Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	abraham_n	circumcision_n	seal_n	9,205	5	9.6285	5	true

Text snippets containing the quad

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

lib. post collation cap. 7. Church is that the sonne who is not partaker of the sinne of his Father shall not carry the iniquity of his Father But if he be partaker of it he shall of necessity carry it But now it is certaine that all Adams posterity were partakers of his sinne according to that of S. Paul in whom all sinned But in what manner Rom. 5. 12 all sinned in Adam is to be taught in another place yet here in the meane tyme I say that all sinned in Adam because God conditioned with him as with the first origen common roore head of his whole posterity that if the commandement which God had giuen him to wit that he should not taste of the fruit forbidden both he and his posterity should remaine in Paradise but if not then both he and all his posterity being guilty transgressours of Gods law should be cast out of paradise which afterwards so fell out There were also some ancient Heretikes who altogether denied the resurrection of our flesh because they found it written It is the spirit that quickneth the flesh profiteth nothing Which place Ioan 6. 63 they vnderstanding only according to the outward letter not searching any Refert Tertull. in lib deresur car c. 37. further into the inward sense and meaning thereof argued in this manner To what purpose should the flesh rise at all sith it profiteth nothing And out of the selfe same place the Caluinists conclude against another verity To what purpose say they should Christ impart to vs his flesh in the Eucharist if the flesh profit nothing But truly they both are deceaued by looking only into the bare letter which killeth Otherwise one might conclude in like manner if the flesh doth profit nothing Vide Maldonatum in cap. 6. Ioan. at all to what end did Christ take flesh to redeeme man To what end was the word made flesh To what end did he suffer in it vpon the Crosse Certainly he did not all this to no purpose That the Scripture according to the sense and meaning thereof cannot be Iudge BVT this being sufficient about the former part where it is manifest both by the authority of the Apostles and also by diuers sundry examples that the Scripture if we respect only the bare and outward letter thereof cannot be the infallible Iudge in matters of Controuersy because that the bare letter killeth and bredeth great errours and heresies But now let vs proceed to the latter part of this our argument wherein I wil declare that if we regard the very sense and meaning of the Scripture the same can be noe competent Iudge of all Controuersies in matters of fayth and Religion The which I proue in this manner The Scriptures according vnto the true sense thereof often tymes is obscure and very hard to be vnderstood oftentymes about discerning the true sense and meaning of it great Controuersies do arise But euery Controuersy doth require some iudge to determine the same it is therefore necessary that some Iudge be appoynted who certainly may determine which is the true sense of the Scripture which cannot be the Scripture it selfe for of the sense and meaning thereof there is Controuersy and therefore it is necessary that some other be assigned besides the Scripture In this discourse are certain principles grounded which are to be explicated and proued in particuler one after another The first is That the Scripture often tymes according vnto the sense is obscure hard to be vnderstood THIS S. Peter doth testify in his later Canonicall Epistle where speaking of the Epistles of S. Paul he 1. Pet. 3. 16. Luc. 24. 27. vseth these wordes In the which sayth he there are some things hard to be vnderstood Also it may be confirmed diuers waies First by the example of the disciples going vnto Emaus who vnderstanding not the Scriptures were taught by Christ Secondly by the Eunuch in the 8. Chapter of the Acts 13. verse who being asked of S. Philip whether he vnderstood the Prophet Isay which he was then reading answered in this māner How can I sayd he vnlesse some man shew Act. 8. 31. me Thirdly by the example of the Apostles who vnderstood not many Mat. 13. 36. things which Christ had taught them For his Disciples coming to him sayd Mat 16. 11. expound vs the Parable of the Cockle seede Againe why do you not vnderstād that I sayd not Luc. 18. 34. of bread to you and they vnderstood none of these things and this word was hid from them they vnderstood not the things th●t were sayd Fourthly by the common consent of all the interpreters For if the Scripture were easy what neede were there of so many interpreters so many commentaries so many questions and controuersies Fiftly by many particuler places and bookes of Scripture I proue it hard For who doth not perceaue Ezechiels prophesy about the visiō of the foure beasts to be most obscure Moreouer it plainly appeareth Daniels prophesy of the 70. weekes and of the abhomination of desolation to be most hard sith that in the searching into it and in the explaining of it it hath hitherto euen yet doth put many to their wits end as concerning the which Christ himselfe sayd he that readeth let him vnderstand Mat. 24. 15. Furthermore euen in the whole Apocalips of S. Iohn many obscure places and full of secret mysteries may be found And S. Hierom also affirmeth in a certaine epistle of his to Paulinus that in it there are as many Sacraments or secret mysteries as wordes But that in the other bookes of Scripture also many obscure and difficult places are to be found is wel known to such as read them to omit others let them speake who in tymes past notwithstanding their daily reading of Scripture with great diligence cōfessed themselues to haue beene very ignorant in many passages thereof in which to be instructed and resolued they had recourse to S. Augustine S. Hierome and other most learned Fathers of the Church Whereof the Epistles of the auncient Fathers themselues do giue ample testimony out of the which I will put downe some We reade then that Pope Damasus asked counsell of S. Hierome about these Questions 1. What signified this whosoeuer shall Gen. 4. 15. Epist 124. 125. inter Epist Hiero. Ibidem kill Cain shal be punished seauen fould 2. If all things which God had made were very good to what end did he commaund Noë to take into the Arke as well those beasts which were vncleane as those which were cleane sith that nothing can be good which is vncleane 3. Wherefore did Abraham receaue Circumcision for a signe or seale of his fayth And wherefore did Isaac though Ibid. a iust man and deare to God deceaued by errour blesse not whom he would but whom he would not 4. What was the interpretation of Isay Epist 142. the Prophets