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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	line_n	practice_n	speculative_a	135	3	17.6193	5	false

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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

Tribe of Iuda and mount Moriah with Salem and Akra towards the North in the Tribe of Benjamin but if the line be drawne through the valley which was filled up by the Maccabees then mount Moriah is conjoyned with Sion in the Tribe of Iuda for the Temple was builded in the threshing floore of Arauna the Iebusite and the Iebusites dwelt upon mount Sion therefore the division by this valley cannot shew us in what Tribe the Temple stood So that we must search out another line which separateth the Tribe of Iuda from Benjamin which line being to the north of Iuda must be upon the south of Benjamin the two extreames of this line are set downe Iosh 15.5 The line which divided Iuda from Benjamin reached from the dead Sea to the Mediterranean Sea where he describeth the borders of Iuda the cast part of the line tendeth towards the dead Sea at that part where Iordan entereth into it called Lingua maris and the west part of the line tendeth towards the great Sea called the mediterranean Sea these are his words For the east border was the salt Sea even to the end of Iordan this was the dead Sea where Sodome and Gomorra stood And their border in the north quarter was from the bay of the Sea at the uttermost part of Iordan Iosh 15.5 The line commeth from En-rogel thorow the valley of Hinnom to the tongue of the Sea This was towards the east the line was stretched forth towards the west to En-rogel which is a fountaine in the valley of Hinnom where the valley Tyropoeon endeth Now if yee will stretch out the line from the fountaine of En-rogel to the tongue of the Sea it must be drawne through the valley of Hinnom to the north of mount Sion and then it is subjoyned vers 9. speaking of Moriah and the border was drawne from the top of the hill unto the fountaine of the water of Nephtoah which is over against Hinnom towards the west and to the valley of Rephaim towards the north for Iosh 18.16 maketh mention of two valleyes one towards the east of the Citie called Hinnom upon the west of which lieth the hill Moriah and the Temple the other valley is called the valley of Rephaim or of Gyants lying towardes the west and south of mount Sion then the north part of that valley must stretch towards mount Moriah and the line which divideth the Citie and the mountaine thereof to wit Moriah in two parts must touch the valley of Rephaim towards the north The line goeth directly over the top of Mount Moriah the same division is set downe Neh. 11.24 So that Benjamin had the north side of this line and Iuda the south and the line stretching over the top of mount Moriah it went through the middle of the Temple and through the holiest of all so that the one halfe of the Temple stood in the Tribe of Iuda The line goeth through the midst of the Temple the holiest and holiest of all and betwixt the Cherubims and the other in the Tribe of Benjamin the one halfe of the Arke in the one Tribe and the other in the other and of the foure Cherubims two stood in one Tribe and two in another and God himselfe sitting betwixt the wings of the Cherubims is sayd to dwell cethephau betwixt his shoulders How God is sayd to dwell betwixt his shoulders that is in Ierusalem where the Temple stood in the very borders of Iuda and Benjamin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humerus vel extremitas alicujus rei Catheph signifieth the borders or marches as if he should say he shall dwell in the very outmost borders of Iuda and Benjamin Now for the better understanding of these things which haue beene spoken before marke this figure following West North. East South And for this cause it was that Salomon had in his throne twelve Lions upholding it but on the seat where he sate and leaned his armes there was a Bullock and a Lyon the Lyon for Iuda and the Bullock for Benjamin by which was signified Why Salomons Throne had a Bullock and an Oxe when ten Tribes should bee rent from his crowne that Iuda and Benjamin should cleave together and uphold the Temple both Iuda and Benjamin went in captivitie together came home together and builded the Temple together Conclusion The Conclusion of this is the kingdome and the priesthood should never be separated for most of the Priests dwelt in the lower citie in the Tribe of Benjamin and the kingly Scepter was in Iuda the upper Citie EXERCITAT VIII Of the Temple of Ierusalem Commandement 2. 1 King 8.30 Hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place THe Lord made choise of this Temple not so much for himselfe as for his people The Lord causes to build the temple not so much for himselfe as for mans cause for God dwelleth not in houses made with hands Act. 7.48 God fitting himselfe to mans capacitie doth as a Prince useth to doe for as a Prince maketh choise of some great Citie for his residence so doth the Lord make choise of Ierusalem The Lord compared to a Prince in his princely house therefore it is called the Citie of the great King Matth. 5.36 and as a prince hath his palace within a great Citie so hath the Lord his Temple within Ierusalem and therefore it is called the place of his habitation Psal 76.2 and as a Prince hath his palace distinguished in so many courts so was the Temple of Ierusalem and as they have their furnished Tables so the Lord hath his Altar for his Table Mala. 1.7 The Lord had his Table and appointed times as it were for dinner and supper and and his appointed time for dinner and supper were the morning and evening Sacrifices Psal 50.10 Every beast of the forrest is mine and the cattell upon a thousand hils If I be hungry I will not tell thee This Temple was called the throne of his glory Iere. 14.21 So the perfection of beauty and the joy of the whole earth Lament 2.15 So the place of his rest Psal 132.14 and 1 Chro. 6.41 It was divided into three parts and therefore The Temple divided in three parts Iere. 7.4 useth a threefold repetition to note these three parts of the Temple The first was the holiest the Seventy call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers names ●●en to the holiest it is also called Oraculum Exod. 25.22 and it called Sanctum Sanctorum the holy of the holiest because it was separated from all profane uses Heb. 9.14 and because it was holy the Highpriest who went into it behoved to sanctifie himselfe before hee went into it and hee was a type of Christ who was holy blamelesse and undefiled and separated from sinners Heb. 26.7 The second part of the Temple was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel

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

Points they differed very farre from the Hebrew in many things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lectus The difference of their reading arose from this because the Hebrew Text wanted the Poynts Example Gen. 47.31 and Israel bowed himselfe gnal rosh hamitta upon his beds head But the Apostle followeth the translation of the Seventy translating it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volumen He bowed upon the top of his rod Heb. 11.21 So Psal 40.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput cranium for Megilla the Seventy read gilgoleth in capite libri for in volumine libri because they wanted the Points and the Apostle followed this reading Reason 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fift reason is taken from Ketibh volo keri when the words are written one way and read another This diversity of reading and writing arose because the letters wanted the Points from the beginning this made them to reade one way and write another way Reason 6 The Chaldee Arabian and Assyrian language which are but daughters proceeding from the Hebrew tongue have no Points therefore it is not probable that the Hebrew Text had Points from the beginning Reason 7 The seventh reason is taken out of the Talmud They write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masculus that Ioab killed his master because he taught him to read Zacar Masculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoria for Zecer Memoria and so made him to spare the females of the Amalekites whereas hee should have blotted out their memorie and killed them all Now if the points had beene from the beginning then Ioabs master could not have taught him to have read Zacar for Zecer The Points were not from the beginning then but found our afterwards by the Masorath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were three sorts of teachers amongst the Iewes The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gathered the traditions of the Fathers together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel such were the Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second were the Sopherim afterwards called the Masoreth these observed the letters and words in the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third sort were the Midroseth the Cabbalists who expounded the Scriptures allegorically The Scribes were from Moyses time who taught the people to reade the Law because the Law wanted the Points and Christ calleth these The learned Scribes and saith to one of them How readest thou Luk. 10.26 Shammai and Hillel the first of the Sects of the Scribes and Pharisees But afterwards Shammai and Hellel were the first of the Scribes and Pharisees who were the originall of these sects Shammai was the first of these Scribes who drew out the Cabbalisticall readings and Hillel was the first who gathered their traditions together Because the Text wanted the Vowels before the Masorets time hence arose these diverse readings marginall and Textuall here wee must take heed of two errores The first is of those who hold Two errors to be shunned concerning the Marginall and Text reading that both the Textuall and Marginall reading were from the beginning and both authenticke and originall from Moses The second error which we must shunne is this that the marginall reading implyeth some corruption where as it serveth for illustration of the Text. There is but small difference betwixt the Marginall and the line reading There are three sorts of reading The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is no difference at all in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is some small difference in the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is a contrarie reading Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may see it in the originall Text it selfe as 2 Sam. 22. and Psal 18. the same argument is handled almost word by word in both these places there is some diversitie of words onely for 2 Sam. 22.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evacuare It is Adikem I did stampe them as the myre of the streetes but Psal 18.42 it is Arikem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comminuere I did cast them out as the myre in the streets Here is but small difference Daleth is onely changed into Resh the sense is all one ר mutatur in ר So 2 Sam. 22.11 and Psal 18.11 So 2 Sam. 22.27 and Psal 18.26 So 2 Sam. 22.8 and Psal 18.9 here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Marginall and the Text reading make not a contrary but a diverse reading but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Marginall reading and the Text reading makes not a contrary reading but a diverse reading therefore ye shall see that the Translaters follow sometimes the Marginall reading in their first translations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi as Iunius 2 King 8.10 in his first translation he saith abi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dic ei but in this second translation he saith abi dic non So Ezr. 4.2 In his first edition sacrificabimus eidem which is the marginall reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit but in his second translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decem non sacrificabimus alteri which is in the Text. Example 3. 1 King 22.49 Iehosaphat prepared shipes Translaters sometime joyne both the marginall and text reading together Gnasha fecit but in his second translation Iehosaphat made decem naves which is in the Text. So Prov. 31.4 Eccles 3.4 Ier. 2.20 and 5.8 He followeth Ketibh in his last Edition that is as it is written and not read in all these places And sometimes ye shall see them joyne both the Marginall and Text reading together Psal 22.17 They Lyon like digged So the Chaldee Paraphrast and the Seventie readeth it So Iunius Exod. 21.8 If she please not her Master who hath not betrothed her unto himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sibi non sibi joyneth lo lo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both together both the Text and Marginall reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit est ketibh So Iosh 8.12 The line reading hath gnir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit est keri vrbs and the Marginall reading hath Hai and hee joyneth them both together vrbs Hai. So Prov. 23.26 Let thine eyes observe my wayes Ratza and Natzar he joyneth them both together studiose custodivit So Eze. 22.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They joyne them both together So 1 King 22.18 the Tigurin joyneth them both together The Masoreth put the vowels some times in the text and the consonants in the margent and the English joyne them both together Prov. 19.7 They are wanting to him In these diverse readings set downe by the Masoreth sometimes the Points are put in the Text and the Consonants in the Margent 〈◊〉 〈◊〉 〈◊〉 〈◊〉