Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	beget_v	father_n	son_n	11,645	5	6.8465	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14907	Exercitations divine Containing diverse questions and solutions for the right understanding of the Scriptures. Proving the necessitie, majestie, integritie, perspicuitie, and sense thereof. As also shewing the singular prerogatiues wherewith the Lord indued those whom he appointed to bee the pen-men of them. Together with the excellencie and use of divinitie above all humane sciences. All which are cleared out of the Hebrew, and Greeke, the two originall languages in which the Scriptures were first written, by comparing them with the Samaritane, Chaldie, and Syriack copies, and with the Greeke interpretors, and vulgar Latine translation. By Iohn Weemse, of Lathocker in Scotland, preacher of Christs Gospell.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25212; ESTC S119565	155,578	222

part of the Law and the Apostles in the councill Act. 15. forbiddeth them to eate any thing that was strangled whereby they meant the ceremoniall part of the Law Whether are we to take these precepts as ceremoniall or as morrall Quest The most of these are morrall precepts and the Answ same which are set downe againe in the Law For when the Apostles biddeth them abstaine from fornication Act. 15. It is the same that is forbidden in the fourth See Beza Act. 15. precept given to Noah not revelare turpitudinem and to interpret here fornication for eating of things sacrificed to Idols seemeth to be a strained sense for that is forbidden already by the first precept to Noah And to uncover the nakednesse according to the phrase of the Scripture is meant of bodily pollution and not of spirituall fornication Now besides these morrall precepts set downe by Of eating of blood see more in the appendix of Command 6. the councill they interlace this ceremoniall precept de suffocato forbidding to eate things strangled and they give the reason wherefore the Gentiles should abstaine from these Act. 15. 21. For Moyses is read in their Synagogues every Sabbath as if Iames should say they Why the Apostles forbid to eate blood or things strangled professe not onely the morrall Law but also the ceremoniall Law yet therefore yee Gentiles shall doe well to abstaine from these things which may give them offence The Iewes respected these precepts most because they were kept in the Church even from Noahs dayes The Hebrewes adde further that there was no other precept given untill Abrahams dayes then God added the precept of circumcision and afterwards taught them to separate tithes The Lord taught his Church in her infancie this God at the beginning taught his Church by tradition and not by write wayes by traditions and not be write and even as parents teach their children the first elements by word Simila and afterwards by write so the Lord taught his Church first by word and then by write The conclusion of this is The Lord never left his Conclusion Church without his word to direct her before the fall he spake immediatly to Adam and Eve taught them In the second period he taught them by these seven precepts In the third period by the Law written and in the fourth period by the Gospel EXERCITAT VII Of the diverse wayes how God revealed himselfe extraordinarily to his Church Heb. 1. 1. God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets GOd manifested himselfe to his Church first by prophesie secondly by the holy Spirit thirdly by God revealed himselfe to his Church foure wayes Vrim and Thummim and fourthly by the poole Bethesda First by prophesie There were sundry sorts of prophecie Sundry sorts of prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first was lepi face to face to Moyses onely This sort of prophesie was the highest degree of revelation and it drew nearest to that sort of vision which we shall get of God in the heavens He manifested himselfe to Moyses face to face and hee knew How the Lord manifested himselfe to Moses him by his name that is not onely by the face as Princes know many of their Subjects but he knew him inwardly and liked him this was notitia approbationis Moyses saw God face to face yet he saw not the essence of God for hee dwelleth in a light inaccessable Iohn saw Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn saw God three manner of wayes First in his incarnation he saw God dwelling amongst men in the flesh here Secondly in his transfiguration upon the Mount Thirdly in the Spirit upon the Lords day Rev. 1. 10. Although Iohn lay in the bosome of Christ and was his beloved Disciple yet he saith No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him Ioh. 1. 18. When God spake to Moyses he spake to his underderstanding Differences betwixt the revelations made to Moses and to the rest of the Prophets immediatly A man hath a right eare and a left eare the understanding is like the right eare and the phantasie is like the left eare hee spake to Moyses Differ 1 right eare to his understanding but when he spake to the rest of the Prophets by some shapes and visible formes he spake first to their left eare Moyses saw no visible shapes nor formes except onely in the entry of his calling when he saw the bush burning Exod. 3. 6. and the Angell comming to kill him in the Inne Exod. 4. 24. and when he saw the paterne of the Tabernacle in the Mount Heb. 9. but usually God manifested himselfe to his understanding Secondly the other Prophets were astonished and weakned at the sight of God Dan. 8. 27. and I Daniel Differ 2 fainted and was sicke certaine dayes and I was astonished at the visions So Ezekiel fell upon his face when the Lord revealed himselfe unto him Chap. 3. 27. But Moyses was never affrayd at the sight of God but thrice First when he was to enter in his calling when he saw the bush burning Exod. 3. 2. Secondly at the giving of the Law Heb. 12. 21. Thirdly in the Inne Thirdly Moyses needed not such preparations before he prophesied as some of the other Prophets did Elisha Differ 3 before he prophesied called for a Minstrell to settle his passions that he might be the more fit to receive his prophesie 2 King 3. 15. But Moyses needed not such a preperation So Paul when he was ravished to the third heaven this knowledge which he got was intellectuall and it was neyther by the sight nor by the phantasie and whether the soule was in the body here tanquam in organo vel tanquam in sede onely it may be See Iunius de purgatorie doubted The second sort of prophesie was by vision as when Moyses saw the bush burning this was presented to him when he a was awake this was the meanest sort of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third sort was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when something Visio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was presented to their phantasie in a dreame These visions which he shew to the Prophets sometimes they were of things which really existed as Zacharie saw Iosuah the high Priest and Sathan standing at his right hand Zach. 3. Sometimes of things that might be and was not as Zacharie saw two women carrying an Ephath Zach. 5. 5. and sometimes of things that were not nor never could be as the monstrous beasts showne to Daniel and to Iohn in the revelation When the Lord revealed himselfe to the Prophets The Lord appeared to his Prophets sometimes immediately and sometimes by an Angell in these visions sometimes he spake mediatly to them by an Angel As Exod. 3. 2. God is sayd there

Hierome and Augustine Hee answereth that Augustins reasons serve for all times against the corruption of the Hebrew Text And Serrarius Serrarius in prolegom Bibliacis acknowledgeth that there is but small or no corruption in the Hebrew Text he maketh a threefold corruption The first Physicall the second Mathematicall Corruptio Physica Mathematica Moralis and the third Morall Physicall corruption he maketh to be this when it wanteth any member which it should have Mathematicall corruption hee maketh to bee this when there are some faults in the print which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a morall corruption he maketh to be this when one of purpose goeth about to corrupt the Text and in effect he commeth to this that the errours which are found in the Text are but errours in the print and not in the matter But now lately there is one risen up called Morinus who hath set himselfe to improve the originall Hebrew Text and to preferre the Samaritan to it as the originall We must put a difference betwixt Hebraeo-Samaritana Difference betwixt hebraeo-samaritana and hebraeo-samaritano-samaritana in their Copies and Hebraeo-samaritano-samaritana Hebraeo-samaritana is that which Moyses wrote from the Lord and delivered to the Iewes it is called Hebraeo-samaritana because the Hebrew was written in the Samaritan Character at the first and so kept still till after the captivity and this wee grant to be the first and originall writing by which the Church should be ruled But that this Hebraeo-samaritano-samaritana should be the first originall that in no way must we grant and the reasons are these First the Samaritans were Idolaters they were Reasons to prove that the Samaritan copy is not the originall brought out of Assyria by Salmanasses and they erected a false worship in Iudea for the which they Reason 1 were hated by the people of God Ioh. 4. They branded them alwayes with these two letters Gnaijn Zain that is strange worship The Lord concredited his oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultus alienus to his owne people Deut. 33. 4. The Law is the inheritance of the congregation of Iacob Therefore the Law was not committed to their custodie who were not Gods people they had no right to his inheritance Secondly if the Samaritan copie were the originall then it should follow that the Church hath wanted the Reason 2 true originall Text untill the yeare of God 1626. when Petrus de Valle brought it from Damascus The Samaritan Copie differed as much from the originall as the Seventy doe but none of them hold that Reason 3 The Samaritan differeth as much from the originall as the Seventy doe the translation of the Seventy is the originall by which all others should betryed why then should they give this prerogative to the Samaritan Copie to be the originall this Samaritan Copie addeth to the originall Text which was The inheritance of the Iewes Deut. 33. 4. and diminisheth also from it It addeth to the originall Text Iosh 21. two Verses 36. 37. Verses So Gen. 4. it addeth a long speech or conference betwixt Cain and Abel which is not in the originall Text. So Targum Hierosolymitanum supplyeth the same 28. verses here which are not in the originall Hebrew Text a conference betwixt Gain and Abel whether there be any providence of God or not or whether there be any reward for the just or punishment for the wicked Abel holdeth the affirmative and Cain the negative part But this note of the Masoreth in the margent should not be read this wayes Pesu pesuki bimtzegno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pesuk Viginti octo versus desiderantur in medio hujus versus There are twenty eight Verses wanting in the midst of this verse But it should be read this wayes Pesukim pasekin bimtzeghnoth pasuk that is There are twenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eight verses whose sense endeth in the midst of the verse therefore when the Scripture saith that Cain talked with his brother it was to perswade him to goe out to the field and not that he had a long conference with him Both the Samaritan Copie then and the Targum of Ierusalem wrong the Text as defective putting in these 28. verses which the Spirit of God never indited As it addeth to the originall Hebrew Text so it diminisheth somethings from it Hos 4. 11. I have called my Sonne out of Egypt These words are not in the Samaritan Copie So these words Zach. 12. 10. They shall behold him whom they pierced Reason 4 If this Samaritan Copie were the originall Copie what is the reason that Origen setteth it not downe in his Octupla as hee hath done other translations and what is the reason that Hierome never citeth it nor followeth it in his translation if it be the originall Fiftly the manner of the Samaritans writing sheweth Reason 5 that this was not the originall which Moses received from the Lord and delivered to the people of God afterwards as you may perceive in the page following out of Exod. 31. from vers 12. to 18. Exemplar Samaritanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraiè sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè sic Et dixit Iehova Mosi dicendo tu alloquere filios Israel dicendo nunc illa Sabbatha mea seruatote quia signum est inter me inter vos per generationes vestras ad cognoscēdū quod ego Iehova sanctificans vos et observate Sabbathum quia sanctum erit illis profanātes illud morte morietur quia omnis faciens in illa opus utique excindetur anima illa e medio populorum suorum sex diebus operaberis opus in die septimo Sabbathū sabbatulū sanctum Iehovae omnis faciens opus in die illo sabbathi morte morietur observanto filij Israel ipsum sabbathum celebrando sabbathum per generationes suas faedere aeterno inter me inter filios Israel signum erit in aeternum quia sex diebus fecit Iehoua caelum et terram in die septimo quievit et respiravit In English thus Exod. 31 12. And the Lord spake vnto Moses saying 13. Speake thou also unto the Children of Israel saying verily my Sabbaths shall ye keepe for it is a Signe betweene me you throughout your generations that yee may know that I am the Lord that doth sanctifie you 14. Ye shall keepe the Sabbath therefore for it is holy unto you every one that defileth it shall surely be put to death for whosoever doth any worke therein that Soule shall be cut off from amongst his people 15. Sixe dayes may worke bee done but in the Seventh is the Sabbath of rest holinesse to the Lord whosoever doth any worke in the Sabbath day hee shall surely bee put to death 16. Wherefore the Children of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations for a perpetuall Covenant 17. It is a