Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	work_v	world_n	worldly_a	223	3	8.3059	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09111	A treatise tending to mitigation tovvardes Catholike-subiectes in England VVherin is declared, that it is not impossible for subiects of different religion, (especially Catholikes and Protestantes) to liue togeather in dutifull obedience and subiection, vnder the gouernment of his Maiesty of Great Britany. Against the seditions wrytings of Thomas Morton minister, & some others to the contrary. Whose two false and slaunderous groundes, pretended to be dravvne from Catholike doctrine & practice, concerning rebellion and equiuocation, are ouerthrowne, and cast vpon himselfe. Dedicated to the learned schoole-deuines, cyuill and canon lavvyers of the tvvo vniuersities of England. By P.R.	Parsons, Robert, 1546-1610.	1607 (1607)	STC 19417; ESTC S114220	385,613	600

would goe further wherupon they forced him to stay with them and heerof is inferred that Christ vsed at that time some doubtfull action or wordes importing a different externall signification to his disciples from his inward meaning which may truly be called ambiguity amphibology or Equiuocation in fact for that Equiuocation as hath byn said may be vsed either in factes or speach and consequently that our Sauiour did heere Equiuocate with his disciples making them belieue a different thing from that he meant for he meant to goe no further but to stay there with them as is gathered out of the text it selfe for that otherwise the Euangelist would not haue said and he feigned to goe surther nor may it without impiety be called 〈◊〉 ly of what sort soeuer as S. Augustine expresly doth proue in diuers partes of his workes how then will Thomas 〈◊〉 deliuer himselfe from this labyrinth He hathno probable escape at all as yow shall see in the sequent point about feigning or deceauing for that this place doth more properly appertaine to that matter and subiect this being no 〈◊〉 proposition but rather a dissimulation or fiction in act as is presumed as that our Sauiour went further then the place or made shew that he would doe so or the like and consequently we shall differre the larger declaration of this place vnto the ensuing point or paragraphe which is the fourth and last of this Chapter 59. The fourth and last place then which our Minister hath alleadged out of the foresaid Catholicke Treatise of Equiuocation with pretence to answere the same is the speach of our Sauiour to his brethren or kinsmen in S. Iohns Ghospell who exhorting him to goe vp to Ierusalem to celebrate the feast of Tabernacles and therby to be knowne to the world he answered with shewing first a great difference betweene his state and theirs and how the world hated him but not them and why and then said goe yow vp to this festiuall day I doe not goe vp to this feast for that my time is not yet accomplished but yet after they being gone vp he ascended also Out of which speach and fact is gathered that Christ when he said to his brethren I doe not ascend or will not ascend to this feast he had some further mentall reseruation which his brethren vnderstood not for that otherwise they would not haue gone vp without him so as heere is a plaine Equiuocall proposition that hath one meaning according to the wordes in the hearers vnderstanding and another in the sense of the speaker wherby the hearers were deceaued and yet was this no ly What then will Thomas Morton say to this Yow shall see him bestirre himselfe for some euasion but with as good successe as the good-wife that was early vp neuer the neare which example I vse to temperate somewhat his intemperate Ministeriall speach of louing and imbracing queanes in the very beginning of his answere for thus he writeth 60 Yow haue saith he bestowed many lines in commencing vpon this text to euince from hence your reserued conceipt let me borrow a little leaue to plead as well for truth as yow doe for a ly and shew yow how expounding this place yow blinded with the loue of your Thais had rather snatch at any meaning then take that which is meant for those words I will not goe vp in the Greeke are I will not goe vp yet But your Helena the Latin vulgar text must be imbraced c. Doe yow see what manner of accusation he bringeth in against vs and in what light lasciuious wordes in so graue and sacred a subiect as is the text of holy writ Hath he no honester comparisons to bring in then the blind loue of Thais and embracing of Helena yow may iudge of the mans spirit by his wordes 61. But what doth he accuse vs of in effect forsooth that we haue left the 〈◊〉 text which hath ' 〈◊〉 nondum not yet doe follow the vulgar Latin which hath only ' ou that is non not the difference of which word maketh a maine diuersity in the matter if yow marke it well for if the true text be nondum I will not yet goe vp then is there no doubt or difficulty at all of the sense for that Christ had said plainly that he would not goe vp then and so his going vp afterward had byn no contradiction any way to his former speach of not going vp as heere our Maldonate cited by Morton doth cōfesse but on the other side if the matter were so plaine by reading nondum in the Greeke why doe the ancient Fathers labour so much to find out the secret meaning and reserued sense of our Sauiour in this sentence and seeming contradiction of his For S. Augustine and S. Bede after much search doe thinke his meaning to haue byn that he would not ascend to that feast with a humane spirit to procure worldly honour name or fame as his brethren exhorted him by making himselfe knowne and admired to the world by working of miracles c. Strabus other expositours doe interpret that he would not ascend to suffer or exhibite his passion in Ierusalem at this feast of tabernacles but reserue it for the pasch or feast of Easter according to the appointment of his Father and to this effect said tempus meum nondum aduenit my time is not yet come Eucherius in his questions vpon this 〈◊〉 thinketh that our Sauiour meant that he would not ascend vp to the first day of the feast which was properly called the festiuall day but some day after for it lasted seauen dayes as appeareth Exod. 25. Leuit. 23. Deut. 16. And this exposition is approued in like manner both by S. Cyril S. Augustine and Ammonius and others in respect of those wordes of the Euangelist vers 14. Iam autem die festo mediante ascendit Iesus in templum Christ ascended to the Temple the feast being halfe ended albeit this being spoken of his going vp to the Temple other thinke that he went vp to the citty after his brethren before the first day but not into the Temple to celebrate the feast 62. Wherfore seing these and other Fathers doe labour so much to find out the meaning of Christ in this sentēce it is not like that the matter was so cleare as T. M. would make it by the clause nondum for if that word had byn in all Greeke bookes and so held for the true text there had byn no question or controuersy as expositours confesse yet we grant with Maldonate alleadged by Th. Morton that very many Greeke copies had it so in former times haue it at this day neither doth our vulgar translation deny or dissemble the same for albeit it haue non not nondum yet doth it expresly signify in the margent that diuers manuscriptes haue nondum and so doth set it downe for