THe perfection of God is, that hee can have no Hope; the perfection of Man is, that hee can attein unto the end of his Hope. If in this life onely wee had Hope, wee were of all men most miserable.
THe perfection of God is, that he can have no Hope; the perfection of Man is, that he can attain unto the end of his Hope. If in this life only we had Hope, we were of all men most miserable.
As a Pyramis, (if it bee turned about upon it's Axis, the Axis continuing still the same, is Geometrically transformed into a new solid Cone: So Mortalitie having gon it's Round,
As a Pyramid, (if it be turned about upon it's Axis, the Axis Continuing still the same, is Geometrically transformed into a new solid Cone: So Mortality having gone it's Round,
the verie unreasonable part of the Creätion, even the Creature it self, now subject to vanitie, travelleth under the pain of this Hope; and by a certain NONLATINALPHABET,
the very unreasonable part of the Creätion, even the Creature it self, now Subject to vanity, travelleth under the pain of this Hope; and by a certain,
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or Lifting up of the Head, as S. Paul expresseth it, earnestly exspecteth, as by an eager and understanding Confidence, to bee delivered into the glorious libertie of the Sons of God.
or Lifting up of the Head, as S. Paul Expresses it, earnestly Expects, as by an eager and understanding Confidence, to be Delivered into the glorious liberty of the Sons of God.
and that, if the companie were divided, as at the Council where S. Paul pleaded his caus, I doubt mee the most part would bee Saduces, and might bee called in question,
and that, if the company were divided, as At the Council where S. Paul pleaded his cause, I doubt me the most part would be Sadducees, and might be called in question,
readie to saie to their departing Souls, as that great Unbeliever, Animula blandula, vagula, &c. I seem to bee so far from giving an account of the Hope that is in mee;
ready to say to their departing Souls, as that great Unbeliever, Animula blandula, Vagula, etc. I seem to be so Far from giving an account of the Hope that is in me;
NONLATINALPHABET, Atheïsts, or without God in the world, is, that wee com up to his hous, to bee here taught of his waies, &c. But this word of his hath too truly proved a Mirror, wherein wee daily com to behold our selvs;
, Atheïsts, or without God in the world, is, that we come up to his house, to be Here taught of his ways, etc. But this word of his hath too truly proved a Mirror, wherein we daily come to behold our selves;
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But let all this bee a Transportation and Exstasis: the best shall bee supposed; that there is no man here, but knoweth in whom, and what hee hath believed;
But let all this be a Transportation and Exstasis: the best shall be supposed; that there is no man Here, but Knoweth in whom, and what he hath believed;
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The mistrust however of Infidelitie in the former, and the certain experience of our supineness in the later, moved mee to reflect upon you these two Common, (but therefore the less noted,) Considerations. 1. The ••st is the end of our Life, Death. 2. The second is the end of our Hope, Resurrection.
The mistrust however of Infidelity in the former, and the certain experience of our supineness in the later, moved me to reflect upon you these two Common, (but Therefore the less noted,) Considerations. 1. The ••st is the end of our Life, Death. 2. The second is the end of our Hope, Resurrection.
but which I mean to consider of, not under the discourageing term of Death; but as it is here comfortably secured, under the Type and Adumbration of Sleep.
but which I mean to Consider of, not under the discouraging term of Death; but as it is Here comfortably secured, under the Type and Adumbration of Sleep.
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While 'tis called to daie, wee travel on through the waies of this World: but the Night cometh, and no man can work at the approach of this Evening. Wee die;
While it's called to day, we travel on through the ways of this World: but the Night comes, and no man can work At the approach of this Evening. we die;
when therefore wee die, wee are said, in S. Peter 's language, to put off this Tabernacle; as, in S. Paul, when wee rise again, to bee Clothed upon with our hous from Heaven.
when Therefore we die, we Are said, in S. Peter is language, to put off this Tabernacle; as, in S. Paul, when we rise again, to be Clothed upon with our house from Heaven.
but with this difference, that this Fowl Garment, which could not bee kept Unspotted of the world, shall in the mean time bee washed clean in the Blood of the Lamb.
but with this difference, that this Fowl Garment, which could not be kept Unspotted of the world, shall in the mean time be washed clean in the Blood of the Lamb.
So Asa, the King's Coffin is called a Bed. 2 Chron 16.14. and our forefathers, in their Saxon tongue, style a Burying place, legerstoƿ, or place to lie down in:
So Asa, the King's Coffin is called a Bed 2 Chronicles 16.14. and our Forefathers, in their Saxon tongue, style a Burying place, legerstoƿ, or place to lie down in:
our Better part, saith Cardan, is never it's own man till now, when exalted unto a State of Separation, (as it were) in the bodie, it spendeth the time in Contemplations, free,
our Better part, Says Cardan, is never it's own man till now, when exalted unto a State of Separation, (as it were) in the body, it spendeth the time in Contemplations, free,
But there, like it's Redeemer, free among the Dead, and delivered from the Incumbrances of the Bodie, it begineth to bee a Soul to it self, minding that which is above,
But there, like it's Redeemer, free among the Dead, and Delivered from the Encumbrances of the Body, it beginneth to be a Soul to it self, minding that which is above,
hee took him by the hand, and called him by his own Name, in the words of S. Paul, Surge Adam qui dormis (so indeed som Antient Copies read it,) Arise Adam, thou that sleepest,
he took him by the hand, and called him by his own Name, in the words of S. Paul, Surge Adam qui dormis (so indeed Some Ancient Copies read it,) Arise Adam, thou that Sleepest,
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for, by the Archangel, wee are to mean the Son of Man. For the hour cometh, in which all they that are in the Graves shall hear his voice, and shall com forth, Job. 5.28. Which why it should bee strange of us, I know not;
for, by the Archangel, we Are to mean the Son of Man. For the hour comes, in which all they that Are in the Graves shall hear his voice, and shall come forth, Job. 5.28. Which why it should be strange of us, I know not;
Mos inolevit in sancta Ecclesia, it hath been the custom in the holie Church, (saith Haymo, ) when a Saint of God departed this life, to call it not the daie of his Death,
Mos inolevit in sancta Ecclesia, it hath been the custom in the holy Church, (Says Haymo,) when a Saint of God departed this life, to call it not the day of his Death,
and for Men so Necessarie, that Aristotle saith, that the end of it in us, is, Bene Ratiocinari. And yet hee himself is cited by Olympiodorus, to have known a Man, who never slept in all his Life.
and for Men so Necessary, that Aristotle Says, that the end of it in us, is, Bene Ratiocinari. And yet he himself is cited by Olympiodorus, to have known a Man, who never slept in all his Life.
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But S. Paul himself hath promised, NONLATINALPHABET, that wee shall not all die; som shall bee changed. And therefore 'tis no vain Article, which wee so daily profess;
But S. Paul himself hath promised,, that we shall not all die; Some shall be changed. And Therefore it's no vain Article, which we so daily profess;
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And that wee may sleep well in the night, wee should forbear sleeping in the Daie, not Idleing in the Market, as those in the Parable; nor sitting down in the seat of the scornful:
And that we may sleep well in the night, we should forbear sleeping in the Day, not Idling in the Market, as those in the Parable; nor sitting down in the seat of the scornful:
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And becaus to the Conciliation of Rest and Sleep, it is required that there bee a Moderate Repletion, (for Paulus Aegineta maketh this to bee of the Definition:) wee are by no means to go to bed, till first of all wee have sate down to the Great Supper;
And Because to the Conciliation of Rest and Sleep, it is required that there be a Moderate Repletion, (for Paulus Aegineta makes this to be of the Definition:) we Are by no means to go to Bed, till First of all we have sat down to the Great Supper;
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Of the first Consideration thus much: Pass wee now from Death to Life; from the end of our Daies, to the end of our Hope, Resurrection. I Said, that was twofold:
Of the First Consideration thus much: Pass we now from Death to Life; from the end of our Days, to the end of our Hope, Resurrection. I Said, that was twofold:
That which most properly I am to make known to you is, upon what Consideration our Saviour can bee called The First: then, by what Analogie The first Fruits. The Patriarch Enoch was Translated;
That which most properly I am to make known to you is, upon what Consideration our Saviour can be called The First: then, by what Analogy The First Fruits. The Patriarch Enoch was Translated;
To saie therefore, there was anie Resurrection before This, is to saie, that Abraham was before Christ. The rest were all but second Brothers in the Resurrection:
To say Therefore, there was any Resurrection before This, is to say, that Abraham was before christ. The rest were all but second Brother's in the Resurrection:
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Such an one, as in the Begining was over the face of the Deep, before the Creator had said, Let there bee Light. And though the Scripture maketh mention but of Darkness till the Ninth hour;
Such an one, as in the Beginning was over the face of the Deep, before the Creator had said, Let there be Light. And though the Scripture makes mention but of Darkness till the Ninth hour;
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for, was not his strength dried up, as a Pot-sheard? Did not his Tongue cleav to the roof of his Mouth? And was hee not brought down to the dust of Death? You may hear him saie all this himself, Psalm 22. Hee was lifted up too:
for, was not his strength dried up, as a Potsherd? Did not his Tongue cleav to the roof of his Mouth? And was he not brought down to the dust of Death? You may hear him say all this himself, Psalm 22. He was lifted up too:
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for, as Moses l•fted up the Serpent in the Wilderness, so was the Son, &c. And hee was waved too, (as som compare it) by an Earthquake, at the Resurrection.
for, as Moses l•fted up the Serpent in the Wilderness, so was the Son, etc. And he was waved too, (as Some compare it) by an Earthquake, At the Resurrection.
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that the Resurrection of the Corn is more Prodigious then that of the Bodie. Strange indeed it is, that a grain of Corn should not quicken, except it die:
that the Resurrection of the Corn is more Prodigious then that of the Body. Strange indeed it is, that a grain of Corn should not quicken, except it die:
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In Relation to the First Fruits, wee are called by Saint Paul NONLATINALPHABET, Complantati, such as are planted together with him in Likeness of his Resurrection.
In Relation to the First Fruits, we Are called by Saint Paul, Complanted, such as Are planted together with him in Likeness of his Resurrection.
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And in the 36. of Isaiah, the Head acknowledgeth the whole departed Race of Mankinde to bee his Trunk, or Dead Bodie. Wee read it: Thy Dead Men shall arise;
And in the 36. of Isaiah, the Head acknowledgeth the Whole departed Raze of Mankind to be his Trunk, or Dead Body. we read it: Thy Dead Men shall arise;
Seeing therefore that the Ax is not laid to the Root of the Tree, what though the Branches bee lopt off by Death, there is still Hope in the Tree, saith Holie Job. For though the Stock thereof die in the ground;
Seeing Therefore that the Ax is not laid to the Root of the Tree, what though the Branches be lopped off by Death, there is still Hope in the Tree, Says Holy Job. For though the Stock thereof die in the ground;
sowing their Bodies with as much faith, as their Fruits, and equally exspecting the spring of Both. 'Tis for no other reason, that wee ourselvs stick our Hearses with Flowers,
sowing their Bodies with as much faith, as their Fruits, and equally expecting the spring of Both. It's for no other reason, that we ourselves stick our Hearses with Flowers,
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But the Prophet Isaiah 's Comparison of the Flourishing of our Bones like an Herb, is yet further made good, by (as I think) one of the greatest Secrets, that are yet known in Nature.
But the Prophet Isaiah is Comparison of the Flourishing of our Bones like an Herb, is yet further made good, by (as I think) one of the greatest Secrets, that Are yet known in Nature.
A Learned Chymist, who spent much time in the Contemplation of Tinctures, and Impressions of Vegetals, to prove the Great Principle of Salt, made this experiment.
A Learned Chemist, who spent much time in the Contemplation of Tinctures, and Impressions of Vegetals, to prove the Great Principle of Salt, made this experiment.
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If these things bee so, what manner of persons ought wee to bee, in all holie Conversation? But if the Resurrection were to bee argued from the Sanctitie of Life;
If these things be so, what manner of Persons ought we to be, in all holy Conversation? But if the Resurrection were to be argued from the Sanctity of Life;
But you are yet in your sins: and yee know what follow's. In all holie conversation, &c. Why, there was never more Holiness pretended to; never less practised then now.
But you Are yet in your Sins: and ye know what follow's. In all holy Conversation, etc. Why, there was never more Holiness pretended to; never less practised then now.
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or a Surplice to those, which yet can love the garment spotted with the Flesh? All possible means hath been taken, to purge the material Temple of anie suspicious Rust, contracted by the inconsiderations of Time:
or a Surplice to those, which yet can love the garment spotted with the Flesh? All possible means hath been taken, to purge the material Temple of any suspicious Rust, contracted by the inconsiderations of Time:
onely in this, the Lord bee merciful unto mee. Wee will have Rimmons still; And what was Rimmon, think yee? 'Twas the Strumpet Ladie of Lust, and Wantonness.
only in this, the Lord be merciful unto me. we will have Rimmons still; And what was Rimmon, think ye? 'Twas the Strumpet Lady of Lust, and Wantonness.
But do they do so, that sit brooding upon this Earthlie pelf, to hatch a Cockatrice Egg? Or, such an one as the sillie Estrich leaveth on the Sand? Do wee seek those things which are above,
But doe they do so, that fit brooding upon this Earthly pelf, to hatch a Cockatrice Egg? Or, such an one as the silly Ostrich Leaveth on the Sand? Do we seek those things which Are above,
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And whilst the holie Cares of those Primitive Souls slept securely upon the more instructing parts of the Book of God, The Enemie came and sowed Tares in the Genealogies, proportioning his Temptations to the more obnoxious Parts,
And while the holy Cares of those Primitive Souls slept securely upon the more instructing parts of the Book of God, The Enemy Come and sowed Tares in the Genealogies, proportioning his Temptations to the more obnoxious Parts,
Moses saith, That Arphaxad begat Sala, and Sala begat Heber, &c. S. Luke saith, That Arphaxad begat Caïnan, and Caïnan begat Sala, and Sala begat Heber, &c. which (seeing that the same Spirit equally guided both the Pens, ) I can never wonder at enough (saith one) & propter ingenii tarditatem vehementissimo stupore perculsus, nescio perscrutari.
Moses Says, That Arphaxad begat Sala, and Sala begat Heber, etc. S. Lycia Says, That Arphaxad begat Caïnan, and Caïnan begat Sala, and Sala begat Heber, etc. which (seeing that the same Spirit equally guided both the Pens,) I can never wonder At enough (Says one) & propter Ingeny tarditatem vehementissimo stupore perculsus, nescio perscrutari.
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Certain it is, that the Supernumerarie Caïnan is most originally to bee charged upon the Seventie, but quod nemo scire (saith Scaliger) neque unde hauserunt, neque cur potuerint hactenus caussam reddere potuit.
Certain it is, that the Supernumerary Caïnan is most originally to be charged upon the Seventie, but quod nemo Scire (Says Scaliger) neque unde hauserunt, neque cur potuerint Hactenus Caussam reddere Potuit.
Concerning this Translation, the Traditions are, That under the Reign of Ptolomie Philadelph, and by the agencie of Demetrius, seventie and two of the Elders of Israël were invited over to Alexandria with the Originals of their Law:
Concerning this translation, the Traditions Are, That under the Reign of Ptolemy Philadelphia, and by the agency of Demetrius, seventie and two of the Elders of Israël were invited over to Alexandria with the Originals of their Law:
That the Translation first diligently revised and approved of by the Jews there frequently residing at that Time, was carefully and solemnly put up and reserved in the King's Librarie.
That the translation First diligently revised and approved of by the jews there frequently residing At that Time, was carefully and solemnly put up and reserved in the King's Library.
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So Aristeas, and from him Josephus. Philo seemeth to intimate as if the Translation had been severally and unanimously performed, that is by two and two in a Cel,
So Aristeas, and from him Josephus. Philo seems to intimate as if the translation had been severally and unanimously performed, that is by two and two in a Cel,
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So Justin Martyr, Irenaeus, Clemens Alexandrinus, Cyrillus Hierosolymitanus, the Talmudists in Megillah Nikra. fol. 9. A. in Massichta Sopherim c. 1. Halac. 8. Abraham Zacuth in Juchasin. — R. Gedalias in Shalshelet Haccabala. fol. 23.24.
So Justin Martyr, Irnaeus, Clemens Alexandrian, Cyril Hierosolymitanus, the Talmudists in Megillah Nikra. fol. 9. A. in Massichta Sopherim c. 1. Halak. 8. Abraham Zacuth in Juchasin. — R. Gedalias in Shalshelet Haccabala. fol. 23.24.
and that upon his unbelief of a Passage in the Translation which prophecyed of Christ, it was given unto him not to see death till hee had seen the Glorie of God.
and that upon his unbelief of a Passage in the translation which prophesied of christ, it was given unto him not to see death till he had seen the Glory of God.
And yet contrarie to all this one Armius (NONLATINALPHABET) quoted in the Preface to an Arabick Version of the Greek Pentateuch saith NONLATINALPHABET.
And yet contrary to all this one Armius () quoted in the Preface to an Arabic Version of the Greek Pentateuch Says.
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But forasmuch as the Testimonies, notwithstanding their number and concurrence, may bee all thrust up into the single autoritie of Aristeas, and that so substantially disabled by Scaliger, the most indifferent men take part with Saint Hierom.
But forasmuch as the Testimonies, notwithstanding their number and concurrence, may be all thrust up into the single Authority of Aristeas, and that so substantially disabled by Scaliger, the most indifferent men take part with Saint Hieronymus
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&c. NONLATINALPHABET and that this was a sad daie to the Hous of Israël, and like the daies of the Calf, &c. And the time of this Translation is to this daie kept a fast,
etc. and that this was a sad day to the House of Israël, and like the days of the Calf, etc. And the time of this translation is to this day kept a fast,
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The Tradition seemeth to point us to that version of the Law performed before the times of Alexander the Great, as Aristobulus testifieth in his first book to Ptolomie Philametor: But the Tradition erroneously casteth it upon the daies of Ptolomie when not the Law onely,
The Tradition seems to point us to that version of the Law performed before the times of Alexander the Great, as Aristobulus Testifieth in his First book to Ptolemy Philametor: But the Tradition erroneously Cast it upon the days of Ptolemy when not the Law only,
and the NONLATINALPHABET Korin lemephrah. Such as read the Law backwards as the Talmud, in Sota fol. 32.6. In the Jerusalem Talmud it is said, that R. Levi coming to Caesarea, and hearing them read the Shemang, or Audi Israël (a Section of the Law) Deut. 6. NONLATINALPHABET Hellenistin, or in Greek, would have hindred them, which R. Jose perceiving, angerly said;
and the Korin lemephrah. Such as read the Law backwards as the Talmud, in Sota fol. 32.6. In the Jerusalem Talmud it is said, that R. Levi coming to Caesarea, and hearing them read the Shemang, or Audi Israël (a Section of the Law) Deuteronomy 6. Hellenistin, or in Greek, would have hindered them, which R. Jose perceiving, angrily said;
Hee that cannot read it in Hebrew, shall hee not read it at all? Nay let him read it in anie tongue whatsoever, that hee understandeth and hee hath don his dutie. Sota. c. 7.
He that cannot read it in Hebrew, shall he not read it At all? Nay let him read it in any tongue whatsoever, that he understands and he hath dONE his duty. Sota. c. 7.
for the Cels, the Separation, and miraculous concent of the Interpreters, with other pompous circumstances remembred by Aristeas, I assure my self they were all afterwards devised by the Hellenists to advance the reputation of their Scripture, against that of the other murmuring Jews:
for the Cells, the Separation, and miraculous concent of the Interpreters, with other pompous Circumstances remembered by Aristeas, I assure my self they were all afterwards devised by the Hellenists to advance the reputation of their Scripture, against that of the other murmuring jews:
and which is more then that, expresly quoted by the Evangelists and Apostles, rather then the Original, was easily received with that precipitation of Reverence,
and which is more then that, expressly quoted by the Evangelists and Apostles, rather then the Original, was Easily received with that precipitation of reverence,
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In this Translation as now received, besides manie other various Readings, two irreconciliable differences from the Original have passed, the one purely Chronological by a numerous excess in the Anni NONLATINALPHABET;
In this translation as now received, beside many other various Readings, two irreconciliable differences from the Original have passed, the one purely Chronological by a numerous excess in the Anni;
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To reconcile either of these two to the Original, upon my duest consideration of all that hath been devised, I finde to bee of an impossible performance.
To reconcile either of these two to the Original, upon my duest consideration of all that hath been devised, I find to be of an impossible performance.
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which howsoever men corrupted by engagement may more indiscernably swallow up, yet super-induced upon a sincere and unmixed faith, removeth the antient Land-mark,
which howsoever men corrupted by engagement may more indiscernibly swallow up, yet superinduced upon a sincere and unmixed faith, Removeth the ancient Landmark,
No man (I know) hath more to the purpose solicited this caus then the verie learned Morinus, and yet I can perceiv that after all other stones removed, hee is forced with Baronius to report himself to the Tradition of the Church, which,
No man (I know) hath more to the purpose solicited this cause then the very learned Morinus, and yet I can perceive that After all other stones removed, he is forced with Baronius to report himself to the Tradition of the Church, which,
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how Catholick soever, bringeth no more to pass then this: That the Greek Computation hath been universally received from the verie beginings of Ecclesiastical Time.
how Catholic soever, brings no more to pass then this: That the Greek Computation hath been universally received from the very beginnings of Ecclesiastical Time.
As for their Cardinal Aliac, who undertook to make good this Computation of the Seventie by the great Conjunctions from the Figure of the World, judgment is alreadie passed upon him by the Earl of Mirandula.
As for their Cardinal Aliac, who undertook to make good this Computation of the Seventie by the great Conjunctions from the Figure of the World, judgement is already passed upon him by the Earl of Mirandula.
The waies of Reconciliation and defens beeing thus shut against us, The Translation it self must bee called in question and written upon as Supernumerarie and corrupt.
The ways of Reconciliation and defence being thus shut against us, The translation it self must be called in question and written upon as Supernumerary and corrupt.
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By the Original, Seth was 105 years old when hee begat Enos: By the Septuagint hee was 205. Enos was 90 years old when hee begat Caïnan; The Greek is 190, &c. contriving so as to cast all up into a set and intended form of Imposture.
By the Original, Seth was 105 Years old when he begat Enos: By the septuagint he was 205. Enos was 90 Years old when he begat Caïnan; The Greek is 190, etc. contriving so as to cast all up into a Set and intended from of Imposture.
'Tis otherwise manifest by the different Traditions of this Period, not onely as it is summed up by the Antient writers, Demetrius, Eupolemon, Timotheus, Nicephorus, &c. but in the Copies themselvs,
It's otherwise manifest by the different Traditions of this Period, not only as it is summed up by the Ancient writers, Demetrius, Eupolemon, Timothy, Nicephorus, etc. but in the Copies themselves,
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Wee must speak it out, that however it hath appeared in the Later Copies of that Gospel, and so derived down to the Syriack and Arabick Translations, &c. yet the Old Originals received it not;
we must speak it out, that however it hath appeared in the Later Copies of that Gospel, and so derived down to the Syriac and Arabic Translations, etc. yet the Old Originals received it not;
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as also Beza hath noted, more importantly his vetustissimus Codex, whereunto I my self also can bear him Witness, that it is not to bee found, either in the Greek or Latine.
as also Beza hath noted, more importantly his vetustissimus Codex, whereunto I my self also can bear him Witness, that it is not to be found, either in the Greek or Latin.
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But suppose the Caïnan NONLATINALPHABET to have been exstant in the Copies of S. Paul 's time, this will not bee good enough securitie against the Testimonie of Berosus the Chaldean, a man of Ptolomie Philadelph 's own time;
But suppose the Caïnan to have been exstant in the Copies of S. Paul is time, this will not be good enough security against the Testimony of Berosus the Chaldean, a man of Ptolemy Philadelphia is own time;
who, in his Babylonish Historie, accounting the Series of the Patriarchs after the Flood, setteth down Abraham NONLATINALPHABET in the tenth Generation, and therefore Caïnan could not bee reckoned upon:
who, in his Babylonish History, accounting the Series of the Patriarchs After the Flood, sets down Abraham in the tenth Generation, and Therefore Caïnan could not be reckoned upon:
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But if hee did, then I saie that hee took the Series from that other antienter Greek Translation of the Pentateuch, mentioned by Aristolûlus, and so the Testimonie is the greater.
But if he did, then I say that he took the Series from that other ancienter Greek translation of the Pentateuch, mentioned by Aristolûlus, and so the Testimony is the greater.
And those that know how the case stood betwixt S. Hierom and this Translation, know hee could not possibly have pass'd it over, had it been to bee found in the Copies of his Time.
And those that know how the case stood betwixt S. Hieronymus and this translation, know he could not possibly have passed it over, had it been to be found in the Copies of his Time.
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But neither is it exstant in the Vulgar Edition, the Samaritan Pentateuch, or the Russe Bible, translated out of the Septuagint, for there it is NONLATINALPHABET.
But neither is it exstant in the vulgar Edition, the Samaritan Pentateuch, or the Russe bible, translated out of the septuagint, for there it is.
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for though wee meet still with it in the Book of Genesis, yet in the better Copies of the Chronicles it is not found, the Projector so much forgot himself.
for though we meet still with it in the Book of Genesis, yet in the better Copies of the Chronicles it is not found, the Projector so much forgotten himself.
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that is, And there is a certain man among us whose name is John, one of the Apostles of Christ, who, in his Apocalyps, hath foretold of a thousand Years to bee enjoied in Jerusalem, by those which shall believ in our Christ.
that is, And there is a certain man among us whose name is John, one of the Apostles of christ, who, in his Apocalypse, hath foretold of a thousand years to be enjoyed in Jerusalem, by those which shall believe in our christ.
Other Asspersions raised upon this Book by Eusebius, Dorotheus, Dionysius, &c. are summed up by Erasmus, and more forcibly urged then fully answered by Beza.
Other Asspersions raised upon this Book by Eusebius, Dorotheus, Dionysius, etc. Are summed up by Erasmus, and more forcibly urged then Fully answered by Beza.
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I may add, that the Canon of Scripture wee go by, groundeth much upon that Enumeration subjoined to the last Canon of the Council of Laodicea, which yet is not found in the verie antient Manuscripts.
I may add, that the Canon of Scripture we go by, groundeth much upon that Enumeration subjoined to the last Canon of the Council of Laodicea, which yet is not found in the very ancient Manuscripts.
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And yet in the same Code, in the Apostolical Canons, contrarie to the trust of all the Greek Copies, it is NONLATINALPHABET The Revelation of S. John called the Apocalyps, but immediately follow the Constitutions of Clement, and recommended to the Church upon as equal terms.
And yet in the same Code, in the Apostolical Canonas, contrary to the trust of all the Greek Copies, it is The Revelation of S. John called the Apocalypse, but immediately follow the Constitutions of Clement, and recommended to the Church upon as equal terms.
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Observandum quoque est, hunc Autorem né verbo quidem uno mentionem facere NONLATINALPHABET D. Joannis, quam quidam hunc Evangelistam in Patmo scripsisse asserunt quâ autoritate ipsi videant.
Observandum quoque est, hunc Autorem né verbo quidem Uno mentionem facere D. Johns, quam quidam hunc Evangelistam in Patmo scripsisse asserunt quâ autoritate ipsi See.
But the Autor doth make mention of the Apocalyps in these words, NONLATINALPHABET but this period (saith Kirstenius) doctioribus hujus linguae considerandum relinquimus.
But the Author does make mention of the Apocalypse in these words, but this Period (Says Kirstenius) doctioribus hujus linguae considerandum relinquimus.
But in derogation to a Book wherein too much may so soon bee said, at least enough, bee the writing never so Canonical, the Argument is most intractable,
But in derogation to a Book wherein too much may so soon be said, At least enough, be the writing never so Canonical, the Argument is most intractable,
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and to the usuall reach of Men so intricate and lost in Mysterie, that unless the Times reveal faster then yet they have don, no man will bee found worthie to open and to read the Book, neither to look thereon.
and to the usual reach of Men so intricate and lost in Mystery, that unless the Times reveal faster then yet they have dONE, no man will be found worthy to open and to read the Book, neither to look thereon.
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Not to repete over Cajetan 's Exponat cui Deus concesserit; Calvin, the Man whose prais is in the Interpretation of the word of God, Sententiam rogatus de Libro Apocalypseos (so Bodin report's him) ingenuè respondit •e penitùs ignorare quid velit tam obscurus Scriptor;
Not to repete over Cajetan is Exponat cui Deus concesserit; calvin, the Man whose praise is in the Interpretation of the word of God, Sententiam Rogatus de Libro Apocalypseos (so Bodin report's him) ingenuè respondit •e penitùs ignorare quid velit tam obscurus Scriptor;
unto which more then what was said before must bee added out of Lactantius, Sicut ipsum hominem Deus die sexto ultimum fecit, &c. ità nunc die sexto magno verus homo verbo Dei fingitur;
unto which more then what was said before must be added out of Lactantius, Sicut ipsum hominem Deus die sexto ultimum fecit, etc. ità nunc die sexto magno verus homo verbo Dei fingitur;
More expresly Clemens, Timotheus, and Theophilus as they are quoted by Joannes Antiochenus Melala. NONLATINALPHABET, that is, That upon the sixth daie (as the Scripture hath foresaid) God made man, and man fell by sin;
More expressly Clemens, Timothy, and Theophilus as they Are quoted by Joannes Antiochenus Melala., that is, That upon the sixth day (as the Scripture hath foresaid) God made man, and man fell by since;
To the same purpose Aelfric an Abbot of our own, in his Treatise of the Old and New Testament to Sigwerd of East Hoolon. { that } adam ge tacnude þeondam sixtan daege geseapen ƿaes þarh god usne helend crist þe come to þissere ƿosulde [ on þaere sixtan ylde ] & us ge eSniƿoSe to his ge licnesse.
To the same purpose Aelfric an Abbot of our own, in his Treatise of the Old and New Testament to Sigwerd of East Hoolon. { that } adam ge tacnude þeondam sixtan daege geseapen ƿaes þarh god usne helend crist þe come to þissere ƿosulde [ on þaere sixtan ylde ] & us ge eSniƿoSe to his ge licnesse.
For this duration of the World, I think it well enough retorted upon Lactantius by one of the Jews NONLATINALPHABET &c. NONLATINALPHABET that God hath not made haste to do according to this saying;
For this duration of the World, I think it well enough retorted upon Lactantius by one of the jews etc. that God hath not made haste to do according to this saying;
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and yet the World continue's to bee as in the daies of old, &c. R. Azarias in Imre Binah c. 43. fol. 142. though som of us Christians have so little to do,
and yet the World continue's to be as in the days of old, etc. R. Azarias in Imre Binah c. 43. fol. 142. though Some of us Christians have so little to do,
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non excursuram esse &c. And what will becom of the Millenarie Sabbath of Rest, if the six thousand Years whereon that depend's bee of no weightier consideration?
non excursuram esse etc. And what will become of the Millenary Sabbath of Rest, if the six thousand years whereon that depend's bee of no Weightier consideration?
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It yieldeth mee this Observation, That in the Opinion of those which held it, Our Saviour was to com in the Flesh in the sixth Millenarie of the World.
It yieldeth me this Observation, That in the Opinion of those which held it, Our Saviour was to come in the Flesh in the sixth Millenary of the World.
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But by the Hebrew Account, the Messiah was to com long before, as the Angel Gabriel prophecied in the seventie Weeks determined upon that People. It amounted therefore to this.
But by the Hebrew Account, the Messiah was to come long before, as the Angel Gabriel prophesied in the seventie Weeks determined upon that People. It amounted Therefore to this.
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In the Arabick Catena, and there onely, I finde the Imputation laied upon the Original NONLATINALPHABET &c. NONLATINALPHABET that is, That the Jews cut off from the Ages of the World 3600 Years, co conceal the Epiphanie of Christ, that their Books might not convince them of the contrarie, &c. Caten. Arab. C. 19. I begin to think how readily Morinus, and others of the Romish Partie will resent this Testimonie.
In the Arabic Catena, and there only, I find the Imputation laid upon the Original etc. that is, That the jews Cut off from the Ages of the World 3600 years, counterfeit conceal the Epiphany of christ, that their Books might not convince them of the contrary, etc. Caten. Arab. C. 19. I begin to think how readily Morinus, and Others of the Romish Party will resent this Testimony.
Learned Men, I confess, but of a strange brow, to pretend to the world, Chronologiam juxta Lxx Interpretum numeros subductam, Antiquis Hebraeorum codicibus videri conformem, That the Chronologie computed according to the Numbers in the Septuagint, probably differeth not from the Antient Hebrew Coppies.
Learned Men, I confess, but of a strange brow, to pretend to the world, Chronologiam juxta Lxx Interpreters numeros subductam, Antiquis Hebrews codicibus videri conformem, That the Chronology computed according to the Numbers in the septuagint, probably differeth not from the Ancient Hebrew Copies.
and out of the Hebrew Histories, &c. Not meaning, as Morinus would have him, that the Greek account was drawn from the Antient Originals of Moses, but as Joannes Antiochenus; NONLATINALPHABET, &c. For like as God made Man in the sixth daie,
and out of the Hebrew Histories, etc. Not meaning, as Morinus would have him, that the Greek account was drawn from the Ancient Originals of Moses, but as Joannes Antiochenus;, etc. For like as God made Man in the sixth day,
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as Moses expoundeth, (who also hath it in his writings) That one daie of the Lord is as a thousand years &c.) So in the sixth Millenarie daie, our Lord Jesus appeared.
as Moses expoundeth, (who also hath it in his writings) That one day of the Lord is as a thousand Years etc.) So in the sixth Millenary day, our Lord jesus appeared.
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as it falleth out by the Epilogisms of Demetrius, cited by Alexander Cornelius; Eupolemon, cited by Clemens Alexandrinus; Timotheus and others, cited by Joannes Antiochenus; differing som from the rest, NONLATINALPHABET.
as it falls out by the Epilogisms of Demetrius, cited by Alexander Cornelius; Eupolemon, cited by Clemens Alexandrian; Timothy and Others, cited by Joannes Antiochenus; differing Some from the rest,.
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&c. That is, Adam was 330 Years old when hee begat Seth Seth 205 Enos Enos 190 Caïnan Caïnan 170 Malaleël Malaleël 165 Jared Jared 162 Enoch Enoch 165 Methusala Methusala 187 Lamech Lamec 188 Noah Noah 500 Sem Sem 100 Arphaxad Arphaxad 135 Sala Sala 130 Eber Eber 134 Phalec Phalec 130 Ragau. By this Account there passed from the Begining of the World to the 700 Year of Noah 's life 2362 Years;
etc. That is, Adam was 330 years old when he begat Seth Seth 205 Enos Enos 190 Caïnan Caïnan 170 Malaleël Malaleël 165 Jared Jared 162 Enoch Enoch 165 Methuselah Methuselah 187 Lamech Lamech 188 Noah Noah 500 Sem Sem 100 Arphaxad Arphaxad 135 Sala Sala 130 Eber Eber 134 Peleg Peleg 130 Ragau By this Account there passed from the Beginning of the World to the 700 Year of Noah is life 2362 years;
to which if wee add the 2362 Years from the Creätion to the Flood, the Total is 5818 Years, Substracting from thence 192 Years, from the 42 of Augustus to the death of Aurelius, our Saviour cometh into the World in the 626 Year of the sixth Millenarie.
to which if we add the 2362 years from the Creätion to the Flood, the Total is 5818 years, Substracting from thence 192 years, from the 42 of Augustus to the death of Aurelius, our Saviour comes into the World in the 626 Year of the sixth Millenary.
So the Arabick Catena NONLATINALPHABET that is, The Lord Christ was to bee manifested after the end of 5500 Years for the Redemption of Adam, as bee promised, saying unto him.
So the Arabic Catena that is, The Lord christ was to be manifested After the end of 5500 years for the Redemption of Adam, as be promised, saying unto him.
And therefore Eustathius Antiochenus observeth, That Christ was Crucified the sixth Hour of the sixth Daie, NONLATINALPHABET, to intimate the middle of the sixth Millenarie.
And Therefore Eustathius Antiochenus observeth, That christ was crucified the sixth Hour of the sixth Day,, to intimate the middle of the sixth Millenary.
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The form of the Period (as it standeth to this Alteration) is drawn up by the Patriarch Nicephorus, in his Chronicon: NONLATINALPHABET &c. And the NONLATINALPHABET are NONLATINALPHABET. 5500.
The from of the Period (as it Stands to this Alteration) is drawn up by the Patriarch Nicephorus, in his Chronicle: etc. And the Are. 5500.
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But also the Tradition especially required, that the 6000 Years should bee equally divided by the times of Phalec, NONLATINALPHABET, &c. saith Eustathius Antiochenus. Phalec in the Hebrew signifieth Division;
But also the Tradition especially required, that the 6000 years should be equally divided by the times of Peleg,, etc. Says Eustathius Antiochenus. Peleg in the Hebrew signifies Division;
NONLATINALPHABET. From Adam to Phalec 3000 Years according to the Prophecie. So Cedren. p. 12. Suidas in Phalec, and Hesychius in the Questions of Anastasius.
. From Adam to Peleg 3000 years according to the Prophecy. So Cedren. p. 12. Suidas in Peleg, and Hesychius in the Questions of Anastasius.
This don, they insert a new Caïnan, assigning Him 130 Years, which, added to the former summ, precisely maketh up 3001 Years from Adam to the 130 Year of Phalec. And therefore Caïnan was not taken into the Seventie, out of S. Luke as the learned Grotius prejudged, but contrarily:
This dONE, they insert a new Caïnan, assigning Him 130 years, which, added to the former sum, precisely makes up 3001 years from Adam to the 130 Year of Peleg. And Therefore Caïnan was not taken into the Seventie, out of S. Luke as the learned Grotius prejudged, but contrarily:
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which how likely it might bee don by such in whose opinion this Translation stood upon the same terms as S. Luke 's Original, is not hard to bee believed.
which how likely it might be dONE by such in whose opinion this translation stood upon the same terms as S. Lycia is Original, is not hard to be believed.
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And yet the Arabick Catena can tell you the verie daie of this Caïnans death NONLATINALPHABET that is, And Caïnan died upon Fridaie the thirteenth of Elul,
And yet the Arabic Catena can tell you the very day of this Caïnans death that is, And Caïnan died upon Friday the thirteenth of Elul,
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And they make him the Patriarch of a Nation, but agree not. Eustathius Antiochenus. NONLATINALPHABET, of the Sogdians. Eusebius, NONLATINALPHABET, of the Gasphenians. Fasti Siculi, NONLATINALPHABET, of the Sarmatians.
And they make him the Patriarch of a nation, but agree not. Eustathius Antiochenus., of the Sogdians. Eusebius,, of the Gasphenians. Fasti Siculi,, of the Sarmatians.
NONLATINALPHABET. That after the Flood, Caïnan the Son of Arphaxad wrote Astronomie, having found the doctrine of the Stars written by Seth and his Sons in Tables of Stone.
. That After the Flood, Caïnan the Son of Arphaxad wrote Astronomy, having found the Doctrine of the Stars written by Seth and his Sons in Tables of Stone.
But none of all this is due to Caïnan the son of Arphaxad, but to Caïnan the son of Enos, as I shall make to appear by as sound a Tradition as these, written back to Aristotle out of India from Alexander the Great.
But none of all this is due to Caïnan the son of Arphaxad, but to Caïnan the son of Enos, as I shall make to appear by as found a Tradition as these, written back to Aristotle out of India from Alexander the Great.
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When I came (saith the King) into the Land of Pharsaiacon, &c. The Natives said unto mee, NONLATINALPHABET &c. NONLATINALPHABET Lo here in this Isle the Sepulcre of an antient King, whose name was Caïnan the son of Enos, who reigned over the whole World before the Flood.
When I Come (Says the King) into the Land of Pharsaiacon, etc. The Natives said unto me, etc. Lo Here in this Isle the Sepulchre of an ancient King, whose name was Caïnan the son of Enos, who reigned over the Whole World before the Flood.
This Man by his wisdom foresaw that the blessed God would bring a Flood upon the Earth, the prophecie whereof hee wrote in Tables of Stone, which here wee have;
This Man by his Wisdom foresaw that the blessed God would bring a Flood upon the Earth, the prophecy whereof he wrote in Tables of Stone, which Here we have;
