Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	add_v	holy_a	scripture_n	1,651	5	5.5616	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71123	A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation vpon the prophecy of Malachy.	1641 (1641)	Wing T1939; ESTC R7598	653,949	676

hiric being put for pathach is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath all those significations To grow To multiply To grow fat To expaliate To bee wanton To leape and friske As calves of the stall Chald. Tigur Pagn The French the Geneva As fat calves The Lxx Like calves at liberty Vulg. As calves out of the herd that feed and pasture together among the rest and grow fat at grasse as it is Ier. 50.11 But Marbek is Saginarium The place stable or as our English hath it The Stall where calves are fatted Jer. 46.21 Her hired men are like bullocks of the stall So the Hebr. and the margin there agreeable to it 1 Sam. 28.24 The woman had a calfe of the stall Our Transl render it according to the Chalde A fat calfe And yee shall tread downe the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used nowhere else in the Bible The Chald. You shall thresh The Lxx and Tertul. quoting this lib. de Resurr Vulg. Pagn Ours c. You shall tread upon or tread downe the wicked that is You shall be over them A plain difference then shall be found between you and them notwithstanding mens profane conceits to the contrary For they shall be ashes under your feet Montan. and Geneva Dust under the soles of your feet In the day that I shall doe this What day that is see before upon verse 1. From this prophecie of the approaching of Christs comming he takes occasion in the name of the Lord 1. To exhort them to study the Law Verse 4. 2. To prepare their expectation of Christ by prophecying again of his fore-runner Verse 5 6. Verse 4 I. He takes occasion to exhort them because as it is very probable hee knew himselfe to bee the last of the Prophets and that they should be destitute of that helpe any longer diligently to search and study the Law in the meane season till the comming of Christ to whom the Law in all the parts of it doth lead vers 4. Remember yee the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Judgements The Law here may be taken comprehensively for all the doctrine of Moses which is divided Deut. 6.1 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandements the morall Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statutes the ceremoniall Law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgements the Judiciall Law or it may be taken principally for the Morall the other two being afterward repeated The Law of Moses It is usuall for writings to carry the names of them that pen them as Davids Psalter And Moses was the Law-giver to Israel from God Hee hath his name from that accident in his infancie Exod. 2.10 Shee called his name Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mosche that is Drawn out and shee said because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I drew him out of the water In ancient time they wrote his name Moyses either thinking it to bee compounded of the Aegyptian words Mo Water and Hyses Saved or being acquainted with the Syrians pronunciation Muses as the Syrians at this day and the Turkes doe pronounce it as Cutlu Muses an usuall name among them that is Happy Moses and joyning ours with it of Moses and Muses made Moyses but corruptly Thus Drus in quaest Hebr. Among the Aegyptians he was called Mneves as Fr. Junius quotes it out of Diodorus Siculus See his note ad Exod. 2.10 Ioh. Weems Christ Synag lib. 1. cap. 1. pag. 21. following Aben-ezra sayes they called him Monios But see Junius Loco citato Moses is mentioned by some Heathen Poets as a Law-giver Iuvenal Sat. 14. Tradidit arcano quodcunque volumine Moses And Arator Non haec jejunia Moses condidit The law which I gave unto him in Horeb A mountain in the Country of Amalek and in the wildernesse of Sinai so called because of the drinesse and barrennesse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be dried and To wither It is called 1 King 19.8 Horeb the mount of God not in regard of the height of it as tall Cedars are called The Cedars of God but because the Lord appeared there and gave the Law for Horeb is mount Sinai one mountaine with two tops the Easterne called Sinai and the Westerne Horeb. Iac. Bonfrer in his Onomasticon tells us he hath disputed this question upon Exod. 3.1 which booke I have not and therefore referre the Reader to consult him there It is at this day called Saint Catharius mountaine Which I gave him God gave Moses the Morall Law writ with his owne hand as Deut. 10.2 seemes to prove See Weemse Expos vol. 1. lib. 1. exerc 3. For all Israel Pagn To Mont. upon 1 for the use of all Israel With the Statutes and Iudgements Of them before Only let me not passe this verse without notice of that which to me seemes very observable That the truth is Commentators upon this place can scarcely make a cleare and faire coherence of this verse with the fore-going but as if the Prophet were full of this necessary point Hee inserts it though to our seeming somewhat abruptly rather than not mention it An observation that offers unto our thoughts The very great necessity of acquainting our selves with Gods Law the benefit of which I referre the Reader to find commended unto him in a learned and very fruitfull Treatise of Mr. H. Mason Hearing and Doing chap. 5. This point hath beene much beat upon by the Fathers in their Sermons or Homilies to the people in their Exhortations and Epistles to their private and deare friends Many of our men in handling the controversie about permitting the reading of the Scripture to the people have collected many and plentifull instances I spare them Only I would note the piety of some persons in their assiduous study of Gods Law It is a known History which they relate of Alphonsus King of Arragon Let mee adde what Herebert Rosweyd the Iesuit reports of Thomas a Kempis the devout Author of those books which are and deserve to be in every ones hand De Imitatione Christi That as he spent his houres in reading the holy Scripture so hee wrote out the whole Bible divided into foure Tomes fairely and legibly with his own hand And yet a great scholler too he was a man wedded to his book so much that this was his usuall saying and that which hee was wont to write in the beginning of his books In een hoexken met een boexken In omnibus requiem quaesivi nusquam inveni nisi in angelo cum libello I have sought content in all things but never found it unlesse with a booke in a nooke But his most delight was in the booke of God How much was his zeale beyond the temper of these times when many think it would hinder their schollership to read much or oft in the Bible which perhaps also is not to bee found in some well furnished studies The neglect of which and

Paraphrases a larger and the noblest kind of interpreting and Homilies sermons to the multitude in which kinde they were wont to undertake whole bookes as appeares by S. Chrysost Aug. and others But afterwards as the skill in Hebrew began by degrees after the Apostles time to be well nigh quite lost so when the Greeke sun did also set at length it came to passe that the Bible was scarce at all used Till about An. 800. it was read over in greater Churches once every yeer about which time Paul Warnenfrid usually called Paul the Deacon at the Command of Charlemain did inartificially divide out Epistles and Gospels and writ Postils on them which soone came to be only in use and all other parts of Scripture in a manner neglected After his time some wrote Commentaries but rarely as Aponius on the Canticles Claudius Sesellius on St. Luke Angelomus the Monk on the Kings and Canticles VValafridus Strabus Collector of the Ordinary glosse and Haimo on S. Pauls Epistles all of them much about Paul's time But afterwards much more rarely Paschasius Rabertus Abbot of Corbey wrote upon the Lamentations and Remigius Monke and afterwards Bishop of Auxerre on the Psalmes Canticles and Mathew about An. 880. Ambros Ansbertus a French Monke on the Canticles anno 890. Bruno Archbishop of Colein on the Pentateuch an 937. After him we finde none till Paul of Jenoa wrote on the Psalmes and Jeremy which was anno 1054. onely Bale mentions one Serlo a Monk of Dover a Commentator about anno 956. And till 1100. or thereabouts wee finde some as Oecumenius and the two Anselius of Luca and Canterbury and Stephanus Anglicus Rupert Bernard and Philip an Abbot in Heinalt a familiar friend of S. Bernards But when once Schoole Divinity got the Kingdome all studied that and laid the Scripture by Peter Comestor indeed had the Scripture by heart but his brother Lombard brought Aristotle into more request then St. Paul as the Sorbonne at Paris complained Then it was that preaching on the Scripture had gone altogether out of use had not Dominicke a Spaniard the founder of the Order of Preaching Friars about an 1200. commanded his disciples to reade the Scripture and carry nothing but the Bible with them when they went to Preach And yet by these pretended friends of the Scripture was the Scripture likewise trampled upon who preferred Dominick before St. Paul according to that Picture of them both in one table John Wolf lect memor Tom. 1. Cent. 13. ad an 1205. which John Wolfius tels us was not much after that time to be seen in Venice under St. Pauls was writ By him you may goe to Christ and under Dominicks Picture By him you may goe to Christ more easily And so things stood till these latter times when about the time of the Reformation the Bible was a booke scarcely so much as known when Melancthon reports he heard some preach upon texts taken out of Aristotles Ethicks and Andreas Carolostadius was eight yeeres Doctor when he began to read the Scripture and yet at the taking of his degree had been pronounced Sufficientissimus But that which I shall content my selfe with as an instance for all is that which is reported of Albert Archbishop of Ments who being at the Dyet at Ausbourg an 1530. and finding a Bible on the table and reading some leaves where by chance hee opened it said Truly I know not what booke this is but this I see that it makes all against us But when the knowledge of the tongues began to flourish then the study of Scripture revived for till a little before the Reformation there were few or none that cared for or indevoured any skill in the Greek much lesse in the Hebrew yea most were then of John Dullards minde who was Schoolemaster to Ludovicus Vives and was wont to say unto him The better Grammarian thou provest Ludov. Viv. de caus Corrup l. 2. thou wilt bee the worse Philosopher and Divine we know what opposition Erasmus met withall in this cause and Arias Montanus for his paines in the Biblia Regia was accused of heresie before the Pope it seemes by his preface before the Bible they were Jesuits that so accused him so that hee was faine to write an Apology for himselfe Hist Conc. Trid. which he did in the Spanish tongue which is in Oxford Library Yet at length the Jesuits themselves and others of the Church of Rome were drawne to have a better opinion of this kind of learning and the learned party grew so strong that it came at least to a Consultation in the Councell of Trent about the examining of the vulgar Latine translation of the Bible by the Originals Friar Aloisius of Catanea took the confidence to give an high commendation to Cardinall Cajetan as the prime Divine of that and many ages who was wont to say That to understand the Latin text was not to understand Gods infallible word but the translators and therefore having himselfe no knowledge in the Originals hee imployed men to render the Scripture word for word unto him and so spent all his latter dayes which were eleven yeeres after his going Legate into Germany Vpon this relation Aloisius propounded the examination But there were too many to oppose so good a proposition They said it would be ten yeeres in doing that if they did it they should open a gap to the Lutherans and overthrow many Doctrines of the Roman Church which were grounded on the Latine translation Amama hath collected those particular errors in his Cens Vulg. Edit c. 1. pro leg and that if they should doe it the Inquisitors would not be able to proceed against the Lutherans who would bee alwaies readie to say It is not so in the Originall These were honest men and spoke plainely by whom we come to know what it was that hindred the worke Others were more fine and they said That it was to bee beleeved that the Latine Church was not lesse beloved of God then the Hebrew or Greeke Church who had an Authenticque Text and sure the Holy Ghost dictated the Latine Translation or if the Translator had not a propheticall spirit yet one very neere it But Isidorus Clarus a Brescian a Benedictine Abbot went against this unreasonable opinion and said much against it which the reader may finde in the judicious History of the Councell However the streame went to the approbation of the vulgar only the Cardinall Santa croce that he might comply fairely with those that voted for a correction told them that there were no errors of faith in it and yet yeelded that six might be deputed to frame a corrected Copie to print by But what correction was meant appeares by the preface before the Edition of Clement the eighth that it should be purged from the Errata of the Transcribers And they were long about this the preface tels us that Pius the IV. and V. laboured in it and selected

An evill man may be a good Citizen we may say Good men are evill Citizens Masters c. which blemisheth much their private graces in the sight of God and good men And upon many hath and doth and will bring particular and temporall judgements from their families and servants c. For this is a grand cause why good men fathers of families have such gracelesse children and corrupt servants Ministers such untoward flockes Magistrates such people Vse 2 This may admonish and instruct all that have the faith and feare of God to joyne with it this care of the duties of their place whatsoever it is that they must have because these duties though they be profitable for the common good yet are they not acceptable from him As he saith Cypriansec de zela livore that performeth holy things and is not a consecrated Priest doth things in respect of himselfe childish and unprofitable though they may be good to others So he that doth things without faith and the feare of God they are unprofitable yea wicked and damnable sinnes howsoever they may benefit others so may I say of these but yet this had will not beare out nor excuse the negligence and not doing the duties of his place It may make the infirmities of them passed over but not defend the omitting of them Therefore to be accepted of God men must also be carefull of that Masters c. The excuses that commonly are pretended will not goe for currant servants will not abide with me if I instruct correct and restraine them as duty and reason requireth First see whether thou art not the cause why they are so untractable either not seeking by prayer a blessing upon thy government or dealing hardly and passionately in thy government as if thou hated them rather then loved good things or thy servants see thee doe contrary to that thou directs them for if none of these God will perswade them to be tractable and bend their hearts or else know that he would have thee purge thy house of them as David said and did his of his said lewd servants lest us God prospers a bad houshold for a good servant so he curse a good houshold for a bad servant Ministers excuses of the untractablenesse and unwillingnesse of their people which may happily come from their former negligence or indiscretion or if God doe not blesse his labours to them his reward shall be never a whit the lesse nor he lesse acceptable so he doe his duty Magistrates and Officers that they shall be accounted busie officious and pragmaticall and it may be when they are out of their office they shall have actions against them for this and that usage they may happily be justly so accounted because they follow and doe things in humour not in conscience If they doe not they neede not doubt of Gods protection and of good successe and should rather feare an action from God then men besides the losse of the good they may have by doing it But to all I say as she said to the Heathen King doe me justice or else cease to be my King So let them either doe the duties of their places or else never take them or speedily give them over and leave to be masters c. Or else they must know that if God will not justifie he will condemne The law of truth was in his mouth He taught the truth and word of God and nothing but that and that wholly Doctrine The Minister of God must deliver to his people the law of truth and it onely onely the word of God and nothing else Rev. 2.7 heare what the spirit saith The law of truth was in his mouth He taught the truth and nothing else but the truth and the whole truth all the truth not keeping any thing from them Doctrine The Minister must deliver to his people the whole truth of God all his will and counsell whatsoever he hath commanded and revealed Levit. 10.11 Deut. 5.27 Mat. 28.20 Acts 10.33 and 20.27.35 Reason 1 Because else he cannot be free from the blood of his flocke that is the perishing or slaughtering of them sanguinis i. caedis saith Chrysostome upon Acts 20.26 For if Paul be free from their blood and from their murther because as he said Acts 20.26.27 I take you to record this day that I am pure from the blood of all men For I have kept nothing backe but have shewed you all the counsell of God Then will this by the contrary follow Reason 2 Because else they should not be faithfull neither to him that sent them nor to them over whom they are set for what fidelity can there be when for their owne pleasures or respects they shall not deliver the whole he commanded and might be profitable to them 1 Cor. 4.2 And as for the rest it is required of the disposers that every one be found faithfull Vse 1 This will crosse their opinion who affirme many things in the word are unfit to be delivered and taught to the people and are ready to scandall and stumble at it when at any time they are But if the Minister must deliver the whole truth If Rom. 15.4 Whatsoever things are written aforetime are written for our learning that we through patience and comfort of the Scriptures might have hope If Deuter. 29.29 The secret things belong to the Lord our God but the things revealed belong unto us and to our children for ever that we may doe all the words of this law Why should they nor be taught It is certaine that many things ought to be spoken wisely discreetely in their fit and due times but yet all things must be delivered That which Hierom counselled Laeta for her daughter that the booke of Canticles she should read last of all the Scriptures when without danger she might lest in reading it in the first place she should be wounded when she was not able to discerne spirituall things and spirituall love under carnall words It may be a rule for all things of the like kind for as Hilar. Psa 134. As an unskilfull man comming into a field abounding with wholsome hearbs passes by all as of no more use then the grasse but a skilfull one otherwise So of the Scriptures * Vt imperitus in agrum salubribus herbis divitem venerit omnia inutilia promiscue genita existimans praeteribit peritus contra Ita de Scripturis Hilar Psal 134. And as Bernard Why may I not draw a sweet and wholesome repast of the Spirit out of the sterile and insipide letter as grain from out the huskes as the nut from out the shell as the marrow from out the bone And as Basil * Quid ni dulce eruam ac salutare epulum spiritus de sterili insipidâ literâ tanquam granum de palea de testa nucleum de osse medullam Bernard in Cant. serm 73. All bread affoords nourishment for health but of no use oft-times