Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	ghost_n	person_n	trinity_n	16,077	5	9.9221	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05364	A consultation what faith and religion is best to be imbraced. Written in Latin by the R. Father Leonard Lessius, Professour in Diuinity, of the Society of Iesus. And translated into English by W.I.	Lessius, Leonardus, 1554-1623.; Wright, William, 1563-1639.	1618 (1618)	STC 15517; ESTC S105037	99,482	276

authority of a Greek and Latin Copyes in the Dutch Bible translateth it thus Hoc significat Corpus meum This signifieth my body In the 2. Act. 27. where it is said Non derelinques animam meam in inferno Thou wilt not leaue my soule in hell Beza translateth it thus Non relinques cadauer meū in sepulchro Thou wiltnot leaue my carcasse in the graue changing the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth animam into cadauer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orcum into sepulchrum And is not this thinke yow to corrupt Scriptures Caluin doth so expound almost all the places of Scripture wherby the Ancient Fathers dyd proue the Trinity of Persons and the Diuinity of the Sonne or the Holy Ghost that he doth eueruate all the force therof wherin he doth not alittle symbolize with the Iewes Sabellians Arians and Macedonians Againe the 53. whole Chapter of Isay which is manifestly meant of the passion death and satisfaction of Christ Caluin expoundeth it metaphorically of the griefes and molestations which the Iewish people by their sinnes did cause vnto Christ And what can be more violently or absurdly spoken or what can be more fitly accommodated to the Iewes perfidiousnesse Matth. 19. vers 17. where it is said Si vis ad vitam ingredi serua mandata If thou wilt enter into life keep the Comaundements Caluin will haue this speach to haue byn vttered by Christ in a scoffing manner or mockingly Allo ad Hebr. 5. vers 7. Exauditus est pro sua reuerentia He was heard for his reuerence Caluin expoundeth the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie metum or dubitationem feare or doubtfullnes and saith that hereby is signified that Christ was stroken with so horrible a terrour of death that he was ready to fall into delperation of his eternall saluation I omit many other places Monsieur du Plessis a principall Caluinist in France in a little booke of his which he published Of the supper of our Lord hath corrupted more then an hundred testimonies of Fathers Doctors partly by cutting of and mangling their words and partly by adding therto of his own As also in this booke of his he produceth many arguments which by Schole doctors as the manner is are obiected against the truth and afterwards solued and answered by themselues as if they had byn set downe expressely by them for their owne doctrine and opinions Of which fraud he was these yeares past publiquely conuinced in presence of the late king of France and many of his nobility by the Bishop of Eureux now Cardinall as is well knowne to all France And the very same deceypt and craft do all their writers vse when they go about to proue their opinions and doctrine out of the Fathers Moreouer Their alleaging of obscure Authorityes this is another comon tricke amongst these men to wit that in citing the Fathers opinions they do alwayes omit their cleere perspicuous sense which may explicate and plainely declare their mind and insteed therof they produce commonly some obscurē and darke sentences of theirs were they do but by chance and as it were by the way touch the controuersy in hand Of which fraud very many testimonies are alledged not only against the Reall presence of Christs body in the Eucharist but against many other euident articles of Catholike faith also as for example against free wil against internal lustice against merit of good workes against the Authority of Councells c. And there is nothing so cleare and euident in our faith which by certaine obscure places of Scripture or Fathers may not seeme to be impugned nor is there any thing so absurd which by that meanes may not be defended For what is more absurd then to say that Christs body is euery where alwel as his Diuinity And yet do these men go about to confirme the same by many restimonies both of Scriptures and Fathers What is more absurd then to say that God is the Author of all synne Or that man hath not free will And yet do they alleadg many obscure places both out of Scriptures Fathers to establish those their fancies Y● they seeke for truth why then do they omit those places which be plaine and perspicuous and fly vnto such as be obscure and darke why do they not stand to the iudgment of the ancient Fathers and Doctors for explication therof who were long before our tyme but will only rely and rest vpon their owne sense and interpretation When as any obscure speaches of the Fathers do but seeme to f●uour them those they do diligently and readily produce and do indeauour to confir me their Doctrine therwith but when Catholikes to the contrary do alledg any thing out of the Fathers which is euidently against them then they make answere presently and say● that the Fathers were me●● and consequently subiect to error but they rely vpon the word of God which cannot err● Y● yow reply and say that the Fathers do also rely vpon the word God they answere that the Fathers haue not attayned to the vnderstanding of the Diuine word and therfore were deceyued Y● yow aske them how they know that the Fathers haue not attayned to the true sens● and vnderstanding of the word of God themselues haue they answer● that 〈◊〉 is euident out of the word of God But how is it euident seing there beso many and so diuers interpretations amongst them and that all the ancient Fathers haue interpreted otherwise them they and the Lutherans otherwise then the Caluinists and they againe otherwise then the Anabaptists The interpretation say they is euident to him that hath the spirit but to others not And thus do the Patrones of euery Sect answere and reduce their final iudgement of euery controuersy to a prin●● spirit Therfore the Caluinists say that all the ancient Fathers all the Doctours of the Church all generall Councells wanted the true-spirit of vnderstanding the Scriptures as also do the Lutherans and Anabaptists at this day want the same only themselues haue the true spirit and to them it is specially graunted from aboue and therefore to them ●n is spirit is manifest in so much that whatsoeuer they teach that is the pure Word of God The very sume thing say the Lutherans to wi● that the Councells Fathers Doctours of the Church did want this true spirit as also the Caluinists Anabaptists do only to them it is graunted and therefore say they it is euident and certaine that our doctrine is agrable to the Word of God And finally the Anabaptists do take away this spirit from all others and clayme it as proper only to themselues But how absurd thinke you voyd of reason are al these things How incredible is it that all the Catholike Doctours and Fathers of the Church should want the true spirit of vnderstanding Scriptures and that it should begiuen now to the Caluinists only or

remission of Synns they explicate of not imputation only not acknowledging any inward renouation by inherent iustice and the infused gifts of God after which manner the Catholikes do hold that sinnes are forgiuen By these it is manifest how great a difference there is in the vnderstanding of the Creed Seing therfore that there is but only one truth and this in our Consultation we haue shewed to be among Catholikes it necessarily followeth ●● one God Creator of all thinges because his Alcoran doth teach him so which he thinketh to be written by the spirits of God his faith albeit he belieue that which is true relyeth vpon a false and deceytfull reason by the force whereof he is moued to belieue many false and blasphemous thinges as that there are not three Persons in the B. Trinity and that Christ is not God and that Christ is inferiour to Mahomet and that Circumcision the like are still to be kept That faith therfore by reason of the foundation is both deceitfull and hurtfull the same hapneth vnto alheretikes the which being supposed I vrge the argument in this manner That faith which relieth vpon a false foundation albeit it belieueth somethings which are true cannot be sufficient to saluation but the faith of all the sects of this tyme relieth vpon a false foundation it cannot be therefore sufficient for saluation The first proposition is manifest in it selfe for how can that which is deceitfull vncertayne be the ●oundation of our eternall 〈…〉 How can the true Religion where●● we please God be grounded in a false deceitfull faith Truly it is no lesse repugnant to reason then if thou shouldest say that truth is grounded vpon lyes wisdome vpon error and vertue vpon folly The second proposition The faith of all sectaries dependeth vpon a false ground to wit that all Sects are grounded vpon a false and deceitful foundation I proue in this manner for eyther they belieue their opinions for the authority of their Apostles Luther Caluin Melancthon Zwinglius c. whom they iudge to be endewed with the spirit of God or because euery one of them in their owne priuate iudgement do beleeue those things to be cōteyned in holy Scripture or lastly because their owne priuate spirit doth inwardly testify vnto them that those things are true or that this is the meaning of holy Scripture for whatsoeuer the sects of these tymes do belieue they are moued thereunto by one of these three reasons and they appoint one of them to be the foundation or reason of their beliefe but these foundations and reasons be altogeather false and deceitfull As for the first reason to wit the authority of Luther Caluin and the rest who first inuented these new Religions that it is deceitfull is many fest because we see by experience that both they might and haue byn often deceyued for they haue reuoked many things corrected many things and in many things haue they contradicted themselues as hath byn declared in our Consultation of Religion in the 9. Consideration and the sixt Reason Hence it commeth to passe that few now adayes will rely vpon their authority because they say they were men and therefore subiect to error wherfore their followers also do leaue them at their owne pleasure when they thinke they haue found any thing fitter for their purpose their authority therfore is deceitfull vncertayne euen by the iudgement of their owne schollers and followers Neyther is the other to wit the priuate iudgment whereby they expound the holy Scripture lesse deceitful for many false thinges by that priuate iudgement seeme to be true and many things which before seemed true are afterward iudged false From hence ariseth so great variety and inconstancy in many of them concerning matters of faith because indeed mans iudgement is weake especially in the mysteries of our fayth and the vnderstanding of holy Scripture the which far exceedeth the reach of mans wisdome and reason Many do answere that they do not rely vpon their iudgment in matters of faith but vpon the holy Scriptures which cannot erre Whether all sectaries do rely vpon the Scripture wherin how miserably they are deceiued by this appeareth because almost all the sects do say that they rely vpō holy Scripture wheras notwithstanding they differ among themselues in most of the matters one teaching contrary vnto another the which could by no meanes come to passe if they did not rest vpon their owne iudgments but vpon the lawfull and common vnderstanding of the holy Scripture for the holy Scripture is no where contrary vnto it selfe neyther doth it any where disagree from it selfe that therefore they so greatly iarre disagree among themselues is caused by that they make a sense to the holy Scripture according to their owne priuate iudgment the which is diuersly framed by them according to the diuersity of iudgments and vnderstanding among them they rely therfore vpon the holy Scripture not as it is interpreted by the Catholike Church the holy Fathers but as they in their priuate iudgment do interprete it for the vertue and force of the holy Scripture doth not only consist in the bare words but in the sense and meaning therof but the priuate iudgment inuenteth this sense and ioyneth it to the words of the Scripture as lyfe vnto the body the whole reason of their fayth therefore is their priuate iudgmēt the which how deceitfull oftentymes it is may easily be declared by the disagreement of so many sects For it is all one whether thou saist that thou reliest vpon Scripture as it is interpreted by thy proper iudgment or that thou reliest vpon thy owne iudgment precisely in it selfe Finally the third reason whereupon many now adayes do rely is most deceitfull and skornfull of all a manifest signe wherof is that among the Anabaptists who aboue all others are guyded by the instinct of the spirit there is the greatest variety of sects and disagrement of faith the which could not be but that the spirit whereupon they rely and by whome they are gouerned is deceitfull and variable The same also is to be seene among Caluinists and Lutherans and amongst their sects and diuers factions for their owne opinion is certayne and euident vnto euery one of them by the testimony of their owne priuate iudgment the which inwardly teacheth euery one of them and affoardeth the testimony of truth vnto euery one of them whereby it is manifest that this spirit is not the holy Ghost the spirit of truth who cannot teach contraryes or be opposite vnto it selfe but it is a wicked spirit the spirit of error who is a lyar from the begining and the father of lyes who worketh in the children of incredulity of whome the Apostle saith Because they haue not receiued the charity of truth 2. Thess 6. he will therefore send them the operation of error that they may belieue in lyes And in another place 2. Tim. 4. In