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CHAP. CL.

ARETHAS.

1.ARETHAS,' says Du Pin, who wrote a Commentary

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upon the Revelation, extracted from that of Andrew of Cæsarea, is placed in the sixth century, and reckoned to have been bishop of Cæsarea; but there is no proof, either of the one, nor the other.'

2. By Cave Arethas is placed at the year 540. And he is somewhat displeased with Casimire Oudin, for supposing bim to have lived much later, about the year 920. Nevertheless Fabricius favours Oudin's conjecture, that Arethas was a writer of the tenth century; however, he calls his Commentary upon the Apocalypse an excellent work.

d

3. Mill speaks of him, together with other writers, of the sixth century, about 540, and calls his work a chain, collected out of the Commentary of his predecessor Andrew, and the works of Irenæus, Hippolytus, Gregory Nazianzen, Cyril of Alexandria, and others.

4. Arethas, at the beginning of his Commentary, upon ch. i. ver. 1, 3, says, That some of the ancients looked upon this book as spurious, and because it differed from the style of the beloved disciple in his other writings, ascribed it to another. But Gregory, called also the divine, reckons it among the genuine writings of the evangelist; and in the

a Bib. des Aut. Ec. Tom. v. p. 74.

b Arethas, Cæsarea Cappadocia Archiepiscopus, claruit, uti vult Coccius, et post eum alii (qui tamen incertis prorsus nituntur conjecturis) circa annum 540. Longe vero recentior, si modo verum sit, quod vult Casimirus Oudin, eundem scilicet fuisse nostrum cum Arethâ, presbytero Cæsariensi, qui circa annum 920, scripsit Translationem Euthymii Patriarchæ, C. P. apud Lippomanum Tomo 3 repertam. Verum id gratis affirmat Oudinus. Nec enim præsto ei est argumentum, quo sententiam suam confirmet. Cav. H. T. i. p. Arethas, qui et ipse post Andream Cæsareæ ejusdem in Cappadociâ Archiepiscopus fuisse traditur, forte haud diversus est ab Arethâ, qui adhuc presbyter Cæsariensis scripsit de translatione Euthymii C. P. A. C. 911. defuncti. Neque improbabilis hæc mihi videtur C. V. Casimiri Oudini conjectura―ejus insigne in Apocalypsin opus prodiit, &c. Bib. Gr. T. vii. p. 791, 792. Proleg. n. 1007.

520.

* Τινες των αρχαιοτερων νοθευεσι ταυτην της Ιωαννε τε ηγαπημενε γλωττης, έτερῳ ταυτην ανατιθεντες. Ουκ εςι δε ετως. ̔Ο γαρ συνεπωνυμος τ8τῳ Γρηγοριος ανέκρινε ταύτην τοις ανόθευτοις" ως ἡ Ιωαννε, φησας, διδασκει με ATоKalvs. Areth. Comm. in Apocalyps. p. 645. B. ad calcem. Comment, Oecumen. T. 2. f Procem. ib. p. 640. B.

preface, agreeably to what had been before written by Andrew, he says, it had been received as inspired scripture by Basil, Gregory, Cyril [of Alexandria,] Papias, Irenæus, and Hippolytus, orthodox fathers; and, therefore, it ought to be received in a like manner by us.'

5. Possibly, some may think, that the writers here named, afford an argument, that Arethas did not live later than the sixth century.

6. I would briefly observe, that in this work are quoted most or all the books of the New Testament, particularly the gospel of Mark, and the Acts, written by Luke; the epistle to the Hebrews as Paul's, expressly, and often; the epistle of James, and the second of Peter: he received all the three epistles of John; for he often quotes the first, and once in this manner: John" in the first of his catholic epistles. It is likely, therefore, that he received all the same books of the New Testament that we do; nor have I observed any marks of peculiar respect for any other christian writings; and may I add here, though somewhat out of place, that this writer quotes Solomon's Song.

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7. Upon Rev. i. 5, "Unto him who loved us, and washed us from our sins in his own blood," he says, that was written two ways, in some copies washed,' in others ' delivered' or redeemed.' Milla has taken notice of this place, and prefers the latter reading.

g Vid. not. b.

Η Λεκας γαρ εν ταις Πραξεσι γραφει, νεφελην τον Κύριον ὑπολαβειν, Μαρκος δε εν τῳ ὑπ' αυτ8 γραφεντι ευαγγελιῳ, κ. λ. Ib. p. 652. B. Ειχε Παυλω πειτεον, ̔Εβραιοις όντω διεξιοντι ταυτα πλατυτερον. Ibid. p. 762. B.

i

* P. 659. B. 729. C. 732. D. 762. C. et passim. 1 P. 668. B.

m P. 675. D.

n ̔Ο παρων θεοσοφος ευαγγελιτης προηνεγκεν εντε τῳ ευαγγελιῳ αυτg- και εν τη πρώτη των καθολικων αυτε επιςολων. Ib. p. 648. D.

• P. 658. B. C.

έννοιαν.

P Δισσογραφείται τετο προς διαφορον Λ8εται μεν γαρ ὁ τας κηλιδας και τις σπιλος αποκαθαιρόμενος. Λυεται δε ὁ των εγκλημάτων ἑαυτε απαλλαττομενος. p. 650. D.

Memorat Arethas duplicem lectionem, soavri, et λvoavri. Certe ob sequens εν τῳ αίματι, λεσαντι jam in codd. plerosque omnes invasit. Sed λυσαντι genuinum est.-Λυσαντι hic est λυτρωσαντι: quomodo Apocalyptes infra, c. 5. v. 9. 'Hyopaσas nμaç ev aipari os. Proleg. n. 1007.

CHAP. CLI.

1. ARATOR, at first an advocate, then a soldier, afterwards a courtier, thought fit at length to retire from the world, and was appointed sub-deacon in the church of Rome.

f

2. He composed a work, entitled, The Apostolical History, in verse, in two books, composed out of the Acts of the Apostles, which he ascribes to St. Luke.

3. In Acts xx. 28, he seems to have read the church of the Lord' for he speaks only of the church which Christ, the Lord and master, had purchased with the price of his blood. Arator was an Homoüsian. If he had had in his copies, "the church of God," or had had any knowledge of that reading, he would not have failed to insist upon it.

ARATOR.

a Vid. Trithem. De Scr. Ec. cap. 213. Baron. Ann. 544. n. 1, 2. Pagi Ann. 544. n. 3. Basnag. Ann. 544. n. 10. Cav. H. L. T. i. p. 523. Du Pin, Bib. T. v. p. 73.

b Ecclesiam subeo, dimissâ naufragus aulâ,
Perfida mundani desero vela freti.
Transferor ad niveas Petri sine turbine caulas,
Et fruor optati jam statione soli.
Arat. ad Vigil. p. 125. F.

Historia Apostolica. Ap. Bib. PP. Lugd. T. x. p. 125–142. d Versibus ergo canam, quos Lucas retulit, Actus. Ib. p. 125.

* Perpetuo pro rege pati, servare Magistri

Ecclesiam, Christus pretium quam sanguine nobis
Fecit in orbe suo, famuli retinere laborent,

Quæ Dominus de morte dedit.—

C

Hist. Ap. l. ii. p. 138. F.

unum

Personas tres esse Deum.

L. i. p. 128. D. Vid. et G.

CHAP. CLII.

JUNILIUS.

1. JUNILIUS was an African Bishop, but of what place is not certainly known. Cave speaks of him, asa flourishing about the year 550; Hody about 560. He is in Trithemius; and I transcribe his chapter below. Moreoverd Du Pin and Fabricius have accounts of this bishop, which deserve to be taken notice of.

2. The only remaining work of Junilius, and the only work of his, which Trithemius, in the fifteenth century, had met with, intitled, Off the Parts of the Divine Law, in two books, is written by way of question and answer.

3. He has several ways of dividing the books of scripture, Some are of perfect, others of middle authority, others of none at all and some are historical, some prophetical, some proverbial, some teach simply. So that to transcribe him at length requires more room than I can afford: I shall, however, take briefly what he says relating to the books of the New Testament.

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4. The historical books of the New Testament, of perfect and canonical authority, are the four gospels of Matthew, Mark, Luke, John, and the Acts of the Apostles.'

a H. L. T. i.

b De Biblior. Text. Orig. p. 653.

с

Junilius, episcopus cujusdam urbis in Africâ, (nomen autem urbis invenire non potui,) vir certe in sacris scripturis valde doctus, et in secularibus disciplinis, meo judicio, sufficienter instructus, sensu profundus, eloquio dulcis et ornatus, multa dicitur conscripsisse opuscula. Sed ego tantum vidi opus insigne, quod scripsit ad Primasium supradictum episcopum, quod prænotavit, De Partibus Divinæ Legis. Claruit A. D. 540. Trithem. de Script. Ec. c. 155. d Bib. des Aut. Ec. T. v. p. 81. e De Veritat. Relig. Christian. p. 255. f De Partibus Divinæ Legis. Libri duo. Ap. Bib. PP. Max. T. x. p. 340-350.

8 Discip. Quomodo divinorum librorum consideratur auctoritas? Mag. Quia quidam perfectæ auctoritatis sunt, quidam mediæ, quidam nullius. D. Qui sunt perfectæ auctoritatis? M. Quos canonicos in singulis speciebus absolute enumeravimus. D. Qui media? M. Quos adjungi a pluribus diximus. D. Qui nullius auctoritatis sunt? M. Reliqui omnes. L. i. c. 7. p. 341. G. H. h Disc. Species dictionis quot sunt? M. Quatuor. Nam aut historica est, aut prophetica, aut proverbialis, aut simpliciter docens. L. i. c. 2. p. 340. F.

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Evangeliorum quatuor: secundum Matthæum, secundum Marcum, secundum Lucam, secundum Johannem : Actuum Apostolorum. Ib. c. 3. p. 340. G.

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5. 'Those books,' he says, ' teach simply, wherein we are plainly instructed concerning faith and manners; and which do not relate history, nor prophecy, nor speak proverbially, but only teach plainly. The books that teach simply, are the epistles of the apostle Paul: to the Romans one; to the Corinthians two; to the Galatians one; to the Ephesians one; to the Philippians one; to the Colossians one; to the Thessalonians two; to Timothy two; to Titus one; to Philemon one; to the Hebrews one; one of the blessed Peter to the Gentiles; and the first epistle of the blessed John. To these many add five more; one epistle of James; the second of Peter; one of Jude; and two of John.' He also says, that the Revelation of John was doubted of, generally, by the christians in the east.' Which may imply, that it was generally received in Africa, as indeed it was.

6. It may be here asked by some: How could Junilius, an African, know the sentiment of christians in the east, concerning the book of the Revelation? And how comes it to pass, that he speaks as he does of the catholic epistles? I answer, that in the preface or dedication of his work to Primasius he says, hem had been acquainted with Paul, a Persian, a learned man, who had been educated in the school of the Syrians at Nisibis. From him, it is likely, he received this information, as indeed he there intimates.

;

7. And in what he says of the catholic epistles there are two things somewhat remarkable. First, that he supposeth the first epistle of Peter to have been written to Gentiles and consequently the second also, if it be Peter's: for, very probably, the two epistles were sent to the same people. Secondly, of the seven catholic epistles he reckons two only of perfect canonical authority: the other five are only of middle authority, rejected by some, and received by others. If Junilius has here given a true account of what he heard

* D. Quæ est simplex doctrina? M. Quâ de fide aut de moribus in præsenti tempore docemur. D. Quare hoc nomen accepit ? M. Quia neque historiam texit, neque prophetiam, neque proverbialiter loquitur, sed tantum modo simpliciter docet. D. Qui libri ad simplicem doctrinam pertinent? M, -Epistolæ Pauli apostoli ad Romanos, 1. ad Corinthios, 2.-Beati Petri ad Gentes, 1. et beati Johannis prima. D. Nulli alii libri ad simplicem doctrinam pertinent? M. Adjungunt quamplurimi quinque alias, quæ apostolorum canonicæ nuncupantur: Jacobi 1. Petri secundam, Judæ unam, Johannis duas. Ib. c. 6. p. 341. F. 1 Cæterum de Johannis Apocalypsi apud Orientales admodum dubitatur. Ib. c. 4. p. 341. B.

Ad hæc ego respondi: Vidisse me quemdam, Paulum nomine, Persam genere, qui in Syrorum scholà in Nisibi urbe est edoctus, ubi divina lex per magistros publicos, sicut apud nos in mundanis studiis Grammatica et Rhetorica, ordine et regulariter traditur. Ib. p. 340. C.