Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	day_n	lord_n	sabbath_n	7,508	5	10.6028	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14907	Exercitations divine Containing diverse questions and solutions for the right understanding of the Scriptures. Proving the necessitie, majestie, integritie, perspicuitie, and sense thereof. As also shewing the singular prerogatiues wherewith the Lord indued those whom he appointed to bee the pen-men of them. Together with the excellencie and use of divinitie above all humane sciences. All which are cleared out of the Hebrew, and Greeke, the two originall languages in which the Scriptures were first written, by comparing them with the Samaritane, Chaldie, and Syriack copies, and with the Greeke interpretors, and vulgar Latine translation. By Iohn Weemse, of Lathocker in Scotland, preacher of Christs Gospell.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25212; ESTC S119565	155,578	222

signe betweene me and the children of Israel for ever for in sixe dayes the Lord made heaven and earth and on the seventh day he rested and was refreshed Observe the forme of this writing of the Samaritans and yee shall finde it to be meere Cabbalisticall by which they would finde out the diverse readings in framing the lines words and letters and setting them downe after such a curious forme as the Cabbalists doe by their Gematrija notaricon and temura that is by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 number of letters the diverse significations of them and the diverse situation and placing of them they make diverse senses in the Scriptures as by elbham and ethbhash sometimes putting the last letters for the first and the first for the last sometimes reading up and downe sometimes crosswayes and sometimes from the left hand to the right this we may see in this example of the Samaritan Copie where they summe up the observation the breach and punishment of the Sabbath in a round circle which curiosity the Spirit of God never used in writing the holy Scriptures Christ speaking of the originall Text and the perpetuity of the Law which we have he saith One jote or one title of the Law shall not passe in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Hebrew Iod and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not properly translated A tittle as if it made a difference betwixt some letters as the top of Daleth from Resh for the Syriacke calleth it Sharat incisura vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incisio the small lines which are in ones hand The meaning is then that not one part of a letter neyther the least letter nor any part of the least letter shall perish hence we may reason from Christs words In that copie whereof the Lord speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Iod must be the least letter but in the Samaritan copie Iod is not the least but the biggest of all the Letters therefore the Samaritan copie is not that copie which Christ spake of but the Hebrew as we may see by the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrae the Letters in the margent here hence we may gather that this Samaritan letter was abolished in Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samarit time and therefore wee ought neyther to imbrace the copie nor the Characters as authenticke or originall The Conclusion of this is If the light that is in the Conclusion body be darkenesse how great is that darkenesse Matth. 6. 23. The Scriptures are the light of the Church and if the originall Text were corrupted how great were the darkenesse of the body God hath Conjuncta instrumenta Instrumenta gratiae conjuncta remota remota instrumenta gratiae Remota instrumenta gratiae are the Preachers and their writings and they may be corrupted But Conjuncta instrumenta gratiae are the Prophets and Apostles and their writings these the Lord kept from errour and corruption for the good of his Church EXERCITAT XIII That no Canonicall booke is perished Matth. 5. 18. Heaven and earth shall passe one jote or one tittle shall no wayes passe from the Law till all be fulfilled WHen a thing wanteth an essentiall part this is the greatest want Secondly when it wanteth an integrall part this is likewise a great defect And thirdly when it wanteth accidentall ornaments When Defectus partis essentialis partis integratis ornamenti accidentalis the soule is separated from the body here is a separation of the essentiall parts When a man wanteth a hand or a foote then he wanteth an integrall part And when hee wanteth his cloathes hee wanteth some ornaments There is no booke in the Scripture that wanteth any No booke in the Scripture wanteth any essentiall part essentiall part for the Law and the Gospel which are essentiall parts are found in every booke Secondly the Scripture wanteth no integrall part Vide Iunium in Iudam and Perkins reformed Catholike since the Canon was sealed before the Canon was sealed they had as much as served for their infancie but after that it was sealed the whole Canon was compleate and none of those Bookes perished Great was the care which the Lord had to preserve Gods care in preserving the Scriptures the Scriptures First hee commanded the Levites to take the booke of the Law written by Moyses and to put it in the side of the Arke of the covenant of the Lord Deut. 31. 26. Secondly the Lord commanded the King when he should sit upon the Throne of his kingdome to write a Copie of this Law Deut. 17. 18. and the Iewes adde further that he was bound to write out two copies one which he should keepe in his treasurie and another which he should carry about with him and they say moreover if Printing had beene found out then yet hee was bound to write them out with his owne hand Thirdly the Lord commanded the Prophets to write their visions upon Tables and to make them plaine Habak 2. 2. Esay 8. 1. and the Seventy read it to be graven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Graeci upon the bush tree which is a sort of wood that corrupteth not and it will preserve that which is written upon it and it were to the worlds end Fourthly when any booke which was necessary for Bookes necessary for the Church albeit lost yet they were found againe the use of the Church was lost the Lord had a care that that booke should be found againe as the booke of the law found by Hilkiah 2 King 22. 8. Or the Lord endited it a new againe when it was lost as when Iehojakim cut the roule of the lamentations of Ieremie yet the Lord inspired him a new againe to indite this booke to his Scribe Baruch Iere. 36. 32. because he thought it necessary still for the Church therefore he would not have it to perish Fiftly in that generall destruction which the Babylonians made at Ierusalem burning their houses and robbing them of their goods yet as Hierome and Basil observe well it was a speciall providence of God that The Israelites kept the musicall instruments in the captivity to put them in minde of the worship of God they should leave to those captives their instruments of Musicke wherewith they used to serve God in the Temple that they might preserve some memorie of their former worship they brought these instruments to Babel with them Psal 137. 2. we hung our harpes on willowes If the Lord had such a care of these instruments to have them preserved for his praise much more care had he to have the Scriptures preserved which taught them to worship and he who had a particular care of the parts of the Scripture before it was compleate and numbreth the haires of our heads Matth. 10. 30. and the starres of the heavens Psal 147. 4. will he not have a speciall care that

Hierome and Augustine Hee answereth that Augustins reasons serve for all times against the corruption of the Hebrew Text And Serrarius Serrarius in prolegom Bibliacis acknowledgeth that there is but small or no corruption in the Hebrew Text he maketh a threefold corruption The first Physicall the second Mathematicall Corruptio Physica Mathematica Moralis and the third Morall Physicall corruption he maketh to be this when it wanteth any member which it should have Mathematicall corruption hee maketh to bee this when there are some faults in the print which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a morall corruption he maketh to be this when one of purpose goeth about to corrupt the Text and in effect he commeth to this that the errours which are found in the Text are but errours in the print and not in the matter But now lately there is one risen up called Morinus who hath set himselfe to improve the originall Hebrew Text and to preferre the Samaritan to it as the originall We must put a difference betwixt Hebraeo-Samaritana Difference betwixt hebraeo-samaritana and hebraeo-samaritano-samaritana in their Copies and Hebraeo-samaritano-samaritana Hebraeo-samaritana is that which Moyses wrote from the Lord and delivered to the Iewes it is called Hebraeo-samaritana because the Hebrew was written in the Samaritan Character at the first and so kept still till after the captivity and this wee grant to be the first and originall writing by which the Church should be ruled But that this Hebraeo-samaritano-samaritana should be the first originall that in no way must we grant and the reasons are these First the Samaritans were Idolaters they were Reasons to prove that the Samaritan copy is not the originall brought out of Assyria by Salmanasses and they erected a false worship in Iudea for the which they Reason 1 were hated by the people of God Ioh. 4. They branded them alwayes with these two letters Gnaijn Zain that is strange worship The Lord concredited his oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultus alienus to his owne people Deut. 33. 4. The Law is the inheritance of the congregation of Iacob Therefore the Law was not committed to their custodie who were not Gods people they had no right to his inheritance Secondly if the Samaritan copie were the originall then it should follow that the Church hath wanted the Reason 2 true originall Text untill the yeare of God 1626. when Petrus de Valle brought it from Damascus The Samaritan Copie differed as much from the originall as the Seventy doe but none of them hold that Reason 3 The Samaritan differeth as much from the originall as the Seventy doe the translation of the Seventy is the originall by which all others should betryed why then should they give this prerogative to the Samaritan Copie to be the originall this Samaritan Copie addeth to the originall Text which was The inheritance of the Iewes Deut. 33. 4. and diminisheth also from it It addeth to the originall Text Iosh 21. two Verses 36. 37. Verses So Gen. 4. it addeth a long speech or conference betwixt Cain and Abel which is not in the originall Text. So Targum Hierosolymitanum supplyeth the same 28. verses here which are not in the originall Hebrew Text a conference betwixt Gain and Abel whether there be any providence of God or not or whether there be any reward for the just or punishment for the wicked Abel holdeth the affirmative and Cain the negative part But this note of the Masoreth in the margent should not be read this wayes Pesu pesuki bimtzegno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pesuk Viginti octo versus desiderantur in medio hujus versus There are twenty eight Verses wanting in the midst of this verse But it should be read this wayes Pesukim pasekin bimtzeghnoth pasuk that is There are twenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eight verses whose sense endeth in the midst of the verse therefore when the Scripture saith that Cain talked with his brother it was to perswade him to goe out to the field and not that he had a long conference with him Both the Samaritan Copie then and the Targum of Ierusalem wrong the Text as defective putting in these 28. verses which the Spirit of God never indited As it addeth to the originall Hebrew Text so it diminisheth somethings from it Hos 4. 11. I have called my Sonne out of Egypt These words are not in the Samaritan Copie So these words Zach. 12. 10. They shall behold him whom they pierced Reason 4 If this Samaritan Copie were the originall Copie what is the reason that Origen setteth it not downe in his Octupla as hee hath done other translations and what is the reason that Hierome never citeth it nor followeth it in his translation if it be the originall Fiftly the manner of the Samaritans writing sheweth Reason 5 that this was not the originall which Moses received from the Lord and delivered to the people of God afterwards as you may perceive in the page following out of Exod. 31. from vers 12. to 18. Exemplar Samaritanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraiè sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè sic Et dixit Iehova Mosi dicendo tu alloquere filios Israel dicendo nunc illa Sabbatha mea seruatote quia signum est inter me inter vos per generationes vestras ad cognoscēdū quod ego Iehova sanctificans vos et observate Sabbathum quia sanctum erit illis profanātes illud morte morietur quia omnis faciens in illa opus utique excindetur anima illa e medio populorum suorum sex diebus operaberis opus in die septimo Sabbathū sabbatulū sanctum Iehovae omnis faciens opus in die illo sabbathi morte morietur observanto filij Israel ipsum sabbathum celebrando sabbathum per generationes suas faedere aeterno inter me inter filios Israel signum erit in aeternum quia sex diebus fecit Iehoua caelum et terram in die septimo quievit et respiravit In English thus Exod. 31 12. And the Lord spake vnto Moses saying 13. Speake thou also unto the Children of Israel saying verily my Sabbaths shall ye keepe for it is a Signe betweene me you throughout your generations that yee may know that I am the Lord that doth sanctifie you 14. Ye shall keepe the Sabbath therefore for it is holy unto you every one that defileth it shall surely be put to death for whosoever doth any worke therein that Soule shall be cut off from amongst his people 15. Sixe dayes may worke bee done but in the Seventh is the Sabbath of rest holinesse to the Lord whosoever doth any worke in the Sabbath day hee shall surely bee put to death 16. Wherefore the Children of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations for a perpetuall Covenant 17. It is a