Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	day_n	lord_n	sabbath_n	9,284	5	10.5348	5	true

Text snippets containing the quad

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

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 Reason 5 Fiftly the manner of the Samaritans writing sheweth 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 Et dixit Iehova Mosi dicendo Latinè sic tu al loquere filios Israel dicendo nunc il la Sabbatha mea serua tote quia signum est in terme inter vos per generationes vestras ad cognoscēdū quod ego Iehova sanctificans vos et observate Sabbathum quia sanc tum erit illis profanātes illud morte morietur quia omnis faciens in illa opus utique excinde turanima il la emedio populorum suorum s ex di ebus opera beris opus in die septimo Sabbathū sabbatulū sanctum Ie hovae omnis faciens o-pus in die illo sabbathi morte morietur observanto filij Israel ipsum sabbathum celebrando sabbathum per generationes suas faedere aeter no interme inter filios Israel signum erit in aeternum quia sex diebus fecit Iehoua caelum et terram in die septimo quievit et respiravit Exod. 31.12 In English thus 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 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 י Hebrae but the Hebrew as we may see by the difference of the Letters in the margent here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samarit hence we may gather that this Samaritan letter was abolished in Christs time and therefore wee ought neyther to imbrace the copie nor the Characters as authenticke or originall The Conclusion of this is Conclusion If the light that is in the 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 Instrumenta gratiae conjuncta remota how great were the darkenesse of the body God hath Conjuncta instrumenta 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 Defectus Partis essentialis partis integratis ornamenti accidentalis And thirdly when it wanteth accidentall ornaments When 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 No booke in the Scripture wanteth any essentiall part There is no booke in the Scripture that wanteth any essentiall part for the Law and the Gospel which are essentiall parts Vide Iunium in Iudam and Perkins reformed Catholike are found in every booke Secondly the Scripture wanteth no integrall part 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 Gods care in preserving the Scriptures Great was the care which the Lord had to preserve 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

which a diall must be made First upon the elevation of the Equinoctiall whose houres are alwayes equall Secondly verticall and it sheweth onely from sixe to sixe equinoctially Thirdly meridionall which sheweth the houres from the rising of the Sunne 〈◊〉 the mid-day upon the East side and from the mid-d●● till the Sunne set upon the West side Fourthly horizo●●all which hath no shadow under the Equinoctiall or neere the Equinoctiall And the last is the polar diall which followeth the Zodiacke and the houres are contracted upon the South side of the Equinoctiall in the Winter and enlarged upon the North side in the Summer Vpon what ground Ahaz Diall was made This Diall of Ahaz could not be made upon an equinoctial ground because the houres of the Equinoctiall diall are equal Secōdly it could not be made verticall because the verticall sheweth onely from sixe to sixe and not the rising and setting of the Sunne Thirdly it could not be made meridionall because the East side the West side are divided by the meridionall and it wanteth the twelfth houre Fourthly it could not be made horizontall because they lay so neere the Equinoctiall that the style could cast no shadow Therefore it behoved to be polar and the houres behoved to be unequally divided for Summer and Winter or else they behoved to haue two Dialls one for Summer and another for Winter The forme of this Diall was Hemispheriall or an halfe Circle What things are to be considered in this diall In this Diall we haue to consider these points First that the lines were but halfe houres upon the diall and not full houres Secondly that this miracle hath been wrought when the Sunne was in the height for if it had beene in the declination or in the after-noone then it could not haue gone forward ten degrees or if it had beene soone in the morning it could not haue gone backe ten degrees Thirdly this miracle was wrought in the Summer time the day being at the longest it could not be brought backe ten degrees in the winter day for when the day is shortest the Sunne ariseth to them at seven of the clocke neither could this miracle be wrought at the Equinoctiall for then they could not haue discerned the Sunne to cast a shadow upon the diall because then the shadow is so long but the Text saith that the Sunne went backe so many degrees upon Ahaz diall 2 King 20. Therefore it seemes to haue beene wrought in the Summer time at the longest day when it was drawne backe from the eleventh houre to the sixt which is one houre after the Sunne rising for in the longest day it ariseth to them at fiue of the clocke in the morning Whether went the Sunne backe ten degrees Quest or did the Sunne stand still and the shadow goe backe upon the lines as Abulensis upon 2 King 20. holdeth the shadow went backe ten degrees or did the Sunne go back and the shadow also If the shadow had gone backe and not the Sunne Answ the miracle had not beene so great for when the Sunne goes forward naturally the shadow goeth backward now if the shadow had gone backe in an instant and the Sunne stood still it had beene a miracle quoad modum Three sorts of miracles sed non quoad substantiam and it had beene but a miracle in the third degree A miracle in the highest degree is when nature had never a hand in a thing as to make the Sunne goe backe so many degrees or to stand still A miracle in the second degree is this when nature had once a hand in producing of a thing but when nature fayleth once it cannot restore it to the former case againe Example Nature bringeth forth a man seeing now when he becommeth blind nature cannot restore him to his sight and when he is restored to his sight againe it is a miracle in the second degree A miracle in the third degree is this when nature in time could doe such a thing but cannot doe it upon a suddaine Example Peters Mother in law was sicke of a Fever Nature in time could cure one of a Fever but Christ curing her upon a suddaine this is a miracle in the third degree Example 2. When a lumpe of figges was layd to Hezekias boyle the figges in time would haue matured this boyle and broken it but when the Lord doth it upon a suddaine this is a miracle in the third degree So for the shadow to goe backe when the Sunne goeth forward this is naturall to it but for the shadow to goe backe upon a suddaine this was a miracle in the third degree but when the Sunne and the shadow both went backe this was a miracle in the first degree quoad modum quoad substantiam Quest What confirmation of his faith had this beene if the Sunne had gone forward ten degrees that had beene but the ordinary course of it Answ If it had gone forward ten degrees in an instant that had beene a miracle but when it went backe ten degrees peice by peice this was a greater miracle therefore he chose rather that it should goe backe ten degrees Object If the Sunne went backe onely and not the shadow then it should haue beene knowne through the whole world and some of the Heathen would haue made mention of it in their writings as Dionysius Areopagita maketh mention of the Eclipse of the Sunne in Christs Passion Answ The heathen in their writings might haue made mention of it which are not now extant In the Booke of Iason there is mentiō made of the standing of the Sunne and Moone in Ioshua's dayes and that Booke is perished now shall we say then that nothing is written in this Booke because this Booke is not extant Whether was this a greater miracle when the Sunne went backe in Hezekias dayes Quest or when the Sunne stood still in Ioshua's dayes If ye will respect them to whom this miracle was wrought in Ioshua's dayes it was a greater miracle Answ Whether this miracle or that in Ioshua's dayes was greatest it was wrought for the confirmation of all Israel and this was wrought but for the confirmation of Hezekias Secondly Ioshua's day was longer than Hezekias day Hezekias day was but twentie two houres and Ioshua's day was twentie and foure Ecclus 46.4 Stetit Sol una dies facta est in duas Did not the Sunne goe backe by his meanes And was not one day as long as two This miracle was wrought at three of the clocke in the afternoone for the Moone was a quadrant of the Heaven distant from the Sunne and quarter Moone for Gibea was Southwest from Megiddo where they did fight and there the Sunne stood and Ajalon where the Moone stood was Southeast Quest. How stood the Sunne here at three afternoone Southwest from the Moone seeing it is said to stand in the midst of Heaven Answ There is a twofold midst the first medium

aequidistantiae and the second is interpositionis Medium aequidistantia interpositionis the Sunne is in medio aequidistantiae when it is in the middle point betwixt the Sunne-rising and the Sunne-setting this is in the midst of the day but it is in medio interpositionis when it is in any part of the Heaven betwixt the two extreames it was now but in medio interpositionis Againe This miracle was wrought twentie dayes after the Equinoxe this miracle was wrought twentie dayes after the Equinoxe for Ioshua instituted the Passeover Cap. 5. the fourteenth day of Nisan which was at the Equinoxe and that Moone had but fourteene dayes to runne to the change and now the Moone was before the Sunne but when the miracle fell out the Moone was behinde the Sunne and it was quarter-Moone so that the fourteene dayes of the old Moone and the eight dayes of the other Moone made up twenty dayes after the Equinoxe Ioshua's day was 24. houres Thirdly Ioshua's day was twenty-foure houres nine houres alreadie past and three houres to the Sunne-setting then the Sunne stood a whole Equinoctiall day which all being joyned together maketh twenty-foure houres then it is said Iosh 10.14 That there was no day like to it before or after which must be understood that there was no day before or after like unto it for length Hezekias day was 22. houres Hezekias day was but twenty-two houres in length which is proved thus the Sunne had runne twelue degrees already forward upon Ahaz Diall which maketh sixe planetary houres then it goeth backe againe tenne degrees which maketh fiue planetary houres and this made eleven houres Quest Might not the Sunne haue gone backe to the Sunne-rising and so haue made sixe planetary houres Answ Not because the Sunne casteth no shadow upon the Diall of Ahaz an houre after it riseth and an houre before it set neither upon any other Diall for then the shadowes are so long that they shew not the houre it went backe then but to the houre after that it arose which was the second planetary houre then it had fiue planetary houres to the midst of the day which made up sixteene houres and six houres to the Sunne-setting which maketh in all twenty-two houres Now to make some application and spirituall use of these Dials The spirituall use of these Dials Christ before his Incarnation was like to the Sunne shining upon the Equinoctiall Diall where the shadow is very low secondly before Christ came in the flesh there were many Ceremonies and a long shadow but since Christ came in the flesh this is like the Sunne shining upon the Polar Diall the shadow is short and the Sunne is neerer Thirdly our estate in this life compared with the life to come is like to the meridionall Diall for the meridionall Diall sheweth not the twelfth houre so in this life we see not the sonne of righteousnesse in his brightnesse Fourthly our estate in this life is like the verticall Diall which sheweth neither the rising nor setting of the Sunne so in this life we know neither our comming into the world nor the time when we are to goe out of it Fiftly our estate in the life to come is like the Horizontall Diall for as the Sunne shineth alwaies upon the Horizontall Diall so shall the Sunne of righteousnesse shine alwayes upon us in the life to come CHAPTER XXVI Of their Day GEN. 1.3 And the Evening and the Morning were the first day A Day in the Scripture is either a naturall Dies Naturalis Artificialis Propheticu● artificiall or a propheticall day The naturall day consisteth of foure and twentie houres comprehending day and night Num. 8.17 In that day that I smote every first borne in the land of Egypt But Exod. 12.29 it is said that at midnight the Lord smote the first borne of Egypt so that by day here is meant the whole twentie foure houres The artificiall day began at the Sunne-rising and ended at the Sunne-setting Exod. 16.14 Why sit yee all the day from morning till night And it had three Periods in it morning mid-day and evening and the mid-day is called Zeharaijm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meridies and it is put in the duall number because it containeth a part of the forenoone and a part of the afternoone Psal 65.8 Thou makest the outgoings of the morning and the evening to rejoyce the outgoings of the morne is the rising of the starres before the Sunne rise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the outgoings of the evening that is when the Moone riseth and the starres with her as Hesperus the Sunne is said to go out as it were out of his chamber when he ariseth out of the Sea or the earth Psal 19. And he is said to goe in and to dip in the Sea Mark 4. when he setteth Ortus Heliacus Chronicus Cosmicus Ortus Heliacus is when the starres arise with the Sunne Ortus Chronicus is the rising of the starres with the Moone Ortus Cosmicus is when the starres rise at certaine seasons in the yeare as Orion Plejades c. A Propheticall day is taken for a yeare in the Scriptures as they had a propheticall day so they had propheticall weekes propheticall moneths and propheticall yeares Propheticall dayes weekes and yeares A weeke signifieth a weeke of yeares as Daniels seventie weekes Dan. 9.25 So the moneth signifieth a moneth of yeares according to the Greeke computation counting thirtie dayes to a moneth so the yeare signifieth a yeare of yeares Iere. 28.3 Adhuc duo anni annorū So these places in the Revelation Forty two moneths an hundreth and sixtie dayes three yeares and an halfe so time times and halfe a time are prophetically to be understood A propheticall day is a yeare the weeke seven yeares the moneth thirtie yeares and the propheticall yeare three hundreth and sixtie yeares and this way they counted to signifie the shortnesse of the time A day is applyed in the Scripture first to our estate in grace Heb. 4. To day if ye will heare his voyce A day applied to the estate of grace harden not your hearts and all the Comparisons in the Scriptures are taken from the forenoone to shew the growth of grace First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the morning Starre and the dawning of the day and the day-starre arise in your hearts 2 Pet. 1.19 Secondly to the Sunne-rising Esay 8.10 It is because there is no morning in them and thirdly to the Sunne in the strength of the day Iudg. 5.3 Then the declination of grace is compared to the Sunne in the afternoone Iere. 6.4 Arise Declination of grace compared to the declining of the Sunne let us goe up at noone woe unto us for the day goeth away for the shadowes of the evening are stretched out Micah 3. And the Sunne set upon the Prophets The forenoone is compared to the time of grace before it come to the declining

more wicked than others they are not then called worse spirits because they are moe in number onely but they are worse because they are more malicious they are all bad spirits but some exceed others in malice and wickednesse many men doe mistake Satan and his Angels they thinke that some of them are spirits which doe no harme but they are all sworne enemies to mans salvation therefore Satan is called the red Dragon the red Dragon delighteth not onely to kill men for hunger but also for sport to kill them what can we looke for then of those infernall spirits of destruction And the last end of that man is worse than the first The end of the wicked is worse than their beginning three wayes His last end is worse than his beginning in three respects first in respect of God secondly in respect of himselfe thirdly in respect of Satan First in respect of God who justly punisheth him this wise by giving him up unto a reprobate sense because he loved not the truth secondly his last end is worse in respect of himselfe because he is dyed over againe with sinne those sinnes in the Scripture are called Scarlet sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scarlet is called Shani or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is twice dyed So men when they fall backe they are dyed anew againe and as recidivatio in morbis est periculosa so is the falling into sinne anew againe So it is worse in respect of himselfe because after that a man is illuminated he is more readie to become prophane Simile if he be not sanctified Take water and heat it and set it in the ayre it will freeze sooner than cold water So if a man be illuminated and haue some taste of sanctification and then fall backe againe he is in a worse case than he was in before Thirdly he is worse in respect of Satan for when Satan catcheth him againe he maketh him twice more the childe of hell A Iailor hath a prisoner fettered by the hands necke and feete the prisoner beggeth of him that he would release him he releaseth him all to the foote he slippeth his foote out of the fetters and escapeth if the Iailor catch him againe he layeth a double weight upon him and fettereth him twice as sure as he was before so when a sinner seemeth to escape from Satan being enlightned and in some shew sanctified it he fall backe againe he bringeth seven worse spirits with him The application of the Parable is The application of the Parable Even so shall it be also unto this wicked Generation As if Christ should say when I came amongst you yee were in darkenesse but by my ministerie yee haue beene illuminated but maliciously now yee impugne this truth and yee are possessed with seven worse spirits than before therefore your end must be worse than your beginning FINIS ¶ An Addition Pag. 122. line 11. TO raise up seed to the brother that is to the eldest brother Deut. 25.5 If brethren dwell together and one of them die that is if the first or eldest die and haue no seede then his second brother was bound to raise up seede to him if he were not married for the Law speaketh of brethren dwelling together and not married or forisfamiliate an example of this we haue in Er and Onan Gen. 38. Secondly if he had no brethren then his neerest Kinsman was bound to performe this duty to him if he had not beene married But it seemeth that this dutie is required of N. Rut. 4. Object although he had children for he saith then I should marre mine owne inheritance It is onely required of him here to redeeme the inheritance but not to marrie his Cousins wife Answ this was onely stare super nomen defuncti that is to make his childe to be reputed as the childe of the dead and so the childe should not be counted his sonne but the sonne of Chilion thus his inheritance should haue beene marr'd and his name rased out and this made N. to refuse but if the Cousin were not married then he was bound to marry the wife of his Kinsman Erratum Page 166. line 13. Dele not 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viatici parum via longinqua est By Iohn Weemse of Lathocker in Scotland Preacher of Christs Gospell LONDON Printed by T. Cotes for Iohn Bellamie and are to be sold at his shoppe at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1632. TO The Right Honorable Sr. Thomas Coventrie Knight Lord Coventrie Baron of Alesborough Lord Keeper of his Majesties Great Seale of ENGLAND Most Honorable and my very good Lord IOB the wisest and the richest Prince in the East Iob. 28.7 searching where wisedome might be found he could not finde the place thereof He could not finde it in the land of the living the depth saith it is not with me and the Sea saith it is not with me the Vultures eye hath not seene it for all his sharpe sight and for the worth of it it cannot be gotten for Gold neyther can Silver be weighed for the price thereof then hee subjoyneth God understandeth the way thereof and he knoweth the place thereof for he looketh to the ends of the earth and seeth under the whole heaven The wisedome which Job speaketh of here is Gods secret wisedome in his workes of nature which none of the world although they were as sharpe sighted as the Eagle can understand Now if man be so ignorant in Gods woTkes of nature much more is he in the workes of grace and he may say as Agur sayd when he considered Jthiel and Vcal Iesus Christ the wisedome of the Father surely I am more brutish then any man Pro. 30.2 and have not the understanding of a man David when he lookt upon the heavens Psal 19.1 the workes of Gods hands he sayd The heavens declare the glory of God and the firmament showeth his handy worke then he telleth how they declare his glory and what sort of Preachers they be The vniversality of their preaching their line is gone out through all the earth even to the ends of the world Then their diligence in preaching both day and night Lastly how plainely they preach n all languages Yet this their preaching is but an indistinct fort of preaching in respect of the preaching of

the Gospel We may see some of his wisedome in the heavens which are his handy worke but nothing of the hid treasure and riches hid up in Iesus Christ can we learne by this preaching But Paul speaking of the preaching of the Gospel by the Apostles saith their sound went out into all the earth and their words into the ends of the world Rom. 10.18 hee changeth their line into their sound There is a great difference betwixt these two sorts of preaching a naughty person winketh with his eyes he speaketh with his feete and teacheth with his fingers Pro. 6.13 but hee speaketh more distinctly with his tongue So the Lord preacheth indistinctly as it were by his worke but by the sound of his Gospel hee preacheth clearely and plainely Where shall we finde these treasures of grace and hid wisedome this treasure is to bee found in his Law therefore the Iewes call it desiderium mundi and it is more to be desired than Gold yea than most fine Gold Psal 19.10 The Angels themselves with stretched out neckes desire to looke into this mysterie even as the Cherubims with stretched out neckes looked downe to the propitiatorie 1 Pet 1.12 If the Angels have such a desire to behold this wisedome much more should man have a desire to search into these mysteries for he tooke not upon him the nature of Angels Heb. 2.16 but he tooke on him the seede of Abraham Happie is that man that findeth this wisedome and the man that getteth understanding this wisedome is onely to be found in the Law of the Lord. Pro. 3.13 I have indevoured my Noble Lord in this treatise to make some small path for the younger sort to this wisedome And I have abstained from these questions which doe more hurt than good to the Church Plutarch maketh mention of a number of Suters to one maid but they fell to such contention amongst themselves that they did teare her all in peeces too many disputations in effect doe rent the truth nimium altercando amittitur veritas the best way to come by the knowledge of the truth is to bee conversant in the Text it selfe and to bee acquainted with the phrase of the holy Ghost speaking in his owne language Let it not seeme strange to any that I seeming a stranger should take this boldnesse to offer these my labours to your Lordship I cannot acknowledge such strangenesse for wee have one Lord Ephe. 4.13 one faith one baptisme one God and Father of us all We live all under one gratious King Heb. 13.13 and there is small or no difference in our language Act. 1. we differ not as the Cananites and these of Ashdod yee say sibboleth and we say shibboleth Matth. 26.73 yee speake the Dialect of Jerusalem and we the Dialect of Galilee small or no difference But the reason wherefore I made choise of your honour is the good report which I heare of you every where your name smelleth as the wine of Lebanon yee have put on righteousnesse as a garment yee are eyes to the blind and feete to the lame Hos 14.7 the blessing of him that is ready to perish commeth upon you Iob 29.14 and you have caused the widowes heart to sing for joy There were many notable and excellent parts in Iob he despised not the counsell of his man-servant or of his maid-servant here was his humility yet when he sate in judgement what grace and majestie had he they gave eare and kept silence at his counsell the young men saw him and hid themselves and the aged arose and stood up before him he was hospitable to the poore Iob. 30.1 he did not eate his morsels alone he was pitifull to the fatherlesse and to the widdow and he disdained the wicked that he would not set them with the dogges of his flocke happy is that Land where there are such judges Another cause which moved me to grace this worke with your Lordships name is the desire I have that others may reade it the more willingly for their owne profit and even as a faire entrie leadeth the beholder to looke more particularly upon every part of the building so the beholder of this worke set out under the protection of your honours vertue will the more earnestly affect the perusing of the same in confidence that so much worth as is eminent in your Lordship would hinder any mans boldnesse to present unto you a trifle And for conclusion when Jacob was to send his sonne Benjamin into Aegypt Gen. 42.14 he prayed that God Almighty would give him favour before the man So my earnest prayer to God is that this treatise may first be acceptable to the Church of God and then unto your Lordship And so I have obtained that which I desire The grace of God be with your Lordship and make that the long continuance in the charge which his Majestie most worthily hath layd upon you may produce long happinesse to this Commonwealth Your honours in all dutifull submission Iohn Weemse A loving advertisement to young Students in Divinity who desire to come to the knowledge of the holy Scriptures LOving Brethren There be three Schooles in which young Divines must bee exercised the schoole of Arts and Sciences the Schoole of grace and the Schoole of your vocation It is a great helpe and an introduction to Divinitie to bee trained up in the first Schoole of Arts and Sciences Moses was learned in all the wisedome of the Aegyptians Daniel in the learning of the Chaldeans and Dionysius Areopagita was trained up in Philosophie Act. 7.22 A certaine Scholler amongst the Jewes asked one of the R. His Master Dan. 1.4 whether he might read any of the humane Writers or not Act. 17.34 he gave him this Answere you may reade them providing you reade them neither day nor night this was a foolish answere for the Jewes hated all humane learning therefore they say maledictus qui aluerit Suem aut didicerit Sapientiam Graecorum they call all humane learning the wisdome of the Greekes But to shut up this Schoole and to take away all humane learning from a Divine were in effect to make him no Divine The knowledge of all Arts and Sciences is necessarie for him as of Geometrie Arithmeticke Geographie the knowledge of Physicke but above all the knowledge of the tongues is more necessary for him because they are Vehicula scientiarum But here ye must not onely studie that part of the tongues which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is mere Grammer as to stand upon Letters Accents Pronounciation and such but ye must goe farther to that part which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true meaning of the words to interpret them out of one language into another and to understand one Phrase by another neither should ye stand here but ye must goe further to that part which is called 〈◊〉 〈◊〉