The booke of lamentations; or Geennēlogia a treatise of hell Wherein is shewen, the nature of it; the place where it is, so farre as probably may be conjectured; the severall punishments of the damned therein, and aggravations of the same; the justice of God maintained in sending the wicked thither; with divers other things. As also. The booke of Genesis; or Genealogia. Christ's genealogie. Discussed as 'tis set downe by S. Matthew in the 1. ver. of his Gospel. Being the summe of two sermons, preached in the Cathedral Church of Lincolne. By Thomas Phillips Master of Arts.
AMONG other parts of Scripture, none more excellent then The booke of the Psalmes; inasmuch as S. Austin calls it, a common treasurie of good doctrine:
AMONG other parts of Scripture, none more excellent then The book of the Psalms; inasmuch as S. Austin calls it, a Common treasury of good Doctrine:
there is, saith he, the magnitude of vertue, the square of justice, the perfection of prudence, the rule of patience, the perfect knowledge of God, predictions of Christ to come, the common hope of the resurrection, revelation of mysteries, the promise of glory, feare of punishments.
there is, Says he, the magnitude of virtue, the square of Justice, the perfection of prudence, the Rule of patience, the perfect knowledge of God, predictions of christ to come, the Common hope of the resurrection, Revelation of Mysteres, the promise of glory, Fear of punishments.
because, as I conceive, 'tis Davids purpose here to consolate the faithfull, and excite them to thankes-giving, by the consideration of Gods dealing with their enemies and oppressours;
Because, as I conceive, it's Davids purpose Here to consolate the faithful, and excite them to thanksgiving, by the consideration of God's dealing with their enemies and Oppressors's;
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yet, those Rods shall not alwayes rest upon their lot, but, Tandem diphtheram inspiciet, at length hee will call them to account, and give them their reward;
yet, those Rods shall not always rest upon their lot, but, Tandem diphtheram inspiciet, At length he will call them to account, and give them their reward;
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NONLATINALPHABET . That pit which they have made for others, to procure their overthrow and destruction, they shall fall into themselves; and so perish here: and more then so ;
. That pit which they have made for Others, to procure their overthrow and destruction, they shall fallen into themselves; and so perish Here: and more then so;
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2. Albeit, as Chrysostome speakes, that Death is only a Name to the faithfull; the nature of it being changed. (So as, it is no more now Interitus, but Introitus , not Meth but Thom, by inversion, which signifies perfection: ) yet, being common to them with the wicked, by the Statute enacted primo Adami, for all men once to die ;
2. Albeit, as Chrysostom speaks, that Death is only a Name to the faithful; the nature of it being changed. (So as, it is no more now Ruin, but Introitus, not Meth but Tom, by inversion, which signifies perfection:) yet, being Common to them with the wicked, by the Statute enacted primo Adam, for all men once to die;
were it here understood, it did not so fully set forth the judgement of God upon the wicked, mentioned in the 16 verse, which is the verse before my Text.
were it Here understood, it did not so Fully Set forth the judgement of God upon the wicked, mentioned in the 16 verse, which is the verse before my Text.
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3. A third reason I gather from the word here used Turned, Wherein the Psalmist seemes to allude to the forme of the Sentence at the latter day, Goe yee cursed into everlasting fire.
3. A third reason I gather from the word Here used Turned, Wherein the Psalmist seems to allude to the Form of the Sentence At the latter day, Go ye cursed into everlasting fire.
onely Matthew excepted, who writ in Hebrew, as S. Ierome observes.) They reading it by a word which seldome (especially among Ecclesiastick and Hagiographal Writers) is taken in any other acception,
only Matthew excepted, who writ in Hebrew, as S. Jerome observes.) They reading it by a word which seldom (especially among Ecclesiastic and Hagiographal Writers) is taken in any other acception,
then for Hell, the place of the damned. [ NONLATINALPHABET ]. NONLATINALPHABET. So then; the Sense and true Interpretation of the words being (as I hope) cleered ;
then for Hell, the place of the damned. [ ].. So then; the Sense and true Interpretation of the words being (as I hope) cleared;
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A place of infinite and extreame torment, created by God, and appointed for the punishment of the wicked after this life, to the glory and manifestation of his justice.
A place of infinite and extreme torment, created by God, and appointed for the punishment of the wicked After this life, to the glory and manifestation of his Justice.
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The Law, Repentance, The house of the Sanctuarie, The throne of glorie, The garden of pleasure, The name Messiah, and Hell. — Et Credat Iudaeus apella .
The Law, Repentance, The house of the Sanctuary, The throne of glory, The garden of pleasure, The name Messiah, and Hell. — Et Credat Iudaeus Apella.
either, that it was Created upon that day, which first had the name of yesterday, (could bee so called,) to wit, the first day: or, upon that day which next succeeded it (was the first from it,) to wit, the second day.
either, that it was Created upon that day, which First had the name of yesterday, (could be so called,) to wit, the First day: or, upon that day which next succeeded it (was the First from it,) to wit, the second day.
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as, where it was •ommitted, to manifest •he tokens of his displeasure, 1 Kings 21.19. In the place, &c. And Iose•hus reports of Aristobulus, that, causing his brother Antigonus most cruelly to bee murthered;
as, where it was •ommitted, to manifest •he tokens of his displeasure, 1 Kings 21.19. In the place, etc. And Iose•hus reports of Aristobulus, that, causing his brother Antigonus most cruelly to be murdered;
I remember a storie, how Iulius Caesar creating divers new Senatours in Rome, among whom was •ne Laberius, and sending him into the Senate-house •o take his place;
I Remember a story, how Julius Caesar creating diverse new Senators in Room, among whom was •ne Laberius, and sending him into the Senate-house •o take his place;
ut { que } fretum de tota flumina terra; Sic omnes animas locus accipit ille, nec ulli Exiguus populo est, turbamve accedere sentit. As the Poet describes it.
ut { que } fretum de tota flumina terra; Sic omnes animas locus accipit Isle, nec ulli Exiguus populo est, turbamve accedere Sentit. As the Poet describes it.
drawne by that axi•me of Philosophie , •ullum violentum perpe•uum. Forasmuch as the •re of Hell is everlasting, Hell must either be in the •roper place of fire, or it •annot be so.
drawn by that axi•me of Philosophy, •ullum violentum perpe•uum. Forasmuch as the •re of Hell is everlasting, Hell must either be in the •roper place of fire, or it •annot be so.
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as this fire, being by the justice of God, his power and providence preserved; which is excellently laid downe Esay •0. 23. Tophet is ordained of old —, the pi• thereof, is fire and muc• wood, and the breath o• the Lord — doth kindle i• Besides;
as this fire, being by the Justice of God, his power and providence preserved; which is excellently laid down Isaiah •0. 23. Tophet is ordained of old —, the pi• thereof, is fire and muc• wood, and the breath o• the Lord — does kindle i• Beside;
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but created by God of purpose, and created so, as having naturally within it selfe a divin• subministration of incorruptibilitie; they are Tertullians words.
but created by God of purpose, and created so, as having naturally within it self a divin• subministration of incorruptibility; they Are Tertullia's words.
and things under the earth, i.e. in Hell; So S. Austin with divers others . 2. Heaven being a place of chiefest happinesse, Hell of the greatest miserie;
and things under the earth, i.e. in Hell; So S. Austin with diverse Others. 2. Heaven being a place of chiefest happiness, Hell of the greatest misery;
without doubt, they are directly opposite, and as farre disjoyned as may bee. The rich man, Luke 16. saw Abraham a farre off, and Lazarus in his bosome.
without doubt, they Are directly opposite, and as Far disjoined as may be. The rich man, Lycia 16. saw Abraham a Far off, and Lazarus in his bosom.
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I cannot doe so, in speaking of Hell; but must tell you the miserable calamiti• of them that are there ▪ and the punishments (a• least some of them) which they endure, (for Non mihi si linguae centum sint, ora { que } centum, Omnia poenarum percurrere nomina possem .
I cannot do so, in speaking of Hell; but must tell you the miserable calamiti• of them that Are there ▪ and the punishments (a• lest Some of them) which they endure, (for Non mihi si linguae centum sint, ora { que } centum, Omnia Poenarum percurrere nomina possem.
by some 〈 ◊ 〉 they are reduced to •hree kinds. There is Poe•a damni, poena sensus; & •oena separationis: The pu•ishment of Losse; Sense; •nd Separation. 1. The punishment of •osse;
by Some 〈 ◊ 〉 they Are reduced to •hree Kinds. There is Poe•a damn, poena sensus; & •oena separationis: The pu•ishment of Loss; Sense; •nd Separation. 1. The punishment of •osse;
The •hilosopher puts Pri•ation in the number of naturall Principles. It may be called a Principle her too, being both part, an• the beginning of thei• sorrow.
The •hilosopher puts Pri•ation in the number of natural Principles. It may be called a Principle her too, being both part, an• the beginning of thei• sorrow.
They that obey n•• the Gospell — shall be punished — from the presenc• of the Lord, 2 Thess. 1. • And S. Bernard observes the method of th• finall sentence;
They that obey n•• the Gospel — shall be punished — from the presenc• of the Lord, 2 Thess 1. • And S. Bernard observes the method of th• final sentence;
that, Th• Saved shall first bee called into the kingdom• of GOD, before the Damned bee sent into everlasting fire (It shall first be said, Come yee blessed, before, Goe yee cursed:) t• aggravate their griefe by the sight of their losse.
that, Th• Saved shall First be called into the kingdom• of GOD, before the Damned bee sent into everlasting fire (It shall First be said, Come ye blessed, before, Go ye cursed:) t• aggravate their grief by the sighed of their loss.
consisting in those actuall torments, which •hey suffer and endure. Which, as David speaks of Gods works, Psal. 40.5. or Nestor of the miseries they suffered at the siege of Troy , are more then can ••e numbred.
consisting in those actual torments, which •hey suffer and endure. Which, as David speaks of God's works, Psalm 40.5. or Nestor of the misery's they suffered At the siege of Troy, Are more then can ••e numbered.
dealing with •he rest, as Timanthes, in drawing the picture of Agamemnon mourning for his daughter Iphigenia; who concealed his countenance, because hee could not expresse in it the greatnesse of his sorrow . And the first is this; The scorching hear of fire.
dealing with •he rest, as Timanthes, in drawing the picture of Agamemnon mourning for his daughter Iphigenia; who concealed his countenance, Because he could not express in it the greatness of his sorrow. And the First is this; The scorching hear of fire.
But, qualem novit Deus: or else only that extreame anguish, •d compunction of Spi•, proceeding from the •nse and deep apprehen•n of Gods wrath (the •rment of which is like •e burning of fire,
But, qualem Novit Deus: or Else only that extreme anguish, •d compunction of Spi•, proceeding from the •nse and deep apprehen•n of God's wrath (the •rment of which is like •e burning of fire,
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and they suffer 〈 ◊ 〉 it? That it doth so• S. Gregorie , and the M•ster of the Sentences e• emplifie in the rich ma• whose Soule (though h• body be yet in the grave is said to bee tormented 〈 ◊ 〉 that flame, Luke 16. An• how it comes to doe s• Thomas tells us, viz. •yperphysicè; not by its •wne nature,
and they suffer 〈 ◊ 〉 it? That it does so• S. Gregory, and the M•ster of the Sentences e• emplifie in the rich ma• whose Soul (though h• body be yet in the grave is said to be tormented 〈 ◊ 〉 that flame, Lycia 16. An• how it comes to do s• Thomas tells us, viz. •yperphysicè; not by its •wne nature,
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but by vertue of the principall •gent, as it is regulated thereby; Yet I thinke it more safe to sit downe with S. Austin admiring the mysterie. Well then;
but by virtue of the principal •gent, as it is regulated thereby; Yet I think it more safe to fit down with S. Austin admiring the mystery. Well then;
And with S. Bernard, that one sparke of it doth more torment, then if a woman ••ould continue in travell, •nd the very pangs and ••roes of child bearing, thousand yeares together. •his is the first punishment per•aining to Sense, •s I said, The scorching •eate of fire.
And with S. Bernard, that one spark of it does more torment, then if a woman ••ould continue in travel, •nd the very pangs and ••roes of child bearing, thousand Years together. •his is the First punishment per•aining to Sense, •s I said, The scorching •eate of fire.
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and whereby it doth agere in corpus, seize upon the body) it doth not. 3. The third is Famine and Hunger. Luke 6.25. Woe unto you that are full: for yee shall hunger.
and whereby it does agere in corpus, seize upon the body) it does not. 3. The third is Famine and Hunger. Lycia 6.25. Woe unto you that Are full: for ye shall hunger.
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choosing the one rather then the other, when they were both put to his option, 2 Sam. 24.13. Ieremie preferres the sword before it; Lament. 4.9. They that bee staine with the sword, are better then those that bee slaine with hunger.
choosing the one rather then the other, when they were both put to his option, 2 Sam. 24.13. Ieremie prefers the sword before it; Lament. 4.9. They that be stain with the sword, Are better then those that be slain with hunger.
but what must be done to him before? bind him hand and foot. 1 Pet. 3.19. Christ by his Spirit preaching to the soules that are now in Hell, but were alive in the dayes of Noah (saith the learned Scaliger :) is said to preach unto the Spirits in prison.
but what must be done to him before? bind him hand and foot. 1 Pet. 3.19. christ by his Spirit preaching to the Souls that Are now in Hell, but were alive in the days of Noah (Says the learned Scaliger:) is said to preach unto the Spirits in prison.
The Angels too that sinned, being cast downe to Hell, were delivered into chaines, 2 Pet. 2.4. Diogenes, being askt, what was the best thing in a mans life? answered, His libertie .
The Angels too that sinned, being cast down to Hell, were Delivered into chains, 2 Pet. 2.4. Diogenes, being asked, what was the best thing in a men life? answered, His liberty.
for faining such things upon the Gods :) and Papists fable , that Traian was delivered thence by the prayers of Gregorie, and Falconilla by the votes of Thecla.
for feigning such things upon the God's:) and Papists fable, that Trajan was Delivered thence by the Prayers of Gregory, and Falconilla by the votes of Thecla.
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And this is the Worme spoken of, Esay 66.24. Marke 9.44, 46, 48. . The greatnesse of which punishment, tanquam per transennam, wee may see in the shadow and first-fruits of it in this life, by those that are distrest in conscience.
And this is the Worm spoken of, Isaiah 66.24. Mark 9.44, 46, 48.. The greatness of which punishment, tanquam per transennam, we may see in the shadow and Firstfruits of it in this life, by those that Are distressed in conscience.
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which puts me in mind of S. Bernards saying, A guiltie conscience is a certaine Hell of the soule. And Mr Greenham mentions one in the like case, who said, his continuall agonies were as great, as the paines of a man,
which puts me in mind of S. Bernards saying, A guilty conscience is a certain Hell of the soul. And Mr Greenham mentions one in the like case, who said, his continual agonies were as great, as the pains of a man,
the soule of it, is that of the Soul. The spirit of a man, saith Solomon, may sustaine his infirmities: but a wounded spirit who can beare? Pro. 18.14.
the soul of it, is that of the Soul. The Spirit of a man, Says Solomon, may sustain his infirmities: but a wounded Spirit who can bear? Pro 18.14.
And the Time or Continuance how long; they must be suffered. 1. From the Place ; A place of Darknesse, (a thing disconsolate in it selfe, light being comfortable :
And the Time or Continuance how long; they must be suffered. 1. From the Place; A place of Darkness, (a thing disconsolate in it self, Light being comfortable:
and the Sense of seeing, of all senses, the most delectable .) How camest thou hither, saith Anticlea to her sonne Vlysses (seeing thou art yet alive, and not dead) into this place of obscure darknesse ? There are houses, saith Hesiod, of obscure night, covered with black clouds .
and the Sense of seeing, of all Senses, the most delectable.) How camest thou hither, Says Anticlea to her son Ulysses (seeing thou art yet alive, and not dead) into this place of Obscure darkness? There Are houses, Says Hesiod, of Obscure night, covered with black Clouds.
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and is called Darknesse , in the Abstract (as if the Concrete were not enough but too low an expression.) The Poet when hee would set out the wickednesse of a carping, malevolent Detractour, calls him not vitious, but vice it selfe : so here.
and is called Darkness, in the Abstract (as if the Concrete were not enough but too low an expression.) The Poet when he would Set out the wickedness of a carping, malevolent Detractor, calls him not vicious, but vice it self: so Here.
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Againe, chap. 16. The •ich man lifting up his •yes saw Abraham a farre •ff, &c. To this the Fa•hers answer, They shall •e, so farre forth as it •akes for the increase of •heir punishment,
Again, chap. 16. The •ich man lifting up his •yes saw Abraham a Far •ff, etc. To this the Fa•hers answer, They shall •e, so Far forth as it •akes for the increase of •heir punishment,
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•hey cannot bee moved with •ny compassion at all to•ard them, saith S Grego•ie . They shall rather •athe, and abhorre them, •say 66.24. 3. From the Time ;
•hey cannot be moved with •ny compassion At all to•ard them, Says S Grego•ie. They shall rather •athe, and abhor them, •say 66.24. 3. From the Time;
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which is, to all Eternitie, even for ever and ever, Revel. 20.10. The Fire is unquenchable. Mat. 3 12. and everlasting. chap. 25.41. The Burning everlasting. Esay 33.14. Their Contempt everlasting. ••ā. 12.2. Their Chaines everlasting, Iude 6. The Worme everlasting, Esay 66.24. Marke 9.44. All their paines, their whole destruction everlasting, 2 Thess. 1.9.
which is, to all Eternity, even for ever and ever, Revel. 20.10. The Fire is unquenchable. Mathew 3 12. and everlasting. chap. 25.41. The Burning everlasting. Isaiah 33.14. Their Contempt everlasting. ••ā. 12.2. Their Chains everlasting, Iude 6. The Worm everlasting, Isaiah 66.24. Mark 9.44. All their pains, their Whole destruction everlasting, 2 Thess 1.9.
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and with vessels full of holes (whence the Greekes tooke their Pro•erb to signifie endless labour, NONLATINALPHABET:) •nd of Tityus, who hath Vultures feeding upon his •iver, which yet consumes •ot, but increases with the Moone:
and with vessels full of holes (whence the Greeks took their Pro•erb to signify endless labour,:) •nd of Tityus, who hath Vultures feeding upon his •iver, which yet consumes •ot, but increases with the Moon:
Now hope deferred, saith Solomon, maketh the •eart sicke, Prov. 13.12. •f therefore there were a•y hope of having their punishments terminated, though it were after many millions of thousands of yeares, it were a comfort:
Now hope deferred, Says Solomon, makes the •eart sick, Curae 13.12. •f Therefore there were a•y hope of having their punishments terminated, though it were After many millions of thousands of Years, it were a Comfort:
If the Sea were by many parts bigger then it is, and once in every ten thousand years, biberet ex eo vel unica avicula unam saltèm guttulam, A little bird should drinke but a little drop of it, at length it would bee exhausted:
If the Sea were by many parts bigger then it is, and once in every ten thousand Years, biberet ex eo vel Unique avicula unam saltèm guttulam, A little bird should drink but a little drop of it, At length it would be exhausted:
Or, if all the world were a mountaine, and a Wren, once in every hundred thousan• yeares, should fetch a li•tle of it in her mouth, i• the end it would be wasted;
Or, if all the world were a mountain, and a Wren, once in every hundred thousan• Years, should fetch a li•tle of it in her Mouth, i• the end it would be wasted;
That in regard of God is his Iustice. For, albei• hee have no pleasure in the death of the wicked, Ezek. 33.11. Neither is willing that any should perish , 2 Pet. 3.9.
That in regard of God is his Justice For, albei• he have no pleasure in the death of the wicked, Ezekiel 33.11. Neither is willing that any should perish, 2 Pet. 3.9.
Yet, they living impenitently in the transgression of his Law, and continuall breach of his Commandements; (according to the eleventh article of the Iewish Creed , hee will not suffer them to goe without condigne punishment.
Yet, they living impenitently in the Transgression of his Law, and continual breach of his commandments; (according to the eleventh article of the Jewish Creed, he will not suffer them to go without condign punishment.
how then can it stand with Iustice, that The wicked (their sinnes being both finite and temporarie) should bee turned •nto Hell, there to suffer •unishments infinite and •ternall ? Hereunto I •nswer .
how then can it stand with justice, that The wicked (their Sins being both finite and temporary) should be turned •nto Hell, there to suffer •unishments infinite and •ternall? Hereunto I •nswer.
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And first I may say with •he Apostle , Nay but, ô man, who art thou that dis•utest against God? It is not lawfull for mortall creatures to call his actions into question:
And First I may say with •he Apostle, Nay but, o man, who art thou that dis•utest against God? It is not lawful for Mortal creatures to call his actions into question:
P•nishment (being a part o• distributive justice) consists, saith the Philos•pher , in a Geometric• proportion relating to a• the circumstances of th• crime,
P•nishment (being a part o• distributive Justice) consists, Says the Philos•pher, in a Geometric• proportion relating to a• the Circumstances of th• crime,
Worthily ther•ore shall the wicked bee •djudged to infinite and •ternall punishment, who •nne against an infinite ••d eternall Majestie, which is, God.
Worthily ther•ore shall the wicked be •djudged to infinite and •ternall punishment, who •nne against an infinite ••d Eternal Majesty, which is, God.
5. Their disposition and desire of sinning, saith •. Gregorie , is eternall, (which hee calls Their Eternitie; ) for if they could live alwayes, they would sinne alwayes:
5. Their disposition and desire of sinning, Says •. Gregory, is Eternal, (which he calls Their Eternity;) for if they could live always, they would sin always:
their righteousnesse now not being Inhesively and Subjectively in themselves, but Objectively in ano•her , (not Propria, but Appropriata, ) whence it is said to bee imputed :
their righteousness now not being Inhesively and Subjectively in themselves, but Objectively in ano•her, (not Propria, but Appropriata,) whence it is said to be imputed:
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To thinke therefore that the punishment of sinne should bee proportionated according to the time wherein it is perpetrated, what greater follie ? Some faults, saith that Father, deserve imprisonment, some proscription and banishment: shall the partie peccant be exiled,
To think Therefore that the punishment of sin should be proportionated according to the time wherein it is perpetrated, what greater folly? some Faults, Says that Father, deserve imprisonment, Some proscription and banishment: shall the party peccant be exiled,
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told it to he• husband Priamus, wh• received answer from the Southsayer, that, H• whom shee bore in he• wombe should bee the caus• of the destruction of his countrey .
told it to he• husband Priam, wh• received answer from the Soothsayer, that, H• whom she boar in he• womb should be the caus• of the destruction of his country.
Nothing so sure, but the sinne which the wicked harbour in their breasts, will bee th• cause of their destruction It is an observable plac• in the 20 of Iob the 16 where Zophar speaking o• the wicked, saith, Hee shal• sucke the poyson of aspes• Some reade it, Hee shal• ••ck the head of aspes, (The •ebrew word [ Rosh ] sig•fying both Caput & •enenum. ) Now what is to sucke the head of •pes? The Aspe or shee•iper engendring with •e male, takes his head in •er mouth,
Nothing so sure, but the sin which the wicked harbour in their breasts, will be th• cause of their destruction It is an observable plac• in the 20 of Job the 16 where Zophar speaking o• the wicked, Says, He shal• suck the poison of aspes• some read it, He shal• ••ck the head of asps, (The •ebrew word [ Rosh ] sig•fying both Caput & •enenum.) Now what is to suck the head of •pes? The Asp or shee•iper engendering with •e male, Takes his head in •er Mouth,
af•er shee hath conceived •re young within her, •rditatis impatientes per•mpunt latera occisa pa•ente, not abiding to stay •heir time, eate out her •des, and abortively de•ver themselves; where•y shee perishes .
af•er she hath conceived •re young within her, •rditatis Impatients per•mpunt Latera occisa pa•ente, not abiding to stay •heir time, eat out her •des, and abortively de•ver themselves; where•y she Perishes.
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they sha• perish by it, it will b• their everlasting ove• throw, and destructio• Plainly, Prov. 11.5. T• wicked shall fall by 〈 ◊ 〉 owne wickednesse. Again• chap. 13.6.
they sha• perish by it, it will b• their everlasting ove• throw, and destructio• Plainly, Curae 11.5. T• wicked shall fallen by 〈 ◊ 〉 own wickedness. Again• chap. 13.6.
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Hee that beleeveth ••t shall be damned, Mark. 6.16. Is condemned al•ady , Iohn 3.18. 3. Because they want •e Sanctification and •olinesse of life, without •hich no man shall see the •ord, Heb. 12.14.
He that Believeth ••t shall be damned, Mark. 6.16. Is condemned al•ady, John 3.18. 3. Because they want •e Sanctification and •olinesse of life, without •hich no man shall see the •ord, Hebrew 12.14.
And first 〈 ◊ 〉 those who either denie or have denied, (directl• too, in terminis ) that ther• is any Hell at all . (Omitting them who are 〈 ◊ 〉 jusdem farinae, of the sam• mold,
And First 〈 ◊ 〉 those who either deny or have denied, (directl• too, in terminis) that ther• is any Hell At all. (Omitting them who Are 〈 ◊ 〉 jusdem farinae, of the sam• mould,
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and annihilate it b• Consequence, denyin• the resurrection, the immortalitie of the Soule or the like.) So did Cai• the first wicked man; (among other things,) i• his conference with Abe• (implied in the text , an• supplied by some :
and annihilate it b• Consequence, denyin• the resurrection, the immortality of the Soul or the like.) So did Cai• the First wicked man; (among other things,) i• his conference with Abe• (implied in the text, an• supplied by Some:
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•et one of them is •f his opinion; together •ith those anonymous •ereticks in Irenaeus . •o did the heathen Pai•ms in Tertullians time; •aking it a laughing mat•r .
•et one of them is •f his opinion; together •ith those Anonymum •ereticks in Irnaeus. •o did the heathen Pai•ms in Tertullia's time; •aking it a laughing mat•r.
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hol•ng, there is neither Hea•en nor Hell: but he that •ath the knowledge of •od, hath Heaven within ••mselfe; and he that hath •ortall sinne, hath Hell •ithin himselfe; Sicut •entem in ore putridum, as a rotten tooth in th• head .
hol•ng, there is neither Hea•en nor Hell: but he that •ath the knowledge of •od, hath Heaven within ••mselfe; and he that hath •ortall sin, hath Hell •ithin himself; Sicut •entem in over putridum, as a rotten tooth in th• head.
So did his Successor• in the seat and same impietie , Paul the third, who lying on his death bed, said hee should now make triall of three things, whereof hee had doubted all his life, An anima immortalis, An sit Deus, An Infernus:
So did his Successor• in the seat and same impiety, Paul the third, who lying on his death Bed, said he should now make trial of three things, whereof he had doubted all his life, an anima Immortal, an fit Deus, an Infernus:
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Something like that •eresie in S. Austin of •hose who held, that Christ descending into Hell, •ll the damned beleeved, •nd were forthwith set at •bertie.
Something like that •eresie in S. Austin of •hose who held, that christ descending into Hell, •ll the damned believed, •nd were forthwith Set At •bertie.
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2. For Confutation o• the Misericordians (o• whom S. Austin in hi• 21. Booke De Civitat• Dei chap. 18.) who held that (though there bee • Hell, yet, The wicked shall not bee turned into it.
2. For Confutation o• the Misericordians (o• whom S. Austin in hi• 21. Book De Civitat• Dei chap. 18.) who held that (though there be • Hell, yet, The wicked shall not be turned into it.
Mercie, as S. Iames speakes rejoycing against judgement. You heard before out of Gregorie; tha• the glorified Saints are so addicted to the justice of God, that they •nnot compassionate them, •uch lesse intercede for •hem.
Mercy, as S. James speaks rejoicing against judgement. You herd before out of Gregory; tha• the glorified Saints Are so addicted to the Justice of God, that they •nnot compassionate them, •uch less intercede for •hem.
to shew the mise•able estate of all wicked •hen, What though they •rosper here, and flourish? Their seed bee established •n their fight; Their hou•es safe from feare;
to show the mise•able estate of all wicked •hen, What though they •rosper Here, and flourish? Their seed be established •n their fight; Their hou•es safe from Fear;
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They •pend their dayes in wealth, & c? as Iob describes them, chap. 21 or as David, Psal. 73 They bee not in trouble 〈 ◊ 〉 other men, they have man• then heart can wish? Thi• is no true Happinesse (and false happinesse, saith S. Austin , is true miserie; ) for Ad mala servantur no• moritura: —
They •pend their days in wealth, & c? as Job describes them, chap. 21 or as David, Psalm 73 They be not in trouble 〈 ◊ 〉 other men, they have man• then heart can wish? Thi• is no true Happiness (and false happiness, Says S. Austin, is true misery;) for Ad mala servantur no• moritura: —
And in very deed, this is the reason why the supreme disposer of all things, doth suffer them to enjoy such prosperitie and outward happinesse here in this world,
And in very deed, this is the reason why the supreme disposer of all things, does suffer them to enjoy such Prosperity and outward happiness Here in this world,
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while his children (to use his words in Iob ,) are held in cords of affliction. See it plainly, Psal. 92.7. When the wicked spring as the grasse, and the workers of iniquitie doe flourish, it is that they shall bee destroyed for ever.
while his children (to use his words in Job,) Are held in cords of affliction. See it plainly, Psalm 92.7. When the wicked spring as the grass, and the workers of iniquity do flourish, it is that they shall be destroyed for ever.
Vt vituli occidendi saginantur, saith S. Gregorie , They are fed as beasts for the slaughter. 'Tis folly therefore, as David deemes it, Psal. 73.22. to grudge, repine, or envie at it;
Vt Calfs occidendi saginantur, Says S. Gregory, They Are fed as beasts for the slaughter. It's folly Therefore, as David deems it, Psalm 73.22. to grudge, repine, or envy At it;
yea, are mightie in power? And in that Prophet, who was sanctified in the wombe, by the like, Ierem. 12.1. Wherefore doth the way of the wicked prosper? wherefore are all they happie that deale very treacherously? Is it not better rather to Wish with Origen , that the Lord would visit our sins in this life;
yea, Are mighty in power? And in that Prophet, who was sanctified in the womb, by the like, Jeremiah 12.1. Wherefore does the Way of the wicked prosper? Wherefore Are all they happy that deal very treacherously? Is it not better rather to Wish with Origen, that the Lord would visit our Sins in this life;
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Sonne, remember that thou in thy life-time receivedst good things, and Lazarus evill things, but now hee is comforted, and thou art tormented? Or pray with S. Austin, Hîc ure, hîc seca, ut in aeternum pareas;
Son, Remember that thou in thy lifetime Received good things, and Lazarus evil things, but now he is comforted, and thou art tormented? Or pray with S. Austin, Hîc ure, hîc seca, ut in aeternum pareas;
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3. The third and last Vse is, for every one that tenders his owne salvation, and would escape the damnation of Hell , to enforce Zophar's Admonition upon him, Iob 11.14. If iniquitie bee in thine hand, put it farre away, and let not Wickednesse dwell in thy tabernacles, turning unto God by mature and true repentance.
3. The third and last Use is, for every one that tenders his own salvation, and would escape the damnation of Hell, to enforce Zophar's Admonition upon him, Job 11.14. If iniquity be in thine hand, put it Far away, and let not Wickedness dwell in thy Tabernacles, turning unto God by mature and true Repentance.
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When the silver cord is loosed, and the golden boule broken, our earthly house of this tabernacle is dissolved; it will be too late . Eccles. 9.10. Whatsoever thine hand findeth 〈 ◊ 〉 doe, doe it with thy •ight;
When the silver cord is loosed, and the golden boul broken, our earthly house of this tabernacle is dissolved; it will be too late. Eccles. 9.10. Whatsoever thine hand finds 〈 ◊ 〉 do, do it with thy •ight;
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for there is no •orke nor device in the •rave whither thou goest. •t was a saying which our •aviour, saith Iustin Mar•yr , often used to his Disciples;
for there is no •orke nor device in the •rave whither thou goest. •t was a saying which our •aviour, Says Justin Mar•yr, often used to his Disciples;
judgement shall passe upon him, as godly, among those on the right hand, Come yee blessed of my Father, &c. if hee die wicked, judgement shall pass• upon him,
judgement shall pass upon him, as godly, among those on the right hand, Come ye blessed of my Father, etc. if he die wicked, judgement shall pass• upon him,
Tunc humana mali pendet commissa propago, Incipiet { que } suas ad coelum tendere palmas, Et Dominum tunc nôsse volet, quem nôsse volebat •ntea non, quum nôsse illis foret utile tempus;
Tunc Humana mali Pendet Commissa propago, Incipiet { que } suas ad coelum tendere palmas, Et Dominum tunc nôsse volet, Whom nôsse volebat •ntea non, Whom nôsse illis foret utile Tempus;
Then, •ey'le repent of all their •isdeeds, desire, then, to •ow God and feare him which before they re•sed,) and (lifting up ••eir hands to heaven) •ewaile the time that e•er they were wicked; but ••l in vaine:
Then, •ey'le Repent of all their •isdeeds, desire, then, to •ow God and Fear him which before they re•sed,) and (lifting up ••eir hands to heaven) •ewaile the time that e•er they were wicked; but ••l in vain:
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A•aine, Because hee called •nd they refused, hee will ••ugh at their Calami•e, and mocke when their feare commeth, when distresse and anguish commeth upon them, Prov. 1.24. 26, 27. Our onely time and opportunitie is, this life New, saith the Apostle is the accepted time, non is the day of salvation 2 Cor. 6.2. ; Againe Hebr. 4.7. To day if yee will heare his voice, harden no• your hearts:
A•aine, Because he called •nd they refused, he will ••ugh At their Calami•e, and mock when their Fear comes, when distress and anguish comes upon them, Curae 1.24. 26, 27. Our only time and opportunity is, this life New, Says the Apostle is the accepted time, non is the day of salvation 2 Cor. 6.2.; Again Hebrew 4.7. To day if ye will hear his voice, harden no• your hearts:
But wilt tho• know, O vaine man, tha• though God hath promise• pardon to the penitent, y•• hath hee not promised, T• ••row, to the sinner that 〈 ◊ 〉 off his repentance, as it •n S. Austin .
But wilt tho• know, Oh vain man, tha• though God hath promise• pardon to the penitent, y•• hath he not promised, T• ••row, to the sinner that 〈 ◊ 〉 off his Repentance, as it •n S. Austin.
There is a storie this purpose, in vitis p•trum (but for the tru• of it I will not dispute of S. Arsenius, who •ving in the Wilderne• of Syria, on a time hea• a voyce speaking un• him, Goe forth and I w• shew thee the workes men:
There is a story this purpose, in vitis p•trum (but for the tru• of it I will not dispute of S. Arsenius, who •ving in the Wilderne• of Syria, on a time hea• a voice speaking un• him, Go forth and I w• show thee the works men:
and cutting downe more wood, make it bigger? which while Arse•ius wondred at, the Angel thus expounds it to him, This man represents •very impenitent sinner, who to the bundle and bur•hen of his sinnes, which •lready is importable, is continually, and daily ad•ing more. Et jam tempus equûm fumantia solvere colla . 'Tis time we had done.
and cutting down more wood, make it bigger? which while Arse•ius wondered At, the Angel thus expounds it to him, This man represents •very impenitent sinner, who to the bundle and bur•hen of his Sins, which •lready is importable, is continually, and daily ad•ing more. Et jam Tempus equûm fumantia Solvere colla. It's time we had done.
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Onely one thing is to bee observed further in my Text (which I will but name:) that the original word doth signifie, to be re•turned, The wicked shall bee returned into Hell.
Only one thing is to be observed further in my Text (which I will but name:) that the original word does signify, to be re•turned, The wicked shall be returned into Hell.
Iephta's daugh•r, Iudges 11.37 saith she •till goe downe to the •ountaines; The men of •udah went downe to the •p of the rock, chap. 15.11. And Ios. 7.24. 'tis said ••at Ioshua with the Israe•tes tooke Acham, and his •ons and daughters, and •rought them (vaijagnalu, •ade them to ascend ) in•o the valley of Achor.
Jephtha's daugh•r, Judges 11.37 Says she •till go down to the •ountaines; The men of •udah went down to the •p of the rock, chap. 15.11. And Ios. 7.24. it's said ••at Ioshua with the Israe•tes took Acham, and his •ons and daughters, and •rought them (vaijagnalu, •ade them to ascend) in•o the valley of Achor.
and hereafter enjoy those good thing• which God hath prepared for them that lov• him, by the grace and mercie of our Lord Iesu• Christ. Si malè quid dictum est; hominem dixisse memento: Si benè quid dixi; glori• Christe, tua est. FINIS.
and hereafter enjoy those good thing• which God hath prepared for them that lov• him, by the grace and mercy of our Lord Iesu• christ. Si malè quid dictum est; hominem dixisse memento: Si benè quid I have said; glori• Christ, tua est. FINIS.
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IN the first of Ezekiel wee reade of the Prophets vision of foure Creatures; each of which had foure faces: the face of a Man, of a Lion, of an Oxe, and of an Eagle.
IN the First of Ezekielem we read of the prophets vision of foure Creatures; each of which had foure faces: the face of a Man, of a lion, of an Ox, and of an Eagl.
Which many of the Fathers (among the rest, Irenaeus , S Ambrose S. Ierome , and Gregorie ▪ mystically interpret of the foure Evangelists. Iohn is the Eagle ;
Which many of the Father's (among the rest, Irnaeus, S Ambrose S. Jerome, and Gregory ▪ mystically interpret of the foure Evangelists. John is the Eagl;
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insisting upon his resurrection, (wherein was showne his power ••d more then Leonine •rength:) in the fronti•iece of whose gospell •so, the voice of a Lion is •ard,
insisting upon his resurrection, (wherein was shown his power ••d more then Leonine •rength:) in the fronti•iece of whose gospel •so, the voice of a lion is •ard,
Living in Iudaea, for •heir sakes that beleeved of the Circumcision, hee writ in Hebrew the ver•acular tongue, (though there want not some who are of opinion, hee writ, originally in Greek• Eusebius shewes ho• Pantenus found his gospe• in Hebrew, among th• Indians (being brough• thither by Thomas, o• some of the other Apostles, as Casaubo• thinkes):
Living in Iudaea, for •heir sakes that believed of the Circumcision, he writ in Hebrew the ver•acular tongue, (though there want not Some who Are of opinion, he writ, originally in Greek• Eusebius shows ho• Pantenus found his gospe• in Hebrew, among th• Indians (being brough• thither by Thomas, o• Some of the other Apostles, as Casaubo• thinks):
Theophylact thinkes it was translated into Greeke by S. Iohn; Athanasius referres it to S. Iames; Some to Barnabas; some to S. Paul; others to Luke, S. Paul's scholer:
Theophylact thinks it was translated into Greek by S. John; Athanasius refers it to S. James; some to Barnabas; Some to S. Paul; Others to Lycia, S. Paul's scholar:
inasmuch as nothing would please them better then to heare that Christ was the descendent of their father Abraham; he falls upon it at the very first, faith Chrysostome .
inasmuch as nothing would please them better then to hear that christ was the descendent of their father Abraham; he falls upon it At the very First, faith Chrysostom.
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The title and inscrip•ion of S. Mathewes gospel is a Booke; the Contents or subject of that booke is a Generation: the subject of that generation is se• forth first by his names the one of nature, the other of office; so di••inguished by some:
The title and inscrip•ion of S. Matthew gospel is a Book; the Contents or Subject of that book is a Generation: the Subject of that generation is se• forth First by his names the one of nature, the other of office; so di••inguished by Some:
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The vision of Isaiah the sonne of Amos, The words of Ieremiah, the sonne of Hilkiah, to whom the word of the Lord came, &c. Yet saith Theophylact , hee calls it not, as they, a vision, or The word of the Lord;
The vision of Isaiah the son of Amos, The words of Jeremiah, the son of Hilkiah, to whom the word of the Lord Come, etc. Yet Says Theophylact, he calls it not, as they, a vision, or The word of the Lord;
but meerely & simply a Booke. For first They, spake to the unbeleeving, hard-hearted, rebellious and disobedient; therefore back't their sayings with divine authoritie, to procure the more reverence, and avoid contempt:
but merely & simply a Book. For First They, spoke to the unbelieving, hardhearted, rebellious and disobedient; Therefore backed their sayings with divine Authority, to procure the more Reverence, and avoid contempt:
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2. They, had those things which they declared, revealed to their mindes by the secret and inward inspiration of the Spirit; therefore called ••em visions:
2. They, had those things which they declared, revealed to their minds by the secret and inward inspiration of the Spirit; Therefore called ••em visions:
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whereas he, •ing corporally present, 〈 ◊ 〉 conversant with Christ the flesh, sensibly both •ard and saw him act ••d speake that which •ee relates; so that Fa•er.
whereas he, •ing corporally present, 〈 ◊ 〉 conversant with christ the Flesh, sensibly both •ard and saw him act ••d speak that which •ee relates; so that Fa•er.
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1. For doctrines of fait• If they speake not acco•ding to this Word, there 〈 ◊ 〉 no light in them, Esay 8 20. If an Angel fr•• heaven preach any oth•• doctrine, let him bee an•thema, Gal. 1.8. Henc• S Iohns Caveat , B•leeve not every Spirit, b•trie the Spirits (that is, b• the Scripture, saith Zan•chie ,) whether they ar• of God.
1. For doctrines of fait• If they speak not acco•ding to this Word, there 〈 ◊ 〉 no Light in them, Isaiah 8 20. If an Angel fr•• heaven preach any oth•• Doctrine, let him be an•thema, Gal. 1.8. Henc• S Iohns Caveat, B•leeve not every Spirit, b•trie the Spirits (that is, b• the Scripture, Says Zan•chie,) whither they ar• of God.
As •any as walke according to •is rule, peace be on them, •al. 6.16. This is the way, •alke yee in it, Esay 30.21 •herewithall shall a young •an (that is, every man, •ith S. Austin ;
As •any as walk according to •is Rule, peace be on them, •al. 6.16. This is the Way, •alke ye in it, Isaiah 30.21 •herewithall shall a young •an (that is, every man, •ith S. Austin;
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and is returned to •imselfe) cleanse his way? •y taking heed thereto ac•ording to thy word, Psal. 19.9. The judgements of •he Lord are true, &c. Moreover by them is thy •ervant warned, Psal. 19. •1. Warned; what to fol•ow: forewarned; what to flie.
and is returned to •imselfe) cleanse his Way? •y taking heed thereto ac•ording to thy word, Psalm 19.9. The Judgments of •he Lord Are true, etc. Moreover by them is thy •ervant warned, Psalm 19. •1. Warned; what to fol•ow: forewarned; what to fly.
Yee have receive• of us, how yee ought 〈 ◊ 〉 walke, 1 Thes. 4.1. en• it is compared to a Candle , and a lanterne 〈 ◊ 〉 which serve, you know to guide us in the way and keepe us from stumbling .
Ye have receive• of us, how ye ought 〈 ◊ 〉 walk, 1 Thebes 4.1. en• it is compared to a Candle, and a lantern 〈 ◊ 〉 which serve, you know to guide us in the Way and keep us from stumbling.
It was alwayes the •ropertie of hereticks, Tertullian hath obser•ed it long agoe) by ad•ing and detracting (ta•ing in and leaving out, •hat and where they list) •o make the Scripture suit •ith their opinions;
It was always the •ropertie of Heretics, Tertullian hath obser•ed it long ago) by ad•ing and detracting (ta•ing in and leaving out, •hat and where they list) •o make the Scripture suit •ith their opinions;
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that •hey doe ex arena restes •onnectere, make ropes of •and, dissolving the mem•ers of truth, by accommolating the sayings of the Prophets, Christ and his Apostles to their opinions,
that •hey do ex arena rests •onnectere, make ropes of •and, dissolving the mem•ers of truth, by accommolating the sayings of the prophets, christ and his Apostles to their opinions,
Quemdinodū siquis pulchram regis imaginem, &c. Eve• as if one should oblitera• and deface the comely image of a King pourtray'd in costly stone by the cu•ning hand of an artificer and in stead thereof ingrave the forme of a dogge or foxe, ill favouredly to• and then say, it is the imag• of a King, the same the was wrought by the forme• Artificer, being the sam• stone.
Quemdinodun siquis pulchram regis imaginem, etc. Eve• as if one should oblitera• and deface the comely image of a King portrayed in costly stone by the cu•ning hand of an Artificer and in stead thereof engrave the Form of a dog or fox, ill favoredly to• and then say, it is the imag• of a King, the same the was wrought by the forme• Artificer, being the sam• stone.
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how much mor• (as wee may suppose would they, were it no• written, and sealed up b• the sacred impression o• letters in a Booke? T••• is the first reason.
how much mor• (as we may suppose would they, were it no• written, and sealed up b• the sacred impression o• letters in a Book? T••• is the First reason.
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And observe a second which is of great forc• weight, and moment That the Church, whe• Christ was come and e•hibited in the flesh, migh• have a certaine testimonie , that he indeed w•• The Christ and true Messiah. There have beene m•ny False-christs, you kno• who foretold it, Mat. 24 The Herodians held He•d to bee he Messiah; •hen they saw him a •ranger possesse the king•ome, being deceived by 〈 ◊ 〉 that prophecie, The ••epter shall not depart •um Iudah, &c. Gen. 49 . 〈 ◊ 〉 Iudas of Galilee, men•oned in the fifth of the Acts, by his follow•rs was accounted The •hrist .
And observe a second which is of great forc• weight, and moment That the Church, whe• christ was come and e•hibited in the Flesh, migh• have a certain testimony, that he indeed w•• The christ and true Messiah. There have been m•ny False-christ's, you kno• who foretold it, Mathew 24 The Herodians held He•d to be he Messiah; •hen they saw him a •ranger possess the king•ome, being deceived by 〈 ◊ 〉 that prophecy, The ••epter shall not depart •um Iudah, etc. Gen. 49. 〈 ◊ 〉 Iudas of Galilee, men•oned in the fifth of the Acts, by his follow•rs was accounted The •hrist.
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Simon Magus af••rmed of himselfe that •ee was The Christ; who •n shew onely suffered in •udea, and that men by the •nowledge of him should •ttaine salvation .
Simon Magus af••rmed of himself that •ee was The christ; who •n show only suffered in •udea, and that men by the •nowledge of him should •ttaine salvation.
Manes the hereticke (of whom the Manichees tooke denomination) boasted himselfe to bee The Christ; and tooke unto him twelve, whom hee named his Apostles .
Manes the heretic (of whom the manichees took denomination) boasted himself to be The christ; and took unto him twelve, whom he nam his Apostles.
In the time of Adria• the Emperour, there was a famous Pseudo-Christ, who applied that prophecie to himselfe in the 24. of Numbers, There shall come a starre out out of Iacob,
In the time of Adria• the Emperor, there was a famous Pseudo-Christ, who applied that prophecy to himself in the 24. of Numbers, There shall come a star out out of Iacob,
and gathering •n armie of 24 thousand •all which hee named his •isciples, who to testifie •heir love and fidelitie to •im, cut off every one a •nger from his hand) •ent about to restore the •ingdome to Israel; and •et up his regall seat in the Citie Bitter, called in Scripture Bethoron. (S. Ie•ome saith, hee had a jug•ing trick to kindle straw •n his mouth,
and gathering •n army of 24 thousand •all which he nam his •isciples, who to testify •heir love and Fidis to •im, Cut off every one a •nger from his hand) •ent about to restore the •ingdome to Israel; and •et up his regal seat in the city Bitter, called in Scripture Bethoron. (S. Ie•ome Says, he had a jug•ing trick to kindle straw •n his Mouth,
In the yeare 1148. there was one who went out of Britaine into France, named Eun, who said hee was The Christ, and should judge the quicke and the dead;
In the year 1148. there was one who went out of Britain into France, nam Eun, who said he was The christ, and should judge the quick and the dead;
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Benjamin Tudelensis , (that wandring Iew, wh• lived much about the same time) mentions on• David Elroi, in the Citi• Gamaria in Media, who profest himselfe to be Th• Messiah and Redeemer of Israel; but (to appease the wrath of the King of Persia, threatning the destruction of all the Iewes throughout his dominions unlesse he were taken •way) hee was slaine by his father-in-law as he lay •n bed.
Benjamin Tudela, (that wandering Iew, wh• lived much about the same time) mentions on• David Elroi, in the Citi• Gamaria in Media, who professed himself to be Th• Messiah and Redeemer of Israel; but (to appease the wrath of the King of Persiam, threatening the destruction of all the Iewes throughout his Dominions unless he were taken •way) he was slain by his father-in-law as he lay •n Bed.
and side, profest himselfe to be The Christ; hee brought also two women with him, one whereof tooke upon her to bee The virgin Marie, the other Marie Magdalene: for which hee was condemned by a Councell at Oxford to bee crucified ;
and side, professed himself to be The christ; he brought also two women with him, one whereof took upon her to be The Virgae Marry, the other marry Magdalene: for which he was condemned by a Council At Oxford to be Crucified;
In the yeare 1559. David George borne at Delft in Holland, but afterwards living at Basil in high Germanie, where hee changed his name to Iohn de Bruck profest himselfe to be The Christ; who should judge the world, could forgive sinnes, and give salvation:
In the year 1559. David George born At Delft in Holland, but afterwards living At Basil in high Germany, where he changed his name to John de Bruck professed himself to be The christ; who should judge the world, could forgive Sins, and give salvation:
but by the Written Word? All things that were prophecied before of the Messiah and Saviour to come, being fulfilled in Iesus of Nazareth , he onely must bee the Christ, that Saviour and Messiah.
but by the Written Word? All things that were prophesied before of the Messiah and Saviour to come, being fulfilled in Iesus of Nazareth, he only must be the christ, that Saviour and Messiah.
Hence it is that to his two disciples going to Emaus (one of them is named in the text, Cleophas; the other, saith Epiphanius , writing against the Saturninians was Nathaneel: yet Haymo and Lyranus thinke rather it was S. Luke, the writer of the storie;
Hence it is that to his two Disciples going to Emaus (one of them is nam in the text, Cleophas; the other, Says Epiphanius, writing against the Saturninians was Nathaneel: yet Haymo and Lyranus think rather it was S. Lycia, the writer of the story;
whoever it was, to them two) beginning at Moses and all the Prophets, he expounded in all the Scriptures, the things concerning himselfe, Luke 24. (For the Scriptures testifie of him, Iohn 5.39. Moses wrote of him, ver. 46, and to him give all the Prophets witnesse, Acts 10.43. .) Had God imparted his truth by dreames, visions, revelations, lively voyce, or tradition;
whoever it was, to them two) beginning At Moses and all the prophets, he expounded in all the Scriptures, the things Concerning himself, Lycia 24. (For the Scriptures testify of him, John 5.39. Moses wrote of him, ver. 46, and to him give all the prophets witness, Acts 10.43..) Had God imparted his truth by dreams, visions, revelations, lively voice, or tradition;
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who would pretend these more then those seducers? Satan transforming himselfe into an angel of light, 2. Cor. 11.14. A Booke, it is thirdly to confirme and settle us in a more sure perswasion of the divine authoritie of it.
who would pretend these more then those seducers? Satan transforming himself into an angel of Light, 2. Cor. 11.14. A Book, it is Thirdly to confirm and settle us in a more sure persuasion of the divine Authority of it.
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S. Austin , handling that place of S. Peter [ 2 Epist. 1.19. ] Wee have a more sure word of prophesie, &c, observes that the word written is said to bee more sure then a voice from heaven; whereof in the former verse.
S. Austin, handling that place of S. Peter [ 2 Epistle 1.19. ] we have a more sure word of prophesy, etc., observes that the word written is said to be more sure then a voice from heaven; whereof in the former verse.
If Christ himselfe should speake •om heaven to us, as hee •id some times before the •criptures were written, it •ere not so sure: for •hy? wee are this way •ore confirmed;
If christ himself should speak •om heaven to us, as he •id Some times before the •criptures were written, it •ere not so sure: for •hy? we Are this Way •ore confirmed;
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and why •hat? for unbeleevers, who •re alwayes ready to con•radict him, and detract ••om him, might say, a •oice from heaven were •y conjuration, and art Ma•icke, whereas by the wri•ings of the Prophets they •re convinc'd. So hee. 4. For continuance. Vox audita perit: litera scripta manet .
and why •hat? for unbelievers, who •re always ready to con•radict him, and detract ••om him, might say, a •oice from heaven were •y conjuration, and art Ma•icke, whereas by the wri•ings of the prophets they •re convinced. So he. 4. For Continuance. Vox audita perit: Letter Scripta manet.
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The Prophesie of Enoch, Iude 14. The booke of the warres of the Lord, Numb. 21.14. The booke of Iasher, Iosh. 10.13. 2 Sam. 1.18. (though some thinke it to bee the booke of Genesis.) Solomons bookes of the nature of trees, plants, beasts, fowle, and fishes:
The Prophesy of Enoch, Iude 14. The book of the wars of the Lord, Numb. 21.14. The book of Jasher, Joshua 10.13. 2 Sam. 1.18. (though Some think it to be the book of Genesis.) Solomons books of the nature of trees, plants, beasts, fowl, and Fish:
with sundrie other Pro•erbs and Canticles, 1 •ings 4.32, 33. The booke 〈 ◊ 〉 the acts of Solomon, 〈 ◊ 〉 Kings 11.41. The bookes •f Nathan the Prophet, and •ad the Seer, 1 Chron. 29. •9.
with sundry other Pro•erbs and Canticles, 1 •ings 4.32, 33. The book 〈 ◊ 〉 the acts of Solomon, 〈 ◊ 〉 Kings 11.41. The books •f Nathan the Prophet, and •ad the Seer, 1 Chronicles 29. •9.
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The Prophesie of Ahi•th the Shilonite, and the •isions of Iddo, 2 Chron. •. 29. The booke of Shemai•h, 2 Chron. 12.15. The •ooke of Iehu the sonne of Hanani, 2 Chron. 20.34. The booke of the Chronicles •f the Kings of Israel and •udah so often mentioned:
The Prophesy of Ahi•th the Shilonite, and the •isions of Iddo, 2 Chronicles •. 29. The book of Shemai•h, 2 Chronicles 12.15. The •ooke of Iehu the son of Hanani, 2 Chronicles 20.34. The book of the Chronicles •f the Kings of Israel and •udah so often mentioned:
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A third Epistle of S. Paul (or first rather) to the Corinthians, 1 Cor. 5 9, 11. compared with 2 Cor. 13.1. A second (or first) to the Ephesians, chap. 3.3. An Epistle likewise, say some, to the Laodiceans, Colos. 4.16. The gospels of S. Philip , of Thomas and Matthias , of Bartholmew , Peter , and all the twelve . Concerning these last;
A third Epistle of S. Paul (or First rather) to the Corinthians, 1 Cor. 5 9, 11. compared with 2 Cor. 13.1. A second (or First) to the Ephesians, chap. 3.3. an Epistle likewise, say Some, to the Laodiceans, Colos 4.16. The gospels of S. Philip, of Thomas and Matthias, of Bartholomew, Peter, and all the twelve. Concerning these last;
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they are rejected by the Fathers, where they are mentioned, as spurious and pseudepigraphal. So •s the Prophecie of Enoch by all that I can find ; except Tertullian :
they Are rejected by the Father's, where they Are mentioned, as spurious and pseudepigraphal. So •s the Prophecy of Enoch by all that I can find; except Tertullian:
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yet S. Iude speakes not (as is well observed by others ) of a booke, but onely a Prophecie, which might come to his knowledge, either by divine revelation, or constant Ecclesiasticall tradition. And for all the other (this too,
yet S. Iude speaks not (as is well observed by Others) of a book, but only a Prophecy, which might come to his knowledge, either by divine Revelation, or constant Ecclesiastical tradition. And for all the other (this too,
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if you will, if that which is said suffice not,) I answer, they were not Testamentarie , that is, received into the Canon; and by consequence no part of Scripture:
if you will, if that which is said suffice not,) I answer, they were not Testamentary, that is, received into the Canon; and by consequence no part of Scripture:
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The booke of the Law that lay hid so long a time in the Temple, wa• found at last under th• reigne of Iosiah, 2 King• 22. The tyrant Antiochus commanding all the Bibles to be burnt, that could bee found, 1 Maccab. 1.56 and Dioclesian the like so as they made fires of them in the midst of the streetes (which Eusebius saw with his eyes: ) yet, maugre their malice, some remained,
The book of the Law that lay hid so long a time in the Temple, wa• found At last under th• Reign of Josiah, 2 King• 22. The tyrant Antiochus commanding all the Bibles to be burned, that could be found, 1 Maccab 1.56 and Diocletian the like so as they made fires of them in the midst of the streets (which Eusebius saw with his eyes:) yet, maugre their malice, Some remained,
When Achilles had got new armour which the god Vulcan bestowed upon him, and Aeneas, in their combat together, striking with all his might, could not pierce it;
When Achilles had god new armour which the god Megalo bestowed upon him, and Aeneas, in their combat together, striking with all his might, could not pierce it;
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More ••oles they, who did not •onsider, that such an ex•ellent gift as the Scrip•ure, which God hath be•towed upon his Church •nd people, could not be •nnulled, defeas'd,
More ••oles they, who did not •onsider, that such an ex•ellent gift as the Scrip•ure, which God hath be•towed upon his Church •nd people, could not be •nnulled, defeased,
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either because they conteined matter which humane capacit• was not able to comprehend or else in regard there wer• divers corrupt and unsoūd doctrines in them contrarie to the true faith.
either Because they contained matter which humane capacit• was not able to comprehend or Else in regard there wer• diverse corrupt and unsound doctrines in them contrary to the true faith.
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yet, as I said b fore, not Testamentarie, if you will, not Canonical: being written out of an historicall diligence, for more plentifull knowledge; not by divine inspiration, for the authoritie of religion, as S. Austin excellently.
yet, as I said b before, not Testamentary, if you will, not Canonical: being written out of an historical diligence, for more plentiful knowledge; not by divine inspiration, for the Authority of Religion, as S. Austin excellently.
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Whatsoever was written aforetime, was written for our learning, Rom. 15.4. The Philosopher affirmes, the knowledge of things divine, though in part, and wee have but a little of it, to bee farre more excellent, sweet, and delightfull, then the very perfection of all humane knowledge, the knowledge of all worldly things whatsoever .
Whatsoever was written aforetime, was written for our learning, Rom. 15.4. The Philosopher affirms, the knowledge of things divine, though in part, and we have but a little of it, to be Far more excellent, sweet, and delightful, then the very perfection of all humane knowledge, the knowledge of all worldly things whatsoever.
If they speake not according to this word there is no light in them, Esay 8 20. Is the sunne ecclipst because hee that's blind sees no light ? Ignorance or errour supposes not defect in it,
If they speak not according to this word there is no Light in them, Isaiah 8 20. Is the sun eclipsed Because he that's blind sees no Light? Ignorance or error supposes not defect in it,
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Lastly, that the children of God might have a heavenly magasin, as I may call it, a storehouse and repositorie neere at hand, out of which, tanquam de narthecio, they may fetch comfort in all their afflictions outward or inward.
Lastly, that the children of God might have a heavenly magasin, as I may call it, a storehouse and repository near At hand, out of which, tanquam de narthecio, they may fetch Comfort in all their afflictions outward or inward.
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It is not in heaven, that thou shouldest •say, Who shall goe up for us to heaven and bring it unto us? neither is it beyond the sea, that thou shouldst say, Who shall goe over the sea for us,
It is not in heaven, that thou Shouldst •say, Who shall go up for us to heaven and bring it unto us? neither is it beyond the sea, that thou Shouldst say, Who shall go over the sea for us,
This followes in the fore-named place, Rom. 15. Whatsoever was written aforetime was written for our learning, that wee through patience and Comfort of the Scriptures might have hope. They were Davids comfort.
This follows in the forenamed place, Rom. 15. Whatsoever was written aforetime was written for our learning, that we through patience and Comfort of the Scriptures might have hope. They were Davids Comfort.
This is my comfort in mine affliction, thy Word hath quickned mee, Psal. 119.50. againe ver. 92. Vnlesse thy law had beene my delight, I had perished in mine affliction.
This is my Comfort in mine affliction, thy Word hath quickened me, Psalm 119.50. again for. 92. Unless thy law had been my delight, I had perished in mine affliction.
Seeing therefore th• God would have the h•storie of his Sonne's i•carnation (with the re• of his Word) written 〈 ◊ 〉 a Booke, the applicatio• briefly followes
Seeing Therefore th• God would have the h•storie of his Son's i•carnation (with the re• of his Word) written 〈 ◊ 〉 a Book, the applicatio• briefly follows
Irenaeus and S Austin otherwise (who• authorities yet they a• 〈 … 〉 loath to denie;) both affirming, with one mouth as it were, that they did it not without divine precept and appointment:
Irnaeus and S Austin otherwise (who• authorities yet they a• 〈 … 〉 loath to deny;) both affirming, with one Mouth as it were, that they did it not without divine precept and appointment:
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The word being taken ratione forensi: as in Law-courts and places of common justice, there are pillars, upon which when Edicts are made, being writ in Tables, they may be hung to bee openly read of all.
The word being taken ratione forensi: as in Law-courts and places of Common Justice, there Are pillars, upon which when Edicts Are made, being writ in Tables, they may be hung to be openly read of all.
who, in that place Deut. 25.19. reading, Zachar, masculos, Thou shalt blot out the males in stead of Ze•cher, memoriam, Thou shalt blot out the remembrance of Amalek;
who, in that place Deuteronomy 25.19. reading, Zachar, masculos, Thou shalt blot out the males in stead of Ze•cher, memoriam, Thou shalt blot out the remembrance of Amalek;
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But above all, the Masorites do merit perpetual prais, who to preserve the text from corruption, did number, not onely the words, but all the letters in the old Testament:
But above all, the Masorites do merit perpetual praise, who to preserve the text from corruption, did number, not only the words, but all the letters in the old Testament:
I will not say with Chrysostome , that, the Bible of it selfe doth expell wicked spirits, so as the divell hath no power in that place or house where it is;
I will not say with Chrysostom, that, the bible of it self does expel wicked spirits, so as the Devil hath no power in that place or house where it is;
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What are Bookes for but to bee read ? If an earthly king, saith S. Gregorie , should send his letters to a man, hee would not bee quiet, nor give sleep to his eyes, till he had perus'd them to know his pleasure.
What Are Books for but to be read? If an earthly King, Says S. Gregory, should send his letters to a man, he would not be quiet, nor give sleep to his eyes, till he had perused them to know his pleasure.
Dr. Ridley had all the Catholick Epistles, and almost all Pauls Epistles by heart; as he testifies in his Farewell to Pembroke-Hall , where he was once Master.
Dr. Ridley had all the Catholic Epistles, and almost all Paul's Epistles by heart; as he Testifies in his Farewell to Pembroke hall, where he was once Master.
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Of Nepotian likewise, that, with daily reading and continuall meditation, hee had made his heart. The Librarie of Christ . But some perhaps will object;
Of Nepotian likewise, that, with daily reading and continual meditation, he had made his heart. The Library of christ. But Some perhaps will Object;
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I am not book learned, and cannot reade, as those in the Prophet Esay 29.12. To which I answer, that, notwithstanding, God hath given them eares to heare it read.
I am not book learned, and cannot read, as those in the Prophet Isaiah 29.12. To which I answer, that, notwithstanding, God hath given them ears to hear it read.
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yet spared so much as would buy a testament: and because, by reason of her blindnesse shee could not reade her selfe, shee hired others with money to reade unto her;
yet spared so much as would buy a Testament: and Because, by reason of her blindness she could not read her self, she hired Others with money to read unto her;
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And of Rawlins White , a fisherman in Wales; who in regard hee could not reade himselfe, caused a little boy that was his sonne, every night after supper, to reade some part of the Scripture to him:
And of Rawlins White, a fisherman in Wales; who in regard he could not read himself, caused a little boy that was his son, every night After supper, to read Some part of the Scripture to him:
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The same authour relates too of Iohn Tewkesbury, Leather-seller in London, that he was converted by reading of the Testament translated by Tindall. Mr. Bilney (Blessed S. Bilney, as Latimer used to called him ) was Converted by reading of Erasmus his testament;
The same author relates too of John Tewkesbury, Leather-seller in London, that he was converted by reading of the Testament translated by Tyndale. Mr. Bilney (Blessed S. Bilney, as Latimer used to called him) was Converted by reading of Erasmus his Testament;
which learned Davenant understands of the word read. And now wee are come ad umbilicum, to the end of The booke , which is the Title and Inscription of S. Mathewes Gospel .
which learned Davenant understands of the word read. And now we Are come ad umbilicum, to the end of The book, which is the Title and Inscription of S. Matthew Gospel.
The subject of The book is a Generation. And why doth the Evangelist call his booke, The booke of the Generation of Iesus Christ, seeing hee handles not his Generation onely,
The Subject of The book is a Generation. And why does the Evangelist call his book, The book of the Generation of Iesus christ, seeing he handles not his Generation only,
but māner of life, miracles, sufferings, death, resurrection, and ascention also? Chrysostome answers; because his Generation is the root; the head, the fountaine, and beginning of all these.
but manner of life, Miracles, sufferings, death, resurrection, and Ascension also? Chrysostom answers; Because his Generation is the root; the head, the fountain, and beginning of all these.
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Yet Remigius saith, he calls it, The booke of the Generation of Iesus Christ, in allusion to that which is written, Gen. 5.1. The book of the Generation of Adam: that he might oppose one booke to another, and the new Adam to the old;
Yet Remigius Says, he calls it, The book of the Generation of Iesus christ, in allusion to that which is written, Gen. 5.1. The book of the Generation of Adam: that he might oppose one book to Another, and the new Adam to the old;
because the one restored what the other corrupted . But, who shall declare his Generation? Esay 53.4. Wee must not thinke, saith S. Ierome , the Evangelist to bee contrarie to the Prophet;
Because the one restored what the other corrupted. But, who shall declare his Generation? Isaiah 53.4. we must not think, Says S. Jerome, the Evangelist to be contrary to the Prophet;
Which makes good that saying of Paris in the Poet (trulier spoken then hee was aware of;) The gods, comming downe from heaven, become mens guests, doing much service many times, and divers good offices for them, though they themselves bee immortall .
Which makes good that saying of paris in the Poet (trulier spoken then he was aware of;) The God's, coming down from heaven, become men's guests, doing much service many times, and diverse good Offices for them, though they themselves be immortal.
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The enemie of mankind, Satan, had not beene justly or truly overcome, had hee not beene overcome by Man. 2. God and man being separated, could not bee united againe,
The enemy of mankind, Satan, had not been justly or truly overcome, had he not been overcome by Man. 2. God and man being separated, could not be united again,
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All which reasons are laid downe by Irenaeus , an Authour so ancient, as he is thought by some to bee The Angel of the Church of Thyatira, to whom S. Iohn writes. The use is this; 1. For Confutation .
All which Reasons Are laid down by Irnaeus, an Author so ancient, as he is Thought by Some to be The Angel of the Church of Thyatira, to whom S. John writes. The use is this; 1. For Confutation.
of whom I may say truly (as the Polonian hereticke Franciscus Stancarus falsly & audaciously of those grave worthies, Luther, Melancthon, Bullinger, Peter Martyr, and Calvin, ) that, if they were all braid together in a mortar, they would not yeeld an ounce of true divinitie .
of whom I may say truly (as the Polonian heretic Francis Stancarus falsely & audaciously of those grave worthies, Luther, Melanchthon, Bullinger, Peter Martyr, and calvin,) that, if they were all braid together in a mortar, they would not yield an ounce of true divinity.
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or of the same substance and coessentiall with the Father, while hee became man by conversion of the Godhead into flesh, not by taking the Manhood into God.
or of the same substance and coessential with the Father, while he became man by conversion of the Godhead into Flesh, not by taking the Manhood into God.
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Of the former sort were Apelles , the Valentinians againe, and Eutiches, Archimandrite or Abbat of Constantinople; for which hee was condemned by the fourth generall Councell at Chalcedon, called by the Emperour Martian of purpose against him :
Of the former sort were Apelles, the Valentinians again, and Eutichius, Archimandrite or Abbot of Constantinople; for which he was condemned by the fourth general Council At Chalcedon, called by the Emperor Martian of purpose against him:
Yet many (because hee staies so long, and all •he Prophesies are fulfilled, being convict in their consciences) confesse he is Borne; but somewhere lies hid,
Yet many (Because he stays so long, and all •he prophecies Are fulfilled, being convict in their Consciences) confess he is Born; but somewhere lies hid,
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Thine head is like Carmel, and the haire of thine head like purple, the king is held (or bound) in the galleries. Others say hee lies at Rome under the gate of the Citie, among the leprous, and otherwise diseased:
Thine head is like Mount carmel, and the hair of thine head like purple, the King is held (or bound) in the galleries. Others say he lies At Room under the gate of the city, among the leprous, and otherwise diseased:
It is the Apostles inference, Philip. 2. Let the same mind bee in you which was also in Christ Iesus, who being in the forme of God, tooke upon him the forme of a servant,
It is the Apostles Inference, Philip. 2. Let the same mind be in you which was also in christ Iesus, who being in the Form of God, took upon him the Form of a servant,
great reason had he before, in regard of the dignitie of his nature, being created after Gods owne image; but much more now, in regard humanitie is inseparably conjoyned to divinitie.
great reason had he before, in regard of the dignity of his nature, being created After God's own image; but much more now, in regard humanity is inseparably conjoined to divinity.
And so much for his Generation, the Subject of S. Matthewes Booke. The Subject of that generation is set forth first by his names . Iesus Christ. It's Chrysostomes rule;
And so much for his Generation, the Subject of S. Matthew Book. The Subject of that generation is Set forth First by his names. Iesus christ. It's Chrysostomes Rule;
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that names in Scripture should not bee neglected. First therefore of the name Iesus. Which S. Bernard was so affected with, that hee could not relish any writing, conference,
that names in Scripture should not be neglected. First Therefore of the name Iesus. Which S. Bernard was so affected with, that he could not relish any writing, conference,
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Whether it be true or no, which is reported of Ignatius, S. Iohns scholler, that he was so enamoured with it, that after hee was dead, it was found written in his heart ;
Whither it be true or no, which is reported of Ignatius, S. Iohns scholar, that he was so enamoured with it, that After he was dead, it was found written in his heart;
I dare not averre (Omitting the mysteries fetch't from it by calculating the number of the letters .) Some would have it derived of NONLATINALPHABET the future of NONLATINALPHABET, which signifies Sano, to heale. True;
I Dare not aver (Omitting the Mysteres fetched from it by calculating the number of the letters.) some would have it derived of the future of, which signifies Sano, to heal. True;
Yet Iesus, is not originally Greek, saith Chrysostome , but an Hebrew name. And it is written Ieshuang or Iehoshuang. From Isch say some, which signifies, vir, a man; because hee was man.
Yet Iesus, is not originally Greek, Says Chrysostom, but an Hebrew name. And it is written Jesus or Iehoshuang. From Isch say Some, which signifies, vir, a man; Because he was man.
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or as Tertullian , homo Deo mistus, God and Man. More truly they who fetch it from Iashang, Servavit; because hee is the onely and sole Saviour of mankind:
or as Tertullian, homo God mistus, God and Man. More truly they who fetch it from Jashang, Servavit; Because he is the only and sole Saviour of mankind:
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the Angel himselfe giving this Etymologie in the 21. verse of this chapter; Thou shalt call his name Iesus, for hee shall Save his people from their sinnes.
the Angel himself giving this Etymology in the 21. verse of this chapter; Thou shalt call his name Iesus, for he shall Save his people from their Sins.
For there is no other name under heaven whereby wee must bee saved, Acts 4.12. The ancients , to signifie this his office and benefit brought by him into the world, called him (by afictitious name) NONLATINALPHABET:
For there is no other name under heaven whereby we must be saved, Acts 4.12. The ancients, to signify this his office and benefit brought by him into the world, called him (by afictitious name):
to shew that of our selves we are no better then Lost. The Sonne of man is come to seeke and to Save that which was lost, Luke 19.10, See how they relate one unto the other:
to show that of our selves we Are no better then Lost. The Son of man is come to seek and to Save that which was lost, Lycia 19.10, See how they relate one unto the other:
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The Iewes, both prophanely and improperly, call those amongst them who convert to Christianitie and beleeve in Iesus, Meshumadim ; which signifies, perditi, lost :
The Iewes, both profanely and improperly, call those among them who convert to Christianity and believe in Iesus, Meshumadim; which signifies, perditi, lost:
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2. To bind up the broken-hearted, and preach good tidings unto such as groane under the burden of sinne , giving unto them the oyle of joy for mourning.
2. To bind up the brokenhearted, and preach good tidings unto such as groan under the burden of sin, giving unto them the oil of joy for mourning.
This was it that made Maries Spirit rejoyce, Luke 1.47. (for shee was more happie, saith S. Austin , in bearing him in her heart by faith, then in her womb by conception: ) and this was it that revived the heart of old Simeon, so as hee desired no longer to live;
This was it that made Mary's Spirit rejoice, Lycia 1.47. (for she was more happy, Says S. Austin, in bearing him in her heart by faith, then in her womb by conception:) and this was it that revived the heart of old Simeon, so as he desired no longer to live;
Hee is called, saith Irenaeus , both a Saviour and Salvation it selfe. 3. For Confutation; of those who denie hee is a Saviour. So the blaspheming Iewes againe.
He is called, Says Irnaeus, both a Saviour and Salvation it self. 3. For Confutation; of those who deny he is a Saviour. So the blaspheming Iewes again.
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For which cause they take away part of his name (to make it insignificant;) leaving out the last letter Ngaijn, and pronouncing it, not Ieshuang, but Ieshu :
For which cause they take away part of his name (to make it insignificant;) leaving out the last Letter Ngaijn, and pronouncing it, not Jesus, but Ieshu:
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and when hee is called, Ieshugnath, Salvation (or Salvations sylleptically in the plural ) as Gen. 49.18. they divide the word into two, making it Ieshugnavath , as if he were not a Saviour, but a Sinner ;
and when he is called, Ieshugnath, Salvation (or Salvations sylleptically in the plural) as Gen. 49.18. they divide the word into two, making it Ieshugnavath, as if he were not a Saviour, but a Sinner;
calling them too that turne unto him, Meshumadim, as I said, Lost. And so the (herein Iudaizing ) Turkes: calling their Converts from Christianitie, Musulmanin, which signifieth, saith a learned man , Servati; as though they were Saved then, and not before.
calling them too that turn unto him, Meshumadim, as I said, Lost. And so the (herein Judaizing) Turks: calling their Converts from Christianity, Musulmanin, which signifies, Says a learned man, Servati; as though they were Saved then, and not before.
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Concerning the lawfulnesse of outward adoration by bowing of the knee at this holy and salutiferous name, this name above every name, I purposely omit to speake;
Concerning the lawfulness of outward adoration by bowing of the knee At this holy and salutiferous name, this name above every name, I purposely omit to speak;
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not intending to write Iliads after Homer. It is largely handled by that learned Prelate, and reverend Father, the late Lord Bishop of Winchester , to whom I referre the reader :
not intending to write Iliads After Homer. It is largely handled by that learned Prelate, and reverend Father, the late Lord Bishop of Winchester, to whom I refer the reader:
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Christ is not so much a name as an appellation, signifying anointed. From NONLATINALPHABET, ungo. Which the heathen of old not understanding, pronounc'd it Chrestus: calling his followers and professours also, Chrestians, not Christians;
christ is not so much a name as an appellation, signifying anointed. From, ungo. Which the heathen of old not understanding, pronounced it Christ: calling his followers and professors also, christians, not Christians;
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Now there were three sorts of persons anointed in the old Testament . 1 Kings; so wee reade of Saul, David, Solomon, & others. 2. Prophets; So wee reade of Elisha, 1 Kings 19.16. 3 Priests; so is the commandement, Exod. •9. 7.
Now there were three sorts of Persons anointed in the old Testament. 1 Kings; so we read of Saul, David, Solomon, & Others. 2. prophets; So we read of Elisha, 1 Kings 19.16. 3 Priests; so is the Commandment, Exod •9. 7.
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But first, destinated and set apart to these offices, which, as an honorificall relation, say the Schoolemen, doth nothing derogate from the Majestie of his divinitie;
But First, destinated and Set apart to these Offices, which, as an honorificall Relation, say the Schoolmen, does nothing derogate from the Majesty of his divinity;
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secondly, received the gifts of the Spirit into his manhood, whereby hee was enabled to execute, discharge and undergoe them. So wee reade Acts. 10.38. that hee was anointed with the holy Ghost, and with power;
secondly, received the Gifts of the Spirit into his manhood, whereby he was enabled to execute, discharge and undergo them. So we read Acts. 10.38. that he was anointed with the holy Ghost, and with power;
Againe, Hebr. 1 7. Psal. 45 7. with the oyle of gladnesse, by which is understood, The holy Spirit and that too hee is said to bee anointed with, praeconsortibus, above his fellowes. Above them two wayes. 1. Intensivè. They receiving it, in measure, Rom. 12. •. Hee, without measure, Iohn 3.34. Hee, in fulnesse, Col. 2.9. They, of his fulnesse, Iohn 1.16. 2 Extensivè; Melchisedec was King and Priest, David, King and Prophet;
Again, Hebrew 1 7. Psalm 45 7. with the oil of gladness, by which is understood, The holy Spirit and that too he is said to be anointed with, praeconsortibus, above his Fellows. Above them two ways. 1. Intensivè. They receiving it, in measure, Rom. 12. •. He, without measure, John 3.34. He, in fullness, Col. 2.9. They, of his fullness, John 1.16. 2 Extensivè; Melchizedek was King and Priest, David, King and Prophet;
If time would permit , I might here (besides other uses) detect the impietie of them who (in effect) deprive him of all these offices. 1. For his kingly office ;
If time would permit, I might Here (beside other uses) detect the impiety of them who (in Effect) deprive him of all these Offices. 1. For his kingly office;
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with the souldiers, Mat. 27. putting a reed, in stead of a scepter, into his hand, by setting up a prorex, his Vice-roy, a visible head of the Church upon earth, who hath a coactive power of making lawes necessarily binding the conscience .
with the Soldiers, Mathew 27. putting a reed, in stead of a sceptre, into his hand, by setting up a prorex, his Viceroy, a visible head of the Church upon earth, who hath a coactive power of making laws necessarily binding the conscience.
and for unction Christ ? yet unto us, as there is but one God the Father of whom are all things, so but one Lord Iesus Christ, by whom are all things .
and for unction christ? yet unto us, as there is but one God the Father of whom Are all things, so but one Lord Iesus christ, by whom Are all things.
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and thy blessed Apostles Peter, Paul, and Andrew, and all thy Saints, give peace in our time, O Lord . 2. By holding a propitiatorie sacrifice for the quick and dead daily offered in the Masse.
and thy blessed Apostles Peter, Paul, and Andrew, and all thy Saints, give peace in our time, Oh Lord. 2. By holding a propitiatory sacrifice for the quick and dead daily offered in the Mass.
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or traditionall law ,) ballancing the one also in the scale of reverence and veneration equally with the other . 2. While they hold a Pastour of the Church (priviledged with more then a humane propertie) who is infallible, and cannot erre;
or traditional law,) balancing the one also in the scale of Reverence and veneration equally with the other. 2. While they hold a Pastor of the Church (privileged with more then a humane property) who is infallible, and cannot err;
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Eberhardus Bishop of Saltzburge, in the Councell of Ratisbone, celebrated in the yeare 1241. openly avouch't the Pope to be Antichrist, against Albertus his Legate here;
Eberhardus Bishop of Saltzburge, in the Council of Ratisbon, celebrated in the year 1241. openly avouched the Pope to be Antichrist, against Albert his Legate Here;
Erasmus notes that these words admit of a twofold meaning, either thus, The sonne of David who was the sonne of Abraham: or may bee applied to one and the same person (which is prope• in this place) to wit, Iesus Christ, who was the Sonne both of David and Abraham. Now why are these two Fathers mentioned alone by themselves, being singled and culled out as it were, from all the rest? Hereof Chrysostome (or whoever was the authour operis imperfecti in Matthaeum ) gives two reasons. 1. Because the promise of Christ was made principally, chiefely and most cleerely to them. (As for Abraham; that in his seed all the families of the earth should bee blessed, Gen. 22.18. which the Apostle expounds of Christ, Gal. 3.16.
Erasmus notes that these words admit of a twofold meaning, either thus, The son of David who was the son of Abraham: or may be applied to one and the same person (which is prope• in this place) to wit, Iesus christ, who was the Son both of David and Abraham. Now why Are these two Father's mentioned alone by themselves, being singled and culled out as it were, from all the rest? Hereof Chrysostom (or whoever was the author operis imperfecti in Matthaeum) gives two Reasons. 1. Because the promise of christ was made principally, chiefly and most clearly to them. (As for Abraham; that in his seed all the families of the earth should be blessed, Gen. 22.18. which the Apostle expounds of christ, Gal. 3.16.
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And for David; that of the fruit of his body hee would set upon his throne, Psal. •32. 11. which S. Peter againe expounds of Christ, Acts 2.30.) 2. To shew that the severall dignities and prerogatives of these two p rsons, by an originall right did descend upon Christ.
And for David; that of the fruit of his body he would Set upon his throne, Psalm •32. 11. which S. Peter again expounds of christ, Acts 2.30.) 2. To show that the several dignities and prerogatives of these two p rsons, by an original right did descend upon christ.
because Abraham was the first that received Circumcision, David the first King whose election was according to Gods owne heart (for Saul was chosen by reason of the clamour, tumult and importunitie of the people:) and so to shew (as Aquinas addes,) that, Christ was sent, for salvation, both to the Circumcision of the Iewes, and election of the Gentiles.
Because Abraham was the First that received Circumcision, David the First King whose election was according to God's own heart (for Saul was chosen by reason of the clamour, tumult and importunity of the people:) and so to show (as Aquinas adds,) that, christ was sent, for salvation, both to the Circumcision of the Iewes, and election of the Gentiles.
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2. It may bee demanded, why David is put before Abraham, The Sonne of David, the sonne of Abraham, and not rather, the sonne of Abraham, The sonne of David, seeing Abraham was before him? First in generall I may say out of that learned Prelate ,
2. It may be demanded, why David is put before Abraham, The Son of David, the son of Abraham, and not rather, the son of Abraham, The son of David, seeing Abraham was before him? First in general I may say out of that learned Prelate,
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before mentioned, that, in the idiome of the Scriptures, it is usuall, two things which are to bee resumed againe being set downe, to place that last, (without respect to the order of time ,) which is to begin the narration insequent;
before mentioned, that, in the idiom of the Scriptures, it is usual, two things which Are to be resumed again being Set down, to place that last, (without respect to the order of time,) which is to begin the narration insequent;
and therefore to bee preferred as the more worthie and honourable person. 2. Because he was more talk't of among the Iewes, being of later time, and fresh in their memories;
and Therefore to be preferred as the more worthy and honourable person. 2. Because he was more talked of among the Iewes, being of later time, and fresh in their memories;
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Hence (as he goes on) they usually called him, not The sonne of Abraham, but, The sonne of David, ( Mat. 9.27.15.22.20.30.21.9.22.42:) and had an ordinarie saying amongst them, Doth not Christ come, &c. Iohn 7.42. The Use may serve 1. For Confutation;
Hence (as he Goes on) they usually called him, not The son of Abraham, but, The son of David, (Mathew 9.27.15.22.20.30.21.9.22.42:) and had an ordinary saying among them, Does not christ come, etc. John 7.42. The Use may serve 1. For Confutation;
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If hee say to Abraham, that In his seed all the families of the earth shall bee blessed, and to David, that, of his seed he will set upon his throne: in the fulnesse of time, according to his promise , shall bee raised unto Israel, a Saviour Iesus, The Sonne of both.
If he say to Abraham, that In his seed all the families of the earth shall be blessed, and to David, that, of his seed he will Set upon his throne: in the fullness of time, according to his promise, shall be raised unto Israel, a Saviour Iesus, The Son of both.
Let this suffice; lest it should bee irkesome what is spoken to the praise and glory of our Lord Iesus Christ, who is God above all, blessed for ever. FINIS.
Let this suffice; lest it should be irksome what is spoken to the praise and glory of our Lord Iesus christ, who is God above all, blessed for ever. FINIS.
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Or•u• malorum omnium extremum. Plato Gorg. sive de Rhet. Cogita, homo, quo slibet mūdi cruciatus, intende animo quas { que } saeculi paenas, quos { que } tormentorum dolores, qu•scun { que } dolo•uns acerbitates compara hoc totum gehe•nae, & leve est. Isid. So•• loq. sive Synonym. lib. 1. Sicut nullum gaudium rerum temporalium ex aliqua parte fimile potest inveniri gaudio vitae aeternae: ita nullus cruciatus poenarū temporaliū potest sempiternis iniquorum cruciatibus comparari. Aug. de Catechizan rudibus, cap. 24
Or•u• malorum omnium extremum. Plato Gorg. sive de Rhetoric Cogita, homo, quo slibet mūdi Cruelties, intend animo quas { que } Saeculi Penalty, quos { que } tormentorum Dolores, qu•scun { que } dolo•uns acerbitates compara hoc totum gehe•nae, & leave est. Isidore So•• loq. sive Synonym. lib. 1. Sicut nullum gaudium rerum Temporalium ex Any parte fimile potest inveniri gaudio vitae aeternae: ita nullus Cruelties poenarū temporaliū potest sempiternis iniquorum cruciatibus comparari. Aug. de Catechizan rudibus, cap. 24
Facit hoc Deus quod plerun { que } facit & homo. Aliquando iratus homo apprehendit virgam jacentem in medio fortassè qua lecun { que } sarmentum, caedit inde filium suum, ac deinde projicit sarmentum in ignem. Aug. in Psal 74.4.
Facit hoc Deus quod plerun { que } facit & homo. Aliquando Angered homo apprehendit Virgam jacentem in medio fortassè qua lecun { que } Sarmentum, caedit inde Son suum, ac Deinde projicit Sarmentum in Ignem. Aug. in Psalm 74.4.
Respondeo dicenti, quid faciebat Deus antequam faceret coelum & terram, non illud quòd quidam respondissè perhibetur, Joculariter eludens quaestionis violentiam, Alta, inquit, scrutantibus gehennam parabat, &c. Conses. lib. 2. cap. 12.
Respondeo dicenti, quid faciebat Deus antequam faceret coelum & terram, non illud quòd quidam respondissè perhibetur, Joculariter eludens quaestionis violentiam, Alta, inquit, scrutantibus gehennam parabat, etc. Conses. lib. 2. cap. 12.
Quando est praeparatus ille ignis, nisi perfectione creaturarum omnium? nisi fortè dicamus, post sexti diei perfectionem Deum aliquid creasse, quod absit, &c. lib. 1. de mirabilibus Scrip. cap. 2.
Quando est praeparatus Isle ignis, nisi perfection creaturarum omnium? nisi fortè Dicamus, post sexti Die perfectionem God Aliquid crease, quod absit, etc. lib. 1. de mirabilibus Scrip. cap. 2.
Quidam è ministris efferens, divina, opinor, ita volente providentia, prolapsus, in eo ipso loco effudit, qui Antigoni caedis cruenta habebat vestigia. Antiq. lib. 13. cap. 19 Vbi Antigonus erat occisus, super extantes adhuc caedis maculas cruorem interfectoris effudit. de bello Iud. lib. 1. cap. 3.
Quidam è Ministris efferens, Divine, opinor, ita volente Providentia, prolapsus, in eo ipso loco effudit, qui Antigoni caedis cruenta habebat vestigia. Antique lib. 13. cap. 19 Vbi Antigonus erat Occisus, super extantes Adhoc caedis maculas cruorem interfectoris effudit. de bello Iud. lib. 1. cap. 3.
Quis Poetarum, qui non omninò de prophetarum fonte pota verit? in de sitim ingenii sui rigaverunt. Tertul. Apol. cap. 47. Aliunde scilicet loqui possent de rebus fidei, nisi ex literis fidei? Idem de praescript. adv haeret. cap. 15. Poetae — quamvis veritatis arcana in parte corruperint, tamen ipsi res eo verier invenitur, quòd cum prophet is in parte consentunt. Lactan. Instit. lib. 7. cap. 22.
Quis Poetarum, qui non omninò de prophetarum Fonte Pota Verity? in de sitim Ingeny sui rigaverunt. Tertulian Apollinarian cap. 47. Aliunde scilicet loqui possent de rebus fidei, nisi ex literis fidei? Idem de prescript. Advantage Heretic. cap. 15. Poetae — Quamvis veritatis arcana in parte corruperint, tamen ipsi Rest eo verier Invenitur, quòd cum Prophet is in part consentunt. Lactan Institutio lib. 7. cap. 22.
Et plures quorum nomina magna vigent. Ovid. Trist. lib. 5. Eleg. 1. viz. Ambros. Haymo. Theophylact. Dionys. Carthus. in locum. Novatian. lib. de Trinit. cap. 14. & 17. inter opera Tertul.
Et plures quorum nomina Magna vigent. Ovid. Trist. lib. 5. Eleg 1. viz. Ambos Haymo. Theophylact Dionys Carthusian. in locum. Novatian. lib. de Trinity. cap. 14. & 17. inter opera Tertulian
In inferioribus terrae inferi esse perhibentur, undè & inferi nominati sunt. Hieron. in Job 26.5. Vndè Inferi appellantur, si sub terris non sunt, meritò quaeritur. Aug. de Genesi ad literam, lib. 12. cap. 33. Inferi eo quod infra sint Latinè appellantur. ibid. cap. 34. Si idcirco Infernum dicimus quia inferiùs jacet: quod terra à •elo est, hoc esse infernus debet à terra. Greg. dia•og. lib. 4. cap. 42.
In inferioribus terrae Inferi esse perhibentur, undè & Inferi nominati sunt. Hieron. in Job 26.5. Vndè Inferi appellantur, si sub terris non sunt, meritò Quaeritur. Aug. de Genesis ad Literam, lib. 12. cap. 33. Inferi eo quod infra sint Latinè appellantur. Ibid. cap. 34. Si Idcirco Infernum dicimus quia inferiùs jacet: quod terra à •elo est, hoc esse Infernus debet à terra. Greg. dia•og. lib. 4. cap. 42.
Sicut, secundum corpus, si •onderis sui ordinem teneant, inferiora sunt •mnia graviora; Ita, secundum spiritum, inferiora •ant omnia tristiora. de Gen. ad lit. lib. 12. cap 34.
Sicut, secundum corpus, si •onderis sui ordinem teneant, Inferiora sunt •mnia graviora; Ita, secundum spiritum, Inferiora •ant omnia tristiora. de Gen. ad lit. lib. 12. cap 34.
Prius Benedicti vocabuntur in regnum, quàm Maledicti in caminum deijcîantur ignis aeterni: quò acrius doleant videntes quid amiserint. Serm. 8. in Psal. Qui habitat.
Prius Blessing vocabuntur in Kingdom, quàm Maledicti in caminum deijcîantur ignis aeterni: quò Acrid doleant Videntes quid amiserint. Sermon 8. in Psalm Qui habitat.
Sic nimirum sibi invicem collatacontraria, suae quidem utrum { que } videtur suscepisse augmentum aliquod qualitatis: ut album nigro si conferas, & hoc candidius, & illudtetrius apparebit. Bernar. d. l.
Sic Nimirum sibi invicem collatacontraria, suae quidem utrum { que } videtur suscepisse augmentum aliquod qualitatis: ut album nigro si conferas, & hoc candidius, & illudtetrius apparebit. Bernard d. l.
Vultum velavit quem dignè non potuit ostendere. Plin. hist. nat. lib. 35. cap. 10. Cùm patris dolorem se non posse penicillo exprimere arbitraretur eximius artifex —, velamento vestis os occultavit. Nat. Com. mythol. lib 7 cap. 16. finem versus.
Vultum velavit Whom dignè non Potuit ostendere. Pliny hist. nat. lib. 35. cap. 10. Cùm patris dolorem se non posse penicillo exprimere arbitraretur eximius artifex —, velamento Clothing os occultavit. Nat. Come Mythol. lib 7 cap. 16. finem versus.
Heg. Liber captivus avis ferae consimilis est: Semel fugiendi si data est occasio, Satis est, nunquam pose illam possis prendere. Lor. Omnes profecto liberi lubentius samus, quàm servimus. Plaut. in Captivis. act. 1. Scen. 2.
Heg. Liber captivus avis ferae consimilis est: Semel fugiendi si data est Occasion, Satis est, Never pose Illam possis prendere. Lord Omnes profecto Liberi lubentius samus, quàm servimus. Plautus. in Captivis. act. 1. Scene 2.
Non piguit uno leco eadem verba ter dicere. Quem non terreat ista repetitio, & illius poenae comminatio tum vehemens? Aug de Civit. Dei. lib. 21. cap. 9.
Non piguit Uno leco Same verba ter dicere. Whom non terreat ista repetitio, & Illius Poenae comminatio tum Violent? Aug de Civit Dei. lib. 21. cap. 9.
Mixta tenax segeti crescere lappa solet. Ovid de Ponto, lib. 2. Eleg. 1 Genus humanum in duo genera distribuimus: unum, eorum qui secundum hominem; alterum, eorum qui secundum Deum, viuant. Quas etiam mysticè appellamus, Civitates duas. Aug. de Civit. Dei. lib. 15. cap. 1. Tria sunt loca, Coelum. Terra, Infernus; & habent singula habitatores suos: Coelum, solos bonos; Infernus, solos malo•• terra mixtos. Bernat. in Sententijs.
Mixed tenax segeti crescere lappa Solent. Ovid de Ponto, lib. 2. Eleg 1 Genus humanum in duo genera distribuimus: Unum, Their qui secundum hominem; alterum, Their qui secundum God, viuant. Quas etiam mysticè appellamus, Civitates Duas. Aug. de Civit Dei. lib. 15. cap. 1. Tria sunt loca, Coelum. Terra, Infernus; & habent singula Habitatores suos: Coelum, solos bonos; Infernus, solos malo•• terra mixtos. Bernat. in Sententijs.
Et fient ipso tristia fata loco. Ovid. Trist. lib. 3. Eleg. 3. Sive locum spectes: locus est inamabilis, & quo Esse nihil toto trislius orbe potest. ibid. lib. 5. Eleg. 7.
Et fient ipso Tristia fata loco. Ovid. Trist. lib. 3. Eleg 3. Sive locum spectes: locus est inamabilis, & quo Esse nihil toto trislius orbe potest. Ibid. lib. 5. Eleg 7.
Bis emori sed est mori sic turpiter. Quintilli imperat. symbolum. Alsted. Arithmologia Ethica. Encyclop. lib. 16 Nam { que } pati poenam, quàm meruisse minu•. Ovid. de Ponto. lib. 1. Eleg 1.
Bis emori sed est Mori sic Turpiter. Quintilli Implead. Symbol. Alsted. Arithmologia Ethics. Encyclopedia. lib. 16 Nam { que } pati poenam, quàm meruisse minu•. Ovid. de Ponto. lib. 1. Eleg 1.
Peri archôn, sive de Princip. lib. 3. cap. 6. & hom. 8. in Ios. Doctoregregius Origines audet docere, diabolum id rursum futurum esse quod fuerat, & ad eandem rediturum dignitatem, & conscensurum regna coelorum, &c. Epiph. Epist. ad Johan. Constant. Episc.
Peri archôn, sive de Princip. lib. 3. cap. 6. & hom. 8. in Ios. Doctoregregius Origines audet docere, Diabolum id Once again Future esse quod fuerat, & ad eandem rediturum dignitatem, & conscensurum regna Coelorum, etc. Epiphany Epistle and John. Constant. Episc
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Materia vires exuperantemeas, Ovid. Trist. lib. 1. Eleg. 4. Grandes materias ingenia parva non sustinent, & in ipso conatu ultra vires ausa succumbunt, &c. & post multa. Vincitur Sermo rei magnitudine, & minus est omne quod dicimus. Hieron. Epist. ad Heliodor. de landibus Nepotian.
Materia vires exuperantemeas, Ovid. Trist. lib. 1. Eleg 4. Grandes materias Ingenia parva non sustinent, & in ipso conatu ultra vires ausa succumbunt, etc. & post Multa. Vincitur Sermon rei Magnitude, & minus est omne quod dicimus. Hieron. Epistle and Heliodor. de landibus Nepotian.
fw-la fw-la fw-la, np1. np1 n1. crd np1 crd fw-fr fw-la fw-la fw-la fw-fr j, cc p-acp fw-la fw-la fw-la fw-la fw-la fw-la, av cc fw-la fw-la. fw-la np1 fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la. np1. np1 cc np1. fw-fr fw-la njp.
Consuetudo etiam in civilibus rebus pro lege suscipitur. Tertul. de corona militis cap. 4. Non possumus respuere consuetudinem quam damnare non possumus. Idem de virg. Velan. cap. 2.
Consuetudo etiam in civilibus rebus Pro lege suscipitur. Tertulian de corona Militis cap. 4. Non possumus respuere consuetudinem quam damnare non possumus. Idem de Virg. Velan. cap. 2.
NONLATINALPHABET. Arist. de coelo. lib. 1. cap. 6 NONLATINALPHABET. ibid. cap. 7. Quid appendis cum infinito quantumcun { que } finitum? Aug. in Psal. 37.23.
. Arist. de coelo. lib. 1. cap. 6. Ibid. cap. 7. Quid appendis cum Infinite quantumcun { que } finitum? Aug. in Psalm 37.23.
Adeo summa est justitiae regula Dei voluntas, ut quicquid vult, eo ipso quòd vult, justum habendum sit. De Genesi contra Manich. lib. 1. cap 3. Quicquid fecerit justum est, & ex hoc quia fecit Deus crede justum esse. In Psal. 62. ver. ult.
Adeo summa est justitiae regula Dei Voluntas, ut quicquid vult, eo ipso quòd vult, Justum habendum sit. De Genesis contra Manich lib. 1. cap 3. Quicquid fecerit Justum est, & ex hoc quia fecit Deus crede Justum esse. In Psalm 62. ver. ult.
Quoniam peccator peccat in Suo aeterno, ideo Deus punit ipsum in Suo aeterno. &c. Dialog. ••b 4. cap. 44. Paulò alitèr, Bernar. Ob hoc proculubio obstinatae mentis punitur eternalitèr malum, •uià quod breve fuit tempore, longum esse constat in •ertinaci voluntate, ita ut, si nun quam moreretur, unquam velle peccare defineret. Epist. ad Garinum •bbat. Has patitu• poenas peccandi sola voluntas. •uven. Sat. 13.
Quoniam peccator peccat in Sue aeterno, ideo Deus punit ipsum in Sue aeterno. etc. Dialogue. ••b 4. cap. 44. Paulò alitèr, Bernard Ob hoc proculubio obstinatae mentis punitur eternalitèr malum, •uià quod breve fuit tempore, Longum esse constat in •ertinaci voluntate, ita ut, si Nun quam moreretur, unquam velle Peccare defineret. Epistle and Garinum •bbat. Has patitu• poenas Peccandi sola Voluntas. •uven. Sat. 13.
Esa. 45.24.25. Jerem. 23.6.33.16. Act. 13.19. Rom. 3.21, 22, 23, 24 25, 26.4.6.5.17, 18, 19.9.30.10.3. 1 Cor. 1.30. Gal. 2.16.3. •1. Philip. 3.9. 2 Cor. 5.21 ut nos simus, &c. Videte duo, Justitiam Dei, & non nostram: In ipso, non in nobis. Aug. Serm. 6. de verbis Apost. Ipse peccatum, ut nos justitia, non nostra, sed Dei: nec in nobis, sed in ipso Idem. Enchir ad Lauren. cap. 41.
Isaiah 45.24.25. Jeremiah 23.6.33.16. Act. 13.19. Rom. 3.21, 22, 23, 24 25, 26.4.6.5.17, 18, 19.9.30.10.3. 1 Cor. 1.30. Gal. 2.16.3. •1. Philip. 3.9. 2 Cor. 5.21 ut nos Simus, etc. Videte duo, Justitiam Dei, & non nostram: In ipso, non in nobis. Aug. Sermon 6. de verbis Apost. Ipse peccatum, ut nos justitia, non nostra, sed Dei: nec in nobis, sed in ipso Idem. Enchiridion and Lauren. cap. 41.
Nemo non, contrarium ejus quod probaverit, reprobat. Tertul. advers. Marcion. lib. 4. cap. 15. Non sufficit nohis docuisse quae pia sunt, nisi pijssima ea esse per id intelligantur dum quae impia sunt refelluntur. Hilar. lib. 8. de Trinit. ferè initio.
Nemo non, Contrary His quod probaverit, Reprobate. Tertulian adverse. Marcion. lib. 4. cap. 15. Non sufficit nohis docuisse Quae pia sunt, nisi pijssima ea esse per id intelligantur dum Quae Impia sunt refelluntur. Hilar. lib. 8. de Trinity. ferè initio.
Lucret. — Quaecun { que } Acheronte profundo prodita sunt esse, in vita sunt om nia nobis. Et post pauca. Haec ne { que } sunt usquam, ne { que } possunt esse profecto: Sed metus in vita poenarum pro malesactis. de natura rerum, lib. 3. ferè in fine.
Lucretius — Quaecun { que } Acheronte profundo prodita sunt esse, in vita sunt om nia nobis. Et post pauca. Haec ne { que } sunt usquam, ne { que } possunt esse profecto: said metus in vita Poenarum Pro malesactis. de Nature rerum, lib. 3. ferè in fine.
— Pudet fari Catoniana, Chreste, quod faecis, lingua. Mart. lib. 9. Epigr. 28. Grave crimen etiam cum dictum est leviter nocet. Senec. lib. Proverb.
— It is shameful fari Catoniana, Chreste, quod faecis, lingua. Mart. lib. 9. Epigram 28. Grave crimen etiam cum dictum est Leviter nocet. Seneca lib. Proverb.
Falsi foelices veri infoelices: falsa foelicitas vera miseria est. Aug. in Psal 86. ver. ult. Fallax foelicitas ipsa est major infoelicitas. Idem in Psal. 130.1.
False Faolices very Unhappy: Falsa Felicity vera Miseria est. Aug. in Psalm 86. ver. ult. Fallax Felicity ipsa est Major infoelicitas. Idem in Psalm 130.1.
Ego opto, ut dum in hoc saeculo sum, visitet Dominus peccata mea; ut ibi dicat etiam de me Abraham, sicut dixit de paupere Lazaro ad divitem; Memento fili, &c. hom. 8. in Exod. ad finem.
Ego opto, ut dum in hoc saeculo sum, visitet Dominus Peccata mea; ut There dicat etiam de me Abraham, sicut dixit de paupere Lazarus ad divitem; Memento fili, etc. hom. 8. in Exod ad finem.
Quando istinc excessum suerit, nullus iam locus poenitentiae est: hîc vita aut amittitur, aut tenetur, hîc saluti aeternae — providetur Cyprian. tract. 1. contra Demetrian. NONLATINALPHABET. Theocrit. Eidyl. δ!
Quando istinc excessum suerit, nullus iam locus poenitentiae est: hîc vita Or amittitur, Or tenetur, hîc Saluti aeternae — providetur Cyprian. tract. 1. contra Demeatrian.. Theocrit. Eidyl. δ!
Epist. 80. ad Hesychium. In quo quem { que } invenerit suus novissimus dies, in hoc eum comprehendet mundi novissimus dies, quoniam qualis in die isto quis { que } moritur, talis in die illo iudicabitur.
Epistle 80. and Hesychium. In quo Whom { que } invenerit suus Newest dies, in hoc Eum comprehendet mundi Newest dies, quoniam qualis in die isto quis { que } moritur, Talis in die illo iudicabitur.
Noli dicere, Cras me convertam, cras Deo placebo —. verum quidem dicis, quia Deus conversioni tuae indulgentiam promisit, sed dilationi tuae diem crastinum non promisit. in Psal. 145.8. Qui enim poenitententi promisit indulgentiam, dissimulāti diem Crastinum non spospondit. Prosper. Aquit. lib. Sentent. ex •gust. Sent. 7.
Noli dicere, Cras me convertam, cras God placebo —. verum quidem Say, quia Deus conversioni tuae indulgentiam Promised, sed dilationi tuae diem Tomorrow non Promised. in Psalm 145.8. Qui enim poenitententi Promised indulgentiam, dissimulāti diem Tomorrow non spospondit. Prosper. Aquit. lib. Sentent. ex •gust. Sent. 7.
Nolite gehennam incendere; nolite ignem inextinguibilem vobis praeparare: Respiciamus, ut oportet, ad futura, oculorum lippitudine diligenter detersa; ut & hanc vitam honestè ac piè peragamus, & futuris bonis potiamur, gratia & misericordia, &c.
Nolite gehennam incendere; nolite Ignem inextinguibilem vobis praeparare: Respiciamus, ut oportet, ad futura, oculorum lippitudine diligently detersa; ut & hanc vitam honestè ac piè peragamus, & futuris bonis potiamur, Gratia & misericordia, etc.
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Osiand. Cent. 1. lib. 2. cap. •1. Lorin. prolegom. in 1 Epist. Johan. cap 3. in fine. Zanch. de S. scrip. quaest. 4. prop. 2. pag. 355. tom 8.
Osiander. Cent. 1. lib. 2. cap. •1. Lorin. Prolegomena. in 1 Epistle John. cap 3. in fine. Zanchius de S. scrip. Question. 4. prop. 2. page. 355. tom 8.
Statim ab ipsa generatione Christi. sumit exordium. Nihil enim magis delec•are Iudaeum poterat, quàm si Christum Abrabae nepotem esse diceret. Hom. 1. in Mat.
Immediately ab ipsa generation Christ. Sumit exordium. Nihil enim magis delec•are Iudaeum poterat, quàm si Christ Abrabae nepotem esse diceret. Hom. 1. in Mathew
Quadruplex est effectus sacrae scripturae, sci: docere veritatem, arguere falsitatem; quantum ad speculativam: eripere a malo, & inducere ad bonum; quantum ad practicā. Thom. Aquin. in 2 Tim. 3. lect. 3.
Quadruplex est effectus Sacrae Scriptures, See: docere veritatem, arguere falsitatem; quantum ad speculativam: eripere a Malo, & inducere ad bonum; quantum ad practicā. Tom Aquinas in 2 Tim. 3. Lecture. 3.
Non suffecerat ad custodiam traditae semel fidei humanae conditionis commemorasse naturam, nisi angelicam quo { que } excellentiam comprehendisset: non quia angeli peccare jam possunt; sed hoc est quod dicit, si fiat quod non potest fieri. Vincent. Lirin contra haeres. cap. 12.
Non suffecerat ad custodiam traditae semel fidei humanae conditionis commemorasse naturam, nisi angelicam quo { que } excellentiam comprehendisset: non quia angeli Peccare jam possunt; sed hoc est quod dicit, si fiat quod non potest fieri. Vincent. Lirin contra haeres. cap. 12.
Quid sibi vult iste junior? desperandus est senior, aut in alio corrigit vitam suam, quam in custodiendo verba Dei? an forte admonitio est qua aetate potissimùm fieri debeat? est & alius intellectus, ut ille hîc agnoscatur filius Evangelicus junior, qui profectus à Patre, &c. in locum.
Quid sibi vult iste junior? desperandus est senior, Or in Alio corrigit vitam suam, quam in custodiendo verba Dei? an fort admonitio est qua Age potissimùm fieri debeat? est & alius Intellectus, ut Isle hîc agnoscatur filius Evangelical junior, qui profectus à Patre, etc. in locum.
Ista haeresis non recipit quasdā scripturas, & siquas recipit, adiectionibus, & detractionibus ad dispositionem instituti sui intervertit. Lib. de praescrip. advers. haeret. cap. 17.
Ista Heresy non recipit quasdam scripturas, & siquas recipit, adiectionibus, & detractionibus ad dispositionem instituti sui intervertit. Lib. de Prescribe. adverse. Heretic. cap. 17.
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Scripturae non in legendo sunt, sed in intelligendo. Hilar. lib. altero ad Constan. August. quem Constantio ipse tradidit, ferè in fine. Nec putemus in verbis Scripturarumesse Evangelium, sed in sensu. Hieron. Cōment. in Gal. 1.
Scriptures non in legendo sunt, sed in intelligendo. Hilar. lib. altero ad Constant August. Whom Constantio ipse tradidit, ferè in fine. Nec putemus in verbis Scripturarumesse Evangelium, said in sensu. Hieron. Cōment. in Gal. 1.
De purissimo scripturarum fonte assumentes testimonia, non ita interpretantur ut scripta sunt, sed simplicitatem sermonis ecclesiastici id volunt significare quod ipsi sentiunt. Epiph. epist. ad Johan. Constantinop. Episc.
De purissimo scripturarum Fonte assuments Testimonies, non ita interpretantur ut Scripta sunt, sed simplicitatem Sermon Ecclesiastici id volunt significare quod ipsi sentiunt. Epiphany Epistle. ad John. Constantinople. Episc
Ad sensum suum incongrua aptant testimonia, quasi vitiosissimum non sit dicendi genus depraevare sententias, & ad voluntatem suam sacram scripturam trahere repugnantem. Epist. ad Paulinum.
Ad sensum suum incongrua aptant Testimonies, quasi vitiosissimum non sit dicendi genus depraevare sententias, & ad voluntatem suam Sacrament scripturam trahere repugnantem. Epistle and Paulinum.
Etiam innocentes cogit mentiri dolor. Senec. lib. proverb. Expressa per tormenta confessio nihili aestimatur. — Quidvis potius à se gestum profitebuntur, quam ut cruciatui obnoxij amplius esse velint. Thom. Smith. de rep. Angl. lib. 2. cap. 27. Annon frequen•s quotidie videmus, qui mortem perpeti malint, •im tormenta? Et fateantur fictum crimen, de •pplicio certi. ne torqueantur? Lod. vives in lib. 19. 〈 ◊ 〉 C•vit. Dei, cap. 6. Fit enim saepe numero ut qui•m, doloris impatientia fracti, in quovis potius men•antur, quàm ut torturam denuò subire velint. Al•ed. Encyclop. lib. 18. System. Polit. 2. cap. 7. reg. 4.
Etiam innocentes cogit mentiri dolour. Seneca lib. proverb. Express per tormenta confessio Nihil aestimatur. — Quidvis potius à se gestum profitebuntur, quam ut cruciatui obnoxij Amplius esse velint. Tom Smith. de rep. Angel lib. 2. cap. 27. Annon frequen•s quotidie Videmus, qui mortem perpeti malint, •im tormenta? Et fateantur fictum crimen, de •pplicio certi. ne torqueantur? Lod. vives in lib. 19. 〈 ◊ 〉 C•vit. Dei, cap. 6. Fit enim saepe numero ut qui•m, doloris impatientia fracti, in quovis potius men•antur, quàm ut torturam denuò subire velint. Al•ed. Encyclopedia. lib. 18. System. Politic 2. cap. 7. reg. 4.
Osiand. Cent. 13. lib. 1. cap. 9. Godwin in the life of Steven Langton, Archbishop of Canterbury. Yet Master Speed saith hee was not crucified (in which kind of death Christianitie it selfe might seeme to sustaine some reproach) but immured betweene two walls, as a monster too impious and unworthy to die by any humane hand. Hist. of great Britaine, lib. 9. cap. 9. sect. 1•.
Osiander. Cent. 13. lib. 1. cap. 9. Godwin in the life of Steven Langton, Archbishop of Canterbury. Yet Master Speed Says he was not Crucified (in which kind of death Christianity it self might seem to sustain Some reproach) but immured between two walls, as a monster too impious and unworthy to die by any humane hand. Hist. of great Britain, lib. 9. cap. 9. sect. 1•.
Christus est signaculum omnium prophetarum, adimplens omnia quae retrò erant de eo nunciata. Tertul. lib. ad. vers. Judaeos cap. 8 & 11. Venit Christus; complentur in ejus ortu, vita, dictis, factis, passionibus, morte, resurrectione, ascensione, omnia praeconia prophetarum. Aug. Epist. 3. ad Volusianum. Disce igitur, non idcirco à nobis Deum creditum Christum quia mirabilia fecit; Sed quia vidimus in eo facto esse omnia quae nobis annuntiata sunt vaticinio prophetarum, Lactan. instit. lib. 5. cap. 3.
Christus est signaculum omnium prophetarum, adimplens omnia Quae retrò Erant de eo nunciata. Tertulian lib. ad. vers. Judeans cap. 8 & 11. Venit Christus; complentur in His ortu, vita, dictis, factis, passionibus, morte, resurrection, Ascension, omnia praeconia prophetarum. Aug. Epistle 3. and Volusian. Disce igitur, non Idcirco à nobis God creditum Christ quia mirabilia fecit; Said quia vidimus in eo facto esse omnia Quae nobis annuntiata sunt vaticinio prophetarum, Lactan Institutio. lib. 5. cap. 3.
Quis non miretur delata voce de coelo certiorem propheticum sermonem dictum esse? quid est certiorem? nisi in quo magis confirmetur auditor: quare hoc? quoniam sunt homines infideles, qui sic detrahunt Christo, ut dicant eum magicis artibus fecisse quae fecit; possent ergo infideles etiam islam vocem delatam de coelo per conjecturas humanas, & illicitas curiositates ad magicas artes referre —. Ecce quare ait Habem us certiorem propheticum sermonem, — quo infideles convincantur. Serm. 27. de verbis apostoli.
Quis non miretur delata voce de coelo certiorem Prophetic sermonem dictum esse? quid est certiorem? nisi in quo magis confirmetur auditor: quare hoc? quoniam sunt homines infideles, qui sic detrahunt Christ, ut Speak Eum magicis artibus To have made Quae fecit; possent ergo infideles etiam islam vocem delatam de coelo per conjecturas humanas, & illicitas curiositates ad magicas arts refer —. Ecce quare ait Habem us certiorem Prophetic sermonem, — quo infideles convincantur. Sermon 27. de verbis Apostles.
Sive proe o quòd aliqua supra humanam intelligentiam continebant placuit spiritui sancto auferri de medio: sive pro eo quòd multa •n eis corrupta, & contra fidem veram inveniuntur, •on placuit eis dari locum, nec admitti ad auctoritatem. Prolog. in Cant. ad finem.
Sive proe o quòd Any supra humanam intelligentiam continebant Placuit Spiritui sancto auferri de medio: sive Pro eo quòd Multa •n eis corrupta, & contra fidem Veram inveniuntur, •on Placuit eis dari locum, nec admitti ad auctoritatem. Prolog. in Cant ad finem.
— Nec tamen inveniuntur in canone — Sanctus uti { que } spiritus revelabat; alia sicut homines historica diligentia, aliá sicut prophetas inspiratione divina scribere potuisse: at { que } haec ita fuisse distincta, ut illa tanquam ipsis, ista tanquam Deo per ipsos loquenti judicarentur esse tribuenda; ac sic, illa pertinerent ad ubertatem cognitionis, haec ad religionis auctoritatem de Civit Dei. lib. 18. cap. 38.
— Nec tamen inveniuntur in canon — Sanctus uti { que } spiritus revelabat; Alias sicut homines Historical Diligentia, aliá sicut Prophets inspiration Divine Scribere potuisse: At { que } haec ita Fuisse distincta, ut illa tanquam Ipse, ista tanquam God per ipsos loquenti judicarentur esse tribuenda; ac sic, illa pertinerent ad ubertatem cognitionis, haec ad Religion auctoritatem de Civit Dei. lib. 18. cap. 38.
Psal. 19.7. Iames 1.25. Deut. 4.2. Prov. 30.6. Revel. 22.18. 2 Tim. 3.15. John 15.15.20.31. Scripturae quidem perfectae sunt, quippe à verbo Dei, & Spiritu ejus dictae. Iren. lib. 2. cap. 47. Nobis curiositate opus non est post Christum Jesum, nec inquisitione post Evangelium. Cum credemus nihil desideramus ultra credere, &c. Tertul. de praescript. cap. 8.
Psalm 19.7. James 1.25. Deuteronomy 4.2. Curae 30.6. Revel. 22.18. 2 Tim. 3.15. John 15.15.20.31. Scriptures quidem perfectae sunt, quip à verbo Dei, & Spiritu His dictae. Iren lib. 2. cap. 47. Nobis Curiosity opus non est post Christ Jesus, nec inquisition post Evangelium. Cum credemus nihil desideramus ultra Believe, etc. Tertulian de prescript. cap. 8.
Solem noctuae nosciunt oculis: aquilae ita sustinent, ut natorum suorum generositatem de pupillarum audacia judicent, —. Qued aquila confiteatur neget noctua, non tamen praejudicans aquilae. Tertul. de anima, cap. 8. Ab obscuritate oculi ad obscuritatem objecti visibilis nulla est consequentia. Alsted. Didac. sect. 1. cap. 10. reg. 5.
Solemn noctuae nosciunt oculis: aquilae ita sustinent, ut natorum suorum generositatem de pupillarum audacia judicent, —. Qued aquila confiteatur neget noctua, non tamen praejudicans aquilae. Tertulian de anima, cap. 8. Ab obscuritate oculi ad obscuritatem Object visibilis nulla est consequentia. Alsted. Didac. sect. 1. cap. 10. reg. 5.
Scriptura veluti fol quidam spiritualis, clara est per se & natura sua, nobis verò non est clara propter impedientes tenebras tum naturales, tum adventitias at { que } circumstantes, a tenebrarum principe. Alsted. Polem. parte 4. Controv. 6. de S. Scrip. antidot. Visu carentem magna pars verilatet. Senec. Oedip. act. 2. scen. 2.
Scripture Veluti fol quidam spiritualis, Clara est per se & Nature sua, nobis verò non est Clara propter impedientes Darkness tum Naturals, tum adventitias At { que } circumstantes, a tenebrarum principe. Alsted. Polem. part 4. Controversy 6. the S. Scrip. antidote. Visu carentem Magna pars verilatet. Seneca Oedipus act. 2. Scene. 2.
Testantur hoc de Esaia praeter Chrysost. Tertul. de patientia, cap. 14. Scorp. advers. Gnost. cap. 8. & advers. Marcion. lib. 3. carmine cōscripto. cap 6. Orig. hom. 1. in Esa. & comment. in Mar. 13. Vtrubi ad finem. Hilar. lib. 5. de Trinit. fere in fine. Epiph. de prophetarum vita & interitu. Hie•on. in Esa. 57.1. & in Mat. 26.8. Comest. hist. Scho•ast. lib. Reg 2. cap. 32. Lyra. in 2 Reg. 21. & in •sa. 1. Lod. Vives in lib. 18. de Civit. Dei, cap. 29. & •xpositorum vulgus in Hebr. 11.37.
Testantur hoc de Isaiah praeter Chrysostom Tertulian de patientia, cap. 14. Scorp. adverse. Gnost. cap. 8. & adverse. Marcion. lib. 3. carmine conscripto. cap 6. Origin hom. 1. in Isaiah & comment. in Mar. 13. Vtrubi ad finem. Hilar. lib. 5. de Trinity. fere in fine. Epiphany de prophetarum vita & interitu. Hie•on. in Isaiah 57.1. & in Mathew 26.8. Comest. hist. Scho•ast. lib. Reg 2. cap. 32. Lyra. in 2 Reg. 21. & in •sa. 1. Lod. Vives in lib. 18. de Civit Dei, cap. 29. & •xpositorum vulgus in Hebrew 11.37.
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Hîc alias po•ram & plures subnectere causas: Sed jumenta vo•nt, &c. Juven. Sat 3. Caetera praetereo a nec enim •rmonibus istis Omnia complecti slatuo. Baptista •lantuan Eclog. 8. —
Hîc alias po•ram & plures subnectere causas: said Jumenta vo•nt, etc. Juvenal. Sat 3. Caetera praetereo a nec enim •rmonibus istis Omnia complecti slatuo. Baptist •lantuan Eclogue 8. —
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Generales doctrinae exigui sunt admodum momenti ad permovendos hominum animos, nisi fiat specialis illarum applicatio ad auditores. Nam quod Philosophi dicere solent, Omnis actio fit per contactum, id in sacra. praedicandi actione vel maxime locum habet, &c. Episc. Davenant. in Colos. 1.21.22. pag. 135.
Generales Doctrine Exigui sunt admodum Momenti ad permovendos hominum Animos, nisi fiat Specialis Illarum Applicatio ad auditores. Nam quod Philosophy dicere solent, Omnis actio fit per contactum, id in sacra. praedicandi action vel maxim locum habet, etc. Episc Davenant. in Colos 1.21.22. page. 135.
Bellar. de verbo D• lib. 4. cap 4. sect. 8. Eckius Enchir cap. 1. prop 4. Lib eorum hoc bibent, & finegant, leguntur & convicuntur. Vt de Manich. Aug. in Psal. 141.4.
Bellar de verbo D• lib. 4. cap 4. sect. 8. Eckius Enchiridion cap. 1. prop 4. Lib Their hoc bibent, & finegant, leguntur & convicuntur. Vt de Manich Aug. in Psalm 141.4.
Non enim per alios dispositionem salutis nostrae cognovimus, quàm per eos per quos Evāgelium pervenit ad nos, quod quidem tunc praeconiaverunt, postea verò per Dei voluntatem in scripturis nobis tradiderunt. Iren. lib. 3. cap. 1.
Non enim per Alioth dispositionem Salutis Nostrae cognovimus, quàm per eos per quos Evāgelium pervenit ad nos, quod quidem tunc praeconiaverunt, postea verò per Dei voluntatem in Scriptures nobis tradiderunt. Iren lib. 3. cap. 1.
Quic quid Christus de suis factis & dictis nos legere voluit, hoc Apostolis, tanquam manibos suis scribendū imperavit. Aug. de consensu Evangel. lib. 1. cap. ult.
Quic quid Christus de suis factis & dictis nos Legere voluit, hoc Apostles, tanquam manibos suis scribendum imperavit. Aug. de consensu Evangel. lib. 1. cap. ult.
Quemadmodum arma regalia reposita, etiamsi nemo fuerit qui possideat, tamen, ijs qui habitant in aedibus, multam praebent custodiam ac tutamen, dum ne { que } latrones, ne { que } parietū perfossores, ne { que } alius quispiā sceleratorū audet eam aggredi domum: sic ubicun { que } fuerint libri spirituales (Apostolorū ac Prophetarū) illino omnis expellitur vis diabelica, &c. hom. 3. de Lazaro.
Quemadmodum arma regalia reposita, Even if nemo fuerit qui possideat, tamen, ijs qui habitant in aedibus, Much praebent custodiam ac Tutamen, dum ne { que } Latrones, ne { que } parietū perfossores, ne { que } alius quispiā sceleratorū audet eam aggredi domum: sic ubicun { que } fuerint Libri spirituales (Apostolorū ac Prophetarū) illino omnis expellitur vis diabelica, etc. hom. 3. de Lazarus.
Quid est sacra Scriptura nisi quaedam Epistola omni potentis De ad creaturan suam? Et certè sicubi esses & scripta terreni imperatoris acciperes; non cessores, non quiesceres, non oculis somnum dares, nisi prius quid tibi scripssset, agnovisses. Imperator coeli Deus, pro vita tua tibi sua episiolas transmisit; Et casd mardenter legere negligū lib. 4. Epist. 40. ad Theodorum medicum.
Quid est sacra Scripture nisi quaedam Epistle omni potentis De ad creaturan suam? Et certè sicubi esses & Scripta Terreni imperatoris acciperes; non cessores, non quiesceres, non oculis somnum dares, nisi prius quid tibi scripssset, agnovisses. Imperator coeli Deus, Pro vita tua tibi sua episiolas transmisit; Et casd mardenter Legere negligū lib. 4. Epistle 40. and Theodorum Physician's.
Nostrorum quemlibet, Siquis leges interroget, facilius quàm nomen suum recitat. Vniversas quidem mox à primo sensu eus discentes, in animo velut inscriptas habemus. Contra. Apion. lib. 2. post med.
Nostrorum quemlibet, Siquis leges Interrogate, Facilius quàm Nome suum recitat. Vniversas quidem mox à primo sensu Eus discentes, in animo velut inscriptas habemus. Contra. Apion. lib. 2. post med.
NONLATINALPHABET. Diog. apud Laert. de vit. Phil of. lib. 6. Obe jam satis est, obe libelle. Iam pervenimus us { que } ad umbilicos. Mart. lib. 4. Epigr. 91.
. Diog apud Laertes de vit. Philip of. lib. 6. Obe jam satis est, obe libel. Iam pervenimus us { que } ad umbilicos. Mart. lib. 4. Epigram 91.
Omnes Generationes [ Toldoth ] in sacra Scriptura diminutae sunt (cum puncto loco literae penult.) praeter duas quae plenariè scribuntur; sci: Istae sunt generationes coeli & terrae, Gen. 2.4. Istae sunt generationes Pharez, Ruth 4.18. In quo ostenditur, quò licet in primordio, omnia creata fuerunt secundum plenitudinem at { que } perfectionem; tamen quia peccavit Adam diminuta sunt at { que } corrupta, & non revertentur ad decentë dispositione donec veniat filius Pharez i.c. Christus. Paulus Burgen. è Rabbi Salmai, addit. 2. ad Lyra. Postil. in. Rom. 5.
Omnes Generationes [ Toldoth ] in sacra Scripture Diminutae sunt (cum puncto loco literae penult.) praeter Duas Quae plenariè scribuntur; See: Istae sunt generationes coeli & terrae, Gen. 2.4. Istae sunt generationes Perez, Ruth 4.18. In quo Ostenditur, quò licet in primordio, omnia Created fuerunt secundum plenitudinem At { que } perfectionem; tamen quia peccavit Adam diminuta sunt At { que } corrupta, & non revertentur ad decentë disposition donec Veniat filius Perez i.c. Christus. Paulus Burgen. è Rabbi Salmai, Addit. 2. and Lyra. Postil. in. Rom. 5.
Agnoscimus adimpleri propheticam vocem Simeonis super adhuc recentem infantem dominum pronuntiatam; ecce hic positus est in ruinam, &c. & in signum cui contradicetur. Signum enim nativitas Christi, secundum Esaiam, propterea dabit vobis Dominus ipse signum, ecce virgo concipiet, &c. Agnoscimus ergo signum contradicibile. Tertul. lib. de carne Christi. cap. 23.
Agnoscimus adimpleri propheticam vocem Simeonis super Adhoc recentem infantem dominum pronuntiatam; ecce hic Positus est in ruinam, etc. & in signum cui contradicetur. Signum enim Nativity Christ, secundum Esaiam, propterea Dabit vobis Dominus ipse signum, ecce virgo concipiet, etc. Agnoscimus ergo signum contradicibile. Tertulian lib. the Carnem Christ. cap. 23.
Rom. 11.25. Jn (Judaeis) impletur quod in Psalmo [ 69.23 ] scriptum est, Obscurentur oculi eorum ne videant, &c. quae non optando sunt dicta, sed optandi specie prophetando praedicta. Aug de Civit. Dei. lib. 17. cap. 19.
Rom. 11.25. John (Judaeis) impletur quod in Psalm [ 69.23 ] Scriptum est, Obscurentur oculi Their ne See, etc. Quae non optando sunt dicta, sed optandi specie prophesying praedicta. Aug de Civit Dei. lib. 17. cap. 19.
Priusquam appareret Dei humanitas, latebat ejus benignitas: Vbi autem innotescit Dei humanitas, benignitas latere non potest. Bernar. Serm. 1. de Epiphan.
Priusquam appareret Dei humanitas, latebat His benignitas: Vbi autem innotescit Dei humanitas, benignitas later non potest. Bernard Sermon 1. de Epiphanius.
Alienum erat à natura, & divinitate ejus sanguinem & •arrem susciper• propter •o• autem ea quae sibi erant aliena suscepit. &c. Orig. hom 7. in Esa.
Alienum erat à Nature, & divinitate His sanguinem & •arrem susciper• propter •o• autem ea Quae sibi Erant Aliena suscepit. etc. Origin hom 7. in Isaiah
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Demonstravit nobis Deus quam excelsum locum inter creaturas habeat humana natura, in hoc, quod hominibus in vero homine apparuit. Aug. lib. de vera religione, cap 16.
Demonstravit nobis Deus quam excelsum locum inter Creaturas habeat Humana Nature, in hoc, quod hominibus in vero homine He appeared. Aug. lib. de vera Religion, cap 16.
Si scribas, non sapit mihi, nisi legero ibi Jesum; Si disputes aut conferas, non sapit mihi, nisi sonuerit ibi Jesus: Jesus melin ore, melos in aure, &c. Serm. 15. Cant.
Si Scribes, non sapit mihi, nisi legero There Jesus; Si disputes Or conferas, non sapit mihi, nisi sonuerit There jesus: jesus melin over, melos in Aure, etc. Sermon 15. Cant
Dum Mosi successor destinaretur Auses filius Nave, transfertur de pristino nomine & incipit vocari Iesus. Hanc priùs dicimus figuram futuri fuisse. Et Paulo post. Ideo is vir qui in hujus Sacramenti imagine parabatur, etiam nominis dominici inauguratus est figura, &c. Tertul. lib. advers. Iudaeos, cap. 9. & advers. Marcion. lib. 3 cap. 16. Vbi eadem totidem verbis. At Iesus Nave filius, Auses ante vocatus, &c. Nominis exemplum Christi, virtutis imago. Idem advers. Marcion. lib. 3. Carmine conscrip. cap. 3. Sed & Moses Iesum cognominavit eum qui priùs Auses fuerat vocitatus, sciens quòd in hujus vocabuli sacramento, cujusdam majoris gloriae rex poneretur. Euseb. hist. Eccles. lib. 1. cap. 1.
Dum Mosi successor destinaretur Auses filius Nave, transfertur de pristino nomine & incipit vocari Iesus. Hanc priùs dicimus figuram Future Fuisse. Et Paul post. Ideo is vir qui in hujus Sacrament imagine parabatur, etiam Nominis Dominici inauguratus est figura, etc. Tertulian lib. adverse. Jews, cap. 9. & adverse. Marcion. lib. 3 cap. 16. Vbi Same totidem verbis. At Iesus Nave filius, Auses ante Vocatus, etc. Nominis exemplum Christ, virtue imago. Idem adverse. Marcion. lib. 3. Carmine conscrip. cap. 3. said & Moses Jesus cognominavit Eum qui priùs Auses fuerat vocitatus, sciens quòd in hujus vocabuli sacramento, cujusdam majoris Glory rex poneretur. Eusebius hist. Eccles. lib. 1. cap. 1.
Blasphemant in Dominum. abscindentes & dividentes Jesum à Christo, & Christum à Salvatore. Vt de Valentin. Iren. praefat. in lib. 4. Curetiam Jesus voluit appellari, non tam expectabili apud Judaeos nomine? Et post pauca. Deni { que } ad hodiernum Christum sperant, non Iesum, &c. Tertul. advers. Marcion. lib. 3. cap. 16.
Blasphemant in Dominum. abscindentes & dividentes Jesus à Christ, & Christ à Savior. Vt de Valentine. Iren Praeface. in lib. 4. Curetiam jesus voluit appellari, non tam expectabili apud Judeans nomine? Et post pauca. Deni { que } ad hodiernum Christ Sperant, non Jesus, etc. Tertulian adverse. Marcion. lib. 3. cap. 16.
NONLATINALPHABET. Hesych. sive Illust in Philone. Frequenter & nunc videre licet, eos qui maximè discrepant opinionibus apparere concordes, ut irrideant, oppugnent { que } Iesum Christum. Orig. Comment. in Mat. 16. ad init.
. Hesych. sive Illust in Philone. Frequenter & nunc To see licet, eos qui maximè discrepant opinionibus apparere concords, ut Irrideant, oppugnent { que } Jesus Christ. Origin Comment. in Mathew 16. ad Init.
Si tamen nomen est Christus, & non appellatio potiùs, unctus enim significatur Et post pauca. Quorum nominum alterum est propriū, quod ab angelo impositum est, alterum accidens, quod ab unctione convenit. Advers. Praexean. cap. 28.
Si tamen Nome est Christus, & non appellatio potiùs, Anointed enim Signify Et post pauca. Quorum nominum alterum est propriū, quod ab Angelo impositum est, alterum Accidents, quod ab unction convenit. Adverse. Praexean. cap. 28.
Non solùm Pontifices urguento Chrismatis apud Hebraeos consecrabantur, verùm & Reges —. Sed & in Prophetarum ordine invenimus nonnullos simili modo consecratos, &c. Euseb. hist. Eccles. lib. 1. cap. 1.
Non solùm Pontifices urguento Chrism apud Hebraeos consecrabantur, verùm & Reges —. Said & in Prophetarum Order Invenimus Some simili modo consecratos, etc. Eusebius hist. Eccles. lib. 1. cap. 1.
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Filius Dei quia verus Rex, & verus Pontifex, & verus Propheta, ideo verè & Christus nominatus est: Cujus nominis per eos quos supra enumeravimus, pontifices, Prophetas, & Reges, typus & imago praecesserat. Euseb. ibid.
Filius Dei quia verus Rex, & verus Pontifex, & verus Propheta, ideo verè & Christus nominatus est: Cujus Nominis per eos quos supra enumeravimus, pontifices, Prophets, & Reges, Typhus & imago praecesserat. Eusebius Ibid.
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Olco laetitiae in sacris voluminibus, intellectu mystico Spiritus sanctus designatur. Euseb. d.l. Vng•oleo laecitiae non aliud intelligitur quam spiritu sancto repleri. Aug. lib 2. de incarnatione verbi. ferè initio.
Olco laetitiae in sacris voluminibus, intellectu mystico Spiritus Sanctus designatur. Eusebius d.l. Vng•oleo laecitiae non Aliud intelligitur quam spiritu sancto repleri. Aug. lib 2. de incarnation verbi. ferè initio.
Judaei aperte regem Christum recusaverunt, & regem Coesa•em elegegerunt. Data sunt quidem in •llis quasi primitiva exempla, &c. Aug. in titulum, Psal. 56.
Judaei aperte regem Christ recusaverunt, & regem Coesa•em elegegerunt. Data sunt quidem in •llis quasi Primitiva exempla, etc. Aug. in Titulum, Psalm 56.
Romanus Pontifex est pastor & caput, non solùm omnium Ecclesiarum particularium, sed etiam, totius universalis Ecclesiae f••nul congregatae à Christo immediatè constitutus. Bellar. de conciliis & Ecclesia, lib. 2. cap. 15. sect. 1.
Romanus Pontifex est pastor & caput, non solùm omnium Ecclesiarum particularium, sed etiam, totius Universalis Ecclesiae f••nul congregatae à Christ immediatè Constituted. Bellar de Councils & Ecclesia, lib. 2. cap. 15. sect. 1.
Bellar de Rom Pontif. lib. 4. cap. 15. Quaest. An summus Pontifex habeat jurisdictionem verè Coactivam, ita ut possit leges condere quae obligent in conscientia?
Bellar de Rom Pontiff lib. 4. cap. 15. Question an Summus Pontifex habeat jurisdictionem verè Coactivam, ita ut possit leges condere Quae obligent in conscientia?
Also I confesse, that in the masse is offered to God, a true, proper, and propitiatorie sacrifice for the quicke and dead. White way to the true Church. Pref. to the reader.
Also I confess, that in the mass is offered to God, a true, proper, and propitiatory sacrifice for the quick and dead. White Way to the true Church. Pref. to the reader.
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Onnes traditiones, & omnes Scripturae sunt aequa les quantum ad fidem, & venerationem quae illis debetur. Bellar. de verbo Dei. lib. 4. cap. 7. sect. 17. Nec absimile, cap. 2. sect. 6. Sacrosancta Tridentina Synodus — omnes libros tam Veteris quam Novi Testamenti, necnon traditiones ipsas, tum ad fidem tumad mores pertinentes pari pietatis affectu, ac reverentia suscipit ac veneratur. 4. Sess. 5 April. anno 1546. decret. 1. apud Osiand. Cent. 16. lib. 2. cap. 58.
Onnes Traditions, & omnes Scriptures sunt Equal les quantum ad fidem, & venerationem Quae illis debetur. Bellar de verbo Dei. lib. 4. cap. 7. sect. 17. Nec absimile, cap. 2. sect. 6. Sacrosancta Tridentina Synod — omnes libros tam Veteris quam Novi Testamenti, Necnon Traditions Itself, tum ad fidem tumad mores pertinentes Pair pietatis affectu, ac Reverence suscipit ac veneratur. 4. Sess. 5 April. Anno 1546. Decree. 1. apud Osiander. Cent. 16. lib. 2. cap. 58.
NONLATINALPHABET —. Rhianus. Homines sumus; unde aliquid aliter: sapere quàm se res habet, humana tentatio est — in nullo autem aliter sapere quàm res se habet, angelica perfectio. Aug. lib. 2. de Baptis. contra Donatist. cap. 5.
—. Rhianus. Homines sumus; unde Aliquid aliter: Sapere quàm se Rest habet, Humana Tentatio est — in nullo autem aliter Sapere quàm Rest se habet, angelica Perfection. Aug. lib. 2. de Baptism. contra Donatist. cap. 5.
Summus Pontifex cùm totam Ecclesiam docet, in his quae ad fidem pertinent, nullo casu errare potest. Bellar. de Rom. Pont lib. 4. cap. 3. sect. 1. Non solum in decretis fidei errare non potest, sed ne { que } in praeceptis morum, &c. ibid. cap. 5. sect. 1. Verbum Ecclesiae, id est, concilij vel Pontificis docentis ex Cathedra, non est omnino verbum hominis, id est, verbum errori obnoxium, sed aliquo modo verbum Dei, &c. Idem de verbo Dei, lib. 3. cap. 10. resp. ad. 15m. argumentum.
Summus Pontifex cùm Whole Church docet, in his Quae ad fidem pertinent, nullo casu errare potest. Bellar de Rom. Pont lib. 4. cap. 3. sect. 1. Non solum in decretis fidei errare non potest, sed ne { que } in praeceptis morum, etc. Ibid. cap. 5. sect. 1. Verbum Ecclesiae, id est, concilij vel Pontiff docentis ex Cathedra, non est Omnino verbum hominis, id est, verbum errori obnoxium, sed Aliquo modo verbum Dei, etc. Idem de verbo Dei, lib. 3. cap. 10. resp. ad. 15m. argumentum.
Ipse Matthaeus — ut nos originis Christi carnalis compotes faceret, ita exorsus est: Liber geniturae Jesu Christi, filij David, filij Abraham —. Qui haec legimus & credimus, quam debemus & possumus agnoscere in Christo carnis qualitatem? uti { que } non aliam quàm Abraham —; nec aliam quàm David. Lib. de carne Christi, cap. 22.
Ipse Matthew — ut nos originis Christ Carnalis compotes faceret, ita exorsus est: Liber geniturae Jesu Christ, filij David, filij Abraham —. Qui haec Legimus & Credimus, quam debemus & possumus agnoscere in Christ carnis qualitatem? uti { que } non aliam quàm Abraham —; nec aliam quàm David. Lib. the Carnem Christ, cap. 22.
