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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	new_a	sing_v	song_n	2,447	5	9.7529	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32350	The blessed Jew of Marocco: or, A Blackmoor made white. being a demonstration of the true Messias out of the law and prophets / by Rabbi Samuel, a Iew turned Christian ; written first in the Arabick, after translated into Latin, and now Englished ; to which are annexed a diatriba of the Jews sins and their miserie all over the world, annotations to the book ... with other things for profit in knowledge and undertanding, by Tho. Calvert ...	Samuel, Marochitanus.; Calvert, Thomas, 1606-1679.	1648 (1648)	Wing S545; ESTC R8621	114,898	246

the Musicians shall learn the Laws We see it with mid-dayes clearnesse O Master that now for a thousand years the ignorant Musicians are become Doctors and Teachers of our Law Who are the ignorant ones but the Gentiles Who are these Musicians but the Christians who chant and sing our Book of Psalmes and the Prophets in their Churches Of the Musicians and singers we have God speaking by David Sing unto the Lord a new song for he hath done marvellous things What I beseech you O Master is this new song but the new Testament and what is the old song but our old Law Of these Musicians God speaks more by the Prophet David Sing unto the Lord all the whole earth sing a Psalm of praise to his Name Againe All the families of the earth shall sing and praise thy Name or All the families of the Nations Where this carries a marke of speciall note that it is not singularly said All the families of Israel but the phrase universally spreads it self to all the families of the Gentiles Of this musicall and Psalm-singing people are Davids words in another place Blessed are the people that knows the song ours ●ath it That knows the joyfull sound they shall walk in the light of thy countenance That also is to the same purpose The Gentiles or Nations shall sing a song to thee in the house of ●y God In this place he names a Song by way of Antonomasia naming a Song in generall ●ut intending their particular kinde of singing As for us we have lost our musick it is now 〈◊〉 thousand years since we Jews sung a Song 〈◊〉 our holy House Of these singers speaks David They shall sing praises in the house of God for ever The 137 Psalm questioned our singing How shall they sing the Lords song in a strange Land Alas O Master for the vacuity and emptinesse of our vain hopes who think of a name and a Countrey when we have lost both God himself tels us this by the Prophet Amos Israel is falne she shall rise n● more the virgin Israel is forsaken upon he● Land there is none to raise her up The same Prophet in the ninth Chapter saith There sha● come such tribulation that he who escapeth sha● not be delivered though they hide themselves i● the top of Carmel I will search and take the● out thence though they be hid from my sight i● the bottome of the sea thence will I command the serpent and he shall bite them Though they go int● captivity before their enemies thence will I command the sword and it shall slay them And 〈◊〉 will set mine eyes upon them for evill and no● for good This has the Lord said and done to us and now for a thousand years of miserie● we have hung by our Harpes and left all ou● singing of Psalms mourning befitting us more then musick Notwithstanding though we● cannot sing yet this we can say God is our God and we are his people CHAP. XXV The Jews unjustly finde fault with the Christians practise of singing GOD hath spoken O Master of the Christians singing by the mouth of David the sweet singer of Israel saying Clap your hands all ye people sing unto God in the voyce of melody In another place Make a joyfull noise unto the Lord all ye lands serve the Lord with gladnesse and come before his presence with a song In another place Sing unto the Lord all the whole earth declare his salvation from day to day I am under great feare O Master by that which God speaks in the mouth of Ieremie Teach your daughters wailing and every one her neighbour lamentation for death is come up into our windows Together with this of our learning that sad lesson of mourning he speaks of those Musicall children by the Prophet David Kings of the earth and all people princes and all judges of the earth young men and maidens old men and Children let them praise the name of the Lord. And who so offereth praise he glorifieth me As if he plainly said The sacrifice of the flesh of Goats such was our sacrifice doth not honour me but in the sacrifice of praise such as is the Gentiles am I glorified The Prophet Esay agrees with it when he saith The musicians shall learn the Scriptures and all the Psalmes of David shall they sing in a metricall way as it is varied by musicall Tones some Acute and Sharp some Grave About all which whiles I labour with the strength of my best consideration me thinks I judge with the least errour when I conclude we are in a great errour about their Sacrifice of praise which they offer up by singing in the Church of God Especially when I further discern that there are precepts of and examples for this singing in the Law of Moses and in the Prophet David who hath called for the praising God with Organs and Harp and with loud Cymbals and Let every thing that hath breath praise the Lord Jesus Christ That for Precept Example is not awanting for David danced before the Ark with his Harpe having his head uncovered for which his rash-tongued wife Michol was bold to reprove him but she got this sharp and tart reply from him O foolish woman doth not the Lord see thee despising me whiles I sing praises to him The Children of Israel also sounded a Trumpet whiles they bore the Arke Now tell me O Master what parts act we Are not we the foolish Michol that mock and jeet at the Christians singing solemnities And do not the Christians act Davids part dancing and rejoycing before the Lord in their Humiditie Especially considering how God propounds it Let every thing that hath breath praise the Lord. If it had been precisely thus written let every Israelite praise the Lord then our insultation over others might have had some better ground Neither is that of Esay any disadvantage to them that he saith The Nations or Gentiles are before God as nothing For this is to be applyed to the Gentiles in their first estate as they once were drowned in darknesse and ignorance of God before the comming of the Just One. Then indeed they were Pagans and Idolatrous people and none of those Nations that have found the Lord which offer unto him every day a pure offering in the East and West as above out of the Prophet Malachie hath been alledged And certainly O Master we are heirs of a great errour about this thing Notwithstanding all this we belong unto God CHAP. XXVI He proves the Apostasie of the Jews from God UNder an oppression of no small fear I fall prostrate O Master and this troubles me that like wicked Apostates we fell off from God at the first comming of that Just One according to all those Authorities hitherto alledged to which expressely do consent all that we finde written in the Books of the Law and the Prophets From this

and for the veritie of Scripture testifying it why do wee doubt of the ascent of this Righteous One both in his Body and Soul the witnesse of Scripture confirming this more than the testimony of holinesse confirms it for the other And may not this be one reason because the Prophets set him out strugling and fighting in a harder Warre of miseries than others and acquainted with an harder bondage and soret service of the World than others Furthermore this without any exemplification thou knowest well enough that Methusalem and Henoch those righteous men and Elias the Prophet were assumed by God in their bodies to Heaven and translated out of this World As for Moses it is a thing out of the reach of all question and doubt that he now is in Heaven both in body and soul as is said in Deuteronomie Go up into the Mount this night and he went up into the Mount and died there and no man knoweth of his sepulchre unto this day What doth this signifie that his Sepulchre is unknowne upon earth seeing he was a Prophet in greatnesse and holinesse surpassing others but that thereby we should understand that God hath raised him up and assumed him in bodie and soul as he did other righteous men and elevated him to that place where they are now Neither need we puzzle our Brains with marvelling how it can stand with reason that grosse and ponderous bodies should ride and be born upward on the light and subtill Element of Aire this we need not question if we do but call to minde how it pleased the Almightie Power to work the like in the Israelites egresse out of Aegypt where the Water an Element in ●aritie and thinnesse like unto the Aire did bear their heavy bodies without sinking And when the Lord gave a sign of an accepting welcome to a Sacrifice the Fire though an Element lighter then the rest descended from heaven and returning up again to heaven carryed with it aloft the bodies of the sacrificed Beasts and Bullocks offered to God As for this Righteous One Moses Elias and other Prophets prophesied of his elevation From the premisses I collect that we ●eing credulous and ready to beleeve the corporall ascent of the aforenamed Saints there is no reason remains why we should let incredulitie lurk in us and suspend our beliefe about the elevation of this Righteous One into Heaven when Scripture and Prophets do testifie it And that of the foresaid Saints is ●ade so manifest to exclude all doubts for ●ood purpose First that the hearts of men 〈◊〉 the end of the world might be turned to God Secondly that other righteous men ●ight have good hope of their own ascent being incouraged by these examples But our Nation are lockt up under many doubts concerning Christ by the Key of his secret and occult comming at first into the world it being an unusuall and unwonted way Of this the Prophet saith He is a man and who shall know him Esay saith A Virgin shall conceive and bear a Son Where it is to be noted that there is no mention but deep silence of any Father of his according to the Flesh Elsewhere he saith VVe esteemed him not And Jeremie hath The Lord shall create a new thing upon earth a woman shall compasse a man Micah also saith Therefore the Lord will give them up till the time that shee which travelleth hath brought forth In these words is to be observed the Prophet has not a syllables mention of 〈◊〉 the Husband of her that brings forth it being the Nativitie of that Righteous One who onely was born out of the wonted path and common carnall course of men who come by man as the active and woman as the passive principle of Generation But this knows no carnall Father as Esay's mouth foretold it Give ear O ye house of Iacob the Lord shall give you a signe A Virgin shall conceive and bear a Son All these other holy men spoken of were born of man and woman carnally conceived in sinne yea and they themselve● were sinners Moses himself though holier than the Prophets his Parents yet he sinned and his own mouth publishes his own sinne but of this Just One it is said in Esay he never sinned nor was there a lie found in his mouth God by the mouth of Iob hath proclaimed there are blemishes in all the Saints Behold he putteth no trust in his saints And Ieremie joyns with that judgement The hearts of men are wicked CHAP. XIV Of the Iews blindnesse who neither beleeve nor understand that Christ is come WHat Esay from the Lord hath said O Master I shake with fear lest it be our lot to have it fulfilled in us Blindnesse is fallen upon Israel till the fulnesse of the Gentiles become in And again he saith Hearing they shall hear and shall not understand seeing they shall see and not perceive because the heart of this people is waxen fat And in the same Chapter Make the heart of this people blinde and stop their ears least they should learn and be converted to me and I should heal them Esay then said How long O Lord and he answered Vntill the Cities be wasted and the house bee left without an inhabitant You have Daniel also saying Shut up and seal up or wrap up the Prophecie Jeremie follows with his testimonie The sinne of Judah is written with a Pen of Iron and the Point of a Diamond it is graven on the table of their heart Esay likewise in his first Chapter saith The Oxe knowes his owner and the Asse his Masters Cribb but my people doth not understand Jeremie to that purpose The Stork the Crane and the Swallow know the time of their comming but my people know not me All these speeches O Master are Gods Arrows shot at us and do shew our condi●ion because we had eyes lockt and bolted up that we could not discern the first comming of that righteous Lord. Of us do the Lords words in Esay mean when he saith Bring forth or cast far off the blinde people that have eyes and the deaf people that have ears Behold they are all gathered together or rather Let all the Nations be gathered together These words carry no other meaning but this that the Prophet saith The Lord hath rejected us because we knew not soon enough the time of that Righteous Ones comming and in stead of u● he hath gathered the Gentiles to him by faith This is it which made that admiration break out of Davids lips The right hand of the Lord bringeth mighty things to passe Yet for all this we belong to the Lord though thus sore in an haplesse estate and deepe depressing Captivitie wherein as in a labyrinth we are and can finde no end or out-gate though a thousand years we have runne with wearied foot-steps in this amazing Maze of miserie neither did ever our Fathers smart

from corruption and losse even in corrupting and losing times and are as woodden Candlesticks to the Gentiles holding out the light of the Law He quotes the 49 Chapter of Genesis which he calls the Booke of the Generation of the Creatures of Iudah that is Of the Children and Off-spring of Iudah Well may I here take occasion to give a reason why men onely sometimes are called the Creation and the Creatures and whence it arises To which purpose our understandings may well and soundly take hold on this that the word which signifies creatures properly in common use among the Hebrews signifies onely men sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being the excellentest of subsolar Creatures The same Phrase and manner of speaking is much taken up in the Orientall Languages I shall call in my Witnesse and he may stand for two or three he is of such standing and perfection in the Academie of most exquisite learning it is Hortibonus or Casaubon In the Arabick Geographie saith he in abundance of places we finde the frequencie and fulnesse of Cities thus described the Author saith that in them there are many Creatures that is to say Men. This may well agree with our Samuel who writ in Arabick and this may be a good note affixed to the latter end of the 16 Chapter of Marks Gospell to the illustration of it Go into the whole World and preach the Gospell to every Creature CHAP. XIII THe corporall Ascension of Christ he goes about to prove by those Scriptures that speaks of the exaltation and elevation of God which he saith must properly be meant of Christ according to his humane nature because the meer Deitie is subject to none of these Sites or Postures That of Psalm 68 is applyed to the Ascension of Christ by S. Paul so that R. Samuel the Jew is not ashamed to follow S. Paul the Apostle of the Gentiles in beleeving and asserting the same truth He quotes something out of the Prophet Aser in his second Chapter but he forbears the prosecution of it upon this reason because that Prophesie is lost and is not to be found The Translatour he brings his judgement about the Prophet Aser and reproves the ignorance of R. Samuel that he should think the Prophet Aser to be lost when he is not And his reason is that the Prophet Aser and Haggai are all one onely Haggai is the Hebrew Name and Aser the Arabicke name of the same Prophet which R. Samuel did not know or at least did not call to minde when he writ so Now it were good to unpire the matter betwixt Alphonsus the Spanyard and Samuel the Jew and upon looking into it the Translator will be found in some fault Suppose there be some agreement betwixt Haggai and Aser in their signification Haggai signifying one that solemnizes and keeps a holy and joyfull day of solemnities that rejoyces festivally and Aser comming of a Verbe that signifies to make blessed and happy which may accord in this that the dayes of re-edifying the Temple and Jerusalem in which times Haggai prophecied were holy festivall and blessed dayes Though there be some similitude must there be Identitie How doth Alphonsus know that Aser and Haggai in the Arabick Tongue are the same Prophet This may be disproved two wayes 1. Because R. Samuel writ in Arabick lived among the Arabians and being both a Jewish and an Arabick Doctor he was likely to know as well as Alphonsus the names of Prophets in the Old Testament both in Hebrew and Arabick 2. If Aser and Haggai be all one then let the Spanyard shew us this that he quotes in the Prophecie of Haggai of a man ascending from the midst of the Sea and comming up to Heaven He must coyn a new Prophecie of Haggai if he will finde this in it for our Old Prophet neither in first or second 〈…〉 Chapter has any such thing However we speake of this obscure Prophet Aser which cannot be found what he was yet we may well conclude for the Authour against the Translatour that these words are not to be found in the Prophet Haggai Since these Notes I have found something that is like this which is quoted but neither in R. Samuels obscure Aser nor Alphonsus the Translators Haggai chap. 2. but in the Apocryphals of Esdras Lo there arose a winde out of the sea and lo that man waxed strong with the thousands of heaven Iunius reads it Quidam ut ventus A certain man as the winde came from the sea It should be translated a Man not a winde that did rise out of the Sea so the third Verse intimates that man waxed strong not that winde For rising of the winde is not the thing but the comparison accompanying and illustrating the appearance of the man I think pardoning the errour of the Authors and Translators Quotation both of the Name and the Book and Chapter I am the Oedipus of this Riddle And it may well be his meaning was of this place for in this book he doth besides this make use of the Apocrypha as Chap. 19. he quotes a place out of Jesus the sonne of Syrach and in chap. 20. he has out of the same Book Besides he is subject to some mistakes for in that 20 chapter he cals it Salomons writing when it is the Sonn of Syrachs and in this 13 chapter he quotes a place in Esay when it is in Ieremie Aliquando bonus dormitat Hebraeus calling Esdras Aser Among those were assumed into heaven he names Methusalem and takes it for a thing granted and known among the Jews But we must beleeve Moses who saith that Methusalem when he had lived nine hundred sixty nine years dyed he doth not say he was translated which he had newly said of Enoch his Father The Greeks errour is that he lived 14 years after the floud and was with Noah in the Ark which errour comes out of the Septuagints false computation And some of the Jews it seems are in this errour that because his Father was taken into heaven in his body and soul so was Methusalem too But they that compute and reckon according to the Hebrew numbring of the years do agree that Methusalem dyed that very year the flood came Others think he dyed six years before the floud He concludes the Chapter with asserting the wonderfull birth of Christ born of a Virgin without a man to be a very truth and plainly foretold by the Prophets of God Wherin he grants for a truth one of those six things which are the main Controversies betwixt the Jews and Christians He takes indeed one place to prove the birth of Christ by a Virgin which I dare not say flatly that the Prophet did speak it with any relation to the birth of Christ It is that of Ieremies The Lord shall create a new thing upon the earth a woman shall compasse a man I know the stream of Expositours