5. Doubtless Lactantius admitted the authority of all those catholic Epistles, which were universally received by Christians all along. But it is not easy to perceive in his works references to any of them. However, I shall observe a few particulars.

(1.) If any one lack food, let us give it him: if we see any one naked, let us clothe him: if any one is oppressed by the powerful, let us rescue him. Let our dwelling be open to strangers, and such as have no home: let us not fail to defend and relieve the widow and the fatherless. It is a noble act of compassion, to redeem such as have been carried into captivity by enemies, as also to visit and comfort the sick and the poor.' See James i. 27, and ch. ii. 13, 14, 15. But it must be owned, that there are also like expressions in other books of the New Testament: as Matt. xxv. 42-44. 1 Tim. v. 10. Heb. xiii. 2.

(2.) St. James says, ch. ii. 19.

b

like observation.

The dæmons also believe, and tremble." Lactantius has a

(3.) St. James, ch. v. 20, speaks of "converting a sinner from the error of his way, and saving a soul from death." Lactantius has like expressions.

d

(4.) He says, that Jesus is health and salvation to all those, who by him do believe in God:' which resembles 1 Pet. i. 21.

(5.) St. Peter says, 1 Ep. v. 8. "Be sober, be vigilant, because your adversary, the devil, as a roaring lion, seeketh whom he may devour." Lactantius in an argument to sobriety, calls Satan' our adversary,' and insists upon his dangerous temptations to intemperance. There are some other places, where he seems to have an eye to that text of St. Peter.

f

(6.) St. Peter, 2 Ep. i. 14, has these words: "Knowing, that shortly I must put off this my tabernacle, even as our Lord Jesus Christ has showed me:" which thing is also. spoken of John xxi. 18. Lactantius observes, that the apostles of Christ did not only suffer death for the gospel, but they likewise knew it beforehand, and foretold it.' Whether he refers to that text. of St. Peter, or to some text of St. Paul, where he speaks of expecting death, or to both, we cannot certainly say. See 2 Tim. iv. 6.

h

(7.) Lactantius says, • He that does not acknowledge the Son, neither can he acknowledge the Father.' Which is very agreeable to 1 John ii. 23. But there is somewhat resembling that observation in words of our Lord, John viii. 19, and in xiv. 1-7.

i

(8.) Speaking of Christians, he says, 'No evil can so affright us, as to hinder us from keeping the faith that has been delivered to us.' But we cannot be sure that he refers to Jude, verse 3.

6. That Lactantius received and respected the book of the Revelation, is evident from what he writes about Christ's coming to reign a thousand years upon this earth. I refer in the margin to some places in the Institutions, and the Epitome, where he plainly borrows from the Revelation.

k

(1.) Moreover he expressly cites it. The Son of God,' says he, has a name known to none but himself, and the Father, as John teacheth in the Revelation:' undoubtedly intending Rev. xix. 12. "And he had a name, which no man knew but himself."

n

(2.) He quotes the book very respectfully, saying, The divine scriptures call the future everlasting punishment of bad men the second death. See Rev. ii. 11.

a Si quis victu indiget, impertiamus: si quis nudus occurrerit, vestiamus: si quis a potentiore injuriam sustinet, eruamus. Pateat domicilium nostrum peregrinis, vel indigentibus tecto. Pupillis defensio, viduis tutela nostra non desit. Redimere ab hoste captivos magnum misericordiæ opus est. Item ægros pauperes visitare atque fovere. Epit. c. 65.

Nam & angeli Deum metuunt-& dæmones reformidant Deum, quia torquentur ab eo & puniuntur. 1. vii. c. 21. prop. in.

Quid igitur? Operamne perdemus? Minime. Nam si lucrari hos a morte, ad quam concitassime tendunt, non potuerimus: si ab illo itinere devio ad vitam lucemque revocare, nostros tamen confirmabimus. 1. v. c. 1. p. 457. Salvator ideo, quia est sanatio & salus omnium, qui per eum credunt in Deum. Epit. c. 42. sub fin.

Scit ergo adversarius ille noster, quanta sit vis hujus cupiditatis.- -Objicit quippe oculis imitabiles formas, suggerit fomenta, & vitiis pabulum subministrat. l. vi. c. 22. p. 625.

f

-ne quando in laqueos adversarii nostri-incidamus. 1. iv. c. 30. p. 448. Nam & ille colluctator & adversarius noster, scis, quam sit astutus, & idem ipse violentus, sicuti nunc videmus. De Opif. c. i. p. 830.

8 Et qui non tantum pro fide mortem subierint, sed etiam, morituros esse se, & scierint & prædixerint. 1. v. c. 3. p. 464. h Nec sibi de summo Deo vel Judæi vel philosophi blandiantur. Qui Filium non agnovit, nec Patrem potuit agnoscere. Epit. c. 49. prop. in.

Nullus nos metus, nullus terror inflectat, quo minus traditam nobis fidem custodiamus. Epit. c. 66. k Vid. Inst. 1. vii. c. 17. m Hujus nomen nulli est notum, nisi ipsi & Patri, sicut docet Johannes in Revelatione. Epit. c. 42. sub fin.

Epit. c. 73, 74.

n Is vero damnatus æternam luit pœnam, quam divinæ literæ secundam mortem nominant. 1. vii. c. 10. p. 679. Eam pœnam secundam mortem nominamus. 1. ii. c. 12. P. 206.

a

b

C

We saw before what Lactantius says of all Scripture consisting of the Old and the New Testament. This collection he calls divine scripture, sacred books, scriptures of truth, archives of sacred scripture, word of God, and the like: sometimes by such expressions particularly in tending the Old, at other times the New Testament. Bring me a man,' says he, who is ⚫ passionate, abusive, ungovernable; with a few words of God I will make him as meck as a lamb.' He also frequently calls them 'heavenly scriptures.

e

h

(1.) And though Lactantius, for a reason formerly assigned, scrupled to quote the New Testament, as decisive: he doubtless so esteemed it, in like manner as he did the Old, which he frequently quotes, as of authority. But why do I strive to prove the immortality of the soul by arguments, when we have divine testimonies?' For the sacred scriptures and the words of the prophets teach it.' And in another place to the like And in another place to the like purpose he says, he will prove the future rewards of virtue by probable arguments of reason, and by testimonies of the divine scriptures. And in many of the passages just cited, and transcribed by me in the margin, the epithets, sacred and divine, are given by him to the scriptures of the New Testament. And referring to the sublime moral directions of the Christian revelation, which are either in the gospels, or the epistles, he not seldom introduces them in this respectful manner: God commands us not to boast of good works done by us, and the like.

(2.) Lactantius more than once intimates, that the celestial scriptures were despised and derided by many heathens, for want of elegance and politeness of style. As for himself, he approves of the style of Scripture, as it is: saying, that it is the effect of wise design. Divine things are delivered to us without artificial ornaments, in the language of the people, that all might understand what God spake to all.

m

(3.) By which it may be perceived, that Lactantius was not for concealing the scriptures from men of any condition. And indeed he says in another place, If any one desires farther information upon the point, or does not entirely credit me, let him go to the sacred treasury of the celestial scriptures."

(4.) He has another just observation concerning the concise authority, with which things are usually delivered in scripture. It is such as became God, when speaking to men. Many 遍 reasons and arguments are needless, and would have been improper, and unbecoming the * divine majesty." Seneca has a like observation.

a Docent autem divinæ literæ non extingui animas, sed aut pro justitiâ præmio affici, aut pœnâ pro sceleribus sempiternâ. 1. iii. c. 19. p. 302.

Sed tamen sanctæ literæ docent; in quibus cautum est, illum Dei filium, Dei esse sermonem. 1. iv. c. 8. p. 370. Mentiuntur fortasse literæ sanctæ, docentes tantam fuisse in eo potestatem, ut imperio suo cogeret ventos, &c. ib. c. 15. p. 399.

Nullas enim literas veritatis attigerant. 1. ii. c. 10. p. 195. Sed videlicet Græci, qui sacras veritatis literas non attigerant. 1. iii. c. 16. p. 288.

d -ante diem septimam Calendarum Aprilium Judæi Christum cruci affixerunt. Hic rerum textus, hic ordo in arcanis sanctarum literarum continetur. I. iv. c. 10. p. 379. * See before, p. 267. note e

f

-quos vera cœlestium literarum doctrina non imbuit. 1. iv. c. 22. in. Quidam vero non satis cœlestibus literis eruditi. 1. iv. c. 30. p.

8 Sed quid argumentis colligimus æternas esse animas, quum habeamus testimonia divina? Id enim sacræ literæ & voces prophetarum docent. Epit. c. 71.

Satis & huic parti faciamus, tum testimoniis divinarum literarum, tum etiam probabilibus argumentis.————1. vii. c. i. p. 646.

i Idem Deus præcepit, ut si quando cœnam paraverimus. −1. vi. c. 12. sub in. Monet enim Deus operatorem justitiæ, non oportere esse jactantem.l. vi. c. 18. prop. in. Quod quidem ita Deus præcepit.—1. vi. c. 23. p. 630.faciamus quæ jubet illuminator noster, Deus. I. v. c. 18. prop. in. Præcepit Deus, non occidere solem super iram nostram. ib, sub fin.

VOL. II.

* Inde est, quod scriptis cœlestibus, quia videntur incompta, non facile credunt, qui aut ipsi sunt diserti, aut diserta legere malunt, nec quærunt vera, sed dulcia.Ita respuunt veri◄ tatem, dum sermonis suavitate capiuntur. Epit. c. 62. Nam hæc in primis causa est, cur apud sapientes & doctos & principes hujus sæculi, scriptura sancta fide careat, quod prophetæ communi ac simplici sermone, ut ad populum, sunt locuti. Contemnuntur itaque ab iis, qui nihil audire vel legere, nisi expolitum ac disertum, volunt-Non credunt ergo divinis quia fuco carent: sed ne illis quidem, qui ea interpretantur, quia sunt & ipsi aut omnino rudes, aut certe parum docti. 1. v. c. 1. p. 458.

Adsueti enim dulcibus & politis sive orationibus sive car. minibus divinarum literarum simplicem communemque sermonem pro sordido aspernantur. Num igitur Deus, & mentis & vocis & linguæ artifex, diserte loqui non potest? Immo vero summa providentia carere fuco voluit ea, quæ divina sunt, ut omnes intelligerent ea, quæ ipse omnibus loquebatur. 1. vi. c. 21.

ut testimoniis utamur, immensum est. Si quis illa desiderat, aut nobis minus credit, adeat ad ipsum sacrarium cœlestium literarum. Epit. c. 70. al. 72. p. 237. ed. Davis. " Quæ quidem tradita sunt breviter, ac nude. Nec enim decebat aliter: ut, cum Deus ad hominem loqueretur, argumentis assereret suas voces, tamquam fides ei non haberetur: sed, ut oportuit, est locutus, quasi rerum omnium maximus judex, cujus non est argumentari, sed pronuntiare. Verum ipse ut Deus. 1. iii. c. 1. p. 235.

• In hac re dissentio a Possidonio. tonis legibus adjecta principia sunt. esse oportet, quo facilius ab imperitis 2 P

Non probo, quod PlaLegem enim brevem teneatur, velut emissa

a

(5.) He has an argument in behalf of the Credibility of the Evangelical History, in answer to one of the heathen authors, who in his time wrote against the Christians: This history,' says he, is true. For it is intirely uniform, and consistent throughout, though written by illiterate and 'ignorant men. Nor did they invent, for the sake of gain, or any other worldly advantage; for they taught and practised the strictest rules of self-denial. They not only died in testimony to the doctrine they preached, but they knew before-hand, that they must die for it, and fore'told their death. And they declared likewise, that all others who received their doctrine, must • suffer persecution.'

VII. It will be some addition to our trouble, to consider, whether Lactantius quotes any books, which are not a part of the present received canons of the Christians, with the like regard to what he has shewn to those already mentioned.

1. And it must be owned, that he has frequently quoted in his Divine Institutions the Sibylline Verses, or the Poems of the Sibyls, and some writings of the Hydaspes, and Hermes Trismegistus; or, however, writings ascribed to them: and once a book, entitled the Preaching of Peter.

2. The Sibylline verses more especially are quoted by him. He considers them, as containing predictions concerning Christ, and some of them very plain. He makes use of them, as arguments for the truth of the history of things recorded in the sacred Scripture, and believed and taught by Christians. Nevertheless he did not reckon them a part of those books which were of authority with Christians. A few quotations from him may render this evident.

b

C

3. The Sybil testifies, that man is the work of God. The same is contained in the sacred scriptures.' And soon after: As the sacred scriptures teach, and likewise the Erythræan Sibyl.' Therefore the Sibylline poems were not a part of scripture.

с

d

4. Though the Sibyls, according to him, foretold many future things, he does not allow them. the title and character of prophets, in the most honourable sense of the word. That these things,' says he, were to come to pass, is declared in the words of the prophets, and in the Sibylline poems.' And exactly to the same purpose in the Epitome. Again: Epicurus, who' denied a future state, is confuted not only by the rest of the philosophers, and the common opinion, but likewise by the answers of oracles, the poems of the Sibyls, and the divine, words of the prophets.' I put in the margin another like place..

h

5. Moreover, though Lactantius thought fit to fetch arguments from these writings, in support of the Christian religion against heathens, it can never be suspected, that he allowed them canonical authority, because he ascribed their predictions to the instinct of dæmons. The prophets,' says he, foretold these things by the Spirit of God: the diviners, as Hydaspes, Hermes, the Sibyl, by the impulse of dæmons:' that is, evil spirits. For, as Origen assures us, with Christians, all dæmons were so reputed: they did not call any good beings dæmons. 6. That Lactantius calls all those writers vates, or diviners, we have just seen. In the like

divinitus vox sit. Jubeat, non disputet. Nihil videtur mihi frigidius, nihil ineptius, quam lex cum prologo. Senec. Ep. 94. T. ii. p. 446, 447. Amst. 1672.

a

Abfuit ergo ab his fingendi voluntas & astutia, quoniam rudes fuerunt. Aut quis possit indoctus apta inter se & cohærentia fingere, cum philosophorum doctissimi, Plato & Aristoteles, & Epicurus & Zenon, ipsi sibi repugnantia & contraria dixerint? Hæc est enim mendaciorum natura, ut cohærere non possint. Illorum autem traditio, quia vera est, quadrat undique, ac sibi tota consentit, & ideo persuadet. -Non igitur quæstûs & commodi gratia religionem istam commenti sunt; quippe & præceptis & re ipsâ vitam secuti sunt, quæ & voluptatibus caret, & omnia, quæ habentur in bonis, spernit: & qui non tantum pro fide mortem subierint, sed etiam morituros esse se, & scierint & prædixerint, & postea universos, qui eorum disciplinam secuti essent, acerba & nefanda passuros. 1. v. c. 3. in.

Sibylla hominem Dei opus esse testatur. sanctæ literæ continent. 1. ii. c. 11. p. 202, 203.

Eadem

sicut sacræ literæ docent, & Sibylla Erythræa.ib. c. 12. p. 210.

• Hæc autem sic futura fuisse, & prophetarum vocibus, & Sibyllinis carminibus denuntiatum est. I. iv. c. 18. p. 410.

Quæ omnia & in Prophetarum libris, & in carminibus: Sibyllinis, prædicta invenimus. Ep. c. 45.

Quid quod idem animas extinguibiles facit? quem refellunt non modo philosophi, & publica persuasio, verum etiam responsa vatum, carmina Sibyllarum, ipsæ denique divinæ voces prophetarum. Epit. c. 36.

Id enim sacræ literæ ac voces Prophetarum docent. Quod si cui parum id videtur, legat carmina Sibyllarum. Apollinis quoque Milesii responsa consideret. Epit. c. 70. al. 71. p. 235. Davis.

Hæc ita futura esse, cum prophetæ omnes ex Dei spiritu, tum etiam vates ex extinctu dæmonum cecinerunt.-Sed & illud non sine dæmonum fraude subtractum est, missum iri a Patre tunc filium Dei,-quod Hermes tamen non dissimulavit.Sibyllæ quoque non aliter fore ostendunt. 1. vii.

a

manner he speaks of them in other places. That under that title and character the Sibyls are included, is most manifest from a passage, which I place at the bottom of the page.

b

7. His reasons for frequently quoting these writings, and his views therein, appear, I think, in this passage of the seventh book of the Institutions: I have proved the immortality of the 'soul by reason. It remains, that I produce testimonies to the same doctrine: nevertheless, I 'shall not now cite the prophets,but such witnesses rather, as they cannot refuse, who as " yet know not the truth.' After which he proceeds to allege Hermes Trismegistus, an oracle of Apollo, and the Sibylline poems. He speaks to the like purpose in the first book of the

d Institutions.

с

8. I have already several times had occasion to take notice of these Sibylline books, and of the use which Lactantius, in particular, has made of them. I would add here, that Lactantius having shewn what was the number of Sibyls, according to accounts given by Varro, and several other learned heathen authors, informs us, what Sibylline books he made use of and quoted, or supposed he quoted. He says, that the volumes of the Cumaan Sibyl, containing the fates of the Roman empire, are kept secret; but the books of the rest are open to every body. He speaks to this purpose in the Institutions, the Epitome, and the treatise Of the Wrath of God. He He says, in the Epitome, that all the Sibylline books, except those of the Cumæan Sibyl, teach one God, Creator, and Governor of the world. In the Institutions he seems to say the same thing of all in general, without exception, particularly the Erythræan Sibyl, in verses brought to Rome from Erythræ, by order of the senate.

h

i

9. The Preaching of Peter is but once quoted by Lactantius; it is in this manner: After m 'his resurrection, Christ opened to his disciples all things which should come to pass, which things Peter and Paul preached at Rome. And for the better remembrance, that preaching has been written, and remains to this time. In which, besides many other wonderful things, they say it would come to pass, that in a short time God would send a king, who would conquer the Jews, overthrow their cities, and bring upon them many dreadful' afflictions and "calamities.'

Upon this book I have already had occasion to make divers remarks, in the chapter of Clement of Alexandria, and in the article of the Anonymous Author of the treatise Of Rebaptizing, joined with St. Cyprian's works: to which the reader is referred.

Upon this passage of Lactantius we may now make the following remarks.

a Denique, ut taceam de prophetis unius Dei prædicatoribus, poëtæque, & philosophi, & vates testimonium singulari Deo perhibent. Epit. c. 3. prop. in.

Superest de vatibus dicere. Varro decem Sibyllas fuisse tradit. Epit. c. 5. in.

Declaravi, ut opinor, animam non esse solubilem. Superest, citare testes, quorum auctoritate argumenta firmentur. Neque nunc prophetas in testimonium vocabo,sed eos potius, quibus istos, qui respuunt veritatem, credere sit necesse. Hermes naturam hominis describens.-Polites quidam consuluit Apollinem Milesium, utrum maneat anima post mortem, an resolvatur : & respondit his versibus.Quid Carmina Sibyllina?-1. vii. c. 13. in. &c.

d Sed cum defendamus causam veritatis apud eos, qui oberrantes a veritate falsis religionibus serviunt; quod genus probationis adversum eos magis adhibere debemus, quam ut eos deorum suorum testimoniis revincamus? 1. i. c. 6. fin.

See Sibylline Books in the Index.

f M. Varro, quo nemo unquam doctior, ne apud Græcos, nedum apud Latinos, in libris rerum divinarum.- -Cum de Quindecim Viris loqueretur, Sibyllinos libros ait non fuisse unius Sibyllæ, sed appellari uno nomine Sibyllinos, quod omnes feminæ vates Sibyllæ sunt a veteribus appellatæ.-- Cæterum Sibyllas decem numero fuisse, easque omnes enumeravit. 1. i. c. 6. p. 31. Superest de vatibus dicere. Varro decem Sibyllas fuisse, tradit, primam de Persis, quartam Cumanam, quintam Erythræam.-Epit. c. 5.

• Harum omnium Sibyllarum carmina & feruntur & habentur, præterquam Cumææ: cujus libri a Romanis occuluntur. Nec eos ab ullo, nisi a Quindecim Viris, inspectos habent. 1. i. c. 6. p. 35, 36.

Ex his omnibus Cumanæ solius tres esse libros, qui Romanorum fata contineant, & habeantur arcani; cæterarum autem fere omnium singulos exstare haberique vulgo, sed eos Sibyllinos velut uno nomine inscribi, nisi quod Erythræa nomen suum verum posuit in libro, aliarum confusi sunt. Hæ omnes, de quibus dixi, Sibyllæ, præter Cumæam, quam legi nisi a Quindecim viris non licet, unum Deum esse testantur principem, conditorem,-Epit. c. 5.

Verum quia plures, ut ostendi, Sibyllæ a doctissimis apctoribus fuisse traduntur, Cumææ quidem volumina, quibus Romana fata conscripta sunt, in arcanis habentur: `cæterarum tamen fere omnium libelli, quo minus in usu sint omnibus, non vetantur. De Ira Dei, cap. 23. in. k See before note ".

1 Omnes igitur hæ Sibyllæ unum Deum prædicant, maxime tamen Erythræa, quæ celebrior inter cæteras ac nobilior habetur. Siquidem Fenestella, diligentissimus scriptor, de quindecemviris dicens, ait: Restituto Capitolio, retulisse ad senatum C. Curionem Cos. ut legati Erythras mitterentur, qui carmina Sibyllæ conqûisita Romam deportarent.In iis ergo versibus, quos legati Romam attulerunt, de uno Deo hæc sunt testimonia. 1. i. c. 6. p. 37.

Sed & futura aperuit illis omnia, quæ Petrus & Paulus Romæ prædicaverunt, Et ea prædicatio in memoriam scripta. permansit: in quâ cum multa alia mira, tum etiam hoc futurum esse dixerunt, ut post breve tempus immitteret Deus regem, qui expugnaret Judæos, & civitates eorum solo adæquaret, ipsos autem fame sitique obsideret.—l. iv. c. 21. p. 422, n Vol. i. p. 408-410.

423.

• P. 39.

(1.) It is probable, that this book contained some account of the preaching both of St. Peter and St. Paul.

(2.) It is likely, that Lactantius did not know who was the author of it.

(3.) There is no reason to conclude from this passage, that the preaching here spoken of, was esteemed by Lactantius, or other Christians at that time, a book of authority, or a part of sacred scripture.

VIII. Nothing remains, but that we briefly sum up this writer's testimony to the scriptures. We have seen in Lactantius references to the gospels, the Acts of the apostles, and some of the epistles, and to the book of the Revelation, which he expressly quotes as sacred scripture, and written by John. We have likewise observed plain proof of his having a collection of scriptures, consisting of the Old and New Testament; which he esteemed sacred and divine, and of the highest authority. If Lactantius had not purposely restrained himself from quoting Christian scriptures in his arguments with heathens, his testimony would have been much more full and particular. For, notwithstanding the reservedness, which he imposed on himself in that respect, there are in him many allusions and references to them: which seems to shew, that the Christians of that time were so habituated to the language of scripture, that it was not easy for them to avoid the use of it, whenever they discoursed upon things of a religious nature.

His quotations of Sibylline books, and other writings, ascribed to heathen vates or diviners, such as Hydaspes and Hermes Trismegistus, have been just now accounted for. And it has been shewn, that he was far from esteeming them of canonical authority. Nor does it appear, that he placed the Preaching of Peter and Paul in the rank of sacred scripture, though he has once quoted it.

IX. We come now to the author of the book Of the Deaths of Persecutors: in whom there are no quotations of scripture, and but few references or allusions to it. I shall therefore transcribe but little from him at present.

a

1. It is manifest that he refers to the Acts of the apostles, and perhaps to the gospels likewise, in the second chapter of his work: Near the end of the reign of Tiberius Cæsar, as we I find it written, our Lord Jesus Christ was crucified by the Jews. When he had risen again on the third day, he assembled his disciples, whom the fright of his apprehension had dispersed. • And continuing with them forty days, he opened their hearts, and explained to them the scriptures, which to that time were obscure and difficult to them. He also gave them instruc⚫tions concerning the preaching his doctrine.-When he had so done, he was surrounded by a cloud, which withdrawing him from human sight carried him up to heaven. Whereupon his disciples, who were then eleven, taking into the room of Judas the traitor Matthias and Paul, * went abroad throughout the world, and preached the gospel, as the Lord had commanded them." 2. This writer speaks of the early success of the apostles in preaching the gospel, and the swift progress of the Christian religion in the time of Nero, and afterwards particularly in the times following the reign of Domitian.

b

8. He speaks of the coming of Antichrist: perhaps he has therein an eye to the book of the Revelation.

4. Finally, he takes notice of the burning of the Christian scriptures in Dioclesian's persecution.

a Extremis temporibus Tiberii Cæsaris, ut scriptum legimus, Dominus noster Jesus Christus a Judæis cruciatus est post diem decimum calendarum Aprilis, duobus Geminis Consulibus. Cum resurrexisset die tertio, congregavit discipulos, quos metus comprehensionis ejus in fugam verterat, & diebus quadraginta cum his commoratus, aperuit corda eorum, & scripturas interpretatus est, quæ usque ad id tempus obscuræ & involutæ fuerant. Ordinavitque eos, & instruxit ad prædicationem dogmatis ac doctrinæ suæ. -Quo officio repleto, circumvolvit eum procella nubis, & subtractum oculis hominum rapuit in cœlum. Et inde discipuli, qui tunc erant undecim, assumtis in locum Judæi proditoris Matthiâ & Paulo, dispersi sunt per omnem terram ad evangelium prædicandum, sicut illis magister Dominus imperaverat.De M. P. c. 2. in. & per annos 25. usque ad principium Neroniani imperii per omnes provincias & civitates ecclesiæ fundamenta miserunt. Quâ re ad Neronem delatâ, cum animadverteret, non modo Romæ, sed ubique quotidie magnam multi

b

tudinem deficere a cultu idolorum, & ad religionem novam, damnatâ vetustate, transire—ib. c. 2.

Rescissis igitur actis tyranni, non modo in statum pristinum ecclesia restituta est, sed etiam multo clarius ac floridius enituit: secutisque temporibus, quibus multi ac boni principes Romani imperii clavum regimenque tenuerunt, nullos inimicorum impetus passa, manus suas in orientem occidentemque porrexit: ut jam nullus esset terrarum angulus tam remotus, quo non religio Dei penetrâsset, nulla denique natio tam feris moribus vivens, ut non suscepto Dei cultu ad justitiæ opera mitesceret. cap. 3. fin.

d ut, quia primus persecutus est, idem etiam novissimus persequatur, & Antichristi præcedat adventum, cap. 2.

e Qui dies cum illuxisset,-repente adhuc dubiâ luce ad ecclesiam profectus cum ducibus ac tribunis & rationalibus. venit: & revulsis foribus simulacrum Dei quæritur, scripturæ repertæ incenduntur. cap. 12.