Juda easie to be examined When he was about 30 years old he was Baptized of John within a few days after he called his Apostles and in less than four years space he performed all his mighty Works whereof I shall mention only some few particulars At Cana in Galilee he turned Water into Wine at a Wedding where was much company He raised the Daughter of Jayrus the Ruler of the Synagogue there was but one in that place she was his only Daughter and about 12 years Old He healed the Servant of that Centurion that had built a Synagogue Can any thing be more particular At Bethany 15 Furlongs from Jerusalem a few days before his death he raised Lazarus after he had been dead four days Could any thing be more examinable His death was at Jerusalem at the time of the Passeover a time of greatest annual concourse in the world and then it is said that the Sun was darkened the Veil rent the Rocks torn apieces the Graves opened Can any thing be more refutable than these things if they had been false So likewise for the Apostles The healing of Aeneas at Lydda raising of Dorcas at Joppe the passages with Cornelius Captain of the Band called the Italian Band at Caesarea and many other acts of Peter The increpation of Barjesus at Paphos in the presence of Sergius Paulus the Governour The healing of a Cripple at Lystra in the presence of the Priest of Jupiter besides many other acts of Paul and the rest of the Apostles are so circumstantiated in the History that if false they might have been very easily contradicted But besides all these this History contains a Narration of things done and said not only by persons well affected but by Herod and Pontius Pilate and the Roman Governours by the Pharisees the Scribes the High Priests and the Sanhedrim all of them Enemies both to the Historians and the History and if any of these things had been convicted of falshood would not the credit of the whole Gospel have at once been utterly overthrown I conclude therefore that in respect of internal Arguments for belief no History hath or indeed can have any advantage above the History of the New Testament 2. As for External Arguments I can but name them Though the whole world interessed themselves against the story so examinable as you have heard though the Books were extant while the memory of things was recent Matthew within seven years Mark within eleven Luke about twenty four post mortem Christi the Epistles of Peter and Paul within thirty years all the rest intra unius hominis aetatem yet no man could ever convince them of falshood The stories were received by men of the greatest Wisdom Learning and Virtue amongst the Greeks and Latines Many of the hardest passages were attested and confessed by Enemies and Vnbelievers The Authors owned by Julian the Miracles confessed by Celsus the checking of the operation of the Devil by Porphyrius the Darkness and Earthquake at the death of Christ by Thallus and Phlegon Trallianus the Crucifixion of Christ by Pilat under Tiberius by Tacitus And in one word The entire Volume of the Scriptures the very same which our Church receives by virtue of the belief of the History of the Gospel before any general Council or the time of Constantine without any Convocation of the Clergy or imperial Edict for that purpose was instinctu quodam Christiano generally received by all Christians and the world made Christians In respect of all these Arguments internal and external I might have justly said that the History of the Gospel hath the advantage of any other History but seeing there are some particulars wherein the advantages are super-eminent I shall speak a little of that distinctly by it self and so conclude 2. These advantages I shall reduce to two heads Testimonium Rei Testimonium Dei 1. For the Testimonium Rei consider 1. Opposition to the Gospel 2. Prevailing of the Gospel 1. Never any story was so much opposed as the Books and History of the New Testament by Jews and Gentiles by the World and by the Devil The beginnings and propagation of the Gospel was by the Jews maliciously and strenuously opposed in the times of Christ and his Apostles and in all succeeding Generations Lest all men should believe in Christ because of his Miracles the Rulers took counsel to destroy him the People cryed out to have him Crucified Lest the last errour as they called it should be worse than the first they sealed up his Sepulchre and set a watch upon it and lastly suborned the Souldiers to say that his Disciples came by night while they were sleeping how could they know this and stole him away That the first Miracle wrought by Peter and John might not spread among the People the Rulers and Elders and Scribes Annas and Caiaphas and John and Alexander and all the Kindred of the High Priest laid hands upon them and put them in hold and threatned and commanded them not to speak at all in the Name of Jesus When Stephen had uttered his testimony the people cried with a loud voice and stopped their Ears and ran upon him with one accord and cast him out of the City and stoned him Wherever they met with Believers Men or Women they haled them into Prison breathing out threatnings and slaughter Wherever they met with the Preachers they opposed and blasphemed they tumultuated they stirred the Gentiles they enraged the chief men of the Cities and the honourable women against them The instances of their malicious opposition in all ages of the Church are so many as are not to be numbred in a few Minutes but would require many days only to name them They first stirred up Nero to persecute the Christians they contrived the death of Polycarpus they stood by and insulted over the dying Martyrs in a word whoever shall read the stories of primitive times he will find that the Jews were generally the Setters and Informers against the Martyrs and the Brokers for their Goods after Execution And the Histories of our own and other Nations will shew us the height of their malice and the continuance of it Now beside the little Nation of the Jews the rest of the whole world when this History began to be published and the Books written were Heathen universally devoted to the Devil whom therefore our Saviour stiles the Prince of this world And now that feud which had depended betwixt the seed of the Serpent and the seed of the woman 4000 years was by the preaching and writing of these things brought to a Crisis The professed and declared design of the Gospel was to drive the Devil out of his Dominion Notwithstanding the antiquity of his possession the universality of his Church and the consent of all Nations whereby he held his title Notwithstanding
A SERMON Against the ANTI-SCRIPTURISTS ALSO Another concerning the Sinfulness Danger and Remedies OF INFIDELITY Preached at WHITE-HALL BY SETH Lord Bishop of Sarum LONDON Printed by J. M. for James Collins at the Kings-Head in Westminster-Hall MDCLXX Against the ANTI-SCRIPTURISTS A SERMON Preached at WHITE-HALL February 20. 1669 70. BY SETH Lord Bishop of Sarum Printed by His Majesties Special Command LONDON Printed by J. M. for James Collins at the Kings-Head in Westminster-Hall MDCLXX 2 Tim. 3.16 All Scripture is given by Inspiration of God IN the verse preceding it is said concerning the Scriptures of the Old Testament that they are able to make a man wise unto salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the faith which is in Jesus Christ And it follows immediately All Scripture c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Faith is often by a Metonymy taken for the Gospel which is the Object of the Faith of Christians We read often of the Preaching and Hearing of Faith of the Analogie of Faith the common Faith which was once delivered to the Saints in the preaching of Christ and the Writings of his Evangelists and Apostles and so I conceive it is to be taken in this place So that the meaning of the whole is this The Old Testament understood and expounded according to the Analogy of the New is able to make a man wise And the Pen-men of the Canonical Books of the Old Testament wherein Timothy had been instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the Books of the New Testament which except those of S. John were extant before the writing of this Epistle were inspired and directed by the Spirit of God The words of the Text are an entire Proposition asserting the Divine Authority of the Canon of Scripture and my endeavour shall be at this time to prove the truth of that Proposition Wherein that I may proceed with all plainness and clearness I shall premise two words by way of Petition Precaution 1. By way of Petition I suppose and take for granted 1. The great principle of the power of God and his providence in governing the world 2. That our Body of Canonical Books of the Old Testament is the same with that which was in Vse in the time of Christ and his Apostles And our body of the New Testament the same which was anciently received in the Church So that what shall be proved of those is applicable to the Original Scripture used in our time 3. That those Books of New Testament whose Authors were not anciently questioned were Written by those Authors whose Name they bear And that those few others which were sometimes questioned by some particular Churches and afterward Vniversally received contain in them no one point of Faith or Manners dissentient from the Contents of those Books which were never questioned 2. By way of Precaution and Admonition I must intreat you to take notice that I shall not now meddle with the Controversies concerning Apocrypha Translations Keri and Chetib Hebrew points various Lections dubious Authors or parts of Scripture But my endeavour at this time shall be to Assert the Divine Authority of the body and substance of the Original Books of the Canon of the Old and New Testament And this not in the way of common place but in a particular Examination or Refutation of the most dangerous Opinions of the Anti-scripturists which are these I. Of those who pretend to believe the truth of the New Testament and yet they deny the Divine Authority of the Old II. Of those who pretend to believe the truth but deny the divine Authority of the New Testament III. Of such as pretend to believe matters of fact to have been truly related in the New Testament but do not believe the truth of the Doctrinal parts relating to Faith and Manners IV. Such as deny the truth of the Relation of matters of Fact in the New Testament and in consequence reject the whole Body of Scripture Of these as briefly and plainly as I can I. The first Opinion is of those who pretending to believe the Truth of the New Testament deny the Divine Authority of the Old Testament The Severians and the Manichees Basilides and Carpocrates of old The Catabaptists of later times some Anabaptists Antinomians and other Fanatical Sectaries amongst our selves In opposition to these I shall shew that supposing the truth of the New Testament the Divine Authority of the Old Testament is to be acknowledged Because the Divine Authority of the Old Testament is asserted by Christ and his Evangelists and Apostles in the New 1. Next to the Redemption of the world the great business which Christ had to do upon Earth was to Convince men that he was the Messias and so to assert his Legislative Authority And the great Argument which he used for the conviction of the world was this All the Marks and the entire Character of the Messiah and of his Actions and Passions were prefigured and foretold by the Law and the Prophets and the Psalms i. e. in the Volume of the Old Testament And all things foretold or prefigured concerning the Messiah were accomplished by himself So that though the great Works of Christ and the purity and excellency of his Doctrine and of his Life were of themselves sufficient to justifie the Introduction of his Law into the World yet he was pleased to resolve as it were his own Authority into the Divine Authority of the Old Testament and to make use of those other manifestations of himself in a co-ordination with that principle And therefore we find him still pressing the Jews with this that if they did believe the Writings of Moses and their other Scriptures they must of necessity believe him also Moses wrote of me saith he wherefore did ye believe Moses ye would believe me The Scriptures testifie of me therefore search them diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the attaining of everlasting life he refers the Lawyer to the Law What is written in the Law how readest thou For the avoiding of the place of torments he makes Abraham refer the Relations of Dives to Moses and the Prophets In all his Disputations with the Pharisees and Sadduces the Lawyers and the Scribes he makes his appeal to the Scriptures of the Old Testament And lest any one should think that in all this he did only argue ad homines that disputing with the Jews he only proceeded upon their own Hypothesis we find him in the course of his Ministration positively asserting that the Scriptures must be fulfilled that they cannot be broken that he came not to destroy the Law and the Prophets but to fullfil them and that Heaven and Earth shall pass away before one jot or tittle of these should perish until all was fulfilled Thus he asserted the Authority of the Old Testament before his death And after his Resurrection he made a real demonstration that the Old
Father hath taught me so I speak I have not spoken of my self but the Father that sent me he gave me a Commandment what I should say and what I should speak Whatsoever I speak therefore even as the Father said unto me so I speak Heaven and Earth shall pass away but my words shall not pass away Thus did our Saviour assert the Divine Authority of his Words 2. And so likewise the Apostles are very frequent in asserting the Divine Authority of the things which they delivered In the 15. of the Acts we find them assembled about the question of Circumcision and they accounted it no robbery to entitle their Decrees to the Holy Ghost It seemed good to the Holy Ghost and to us v. 18. Nor do they pretend to revelation when gathered in Council only but each one severally for himself S. Peter professes of himself that he was a partaker of the glory which was revealed And of his Gospel that it was revealed from Heaven S. John declares that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Father and the Son as for his other writings that they contained the things which he had heard and seen with his eyes which he had looked on and his hands had handled of the Word of life As for the Apocalypse he professes that being in the Spirit in the Isle of Patmos he received it and was commanded to write it in a Book The greatest writer among the Apostles was S. Paul and the greatest Question hath always been amongst Unbelievers concerning his Calling and the Authority of his Gospel He knew this very well and therefore we find him asserting both his Calling and his Gospel with abundant care and diligence He affirms himself to have been an Apostle not of man neither by man but by Jesus Christ and God the Father That by God himself he was separated to preach constituted a Preacher an Apostle and a Defender of the Gospel As concerning his Gospel he professes to have received it by Revelation of God As for the Spirit wherewith he wrote and preached he professed himself ready to give a proof of Christ speaking in him He appealed to the Prophetick Spirit then in the Church If any man think himself a Prophet or Spiritual let him acknowledge the things which I write to be the Commandments of God Out of this assurance it was that he enjoined his Epistles to be read in the Churches of Coloss Laodicea Thessalonica and i excommunicates such as should be disobedient in that particular And lest any one should here repeat the Objection made against our Saviour Thou bearest witness of thy self thy witness is not true S. Paul speaking of all the Apostles affirms that God had set them in the Church and that the Mystery of the Gospel was revealed to the holy Apostles by the Spirit Particularly notwithstanding that dispute betwixt S. Peter and S. Paul from the first Ages of the Church to our own Times objected by Unbelievers to the prejudice of Religion it is remarkable that in the same place where S. Paul gives an account how Peter was to be blamed and how and wherefore he withstood him to his face at Antioch he doth expresly affirm that the Gospel of the Circumcision was committed to Peter and that God wrought effectually in Peter to the Apostleship of the Circumcision On the other side S. Peter in that very place where he may seem to complain of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of S. Paul yet even there he owns him as his beloved Brother acknowledges his Wisdom to have been given him of God and numbers all his Epistles inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the other Scriptures 3. Lastly for such as would put a difference of degrees betwixt the Authority of the words of Christ and the writings and Sermons of the Apostles they may take notice that the Authority of these resolves it self into the veracity of Christ himself He it was who being to leave the World promised his Disciples again and again that he would send down upon them the Holy Spirit that should instruct them and teach them all things that should Lead them into all truth Bring to their remembrance all things which he himself had spoken that should shew them things to come that with this Spirit they should not be lightly dash'd or sprinkled but that they should be Baptized and as it were plunged into it How all these Promises were performed and how the Assertions of the Divine Authority of the Words of Christ and the Apostles were proved to be true I am next to shew In the interim I conclude that supposing the truth of the words of Christ and his Apostles they are to be esteemed of Divine Authority III. The third Opinion is of such as pretend to believe matters of fact to have been truly related in the New Testament but they do not believe the truth of the Doctrinal parts relating to Faith or Manners Of these there have always been too great a number not only pretenders who under a form of Christianity deny the power thereof but generally all sorts of Hereticks When Porphyrius had revolted from Christianity to Platonism and had bent all his Forces against the Scripture-History he was refuted not only by Lactantius and Methodius men Orthodox in Doctrine but by Eusebius and Apollinaris and of late days Socinus and others have well asserted the truth of the Scripture-History who yet have been offended at the dogmatical parts of the Gospel and concerning the Faith have made shipwrack In Opposition to these I shall endeavour to demonstrate that Supposing Matters of Fact to be truly related in the New Testament it is unreasonable to suspect the truth of any of the Doctrines delivered by Christ or his Apostles Amongst the various fancies concerning Religion wherewith the whole world hath been always embroiled Two things there are wherein all the Sons of Adam have agreed namely 1. That that is to be believed which hath received the testimony of God And 2. That this testimony is to be gathered from instances of supernatural Wisdom and Power In the study of natural and Philosophical Theologie the Speculativi amongst the Greeks and Romans and other Nations sought after Wisdom Reason and Demonstration But to reduce the People to the forms of religious Rites and Sacrifices prescribed them they were made to believe the Epiphanies of the Gods and the manifestations of their Wisdom and Power by Oracles and Works supernatural To these even Mahomet preâ—â—â—â—ded though his great Argumeâ—◠〈…〉 the Sword and of the Jews I need not speak For a Foundation of Religion and in our inquisition after that short of this Testimony we ought not to stay further we cannot go And herein is the utmost of humane wisdom to consider well those Evidences upon which we adventure the interest
rather to dye than to deliver them In comparison of these they counted not their lives dear to them the love of them was stronger than Death many waters could not quench it neither could the flouds drown it This was Testimonium Rei and an advantage above all other Histories or Writings in the World 2. Moreover they had Testimonium Dei Indeed all that is already spoken is an evidence of a Divine assistance But more particularly God gave Testimony to these Books by 1. Their operation upon Believers of them 2. His co-operation with Believers of them 1. The Gospel which they contein was the power of God to every true Believer That which no Institution in Philosophy nor Initiation in the Mysteries of any of the Gods was ever able to accomplish that was every where atchieved by the belief of the Gospel in a moment Like a charm from Heaven it stilled the passions and mortified the lusts of men What a Beadroll doth Paul reckon up in the Corinthians But ye are washed saith he but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the spirit of our God Notwithstanding all the calumnies thrown upon Believers and the prejudice wherewith they were loaded the unpropitious and relucting world were forcibly convinced that the Believers of these Books were effectually taught to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world through the cloud of ignominy wherewith they were encompassed their innocency broke forth as the light and their just dealing as the noon day the piety loyalty justice charity magnanimity patience meekness and purity of Believers of these Books convinced the unbelieving world that God was in them of a truth for they teach as having Authority and Power and not as the writings of other Scribes 2. But beside the operation of these Books upon the Believers God was pleased to give testimony to them by his co-operation with them in signs and wonders and mighty deeds The History of the Gospel tells us that when Christ was even now leaving the world he left this Legacy to Believers for confirmation of the truth of the Gospel These signs said he shall follow them that believe In my name they shall cast out Devils Speak with new tongues Take up Serpents If they drink any deadly thing it shall not hurt them They shall lay hands on the Sick and they shall recover Now that this was made good and that these signs so long as there was need were continued among Believers we have as good assurance as we can have of any thing beyond our own memory or experience They have been delivered to us by a Cloud of Witnesses by men of the greatest Wisdom and Learning in their Generations by persons of such integrity that they laid down their lives in testimony of their veracity delivered not by hear-say but upon their certain knowledge delivered in their Disputations with and Apologies to the Adversaries of Christianity with a challenge to the examination of the truth or a conviction of the falshood of them Instances are very numerous I shall produce only a very few Justin the Martyr who suffered Anno 165 affirms to Trypho the Jew that these supernatural gifts were found in his time among Christians Irenaeus an Auditor of Polycarp who was a Disciple of S. John suffered circa 206 affirms upon his own knowledge that the gift of Prophesie was then frequent in the Church that many had the gift of tongues ipsi audivimus Others cast out Devils Others healed Diseases Others raised the dead and those raised persons continued many years amongst them pro certo Tertullian in his Apologetica adversus Gentes affirms that Jam de vobis Daemonas ejiciunt Origen against Celsus saith that he himself had seen by invocation of God and the Name of Jesus very many that were delivered from grievous maladies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienatione mentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to mention others S. Augustine in his Book de Civitate Dei begun about 410 but many years in writing l. 22. c. 8. gives an account of very many Miracles done at Hippo Carthage and other places of no great distance noting times places persons occasions appealing to the Country delivering them under terms of the greatest assurance Scio ego cognosco ego nos interfuimus oculis nostris aspeximus And in his Retractations Ea quae cognoscimus neque referre neque enumerare possumus Other Histories and Writings and the Authors and Believers of them can pretend no higher than to the testimony of men these have the testimony of God also If we believe the testimony of men the testimony of God is greater I conclude therefore that there is greater Reason to believe the History of the New Testament than any other History in the world The sum of all is this The Divine Authority of the Scriptures is the great fundamental and comprehensive Principle of Christianity which being admitted it stands and being removed it presently falls to the ground Against this therefore the great Enemy of Religion in these later days under pretence of Reason and Philosophy directs his Forces and is said to have found a success very pernicious and deplorable I humbly conceive that the Resolution of the belief of the Divine Authority of the Scriptures into the Decrees of Popes or Determinations of Councils with those who call themselves Roman-Catholicks into private impulses and dictates of the Spirit with the Enthusiasts and into the Laws and Edicts of Princes and Magistrates with our new pretenders to Reason and Philosophy is that engine whereby the Devil hath prevailed to scandalize the world and cast it into Antiscriptural infidelity It is for this cause that I have conceived it requisite after many others who have done worthily to have recourse once more to the Original Reason of things and the common grounds whereupon mankind doth proceed in matters of this nature Where hoping that I have escaped the absurdity of begging the matter in Question discoursing in a circle and the inconveniences of some other methods I have endeavoured to demonstrate That supposing the truth of the New Testament both 1. The Old Testament and 2. The New Testament are to be received as of Divine Authority 3. And supposing matters of fact to be truly related the Doctrinal parts are to be believed 4. For the Historical Relation of matters of fact that there is no ground to dis-believe it That for the Reception of it it hath 1. All the advantages whereof an History is capable 2. Far greater advantages than any other History Wherefore I conclude that All the Scriptures i. e. the Canonical Books of the Old Testament and the Books of the New Testament were given by inspiration of God Quod erat demonstrandum FINIS CONCERNING THE Sinfulness Danger Remedies of Infidelity A SERMON Preached at Whitehall Feb. 16.
these are some of those standing means and Arguments whereby the Proneness of our hearts to Infidelity may be overcome and faith may be begotten confirmed recovered at this day These are therefore to be revolved Exhoâ—t one another dayly To come therefore to a Conclusion My text it self is an Application by way of Exhortation Exhortations are enforced by Reasons of Duty and Concernment and these I have â—itherto endeavoured to lay before you If indeed there were no Sinfulness in Infidelity Or If in such times as ours it were excusable If there were no danger of falling into it or no means left to remedy or prevent it It would then indeed be to little purpose to Exhort men to beware But if the state of all these things is otherwise if that be plain and evident agreeable to Scripture to Reason and to Experience If the Speaker hath not beaten the Air nor the hearers been careless and inattentive I know not what can be required to enforce and sharpen the exhortation If the time would suffer it and I were speaking to a Common or Injudicious Auditory I might think my self concerned after all that hath been spoken to the understanding to Apply my discourse to your affections I should take unto me the various forms of Application used in this Epistle I would Reprove Rebuke Exhort I would cry aloud and would not spare I would lift up my voice like a Watchmans trumpet warning you from the Lord concerning that Spirit of irreligion and infidelity which is said to have overspread the land I would take to my self a Lamentation yea it should be for a Lamentation for the Professors of Infidelity and the Infidelity of Professors every where But I may not now be permitted to enlarge upon these things I may onely pray to God to give you understanding in all things and beseech you earnestly to consider what hath been spoken Concluding in the words of the Text Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Exhort one another dayly FINIS Two Books newly printed for James Collins A seasonable Recommendation and defence of Reason in the Affairs of Religion Against Infidelity Scepticism and Fanaticism of all sorts 4 o A Discourse of the Forbearance of Penalties which a due Reformation Requires by Herbert Thorndike one of the Prebendaries of Westminster 8o. a Gal. 1.23 b 3.25 c Rom. 12.6 d Tit. 1.4 e Jud. 3. Joh. 5.46 Joh. 5.39 Luk. 10.26 Luk. 16.29 Mar. 14.49 Joh. 10.35 Mat. 3.31 Mar. 5.18 Luk. 24.27 44. a Mat. 1.22 b Mat. 1.22 c Mat. 1.22 d Mat. 2.15 e Mat. 2.23 f 4.14 g 21.4 h Mat. 26.56 i 27.35 Joh. 19.24 k Joh. 19.29 l Joh. 37. m Joh. 36. n Mat. 8.17 o Mat. 13.15 p Mat. 2.17 q Gal. 3.10 r â—ct 7.42 s Act 1 2â— 13 33. u Rom. 4.3 x Gal. 3.22 y Acts 18.24.28 z Jam. 4.5 a Rom. 1.12 b Rom. 3.21 c Act. 13.18 10.43 d Act. 24.14 e Act. 26. â—â— f Rom. 7.12 g Act. 3.21 h Tim. 3.15 i Rom. 3.2 k Act. 7.38 l Act. 3.21 m 2 Pet. 1.21 n 2 Tim 3.15 * Mat. 21.23 Mar. 11.27 a Joh. 14.6 b Joh. 6.63 c Joh. 14.10 d Joh. 7.16 e Joh. 8 2â— f Joh. 12.49 g Joh. 12.50 h Mat. 24.35 a 1 Pet. 5.1 b 1 Pet. 1.5 c 1 Joh. 1.3 d 1 Joh. 1.1 e Apoc. 1.9 10. f Ib. 19. a Gal. 1.1 b Rom. 1.1 2 Tim. 1.11 Phil. 1.17 c Eph. 3.1 d 2 Cor. 13.3 e 1 Cor. 14.37 f Col. 4.16 g Ibid. h 2 Thes. 3.14 a Eph 4.11 b 3.5 * Porphyr Hier. Prooem Galat. in c. 2. Celsus c Gal. 2. d 2 Pet. 3.15 a Joh. 15.26 b 14.26 c 16.13 d 14.26 e 16.13 f Act. 1.5 a Joh. 11.11 b 4.17 c Joh. 4.29 d Joh. 6 6â— 64. e 16.19 f Luk. 9.47 g Mat. 12.15 25. h Mar. 2.8 i Luk. 6.8 k Luk. 11.17 l Joh. 2.24 25. a Mat. 17.21 Mat. 17.21 Mat. 17.27 b Joh. 18.4 c 11.11.13.11 d Mat. 20.18 e Mar. 10.23 f Mat. 16.21 g Joh. 14.28 h Luk. 19.44 i Mat. 26.34 k Mat. 31. l Luk. 21.20 m Joh. 12.32 n Mat. 24.14 a Mat. 13.31 b Luk. 10.18 c Mat. 24.25 a Mat. 14.19 b Mat. 15.36 c Mat. 15.30.9.27.4.23 h Mat. 8.14 i Mat. 14.4 k Mat. 4.13 l Mat. 17.12 m Mat 4.23 a Luk. 22.51 b Mat. 9.20 c Joh. 5.5 d Multos e Mat. 9.20 f Mat. 8.6 g Joh. 5.5 h Mar. 5.41 i Luk. 7.11 k Joh. 11.39 l Mat. 27.52 Eus. Eccl. H. l. 4. c. 3.3.37 Annot. p. 81 m Mat. 17.18 a Mar. 16.9 b Luk. 8.27 c Mat. 10.7 Luk. 9.3 d Luk. 10.1 9. e Mat. 16.17 f Mat. 16.21 g Mat. 28.2 h Joh. 16.16 28.20.17 g Luk. 24.57 h Act. 2.4 b Acts 9 c Acts 10.10.22.17 d Acts 16.9 e 16.6 7. f Cor. 1â— 9 i Ap. 4.1 a Act. 27.10 22. b 2 Thes. 2. c 2 Tim. 3 1 d Act. 11.8 e Act. 21.10 f Act. 5.13 Arist. polit l. 7. c. 8. Ob. sol a Cor. 5.8.6.4.8 Phil. 4.8 b Jam 3.14 Eph. 4.25 Apoc. 21.8.27.22.15 c 2 Pet. 1.16 2 Cor. 2.17 1 Thes. 2.3.4 Mat. 9.9 Mat. 4.20.22 Act. 1.6 Luk. 1.5 Luk. 3.1 Mat. 14.3 Vide Joseph Ant. 18. c. 9.10 Luk. 2.1 Mat. 4.6 Mic. 5.2 Luk. 3.23 Joh. 2.1.11 Mat. 9.18 Mat. 8.6 Luk. 7. â— Joh. 11.18 Acts 9.33.40.10.1 13.6 14.13 a Cyrill c. 10. c. Jul. b Orig. c. C. c Euseb. d Tertio Historiarum Citat à Julio Afr. 3. Chronograe Orig. c. c. l 3. e 15.44 Annalium f Athanas. Synops. g Const. ad p.p. Niceae Vide Theodoret l. 1. c. 6. Gr-Lat Pan. Joh. 11.48 Mat. 27.64 Act. 4.6 Act. 7.57 Act. 9.2 Act. 13.45 14.2 13.50 Eus. l. 4.15 Deut. 7. Orig. c. C. l. 1. b Plin. Ep. 10.97 Act. 2.41 1 Pet. 1.1 Act. 15. Lib. 10. Epist. 97. Adv. Judaeos c. 7 8. Pliny Porphyr Tert. Ap. 37 Eus l. 8. c. 3 Vide Orig. C. Cels. l. 3. 1 Cor. 6.9 Lact. de fals sap l. 3. c. 26. Mar. 16.19 Dial. cum Tryphone Iren. l. 22. c. 56. Eus. b. 5. c. 7 item c. 20. L. 3. Vide Philos Essay Chap. 1. Chap. 2. Chap. 3. 5.6.7 8. â—â— 6. 3.5 3.1 5 4. 1. 3. 2. C.W. Mat. 21.42 Luc. 9.41 24.25 Jo. 8.24.3.36 R. 21.8 Obj. 1. Res. 1. Obj. 2. Res. 2. Jer. 2.12 Ioh. 16.8.3.18.19 Ps. 62.9 Neh. 23 1â— Th. 1.7 Ro. 11.20 Heb. 3. Ps. 95. 1. 2. 3. Luc. 11.47 Mat. 23.30 Iob. 10 1â— Io. 20.29 Psalm 74 9. Jo. 5.47 Luc. 5.21 Joh. 9 2â— Luc. 20.20 Ma. 13.58 Mar. 3.21 Jo. 7.5 Jo. 6.10 Ma. 5.17 Jo. 7.12 Jo. 10.20 3. Luc. 16.23 Ioh. 12. 53. II. Kin. 3.3 Kin. 11.5 Sam. 16.13 Psal. 89.4 Psal 1 19. Mar. 8.31 32. Mar. 2.7.62 Mat. 26.31 Mar. 16.11 13. Luc. 24.41 Mat. 28.7 17 Mar. 16.14 Mic. 7.8 III. Io. 8.13 18.15.26.27 Mar. 3.17.17.5 Io. 12 2â— Luc. 1.16.19 Mar. 1.20 Luc. 2.9 31. Mar. 2.13 1.9.20 4 11. Luc. 22.43 Mar. 28.2 Mar. 16.6 Io ' 20.12 Ac. 1.16 2. Rom. 1. Act. 2.5 Act. 22 17 Act. 16 9. Cor. 1.2