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Mat. 11. 4,5. fent ; Go and New John again those things which ye do hear and fee: The

blind receive their light, and the lame walk, the lepers are cleansed, the deaf hear, and the dead are raised up. And as Jefus alledged the works

which he wrought to be a sufficient testimony that he was the Messias ; fo John 7. 31. did those Jews acknowledge it, who said, When Christ cometh, will be do

more miracles than these which this man doth? And Nicodemus, a Ruler John 3. 2. among them, confessed little less: Rabbi, we know that thou art a teacher

come from God; for no man can do these miracles that thou doeft, except God be with him. Great and many were the miracles which Moses and the rest of the Prophets wrought for the ratification of the Law, and the demonstration of God's constant presence with his people; and yet all those wrought by so many several persons, in the space of above three thousand years, are får short of those which this one Jesus did perform within the compass of three years. The ambitious diligence of the Jews hath reckoned up feventy six miracles for Mofes, and seventy four for all the rest of the Prophets: and supposing that they were so many, (though indeed they were not) how few are they in respect of those which are written of our Saviour! how'inconside

rable, if compared with all which he wrought! when S. John testifieth with foha 21. 25. as great certainty of truth as height of Hyperbolė, that there are many other

things which Jesus did, the which if they should be written every one, he supposed that even the world it self could not contain the books that should be written. Nor did our Saviour excel all others in the number of his miracles only, but in the power of working. Whatsoever miracle Mofes wrought, he either obtained by his Prayers, or else, consulting with God, received it by command from him; so that the power of miracles cannot be conceived as imma

nering in him. Whereas this power must of necessity be in Jesus, Col. 2. 9. in whom dwelt all the fulness of the Godhead bodily, and to whom the Fa. John 5. 26. ther had given to have life in himself. This he sufficiently shewed by work

ing with a word, by commanding the winds to be still, the Devils to fly, and

the dead to rise: by working without a word or any intervenient sign; as when Mark 5.25, the woman which had an issue of blood twelve years touched his Garment, 29.

and straightway the fountain of her blood was dried up by the virtue which

flowed out from the greater fountain of his power. And left this example Mat. 14. 34, should be single, we find that the Men of Genefaret, the people out of all Ibe62.20 Judea and Jerusalem, and from the Sea-coast of Tyre and Sidon, even the

whole multitude fought to touch him; for there went virtue out of him, and healed them all. Once indeed Christ seemed to have prayed,

before he John 11. 42. raised Lazarus from the grave, but even that was done because of the people

which stood by: not that he had not power within himself to raise up Lazarus, who was afterward to raise himself; but that they might believe the Father had sent him. The .immanency and inherency of this power in Jesus is evi.

dent in this, that he was able to communicate it to whom he pleased, and actuLuke 10..19. ally did confer it upon his Disciples: Behold I give unto you power to tread

on Serpents and Scorpions, and over all the power of the enemy. Upon the Mat. 10. 8. Apostles: heal the sick, cleanse the lepers, raise the dead, cast out devils; : freely we have received, freely give. Upon the first Believers : These figns Mark 16. 17. Jhali follow them that believe ; in my name they mall cast out devils. He John 14.12. that believeth on me, the works that I do shall be do also; and greater works

than these all be do. He then which did more actions divine and powerful than Moses and all the Prophets ever did, he which performed them in a man

r more divine than that by which they wrought, hath done all which can be expected the Messias, foretold by them, should do.

Nor hath our Jefus only done, but fuffered, all which the Meffias was to fuffer. For we must not with the Jews deny a luftering Christ, or fondly of our own invention make a double Mesias, one to suffer, and another to reign. Ic

36.

is clear enough by the Prophet Isaias what his condition was to be, whom he calls the a Servant of God: and the later Jews cannot deny but their * fa-ala, ez za thers constantly understood

* For first, inNow the sufferings of Christ spoken of by the Prophet may be reduced to stead of those

words,Behold two parts: one in respect of contempt, by which he was despised of men ; the my fervant other in respect of his death, and all those indignities and pains which prece- shall deal pru

dently, the ded and led unto it. For the first, the Prophet hath punctually described his

S Targum hath condition, saying, b He hath no form or comeliness, and when we fall fee it plainly not him, there is no beauty that we should defire him. He is despised and re- gynne jected of men. Het seems to describe a personage no way amiable, an aspect Behold, my indeed rather uncomely: and so the most | ancient Writers have interpreted as that meer

Son the Mesa Ifaias, and confessed the fulfilling of it in the body of our Saviour. But what per. And So

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lomon Jarchi on the place, mrena. 75 ppis 1910127, Our Rabbins understand this of the Messias. And the reason which he renders of their interpretation is very observable. For they say, says he, that the Messias is Atricken, as it is written, He took our infirinities, and bare our griefs; which are the words of the 4. verse of the 53. Chapter. From whence we may perceive how the ancient Jews did join the latter part of the 52. Chapter with the 53. and expound them of the same person. Beside he cites a certain Midrash or Glofs, which attributes the same verse to the Messias, and that is to be found in Bereshit Rábba upon Gen. 28. 10. where falling upon that place in Zach. 4. 7. What art thou, O great mountain, before Zerubbabel? he answers, nien 77 51727 17 that great mountain is the Messias. Then asking again, why doth he call the Messias a great mountain ? He gives this answer, niwD, 71992y own, 737 "YU DIN733773 270 Because he is greater than the Fathers, as it is written, Behold, my servant shall understand, that is, the Messias; which are the words of the verse before cited. And the same Bereshit Rabba, upon Gen. 24. 67. Saith, Messias the King was in the generation of the wicked; that he gave himself to seek for mercies for Israel, and to fasting and bumbling himself for them, as it is written; and so produceth the words of Ifa. 53. 5. From whence it appears again, that the Author thereof interpreted both the Chapters of the fame Messias. And farther it is observable, thar the Midrash upon Ruth 2. 14. expounds the same verse in the same manner. And Rabbi Moses Allhech speaks yet more fully of the consent of the ancient

רו"ל פה אחר קיימו וקבלו כי על מלך המשיח ורבר yeui45 Doctors upon this place -Behold our Dodors of hap הנד

py memory conclude with one mouth, as they have received from their ancestors, that this is spoken of the Messias. From hence it appears that it was originally the general sense of the Jews, that all that piece of Isaiah is a description of the Messias, and consequently that the Apostles cannot be blamed by them now for applying it to Christ; and that the modern Jews may well be fufpected to frame their contrary expositions out of a wilful opposition to Christianity. b Ifa. 53. 2, 3. t The first 15 T 5 seems to signifie no less, as being from the root on wbich fignifieth to form, figure, faThion, or delineate; from whence the Noun attributed to any person signifieth the feature, complexion, shape, or composition of the body; as Rachel was n. 79', forma pulchra, Gen. 29: 17. and so Joseph an ,799, Gen. 29.6. fo Abigail and Esther, and in general, Deut. 21. 11. with an addition of fair added to an, whereas David is called, without Juch addition, NO w , but with the full fignification dung drados, todder. in Judges 8. 18. 77977 2 N D ON sis ) poiwala yjš Pactonews, so the Roman; but the Aldus and Complut. better, wis Hida jūv Berlintas. according to that verse of Euripides cited by Athenæus and Porphyrius, ligátov sida ä Elov tveguvido. The Messias was to be a King, whose external form and personage spake no such Majesty. # As Justin Martyr, p. 232. Oi cielwg fbs m węátlu warrier 78 Xxs8, w = x CT®, deas, $ 9va To; $vacao x6weeve® is. EA6179 18 1988 i= + logylu, s vouse is 'iwcho téx?ov@ yg whexkv, xj dedos as ai rex pas criquasov Qoryopfør, Dial. cum Tryph. 'Erroa's goi oi 's gegeven άρχοντες εώρων αιδη και άτιμον το άδο και άδοξον έχονία αυτών και γνωρίζοντες αυτόν επωθάνονο. Τις έσιν έτG- ο βασιλόύς η dígns; Ibid. And Clem. Alex. Tor 3 xúeror wty Thy v aizego yeloveyour Ali Hoahs to wave ūllae Meetupai. Kas cidoule autos, saj sx eiyev cidG, &c. Pad. 3.6. 1. "OT8 ye xj autos si separuh as 'Exxandices es Caexi vê dedis due anavbe s pozoo, Strom. 3. And Cellus impiously arguing against the descent of the Holy Ghost upon our Saviour, says, it is impossible that any body in which something of the Divinity were Mould not differ from others. Týroj the body of Christ, sóis cang dépeger, ára üs Qati, pixegv, rj ducedis, rj cégfonès b. This which Celsus by his ós pats seems to take from the common report of Christians in his age, Origen will have him take it out of Isaiah, and upon that acknowledgeth ducedès, but the other two, roxogo and fures, he denies. Omonofoufows tobrw wyéregem) to copie ducudes yeToyéves to 'Incñ cñrect, s e as inrédej, x infuris, ó ñ capūs оndog oto Mirogu l eyes que es réžis Šta a Sai W 'Hoaís drcyelege pe pefón, &c. and then cites this place, and so returns it as an answer to the argument of Celfus, that because he was foretold to be as he was, he must be the son of God. Meydan xaloexóuý ise À änog pov dorgyle civou 'Incõv, jer bi you goð, so weg worrãi étão os

Suitems aurð TET 29087aaf sy wei eidos autē. Orig. contra Celsum, l. 6. In the same sense did s. Cyril take these words of the Prophet; who speaking of that place of the Pfalmift, speciosus forma præ filiis hominum, observes this muft be understood of his Divinity. Kévwrig gos ou T xj tan "varis Kam cagxos oixovorías öroy ési só pusieron yagon dÝ78 se o Ilegputns 'Hrabces are autó, Oůx sixev eido, o ä xdano, &c. And again, 'Ey of FH aloqvey o jos ta di cer áranesátw. Tertullian speaks plainly as to the prophecy, and too freely in his way of expression: Sed carnis terrenæ non mira conditio ipfa erat quæ cætera ejus miranda faciebat, cum dicerent, Unde huic doctrina hac a figna ista? adeo nec humanæ honestatis corpus fuit nedum cælestis claritatis. Tacentibus apud nos quoque prophetis (ifa. 53.2.) de ignobili aspectu ejus, ipfæ pafliones ipfæque contumeliæ loquuntur. Paffiones quidem humanam carnem, contumeliæ vero inhoneftain probavere. An ausus eflet aliquis ungue fummo perstringere corpus novum, fputaminibus contaminare faciem nisi merentem ? De carne Christi, c.9. And that we may be sure he pointed at that place in Ifaiah, he says, that Christ was ne aspectu quidem honestus: Annunciavimus enim, inquit de illo ficut puerulus, ficut radix in terra fitienti, & non eft fpecies ejus neque gloria. Adv. Marcion. l. 3. c. 17. adv. Judæos, c. 14. This humility of Christ, in taking upon him the nature of man without the ordinary ornaments of man, at first acknowledged, was afterwards denied, as appears by S. Hierom, on Ifaiah 56. Inglorius erat inter homines aspectus ejus, non quo formæ fignificat fæditatem, sed quod in humilitate venerit & paupertate, And Epift. 140. Absque passionibus crucis universis pulchrior est virgo de virgine, qui non ex voluntate Dei, fed ex Deo natus est. Nisi enim habuisset & in vultu quiddam oculisque fiderium, nunquam eum ftatim fecuti fuiffent Apoftoli, nec qui ad comprehendendum eum venerant corruissent. So S. Chryfoftom interprets the words of Isaiah of his Divinity, or Humility, or his Paffion; but those of the Psalmift, of his native corporal beauty. Oude gS Javuzlogyőv lus Sowpasos pórov, árna s Carról draws womañs eyeme ráera. eetgo mo o 309@ørns Innão casofy, 'Ogaixándei aggi To's yo's ñ dy@#w. Homil. 28. in Mar. Afterwards they began to mag

nify

nify the external beauty of his body, and confined themselves to one kind of picture or portraitture, with a zealous pretence of a likeness not to be denied, which 800 years since was known by none, every several Country having a several Imáge. Whence came that argument of the Iconoclaste by way of Quære, which of those Images was the true Ilotepgy ago 'Pwrators, ši katip 'ludos yegéprosv, jwdy" "Enamai, jij wag' Ailur líoss; 'x uolos árraaus auto's. And zweil might none of these be like another, when every nation painted our Saviour in the neareft fimilitude to the people of their own Country. "Earlwesů autors örolon éxi vas Parlia À Xerson voui (sol, 'Pwuctor ä päinov (au lois soixóta' 'lvoon jaeany moreñ tñ curâv, Aisiones danon ais écwpois. Photius Epift. 64. And the difference of opinions in this kind is sufficiente ly apparent out of those words in Suidas, 'Issov 3 ori parin oi axessisclos misoesxwv, a's ad Shox xey earryózgizor oix stótech iso regi@uviri pe sixóv@ tô Xgisă.

the aspect of his outward appearance was, because the Scriptures are filent, we cannot now know : and it is enough that we are assured, the state and

condition of his life was in the eye of the Jews without honour and ingloriPhil. 2. 6, 7. ous. For though, being in the form of God, he thought it not robbery to be

equal with God: yet he made himself of no reputation, and took upon him

the form of a fervant. For thirty years he lived with his Mother Mary and Luke 2. 51. Joseph his reputed Father, of a mean profession, and was subject to them.

When he left his mother's house, and entred on his prophetical office, he pal

sed from place to place, sometimes received into a house, other times lodging Mat. 8. 20. in the fields. for while the foxes have holes, and the birds of the air have

nests, the son of man had not where to lay his head. From this low estate

of life and condition, seemingly inglorious, arose in the Jews a neglect of · Mat. 13.55. his Works, and contempt of his Doctrine. a Is not this the Carpenter's fon? 6 Mar. 6. 2.

Kan niz ovog nay farther, 6 Is not this * the Carpenter the son of Mary? and they were voussomelés offended at him. Thus was it fulfilled in him, he was despised and rejected rauta mo of men, and they esteemed him not. Tex?ovixcè ipio cigyázelo e This contempt of his personage, condition, doctrine, and works, was by areça wens är,, degrees raised to hatred, detestation and persecution to a cruel and ignomi

opeo . nious death. All which if we look upon in the gross, we must acknowledge Jud. Mart. Dial. cum it fulfilled in him to the highest degree imaginable, that he was e a man of Tryph. . forrows and acquainted with Grief. But if we compare the particular prec isa. 53. 3.

dictions with the historical passages of his sufferings; if we join the Prophets

and Evangelists together, it will most manifestly appear the Messias was to Zach.11. 12. fuffer nothing which Christ hath not suffered. if Zachary fay d they weigh

ed for my price thirty pieces of silver; S. Matthew will shew that Judas Mat. 26.15. fold Jesús at the same rate; for the chief Priests covenanted with him for Ifa. 53. 5. thirty pieces of silver. If Isaiah say that he was wounded, if Zachary, they Zach. 12.10.

10. Jhali look upon me whom they have pierced, if the Prophet David yet more Psal. 22. 16. particularly, they pierced my hands and my feet; the Evangelists will fhew John 20.25. how he was fastned to the Cross, and Jefus himself the print of the nails. If Pfal. 22. 7,8. the Psalmist tells us, they mould laugh him to scorn, and shake their head,

Saying, he trusted in the Lord that he would deliver him; let him deliver

ring be delighted in him; S., Matthew will describe the same action, Mar. 27. 39, and the fame expression: For they that passed by reviled him, wagging their 43. heads, and saying, He trusted in God, let him deliver him now, if he will Psal. 22. 1. have him; for he said I am the son of God. Let David say, My God, my

God, why halt thou for saken met and the Son of David will thew in whose Mat. 27. 46. person the Father fpake it, Eli, Eli, Lamafabacthani. Let Isaiah foretel, he 14.53. 12. was numbred with the transgressors; and you fall find him crucified beMar. 15. 27.

* tween two thieves, one on his right hand, the other on his left. Read in Psal. 69.21. the Pfalmist, In my thirst they gave me vinegar to drink; and you shall find John 19. 28. in the Evangelist, Jesus, that the Scripture might be fulfilled, said, I thirst: Mat. 27. 48. And they took a spunge, and filled it with vinegar, and put it on a reed, Psah 22. 18. and gave him to drink. Read farther yet, They part my garments among

them, and cast lots upon my vesture ; and, to fulfil the prediction, the SolJohn 19. 23, diers shall make good the distinction, who took his garments, and made four 24.

parts, to every Soldier a part, and also his coat: now the coat was wit
Jeam, woven from the top throughout. They said therefore among them-
felves, Let us not rend it, but cast lots for it, whose it shall be. Lastly,

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let the Prophets teach us, that he hall be brought like a lamb to the slaugh- tanca. Š. ter, and be cut off out of the land of the living ; all the Evangelists will de clare how like a Lamb he suffered, and the very Jews will acknowledge that he was cut off : And now may we well conclude; Thus it is written, änd Lukë ża. 40: thus it behoveth the Christ to suffer; and what it so behöved him to fuffer. that he suffered.

Neither only in his Passion, but after his death all things werë, fulfilled in Jesus which were prophesied concerning the Messias. He made his grave Ifa. 53. 9: with the wicked, and with the rich in his death, faith the Prophet of the Christ to come: and as the thieves were buried with whom he was crucified, fo. was Jefus, but laid in the Tomb of Jofeph of Arimathiea, an honourable Counsellor. After two days will he revive us, in the third day he will raise us up, faith Hofeah of the people of Israel: in whose language they Hof. 6. i.. 'were the * type of Christ ; and the third day Jefus rose from the dead, The* Herini: Lord said unto my Lord, faith David, Sit thou at my right hand. Now Pfal. 110. 1: David is not ascended into the heavens, and consequently cannot be fer at akts 2: 24. the right hand of God; but Jesus is already ascended and set down at the right hand of God: and so all the house of Israel might know assuredly; that Acts 2:36: God hath made that same Jefus, whom they crucified, both Lörd and Chrift: For, he who taught whatsoever the Messias; promised by God, foretold by the Prophets, expected by the people of God, was to teach ; he who did all which thar Mefias was by vertue of that office to do; he which suffered all those pains and indignities which that Messias was to suffer ; he to whom all things happened after his death, the period of his sufferings, which were according to the divine predictions to come to pass ; he, I say, must infallibly be the true Messias. But Jefus alone taught, did, fuffered and obtained all these things, as we have thewed. Therefore we may again infallibly conclude that our Jefus is the Christ.

Fourthly, if it were the proper note and character of the Messias, that all Nations should come in to serve him ; if the Doctrine of Jesus hath beer preached and received in all parts of the World, according to that character so long before delivered ; if it were absolutely impossible that the Doctrine revealed by Jefus should have been so propagated as it hath been, had it not been divine; then must this Jefus be the Mefias : and when we have proved these three particulars, we may safely conclude he is the Christ.

That all Nations were to come in to the Mefias, and so the distinction between the Jew and Gentile to cease ar his coming, is the most universal de scription in all the Prophesies. God speaks to him thus, as to his Son; Ask Psal. 2. 8. of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy posesion. It was one greater than Solomon of whom these words were spoken, All kings shall fall down before him, all tia- Psal. 72. 18 tions Mall serve him. It mall come to pass in the last days, faith Ifaiah, that isa. 2. 2. the mountain of the Lord's house mall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. And again, In that day there mall be a root of Jese, which shall stand for Ch. 11. 19. an ensign of the People; to it fall the Gentiles seek. And in general all the Prophets were but instruments to deliver the fame message, which Malaching concludes from God: From the rising of the Sun, even to the going down of Mal. 1.11. the fame, my name shall be great among the Gentiles, and in every place incense Shall be offered unto my name, and a pure offering : for my name Jhall be great among the heathen, saith the Lord of hofts. Now being the bounds of Judda were fettled, being the promise of God was to bring all nations in at the coming of the Mesias, being this was it which the Jews fo much opposed, as loath to part from their ancient and peculiar privilege ; he which actually wrought this work must certainly be the Meffias: and that Jesus did it, is most evident.

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That all nations did thus come in to the Doctrine preached by Jesus, cana mát. 15.24. not be denied. For altho'he a were not fent but to the lojt Jeep of the house

Mar. 28. 19. of Israel; altho' of those many Ifraelites which believed on him while he li‘ic Luke 2.4. 49. T

Afts 2. 41. ved, very few were left immediately after his death: yet when the Apostles AFFs 4. 4. · had received their Commission from him to bgo teach all nations, and were Atrs.S.: 14 cendued with power from on high by the plentiful effusion of the Holy Ghoft; h Aets 21.20. the first day there was an accession of three thousand fouls ; immediately mrówa mreness after we find the number of the men, beside women, was about five thoudes.

John 12. 20. fand; and still f believers were more added to the Lord, multitudes both of * Aits 2.5. men and women. Upon the persecution at Jerusalem, they went through the Rom. 15.18, 1

Id, g regions of Judæa, Galilee and Samaria, and so the Gospel spread; infomuch 19. in Coloff. I. 23. that's. James the Bishop of Jerusalem spake thus unto S. Paul, h Thou feelt, * Visa eft mihi broth

in brother, bow many thousands (or rather, how many myriads, that is, ten thou res digna confultatione fands) of the Jews there are which believe. Beside, how great was the nummaximè pro-ber of the believing Jews strangers, scattered through Pontus, Galatia, Cappter pericli

flu padocia, Asia, Bithynia, and the rest of the Roman Provinces, will appear out merum. Mul- of the Epistles of S. Peter, S. James and S. John. And yet all these are noti enim omnis thing to the fulness of the Gentiles which came after. First, those which were ætatis, omnis ordinis, utri- before Gentile worshippers, acknowledging the same God with the Jews, but usque fexus e- not receiving the Law: who had before abandoned their old Idolatry, and altiain, vocan

ready embraced the true Doctrine of one God, and did confess the Deity which tur in pericu- read luin & voca- the fews did worship to be that only true God; but yet refused to be cir. bantur. Ne cumcised, and so to oblige themselves to the keeping of the whole Law. Now que enim civitates tan- the Apostles preaching the same God with Mofes whom they all acknowledg. tum, sed vicos ed, and teaching that Circumcision and the rest of the legal Ceremonies were etiam atque a

4. now abrogated, which those men would never admit, they were with the greatgros, superftitionis iftius est facility converted to the Christian Faith. For being present at the Synacontagio per- gogues of the Jews, and understanding much of the Law, they were of all the plina. Epit. ad Gentiles readiest to hear, and most capable of the Arguments which the ApoTrajanum. ftles produced out of the Scriptures to prove that Jesus was the Christ. Thus Juniorit many of the i Greeks which came up to worship at Jerusan

rufalem, k devout men do, pars penè out of every nation under Heaven, not men of Ifrael, but yet fearing God, major civita- did first embrace the Christian Faith. After them the rest of the Gentiles left tis cujusque,

Saria the Idolatrous worship of their Heathen Gods, and in a short time in infinite modestia agi- multitudes received the Gofpel. How much did Jefus work by one S. Paul mus. Tertul. to the obedience of the Gentiles by word and deed? how did he pass from ad Scapul.c.3. Si hoiles ex Jerusalem round about through Phænice, Syria and Arabia, through Asia,

Achaia, and Macedonia, even to Illyricum, fully preaching the tantum vindi- Á a Christ? How far did others pass befide S. Paul, that he sh

even of agere velle- his time, that the m Gospel was preached to every creature under heaven? mus, deeffet Many were the nations, innumerable the people, which received the Faith in nobis vis nu-? merorum & the Apostles days: and in not many years after, notwithstanding millions were copiaruin ? cut off in their bloody perfecutions, yer did their * numbers equalize half the rum Mauri

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Roman Empire: and little above two Ages after the death of the last Apostle, & Marco- the Emperors of the World gave in their names to Christ, and submitted their manni, ipfi- Sceptres to his Laws, that the nGentiles might come to his light, and Kings que Parthi, vel quantæ- to the brightness of his rising ; that ° Kings might become the nursing facunque unius thers, and Queens the nursing mothers, of the Church. tamen loci & suorum finium gentes, quam totius orbis ? Hesterni sumus, & vestra omnia implevimus, urbes, insulas, castella, municipia, conciliabula, caftra ipfa; tribus, decurias, palatium, fenatuin, forum. Id. Apolog. c. 36. Potuimus & inermes, nec rebelles, sed tantummodo discordes, rolíus invidià adversus vos dimicâsse. Si enim tanta vis hominum in aliquem orbis remoti sinum abrupiffemus à vobis, fuffudiffet utique dominationem veftram tot qualiumcunque amislio civium, imò etiam & ipfa destitutione puniffet: proculdubio éxpa villetis ad solitudinem veftram, ad filentiuin rerum, & ftuporem quendain quafi mortuæ urbis; quælisletis quibus in ea imperàssetis. Id. ibid. And Irenæus, who wrote before Tertullian, and is mentioned by him, speaks of the Christians in his time living in the Court of Rome: Quid autem & li qui in regali aula sunt fideles ? nonne ex eis quæ Cæfaris sunt liabent utensilia, & his qui non habent unusquisque secundum suam virtutem præftat? Isa. 60. 3. Ifa. 49. 23.

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