A treatise of miscellany questions wherein many useful questions and cases of conscience are…A treatise of miscellany questions wherein many usefull questions and cases of conscience are…

Fourthly, there are two sorts of consequences which Aquinas prima part: quaest. 32. art. 1. 2um. distinguisheth. 1. Such as ⟨p. 240⟩make a sufficient and strong proof, or where the consequence is necessary and certain, as for instance sayeth he, when reason is brought in natural science to prove that the motion of the Heaven is ever of uniform swiftness, not at one time slower and another time swifter. 2. By way of agreeableness or conveniency▪ as in Astrology (saith he) thy reason is brought for the Eccentrics or Epicycles, because by these being supposed) the Phenomena, or appa entia sensibila in the Celestial motions may be salved Which he thinks is no necessary proof, because their Phenomena may be salved another way, and by making another supposition. Now the consequences from Scripture are likewise of two sorts, some necessary, strong, and certain, and of these I here speak in this assertion; others which are good consequences to prove a suitableness or agreeableness of this or that to Scripture, though another thing may be also proved to be agreeable unto the same Scripture in the same or another place. This latter sort are in diverse things of very use. But for the present I speak of necessary consequences. I have now explained the assertion, I will next prove it by these arguments. First, from the example of Christ and his Apostles, Christ proved against the Sadducees the Resurrection of the dead, from the Pentateuch, which was the only Scripture acknowledged by them, as many think, though some others hold there is no warrant for thinking so, Mat. 22 31, 3. Luke 20. 37, 38. Now that the dead are raised, even Moses showed at the Bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob, for he is not a God of the dead but of the living: for all live unto him.

Fourthly, there are two sorts of consequences which Aquìnas prima part: quaest. 32. art. 1. 2um. distinguisheth. 1. Such as ⟨p. 240⟩make a sufficient and strong poof, or where the consequence is necessary and certaine, as for instance sayeth he, when reason is brought in naturall science to prove that the motion of the Heaven is ever of uniforme swiftnesse, not at one time slower and another time swifter. 2. By way of agreablenesse or conveniency as in Astrology (saith hee) thi reason is brought for the Excentricks or Epicycles, because by these being supposed) the Phoenomena, or appa entia sensibila in the Coelestiall motions may be salved Which he thinks is no necessary proof, because their Phoenomena may be salved another way, and by making another supposition. Now the consequences from Scripture are likewise of two sorts, some necessary, strong, and certain, and of these I here speak in this assertion; others which are good consequences to prove a sutablenesse or agreablenes of this or that to Scripture, though another thing may be also proved to be agreable unto the same Scripture in the same or another place. This latter sort are in diverse things of very use. But for the present I speak of necessary consequences. I have now explained the assertion, I will next prove it by these arguments. First, from the example of Christ and his Apostles, Christ proved against the Sadduces the Resurrection of the dead, from the Pentateuch, which was the only Scripture acknowledged by them, as many think, though some others hold there is no warrant for thinking so,