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"for an enduring heart have the destinies appointed to the children of men"? Why should it be one thing, in its effect upon the emotions, to say with philosopher Spinoza, Felicitas in eo consistit quod homo suum esse conservare potest "Man's happiness consists in his being able to preserve his own essence," and quite another thing, in its effect upon the emotions, to say with the Gospel, "What is a man advantaged, if he gain the whole world, and lose himself, forfeit himself?"
"If they clapped you in quod," the interviewer reported himself as facetiously observing, "the prisoners would be on strike in a week." "Yes, but there would be so many blacklegs ready to take their places," Mortlake flashed back, "that I'm afraid it 'ould be no go. But do excuse me. I am so upset about my friend.
Why doth he also waver from himself; for he citeth out of the Helvetic Confessor Jerome’s definition of a thing indifferent, and approveth it. Indifferens, saith he, illud est quod nec bonum nec malum est, ut sive feceris sive non feceris, nec justitiam habeas nec injustitiam. Sect. 1. For our better light in this question I will premit these considerations, 1.
And again, Pio itaque animo haec consideratio semper adesse debet, utrum id quod praecipitur sit divino mandato contrarium necne: atque ne ex hac parte fallantur, adhibendum est illud judicium discretionis, quod nos tantopere urgemus. Sect. 21.
Sect. 8. 2d. Times, places and things, which the church designeth for the worship of God, if they be made holy by consecration of them to holy political uses, then either they may be made holy by the holy uses to which they are to be applied, or else by the church’s dedicating of them to those uses. They cannot be called holy by virtue of their application to holy uses; for then (as Ames argueth ) the air is sacred, because it is applied to the minister’s speech whilst he is preaching, then is the light sacred which is applied to his eye in reading, then are his spectacles sacred which are used by him reading his text, &c. But neither yet are they holy, by virtue of the church’s dedicating of them to those uses for which she appointed them; for the church hath no such power as by her dedication to make them holy. P. Martyr condemneth the dedication or consecration (for those words he useth promiscuously) whereby the Papists hallow churches, and he declareth against it the judgment of our divines to be this, Licere, imo jure pietatis requiri, ut in prima cujusque rei usurpatione gratias Deo agamus, ejusque bonitatem celebremus, &c. Collati boni religiosum ac sanctum usum poscamus. This he opposeth to the popish dedication of temples and bells, as appeareth by these words: Quanto sanius rectusque decernimus. He implieth, therefore, that these things are only consecrated as every other thing is consecrated to us. Of this kind of consecration he hath given examples. In libro Nehemiae dedicatio maeniam civitatis commemoratur, quae nil aliud fuit nisi quod muris urbis instauratis, populus una cum Levitis et sacerdotibus, nec non principibus, eo se contulit, ibique gratias Deo egerunt de maenibus reaedificatis, et justam civitatis usuram postularunt, qua item ratione prius quam sumamus cibum, nos etiam illum consecramus. As the walls of Jerusalem then, and as our ordinary meat are consecrated, so are churches consecrated, and no otherwise can they be said to be dedicated, except one would use the word dedication, in that sense wherein it is taken, Deut. xx. 5; where Calvin turns the word dedicavit; Arias Montanus, initiavit; Tremelius, caepit uti. Of this sort of dedication, Gaspar Sanctius writeth thus: Alia dedicatio est, non solum inter prophanos, sed etiam inter Haebreos usitata, quae nihil habet sacrum sed tantum est auspicatio aut initium operis, ad quod destinatur locus aut res cujus tunc primum libatur usus. Sic Nero Claudius dedicasse dicitur domum suam cum primum illam habitare caepit. Ita Suetonius in Nerone. Sic Pompeius dedicavit theatrum suum, cum primum illud publicis ludis et communibus usibus aperuit; de quo Cicero, lib. 2, epist. 1. Any other sort of dedicating churches we hold to be superstitious. Peter Waldus, of whom the Waldenses were named, is reported to have taught that the dedication of temples was but an invention of the devil. And though churches be dedicated by preaching and praying, and by no superstition of sprinkling them with holy water, or using such magical rites, yet even these dedications, saith the Magdeburgians, ex Judaismo natae videntur sine nullo Dei praecepto. There is, indeed, no warrant for such dedication of churches as is thought to make them holy. Bellarmine would warrant it by Moses’ consecrating of the tabernacle, the altar, and the vessels of the same; but Hospinian answereth him: Mosis factum expressum habuit Dei mandatum: de consecrandis autem templis Christianorum, nullum uspiam in verbo Dei praeceptum extat, ipso quoque Bellarmino teste. Whereupon he concludeth that this ceremony of consecrating or dedicating the churches of Christians, is not to be used after the example of Moses, who, in building and dedicating of the tabernacle, did follow nothing without God’s express commandment. What I have said against the dedication of churches, holds good also against the dedication of altars; the table whereupon the elements of the body and blood of Christ are set, is not to be called holy; neither can they be commended who devised altars in the church, to be the seat of the Lord’s body and blood, as if any table, though not so consecrated, could not as well serve the turn. And what though altars were used in the ancient church? Yet this custom
In that remarkable volume, M. Salverte proves that natural phenomena are more startling than necromantic tricks, and that, in the words of Roger Bacon, "non igitur oportet nos magicis illusionibus uti, cum potestas philosophica doceat operari quod sufficit."
C. I think “id quod.” T. At least it is far more distinct; yes, I think it is more common. What could you put instead of it? C. Quod quidem. T. Now, dubitanti mihi; what is “mihi” governed by? C. Accessit. T. No; hardly. C. is silent. T. Does “accessit” govern the dative? C. I thought it did.
Unde autem et Joannes venit in medium?... Si nihil omnino administrasset Joannes ... nemo discipulos Christi manducantes et bibentes ad formam discipulorum Joannis assidue jejunantium et orantium provocasset.... Nunc humiliter reddens rationem, quod non possent jejunare filii sponsi quamdiu cum eis esset sponsus, postea vero jejunaturos promittens, cum ablatus ab eis sponsus esset.
Primum eorum qui propriam potentiam in patria sua amplificare cupiunt; quod genus vulgare est et degener. Secundum eorum, qui patriae potentiam et imperium inter humanum genus amplificare nituntur; illud plus certe habet dignitatis, cupiditatis haud minus. Hominis autem imperium in res, in solis artibus et scientiis ponitur: naturae enim non imperatur, nisi parendo." Nov. org. scientiarum. Aphor.
Nil habet infelix paupertas durius in se, Quam quod ridiculos homines facit: but rather a busy-loving courtier; a heartless threatening Thraso; a self-wise-seeming schoolmaster; an awry-transformed traveller?