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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	david_n	king_n	samuel_n	1,895	5	9.9973	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06606	A treatise of the iudge of controuersies. Written in Latin, by the R. Father Martinus Becanus of the Society of Iesus, Professour in Diuinity. And Englished by W.W. Gent; De judice controversiarum. English	Becanus, Martinus, 1563-1624.; Wright, William, 1563-1639.	1619 (1619)	STC 1707; ESTC S101284	69,267	198

and the other Phacee King of Israel passage is made presently to the B. Virgin Behould sayth he a virgin shall conceaue and shall bring forth a sonne and his name shal be called Emanuel And in the 14. Chapter where the Prophet passeth from the king of Babilon vnto Lucifer and in the 71. Psalme passage is made from Salomon vnto Christ All the kings of earth shall adore him Vide D. Hieron l. 5. in psal cap. 16. and in the sixt Chapter of S. Iohn the Euangelist passeth from barly loaues to the Eucharistical or Sacramental bread And so often tymes in other places The sixt obscurity ariseth from this that in the Histories of Scripture things are not set downe in that order in which they were done In like manner that the computation of yeares doth not appeare plaine and manifest Lastly that certaine bookes often tymes are cited which if they were extant they would help the reader very much but seeing they are not to be found they leaue him doubtfull in suspence as are these which follow 1. The booke of the warres of our Numer 21. v. 14. Iosue 10. v. 13. 3. Reg. 11. v. 41. 3. Reg. 14. c. Lord. 2. The booke of the Iust 3. The booke of the words concerning the daies of Salomon 4. The booke of the speaches concerning the dayes of the kings of Iuda and the kings of Israel 5. The booke of Samuel the Prophet 1. Paral. 29. v. 29. Ibidem concerning the acts of Dauid 6. The booke of Nathan the Prophet concerning the same things 7. The volume of Gad the Prophet Ibid. 2. Paral. 9. v. 19. Ibid. Ibid. 8. The booke of Nathan the Prophet concerning the acts of Salomon 9. The booke of Achias the Silonite of the same 10. The vision of Addo the Prophet 2. Paral. 20. v. ●4 against Ieroboam the sonne of Nabat 11. The history of the kings of Israel written by Iehu the sonne of Hanan ● Paral. 26. v. 22. 12. The history of king Ozias written by Isay the sonne of Amos. 13. The sermons of Ose concerning 2. Paral 33. v. 19. 2. Paral. 35. v. 25 Iere. ●6 v. 6. the deedes of Manasses 14. The lamentation of Ieremy in the funerall of king Iosias 15. The volume of Ieremy concerning the ruine of the Citty and the captiuity of the people 16. The booke of Ieremy concerning Iere. 51. v. 61. 1. Machab. 16. v. 24. 2. Macha 2. 1. the destruction of Babilon 17. The booke of the tyme of the preisthood of Iohn Hircanus 18. Descriptions of Ieremy the Prophet 19. The booke of Henoch Epist I●d● Apostoli Besides these causes there are many others the which I will touch in passing For first somtymes there are many sentences couched together betweene the which eyther there is no connexion or at least the connexion doth not appeare 2. Hebrew words occur the which of few are vnderstood 3 Oftentymes the answere which is made seemeth not to be so fit to the purpose of the question propounded 4. Very often words are doubtfull so that it cannot be discerned in what sense they are to be taken as in this place of the first to the Corinthians For other foundation no 1. Cor. ● v 11. man can lay besides that which is layd which is Christ Iesus And if any man build vpon this foundation gould siluer precious stones wood hay stubble the worke of euery one shal be manifest for the day of our Lord will declare because it shal be reuealed in fier and the worke of euery one of what kind it is the fier shall try If any mans worke abide which he built thereupon he shall receaue reward if any mans worke he shall suffer detryment but himselfe shal be saued yet so as by fier This place without doubt is most hard 1. Because it is hard to vnderstand what is meant by gould siluer hay and stubble 2. What is meant by the day of our Lord. 3. What by fier 4. What it is to burne and to suffer detriment Lastly what it is to be saued so as by fier Whereupon S. Augustine writeth Aug. in l. d●●i●e oper c. 15 plainly that this is one of these places of which S. Peter spake in his last epistle when he sayd there are some things in the epistles of S. Paul hard to be vnderstood Petr. ●ost epist 3. 16. That other place of S. Paul is as hard VVhat shall they do that are baptized 1. Cor. 15. ●● for the dead if the dead rise not againe at all why also are they baptized for them for it is not easy to explicate what to be baptized signifieth in this place and what to be baptized for the dead As concerning the which six diuers opinions are extant in Bellarmine Bel. lib. 1. d● Purg. c. 4. Likewise in the same Apostle this sentence is found It is impossible for them that were once illuminated haue tasted also of the heauenly guift and were made partakers of the holy Ghost haue moreouer tasted the good word of God and the powers of the world to come and are fallen to be renewed againe to pennance crucifying againe to themselues the sonne of God Which wordes are most obscure and by the ill vnderstanding of them the heresy of the Nouatians arose in S. Cyprians tyme who sayd that neyther penance nor pardon was to be giuen to them that fell and therefore they called themselues Catharos that is pure and cleane And this is sufficient about the causes whereby the Scripture according to the true and lawfull sense therof is very hard and obscure There remayneth yet another question which shal be briefly examined Wherefore is it Gods will that the Scripture should be obscure THIS truly is a great question and worthy to be sought out wherefore the Scripture being by reason of the things themselues and the misteries therein conteined very obscure is made yet more obscure by reason of the manner of treating thereof and this according vnto the will and disposition of God And wherefore rather by his will and disposition are not those mysteries which seeme obscure by themselues so clearely propounded that there may be no difficulty to any in the vnderstanding of them Truely there be diuers reasons of this of the which I will here set downe some few The first reason is Because God as he is willing that an order be kept in al other things euen so also in his Church to wit that there should be some who might teach and some who might be taught which order could not be kept if the Scripture were so plaine that it might easily be vnderstood of all to the which that place of S. Paul doth belong He gaue some Apostles and some Prophets and Eph 4. 11. other some Euangelists and other som pastours and Doctours to the consumation of the Saints vnto the worke of the ministery vnto the edifying of the body of

the hairy crowne of them that walke in their sinnes Likewise when the Apostle sayth Epist 4. 11. Ibid. He gaue some Apostles and some Prophets and some Euangelists and some Pastours Doctours His Question was how these names might be distinguished and also what office and function was due to each one What office for the Apostles what for the Prophets what for the Euangelists and what for Pastours and Doctours Moreouer he asked him this that Ibidem 1. Tim. 2. 1. seing the Apostle writeth I desire therefore first of all that obsecrations prayers postulations thanksgiuings be made for all men what difference could be made in these wordes Also what that signified that the Ibid. Rom. 11. 28. Apostle sayth of the Iewes According to the Ghospell indeed enemies for you but according to the election most deare for the Fathers Againe What that other place of S. Paul Ibid. Colo. 2. 18. meant Let no man seduce you willing in the humility and religion of Angells walking in the things which he hath not seene in vaine puffed vp by the sense of his flesh and not holding the head Euodius the Bishop asked of him Epist 98. 99. 1. Pet. 3. 19. what spirit it was of whom S. Peter spake in his first Canonicall Epist In the which spirit comming he preached to them also that were in prison Epist 120. Psal 120. Honoratus also what that speach of our Lord signified Deus Deus meus quare me dereliquisti Moreouer how that other place of Ibid. Eph. 3. 17. S. Paul was interpreted Rooted and founded in Charity that you may be able to comprehend withall the Saints what is the breadth and length and height and depth Who were also the fiue foolish Virgins and who were the wise Mat. 25. 2. Againe what was the outward Ibid. darknesse Matth. 22. 13. And how that place of S. Iohn was vnderstood the word was made flesh Ioan. 1. 14. Simplicianus asked him what that lib 1. ad Simpli quaest ● Rom. 7. 7. place of the Apostle meant where he sayth VVhat shall we say then is the law sinne God forbid and to that vnhappy man that I am who shall deliuer me from the body of this death Ibid. quaest ●● Rom. 9. 10● lib. 2. quaest ● 1. Reg. 10. 10. 1. Reg. 16. 24. What was the meaning of that in S. Paul But Rebecca conceiuing of one copulation of Isaac our Father and all the rest forward to that Vnlesse the Lord of Saboath had left vs seed And how it is sayd in one place that the spirit of our Lord seized vpon Saul seing in another place it is written that a wicked spirit vexed him Ibid. quest 2. 1 Reg. 15. 21. Ibid. quaest 3. And in what sense it is sayd by God in the booke of Kings it repenteth me that I haue made Saul King And againe Whether that vncleane spirit which was in Pythonissa could make Samuel who was dead before come to see Saul and speake with him Also he asked him as concerning Ibid. quaest 5. 3. Reg. 17. 20. that speach of Elias O my Lord what euen the VVidow also by whom I am after a sort susteyned hast thou afflicted that thou would st kill her sonne Now by these questions it appeareth manifestly that the Scripture in many places is obscure and hard to be vnderstood And that many most learned men of whom we haue here made mention confessed themselues not to vnderstand many things without being instructed by more learned then themselues Now therefore let vs go forward in explicating what may be the causes of so great obscurity What are the causes why the Scripture is obscure I find two causes especially The one is drawne from the things themselues which are treated of in the Scripture The other from the manner of treating of them The things of the which the Scripture treateth are of foure kindes 1. Histories as in the booke of Genesis Exodus Numeri Deuteronomi Iosue the bookes of Iudges of Kings Paralipomenon Esdras Iudith Tobias Hester the Machabees also the Ghospel and the Acts of the Apostles Secondly Prophesies such as for the most part are contained in the psalmes in the greater and lesser Prophets and in the Apocalips of S. Iohn Thirdly misteries of our faith especially about the blessed Trinity the Incarnation of Christ about predestination and reprobation about the force and efficacy of the holy Sacraments about the presence of Christ in the Eucharist about iustifying fayth about the Resurection of the dead such like other poynts Fourthly Precepts and morall documents as concerning vertues and vices For albeit that neyther in these nor in histories there is perchance any great obscurity in regard of the things treated of yet notwithstanding there is great obscurity in the prophesies and misteries of fayth For these are aboue mans capacity and vnderstanding so that we 1. Cor. 13. 12. cannot perceiue them but after a darke manner as the Apostle sayth Now the manner of treating of these things oftentymes is obscure for these causes First because there be many improper speaches in the Scripture as figures allegories and parables vnder the whichly hidden many truthes the which are not presently vnderstood of the reader Also the obscurity thereof is increased by some word which is taken sometymes in the same sentence one while properly and another while figuratiuely as in this place for example Euery one that drinketh of this water shall Ioan. 4. 13. thirst againe but he that shall drinke of the water that I will giue him shall not thirst for euer Where to drinke of water and to thirst in the former part of the sentence is taken corporally and in the latter part spiritually And againe in the very same Chapter Do not you say that yet there are Ibid. v. 35. foure monthes and haruest cometh Behould I say to you lift vp your eyes and see the countries that they are white already to haruest For heare in the first place the word haruest is taken in it proper signification but in the latter figuratiuely And againe in the same Apostle Ioan. 9. 39● For iudgment came I into this word that they that see not may see and they that see may become blind where the former part is taken for corporall sight and the latter for spirituall And in S. Paul Him who knew no sinne 2. Cor. 5. 21. for vs he hath made sinne Where sinne in one place is taken properly for sinne but in the other place figuratiuely for a sacrifice offered for sinne for the sense Vide. Orig 3. com in Epist ad Rom. Augu. lib. 2. de consen Euangelist cap. 30. of that place is that it was Gods will that Christ who neuer had sinned should be a sacrifice for the sinne of mankind Secondly not only figures are found in the words as I haue already shewed but also in the very things themselues For one