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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	holy_a	lord_n	sabbath_n	5,103	5	9.4103	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

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

Priests onely killed the sacrifice and sprinkled the blood and the Lambe was then caried home Secondly It was abhomination to sacrifice in Egypt Maimone in Corban Peshang cap. 1. ● it was an abhomination to the Egyptians to see beasts killed there because they worshiped beasts as their Gods but it was not abhomination before the Lord for feare of the Egyptians they would not sacrifice there they might have sacrificed there as well as they killed the Paschall Lambe there it was a thing lawfull in it selfe We must distinguish two things in the paschal Lamb it was both a Sacrament and a sacrifice the sprinkling of the blood in the Temple was a sacrifice the eating of the Lambe at home in their severall houses was a Sacrament and so as it was a sacrifice they offered and as it was a Sacrament they received Reasons proving that the Paschall Lambe was a sacrifice Reasons proving that it was a sacrifice are these Reas 1 First 2 Chro. 30.1 Hezekiah gave Commandement that all the people should come to the house of the Lord at Ierusalem to keepe the Passeover Wherefore should he have commanded them to come to the house of the Lord to eat it if it had not been a sacrifice if it had been onely a Sacrament it had beene enough to have bidden come to Ierusalem to eate it Reas 2 Secondly 2 Chro. 35.11 And they killed the Passeover and they sprinkled the blood it was the blood of the sacrifice that the Priest sprinkled Reas 3 Iosephus de bello Iudaico lib. 6. cap. 45. Iosephus writeth that Cestus Florus when he would shew to the Emperor the multitude of the Iewes that were in Ierusalem at the Passeover he desired the Priests that they might get the number of the people and how did the Priests find out the number of the people he saith by the number of the Lambes which they killed at the Passeover and then they reckoned how many were in every familie at the eating of a Lamb and so they found out the number of the people it was the Priest then that killed those Lambes and none else The Paschall Lambe a figure of Christ The Paschall Lambe was a figure of Iesus Christ the Paschall Lambe was taken the tenth day and separated untill the fourteenth at the evening of the fourteenth it was killed Iesus Christ the true Paschall Lambe Came sixe dayes before the Passeover to Bethania Ioh. 12.1 and the morrow after he went to Ierusalem where they met him with branches of palme trees and this was five dayes before the Passeover then he stayed foure dayes in Ierusalem and was killed in the day of the Passeover at night and thus he accomplished the ceremonies of the Law Quest Whether did the Iewes and Christ eate the Passeover upon the same day or not Answ Christ observed the true day Whether Christ kept the Passeover that same day which the Iewes kept in the end of the fourteenth day and the beginning of the fifteenth he eate it betwixt two evenings but the Iewes transferred the day and eate it in the end of the fifteenth day and beginning of the sixteenth and therefore when Christ eate the Passeover it was the day of the Preparation to the Iewish Passeover although indeed it was the true Passeover Iohn 17.62 When the Passeover preceded the Sabbath they used to transferre the holy actions of that day to the Sabbath that two feasts may not fall together and they did their common worke upon that day which should have been done upon the Passeover and reserved the holy actions to the Sabbath following and it was upon this day that they crucified Christ They kept this translation of feasts Why they transferred their feasts to the Sabbath lest the feast of Lots should have fallen 2 4 7. Lest the feast of the Passeover should have fallen 2 4 6. Lest the feast of the Pentecost should have fallen 3 5 7. Lest the beginning of the new yeare should have fallen 1 4 6. Lest the day of expiation should have fallen 1 3 6. They observed this translation of the feasts because they had certaine feasts which fell upon these dayes that two feasts should not fall together as the three feasts of Dedication the foure fasts mentioned in Zachariah and the feast of Lots When the divers keeping of the Passeover began This diversity was not kept so long as the first Temple stood whence arose it then it seemeth to have taken the beginning from the divers beginning of the moneth for when they reckoned their moneth from the apparition which was doubtfull and uncertaine hence it came to passe that the beginning of the moneth was not alwayes at the selfe-same period for the last day of Adar might fall out so that it should be the beginning of Nisan and therefore the Sanhedrin appointed that the full Moone should be the thirteenth day which according to the verity was the fourteenth this diversitie arose of this because of the divers apparitions of the Moone so they kept the preparation to the Pascha diversly Great dissention betwixt the Easterne and Westerne Churches for keeping of the Passeover When the Apostles have so clearely determined that matter that no man should bee condemned or judged for not keeping these dayes yet Satan came and did sow his Cockle and his Darnell and raised dissentions in the Churches betwixt the Easterne and Westerne Churches about the keeping of the Passeover the Easterne Churches alledged that Iohn and Philip celebrated the Passeover in memory of Christs Supper for they kept diem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fourteenth day of the Moneth but the Westerne Churches alledged that Peter and Paul kept the Passeover upon the first Lords day after the fourteenth day of the moneth upon which day they kept diem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pius Bishop of Rome ordained the Passeover to be kept on the Lords day Pius Bishop of Rome in the yeere of God 147. gave out an Edict that the Pascha should be celebrated by all upon the Lords day yet those in Asia cared not much for this Edict and there arose hot contentions on both the sides Polycarpus Iohns Disciple came into Rome to settle this contention and he appointed that every one should celebrate the Pascha as they were wont yet this contention was not buried for the Easterne and Westerne Churches left not off one to write against another Victor the Bishop of Rome in a Synode holden there Victor his Statute concerning the Passeover ordayned that the Pascha should be celebrated there upon the Lords day from the fourteenth day of March untill the twenty one of that moneth Those of Caesarea Palestina Pontus and Achaia embraced this Edict yet others stood out against it and said they would keepe it according to Iohns tradition wherefore Victor excommunicated all the Bishops in Asia Yet Irenaeus Bishop of Lions Polycarpus Schollar setled the

lejom shenishel succoth and it began at 1 King 7.51 So was ended all the words which King Salomon made c. And that day Salomon stood up and blessed all the people So Iesus Christ the true Salomon blessed the people in the great and last day of the feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Haphtorah which was read this day was Haphtorah Shimhhath Hatorah festum laetitaei legis and it began at Iosh 1. They kept this feast because the Law was ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this feast was the dedication of the Temple and the Arke brought into it ● Chro. 3.2.3.7 The remnant of the Iewes that return●d from the ca●tivity was to keepe this feast Zach. 14.16 and Ioshua began the Prophets The third Haphtaroh which they read was Sabboth Hagadol which began at Mal. 3.4 And it ended with these words Behold I will send you Elijah the Prophet Mal. 4.5 And so they joyned the last Section of the law and the last Section of the Prophets both together and it was on this day that Iesus Christ stood up and spake to them who was the true Salomon the true Ioshua the end of the law and the Prophets and whereas the Iewes delighted much in eating and drinking that day Iesus Christ called all those to him who thirst If any man thirst let him come to me and drinke Ioh. 7.37 Last see how upon the first day of this feast they offered thirteene young Bullockes two Rames and fourteene Lambes of the first yeere the second day twelve the third day eleven the fourth day ten the fift day nine the sixt day eight and upon the seventh day of the feast were offered but seven Bullockes the seaventh day of the feast was the great day of the feast and yet it had but the meanest offering which gave them to understand that the Lord was to abolish these sacrafices and to bring in a perfect sacrifice in place of them who is Iesus Christ once to be offered for all At this feast they held up branches and so they held them up to Christ before the Passeover and they sang Hosanna which was a solemne sort of prayer Salva quaeso nunc and they wish not onely peace to him on earth but also in Heaven Then the shoute of a King was amongst them Num. 23.21 EXERCITAT XXII Of the New Moones A ceremoniall appendix of Command 4. Psal 81.3 Blow up the Trumpet in the New Moone in the time appointed on our solemne feast day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novilunium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit quodtunc Luna Sole tegitur vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria stativa tempas statum quod in numeratum anni diem semper recurrit a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeravit supputavit THe New Moone hath two names in the Scripture First it is called Ceseh or Cese Secondly it is called Hhodesh from Hhiddesh renovare They kept the New Moones holy as they did their Sabbaths Wherefore wilt thou goe unto him to day it is neither New Moone nor Sabbath 2 King 4.28 So the Apostle joyneth them both together Coloss 2.16 Let no man therefore judge you in respect of an Holy day or of the New Moone or of the Sabbath Their new Moones and other feasts were Holy dayes they might doe no servile worke in those dayes as to reape sow or plough buy or sell but they might kindle fire dresse meat and such upon them which they might not doe upon the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noviluniū mensis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innovavit In all their other Holy dayes the Passeover pentecost feast of Tabernacles and first day of the new yeare their sacrifice had a feast joyned with it but the first day of the new Moone had no feast added to it Obj. 1 Sam. 20.11.12.13 It is said that it was the day of the new Moone and David desired to goe to Bethlehem to keepe the feast Answ The feast was not kept here for the new Moone but because it was the day of the feast of Trumpets or the first day of the New yeere for the first day of the Moneth and the first day of the New yere fell together therefore the Iewes when they set downe their Haphtorah in the Margent upon 1 Sam. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set downe Haphtorah berosh Har●sh as ye would say a division to be read in the first of the first that is on that which was both the first day of the Moneth and the first day of the New yeere and it was for the first day of the New yeere that the feast was kept and not for the first day of the New Moone The New Moone was celebrated ever upon the first day of the Moneth The new Moone kept ever upon the first day of the moneth and therefore the Moone and the Moneth began both in one day although not at the same houre for the Moone had twentynine dayes and twelve houres but the Moneth had twentynine or thirty dayes successively therefore the twelve houres of the first New Moone excressing over the twentynine dayes of the first moneth were reserved untill the second New Moone which had other twelve houres and those two being joyned together made up the thirty day of the second Month. The Lord would have them to keepe these New Moones Holy to him to teach them Why they kept the new Moones that it was he who ruled and governed the world and all the changes and vicissitudes of it for as the Moone is predominant over all inferior creatures so doth Gods providence rule all things below here the heathen groaped after this when they set a god or a goddesse to every Moneth as Iuno to Ianuary Neptune to February The heathen set a god over every moneth Minerva to March Venus to Aprill Apollo to May Mercury to Iune Iupiter to Iuly Ceres to August Vulcan to September Mars to October Diana to November and Vesta to December But the Lord hath made summer and winter Psal 74.17 And it is he that crowneth the yeere with his goodnesse Psal 65.21 The keeping of these New Moones taught them the estate of the Church in this world A comparison betwixt the moone and the Church the Church is compared to the Moone the Moone is lightned by the Sunne and beautified by it the Church is said to be faire as the Moone Cant. 6.10 She is faire as the Moone when she is cloathed with Christs righteousnesse and as the moone hath her light from the Sunne so hath the Church her light from Iesus Christ The Sunne giveth light and receiveth none the Moone giveth light and receiveth the aire onely transmitteth light but it giveth no light so the Lord onely giveth light but receiveth none the Church receiveth light and communicateth light to others but the worldlings neither receive light nor doe communicate light to others The diverse changes of the Moone

to the feast of the Tabernacles and Ioh. 2.37 it is called the last and the great day of the feast Besides these legall feasts in this moneth they had likewise on the fourth day the fast of Godaliah and upon the twenty third day was festum latitiae legis et benedictio They had but one feast in the Moneth Nisan and one in Iair the Pentecost So the Lord commanded that the Land should rest in the seventh yeere and every seventh seventh in the Iubile The lan● was laboured six yeeres and these yeeres were called Anni georgici The land was to rest the seventh yeere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was called annus shemittah from Shamat liberum demittere and not to seeke any due of it for those who laboured the ground to seek fruit of it every yeere was too much and gave no time of rest to the ground The Lord taught the Iewes sundry things by the resting of the Land What things the Iewes were taught by the rest of the seventh yeere for as the Sabbath day taught them that as they were the Lords they behoved to cease from their owne workes to doe his worke So the Sabbath of the seventh yeere taught them that both they and their land was the Lords and therefore it was to rest Secondly this yeere taught them to depend upon the Lords providence for the Lord promised his blessing upon the sixt yeere that the Land should bring out for three yeeres Levi. 25.20 Thirdly this yeere was a signe to them of their eternall rest Lastly he instituted this yeere to teach them to be pitifull to the poore for those things which grew of their owne accord that yeere were alloted to the poore and to the strangers Quest How could they live seeing the land rested the seventh yeare Answ The Lord answered Levit. 25.21 How God blessed the sixt yeere that it served for three yeeres Thar he should so blesse the sixt yeere that it should serve for three yeares and here we may see how the promises were fulfilled which were made Levit. 26 10. Ye shall bring out the old because of the new that is there shall be such plenty of new that yee must bring forth the old to make roome for it and that is that which Amos speaketh cap. 9.13 Haebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a specie in speciem et chaldaice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab anno in annum Arator apprehendet messorem the plowman shall ever take the reaper that is the old and the new shall meete together So Psal 144.13 That our garners may be full affording all manner of store but the Chaldee Paraphrast paraphraseth it Affording corne from one yeere to another The fertility of the seventh yeare was not meerely naturall Here we may observe that this fertility of the seventh yeare was not merely naturall but proceeded from the blessing of God Secondly all those who rested the seventh yere from their labours yet they wanted nothing but it was supplied by the blessing of God Mal. 3.10 Effundam vobis vsque ad non sufficientiam that is that yee shall not have vessells to containe the oyle and the wine nor garners to containe the corne which I shall bestow upon you Never man suffered any losse in Gods service So those who abstaine from their labours upon the Sabbath it shall never impoverish them for the blessing of God upon the weeke dayes shall supply all their wants so the Lord promised when they shall goe up to Ierusalem to serve him at their feasts that he would keepe their land from the incursion of the enemies Exo. 34.24 and we see Iosh 5.2 When they were circumcised the Lord strooke such a feare and terror in the hearts of the Canaanites that they durst not touch them as Simeon Levi killed the Sichemites when they were newly circumcised never man yet got hurt in the service of God He shall still find the Lords protecting Hand and blessing in his service When hee sent out the seventy Disciples without purse scrip and shooes he said Lacked ye any thing and they said Nothing Luc. 22.35 Nebuchadnezzer shall not want a reward for his service which he did to the Lord albeit he was an heathen for hee got the Land of Egypt for his wages Ezek. 29.20 The next priviledge of the Sabbaticke yeare was this Deut. 14.1 Debts were payed in the seventh yeare that mens debts were pardoned to them if they became poore and had nothing to satisfie but not if they had sufficient to pay then they were bound to satisfie and if they were poore the Lord commanded to lend unto them Deut. 15.19 although the seventh yeare was at hand but that which was borrowed for necessitie onely was not to be restored and the naturall Iewes had onely this priviledge but not the Proselytes The third priviledge of this yeare was this Servants were set a liberty this yeare Exod. 21.2 He shall goe out free in the seventh yeere paying nothing to wit if he was an Hebrew servant but if hee was not an Hebrew servant but a stranger then he was to serve untill the yeare of the Iubile Levit. 25.4 The fourth thing which was done in the seventh yeare The Law was publikely read this yeare the Law was publikely read Deut. 31.10 Quest Whether or not kept they alwayes these sabbaticall yeares Answ Not Ier. 34.14 therefore the Lord plagued them with divers plagues and especially with barrennesse of the sixt yeare 2 Mach. 6.43.49 Quest When began this yeare of the rest Answ Some hold that it began after the land was divided by Lot At what yeare the first Rest began but seeing the Land was twise divided by Lot first in Gilgal Ioh. 14. Secondly in Siloh a few yeares after because the first division was not perfected this account of the seventh yeare seemeth to begin at the latter division of the Land Ios 18 2. Quest What time of the yeare began this rest of the seventh yeare Answ From Tishri and not from Nisan At what time of the were this Rest began for if it had begun in Nisan then they should have lost two Harvests first they might not cut downe the Corne which was growing upon the ground in Nisan and then secondly they might not sow in Tishri and so they should have lost both the Harvests Exod. 23.16 and 34.22 but the Lord saith Levit. 25.27 Yee shall sow the eighth yeare therefore they wanted but one sowing and one Harvest Of the Jubile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Produxit eduxit Their great Sabbaticall yeare was the yeare of the Iubile It was called the Iubile from Iobhel or hobhel deduxit or produxit because it brought men backe againe to their first estate the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were brought backe to their first estate and Philo Iudaeus calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restitutio and Iosephus 〈◊〉

Againe the Church is like the Moone for her alterations and change for the moone hath many changes she is somtimes Cese in ab scondito or in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the conjunction Secondly she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when shee is in the prime Thirdly she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corniculata Fourthly she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halfe Moone then she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gibbosa and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full Moone so in declination First she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fourthly in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many are the alterations which are in the Moone so there are in the Church Psal 89.2 Salomons Kingdome is compared to the Moone Solomons Kingdome compared to the Moone the Moone in twenty eight dayes finisheth her course fourteene dayes to the full and fourteene dayes to the wane so from Abraham were fourteene generations to Salomon then the Moone was at the full then from the end of Salomons dayes untill Zedokiah are fourteene generations and then the Kingdome decayed and waned Lastly observe here that they are commanded to keepe the New Moone and not the full Moone to teach the Church that her greatest perfection here is to bee growing to perfection The Moone keepeth three courses Three motions of the Moone the first is called mensis peragrationis The second is mensis illuminationis and the third is mensis conjunctionis Mensis peragrationis is this Mensis peragrationis what when the Moone goeth from the point of the Zodiacke to the same point againe and this shee doth in twentyseaven dayes and eight houres the Iewes observed not this moneth because it hath no reference to the Sunne but respecteth onely the owne proper course of it The second is mensis illuminationis that is Mensis illuminationis what when the Moone is entring in under the Sunne and when she is wearing out under the sunne againe this moneth comprehendeth twentyeight dayes the Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old and new and this moneth the Iewes keepe not The third is mensis conjunctionis Mensis conjunctionis what the moneth of the Moones conjunction with the Sunne consisting of twenty nine dayes and twelve houres she remained under the beames of the Sunne twelve houres before the point of the change when she is comming out under the Sunne in those twelve houres she is said to bee in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because she could not be seene immediately after these twelve houres were past for the brightnesse of the Sunne beames they stayed untill the Sunne went downe What time of the new Moone they blew the Trumpets then they went up to the Turrets of their Synagogues and then they blew their Trumpets and killed their sacrifices in the space of those eighteene houres her twelve houres after she came out under the Sunne and the sixe houres to the prime the Iewes marked them with those two letters Iod He which make eighteene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. Againe Motus Velo cissimus tardissimus medius observe that the Moone hath Motum velo cissimum tardissimum et medium her swiftest course is when she is farthest from the earth and then she is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this course she runneth 17 degrees in one day and she remaineth not under the shadow of the Sun the Iewes observed not this motion The slowest motion of the Moone is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nearest the earth then she runneth but ten degrees in one day and shee remaineth under the Sunne more than two dayes This course of the Moone the Iewes observed not The Iewes observed the first apparition ●f the Moone in her middle motion The third motion of the Moone is a middle motion and in one day she runneth thirteene degrees and then remaineth under the shadow of the Sunne two dayes and the Iewes observed her first apparition in this course for their New Moones the Moone keepeth alwayes a constant course but yet when she is farthest from the earth the seemeth to us to runne more swiftly therefore they could not make their observation of the change of the Moone from that course neither when she is neerest to us for then she seemeth to make too slow a course therefore they observed this course when she was in her middle motion neither too slow nor too swift Of their feast of Trumpets In the first day of the seventh moneth they had the feast of blowing of Trumpets the Iewes commonly hold that this feast was kept in remembrance of Isaacs deliverie when the Lambe was killed for him but Psal 81. vers 5. David biddeth them blow up the Trumpet because it was a statute in Israel and a law of the God of Iacob this he ordained in Ioseph for a Testimony when he went out through the Land of Egypt A figure to shew at what time the Iewes began their New Moones EXERCITAT XXIII Of the day of Expiation A ceremoniall appendix of Command 4. Levit. 23.24 On the tenth day of the seventh moneth there shall be a day of Atonement c. THis day of Atonement is called Dies cippurim the day of expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Picavit pice obduxit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquem iniustum pronuntiare Caphar properly is to cover a thing with pitch or plaster Gen. 6.14 Christ must cover our sinnes so that they appeare no more contrary to this is Hirshiangh to condemne a man or to make him wicked that is to pronounce him to bee wicked Foure things commanded to be done in the day of expiation There were foure memorable things commanded on this day of expiation first that they should fast Secondly that they should abstaine from al sorts of work and all sorts of delights Thirdly that they should afflict their soules Fourthly that they should proclaime the Iubile this day The day of expiation called a fast by way of appropriation First they were commanded to fast this day they had many fasts as the fast of the fourth moneth and the fast of the fift and the fast of the seventh Moneth and the the fast of the tenth moneth Zach. 8.19 But this was called the great fast as Act. 8.9 Sailing was dangerous because the fast was now past this fast was the day of expiation No workes to be done upon the day of expiation Secondly they were commanded to abstaine from all workes this day In other feast dayes they were commanded to abstaine frō servile works as plowing sowing reaping but this day was to be kept as Holy as the Sabbath it selfe they might kindle no fire this day nor dresse meat they were to abstaine from all delights and pleasures this day as first from washing of themselves secondly from

called Zeceph crux and gnetz arbor and the Greekes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum geminum Lastly drowning Mat. 18.6 It were better that a milstone were hanged about his necke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimersio in pelagus submersio and that he were drowned in the midst of the Sea and the Greekes had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were put in a chest of lead and sunke in the Sea as Casaubon sheweth out of Athenaeus Quest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excisio What sort of punishment is meant Gen. 17.14 he that is not circumcised that soule shall bee cut off from his people Answ The Hebrewes expound this sort of punishment diversly Kimchi saith he shall be punished by the Lord but he addeth that he is much mistaken who thinketh that the child not being circumcised is secluded from the life to come Moses Cotzensis thinketh that these who were not circumcised the eight day should dye without children alluding to that place Levit. 20.20 But all of them agree in this that the punishment is inflicted by the Lord. Exod. 31.14 Object Whosoever doth any worke on the Sabbath day he shall be cut off from his people and bee surely put to death by cutting off here is meant cutting off by the Magistrate why should it not then be so understood in that place Gen. 17.14 so Levit. 20.6 If any goe after wizards I will set my face against him and cut him off by cutting off here is meant to be cut off by the Magistrate why is it not so then to be understood in that place of Genesis before mentioned Maymone answereth to these places Answ distinguishing betwixt the manifest transgression and the hidden transgression of the Law if one did violate the Sabbath with a hie hand and if there were witnesses and he were admonished before not to doe so then he was cut off by the hand of the Magistrate but if he was not admonished secretly before and did transgresse then hee was cut off by the hand of the Lord. But wee must distinguish betwixt these phrases Levit. 17.10 and 21.6 Difference betwixt these two phrases I shall cut off c. and thou shalt cut off c. I shall cut off that soule and thou shalt cut off that soule Exod. 22.18 thou shalt not suffer a witch to liue but when hee sayth I will set my selfe against that soule which eateth blood and will cut him off from my people then it is meant that by his owne hand immediately hee will cut him off But what sort of cutting off by the hand of God is meant here Quest It is not meant of any bodily punishment inflicted Answ upon their bodies or upon their posteritie as the Iewes interpret it but of excommunication and secluding them from the Church So Calvin Iunius Deodati expound it CHAPTER XLII Why they gaue wine to those who were going to be executed PROV 31.6 Giue wine unto those that be of an heavie heart THey used to doe three things to them who were condemned First they gaue them wine to drinke to comfort them Amos 2.8 They drunke the wine of the condemned in the house of their God that is they dranke the most excellent wine for such wine they gaue to the condemned Secondly they used to apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft wooll which the Chirurgians apply to wounds to mitigate their paine because their death was a lingering death Thirdly they used to hold odoriferous canes or reedes to their nose to refresh their braines But see what miserable comforters the Iewes were to Christ Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they derided him Luk. 23.35 for in stead of wine they gaue him vinegar and gall to drinke which was a most bitter sort of drinke and the Lord saith Ier. 9.15 I will feed this people even with wormwood and giue them water of gall to drinke And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gaue him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hysope tyed about a read and dipped in vineger and they gaue it him not to quench his thirst but to smell it in derision They gaue him wine to drinke mingled with myrrhe but he received it not Mark 15.23 Christ would not drinke this cup mingled with myrrhe for it intoxicated the braine that he might be sensible of the paine which he was to suffer for us It is a great judgement to be beaten and not to feele it Prov. 23.35 The Lord who went willingly to death did willingly drinke the cuppe of Gods wrath for us and therefore he was unwilling to drinke this cuppe which would haue made him senselesse of the paine They gaue him hyssope in stead of wooll which should haue mitigated his paine the tender mercies of the wicked are cruell Prov. 12.10 Christ suffered in all his senses in his tast they gaue him veneger mixed with gall in his feeling whereas they should haue applied soft wooll and bound up his wounds mitigated his paine they applied but hysope so in his hearing he heard their bitter mockes and scoffing And as he felt the grievous paine of the crosse in all his senses so the wicked shall suffer the paines and torments of hell in all their senses The conclusion of this is sin is sweet in the beginning but bitter in the end Adam did eate asweet fruit Conclusion but here is vineger and gall a bitter potion offered to Christ for it the lippes of a strange woman drop as an hony combe and her mouth is smoother then oyle but her end is bitter as wormwood sharpe as a two-edged sword Pro. 5.3 They giue him hysope hysope was the last purgation and sprinkling when the leper was brought into the Campe againe and David alludeth to this Psal 51. wash mee with hysope So Christs death must purge us from all our sinnes and bring us into the societie of the Saints of God that there we may dwell for ever CHAPTER XLIII Of their VVarres DEVT. 20.10 When thou commest neare to a Citie to fight against it then proclaime peace vnto it c. FIrst let us consider in their warres the time when they went to battell secondly the manner how they pitched about the Tabernacle thirdly the manner how they marched when the Camp removed fourthly the Proclamation made to them at their removing fiftly the conditions of peace offered to the enemie sixtly what they did before they joyned battell and lastly the song which they had after the victorie The time that they entred to be Souldiers First what time they entred to be Souldiers the Levites entred to their Ministery when they were thirtie yeares Num. 4.42 But the Souldiers entred when they were twentie yeares and they left off when they were fiftie none went to the warres but they who payed the halfe shekell the Levites were exempted because they served the Lord in the Tabernacle they neither payed this halfe shekell nor yet went to the warres Women likewise were exempted She that tarrieth at