A letter from Dr. P. to the Bishop of R--- in vindication of his sermon on Trinity Sunday.

Payne, William, 1650-1696
Publisher: Printed for Richard Cumberland
Place of Publication: London
Publication Year: 1696
Approximate Era: WilliamAndMary
TCP ID: A56744 ESTC ID: R33033 STC ID: P905
Subject Headings: Church of England -- Controversial literature; Sermons, English -- 17th century; Sprat, Thomas, 1635-1713; Theology, Doctrinal;
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0 Some Opinions and Differences of the School-men and Romish Divines, about Deus Ʋnus & Trinus. some Opinions and Differences of the Schoolmen and Romish Divines, about Deus Ʋnus & Trinus. d n2 cc n2 pp-f dt n2 cc jp vvz, p-acp fw-la fw-la cc np1. (4) treatise (DIV1) 0 Page 15
1 DEus genuit Deum qui non est Deus Pater, ergo non est tantum unus Deus personaliter, quod verum est. DEus genuit God qui non est Deus Pater, ergo non est Tantum Unus Deus personaliter, quod verum est. fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la. (4) treatise (DIV1) 1 Page 15
2 Durandus in Sentent. Lib. 1. Dist. 5. Qu. 2. Durandus in Sentent. Lib. 1. Dist 5. Qu. 2. np1 p-acp fw-la. np1 crd np1 crd n1 crd (4) treatise (DIV1) 1 Page 15
3 Sensit Petrus de Aliaco, in 1 Q. 3. circa finem, et Q. 5. per totum, et ut videtur, Marsilius in 1. q. 5. art. 2. ad 5. Sc. de rigore Sermonis recte posse dici personas esse tres Deos, et tantum vitari oportere eum modum loquendi propter periculum ne credantur tres Divinitates, Valent. Disp. 2. Qu. 13. Punct. 3. Saint Peter de Aliaco, in 1 Q. 3. circa finem, et Q. 5. per totum, et ut videtur, Marsilius in 1. q. 5. art. 2. and 5. Sc. de Rigore Sermon recte posse dici personas esse tres Gods, et Tantum vitari oportere Eum modum loquendi propter periculum ne credantur tres Divinitates, Valent. Disp 2. Qu. 13. Punct. 3. fw-la np1 fw-fr np1, p-acp vvn np1 crd fw-la fw-la, fw-fr fw-la crd fw-la fw-la, fw-la fw-la fw-la, np1 p-acp crd vvd. crd n1. crd cc crd np1 fw-fr uh np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-mi fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la vvz, np1. np1 crd n1 crd j. crd (4) treatise (DIV1) 2 Page 15
4 Quúm Deus ponitur respectu termini vel praedicati essentialis supponit pro essentiâ, sed quúm in respectu termini vel praedicati notionalis supponit pro personâ, et hoc intelligitur quùm ponitur respectu termini precisè supponentis pro supposito vel essentiâ, et hoc rationabiliter tum propter identitatem divinae naturae et suppositi, tum etiam propter Haereticos, Quúm Deus ponitur respectu termini vel praedicati essentialis supponit Pro essentiâ, sed quúm in respectu termini vel praedicati notionalis supponit Pro personâ, et hoc intelligitur quùm ponitur respectu termini precisè supponentis Pro supposito vel essentiâ, et hoc rationabiliter tum propter identitatem Divinae naturae et suppositi, tum etiam propter Haereticos, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la p-acp fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la n1, fw-la fw-la fw-la vvi, (4) treatise (DIV1) 3 Page 15
5 ne si Deus precisè supponeret pro supposito, multae propofitiones essent concedendae quae per astutiam Haereticorum simplicibus propositae, essent ijs occasio errandi & credendi pluralitatem Deorum ac Divinarum Essentiarum. ne si Deus precisè supponeret Pro supposito, Multitude propofitiones essent concedendae Quae per astutiam Haereticorum simplicibus propositae, essent ijs Occasion errandi & credendi pluralitatem Gods ac Divinarum Essentiarum. ccx fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la n-jn fw-la fw-la fw-la fw-la fw-la fw-la fw-la, n-jn fw-la fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la. (4) treatise (DIV1) 3 Page 16
6 Biel Repertorium, L. 1. Dist. 4. Qu. 1. Notandum quòd cum Deus ponitur cum signo alietatis, aut importante pluralitatem supponit essentialitèr, & hoc ne si concederent quod Pater est alius Deus à Filio, simplices putarent esse plures Deos; Biel Repertorium, L. 1. Dist 4. Qu. 1. Notandum quòd cum Deus ponitur cum Sign alietatis, Or importante pluralitatem supponit essentialitèr, & hoc ne si concederent quod Pater est alius Deus à Filio, simplices putarent esse plures Gods; np1 np1, np1 crd np1 crd n1 crd fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la n1 fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la fw-la; (4) treatise (DIV1) 3 Page 16
7 cavent enim Doctores ne detur occasio errandi simplicibus quo credant esse plures, Deos essentialiter distinctos, quo modo errent idololatrae, cavent enim Doctors ne detur Occasion errandi simplicibus quo Credant esse plures, Gods essentialiter distinctos, quo modo errent Idolaters, fw-fr fw-la n2 fw-fr fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, (4) treatise (DIV1) 4 Page 16
8 & ideo illae negantur Deus genuit Deum, Pater Filius & Spiritus sanctus sunt tres Dij, quamvis concedatur quod persona genuit aliam personam divinam. Ibid. & ideo Those negantur Deus genuit God, Pater Filius & Spiritus Sanctus sunt tres Dij, Quamvis concedatur quod persona genuit aliam Personam divinam. Ibid cc fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la. np1 (4) treatise (DIV1) 4 Page 16
9 Catholicè dici potest una essentia trium personarum et tres personae unius essentiae, non autem unus Deus trium personarum, vel tres personae unius Dei. Id. L. 1. Dist. 34. Haec cum Petro Aliaco non satisfacerent, ( Sc. Explicatio symboli Athanas. non tres aeterni, &c. quam Thom. Aquin. Holcot & alij dabant) aliam interpretationem indagare coactus est; Catholicè dici potest una Essentia trium personarum et tres personae unius essentiae, non autem Unus Deus trium personarum, vel tres personae unius Dei. Id. L. 1. Dist 34. Haec cum Peter Aliaco non satisfacerent, (Sc. Explication Symboli Athanasius non tres aeterni, etc. quam Tom Aquinas Holcot & alij dabant) aliam interpretationem indagare Coactus est; fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la. np1 np1 crd np1 crd fw-la fw-la np1 np1 fw-fr fw-la, (np1 np1 fw-la np1 fw-fr fw-la fw-la, av fw-la np1 np1 np1 cc fw-la fw-la) fw-la fw-la fw-la fw-la fw-la; (4) treatise (DIV1) 5 Page 16
10 in Symbolo, inquit, cum concedantur tres coaeterni, miror quare ibidem negantur tres aeterni, nec video rationem diversitatis; in Symbolo, inquit, cum concedantur tres coaeterni, Mirror quare ibidem negantur tres aeterni, nec video rationem diversitatis; p-acp fw-la, fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la; (4) treatise (DIV1) 6 Page 16
11 postea dum quaerit sitne aliquo sensu concedendum tres esse Deos, quid his responderi velit, indicat, ait Dei nomen aliquando sumi essentialitèr, at { que } ita reciprocari cum essentiae divinae sen divinitatis vocabulo, ei { que } esse plane NONLATINALPHABET, aliquando intelligi personaliter supponere { que } NONLATINALPHABET pro divina personâ et sic Deum generari à Deo, et Christum Dei esse Filium; postea dum Query sitne Aliquo sensu concedendum tres esse Gods, quid his responderi velit, indicat, ait Dei Nome aliquando sumi essentialitèr, At { que } ita reciprocari cum essentiae Divinae sen divinitatis Vocabulo, ei { que } esse plane, aliquando intelligi personaliter supponere { que } Pro Divine personâ et sic God generari à God, et Christ Dei esse Son; fw-la fw-la fw-la n1 fw-la fw-la fw-la fw-la fw-la fw-la, fw-la png31 fw-la fw-la, fw-la, fw-fr fw-la fw-la fw-la fw-la fw-la, p-acp { fw-fr } fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la { fw-fr } fw-la n1, fw-la fw-la fw-la fw-la { fw-fr } fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-fr fw-la, fw-la np1 fw-la fw-la fw-la; (4) treatise (DIV1) 6 Page 16
12 priore designatione non credendum esse tres Deos, ne Dei essentia multiplex existimetur, posteriore quemmodum istae propositiones recipiuntur, non tantum est una persona divina vel tres sunt personae divinae quarum quaelibet est Deus, priore designatione non credendum esse tres Gods, ne Dei Essentia multiplex existimetur, Posterior quemmodum Istae Propositiones recipiuntur, non Tantum est una persona Divine vel tres sunt personae Divinae Whom Quaelibet est Deus, fw-la fw-la fw-fr fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-gr fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, (4) treatise (DIV1) 6 Page 17
13 sic agnoscendas esse has non tantum est unus Deus, vel plures sunt Dei, quod tales idem penitus valeant juxta hanc alteram significationem id { que } apparere per nominis rationem at { que } vim. Aliaco q. 5. prim. Sentent. sic agnoscendas esse has non Tantum est Unus Deus, vel plures sunt Dei, quod tales idem penitus valeant juxta hanc Another significationem id { que } apparere per Nominis rationem At { que } vim. Aliaco q. 5. prim. Sentent. fw-la fw-la fw-la vhz fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la n2 fw-la fw-la fw-la fw-la fw-la n1 fw-la fw-la { fw-fr } fw-la fw-la fw-la fw-la p-acp { fw-fr } fw-la. np1 vvd. crd n1. fw-la. (4) treatise (DIV1) 6 Page 17
14 Genebrard de Trin. l. 3. p. 234. Genebrard de Trin. l. 3. p. 234. np1 fw-fr np1 n1 crd n1 crd (4) treatise (DIV1) 6 Page 17
15 Posset etiam dici nomen Deus interdum spectare ad personam & eo sensu esse tres Deos, — interdum id { que } saepius ad essentiam referri, — tum { que } Ʋnicus est Deus, Id. p. 237. Posset etiam dici Nome Deus Interdum spectare ad Personam & eo sensu esse tres Gods, — Interdum id { que } Saepius ad essentiam referri, — tum { que } Ʋnicus est Deus, Id. p. 237. n1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la, — fw-la fw-la { fw-fr } fw-la fw-la fw-la j, — fw-la { fw-fr } np1 fw-la fw-la, np1 n1 crd (4) treatise (DIV1) 7 Page 17
16 Si mavis tres Deos in tres divinas personas possis dicere at { que } interpretari, non vocabulum Deus aliquando sumitur hypostaticè ut Deus a Deo, Id. L. 2. p. 155. Si mavis tres Gods in tres divinas personas possis dicere At { que } interpretari, non Vocabulum Deus aliquando sumitur hypostaticè ut Deus a God, Id. L. 2. p. 155. fw-mi fw-la fw-la fw-la p-acp fw-la fw-la fw-la n1 fw-la p-acp { fw-fr } fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la dt fw-la, np1 np1 crd n1 crd (4) treatise (DIV1) 8 Page 17
17 Ad eosdem pertinet, quod adjicio de tribus Dijs, hoc NONLATINALPHABET, quum Petrus Aliacensis assentientibus Theologis putet in aliquo sensu verum, tamen apud populum magno offendiculo dicitur, inter eruditos nihil habet offensae, quibus cognitum est Dei vocabulum, non semper sonare divinam essentiam, Ad eosdem pertinet, quod adjicio de tribus Dis, hoc, Whom Peter Aliacensis assentientibus Theologis putet in Aliquo sensu verum, tamen apud Populum magno offendiculo dicitur, inter Eruditos nihil habet offensae, quibus cognitum est Dei Vocabulum, non semper sonare divinam essentiam, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la, fw-la np1 np1 fw-la np1 fw-la p-acp fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la n2 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, (4) treatise (DIV1) 9 Page 17
18 sed accipi nomen pro personâ ut cum dicimus Deus gignit Deum, & Jesum esse Filium Dei, nihil enim aliud intelligunt docti, quam esse tres personas in quarum unamquam { que } competat Dei vocabulum. sed accipi Nome Pro personâ ut cum dicimus Deus gignit God, & Jesus esse Son Dei, nihil enim Aliud Intelligunt Learned, quam esse tres personas in Whom unamquam { que } competat Dei Vocabulum. fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la, fw-la fw-la vvn fw-la fw-la, fw-la fw-la fw-la fw-la p-acp fw-la fw-la { fw-fr } fw-la fw-la fw-la. (4) treatise (DIV1) 9 Page 17
19 Ne { que } prorsus negat Alliacensis posse dici tres omnipotentes ac tres aeternos, & si negaret consequitur tamen ex his quae concessit posse dici tres Deos, licet non simplicitèr, quemadmodum enim juxta Dialecticam non est absurdum dicere tres sapientes uná sapien tià, tres bonos eadem bonitate, tres omnipotentes eádem omnipotentiā, tres esse sed eâdem essentiâ, tres volentes eâdem voluntate, it a non arbitror impium dicere tres Deos eodem Deitate, non enim minùs ad substantiam Dei pertinet Deum esse quam sapientem esse, verum ut haec non asserit Alliacensis, ita nec ego assero in hoc tantum adduxi ut docerem fieri posse ut quaedam sint vera juxta sensum aliquem, quae tamen apud imperitos efferri non expediat. Erasmus in Hyperaspist. Ne { que } prorsus negate Alliacensis posse dici tres omnipotentes ac tres aeternos, & si negaret consequitur tamen ex his Quae concessit posse dici tres Gods, licet non simplicitèr, quemadmodum enim juxta Dialecticam non est absurdum dicere tres Wise uná Sapien tià, tres bonos Same bonitate, tres omnipotentes eádem omnipotentian, tres esse sed eâdem essentiâ, tres volentes eâdem voluntate, it a non arbitror Impious dicere tres Gods Eodem Deitate, non enim minùs ad substantiam Dei pertinet God esse quam sapientem esse, verum ut haec non asserit Alliacensis, ita nec ego assero in hoc Tantum adduxi ut docerem fieri posse ut quaedam sint vera juxta sensum aliquem, Quae tamen apud imperitos efferri non Expedite. Erasmus in Hyperaspist. ccx { fw-fr } fw-la vvd np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la png31 fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la fw-fr fw-la fw-la fw-la fw-la n2 fw-la fw-fr fw-fr, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la n1, fw-la fw-la fw-la fw-la fw-la, fw-la n2 fw-la fw-la, pn31 dt fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la np1, fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la j fw-la fw-la. np1 p-acp np1. (4) treatise (DIV1) 9 Page 18
20 diatribae contra Lutherum de servo arbitrio. diatribae contra Luther de servo arbitrio. fw-la fw-la np1 fw-fr fw-la fw-la. (4) treatise (DIV1) 9 Page 18
21 However exceptionable the Assertions of these Men are, yet the Church of Rome never censured them, and the Socinians cannot take any advantage against them, fince Socinus says ( against Wiekus) that it is so far from Pagan to worship two Gods, that 'tis most Christian, However exceptionable the Assertions of these Men Are, yet the Church of Room never censured them, and the socinians cannot take any advantage against them, fince Socinus Says (against Wiekus) that it is so Far from Pagan to worship two God's, that it's most Christian, c-acp j dt n2 pp-f d n2 vbr, av dt n1 pp-f vvb av-x vvn pno32, cc dt njp2 vmbx vvi d n1 p-acp pno32, c-acp np1 vvz (p-acp np1) d pn31 vbz av av-j p-acp j-jn pc-acp vvi crd n2, cst pn31|vbz av-ds njp, (4) treatise (DIV1) 10 Page 18
22 and Smalcius says 'tis Jewish to believe and worship but one God, and Crellius says 'tis no way contrary to Scripture to have two Gods, they who are for worshipping Christ, must all say this, and Smalcius Says it's Jewish to believe and worship but one God, and Crellius Says it's not Way contrary to Scripture to have two God's, they who Are for worshipping christ, must all say this, cc np1 vvz pn31|vbz np1 p-acp vvi cc vvi p-acp crd np1, cc np1 vvz pn31|vbz xx n1 j-jn p-acp n1 pc-acp vhi crd n2, pns32 r-crq vbr p-acp vvg np1, vmb d vvi d, (4) treatise (DIV1) 10 Page 18
23 and their Heresie lyes in making him a God only by Office and not by Nature, they are therefore truly chargeable with Polytheism as the Arriaus were of old, who worship a Creature as God, and their Heresy lies in making him a God only by Office and not by Nature, they Are Therefore truly chargeable with Polytheism as the Arriaus were of old, who worship a Creature as God, cc po32 n1 vvz p-acp vvg pno31 dt n1 av-j p-acp n1 cc xx p-acp n1, pns32 vbr av av-j j p-acp n1 p-acp dt np1 vbdr pp-f j, r-crq n1 dt n1 c-acp np1, (4) treatise (DIV1) 10 Page 18
24 or any being that has not the true Divine Nature and Essence, but they who hold the same Divinity, the same one Essence to be in three Persons, or any being that has not the true Divine Nature and Essence, but they who hold the same Divinity, the same one Essence to be in three Persons, cc d vbg cst vhz xx dt j j-jn n1 cc n1, cc-acp pns32 r-crq vvb dt d n1, dt d crd n1 pc-acp vbi p-acp crd n2, (4) treatise (DIV1) 10 Page 19
25 and communicated from the first to the two other, as from one NONLATINALPHABET and Principium can never be charged with Polytheism or Tritheism; and communicated from the First to the two other, as from one and Principium can never be charged with Polytheism or Tritheism; cc vvn p-acp dt ord p-acp dt crd n-jn, c-acp p-acp crd cc fw-la vmb av-x vbi vvn p-acp n1 cc n1; (4) treatise (DIV1) 10 Page 19
26 all the Tritheists who were condemned in late and dark times, holding three Essences and so opposing the NONLATINALPHABET, as the Peratae in Theodoret, Philoponus in Nicephorus, and Photius: all the Tritheists who were condemned in late and dark times, holding three Essences and so opposing the, as the Peratae in Theodoret, Philoponus in Nicephorus, and Photius: d dt n2 r-crq vbdr vvn p-acp j cc j n2, vvg crd n2 cc av vvg dt, p-acp dt fw-la p-acp np1, np1 p-acp np1, cc np1: (4) treatise (DIV1) 10 Page 19
27 Joachim in the Lateran Council, Roscelin in the Synod of Soissons, Abaelardus in the Synod of Soissons, Porretanus in that of Rhemes, but of this elsewhere. I shall only instance further in the Opinions and Differences of the Scholastick and Romish Divines about three Eternals, Omnipotents, &c. and three Subsistencies. Joachim in the Lateran Council, Roscelin in the Synod of Soissons, Abaelardus in the Synod of Soissons, Porretanus in that of Rheims, but of this elsewhere. I shall only instance further in the Opinions and Differences of the Scholastic and Romish Divines about three Eternals, Omnipotents, etc. and three Subsistencies. np1 p-acp dt np1 n1, np1 p-acp dt n1 pp-f np1, np1 p-acp dt n1 pp-f np1, np1 p-acp d pp-f np1, p-acp pp-f d av. pns11 vmb av-j n1 av-jc p-acp dt n2 cc n2 pp-f dt j cc jp vvz p-acp crd n2-j, j, av cc crd n2. (4) treatise (DIV1) 10 Page 19
28 Dicimus tres existentes, vel tres sapientes, aut tres aeternos & increatos si adjective sumantur, si vero substantive sumantur dicimus unum increatum, immensum & aeternum, ut Athanasius dicit. Cajetan Comment. Dicimus tres existentes, vel tres Wise, Or tres aeternos & increatos si adjective sumantur, si vero substantive sumantur dicimus Unum increatum, immensum & aeternum, ut Athanasius dicit. Cajetan Comment. fw-la fw-la fw-la, fw-la fw-la n2, fw-la fw-la fw-la cc fw-la fw-la n1 fw-la, fw-la fw-la j-jn fw-la fw-la fw-la fw-la, fw-la cc fw-la, fw-la np1 fw-la. jp n1. (4) treatise (DIV1) 11 Page 19
29 in Thom. Qu. 39. Art. 3. Athanasius substantivis usus est adjectivè in Symbolo. Javell. Exposit. in Cajetan. Ibid. in Tom Qu. 39. Art. 3. Athanasius substantivis usus est adjectivè in Symbolo. Javell. Exposit. in Cajetan. Ibid p-acp np1 n1 crd n1 crd np1 fw-la fw-la fw-la fw-la p-acp fw-la. np1. np1 p-acp jp. np1 (4) treatise (DIV1) 11 Page 19
30 Petavius explains this otherwise against these and Thomas Aquinas too, — Quem ad finem verba illa in Symbolo posita sunt imprimis spectare convenit, haec igitur adversus Arrianorum Haeresin opposita videntur á conditore symboli, quae Trinitatem cum tribus componebat personis inaequalibus et substantia diversis quarum singulae singulis constabant ut naturis it a proprietatibus naturae. Petav. de Trin. p. 286. Molina had before upon the Principles of Aquinas, endeavoured to reconcile the Athanasian Creed, about one Omnipotent Eternal, with the Council of Lateran, which declared for three Coeternals, &c. thus; Ex conclusione D. Thomae regulâ { que } propositâ, facile erit intelligore rationem conciliandi quaedam dicta in Symbolo Athanasij & in Concilio Lateranensi Cap. Firm. de summa Trin. & in fide catholicâ, quae primo aspectu videntur contraria inter se. Petavius explains this otherwise against these and Thomas Aquinas too, — Whom ad finem verba illa in Symbolo Posita sunt imprimis spectare convenit, haec igitur Adversus Arrianorum Heresy Opposita videntur á conditore Symboli, Quae Trinitatem cum tribus componebat Persons inaequalibus et Substance diversis Whom Singular Singulis constabant ut naturis it a proprietatibus naturae. Petav de Trin. p. 286. molina had before upon the Principles of Aquinas, endeavoured to reconcile the Athanasian Creed, about one Omnipotent Eternal, with the Council of Lateran, which declared for three Coeternals, etc. thus; Ex conclusion D. Thomae regulâ { que } propositâ, facile erit intelligore rationem conciliandi quaedam dicta in Symbolo Athanasij & in Concilio Lateranensi Cap. Firm. de summa Trin. & in fide catholicâ, Quae primo aspectu videntur contraria inter se. np1 vvz d av p-acp d cc np1 np1 av, — fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la np1 np1 fw-la fw-la dt fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la dt fw-mi fw-la. np1 fw-fr np1 n1 crd np1 vhd a-acp p-acp dt n2 pp-f np1, vvd pc-acp vvi dt np1 np1, p-acp crd j j, p-acp dt n1 pp-f np1, r-crq vvd p-acp crd n2-j, av av; fw-la n1 np1 np1 fw-la { fw-fr } fw-la, fw-la fw-la uh fw-la fw-la fw-la fw-la p-acp fw-la np2 cc p-acp np1 fw-la np1 np1 fw-fr fw-la np1 cc p-acp fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la. (4) treatise (DIV1) 12 Page 19
31 In symbolo-nam { que } Athanasij, de Patre, Filio & Spiritu sancto dicitur, non tres aeterni in plurali, In symbolo-nam { que } Athanasij, de Patre, Filio & Spiritu sancto dicitur, non tres aeterni in plurali, p-acp j { fw-fr } np2, fw-la np1, fw-la cc fw-la fw-la fw-la, fw-la fw-la fw-la p-acp fw-la, (4) treatise (DIV1) 13 Page 20
32 sed unus aeternus, sicut non tres increati nec tres immensi, sed unus increatus & unus immensus & infra, non tres omnipotentes sed unus omnipotens. Cap. vero firm. sed Unus Eternal, sicut non tres increati nec tres immensi, sed Unus increatus & Unus immensus & infra, non tres omnipotentes sed Unus omnipotens. Cap. vero firm. fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la cc fw-la fw-la cc fw-la, fw-la fw-la fw-la fw-la fw-la fw-la. np1 fw-la j. (4) treatise (DIV1) 13 Page 20
33 de eodem Patre, Filio & Spiritu sancto dicitur in plurali, consubstantiales, et coequales, et co-omnipotentes, et coeterni, imo in eodem Symbolo Athanasij, eaedem personae etiam dicuntur coeternae, eis verbis coeternae sibi sunt et coequales; de Eodem Patre, Filio & Spiritu sancto dicitur in plurali, consubstantiales, et coequales, et coomnipotentes, et coeterni, imo in Eodem Symbolo Athanasij, eaedem personae etiam dicuntur coeternae, eis verbis coeternae sibi sunt et coequales; fw-fr fw-la np1, fw-la cc fw-la fw-la fw-la p-acp fw-la, fw-la, fw-la fw-la, fw-la j, fw-la fw-la, fw-la p-acp fw-la fw-la np2, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la; (4) treatise (DIV1) 13 Page 20
34 haec, ex dictis, in hunc modum concilianda. haec, ex dictis, in hunc modum concilianda. fw-la, fw-la fw-la, fw-la fw-la fw-la fw-mi. (4) treatise (DIV1) 13 Page 20
35 Athanasius in locis primo loco citatis, sumpsit nomina illa substantive, (tametsi quaedam eorum, quod non sumantur in terminatione neutrâ, pre se ferant formam Adjectivorum) ideo { que } negavit dici pluraliter de tribus personis. Athanasius in locis primo loco citatis, sumpsit nomina illa substantive, (Tametsi quaedam Their, quod non sumantur in termination neutrâ, pre se ferant formam Adjectivorum) ideo { que } negavit dici pluraliter de tribus Persons. np1 p-acp fw-la fw-la fw-la fw-la, fw-la fw-la fw-la j-jn, (fw-la fw-la fw-la, fw-la fw-fr fw-la p-acp n1 fw-la, fw-la fw-la fw-la fw-la fw-la) fw-la { fw-fr } fw-la fw-la fw-la fw-la fw-la fw-la. (4) treatise (DIV1) 13 Page 20
36 Concilium vero Lateranense, idem { que } Athanasius, ubi seoundo loco citatur, sumpserunt illa alia nomina adjectivè eâ { que } rationè tribuerunt illa tribus personis in numero plurali. Molina Comment. in Thom. p. 1. q. 39. art. 3. disp. 1. Concilium vero Lateranense, idem { que } Athanasius, ubi seoundo loco citatur, sumpserunt illa Alias nomina adjectivè eâ { que } rationè tribuerunt illa tribus Persons in numero plurali. molina Comment. in Tom p. 1. q. 39. art. 3. Disp. 1. np1 fw-la n1, fw-la { fw-fr } np1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la { fw-fr } fw-la fw-la fw-la fw-la fw-la p-acp fw-it fw-la. np1 n1. p-acp np1 n1 crd vvd. crd n1. crd n1. crd (4) treatise (DIV1) 13 Page 20
37 Arriba opposes Molina, and gives another Answer to this Difficulty, Respondeo ad difficultatem, quod concilium Lateranense dum affirmat Patrem, Filium & Spiritum sanctum in plurali numero esse consubstantiales, coequales & coeternos, Arriba opposes molina, and gives Another Answer to this Difficulty, Respondeo ad difficultatem, quod concilium Lateranense dum Affirmative Patrem, Son & Spiritum sanctum in plurali numero esse consubstantiales, coequales & coeternos, np1 vvz np1, cc vvz j-jn n1 p-acp d n1, fw-la fw-la fw-la, fw-la fw-la n1 fw-la n1 fw-la, fw-la cc fw-la fw-la p-acp fw-la fw-it fw-la fw-la, fw-la cc fw-la, (4) treatise (DIV1) 14 Page 21
38 & coomnipotentes, loquitur de ipsis secundum rationem & habitudinem relativam, quae ratione praedictae particulae defert pluralitatem in suppositis Existentibus à parte subjecti. & coomnipotentes, loquitur de Ipse secundum rationem & habitudinem relativam, Quae ratione praedictae particulae defert pluralitatem in suppositis Existentibus à parte Subject. cc fw-la, fw-la fw-fr n1 fw-la fw-la cc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-fr fw-la n1. (4) treatise (DIV1) 14 Page 21
39 Arriba conciliatorium Lib. 2. disp. 3. c. 13. Arriba conciliatorium Lib. 2. Disp. 3. c. 13. np1 fw-la np1 crd n1. crd sy. crd (4) treatise (DIV1) 14 Page 21
40 As to the Divine Subsistencies the Differences are greater, Tres sunt de hâc re Scholasticorum Opiniones, prima unum esse subsistentiam essentialem seu absolutam, As to the Divine Subsistencies the Differences Are greater, Tres sunt de hâc re Scholasticorum Opiniones, prima Unum esse subsistentiam essentialem seu absolutam, a-acp p-acp dt j-jn n2 dt n2 vbr jc, fw-la fw-la fw-la fw-la fw-mi fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, (4) treatise (DIV1) 15 Page 21
41 & nullas personales seu relativas, ita Durandus, Paludanus, Capreolus, in 3. d. 1. quibus videtur favere Thomas qu. 2. de poten. a. 1. & qu. & nullas personales seu relativas, ita Durandus, Paludanus, Capreolus, in 3. worser. 1. quibus videtur favere Thomas queen. 2. the poten. a. 1. & queen. cc fw-la fw-la fw-la n1, fw-la np1, np1, np1, p-acp crd n2. crd fw-la fw-la fw-la np1 n1. crd dt j. n1 crd cc n1. (4) treatise (DIV1) 15 Page 21
42 8. a. 3, & 7. secunda tres esse subsistentias relativas & nullam absolutam sen essentialem ita Bonaventura & alij multi, tertia unam esse subsistentiam absolutam & tres relativas ita Cajetanus in 1 p. q. 8. a. 3, & 7. Secunda tres esse subsistentias relativas & Nullam absolutam sen essentialem ita Bonaventura & alij multi, tertia unam esse subsistentiam absolutam & tres relativas ita Cajetan in 1 p. q. crd n1 crd, cc crd fw-la fw-la fw-la fw-la n1 cc n1 fw-la fw-la fw-la fw-la np1 cc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la cc fw-la vbds fw-la np1 p-acp crd n1 vvd. (4) treatise (DIV1) 15 Page 21
43 3. a. 3. & in 3 p. q. 2. a. 2. Becanus de Trin. C. 3. Qu. 11. Singularis quaedam opinio doctissimi alioqui Theologi Cajetani, qui in 1 p. qu. 3. art. 3. & qu. 39. art. 3. a. 3. & in 3 p. q. 2. a. 2. Becanus de Trin. C. 3. Qu. 11. Singularis quaedam opinio doctissimi Otherwise Theologians Cajetani, qui in 1 p. queen. 3. art. 3. & queen. 39. art. crd n1 crd cc p-acp crd n1 vvd. crd n1 crd np1 fw-fr np1 np1 crd n1 crd fw-la fw-la fw-la fw-la fw-la np1 np1, fw-fr p-acp crd n1 n1. crd n1. crd cc n1. crd n1. (4) treatise (DIV1) 15 Page 21
44 4. existimavit praeter tres subsistentias relativas, quibus constituuntur personae, esse etiam in Divinis quandam subsistentiam absolutam, quae cum essentiâ divinâ constituat hunce Deum subsistentem, pro quo supponitur ille terminus, Deus acceptus essentialiter. Valent. disp. 2. qu. 13. Secunda sententia referri potest asserens tres personas vere & propriè esse unum Deum ratione untus subsistentis communitèr in Deitate, ablatâ vero subsistentiâ communi non posse tres personas dici proprie & simplicitèr unum Deum: 4. existimavit praeter tres subsistentias relativas, quibus constituuntur personae, esse etiam in Divinis quandam subsistentiam absolutam, Quae cum essentiâ divinâ constituat hunce God subsistentem, Pro quo supponitur Isle terminus, Deus Accepted essentialiter. Valent. Disp. 2. queen. 13. Secunda sententia referri potest asserens tres personas vere & propriè esse Unum God ratione untus subsistentis communitèr in Deitate, ablatâ vero subsistentiâ Communi non posse tres personas dici Properly & simpliciter Unum God: crd fw-la fw-la fw-la fw-la vbds, fw-la fw-la fw-la, fw-la fw-la p-acp fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la. np1. n1. crd n1. crd np1 fw-la j fw-la fw-la fw-la n2 vvb cc fw-fr fw-la fw-la fw-la fw-la fw-la fw-la fw-la p-acp fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la n1 cc n1 fw-la fw-la: (4) treatise (DIV1) 16 Page 21
45 Sumitur ex Cajetan. 3 p. q. 3. a 6. & Durand. in 3. dist. 1. q. 3. Richard art. 1. qu. Sumitur ex Cajetan. 3 p. q. 3. a 6. & Durand. in 3. Dist. 1. q. 3. Richard art. 1. queen. fw-la fw-la np1. crd n1 vvd. crd dt crd cc np1. p-acp crd vdd2. crd vvd. crd np1 n1. crd n1. (4) treatise (DIV1) 17 Page 22
46 5. ratio est quia positâ subsistentiâ communi, hoc subsistens in Deitate est hic Deus, qui proprie dicitur Pater, Filius & Spiritus Sanctus, ablatâ vero subsistentiâ non potest designari in concreto unus numero Deus, qui sit tres personoe. 5. ratio est quia positâ subsistentiâ Communi, hoc subsistens in Deitate est hic Deus, qui Properly dicitur Pater, Filius & Spiritus Sanctus, ablatâ vero subsistentiâ non potest designari in Concrete Unus numero Deus, qui sit tres personoe. crd fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la p-acp fw-la fw-la fw-la fw-la, fw-fr n1 fw-la fw-la, fw-la cc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la p-acp av fw-la n1 fw-la, fw-la fw-la fw-la n1. (4) treatise (DIV1) 17 Page 22
47 Suarez de Trin. L. 4. C. 12. Suarez de Trin. L. 4. C. 12. np1 fw-fr np1 np1 crd sy crd (4) treatise (DIV1) 17 Page 22
48 Non potest admitti quod sit unum suppositum commune tribus personis, quia hoc esset confundere tres personas in unam personam seu hypostasin, unde merito reprehenditur Gajetanus, quod aliquo modo admiserit unum suppositum commune tribus perfonis quanquam non simpliciter, Non potest admitti quod sit Unum suppositum commune tribus Persons, quia hoc esset confundere tres personas in unam Personam seu hypostasin, unde merito reprehenditur Gajetanus, quod Aliquo modo admiserit Unum suppositum commune tribus perfonis quanquam non simpliciter, fw-fr fw-la fw-mi fw-la fw-la fw-la fw-la j fw-la fw-la, fw-la fw-la fw-la n1 fw-la fw-la p-acp fw-la fw-la fw-la n1, fw-la fw-la fw-la np1, fw-la fw-la fw-la fw-la fw-la fw-la j fw-la fw-la fw-la fw-la fw-la, (4) treatise (DIV1) 18 Page 22
49 sed cum addito id dixerit, scilicec suppositum incompletum vel personam incompletam, nam ratio suppositi repugnat cum communicabilitate divinae substantiae. sed cum addito id dixerit, scilicec suppositum incompletum vel Personam incompletam, nam ratio suppositi repugnat cum communicabilitate Divinae substantiae. fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la n1 fw-la fw-la fw-la fw-la fw-la. (4) treatise (DIV1) 18 Page 22
50 Suarez disput metaphys 34. in Deo potest esse subsistentia communicabilis. Ibid. Suarez dispute Metaphys 34. in God potest esse subsistentia communicabilis. Ibid np1 vvb av crd p-acp fw-la fw-la fw-la fw-la fw-la. np1 (4) treatise (DIV1) 18 Page 22
51 Possumus intelligere hunc Deum esse quid commune tribus personis non solum ratione naturae & personalitatis confusè conceptae, sed etiam ratione subsistentiae communis. Id. T. 1. Comment. in 3 Thom. disp. Possumus intelligere hunc God esse quid commune tribus Persons non solum ratione naturae & personalitatis confusè Conceived, sed etiam ratione subsistentiae Communis. Id. T. 1. Comment. in 3 Tom Disp. fw-la fw-la fw-la fw-la fw-la fw-la j fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la. np1 np1 crd n1. p-acp crd np1 n1. (4) treatise (DIV1) 19 Page 22
52 11. but of this see Suarez T. 1. p. 3. disp. 11. sect. 3. and Valentia against it. 1 p. disp. 123. c. 3. 11. but of this see Suarez T. 1. p. 3. Disp. 11. sect. 3. and Valentia against it. 1 p. Disp. 123. c. 3. crd p-acp a-acp d vvb np1 np1 crd n1 crd n1. crd n1. crd cc np1 p-acp pn31. crd n1 j. crd sy. crd (4) treatise (DIV1) 19 Page 22
53 Whoever reads the School-men, especially upon these Propositions, Deus creat, Deus generat, Deus spirat, Deus est incarnatus, Whoever reads the Schoolmen, especially upon these Propositions, Deus create, Deus generate, Deus spirat, Deus est Incarnate, r-crq vvz dt n2, av-j p-acp d n2, fw-la vvb, np1 vvb, fw-la fw-la, fw-la fw-la fw-la, (4) treatise (DIV1) 20 Page 23
54 & Hic Deus will find them very different and perplexed, and yet all agreeing that the word Deus must be taken ambiguously and equivocally, & Hic Deus will find them very different and perplexed, and yet all agreeing that the word Deus must be taken ambiguously and equivocally, cc fw-la fw-la vmb vvi pno32 av j cc j-vvn, cc av d vvg cst dt n1 fw-mi vmb vbi vvn av-j cc av-j, (4) treatise (DIV1) 20 Page 23
55 and not in one adequate and univocal sense, but sometimes as an universal and communis terminus, sometimes singularly, sometimes essentially, and not in one adequate and univocal sense, but sometime as an universal and Communis terminus, sometime singularly, sometime essentially, cc xx p-acp crd j cc j n1, cc-acp av c-acp dt j cc fw-la fw-la, av av-j, av av-j, (4) treatise (DIV1) 20 Page 23
56 and sometimes personally, sometimes abstractly and sometimes concretely, sometimes substantively and sometimes adjectively, sometimes indefinitely and sometimes precisely, sometimes absolutely eminently and appropriately, and sometimes particularly and connotatively. and sometime personally, sometime abstractly and sometime concretely, sometime substantively and sometime adjectively, sometime indefinitely and sometime precisely, sometime absolutely eminently and appropriately, and sometime particularly and connotative. cc av av-j, av av-j cc av av-jn, av av-j cc av av-j, av av-j cc av av-j, av av-j av-j cc av-j, cc av av-j cc av-j. (4) treatise (DIV1) 20 Page 23
57 Those who are versed in them cannot be ignorant of this, and that these distinctions are necessary to account for God's being one and three, Deus unus & trinus, and to take off the Contradiction of three Gods and one God in the Doctrine of the Trinity. Those who Are versed in them cannot be ignorant of this, and that these Distinctions Are necessary to account for God's being one and three, Deus Unus & Trinus, and to take off the Contradiction of three God's and one God in the Doctrine of the Trinity. d r-crq vbr vvn p-acp pno32 vmbx vbi j pp-f d, cc cst d n2 vbr j pc-acp vvi p-acp npg1 n1 crd cc crd, fw-la fw-la cc fw-la, cc pc-acp vvi a-acp dt n1 pp-f crd n2 cc crd np1 p-acp dt n1 pp-f dt np1. (4) treatise (DIV1) 20 Page 23
58 But not to swell and enlarge too much this Farrago which I have made so, not without design, But not to swell and enlarge too much this Farrago which I have made so, not without Design, cc-acp xx pc-acp vvi cc vvi av av-d d n1 r-crq pns11 vhb vvn av, xx p-acp n1, (4) treatise (DIV1) 21 Page 23
59 like the Philosophers Acroamata, that while it is understood by the Wise and Learned, it may not be obnoxious to the Ignorant and Captious , upon the best Judgment I can make with my little Parts and Reading, having nothing but Truth and Faith before my Eyes: like the Philosophers Acroamata, that while it is understood by the Wise and Learned, it may not be obnoxious to the Ignorant and Captious, upon the best Judgement I can make with my little Parts and Reading, having nothing but Truth and Faith before my Eyes: av-j dt ng1 fw-gr, cst cs pn31 vbz vvn p-acp dt j cc j, pn31 vmb xx vbi j p-acp dt j cc j, p-acp dt js n1 pns11 vmb vvi p-acp po11 j n2 cc n-vvg, vhg pix cc-acp n1 cc n1 p-acp po11 n2: (4) treatise (DIV1) 21 Page 23
60 The School-men have perplexed and entangled themselves and this Doctrine with Endless Difficulties, and run it into such Contradictions as themselves own would be so in any thing else , (as for the same thing to be one and three, the same and not the same, produced and not produced) and have obscured it with dark and unintelligible (not to say false) terms, which only amuse but do not satisfie, The Schoolmen have perplexed and entangled themselves and this Doctrine with Endless Difficulties, and run it into such Contradictions as themselves own would be so in any thing Else, (as for the same thing to be one and three, the same and not the same, produced and not produced) and have obscured it with dark and unintelligible (not to say false) terms, which only amuse but do not satisfy, dt n2 vhb vvn cc vvn px32 cc d n1 p-acp j n2, cc vvb pn31 p-acp d n2 p-acp px32 vvi vmd vbi av p-acp d n1 av, (c-acp p-acp dt d n1 pc-acp vbi crd cc crd, dt d cc xx dt d, vvn cc xx vvn) cc vhb vvn pn31 p-acp j cc j (xx pc-acp vvi j) n2, r-crq av-j vvi cc-acp vdb xx vvi, (4) treatise (DIV1) 21 Page 24
61 as real Essences distinct from singular Beings, and Existence without Subsistence, and modes of Existence, Subsistence, as real Essences distinct from singular Beings, and Existence without Subsistence, and modes of Existence, Subsistence, c-acp j n2 j p-acp j n2, cc n1 p-acp np1, cc n2 pp-f n1, n1, (4) treatise (DIV1) 21 Page 24
62 and the like Explications of Obscurum per obscurius, which are not to be found in any of the Fathers, and the like Explications of Obscure per obscurius, which Are not to be found in any of the Father's, cc dt j n2 pp-f np1 fw-la fw-la, r-crq vbr xx pc-acp vbi vvn p-acp d pp-f dt n2, (4) treatise (DIV1) 21 Page 24
63 but only in latter School-men and modern Metaphysicks , that they have thereby given too much advantage to the Socinians, who have been prejudiced and hardned by these Scholastick Explications against the Doctrine it self, but only in latter Schoolmen and modern Metaphysics, that they have thereby given too much advantage to the socinians, who have been prejudiced and hardened by these Scholastic Explications against the Doctrine it self, cc-acp av-j p-acp d n2 cc j n2, cst pns32 vhb av vvn av d n1 p-acp dt njp2, r-crq vhb vbn vvn cc vvn p-acp d j n2 p-acp dt n1 pn31 n1, (4) treatise (DIV1) 21 Page 25
64 so that the plainest Evidence and Demonstration of it from Scripture will not perswade them to believe, what appears so unintelligible and unreasonable as 'tis represented to them. so that the Plainest Evidence and Demonstration of it from Scripture will not persuade them to believe, what appears so unintelligible and unreasonable as it's represented to them. av cst dt js n1 cc n1 pp-f pn31 p-acp n1 vmb xx vvi pno32 pc-acp vvi, r-crq vvz av j cc j c-acp pn31|vbz vvn p-acp pno32. (4) treatise (DIV1) 21 Page 25
65 The Doctrine seems to me, and I hope may to others, even to them at last, to be lyable to no such Charge, The Doctrine seems to me, and I hope may to Others, even to them At last, to be liable to no such Charge, dt n1 vvz p-acp pno11, cc pns11 vvb vmb p-acp n2-jn, av p-acp pno32 p-acp ord, pc-acp vbi j p-acp dx d n1, (4) treatise (DIV1) 21 Page 25
66 but to be more plain & easie to our Thoughts, (tho' it has many things in it very mysterious and incomprehensible, both as to the thing and the manner of it) as 'tis proposed by Revelation, but to be more plain & easy to our Thoughts, (though it has many things in it very mysterious and incomprehensible, both as to the thing and the manner of it) as it's proposed by Revelation, cc-acp pc-acp vbi av-dc j cc j p-acp po12 n2, (cs pn31 vhz d n2 p-acp pn31 av j cc j, d c-acp p-acp dt n1 cc dt n1 pp-f pn31) c-acp pn31|vbz vvn p-acp n1, (4) treatise (DIV1) 21 Page 25
67 and as 'tis explained by the best Antiquity in this manner: and as it's explained by the best Antiquity in this manner: cc c-acp pn31|vbz vvn p-acp dt js n1 p-acp d n1: (4) treatise (DIV1) 21 Page 25
68 An Original, Eternal Mind, with an Eternal NONLATINALPHABET, or substantial NONLATINALPHABET issuing from it, and an Eternal Divine Spirit proceeding from both, an Original, Eternal Mind, with an Eternal, or substantial issuing from it, and an Eternal Divine Spirit proceeding from both, dt j-jn, j n1, p-acp dt j, cc j vvg p-acp pn31, cc dt j j-jn n1 vvg p-acp d, (4) treatise (DIV1) 21 Page 25
69 for the Ancients do not call them NONLATINALPHABET, or NONLATINALPHABET, or NONLATINALPHABET, which would represent all of them rather as original and absolute, for the Ancients do not call them, or, or, which would represent all of them rather as original and absolute, c-acp dt n2-j vdi xx vvi pno32, cc, cc, r-crq vmd vvi d pp-f pno32 av-c p-acp n-jn cc j, (4) treatise (DIV1) 21 Page 25
70 and not relative and derived from another, as two of them are from one NONLATINALPHABET, Principium, Fons, Origo, &c. in which they chiefly lay the Divine Unity, and not relative and derived from Another, as two of them Are from one, Principium, Fons, Origo, etc. in which they chiefly lay the Divine Unity, cc xx j cc vvn p-acp j-jn, c-acp crd pp-f pno32 vbr p-acp crd, fw-la, np1, fw-la, av p-acp r-crq pns32 av-jn vvd dt j-jn n1, (4) treatise (DIV1) 21 Page 25
71 but always assert a real Trinity of NONLATINALPHABET. but always assert a real Trinity of. cc-acp av vvb dt j np1 pp-f. (4) treatise (DIV1) 21 Page 26
72 This is the Explication of the Ancients which they hold with this more plain Scriptural Account of the Trinity, that needs no Explication: This is the Explication of the Ancients which they hold with this more plain Scriptural Account of the Trinity, that needs no Explication: d vbz dt n1 pp-f dt n2-j r-crq pns32 vvb p-acp d dc j j vvb pp-f dt np1, cst vvz dx n1: (4) treatise (DIV1) 21 Page 26
73 One God the Father, with an only begotten Son, (and so of the same Nature with himself) and a Divine Spirit, the Spirit of the Father and the Son (who has Personal and Divine Attributes, One God the Father, with an only begotten Son, (and so of the same Nature with himself) and a Divine Spirit, the Spirit of the Father and the Son (who has Personal and Divine Attributes, pi np1 dt n1, p-acp dt av-j vvn n1, (cc av pp-f dt d n1 p-acp px31) cc dt j-jn n1, dt n1 pp-f dt n1 cc dt n1 (r-crq vhz j cc j-jn n2, (4) treatise (DIV1) 21 Page 26
74 and Perfections plainly attributed to him) and so each of the two latter are God in a true and proper sence, and Perfections plainly attributed to him) and so each of the two latter Are God in a true and proper sense, cc n2 av-j vvn p-acp pno31) cc av d pp-f dt crd d vbr n1 p-acp dt j cc j n1, (4) treatise (DIV1) 21 Page 26
75 as habentes Deitatem & Divinâ Naturâ praediti, but not unoriginated, or God in that high sence, as Habentes Deitatem & Divinâ Naturâ praediti, but not unoriginated, or God in that high sense, c-acp fw-la fw-la cc fw-la fw-la fw-la, p-acp xx vvn, cc np1 p-acp d j n1, (4) treatise (DIV1) 21 Page 26
76 as the Father who is NONLATINALPHABET, and to whom therefore the term of God and one God, is more peculiarly attributed and even appropriate in the Judgment of the Antients and Moderns . as the Father who is, and to whom Therefore the term of God and one God, is more peculiarly attributed and even Appropriate in the Judgement of the Ancients and Moderns. c-acp dt n1 r-crq vbz, cc p-acp ro-crq av dt n1 pp-f np1 cc crd np1, vbz av-dc av-j vvn cc av j p-acp dt n1 pp-f dt n2-j cc np2-j. (4) treatise (DIV1) 21 Page 26
77 This is the Christian and Catholick Faith, which he that believes with or without, with right or with wrong Explications is undoubtedly Orthodox. This is the Christian and Catholic Faith, which he that believes with or without, with right or with wrong Explications is undoubtedly Orthodox. d vbz dt njp cc njp n1, r-crq pns31 cst vvz p-acp cc a-acp, p-acp j-jn cc p-acp j-jn n2 vbz av-j n1. (4) treatise (DIV1) 21 Page 26
78 The Truth seems to lye so plain, that I wonder any should miss it, I have picked it up where others have over looked it: The Truth seems to lie so plain, that I wonder any should miss it, I have picked it up where Others have over looked it: dt n1 vvz pc-acp vvi av j, cst pns11 vvb d vmd vvi pn31, pns11 vhb vvn pn31 a-acp c-crq n2-jn vhb p-acp vvn pn31: (4) treatise (DIV1) 21 Page 27
79 It is generally observed to lye between contending Parties. It is generally observed to lie between contending Parties. pn31 vbz av-j vvn pc-acp vvi p-acp vvg n2. (4) treatise (DIV1) 21 Page 27
80 The Socinians, especially Crellius, insist very much upon the Scriptural Notion of One God the Father: The socinians, especially Crellius, insist very much upon the Scriptural Notion of One God the Father: dt njp2, av-j np1, vvb av av-d p-acp dt j n1 pp-f crd np1 dt n1: (4) treatise (DIV1) 21 Page 27
81 The Antients also do this, as I have shown, but not exclusively to the Divinity of Son and Holy Ghost, The Ancients also do this, as I have shown, but not exclusively to the Divinity of Son and Holy Ghost, dt n2-j av vdb d, c-acp pns11 vhb vvn, cc-acp xx av-j p-acp dt n1 pp-f n1 cc j n1, (4) treatise (DIV1) 21 Page 27
82 as the others have done very Erroneously and Heretically. as the Others have done very Erroneously and Heretically. c-acp dt n2-jn vhb vdn av av-j cc av-j. (4) treatise (DIV1) 21 Page 27
83 The School men mist this plain Notion, whilst they carefully maintain the other, but run into a Labyrinth of Subtleties and Difficulties about One's being Three, The School men missed this plain Notion, while they carefully maintain the other, but run into a Labyrinth of Subtleties and Difficulties about One's being Three, dt n1 n2 vvd d j n1, cs pns32 av-j vvi dt n-jn, cc-acp vvb p-acp dt n1 pp-f n2 cc n2 p-acp pig vbg crd, (4) treatise (DIV1) 21 Page 27
84 and Three One, and weave an artificial cloudy Net-work of thin but dark Cobwebs, such as Real Universals, Substantial Modes, Subsistent Relations, Unsubsistent Existencies, Concrete Personal Properties, &c. that thro' it One Being may look and appear as Three, and yet be One; and Three One, and weave an artificial cloudy Network of thin but dark Cobwebs, such as Real Universals, Substantial Modes, Subsistent Relations, Unsubsistent Existencies, Concrete Personal Properties, etc. that through it One Being may look and appear as Three, and yet be One; cc crd crd, cc vvi dt j j n1 pp-f j p-acp j n2, d c-acp j n2, j n2, j n2, j n2, j j n2, av cst p-acp pn31 crd vbg vmb vvb cc vvi p-acp crd, cc av vbi crd; (4) treatise (DIV1) 21 Page 27
85 and to avoid the Objection of Three Gods, which they need not have been puzled with, and to avoid the Objection of Three God's, which they need not have been puzzled with, cc pc-acp vvi dt n1 pp-f crd n2, r-crq pns32 vvb xx vhi vbn vvn p-acp, (4) treatise (DIV1) 21 Page 27
86 if they had hit right upon that of One, according to Scripture and Antiquity, they make three distinct Subsistencies, if they had hit right upon that of One, according to Scripture and Antiquity, they make three distinct Subsistencies, cs pns32 vhd vvn j-jn p-acp d pp-f crd, vvg p-acp n1 cc n1, pns32 vvb crd j n2, (4) treatise (DIV1) 21 Page 27
87 and but one distinct Subsistent, Three opposite Modes and Relations, and but one Subject of them, Three Divine Persons, and but One Divine Being; and but one distinct Subsistent, Three opposite Modes and Relations, and but one Subject of them, Three Divine Persons, and but One Divine Being; cc p-acp crd j n1, crd j-jn n2 cc n2, cc p-acp crd j-jn pp-f pno32, crd j-jn n2, cc p-acp crd j-jn vbg; (4) treatise (DIV1) 21 Page 28
88 Three Somewhats, and but One Thing. Three Somewhats, and but One Thing. crd n2, cc p-acp crd n1. (4) treatise (DIV1) 21 Page 28
89 My hearty Zeal and Concern for the Honour of Christianity, and my deep Regret to see its Faith thus Mangled and Perverted, My hearty Zeal and Concern for the Honour of Christianity, and my deep Regret to see its Faith thus Mangled and Perverted, po11 j n1 cc vvi p-acp dt n1 pp-f np1, cc po11 j-jn n1 pc-acp vvi po31 n1 av j-vvn cc vvn, (4) treatise (DIV1) 21 Page 28
90 and my Pity to see so many groping for the Light at Noon-day, and looking so carefully for what they have in their hands, has made me venture to show that which I wonder I did not always see, and my Pity to see so many groping for the Light At Noonday, and looking so carefully for what they have in their hands, has made me venture to show that which I wonder I did not always see, cc po11 n1 pc-acp vvi av d vvg p-acp dt n1 p-acp n1, cc vvg av av-j p-acp r-crq pns32 vhb p-acp po32 n2, vhz vvn pno11 n1 pc-acp vvi d r-crq pns11 vvb pns11 vdd xx av vvi, (4) treatise (DIV1) 21 Page 28
91 and I hope others may do the same. and I hope Others may do the same. cc pns11 vvb n2-jn vmb vdb dt d. (4) treatise (DIV1) 21 Page 28
92 Some Remarks of the Fathers upon Sabellianism, and the wrong and Jewish Notion of One God which it held, and from whence it arose. some Remarks of the Father's upon Sabellianism, and the wrong and Jewish Notion of One God which it held, and from whence it arose. d n2 pp-f dt n2 p-acp np1, cc dt n-jn cc jp n1 pp-f crd n1 r-crq pn31 vvd, cc p-acp c-crq pn31 vvd. (5) treatise (DIV1) 21 Page 28
93 SImplices enim quique ne dixerim imprudentes, & idiotes, quae major semper credentium pars est, quoniam & ipsa regula fidei à pluribus Deis saculi ad Ʋnicum & verum Deum transfert, non intelligentes unicum quidam sed cum suâ oeconomiâ esse credendum, expavescunt ad oeconomiam, numerum & dispositionem Trinitatis. SImplices enim Quique ne dixerim imprudentes, & Idiots, Quae Major semper credentium pars est, quoniam & ipsa regula fidei à Pluribus Deis saculi ad Ʋnicum & verum God transfert, non intelligentes unicum quidam sed cum suâ oeconomiâ esse credendum, expavescunt ad oeconomiam, Numerum & dispositionem Trinitatis. fw-la fw-la fw-la fw-la n1 fw-la, cc n2, fw-la j fw-la fw-la fw-la fw-la, fw-la cc fw-la fw-la fw-la fw-fr fw-la d fw-la fw-la np1 cc fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la cc fw-la fw-la. (5) treatise (DIV1) 22 Page 28
94 Divisionem praesumunt unitatis, quando unitas ex semetipsâ derivans Trinitatem, non destruatur ab illâ sed administretur. Divisionem praesumunt unitatis, quando unitas ex semetipsâ derivans Trinitatem, non destruatur ab illâ sed administretur. fw-la fw-la fw-la, fw-la fw-la fw-la fw-la n2-j fw-la, fw-la fw-la fw-la fw-la fw-la fw-la. (5) treatise (DIV1) 22 Page 28
95 Itaque duos & tres jam jactitant a nobis praedicari, se vero unius Dei •ultores •pr••sunm•t, quasi non & unitas irrationaliter collecta Heresin faciat? & Trinitas rationaliter expensa veritatem constituat. Tertul. adv. Praxeam. NONLATINALPHABET. Athanas. contra Sabellij Gregales. NONLATINALPHABET. Ibid. NONLATINALPHABET. Basil Epist. 64. ad Neocaesar. NONLATINALPHABET. Ibid. NONLATINALPHABET. Ibid. NONLATINALPHABET. Id. contra Sabel. & Arr. NONLATINALPHABET. Greg. Nazianz. Orat. 25. NONLATINALPHABET. Id. Orat. 1. NONLATINALPHABET, Cyrll Alexandrin. in Thesauro, p. 109. It was Sabellius his plausible and twitting Question; NONLATINALPHABET? Epiphan. Itaque duos & tres jam jactitant a nobis praedicari, se vero unius Dei •ultores •pr••sunm•t, quasi non & unitas irrationaliter Collecta Heresin Faciat? & Trinitas rationaliter expensa veritatem constituat. Tertulian Advantage. Praxeas.. Athanasius contra Sabellij Gregales.. Ibid. Basil Epistle 64. and Neocaesar.. Ibid. Ibid. Id. contra Sabel. & Arr.. Greg. Nazianz Orat 25.. Id. Orat 1., Cyril Alexandrian. in Thesauro, p. 109. It was Sabellius his plausible and twitting Question;? Epiphanius. fw-la fw-la cc fw-la fw-la fw-la dt fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la cc fw-la fw-la fw-la np1 n1? cc fw-la fw-la fw-la fw-la fw-la. np1 fw-la. n1.. np1 fw-la np1 n2.. np1. np1 np1 crd cc np1.. np1. np1. np1 fw-la np1. cc np1. np1 np1 np1 crd. np1 np1 crd, np1 np1. p-acp np1, n1 crd pn31 vbds np1 po31 j cc vvg n1;? np1. (5) treatise (DIV1) 22 Page 29
96 Heres. 62. Thus Noetus gloried in his being an Unitarian, NONLATINALPHABET, Id. Heres. 57. But the Father calls him NONLATINALPHABET for those Reasons, which are a Demonstration against his Opinion of One Being; NONLATINALPHABET. Epiphan. Ibid. Heres. 62. Thus Noetus gloried in his being an Unitarian,, Id. Heres. 57. But the Father calls him for those Reasons, which Are a Demonstration against his Opinion of One Being;. Epiphanius. Ibid fw-la. crd av np1 vvn p-acp po31 vbg dt np1,, np1 fw-la. crd p-acp dt n1 vvz pno31 p-acp d n2, r-crq vbr dt n1 p-acp po31 n1 pp-f crd vbg;. np1. np1 (5) treatise (DIV1) 32 Page 30
97 They brought all the places of Scripture for One God against the Real Trinity, as others do since, They brought all the places of Scripture for One God against the Real Trinity, as Others do since, pns32 vvd d dt n2 pp-f n1 p-acp crd np1 p-acp dt j np1, c-acp n2-jn vdb p-acp, (5) treatise (DIV1) 33 Page 30
98 and run into their Error, to avoid Tritheism. NONLATINALPHABET. Epiph. Ibid. and run into their Error, to avoid Tritheism.. Epiphany Ibid cc vvi p-acp po32 n1, pc-acp vvi n1.. np1 np1 (5) treatise (DIV1) 33 Page 30
99 From all which it is plain, and will be plainer to those who read these Authors at large, that it is Heretical to believe One God in a Jewish and Sabellian (I may add now in a Mahometan and Socinian ) Sense, From all which it is plain, and will be plainer to those who read these Authors At large, that it is Heretical to believe One God in a Jewish and Sabellian (I may add now in a Mahometan and Socinian) Sense, p-acp d r-crq pn31 vbz j, cc vmb vbi jc p-acp d r-crq vvd d n2 p-acp j, cst pn31 vbz j pc-acp vvi crd n1 p-acp dt jp cc np1 (pns11 vmb vvi av p-acp dt jp cc np1) n1, (5) treatise (DIV1) 34 Page 30
100 as well as Three Gods in a Gentile and Pagan, or Marcionite and Valentinian; and that Christianity is between those Extreams, believing One God the Father, a Son, who is God begotten of him, as well as Three God's in a Gentile and Pagan, or Marcionite and Valentinian; and that Christianity is between those Extremes, believing One God the Father, a Son, who is God begotten of him, c-acp av c-acp crd n2 p-acp dt j cc j-jn, cc n1 cc np1; cc cst np1 vbz p-acp d n2-jn, vvg crd np1 dt n1, dt n1, r-crq vbz np1 vvn pp-f pno31, (5) treatise (DIV1) 34 Page 30
101 and a Holy Ghost, who is God proceeding from both. I conclude with a Quotation which the Learned Reader will understand the full Purport of: NONLATINALPHABET. Greg. Nyssen. adv. and a Holy Ghost, who is God proceeding from both. I conclude with a Quotation which the Learned Reader will understand the full Purport of:. Greg. Nyssen. Advantage. cc dt j n1, r-crq vbz np1 vvg p-acp d. pns11 vvb p-acp dt n1 r-crq dt j n1 vmb vvi dt j n1 pp-f:. np1 np1. fw-la. (5) treatise (DIV1) 34 Page 30
102 Gre. T. 2. p. 82. FINIS. Gre. T. 2. p. 82. FINIS. np1 np1 crd n1 crd fw-la. (5) treatise (DIV1) 34 Page 30

Marginalia

View Segment and References (Segment No.) Note No. Text Standardized Text Parts of Speech
21 0 Tantum abest ut qui ista profitetur (sc. Christianis duos esse Deos, hoc enim objecrat Wiekus) propter id ut Wieko placet, non Christianus sed Ethnicus sit appellandus. Socin. Respon. ad Wiekum. C. 1. Tantum abest ut qui ista profitetur (sc. Christianis duos esse Gods, hoc enim objecrat Wiekus) propter id ut Wieko placet, non Christian sed Ethnicus sit appellandus. Socinian. Response. ad Wiekum. C. 1. fw-la fw-la fw-la fw-la fw-la fw-la (vvi. np1 fw-la fw-la fw-la, fw-la fw-la vvi np1) fw-la fw-la fw-la fw-mi fw-la, fw-fr np1 fw-la fw-la fw-la fw-la. np1. av. fw-la np1. np1 crd
22 0 Quasi aut duos Deos haberemus summos, aut Unum babere Deum summum, alterum vero ab eo dependentem ei { que } subordinatum sacris literis sit adversum? Crel. de uno Deo, C. 1. S. 2. C. 18. Quasi Or duos Gods haberemus summos, Or Unum babere God summum, alterum vero ab eo dependentem ei { que } subordinatum sacris literis sit adversum? Criel. de Uno God, C. 1. S. 2. C. 18. fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la { fw-fr } fw-la fw-la fw-la fw-la fw-la? n1. fw-fr fw-la fw-la, np1 crd np1 crd sy crd
59 0 Carpere & Detrahere vel imperiti possunt, doctorum autem est & qui laborantium novere sudorem vel lassis mauum porrigere, vel errantibus iter ostendere. Hieron. in Jon. c. 4. Carpere & Detract vel imperiti possunt, doctorum autem est & qui laborantium novere sudorem vel lassis mauum porrigere, vel errantibus iter ostendere. Hieron. in Jon. c. 4. fw-la cc n1 fw-la fw-la fw-la, fw-la fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la. np1. p-acp np1 sy. crd
60 0 Tenet praeterquam in proposito in divinis, eo quod nusquam alibi possunt esse tres res quarum nulla est alia quae tamen sunt una res numero, sed tantum in divinis illa reperitur. Biel Repertor L. 1. Dist. 5. Qu. 1. Impossibile putant unam rem singularim esse plures res ficut impossibile est in creaturis, — & quidem in Creaturis non datur instantia, sed in divinis datur. Ibid. Distinctionem virtualem in eo formalissimè consistere, quòd uni realiter indivisibili à parte rei & independenter a nostris conceptibus conveniant praedicata quae alioquin videtur contradictoria, & quidem in creaturis essent contradictoria, — in divinis posse eandem rem produci & non produci communicari & non communicari quod nulli Creaturae convenit, — in divinis capacitatem majorem in una indivisibili re ad habenda praedicata contradictoria quam in humanis, — quod si rationem a priori hujus distinctionis quaeramus, non aliam possumus reddere nisi infinitam perfectionem Dei, ratione cujus in ordine ad aliqua praedicata in se opposita habet capacitatem ea recipiendi simul, perinde ac si esset multiplex realiter, — fateor eam aequivalentiam difficulter intelligi, non est tamen propterea neganda, eam enim fides, in cujus obsequium debemus captivare intellectum, manifeste ostendit. Arrlaga Tractat. de Mysterio Trinit. Disp. 42. Sect. 1. Eidem indivisibili rei respectu alterius etiam indivisibilis convenit realiter distingui & realiter esse idem. Ibid. Qui non attingunt non aliud non esse idem, & non idem non esse aliud non possunt capere &c. Cusan. in Crib. Alcor. L. 2. C. 8. Tenet Except in Purpose in divinis, eo quod nusquam alibi possunt esse tres Rest Whom nulla est Alias Quae tamen sunt una Rest numero, sed Tantum in divinis illa reperitur. Biel Repertor L. 1. Dist 5. Qu. 1. Impossibile Putant unam remembering singularim esse plures Rest ficut impossibile est in Creaturis, — & quidem in Creaturis non datur Instantia, sed in divinis datur. Ibid Distinctionem virtualem in eo formalissimè consistere, quòd uni realiter indivisibili à parte rei & independenter a nostris conceptibus conveniant praedicata Quae Alioquin videtur contradictoria, & quidem in Creaturis essent contradictoria, — in divinis posse eandem remembering produci & non produci Communication & non Communication quod None Creaturae convenit, — in divinis capacitatem majorem in una indivisibili re ad Habenda praedicata contradictoria quam in humanis, — quod si rationem a priori hujus distinctionis quaeramus, non aliam possumus reddere nisi infinitam perfectionem Dei, ratione cujus in Order ad Any praedicata in se Opposita habet capacitatem ea recipiendi simul, Perinde ac si esset multiplex realiter, — Fateor eam aequivalentiam Difficult intelligi, non est tamen propterea neganda, eam enim fides, in cujus obsequium debemus captivare Intellectum, manifest ostendit. Arrlaga Tractate de Mysterio Trinity. Disp 42. Sect. 1. Eidem indivisibili rei respectu alterius etiam indivisibilis convenit realiter distingui & realiter esse idem. Ibid Qui non attingunt non Aliud non esse idem, & non idem non esse Aliud non possunt capere etc. Cusan. in Crib. Alcor. L. 2. C. 8. n1 fw-la p-acp fw-la p-acp fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-it, fw-la fw-la p-acp fw-la fw-la fw-la. np1 np1 np1 crd np1 crd n1 crd fw-la n1 fw-la vvg vvi fw-la fw-la fw-la fw-la fw-la fw-la p-acp fw-la, — cc fw-la p-acp fw-la fw-la fw-la fw-la, fw-la p-acp fw-la fw-la. np1 fw-la fw-la p-acp fw-la fw-la n1, fw-la fw-la fw-la fw-la fw-fr fw-la fw-la cc jc zz fw-la fw-la fw-la n1 fw-la n1 fw-la fw-la, cc j-jn p-acp fw-la n-jn fw-la, — fw-la fw-la fw-la fw-la vvg fw-la cc fw-la fw-la fw-la cc fw-la fw-la fw-la av-j fw-la fw-la, — fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-mi fw-la fw-la n1 fw-la fw-la p-acp fw-la, — fw-la fw-la fw-la dt fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la p-acp n1 fw-la fw-la n1 p-acp fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvi fw-la fw-la fw-la fw-la fw-la, — n1 fw-la fw-la jc fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, j fw-la. np1 np1 fw-fr np1 fw-la. np1 crd np1 crd np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la. np1 fw-fr fw-fr fw-la fw-la vvn fw-la fw-la fw-la, cc fw-la fw-la fw-fr fw-la vvn fw-la fw-la fw-la av njp. p-acp n1. np1. np1 crd np1 crd
63 0 Tunc igitur existentia naturae substantialis erit complete terminata quando suerit affecta modo existendi per se, hic ergo modus complet rationem subsistentiae creatae, ille ergo habet propriam rationem personalitatis seu suppositalitatis. Suarez Disp. Metaphys. 34. — Pestquam essentia est in actu, solum indiget modo existendi in se & per se declaratur ex incarnatione Christi, nihil enim aliud intelligimus deesse humanitati Christi, ut non subsistat subsistentiâ propriâ nisi talem existendi modum quo sit per se & non in alio, nam in ea est integra omnis essentia actualis & creata, & consequenter est etiam substantialis existentia humanae naturae, tamen quia illa existentia ita est affecta ut innitatur verbo, a quo sustentatur & pendet, ideo caret illa humanitas modo existendi per se, ergo solum ex defectu hujusmodi non est subsistens nec persona creata, ergo talis modus est qui babet rationem personalitatis creatae. Id quod suppositum creatum addit supra naturam, distinguitur quidem in re ab ipsâ naturâ, non tamen omnino realiter tanquam res a re, sed modaliter, ut modus rei a re. Est ergo substantia transcendenter sumpta ut distinguitur contra accidens (quia non potest substantia ab accidente formaliter accipere suum complementum) non tamen entitas sed modus substantialis, at { que } ita non directe sed reductive ponitur in praedicamento substantiae quia est aliquid substantiale. Suarez Metaphys. Disp. 34. Tunc igitur existentia naturae Substantialis erit complete terminata quando suerit affecta modo existendi per se, hic ergo modus complete rationem subsistentiae creatae, Isle ergo habet propriam rationem personalitatis seu suppositalitatis. Suarez Disp Metaphys. 34. — Pestquam Essentia est in Acts, solum indiget modo existendi in se & per se declaratur ex incarnation Christ, nihil enim Aliud intelligimus deesse Humanitati Christ, ut non subsistat subsistentiâ propriâ nisi talem existendi modum quo sit per se & non in Alio, nam in ea est Whole omnis Essentia actualis & Created, & Consequently est etiam Substantialis existentia humanae naturae, tamen quia illa existentia ita est affecta ut innitatur verbo, a quo sustentatur & Pendet, ideo caret illa humanitas modo existendi per se, ergo solum ex defectu hujusmodi non est subsistens nec persona Created, ergo Talis modus est qui babet rationem personalitatis creatae. Id quod suppositum Creatum Addit supra naturam, distinguitur quidem in re ab ipsâ naturâ, non tamen Omnino realiter tanquam Rest a re, sed modaliter, ut modus rei a re. Est ergo Substance transcendenter sumpta ut distinguitur contra Accidents (quia non potest Substance ab accident formaliter accipere suum complementum) non tamen entitas sed modus Substantialis, At { que } ita non Direct sed reductive ponitur in praedicamento substantiae quia est Aliquid substantial. Suarez Metaphys. Disp 34. fw-la fw-la fw-la fw-la fw-la fw-la j fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la j fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la. np1 np1 np1. crd — fw-la fw-la fw-la p-acp fw-la, fw-la fw-la fw-la fw-la p-acp fw-la cc fw-la fw-la fw-la fw-la n1 fw-la, fw-la fw-la vvn fw-la n2 n1 np1, fw-la fw-fr fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la p-acp fw-la, fw-la p-acp fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la, cc jc fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, dt fw-la fw-la cc fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la. fw-la fw-la fw-la fw-la n1 fw-la fw-la, fw-la fw-la p-acp fw-it fw-la fw-la fw-la, fw-la fw-la uh fw-la fw-la fw-la dt zz, fw-la fw-la, fw-la fw-la fw-la dt zz. fw-la fw-la fw-la jc fw-la fw-la fw-la fw-la fw-la (fw-la fw-fr fw-la fw-la fw-la n1 fw-la fw-la fw-la fw-la) fw-fr fw-la fw-la fw-la fw-la fw-la, p-acp { fw-fr } fw-la fw-fr vvb fw-la j fw-la p-acp fw-la fw-la fw-la fw-la j j. np1 np1. np1 crd
76 0 Nam quum id sit principium caeteris quod ingenitum, Deus solus Pater est, qui extra originem est, ex quo hic est qui genitus. Tertul. seu Novatian. de Trin. Deus quidem ostenditur Filius cui Divinitas tradita & porrecta conspicitur, & tamen nihilominus unus Deus Pater probatur. Ibid. NONLATINALPHABET. Athanas. Orat. coutra Arrianos. Deum in verbo suo omnia fecisse, dum enim Deum audio Patrem cogito. Scotus Erigena de Divis. Naturae, L. 1. P. 61. Habeo libenter { que } accipio Dei nomine Patrem, Principij Filium Dei, Spiritus Dei Spiritum Sanstum significatos. Ibid. Nam Whom id sit principium caeteris quod ingenitum, Deus solus Pater est, qui extra originem est, ex quo hic est qui Genitus. Tertulian seu Novatian. de Trin. Deus quidem Ostenditur Filius cui Divinitas tradita & porrecta conspicitur, & tamen nihilominus Unus Deus Pater Probatum. Ibid. Athanasius Orat coutra Arrianos. God in verbo Sue omnia To have made, dum enim God audio Patrem cogito. Scotus Erigena de Divis. Naturae, L. 1. P. 61. Habeo Libenter { que } accipio Dei nomine Patrem, Principij Son Dei, Spiritus Dei Spiritum Sanstum significatos. Ibid fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la. np1 fw-la np1. fw-fr np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la fw-la. np1. np1 np1 n1 fw-la. fw-la p-acp fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la. np1 np1 fw-fr np1. fw-la, np1 crd np1 crd fw-la fw-la { fw-fr } fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la. np1
76 1 Peculiaritèr & NONLATINALPHABET tribuitur Patri Dei nomen. Ravanel. biblioth. v. Deus & Persona. Caeterum Attributionem seu Appropriationem ut vocant nominis Deus omnes in Scriptura pie ac prudenter exercitati facile animadvertunt. — Appropriatio autem omnino in eo sita est, quod vox Deus quae caeteroquin pluribus numero personis est communis, tanquam unius nempe Patris propria sumatur. Bisterfield contra Crel. L. 1. P. 41. Nonne in hoc regno-solus Condaeus absolutè princeps dicitur, id { que } elogium pro ejus nomine proprio saepissimè ponitur cum alij. — Exemplum in quo Attributum commune uni tantum ex illis ita rectè tribuitur ut dicere ci soli competere. — Placaeus contra Crell. P. 33. Peculiariter & tribuitur Patri Dei Nome. Ravanel. Biblioth. v. Deus & Persona. Caeterum Attributionem seu Appropriationem ut Vocant Nominis Deus omnes in Scripture pie ac Prudent exercitati facile animadvertunt. — Appropriation autem Omnino in eo sita est, quod vox Deus Quae caeteroquin Pluribus numero Persons est Communis, tanquam unius nempe Patris propria sumatur. Bisterfield contra Criel. L. 1. P. 41. Nonne in hoc regno-solus Condaeus absolutè princeps dicitur, id { que } elogium Pro His nomine Properly saepissimè ponitur cum alij. — Exemplum in quo Attributum commune uni Tantum ex illis ita rectè tribuitur ut dicere ci soli competere. — Placaeus contra Crell. P. 33. n1 cc fw-la fw-la fw-la fw-la. np1. n1. n1 np1 cc np1. fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la p-acp fw-la n1 fw-la jc n1 j fw-la. — fw-la fw-la uh fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la n1 fw-la fw-it fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la. np1 fw-la n1. np1 crd np1 crd n1 p-acp fw-la j np1 fw-la fw-la fw-la, fw-la { fw-fr } fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la. — np1 p-acp fw-la fw-la j fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-fr fw-la fw-la. — np1 fw-la np1. np1 crd