Antiquitates apoitolicæ, or, The history of the lives, acts and martyrdoms of the holy apostles of our Saviour and the two evangelists SS. Mark and Lvke to which is added an introductory discourse concerning the three great dispensations of the church, patriarchal, Mosiacal and evangelical : being a continuation of Antiquitates christianæ or the life and death of the holy Jesus / by William Cave ...

SECT. VIII. The Description of his Person and Temper, together with an Account of his Writings.

The Person of S. Paul described. His infirm constitution. His natural endow∣ments. His ingenuous Education, and admirable skill in humane Learning and Sciences. The Divine temper of his mind. His singular humility and condescension. His temperance and sobriety, and contempt of the World. Whe∣ther he lived a married or a single life. His great kindness and compassion. His charity to mens Bodies and Souls. His mighty Zeal for Religion. His ad∣mirable industry and diligence in his Office. His unconquerable Patience: The many great troubles he underwent. His constancy and fidelity in the pro∣fession of Christianity. His Writings. His style and way of Writing, what. S. Hierom's bold censure of it. The perplexedness and obscurity of his Discour∣ses, whence. The account given of it by the Ancients. The Order of his Epistles, what. Placed not according to the time when, but the dignity of Persons or Places to which they were written. The Subscriptions at the end of them, of wat value. The writings fathered upon S. Paul. His Gospel. A third Epistle to the Corinthians. The Epistle to the Laodiceans. His Apo∣calypse. His Acts. The Epistles between him and Seneca.

1. THOUGH we have drawn S. Paul at large, in the account we have given of his Life, yet may it be of use, to represent him in little, in a brief account of his Person, Parts, and those Graces and Virtues, for which he was more peculiarly eminent and remarkable. For his Person, we find it thus * 1.1 described. He was low and little of stature, and some∣what stooping, his complexion fair, his countenance grave, his head small, his eyes carrying a kind of beauty and sweetness in them, his eye-brows a little hanging over, his nose long, but gracefully bending, his beard thick, and like the hair on his head, mixed with grey hairs. Somewhat of this description may be learnt from ‖ 1.2 Lucian, when in the person of Trypho, one of S. Paul's disciples, he calls him by way of derision, the high-nosed bald-pa∣ted Galilean, that was caught up through the Air unto the third Heaven, where he learnt great and excellent things. That he was very low, himself plainly intimates,* 1.3 when he tells us, they were wont to say of him, that his bodily presence was weak, and his speech contemptible; in which respect he is styled by * 1.4 Chrysostom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a man three cubits [or a little more than four foot] high, and yet tall enough to reach Heaven. He seems to have enjoyed no very firm and athletick constitution, being often subject to distempers; ‖ 1.5 S. Hierom particularly reports, that he was frequently af∣flicted with the head-ach, and that this was thought by many to have been the thorn in the flesh, the messenger of Satan sent to buffet him, and that proba∣bly he intended some such thing by the temptation in his flesh, which he else∣where speaks of:* 1.6 Which however it may in general signifie those afflictions that came upon him, yet does it primarily denote those diseases and infirmi∣ties that he was obnoxious to.

2. BUT how mean soever the Cabinet was, there was a treasure with∣in more precious and valuable, as will appear, if we survey the accomplish∣ments of his mind. For as to his natural abilities and endowments, he seems to have had a clear and solid judgment, quick invention, a prompt and ready memory; all which were abundantly improved by Art, and the advanta∣ges of a more liberal Education. The Schools of Tarsus had sharpned his dis∣cursive faculty by Logick, and the Arts of reasoning, instructed him in the Institutions of Philosophy, and enriched him with the furniture of all kinds of humane Learning. This gave him great advantage above others, and ever raised him to a mighty reputation for Parts and Learning; insomuch that * 1.7 S. Chrysostom tells us of a dispute between a Christian and a Heathen, wherein the Christian endeavoured to prove against the Gentile, that S. Paul was more Learned and Eloquent than Plato himself. How well he was versed, not only in the Law of Moses, and the writings of the Prophets, but even in Classick and Foreign writers, he has left us sufficient ground to con∣clude, from those excellent sayings, which here and there he quotes out of Heathen Authors. Which as at once it shews,* 1.8 that 'tis not unlawful to bring the spoils of Egypt into the service of the Sanctuary, and to make use of the advantages of Foreign studies and humane literature to Divine and ex∣cellent purposes, so does it argue his being greatly conversant in the paths of humane Learning, which upon every occasion he could so readily command. Indeed he seemed to have been furnished out on purpose to be the Doctor of the Gentiles, to contend with, and confute the grave and the wise, the acute and the subtil, the sage and the learned of the Heathen World, and to wound them (as Julian's word was) with arrows drawn out of their own Quiver. Though we do not find, that in his disputes with the Gentiles he made much use of Learning and Philosophy; it being more agreeable to the designs of the Gospel, to confound the wisdom and learning of the World by the plain doctrine of the Gross.

3. THESE were great accomplishments, and yet but a shadow to that Divine temper of mind that was in him, which discovered it self through the whole course and method of his life. He was humble to the lowest step of abasure and condescension, none ever thinking better of others, or more meanly of himself. And though when he had to deal with envious and ma∣licious adversaries, who by vilifying his person, sought to obstruct his Mi∣nistry, he knew how to magnifie his office, and to let them know, that the was no whit inferiour to the very chiefest Apostles; yet out of this case he con∣stantly declared to all the World, that he looked upon himself as an Abor∣tive, and an untimely Birth, as the least of the Apostles, not meet to be called an Apostle; and as if this were not enough, he makes a word on purpose to express his humility, stiling himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, less than the least of all Saints, yea, the very chief of sinners. How freely, and that at every turn does he confess what he was before his conversion, a Blasphemer, a Persecu∣tor, and Injurious both to God and Men? Though honoured with peculiar Acts of the highest grace and favour, taken up to an immediate converse with God in Heaven, yet did not this swell him with a supercilious loftiness over the rest of his brethren: Intrusted he was with great power and autho∣rity in the Church, but never affected dominion over men's Faith, nor any other place, than to be an helper of their joy, nor ever made use of his power, but to the edification, not destruction of any. How studiously did he decline all honours and commendations that were heaped upon him? When some in the church of Corinth cried him up beyond all measures, and under the patronage of his name began to set up for a party, he severely rebuked them,

told them, that it was Christ, not he, that was crucified for them, that they had not been baptized into his name, which he was so far from, that he did not remember that he had baptized above three or four of them, and was heartily glad he had baptized no more, left a foundation might have been laid for that suspicion; that this Paul, whom they so much extolled, was no more than a minister of Christ, whom our Lord had appointed to plant and build up his Church.

4. GREAT was his temperance and sobriety, so far from going be∣yond the bounds of regularity, that he abridged himself of the conveniences of lawful and necessary accommodations; frequent his hungrings and thirst∣ings, not constrained only, but voluntary; it's probably thought that he very rarely drank any Wine; certain, that by abstinence and mortification he kept under and subdued his body, reducing the extravagancy of the sensual appetites to a perfect subjection to the laws of Reason. By this means he easily got above the World, and its charms and frowns, had his mind continually conversant in Heaven, his thoughts were fixed there, his desires always ascending thither, what he taught others, he practised himself, his conver∣sation was in Heaven, and his desires were to depart, and to be with Christ; this World did neither arrest his affections, nor disturb his fears, he was not taken with its applause, nor frighted with its threatnings; he studied not to please men, nor valued the censures and judgments which they passed upon him; he was not greedy of a great estate, or titles of honour, or rich pre∣sents from men, not seeking theirs, but them; food and raiment was his bill of fare, and more than this he never cared for; accounting, that the less he was clogged with these things, the lighter he should march to Heaven, espe∣cially travelling through a World over-run with troubles and persecutions. Upon this account it's probable he kept himself always within a single life, though there want not some of the Ancients who expresly reckon him in the number of the married Apostles, as * 1.9 Clemens Alexandrinus, ‖ 1.10 Ignatius, and some others. 'Tis true that passage is not to be found in the genuine Epistle of Ignatius, but yet is extant in all those that are owned and published by the Church of Rome, though they have not been wanting to banish it out of the World, having expunged S. Paul's name out of some ancient Manuscripts, as the learned Bishop * 1.11 Usher has to their shame sufficiently discovered to the World. But for the main of the question we can readily grant it, the Scrip∣ture seeming most to favour it, that though he asserted his power and liber∣ty to marry as well as the rest, yet that he lived always a single life.

5. HIS kindness and charity was truly admirable, he had a compassio∣nate tenderness for the poor, and a quick sense of the wants of others: To what Church soever he came, it was one of his first cares, to make provision for the poor, and to stir up the bounty of the rich and the wealthy, nay, himself worked often with his own hands, not only to maintain himself, but to help and relieve them. But infinitely greater was his charity to the Souls of men, fearing no dangers, refusing no labours, going through good and evil report, that he might gain men over to the knowledge of the truth, reduce them out of the crooked paths of vice and idolatry, and set them in the right way to eternal life. Nay, so insatiable his thirst after the good of Souls, that he affirms, that rather than his Country-men the Jews should miscarry by not believing and entertaining the Gospel, he could be content, nay wished, that himself might be accursed from Christ for their sake, i. e. that he might be anathematized and cut off from the Church of Christ, and not only lose the honour of the Apostolate, but be reckoned in the number of the abject and execrable persons, such as those are who are separated from the

communion of the Church. An instance of so large and passionate a charity, that lest it might not find room in mens belief, he ushered it in with this so∣lemn appeal and attestation, that he said the truth in Christ, and lied not, his conscience bearing him witness in the Holy Ghost. And as he was infinitely so∣licitous to gain men over to the best Religion in the World, so was he not less careful to keep them from being seduced from it, ready to suspect every thing that might corrupt their minds from the simpli∣city that is in Christ.* 1.12 I am jealous over you with a god∣ly jealousie, as he told the Church of Corinth:* 1.13 An affection of all others the most active and vigilant, and which is wont to inspire men with the most passionate care and concernment for the good of those, for whom we have the highest measures of love and kindness. Nor was his charity to men greater than his zeal for God, endeavouring with all his might to promote the honour of his Master. Indeed zeal seems to have had a deep foundation in the natural forwardness of his temper. How ex∣ceedingly zealous was he, while in the Jews Religion, of the Traditions of his Fathers, how earnest to vindicate and assert the Divinity of the Mosaick dispensation, and to persecute all of a contrary way, even to rage and mad∣ness. And when afterwards turned into a right chanel, it ran with as swift a current; carrying him out against all opposition to ruine the kingdom and the powers of darkness, to beat down idolatry, and to plant the World with right apprehensions of God, and the true notions of Religion. When at Athens he saw them so much over-grown with the grossest superstition and idolatry, giving the honour that was alone due to God to Statues and Ima∣ges, his zeal began to ferment, and to boil up into Paroxysms of indignati∣on, and he could not but let them know the resentments of his mind, and how much herein they dishonoured God, the great Parent and Maker of the World.

6. THIS zeal must needs put him upon a mighty diligence and indu∣stry in the execution of his office, warning, reproving, entreating, perswa∣ding, preaching in season, and out of season, by night, and by day, by Sea and Land; no pains too much to be taken, no dangers too great to be over∣come. For five and thirty years after his Conversion, he seldom staid long in one place, from Jerusalem, through Arabia, Asia, Greece, round about to Illyricum, to Rome, and even to the utmost bounds of the Western-world, ful∣ly preaching the Gospel of Christ: Running (says S. Hierom) from Ocean to Ocean, like the Sun in the Heavens, of which 'tis said, His going forth is from the end of the Heaven, and his circuit unto the ends of it; sooner wanting ground to tread on, than a desire to propagate the Faith of Christ. * 1.14 Nice∣phorus compares him to a Bird in the Air, that in a few years flew round the World: Isidore the * 1.15 Pe∣lusiot to a winged husbandman, that flew from place to place to cultivate the World with the most excellent rules and institutions of life. And while the other Apostles did as 'twere chuse this or that particular Province, as the main sphere of their ministry, S. Paul over ran the whole World to its utmost bounds and cor∣ners, planting all places where he came with the Divine doctrines of the Gospel. Nor in this course was he tired out with the dangers and difficulties that he met with, the troubles and oppositions that were raised against him. All which did but reflect the greater lustre upon his patience, whereof in∣deed (as * 1.16 Clement observes) he became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a most emi∣nent

pattern and exemplar, enduring the biggest troubles and persecutions with a patience triumphant and unconquerable. As will easily appear, if we take but a survey of what trials and sufferings he underwent, some part whereof are briefly summed up by himself:* 1.17 In labours abundant, in stripes above measure, in prisons frequent, in deaths oft; thrice beaten with rods, once stoned, thrice suffered shipwrack, a night and a day in the deep: In journeyings often, in perils of waters, in perils of robbers, in perils by his own Country-men, in perils by the Heathen, in perils in the City, in perils in the Wilderness, in pe∣rils in the Sea, in perils among false Brethren; in weariness, in painfulness, in watchings often, in hunger and thirst; in fastings often, in cold and nakedness: And besides these things that were without, that which daily came upon him, the care of all the Churches. An account, though ve∣ry great, yet far short of what he endured, and wherein, as * 1.18 Chrysostom observes, he does 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, modestly keep himself within his mea∣sures; for had he taken the liberty fully to have enlarged himself, he might have filled hundreds of Martyrologies with his sufferings. A thousand times was his life at stake, in every suffering he was a Martyr, and what fell but in parcels upon others, came all upon him, while they skirmished only with single parties, he had the whole Army of sufferings to contend with. All which he generously underwent with a Soul as calm and serene as the morning-Sun, no spite or rage, no fury or storms could ruffle and discompose his spirit: Nay, those sufferings, which would have broken the back of an ordinary patience, did but make him rise up with the greater eagerness and resolution for the doing of his duty.

7. HIS patience will yet further appear from the consideration of ano∣ther, the last of those virtues we shall take notice of in him, his constancy and fidelity in the discharge of his place, and in the profession of Religion. Could the powers and policies of Men and Devils, spite and oppositions, torments and threatnings have been able to baffle him out of that Religion wherein he had engaged himself, he must have sunk under them, and left his station. But his Soul was steel'd with a courage and resolution that was impenetrable, and which no temptation either from hopes or fears could make any more impression upon, than an arrow can, that's shot against a wall of marble. He wanted not solicitation on either hand, both from Jews and Gentiles, and questionless might in some degree have made his own terms, would he have been false to his trust, and have quitted that way, that was then every-where spoken against. But alas! these things weighed little with our Apostle, who counted not his life to be dear unto him, so that he might finish his course with joy, and the ministry which he had received of the Lord Jesus. And therefore when under the sentence of death in his own ap∣prehension, could triumphingly say, I have fought a good fight, I have finished my course, I have kept the Faith: and so indeed he did, kept it inviolably, undauntedly to the last minute of his life. The summ is, He was a man, in whom the Divine life did eminently manifest and display it self; he lived pi∣ously and devoutly, soberly and temperately, justly and righteously, care∣full alway to keep a conscience void of offence both towards God and Man. This he tells us was his support under suffering, this the foundation of his confi∣dence towards God,* 1.19 and his firm hopes of happiness in another World; This is our rejoycing, the testimony of our conscience, that in simplicity and godly since∣rity we have had our conversation in the World.

8. IT is not the least instance of his care and fidelity in his office, that he did not only preach and plant Christianity in all places whither he came, but what he could not personally do, he supplied by writing. XIV Epistles he left upon record, by which he was not only instrumental in propagating Christian Religion at first, but has been useful to the World ever since in all Ages of the Church. We have all along in the History of his Life taken particular notice of them in their due place and order: We shall here only make some general observations and remarks upon them, and that as to the stile and way wherein they are written, their Order, and the Subscriptions that are added to them. For the Apostle's stile and manner of writing it is plain and simple, and though not set off with the elaborate artifices, and affected additionals of humane eloquence, yet grave and majestical, and that by the confession of his very enemies,* 1.20 his Letters (say they) are weigh∣ty and powerful. Nor are there wanting in them some strains of Rhetorick, which sufficiently testifie his ability that way, had he made it any part of his study and design. Indeed * 1.21 S. Hierom is sometimes too rude and bold in his censures of S. Paul's stile and character. He tells us, that being an Hebrew of the Hebrews, and admirably skill'd in the Language of his Nation, he was greatly defective in the Greek Tongue, (though a late great ‖ 1.22 Critick is of another mind, affirming him to have been as well, or better skill'd in Greek, than in Hebrew, or in Syriack) wherein he could not sufficiently express his conceptions in a way becoming the majesty of his sence and the matter he de∣livered, nor transmit the elegancy of his Native Tongue into another Lan∣guage: that hence he became obscure and intricate in his expressions, guil∣ty many times of solecisms, and scarce tolerable syntax, and that therefore 'twas not his humility, but the truth of the thing that made him say, that he came not with the excellency of speech, but in the power of God. A censure from any other than S. Hierom that would have been justly wondred at; but we know the liberty that he takes to censure any, though the reverence due to so great an Apostle might, one would think, have challenged a more modest censure at his hands. However * 1.23 elsewhere he cries him up as a great Master of composition, that as oft as he heard him, he seemed to hear not words, but thunder, that in all his citations he made use of the most prudent artifices, using simple words, and which seemed to carry nothing but plainness along with them, but which way soever a Man turned, breath∣ed force and thunder: He seems entangled in his cause, but catches all that comes near him; turns his back, as if intending to fly, when 'tis only that he may overcome.

9. SAINT Peter long since observed, that in Paul's Epistles there were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some things hard to be understood:* 1.24 which surely is not al∣together owing to the profoundness of his sence, and the mysteriousness of the subject that he treats of, but in some degree to his manner of expression; his frequent Hebraisms, (common to him with all the Holy Writers of the New Testament) his peculiar forms and ways of speech, his often inserting Jewish Opinions, and yet but tacitly touching them, his using some words in a new and uncommon sence; but above all, his frequent and abrupt transitions, suddenly starting aside from one thing to another, whereby his Reader is left at a loss, not knowing which way to follow him, not a little contributing to the perplex'd obscurity of his discourses. * 1.25 Irenaeus took no∣tice of old, that S. Paul makes frequent use of these Hyperbata, by reason of the swiftness of his arguings, and the great fervour and impetus that was in him, leaving many times the designed frame and texture of his discourse, not bringing in what should have immediately connected the sence and or∣der,

till some distance after: which indeed to Men of a more nice and deli∣cate temper, and who will not give themselves leave patiently to trace out his reasonings, must needs create some obscurity. Origen and S. Hierom sometimes observe, that besides this he uses many of his Native phrases of the Cilician dialect, which being in a great measure foreign and exotick to the ordinary Greek, introduces a kind of strangeness into his discourse, and renders it less intelligible. ‖ 1.26 Epiphanius tells us, that by these methods he acted like a skilful Archer, hitting the mark, before his adversaries were aware of it; by words misplaced making the frame of his discourse seem ob∣scure and entangled, while in it self it was not only most true, but elaborate, and not difficult to be understood; that to careless and trifling Readers it might sometimes seem dissonant and incoherent, but to them that are dili∣gent, and will take their reason along with them, it would appear full of truth, and to be disposed with great care and order.

10. AS for the order of these Epistles, we have already given a particu∣lar account of the times when, and the places whence they were written. That which is here considerable, is the Order according to which they are disposed in the sacred Ganon. Certain it is that they are not plac'd according to the just order of time, wherein they were written, the two Epistles to the Thessalonians being on all hands agreed to have been first written, though set almost last in order. Most probable therefore it is, that they were plac'd according to the dignity of those to whom they were sent: the reason, why those to whole Churches have the precedency of those to particular persons: and among those to Churches, that to the Romans had the first place and rank assigned to it, because of the majesty of the Imperial City, and the emi∣nency and honourable respect which that Church derived thence: and whe∣ther the same reason do not hold in others, though I will not positively as∣sert, yet I think none will over-confidently deny. The last enquiry con∣cerns the subscriptions added to the end of these Epistles; which, were they authentick, would determine some doubts concerning the time and place of their writing. But alas, they are of no just value and authority, not the same in all Copies, different in the Syriack and Arabick Versions, nay whol∣ly wanting in some ancient Greek Copies of the New Testament; and were doubtless at first added at best upon probable conjectures. When at any time they truly represent the place whence, or the Person by whom the Epistle was sent, 'tis not that they are to be relied upon in it, but because the thing is either intimated or expressed in the body of the Epistle. I shall add no more but this observation, that S. Paul was wont to subscribe every Epistle with his own hand,* 1.27 which is my token in every Epistle; so I write. Which was done (says * 1.28 one of the Ancients) to prevent impostures, that his Epistles might not be interpolated and corrupted, and that if any vented Epistles un∣der his name, the cheat might be discovered by the Apostles own hand not being to them: and this brings me to the last consideration that shall con∣clude this Chapter.

11. THAT there were some even in the most early Ages of Christiani∣ty, who took upon them (for what ends I stand not now to enquire) to write Books, and publish them under the name of some Apostle, is notori∣ously known to any, though but never so little conversant in Church-Anti∣quities. Herein S. Paul had his part and share, several supposititious Wri∣tings being fathered and thrust upon him. We find a Gospel ascribed by some of the Ancients to him, which surely arose from no other cause, than that in some of his Epistles he makes mention of my Gospel. Which as * 1.29 S. Hierom observes, can be meant of no other than the Gospel of S. Luke,

his constant Attendant, and from whom he chiefly derived his intelligence. If he wrote another Epistle to the Corinthians, precedent to those two ex∣tant at this Day, as he seems to imply in a passage in his first Epistle.* 1.30 I have wrote unto you in an Epistle, not to keep company, &c. a passage not con∣veniently appliable to any part either in that or the other Epistle,* 1.31 nay a Verse or two after the first Epistle is directly opposed to it; all that can be said in the case is, that it long since perished, the Divine providence not seeing it necessary to be preserved for the service of the Church. Frequent mention there is also of an Epistle of his to the Laodiceans, grounded upon a mistaken passage in the Epistle to the Colossians:* 1.32 but besides that the Apostle does not there speak of an Epistle written to the Laodiceans, but of one from them, * 1.33 Tertullian tells us, that by the Epistle to the Laodiceans is meant that to the Ephesians, and that Marcion the Heretick was the first that changed the title, and therefore in his enumeration of S. Paul's Epistles he omits that to the Ephesians, for no other reason doubtless but that according to Marcion's opinion he had reckoned it up under the title of that to the Laodiceans. Which yet is more clear, if we consider that ‖ 1.34 Epiphanius citing a place quoted by Marcion out of the Epistle to the Laodiceans, it is in the very same words found in that to the Ephesians at this Day. However such an Epistle is still extant, forged no doubt before S. Hierom's time, * 1.35 who tells us, that it was read by some, but yet exploded and rejected by all. Besides these there was his ‖ 1.36 Revelation, call'd also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or his Ascension, ground∣ed on his ecstasie or rapture into Heaven, first forged by the Cainian Here∣ticks, and in great use and estimation among the Gnosticks. * 1.37 Sozomen tells us, that this Apocalypse was owned by none of the Ancients, though much commended by some Monks in his time: and he further adds, that in the time of the Emperor Theodosius, it was said to have been found in an under∣ground Chest of Marble in S. Paul's house at Tarsus, and that by a particular revelation. A story which upon enquiry he found to be as false, as the Book it self was forged and spurious. The Acts of S. Paul are mentioned both by ‖ 1.38 Origen and * 1.39 Eusebius, but not as Writings of approved and unquestion∣able credit and authority. The Epistles that are said to have passed between S. Paul and Seneca, how early soever they started in the Church, yet the falshood and fabulousness of them is now too notoriously known, to need any further account or description of them.

Notes

• * 1.1

  Niceph. H. Eccl. lib. 2. c. 37. p. 196.
• ‖ 1.2

  Philopatr. Tom. 2. p. 999.
• * 1.3

  2 Cor. 10.10.
• * 1.4

  Serm. in Petr. & Paul. p. 265 Tom. 6.
• ‖ 1.5

  Com. in Gal. 4. p. 182. Tom. 9
• * 1.6

  Gal. 4.14.
• * 1.7

  In 1 ad Cor. c. 1. Hom. 3. p. 349.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Strom. lib. 1. p. 299.
• * 1.9

  Clem. Alex. Strom. l. 3. p. 448.
• ‖ 1.10

  Ignat. Ep. ad Philadelph. in Bibl. Pp. Gr. L. T. 1. p. 23. Eu∣seb. l. 3. c. 30.
• * 1.11

  Vsser. Not. in Ignat. Epist. ad Philadelph. vid. James his corrupt. of the Faith. Part. II. pag. 57.
• * 1.12

  2 Cor. 11.2.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Homil. 23. in 2. ad Co∣rinth, p. 899.
• * 1.14

  Lib. 3. c. 1. p. 223.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lib. 3. Epist. 176. ad Isid. Diac. p. 285.
• * 1.16

  Epist. ad Cor. p. 8.
• * 1.17

  2 Cor. 11.23. & sequ.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Homil. 25. in 2 ad Cor. p. 921.
• * 1.19

  2 Cor. 1.12.
• * 1.20

  2 Cor. 10.10.
• * 1.21

  Ad Algas. Quaest. 11. p. 169. T. 2. Quaest. 11. ad Hedib. p. 151. ibid. in Eph. 3. Tom. 9. p. 216. com. in Gal. 3. p. 170. ibid.
• ‖ 1.22

  Salmas de Hellenist. Part. 1. Quaest. 6.
• * 1.23

  Apol. adv. Jovin. T. 2. p. 106.
• * 1.24

  2 Pet. 3.16.
• * 1.25

  Adv. Haer. lib. 3. c. 7. p. 248
• ‖ 1.26

  Haeres. 64. p. 239.
• * 1.27

  2 Thess. 3.17.
• * 1.28

  Ambr. in lec. T. 5. p. 397.
• * 1.29

  De Script. Eccl. in Luc.
• * 1.30

  1 Cor. 5.9.
• * 1.31

  Ver. 11.
• * 1.32

  Col. 4.16.
• * 1.33

  Adv. Marc. l. 5. c. 11. p. 476 ib. c. 17. p. 481.
• ‖ 1.34

  Haeres. 42. adv. Marcion. p. 142.
• * 1.35

  De Script. Eccl. in Paulo.
• ‖ 1.36

  Epiph. Haeres. 38 p. 124. August. in Jo∣an. Tract. 98. col. 488.
• * 1.37

  H. Eccl. l. 7. c. 19. p. 735.
• ‖ 1.38

  Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 1. c. 2. fol. 114 p. 2.
• * 1.39

  Euseb. lib. 3. c. 3 p. 72.