Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	scripture_n	19,615	5	6.1818	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09268	The period of the Persian monarchie VVherein sundry places of Ezra, Nehemiah and Daniel are cleered: extracted, contracted, and englished, much of it out of Doctor Raynolds, by the late learned and godly man William Pemble, of Magdalen Hall in Oxford. Published and enlarged since his death by his friend, Richard Capel.	Pemble, William, 1592?-1623.; Capel, Richard, 1586-1656.; Rainolds, John, 1549-1607.	1631 (1631)	STC 19582; ESTC S114347	63,361	88

understood full well but the spirituall sense I cannot beleeve that the Iewes in Captivity lost the use of their native Tongue and I thinke it not credible that the Iewes in the space of seventy years should so forget their native Tongue they being a people so scrupulous as they were to haue no more commerce with strangers than needs must And lastly Haggai Zachary and Malachy who lived and wrote after the Captivity did speake and write to the people in the pure Hebrew Language Which they would not have done but that the people understood the Language The Hebrewes were in Egypt 220. in Chaldea but 70. In Egypt they were held to greater bondage than in Babylon yet they brought with them the purity of the Language out of Egypt What kept it 220. yeares in Egypt and not 70. yeares in Babel CHAP. XII That is hee gave him a faithfull heart first and then finds his heart faithfull not by nature but by grace and makes a Covenant with him So Augustine Pravenit hominis voluntatem nec eam cujusquam invenit in corde sed facit God doth at first not find but make our wills and hearts good So Aquinas God is sayd to give grace to the worthy not that they are worthy before hee gives them grace but because he by grace maketh them worthy who onely can cleanse that which is uncleane Hee then doth abuse plaine places of Scripture who doth hold that the spirit teacheth not but stirs up motions to learne It doth both It followes not to inferre that if wee say the Spirit teacheth we must grant Anabaptisticall Revelations Did wee say that the Spirit did teach by rote without the booke that were to joyne with the Anabaptists but to hold that the Spirit teacheth by the word is to speake with the Scripture Ephes. 1.17 The Spirit is called the Spirit of Revelation in the knowledge of him 1. Cor. 2.13 Which things also wee speake not in the words which mans wisdome teacheth but which the holy Ghost teacheth That men pretend the Spirit is no Argument against the teaching of the Spirit for men doe as much pretend the Church and doe father their fancies on the Church As for inward teaching without the word wee leave that to the Anabaptists and to the Papist who doth affixe and appropriate an infallible teaching to the private spirit of the Pope Which spirit the Papist in the Pope and the Anabaptist in his Enthusiast make the Standard of all truth and superior to the word But to say that the Spirit teacheth in and by the word by enlightening us and casting a cleering light on the word also is that which here we reade in Nehemiah and hath gone for good and sound doctrine till of late it hath beene otherwise taught without ground CHAP. XIII TIrshasha is a Persian word and signifieth a man in high Office about the Prince and such an one was Nehemiah Other there were that did beare the like office as Nehem. 7.70 't is said The Tirshasha gave to the Treasure a thousand drams of gold But this Tirshasha is some other officer and not our Nehemiah Wee see the great goodnesse of God who did preferre to great place and favour some of his servants about Heathen Princes And it is a comfort that if God send us or ours into the Countries or Courts of Pagans yet hee can preferre us then and preserve us there Nehemiah is very great and holds his goodnesse And Daniel with the rest were in as high place of dignity and command as ever they could have beene had the Court and Common-wealth of Israel stood Doubt nothing as long as wee follow God God can keepe us to our consciences and our consciences to him in Babylon it selfe Let us teach our posterity to pray and beleeve and though they have not one penny in their purses yet faith and prayer will carrie them all the world over And if God in his providence make them great in a land of Persians in the houses or Courts of Pagans faith will keepe them good This Feast of Boothes was a Feast of 7. dayes and it had these uses 1 That all Generations might by it understand that when Israël came out of Egypt the Lord made them to dwell in Booths 2 To remember their misery past 3 To look for redemption by the death of Christ. And therefore Zacharie makes the signification of this holy feast to be to shew us That the memorie of Christ redeeming us by his death is to be kept with all manner of spirituall joy 4 Of thankfulnesse for their fruits it being kept at this time But was this Feast disused since Iosua's time What for a matter of 1000. yeares such a Feast as this so expressely commanded by God so utterly omitted in the times of so many godly Princes and Priests I thinke not rather that it had not beene kept with such devotion and celebration from Iosuah till now which I thinke is the reason why mention is here made of the Feast of Booths For here we finde v. 18. That all the 7. dayes day after day the Booke of the Law of God was read and they had Congregations to that purpose each day and then they had a solemne Assembly on the 8. day according to the manner By which word we see that the manner had beene to have a solemne assembly on the 8. day But it seemes the manner had not beene to have Assemblies and reading from the first day to the last day no not from Iosua's time as it was now So that in Iosuah's time they did use to reade the Law in such order and manner as they did now In Levit. 23.35.36 there is required a holy Convocation onely the first day and the last 8. day Did they more now in this Feast than the very Law it selfe required If they did they must have warrant from the Spirit of God by some revelation made to Nehemiah Ezra or some other for it which appeares not or else who required this at their hands to doe more than God commanded And therefore I leave I●nius and Deodate in this and doe rather thinke that in the Feast of Booths by the very Law reading of the Word was required all the dayes though that the first last were dayes of restraint more solemne Convocations and great holy-dayes in which they might doe no worke as they might in the interim dayes And so Iohn 3.7 the last is called the great day of the Feast I thinke there had beene an omission of such reading of the Law viz. day after day which was required by the institution in the Law had beene in use till Iosuah's time but was discontinued from his time till now and now was brought into use againe The manner had beene continued to reade on the 8. day the solemne day but now it was done every day of the Feast of Tabernacles And therefore

child with some greater measure of punishment should personall sins in the guilt descend from fathers to the children wee should have more Originall sinnes than one When then in the Word they were commanded to confesse together with their owne sinnes the sinnes of their forefathers it was not that their forefathers sins that went no further any way than their forefathers persons should be remitted to their forefathers being dead or to them being aliue but that such sinnes which they themselues had also in their owne proper persons by occasion of the example of their forefathers committed by act or some consent might be forgiven unto them So Psal. 79.8 Remember not against whom Our forefathers No But Remember not agaist us former iniquities that is such sinnes as wee haue committed through the example of our forefathers at least haue one way or another made our owne The Translation reades it former Iniquities Word for word it is in the originall The Iniquities of those that were before us i. e. of our Ancestors CHAP. X. THat is * I shall ●●ter into For the house that he himselfe was to have being made governour by the King It appeares by Ezr. 6.15 and Nohem 2.1 that the Temple was built before the walls of the Citie The wals of the Citie were first broken downe and last built up and that 14. yeares after the Temple And one reason hereof is given for that before in all the former edicts made in behalfe of the Iewes by Cyrus or any other there was no word as touching the reedifying of the City but onely to build againe the Temple Paraeus rather is in the truth who holds that Cyrus did by edict give leave to build the Citie Orat. de 70. hebdom Dan. but by reason of so great resistance they could doe little or nothing to the Citie And therefore Nehemiah gets Letters Patents to build the Citie and the wals of the Citie And the truth is That the Iewes after their returne grew secure and carelesse fell to r Vid. Calvin in Zach. cap. 1. v. 3. marrying strange wives and other disorders till the Lord stirred up the spirit and zeale of our Nehemiah and he never gave over till hee had finished the worke So much good may one man of place power and zeale and courage doe for the Church Neither was the Lord wanting to him in his blessed enterprize But hee sent in Haggai and Zachariah a paire of noble Prophets to encourage the people in the worke of the Lord Neither will the Lord be wanting to any of us in things that are good if we be not wanting to him and our selves As if hee should say Vers. 11. Should such a man as I flie and who is there that being as I am would goe into the Temple to save his life I will not go● in It is not for mee that haue a calling from God to doe what I doe which calling is a sufficient testimonie of his assistance and protection for feare to leave the worke begun and so to discover disobedience and diffidence toward God Iunius is of opinion that hee being a stranger i. e. not a Priest was not by law to goe into the Temple As 't is Numb 3.38 But I rather follow Deodate who seemes to like better to say That hee would not flee to the Temple because it was for malefactors who used to take sanctuarie there to shift for their lives Exod. 21.14 1. King 1.51 2.28 S●majah who perswaded him to run to the Temple was a Priest and he did put a colour of retyred Religion on it too So that even Priests were found ready to hinder the building of the Wals. But Nehemiah did looke to God and not to Man and therefore in the next verse he saith He perceived that God had not sent him for that he went about to draw him from his vocation which had a sure foundation Wee must not suffer no not Divines themselves to turne us out of our callings places and duties CHAP. XI HEre we see how forward the people were they called upon Ezra and Ezra thought it not much to be stirred up by the people to doe his duty The winde of Gods spirit bloweth where it lifteth and sometimes beginneth with the common people The duty that they pressed Ezra unto was a plaine Text Deut. 33.10 11. where God commanded in the feast of Tabernacles that the Law should be read unto the people Where the people have Scripture for it they must say to Archippus Doe thy dutie The people were too many to be taught by one and therefore they made sundry companies and congregations and had many Doctors of the Law to teach them Therefore it is said They read in the Book And having read they gave the sense and made the people to understand thereading The meaning is That by comparing places of the word of God they did clearly expound to them the meaning Reading expounding or preaching have used of old to goe together So in the case of Philip and the Eunuch And Act. 13.15 After the lecture of the Law Prophets the Rulers of the Synagogue sent unto them saying Men brethren if yee have any word of exhortation for the people say on We see more Scriptures were read than were presently expounded yet when reading of the word was there used to be expounding of some portion T is a poore conceit to say That before the Captivity there was nothing but bare reading but after when the people had lost much of their Language and did hardly understand the Tongue that then literall expounding came in by learned men that had the skill of the Tongue As though giving of the sense had bin nothing but a grammaticall interpretation of the word Preaching is ancienter than so Noah was a Preacher of righteousnesse And Acts 15.21 Moses of old time hath in every City them that preach him seing he is read in the Synagogue every Sabbath day Moses of old i. e. from the first time from the very beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab aetatibus antiquis A phrase never used of the Ages onely since the Captivity And that it is sayd Moses and not Moses and the Prophets as Acts 13.15 it seemes to me to note the times of Moses Law before the Prophets were The word translated Reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth properly signifie an Assembly or Convocation and here the Scripture is named by that name to shew us That the holy Scripture ought to be read in the Congregation and Assembly Take it then for a truth That before and after the Captivity the Church of the Iewes had their Teachers who did expound and preach unto them the meaning of the Scriptures And Ezra with the rest here are sayd to interpret not the words but the meaning They gave the sense that is not the literall sense of the Hebrew words which the Iewes

into any Mans head that all or most of the Freemen must meet many times to write many letters to Tobijah Thus we see how often in this very booke of Nehemiah which best of all opens it selfe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used where it can possibly both by the Scripture and by the Translation of the 70. signifie nothing but Nobles And were not the Septuagint Iewes Did not they best know how to give the right meaning of their owne Language Now what say we to other places of Scripture We reade Esay 34.12 They shall call the Nobles to the Kingdome The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reade the word Freemen it is ridiculous They shall call the Freemen to the Kingdome And here once more the Septuagint are for us The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Princes great officers men of place power and the like we finde Ier. 27.20 The words be Nebuchadnezzar carryed away with King Ieconiah all the Nobles The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What did he carry away all the Freemen No such matter He left all the Freemen or all almost behind him They were not carried away in the deportation of Ieconiah But the Nobles hee did all or as good as all But wee must consult with the Septuagint There it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentates And one place more if you will in Ier. 39.6 Where we reade That after Nebuchadnezzar had slaine the sons of King Zedekiah the Text saith That the King of Babel slew all the Nobles of Iudah The Originall hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translate it Freemen and there is as little truth as good sense in it For he did not then kill all the Freemen of Iudah So to English it is to father untruth's upon the booke of God We must not leave out the Septuagint They must be heard by all meanes And how doe they Greeke it here Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes againe By all these places we see how little truth there is in such bold assertions as these that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie Freemen That the Septuagint who were Iewes by Nature and could best say what is the signification of the words in their owne Language doe so understand it Which we see is neither so nor so But if a 1000 Septuagints had said that Freemen is the proper and naturall signification of the word sith wee see the contrary in almost all the places of the Bible where the Word is used we must crave pardon if we be hard of beliefe in the point But doe not the 70 here in the very place Nehemiah 13.17 translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They doe Doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally and Grammatically signifie Freemen It doth And did not the 70 know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meant They did What will you doe now No hurt done I meane not nor need to disable the Version of the 70 as a great Hebrician and Divine both doth Nor am I about to say That the Edition that we now have is so vitiate that one would thinke it were not the same but some impostor rather Yet Bellarmine is so bold with the 70. T is enough to carry it on our side that in so many places as above the 70 themselves construe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by such Greeke words as never can signifie a Freeman as such but ever A man of Eminency Port. And now whereas in our place the Septuagint doe translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is not to note out free Men simply but such Freemen as were also Men of Note and Quality above the rest And let the reason of this Metaphoricall use of the word be Because such Men should be of a free and generous spirit Or else Because Rulers were taken and chosen when chosen never out of Servants but of such whose houses were free in Israel We will not looke after other Authors but to leave this place till anon prove out of some other places of Scripture That the 70 cannot still meane Freemen when they doe translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which they doe but rare and seldome To begin with 1 Kings 21.8 Where we find That Iezabel wrote Letters in Ahabs name to the Elders and to the Nobles that were in his City The Hebrew word translated by our English Nobles is our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is by the 70 done into Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now by the very Text it appeares that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be translated a Freeman For it is not to be imagined that Iezabell did write and direct her Letters to the Elders and Freemen of that City What had the Freemen to doe with her practise She had a bloudy secret in hand which she neyther would nor need to impart to every Freeman But the Rulers and Nobles they were the men that were onely fit to be entrusted with her feat and able to satisfie her wicked turne Her drift was to put off the matter with a faire colour and to cover it from the eyes of the Commons Which she could not doe nor meant to doe if so bee shee had writen to the Freemen in the Kings Name Except such and such Freemen that were fit for her designe were not to be made acquainted with that horrid plot What writeth that to the Freemen which by all meanes her desire was to secret from the Freemen And she might well thinke That all the Freemen would not have come in to her mind to massacre a man and his family for nothing but his conscience And therefore I take it a clere case That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are meant Nobles and not Freemen And yet the 70. have it in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore in this place they doe not thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Freemen Nor doe they by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intend to expresse Freemen quà tales but great men And the same is also proved by Eccles. 10.17 Blessed saith the holy Ghost there art thou Land when thy King is the sonne of Nobles The Hebrew is our word in question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Septuagint it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What English is this Blessed is the Land when the King is the sonne of Freemen A wise blessednesse And translations agree in the best Linguists to give the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such words in Latine as can beare no good English except by such a word as Nobles Illustrious Renowned And in these places 't is not to be denyed That when the 70. translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe in the Grammaticall signification of it properly signifie any Freemen as Freemen yet the 70. doe by it understand a Potent a Man of place and accompt As it is plaine and proved

to be plaine by the places before cited which are all the places I know except this in Nehemiah now in question where in the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is done into the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the reason was as I said because such should bee of a free and noble mind And doth not this make it plaine That whenever the 70. are to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is radically and properly a Freeman as a Freeman simply as opposite to a Bondman there they ever use to translate it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when they are to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually they doe give it a word in Greeke which signifies a Gentleman or rather one a size above a Gentleman And in these few places where they put it into the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in those places I have set downe in this of Nehemiah the scope of the places do shew that they meane to note thereby nothing lesse than nakedly a Freeman And if challenging were so fit among Scholars me thinks I might put any man to prove That in any place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the Originall or where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made by the 70. the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that then and there in any one place it must yea or may be rendred a Freeman Quatenùs a Freeman contradistinct to a servant The briefe of all is in two words In other places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made by the 70. the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot signifie Freemen and therefore it doth not follow that it must here in our place of Nehemiah And now at last to come to the very place I say that here it doth not signifie a Freeman and therefore the 70. who being Iewes borne knew best to translate their owne Language do not here translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meane thereby a Freeman but a man of Note and Name T is a poore piece of Learning then to say that it doth properly signifie a Freeman when there is no one place in all the Bible where it must say I nay where it may handsomely be translated Freeman And for this place I dare appeale to all Interpreters where ever any did translate it by a word that is ever used in any Tongue to signifie a Freeman Onely excepted this questioned translation of the 70. now in hand When I say all I meane all I have seene and by them I judge the same of all the rest I have not seene Divers words they have but all the wit in the world cannot expresse what they all meane in a more full formall and significant terme than Noble which is our last English To say all in a word the 70. translate commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of force signify Nobles and in two or three places where they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must and did meane Nobles And so doe the circumstances of this very place Nehe. 13.17 evince it to be understood here Consider but that the same forme and manner of chiding and reproving which he followes here he used before Verse 11. Where he saith he contended with the Rulers about the abuse of the Levits portion But there the men reproved were great men For the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is there in the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is nor can be nothing but Rule●s In regard of their place of office he cals them there Rulers In regard of their Birth or others Titles and dignities he calls them here Vers. 17. Nobles in both the same ranke of men But because the Septuagints translation of the word in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some made such a matter We will therefore shew it is not for nothing that we af●firmed the 70. to meane by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man of a free and noble spirit Consider we then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly originally doth signifie Ingenuous men Now an ingenuous man is defined in Law to bee borne not made a Freeman Yet a common use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scriptures is to signifie Princes Potentates Rulers Nobles The 70. who being ●ewes best knew the use of their owne mother Tongue do often translate it by words which doe and in very grammaticall etymology must signifie Rulers And the learned are in the right when they teach us That Luke 22.25 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactours bountifull doth expresse the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that S. Luke doth import men of authority and place Two of the Ptolomej Kings of Egypt tooke to them this Title to be called Ptolomeus Euergetes And why But because Princes and Grandies should be men of a bountifull mind and of a free and most ingenuous spirit And Aristotle saith That Kings were created from their Beneficence And gives this reason For that good men are highly esteemed for their vertue As then the Hebrew and Greeke words which signifie properly ingenuous free munificent are used for Princes as common as may bee because such men should have such conditions and hee wrongs the Text that shall translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ingenuous may I not in like manner say That the 70. in our place useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thematically properly signifies Freeman for a Nobleman because mē of quality such should be endued with such qualities The very same we see in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose immediate and literall signification is an elderly man a Senior Yet how often in the old Testament is it used to signifie a Ruler in the State And all over the new Testament for a Ruler and Rector in the Church And why Because men are not usually so fit to be put in place in either till they come to some yeares The reason we have in the Philosopher Because a man is not fit for a Councellour in the state till he be of some good experience which a Iunior cannot have Nor in the Church till he be of composed manners which is not found every day among the younger sort Old in time and old in manners usually goe together To come to the point then Sith most an end the 70. doe translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by words expressing Nobles And sith in those few places where the 70. doe make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circumstances of the place doe carry it That simply Freemen as Freemen cannot be meant but Noblemen because they should be men of free mindes as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are translated in like sort from the literall sense to signifie men of place and quality And sith all translations I thinke I am sure all that I