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Or Terms of Art, deriv'd from the Greek Language; 116
His being omitted in the Verfion of the Seventy, 118
In the Catalogue of Prophets, in Ecclefiafticus,
And the Paraphrafe of Jonathan,
The Plainnefs of his Prophefies,
His emblematical Stile,
119
ibid.
121
122
And Books forg'd ́ under his Name, can be no valid
Objection,
His Prophefy in Ch. ix. particularly vindicated.
SECT. VII.
123
124
Of the RIGHT APPLICATION of fome other Pro-
The Objection against it
phefies.
127
Anfwer'd, by fhewing, that the Prophesy of Micah v.
cannot relate to Zerobabel,
128
Nor that in Isaiah liii. to the Jews in general, 131
Why Chrift, and his Apostles, in the Application of the
Prophefies, were infallible.
A Recapitulation of the three foregoing Sections.
135
142
SECT. VIII.
Of the MIRACLES of JESUS, and of the SENSE,
wherein they are to be taken.
The Objection against them
146
Afwer'd, from the Greatness of them,
149
Which was a Proof of his divine Miffion,
150
The meaning of the Paffage concerning falfe Prophets,
Deut. xiii.
151
And of that concerning falfe Chrifts, Matt. xxiv. 24153.
The ways of diftinguishing true from falle Miracles,
viz from the Works themselves,
154
From the Perfons, that do them,
155
The Character of Jefus, and Nature of his Miracles, 156
The Manner and End of his doing them,
Inwhich Sense our Lord took it,
And the Abfurdity of a contrary Senfe,
External Miracles proper for the Meffiah,
The Abfurdity of the contrary Opinion,
And the Sum of this other part of the Anfwer.
SECT. IX.
167
168
170
172
173
Of the ALLEGORICAL FATHERS, and their Au-
thority.
The ufual Plea for them,
175
Anfwer'd, by fhewing the Refpect, that is due to the Fa-
thers, and, upon what Accounts, it is fo.
The Origin of allegorical Interpretations,
And why it was encourag d.
177
179
181
That Origen acknowledg'd the literal Sense of Mi-
racles,
But is blam'd for being too allegorical.
182
185
That allegorizing is contrary to Scripture, the conftant
Practice of the Apostles,
And may be of dangerous Confequence,
186
187
How the Fathers have been treated, and misapplied by a
late Author;
189
And the Sum and Conclufion of the whole Answer. 190
Of Chrift's driving the BUYERS and SELLERS Out
of the Temple.
The Objection against this Miracle
Anfwer'd, by defcribing the Courts of the Temple,
The Place, where the Market was kept,
Which was a grofs Profanation of the Temple,
Proper for our Lord to redress
(Notwithstanding its enfuing Deftruction)
And upon what Accounts he was able to do it,
With the Sum of the whole Answer.
Anfwer'd, by fbewing the Nature of the Jewish Tombs, 204
How the Demoniacks might fubfift there,
A Defcription of Gadara,
of the Swine,
The Answer fumni'd up,
Why our Lord might very justly permit the Deftru&tion
And the thing evinc'd, that there were few, or no, Exor-
205
206
207
cifms among the Jews,
But, if any, that they were a Confirmation of what
Chrift did.
213
SECT. XII.
Of his TRANSFIGURATION on the MOUNT.
215
Anfwerd, by fhewing what was the End of Chrift's
Transfiguration,
Why it was on a Mountain,
216
219
Why the three Apostles, and not the Multitude, admit-
223
224
And what was the Subject of their Discourse.
The Sum of the whole Anfwer.
226
228
Why Chrift charg'd his Apoftles to conceal it,
And why they could not be mistaken in it.
That Mofes and Elias were really there,
And yet, why he might come at Chrift.
That he was not curd by Imagination,
But by Chrift's Power, and ber Faith in him.
239
231
234
235
236
SECT.
SECT. XIV.
Of his curing the Woman of her SPIRIT OF IN-
FIRMITY.
Anfwer'd, by ftating the Woman's Cafe,
241
242
And shewing, that her Distemper was really inflicted by the
Devil.
The Exiftence of Devils before Chrift's time.
243
244
And why they had greater Power about the time of his
Coming,
Tho' they are not without Power even now,
The Woman's Cure truly miraculous.
245
246
247
SECT. XV.
Of his PROPHETICK Conversation with the SAMA-
RITAN WOMAN...
249
Anfwer'd, by fhewing the Original of the Samaritans, 250
And their Expectation of the Meffiah ;
That Prophets ought not to be calumniated,
251
That there was no Impofture in this Miracle, from
Chrift's having no previous Knowledge of the Wo-
man,
From the Nature of his Difcourfe with her,
His declaring who he was, upon all Occafions,
252
253
254
And why be difcovered himself to this Woman in par-
Anfwer'd, by fhewing the State and Condition of Chrift's
Life,
259
bis Omniscience,
Or Wisdom,
That his going up to the Fig-Tree was no blot upon
Because there were Figs in Judea at this Time, ibid.
As appears both from sacred,
And profane Authors.
The different ways of explaining Mark xi. 13. :65
His Words confiftent with Chrift's expecting Figs, 268
His deftroying the Tree neither an unjust,
296
Nor paffionare,
270
But highly inftru&tive,
271
And truly miraculous A&t.
272
The Sum of the whole Answer,
273
And that there was no Fallacy in this Miracle.
275
Of his healing the IMPOTENT MAN at the Pool of
BETHESDA,
Anfwer'd, by diftinguishing between the Cures
Pool, and this of the Impotent Man,
By giving fome Account of the Pool,
276
of the
279
281
When its fanative Quality probably firft began, 283
Why Jofephus might make no mention of it,
Tho' probably he does it under another Name.
285
287
Whence its fanative Virtue proceeded, different Opi-
nions,
But most likely, from the A&tion of an Angel;
Why God vouchsaf'd this Favour to the Jews;
Why it cur'd but one at once,
288
290
291
293
And at what time this may be fuppofed to happer.
The Impotent Man no Fool for waiting fo long, ibid.
Why Chrift cur'd but one, cut of fo many,
And what the particular Nature of this Man's Difenfe
Of his curing the MAN that was BORN BLIND.
299
Anfwer'd, by fhewing that there was no Fraud in the
Cure,
Nor Folly in the manner of it,
But a great Miraculousness,
300
302
And that, in doing it, Chrift was certainly left to his
own Liberty.
303