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though from the beginning christians were persecuted by the Greeks and Jews, they overcame, and drew over their enemies to themselves: accordingly, we see, the church has not been destroyed, but still subsisting and multiplied; and the whole earth is filled, and still more and more filling, with the doctrine of the Lord Christ, and the gospel preached in all the world; which,' says he, I myself have seen in many places, and therefore can bear witness to the truth of it.' Here he mentions a great many countries, remote from each other, where the gospel had been planted; and particularly several places in the Indies, where he had been, in which were many churches. He expressly says, that in Persia were many churches and bishops, and people, and many martyrs; as also in Ethiopia and Arabia.

CHAP. CXLIX.

FACUNDUS, BISHOP OF HERMIANA IN AFRICA.

1. FACUNDUS," a learned African Bishop, flourished about the year of Christ 540.

2. I need not take notice of quotations of the gospels, and Acts, and other books of the New Testament, which were always received by all christians in general, in every part of the world.

3. He quotes the epistle to the Hebrews, as the apostle Paul's.

4. He likewise quotes the epistle of the apostle James, and the second epistle of the apostle Peter, and the

z Ib. p. 179. E.

a Vid. Cav. H. L. Du Pin, Bib. T. v. p. 75.

Fabric. Bib. Ec. ad Isidor. de Scr. Ec. c. 18, et 19.

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b Sic etiam, cum Paulus ejus [Petri] coapostolus christianis omnibus legitur, dicens: Obedite præpositis vestris.' [Heb. xiii. 17.] Facund. 1. xii. c. 3. p. 195. C. Paris. 1679. ad Hebræos dicit apostolus. L. iii. c. 6. p. 47. D. et alibi. Jacobus apostolus dicit: Nolite plures magistri fieri.' [Cap. iii. 1.] L. x. c. 2. p. 151. C. Vid. et l. vi. c. 5. p. 93. C. d'Attendant, quod Petrus apostolus dicat: Dilectissimus frater noster Paulus, secundum eam, quæ data est illi, sapientiam, scripsit vobis.' [2 Pet. iii. 15, 16.] L. xii. c. 2. p. 187. D. Quem Spiritum illi non habent, qui se ab ecclesiâ segregant, apostolo Judâ dicente: Hi sunt qui segregant semetipsos, animales, Spiritum non habentes.' [ver. 19.] 1. xii. c. 1. p. 186. B.

epistle of the apostle Jude, and also the book of the Revelation.

5. It is likely, therefore, that he received all the books of the New Testament, which we do, and no other.

6. His general division of the books of the New Testament is, thats of gospels and apostles: for all which he has the greatest regard.

7. He quotes the epistle to the Ephesians with that title.

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8. He cites Tit. ii. 13. after this manner: Looking for the blessed hope, and the appearing of the glory of the great God, our Saviour Jesus Christ.'

9. Facundus, citing the fifth chapter of the first epistle of St. John, does not mention the heavenly witnesses, but says, that the spirit' denotes the Father, the water' the Holy Spirit, and the blood' Jesus Christ.

vit.

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f L. ii. c. 5. p. 30. A. et passim.'

8 Evangelicæ et apostolicæ h Hanc autem reverentiam

de Domino voces. L. i. c. 5. p. 17. B. ipsi divinæ scripturæ deferimus, ut non credamus quod aliquid indigne laudaEt ideo cum audiamus apostolum inter alios justos Samson quoque laudantem, atque dicentem [Heb. xi. 32.] intelligimus, quod-l. xii. c. 1. p. i Audiant apostolum scribentem Ephesiis, 1. iii. c. 6. expectantes beatem spem, et adventum

186. D.

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p. 48. C.
gloriæ magni Dei salvatoris nostri Jesu Christi. 1. i. c. 1. p. 3.

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1 Nam et Johannes in epistolâ suâ de Patre et Filio et Spiritu Sancto sic dicit: Tres sunt, qui testimonium dant in terrâ, spiritus, aqua, et sanguis; et hi tres unum sunt;' in Spiritu' significans Patrem, sicut Dominus mulieri Samaritanæ, secundum ipsius Johannis Evangelium, loquitur, dicens. [Joh. iv. 21-24.] In aquâ' vero Spiritum Sanctum significans, sicut in eodem suo evangelio exposuit verba Domini. [cap. vii. 37-39.] Insanguine' vero Filium significans, quoniam ipse ex Sanctâ Trinitate communicavit, carni et sanguini. L. i. c. 3. p. 7. C.

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Nam si ecclesia Christi-tres credidit et prædicavit, Patrem, et Filium, et Spiritum Sanctum, sicut testimonio Johannis supra docuimus quo, dictum est. Tres sunt, qui testimonium dant in terrà, spiritus, aqua, et sanguis; et hi tres unum sunt.' Ib. p. 8. C. D.

CHAP. CL.

ARETHAS.

6

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

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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 Cappadocia 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.

d

• Τινες των αρχαιοτέρων νοθεύωσι ταύτην της Ιωαννε το ηγαπημενε γλωττης, έτερῳ ταυτην ανατιθεντες. Ουκ επι δε έτως. Ο γαρ συνεπωνυμος τετῳ Γρη γόριος ανέκρινε ταύτην τοις ανόθευτοις" ως ἡ Ιωάννε, φησας, διδάσκει με ATTOкav. 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.

m

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; the1 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.

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. h ̧

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Η Λεκας γαρ εν ταις Πράξεσι γράφει, νεφελην τον Κύριον ὑπολαβείν, Μαρκος δε εν τῳ ὑπ' αυτε γραφεντι ευαγγελιῳ, κ. λ. Ib. p. 652. B.

i

Είγε Παύλω πειτεον, Εβραιοις όντω

m P. 675. D.

διεξιοντι ταυτα πλατυτερον. Ibid. p. 762. Β.
*P. 659. B. 729. C. 732. D. 762. C. et passim.
1 P. 668. B.

* Ο παρων θεοσοφος ευαγγελισης προηνεγκεν εντε τῳ ευαγγελιῳ αυτό και εν τη πρώτη των καθολικών αυτό επιτολων. Ib. p. 648. D. • P. 658. B. C.

εννοιαν.

* Δισσογραφείται τετο προς διαφορον

Λέεται μεν γαρ ὁ τας κηλίδας και τις σπιλως αποκαθαιρόμενος. Λυεται δε ὁ των εγκλημάτων ἑαυτε απαλλαττομενος. Ρ. 650. D.

• Memorat Arethas duplicem lectionem, λεσαντι, et λυσαντι. 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 ǹμaç ev aiμarı σ8. Proleg. n. 1007.

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ARATOR.

CHAP. CLI.

ARATOR.

105

a

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.

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.

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.

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