Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	lord_n	see_v	5,685	5	3.6798	3	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

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

according to the letter killeth which is as much to say it leadeth vs into errour So it killed the Iewes who vnderstood all those things which were foretould of Christ according vnto the bare letter and did not perceiue the inward sense thereof Of whom the Apostle speaketh saying for euen vntill this 2. Cor. 3. 15. day when Moyses is read a veile is put vpon their harts that is yet the Iewes do not vnderstand Moyses whom dayly they read by reason that they do not search into the inward sense and meaning of him but are satisfied with the bare letter Or els more plainly They do not acknowledg Christ who is hidden in Moyses from their sight vnder the externall ceremonies and sacrifices euen as vnder a couering veyle For euen yet they sticke in the veyle not considering what doth ly hid vnder it And this is it that Christ reprehendeth in saying Search the scriptures for you thinke in them to haue life euerlasting And the Ioan. 5. 39. same are they that giue testimony of me and you will not come to me that you may haue life As though he had sayd If you desire to know certainly that I am the Messias promised of God of whom Moyses and the Prophets haue written you must not only content your selues with reading of the scripture but also search diligently into the inward sense meaning which lieth hidden vnder the outward letter as vnder a certaine figure and shaddow But this hitherto you haue not practized For although you be perswaded that euerlasting life is to be found in the Scriptures yet in what particuler manner you are to seeke it there that you may find it hereof you are altogether ignorant It is not placed in the outward letter or in the externall figures and ceremonies as you imagin but in the spirit sense and secret misteries thereof There seeke me and you shall finde me But the letter killeth not only the Iewes but also the heretikes For many therefore haue died in their owne errours because they hauing forsaken the true sense of scripture which the holy Catholike Church doth follow tooke hold of another sense according to the outward bare letter The which I will breifly make plaine by setting downe some few examples The Sabellians held that there were not three diuine persons of the B. Trinity but one only to the which they gaue three diuers names in regard of three diuers offices or operations For they called the same person the Father the Sonne and the holy Ghost but in a diuerse respect The Father for that he was the author of all creatures the Sonne because he tooke our humaine nature of the B. Virgin the holy Ghost for that he sanctified vs by his euerlasting grace Out of their own opinion therefore is necessarily inferred that God the Father did dye and suffer For if there be but one person which is called the Father Sonne and holy Ghost and that person did dye suffer it followeth thereupon that God the father did dye and suffer For this Aug. lib. de h●r cap. 41. opinion they are called by S. Augustine Patropassians but from whence procedeth this so great an errour Truly from the letter that killeth For according to the outward letter they vnderstood that place of S. Iohn I and the Father am one that Ioan. 10. 30. the Father and the Sonne and consequently the holy Ghost were one in person and yet in the sense of the holy Church although they be but one in nature yet they are two in person The Arians sayd that Christ was not God but inferiour to him But from whom had they this errour but because they forsaking the sense of the Church expounded the words of Christ Ioan. 14. v. 28. according to the letter The Father sayth he is greater then I as if he had meant to wit the Father is absolutly and in euery respect greater then he But the sense of Vide Ath● ora 2. cont Arian Hila. lib. 5. de Trini August lib. 3. cont Maxi. cap. 24. 25. lib. de Trin. c. 7 the Church is that Christ according to his humaine nature only is lesse then God the Father but equall according to his diuine In the former sense is that to be vnderstood The Father is greater then I in the other this I the Father are one and so all do agree very well together The Macedonians did deny the holy Ghost to be God but out of what groūd Out of the killing letter for expounding that of the Apostle according to the law the spirit searcheth all things yea euen the profundities 1. Cor. 2. v. 10. of God Wherhence they inferred He that searcheth seeketh he that seeketh doubteth he that doubteth is ignorant he that is ignorant is not God See Theophilact D. Thoman● others vpon that place 1. Paral. 28. v. 9. Psal 7 10. Iere. 17. 10. Therefore the holy Ghost is not God But the Church interpreteth that place thus The spirit searcheth all that is doth penetrate orpiere and comprehend all In the which sense God the Father also is sayd to search all God doth search the harts of all God searching the harts and reynes I the Lord searching harts The Manichees did affirme that the ould Testament was contrary to the new and wherfore Because they squared all according to the outward letter into the which only if we looke the one may seeme to disagree with the Gen 1. 1. Ioan. 1. 3. Gen 1. 27. Ioan. 8. v. 44. Gen. 2. 2. Ioan. 5. 17. August lib. cont Ad●mant other For the old sayth that God created all things the new that the VVord created all Againe the old sayth that God made man according to his image But the new that man is of the diuell In like manner the old sayth that God did rest the seauenth day from all his worke The new that God worketh vntill now But S. Augustine she weth out of the sense of the Catholike Church how all these places agree well together the which seeme to be contrary according to the letter For it doth not ●e●ugne that God made all notwithstanding that also all were made by the Word as by the arte and example of God Neither doth it repugne that man was made according to the image of God in respect of his nature and neuerthelesse was of the diuell in respect of his malice and that God did cease the seauenth day from the worke of creating the world yet now doth alwayes worke in gouerning and conseruing the world The Pelagians did deny originall sinne affirming that the sinne of Adam did only hurt himselfe but not his posterity But from whence do they proue this Out of the bare letter that killeth because it is written that the Ezech. 18. 20. child shall not carry the iniquity of his Father But the true sense of this place according to the exposition of the Catholike Vide Aug. in

letter and the sense The letter killeth as the Apostle sayth and is cause of many heresies as was shewed by diuers examples The sense oftentymes is obscure and doubtfull both for the apparent contradictions which are found in euery place also for many other causes which before were numbred and therefore there is need of some Iudge who may manifestly desine that this is the lawfull sense and that the vnlawfull Thirdly out of the Controuersies themselues because there are many controuersies of the which no mention is made in the Scripture and so consequently can neyther be defined out of Scripture Fourthly out of the vse and custome of the old Testamēt where the Scripture did not vse the office of a Iudge but high Preist who was Prince of the Sinagogue whose precept was to be obeyed vnder paine of death Fiftly by the vse and practise of the new Testament wherein all Controuersies hitherto haue beene decided by the Prelates of the Church Sixtly out of the proportion of Ciuill causes which are not decided by the written law but by the Prince of the Common wealth nor according to the rule of the written law only but also according to the ancient customes not written The other is to shew that the testimonies of Scripture which are obiected against vs eyther to be nothing to the purpose or to be rather for vs thē Isa 8. 20. against vs and not to be expounded truly by them as for example To the law testimony is nothing to the purpose because it is not vnderstood of I●an 5. 39. Controuersies of fayth but of the future euents of casuall things And also that other place Search the Scriptures doth rather helpe vs then our aduersaries For Christ when he sayd this to the Iewes did not dispute with them out of Scripture only as our aduersaries would haue vs beleeue but also out of the testimony of S. Iohn Baptist to the which he added the testimony of Miracles and also the voice of God the Father speaking downe from heauen therefore he neuer dreamed that Scripture only was the Iudge of Controuersies The rest as I haue shewed are no better expounded by our aduersaries as out of our confutation the Reader if he b● but indifferent may easily perceaue himselfe An Obiection of the vulgar people aginst all that hath beene hitherto sayd MANY that be of the more simple 〈◊〉 thus obiect against vs. The Iudge of Controuersies in matters of fayth ought to be so infallible that he cannot erre Because if he erre all others following him should be deceaued in imbracing his opinion But now it is most plaine manifest of the one part that the scripture is infallible seing it is the very word of God which can by no meanes erre and of the otherside that no man can be infallible is no lesse certaine seing that euery man is a lyar and not any one can be found who is Rom. 3. 4. not subiect to errour According to that of S. Paul God is true but euery man a lyar Therefore the Scripture may be an infallible iudge Men seing they be lyars cannot But the Pope is a man the Church is nothing but a congregation of men Therefore the Pope the Church are lyars and may erre And so consequently none is safe and secure in matters of fayth who followeth their doctrine This obiection if there be any force in it is no lessle against our aduersaries then against vs. For if euery man be a lyar and may erre it followeth also that Moyses all the Prophets Apostles Euangelists Luther also and Caluin al the Lutherans and Calumisticall preachers are lyars and subiect to errour because they are men therefore they are not to be beleeued or trusted in any thing whatsoeuer and they ought to bee doubted of accounted as vncertaine Where then is fayth Neyther doth it help them to say that they preach the word of God and not of man for if they be lyars euen in so saying they may ly Nothing therefore is certaine But God forbid that we should eyther say so or thinke so For it is far otherwise And first we confesse that the scripture is certaine and infallible because it is the word of God But this we add that seing it is obscure the lawfull sense thereof is not manifest to euery one And therefore that there is need of some other iudge who may infallibly deliuer which is the true and lawfull sense of scripture But euery priuat man cannot be this Iudge because otherwise there would be as many diuers Iudges as there be diuers heads and opinions And so no controuersy could euer be composed For euery one would say that he vnderstood it rightly and al other falsly Therfore it is necessary that there be some publique Iudge who with authority may haue power to decide and end the matter betwixt the parties at contention Moreouer we affirme that men may Gen. ●●1 ● psal ●● 6. be considered two waies First as they are the Children of Adam subiect to diuers corruptions of nature And so by that meanes may be prone to lying and falsity Secondly as they are directed gouerned by the holy Ghost for the instruction of others and so they may be infallible and voyde of all errour Such an one in the old Testament was Moyses and the whole Senate of the Seniors Such also were the high Priests who followed thē Such were the Prophets Isaias Ieremy Ezechiel Daniel and Num. 11. 7. Deut. ●● ● Agga ● 1● 〈◊〉 ●0 7. Ierem. r. 7. Ioan. 15. 16. Ioan. 16. 1● others Such in the new Testament were the Apostles to whom it was said of Christ I will send you from my father the spirit of truth And also this VVhen that spirit of truth shall come he will teach you all truth But where there is all truth certainly there cannot be any falshood or errour To conclude such hath beene and at this day is the Church which by reason of the perpetuall assistance and direction of the holy Ghost neuer hitherto hath erred nor euer can erre heereafter Matth. 1● ●8 1. Tim. 3. 1● Isa 54. 4. Ibid. v. ●2 Ibid. v. 17. For it is built vpon a firme rocke and the gates of hell shall not preuaile against it It is the pillar and ground of truth It shall neuer be consounded nor blush The Iasper stone is the munition of it And it shall iudge euery tongue resisting it in Iudgment Therefore it is the infallible Iudge which we seeke But now there is a question whether all who are in the Church haue so much assistance and direction of the holy Ghost that they cannot err or no. Which truly is very easy to be resolued For all certainly haue it but with a certaine kynde of dependance from the Church Therefore as long as they remaine vnited to the Church they cannot erre but if they once depart from it then they beginne to erre