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1 Corinthians 10:11, Ta< te>lh tw~n aijw>nwn. Revelation 10:6. John 2:18; Matthew 24:33. 1 Corinthians 15:52; Zanch. de fine sec. Mol. acc. Proph, Romans 9:19. Euseb. Ecclesiastes Hist. lib. 1 cap. 4; Ambr. de Sacra. lib. 4. Ephesians 2:15. Genesis 4:26, 5:22, 6:8,9, etc., 8:20, 9:25-27, 18:19, 19:9, 28:1,2, 35:3-5; Exodus 18:12; Job 1:5, 42:8-10. Tho. 22, ae. q. 87, ad 3. Jacob. Armin. de Sacerd. Ch. Orat. Genesis 14:14. “Ecclesiastes malignantium.” — Aug, con. Faust. lib. 19 cap. 11. “Per incrementa temporum crevit divinae cognitiones incrementum.” — Greg. Hom. 16 in Ezekiel a med. Mark 4:28. Aug. de Civit. Dei, lib. 15 cap. 23. Joseph. Antiq. lib. 1 cap. 3. Sixt. Senens. Bib. lib. 2. The only place in the works of Chrysostom in which we can find this opinion, is in “Ad. Pop. Antioch., Homil. 9.” It is upon Psalm 19:1, and “in Mali” seems a misprint for “in ‘Coeli, etc.,’“ — “Coeli enarrant gloriam Dei.” — ED. Herbert Thorndike, a learned divine, and one of Walton’s assistants in the preparation of his Polyglott, published a treatise under this title in 1642. It is clear that it is to this treatise Owen alludes. — ED. Isaiah 8:20; Matthew 5,6. 2 Samuel 6:6,7; 2 Chronicles 26:18,19. “Cast him out,” John 9:34. Acts 13:15. Aquin., Durand. Tractatu de Sacerdotio Christi, contra Armin. Socin. et Pspistas, nondum edito. [See Prefatory Note.] Improperly sewn together, not suited to the rest of the discourse. — ED. Hooker’s Ecclesiastes Polit. lib. 5. Whitgift, Ans. to the Admon. Revelation 1:6, 5:10, 20:6; 1 Peter 2:5,9, etc. Owen here alludes to the meaning of the name, as derived from Christ — “the anointed.” — ED. For offering the host, or their Christ, they pray: “Supra quae, propitio ac sereno vultu respicere digneris, et accepta habere sicut dignatus es munera pueri tui justi Abel, et sacrificium patriarchae nostri Abrahae;” with many more to that purpose. “Sciendum est quod aliquando prophetae sancti dum consuluntur, ex magno usu prophetandi qaedam ex suo spiritu proferunt, et se hoc ex prophetiae spiritu dicere suspicantur.” — Greg. Hom. i. in Ezekiel. “Dicebat se discernere (nescio quo sapore quem verbis explicate non poterat) quid interesset inter Deum revelantem et animam suam somniantem.” — Aug. Conf. Ezekiel 22:27,28, 8:13. “Vos facite quod scripture est, ut uno dicente, onmes examinent, me ergo dicente quod sentio, vos discernite et examinate.” — Orig, in Joshua Hom. 21. Eusebius, Ruff Ecclesiastes 12:9. “Solis nosse Deos et Coeli numina vobis — — aut solis nescire datum” We have not been able to discover the passage quoted in the homily referred to. We have ventured on some slight corrections from conjecture. — ED. OiJ thmhn oijkou~ntev diemeri>sqhsan eijv ta< me>rh, kai< oujke>ti wJmono>hsan prolouv? kai< ejge>neto me>ga sci>sma. — Chronic. Antioch Joh Male. p. 98, A. MS. Bib. Bod. Dr Hammond, with whom Owen had some controversy in regard to the sentiments of Grotius, and the divine authority of episcopal government. See Owen’s preface to his work on “The Perseverance of the Saints,” his ‘, Vindiciae Evangelicae” and “Review of the Annotations of Grotius.” — ED. “Ille coetus Christianorum qui solus in orbe claret regeneratis est ecclesia; solus coetus Christianorum papae subditorum claret regeneratis; apud illos solos sunt qui miracula faciunt. ergo.” — Val. Mag. Deuteronomy 13:1-3; Matthew 7:22,23; Exodus 8:7. See Paul Sarpi’s History of the Council of Trent, book 7, sect. 11,12.
In the course of a dispute respecting the superiority of bishops over priests, the Spanish bishops held the institution and superiority of bishops to be “de jure divino,” and not merely “de jure pontificio.” The legates and their party, — since this implied that the bishops were independent of the pope, — maintained that the pope only was a bishop of divine institution, and the other bishops were merely his delegates and vicars. The latter party bear the name of Panalins in Sarpi’s History. — ED. Owen had occasion afterwards to consider more fully the case of the Donatists, so far as it bears on the charge of schism brought against the Nonconformists. See his “Inquiry concerning Evangelical Churches,” vol. 15. p. 369. — ED. “Si quis, aut privatus aut publicus, eorum decreto non stetit, sacrificiis interdicunt. Haec poena apud eos est gravissima. Quibus ira est interdictum, ii numero impiorum et sceleratorum habentur: iis omnes decedunt, aditum eorum sermonemque defugiunt, ne quid ex contagione incommodi accipiant; neque iis petentibus jus redditur, neque honos ullus communicatur. His autem omnibus Druidibus prsaeest unus, qui summam inter eos habet authoritatem. Hoc mortuo, si quis ex reliquis excellit dignitate, succedit: at si sunt plures pares, suffragio Druidum allegitur, nonnunquam etiam armis de principetu contendunt.” — Caes. lib. 6:13, de Bell. Gall. A work published by the Provincial Assembly of London, in 4to, 1654. — ED. Dr Hammond’s Vindication of the Dissertations concerning Episcopacy. — ED. All and some, a corruption of an Anglo-Saxon phrase, meaning all together, one and all. — ED. If the reader turn to p. 103, he will find slight differences between the sentence as originally given and as it stands here. It is given, however, in both instances, according to the original editions of the treatises; and the difference, therefore, does not arise from inaccuracy in the subsequent printing of them. — ED. “I am cast to the ground, I own myself conquered.” — ED. Ardelio, a busy-body, a meddler; a term borrowed from Phaedrus, lib 2. fab. 5. — ED. Vid. Gerard. loc. Com. de Minist. Ecclesiast. sect. 11,12. Joannes Lasitius wrote a large work on the Bohemian Brethren. The eighth book of this work under the title, “Historiae de Origine et Rebus Gestis Fratrum Bohemorum;” etc., was published by Comenis in 1649. — ED. Regenuolscius, or rather, according to his true name, Wingerscius, was the author of “Systema Historico-Chronologicum Ecclesiarum Slavonicarum.” — ED. See vol. 11 of Owen’s works, chapter 8. Galatians 1:10. Stillingfleet alludes to one of Owen’s tracts under this title. See this vol., p. 507. — ED. The first edition of the Savoy Confession, — so called from an old building in the Strand founded by an Earl of Savoy, — was printed in 1659. In doctrine it agrees with the Westminster Confession. A chapter on “the institution of churches” was substituted in the Savoy Declaration for those chapters on the power of synods, church censures, marriage, divorce, and the magistrate’s power in regard to religion, which are to be found in the Westminster Confession. The chapter substituted details the principles of Congregationalism. — ED. See a work by our author under this title, published in 1672, vol. 15. p. 57. — Ed. Sir Henry Hobart, Lord Chief-Justice of the Court of Common Pleas, published, in 1650, a work under the title of “Reports in the Reign of King James I., with some few Cases in the Reign of Queen Elizabeth.”
The fifth edition was revised and corrected by Lord Ch. Nottingham, 1724. — ED. Appended to the edition of Paul Sarpi’s “History of the Council of Trent,” published in 1676, will be found also his “Treatise of Beneficiary Matters.” — ED. Not our English “cursed,” but an adjective, said to be derived from the Dutch “korst,” signifying crusty, ill-tempered. — ED. A word occurring more than once in Owen’s writings, though not noticed in such dictionaries as those of Webster and Richardson. It seems to mean “a disturbance, or tumult.” See Halliwell’s “Dictionary of Archaic and Provincial Words,” where he quotes Cotton using the word in this sense. — ED. The work to which Owen refers is entitled, “A Friendly Debate between a Conformist and a Nonconformist, in two parts,” London, 1669. It is understood to have been written by Dr Simon Patrick, who was afterwards successively Bishop of Chichestcr and of Ely. He died in 1691, and his memory is still respected for his Paraphrase and Critical Commentaries on the books of the Old Testament, and other works of a theological and devotional character. The “Debate” was resented by the Nonconformists as harsh and unjust in its strictures; and even on the other side, the eminent Judge Hale wrote to Baxter in strong disapproval of it. — ED. See Cave’s Lives of the Fathers; Life of Athanasius sec. 3:2. — ED. No contents to the different sections of this treatise appear in the previous editions. We have prefixed a brief table of them to each section, as far as possible in the words of our author. — ED. In allusion, doubtless, to Cecil, Lord Burleigh, the celebrated prime minister of Elizabeth. — ED. These Articles are well known by the name of the “Bloody Statute,” 31 Henry VIII., cap. 14, entitled, “An Act for the Abolishing Diversity of Opinions in certain Articles concerning Christian Religion.” They affirmed transubstantiation, communion in one kind, clerical celibacy, vows of chastity, private masses, and auricular confession — ED. Ecebolius was a sophist of Constantinople, a zealous Christian under Constantine the Great, and equally zealous as a Pagan under Julian. — ED. See vol. 14., p. 204 of Owen’s works. — ED. The reference is to the Mishna, or the collection of oral traditions, which profess to be a comment on the laws of Moses. The collection of them is ascribed to Rabbi Jehudah Hakkadosh, A. D. 190, or 220. — ED. Dr Bilson. See page 407. See page 330 of this volume.
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