Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	enter_v	kingdom_n	5,396	5	6.1932	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07100	A discouerie of the manifold corruptions of the Holy Scriptures by the heretikes of our daies specially the English sectaries, and of their foule dealing herein, by partial & false translations to the aduantage of their heresies, in their English Bibles vsed and authorised since the time of schisme. By Gregory Martin one of the readers of diuinitie in the English College of Rhemes.	Martin, Gregory, d. 1582.	1582 (1582)	STC 17503; ESTC S112358	197,731	362

Vnles a man be borne againe of vvater and the Spirit he can not enter into the kingdom of God vvhich a man vvould thinke vvere plaine ynough to proue that Baptisme in vvater is necessarie interpreting I say this Scripture Of vvater and the Spirit thus of vvater Beza in 4.10 v. 10. in Tit. 3. v. 5. that is the Spirit making vvater to be nothing els in this place but the Spirit allegorically and not material vvater As though our Sauiour had said to Nicodemus Vnles a man be borne of vvater I meane of the spirit he can not enter c. According to this most impudent exposition of plaine Scriptures Caluin translateth also as impudently for the same purpose in the epistle to Titus c. 3. v. 5. Per lauacrū regenerationis Sp. sancti QVOD offudit in nos abunde making the Apostle to say that God povvred the vvater of regeneration vpon vs aboundantly that is the holy Ghost And lest vve should not vnderstand his meaning herein he telleth vs in his commentarie vpon this place that vvhen the Apostle saith Vvater povvred out aboundantly he speaketh not of material vvater but of the holy Ghost Novv in deede the Apostle saith not that vvater vvas povvred vpon vs but the holy Ghost neither doth the Apostle make vvater and the holy Ghost al one but most plainely distinguisheth them saying that God of his mercie hath saued vs by the lauer of regeneration and renouation of the Holy Ghost Quem effudit as Beza him self translateth vvhom he hath povvred vpon vs aboundantly See hovv plainely the Apostle speaketh both of the material vvater or vvashing of Baptisme and of the effect thereof vvhich is the holy Ghost povvred vpon vs. Caluin taketh avvay vvater cleane and vvil haue him speake only of the holy Ghost Comment in hunc locum vvhich Flaccus Illyricus the Lutheran him self vvondereth at that any man should be so bold and calleth it plaine sacrilege against the efficacie of the Sacraments 6 And if vve should here accuse the English translatours also that translate it thus by the fountaine of the regeneration of the holy Ghost VVHICH he shedde on vs c. making it indifferent either vvhich fountaine or vvhich holy Ghost he shedde c they vvould ansvver by by that the Greeke also is indifferent but if a man should aske them further vvhether the holy Ghost may be said to be shedde or rather a fountaine of vvater they must needes confesse not the holy Ghost but vvater and consequently that they translating vvhich he shedde vvould haue it meant of the fountaine of vvater so they agree iust vvith Caluins translation and leaue Beza Sp. sancti que effudit vvho in his translation referreth it only to the holy Ghost as vve doe but in his commentarie plaieth the Heretike as Caluin doth 7 Of the Sacrament of penance I haue spoken before concerning that part specially vvhich is satisfaction here I vvill only adde of Confession that to auoid this terme namely in such a place vvhere the reader might easily gather Sacramental cōfession they translate thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof Confession is called in S. Cyprian and other fathers Exemologêsis Acknovvledge your faultes one to an other Iac. 5. It is said a litle before If any be diseased let him bring in Priests c. And then it folovveth Confesse your faultes c. But they to make al sure for Confesse say Acknovvledge for Priests Elders Vvhat meane they by this If this acknovvledging of faultes one to an other before death be indifferently to be made to al men vvhy do they appoint in their Communion-booke as it seemeth out of this place that the sicke person shal make a special confession to the Minister In the order of visitation of the sicke and he shal absolue him in the very same forme of absolution that Catholike Priests vse in the Sacrament of Cōfession againe if this acknovvledging of faultes be specially to be made to the Minister or Priest vvhy translate they it not by the vvord Confessing and confession as vvel as by Acknovvledging vvhy is not this confession a Sacrament vvhere them selues acknovvledge forgiuenes of sinnes by the Minister These contradictions and repugnance of their practise and translation if they can vvittely and vvisely reconcile they may perhaps in this point satisfie the reader But vvhether the Apostle speake here of Sacramental confession or no sincere translators should not haue fled from the proper and most vsual vvord of confession or confessing consonant bothe to the Greeke and Latin and indifferent to vvhatsoeuer the holy Ghost might meane as this vvord acknovvledge is not CHAP. XV. Heretical translation against the Sacrament of HOLY ORDERS and for the MARIAGE OF PRIESTS and VOTARIES 1 AGAINST the Sacramēt of Orders what can they doe more in trāslation then in al their Bibles to take avvay the name of Priest and Priesthod of the Nevv Testament altogether and for it to say Elder and Eldership Whereof I treated more at large * Chap. 6. in an other place of this booke Here I adde these fevv obseruations that both for Priests and Deacons vvhich are tvvo holy orders in the Catholike Church they translate Ministers to commend that nevv degree deuised by them selues Ecclici c. 7. v. 31. As when they say in al their bibles Feare the Lord vvith al thy soule and honour his ministers in the Greeke it is plaine thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour his Priests as the vvord alvvaies signifieth and in the very next sentence them selues so translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feare the Lord and honour the Priests but they vvould needes borovv one of these places for the honour of Ministers As also in the epistle to Timothee 1. Tim. 3. vvhere S. Paul talketh of Deacons and nameth them tvvise they in the first place translate thus Bib. 1562. and 1577. Likevvise must the Ministers be honest c. And a litle after Let the Deacons be the husbads of one vvife Loe the Greeke word being one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle speaking of one Ecclesiastical order of Deacons and Beza so interpreting it in both places yet our English translatours haue allovved the first place to their Ministers and the second to Deacōs and so because Bishops also vvent before they haue found vs out their three orders Bishops Ministers Deacons Alas poore soules that can haue no place in Scripture for their Ministers but by making the Apostle speake thrée things for tvvo 2 There are in the Scripture that are called ministers in infinite places and that by three Greeke vvordes commonly but that is a large signification of minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to al that minister vvaite serue or attend to doe any seruice Ecclesiastical or tēporal sacred or prophane If the vvord be restrained to any one peculiar seruice or function as one of

be translated an image as Tyrannus a king vvhich is very true both being absurd here he citeth many authors and dictionaries idly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prooue that idolum may signifie the same that Image 15 But I beseeche you Sir if the dictionaries tel you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may by the original propertie of the vvord signifie an image vvhich no man denieth do they tel you also that you may commonly and ordinarily translate it so as the common vsual signification thereof or do they tel you that image and idol are so al one that vvheresoeuer you finde this vvord image you may truely call it idol for these are the points that you should defend in your ansvver for an example do they teach you to translate in these places thus Rom. 8. imagini 1 Cor. 15. imaginem God hath predestinated vs to be made conformable to the idol of his sonne And againe As we haue borne the idol of the earthly Adam so let vs beare the idol of the heauenly CHRIST And againe Vve are transformed into the same idol euen as of our Lordes spirit 2 Cor. 3. Hebr. 10. And againe The Lavv hauing a shadovv of the good things to come not the very idol of the things And againe Christ vvho is the idol of the inuisible God Col. 1. 2 Cor. 4. Is this I pray you a true translation yea say you according to the propertie of the vvord but because the name of idols in the English tonge for the great dishonour done to God in vvorshipping of images is become odious no Christian man vvould say so 16 First note hovv folishly and vnaduisedly he speaketh here because he vvould confound images and idols make them falsely to signifie one thing vvhen he saith the name of idol is become odious in the English tongue because of vvorshipping of Images He should haue said The dishonour done to God in vvorshipping Idols made the name of Idols odious As in his ovvne exāple of Tyrant and king he meant to tel vs that Tyrant sometime vvas an vsual name for euery king and because certaine such Tyrants abused their povver therfore the name of Tyrant became odious for he vvil not say I trovv that for the fault of kings the name of Tyrant became odious Likevvise the Romanes tooke avvay the name of Manlius for the crime of one Mālius not for the crime of Iohn at Nokes or of any other name The name of Iudas is so odious that men novv commonly are not so called Vvhy so because he that betraied Christ vvas called Iudas not because he vvas also Iscariote The very name of Ministers is odious and contemptible vvhy because Ministers are so levvd vvicked vnlearned not because some Priests be naught Euen so the name of idol grevve to be odious because of the idols of the Gentiles not because of holy images For if the reuerence done by Christians to holy images vvere euill as it is not it should in this case haue made the name of images odious not the name of Idols But God be thanked the name of Images is no odious name among Catholike Christians but onely among heretikes Imagebreakers such as the second general Councel of Nice hath condemned therfore vvith the sentence of Anáthema No more then the Crosse is odious vvhich to al good Christians is honorable because our Sauiour Christ died on a Crosse 17 But to omit this mans extraordinarie and vnaduised speaches vvhich be to many and to tedious as when he saith in the same sentence Hovvsoeuer the name idol is grovven odious in the English tongue as though it vvere not also odious in the Latin Greeke tonges but that in Latin and Greeke a man might say according to his fond opinion Fecit honem ad idolum suum and so in the other places vvhere is imago to omit these rashe assertions I say and to returne to his other vvordes vvhere he saith that though the original propertie of the vvordes hath that signification yet no Christian man vvould say that God made man according to his idol no more then a good subiect vvould call his lavvful Prince a tyrant doth he not here tell vs that vvhich vve vvould haue to vvit that vve may not speake or trāslate according to the original propertie of the vvord but according to the cōmon vsual and accustomed signification thereof As vve may not translate Phalaris tyrannus Phalaris the king as sometime tyrannus did signifie and in auncient authors doth signifie but Phalaris the tyrant as novv this vvord tyrannus is commonly taken vnderstood Euen so vve may not novv translate My children keepe your selues from images as the vvord may and doth sometime signifie according to the original propertie thereof ab idolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Io. 5. but vve must trāslate keepe yourselues from idols according to the common vse and signification of the vvord in vulgar speache and in the holy Scriptures Vvhere the Greeke vvord is so notoriously vsually peculiar to idols and not vnto images that the holy fathers of the second Nicene Councel vvhich knevv right vvel the signification of the Greeke vvord them selues being Graecians do pronounce Anáthema to al such as interpret those places of the holy Scripture that concerne idols of images or against sacred images as novv these Caluinists do not onely in their Commentaries vpon the holy Scriptures but euen in their translations of the text 18 This then being so that vvordes must be translated as their common vse and signification requireth Loco citato fo 35. if you aske your old question vvhat great crime of corruption is committed in translating keepe your selues from images the Greeke being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you haue ansvvered your self that in so translating idol image are made to signifie one thing vvhich may not be done no more then Tyrant and king can be made to signifie al one And hovv can you say then that this is no more absurditie then in steede of a Greeke vvord to vse a latin of the same signification Are you not here contrarie to your self Are idol and image tyrant and king of one significatiō said you not that in the English tonge idol is grovven to an other signification then image as tyrant is grovven to an other signification then king Your false translatiōs therfore that in so many places make idols and images al one not onely forcing the word in the holy Scriptures but disgracing the sentence thereby as Ephes 5. Col. 3 are they not in your owne iudgement very corrupt Eph. 5. A couetous mā is a vvorshipper of images and Col. 3. Couetousnes is Worshipping of images as your ovvne consciences must confesse of a malitious intent corrupted to disgrace thereby the Churches holy images by pretense of the holy Scriptures that speake onely of the Pagans idols 19 But of the vsual and original signification of vvordes