A00665:1026
A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written
A commentary or, exposition upon the divine second epistle general, written by the blessed apostle St. Peter. By Thomas AdamsA commentary or, exposition vpon the diuine second epistle generall, written by the blessed apostle St. Peter. By Thomas Adams
London: printed by Richard Badger and Felix Kyngston for Jacob Bloome, 1633London: printed by Richard Badger and Felix Kyngston for Iacob Bloome, 1633
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For this purpose these Ubiquitaries have the advantage. For otherwise as Rhetoric is like the hand open, and Logic like the hand shut. So the Friar is an open Jesuit, and the Jesuit a close Friar. Or, as galloping is but a lofty amble, and ambling a soft gallop: so the Friar flies •ut in larger fields, and the Jesuit like a cunning waggoner, turns in a narrower compass. They are such as will distinguish of any truth, till they extinguish all truth. They say, there is an Idolatry which is bad, and an Idolatry which is good. Hoc in Grammar and Logic demonstrates this thing: yet in Christs Word, Hoc est corpus •neum, it demonstrates nothing. All their positions are like that swinish breakfast; many dishes made ex Sue mansueto, of a tame Sow. No marvel, when a Pope himself called all Christianity a Fable, Quantum nobis profuerit ista de Christo fabula!
For this purpose these Vbiquitaries have the advantage. For otherwise as Rhetorick is like the hand open, and Logicke like the hand shut. So the Frier is an open Iesuite, and the Iesuite a close Frier. Or, as gallopping is but a lofty amble, and ambling a soft gallop: so the Frier flies •ut in larger fields, and the Iesuite like a cunning waggoner, turnes in a narrower compasse. They are such as will distinguish of any truth, till they extinguish all truth. They say, there is an Idolatry which is bad, and an Idolatry which is good. Hoc in Grammar and Logick demonstrates this thing: yet in Christs Word, Hoc est corpus •neum, it demonstrates nothing. All their positions are like that swinish breakfast; many dishes made ex Sue mansueto, of a tame Sow. No marvell, when a Pope him•elfe called all Christianity a Fable, Quantum nobis profuerit ista de Christo fabula!
Astrologers are other fabulists: who gather out of the conjunction of Planets, •nd position of Stars; the ruins of public weals, and misfortunes of private families. If Sol be in opposition to Mercury, then the Lawyers shall have a bad Term. If Mars meet with Venus, great custom is promised to the Stews. As if hey were Bawds to the celestial bodies; Doctors to cast the water of the heavens, nd knew of what disease they were fickle. In a common Almanac, the Prognosticator out of his deep judgement says, that such a day shall be something differing rom indifferent. What weather is that? Be it hot or cold, wet or dry, fair or foul; it t still something differing from indifferent. Astrology at the best is but conjectural, t the worst cozening and diabolical. Basil calls it occupatissimam vanitatem, a most usie vanity. Conservam creaturam adversus Creatorem seditiosè concitat, Naz. It provokes the creature against the Creator. Themselves laugh at those, who, vel adeunt el audiunt, either go to them, or hear them. They smile how they fill their ears with Fables, their own purses with moneys. Bion condemned them that professed to now Pisces in Zodiaco, the Fishes in the Zodiac: yet did not see nantes in oceano, the ishes that swim in the sea- The events have fooled them: Manfridus told Ordelaphus Prince, that he should have a long and happy life; ye he was both married and buied the same year. Henry 7. in derision of Star-gazers, asked one who had prophesied of his death; What shall betide me this Christmas? the prophet answered, he