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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	father_n	person_n	trinity_n	2,522	5	9.8786	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46699	A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.	Jeanes, Henry, 1611-1662.; Taylor, Jeremy, 1613-1667.	1660 (1660)	Wing J508; ESTC R202621	508,739	535

that evill Conscience which doth but now whisper will then roare and thunder the peace of a good Conscience here in this life passeth all understanding and that joy which is the result of it is unspeakeable and full of Glory but compared with those ravishing sweets and Comforts with which the Conscience shall be filled in the day of judgment it beares not unto them halfe that proportion which a Cluster of grapes cut downe at the brook 〈◊〉 had unto the whole vintage of Canaan Numb 13. Secondly The influence of Conscience will then be greater and 〈◊〉 more irresistable and unobstructed then now for now it may be silenced or out-noised by our louder pleasures but then nothing will be able either to stoppe or drowne its voice it will speake in as loude and shrill an accent as the voice of the Arkeangel and the trump of God as these shall awaken the dead out of their Coffins so shall that raise in the memory of Reprobates those sins which their impenitency had buried in a grave of forgetfulnesse and put fresh life and vigour into them to torment and terrifie unto all eternity Thirdly In the day of judgment there will be a clearer evidence in the testimony of Conscience then now for now it is many times undiscerned by any but our selves for what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2. 11. but then it will be made as legible as if it were written with the glorious beames of the Sunne upon a wall of the purest Chrystall in conformity hereunto 't is that some think that there is an Elipsis in the words which they thus supply their Conscience also bearing witnesse and their thoughts in the meane while accusing or else excusing one another as shall be manifested in the day when God shall judge the secrets of men by Jesus Christ. Estius quotes Stapulensis for another interpretation to wit that in the day is as much as against the day and why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be translated here against the day as well as verse the 5 th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the day of wrath and thus the coherence will be fluent and 〈◊〉 and afford us this note That Conscience will bind over against the grand assises of Jesus that day wherein God will Judg the secrets of men by Jesus Christ c. the tribunall of Conscience is a prognostick and representation of Christ's throne it 's verdict a presage and preoccupation of Christ's sentence futuri judicii praejudicium as Tertullian phraseth it what are the terrors of a bad Conscience but slashes of Hell fire what are the triumphs and Consolations of a good Conscience but a glimpse and dawning of Heaven-happinesse But I dwell too long upon the Coherence In the words themselves wee have three things considerable First A prediction 2ly A Description 3. A Confirmation of the last and generall Judgment First A prediction of it shall Judg. Secondly A description of it and that 1. By its causes 1. Principall God shall judg 2. Instrumentall by Jesus Christ. Secondly By its object and that both personall and reall 1. Personall men 2. Reall secrets of men Thirdly By an adjunct the Circumstance of time when in the day Lastly we have the Confirmation of this prediction from a testimony of undenyable authority the testimony of the Gospel according to my Gospel From the words I shall take occasion to handle the Common place of the last and generall judgment and it is a point that I shall briefly explaine confirme and apply 〈◊〉 In the explication of it I shall confine my selfe to the opening of the text the act of judgment is an aggregate action containing many distinct and particular acts some formally and others by way of concomitancy a description of which you may see at large Matth. 25. vers 31 32 c. usque ad finem 2 Thesal 1 vers 6 7 8 9 10. Jude 14. 15. Rev. 20. 11 12 13 14 15. here in the text 't is set forth by its causes object and adjunct 1. By its causes principall and instrumentall 1. Principall God shall Judge God is taken in Scripture either 〈◊〉 or personally 1. Essentially for the three persons in the Trinity and so it may be taken here because the act of judicature is an outward worke and therefore common unto them all 2. Personally for the first person the Father and the act of judging may in a speciall manner be ascribed unto the Father by that manner of speaking which the Schoolemen call appropriation for hereby the Son and holy Ghost are not excluded but only the order of the Fathers concurrency shewn to wit that being the fountaine of the Trinity he judgeth of himselfe by the Son and Holy Ghost But against this that saying of our Saviour may be objected John 5. 22. The Father Judgeth no man but hath committed all judgment unto the Son Unto this there are usually given two answers 1. The Father Judgeth no man separately without the Son but hath communicated all Judgment unto the Son non largiendo sed generando saith Ambrose not by temporary donati n but by eternall generation but if any think that to say that Judgment is given or committed unto the Son by eternall generation is too harsh a Catachresis 2. In a second place therefore 〈◊〉 answer may be returned to wit that the Father Judgeth no man in that manner that he hath committed all Judgment unto the Son to wit as 〈◊〉 as God man as subsisting in the 〈◊〉 he Judgeth no man in a visible and externall manner for thus judgment is ascribed unto the Son not per appropriationem but per proprietatem 2. Instrumentall by Jesus Christ to wit as man and Mediator for as God he is a principall cause but the judiciary power conferred upon Christs manhood though in comparison of other creatures it be a power singularis 〈◊〉 of singular and transcendent excellencie unto which no creature can have an equall power yet in respect of the judiciary power of his Godhead 't is but a secundary subordinate and ministeriall power which he hath by delegation and Comission so that as man he is but a deputy Judg the Father hath committed all Judgment unto the Son John 5. 22. that Christ shall Judg in the humane nature the Scripture is expresse the Son of man shall come in his Glory c. Matth. 25. 31. chap. 24. v. 30. He hath appointed a day in which he will Judg the world c by that man whom he hath ordained c. Acts 17. 31. Every eye shall see him and they also which 〈◊〉 him Rev. 1. 7. Even Reprobates shall see him but they cannot behold his Godhead for the sight of that would make them happy and banish all sadnesse in his manhood then it is that he shall be visible and conspicuous unto them but though the Scripture be thus cleare that Christ shall judge

secundum 〈◊〉 but of total privations such as blindnesse dumbnesse deafnesse death These are uncapable of degrees and so likewise there can be no mixture or cohesion of them The same for substance we have in Aquinas 1. 2ae q. 18. a. 8. ad 〈◊〉 Duplex est privatio quaedam quae consistit in privatum esse haec nihil 〈◊〉 sed totum aufert ut caecitas totaliter aufert 〈◊〉 tenebrae lucem mors vitam inter hanc privationem habitum oppositum non potest esse aliquod medium circa proprium susceptibile Est autem alia 〈◊〉 quae 〈◊〉 in privari sicut aegritudo est privatio sanitatis non quod tota sanitas sit sublata sed quod est quasi quaedam via ad totalem 〈◊〉 sanitatis quae 〈◊〉 mortem Et ideo talis privatio cùm a 〈◊〉 relinquat non semper est immediata cum opposite habitu The summe and sense of this is that privations and their habits are immediately opposite if we speak of privations in facto esse not in fieri Now that Aquinas here speaks of medium participationis is the Comment of Gregory de Valentia Tom. 2 dis 2. q. 13. punct 5. This advertisement I thought fit to insert for the prevention of unnecessary cavils But yet I must confesse that medium participationis was put into the rule ex abundanti and contributes nothing to the matter in hand So that the Reader if hee please may leave it out for the stresse of the proof lyes only upon this viz. that betwixt things privatively opposite there 's no medium of abnegation in capable subjects And this is affirmed so unanimously by all as that I know not so much as one Dissentient FINIS A Catalogue of Books Printed for and Sold by THO ROBINSON CHronicon Historiam Catholicam complectens ab exordio Mundi ad Nativitatem D. N. Jesu Christi exinde ad annum à Christo nato LXXI Authore Ed. Simson S. T. D. in Folio An Answer to Mr. Hoard's Book entitled Gods Love to Mankind by W. Twisse D. D. in Fol. Books written by Dr. Prideaux XXII Lectiones Tredecim Orationes Sex Conciones in Fol. Fasciculus Controversiarum Theol. 4o. Theologiae Scholasticae Syntagma Mnemonicum Conciliorum Synopsis 4o. Manuductio ad Theol. Polemicam 8o. An Easie and Compendious Introduction for reading all sorts of History contrived in a more facile way than heretofore hath been publisht 4o. Books written by Dr. Owen The Doctrine of the Saints Perseverance examined confirmed in 〈◊〉 Socinianism examined in the confutation of Biddle's and the Racovian Catechism 4o. A Review of the Annotations of H. Grotius in reference to the Doctrine of the Deity and Satisfaction of Christ in Answer to Dr. Hammond 4o. Of the Mortification of Sin in Pelievers with a resolution of sundry cases of 〈◊〉 thereunto belonging 8o. Of Temptation the nature and power of it the danger of entering into it and the means preventing the danger with a Resolution of sundry Cases thereunto belonging 8o. Providentiall Alterations in their subserviency to Christs Exaltation open'd in a Sermon on Ezech 17. ver 24. 4o. A Sermon concerning the Kingdom of Christ and Power of the Civil Magistrate about things of the Worship of God on Dan. 7. 16. 4o. Gods work in 〈◊〉 Zion and his peoples duty thereupon on Isaiah 14. 32. 4o. Of Schism in reference to the present differences in Religion 8o. A Review of the true Nature of Schism in Answer to Mr. Cawdrey 8o. A Defence of Mr. Jo. Cotton and a Reply to Mr. Cawdrey about the Nature of Schism 8o. Diatriba de Justitia divina 8o. Of Communion with God the Father Son and Holy Ghost each person distinctly in Love Grace and Consolation 4o. Of the Divine 〈◊〉 Authority self-evidencing Light and power of the Scriptures Also a Vindication of the Purity and Integrity of the Hebrew and Greek Texts in some considerations on the Prolegomena and Appendix to the late Biblia Polyglotta 8o. Pro Sacris Scripturis adversus hujus temporis Fanaticos Exercitationes Apologeticae quatuor 8o. Books written by Mr. Hodges A Treatise of Prayer or an Apology for the use of the Lords Prayer 12o. A Scripture Catechisme towards the Confutation of sundry Errors some of them of the present times 8o. The 〈◊〉 Head Crowned a Funeral Sermon on Proverbs 16. 31. 4o. A Cordial against the fear of death a Sermon on Heb. 2. 15. 4o. Books written by Dr. Wallis Mathesis Universalis sive Arithmeticum opus integrum 4o. Adversus Meibomii de proportionibus 4o. De Angulo Contactus Semicirculis 4o. De Sectionibus Conicis 〈◊〉 4o. Arithmetica 〈◊〉 4o. Eclipseos Solaris observatio 4o. Commercium Epistolitum de quaestionibus quibusdam Mathematicis nuper habitum 4o. Mens sobria serio commendata Concio lat Expositio Epistolae ad Titum 8o. Grammatica Linguae Anglicanae 8o. Due Correction for Mr. Hobbs 8o. Hobbiani Puncti dispunctio 8o. Books written by Dr. Zouch Cases and Questions resolved in the Civil Law 8o. Juris Judicii Fecialis sive Juris inter Gentes 4o. Specimen 〈◊〉 Juris 〈◊〉 cum designatione Authorum 〈◊〉 quibus in 〈◊〉 partem disseruntur 4o. De Legati delinquentis Judice competente dissertatio 12o. Eruditionis Ingenuae specimina scil Artium Logicae Dialect Rhetor. Moralis Philosoph 12o. Quaestionum Juris Civilis Centuria Non minus ad Legum Generalium 〈◊〉 quam ad studiosorum Exercitationem accommoda 12o. newly publisht Conciones Octo ad Academicos Oxon. Latinè habitae Epistolarum Decas Auth. Hen. Wilkinson S. Th. D. 8o. Rob. 〈◊〉 Philos. Theologiae Ancillans 12o. Rob. Baronii Metaphysica Generalis Special omnia ad usum Theologiae accomodata 12o. Latium Lyceū Graeca cum latinis sive Gram. Artis in utraque lingua lucidissima Auth. Rob. Wickens 8o. Exercitatio Theolog. de Insipientiâ rationis humanae Gratiā Christi destitutae in rebus fidei Aut. R. Crosse Col. Linc. 4o. Fur pro Tribunali Examen Dialeg cui inscribitur Fur Praedestinatus Auth. Geo. Kendal S. Th. D. 8o. Miscellanea sive Meditat Orationes c. Auth. Ed. Ellis 12o. Homerus 〈◊〉 sive Comparatio Homeri cum Scriptoribus Sacris quoad normam loquendi Auth. Zach. Bogan 8o. Exercitationes aliquot Metaphysicae Aut. Tho. Barlow Col. Regin 4o. Juelli Apologia Ecclesiae Anglicanae graec lat 8o. Tract de Demonstratione Aut. 〈◊〉 〈◊〉 8o. Dionysius Longinus de Grandi-loquentiae graec lat cum Notis 8o. Stratagemata Satanae Aut. Jacob Acontium 8o. Jul. Lu. Florus de Rebus à Romanis gestis cum Annot. 〈◊〉 Stadii Claud. Salmasii 12o. Eryci Puteani Suada Attica sive Orationum select Syntagma 8o. Eryci Puteani Historia Insubrica 12o. Jo. Bambrigii Astronom Profes Saviliani in Acad. Ox. Canicularia Quibus accesserunt Insigniorum aliquot Stellarum Longitudines latitud ex Astron. obser Vlugbeigi 8o. Adagialia sacra Novi 〈◊〉 selecta

〈◊〉 est à Cruce 〈◊〉 solum tenuissimum vestigium positio in poste nonnihil alludit ad positionem in fronte quae in corpore supremum locum 〈◊〉 sicut in ostio 〈◊〉 Sed sanguis quanto aptiùs sanguinem Christi significaret ut apud Gregorium homilia vigesima secunda in Evangelia Quid sit sanguis 〈◊〉 〈◊〉 〈◊〉 audiendo sed bibendo didicistis Quisanguis super 〈◊〉 postem ponitur quando non solum ore corporis sed etiam ore cordis hauritur Gretserus excipit posse 〈◊〉 idemque plura significare Ita sane inquam sed primo variis rationibus Itaque eadem ratione qua significat sanguinem non potest 〈◊〉 crucem At unius loci unica est ratio Quare si hoc uno loco significat sanguinem Christi non significat 〈◊〉 Deinde unum 〈◊〉 potest varia 〈◊〉 at non quelibet sed ea tantum ad quae habet analogiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanguinis agni ad crucem nam agno significari Christum nemo inficias eat 〈◊〉 ergo sanguis ex 〈◊〉 〈◊〉 significabit crucem non eductam ex Christo sanguis inquam essusus crucem compactam Dr. Hammond In the forehead particularly in fronte sigat ubi sedes pudoris because the seate of shame is there which wee render in token that the baptised shall not bee ashamed Jeanes This weighs little or nothing unlesse withall you can prove that the Apostles command of decency enjoyneth that the seate of shame in the baptized should be marked with the sign of the Crosse in token that he should not bee ashamed Doubtlesse Saint Pauls practise was suitable unto his precept and you doe not you cannot pretend that ever hee was signed in the 〈◊〉 with the sign of the Crosse either by himself or any other he 〈◊〉 his example for imitation and gives this for a reason that his pattern was that of our blessed Saviour 1 Cor. 11. 1. Be ye even followers of me as I also am of Christ. We shall not then think that so requisite unto Baptisme which hee never used so so long as wee follow so great a 〈◊〉 wee shall not bee much 〈◊〉 though we swarve from the advice of Augustine that hath no warrant from the Word of God Paul makes large professions that he was not ashamed of the Gospel which held forth a crucified Christ Rom. 1. 16. Phil. 1. 20. 〈◊〉 Tim 1. 12. But no man can say that he ever expressed this his profession by the sign of the Crosse and therefore we shall make no other account of the Signe of the Crosse than as of a supernumerarie in Gods service and those Beleevers that want it may have confidence when Christ shall appear and not be ashamed before him at his comming 1 Joh. 2. 28. But perhaps you think we must stoop unto the bare words of Augustine though not seconded with any reason and this is more then Augustine himselfe would have expected from us for after this manner the holy Scriptures alone are to be entertained as Bishop Jewel proveth against Harding Def. Apol. Chur. Englpart 1. p. 55. out of several places of Sr. August Therfore St. Aug. saith Alios Scriptores ita lego ut quanta libet sanctitate doctrinâque praepolleant non ideo verum putem quod ipsi ita senserint sed quod id mihi vel per alios Authores Canonicos vel probabili ratione persuadere potuerint Other Writers or Fathers besides the holy Scriptures I read in this sort that be their learning and holynesse never so great I will not think it true because they have thought so but because they are 〈◊〉 to perswade me so either by other Canonical Writers or else by some likely reason Likewise again he saith Hoc genus literarum non cum credendi necessitate sed cum judicandi libertate legendum est This kinde of Writings of the holy Doctors and Fathers must bee read not with necessity to beleeve each thing but with liberty to judge each thing 〈◊〉 〈◊〉 Augustine disputing against the Arians 〈◊〉 as I have said before both Councils and Fathers and appealeth onely to the Scriptures Nec ego 〈◊〉 〈◊〉 tibi nec tu mihi Ariminensem debes objicere 〈◊〉 〈◊〉 res cum re causa cum 〈◊〉 ratio cum ratione concerter Neither will I alledge the Council of Nice against you nor shall you alledge the Council of Ariminum against me By the authority of the Scriptures let us weigh matter with matter cause with cause reason with reason I shall conclude all that I have to say unto the foregoing Testimonies of 〈◊〉 and you may apply it also unto those which 〈◊〉 〈◊〉 the 〈◊〉 of Whitaker Tom. 1. pag. 293. unto a place 〈◊〉 out of the 118 〈◊〉 of Aug ad Januar. Respondeo Magnum esse 〈◊〉 〈◊〉 in 〈◊〉 Dei 〈◊〉 quidem Sed 〈◊〉 debemus hominem fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et licet hoc loco quidem videatur favere Traditionibus tamen in 〈◊〉 〈◊〉 scripturae 〈◊〉 〈◊〉 defendit ut postea melius patebit Sensit enim apertissimè nullum 〈◊〉 〈◊〉 esse quod non scripturis nitatur 〈◊〉 de 〈◊〉 non 〈◊〉 loquitur aut fibi 〈◊〉 non consentit Dr. Hammond sect 26. Secondly the usage of this Ceremony of signing with the Crosse 〈◊〉 wee also know frequent in the Church while the gifts of healing continued in curing diseases and casting out Devils so that Athanafius frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the fign of the 〈◊〉 all Magick and 〈◊〉 is brought 〈◊〉 naught all the Idol Temples layd waste and empty Jeanes Bishop Morton in his particular Defence of the Ceremony of the Crosse pag. 231 232. tels us That our Church doth not ascribe unto it any 〈◊〉 power of driving out devils or of curing diseases c. And what he saith of our Church he speaks by just consequence of the Primitive Church For our Church 〈◊〉 he ibid. professeth that she useth it onely as primitively it was used that is onely as a token whereby there is protestation made of a future constancy in the profession of Christianity If it were used onely thus then it was not used for the miraculous cure of diseases and chasing away of Devils and this will be denyed by none that knows the force of the 〈◊〉 〈◊〉 onely but you have a higher opinion of the efficacy of the signe of the Crosse than ever 〈◊〉 Morton had or the 〈◊〉 of England as he thought and therefore I shall addresse my self to give 〈◊〉 answer unto your miracles of the Crosse. 1. I shall in general say unto them three things 1. If 〈◊〉 were any such Miracles as are pretended they were wrought onely at the sign of the Crosse and not by the 〈◊〉 of the Crosse as you bring in 〈◊〉 affirming so much as by a Moral instrument they were done for the sike onely of the 〈◊〉 and prayers of those that used the sign of the