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	kingdom_n	water_n	5,792	5	6.5658	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01309	A defense of the sincere and true translations of the holie Scriptures into the English tong against the manifolde cauils, friuolous quarels, and impudent slaunders of Gregorie Martin, one of the readers of popish diuinitie in the trayterous Seminarie of Rhemes. By William Fvlke D. in Diuinitie, and M. of Pembroke haule in Cambridge. Wherevnto is added a briefe confutation of all such quarrels & cauils, as haue bene of late vttered by diuerse papistes in their English pamphlets, against the writings of the saide William Fvlke.	Fulke, William, 1538-1589.	1583 (1583)	STC 11430.5; ESTC S102715	542,090	704

al one But if Beza that hath discouered the truthe in so many places did not see it in this one texte as neyther you nor any of the fathers whiche haue written vppon it who are not many hee is rather to bee pardoned of all reasonable men than to be rayled vpon by such one who in learning is no more like him than a Goose to a Swanne in singing MART. 5. But no maruell if they disgrace the baptisme of Christe when they are bolde also to take it awaye altogither interpreating this Scripture Vnlesse a man be borne again of water and the Spirite he can not enter into the kingdome of God which a man would thinke were plaine ynough to prooue that water in baptisme is necessarie interpreating I say this Scripture Of water and the spirite thus of water that is the Spirite making water to be nothing else in this place but the Spirite allegorically and not materiall water As though our sauiour had saide to Nicodemus Vnlesse a man be borne of water I meane of the spirite he can not enter c. According to this moste impudent exposition of plaine Scriptures Caluin translateth also as impudently for the same purpose in the epistle to Titus making the Apostle to say that God powred the water of regeneration vpon vs abundantly that is the holie Ghost And leaste wee shoulde not vnderstande his meaning herein hee telleth vt in his commentarie vppon this place that whē the apostle saith water poured out abundātly he speaketh not of material water but of the holy ghost Now indede the apostle saith not that water was poured vpon vs but the holy ghost neither doth the Apostle make water and the holy ghost al one but most plainely distinguisheth them saying that God of hys mercie hath saued vs by the lauer of regeneration and renouation of the holy Ghost whom he hath powred vppon vs abundantly See how plainely the Apostle speaketh both of the materiall water or washing of Baptisme of the effect thereof which is the holy Ghost powred vpon vs. Caluin taketh away water cleane and will haue him speake only of the holy Ghost which Flaccus Illyricus the Lutheran him selfe wondreth at that any man should be so bold and calleth it plaine sacriledge against the efficacie of the Sacraments FVLK 5. The Sacrament of Baptisme howe farre we are from disgracing or taking it away altogither when we affirme that the grace of Gods spirite is not so tied vnto it but he may worke regeneration without it in them that by necessitie are depriued of it let all men of reason and indifferencie iudge Our translation of Iohn 3. v. 5. being such as he can find nothing to quarrell against it hee beginneth a newe controuersie of our interpretation by which he might bring in fiue hundred places of scripture in which wee differ from them in exposition And a great absurditie hee thinketh hee hathe founde out in that we expound the water and spirite to signifie one thing as though in Math. 3. v. 11. the holie ghoste and fire are not put both for one thing and hee may as well in the one place vrge the element of fire in the baptisme of Christe as by this place prooue the necessitie of baptisme in water And yet we take not awaye the sacrament of baptisme or the water the externall matter thereof whiche in other places is expresly commaunded when we say it is not spoken of in this texte which is of the thing signified in baptisme rather than of baptisme as in Iohn 6. our sauiour Christ speaketh in like termes of the thing represented in the sacrament of his supper not of the sacrament it selfe The errour of Caluines translation and exposition of Titus 3 v. 5. wee haue before confessed neyther doth any of our translations followe him and yet his error is no heresie while he ascribeth wholy to the holie ghoste that whiche properly is his but yet of the apostle is figuratiuely ascribed vnto the outward element by which he worketh MART. 6. And if we shoulde heere accuse the Englishe translatours also that translate it thus by the fountaine of the regeneration of the holy Ghost WHICH he shed on vs c. making it indifferent eyther which foūtaine or which holy Ghost he shedde c. they would answere by and by that the Greeke also is indifferent but if a man should aske the further whether the holy Ghost may be said to be shedde or rather a fountaine of water they muste needes confesse not the holy Ghost but water and consequently that they translating which he shedde would haue it meante of the fountaine of water and so they agree iust with Caluins translation and leaue Beza who in his translation referreth it only to the holy Ghost as wee doe but in his commentarie playeth the Heretike as Caluin doth FVLK 6. When Aristides could be accused of no crime he was by his enuious enimies accused of iustice Euen so this man who is wonte to prescribe vs a rule to leaue that in ambiguitie whiche in the Greeke is ambiguous nowe blameth vs for translating so as eyther Caluines or Bezaes sense may stande with it And al be it in all other places hee is content to make vs Bezaes schollers yet here because Caluine hath the worse parte hee will enforce vs to leaue Beza and sticke to Caluine Suche a force hath malice when it is settled in mans harte that it carrieth him oftentimes headlong against him selfe But seeing the holy Ghost as the neerest antecedent is placed nexte before the relatiue why muste wee needes confesse not the holy Ghost but water to be shedde vpon vs Is any man so brutish to beleeue the bolde surmises what saide I surmises nay impudent and contentious affirmations of this blind Bayard MART. 7. Of the Sacrament of penance I haue spoken before concerning that part specially which is satisfaction here I will onely adde of Confession that to auoide this terme namely in such a place where the reader might easily gather Sacramentall confession they translate thus Acknowledge 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 foloweth Confesse your faults c. But they to make al sure for Confesse say Acknowledge and for Priestes Elders What meane they by this If this acknowledging of faultes one to another before death be indifferently to be made to all men why do they appoint in their Cōmunion-booke as it seemeth out of this place that the sicke person shall make a special confession to the Minister and he shal absolue him in the very same forme of absolution that Catholike Priests vse in the Sacramēt of Confession Againe if this acknowledging of faults be specially to be made to the Minister or Priest why translate they it not by the worde Confessing and confession as well as by Acknowledging and

corruption But if it shall be euidently proued that they shrinke from the same also and translate an other thing and that wilfully and of full intention to countenaunce their false religion and wicked opinions making the Scriptures to speake as they list then we trust the indifferent reader for his owne soules sake will easily see and conclude that they haue no feare of God no reuerence of the Scriptures no conscience to deceiue their readers he will perceiue that the Scriptures make against them which they so peruert and corrupt for their purpose that neither the Hebrue nor Greeke text is for them which they dare not translate truly and sincerely that their cause is naught which needeth suche f●ule shiftes that they must needes knowe all this and therefore doe wilfully against their conscience and consequently are obstinate heretikes FVLK 39. We craue no pardon if it can be proued that wee haue wilfully translated an other thing than is contained in the Hebrue and Greeke to maintaine any false religion or wicked opinion Prouided alwayes that if any translatour or all the translatours haue ignorantly erred in misunderstanding any worde or phrase of the Hebrue or Greeke text that if it may be plainly shewed vnto them they acknowledging the fault they may not be charged with hereticall corruption from which it is certaine their intention was most free MART. 40. And the more to vnderstand their miserie and wretchednesse before we enter to examine their translations marke and gather of all that which I haue sayed in this Preface their manifolde flightes and iumpes from one shift to an other and howe Catholike writers haue pursued and chased them and followed them driuen them euen to this extreame refuge seely couert of false translation where also they must of necessitie yeeld or deuise some new euasion which we can not yet imagine FVLK 40. Hitherto I hope the indifferent reader will confesse that you haue driuen vs to no iumpes nor shiftes but onely vttered your owne malicious and vnlearned quarrels And howe Popishe writers haue pursued and chased vs to extreame refuge and seely couert of false translation let it appeare by the learned answeres of M. Iewell M. Horne M. Nowell M. Bridges M. Calfhill and others that I speake nothing of mine owne simple labours who being one of the meanest hauing confuted tenne or twelue of your Popishe treatises can receiue no replye of any man but onely of poore Bristowe to whome in this respecte I confesse my selfe more beholding than to all the Papistes beside sauing that I haue reioyned to him almost two yeares agoe and yet I heare not of his answere MART. 41. First we are wont to make this offer as we thinke most reasonable and indifferent that forasmuch as the Scriptures are diuersely expounded of vs of them they neither be tied to our interpretation nor we to theirs but to put it to the arbitrement iudgement of the auncient fathers of generall Councels of vniuersall custome of times and places in the Catholike Church No say they we will be our owne iudges and interpreters or follow Luther if we be Lutherans Caluin if we be Caluinists and so forth FVLK 41. For expounding of the Scriptures we will not refuse the arbitrement and iudgement of the auncient fathers of generall Councels of vniuersall custome of times and places in the Catholike church for this you say is your offer which was neuer refused of vs though you most falsely affirme that we say we will be our owne iudges and interpretours or followe Luther if we be Lutherans Caluine if we be Caluinistes c. Who euer sayed so you shamelesse sclau●derer What haue you differing from vs Wherein you haue the iudgement of the auncient fathers of generall Councels of vniuersall custome of times and places in the Catholike church Vnlesse perhappes you meane some wretched sophistrie by disioyning these that you here seeme to ioyne togither And if you so doe we must first aske you whether you your selues in all expositions of the Scriptures will stand to the arbitrement of euerie auncient father or of euerie generall Councell or of any custome in any time or place I knowe and you can not deny it that you will stande to nothing that is not allowed by your Pope though fathers councels custome time or place or all the world be against it yea the manifest Scripture which is so plaine that it needeth no exposition as the commaundement against images in religion Theodoret Gelasius Vigilius Chrysostome against transubstantiation Epiphanius against images the sixt councell of Constantinople for condemning the Pope of heresie the councels of Constance and Basil for deposing the Popes and decreeing that the councell is aboue the Pope many other like matters beside in which you goe clearely from the consent of all antiquitie for 600. yeares as the Bishoppe of Sarum hath made plaine demonstration and you are not able to replie MART. 42. This being of it selfe a shamelesse shift vnlesse it be better coloured the next is to say that the Scriptures are easie and plaine and sufficient of them selues to determine euerie matter and therefore they will be tried by the Scriptures onely We are content because they will needes haue it so and we alleage vnto them the bookes of Tobie Ecclesiasticus Machabees No say they we admit none of these for Scripture Why so are they not approued Canonicall by the same authoritie of the Church of auncient Councels and fathers that the other bookes are No matter say they Luther admitteth them not Caluine doth not allow them FVLK 42. That the Scriptures are plaine and easie to be vnderstoode of them that vse the ordinary meanes to come to it for all doctrine necessarie to be knowen and sufficient to determine euerie matter the holie Ghost him selfe doth testifie 2. Tim. 3. and some of the auncient fathers also doe beare witnesse as Augustine de doct Christ. lib. 2. Chrysost. in Gen. hom 13. de verb. Esai Vidi d●minum c. hom 2. If therefore you had the spirite of the auncient fathers you would be content to be tryed by the Scriptures for reuerence you ought to Gods most holye and perfect writings and not because we will haue it so who are content in many controuersies to be tryed by the iudgement of the auncient fathers or general Councels or vniuersall custom of times and places and in all controuersies wherein all the auncient fathers all Councels and vniuersall custom of all times and places doe consent if any think such things can be brought against vs as it is falsly and sophistically bragged But whereas we refuse the bokes of Tobie Ecclesiasticus Machabees for Canonicall Scripture it is not as you say ridiculously because Luther and Caluine admitteth them not but because they are contrary to the Canonicall Scriptures and were ne●er receiued of the Church of Israel for Canonicall nor of the Catholike Church of Christ for more than 400. yeares after

and Epiphanius that they condemned this worshipping of images for heresie Suche a babe was Epiphanius that finding the image of Christ painted in vaile hanging in a Church at Anablatha he iudged it to be contrarie to the Scriptures and rent it in peeces Suche a babe was Tertullian that speaking of that verie texte of Sainct Iohn litle children keepe your selues from idolls he writeth Non iam ab idololatria quasi ab officio sed ab idolis id est ab ipsa effigie eorum Indignum enim vt imago Dei viui Imago Idoli mortui fiat He biddeth them take heede not nowe from idolatrie as from the seruice but from the idolls them selues that is to say from the verie images or shapes of them For it is vnworthie that the image of the liuing God shoulde bee made the image of an idoll and that being deade Finally suche a babe was your vulgar translatour that he sayth Filioli cust●dite vos à simulachris Which is all one as if he shoulde haue sayed ab imaginibus as I haue plentifully proued children keepe your selues from images As for the purpose you pretende to haue in honouring Christ by images contrarie to his commaundement is in deede nothing but dishonouring of him and destruction of your selues MART. 14. But the gay confuter with whome I beganne sayeth for further aunswere Admit that in some of our translations it bee Children keepe your selues from images for so he woulde haue sayed if is were truely printed What great crime of corruption is here committed And when it is sayed agayne this is the crime and fault thereof that they meane by so translating to make the simple beleue that idols and images are all one which is absurde he replyeth that it is no more absurditie than in steede of a Greeke worde to vse a Latine of the same signification And vpon this position he graunteth that according to the propertie of the Greeke worde a man may say God made man according to his idol and that generally idolū may as truely be translated an image as Tyrannus a King which is verie true both being absurde and here he cited many authours and dictionaries idly to proue that idolum may signifie the same that image FVLK 14. But this scornefull replier with whom I haue to do is so accustomed to false and vnhonest dealing that he can neuer report any thing that I haue written truely and as I haue written but with one forgerie or an other he will cleane corrupt and peruert my saying As here he shameth nothing to affirme that I graunt that according to the propertie of the Greeke worde a man may say God made man according to his idoll I will reporte mine owne wordes by which euerie man may perceaue howe honestly he dealeth with me But admit that in some translation it bee as you say Children keepe your selues from images what greate crime of corruption is here committed You saye that it is to make simple men beleeue that idolls and images are all one which is absurde This is no more absurditie than in stead of a Greeke word to vse a Latine of the same signification But you replie that then where Moises sayeth that God made man according to his owne image we shoulde consequently say that God made man according to his idoll I aunswere howsoeuer the name of idols in the Englishe tongue for the greate dishonour that is done to God in worshipping of images is become so odious that no Christian man woulde say that God made man according to his idoll no more than a good subiect woulde call his lawefull Prince a tyraunt yet according to the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee as truely translated an image as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King Here if I were disposed to giue the rayne to affection as you doe often being vnprouoked by me were sufficient occasion offered to insult against your falsehoode But I will forbeare and in plaine wordes tell you that if you be so simple that you can not vnderstande the difference of these two propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheresoeuer it is reade in Greeke may be truely translated an image and this wheresoeuer the worde image is vsed in Englishe you may vse the word idoll you are vnmeete to reade a Diuinitie Lecture in Englande how soeuer you be aduaunced in Rhemes If not of ignorance but of malice you haue peruerted both my words and meaning let God and all godly men be iudge betwene you and me My wordes are not obscure nor ambiguous but that euerie child may vnderstand my meaning to be no more but this That this Englishe worde idoll is by vse restrayned onely to wicked images The Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally all images as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did all Kings vntill Kings that were so called became hatefull for crueltie which caused euen the name tyrannus to be odious MART. 15. But I beseech you Sir if the dictionaries tell you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may by the originall propertie of the worde signifie an image which no man denieth doe they tell you also that you may commonly and ordinarily translate it so as the common vsuall signification thereof or do they tell you that image and idol are so all one that wheresoeuer you finde this worde image you may truely call it idol for these are the points that you should defend in your answere For an example do they teach you to translate in these places thus 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 We are transformed into the same idol euen as our Lordes spirit And againe The Law hauing a shadowe of the good things to come not the very idol of the things And againe Christ who is the idol of the inuisible God Is this I pray you a true translation yea say you according to the propertie of the worde but because the name of idols in the English tongue for the great dishonour done to God in worshipping of images is become odious no Christiā man would say so FVLK 15. No man denieth you say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may by the originall proprietie of the worde signifie an image It is well that being conuicted by all Dictionaries old and new you will at length yeelde to the truth But you demaund whether the Dictionaries do tell me that I may commonly and ordinarily translate it so as the common vsuall signification thereof Sir I medle only with the translations of the Scripture and the Dicctionaries tell me that so it vsually signifieth and therefore so I may translate in the Scripture or any other ancient Greeke writer that vseth the worde according to the originall proprietie thereof Peraduenture some later Greeke writers restraining it

auncient and graue personage in respecte of ciuilitie and not of superstition may be well vsed without transgression of our Sauiour Christs commaundement Math. 23. MART. 11. Contrarywise as they are diligent to put some wordes odiously where they shoulde not so they are as circumspect not to put other wordes and termes where they should In their first Bible printed againe An. 1562. not once the name of Church in the same for charitie loue for altar temple for heretike an author of sectes for heresie sect●● because in those beginnings al these words sounded exce●dingly against them The Church they had then forsaken Christian charitie they had broken by schisine altars they digged downe here sie and heretike they knewe in their conscience more like in the peoples eares to agree vnto them rather than to the olde Catholike faith and professors of the same Againe in all their Bibles indifferently both former and later they had rather say righteous than iust righteousnesse than iustice gift than grace specially in the sacrament of holy orders secrete rather than mysterie specially in matrimonie dissension than schisme and these wordes not at all Priest to wit of the new Testament Sacrament Catholike hymnes cōfessiō penance iustifications traditions in the good part but in steede therof Elders secrete general praise● acknowledging amendment of life ordināces instructions And which is somewhat worse carcas for soule and graue for hel We may say vnto you as Demosthenes said to Aeschines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●hat are these wordes or wonders certainly they are wonders and very wonderfull in Catholike mens eares and whether it be sincere and not hereticall dealing I appeale to the wise and indifferent reader of any sorte FVLK II. For all the termes quarrelled at in this Section wee haue answered before except perhaps for the terme of loue which is vsed in steede of charitie expressing what charitie is in deede and not as it is commonly taken of the common people for an effect of charitie when they call almesse charitie No man that patiently could abide the people to be instructed would cauill at the explication of the worde charitie by loue when in the English tongue the worde charitie of the common people is eyther not vnderstood or taken for an other thing than the Latine worde Charitas do the signifie As for the wonders of wordes that Demosthenes spake of I knowe not where more properly they shal be found than in your affected nouelties of termes such as neither English nor Christian eares euer heard in the English tongue Scandall prepuce neophyte ●●●osium gratis parasceue paraclete exinanite repropitiate and a hundred such like inkehorne termes Yea I woulde gladly know why among so many Greckish and Latine-like terms Gazophylac●● is not a Gazophilace but a treasurie en●aenia the dedication and not the encaenes as wel as pasce Pentecost azymes parasceue belike the Church must haue treasure and the feast of dedication must not ●e hidde in a new found terme Why shoulde Aduentus be sometime the comming and sometime the aduent except it were for the sounde of the time of aduent beefore the feast of the natiuitie of Christ Why should Latine words be translated in Greekish termes as scissuras into selismes aemulatores zelators and such like These and suche other be wonders of wordes that wise menne can giue no good reason why they should be vsed CHAP. XXII Other faults Iudaeical prophane meere vanities follies and nouelties Martin NOW leauing matters of controuersie lette vs talke a little with you familiarly and learne of you the reason of other pointes in your translation which to vs seeme faults and sauour not of that spirite whyche shoulde bee in Christian Catholike translatours Fulke OVR translations as neare as the translators could see the truth are euen and iuste with the originall texte the sense whereof if it doe not alwaies containe suche excellent matter as the Septuaginta or vulgar Latin translation haue supposed there is no cause why our translators shoulde be blamed whose office is to regarde what the originall truth is and not to drawe it for any respecte to an other meaning thā the spirit of god expresseth in those words MART. 2. First you are so profane that you say The ballet of ballets of Salomon so terming that diuine booke Canticum canticorū contayning the high mysterie of Christ and his Church as if it were a ballet of leue betweene Salomon and his concubine as Castaleo wantonly translateth it But you say more profanely thus we haue conceiued we haue born in paine as thoughe wee shoulde haue brought ●oo●●●● wind I am ashamed to tel the literall commentarie of this your translation why might you not haue said we haue conceiued and as it were traueled to bring forth and haue brought forth the spirite is there any thing in the Hebrewe to hinder you thus far Why woulde you say winde rather than spirite knowing that the Septuagintain Greeke and the auncient fathers and S. Hierome himselfe who translateth according to the Hebrew yet for sense of the place al expound it both according to Hebrew and Greeke of the spirite of God which is first conceiued in vs beginneth by feare which the scripture calleth the beginning of wisdome in so muche that in the Greeke there are these goodly words famous in al antiquitie Through the feare of thee ô lord we conceiued and haue trauailed with paine and haue brought forth the spirite of thy saluation which thou hast made vpon the earth Which doth excellently set before our cies the degrees of a faithful mans increase and proceeding in the spirite of God which beginneth by the feare of his iudgements and is a good feare though seruile and not sufficient and it may be that you condemning wyth Luther this seruile feare as euil and hurtfull meane also some such thing by your trāslatiō But indede the place may be vnder stode of the other fear also which hath his degrees more or lesse FVLK 2. I meruaile why this word ballet should seme to you to be profane more than this word song or canticle songs and cāticles be many as il as any ballets But the other matter is of greate waight Esay 26. where for the spirite we translate winde whych is suche an absurditie that you are ashamed to tel the literall cōmentarie of this our translation Belike you are afraide of suche a faulte as S. Lambert in your legend is reported to haue committed But excepte you hadde a prophane minde you would neuer haue imagined any such matter thereof which you are ashamed to vtter The circumstāce of the place requireth that we should translate the word in this place for wind and not the spirit for the pro phets pur pose was to shew that people wer in desperat case without hope of help til God did raise them euē as it were frō death The similitude is taken of a trauailing woman

whose womb if it be ful of wind she is in great tormentes But you aske vs whether there be anie thing in the Hebrue that hindreth vs to say we haue cōceiued and as it were traueled and haue brought forth the spirit Yea verily the cōtext of the Hebrue words wil not beare that translation for the worde chemo quasi as it were is placed before the word ialadhenu which signifieth bringing foorth and not before chalnu which signifieth trauailing in paine Therfore the text is worde for word as wee haue translated it And the word following wee coulde make no helpe to the lande or there was no help in the earth declareth a continuance of their miserie and cannot agree with that sense whiche you woulde haue because they which haue receiued the holy Ghost haue founde helpe and are able to helpe Beside that it is a monstrous phrase that the godly shoulde saye they haue conceiued trauailed and brought foorthe the holie Ghost by which they are borne againe to bee the children of God rather than that they haue conceiued or brought forth Gods spirite And therfore howsoeuer Hierom like your interpretation it agreeth neither with the words of the Hebrue nor with the circūstance of the place it is scarce tollerable to make such a conceptiō and generation of Gods spirite in men That seruile feare is to be reprooued in the children of God whych shoulde feare him as sonnes and not as slaues wee are content to acknowledge with Luther But what place is this for vs to meane any thing against seruile feare wh● there is no mention of feare in the Hebrewe texte and the Greeke hathe suche licentious additions that Hierome is faine to strike them through with a spitte and note them to be wiped out MART. 3. But to saye wee haue broughte foorthe winde can admit no suche interpretation but euen as if a meere Iew should translate or vnderstand it who hath no sense of Gods spirite so haue you excluded the true sense which concerneth the holie Ghost and not the colde terme of winde and whatsoeuer naked interpretation thereof And it is your fashion in al such cases where the richer sense is of Gods holie spirite there to translate winde as Psal. 147. v. 1● as you number the psalmes FVLK 3. We must say in english as the prophet hath said before vs in Hebrue and so truly translate the scripture that neuer a Iewe in the world may haue iust cause to accuse our falshode or partialitie And how cold soeuer the terme of winde seeme to your crooked minde and how naked soeuer the interpretation be thought of your cloaked hypocrisie it is the worde of the euerliuing God and the true sense thereof as it is expressed by the Prophet Likewise Psalme 147. the Prophet sheweth who doth execute the commandement of God in thawing dissoluing the frost namely the wind which being southerly wee see the effect of it what neede wee here to cause the holie ghost to be sent to melt the ice MART. 4. And it is not vnlike to this that you wil not translate for the Aungels honor that carried Abacu● He sette him into Babilon ouer the lake by the force of his spirite but thus through a mightie winde so attributing it to the winde not to the Aungels power and omitting cleane the Greeke pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his which sheweth euidently that it was the Angels spirite force and power FVLK 4 That we haue translated in the storie of Abacuks taking vp that it was through a mighty winde it hath good probabilitie by the circumstance of the place and the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a force with with a noise is more apt to the winde than to the spirite And in other writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the vehement noise of windes but the pronoune I confesse should not haue bene omitted and then it may be referred either to the winde or spirite of God whose Angell this is sayd to be rather than to the Angel For the Angell being nothing but a spirite it is not so conuenient to saye by his spirite as by his owne force againe the pronoune is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof you made great difference as in deede there is difference in another case MART. 5. Againe where the Prophets speake most manifestly of Christ there you translate cleane an other thing as Esa. 30. v. 20. When S. Hierom translateth thus the church hath alwayes redde accordingly Non faciet auolare à te vltra Doctorem tuum erunt oculi tui videntes praeceptorem tuum that is And our Lord shall not cause thy Doctors to flie from thee any more and thine eyes shall see thy Maister Which is all one in effect with that which Christ sayth I will be with you vnto the e●de of the word there you translate thus Thy raine shall be no more kept back but thine eyes shall see thy raine So likewise Ioel 2. v. 23. where the holy Church readeth Reioyce you children of Sion in the Lord your God because he hath giuen you the Doctor of iustice there you translate the raine of righteousnesse Doth the Hebrue word force you to this you Iewes thēselues partly vnderstād it of Esdras partly of Christs Diuinitie Why are you more profane I will not say more Iudaical● than the Iewes themselues why might not S. Hierom a Christian Doctor and lacking no skill in the Hebrue as you well know satisfie you who maketh no doubt but the Hebrue in these places is Doctor Maister Teacher Who also in Psal. 84. 7. translateth thus With blessings shall the Doctor be araied meaning Christ. Where you with the later Rabbines the enemies of Christ translate The raine co●ereth the pooles What cold stuffe is this in respect of that other translation so clearly pointing to Christ out Maister doctor FVLK 5. I haue told you in the beginning of this chapter we must not neither is it safe for the strengthening of our faith to drawe places of Scripture vnto Christ which by the holy Ghost had an other meaning so shall the Iewes laugh vs to scorne and the faith of the ignorant which is grounded vpon such translation if it shall be opened vnto them that it is vntrue shall be mightily shaken and brought in doubt of all other places of Scripture applyed to the like ende God be thanked there be plaine and euident testimonies of Christ in the Scripture which no malice of Iewish or Heathenish enemies can wrest out of our handes which are sufficient for instruction and confirmation of our faith Now concerning those places where you would haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a Doctour Teacher or Maister first it seemeth you haue your Hebrew but from hande to mouth for chapter 3. sect 25. whereas we translate moreh shaker a teacher of lyes Abacuc 2. you saye wee