Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	book_n	divine_a	scripture_n	2,963	5	6.0860	4	false

Text snippets containing the quad

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

masters of the great Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice such as were Esdras Zacharie and Malachie The Greekes called these Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere distinguish them still frō the Apocryphall Bookes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gannazim abscinditi and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bookes of whose authority it was still doubted Reasons taken out of the Scriptures themselves proving them to be Divine the first reason is taken from Reason 1 the antiquity of the Scriptures all this time was tempus Scriptura contestatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heathen that is it was an hid or an unknowne time to them After the flood the Scriptures goe on and they set downe to us the history of the Church but the Heathen history is Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fabulosum as that which we reade of Hercules and Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicum Prometheus and nothing is set downe in the Heathen history before the Olympiads of the Graecians which was but in the dayes of Vzziah See how farre Gods Word exceedeth humane history in antiquity It beginneth with the world and endeth with it Luk. 1. 70. as he spake by the mouth of his holy Prophets which have beene since the world began Secondly the matter contained in the Scriptures sheweth Reason 2 them to be Divine Many histories shew us the heavy wrath of God upon man for sinne yet the Scriptures only shew us morbum medicinam medicum it sheweth us both the sicknesse the physicke and the Physitian to cure it Thirdly the Scripture setteth downe things necessary Reason 3 onely for our salvation and nothing for our curiosity The Scriptures not written to satisfie mens curiosity It is often repeated in the Bookes of the Kings and Chronicles The rest are they not written in the Bookes of the Chronicles of the Kings of Iuda and Israel So Ester 10. 2. The rest are they not written in the Bookes of the Kings of Persia The holy Ghost would meete here with the curious desires of men who desire still to know more and more and to reade pleasant discourses to satisfie their humours as if the Spirit of God should say I have sufficiently told you here of the Kings of Iuda and Israel and of Persia and so farre as concerneth the Church and may serve for your edification it is not my manner to satisfie your curiositie if ye would know more go to your owne Scrowles and Registers where yee shall finde matter enough to passe the time with To bee short the Scriptures are not given to passe the time with but to redeeme the time Fourthly the prophesies set downe in the holy Reason 4 Scriptures shew them to be Divine for they distinguish the Lord from all the Idols of the Gentiles and the Divels themselves Esa 41. 22. Let them shew the former things what they be that we may consider them and set our hearts upon them and shew us the things that are to Renunciare proet●rita anunei are presentia p●enunciare futura come hereafter that we may know that yee are Gods Here the Prophet distinguisheth the true God from the false Gods and true prophesies from false If they could tell of things by-past and relate them from the beginning and joyne them with the things to come then he would confesse that they were Gods and that their prophesies were true To tell of things past is not in respect of time for the Angels and Divels can tell things fallen out from the beginning of time but it is in respect of the things themselves when they tooke beginning this is onely proper to God Psal 139. 16. In thy Booke all my members were written which in continuance were fashioned when as yet there were none of them Hee can joyne things by-past with things that are to follow and can tell certainely of things to come There is a twofold beginning of things The first is exordium rei The second is exordium temporis The Angels know exordium Exordium temporis rei temporis but not exordium rei for the Lord onely knoweth things before the foundation of the world was laid Ephe. 1. 4. He who knoweth certainely the beginning of things can onely certainely fortell the event of things as though they were present Hos 12. 4. hee wept and made supplication to him he found him in Bethel and there he spake with us Here the thing past he applyeth to the generation which was present because hee knew exordium rei The plaine and cleare manner of setting downe the Scriptures sheweth them to be Divine Esa 8. 1. Take Reason 5 a great roule and write in it with a mans pen Behheret enosh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is cleerely that the simplest amongst the children of men may understand it Deut. 30. 11. This commandement which I command thee this day is not hidden from thee neyther is it farre off In the Hebrew it is Lo niphleeth non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separatum a te that is it is not separated from thy knowledge that thou cannot understand it and it is not farre from thee for these things which are obscure and doubtfull which we cannot take up are sayd to be farre from us these things which wee understand againe are sayd to be neare us Rom. 10. 8. But it may be sayd that there are many things hard in Ob. the Scriptures and cannot well be taken up We must distinguish these three the obscurity in the Ans things themselves the perspicuity in the midsts as they are set downe and thirdly the dulnesse of our Obscurita● est vel●n rebus ipsis modo tradendi conceptione conception to take them up There are many matters handled in the Scripture which are hard to be understood and we are dull in conception to take up these things yet they are clearely and plainely set downe in the word Christ sheweth all these three Ioh. 3. 12. If I have told you earthly things and yee beleeve not how shall yee beleeve if I tell you of heavenly things If I have told you earthly things that is illustrated heavenly things to you by earthly comparisons here is Christs plaine manner in setting downe his word And yee beleeve not here is our dulnesse in taking up these things which are plainely set downe How shall yee beleeve if I shall tell you of heavenly things here is the obscurity of the heavenly matters contained in the Scriptures The Church of Rome confoundeth still these three Obscuritas rei nostri conceptus cum perspicuo modo tradendi the obscurity in the matter the dulnesse of our conception with the cleare manner of manifestation of these things in the Scriptures The Heavenly consent and agreement amongst the Reason 6 writers of the holy Scriptures sheweth them to be Divine There were

out of each Tribe who were very skillfull and expert both in the Hebrew and in the Greeke These men translated the Scripture in the I le Pharos being put in severall Cels yet all of them so agreed that there was not They were called seventy propter Rotundationem numors any difference among them and they were called the Seventy commonly although there were seventy and two of them Iosephus writing against Appion borroweth this history or fable rather out of Aristoeas and afterwards the Christian writers in whose time this translation of the Seventy was in most request gave eare willingly to this for they used most the translation of the Seventy and they tooke occasion to spread abroad any thing which might serve for their credit Iustin Martyr a famous old writer with tooth and nayle standeth for the authority of this Translation he telleth how they were put into severall Cels and how they were directed by the holy Spirit so that they agreed not onely in the sense but also in the words But yet neyther Aristaeas nor Iosephus who borrowed this from him make mention of these Cels. But Scaliger in his animadversions upon Eusebius at the yeare M. CCXXXIV judgeth that this booke of Aristaeas out of which this narration was borrowed ●caliger proveth by many reasons that Ptolemeus Philadelphus did not procure this translation was but fained by some grecizing Iewes that they might conciliat the greater authority to this their translation which they had procured and he hath sundry reasons to improve this narration The first reason we know saith he out of the history of Hermippus an antient writer of whom Diogenes Laertius Reason 1 maketh mention that Dimetrius phalerius whom Aristaas bringeth in as the procurer of this whole businesse at the hands of Ptolomeus Philadelphus was in no favour with him for Ptolomeus so disliked this Dimetrius altogether that in the beginning of his reigne hee banished him and through greefe he tooke himselfe to live in the Wildernesse and one day being heavy with sleepe layd himselfe downe upon the ground to sleepe where a Serpent did sting him to the death The reason The cause why Dimetrius was hated by Ptolomeus wherefore Philadelphus so hated him was this because when Ptolomeus Lagi his father had maried a second wife called Eurice as he had Bernice the mother of Ptolemeus Philadelphus for his first wife this Dimetrius perswaded Ptolomeus Lagi to disinherit the sonne of Bernice and to give the crowne to the sonne of the second wife Eurice which when Ptolomeus Philadelphus understood after his fathers death he presently banished him Now seeing Dimetrius was hated so of Ptolomeus Philadelphus and dyed in the beginning of Aristophanes was keeper of the Library of Ptolomeus his raigne is there any probability that he had the charge of this Library and Vitruvius saith that Aristophanes that noble Grammarian had the keeping of this Library and not Dimetrius Phalerius Secondly Aristaeas and these who follow him say Reason 2 that there were sixe chosen out of every Tribe and sent to Egypt to translate the Bible but at that time there dwelt no other Iewes in Iudea but onely of the Tribe of Iuda and Benjamin although perhaps some of the other Tribes were scattered amongst them yet it is certaine that these had no place amongst them because the most part of them were caried away captive by the Assyrians This handfull which were yet left in Iudea had no authority amongst them and how came it to passe that they sent the whole Synedrion or the great Councill to Egypt besides the Synedrion consisted not of the twelve Tribes after the captivity but onely of the Tribe of Iuda and is it probable that they would send these Seventy to Egypt and if it bee true which they say of these severall Cels in which they were placed when they translated the Bible then it behooved every one of them to have such a sufficient measure of knowledge both in Hebrew and Greeke that they might have finished the whole Worke alone which no man will beleeve Thirdly Aristaeas reporteth that Ptolomeus sayd if Reason 3 any man should adde or take from this booke then hee should be accursed but this was the curse which God himselfe set downe in the Law Deut. 4. 2. Rev. 22. 18. This Ptolomeus understood not and whereas Aristaeas goeth about to prove that these curses were usuall amongst the Greekes and Romans we must understand that they never used these curses but in extreme necessity but what necessity was there here for Ptolomeus to adde this curse who was but desyrous that these bookes might onely be put amongst the rest of the bookes in the Library Fourthly if Eleazar the Highpriest and the Synedrion Reason 4 at Ierusalem had approved this translation why would the Iewes at Ierusalem have so hated this translation For yearely in remembrance of this translation they kept a The Iewes kept a fast for this Translation fast the eight day of Tebheth which moneth answereth to our December and the Iewes say that there was three dayes darkenesse when the Law was translated these Angaria or fastings which they call Tagnanejoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were appointed eyther propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the great wrath of God which did hang over them or for some great plague or for killing some just man so the Iewes observed these Angaria in remembrance of this translation as a day of great heavinesse and not as a day of great joy and they applyed that place of Solomon Eccles 3. 1. There is a time to rent and a time to sow they who made this schisme say they rent the Law when they translated it Fiftly If we shall marke what manner of man this Ptolomeus Reason 5 King of Aegypt was we shall hardly be induced Ptolomeus Philadelphus a vitious man to thinke that he had such a care in translating of the Bible or that he would be at such charges to send for such a number of learned men to translate it for hee was a most vile and wicked man and hee was called Philadelphus as the Parcae or weerdsisters are called Eumenides for he killed his two brethren borne of Eurices and committed incest with his owne sister Arcinoe Sixtly Iosephus writeth that the Law was sent by Reason 6 Eleazer the hie Priest to Aegypt written in Golden Letters Iosep lib. 11. 2. but this is improbable for the Hebrew Doctors write that it was not lawfull for any no not for the King to write the Law but onely with Inke and when they saw the copy that was presented to Alexander the great having the name Iehova still written in Golden Letters the wise men amongst the Guliel Shickardus lib. 2. de iure reg Hebrae Iewes would have them rased out and to bee written with Inke See how the grecizing Iewes made up this fable of the agreement and consent of the Seventy

error of this Syrack and Arabiack postscript Arabick say that this Gospel was written in Hebrew first whereas it was written originally in Greeke Secondly that the Arabick calleth Matthew an Apostle whereas he was an Evangelist The Postscript of the Evangelist Marke in the Syriack The postscript of Marke in the Syriack and Arabiack Translationes is this Absolutum est Evangelium Sancti Marci qui loquutus est Evangelizavit Romae That is here endeth the Gospel of S. Marke which he spake and preached at Rome The Arabick hath it thus Finitum est exemplar Marci quod scripsit in ditione romana occidentali in vrbe Romana anno duodecimo postquā dominus noster Iesus Christus carne in Caelos ascendit quarto anno Claudij Caesaris That is here endeth the exemplar of Marke which hee wrote in the province of westerne Rome in the City of Rome it selfe twelve yeares after our Lord Iesus Christ ascended into heaven in the flesh in the fourth yeere of Claudius Caesar But this Postscript is not probable for Marke lived The errour of these two postscripts in the Church of Alexandria in Egypt therefore it is more probable that he wrote his Gospel there than at Rome The Postscript of Luke in the Syriack is this Scriptum The postscript of Luke In the Arabiack and Syriack Translation est Alexandriae magnae quindecem annis a Christi ascensione It was written in the great City of Alexandria fifty yeares after Christs ascention The Arabick is Scriptum est graece in civitate Macedonia vigesimo secundo anno post ascensionem Domini in caelum vigesimo quarto anno Claudij Caesaris This Gospell was written in Greeke in the City of Macedonia twenty two yeares after the Lords ascension into the heavens the twenty fourth yeare of Claudius Caesar Here we may see the difference betwixt these two The error of these two postscripts Postscripts the Syriack saith it was written in Alexandria in Egypt and the Arabick saith it was written in Macedonia in Greece what credite then should wee give to these Postscripts The Postscript of Iohn the Syriack is Iohannes Evangelista hoc Evangelium edidit Graece Ephesi That is the The postscript of Iohn in the Arabiack and Syriak Translation Evangelist set forth this Gospel in Greeke at Ephesus the Arabick is Iohannes filius Zebedaei vnus ex duodecem Apostolis scripsit idgraece Incolis Ephesi anno post ascensionem domini in Caelos tricesimo imperante Nero. Iohn the son of Zebedaeus one of the twelve Apostles wrote this in Greeke to the inhabitants of Ephesus thirty yeares after Christs ascension in the reigne of Nero. The Syriack translation is read in Syria Mesopotamea Chaldea and Egypt and it was sent first in to Europe by Ignatius Patriarch of Antioche These who translated the Bible in latter times were The latter Translaters of the Bible Popish or Orthodoxe eyther Popish or Orthodoxe Popish the Latine translation established by the councill of Trent Vatablus Arias Montanus Pagninus and Isiodorus Clarius By the reformed as by Munster Ecolampadius by Leo Iuda who dying before the worke was finished Bibliander and Conradus Pellicanus finished it and then they are called Biblia Tigurina And lastly by Iunius and Tremellius Of the Vulgar Latine translation VVHen light arose to them who sate in darkenesse and in the shadow of death to the Protestants who lived before in Popery they began to search the originall Text and to looke into the fountaines the Hebrew and Greeke and they charged the adversaries to bring their proofes out of the originall Text in their disputations with them The Church of Rome to obviat this made a decree The Church of Rome decreed that the Vulgar Latin translation should be the originall in the Councill of Trent Anno. 1546. that the Vulgar Latine should be holden for the originall which was as base a change as when Rehoboam changed the golden Sheilds in the Temple into Sheilds of brasse 1 King 14. 27. So have they changed the originall into the Vulgar Latine translation and made it authenticke which in many places is corrupted After that they had inacted that the Vulgar Latine should be onely the touchstone to try all controversies and that they should use it in their readings and disputations then Sixtus Quintus the Pope tooke great paines about the correcting of this Vulgar Latine Pius the fourth and Pius Quintus had done something before in the correcting of this Vulgar translation but it was Sixtus Quintus that finished it Anno 1590. So Forty foure yeeres betwixt the act of the Councill and the finishing of the Latin translation that there were forty foure yeares betwixt the Act made in the Councill and the finishing of the translation Bishop Morton saith that the Canon Law forbiddeth that a child shall be baptized before it bee borne yet they will make this Vulgar translation to be originall and authenticke before it be finished and perfected by the Popes And what will they say here wanted the Church an authenticke translation all this while untill it was concluded in the Councill of Trent When Sixtus Quintus had taken all this paines in correcting the vulgar Latine and had proclamed it as authenticke by his Bull and cursed them who held otherwise yet Clemens the eight came afterwards and Clemens the eight corrected the vulgar translation corrected many things which were left uncorrected by Sixtus Quintus and he set out a more perfect Edition than that of Sixtus Quintus and there was great difference betwixt these two Editions as Docter Iames the Overseer of the Library of Oxford hath marked in his booke which is intituled De B●llo antipapali These were not errors in the Print as some would salve up the matter but they are materiall differences as may bee seene in that booke by conferring their translations We may demand of the Catholickes whether did the Councill make this translation Authenticke which was not Authenticke before or did they onely declare it to be Authenticke Some of them say that the Councill Diverse ●udgements of the Catholicks concerning the vulgar Latin translation promulgated it to be Authenticke and that the Lord so directed the hand of the first Translator that he erred not in these things that the Councill was to approve afterwards But Bannes the Iesuite saith that it is of Pag. 537. greater authority that is approved by the Church than that which was immediatly written by these who were infallibly directed by the Spirit but can there be any greater authority than to be infallibly directed by the In ●o●is theologicis lib. 2. cap. 14. Spirit Canus holdeth that they were immediatly and infallibly directed by the Spirit who translated the Scripture first into the vulgar Latine And Gretserus goeth further and sticketh not to say that Theodosion who translated the Bible into Greeke erred not in his Defension● Bellarm. contra