Holy Ghost. And he applies to that event the words of Isa. vii. 14. both in his Institutions, and in his Epitome, as St. Matthew does, ch. i. 23.

a

(4.) He seems also to refer to Matt. i. 21. in the Epitome, when he says, That our Lord has among men two names, Jesus, which signifies Saviour, and Christ, which is the same as King, or anointed. He is called Saviour, because he is health and salvation to all that through ⚫ him believe in God.' He speaks to the like purpose in the Institutions.

b

с

(5.) He relates our Lord's baptism by John in the river Jordan. Then,' says he, 'was heard a voice from heaven, "Thou art my Son, this day have I begotten thee." And the Spirit of • God descended upon him in the shape of a white dove. From that time he began to work great miracles; which are so many, that one book is not sufficient to contain them. I shall ' rehearse them,' says he, briefly, and in general, without names of persons, or places. In this enumeration of our Lord's miracles he mentions his healing all sorts of diseases by his word only, and immediately; that they carried their beds, who before were carried by others: that the blind were enabled by him to see, the deaf to hear, the dumb to speak, the lame to walk: ⚫ that he healed those who were all over leprous, and also raised the dead, as out of a sleep: that the Jews, who saw these things, maliciously ascribed them to dæmons. [See Matt. xii. 24.] He particularly relates our Lord's feeding five thousand in a desert place with five loaves and two fishes; and that when all had been refreshed and satisfied, there were twelve baskets filled with the fragments that remained. He then relates our Lord's going up to a mountain, and ordering the disciples to take shipping, and go over to the other side of the sea before him. And says, that when they were in the midst of the sea, tossed with a tempest, Christ came to them, walking upon the sea, as upon dry land. And at another time, when he was asleep in the ship, and the wind was extremely boisterous, being awakened out of sleep, he quieted the winds and the waves, and there was a great calm.'

d

(6.) Here he starts an objection. Perhaps our sacred scriptures do not speak truth, when they ascribe to Jesus such power and command over the wind, the seas, and all kinds of dis

'eases.'

This shews, that the gospels, from whence he takes the history of these facts, were esteemed sacred by him, and all Christians in general.

e

(7.) Afterwards he relates largely the history of our Lord's last sufferings: how he was

a Ab hominibus tamen duobus vocabulis nuncupatur, Jesus, quod est Salvator, & Christus, quod est Rex: Salvator ideo, quia est sanatio & salus omnium, qui per eum credunt in Deum: Christus vero, &c. Epit. c. 42. in fin. p. 108. Vid. Davis. Not.

b Jesus quippe inter homines nominatur. Nam Christus non proprium nomen est.-Erat Judæis ante præceptum, ut sacrum conficerent unguentum, quo perungi possent ii, qui vocabantur ad sacerdotium, vel ad regnum,- -&c. l. iv. c. 7. p. 367.

• Cum primum cœpit adolescere, tinctus est a Joanne prophetâ in Jordane flumine.-Tunc vox audita de cœlo est: Filius meus es tu, Ego hodie genui te.- -Et descendit super eum Spiritus Dei, formatus in speciem columbæ candida. Exinde maximas virtutes cœpit operari.Quæ opera tam multa sunt, ut unus liber ad complectenda omnia satis non sit. Enumerabo igitur illa breviter, & generatim, sine ullâ personarum ac locorum designatione. Quod quâcumque iter faceret, ægros, ac debiles, & omni morborum genere laborantes, uno verbo, unoque momento reddebat incolumes, adeo ut membris omnibus capti, receptis repente viribus roborati, ipsi lectulos suos portabant, in quibus fuerant paulo ante delati: claudis vero, ac pedum vitio afflictis, non modo gradiendi, sed etiam currendi dabat facultatem. Tunc quorum cæca lumina in altissimis tenebris erant, eorum oculos in pristinum restituebat aspectum. Mutorum quoque linguas in eloquium, sermonemque solvebat. Item surdorum patefactis auribus insinuabat auditum. Pollutos, ac sparsos maculis, repurgabat. Et hæc omnia non manibus aut aliquâ medelâ, sed verbo, ac jussione faciebat.Nec satis fuit, quod vires imbecillis redderet, quod debilibus integritatem, quod ægris & Languentibus sanitatem, nisi etiam mortuos suscitaret, velut e somno solutos, ad vitamque revocaret. Quæ videntes tunc

Judæi dæmoniacâ fieri potentiâ arguebant: cum omnia sic
futura, ut facta sunt, arcanæ illorum literæ continerent.-
Ob has ejus virtutes & opera divina, cum magnæ illum multi-
tudines sequerentur vel debilium, vel ægrorum, vel eorum
qui curandos suos offerre cupiebant, adscendit in montem
quemdam desertum, ut ibi adoraret; ubi cum triduo morare-
tur, ac fame populus laboraret, vocavit discipulos, quærens,
quantos secum cibos gestarent. At illi, quinque panes & duos
pisces se in perâ habere, dixerunt. Afferri ea jussit, ac mul-
titudinem per quinquagenos distributam discumbere. Quod
cum discipuli facerent, frangebat ipse panem minutatim, car-
nemque piscium comminuebat: & utraque in manibus auge-
bantur. Et cum apponi illa populo discipulis imperâsset, sa-
turata sunt quinque hominum millia, & insuper duodecim co-
phini de residuis fragminibus impleti. Idem secessurus orandi
gratiâ, sicut solebat, in montem, præcepit discipulis, ut navi-
culam sumerent, seque præcederent. At illi, urgente jam ves-
perâ profecti, contrario vento laborare cœperunt. Cumque
jam medium fretum tenerent, tum pedibus mare ingressus
consecutus est eos, tamquam in solido gradiens.-
-Et rursus,

cum obdormîsset in navi, & ventus usque ad extremum peri-
culum sævire cœpisset, excitatus e somno, silere ventum pro-
tinus jussit, & fluctus, qui maximi ferebantur, conquiescere:
statimque sub verbo ejus tranquillitas insecuta est. Inst. 1. iv.
c. 15. p. 395, 396, 397, 398, 399.

Mentiuntur fortasse literæ sanctæ, docentes, tantam fuisse in eo potestatem, ut imperio suo cogeret ventos obsequi, maria servire, morbos cedere, inferos obedire. ib. p. 399.

e Quod cum sciret futurum, & subinde diceret, oportere se pati ac interfici pro salute multorum, secessit tamen cum discipulis suis,Itaque Judas præmio illectus tradidit eum Judæis. At illi comprehensum, ac Pontio Pilato-oblatum, cruci affigi postulaverunt.Duxerunt ergo eum flagellis

betrayed by Judas, prosecuted before Pilate, and condemned: how he was mocked and derided, being struck with the palm of the hands, spit on, arrayed with a scarlet robe, and a crown of thorns, and then crucified between two robbers. And that as he hung on the cross, he cried with a loud voice, and resigned his spirit. And likewise, that at the same time there was an earthquake, and the vail of the temple was rent: the sun also was eclipsed, and there was darkness from the sixth to the ninth hour. Finally he proceeds to relate our Lord's burial, ⚫ and the military guard at the sepulchre, and his resurrection on the third day, as he had fore'told.'

b

(8.) Of all these things he speaks again summarily in the Epitome. And in another chapter of the Institutions he mentions many of our Lord's miracles.

d

(9.) That whole history just transcribed, is plainly taken from our gospels. And though, perhaps, it is not so easy to distinguish references to St. Mark's gospel, as to the other three, yet I suppose most will allow, that here is good proof of his receiving our four gospels, as authentic histories of Jesus Christ.

(10.) In the Epitome he seems to allude to the parable of the pharisee and the publican, which we have in Luke xviii. 9-14. For humility,' says he, is dear and acceptable to God. ⚫ And if he rather accepts a confessing sinner, than a proud righteous man; how much more will he approve a righteous man, who confesseth his failings, and exalt him in his heavenly kingdom for his humility!'

g

f

(11.) He likewise says, that God has commanded us, when we make a feast, to invite such as cannot invite us again, and make us a recompense:' referring, I think, to Luke xiv. 12. (12.) He must be allowed now and then to use expressions allusive to the gospels. He speaks of having the mind, or heart in heaven. Compare Matt. vi. 21. Again: That we may be ⚫ able to do all these things, we must despise riches, and lay up to ourselves heavenly treasures, 'where no thief may break through, nor rust corrupt, nor tyrant plunder.' See Matt. vi. 19, 20.

(13.) He may be reckoned likewise to refer to what is in Matt. v. 27-32.

(14.) I believe few can make any doubt but he has an eye to what is in * Luke vi. 35, and ' Luke xvi. 25, and Matt. vi. 1—4, and " Matt. xix. 10, 11, 12.

m

n

(15.) St. John's gospel is expressly quoted by him in this manner: So also John declares, "In the beginning was the Word, and the Word was with God, and the Word was God. All

verberatum, &, priusquam cruci affigerent, illuserunt. Indu-
tum enim coloris punicei veste, ac spinis coronatum, quasi
regem salutaverunt, & dederunt ei cibum fellis, & miscuerunt
ei aceti potionem. Post hæc conspuerunt in faciem ejus, &
palmis ceciderunt, Cumque ipsi carnifices de vestimentis
ejus contenderent, sortiti sunt inter se de tunicâ & pallio.
Tum suspenderunt eum inter duos noxios medium, qui ob
latrocinia damnati erant, crucique affixerunt. ib. c. 18. p. 407,
408, 409, 410,

2 Suspensus igitur atque affixus exclamavit ad Dommum voce magnâ, & ultro spiritum posuit. Et eâdem horâ terræ motus factus est, & velum templi, quod separabat duo tabernacula, scissum est in duas partes; & sol repente subductus est, & ab horâ sextâ usque in nonam tenebræ fuerunt. c. 19. P. 415.

Sed quoniam prædixerat, se tertio die ab inferis resurrecturum, metuentes, ne, a discipulis surrepto & amoto corpore, universi resurrexisse eum crederent, & fieret multo major in plebe confusio; detraxerunt eum cruci, & conclusum in monumento firmiter militari custodiâ circumdederunt. Verum tertio die ante lucem terræ motu facto, repente patefactum est sepulcrum, & custodibus, quos attonitos obstupefecerat pavor, nihil videntibus, integer sepulcro ac vivus egressus,in sepulcro vero nihil repertum est, nisi exuviæ, quibus involutum corpus incluserant. ib. c. 19. p. 417. d l. iv. c. 26.

c Epit. c. 45, 46, 47.

• Humilitas enim cara & amabilis Deo est, qui cum magis suscipiat peccatorem confitentem, quam justum superbum; quanto magis justum suscipiet confitentem, eumque in regnis cœlestibus faciet pro humilitate sublimem. Epit. c. 17.

Idem Deus præcepit, ut, si quando cœnam paraverimus,

eos in convictum adhibeamus, qui revocare non possunt, & vicem reddere, &c. l. vi. c. 12, p. 585.

8 Quisquis enim aut Deum colendum esse intelligit, aut immortalitatis spem sibi propositam habet, mens ejus in cœlo est. 1. iii. c. 27. p. 333.

Ergo, ut hæc omnia, quæ Deo placent, facere possimus, contemnenda est pecunia, & ad cœlestes transferenda thesauros, ubi nec fur effodiat, nec rubigo consumat, nec tyrannus eripiat. Epit. cap. 65.

i

-addantur & illa,adulterum esse, qui a marito dimissam duxerit, & eum, qui præter crimen adulterii uxorem dimiserit, ut alteram ducat.- -Præterea non tantum adulterium esse vitandum, sed etiam cogitationem; ne quis adspiciat alienam & animo concupiscat. Adulteram enim fieri mentem, si-1. vi. c. 23. p. 630. Vid. & Epit. c. 66.

Id enim juste, id pie, id humane fit, quod sine spe recipiendi feceris. 1. vi. c. 11. p. 593.

eo.

1 Quia jam bonis, quæ maluerunt, potiti sunt. 1. vii. c. 11. in. m Nec tamen, si quid boni fecerimus, gloriam captemus ex Monet enim Deus operatorem justitiæ non oportere esse jactantem, ne non- -habeatque jam pretium gloriæ, quod captavit, nec præmium cœlestis illius ac divinæ mercedis accipiat. 1. vi. e. 18. sub fin.

n Quod quidem Deus non ita fieri præcepit, tamquam adstringat. Si quis hoc, inquit, facere potuerit, habebit exis miam, incomparabilemque mercedem. I vi. c. 23. p. 630.

• Joannes quoque ita tradidit: In principio erat Verbum, & Verbum erat apud Deum, & Deus erat Verbum. Omnia per ipsum facta sunt, & sine ipso factum est nihil. I. iv. c. 8. f.

things were made by him, and without him was not any thing made."" John i. 1, 2, 3, which last words are also in the Epitome.

(16.) He refers to John ii. 20, where the Jews speak of their temple having been forty and six years in building. Compare Mark xiv. 58.

(17.) He observes, that the "Father loveth the Son, and giveth him all things:" referring, it is likely, to John iii. 35, and ch. v. 20. And that the Father and the Son are one, referring, probably, to John x. 30. I have transcribed the passage at the bottom of the page.

(18.) He plainly has an eye to those places in St. John's gospel, where Christ speaks of his having power to lay down his life, and to take it up again. See particularly John x. 18.

(19.) It is not unlikely that he refers to the history of our Lord's raising Lazarus in John xi. when he says, that Christ raised some from death, calling them by name. See ver. 43.

3. I apprehend, there is good reason to think, that Lactantius received and made use of the book of the Acts. But since he has not expressly quoted it, I am obliged to transcribe several passages, that my readers may judge for themselves.

(1.) He says, that after his resurrection, Christ having given commandment to his disciples, concerning preaching the gospel, on a sudden a cloud surrounded him, and carried him up to heaven on the fortieth day of his passion.' See Acts i. 3-9.

(2.) The like to which comes over again in the abridgment of the Institutions, and is there expressed in this manner: Going therefore into Galilee, after his resurrection, he again gathered together his disciples, whom fear had separated, and having given commandment concerning the things to be observed by them, and appointed, that the gospel should be 'preached all over the world, he breathed into them the Holy Ghost, [see John xx. 22.] and gave them power to work miracles, that they might promote the salvation of men by their works, as well as by their words. And at length on the fiftieth day he returned to the Father, being taken up in a cloud.'

Here Lactantius says the fiftieth day. Dr. Davies in his notes upon the place says, it should be the fortieth day, and that the number fifty is owing to the fault of the transcriber. There is the more reason, he says, to think so, because in the parallel place in the Institutions, before cited, is forty days, agreeably to Acts i. 3.

(3.) In Acts ii. 27, St. Peter, speaking of our Lord's resurrection, quotes words out of the 16th Psalm, which he applies to that event, as does Lactantius likewise in his Institutions, and Epitome.

(4.) St. Paul says, Acts xiii. 27. "For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets, which are read every sabbath-day, they have fulfilled them in condemning him." Lactantius several times expresseth himself as if he had an eye to this text.

a

b

(5.) He may be supposed to refer to St. Paul's argument at Athens, which is in Acts xvii. (6.) In Acts xiv. 22, Paul and Barnabas teach the disciples, that "we must through much tribulation enter into the kingdom of God." To this text it may he thought that Lactantius refers, unless he has an eye to 2 Tim. iii. 12. "Yea, and all that will live godly in Christ Jesus shall suffer persecution."

4. There are not in Lactantius many clear allusions, or particular references to epistles of apostles.

с

(1.) It may be argued however, that he was acquainted with the Acts, and the epistles of the apostles, from the clear manner in which he speaks of the rejection of the Jews, and the call of the Gentiles under the gospel. But he quotes only the prophets of the Old Testament, when he speaks of this matter.

e

(2.) Lactantius often speaks of Christ's coming again to judge the quick and the dead. But that being mentioned in several books of the New Testament, we cannot say to which book, or what text, he particularly refers.

f

(3.) Speaking of good actions, he says: These are works, these are offices of compassion, which if a man performs, he offers a true and acceptable sacrifice to God.' Perhaps he refers to Rom. xii. 1, 2.

g

(4.) In another place he may be supposed to have an eye to the prudent and generous conduct, recommended in Rom. xii. 14, and 18—21.

h

(5.) He says, The divine scriptures assure us, that the thoughts of philosophers are foolish:' and that philosophy is foolishness with God.' St. Paul says, 1 Cor. i. 20.

i

"Has not God made foolish the wisdom of this world?" and ch. iii, 19, 20, " For the wisdom of this world is foolishness with God."And again, "the Lord knoweth the thoughts of the wise, that they are vain." Which last words are a quotation from Psal. xciv. 11. And compare Col. ii. 8.

(6.) It is likely, that he refers to 1 Cor. vi. 9, 10, in words which I put in the * margin.

1

(7.) He says, that Christ sits at the right-hand of God, and will subdue his enemies under his feet. A like expression is in 1 Cor. xv. 24, 25, and also in Heb. x. 12, 13. "But this man-sat down on the right-hand of God: from thenceforth expecting, till his enemies be made his footstool."

m

(8.) He seems to refer to the exhortation in Gal. vi. 2. "Bear ye one another's burdens,

and so fulfil the law of Christ.'

(9.) I suppose no one will hesitate to allow that he refers to Eph. iv. 26, when he says: • God has enjoined us not to let the sun go down upon our wrath.'

n

a Non ergo utitur his omnibus, quæ templis, diisque fictilibus inferuntur.- -Illis autem, quæ in usum tribuit homini Deus, ipse non indiget,non indiget templo, non indiget simulacro. Epit. c. 58.- -per illum vivimus, per illum in hospitium hujus mundi intravimus-in hujus domo habitamus, hujus familia sumus.. -De Ira Dei, c. 23. p. 824,

825.

b & postea universos, qui eorum disciplinam secuti essent, acerba & netanda passuros. 1. v. c. 3. p. 464. Quæ omnia tolerare ac perpeti necesse est eos, qui veritatem sequuntur. 1. iv. c. 26. p. 435.

© Exhæredatos autem esse Judæos, quia Christum reprobaverunt, & nos, qui sumus ex gentibus, in eorum locum adoptatos, scripturis adprobatur. Jeremias ita dicit.Malachias,

-Esaias quoque. Epit. c. 48. Si ergo Judæi a Deo rejecti sunt, sicut sacrarum scripturarum fides indicat; gentes autem, sicut videmus, adscitæ, ac de tenebris hujus vitæ secularis, deque vinculis dæmonum liberatæ.ib. c. 49. in. Conf. Instit. 1. iv. c. 20.

Ultimis enim temporibus statuit de vivis ac mortuis judicare. 1. ii. c. 17. sub in. Veniet ergo summi ac maximi Dei filius, ut vivos ac mortuos judicet. l. vii. c. 24. in.

e Acts x. 42. 2 Tim. iv. 1. 1 Pet. iv. 5.

f Hæc sunt opera, hæc officia misericordiæ, quæ si quis obierit, verum & acceptum sacrificium Deo immolabit. Hæc

g -Maledicenti bene dicto respondeat.caveat diligenter, ne quando inimicum suâ culpâ faciat. Et si quis exstiterit tam protervus, qui bono & justo faciat injuriam; clementer & moderate ferat, & ultionem suam non sibi assumat, sed judicio Dei reservet. 1. vi. c. 18. p. 609.

h Cum enim sit nobis divinis literis traditum, cogitationes philosophorum stultas esse. l. iii. c. 1. p. 235.

i

-terrena, & de terrâ ficta contemnant. Philosophiam, quæ apud Deum stultitia est, pro nihilo computent. Epit. c. 52.

Hujus præmii cœlestis ac sempiterni participes esse non possunt, qui fraudibus, rapinis, circumscriptionibus conscientiam suam polluerunt, &c. De Ira Dei, c. 23. sub fin.

Cum igitur ad dexteram Dei sedeat, calcaturus inimicos, qui eum cruciaverunt.-Epit. c. 48. in.

m Nos ergo,quibus solis a Deo veritas revelata, & cœlitus missa sapientia est, faciamus, quæ jubet illuminator noster Deus: sustineamus invicem. 1. vi. c. 18. prop. in.

n Præcepit Deus, non occidere solem super iram nostram. 1. vi.. c. 18, sub fin. Non igitur in totum prohibet irasci : sed prohibet in irâ permanere.- -Deinde rursus, cum irasci quidem, sed tamen non peccare, præcepit, non utique evellit iram radicitus, sed temperavit. Cum ille homines ante solis occasum reconciliari jubeat. De Ira Dei, c. 21, p. 819.

(10.) He says, that a good man, following the instructions of the gospel, will not be-bitter ⚫ toward his child, or his servant; knowing, that he also has a father and a master.' It is likely, that here is a reference to the admonitions in Eph. vi. 4-9, and Col. iii. 21, 22, 24, and iv. 1.

b

(11.) Perhaps he refers to Philip. ii. 6-9, when he says, that Christ being sent to open the way of salvation to the meanest, he humbled himself, that he might help them. He therefore ⚫ underwent that kind of death, which is wont to be inflicted on mean people, that all might be • able to imitate him. Hence also he was highly exalted.'

(12.) Perhaps, among other plain references to several things in the Revelation, he may refer to 2 Thess. ii. 4. 9.

с

(13.) Lactantius has some observations and arguments which are also in the epistle to the Hebrews. Whether he borrowed them thence, is not easy to say.

d

(14.) In one place he argues after this manner: From which reasons it appears, that all the prophets declared concerning Christ, that the time would come, when being, as to the body, born of the seed of David, he should erect an eternal temple to God, which is called his church, ' and that he should gather all nations to the worship of God. This is the faithful house, the immortal temple. Of which great and eternal temple, because Christ is the builder, it is of necessity that he gave it in an everlasting priesthood. Nor is it possible to enter the temple, and obtain the sight of God, but by him who erected the temple. David teacheth the same thing in the 110th Psalm, saying, "Before the morning star I begot thee. The Lord hath sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek.""

These thoughts of Lactantius may be compared with some texts in the Epistle to the Hebrews, as ch. iii, 3-6. and ch. v. 5, 6. and vii. 21. And besides, the author of the Epistle to the Hebrews speaks likewise of Christ having an "unchangeable," or eternal priesthood, ch. vii. 24, and often of our coming to God through him." See ch. iv. 16. vii. 25.

66

(15.) Lactantius has an argument extremely resembling that in Heb. viii. 7-13, and quotes the same text of Jeremiah, which is there quoted, as well as some others.

(16.) He says of Christ, in the words of Heb. vii. 3, that he was "without father, and without mother."

(17.) He says, that till a testator is dead, a testament can be of no force:' which is also in Heb. ix. 16, 17, but that is an obvious thought.

(18.) He has an argument to patience under afflictions, much resembling that in Heb. xii.

5-10.

i

(19.) Frederic Spanheim, in his Dissertation concerning the Author of the Epistle to the Hebrews, alleges not any passages from Lactantius, not expecting in him testimonies to particular books of scripture. Nevertheless he argues it to be probable, that Lactantius received this Epistle, because it was, he says, generally received as Paul's by the Latin Christians after his time.

a Non sit asper in filium, neque in servum. Meminerit, quod & ipse patrem habeat & dominum. Epit. c. 64.

b Nam cum ad hoc missus esset, ut humillimis quibusque viam panderet, ad salutem, se ipse humilem fecit, ut eos liberaret. Suscepit ergo id genus mortis, quod solet humilibus irrogari, ut omnibus facultas daretur imitandi. His etiam illud accidit, quod passione ac morte susceptâ sublimem fieri oportebat. Adeo illum crux & re & significatione exaltavit, ut omnibus majestas ejus ac virtus cum ipsâ passione notuerit. Epit. c. 51.

Rex vero ille teterrimus erit quidem, & ipse, sed mendaciorum, propheta. Et seipsum constituet ac vocabit Deum, & se coli jubebit, ut Dei filium. 1. vii. c. 17. p. 708.

Quibus ex rebus apparet, prophetas omnes denuntiâsse de Christo, fore aliquando, ut ex genere David corporaliter natus, constitueret æternum templum Deo, quod appellatur ecclesia, & universas gentes ad religionem Dei veram convocaret. Hæc est domus fidelis, hoc immortale templum,cujus templi & magni & æterni quoniam Christus fabricator fuit, necesse est, habeat in eo sacerdotium sempiternum. Nec potest, nisi per eum qui constituit templum, ad adytum templi, & ad conspectum Dei perveniri. David in Psalmo cx. id ipsum docet, dicens: Ante luciferum genui te. Juravit Dominus, & non pœnitebit eum: Tu es sacerdos, &c. l. iv. c. 14. in.

e Sicut Hieremias propheta testatur: Ecce dies veniunt, dicit Dominus, & consummabo domui Israel & domui Juda testamentum novum.Nam quod superius ait, consummaturum se domui Juda testamentum novum; ostendit, vetus illud testamentum, quod per Mosen est datum, non fuisse perfectum: id autem, quod per Christum dari deberet, consummatum fore. 1. iv. c. 20. p. 421.

f Idcirco etiam Filium nasci oportuit, ut ipse fieret analwg, atque aunlwg, &c. l. iv. c. 13. p. 387.

g -quia nisi testator mortuus fuerit, nec confirmari testamentum potest, nec sciri, quid in eo scriptum sit; quia clausum & obsignatum est. 1. iv. c. 20. p. 420.

h Quare nemini mirum debet videri, si pro nostris sæpe delictis castigamur a Deo. Imo vero cum vexamur ac premimur, tum maxime gratias agimus indulgentissimo patri,, quod corruptelam nostram non patitur longius procedere, sed plagis ac verberibus emendat. Ex quo intelligimus, esse nos Deo curæ: quoniam, cum peccamus, irascitur. 1. v. c. 22. p. 532.

Paulum epistolæ auctorem nec affirmat, nec negat, totus in gentibus confutandis. Spanh. Opp. T. ii. p. 201. n. vi.

Interim epistolam ad Hebræos adscripsisse Paulo, vel ex omnium fere Latinorum, quotquot etiam ex Afris, post Lactantium, scripsere, consensu colligimus. ibid.