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# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Stranger, Richard

From volume 4 of the work.
​Stranger, Richard, 1s. Elias, of Brent, Devon, gent. Pembroke Coll., matric. 13 June, 1825, aged 17; B.A. 1829, M.A. 1833.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Strange, John

From volume 4 of the work.
​Strange, John, created D.C.L. 4 July, 1793, H.M.'s resident at Venice 1773-88.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Strange, Rev. William Robert Pearson

From volume 4 of the work.
​Strange, Rev. William Robert Pearson, 1s. William James Stevenson, of Wootton-under-Edge, co. Gloucester, gent. Pembroke Coll., matric. 26 Oct., 1877, aged 21; a student of the Inner Temple 1880.
# An Apology for the True Christian Divinity/THESES THEOLOGICAE/THE FIRST PROPOSITION

THE FIRST PROPOSITION.
Concerning the true Foundation of Knowledge.
Seeing the height of all happiness is placed in the true knowledge of God, (This is life eternal, to know thee the only true God, and Jesus Christ whom thou has sent,) the true and right understanding of this foundation and ground of knowledge, is that which is most necessary to be known and believed in the first place.

## Footnotes

* ↑ John xvii. 3.
# An Apology for the True Christian Divinity/THESES THEOLOGICAE/THE FOURTEENTH PROPOSITION

THE FOURTEENTH PROPOSITION.
Concerning the Power of the Civil Magistrate, in matters purely Religious, and pertaining to the Conscience.
Since God hath assumed to himself the power and dominion of the conscience, who alone can rightly instruct and govern it, therefore it is not lawful for any whatsoever, by virtue of any authority or principality they bear in the government of this world, to force the consciences of others; and therefore all killing, banishing, fining, imprisoning, and other such things, which men are afflicted with, for the alone exercise of their conscience, or difference in worship or opinion, proceedeth from the spirit of Cain, the murderer, and is contrary to the truth; provided always, that no man, under the pretence of conscience, prejudice his neighbour in his life or estate; or do any thing destructive to, or inconsistent with human society; in which case the law is for the transgressor, and justice to be administered upon all, without respect of persons.

## Footnotes

* ↑ Luk ix. 55, 56., Mat. vii. 12, 29., Tit. iii. 10.
# An Apology for the True Christian Divinity/THESES THEOLOGICAE/THE FIFTEENTH PROPOSITION

THE FIFTEENTH PROPOSITION.
Concerning Salutations and Recreations, &c.
Seeing the chief end of all religion is to redeem man from the spirit and vain conversation of this world and to lead into inward communion with God, before whom, if we fear always, we are accounted happy; therefore all the vain customs and habits thereof, both in word and deed, are to be rejected and forsaken by those who come to this fear; such as the taking off the hat to a man, the bowings and cringings of the body, and suchother salutations of that kind, with all the foolish and superstitious formalities attending them; all which man has invented in his degenerate state, to feed his pride in the vain pomp and glory of this world; as also the unprofitable plays, frivolous recreations, sportings and gamings, which are invented to pass away the precious time, and divert the mind from the witness of God in the heart, and from the living sense of his fear, and from that evangelical Spirit wherewith Christians ought to be leavened, and which leads into sobriety, gravity, and godly fear; in which, as we abide, the blessing of the Lord is felt to attend us in those actions in which we are necessarily engaged, in order to the taking care for the sustenance of the outward man.

## Footnotes

* ↑ Eph. v. 11., 1 Pet. i. 14., John v. 44., Jer. x. 3., Acts x. 26., Mat. xv. 13., Col. ii. 8.
# An Apology for the True Christian Divinity/THESES THEOLOGICAE/THE SEVENTH PROPOSITION

THE SEVENTH PROPOSITION.
Concerning Justification.
As many as resist not this light, but receive the same, in them is produced an holy, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all these other blessed fruits which are acceptable to God; by which holy birth (to wit, Jesus Christ formed within us, and working his works in us) as we are sanctified, so are we justified in the sight of God, according to the apostle's words, But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. Therefore it is not by our works wrought in our will, nor yet by good works, considered as of themselves, but by Christ, who is both the gift and the giver, and the cause producing the effects in us; who, as he hath reconciled us while we were enemies, doth also in his wisdom save us, and justify us after this manner, as with the same apostle elsewhere, According to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost.

## Footnotes

* ↑ 1 Cor. vi. 11.
* ↑ Tit. iii. 5.
# An Apology for the True Christian Divinity/THESES THEOLOGICAE/THE SECOND PROPOSITION

THE SECOND PROPOSITION.
Concerning Immediate Revelation.
Seeing no man knoweth the Father but the Son, and he to whom the Son revealeth him; and seeing the revelation of the Son is in and by the Spirit; therefore the testimony of the Spirit is that alone by which the true knowledge of God hath been, is, and can be only revealed; who as, by the moving of his own Spirit, he converted the chaos of this world into that wonderful order wherein it was in the beginning, and created man a living soul, to rule and govern it, so by the revelation of the same Spirit he hath manifested himself all along unto the sons of men, both patriarchs, prophets, and apostles; which revelations of God by the Spirit, whether by outward voices, and appearances, dreams, or inward objective manifestations in the heart, were of old the formal object of their faith, and remain yet so to be; since the object of the saints' faith is the same in all ages, though set forth under divers administrations. Moreover, these divine inward revelations, which we make absolutely necessary for the building up of true faith, neither do nor can ever contradict the outward testimony, of the scriptures, or right and sound reason. Yet from hence it will not follow, that these divine revelations are to be subjected to the examination, either of the outward testimony of the scriptures, or of the natural reason of man, as to a more noble or certain rule or touchstone: for this divine revelation, and inward illumination, is that which is evident and clear of itself, forcing, by its own evidence and clearness, the well-disposed understanding to assent, irresistibly moving the same thereunto; even as the common principles of natural truths move and incline the mind to a natural assent: as, that the whole is greater than its part; that two contradictory sayings cannot be both true, nor both false; which is also manifest, according to our adversaries' principle, who (supposing the possibility of inward divine revelations) will nevertheless confess with us, that neither scripture nor sound reason will contradict it: and yet it will not follow, according to them, that the scripture, or sound reason, should be subjected to the examination of the divine revelations in the heart.

## Footnotes

* ↑ Mat. xi. 27.
# An Apology for the True Christian Divinity/THESES THEOLOGICAE/THE NINTH PROPOSITION

THE NINTH PROPOSITION.
Concerning Perseverance, and the possibility of falling from Grace.
Although this gift, and inward grace of God, be sufficient to work out salvation, yet in those in whom it is resisted, it both may and doth become their condemnation. Moreover, in whom it hath wrought in part, to purify and sanctify them, in order to their further perfection, by disobedience such may fall from it, and turn it to wantonness, making shipwreck of faith; and after having tasted of the heavenly gift, and been made partakers of the Holy Ghost, again fall away. Yet such an increase and stability in the truth may in this life, be attained, from which there cannot be a total apostacy.

## Footnotes

* ↑ 1 Tim. i. 6., Heb. vi. 4, 5, 6.
# An Apology for the True Christian Divinity/THESES THEOLOGICAE/THE TENTH PROPOSITION

THE TENTH PROPOSITION.
Concerning the Ministry.
As by this gift, or light of God, all true knowledge in things spiritual is received and revealed; so by the same, as it is manifested and received in the heart by the strength and power thereof; every true minister of the gospel is ordained, prepared and supplied in the work of the ministry: and by the leading, moving, and drawing hereof, ought every evangelist and Christian pastor to be led and ordered in his labour and work of the gospel, both as to the place where, as to the persons to whom, and as to the times when he is to minister. Moreover, those who have this authority may and ought to preach the gospel, though without human commission or literature; as on the other hand, those who want the authority of this divine gift, however learned or authorized by the commissions of men and churches, are to be esteemed but as deceivers, and not true ministers of the gospel. Also, who have received this holy and unspotted gift, as they have freely received, so are they freely to give, without hire or bargaining, far less to use it as a trade to get money by it: yet if God hath called any from their employments, or trades, by which they acquire their livelihood, it may be lawful for such (according to the liberty which they feel given them in the Lord) to receive such temporals (to wit, what may be needful to them for meat and clothing) as are freely given them by those to whom they have communicated spirituals.

## Footnotes

* ↑ Mat. x. 8.
# An Apology for the True Christian Divinity/THESES THEOLOGICAE/THE ELEVENTH PROPOSITION

THE ELEVENTH PROPOSITION.
Concerning Worship.
All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit, which is neither limited to places, times, or persons; for though we be to worship him always, in that we are to fear before him, yet as to the outward signification thereof in prayers, praises, or preachings, we ought not to do it where and when we will, but where and when we are moved thereunto by the secret inspirations of his Spirit in our hearts, which God heareth and accepteth of, and is never wanting to move us thereunto, when need is, of which he himself is the alone proper judge. All other worship then, both praises, prayers, and preachings, which man sets about in his own will, and at his own appointment, which he can both begin and end at his pleasure, do or leave undone as himself sees meet, whether they be a prescribed form, as a liturgy, or prayers conceived extemporarily, by the natural strength and faculty of the mind, they are all but superstitions, will-worship, and abominable idolatry in the sight of God; which are to be denied, rejected, and separated from, in this day of his spiritual arising: however it might have pleased him (who winked at the times of ignorance, with respect to the simplicity and integrity of some, and of his own innocent seed, which lay as it were buried in the hearts of men, under the mass of superstition) to blow upon the dead and dry bones, and to rake some breathings, and answer them, and that until the day should more clearly dawn and break forth.

## Footnotes

* ↑ Ezek. 13., Mat. x. 20, Acts ii. 4.; xviii. 5., John iii. 6.; iv. 21., Jude xix., Acts xvii. 23.
# An Apology for the True Christian Divinity/THESES THEOLOGICAE/THE FOURTH PROPOSITION

THE FOURTH PROPOSITION.
Concerning the Condition of Man in the Fall.
All Adam's posterity (or mankind) both Jews and Gentiles, as to the first Adam or earthly man, is fallen, degenerated, and dead, deprived of the sensation or feeling of this inward testimony or seed of God, and is subject unto the power, nature, and seed of the serpent, which he sows in men's hearts, while they abide in this natural and corrupted state; from whence it comes, that not their words and deeds only, but all their imaginations are evil perpetually in the sight of God, as proceeding from this depraved and wicked seed.
Man therefore, as he is in this state, can know nothing aright; yea, his thoughts and conceptions concerning God and things spiritual, until he be disjoined from this evil seed, and united to the divine light, are unprofitable both to himself and others: hence are rejected the Socinian and Pelagian errors, in exalting a natural light; as also of the Papists, and most Protestants, who affirm, That man, without the true grace of God, may be a true minister of the gospel. Nevertheless, this seed is not imputed to infants, until by transgression they actually join themselves therewith; for they are by nature the children of wrath, who walk according to the power of the prince of the air.

## Footnotes

* ↑ Rom. v. 12, 15.
* ↑ Eph. ii. 1.
# An Apology for the True Christian Divinity/THESES THEOLOGICAE/THE EIGHTH PROPOSITION

THE EIGHTH PROPOSITION.
Concerning Perfection.
In whom this holy and pure birth is fully brought forth, the body of death and sin comes to be crucified and removed, and their hearts united and subjected unto the truth, so as not to obey any suggestion or temptation of the evil one, but to be free from actual sinning, and transgressing of the law of God, and in that respect perfect. Yet doth this perfection still admit of a growth; and there remaineth a possibility of sinning, where the mind doth not most diligently and watchfully attend unto the Lord.

## Footnotes

* ↑ Rom. vi. 14., Id. viii. 13., Id. vi. 2.,18. 1 John iii. 6.
# An Etymological Dictionary of the German Language/Annotated/Schabe

| This annotated version expands the abbreviations in the original entry Schabe. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schabe (1.), ‘mill-moth, cockroach,’ from the equivalent Middle High German schabe, feminine; Old High German *scaba, feminine, is by chance not recorded in this sense; compare Anglo-Saxon mœelsčęafa, ‘caterpillar.’ Derived, like the following word, from schaben.
Schabe (2.), feminine, ‘scraper, spokeshave,’ from Middle High German schabe, Old High German scaba, feminine, ‘spokeshave, plane.’ Compare Dutch schaaf, ‘plane,’ Anglo-Saxon sčęafa, English shave (knife for shaving, hoop-axe), Old Icelandic skafa, feminine, ‘spokeshave.’
# An Etymological Dictionary of the German Language/Annotated/Schachtel

| This annotated version expands the abbreviations in the original entry Schachtel. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schachtel, feminine, ‘box, bandbox,’ from the equivalent late Middle High German schahtel, feminine, which, with its equally late variant schatel, is borrowed from Italian scatola, ‘bandbox, box.’ The change of the simple t into cht in Middle High German and Modern High German has not yet been explained; compare, however, Middle High German schahtelân and schatelan for kastelân. — Schatulle is a recent loan-word with the same signification. Schachtel, ‘old woman,’ occurs even in late Middle High German, in which schahtel also means ‘feminal.’ The latter looks a Low German loan-word for High German schaftel, from Schaft.
# An Etymological Dictionary of the German Language/Annotated/Schaffner

| This annotated version expands the abbreviations in the original entry Schaffner. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schaffner, masculine, ‘purveyor, steward, manager,’ from the equivalent Middle High German schaffenœre, masculine, of which the equivalent variant schaffœre occurs; allied to schaffen; see also Schöffe.
# An Etymological Dictionary of the German Language/Annotated/Schade

| This annotated version expands the abbreviations in the original entry Schade. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schade, neuter, ‘damage, harm, injury,’ from Middle High German schade, Old High German scado, masculine, ‘damage, destruction, disadvantage’; corresponding to the equivalent Dutch schade Old Icelandic skaðe, masculine. Further Old Icelandic skaðe, Old High German scado, Old Saxon scaðo, Anglo-Saxon sčęaþa, masculine, ‘robber, foe,’ allied to Gothic skaþjan, ‘to injure, act unjustly,’ Anglo-Saxon sčęþþan, ‘to injure,’ Old High German scadôn, Middle High German and Modern High German schaden. An Aryan root skā̆́th, corresponding to the Teutonic root skaþ, appears in Greek ἀσκηθής, ‘unscathed.’
# An Etymological Dictionary of the German Language/Annotated/Schaf

| This annotated version expands the abbreviations in the original entry Schaf. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schaf, neuter, ‘sheep,’ from the equivalent Middle High German schâf, Old High German scâf, neuter; common to West Teutonic in the same sense; compare Old Saxon scâp, neuter, Dutch schaap, neuter, Anglo-Saxon sčęâp, neuter, English sheep; in Gothic lamb (see Lamm), Old Icelandic fœ́r, feminine, ‘sheep,’ whence Fœ́r-eyjar, ‘the Faroe Isles’ (literally ‘sheep isles’). Teutonic skêpo- (for *skêqo-) corresponds perhaps to Sanscrit châga, ‘he-goat.’ Yet Aryan owis, by inference from Latin ovis, Greek ὄϝις, Sanscrit ávis, and Lithuanian avìs (Old Slovenian ovĭca), was the oldest term which is preserved in Old Teutonic and a few Modern Teutonic dialects; compare Gothic awistr, ‘sheepfold,’ *aweiþi, ‘flock of sheep,’ Old High German ou, Old Low German ęwi, Anglo-Saxon eowu, and English ewe (to which to yean from ge-eánian is allied?). —
# An Etymological Dictionary of the German Language/Annotated/Schabernack

| This annotated version expands the abbreviations in the original entry Schabernack. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schabernack, masculine, ‘hoax, practical joke,’ from Middle High German schabernac, schavernac, masculine, ‘hoax, mockery, scorn,’ also chiefly ‘shaggy (literally neck-rubbing?) fur cap,’ and ‘a kind of strong wine.’ Allied to Old High German ir-scabarôn, ‘to scratch out, scrape together.’ It is uncertain whether the second part of the compound is connected with Modern High German Nacken or with the verb necken. The Middle High German word with its numerous senses may have also meant originally ‘prankish hobgoblin.’ Compare den Schelm im Nacken haben, ‘to be a sly dog’?.
# An Etymological Dictionary of the German Language/Annotated/Schach

| This annotated version expands the abbreviations in the original entry Schach. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schach, neuter, ‘chess,’ from Middle High German schâch, masculine and neuter, ‘king (at chess), chessboard, checkmating move’; the chessboard was usually termed schâch-zabel in Middle High German, zabel (even in Old High German zabal, ‘chess or draught board’), being changed by permutation from Latin tabula. Middle High German schâch was obtained through a Romance medium from Persian schâh, ‘king’; it is strange, therefore, that the High German word ends in ch in contrast to the Romance cc; compare Italian scacco, French échec. This must be ascribed to a fresh influence of the originally word.
# An Etymological Dictionary of the German Language/Annotated/Schacht

| This annotated version expands the abbreviations in the original entry Schacht. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schacht (1.), masculine, ‘shaft’ (of a pit), from the equivalent Middle High German schaht, masculine; properly the Low German form of Schaft. See the following word.
Schacht (2.), masculine, ‘square rood,’ Modern High German only, from the equivalent Low German schacht, which is identical with High German Schaft. —
# An Etymological Dictionary of the German Language/Annotated/Schachtelhalm

| This annotated version expands the abbreviations in the original entry Schachtelhalm. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schachtelhalm, masculine, ‘shave-grass,’ likewise from Low German, for the Middle High German equivalent term is schaftel, neuter, a diminutive of the Middle High German word for Schaft.
# An Etymological Dictionary of the German Language/Annotated/Schaff

| This annotated version expands the abbreviations in the original entry Schaff. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schaff, neuter, ‘vessel,’ Upper German; see Scheffel.
# An Etymological Dictionary of the German Language/Brombeere

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Brombeere | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Brombeere, f., ‘blackberry,’ from the equiv. MidHG. brâmber, OHG. brâmberi; lit. ‘bramble-berry,’ OHG. brâmo, MidHG. brâme (also ‘briar’ generally). Akin to AS. brôm, E. broom (ModHG. Bram, ‘broom for besoms); AS. brêmel, ‘thorny plant,’ E. bramble, Du. braam, ‘bramble-bush,’ whence Fr. framboise.
# An Etymological Dictionary of the German Language/Brockperle

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Brockperle | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Brockperle, f., ‘rough pearl,’ ModHG. only, from Fr. baroque, Port. barocco (Span. barueco), ‘oval.’
# An Etymological Dictionary of the German Language/Brise

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Brise | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Brise, f., from the equiv. E. breeze (whence also Fr. brise ?).
# An Etymological Dictionary of the German Language/Brocke

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Brocke | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Brocke, Brocken, m., ‘crumb,’ from the equiv. MidHG. brocke, OHG. broccho, m.; Goth. *brukka, m., for which gabruka, f., occurs : formed by gradation from brechen (comp. Trotte from treten); derivatives bröckeln, bröckelig.
# An Etymological Dictionary of the German Language/Brief

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Brief | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Brief, m., ‘letter, epistle,’ from MidHG. brief, OHG. brief, m.; from Lat. brĕvis (scil. libellus); the lengthened ê from ĕ in words borrowed from Lat. becomes ea and then ie (comp. Priester); Lat. brevis and breve, ‘note, document,’ The HG. word had originally a more general signification, ‘document,’ hence the ModHG. verbriefen. MidHG. and OHG. brief, ‘letter, document,’ and generally ‘a writing.’ When the OTeut. Runic characters were exchanged for the more convenient Roman letters (see schreiben as well as Buch), the Germans adopted some terms connected with writing; OHG. briaf appears in the 9th cent. (the Goth. word is bôka, ‘document’).
# An Etymological Dictionary of the German Language/Brille

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Brille | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Brille, f., ‘spectacles,’ from late MidHG. barille, berille, brille, ‘spectacles’ (Du. bril); properly the gem Lat.-Gr. beryllus (the syncope of the unaccented e is amply attested by bange, bleiben, glauben, &c.); comp. Beryll.