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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

once Christs body is a naturall body therefore it cannot be in moe places at once this is mixtly Divine for the properties of a naturall body sheweth us that it cannot be in moe places at once and the Scripture also sheweth us that Christs body is a naturall body Quest But is not this a mixture of Divinity and humane reason together when wee borrow a midst out of the Scriptures and then confirme the selfe same thing by reason Answ This maketh not a mixture of Divinity and philosophie but maketh onely philosophie to serve Divinity When we use reason to helpe our weaknesse we doe not ground our faith upon reason or upon the light of nature but upon that supernaturall light and the light of nature commeth in Simile but as in the second roome to confirme our weaknesse and as we ascribe not the price of the Ring or the worthinesse of it to the Hammer which beateth it out but to the Gold it selfe so our faith is not grounded upon humane reason or the light of nature but upon the Word of God it selfe How can reason serve in Divinity seeing the naturall man perceiveth not the things of God Quest and the greater Philosophers the greater enemies of grace Ans Wee must distinguish inter concretum abstractum betwixt philosophie and the Philosopher many of the Philosophers oppugned the mysteries of Divinity by their corrupt and naturall reason but true philosophie impugneth it not and the greater light extinguisheth not the lesser and verity doth not contradict it selfe and truth in philosophie is but the footestep of that truth which is in God by way of excellency Conclusi The conclusion of this is contra rationem nemo sobrius dicit contra scripturam nemo christianus contra ecclesiam nemo pacificus we must learne then to give every one of these their owne place and not to reject reason altogether from Divinity but to captivate her and make her a handmaid to Divinity EXERCITAT III That the end of Divinity here consisteth rather in practise than in contemplation Luke 11.28 Blessed are they that heare the Word of God and keepe it THe end of our Divinity here consisteth in doing rather than contemplation If we speake properly doing is not in the understanding but in the will when reason divideth The understanding is speculative and setteth the will on worke compoundeth or frameth any proposition within it selfe then the understanding is not sayd properly to doe but contenting it selfe within it selfe then it is speculative but when the understanding setteth the will on worke then the will doth the understanding but directeth the will and when the understanding reasoneth within it selfe Actus elicitus imperatus they call this actus elicitus but when the understanding setteth the will on worke they call this actus imperatus A proposition in Divinity commandeth practise virtually or formally A proposition in Divinity commandeth us eyther virtually to practise or else formally Virtually it commandeth us to practise example This is life eternall to know thee to be the onely true God and whom thou hast sent Christ Ioh. 17.3.11 This is a proposition which virtually includeth in it practise for as the Hebrewes say verba notitiae includunt verba affectus Words of knowledge include words of affection if it be life eternall for us to know God then it is life eternall also for us to love God This proposition againe in Divinity Thou shalt love the Lord thy God with all thine heart and with all thy soule and with all thy mind Matth. 22.37 and thy neighbour as thy selfe vers 39. commandeth practise formally Secondly a proposition in Divinity urgeth practise eyther mediatly or immediately mediatly A proposition in Divinity commandeth practise mediately or immediately as God is summum bonum the chiefe good out of this mediate proposition we gather an immediate therefore we are to love him above all things Thirdly these conclusions in Divinity which conclude for practise If the conclusions be practicke the propositions must be practicke the propositions out of which they are drawne must also be for practise and not for contemplation nam nihil agit extra genus suum as they say in the Schooles as we cannot gather grapes of thornes or figgs of thistels Matth. 7.16 So new wine cannot be the cause why the Apostles spake with divers tongues Act. 2. So we cannot gather conclusions of practise from speculative propositions Fourthly these rules which serve to direct men to practise may be called rules of practise as the Carpenters line in his hand is a line of practise The word of God is a line and rule of practise because it leadeth him to practise So the Word of God is the line by the which wee should walke therefore it is a rule of practise Gal. 6.6 As many as walke according to this rule peace be unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to worke by rule or line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is the rule of our working therefore it teacheth us practise But it may be said Object that contemplation is the end of Divinity in heaven to see God face to face therefore is the end of our Divinity here upon earth Answ Contemplation in heaven leadeth us alwayes to practise and they can never be separate for as below here those Sciences which we call inspectrices as the mathematicks physicke and such whose end consisteth not in doing are the parents of morall philosophie and of doing for by these we take up the nature of things the goodnesse and the truth of them and then we begin to esteeme of them and love them when wee know them so that contemplation bringeth forth alwayes practise The glorified Saints in heaven comming nearer to the first cause esteeme more highly of him and therefore they love him more sincerely and returne all praise to him Object But it may seeme that contemplation is more excellent than practise for Mary is preferred unto Martha Mary for her contemplation to Martha for her action Answ When Mary and Martha are compared together they resemble not the contemplative and the active life but the naturall and spirituall life Mary careth for the spirituall life and Martha for the naturall Did not Mary care for practise as well as Martha sate shee not at Christs feete that shee might learne practise that she might wash them with her teares and wipe them with her haire And because practise is joyned alwayes with knowledge therefore the wisedome which is proper to the understanding is ascribed sometimes to the will Iob. 28.28 to depart from evill is understanding and therefore it is that justice and judgement are joyned together in the Scripture and they are called fooles who doe not according to their knowledge And Salomon saith Eccle. 10.2 The heart of a wise man is at his right hand because his heart teacheth his hand to put things in practise The end of

the Altars literally it may be understood of those Altars built by the Prophets extraordinarily after the Temple was built as Elias built an Altar in mount Carmel The Iewes adde farther that all the times that they sacrificed upon these Altars they sacrificed a female and not a male 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 7.9 vajagnalehu obtulit ipsum but the critickes of the Iewes the Masoreth readeth it vajagnaleah that is they offered a female upon these Altars and not a male It was a fault to offer in the high places after the Temple was builded Offering of sacrifice upon the high places was found fault with after the Temple was built Iehosaphat is blamed for this that he tooke not away the highplaces 1 King 22.43 and likewise Asa 1 King 15.14 because he tooke not away the high places but the Lord commended Ezekiah much for taking away the high places yet Rabsache blamed him for taking away these high places and Altars Esay 36.7 Conclusion The Conclusion of this is the Lord by degrees withdrew his typicall presence from the Iewes first he separated the Arke and the Tabernacle secondly the Arke from the Temple thirdly hee destroyed the Temple that they might looke onely to him who was both the Arke the Tabernacle and the Temple EXERCITAT VI. Of the situation of the Citie of Jerusalem A ceremoniall appendix of Command 2. Psal 48. Beautifull for situation the joy of the whole earth is mount Sion on the sides of the north the City of the great king IErusalem was compassed about with Hils and Valleyes the Hiles were Gareb Calvarie Gihon Aceldamae The Hils compassed Ierusalem Olivet the Valleyes were the Valley of dead Carkases Tyropaeum the Valley of Iehosophat or hinnon or the Kings dale The Citie it selfe stood upon foure Hils The Hils upon which Ierusalem stood Sion towards the south Akra towards the north upon which Salem stood Moriah betwixt Sion and Akra and Bezetha betwixt Akra and Moriah and betwixt Sion and Moriah lay the great gulfe of Millo Vpon every one of these hills there is some notable thing to be observed Some memorable things done on every one of the Hils upon mount Gareb all the Lepers were put therefore it is called the hill of Scabbes Iere. 31.39 upon mount Calvarie Christ was crucified upon Gihon Salomon was anoynted King In Aceldama was the potters field which was bought with the price of the just one for the buriall of strangers Amos 2.6 Act. 1.19 upon mount Olivet Christ was taken up to Heaven Vpon mount Sion stood the fort of the Iebusites The Citie of David stood in Sion which David taking in afterwards called it the Citie of David there he built his house In mount Akra stood the old Citie Salem where Melchizedeck dwelt and it is called Akra from hakkara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obviam veniens obviam venit because there hee met Abraham and blessed him when he returned from the slaughter of the Kings In mount Moriah Abraham would have offered his sonne Gen. 14.19 Vpon mount Moriah Abraham would have offered his sonne Isaac Gen. 22 and here the Angell stood with a drawne sword in his hand above the threshing floore of Arauna the Iebusite and upon this mount afterwards was the Temple of Salomon builded The new towne of Ierusalem stood in Bezetha called the upper Mercat In Bezetha was builded the new towne of Ierusalem called forum inferius in respect of forum superius that was in Sion To the north of Bezetha and Akra stood the new towne builded by Hezekiah which he compassed round about with a wall called murus tertius for the first wall was builded by David round about Sion even to the Sheep-gate the second wall was builded by Salomon round about Bezetha and joyned with the first wall at the Sheepe-gate the third wall was builded by Hezekiah joyning it to the old wall of the City Salem and compassed round about mount Akra to the water gate where it joyned with the second wall The gulfe Millo Millo was a deepe gulfe lying to the north of Sion to the south of Moriah this gulfe Salomon filled up when he builded his owne house the Queenes house and the house of Lebanon Mount Sion in which the City of David stood was called the upper towne and the rest that were towards the north of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem superior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem inferior Salem and Bezetha were called the nether towne and to this the Apostle alludeth Gal. 4.25 Ierusalem which is beneath and Ierusalem which is above Ierusalem which is above signified anogogicallie the triumphant Church but allegorically the free children begotten within the covenant of grace and Ierusalem below signified the children of the bond woman and for this cause it is put in the duall number Ierusalaijm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it consisteth of two Cities which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Iacobs armie is called mahanaijm consisting of two armies one heavenly another earthly to these two Salomon compareth the Church Cant 6.13 what will yee see in the Shulamite as it were the company of Manaham or two armies shee consisted partly of Citizens in the triumphant Church and partly of Citizens in the militant Ierusalem is sometimes called Sion Ierusalem is sometimes called Sion and sometimes Moriah and sometimes Moriah and Sion is called the hill of God Psal 68.15 that is an excellent hill for the Hebrewes wanting the superlative they supply it by adding the name God by which they understand that which is most excellent and great in that kind Psal 80.11 The trees of it were like the Cedars of God that is excellent Cedars So 1 Sam. 18.10 the evill spirit of the Lord came upon Saul that is a very evill spirit So Ierusalem is called the daughter of Sion that is Sion herselfe as the Sonne of man that is a man When Ierusalem and Sion are set together Ierusalem and Sion put together for the more earnest expression they are so to be understood as a repetition of the selfe-same thing for the more earnest expression as Zach. 9.9 O daughter of Sion O daughter of Ierusalem here the explaining of the one word by the other carieth a great weight with it So Psal 92.9 For loe thine enemies O Lord for loe thine enemies O Lord shall perish that is they shall surely perish Moriah is also taken for all the hils whereupon the City stood Gen. 22.2 Goe to the Land of vision that is Moriah taken largely for all the hils in Ierusalem to the land of Moriah but Abraham seeing that excellent vision vers 14. of which Christ spake Ioh. 8.56 Abraham rejoyced to see my day he appropriated the generall name particularly to this mountaine and called it Moriah Quest How is David sayd to bring the head of Goliah to Ierusalem 1 Sam. 17.54

transgressionum mearum And lastly they oppose themselues against his Gospell they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aven gilajon nuntium vanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly if ye will respect their dealing with us in civill matters they are worthy to be secluded from the societie of Christians They care not to forsweare themselues to us Christians they are most mercilesse usurers in exacting from the Christians and they who professe Physicke amongst them care not to poyson Christians whom they call Goijm Gentiles And if we shall adde further that no false Religion should be tolerated and the Lord commanded heretickes to be put to death how then should they be suffered in a Christian Common-wealth What Iewes may be sufsered in a Common-wealth and who not But we must put a difference betwixt these miscreants who raile against the Lord Iesus Christ and blaspheme his name and those poore wretches who liue in blindnes yet but do not raile blasphemously against Christ those we should pitie The reasons that should moue us to pitie the Iewes First we should pitie them for their fathers cause the Patriarchs Secondly we should pitie them because Christ is come of them who is blessed for ever thirdly the Oracles of God were committed to them Rom. 3.2 and the law was the inheritance of Iacob Deut. 33.4 they were faithfull keepers of the same to others and they were like a lanterne who held out the light to others although they saw not with it themselues Fourthly when we Gentiles were out of the Covenant they prayed for us Cant. 8.8 We haue a little sister what shall we doe for her So when they are out of the Covenant We haue an Elder brother Luk. 16. what shall we doe for him And lastly because of the hope of their conversion that they shall be graffed in againe Rom. 11. Some Christian Common-wealths admit them but with these Caveats Caveat 1 First that they submit themselues to the positiue Lawes of the Countrie wherein they liue Caveat 2 Secondly that they raile not against Christ and be not offensiue to the Christians Caveat 3 Thirdly that they be not suffered to marrie with the Christians to seduce them Caveat 4 Fourthly that they be not permitted to exhaust Christians with their usurie Caveat 5 Fiftly that they be not admitted to any publicke charge and that they be distinguished from the rest of the people by some badge or by their apparell with these Caveats sundry Common-wealths haue admitted them CHAPTER XVI Of the Synedrion of the Iewes MAT. 5.22 But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the Iudgement and whosoever shall say to his brother Raca shall be in danger of the Councell THis word Synedrion is a greeke word but changed and made a Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sitters in judgement and Sanhedrin are the Iudges who sat in the Councell and the place it selfe was called Synedrion In the Syriack Domus judiciorum The difference betwixt Domus judiciorum and Domus Iudicum and Domus Iudicum differunt Domus judiciorum is the house where the Counsellers met and Domus Iudicum according to the Syriack and Chaldy phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus Iudicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus judicij signifieth the Iudges themselues So the Chaldees when they expresse the Trinitie they call it Domus Iudicij because there were three that sat in their lesser Iudicatorie and when Beth dina signifieth the Iudges themselues it hath the point aboue judh but when it signifieth the place of Iudgement it hath the point under judh There were two sorts of these Synedria amongst the Iewes the great Councell and the lesser the great Councell was called ●anhedrin Gedolah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the lesser was called Sanhedrin Ketannah The great Synedrion sate at Ierusalem onely the lesser Synedria sat in other places also and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicia Allusion Vide Guilel● Schickardum de jure regio Ludovic de Dieu The great Synedrion sat in Ierusalem onely and Christ alludeth to this Mat. 23.37 A Prophet might not die out of Ierusalem So O Ierusalem Ierusalem which killest the Prophets Mat. 23.37 The great Synedrion judged onely of a Prophet The great Synedrion divided into fiue parts But Gabinius the Proconsul of Syria divided this great Synedrion which sat onely at Ierusalem into fiue parts whereof he placed one at Ierusalem another in Gadara the third in Amathus towards the red Sea the fourth in Iericho and the fift he placed in Sephra in Galilie And Christ meant of these Councels when he sayes they will deliver you up to the Councels Mat. 10.17 At this time the great Synedrion was divided into fiue parts They shall deliver you up to the Councels and they will scourge you in their Synagogues What meant by Synagogues and Councels by their Synagogues he meant their Ecclesiasticall Iudicatories by the Councels their civill The number that sat in this great Iudicatorie were seventie and two six chosen out of every tribe but for making the number round they are called Seventie the Scripture useth sometimes when the number is not full Retundatio numeri quid to expresse the full number as Iudg. 11.5 Abimelech killed his brethren which were threescore and ten persons there were but threescore and nine of them for Iotham fled So Gen. 42.13 Thy servants are twelue brethren the sonnes of one man although Ioseph was thought to be dead yet to make up the number because he had once twelue sonnes they are called the twelue sonnes of Iacob So Num. 14.33 And your children shall wander in the Wildernesse fortie yeares according to the number of the dayes that the Spyes searched the Land this was spoken to them two yeares after they came out of Egypt yet the number is made up here and it is called fortie yeares So 1 Cor. 15.5 He was seene of the twelue there were but eleven of them at this time for Iudas was dead and Matthias was not chosen as yet yet he calleth them twelue because they were once twelue to make up the number Sometimes againe although there be moe for making round the number they take away some as Luke 10.1 the Syriack hath it the seventie two Disciples yet it is translated the seventie Disciples So the Seventie two who translated the Bible are called the Seventie The Lord charged Moses to gather Seventie of the Elders of Israel Moses said how shall I doe this If I shall choose sixe out of every Tribe then there shall be sixty and two The uncertaine conjecture of Sol Iarchi concerning their Election of the Seventie and if I shall choose but fiue out of every Tribe then there will be ten wanting and if I shall choose sixe out of one Tribe and but fiue out of another Tribe that will breed but

bestowed anew againe in the second Temple under the new Testament Ioel. 2. I will powre out my spirit upon all flesh and your young men shall see visions c. This gift lasted in the Church till the second Temple was destroyed The Iewes by a certaine kind of Kabbala called gematrja 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observe upon Hagg. 1.8 it is written there ekkabhda I will be glorified because the word wanteth the letter ה in the end of it which letter standeth for five they say that the want of this ה sheweth the want of five things in the second Temple which were in the first The Arke the mercy seate and Cherubims Secondly the fire from Heaven Thirdly the majesty of Divine presence called shekena Fourthly the holy Ghost And fiftly Vrim and Thummim But this rabbinicall observation is most impious The Iewes cabbalisticall observation blasphemous and serveth to overthrow all the whole New Testament to deny Iesus Christ and to condemne his Apostles and Evangelists as though they had not the gift of the holy Spirit when they wrote during the time of the second Temple and this is contrary to the very scope of the Prophet Hagg. 1.8 Goe up into the mountaine and bring wood to build this house and I will take pleasure in it and I will be glorified saith the Lord and Hagg. 2.9 The glory of the latter house shall be greater then the former and in this place will I give peace saith the Lord. Whether were the Arke the Vrim and Thummim Quest and the holy fire in the second Temple or not Answ Although there was greater spirituall beauty in the second Temple than in the first The Arke was not in the second Temple yet the second Temple wanted this typicall Arke the Vrim and Thummim and the fire therefore it is but a fable of theirs Iosephus ant lib. 14. who say that Titus after he had destroyed the second Temple brought the Arke to Rome in his triumphes but the Arke was never seene in the second Temple and Iosephus who was an eye witnesse of Titus triumphes sheweth that it was onely but the table of the shew-bread which Titus carried away in his triumphes and is seene yet pictured there The Vrim and Thummim were not in the second Temple but the graces signified by them Object But it may be sayd Nehem. 7.65 and Ezra 2.63 That they should not eate of the most holy things untill there stood up a Priest with Vrim and with Thummim Answ It is the manner of the Scriptures to expresse the nature of the Church under the New Testament The new Testament expresseth things sometimes under types of the old Testament by figures and types which were under the Old Testament so by Vrim and Thummim which were in the first Temple to expresse the perfection of the Priests which should be in the second Temple The last way How the Lord revealed himselfe by the poole Bethesda how God revealed himselfe in the second Temple was by the poole Bethesda when the Angel came downe at certaine times to stirre the poole then whosoever after the first troubling of the water stepped in he was cured of whatsoever disease Ioh. 5.4 It was not the Angell that cured them here for it is a true Axiome of the Schoolemen An Angell cannot worke a Miracle pars naturae non potest superare naturam an Angell is but a part of nature therefore hee cannot worke a miracle What Angell wrought this Miracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is above nature It was Christ himselfe who wrought the miracle it was hee who loosed the prisoners Psal 146. Mattir is so to loose the bound that they have use both of their hands and feete to leape as freely as the Grashopper doth which hath legges to leape upon the earth Levit. 11.21 So the diseased were loosed that they might leape and goe streight upon their owne feete By Angell here some understand the power of God who useth his Angels as his ministers to worke many things below here and therefore the Seventy put God in place of the Angell as Eccles 5.6 Say not before the Angell that it was an errour But the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldes use to ascribe the worke of God to his ministers the Angels But it is better to ascribe this miracle here to the Angell of the covenant Iesus Christ Tertullian saith that the operation of the fish-poole being now to cease and to loose the vertue of it our Saviour curing him who had beene long diseased being at the poole gave thereby an entrance to all sicke persons to come unto him as if he should have sayd he that desires to be whole let him not come to the poole or expect the comming downe of the Angell for when he commeth he healeth but one but come unto me and I shall heale you all Conclusion The conclusion of this is seeing wee have a more cleare manifestation of the will of God by Christ than they had under the Law let us beware to offend him now He that despised Moyses law Heb. 10.28 dyed without mercy under two or three witnesses of how much sorer punishment shall we be thought worthy of if we treade under foot the Sonne of God EXERCITAT VIII Of the necessity of the Word written Ioh. 20.31 But these are written that yee might beleeve GOd thought it necessary after that he had taught his Church by Word next to teach her by write There is a twofold necessity The first is called an absolute necessity the second of expedience Againe Necessitas absoluta Necessitas expedientia Gods revealed will was necessary to all men as a cause but his written word was necessary as an instrumentall cause and this word is considered eyther essentially Scriptura est necessaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word considered essentially or accidentally Simile or accidentally Essentially for the written word this written and unwritten word differ onely as a man naked and cloathed for there is no change in the nature and substance here And that we may the better underderstand the necessity of the writing of the word wee must distinguish here the states of the Church First The estate of the Church considered three wayes shee was in a family or oeconomike Secondly she was Nationall dispersed through the countrey of the Iewes Thirdly she was Ecomenicall or Catholicke dispersed through the whole world So long as shee was in a family and the Patriarches lived long to record to the posterity the word and the workes of God then God taught his Church by his word unwritten But when his Church began to be enlarged first through Iudea then through the whole world then he would have his word set downe in write Why God would have his word written because then the Fathers were not of so

whole worke but this may bee much more sayd of the Scriptures of God which have such a dependance and connexion that if yee take away but one verse the whole shall be marred Ob. But it may be sayd that there are sentences which seeme not to cohere or agree fitly together Gen. 48.7 And as for me when I came from Padan Rachel died by me in the Land of Canaan in the way when there was but yet a little way to come to Ephrath and I buried her there in the way of Ephrath the same is Bethlehem Vers 8. And Israel beheld Iosephs sonnes How doth this cohere with that which goeth before it would seeme that there is no dependance here Ans They cohere well enough with the words going before How sentences in the Scripture seeming to disagree cohere very well for Iacob had adopted two of Iosephs children then hee giveth the reason of this adoption in these words as if he should say whereas I might have had moe children by my first wife Rachel if shee had lived it is great reason that I supply this defect in her by placing some in sted of these children which she might have borne to me and I adopt those thy sonnes since she is dead The second place which seemeth to have no coherence with things going before Esa 39.21 Take a lumpe of sigges and lay it for a plaister unto the boyle and he shall recover vers 22. Ezekias also had sayd what is the signe that I shall goe up into the house of the Lord. What coherence is betwixt these words and the words going before There is a right coherence here and hee setteth downe that last which was first for brevities cause which is more at large set downe in the booke of the Kings and therefore Iunius translateth it well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajo ner In plusquam perfecto Esay had sayd Ier. 40.1 Object The word which came to Ieremiah from the Lord c. Answ The words following seeme not to cohere with the former The beginning of the fortieth Chapter with the seventh Verse of the fortiesecond Chapter and these things which are insert betweene them doe containe but the occasion of the prophesie to wit when Godoliah was killed the rest of the Iewes would have gone into Aegypt which Ieremiah forbiddeth them to doe And it came to passe ten dayes after Chap. 42. 7 c. This should be joyned with the first Verse of the fortieth Chapter and all the rest should be included in a parenthesis As we have spoken of the stile of the Scripture in generall so let us observe the stile of some of the writers in particular Esayes stile differed much from the stile of Amos he being a Courtiour and he but a Neat-herd So the stile of Ezekiel differed from the stile of the rest of the Prophets he calleth himselfe The Sonne of man not because it is a Chaldee phrase but because of the excellent visions which he saw therefore he is called the Sonne of man that is an excellent man as Iesus Christ in the New Testament is called The Son of man that is an excellent man So this is peculiar to Iohn the Evangelist to call Christ the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldees and the Talmud usually call him so Iohn opposed himselfe to Ebion and Cerinthus two Iewes who denyed the divinity of Christ wherefore he hath usually the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 7.5 which was frequent in the Chaldee paraphrast and read often by the Iewes So there are some things peculiar to Paul for hee useth some words according to the manner of the speech in Tarshish and Cilicia as Collos 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language signifieth insidiose alteri praeripere palmam So 1 Cor. 4.3 Mans day according to the phrase of Tarshish is put for the time of judgement because they had some appointed times for judgement Conclusion The Conclusion of this is here we may admire the wisedome of God who gave most excellent gifts to his Secretaries for the edification of his Church Moses was a man of a slow speech God gave excellent gifts to his Secretaries for the good of his Church and of a slow tongue and Aaron must be his spokesman Exod. 4. Yet Moyses was mighty in words and deeds Act. 7.22 It is sayd of Paul that his bodily presence was weake but his letters were weighty 2 Cor. 10.11 By his preaching he converted many from Ierusalem to Illiricum Rom. 15.19 but by his letters hee converted moe Paul converted moe by his writing than by his preaching both in Europe Africa and Asia such was the majesty and grace in his writing that they acknowledged it to be from the Lord. EXERCITAT XII That the Hebrew Text is not corrupted Psal 119.140 Thy word is very pure therefore thy servant loveth it THe Church of Rome The Church of Rome maketh the vulgar Latin translation to be canonicall that they may advance the authority of the vulgar Latine translation which they have made canonicall doe labour to disgrace the originall Text the Hebrew and Greeke Controvers 1. Gordonij cap. 9. holding that they are corrupt in many things Master Iames Gordon our Country man observeth foure distinct periods of time The first period he maketh to bee the Iewes Synagogue before Christ came in the flesh he granteth that all this time the Hebrew Text was not corrupted by the Iewes The second period of time he maketh to be from the ascension of Christ untill the dayes of Hierome and Augustine and he saith that in this second period the Iewes went about to corrupt the translation of the Seventy because the Christians then began to use arguments taken out of that translation against them as Iustine Martyr testifieth writing against Tripho The third period he maketh to be after the death of Saint Hierome untill the time that the Talmud was composed and set together and then he saith there arose great contention betwixt the Orientall and Occidentall Iewes the Orientall Iewes were those who dwelt upon the East side of Euphrates in Babylon Media Persia What Iewes were called orientall and what occidentall those Peter called the Church at Babylon 1 Pet. 5.13 The Occidentall Iewes were those to whom he wrote Scattered abroad in Pontus Galatia Cappadocia Asia and Bithynia 1 Pet. 1.1 because of the diversity of their reading and corruptions in the Text. He saith that the Iewes met at Tiberias Anno 508. and there set downe the Points and made their Masora to obviat this that no more corruption should enter into the Text. The fourth period he maketh to be after the Iewes had met at Tiberias they decreed that none should use any copy but such as were corrected by the Masoreth and so from this time he freeth the Text from corruption but hee laboureth much to prove that the Hebrew Text was corrupt before and that