Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	mouth_n	speak_v	word_n	6,196	5	4.5092	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12716	A cloud of vvitnesses and they the holy genealogies of the sacred Scriptures. Confirming vnto vs the truth of the histories in Gods most holy word, and the humanitie of Christ Iesus. The second addition. By Io. Speed.; Clowd of witnesses.	Speed, John, 1552?-1629.	1620 (1620)	STC 23032; ESTC S107808	157,859	378

yeer of King Cyrus the holy Scriptures plainely declare and that all that is writ was writ to and for Christ the Apostle doth affirme But how shall that fulnesse of time be knowen for the ending of the Ceremonies by the death of the Messiah which was then taught to the beloued Daniel and now much behooueth all men to know if from Cyrus downward the chaine of Chronologie in Daniels seuens be broken off for the space of 144. yeeres as Liuely doth them in his Olympicks table Where from the fiftie fiue to the eighty nine Olympiad in which and not before he beginneth to account Daniels weekes a Vacuety is left for so long a time Whereas contrariwise we see that Daniel beganne his prayer for their deliuerance immediately at the expiration of the seuenty yeeres captiuity and at the beginning of Daniels prayer the Angell Gabriel was sent from God to shew him that the Commandement for the deliuerance of the people was come forth and from that comming forth of the Commandement to the death of the Messiah seuenty seuens were determined for a full deliuery from the captiuity of sinne by the sacrifice of the Messiah Christ the Lamb figured in the Law And that this Commandement came forth in the first yeere of Cyrus the writers of the Chronicles and the booke of Ezra doe plainly declare both of them affirming and saying that in the first yeere of Cyrus when the Word of the Lord spoken by the mouth of Ieremiah was finished the Lord stirred vp the spirit of Cyrus King of Persia and hee made a proclamation through all his kingdome and also by writing saying Thus saith Cyrus King of Persia all the kingdoms of the earth hath the Lord God of heauen giuen mee and hee hath commanded mee to build him a house in Ierusalem that is in Iudah Who is among you of all his people with wbom the Lord his God is let him goe vp And of this commandement made by Cyrus for the returne of the Iewes to build their Citie and Temple the Prophet Isaiah foretould aboue an hundred yeeres before Cyrus was borne for saith he He saith to Cyrus thou art my Shepheard he shal performe all my desire saying to Ierusalem thou shalt be built and to the Temple thy foundation shal be surely laid By which words of the Prophets wee conclude That not a linke of the sacred chaine of Chronologie is either broken or opened betwixt the commandement giuen by Cyrus the Lords Shepheard and the death of Christ the great Shepheard when hee gaue his life for his Flock For as time is chained linke vnto linke from Adam to Cyrus so is it chained linke vnto linke from Cyrus to the death of Christ by the speech of an Angel without al helps of the disagreeing Olympicks who in this diuine Chronologie do but trouble the waters of Shiloh and can be no let for time but that the Messiah in Daniels text is Christ Iesus our Lord and Sauiour And therefore let vs measure vnto him the true Temple and Altar with the Reed of Gabriel as Iohn did the Temple and Altar with the Reed of the Angel and in this case cast out the accoūts of the heathenish Olympiads as Iohn did cast out and not measure the Court for that was giuen to the Gentiles And so come we to his other Assertion which is that the text of holy Scrip ture in Daniel will not permit the name Messiah to be referred vnto Christ Iesus our Sauiour That Christ Iesus saith hee could be the Messiah mentioned in Daniel the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not proue it being an attribute giuen to King Priest and Prophet must there be so taken and not appropriated to any one particular person which the text will not beare So that the word Messiah in Daniels text he will haue not to be meāt of Christ as it is in Iohns Gospel and in the second Psalme but rather a succession of gouernors both Iewes and Romans that ruled in Ierusalem from the rebuilding thereof by Nehemiah vntill the finall destruction both of Citie and Temple by Titus the Emprour And those that referre the word Messiah in that place vnto Christ Iesus saith hee cannot so doe without straining or wresting of the text which they who so vnderstād it are driuen vnto For as the Chronologie here fitteth not for Messiah to be vnderstood of Christ our Lord so the very text it selfe is against it And therefore he pitieth that the Message of an holy Angell containing a most excellent prophecy from Gods owne mouth should be so peruerted and depraued as it hath beene by those that picke out that sense But is it not a greater pitie that learning should thus turne edge vpon Diuinity to depraue vs of one of the most pregnant prophecy for Christ his passion reuealed in the whole Scriptures of God or that this most holy message of the Angell should be appropriated onely vnto prophane Gouernours people and place whose period had beene prophecied and whose tennor was shortly to be determined rather then vnto him who by that his foreshewed death was to bring an estate of euerlasting life and whose Kingdom should neuer haue end Therefore to free the text from any such interpretation let vs take the consent of all almost those malicious Iewes excepted that either speake against their owne knowledge and conscience or haue the vaile of Moses as yet vndrawne from before their hearts But the best approued Docters among them as Rabbi Saadias Rabbi Nahman and Rabbi Hadarson expounding that text of Daniel agree rhat the Messiah there spoken of is Christ the very annointed of God so farre are they from attributing that name to any other besids him though God hath giuen them the spi rit of slumber not to insee what themselues say And of Christian expositers wee take the testimony euen of the aduersarie himselfe who saith that the most part and best learned of those who haue laboured for the vnderstanding of this Prophecy haue vnderstood the Messiah here spoken of to bee Iesus Christ. And how generally true that opinion is and hath beene the worthy instrument of Gods truth the learned Du. Plessie in his truenesse of Christian Religion doth testify where he saith That this text is meant of the Messiah Christ is so euident and absolute that it is a starke shame to deny it And Lyra our Countryman against the resisting Iewes from the adiunct giuen vnto the Messiah frameth this argument The Messiah in Daniel saith he is called Messiah Prince for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie but none is called Messiah the prince but only Christ therefore is Christ the very Messiah spoken of in Dvniel Neither doth that Prophet speake of many but of one and the same Messiah and he to bee slaine to

the best learned of euery Tribe were sent These comming to Alexandria entred vpon the Translation taking each of them a part of the old Testament amounting about foureteene chapters as wee now distinguish them for a man as saith the learned Hebrecian Master Broughton But well knowing the Kings desire was more to adorne his famous Library then any deuotion hee had to their Lawes they many times hid their minds in translating and being among themselues different in gifts left the rellish of their vaines in a differing degree as by their parts in translating doth euidently appeare For the Translaters of Moses were very eloquent so were they who delt with the stories and they that translated the Psalmes and Prouerbs The Grecian on Iob saith hee was a Poet reader and cared not to yeeld euery saying strictly but what might be to Greekes familiar The Translaters of Ecclesiastes was yonger in Hebrew then in Greeke he of Amos not the best he of Ezekiel very learned so that the diuersities of their gifts telles vs that all did not all Oftentimes they rather abridge then translate as on Hester and infinitely in the Prophets and sometimes they enlarge the Text more like free commenters then bound Translaters In misteries and hard phrases often they deale exceeding well but their now hitting and now missing shewes that they followed copies which were neither vowelled nor accented which without exceeding great skill and paines could not bee truly translated nor vnderstood and the neerenesse in forme of many of the Hebrew Characters might cause a mistaking especially in them that saw no reason of exact care when their labour was required onely for a braue Library Besides Iesus the sonne of Syrac who was a child when these Docters translated telles how hard it is to translate Hebrew into another Language whose words saith hee carry another force in themselues then when they are translated But wee must acknowledge that neuer since their time any age afforded so learned through all the Prophets Emblemes Hebrew subtilties and Greeke elegancy as these seauenty two Translaters were notwithstanding they liued in those disquiet times of the poore Iewes oppressions and the Hebrew tongue for daily vse lost fiue hundred yeeres before But how this narration of their ouerslips and variances doe agree with Iosephus for their exactnesse vnto Moses I see not onely doe I say though an errour be admitted to haue beene committed by these Septuagints yet in the holy Euangelist can be none the Spirit of truth being the only inditer Or that these Hebrew Doctors should mistake the Hebrew Characters they being so learned is not like either so godlesse as to alter and adde vnto Moses knowing it death so to doe Why then may we not rather with Austin thinke that the first Septuagint hath beene corrupted both in matter and meaning seeing they haue beene so infinitely maymed by the Translations of Aquilas Symmachus Theodotion and the namelesse interpretet called the fifth Edition with them of Origens named the Octaplun Yea and Hierome thinketh these seuenty two Doctors translated but only the fiue books of Moses which howsoeuer had been approoued before his time yet in his time stood farre differing and was much corrupted from the Hebrew phrase and therefore not like to be theirs Againe in those bookes of Moses wee see that translation to differ in it selfe for albeit both in Genesis and in Exodus it accounteth seuenty fiue persons to descend into Egypt yet doth it in Deuteronomy reckon but seuenty saying Thy fathers went downe into Egypt with seuenty persons and now the Lord thy God hath made thee as the Starres of the heauen in multitude And againe their departing from Moses his text is apparant for wheras he recordeth by name all the seed of Rachel and rekoneth the number to be fourteene they translate them to bee eighteene and for the two soules borne vnto Ioseph in Egypt they translate fiue and not as bound Translaters but as free Commenters from the first book of the Chronicles adde Shuthelah and Tahan the sonnes of Ephraim and Eden his nephew and Machir the sonne of Manasseh and Gilead his nephew to bee the fiue persons that filled the number of seuenty fiue that descended into Egypt And surely this moued Saint Austin to conceiue some great and hid miserie to be contained therein for so reuerend an opinion hee hath of the first Septuagint as hee holdeth firmely that the same Spirit that spake in the former Prophets spake also in these Translators and where they dissent from the Hebrew we must saith he hold it their Propheticall depth for that which was not originally in the Hebrew it pleased God in them to supply But he might haue done well to haue added this saying withall It is I that so speake and not the Lord who hath so perfited his Word that it is eternal death to adde or to diminish Of the like opinion is Ioseph Ben Gorion who will haue these Septuagints likewise indued with the Spirit of the Prophets For saith d he they being separated into diuers chambers apart and not permitted to see each others copies notwithstanding agreed exactly in phrase and in words and in thirteene places of Scripture of purpose altred the text with so vniforme consent as if it had been done by one man and one pen. Vnto the which likewise S. Chrysostome and Saint Augustine do agree but Saint Hierome nothing at all Nor the famous Iosephus Ben-Matthias maketh no such miracle vnlesse it bee in saying that the translation was finished in 72. dayes according to the number of the Translaters But touching the number descending into Egypt hee saith they were seuentie soules and accounting Iacobs seede by his foure wiues summeth vp each particular as Moses hath done Which is a great inducement vnto me to thinke that the first Septuagint was not corrupted before Iosephus wrote nor that the Euangelist Saint Luke followed the faultie but the faithfull copie of those learned Rabbins done in the dayes of Phyladelphus King of Egypt yet will I not herein preiudice any opinion of the learned Fathers ancient and moderne who haue diligently laboured to vnclaspe this great doubt Some thinking as Augustine Pererius that the Septuagint S. Stephen speaking from them are inno error but that the fiue thereunto added being borne in Egypt while Ioseph liued are added by way of anticipation And Eugubinus the Romanist will admit no fault in the originall but that it was rather corrupted by some ignorant pen-man in translating the copie And so Beza the Protestant coniectureth that the word Pantes all by the ignorance of the transcriber was writ pénte fiue contrary to the Text of Moses Iunius iudgeth that Iacobs foure wiues and Iudahs two sonnes Er and Onan Iacob himselfe being deducted make the number to bee seuentie fiue but Rachel Er and Onan were dead