Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	holy_a	son_n	6,849	5	4.8446	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45496	Archaioskopia, or, A view of antiquity presented in a short but sufficient account of some of the fathers, men famous in their generations who lived within, or near the first three hundred years after Christ : serving as a light to the studious, that they may peruse with better judgment and improve to greater advantage the venerable monuments of those eminent worthies / by J.H.	Hanmer, Jonathan, 1606-1687.; Howe, John, 1630-1705.; Howell, James, 1594?-1666.	1677 (1677)	Wing H652; ESTC R25408	262,013	452

appears but rather a wonder he is no more so which proceeded not so much from want of skill in himself as from the incapacity of the Subject whereof he treateth A most difficult thing it is saith the same Author for him that discusseth things of a subtile Nature to joyn with perspicuity the care of polishing his Language § 5. Among many wherewith this Learned Piece is righly fraught and stored I shall cull out and present you with a few memorable passages 1. His Symbol or Creed containing a brief sum and confession of the Faith of the Churches of Christ at least in the West at that day his words are these The Church although dispersed through the whole World even unto the ends of the Earth received the Faith from the Apostles and their Disciples which is to believe In one omnipotent God which made Heaven and earth and the Seas and all things that are in them and in one Jesus Christ the Son of God incarnate for our Salvation and in the Holy Ghost who by the Prophets preached the mysteries of the dispensation and coming of Christ and his Birth of a Virgin and his Passion and Resurrection from the dead and the Assumption of the Beloved Christ Jesus our Lord in his flesh into Heaven and his coming from Heaven in the Glory of the Father to restore or recapitulate and gather into one all things and to raise the flesh or bodies of all mankind that unto Jesus our Lord and God and Saviour and King according to the good pleasure of the Father invisible every knee should bow both of things in Heaven and in the earth and under the earth and that every tongue should confess to him and that he should pass a righteous sentence or judgment upon all and send the spiritual wickednesses and the Angels that fell and became apostate and also ungodly unrighteous lawless and blasphemous men into eternal fire but for the righteous and holy and such as did keep his commandments and abide in his love some from the beginning and some by repentance gratifying them with life might bestow on them incorruptibility and give unto them eternal Glory Where observe by the way that though it may be wondered at that Irenaeus should no where expresly call the Holy Ghost God yet that he held him to be God equal with the Father and the Son is manifest in that he makes in his Creed the object of faith to be all the three persons of the Trinity alike As also from hence that elsewhere he ascribes the creation of man unto the Holy Ghost as well as to the Father and the Son 2. He gives the reason why the Mediatour between God and man ought to be both God and man For saith he if man had not overcome the enemy of man he had not been justly overcome again unless God had given salvation we should not have had it firmly and unless man had been joyned unto our God he viz. Man could not have been made partaker of incorruptibility For it became the Mediator of God and Men by his nearness unto both to reduce both into friendship and concord and to procure that God should assume Man or take him into communion and that man should give up himself unto God 3. The whole Scriptures both Prophetical and Evangelical are open or manifest and without ambiguity and may likewise be heard of all Again we ought to believe God who also hath made us most assuredly knowing that the Scriptures are indeed perfect as being spoken or dictated by the word of God and his Spirit 4. Fides quae est ad deum justificat hominem Faith towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 2. justifieth a man 5. Concerning the marks of the true Church and that it is not tied to one place or succession he thus speaks When once the Gospel was spread throughout the world and the Church gathered out of all Nations then was the Church no where tied to one place or to any certain and ordinary succession but there was the true Church wheresoever the uncorrupted voice of the Gospel did sound and the Sacraments were rightly administred according to the Institution of Christ. Also that the pillar and ground of the Church is the Gospel and Spirit of Life 5. Of the extraordinary gifts of the Holy Ghost continuing unto his time thus Some saith he cast out Devils soundly and truly so that oftentimes even they who were cleansed from wicked Spirits do believe and are in the Church others have the foreknowledge of things to come and also prophetical Visions and Sayings others do cure and restore to health such as labour of some infirmity by the laying on of their hands Moreover as we have said the dead also have been raised and continued with us many years And what shall I say the Graces are not to be numbred which throughout the whole world the Church receiving from God doth dispose in the name of Christ Jesus crucified under Pontius Pilate every day for the help of the Nations neither seducing any one nor taking money from him For as it hath freely received from God so also doth it freely administer nor doth it accomplish any thing by Angelical Invocations nor incantations nor any wicked curiosity but purely and manifestly directing their prayers unto the Lord who hath made all things 6. He plainly asserts that the world shall continue but six thousand years For saith he look in how many days this world was made in so many thousand years it shall be consummate Therefore 't is said in Gen. 2. 2. On the sixth day God finished all his works and rested the seventh day Now this is both a narration of what was done before and also a prophecy of things to come for one day with the Lord is as a thousand years in six days the things were finished that were made and it is manifest that the six thousandth year is the consumma●ion of them 7. He finds the number of the Beasts name viz. 666. i● the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence he concludes it as very probable that the seat of that beast is the Latin or Roman Kingdom Take his own words Sed Lateinos nomen habet sexcentorum sexaginta sex numerum valdè verisimile est quoniam novissimum verissimum Erasm. edit Regnum hoc habet vo●abulum Latini enim sunt qui nunc regnant Sed non in hoc nos gloriabimur 8. Of the four Evangelists he thus writeth Mathew saith he delivered unto the Hebrews the History of the Gospel in their own Tongue When Peter and Paul preached at Rome and planted that Church after their departure Mark the Disciple and also Interpreter of Peter delivered unto us in writing such things as he had heard Peter preach And Luke the companion of Paul comprised in one Volume the Gospel preached of him

was then administred he acquaints us saying As many as are perswaded and do believe those things that are taught and spoken by us to be true and promise to live accordingly they are taught to pray fasting and to beg of God the pardon of their former sins we praying and fasting together with them Then are they brought by us unto the place where the water is and are regenerated after the same manner of Regeneration wherewith we were regenerated For in the name of the Father and Lord God of all and of our Saviour Jesus Christ and of the Holy Spirit they are then washed in Water And through the Water we obtain remission of those sins which we had before committed And this washing is called illumination because the minds of those that learn these things are enlightned 6. We make account that we cannot suffer any harm from any one unless we be convicted to be evil-doers or discovered to be wicked persons You may indeed put us to death but you cannot hurt us 7. Such was the innocency and tenderness of Christians that whereas saith he before we believed we did murther one another now we not only do not oppugn or War against our enemies but that we may not lie nor deceive the Inquisitors confessing Christ we die willingly 8. So great was the courage and resolution of Christians that although saith he it were decreed to be a capital crime for any to teach or even to profess the name of Christ we notwithstanding both embrace and teach it 9. Concerning the Translation of the Septuagint he gives this account That Ptolemy King of Egypt erecting a Library at Alexandria and understanding that the Jews had ancient Books which they diligently kept he sent for seventy wise men from Ierusalem who were skill'd both in the Greek and Hebrew Tongues and committed unto them the care of translating those Books And that being free from all disturbance they might make the quicker dispatch of the translation he commanded a like number of Cells or little Rooms to be made not in the City it self but about seven furlongs from it where the Pharos was built that each one should finish his interpretation by himself alone requiring the servants attending them to be in every regard serviceable to them only to hinder them from conversing together to the end that the exact truth of the Interpretation might be known by their consent And coming to know that these seventy men used not only the same sense but also the same words in the translation and that they differ'd no not so much as in one word one from another but had written in the same words of the same things being hereat astonished and believing the Interpretation to be accomplished by divine assistance he judged the men worthy of all honour as loving and beloved of God and with many gifts commanded them to return again into their own Country And having the books in admiration as there was cause and consecrating them unto God he laid them up there in the Library These things we relate unto you O ye Greeks not as fables and feigned stories but as those who have been at Alexandria and have seen the footsteps of those Cells yet remaining in Pharos This we report as having heard it from the Inhabitants who have received the memorable things of their Countrey by tradition from their Ancestors Which also you may understand from others and chiefly from those wise and approved Men who have recorded these things namely Philo and Iosephus 10. Concerning the Sibyls thus O ye Greeks If you have not greater regard unto the fond or false imagination of them that are no gods then unto your own salvation give credit unto the most ancient Sibyls whose Books happen to be preserved in the whole World teaching you from a certain powerful Inspiration by Oracles concerning those who are called but are not gods and plainly and manifestly foretelling the coming of our Lord Jesus Christ and of all things that were to be done by him For the knowledge of these things will be a necessary Praeludium or preparation unto the Prophecies or to the reading of the Prophecies of holy Men. § 6. Though his excellencies were great yet were they accompanied with many imperfections viz. his slips and errours that he had which we shall briefly point at and give notice of and they were such as these 1. He was an express Chiliast or Millenary and a most earnest maintainer of that opinion as were many of the Ancients beside him viz. Irenaeus Apollinarius Bishop of Hierapolis Nepos an Egyptian Bishop Tertullian Lacta●tius Victorinus c. The first broacher of this errour was Papias the Auditor or Disciple of Iohn not the Apostle but he who was called Presbyter or Senior and whose the two latter Epistles of Iohn are by some conceived to be This man was passing eloquent but of a weak and slender judgement as by his Books appears yet did he occasion very many Ecclesiastical Men to fall into this errour who had respect unto his Antiquity and among the rest Iustin as appears in divers places of his Books particularly in his Dialogue with Tryphon the Jew who pressing him after this manner Tell me truly saith he do you acknowledge that the City Ierusalem shall be built again and that your people shall be there gathered together and live in pleasures with Christ c. To whom I thus replyed saith he I am not such a wretch O Tryphon as to speak otherwise then I think I have confessed unto thee before that my self and many others are of the same mind as ye fully know it shall be even so but withal I have signified unto thee that some Christians of a pure and pious judgement do not acknowledge this But as for me and those Christians who are of a right judgement in all things we do know that there shall be a Resurrection of the Flesh and a thousand years in Ierusalem re-built beautified and enlarged as the Prophets Ezekiel Esay and others have published And afterward that there shall be an Universal and Everlasting Resurrection of all together and a Judgement as a certain Man of our own whose name was Iohn one of the Twelve Apostles of Christ in that Revelation which he had hath foretold 2. He entertained a gross Judaical conceit concerning some of the Angels of whom he hath these words That God having made the World and put the Earth in subjection unto Man He committed the care of Men themselves and of the things under the Heavens unto certain Angels whom he had appointed hereunto but the Angels transgressing the Ordinance of God were overcome with the company of Women on whom they begat those Children which are called Daemons and moreover they brought the rest of mankind into servitude unto themselves and sowed Murthers Adulteries Wars and all kind of wickedness among Men This errour took its rise

of sin Who saith he doth not wish to suffer that he may purchase the whole favour of God and all pardon from him by the compensation of his Blood Omnia enim huic operi delicta donantur 5. He was of the opinion as was also Clemens Alexandrinus and Cyprian lib. De disciplin babit Virgin that the Angels fell in love and accompanied with Women misunderstanding that passage of Moses Gen. 6. 1. and that they discovered many secrets and hidden Arts and especially divers curiosities for the adorning and setting forth of Women for which they were condemned 6. He held also the Errour of the Chiliasts or Millenaries We confess saith he that a Kingdom is promised unto us in the Earth before Heaven but in another state namely after the Resurrection for a thousand years in a City of a Divine Work or Building Ierusalem coming down from Heaven c. this we say is provided of God for the Saints to be there refreshed with all spiritual good things in recompen●e of those things which in the World we have either despised or lost For it is a righteous thing and worthy of God that his Servants should exult and rejoyce there where they have been afflicted for his name 7. He thought that both Angels and also the Souls of men were corporeal and the latter derived from the Parent unto the Child by way of propagation Anima in utero seminata pariter cum carne pariter cum ipsà sortitur sexum c. Augustine tell us his opinion was that the worst Souls of men are after death converted or turned into Devils which absurd conceit Pamelius thinks ought rather to be imputed unto those Hereticks that took their name from him than unto Tertullian himself because it is not to be found in any of his Writings nor could Danaeus easily be induced to believe that Augustine should charge him herewith seeing he is more equal toward him 8. He approves of and labours to defend the superstitious facts and stations as also other ridiculous Ceremonies of the Montanists viz. the superstitious use of the sign of the Cross Oblations for the Dead and annual upon Birth-days Processions c. Antiquae observationes inquit Chemnitius quorum apud Tertullianum fit mentio non sunt omnes Apostolicae traditiones sed multae ex Montani Paracleto profectae sunt these and such like which he borrowed from those Hereticks did he practise and augment though he himself confess that there is no warrant for them in the Scriptures nor were they instituted by the Apostles Who list may there see a large Catalogue of such Observations and Practices which are built upon none other than the sandy foundation of uncertain Tradition The materials of the Anti christian Synagogue were preparing betimes §7 As touching his Exit or the close of his life I find this only recorded that he lived long even to old age yea usque ad deerepitam aetatem unto decrepit old age which yet Pamelius would have to be but unto sixty three years At what time saith he decrepit old begins So that according to his account he as many other eminent men have done ended his pilgrimage in his Climacterical year Or rather then ceased to write any more for he is loath to affirm that he lived beyond this time considering what Ierom had delivered concerning him Some do rank him among the Martyrs that suffered for the name of Christ and Rhenaenus makes Regino the reporter of his Martyrdom though after diligent perusal I do not find him so much as named by that Historian This therefore seems to be a mere and groundless conjecture and very unlikely seeing that neither Eusebius nor Ierom do make any mention of it True it is that he was very desirous of Martyrdom but it might be a righteous thing with God not to vouchsafe that honour unto him who had so unworthily deserted the Truth and esteemed Martyrdom meritorions But what kind of death soever put a period unto his life he is herein much to be lamented that having as a Star of the first Magnitude shined in the Church of Christ so brightly the most part of his time he should at last by forsaking it be so much obscured and go out so ingloriously Origenes Adamantius §5 HE is commonly known by the name of Origenes Adamantius so called of the Adamant a stone of such hardness that it yields not to the stroke of the hammer not unlike whereunto was the spirit and temper of Origen indefatigably labourious both in reading and writing Scriptoribus aliquot propter indefatigatam studii tolerantiam Admantini cognomen inditum fuit ut Didymo grammatico Origeni Theologo For which cause also Ierom gives him the name of Chalcenterus verè Adamantinus or brazen sides for so may the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intestina Photius renders this as the reason of his name quòd rationes quas colligaret adamantinis quibusdam quasi vinculis non absimiles viderentur He was one whom neither austerity of life nor perpetual pains taking nor the hardship of poverty nor the unworthy carriage of such as envyed him nor fear of punishment nor any face of death could in the least remove from his holy course and purpose His Country was Egypt and the place of his birth therein as is conjectured the famous City of Alexandria he descended of Christian Parents both Father Grand-father and great Grand-father and pious from his childhood trained up like another young Timothy in the Christian Religion and Knowledge of the Scriptures His Father's name was Leonides a pious and learned man and according to some a Bishop for so Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who in the cruel persecution under Severus was crowned with Martyrdom being beheaded for the name of Christ Origen was then but young yet so fervently affected toward Christian Religion that being hindred by his Mother who hid his apparel from him to prevent the danger he would have exposed himself unto from going unto and visiting his Father in prison he could not rest but wrote unto him a Letter wherein he thus exhorts him Faint not O Father saith he nor think of any thing because of us but suffering constantly His Father in his life time had carefully instructed him in the holy Scriptures in the first place and after that in the Liberal Arts and prophane Literature in both which he profited exceedingly and above his years His manner was to demand of the child a daily task of some certain sentences which he injoyned him to learn by heart by which means he grew unto such promptness and acquaintance with the Scriptures that he contented not himself with the bare and usual reading of them but proceeded farther searching into the hidden and

though perhaps in some of them as Osiander charitably conceives he thought better and was more sound in his judgment His Errors were such as these 1. Concerning God his expression is very unmeet and dangerous viz. That God made himself Yet may his meaning be that God had his being of himself for so lib. 2. 9. 't is God alone who is not made he is of himself as we said lib. 1. and therefore is such as he would himself to be viz. impassible immutable uncorrupt blessed eternal 2. He so speaks of Christ say the Centuturists that a man may well say he never rightly understood either the person or Office of the Son of Son of God As where he saith That God did produce a Spirit like himself who should be endued with the vertues of God his Father Also The Commands of his Father he faithfully observed for he taught that God is one and that he alone ought to be worshipped neither did he ever say that himself was God for he should not have been faithful if being sent to take away the gods and to assert one should have brought in another beside that one These and such like words he hath that do not a little smell of Arianism Indeed he in this particular doth not express himself so warily as he ought which hath occasioned such suspicions of him but yet however that in his judgment he neither denied nor doubted of the Deity or Eternity of Christ seems clear from divers other places where in so many words he acknowledgeth both as where he calls him the word of God inquit meritò sermo verbum dei dicitur qui procedentem de ore suo vocalem Spiritum quem non utero sed mente conceperat inexcogitabili quadam majestatis suae virtute ad effigiem quae proprio sensu ac sapientiâ vigeat comprehendit alios item Spiritus in angelos ●●guraverit Also if any wonder that God should be generated of God prolatione vocis 〈◊〉 Spiritus when once he shall know the sacred voices of the Prophet he will certainly cease to wonder Again he saith that the Jews condemned their God Lastly Sicut ●ater inquit sine exemplo genuit Authorem suum sic ineffabiliter Pater genuisse credendus est Coaeternum De matre natus est qui ante jam fuit de Patre qui aliquando non fuit Hoc fides credat intelligentia non requirat ne ●ut non inventum putet incredibile aut reper●um non credat singulare If therefore in some places he seem to deliver that which savors too much of Arius or speak not so clearly of Christ as he should Thomasius that diligent peruser of him who compared divers Copies together is of the mind that there his books are by some Arian corrupted giving sundry instances herein 3. He unadvisedly saith that Christ after his resurrection went into Galilee because he would not shew himself unto the Jews lest he should bring them unto repentance and save those wicked men 4. He is silent concerning the Priestly Office of Christ mentioning no other ends of his Incarnation or coming and passion but only to reveal and make known unto men the Mysteries of Religion and to give them an example of vertue 5. He knew nothing at all of the Holy Ghost and makes little or no mention of him in his books now extant Or if he knew any thing Ierom acquaints us what his apprehensions of him were In his books saith he and especially in his Epistles unto Demetrian he denies the substance of the holy Ghost saying according to the error of the Jews that he is referred either unto the Father or the Son and that the sanctification of either person is demonstrated under his name So that what Ierom spake of Origen may not unfitly be applied unto him also viz. that his opinion of the Son was bad but concerning the holy Ghost was worse 6. He conceited that the Angels were given unto men to be their guardians lest they should be destroyed by the Devil unto whom at first the power of the earth was given And that those guardian Angel being allured to accompany with women were for this their sin cast down from heaven and so of the Angels of God became the Ministers of the Devil 7. Also That God created an infinite number of souls which he afterward put into frail and weak bodies that being in the midst between good and evil and vertue being propounded unto man consisting of both natures he might not with ease and delicacy obtain immortality but with great difficulty and labor get the reward of eternal life 8. He speaks nothing of the righteousness of faith but that salvation is merited by good works and that if a man serve not the earth which he ought to tread underfoot he shall merit everlasting life Cum lib. 5. 6. inquit Chytraeus orationem de justitiâ Christiana ex professo instituerit tamen de philosophies tantum sen legis justitia disputat justitiae ●●dei quae Evangelii propriâ est nullam ferè mentionem facit 9. Of Prayer saith he As often as a man asks he is to believe that he is tempted of God whether he be worthy to be heard Of pardon of sin thus that God vouchsafes it unto them that sin ignorantly but not unto them that sin of knowledge and wittingly Also that a man may be without sin which yet he contradicts within a few lines after 10. He hath many superstitious things concerning the virtue of the sign of the Cross viz. That it is terrible unto the Devils qui adjurati per Christum de corporibus quae obsederint fugiunt Nam sicut Christus ipse Daemonas verbo fugabas ita nunc sectatores ejus eosdem spiritus inquinatos de hominibus et nomine Magistri sui et signo passionis excludunt Cujus rei non difficilis est probatio nam ●um diis s●is immolant si assistat aliquis signatam fronte gereus sacra nullo modo litant nec responsa potest consultus reddere vates 11. He thinks it unlawful for a righteous man to go to war or to accuse any one of a capital crime because Murther is forbidden 12. He denyed that there were any Antipodes and that with much earnestness and confidence bestowing a whole Chapter upon the maintainance of so evident a mistake in shewing the Original and as he conceived the absurdity of the Antipodian opinion and confuting it wondring at the folly of those that held it What shall we think saith he of them who give out that there are Antipodes walking opposite unto us Do they speak any thing to the purpose or are there any so stupid as to believe that there are men whose feet are higher than their heads or that those things there do hang which with us do lye on the

yet is he not two but one Christ. One not by conversion of the Godhead into flesh but by taking the manhood into God One altogether not by confusion of substance but by unity of Person For as the reasonable soul and flesh is one Man so God and Man is one Christ. Who suffered for our salvation descended into hell rose again the third day from the dead He ascended into heaven he fifteth on the right hand of the Father God Almighty from whence he shall come to judge the quick and the dead At whose coming all men shall rise again with their bodies and shall give account for their own works And they that have done good shall go into life everlasting and they that have done evil into everlasting fire This is the Catholick Faith which except a man believe faithfully he cannot be saved As for the censures annexed hereunto viz. 1. In the beginning except a man keep the Catholick faith 2. In the middle he that will be saved must thus think and 3. In the end this is the Catholick faith which except a man believe faithfully he cannot be saved I thought good to give you Dr. Hammond's apprehensions of them how they ought to be understood His words are these I suppose saith he they must be interpreted by their opposition to those heresies that had invaded the Church and which were acts of carnality in them that broach'd and maintain'd them against the apostolick doctrine and contradictory to that foundation which had been resolved on as necessary to bring the world to the obedience of Christ and were therefore to be anathematiz'd after this manner and with detestation branded and banished out of the Church Not that it was hereby defined to be a damnable sin to fail in the understanding or believing the full matter of any of those explications before they were propounded and when it might more reasonably be deemed not to be any fault of the will to which this were imputable Thus he 2. The canonical books of the old and new Testament owned by him are the same with those which the reformed Churches acknowledge for such of which he thus speaks All scripture of us who are Christians was divinely inspired The books thereof are not infinite but finite and comprehended in a certain Canon which having set down of the Old Testament as they are now with us he adds the Canonical books therefore of the Old Testament are twenty and two equal for number unto the Hebrew Letters or alphabet for so many elements of Letters there are among the Hebrews But saith he besides these there are other books of the Old Testament not Canonical which are read only unto the Catechumens and of these he names the Wisdom of Solomon the Wisdom of Iesus the Son of Syrach the fragment of Esther Iudith and Tobith for the books of the Maccabees he made no account of them yet he afterward mentions four books of the Maccabees with some others He also reckons the Canonical Books of the New Testament which saith he are as it were certain sure anchors and supporters or pillars of our Faith as having been written by the Apostles of Christ themselves who both conversed with him and were instructed by him 3. The sacred and divinely inspired Scriptures saith he are of themselves sufficient for the discovery of the truth In the reading whereof this is faithfully to be observed viz. unto what times they are directed to what person and for what cause they are written lest things be severed from their reasons and so the unskilful reading any thing different from them should deviate from the right understanding of them 4. As touching the way whereby the knowledge of the Scriptures may be attained he thus speaks To the searching and true understanding of the Scriptures there is need of a holy life a pure mind and virtue which is according to Christ that the mind running thorow that path may attain unto those things which it doth desire as far as humane nature may understand things divine 5. The holy Scripture saith he doth not contradict it self for unto a hearer desirous of truth it doth interpret it self 6. Concerning the worshipping of Christ we adore saith he not the Creature God forbid Such madness belongs unto Ethuicks and Arians but we adore the Lord of things created the incarnate Word of God for although the Flesh be in it self a part of things created yet is it made the Body of God Neither yet do we give adoration unto such a body by it self severed from the word neither adoring the Word do we put the Word far from the Flesh but knowing that it is said the Word was made Flesh we acknowledge it even now in the Flesh to be God 7. He gives this interpretation of those words of Christ Mark 13. 32. But of that day and that hour knoweth no man no not the Angels which are in heaven neither the Son but the Father The Son saith he knew it as God but not as man wherefore he said not neither the Son of God lest the divinity should seem to be ignorant but simply neither the Son that this might be the ignorance of the Son as man And for this cause when he speaks of the Angels he added not a higher degree saying neither the Holy Spirit but was silent here by a double reason affirming the truth of the thing for admit that the Spirit knows then much more the Word as the Word from whom even the Spirit receives was not ignorant of it 8. Speaking of the mystery of the two natures in Christ What need is there saith he of dispute and strife about words it's more profitable to believe and reverence and silently to adore I acknowledge him to be true God from heaven imp●ssible I acknowledge the same of the seed of David as touching the Flesh a man of the earth passible I do not curiousty inquire why the same is passible and impassible or why God and man lest being curiously inquisitive why and how I should miss of the good propounded unto us For we ought first to believe and adore and in the second place to seek from above a reason of these things not from beneath to inquire of Flesh and Blood but from divine and heavenly revelation 9. What the faith of the Church was concerning the Trinity he thus delivers Let us see that very tradition from the beginning and that Doctrine and Faith of the Catholick Church which Christ indeed gave but the Apostles preached and kept For in this Church are we founded and whoso falls from thence cannot be said to be a Christian. The holy and perfect Trinity therefore in the Father Son and Holy Ghost receives the reason of the Deity possesseth nothing forraign or superinduced from without nor consisteth of the Creator and Creature but the whole is of the Creator and Maker of all things like it self and