〈◊〉 13. a Rom. 6. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch b ib. 〈◊〉 〈◊〉 c 〈◊〉 5. d 〈◊〉 6. Vide Disc 9. of Repentance n. 46. 〈◊〉 6. 3 5. Col. 2. 12. 〈◊〉 16. 16. 〈◊〉 3. 5. Niceph. 1. 7. c. 35. 〈◊〉 〈◊〉 5. 〈◊〉 6. 〈◊〉 lib. 7. 〈◊〉 7. Psal. 34. 7. Heb. 1. 14. Basil. Theod. Epiphan Nazianz Col. 2. 2. Cyril 〈◊〉 Dionyl Areop Aug. 〈◊〉 2. c. 13. contra Crescon Gram. 〈◊〉 16. 16. Acts 2. 38. 〈◊〉 〈◊〉 〈◊〉 1 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 Res. 〈◊〉 Ad 〈◊〉 Jul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. adv Parm. Clem. Alex lib. 1. 〈◊〉 c. 6. Acts 10. 〈◊〉 Aug. de moribus 〈◊〉 Cath. l. 1. c. 35. Bern. Serm. 〈◊〉 〈◊〉 Dom. Acts 8. 37. Acts 2. 38. Acts 3. 15. Matth. 9. 29. Mark 9. 23. Matth. 8. 13. * Matth. 9. 28. John 4. 50. John 6. 44. Mark 10. 15. 〈◊〉 17. 20. * 〈◊〉 21. Luke 18. 16. Luke 4. 〈◊〉 〈◊〉 1 〈◊〉 1. 2. 2 Thess. 1. 3. Rom. 8. 30. Eccles. 1. 15. * Sect. 25 c. 〈◊〉 17. 1 c. 〈◊〉 11. 13 15. 14. 16. Ron. 4. 11. 7 8. 3 5 12. Rom. 4. 11 13. 17 13. Gal. 3. 14. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 3. 5. 〈◊〉 5. 17 18. 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Prosper 〈◊〉 〈◊〉 〈◊〉 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 3. a lv Pelag. Lib. 1. in initio Lib. de Baptis c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 1 John 1. 〈◊〉 Ep. a l 〈◊〉 l. 3. ep 8. S. 〈◊〉 〈◊〉 b. 〈◊〉 〈◊〉 〈◊〉 9. Nisi quis 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 non infantem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambr. 〈◊〉 Abrah Patrlib 2. 〈◊〉 11. Lib. 2. c. 11. 〈◊〉 Abrah 〈◊〉 〈◊〉 49. 22. Horat. l. b. 1. 8. at 6. L. 2 c. 39. 〈◊〉 〈◊〉 〈◊〉 Clementis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 c. 6. 〈◊〉 〈◊〉 14. in 〈◊〉 〈◊〉 8. Hom. 8. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de 〈◊〉 c. 39 〈◊〉 S. Cyprian op ad Fidum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. c. 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. 〈◊〉 S. 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 it 〈◊〉 52. 15. 1 〈◊〉 1. 2. Aqua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anima 〈…〉 m. 23. 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Concil 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 transcripsit transmisit Eruditissimus vir linguarum orientallium 〈◊〉 gnarus Du. 〈◊〉 J. V. D. Juris 〈◊〉 〈◊〉 publicus in Academia Dul 〈◊〉 apud Hi bernos prosessor 〈◊〉 uarum Orientalium apud eosdem (a) John 1. 20 21. (b) V. 23. (c) V. 26. (d) V. 27. (e) V. 15 27 30. (f) Chap. 3. 30. (g) Matt. 3. 11. Joh 11. 29 36. V. 37 39. S. Aug. 〈◊〉 17. c. 1. in Joan. * 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in exposit general Rev. 2. 10. 〈◊〉 5 6. Ch. 6. 15. 1 〈◊〉 7. 19. Gal. 5. 6. John 8. 39. Rom. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. 〈◊〉 〈◊〉 * Rom. 16. 〈◊〉 * 〈…〉 Rom. 1. 16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 Heb. 12. 2. Ibid. v. 1. 〈◊〉 4. Jam. 2. 20 26. Verse 21. Verse 23. Verse 22. (a) 1 Thess. 1 8 9. (b) Heb 11. 〈◊〉 〈◊〉 2 Thess. 3. 2. (c) Col. 3. 6. (d) Gal. 5. 20. * 〈◊〉 〈◊〉 2. 5. 6. 1 Tim. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 14. 12. 2 〈◊〉 3. 2. (a) 1 〈◊〉 5. 4. (b) Heb. 11. 33 (c) Acts 15. 9. Luke 18 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 14. 〈◊〉 5. 18. 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae in nobis est cum mortali compage 〈◊〉 Ab his 〈◊〉 〈◊〉 omnibus uni autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animi 〈◊〉 〈◊〉 ejus qui 〈◊〉 〈◊〉 capiatur 〈◊〉 〈◊〉 〈◊〉 rerum illecebris Phil. 〈◊〉 〈◊〉 Quis 〈◊〉 Div. haeres * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere in 〈◊〉 〈◊〉 〈◊〉 credendo diligere 〈◊〉 in 〈◊〉 ire membris ejus 〈◊〉 Gloss. ord in Rom. 4. 2 Cor. 13. 5. Rom. 8. 10. Titus 3. 8. John 3. 36. * Montanistae cum bis Tertul. adv Maâ—â—ion l. 4. c. 34. aiunt Philippum desconctum fuisse inâ—â— probare satagunt secondas nuptiaes illicitas esse Sed haec tam apertâ fraude ut agâ—ns adv Catholices Tertulllianus abstineat abs sam iniqua recitaticâ—â— Marioni autem Evangelicum neganti hoc obsâ—udere in facili erat 〈◊〉 〈◊〉 l. 5. 〈◊〉 l 39. Plut. in 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos. Ant. 〈◊〉 18. c. 7 lib. Hist. c. 20. G. n. 31. 32. Psal. 〈◊〉 34. 〈◊〉 22. 〈◊〉 20. 〈◊〉 1 〈◊〉 9. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Religiosum est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gel. l. 4. c. 9. (a) 〈◊〉 〈◊〉 〈◊〉 Regum Jul. 〈◊〉 apud 〈◊〉 (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 ad crandum in 〈◊〉 loci 〈◊〉 sit una communis 〈◊〉 una mens una sies in charitate side 〈◊〉 in Christum Jesum quo 〈◊〉 est 〈◊〉 Omnes velut unus quispiam ad Templum Dei concurrite velut ad unum altare ad unum Jesum Christum c. S. Ignat. ad Magnes 1 Cor. 11. 22. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 omnibus 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. * Psal 27 4 〈◊〉 6. Isa. 6. 1. Psal. 138. 1. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 16. 〈◊〉 〈◊〉 Psal. 〈◊〉 17. 〈◊〉 16. in 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 in c. 1. 〈◊〉 Non 〈◊〉 〈◊〉 〈◊〉 quando 〈◊〉 〈◊〉 Christus 〈◊〉 R. Canutus in Leg. 〈◊〉 c. 4. Angeli siquidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19. 30. Psal. 87. 2. Matth 23. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 in omne 〈…〉 non 〈◊〉 in 〈…〉 〈◊〉 de 〈◊〉 c. 1. Con. Gang. c. 5. 1 Cor. 14. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 plâ—bs devota veni pérque haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simplicius P. in expositione Ecclesiae S. Andreanae in Roma Delicta Majorum imâ—â—eritus lâ—â—s Romane donec templa refeceris AEdèsque labentes Deorum Foeda nigro simulachro â—â—â—o Hor. l. 3. cd 6. In pictatis notatur Zeno quâ—d dixerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et 〈◊〉 Gentium mos erat aras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nemoribus
29 21. 1 Cor. 9. 27. Rom. 6. 4. Heb. 12. 1. 1 Pet. 2. 1. and 4. 1. Rom 7. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 Huic 〈◊〉 vie 〈…〉 super 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Catone dixit 〈◊〉 de 〈◊〉 〈◊〉 rigidam in 〈◊〉 desc as 〈…〉 2 Sam. 23. 17. Apud Pal'ad in 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 plura 〈◊〉 Hor. Gal. 6. 17. 2 Cor. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 Fp. 20. 〈◊〉 l. 2. 〈◊〉 〈◊〉 22 〈◊〉 Alex 〈◊〉 l. 2. c. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 5. 〈◊〉 8. Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Heb. 13. 9. Rom. 14. 17. 1 〈◊〉 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. in 〈◊〉 * 〈…〉 Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disc. of 〈◊〉 * 〈◊〉 Sotus Scotus c. * Acts 19. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quast ad Orthod 37. Dial. 〈◊〉 advers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Constit. 〈◊〉 1. 7. c. 23. * Symbolum 〈◊〉 〈◊〉 Just. Mart. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebion * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3. 16. 〈◊〉 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 3. 22. Cap. 17. de gloria Martyr * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In Pontifical Rom. * 〈◊〉 Cor. 10. 〈◊〉 2. 3. Gal. 3. 14. 27. 〈◊〉 Per. 3. 21. 〈◊〉 Cor. 12 7. 13. Matth. 3. 2 6. Justin Mart 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 〈◊〉 3. c. 4. 〈◊〉 〈◊〉 〈…〉 1. c. 1. 〈◊〉 5. 26. 〈◊〉 10. 32. 〈◊〉 〈◊〉 3. 21. Rom. 6. 4. * Scil. in 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 2. 1. Jam. 1. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Bapt. S. Hie. on in 4. cap. Matt. * 〈◊〉 mi 〈◊〉 〈◊〉 si 〈◊〉 unquam 〈…〉 S. 〈◊〉 ad 〈◊〉 2 Cor. 12. 9. * 〈◊〉 〈◊〉 〈◊〉 Habet 〈◊〉 〈◊〉 quandam admonitio 〈◊〉 quum 〈◊〉 〈◊〉 quod 〈◊〉 S. Chrysost. 〈◊〉 〈◊〉 Dii quoque 〈◊〉 In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omne 〈◊〉 〈◊〉 Rom. 7. 19. 23 * 〈◊〉 〈◊〉 Rom. 3. 7. Gal. 2 18. 1 Cor. 6. 12. 10. 23 29 30. 13. 2. Rom. 7. 8 11. 〈◊〉 22. verse 25. verse 23. Gal. 5. 24. Rom. 〈◊〉 6 12 14. Rom. 8. 2. Gal. 5. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 14. Rom. 8. 6. Rom. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without strength that is ungodly Vide August l. 2. c 17. de 〈◊〉 〈◊〉 〈◊〉 Anchir 81. Gal. 5. 24. S. August lib. de 〈◊〉 〈◊〉 〈◊〉 c. 17. c. 19. Vide 〈◊〉 〈◊〉 2 Sam. 6. cap. 6 7 8 9. vers Rom. 9. 3. 〈◊〉 2. in Explicat of the 〈◊〉 1. Com. Theod. l. 5. 〈◊〉 〈◊〉 〈◊〉 quid 〈◊〉 omne malum mundique 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex 〈◊〉 〈◊〉 〈◊〉 genus 〈◊〉 vim Quid sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prud. 〈◊〉 〈◊〉 21. 27. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Act. 17. 28. b Heb. 4. 13. c 〈◊〉 9 9. Jer. 23. 24. d Psal. 94. 9. e Psal. 139. 12. 〈◊〉 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non n. 〈◊〉 ac studiis ut haberentur phils sophi laberabant sed 〈◊〉 tristitiam dissentientem à cater is habitum pessimis meribus praetendebant Quintil. l. 1. 〈◊〉 Ambitio 〈◊〉 impotentia sienam desiderans sanabis ista si 〈◊〉 Sence 〈◊〉 95. Magna vobis si dissimular 〈◊〉 vultis injecta 〈◊〉 probitatis 〈◊〉 〈◊〉 agitis 〈◊〉 〈◊〉 judicis 〈◊〉 cernentis Boeth l. 5. Censol presâ ult Acts 17. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquem habeat animus 〈…〉 Quid prodest 〈◊〉 〈◊〉 〈◊〉 Deo Senec. l. 1. ep 15. * 〈…〉 lera simulac 〈◊〉 〈◊〉 〈◊〉 pudore 〈◊〉 suo 〈◊〉 〈◊〉 〈◊〉 Tacit. 〈◊〉 6. 〈◊〉 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl Tota philosophia nihil est 〈◊〉 〈◊〉 〈◊〉 Plato * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. Dies 〈…〉 quod ab 〈◊〉 〈◊〉 in 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 〈◊〉 102. Psal. 119. 109. Psal. 90. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 que 〈…〉 l. 2. 〈◊〉 14. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theog In 〈◊〉 monach Matth. 26. 41. * His 〈…〉 Hor. l. 2. 〈◊〉 18. * Lib. 3. 13. John 4. 14. 1 Pet. 3 21. 〈◊〉 in 〈◊〉 imago in 〈◊〉 〈◊〉 in 〈◊〉 S. Ambr. 1 Cor. 10. 1 2. (a) 〈◊〉 de 〈◊〉 c. 40 (b) 〈◊〉 in 〈◊〉 〈◊〉 S. 〈◊〉 2. 〈◊〉 1. (c) 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 2. 〈…〉 (a) 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 1. (b) Acts 8. 16. Acts 2. 38. (c) Matth. 28. 19. Mat h. 28. 19. Mark 16. 16. John 3. 5. Gen 17. 14. S. Aug. 〈◊〉 46 59. Heb. 6. 1. S. August 〈◊〉 2. 〈◊〉 1. de Cat. 〈◊〉 Just. Martyr Apol. 2. Acts 2. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hierosol 〈◊〉 2. * 1 Cor. 12. 13. ‖ Acts 13. 48. * John 3. 5. Titus 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc. l. 4. Orth. fid c. 10. Lib. 〈◊〉 〈◊〉 〈◊〉 1. Lib 5. 〈◊〉 Ezek. 36. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symb. 〈◊〉 Lib. 1. c. 3. in 〈◊〉 * Acts 22. 16. ‖ Eph. 5. 26. * Lib. 5. adv 〈◊〉 c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. prov Annon 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen 〈◊〉 15. in 〈…〉 expiare vix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submersum est de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 creditore transactum est Ambros. lib. 1. 〈◊〉 7. de 〈◊〉 〈◊〉 〈◊〉 in Baptismo non 〈◊〉 〈◊〉 〈◊〉 in mari 〈◊〉 AEgyptios non 〈◊〉 〈◊〉 S. Greg. M. l. 9. 〈◊〉 39. Arator l. 2. Hist. Apostol Rev. 7. 14. 1 John 1. 7. 〈◊〉 22. 16. Tu. 3. 5. * 〈◊〉 John 5. 8. Heb 9 14. 〈◊〉 3. 4 5. Theodor. 〈◊〉 de div 〈◊〉 cap. de Bapt. Lib. de 〈◊〉 c. 23. 〈◊〉 124. in Joan. 〈◊〉 〈◊〉 〈◊〉 13. p. 487. Gal. 3. 26. Verse 29. Verse 27. Heb. 10. 16 c. 〈◊〉 19 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29. 2 Pet. 1. 9. 〈◊〉 Par. 2. 〈◊〉 9. of Repentance 〈◊〉 9. ad 31. Paul Ep. 12. ad Sâ—enum 1 Cor. 12. 13. 〈◊〉 〈◊〉 5. S. 〈◊〉 de 〈◊〉 S. c. 15. * 2 Cor. 1. 22. ‖ 〈◊〉 1. 13. Eph. 4. 30. John 6. 27. S. 〈◊〉 Hieros 〈◊〉 3. S. 〈◊〉 in 〈◊〉 28. 〈◊〉 10. 32. * 〈◊〉 4. 〈◊〉 6. 4. 1 John 2. 20. 〈◊〉 27. 1 John 3. 9. 〈◊〉 〈◊〉 〈◊〉
〈◊〉 Horat. l. 2. Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longam Jam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et 〈◊〉 exilis 〈◊〉 Horat. l. 1. Od. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. 〈◊〉 〈…〉 diligi Hugo de S. Victor l. 2. 〈◊〉 in 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. German 〈◊〉 C P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro jucundis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 homo quam 〈◊〉 Nes animorum 〈◊〉 〈…〉 at 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Virg. 1 John 3. 21. James 5. 15. 〈◊〉 9 31. Psal. 66. 18. 1 〈◊〉 2. 8. 〈…〉 Lam. 5. 〈◊〉 n. 〈◊〉 qui 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 Gregor Pastor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farre pio 〈◊〉 〈◊〉 Hor. l. 3. Od. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 11. 24. James 1. 5 6. Chrysantio 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vita Maximi Signum futurae 〈◊〉 〈◊〉 quando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cassian Collat. 9. c. 32. Ecclus. 35. 17. Psal 102. 17. Non in pluribus sint actus 〈◊〉 Ecclus. 11. 10. Impar 〈◊〉 〈◊〉 ad singula dum 〈◊〉 〈◊〉 dividitur ad 〈◊〉 S. Greg. Past. 1. p. c. 4. 〈◊〉 〈◊〉 puta 〈◊〉 unum 〈◊〉 〈◊〉 〈◊〉 nemo unum agit 〈◊〉 multiformes 〈◊〉 Seneca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inveni 〈◊〉 〈◊〉 in 〈◊〉 i. e. in 〈◊〉 quia quae 〈◊〉 〈◊〉 quies explicat S. Bernard Serm. 1. in Cant. 〈◊〉 locus ingenio 〈◊〉 〈◊〉 〈◊〉 carmine solo Vexant Pectora nostra 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 12. Quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ohe jam desine 〈◊〉 uxor gratulando 〈◊〉 Tuam 〈◊〉 inventam gnatam nisi illos 〈◊〉 ex ingenio 〈◊〉 Vt nil 〈◊〉 intelligere nisi idem dictum est 〈◊〉 Ter. Heaut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Solebant autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arboris ictu Horat. l. 3. 〈◊〉 8. Non 〈◊〉 〈◊〉 ad miser as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nè Cypria 〈◊〉 〈◊〉 Addant 〈◊〉 〈◊〉 1d l. 3. od 29. 〈…〉 l. 11. Anu * 〈◊〉 〈…〉 S. Hieron 〈◊〉 8. ad 〈◊〉 〈…〉 〈…〉 Idem 〈◊〉 S. Virgin c. 14. ‖ Eccles. 5. v. 4. 5. Psal. 132. 1 2. Deut. 23. 21. Acts 18. 18. * 〈…〉 〈…〉 Hor. l. 2. od 17. Nehem. 9. 5. Mark 11. 25. Luke 18 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plautarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide S. Aug. l. 3. c. 5. de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suis ornamentis pretiosis Simplicis 〈◊〉 〈◊〉 〈◊〉 vestis 〈…〉 Et 〈◊〉 sacram 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Rosweld de Hon. 〈◊〉 de Otbon Per universum 〈◊〉 〈◊〉 〈◊〉 observatur 〈◊〉 in 〈◊〉 〈◊〉 Sacramenti in 〈◊〉 〈◊〉 〈◊〉 Dominicum corpus 〈◊〉 quà m 〈◊〉 cibi S. Aug. 〈◊〉 18. 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 〈◊〉 prandium vocare solet 〈◊〉 Joseph in vita 〈◊〉 〈◊〉 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud 〈◊〉 〈◊〉 in cippo 〈◊〉 〈◊〉 S. Cyp. 〈◊〉 junia 〈◊〉 〈◊〉 contra peccata saciunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superbiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntatis 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 S. Leo 〈◊〉 4. de Jejun Saginantur 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 de Jejun S. Hieron in Vita S. Hilarion 〈◊〉 cibus 〈◊〉 semper 〈◊〉 triduana 〈◊〉 superant S. Hieron 〈◊〉 8. ad 〈◊〉 * 〈◊〉 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Apost 50. (b) 〈◊〉 5. de Jejun Jejunium 〈◊〉 〈◊〉 〈◊〉 leves 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 〈◊〉 in vigil S. 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixil S. Chrysost. (c) 〈◊〉 〈◊〉 al re 〈◊〉 〈◊〉 〈◊〉 ad Dominum 〈◊〉 Acts 13. 1 2. Acts 14. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil. Joel 2. 15. Levit. 23. 27 c. 〈◊〉 22. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ph lo 〈◊〉 de ipso 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animum 〈◊〉 〈◊〉 〈◊〉 illa quae 〈◊〉 tristi 〈◊〉 〈◊〉 〈◊〉 de 〈◊〉 c. 9. Baruch 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud 〈◊〉 Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezra 8. 21. Vid. Dan. 10. 12. Psa. 35. 13. Levit. 16. 29 30 31. Isa. 58. 3. * 〈…〉 Lactant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ennodius in vita 〈◊〉 〈◊〉 〈◊〉 suis paginam quam 〈◊〉 quod liber 〈◊〉 〈◊〉 〈◊〉 signabat Acts 10. 38. Joh. 20. 31. 10. 38. 5. 30. John 15. 24. Isai. 35. 4. 5. Matth. 11. 5. John 3. 2. Lib. 16. Hst. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit 〈◊〉 apud Origen (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. verba Juliani apud Cyril 〈◊〉 6. Spartianus in Adriano qui 〈◊〉 Marium 〈◊〉 dixiss hac 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 19. Deut. 13. 1 〈◊〉 〈◊〉 John 5. 1 c. Iren. l. 2. c. 10. John 5. 19. c. Suidas Voc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangel Naz. quod S. Hieron 〈 ◊〉 〈◊〉 in Gracum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 du 〈…〉 〈◊〉 Omnibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedul Dio hist. Rom. lib. 55. Isa. 35. 4. 5. Luke 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 Munda suis lacrymis redis 〈◊〉 〈◊〉 Sedul l. 3. 〈◊〉 〈 ◊〉 〈◊〉 lib. 13. c. 3. Vide 〈◊〉 〈◊〉 l. 12. 〈◊〉 30. 〈◊〉 in Thalia * Chap. 61. 〈◊〉 〈◊〉 Discourse of Certainty of Salvation Num. 3. 〈◊〉 incolumem 〈◊〉 Sublatam ex oculis qu erimus invidi Horat. 〈◊〉 3. 〈◊〉 24. 〈◊〉 11. 30. 1 John 5. 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procop. Gothic 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Siquidem Leomdes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eum 〈◊〉 imbuit 〈◊〉 〈◊〉 quoque jam maximum Regem ab illa institutions puerili sunt 〈◊〉 〈◊〉 l. 1. c. 1 Wisd. 6. 12 13 14. 〈◊〉 〈◊〉 est facere ist a 〈◊〉 〈◊〉 〈◊〉 n. quiete 〈◊〉 est animi quid 〈◊〉 à laboriosius 〈◊〉 elementiâ remissius quid 〈◊〉 negotiosius Vacat 〈◊〉 libido 〈◊〉 est Omnium denique virtutum tutela facilior est vitia magno 〈◊〉 Seneca In 〈◊〉 〈◊〉 〈◊〉 turpitudo cùm in rectè factis 〈◊〉 labor 〈◊〉 honest 〈◊〉 Muson 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 innocentiâ 〈◊〉 quà m 〈◊〉 â. 〈◊〉 〈◊〉 de orat 〈◊〉 namque à nobis 〈◊〉 〈◊〉 quid 〈◊〉
and adherences of love and obedience to his heavenly Father were next to infinite yet in his external actions in which only with the correspondence of the Spirit in those actions he propounds himself imitable he did so converse with men that men after that example might for ever converse with him We find that some Saints have had excrescencies and eruptions of Holiness in the instances of uncommanded Duties which in the same particulars we find not in the story of the Life of Jesus John Baptist was a greater Mortifier than his Lord was and some Princes have given more money than all Christ's Family did whilest he was alive but the difference which is observable is that although some men did some acts of Counsel in order to attain that perfection which in Jesus was essential and unalterable and was not acquired by degrees and means of danger and difficulty yet no man ever did his whole duty save only the Holy Jesus The best of men did sometimes actions not precisely and strictly requisite and such as were besides the Precept but yet in the greatest flames of their shining Piety they prevaricated something of the Commandment They that have done the most things beyond have also done some things short of their duty But Jesus who intended himself the Example of Piety did in manners as in the rule of Faith which because it was propounded to all men was fitted to every understanding it was true necessary short easie and intelligible So was his Rule and his Copy 〈◊〉 not only with excellencies worthy but with compliances possible to be imitated of glories so great that the most early and constant industry must confess its own imperfections and yet so sweet and humane that the greatest infirmity if pious shall find comfort and encouragement Thus God gave his children Manna from Heaven and though it was excellent like the food of Angels yet it conformed to every palate according to that appetite which their several fancies and constitutions did produce 9. But now when the Example of Jesus is so excellent that it allures and tempts with its facility and sweetness and that we are not commanded to imitate a Life whose story tells of 〈◊〉 in Prayer and Abstractions of senses and immaterial Transportations and Fastings to the exinanition of spirits and disabling all animal operations but a Life of Justice and Temperance of Chastity and Piety of Charity and Devotion such a Life without which humane Society cannot be conserved and by which as our irregularities are made regular so our weaknesses are not upbraided nor our miseries made a mockery we find so much reason to address our selves to a heavenly imitation of so blessed a Pattern that the reasonableness of the thing will be a great argument to chide every degree and minute of neglect It was a strange and a confident encouragement which Phocion used to a timorous Greek who was condemned to die with him Is it not enough to thee that thou must die with Phocion I am sure he that is most incurious of the issues of his life is yet willing enough to reign with Jesus when he looks upon the Glories represented without the Duty but it is a very great stupidity and unreasonableness not to live with him in the imitation of so holy and so prompt a Piety It is glorious to do what he did and a shame to decline his Sufferings when there was a God to hallow and sanctifie the actions and a Man clothed with infirmity to undergo the sharpness of the passion so that the Glory of the person added excellency to the first and the Tenderness of the person excused not from suffering the latter 10. Thirdly Every action of the Life of Jesus as it is imitable by us is of so excellent merit that by making up the treasure of Grace it becomes full of assistances to us and obtains of God Grace to enable us to its imitation by way of influence and impetration For as in the acquisition of Habits the very exercise of the Action does produce a Facility to the action and in some proportion becomes the cause of its self so does every exercise of the Life of Christ kindle its own fires inspires breath into it self and makes an univocal production of its self in a differing subject And Jesus becomes the fountain of spiritual Life to us as the Prophet Elisha to the dead child when he stretched his hands upon the child's hands laid his mouth to his mouth and formed his posture to the boy and breathed into him the spirit returned again into the child at the prayer of Elisha so when our lives are formed into the imitation of the Life of the Holiest Jesus the spirit of God returns into us not only by the efficacy of the imitation but by the merit and impetration of the actions of Jesus It is reported in the Bohemian Story that S. Wenceslaus their King one winter-night going to his Devotions in a remote Church bare-footed in the snow and sharpness of unequal and pointed ice his servant Podavivus who waited upon his Master's piety and endeavoured to imitate his affections began to faint through the violence of the snow and cold till the King commanded him to follow him and set his feet in the same footsteps which his feet should mark for him the servant did so and either fansied a cure or found one for he followed his Prince help'd forward with shame and zeal to his imitation and by the forming footsteps for him in the snow In the same manner does the Blessed Jesus for since our way is troublesome obscure full of objection and danger apt to be mistaken and to affright our industry he commands us to mark his footsteps to tread where his feet have stood and not only invites us forward by the argument of his Example but he hath troden down much of the difficulty and made the way easier and fit for our feet For he knows our infirmities and himself hath felt their experience in all things but in the neighbourhoods of sin and therefore he hath proportioned a way and a path to our strengths and capacities and like Jacob hath marched softly and in evenness with the children and the cattel to entertain us by the comforts of his company and the influences of a perpetual guide 11. Fourthly But we must know that not every thing which Christ did is imitable by us neither did he in the work of our Redemption in all things imitate his heavenly Father For there are some things which are issues of an absolute Power some are expresses of supreme Dominion some are actions of a Judge And therefore Jesus prayed for his enemies and wept over Jerusalem when at the same instant his Eternal Father laughed them to scorn for he knew that their day was coming and himself had decreed their ruine But it became the Holy Jesus to imitate his Father's mercies for himself was the great instrument of
prepare the way to the coming of our Blessed Lord he preached Repentance and baptized all that professed they did repent He taught the Jews to live good lives and baptized with the Baptism of a Prophet such as was not unusually done by extraordinary and holy persons in the change or renewing of Discipline or Religion Whether 〈◊〉 's Baptism was from heaven or os men Christ asked the Pharisees That it was from heaven the people therefore believed because he was a Prophet and a holy person but it implies also that such Baptisms are sometimes from men that is used by 〈◊〉 of an eminent Religion or extraordinary fame for the gathering of Disciples and admitting Proselytes and the Disciples of Christ did so too even before Christ had instituted the Sacrament for the Christian Church the Disciples that came to Christ were baptized by his Apostles 10. And now we are come to the gates of Baptism All these till John were but Types and preparatory Baptisms and John's Baptism was but the prologue to the Baptism of Christ. The Jewish Baptisms admitted Proselytes to Moses and to the Law of Ceremonies John's Baptism called them to 〈◊〉 in the Messias now appearing and to repent of their sins to enter into the Kingdom which was now at 〈◊〉 and preached that Repentance which should be for the 〈◊〉 os 〈◊〉 His Baptism remitted no sins but preached and consigned Repentance which in the belief of the 〈◊〉 whom he pointed to should pardon sins But because he was taken from his Office before the work was completed the Disciples of Christ 〈◊〉 it They went forth preaching the same Sermon of Repentance and the approach of the Kingdom and baptized or 〈◊〉 〈◊〉 or Disciples as John did only they as it is probable baptized in the Name of Jesus which it is not so likely John did And this very thing might be the cause of the different forms of Baptism recorded in the Acts of baptizing in the Name of 〈◊〉 and at other times In the 〈◊〉 of the Father Son and 〈◊〉 Ghost the sormer being the manner of doing it in pursuance of the design of John's Baptism and the latter the form of Institution by Christ for the whole Christian Church appointed after his Resurrection the Disciples at first using promiscuously what was used by the same Authority though with some difference of Mystery 11. The Holy Jesus having found his way ready prepared by the Preaching of 〈◊〉 and by his Baptism and the 〈◊〉 manner of adopting Proselytes and Disciples into the Religion a way chalked out for him to initiate Disciples into his Religion took what was so prepared and changed it into a perpetual Sacrament He kept the Ceremony that they who were led only by outward things might be the better called in and easier enticed into the Religion when they entred by a Ceremony which their Nation always used in the like cases and therefore without change of the outward act he put into it a new spirit and gave it a new grace and a proper efficacy he sublimed it to higher ends and adorned it with Stars of Heaven he made it to signific greater Mysteries to convey greater Blessings to consign the bigger Promises to cleanse deeper than the skin and to carry Proselytes farther than the gates of the Institution For so he was pleased to do in the other Sacrament he took the Ceremony which he found ready in the Custom of the Jews where the Major-domo after the Paschal Supper gave Bread and Wine to every person of his family he changed nothing of it without but transferred the Rite to greater Mysteries and put his own Spirit to their Sign and it became a Sacrament Evangelical It was so also in the matter of Excommunication where the Jewish practice was made to pass into Christian discipline without violence and noise old things became new while he fulfilled the Law making it up in full measures of the Spirit 12. By these steps Baptism passed on to a Divine Evangelical institution which we find to be consigned by three Evangelists Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost It was one of the last Commandments the Holy Jesus gave upon the earth when he taught his Apostles the things which concerned his Kingdom For he that believes and is baptized shall be saved but 〈◊〉 a man be born of Water and the Holy Spirit he cannot enter into the Kingdom of Heaven agreeable to the decretory words of God by Abraham in the Circumcision to which Baptism does succeed in the consignation of the same Covenant and the same Spiritual Promises The uncircumcised child whose flesh is not circumcised that soul shall be cut off from his people he hath broken my Covenant The Manichees Selencas Hermias and their followers people of a day's abode and small interest but of malicious doctrine taught Baptism not to be necessary not to be used upon this ground because they supposed that it was proper to John to baptize with water and reserved for Christ as his peculiar to baptize with the Holy Ghost and with fire Indeed Christ baptized none otherwise he sent his Spirit upon the Church in Pentecost and baptized them with fire the Spirit appearing like a flame but he appointed his Apostles to baptize with water and they did so and their successors after them every-where and for ever not expounding but obeying the preceptive words of their Lord which were almost the last that he spake upon earth And I cannot think it needful to prove this to be necessary by any more Arguments for the words are so plain that they need no exposition and yet if they had been obscure the universal practice of the Apostles and the Church for ever is a sufficient declaration of the Commandment No Tradition is more universal no not of Scripture it self no words are plainer no not the Ten Commandments and if any suspicion can be superinduced by any jealous or less discerning person it will need no other refutation but to turn his eyes to those lights by which himself fees Scripture to be the Word of God and the Commandments to be the declaration of his Will 13. But that which will be of greatest concernment in this affair is to consider the great benefits are conveyed to us in this Sacrament for this will highly conclude that the Precept was 〈◊〉 ever which God so seconds with his grace and mighty blessings and the susception of it necessary because we cannot be without those excellent things which are the Graces of the Sacrament 14. First The first fruit is That in Baptism we are admitted to the Kingdom of Christ presented unto him consigned with his Sacrament enter into his Militia give up our Understandings and our choice to the obedience of Christ and in all senses that we can become his Disciples witnessing a good
God at first designed to us And therefore as our Baptism is a separation of us from unbelieving people so the descent of the Holy Spirit upon us in our Baptism is a consigning or marking us for God as the Sheep of his pasture as the Souldiers of his Army as the Servants of his houshold we are so separated from the world that we are appropriated to God so that God expects of us Duty and Obedience and all Sins are acts of Rebellion and Undutifulness Of this nature was the sanctification of Jeremy and John the Baptist from their mothers womb that is God took them to his own service by an early designation and his Spirit marked them to a holy Ministery To this also relates that of S. Paul whom God by a decree separated from his mother's womb to the Ministery of the Gospel the 〈◊〉 did antedate the act of the Spirit which did not descend upon him until the day of his Baptism What these persons were in order to exteriour Ministeries that all the faithful are in order to Faith and Obedience consigned in Baptism by the Spirit of God to a perpetual relation to God in a continual service and title to his Promises And in this sence the Spirit of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seal In whom also after that ye believed ye were sealed with that holy Spirit of Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Water washes the body and the Spirit seals the Soul viz. to a participation of those Promises which he hath made and to which we receive a title by our Baptism 22. Secondly The second effect of the Spirit is Light or Illumination that is the holy Spirit becomes unto us the Author of holy thoughts and firm perswasions and sets to his seal that the Word of God is true into the belief of which we are then baptized and makes Faith to be a Grace and the Understanding resigned and the Will confident and the Assent stronger than the premises and the Propositions to be believed because they are beloved and we are taught the ways of Godliness after a new manner that is we are made to perceive the Secrets of the Kingdom and to love Religion and to long for Heaven and heavenly things and to despise the World and to have new resolutions and new perceptions and new delicacies in order to the establishment of Faith and its increments and perseverance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God sits in the Soul when it is illuminated in 〈◊〉 as if he sate in his Throne that is he rules by a firm perswasion and intire principles of Obedience And therefore Baptism is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminated Call to mind the former days in which you were illuminated and the same phrase is in the 6. to the Hebrews where the parallel places expound each other For that which S. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminated he calls after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a receiving the knowledge of the truth and that you may perceive this to be wholly meant of Baptism the 〈◊〉 expresses it still by Synonyma's Tasting of the heavenly gift and made partakers of the Holy Ghost sprinkled in our hearts from an evil conscience and washed in our bodies with pure water all which also are a syllabus or collection of the several effects of the graces bestowed in Baptism But we are now instancing in that which relates most properly to the Understanding in which respect the Holy Spirit also is called Anointing or Unction and the mystery is explicated by S. John The Anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same Anointing teacheth you of all things 23. Thirdly The Holy Spirit descends upon us in Baptism to become the principle of a new life to become a holy seed springing up to Holiness and is called by S. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 of God and the purpose of it we are taught by him Whosoever is 〈◊〉 of God that is he that is regenerated and entred into this New birth doth not 〈◊〉 sin for his seed remaineth in him and he cannot sin because he is born of God The Spirit of God is the Spirit of life and now that he by the Spirit is born anew he hath in him that principle which if it be cherished will grow up to life to life eternal And this is the Spirit of Sanctification the victory over the World the deletery of Concupiscence the life of the Soul and the perpetual principle of Grace sown in our spirits in the day of our Adoption to be the sons of God and members of Christ's body But take this Mystery in the words of S. Basil. There are two Ends proposed in Baptism to wit to abolish the body of Sin that we may no more bring forth fruit unto death and to live in the Spirit and to have our fruit to Sanctification The Water represents the image of death receiving the body in its bosom as in a Sepulchre but the quickning Spirit sends upon us a vigorous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or 〈◊〉 even from the beginning renewing our Souls from the death of sin unto life For as our Mortification is 〈◊〉 in the water so the Spirit works life in us To this purpose is the discourse of S. Paul having largely discoursed of our being baptized into the death of 〈◊〉 he adds this as the Corollary of all He that is dead is freed from sin that is being mortified and buried in the waters of Baptism we have a new life of Righteousness put into us we are quitted from the dominion of Sin and are planted together in the likeness of Christ's Resurrection that henceforth we should not serve sin 24. Fourthly But all these intermedial Blessings tend to a glorious Conclusion for Baptism does also consign us to a holy Resurrection It takes the sting of death from us by burying us together with Christ and takes 〈◊〉 Sin which is the sting of death and then we shall be partakers of a blessed Resurrection This we are taught by S. Paul 〈◊〉 〈◊〉 ye not that so many of us as were baptized into Jesus Christ were baptized into his Death For if we have been planted together in the likeness of his Death we shall be also in the likeness of his Resurrection That declares the real event in its due season But because Baptism consigns it and admits us to a title to it we are said with S. Paul to be risen with Christ in Baptism Buried with him in Baptism wherein also you are risen with him through the faith of the operation of God which hath raised him from the dead Which expression I desire to be remembred that by it we may better understand those other
Faith And although in the natural or philosophical sence Faith and Charity are distinct habits yet in the sence of a Christian and the signification of duty they are the same for we cannot believe aright as Believing is in the Commandment unless we live aright for our Faith is put upon the account just as it is made precious by Charity according to that rare saying of S. 〈◊〉 recorded by the supposed S. Denis Charity is the greatest and the least Theologie all our Faith that is all our Religion is compleated in the duties of universal Charity as our Charity or our manner of living is so is our Faith If our life be unholy it may be the faith of Devils but not the Faith of Christians For this is the difference 10. The faith of the Devils hath more of the Understanding in it the Faith of Christians more of the Will The Devils in their saith have better Discourse the Christians better affections They in their faith have better Arguments we more Charity So that Charity or a good life is so necessary an ingredient into the definition of a Christian's Faith that we have nothing else to distinguish it from the faith of Devils and we need no trial os our Faith but the examination of our lives If you keep the Commandments of God then have you the Faith of Jesus they are immediate in S. John's expression but if you be 〈◊〉 and ungodly you are in S. Paul's list amongst them that have no saith Every Vice that rules amongst us and sullies the fair beauty of our Souls is a conviction of Infidelity 11. For it was the Faith of Moses that made him despise the riches of Egypt the Faith of 〈◊〉 that made him valiant the Faith of Joseph that made him chast Abraham's Faith made him obedient S. Mary Magdalen's Faith made her penitent and the Faith of S. Paul made him travel so far and suffer so much till he became a prodigy both of zeal and patience Faith is a Catholicon and cures all the distemperatures of the Soul it 〈◊〉 the World saith S. John it works rightcousness saith S. Paul it purifies the heart saith S. Peter it works Miracles saith our Blessed Saviour Miracles in Grace always as it did Miracles in nature at its first publication and whatsoever is good if it be a Grace it is an act of Faith if it be a reward it is the fruit of Faith So that as all the actions of man are but the productions of the Soul so are all the actions of the new man the effects of Faith For Faith is the life of Christianity and a good life is the life of Faith 12. Upon the grounds of this discourse we may understand the sence of that Question of our Blessed Saviour When the son of man comes shall he find Faith on earth Truly just so much as he finds Charity and holy living and no more For then only we can be confident that Faith is not failed from among the children of men when we seel the heats of the primitive Charity return and the calentures of the first old Devotion are renewed when it shall be accounted honourable to be a servant of Christ and a shame to commit a sin then and then only our Churches shall be Assemblies of the faithful and the Kingdoms of the world Christian Countries But so long as it is notorious that we have made Christian Religion another thing than what the Holy Jesus designed it to be when it does not make us live good lives but it self is made a pretence to all manner of impiety a stratagem to serve ends the ends of covetousness of ambition and revenge when the Christian Charity ends in killing one another for Conscience sake so that Faith is made to cut the throat of Charity and our Faith kills more than our Charity preserves when the Humility of a Christian hath indeed a name amongst us but it is like a mute person talk'd of only while Ambition and Rebellion Pride and Scorn Self-seeking and proud undertakings transact most of the great affairs of Christendom when the custody of our Senses is to no other purposes but that no opportunity of pleasing them pass away when our Oaths are like the fringes of our discourses going round about them as if they were ornaments and trimmings when our Blasphemies Prophanation Sacriledge and Irreligion are become scandalous to the very Turks and Jews while our Lusts are always habitual sometimes unnatural will any wise man think that we believe those Doctrines of Humility and Obedience of Chastity and Charity of Temperance and Justice which the Saviour of the World made sacred by his Sermon and example or indeed any thing he either said or did promised or threatned For is it possible a man with his wits about him and believing that he should certainly be damned that is be eternally tormented in body and Soul with terments greater than can be in this world if he be a Swearer or Lier or Drunkard or cheats his neighbour that this man should dare to do these things to which the temptations are so small in which the delight is so inconsiderable and the satisfaction so none at all 13. We see by the experience of the whole world that the belief of an honest man in a matter of temporal advantage makes us do actions of such danger and difficulty that half so much industry and 〈◊〉 would ascertain us into a possession of all the Promises Evangelical Now let any man be asked whether he had rather be rich or be saved he will tell you without all doubt Heaven is the better option by infinite degrees for it cannot be that Riches or Revenge or Lust should be directly preferred that is be thought more eligible than the glories of Immortality That therefore men neglect so great Salvation and so greedily run after the satisfaction of their baser appetites can be attributed to nothing but want of Faith they do not heartily believe that Heaven is worth so much there is upon them a stupidity of spirit and their Faith is dull and its actions suspended most commonly and often interrupted and it never enters into the Will so that the Propositions are considered nakedly and precisely in themselves but not as referring to us or our interests there is nothing of Faith in it but so much as is the first and direct act of Understanding there is no consideration nor reflexion upon the act or upon the person or upon the subject So that even as it is seated in the Understanding our Faith is commonly lame mutilous and imperfect and therefore much more is it culpable because it is destitute of all cooperation of the rational appetite 14. But let us consider the power and efficacy of worldly Belief If a man believes that there is gold to be had in Peru for fetching or Pearls and rich Jewels in India for the exchange of trifles he
particular respect and kindness to S. John than to commit his own Mother whom of all earthly Relations he held most dear and valuable to his trust and care and to substitute him to supply that duty which he himself paid her while he was here below 3. AT the first news of our Lord's return from the dead he accompanied with Peter presently hasted to the Sepulchre Indeed there seems to have been a mutual intimacy between these two Apostles more than the rest 'T was to Peter that S. John gave the notice of Christ's appearing when he came to them at the Sea of 〈◊〉 in the habit of a stranger and it was for John that Peter was so sollicitously inquisitive to know what should become of him After Christ's Ascension we find these two going up to the Temple at the Hour of Prayer and miraculously healing the poor impotent Cripple both Preaching to the People and both apprehended together by the Priests and 〈◊〉 and thrown into Prison and the next Day brought forth to plead their cause before the 〈◊〉 These were the two chosen by the Apostles to send down to Samaria to settle and confirm the Plantations which Philip had made in those Parts where they confounded and baffled Simon the Magician and set him in an hopeful way to repentance To these S. Paul addressed himself as those that seemed to be Pillars among the rest who accordingly gave him the right hand of fellowship and confirmed his mission to the Gentiles 4. IN the division of Provinces which the Apostles made among themselves Asia fell to his share though he did not presently enter upon his charge otherwise we must needs have heard of him in the account which S. Luke gives of S. Paul's several Journies into and residence in those parts Probable therefore it is that he dwelt still in his own House at Jerusalem at least till the death of the Blessed Virgin and this is plainly asserted by Nicephorus from the account of those Historians that were before him whose death says 〈◊〉 hapned Ann. Chr. XLVIII about Fifteen Years after our Lord's Ascension Some time probably Years after her death he took his Journy into Asia and industriously applied himself to the propagating Christianity Preaching where the Gospel had not yet taken place and confirming it where it was already planted Many Churches of note and eminency were of his foundation Smyrna Pergamus Thyatira Sardis Philadelphia Laodicea and others but his chief place of residence was at Ephesus where S. Paul had many Years before setled a Church and constituted Timothy Bishop of it Nor can we suppose that he confined his Ministry meerly to Asia Minor but that he Preached in other Parts of the East probably in Parthia his first Epistle being anciently intitled to them and the Jesuits in the relation of their success in those Parts assure us that the Bassorae a People of India constantly affirm from a Tradition received from their Ancestors that S. John Planted the Christian Faith there 5. HAVING spent many Years in this imployment he was at length accused to Domitian who had begun a Persecution against the Christians as an eminent assertor of Atheism and impiety and a publick subverter of the Religion of the Empire By his command the Proconsul of Asia sent him bound to Rome where his treatment was what might be expected from so bloody and barbarous a Prince he was cast into a Cauldron of boyling Oyl or rather Oyl set on Fire But that Divine Providence that secured the three Hebrew Captives in the flames of a burning Furnace brought this 〈◊〉 Man safe out of this one would have thought unavoidable destruction An instance of so signal preservation as had been enough to perswade a considering Man that there must be a Divinity in that Religion that had such mighty and solemn attestations But Miracles themselves will not convince him that 's fallen under an hard heart and an injudicious mind The cruel Emperor was not satisfied with this but presently orders him to be banished and transported into an Island This was accounted a kind of capital punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Pachymer speaking of this very instance where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be understood as extending to life but loss of priviledge Therefore this punishment in the Roman Laws is called Capitis 〈◊〉 and it was the second sort of it because the Person thus banished was disfranchised and the City thereby lost an head It succeeded in the room of that ancient punishment Aqua igni interdicere to interdict a Person the use of Fire and Water the two great and necessary conveniences of Man's life whereby was tacitly implied that he must for his own defence betake himself into banishment it being unlawful for any to accommodate him with Lodging or Diet or any thing necessary to the support of life This banishing into Islands was properly called Deportatio and was the worst and severest kind of exile whereby the criminal forfeited his Estate and being bound and put on Ship-board was by publick Officers transported into some certain Island which none but the Emperor himself might assign there to be confined to perpetual banishment The place of our S. John's banishment was not Ephesus as Chrysostome by a great mistake makes it but Patmos a disconsolate Island in the Archipelago where he remained several Years instructing the Inhabitants in the Faith of Christ. Here it was about the latter end of Domitian's Reign as 〈◊〉 tells us that he wrote his Apocalypse or Book of Revelations wherein by frequent Visions and Prophetical representments he had a clear Scheme and Prospect of the state and condition of Christianity in the future Periods and Ages of the Church Which certainly was not the least instance of that kindness and favour which our Lord particularly shew'd to this Apostle and it seemed very suitable at this time that the goodness of God should over-power the malice of Men and that he should be entertained with the more 〈◊〉 converses of Heaven who was now cut off from all ordinary conversation and society with Men. In a Monastery of Caloires or Greek Monks in this Island they shew a dead Man's hand at this day the Nails of whose Fingers grow again as oft as they are paired which the Turks will have to be the hand of one of their Prophets while the Greeks constantly affirm it to have been the hand of S. John wherewith he wrote the Revelations 6. DOMITIAN whose prodigious wickednesses had rendred him infamous and burdensome to the World being taken out of the way Cocceius Nerva succeeded in the Empire a prudent Man and of a milder and more sober temper He rescinded the odious Acts of his Predecessor and by publick Edict recalled those from banishment whom the fury of Domitian had sent thither S. John taking the advantage of this general Indulgence left
that he was so infinitely vigilant against Hereticks and Seducers countermining their artifices antidoting against the poison of their errors and shunning all communion and conversation with their persons Going along with some of his friends at Ephesus to the Bath whither he used frequently to resort and the ruines whereof of Porphyry not far from the place where stood the famous Temple of Diana as a late eye-witness informs us are still shewed at this day he enquired of the servant that waited there who was within the servant told him Cerinthus Epiphanius says it was Ebion and 't is not improbable that they might be both there which the Apostle no sooner understood but in great abhorrency he turned back Let 's be gon my brethren said he and make haste from this place lest the Bath wherein there is such an Heretick as Cerinthus the great enemy of the truth fall upon our heads This account Irenaeus delivers from Polycarp S. John's own Scholar and Disciple This Cerinthus was a man of loose and pernicious principles endeavouring to corrupt Christianity with many damnable Errors To make himself more considerable he struck in with the Jewish Converts and made a bustle in that great controversie at Jerusalem about Circumcision and the observation of the Law of Moses But his usual haunt was Asia where amongst other things he openly denied Christ's Resurrection affirmed the World to have been made by Angels broaching unheard of Dogmata and pretending them to have been communicated to him by Angels venting Revelations composed by himself as a great Apostle affirming that after the Resurrection the reign of Christ would commence here upon Earth and that men living again at Jerusalem should for the space of a thousand years enjoy all manner of sensual pleasures and delights hoping by this fools Paradise that he should tempt men of loose and brutish minds over to his party Much of the same stamp was Ebion though in some principles differing from him as error agrees with it self as little as with truth who held that the holy Jesus was a mere and a mean man begotten by Joseph of Mary his Wife and that the observance of the Mosaick Rites and Laws was necessary to Salvation And because they saw S. Paul stand so full in their way they reproached him as an Apostate from his Religion and rejected his Epistles owning none but S. Matthew's Gospel in Hebrew having little or no value for the rest the Sabbath and Jewish Rites they observed with the Jews and on the Lord's day celebrated the memory of our Lord's Resurrection 〈◊〉 cording to the custom and practice of the Christians 13. BESIDES these there was another sort of Hereticks that infested the Church in S. John's time the Nicolaitans mentioned by him in his Revelation and whose doctrine our Lord is with a particular Emphasis there said to hate indeed a most wretched and brutish Sect generally supposed to derive their original from Nicolas one of the seven Deacons whom we read of 〈◊〉 the Acts whereof Glemens of Alexandria gives this probable account This Nicolas having a beautiful Wife and being reproved by the Apostles for being jealous of her to shew how far he was from it brought her forth and gave any that would leave to marry her affirming this to be suitable to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we ought to abuse the flesh This speech he tell us was ascribed to S. Matthias who taught That we must fight with the flesh and abuse it and not allowing it any thing for pleasure encrease the Soul by faith and knowledge These words and actions of his his disciples and followers misunderstanding and perverting things to the worst sence imaginable began to let loose the reins and henceforwards to give themselves over to the greatest filthiness the most shameless and impudent uncleanness throwing down all inclosures making the most promiscuous mixtures lawful and pleasure the ultimate end and happiness of Man Such were their principles such their practices whereas Nicolas their pretended Patron and Founder was says Clemens a sober and a temperate Man never making use of any but his own Wife by whom he had one Son and several Daughters who all liv'd in perpetual Virginity 14. THE last instance that we shall remark of our Apostles care for the good of the Church is the Writings which he left to Posterity Whereof the first in time though plac'd last is his Apocalypse or Book of Revelations written while consined in Patmos It was of old not only rejected by Hereticks but controverted by many of the Fathers themselves 〈◊〉 Bishop of Alexandria has a very large discourse concerning it he tells us that many plainly disowned this Book not only for the matter but the Author of it as being neither Apostle no nor any Holy or Ecclesiastical Person that Cerinthus prefixed S. John's name to it to give the more plausible title to his Dream of Christ's Reign upon Earth and that sensual and carnal state that should attend it that for his part he durst not reject it looking upon it as containing wise and admirable mysteries though he could not fathom and 〈◊〉 them that he did not measure them by his own line nor condemn but rather admire what he could not understand that he owned the Author to have been an holy and divinely-inspired Person but could not believe it to be S. John the Apostle and Evangelist neither stile matter nor method agreeing with his other Writings that in this he frequently names himself which he never does in any other that there were several Johns at that time and two buried at Fphesus the Apostle and another one of the Disciples that dwelt in Asia but which the Author of his Book he leaves uncertain But though doubted of by some it was entertained by the far greater part of the Ancients as the genuine work of our S. John Nor could the setting down his Name be any reasonable exception for whatever he might do in his other Writings especially his Gospel where it was less necessary Historical matters depending not so much upon his authority yet it was otherwise in Prophetick Revelations where the Person of the Revealer adds great weight and moment the reason why some of the Prophets under the Old Testament did so frequently set down their own Names The diversity of the stile is of no considerable value in this case it being no wonder if in arguments so vastly different the same Person do not always observe the same tenor and way of writing whereof there want not instances in some others of the Apostolick Order The truth is all circumstances concur to intitle our Apostle to be the Author of it his name frequently expressed its being written in the Island Patmos a circumstance not competible to any but S. John his stiling himself their Brother and Companion in Tribulation and in the Kingdom and patience of Jesus Christ his writing particular
Epistles to the seven Churches of Asia all planted or at least cultivated by him the doctrine in it suitable to the Apostolick spirit and temper evidently bearing witness in this case That which seems to have given ground to doubt concerning both its Author and authority was its being long before it was usually joyned with the other Books of the holy Canon for containing in it some passages directly levell'd at Rome the Seat of the Roman Empire others which might be thought to symbolize with some Jewish dreams and 〈◊〉 it might possibly seem fit to the prudence of those Times for a while to suppress it Nor is the conjecture of a learned Man to be despised who thinks that it might be intrusted in the keeping of John the Presbyter Scholar to our Apostle whence probably the report might arise that he who was only the Keeper was the Author of it 15. HIS Gospel succeeds written say some in Patmos and published at Ephesus but as Irenaeus and others more truly written by him after his return to Ephesus composed at the earnest intreaty and sollicitation of the Asian Bishops and Embassadors from several Churches in order whereunto he first caused them to proclaim a general Fast to seek the blessing of Heaven on so great and solemn an undertaking which being done he set about it And if we may believe the report of Gregory Bishop of Tours he tells us that upon a Hill near Ephesus there was a Proseucha or uncovered Oratory whither our Apostle used often to retire for Prayer and Contemplation and where he obtained of God that it might not Rain in that Place till he had finished his Gospel Nay he adds that even in his time no shower or storm ever came upon it Two causes especially contributed to the writing of it the one that he might obviate the early heresies of those times especially of Ebion Cerinthus and the rest of that crew who began openly to deny Christ's Divinity and that he had any existence before his Incarnation the reason why our Evangelist is so express and copious in that subject The other was that he might supply those passages of the Evangelical History which the rest of the Sacred Writers had omitted Collecting therefore the other three Evangelists he first set to his Seal ratifying the truth of them with his approbation and consent and then added his own Gospel to the rest principally insisting upon the Acts of Christ from the first commencing of his Ministery to the Death of John the Baptist wherein the others are most defective giving 〈◊〉 any account of the first Year of our Saviour's Ministry which therefore he made up in very large and particular Narrations He largely records as Nazianzen observes our Saviour's discourses but takes little notice of his Miracles probably because so fully and particularly related by the rest The subject of his writing is very sublime and mysterious mainly designing to prove Christ's Divinity eternal pre-existence creating of the World c. Upon which account Theodoret stiles his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Theology which humane understandings can never fully penetrate and find out Thence generally by the Ancients he is resembled to an Eagle soaring aloft within the Clouds whither the weak eye of Man was unable to follow him hence peculiarly honoured with the title of The Divine as if due to none but him at least to him in a more eminent and extraordinary manner Nay the very Gentile-Philosophers themselves could not but admire his Writings Witness Amelius the famous Platonist and Regent of Porphyries School at Alexandria who quoting a passage out of the beginning of S. John's Gospel sware by Jupiter that this Barbarian so the proud Greeks counted and called all that differed from them had hit upon the right notion when he affirmed that the Word that made all things was in the beginning and in place of prime dignity and authority with God and was that God that created all things in whom every thing that was made had according to its nature its life and being that he was incarnate and clothed with a body wherein he manifested the glory and magnificence of his nature that after his death he returned to the repossession of Divinity and became the same God which he was before his assuming a body and taking the humane nature and flesh upon him I have no more to observe but that his Gospel was afterwards translated into Hebrew and kept by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among their secret Archives and Records in their Treasury at Tiberias where a Copy of it was found by one Joseph a Jew afterwards converted and whom 〈◊〉 the Great advanced to the honour of a Count of the Empire who breaking open the Treasury though he missed of mony found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books beyond all Treasure S. Matthew and S. John's Gospels and the Acts of the Apostles in Hebrew the reading whereof greatly contributed towards his Conversion 16. BESIDES these our Apostle wrote three Epistles the first whereof is Catholick calculated for all times and places containing most excellent rules for the conduct of the Christian life pressing to 〈◊〉 and purity of manners and not to rest in a naked and empty profession of Religion not to be led away with the crafty insinuations of Seducers antidoting Men against the poyson of the Gnostick-principles and practices to whom it is not to be doubted but that the Apostle had a more particular respect in this Epistle According to his wonted modesty he conceals his name it being of more concernment with 〈◊〉 Men what it is that is said than who it is that says it And this Epistle Eusebius tells us was universally received and never questioned by any anciently as appears 〈◊〉 S. Augustin inscribed to the Parthians though for what reason I am yet to learn unless as we hinted before it was because he himself had heretofore Preached in those Parts of the World The other two Epistles are but short and directed to particular Persons the one a Lady of honourable Quality the other the charitable and hospitable Gaius so kind a friend so courteous an entertainer of all indigent Christians These Epistles indeed were not of old admitted into the Canon nor are owned by the Church in Syria at this Day ascribed by many to the younger John Disciple to our Apostle But there is no just cause to question who was their Father seeing both the Doctrine phrase and design of them do sufficiently challenge our Apostle for their Author These are all the Books wherein it pleased the Holy Spirit to make use of S. John for its Pen man and Secretary in the composure whereof though his stile and character be not florid and elegant yet is it grave and simple short and perspicuous Dionysius of Alexandria tells us that in his Gospel and first Epistle his phrase is more neat and
11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Homil. 23. in 2. ad 〈◊〉 p. 899. * Lib. 3. c. 1. p. 223. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 3. Epist. 176. ad 〈◊〉 Diac. p. 285. * Epist. ad Cor. p. 8. 2 Cor. 11. 23. 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25. in 2 ad Cor. p. 921. 2 Cor. 1. 12. 2 Cor. 10. 10. * Ad Algas 〈◊〉 11. p. 169 T. 2. 〈◊〉 11. ad H dib p. 151. ibid. in Eph. 3. Tom. 9. p. 216. com in Gal. 3. p. 170. ibid. ‖ Salmas de 〈◊〉 Part. 1. 〈◊〉 6. * Apol. adv Jovin T. 2. p. 106. 2 Pet. 3. 16. * Adv. Haer. lib. 3. 〈◊〉 7. p. 248. ‖ 〈◊〉 64. p. 239. 2 〈◊〉 3. 17. * Ambr. in 〈◊〉 T. 5. p. 397. * De Script 〈◊〉 in Luc. 1 Cor. 5. 9. V. 11. Col 4. 16. * Adv. 〈◊〉 〈◊〉 5. 〈◊〉 11. p. 476. ib. c. 17. p. 481 ‖ 〈◊〉 42. adv 〈◊〉 p. 142. * De Script Eccl. in Paulo ‖ Epiph. Haeres 38. p. 124. August in Joan Tract 98. col 488. * H. Eccl. l. 7. c. 19. p. 735. ‖ Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 2. fol. 114. p. 2. * 〈◊〉 lib. 3. c. 3. p. 72. * 〈◊〉 l. 1. 〈◊〉 20. Epiph. 〈◊〉 21. 〈◊〉 di 〈◊〉 〈◊〉 c. 33. p. 214 c. 46. p. 219. Aug. di 〈◊〉 〈◊〉 XXXIX Col. 2. 18. * Can. 35. ‖ Theod. in 〈◊〉 2. * Orig adv 〈◊〉 lib 6. p. 282. Euseb. l. 4. c. 7. p. 120. Heb. 3. 12. Heb. 10. 23. 25 31 38. * 〈◊〉 adv H. 〈◊〉 lib. 〈◊〉 c. 20 p. 116. Phil. 3. 17 18. Rom. 16. 17 18. Eph. 5. 3. 4. c. 〈◊〉 de 〈◊〉 〈◊〉 l. 7. c. 21. p. 973. Acts 15. 1. Mat. 1. 7. Exod. 34. 14. 15. 〈◊〉 25. 2. 4 Gen. 9. 4. Lev. 17. 10 11 12 c. * Athen. D ipnos lib. 2 c. 24. p. 65. 〈◊〉 vid. Casaub. in 〈◊〉 〈◊〉 Christ. Part. 3. 〈◊〉 1. p. 230. * Vid. 〈◊〉 pro Coelio Orat. 34. p. 503. 〈◊〉 2 Terent. Adelph Ac. 1. Sc. 2. p. 166. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 Comic in 〈◊〉 ap Athen. 〈◊〉 13. 〈◊〉 3. p. 569. Vid. Leg. 〈◊〉 1. 6. 〈◊〉 5. p. 41. 〈◊〉 Comment p. 474. 〈◊〉 23. 17. 1 〈◊〉 4. 2 3 4 5. * 〈◊〉 adv 〈◊〉 pag. 27. Tom. 1. Prov. 7. 14. 〈◊〉 23. 〈◊〉 Rom. 3. 27. 〈◊〉 2. 15 16. Gal. 3. 2. 5. V. 23. Gal. 4. 21. 〈◊〉 Gal. 5. 6. Gal. 6. 15. 1 Cor. 7. 19. Rom. 10. 16. Heb. 11. 8. Rom. 4. 22. Rom. 4. 〈◊〉 3 c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cad Hakkem ap Buxtorf F. praef ad Syn. Jud. ‖ Syna◠Jud c. 4. p. 87. Rom. 3. 20 21 c. Ga. 3. 28. Col. 3. 11. Rom. 4 9 10 11 c. Gal. 3. 17. Rom. 4. 11 12. 〈◊〉 3. 7. 8. 9. Rom. 8. 3 4. Heb. 10. 4. 〈◊〉 〈◊〉 11 12. Gal. 2. 21. Gal. 5. 1 2 3 4. Acts 2. 38. Acts 3. 17. Mark 11. 25 26. Matth. 6. 14 15. Acts 10. 34 35. 1 Joh. 1. 7. 1 Cor. 7. 〈◊〉 Rom. 3. 27. 1 Cor. 13. 2. Rom. 3. 8. Rom. 6. 1. Vid. Chap. 2. v. 14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub lit 〈◊〉 * Socr. H. Eccl. l. 1. c. 19. p. 50. ‖ Orig. in 〈◊〉 l. 3. ap 〈◊〉 l. 3. 〈◊〉 1. p. 71. 〈◊〉 H. 〈◊〉 l. 2. c. 39. p. 199. ‖ 〈◊〉 Geogr. l. 7. p. 206. * 〈◊〉 〈◊〉 S. Andr. Apost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub lit 〈◊〉 * 〈◊〉 An. 44. N. 31. vid. ad An. 314. n. 94 95 c. ‖ 〈◊〉 〈◊〉 l. 2. c. 39. l. 5. c. 6. p. 540. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. P. in 〈◊〉 à 〈◊〉 edit p. 309. 〈◊〉 〈◊〉 Man Grac. 〈◊〉 supr ‖ 〈◊〉 25. p. 438. * Extant apud Sur. ad ditm 30. 〈◊〉 p. 653. ‖ De 〈◊〉 c. 89. * Lib. 2. 〈◊〉 39. p. 200. vid. 〈◊〉 〈◊〉 ad 〈◊〉 30. Novemb. ubi 〈◊〉 babent 〈◊〉 〈◊〉 2. 〈◊〉 S. Andr. 〈◊〉 327. * 〈◊〉 in S And. 〈◊〉 133. p. 120. 〈◊〉 Comment MS. Gr. ap Bar. Not. in Martyr ad 30. Novemb. ‖ Di Glor. Martyr hb. 1. 6. 31. pag. 37. * 〈◊〉 adv 〈◊〉 p. 122. T. 2. ‖ 〈◊〉 de 〈◊〉 Justin. lib. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CCIXIX Col. 1488. Mark 1. 20. H. Eccl. lib. 2. c. 3. p. 135. * Apud Kirsten de vit Quat Evangel p. 47. John 19. 25. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 J. Mart. dial cum Tryph. p. 316. Mark 6. 3. Matth 13. 55. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas. Constit. Monast. c. 4. p. 764. Tom. 2. vid. Hilar. in Matth. Can. 14. * Theod. H. Eccl. l. 3. c. 18. p. 105. Luk. 9. 59. 61. Zachar. Chrysopol Comm. in Concord Evang. p. 111. Mark 3. 16 17. 〈◊〉 Ccmm. in Marc. c. 3. p. 92. T. 9. Gaudent 〈◊〉 Tract 1. de Lect. Evang. seu in ordine 8. Matth. 17. 5. Joh. 12. 29. Filios Zebedaei Boanerges hcc est 〈◊〉 tonitrui vccat 〈◊〉 divina corum praedicatio magnum 〈◊〉 illustrem sonitum per terrarum Orbem datura crat Vict. Anticch comment in Marc. cap. 2. Comment in Marc. 3. p. 205. Heb. 12. 26. Hagg. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tremere faciam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 Luk. 9. 54. 〈◊〉 20. 20. * 〈◊〉 Hitron de Script 〈◊〉 〈◊〉 Jacob. * Pseudo 〈◊〉 Chronic. 〈◊〉 〈◊〉 〈◊〉 H 〈◊〉 〈◊〉 8. c. 7. * 〈◊〉 vit obit S S. 〈◊〉 Test. c. 72. ‖ Brev. Tol. 〈◊〉 S. 〈◊〉 ri * Apud 〈◊〉 de adv Jac. in Hispan c. 7. p. 11. sid ex side 〈◊〉 ‖ In Not. ad Martyrol ad 25. Jul p. 452. vid. Orat. Roder. A. 〈◊〉 Tol. in 〈◊〉 G. 〈◊〉 ad decret Gund Tom. 4. Concil p. 548 549. Ad Ann. DCCCXVI Num. 69 70. Tom. 9. * Vid. Epist. 〈◊〉 ad 〈◊〉 Imp. ap Phil. de Legat ad 〈◊〉 p. 1031. seqq ‖ Joseph Antiquit Jud. 〈◊〉 19. c. 7. p. 677. * Clem. Alex. Hypotyp lib. 7. apud Euseb. 〈◊〉 2. c. 9. p. 46. ‖ Said in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 Jud. lib. 19. cap. 7. p. 679. Hunc Josephi locum laudans 〈◊〉 totam bubonis mentionem 〈◊〉 jusque loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substituit 〈◊〉 quidem 〈◊〉 〈◊〉 mala side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Comment dt 〈◊〉 S. Jacob. Apost ap Joan. a 〈◊〉 Biblioth Floriac Part. 2 p. 183 c. * Is. 〈◊〉 Observat in 〈◊〉 Mel. lib. 3. 〈◊〉 1. p. 231. ‖ 〈◊〉 〈◊〉 〈◊〉 Num. 72. * 〈◊〉 〈◊〉 〈◊〉 notus er at 〈◊〉 〈◊〉 insidias non 〈◊〉 in tantum 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 staret solus Apostolorum 〈◊〉 〈◊〉 〈◊〉 salvatoris in sua 〈◊〉 〈◊〉 Epitaph Marcell p. 119. T. 1. * H. Eccl. lib. 1. 〈◊〉 28. p. 104.