5. His canon of the Old Testament seems to have been much the same with that of the Jews and protestants. 6. He often speaks of the Old and New Testament, and of their entire agreement together; and that the law and the prophets and the apostles of Christ say one and the same thing. 7. He distinctly mentions the four evangelists, Matthew, Mark, Luke and John. d 8. He speaks of the sages that came to Jerusalem after our Saviour's birth; and of the star that conducted them, as recorded in Matt. ii; and he seems to have thought that they were priests. 9. He speaks of John the baptist, our Lord's forerunner, and calls him apostle. 10. He enumerates many of our Lord's miracles. I omit other references to the gospels, for the sake of brevity. 11. This author in his poem expressly, and by name, quotes several of St. Paul's epistles, and plainly refers to divers others. 12. He also often refers to the epistle to the Hebrews; and probably esteemed it an epistle of St. Paul. 13. He likewise frequently quotes the book of the Revelation, and calls it John's, and John's the disciple or apostle of Christ. 14. I need not take any thing more from this unknown author of the five books against Marcion: from what has been transcribed, it may be reckoned undoubted that he received all the books of the New Testament, generally received by Christians, and esteemed by them of authority: nor does there appear any sign of his receiving any other Christian writings in that manner. IV. We return to Victorinus himself; to whom I intend to produce some more testimonies chiefly taken from Jerom: my readers will not be displeased to see them, as they will help them to some knowledge of this good man's character; which otherwise we could never be acquainted with, since the loss of the greatest part of his works. We saw in the passage transcribed from Jerom's Catalogue, at the beginning of this chapter, Sanctus Hieremias, quem gentibus esse prophetam Æterna virtus jussit Nullâ morte virum constat, neque cæde peremtum. 1. iii. p. 802. a Osea, Amos, et Michæas, Joel, Abdia, Jonas, Atque Naum, Abacuc, Sophonias, Aggæusque, Zacharias vim passus, et angelus ipse Malachim, &c. ib. et p. 803. in. b Adversum sese duo Testamenta sonare, с Contra prophetarum Domini committere verba. 1. ii, in. Sic igitur lex, et miri cecinêre prophetæ Sic et apostolicæ voces testantur ubique. P. 799. Nec quidquam veteris non est novo denique junctum. 1. iv. p. 804. a. f. Cujus facta, simul dicta conjuncta, fideles Hli, Matthæus, Marcus, Lucasque, Joannes, Conscripsere, mera, non extera verba locuti, Spiritu sancto Dei, tanto præsente magistro. 1. ii. p. 799. b. d Templa sacerdotes linquunt, stellæ quoque ductu Mirantur Dominum, tantum se cernere partum. 1. i. p. 797. a. • Quem visum Joannes baptismi primus apertor, Et vatum socius, necnon et apostolus ingens, &c. 1. ii. p. 800. a. in, f In vinum vertuntur aquæ, memorabile visu. Lumina redduntur cæcis, jussuque trementes Dæmones expulsi clamant, Christumque fatentur. Omnia sanantur verbo jam tabida membra. Jam graditur claudus, surdus spem protinus audit. Dat dextram mancus, loquitur magnalia mutus. Fit mare tranquillum jussu, ventique quiescunt. 1. i. p. 797. b. 8 Sanguine nam vituli populum, simul omnia vasa, Atque sacerdotes, et scripta volumina legis Sparsit aquâ mixto.- 1. i. p. 804. a. Conf. Hebr. ix. 19. Hoc Dominus noster, qui nos suâ morte redemit, Extra castra, volens, populi vim passus iniqui. ib. Conf. Hebr. xiii, 12. et passim. h Fœderis hinc etiam novi inenarrabilis auctor Discipulus Joannes animas pro nomine passas Testatur tali sese vidisse sub arâ. Clamantes Dei vindictam pro cæde potentis. 1. iv. p. 804, b. Conf. Apoc. cap. vi. 9. Tot numero solio senioribus insuper albis. ib. p. 805, a. Conf. Apoc. cap. iv. 4. a he said that Victorinus understood Greek better than Latin; and that his works, though valuable for the sense, were mean as to the style.' In another place he says, that Victorinus who was crowned with a glorious martyrdom, was not able to express his thoughts. In that place Jerom passeth his judgment upon several other Latin writers of the church; such as Tertullian, Cyprian, Lactantius, Arnobius, and Hilary. In his letter to Magnus he says, that' though the writings of the martyr Victorinus are not learned, they shew a good will to learning.' In another place he calls Victorinus a martyr of blessed memory, who could say with the apostle: "though I be rude in speech, yet not in knowledge:" 2 Cor. xi. 6. He also informs us that' Victorinus, as well as many others, made great use of Origen's Commentaries upon the scriptures: he speaks of this again; at the same time giving Victorinus the character of a man of renowned integrity. Once more, Victorinus is mentioned with divers others, who are represented as very eminent persons, or pillars of the church: where the martyr Victorinus is again distinguished for his uncommon simplicity. V. I shall make another short article of this writer's opinions. 1. He was a millenarian; as Jerom says, in his chapter concerning Papias, and in his Commentary upon Ezekiel. i 2. It was formerly observed that the author of the Commentary upon the Revelation supposed that Nero should be raised up from the dead to be antichrist. Since, therefore, this expected antichrist would be the Messiah and king of the Jews, we may conclude that this writer did not suppose the famous antichrist would be an erroneous, or heretical and imperious domineering Christian; but a man of another religion, particularly the Jewish religion. Consequently, since the author likewise understood the man of sin, and son of perdition, in 2 Thess. ii. 3, to be the same as antichrist, he must have supposed the apostle there to speak of a man who is a Jew by religion at least. Mr. La Roche published, in his New Memoirs of Literature," a curious dissertation upon antichrist; where the author argues that the Jewish people were antichrist; and largely explains 2 Thess. ii. 1-12. And there are in St. Cyril of Alexandria " many passages favouring that supposition. a I shall here insert in the margin, for the sake of inquisitive readers, passages of some other Inclyto Victorinus martyrio coronatus, quod intelligit, eloqui non potest. Ad Paulin. Ep. 49, [al. 13], T. iv. P. ii. p. 567. m. b Victorino martyri in libris suis licet desit eruditio, tamen non deest eruditionis voluntas. Ep. 83, [al. 84,] ib. p. 656, f. • Cæterum apud Latinos grande silentium est, præter sanctæ memoriæ martyrem Victorinum, qui cum apostolo dicere poterat: Etsi imperitus sermone, non tamen scientiâ. In Is. Pr. p. 3. f. Taceo de Victorino Pictabionensi, et cæteris, qui Origenem in explanatione dumtaxat scripturarum sequuti sunt, et expresserunt. Ad Vigilant. Ep. 36, [al. 75,] p. 279, sub fin, Nec disertiores sumus Hilario, nec fideliores Victorino, qui ejus [Origenis] tractatus, non ut interpretes, sed ut auctores proprii operis, transtulerunt. Ad. Pam. et Ocean. Ep. 41. [al. 65,] p. 346 in. Si auctoritatem suo operi præstruebat,- -habuit in promptu Hilarium Confessorem,- -habuit Ambrosium, cujus pene omnes libri hujus sermonibus pleni sunt: et martyrem Victorinem, qui simplicitatem suam in eo probat, dum nulli molitur insidias. De his omnibus tacet, et, quasi columnis ecclesiæ prætermissis, me solum pulicem et nihili hominem consectatur. Adv. Ruf. 1. i. p. 351. Hic dicitur mille annorum Judaïcam edidisse deurɛpwciv, quam sequuti sunt Irenæus, et cæteri qui post resurrectionem aiunt in carne cum sanctis Dominum regnaturum. Tertullianus quoque in libro de spe fidelium, et Victorinus Petabionensis, et Lactantius, hac opinione ducantur. De V. I. cap. 18. Quod et multi nostrorum, et præcipue Tertulliani liber, qui inscribitur de Spe Fidelium, et Lactantii Institutionum volumen septinum pollicetur, et Victorini Petabionensis episcopi crebræ expositiones. Hier. in Ezech, cap. 36. T. iii. p. 952, in. i See p. 91. * Et bestia, quam vidisti, inquit, de septem est; quoniam ante istos reges Nero regnavit. Hunc ergo suscitatum Deus mittet regem dignum dignis, et Christum qualem meruerunt Judæi. Et quoniam aliud nomen allaturus est, aliam etiam vitam instituturus, ut sic eum tamquam Christum excipiant Judæi. Denique et sanctos non ad idola colenda revocaturus est, sed ad circumcisionem colendam. Victorin. ap. B. P. P. T. iii. p. 420. D. Et Paulus contra antichristum ad Thessalonicenses ait: Quem Dominus interficiet spiritu oris sui. Id. ib. p. 415. C. m Vol. iv. p. 176–200. " Vid. Cyril. A. Comm. in Zach. T. iii. p. 769. C. D. p. 770. C. D. p. 773, D. Comm. in Joann. T. iv. p. 262. A. B. Vid. et. T. v. p. 370. E. Et Conf. Dodw. Diss. i. in. Iren. n. xiii. Unde illum quidam deliri credunt esse translatum ac vivum reservatum, Sibyllâ dicente, matricidam profugum a finibus esse venturum, ut, quia primus persecutus est, novissimus persequatur, et antichristi præcedat adventum. Lactant. vel Cæcil. de Mort. Persec. cap. 2. Cæterum ait nobis,--Neronem in Occidentali plagâ regibus subactis decem imperaturum. Ab antichristo vero Orientale imperium esse capiendum: qui quidem sedem et caput regni Hierosolymam esset habiturus; ab illo urbem et templum esse reparandum. Illius eam persecutionem futuram esse, ut Christum Dominum cogat negari, se potius Christum esse confirmans: omnesque secundum legem circumcidi jubeat. Sulpic. Sever. Dial. 2. cap. ult. Vid. et. ejusd. Sacer. Hist. 1. ii. c. 28. et 29. Unde et multi nostrorum putant ob sævitia et turpitudinis magnitudinem Neronem antichristum fore. Hieron. in Dan, xi. 27. Op. T. iii. p. 1129. Con. Aug. de Civ. Dei. L xx. c. 19. et Comm. Instr. n. xli. ancient Christians beside Victorinus, who speaks of Nero's appearing as antichrist, or his forerunner; for they express themselves differently. The author of the Computation of Easter, of whom I gave an account formerly, did not suppose that antichrist would be a Christian. с b 3. Helvidius alleged Victorinus as favouring his opinion, that Mary had children by Joseph after the birth of Jesus: but Jerom affirms that Victorinus did not understand by the Lord's brethren, mentioned in the gospels, sons of Mary, but in general relations or kindred. VI. We are now to observe Victorinus's testimony to the scriptures, chiefly to the books of the New Testament: and the two pieces I shall make use of are the Commentary upon the Revelation, and the Fragment published by Cave, between both which there is a remarkable agreement. d f 1. In the Fragment, discoursing on the fourth day's work, he observes, beside other things, that there are four living creatures before the throne of God, four gospels, four rivers in paradise. St. John's gospel is here quoted in this manner: The evangelist John thus speaks: "In the beginning was the Word, and the Word was with God, and the Word was God." 2. In the Commentary upon the Revelation he speaks of the gospels in this manner: The ⚫ four living creatures (see Rev. iv. 6, 7,) are the four gospels: "The first," says he, "was like a lion, the second was like a calf, the third like a man, and the fourth like a flying eagle." These living creatures have different faces, which have a meaning: for the living creature like ' a lion denotes Mark, in whom the voice of a lion roaring in the wilderness is heard: "A voice crying in the wilderness, Prepare the way of the Lord." Matthew, who has the resemblance ' of a man, shews the family of Mary, from whom Christ took flesh; and, while he computes his genealogy from Abraham to David and Joseph, he speaks of him as a man; therefore his preaching is represented by the face of a man. Luke, who relates the priesthood of Zacharias offering sacrifice for the people, and the angel that appeared to him, because of the priesthood and the mention of the sacrifice, has the resemblance of a calf. The evangelist John, like an eagle with stretched-out wings mounting on high, speaks of the Word of God. The evangelist Mark commences thus: "The beginning of the gospel of Jesus Christ, as it is written in • Isaiah the prophet; the voice of one crying in the wilderness:" this is the face of a lion. Matthew says: "The book of the generation of Jesus Christ, the son of David, the son of • Abraham :" this is the face of a man. But Luke says: "There was a priest, named Zacharias, of the course of Abia; and his wife was of the daughters of Aaron:" this is the form of a calf. John begins thus: "In the beginning was the Word, the same was in the beginning with God:" this is the similitude of a flying eagle.' Thus in this passage we have the four evangelists, and the beginnings of their several gospels, or at least what is near the beginning of each of them. This passage, therefore, if it be really Victorinus's, as I see no reason to doubt, is very valuable. 3. He speaks of the time and of the occasion of St. John's writing his gospel: it was written after he had been confined in Patmos, and to confute and overthrow heresies then sprung up. a See p. 39-41. b In quibus diebus ille antichristus magnam faciet vastationem. Et ideo tunc nemo Christianorum poterit Deo sacrificium offerre. De Pascha Comput. ap. Cypr. in App. p. 68. Ed. Oxon. < Sed quoniam-Tertullianum in testimonium vocat, et Victorini Petabionensis episcopi verba proponit: Et de Tertulliano quidem nihil amplius dico, quam ecclesiæ hominem non fuisse. De Victorino autem id assero, quod et de evangelistis, fratres enm dixisse Domini, non filios Mariæ: fratres autem eo sensu, quem superius exposuimus, propinquitate, non naturâ. Adv. Helvid. T. iv. p. 141. Ecce quatuor animalia ante thronum Dei, quatuor evangelia, quatuor flumina in paradiso fluentia. Victorin. de Fabrica Mundi ap. Cav. H. L. T. i. p. 148. a. ⚫ Joannes evangelista sic dicit: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, &c. ib. P. 149. a. Quatuor animalia, quatuor sunt evangelia. Primum inquit, simile leoni, secundum simile vitulo, tertium simile homini, quartum simile aquila volantı.Animalia igitur quod differentia vultibus sunt, hanc habet rationem. Simile leoni animal, Evangelium secundum Marcum, in quo vox leonis in eremo rugientis auditur: Vox clamantis in deserto, Parate viam Domini. Hominis autem figurâ Matthæus enititur enuntiare nobis genus Mariæ, unde carnem accepit Christus. Ergo dum enumerat ab Abraham usque ad David, et usque ad Joseph, tamquam de homine locutus est. Ideo prædicatio ejus hominis effigiem ostendit. Lucas sacerdotium Zachariæ offerentis hostiam pro populo, et apparentem sibi angelum dum enarrat, propter sacerdotium, et hostiæ conscriptionem, vituli imaginationem tenet. Joannes evangelista, aquila similis, assumtis pennis ad altiora festinans, de verbo Dei disputat. Marcus evangelista sic incipit: Initium evangelii Jesu Christi, sicut scriptum est in Isaïâ prophetâ, Vox clamantis in deserto. Hæc est leonis effigies. Matthæus: Liber generationis Jesu Christi, filii David, filii Abraham. Hæc est facies hominis. Lucas autem dicit: Fuit sacerdos nomine Zacharias, de vice Abia, et Mulier ei de filiabus Aaron. Hæc est imago vituli. Joannes sic incipit: In principio erat Verbum, hoc erat in principio apud Deum. Hæc est similitudo aquila volantis. Victorin. Comm. in Apoc. ap. Bib. P. P. T. iii. p. 416. F. G. H. a By the reed like unto a rod, which was given to him, (see Rev. xi. 1), that he might measure the temple of God and the altar, and them that worship therein, is signified the power, which when set at liberty he exhibited to the churches; for he afterwards wrote his gospel. Valentinus, and Cerinthus, and Ebion, and others of the school of Satan, were spread abroad over the world, all men [or all the churches] from the neighbouring provinces came to him, "and earnestly entreated him to put down his testimony in writing.' с 4. And we read in the Acts of the apostles, how, when he was discoursing with his dis"ciples, he was taken up into heaven.' See Acts i. 9-11. Words of the Acts are elsewhere quoted without naming the book. 5. In the Fragment published by Cave, in his observations upon the seventh day, when God rested from all his labours, among other remarkable instances of that remarkable number, he mentions this: And seven churches in Paul.' Cave says, Perhaps it should be in the Apocalypse:' but the author means the seven churches which have epistles sent to them in the collection of St. Paul's epistles. This will be apparent to all from a passage in the Commentary upon the Revelation; where speaking of the seven churches mentioned in that book, to which likewise John sent epistles, he says: That in the whole world are seven churches; and that "those churches called seven are one catholic church, Paul has taught: and that he might keep to it, he did not exceed the number of seven churches; but wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Philippians, to the Colossians, to the Thessalonians. Afterwards he wrote to particular persons, that he might not exceed the measure of seven churches: and, contracting his doctrine into a little compass, he says to • Timothy : "That thou mayest know how thou oughtest to behave thyself in the church of the living God." f The reader cannot but recollect here what we formerly saw of the like kind in St. Cyprian. Here we have a very valuable testimony to St. Paul's epistles, like to that which we saw before to the gospels. It may be hence justly concluded that he received thirteen epistles of the apostle Paul; that is, the second, as well as the first, to the Corinthians, and to the Thessalonians, and all his epistles to particular persons; the first and second to Timothy, the epistles to Titu's and Philemon. 6. But Victorinus makes no mention of the epistle to the Hebrews: and in what he says of the rest seems entirely to exclude it from the number of St. Paul's epistles. Nevertheless, there are in the Commentary upon the Revelation some passages which seem to contain allusions to this epistle: I think they deserve to be taken notice of. h 1. For our prayers ascend to heaven. As therefore heaven is denoted by the golden altar, which was the innermost, (for even the priests, who had the anointing, entered only once in the year to the golden altar, the Holy Ghost this signifying, that Christ should do this once for all :) in like manner,' &c. Compare Hebr. ix. 7, 8, 12. i 2. Again: For Moses himself taking moist wool, and the blood of a calf, and water, sprinkled all the people, saying: This is the blood of the Testament, which God has enjoined * unto you.' See Hebr. ix. 19, 20; and compare Exod. xxiv. 8, 9. a Novissimam arundinem similem virgæ, ut metiretur Dei templum, et aram, et adorantes in eâ, potestatem dicit, quam dimissus postea exhibuit ecclesiis. Nam et evangelium postea scripsit. Cum eşsent Valentinus, et Cerinthus, et Ebion, et cæteri scholæ Satanæ diffusi per orbem; convenerunt ad illum de finitimis provinciis omnes, et compulerunt, ut ipse testimonium conscriberet. In Apoc. ib. p. 418. C. Et nos legimus in Actis apostolorum, quemadmodum loquens cum discipulis suis, raptus est in cœlos. ib. p. 419. A. < Sicut Petrus ad Judæos exclamavit: Dexterâ Dei exaltatus acceptum a Patre Spiritum effudit, hunc quem videtis. (Act. ii. 33.) ib. p. 415. D. d Septem candelabra aurea, septem mulieres apud Isaïam, septem ecclesiæ apud Paulum. de Fabr. Mund. ap. Cav. H. L. p. 149. a. In toto orbe septem ecclesias omnes esse, et septem nominatas unam esse catholicam, Paulus docuit primo: Quod ut servaret ipse, et ipsum septem ecclesiarum non excessit numerum. Sed scripsit ad Romanos, ad Corinthios, ad Galatas, ad Ephesios, ad Philippenses, ad Colossenses, ad Thes salonicenses. Postea singularibus personis scripsit, ne excederet modum septem ecclesiarum. Et in brevi contrahens prædicationem suam, ad Timotheum ait: Ut scias, qualiter debeas conversari in ecclesiâ Dei vivi. In Apoc. p. 415. D. E. See p. 23. He has more than once quoted the second epistle to the Thessalonians. Et Paulus contra antichristum ad Thessalonicenses ait: Quem Dominus interficiet spiritu oris sui. [2 Thess. ii. 8.] in Apoc. p. 415. C. Et Paulus apostolus contestatur. Ait enim ad Thessalonicenses: Qui nunc tenet, teneat, &c. [2 Thess. ii. 7.] ib. p. 418. F. h Utique ad cœlum ascendunt orationes. Sicut igitur cœlum intelligitur ara aurea, quæ erat interior; (nam et sacerdotes semel in anno introibant, qui habebant chrisma, ad aram auream, significante Spiritu Sancto Christum hoc semel facturum ;) sic et,- -Victor. in Ap. ib. p. 418. B. i Nam et ipse tunc legis de populo, acceptâ lanâ succida, [forte coccinea,] et sanguine vituli, et aquâ, aspersit populum universum, dicens: Hic sanguis testamenti ejus, quod mandavit ad vos. ib. p. 417. E. I have translated the former part of this passage nearly according to the Latin original; but I suppose that to be corrupted: perhaps it should be scarlet, instead of moist or wet, wool; and some other emendations might be thought of. 3. Presently after the author says: No law is called a testament: nor is any thing else • called a testament, but what men make who are about to die: and whatever is within a testa⚫ment is concealed until the day of death:' See Hebr. ix. 16, 17, Whether these will be allowed to be allusions to the epistle to the Hebrews; and, if they are, whether they can be sufficient, considering what he said before, to afford an argument that it was of authority with this writer; I cannot say. We proceed. 7. I have not observed in the remains of this author any quotations of the epistle of St. James. b 8. Upon those words of Rev. i. 6: " And hath made us kings and priests:" that is,' says he, the whole church of the faithful, as the apostle Peter says: [Ye are]" a holy nation, a royal *priesthood:"' 1 Pet. ii. 9. 9. I do not perceive any references to the second epistle of St. Peter, nor to any of the epistles of St. John, nor to that of St. Jude. C 10. The Fragment in Cave concludes in this manner: These are they, who sit before the *throne of God, who in the Revelation of John, the apostle and evangelist, are called elders." And in the Commentary upon the Revelation he several times ascribes that book to John. • The opened book,' says he, is the Revelation which John saw. Afterwards he calls him apostle : and soon after he informs us when John saw and wrote the Revelation. And he said unto me: "Thou must prophecy again to people, and tongues, and nations:" (Rev. x. 11.) that is, because when John saw this he was in the isle of Patmos, having been condemned to the mines by the emperor Domitian; there he saw the Revelation. And when, being now old, he expected to be received up [to heaven] through his sufferings, Domitian was killed, * and all his acts disannulled, and John was set at liberty from the mines. Then afterwards he • wrote the same Revelation, which he had received from the Lord. This is the meaning of those words: "Thou must prophesy again."" In another place he says: • When the scripture of the Revelation was published, Domitian was emperor.' 11. We have already seen some forms of citation: a particular or two may be added. The" other three horses,' says he, signify the wars, famines, and pestilences, more plainly spoken of by the Lord in the gospel.' For the Lord For the Lord says: "This gospel shall be preached in all the • world, for a witness unto the nations, and then shall the end come:" Matt. xxiv. 14. Presently afterwards: As we read in the gospel: "Nation shall rise against nation, and kingdom against * kingdom :"' ver. 7. And so the Lord says in the gospel: "Then let them which are in Judea flee to the mountains:" ver. 16. And in like manner often. And the Jews saying, "Forty and six years has this temple been building," the evangelist says: "He spake of the temple of his body:" John ii. 20, 21. Having quoted Matth. xiii. 52. "Therefore every scribe instructed to the kingdom of God is like unto an householder, which bringeth forth out of his treasure things new and old," he says: The" new things are the words of the gospel: the old those of the law and the prophets.' By "the words of the gospel," or evangelic words, meaning Nulla lex testamentum vocatur. Nec testamentum aliud dicitur, nisi quod faciunt morituri. Et quodcumque intrinsecus testamenti est, signatum est, usque ad diem mortis. ib. p. 417. E. F. Et fecit nos regnum et sacerdotes; id est, omnem fidelium ecclesiam, sicut Petrus apostolus dicit: Gens sancta, regale sacerdotium. ibid. p. 414. H. -quos in Apocalypsi Joannis apostoli et evangelista seniores vocat. Ap. Cav. H. Lit. T. i. p. 149. 4 Liber apertus Apocalypsis est, quam Joannes vidit. ubi supra, p. 419. E. Sed quia dicit, se scripturum fuisse Joannes quanta locuta fuissent tonitrua, id est, quæcumque in veteri testamento erant obscura et prædicata, vetatur scribere, sed relinquere ea signata, quia erat apostolus, nec oportebat gratiam sequentis gradus in primo collocari. ib. F. Hoc est, quoniam quando hoc vidit Joannes, erat in insula Pathmo, in metallum damnatus a Domitiano Cæsare. VOL. II. Ibi ergo vidit apocalypsin. Et cum senior jam putaret se per Cæteri tres equi bella, fames, pestes in evangelio a Domino prædicata manifestius significant. p. 417. H. i Ait enim Dominus: Prædicabitur, &c. ib. H. * Ut legimus in evangelio: Surget enim gens, &c. ìb. 1 Sic et Dominus in evangelio ait: Tunc qui in Judæâ sunt, &c. p. 419. H. m Evangelista inquit: Ille dicebat de templo corporis sui. p. 418. G. " Nova evangelica verba: vetera legis et prophetarum. ib. p. 415. B. |