Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	jesus_n	lord_n	see_v	7,565	5	3.6443	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17143	An answere to ten friuolous and foolish reasons, set downe by the Rhemish Iesuits and papists in their preface before the new Testament by them lately translated into English, which haue mooued them to forsake the originall fountaine of the Greeke, wherein the Spirit of God did indite the Gospell, and the holie Apostles did write it, to follow the streame of the Latin translation, translated we know not when nor by whom With a discouerie of many great corruptions and faults in the said English translation set out at Rhemes. By E.B.	Bulkley, Edward, d. 1621?	1588 (1588)	STC 4024; ESTC S106854	84,001	112

being far from the swelling eloquence of profane orators Where vnder the low simplicitie of phrase we behold the mightie maiestie of Gods spirit but bicause in some places it is barbarous and in very many places is not as you say exact and precise acording to the Gréeke but dissenteth from it and is euen contrarie to it As for example 1. Pet. 2.23 Tradidit iudicanti se iniustè which you translate He deliuered himselfe to him that iudged him vniustly wheras you know it is in the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is He committed himselfe or his cause to him that iudgeth iustly Now betwéene iudging iustly as it is in the Gréeke in the ancient Syrian translation and in Oecumenius the Gréeke scholiast and iudging vniustly as it is in the Latin and your English there is no exact nor precise agréement but a plaine contradiction So in the 1. Cor. 15.51 in the vulgar Latin translation it is thus Omnes quidem resurgemus sed non omnes immutabimur which you translate thus We shall all indéed rise againe but we shall not all be changed Wheras it is in the Gréeke as we haue translated We shall not all sléepe but we shall al be changed And that other is so far from being exact and precise according to the Gréeke that S. Hierom writeth it was not at all in the Gréeke copies In Graecis codicibus non haberi The which also prooueth this not to be S. Hieroms translation nor that which he corrected In the 5. of Marke vers 35. and Luke 8. vers 49. in the Latin translation thus Veniunt ad Archisynagogam That is They came to the Archsynagog wheras it is in the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is From the Archsynagog or ruler of the Synagog meaning from his house A like error there is in most of your Latin copies Iohn 18.28 Adducunt ergo Iesum ad Caiapham in praetorium That is They brought Iesus to Caiphas into the iudgement hal where it is in the Gréek From Caiaphas Luke 11.52 The old Latin translation is thus Coeperunt Pharisaei legis periti grauiter insistere os eius opprimere de multis which last words you translate thus To stop his mouth about many things Wheras the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth To prouoke him to speak of many things as Erasmus out of Theophylactus and Beza do prooue and I will héerafter more largely shew as also the words following do plainly declare Act. 4. vers 21. The said Latin translation is thus Quia omnes clarificabant id quod factum fuerat in eo quod acciderat the which barbarous and false translation you fondly translate thus Bicause all glorified that which had béene done in that which was chanced Where the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is For all glorified God for that which was done 1. Cor. 6.20 The common Latin translation is thus Empti enim estis praetio magno glorificate portate Deum in corpore vestro which you translate in this sort For you are bought with a great price glorifie and beare God in your bodie Where you dissent from the Gréeke in adding this word Beare and in omitting all these words And in your spirit which are Gods By these places which I haue set downe to omit infinite others it sufficiently appéereth how true it is that you say it is so exact and precise according to the Gréeke The falsenes of which shameles assertion may also sufficiently be conuinced by at least an hundred places where that is in the said translation omitted which is extant in the Gréeke For example sake I will set downe one notorious place where the perfect praier which our Lord Iesus hath taught vs is most miserably mangled and curtalled and made imperfect In the 11. of Luke all these things be left out of that holie and heauenly praier First this word Our Secondly these words Which art in heauen Thirdly these Thy will be done in earth as it is in heauen Fourthly these But deliuer vs from euill Thus we sée how far this old translation in this short praier is from exact and precise following the Gréeke and thereby plainly perceiue what brasen browes our Rhemish Iesuits haue who affirme it so to be and to follow it more exactly than the Protestants translations wherin as they say most vntruly as may appéere by the places before alledged and many others which shall be héerafter produced so I verily thinke they write it contrarie to the testimonie of their own conscience Yet to prooue this shameles assertion they alledge two examples the one Tit. 3.14 Curent bonis operibus praeesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they say we translate to maintaine good works And I beséech you gentle Iesuits shew vs why it may not so be translated Doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and namely with a genitiue case as héere S. Paul vseth it signifie to maintain When Demosthenes saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it not and ought it not to be translated to maintaine your right And euen so why may not these words of S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in like maner translated to maintaine good works What absurd sense or false doctrine is in these words And whereas the Latin translateth it Praeesse bonis operibus and you translate it to excell in good works although I mislike not of it for that the sense is good yet you may know that it is not the propertie of the Gréeke phrase for then it should be in the datiue case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not in the genitiue as S. Paul twise héere hath it vers 8. 14. But whether it be translated to excel in good works as you do or to maintaine good works as you say our Bibles haue it or to shew foorth good works as it is in those English Testaments which I haue séene it maketh no great matter neither any but vaine cauillers such as our Iesuits shew themselues to be will find so great fault with it If I were disposed so narrowly to examine the old translation I dare vndertake to find a 1000 places in the Bible more vnproperly translated in Latin than either of these which you alledge is in English But let vs come to your second cauillation where you find fault for translating the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in your Latin is Initiauit by this word Prepared Our translation of that place is thus Séeing therefore brethren that by the blood of Iesus we may be bold to enter into the holie place by the new and liuing way which he hath prepared for vs through the vaile that is his flesh c. What matter is héere amisse that troubleth so much your quiet minds Forsooth you say the word Prepared doth not so exactly agrée with the Gréeke as doth Initiauit What then doth the old Latin more exactly followe the Gréeke generally

that is angrie with his brother vnaduisedly c. Héere this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be translated vnaduisedly or without cause is left out The ancient Syrian translation hath it retaining euen the very Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom Euthymius and Theophylactus also haue it Basil in his Morals doth so alledge it So doth also Iustinus Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 5. In the same chapter vers 44. these words be omitted Blesse them that curse you which be in the Syrian translation in Chrysostom and Theophylactus In the end of the praier which our Sauiour Christ hath taught vs be omitted these words For thine is the kingdome the power and the glorie for euer Which be in the Syrian translation in Chrysostom and Theophylactus I came not to cal the righteous but sinners to repentance these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to repentance be omitted Which be expressed in Chrysostom Theophylactus Iustinus Martyr and Basil do so alledge it Hierom also so alledgeth it Sed peccatores ad poenitentiam Hentenius the Louanian Doctor sheweth that he found them in two Latin copies And in the 5. of Luke vers 32. they in the Latin translation and their owne English and therefore héere ought not to be omitted So that the blind and dum spake and sawe these words blind dum are left out Which be in the Syrian translation in Chrysostom Theophylactus and in S. Basill in his Morals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 19. Iesus said vnto them vnderstand ye all these things these words Iesus said vnto them be left out which be in the Syrian translation in Chrysostom and Theophylactus This people draweth néere vnto me with their mouth and honoreth me with their lips c. These words Draweth neere vnto me with their mouth be omitted which be not onely in all Gréeke copies but also in the place of Esaie the prophet cap. 29.13 out of which it is alledged They be also in Chrysostom and Theophylactus So likewise shall mine heauenly father do vnto you except ye forgiue from your harts ech one to his brother their trespasses These words their trespasses be omitted which be in the Syrian translation in Chrysostom and Theophylactus Go ye also into my vineyard and whatsoeuer is right yée shall receiue These last words and whatsoeuer is right ye shall receiue be omitted which be in the Syrian translation in Chrysostom and Theophylactus These words left out With my owne which be in the Syrian translation in Chrysostom Theophylactus and Augustine Sermone 59. de verbis Domini These words following be twise omitted Be baptised with the baptisme that I shall be baptised Which be extant in the Syrian translation in Origen Chrysostom and Theophylactus And in Mark 10.39 where this story is rehearsed in their owne translation be expressed All this sentence following left out Verily I say vnto you it shall be easier for Sodom and Gomorrha at the day of iudgement than for that citie Which is in the Syrian translation Theophylactus and in Matthew 10.15 And againe he sent vnto them another seruant and at him they cast stones these words cast stones omitted which be in the Syrian translation and Theophylactus And when they lead you and deliuer you vp take no thought afore neither premeditate what ye shall say These words neither praemeditate omitted which be in the Syrian translation and Theophylactus Moreouer when ye shall sée the abomination of desolation spoken of by Daniel the prophet standing c. These words spoken of by Daniel the prophet be left out which be in the Syrian translation in Theophylactus and are expressed in Matth. 24.15 where the same matter is rehearsed Surely thou art one of them for thou art of Galile and thy spéech is like These words and thy speech is like are omitted which be in the Syrian translation and in Theophylactus But Iesus answered him and said Hence from me satan for it is written c. These words Hence from me Satan be omitted which be in Theophylactus and the 4. of Mathew Thou art the Christ the sonne of God These words the Christ omitted which be expressed in the Syrian translation and in Theophylactus And his hand was restored whole as the other As the other omitted which be in the Syrian translation and Theophylactus Daughter be of good comfort thy faith hath made thée whole These words Be of good comfort omitted which be in the Syrian translation and Theophylactus That fire come downe from Heauen and consume them as Helias did These words as Helias did omitted in the text and thrust into the margent which be in the Syrian translation in Theophylactus and in S. Basill in his morals In the praier of our Lord Iesus Christ all these words following be omitted Our which art in heauen thy will be done in earth as it is in heauen but deliuer vs from euill Which be all in the Syrian translation in Theophylactus Euthymius yea and some Latin copies Woe be vnto you Scribes and Pharisies Hypocrits These wordes Scribes Pharisies Hypocrites omitted which be in the Syrian translation and Theophylactus And the voices of them and of the high Priests preuailed c. These words and of the high Priests omitted which be in the Syrian translation and Theophylactus It may séeme that our Rhemists were glad that these words were in the Latin left out that the simple people might not knowe that the voices of the high Priests preuailed to the crucifiyng of Iesus Christ the which if they did they might gather that the high Priest of Rome may not onely erre but also séeke to crucifie Iesus Christ in his members as he dayly doth Therefore the Iewes did persecute Iesus and sought to slea him bicause he had done these things on the Sabboth day These words and sought to slea him be omitted which be in the Syrian translation and in Theophylactus And the bread that I will giue is my flesh which I will giue for the life of the world These words which I will giue be left out but be expressed in the Syrian translation and in Theophylactus Iesus shewed himselfe againe to his disciples at the Sea of Tyberias These words to his disciples be omitted but be extant in the Syrian translation in Chrysostom and in some copies of the old Latin translation Hentenius of Louaine confesseth that they were in 4. of his copies Send therefore to Ioppa and call for Simon whose surname is Peter he is lodged in the house of Simon a tanner by the sea side who when he commeth shall speake vnto thée These last words who when he commeth shall speake vnto thee be omitted which be in the Syrian and Arabian translations in Chrysostom and in the Gréeke scholies Not to all the people but vnto the witnesses

Lord is cleane and endureth for euer the iudgements of the Lord are truth they are righteous altogither more to be desired than gold swéeter also than hony and the hony combe Moreouer by them is thy seruant made circumspect and in kéeping of them there is great reward Psal 119.9 Wherewith shall a yoong man redresse his way in taking héed thereto according to thy word Ibid. vers 130. The entrance into thy words sheweth light and giueth vnderstanding to the Simple Ibid. vers 155. Saluation is far from the wicked bicause they séeke not thy statutes Esai 8.20 To the Law and to the testimonie if they speake not according to this word it is bicause there is no light in them Hierem. 8.9 Lo they haue reiected the word of the Lord and what wisedome is in them Amos 2.4 Thus saith the Lord for thrée transgressions of Iudah and for fower I will not turne to it bicause they haue cast away the Law of the Lord and haue not kept his commandements and their lies caused them to erre after the which their fathers haue walked Matt. 22.29 Then Iesus answered said vnto the Sadducées ye are deceiued not knowing the scriptures nor the power of God Matt. 23.13 Wo be to you Scribes Pharisies Hipocrits bicause ye shut vp the kingdom of heauen before men for ye your selues go not in neither suffer ye them that would enter to com in Luke 11.52 Wo be to you interpreters of the Law for ye haue taken away the key of knowledge ye entred not in your selues and them that came in ye forbad Rom. 15.4 Whatsoeuer things were written aforetime are written for our learning that we through pacience and comfort of the Scriptures might haue hope Colos 3.16 Let the word of Christ dwell in you plentiously in all wisedome teaching and admonishing your owne selues in psalmes and hymnes and spirituall songs c. 2. Tim. 3.14 But continue thou in the things which thou hast learned and art persuaded thereof knowing of whom thou hast learned them and that thou hast known the holy Scriptures of a child which are able to make thée wise vnto saluation through the faith which is in Christ Iesus For the whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good works Act. 17.11 These were also more noble men than they which were at Thessalonica which receiued the word with al readines searched the Scriptures daily whether those things were so 1. Pet. 2.2 As new borne babes desire the sincere milke of the word that ye may grow thereby Vide Ioh. 5.3 Act. 8.28 2. Pet. 1.19 We haue also a most sure word of the Prophets to the which ye doo well that ye take héed as vnto a light that shineth in a darke place vntill the day dawne and the day star arise in your harts Out of the first part of the third Homilie of S. Iohn Chrysostom vpon the parable of the rich Glutton and poore Lazarus written by Saint Luke Cap. 16. THerfore I doo often foreshew you manie daies before the Argument wherof I will intreat that on the daies which be betwixt you taking the booke and weying considering the sum of the matter after you vnderstand what hath alreadie béene said and what remaineth to be said you may the better prepare your mind to heare that which after shall be intreated of Therfore I doo alwaies exhort you and will not cease to exhort you that you would not onelie marke the things which are héere spoken but also when you are in your houses you would continually giue your selues to the reading of the holie scriptures The which thing I cease not to inculcate and beat into them who priuatlie haue companie with me Neither let anie man saie to me for they be cold and vaine words and ought altogither to be contemned I am troubled with worldlie matters I haue in hand publike affaires I exercise an Art and occupation I haue a wife and bring vp children I haue care of familie I am a worldlie man it is not my duetie to read the scriptures but theirs who haue left the world who dwell in the toppe of the mountaines and lead such a continent life What saiest thou O man is it not thy part to read and study the scriptures because thou art troubled with manie cares yea it rather belongeth to thée than to them for they doo not so much néed the helpe defence of the scriptures as you doo who are tossed as it were in the middest of the waues of worldlie affaires For solitarie men being frée from the court and courtlie causes hauing their cottages in the wildernesse and kéeping companie with none but in that quietnesse with much securitie doo liue a studious and diuine life and as it were resting on the hauen doo liue verie safelie But we on the contrarie part tossed as it were on the middest of the sea and falling will we nill we into sundrie sinnes haue alwaies néed of continuall solace and comfort of the scriptures They sit far from the conflict and therefore receiue not manie wounds But thou that standest alwaies in the front of the battle and receiuest manie strokes hast more néed of remedie For as much as thy wife prouoketh thée thy sonne gréeueth thée and mooueth thée to anger thy enimie laieth wait for thée thy friend enuieth thée thy neighbour contendeth with thée thy fellow supplanteth thée the iudge often threateneth thée pouertie troubleth thée the losse of some of thy familie maketh thée to lament prosperitie puffeth thée vp and aduersitie beateth and presseth thée downe Bréefelie séeing that sundrie occasions yea and necessities of cares troubles sorrow vexations feare doo on euerie side compasse thée and innumerable darts doo on euerie part flie vpon thée thou hast néed continuallie to receiue armor from the holie scriptures Know therefore that thou art in the middest of snares and walkest on the pinacles of the citie for the concupiscence of the flesh doo more vehementlie and sharpelie inuad them which liue in the continuall companie of the people whom both the faire face and bewtifull bodie by the eies catcheth filthie talke with artificiall swéet songs by the eares mooueth and manie times ouercommeth But what doo I speake of these things That which is more vile than anie of these euen the odour of ointments which smelleth from wicked women liuing in stewes and séeking filthie lucre often inueigleth many leadeth them captiue Séeing therfore there be so manie things that doo assault our soules we stand the more in néed of those diuine remedies that we may both heale the wounds receiued repell those that afterward shall be inflicted and by the continual reading of the scriptures extinguish the fiery darts of the diuell For it cannot be I saie it cannot be that anie