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greatest difficulties and discouragements by 'men of all ranks; by orators, grammarians, rhetoricians, lawyers, physicians, philosophers, and the greatest wits, as well as by men of low condition, and smaller attainments. " Nor could the heaviest sufferings induce men to renounce it. Yea, this doctrine continued to spread, and make converts, at the very time that the professors of it endured a cruel persecution.
(7.) He argues, that it would be altogether absurd to suppose, that so many people should on a sudden, without any good ground and reason, change their former opinions and customs, and forsake the religion of their
ancestors. They had therefore good proof and evidence of the great works said to be done by Christ.
It is still the more unreasonable, as he argues, to suppose, that • men should act here without good evidence; when it is considered, that by change of sentiment, and embracing this doctrine, they exposed themselves to the greatest dangers, and the heaviest sufferings.
(8.) Finally, he argues, that the things said of Christ must be true; forasmuch as they who first reported, or recorded them, had no interest to induce them to falsify, and by only not bearing testimony to him, they might have avoided many sufferings, and have lived quietly and comfortably among their neighbours. Would men in such a circumstance, pretend to have seen what they never saw ? and assert facts they had no knowledge of? Would men bring upon themselves enmity and hatred, and expose themselves to universal infamy, for no reason at all ? They were therefore fully persuaded of the things they related, and knew them to be true.
I have allowed myself to enlarge in these extracts; for I think no one can be displeased to see, how solidly this Christian rhetorician and apologist argued above a thousand, almost fifteen hundred years ago, in behalf of the religion of Jesus, whose disciples we profess ourselves to be.
3. Let us now attend to the objections, or at least some of the objections against the Christian religion, which we find to be taken notice of and considered by this writer.
(1.) I have not observed any notice taken by Arnobius of those scandalous imputations upon the Christians, of sacrificing young children, and practising promiscuous lewdness in their religious assemblies. It is likely, therefore, that the Christians had so fully confuted those stories, and all men were so fully satisfied of their falsehood, that they were no longer mentioned by the enemies of the Christian religion. Our author indeed speaks of their being called impious, irreligious, atheistical. But that is another thing, and relates only to their disowning the heathen deities, and abandoning their worship, together with all their rites and ceremonies.
(2.) But his book begins with that popular heathen complaint and calumny against the Christians, that ° they were the occasion of all the calamities that befel mankind. This complaint, taken up? long before, was continued a good while after this, and is finely answered by: our Arnobius, as well as by later Christian writers. That absurd and ridiculous charge seems to have been the immediate occasion of Arnobius's resolving to write an apology for the Christians.
tionis ipsius stimulis excitetur? Nunquid hæc fieri passim & dispendiis membra vobis projicere, & viscera sua lanianda præinaniter creditis? fortuitis cursibus adsumi has mentes? Itane bere, 1. i. p. 33. istud non divinum & sacrum est, aut sine Deo, eorum tantas c Numquid dicemus, illius temporis homines usque adeo animoruin fieri conversiones, ut, cum carnifices unci, aliique fuisse vanos, mendaces, stolidos, brutos, ut, quæ nunquam innumeri cruciatus, quemadmodum diximus, impendeant cre- viderant, vidisse se fingerent? & quæ facta omnino non erant, dituris, veluti quâdam dulcedine atque omnium virtutum falsis prederent testimoniis, aut puerili assertione firmarent? amore correpti, cognitas accipiant rationes, atque mundi omni- cumque possent vobiscum & unanimiter vivere, & inoffensas bus rebus præponant amicitias Christi? 1. ïi. p. 44, 45. ducere conjunctiones, gratuita susciperent odia, & execrabili
a Nulla major est comprobatio, quam gestarum ab eo fides haberentur in nomine ? p. 33. sub in. - rerum, quam virtutum novitas, quam omnia victa decreta, dis- d Quantumlibet nos impios, irreligiosos vocetis, aut atheos, solutaque fatalia, quæ populi gentesque suo geri'sub lumine nunquam fidem facietis esse amorum deos, &c. I. iii. p. 116. f. nullo dissentiente videre: quæ nec ipsi audent falsitatis arguere, Trophonius nos impios, Dodonæus aut Jupiter nominat,-1. i. quorum antiquas seu patrias leges vanitatis esse plenissimas p. 14.- ut convicio utamur vestro, infausti & athei nuncupaatque inanissimæ superstitiouis ostendit, 1. i. p. 24, 25. mur, ib. p. 16.
• Quod si falsa, ut dicitis, historia illa rerum est, unde tam Quoniam comperi nonnullos, qui se plurimum sapere suis brevi tempore totus mundus istâ religione completus est ? aut persuasionibus credunt, insanire, bacchari, & velut quiddam in unam coire qui potuerunt mentem gentes regionibus dissitæ, promtum ex oraculo dicere: postquam esse in mundo Chrisventis, cæli convexionibus diinotæ ? Asseverationibus illecta tiana geus cæpit, terrarum orbem periisse, multiformibus malis sunt nudis, inductæ in spes cassas, & in pericula capitis im- affectum esse genus humanum: ipsos etiam cælites derelictis mittere se sponte temerariâ desperatione voluerunt, cum nihil curis solennibus, quibus quondam solebant invisere res nostras, tale vidissent, quod eas in hos cultus novitatis suæ possit exci- terrarum ab regionibus exterminatos: statui pro captu ac · tare miraculo? Imo quia hæc omnia & ab ipso cernebant geri mediocritate sermonis contraire invidiæ, & calumniosas dissol& ab ejus præconibus, qui per orbem missi beneficia patris & vere criminationes ; ne aut illi sibi videantur, popularia dum munera sanandis animis hominibusque portabant, veritatis verba depromunt, magnum aliquid dicere ; aut nos, &c. ipsius vi victæ, & dederunt se Deo, nec in magnis posuere 1. i. p. 1. "Vid. Tertul. Ap. c. 40. & P. 244, 245. Vid. P. Oros. Hist. & August. Retr. 1. ii. c. 43.
(3.) Another objection against the Christians was, that their religion was new. To which good answers may be seen in Arnobius, to whom I refer.
(4.) Another was, that Christ came no sooner. To which Arnobius makes several o answers, and among the rest this: that there' may be good reasons, well known to God, though men be unacquainted with them; and that this is a sufficient answer.
(5.) They objected: <ifs Christ came to save men, why are not all saved ?" (6.) They excepted against Christ's birth as a man,
17.) And we may be assured, they i did not fail to make exceptions to his death: the death too of criminals, and mean persons. Arnobius answers, that k neither his death, nor the manner of it, makes any alteration in his words, or his works, or any way weakens his authority. Besides, he 'rose again from the dead in a short time. Nor" did his divinity die and suffer, but only his humanity.
4. Bull supposeth, that "Arnobius asserts the true divinity of the Son. But it seems to me, that this is far from being clear. Arnobius indeed calls Christ God, and true God: but I think he means no more, than that he is a God, and truly God. For he so distinguisheth Christ from God, the Lord and Sovereign of all, that I do not see how he could think him one God with the Father. For proof of this, I place at the bottom of the page ° two of those passages, which Bull allegeth as most to his purpose. And I shall add several others, where also Arnobius, in like manner as in those alleged by Bull, remarkably distinguishes Christ from the one God Almighty, from the Supreme King, the first and chief God. By true God he seems to mean no more than truly so, in some sense, in opposition to such as are esteemed and called gods, but are not so at all, and have no right to that title.
Nor does Bull say, whether this author thought rightly of the Spirit. Indeed I am not certain, that Arnobius has once mentioned the Holy Ghost. However, I shall ' put in the margin a passage, to be considered by my readers.
m Sed more est hominis interemtus. Non ipse. Neque Religiones, inquiunt, impias, atque inauditos cultus terra- enim cadere divinas in res potest mortis occasus: nec interirum in orbem trahitis, I. i. p. 18. Neque quod nobis objec- tionis dissolutione dilabi id, quod est unum ac simplex, nec tare consuèstis, novellam esse religionem nostram, & ante dies ullarum partium congregatione compactum. Quis est ergo natam propemodum paucos, neque vos potuisse antiquam & visus in patibulo pendere? quis mortuus est ? Homo, quem patriam relinquere, & in barbaros ritus peregrinosque reduci, induerat, & secum ipse portabat, 1. 1. p. 37. & 38. ratione istud intenditur nulla. I. ü. p. 90. & passim.
n In eo opere veram ille Filii divinitatem sæpius atque aper· Non ergo, quod sequimur, novum est; sed nos sero didi- tissimis verbis confitetur. Def. Fid. Nic. p. 151. al. 168. cimus, &c. I. ii. p. 95, &c.
• Ergone, inquiet aliquis furens, iratus, & percitus, Deus Et quid, inquit, est visum Deo regi atque principi, ut ante Alle est Christus ? Deus, respondebimus, & 'interiorum potenhoras, quemadmodum dicitur, pauculas, sospitator ad vos tiarum Deus; &, quod magis infidos acerbissimis doloribus Christus cæli ex arcibus mitteretur ? I. ii. p. 98.
torqueat, rei maximæ causà a summo Rege ad nos missus. e Vid. p. 87, 90, 96, 97.
Arnob. I. i. p. 24. Deus ille sublimis fuit, Deus radice ab 'Quænam igitur ratio est? Non imus inficias, nescire nos. intimâ, Deus ab incognitis regnis, & ab omnium Principe Neque enim promtum est cuiquam Dei mentem videre, aut Deus sospitator est missus, ib. p. 32. quibus modis ordinaverit res suas. Homo, animal cæcum, & POmnipotens & primus Deus-Nonne solus ingeniipsum se nesciens, nullis potest rationibus consequi, quid opor- tus, immortalis, & perpetuus solus est ? 1. ii. p. 95. teat fieri, quando, vel quo genere. Ipse rerum cunctarum Potest ergo fieri, ut tum demum emiserit Christum Deus pater, moderator, & dominus scit id solus, &c. p. 96, 97. Omnipotens, Deus solus.p. 97.
& Sed si generis Christus humani, ut inquitis, conservator -propter quas in mundum venerat faciendas, summi advenit, quare omnino non omnes æquali munificentiâ liberat? Regis imperio & dispositione servatis, 1. i. p. 37. m. 1. ii. p. 88.
cum animas renuamus Dei esse Principis prolem, I. ii. Sed non, inquit, idcirco dii vobis infesti sunt, quod omni- p. 76. -visum est Deo regi atque principi, p. 96. m. potentem colatis Deum; sed quod hominem natum, &, quod -unum solum posuisse contenti, nihil a Deo principe personis infame est vilibus, crucis supplicio interemtum, & quod sit nocens proficisci, p. 81. Deum fuisse contenditis, & superesse adhuc creditis, &c. I. i. -Deus, inquam, Christus-Dei principis jussione p. 19, 20. Natum hominem colitis, p. 24. m. & passim. loquens sub hominis forma--p. 85. f. i Vid. not."
in Deo rerum capite,- -Dei principis notioni.. * Sed patibulo affixus interiit. Quid illud ad causam ? Neque enim qualitas & deformitas mortis dicta ejus immutat -Nonne dignus à nobis est tantorum ob munerum aut facta, aut eo minus videbitur disciplinarum ejus auctoritas, gratiam Deus dici, Deusque sentiri ? 1. i. p. 21. quia vinculis corporis non naturali dissolutione digressus est, 4 Cum enim Dii omnes, vel quicumque sunt veri, vel qui sed vi illatâ discessit, I. i. p. 23. m.
esse rumore atque opinione dicuntur, immortales & perpetui ! Unus fuit e nobis, qui, deposito corpore, inqumeris se ho- voluntate ejus sint, 1. ii
. p. 87. minum promtà in luce detexit? 1. i. p. 27. in.
Ita unius pontificium Christi est, dare animis salutem, &
I shall add here a few more select passages.
5. Beausobre once had suspicions, that · Arnobius held the Manichæan principle concerning the origin of the human soul; but upon farther consideration he acquitted him. I cannot believe, that Arnobius was at all acquainted with the Manichees. And Beausobre's opinion, that Manichæism had spread in Africa before the end of the third century, appears to me to be without good foundation.
6. Arnobius seems to speak of some extraordinary works done in the name of Christ in his own time.
7. He supposeth Christ to have died, that thereby, and by his resurrection afterwards, he might confirm the truth of his doctrine, and give his followers full assurance of immortality:
8. In his answer to the forementioned objection, If Christ came to save men, why are not all saved ? he strongly asserts human power and freedom. For he says, that the kind proposal of the gospel is made to all; if any refuse it, it is their own fault. It is not to be expected, that God should force their consent: it is not the method of his dealings with men.
9. Arnobius informs us, that not a few heathens of his time were much offended at Cicero, for the freedom he had taken in exposing some of their absurd sentiments concerning their deities; and that his writings were so serviceable to the Christian cause, that some people were for having his works, or some of them at least, destroyed, or prohibited by order of the senate.
10. Upon occasion of which, Arnobius declares it to be his opinion, that' reading and inquiry ought not to be discouraged, and that so doing is a sign of a bad cause.
Mr. Bayle observed this passage of our author: I choose to place his words at the bottom of 6
IV. I come now to observe this writer's testimony to the scriptures of the Old and New Testament.
1. Arnobius has not expressly quoted any books, either of the Old or the New Testament. It is likely, that he did not judge it proper to allege the scriptures, as books of authority, in an argument with heathens, and was of the same opinion upon this head with Lactantius, who did not scruple to censure St. Cyprian for so doing.
2. We can perceive however, that Arnobius was acquainted with the Jewish Scriptures. For whereas · some heathens objected, that those scriptures spake of God, as having bodily parts, and human passions; he recommends it to them, to study the style of those books with greater care, and then, he says, they will better know their true meaning.
“spiritum perpetuitatis apponere, 1. ii. p. 89. sub fin. And' mus generis.
mus generis-Sed quid aucupia verborum, splendoremque compare Beaus. Hist. de Manich. T. ii. p. 413.
sermonis peti ab hoc edicam, cum sciam esse non paucos, " See Beaus. Hist. de Manich. T. ii. p. 413, &c. See him qui aversentur, refugiant, libros de hoc ejus, nec in aurem likewise, p. 145, 146, and p. 330, 331, & 398, 399.
velint admittere lectionem opinionum suarum præsumța b-qui justissimis viris etiam nunc impollutis, ac dili- vincentem ? cumque alios audiam mussitare indignanter, & gentibus sese, non per vana insomnia, sed per puræ speciem dicere: Oportere statui per senatum, aboleantur ut hæc simplicitatis apparet? cujus nomen auditum fugat noxios scripta, quibus religio Christiana comprobetur, & vetustatis spiritus, imponit silentium vatibus, haruspices inconsultos red- opprimatur auctoritas. Quinimo, si fiditis exploratum vos dit, arrogantium magorum frustrari efficit actiones, non horrore, dicere quidquam de diis vestris, erroris convincite Cicero ut dicitis, nominis, sed majoris licentiâ potestatis, 1. i. p. 27. nem: temeraria & impia dictitantem refellitote, redarguite,
Cumque novitas rerum, & inaudita premissio audientium comprobate. Nam intercipere scripta, & publicatam velle turbaret mentes, & credulitatem faceret hæsitare, virtutum submovere lectionem, non est deos defendere, sed veritatis omnium dominus, atque ipsius mortis extinctor, hominem testificationem timere, 1. iii: p. 103, 104. suum permiserit interfici, ut ex rebus consequentibus scirent i Vid not. e in tuto esse spes suas, quas jamdudum acceperant de anima
-il auroit pu se inoquer de ces sectaires, s'ils fussent rum salute, nec periculum mortis alià se posse ratione vitare, venus lui alléguer les reflexions que faisoit Arnobe, sur ce que I. i.
les idolâtres demandoient que le sénat abolit par ses arrêts Non æqualiter liberat, qui æqualiter omnes vocat?- quelques livres de Cicéron, où la vanité des faux dieux est déSi tibi fastidium tantum est, ut oblati respuas beneficium mu- montrée. Refutez les, leur disoit Arnobe, s'ils contiennent des neris- quid invitans in te peccat, cujus solæ sunt hæ partes; impiétés. Car d'en interdire la lecture, ce n'est pas soutenir ut sub tui juris arbitrio fructum suæ benignitatis exponat? la cause des dieux; c'est craindre le temoignage de la verité. Vis sumere quod offertur, atque in tuos, usus convertere ? Bayle, Dict. V. iv. p. 2840. b. edit. 3. Volkelius, Note (A). Consulueris tu tibi-Nulli Deus infert' necessitatem
-quâ materiâ non est usus, ut debuit. Non enim scrip- . Immo, inquit, si Deus est potens, misericors, conservator, con-- turæ testimoniis, quam ille [Demetrianus) utique vanam, vertat nobis mentes, & invitos faciat suis pollicitationibus fictam, commentitiamque putabat; sed argumentis & ratione, credere. Vis ergo est ista, non gratia: nec Dei liberalitas fuerat refellendus. Nam, cum ageret contra hominem veriprincipis, sed ad vincendi: studium, puerilis atque animi con- tatis - ignarum, dilatis paulisper divinis lectionibus, formare tentio, I. ii. p. 88 & 89.
hunc a principio tamquam rudem debuit, atque paulatim lucis » e Adduci enim primum hoc ut credamus, non possumus, principia monstrare, Lact. Inst. I. v. c. 4. immortalem illam- - naturam divisam esse per sexus- i Nunc ad speciem veniamus & formas, quibus esse descripo Quem quidem locum plene jamdudum homines pectoris vivi, tos deos superos creditis-Neque quisquam Judaïcas in hoc -explicavere -& ante omnes Tullius Romani disertissi« loco nobis opponat, & Sadducæi generis fabulas, tamquam .
Nevertheless it must be owned, that at the end of his sixth book, and in the seventh book almost throughout, Arnobius * so argues against all manner of sacrifices, and particularly bloody sacrifices of animals; that we may be apt to suspect, he was not well acquainted with the Mosaic institution, or else had but little regard for it. And it is not unlikely, that about this time Gentile people became first acquainted with Christians and their scriptures: and they might be converted some while, before they were well acquainted with the Jewish scriptures, and the ancient constitution of that people.
3. Arnobius, for certain, was well acquainted with the books of the New Testament, though he did not think fit to quote them expressly in his books against the Gentiles.
4. He says, the world has this benefit from Christ, that there is already a vast multitude of men, who have been taught by his laws, precepts, and institutions, “not to return evil for evil,” and rather suffer wrong than to do any.
5. Herein he may be thought to refer to the whole tenor of the Christian doctrine, as contained in the New Testament. However, it must be also reckoned probable, that he has some particular regard to that part of our Lord's doctrine, which is recorded in the fifth chapter of St. Matthew's gospel, especially from ver. 38 to the end; and perhaps to some other texts, where - recompensing,” or “ rendering evil for evil,” is forbidden in terms, much resembling those of Arnobius. See Rom. xii. 17. 1 Thess. v. 15. 1 Pet. iii. 9.
6. He has enumerated the miracles of our Saviour in such a manner as shews him to have been well acquainted with our gospels; and that he gave full credit to them, and paid them great deference. He speaks of our Lord's healing fevers, dropsies, lunacies, leprosies, and all * manner of diseases and torments, to which the human frame is subject; and relieving great - numbers of those deplorable cases on the sudden, by his word and command only, without any
external means, and without charms and incantations: and some obtained relief by only a slight * touch of his garment. He strengthened the lame to walk, and to carry their beds, who before ' was carried themselves upon men's shoulders: he enabled the deaf to hear, and the dumb to w speak: he gave sight to the blind, to some that were blind from their birth: he calmed the • boisterous winds, and the stormy seas, and himself walked safely upon them: he fed five thousand • people at once with five loaves, of which also there remained, after all were satisfied, such an abundance, that twelve baskets were filled with the fragments: a sure proof;' he says, that there was no deceit: he raised the dead, and some that had been buried.'
7. He observes also, agreeably to our gospels, that d sometimes Christ by touching the afflicted with his hands, at other times by his sole command, opened the ears of the deaf, and the eyes of
formias tribuant atque os Deo. Hoc enim putatur in eorum relinquebant? Unus fuit e nobis, cujus ex levi tactu stabant literis dici, & ut vel re. certà, atque auctoritate firmari: qnæ profluvia sanguinis, & immoderatos cohibebant fluores? Unus aut nihil ad nos attinent-aut, si sunt, ut creditur, sociæ, quæ- fuit e nobis, cujus manus intercutes & veternosæ fugiebant rendi sunt nobis altioris intelligentiæ doctores, per quos possi- undæ--? Unus fuit e nobis, qui claudos currere præcipiebat? tis addiscere quibus modis conveniat literarum illarum nubes
Etiam operis res erat porrigere mancos manus, & articuli imatque involucra relaxare, 1. iii. p. 106, 107.
mobilitates jam ingenitas explicabant: captos membris assurá Ergone, o Jupiter, aut quis alius Deus es, humanum est
gere. Etiam suos referebant lectos alienis paulo ante cerviciistud & rectum,--ut, cum alius peccaverit, ego occidar, & de bus lati : viduatos videre luminibus, etiam cælum diemque meo sanguine fieri tibi patiaris satis, qui nunquam te læserim ?
nullis cum oculis procreatos. Unus, inquam, fuit e nobis, &c. l. yii. p. 216.--quod est istud honoris genus, vervecem, qui debilitatibus variis, morbisque vexatos centum, aut hoc arietem, taurum, dei sub ore connectere, conspectuque in ejus amplius, semel unâ intercessione sanabat ? cujus vocem ad occidere ? Quod est honorum genus deum invitare ad sangui- simplicem furibunda & insana explicabant se niaria, procellanem, quem cum canibus videas euin sumere, atque habere rum turbines tempestatesque sidebant? qui per altissimnos gurcommunem ? ib. p. 222.
gites pedem ferebat inlutum? calcabat ponti terga undis ipsis Nam cum hominum vis tanta magisteriis ejus acceperi- stupentibus, in famulatum subeunte naturâ ? qui sequentium mus ac legibus, malum malo rependi non oportere; injuriam se millia quinque, quinque saturavit e panibus : ac, ne esse perpeti, quam irrogare, esse præstantius, -habet a Christo præstigiæ incredulis illis viderentur & duris, bis senarum sportabeneficium jamdudum orbis ingratus, 1. i. p. 5, 6.
rum fragminibus aggerebat? Unus fuit e nobis, qui redire in • Ergo ille mortalis, aut unus fuit e nobis, cujus imperium, corpora jaindudum animas præcipiebat affiatas, prodire ab cujus vocem, popularibus & quotidianis verbis missam, vale- aggeribus conditos? & post diem funeris tertium pollinctorum tudines, morbi, febres, atque alia corporum cruciamenta fu- voluminibus expediri? 1. i. p. 26. giebant? Unus fuit e nobis, cujus præsentiam, cujus visum
• Christus enim scitur, aut admotâ partibus debilitatis manu, gens illa nequibat ferre mersorom in visceribus dæmonum,
aut vocis simplicis jussione, aures aperuisse surdorum, exturconterritaque vi nova, membroruin possessione cedebat? Unas
bâsse ab oculis cæcitates, orationem dedisse mutis, articulofuit e nobis, cujus fædæ vitiligines jussioni optemperabant rum vincula relaxâsse, ambulatum dedisse contractis, & ib. pulsæ statim, & concordiam .colorum commaculatis visceribus p. 28.
the blind, and unloosed the tongues of the dumb, or gave feet to the lame, and performed other like works.
8. He takes notice a of the uncommon darkness, and other surprising events, at the time of our Lord's passion and death; which he describes in a very rhetorical manner.
9. Arnobius, as before said, does not expressly quote any books of scripture: but it is likely, that he, in the places just cited, refers to our evangelists, and their histories. It is plain, he does not take his accounts of our Lord's miracles from oral tradition only. For, as he goes along in his argument, he refers to writers, and writings, which also he calls ours.
10. We may be confirmed in the supposition, that he means our evangelists, and their gospels, from the character he gives the historians of our Lord's miracles, which he speaks of. For he insists, that they are credible witnesses of the things they relate, because they had seen them, and were present at the doing them; and they write with evident marks of truth and credibility. He likewise owns, that they were unlearned and mean men, and that their style is destitute of ornaments. But then he says, that their accounts are not for those reasons the less credible.
11. He seems to refer to John xiv. 6, and perhaps to some other texts in that gospel.
12. He seems likewise to refer to the books of the Acts of the Apostles, when he says, that & Christ gave to those little ones, fishermen, and other mean persons, his disciples, the power of performing the same great works that he did: and “when he speaks of their exerting that power all over the world, in obedience to the commission they had received. And he
And he may be thought to refer to the great miracle of speaking with divers tongues, recorded Acts ii. when he expresseth himself after this manner: Was he one of us, who, when he spake one language, was « thought by divers people, using different languages, to speak words, they were well acquainted * with, and in their own language?' He may be thought likewise to allude to * Acts xvii. 25. and 28
13. In the accounts he gives of our Lord's resurrection, and the many proofs and incontestible evidences, which were afforded of it, it is somewhat doubtful, whether he refers only to the histories of that important event at the end of the gospels, or whether he intends likewise the · beginning of the book of the Acts.
14. He has the words of " 1 Cor. iii. 19, but without any intimation of his borrowing from any particular book.
15. St. Paul says, 1 Cor. xv. 6, that our Lord, after he was risen, “ was seen of above five hundred brethren at once." It is not easy to say, whether Arnobius has any particular reference to that text, when he observes, that -- Christ, in a short time after he had died, shewed himself to innumerable people.
16. The author of the Epistle to the Hebrews speaks much of Christ's priesthood: Arnobius
a Exutus at corpore, quod in exigua sui circumferebat parte, Omnipotens Imperator esse voluit salutis viam, hanc vitæ, ut postquam videri se passus est, cujus esset aut magnitudinis ita dixerim, januam. Per hunc solum est ingressus ad lucem, sciri, novitate rerum exterrita universa mundi sunt elementa &c. I. ii. p. 89, 90. turbata; tellus mota contremuit; mare funditus refusum est: s Neque quidquam est ab illo gestum per admirationem aër globis involutus est tenebrarum; igneus orbis solis tepe- stupentibus cunctis, quod non omne donaverit faciendum parfacto ardore diriguit, p. 32.
vulis istis & rusticis, & eorum subjecerit potestati, 1. i.p.30, f. Conscriptores nostri, l. i. p. 33. Quidquid dicere de h Imo quia hæc omnia & ab ipso cernebant geri, & ab ejus nostris conscriptoribus intenderitis, p. 34.
præconibus, qui per orbem totum missi beneficia patris & munera Non creditis scriptis nostris ? p. 34.---quæ in nostris. sanandis animis hominibusque portabant, &c. 1. i, p. 33. m? consignata sunt literis, confiteamini necesse est esse vera, ib... i Unus fuit e nobis, qui, cum unam emitteret vocem, ab
d Sed non creditis gesta hæc. Sed qui ea conspicati sunt diversis populis, & dissonà oratione loquentibus, familiaribus fieri, & sub oculis suis viderunt agi, testes optimi, certissimi- verborum sonis, & suo cuique utens existimabatur eloquio? que auctores, crediderunt hæc ipsi, & credenda posteris nobis, haud exilibus cum approbationibus, tradiderunt, p. 32. f. * Nonne huic omnes debemus hoc ipsum primum, quod Vid. & p. 33.
sumus - Non, quod incedimus, quod spiramus &.vivimus, • Sed ab indoctis hominibus, & rudibus, scripta sunt; & ab eo ad nos venit, vique ipsâ vivendi efficit nos esse, ut animali idcirco non sunt facili auditione credenda. Vide ne magis agitatione motari? 1. i. p. 16. hæc fortior causa sit, cur illa nullis coinquinata mendaciis, Unus fuit e nobis, qui deposito corpore innumeris se homente simplici tradita, & ignarà lenociniis ampliare. Trivialis ' minum promtâ in luce detexit? qui sermonem dedit, atque & sordidus sermo est. Nunquam enim veritas sectata est accepit, docuit, castigavit, admonuit? qui, ne illi se falsos fucum; nec quod exploratum & certum est, circumduci se vanis imaginationibus existimarent, semel, iterum, sæpius, fapatitur per ambitum longiorem, l. i. p. 34, 35.
miliari collocutione monstravit, 1. i. p. 37. 0; f Et hoc necesse a nobis est ut debeatis accipere, a nullo m Nunquam illud vulgatum perstrinxit aures vestras, sapienanimas posse vim vitæ atque incolumitatis accipere, nisi ab eo, tiam hominis stultitiam esse apud Deum? 1. ii. p. 46. in. quem Rex summus huic muneri officioque præfecit. Hanc * See before, Note'.