Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	endure_v	gift_n	pprophecy_n	128	3	16.4158	5	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

not erre in judgement But this reason is faultie many wayes First in the derivation of the names for he deriveth Vrim from the root jara which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false derivation to exclude the radicall letter for there is duplex Mem here and Aleph is excluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to teach whereas it is derived from or to give light So he deriveth thummim from the root A man which signifieth to beleeve whereas it commeth from tamam to make a thing perfect The seventie translate these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yee would say manifestatio veritas And so doth Hierome But this they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they respect more the end here wherefore they were put into the brestplate than their proper significations For as Vrim properly signifieth brightnesse and figuratively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that which maketh all things manifest is the light Ephes 5. 13. and this Thummim properly signifieth perfection so figuratively in things spirituall it signifieth verity The Seventy looking to the figurative signification translate them this wayes Secondly put the case that Vrim and Thummim signified doctrine and verity yet it will not follow that the Highpriest might not erre for by these were signified not what sort of men they were but what sort of men they ought to be Prov. 16. 10. A divine sentence is in the lippes of the King and his mouth transgresseth not in judgement Here is a clearer place that the King of Spaine cannot erre in judgement than that the Pope cannot erre in judgement if yee will take words as they stand But the meaning of the words is a divine sentance ought to be in the lippes of the King and then his mouth will not transgresse in judgement So these two are set in the brestplate of Aaron to teach him his dutie but they were not notes of his infallibility And if by Vrim they would inferre his infallibility in judgement so by Thimmim they may inferre his holinesse of life and so none of the Popes were profane and wicked men Thirdly this brestplate served not for a triall of his doctrine but onely for foretelling of the doubtfull events of things for their doctrine was to be tryed by the law and by the testimony Esa 8. Fourthly if Vrim and Thummim signified verity and The High priests might erre judgement then it should follow that none of the Highpriests could erre but wee know that Vrijah the Highpriest in the time of Achaz brought the paterne of the Altar of Damascus and placed it in Ierusalem 2 King 16. 6. And Caaiphas erred when he condemned Christ to death Lastly let this be granted that the Highpriest under the law could not erre therefore that eyther Peter or the Pope his successor as they alledge could not erre it will not follow For this priviledge not to erre belongeth to none but to Iesus Christ of whom the Highpriest was a type who had both Vrim and Thummim purity of doctrine and perfection of life How long did the gift of prophesie endure in the second Quest Temple The gift of prophesie endured under the old Testament Answ untill the time of the Macedonian Empire When How long the gift of prophesie indured under the old Testament Alexander the great did raigne Nehemiah maketh mention of one Iaddus the Highpriest Neh. 12. 7. who met Alexander when he came against Ierusalem Now See Shinlerus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if there had beene none who were infallibly directed by the Spirit of God at this time who could have put this into the canonicall Scripture it being historicall therefore there behoved to be one at this time who had the spirit of prophesie and was one of the masters of the great Synagogue who did this and then the Sunne went downe upon the Prophets Micah 3. and the gift of prophecie ceased Thse gift of prophesie was bestowed anew againe in The gift of Prophesie given under the new Testament the second Temple under the new Testament Ioel. 2. I will powre out my spirit upon all flesh and your young men shall see visions c. This gift lasted in the Church till the second Temple was destroyed The Iewes by a certaine kind of Kabbala called gematrja observe upon Hagg. 1. 8. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written there ekkabhda I will be glorified because the word wanteth the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of it which letter standeth for five they say that the want of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth the want of five things in the second Temple which were in the first The Arke the mercy seate and Cherubims Secondly the fire from Heaven Thirdly the majesty of Divine presence called shekena Fourthly the holy Ghost And fiftly Vrim and Thummim But this rabbinicall observation is most impious and serveth The Iewes cabbalisticall observation blasphemous to overthrow all the whole New Testament to deny Iesus Christ and to condemne his Apostles and Evangelists as though they had not the gift of the holy Spirit when they wrote during the time of the second Temple and this is contrary to the very scope of the Prophet Hagg. 1. 8. Goe up into the mountaine and bring wood to build this house and I will take pleasure in it and I will be glorified saith the Lord and Hagg. 2. 9. The glory of the latter house shall be greater then the former and in this place will I give peace saith the Lord. Whether were the Arke the Vrim and Thummim and Quest the holy fire in the second Temple or not Although there was greater spirituall beauty in the Answ second Temple than in the first yet the second Temple The Arke was not in the second Temple wanted this typicall Arke the Vrim and Thummim and the fire therefore it is but a fable of theirs who Iosephus ant lib. 14. say that Titus after he had destroyed the second Temple brought the Arke to Rome in his triumphes but the Arke was never seene in the second Temple and Iosephus who was an eye witnesse of Titus triumphes sheweth that it was onely but the table of the shew-bread which Titus carried away in his triumphes and is seene yet pictured there The Vrim and Thummim were not in the second Temple but the graces signified by them But it may be sayd Nehem. 7. 65. and Ezra 2. 63. That Object they should not eate of the most holy things untill there stood up a Priest with Vrim and with Thummim It is the manner of the Scriptures to expresse the nature Answ of the Church under the New Testament by figures The new Testament expresseth things sometimes under types of the old Testament and types which were under the Old Testament so by Vrim and Thummim which were in the first Temple to expresse the perfection of the Priests which should be