Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	speak_v	word_n	18,876	5	4.5025	3	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

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