Sed hyeme pannum, ut temperans evaderet."
See also Plutarch, " De vitando aere alieno," p. mihi, 831. ib. p. 466. His love of liberty, ib. p. 499. Tom. ii. Edit. 1620. Bruckeri Hist. Philosoph. Crit. Tom. i. p. 888, &c. The whole of this is also found in the Demonstr. Evang. Lib. iii. vi. p. 129. C. Ed. 1628. Origen is, perhaps, the first among the Fathers who cites both these cases: i. e. that of Democritus and that of Crates, Contra Celsum. Lib. ii. p. 84. On both, see also, notae Hoeschelii ad Orig. ib. Edit. Spencer.
16. Ib. p. 130. B.
17. Ib. p. 130. B.C., &c.
18. The Mohammedans urge an argument of this sort in favour of their Prophet, from a fancied inimitability in the elegance of the Koran; which, it is not impossible, they might originally have taken from this, or some similar Christian, work.
19. Ib. p. 131. A. seq.
20. This is, by no means, a supposititious case. "Celsus," says Mr Bingham, (Antiq. Vol. i. Book i. c. ii. sect. 5.) "and others pretended that our Saviour studied magic in Egypt; and St Austin says, it was generally believed among the heathen, that he wrote some books about magic too, which be delivered to Peter and Paul for the use of his disciples. Hence it was that Suetonius, speaking in the language of his party, calls the Christians, Genus homimem superstitionis maleficae, the men of magical superstition. As Asclepiades, the judge in Prudentius, styles St Romanus the martyr, the Arch-magician. And St Ambrose observes in the Passion of St Agnes, how the people cried out against her, "away with the sorceress! away with the enchanter !" See also the note to Book iv. sect. 31, above. Origen contra Cels. Lib. i. pp. 22, 30. Lib. ii. p. 89, &c.
21. Demonstr. Evang. p. 131. D.
22. Matt, xxviii. 19--20. Cited evidently from memory.
23. Let it not be imagined that this favours the modern doctrines about unwritten tradition. The Apostles were,--be it remembered,-- divinely inspired expressly for this work, and for inditing those Scriptures which are the main sources of divine truth to the Christian Church. And, although Irenaeus (Lib. ii. cap. ii. p. 200. Edit. Grabe) speaks of Tradition, not written, but delivered viva voce ; it is evident enough, that he intends to ascribe to this no independent authority: for in the very same context he informs us, that the Heretics, against whom he was writing, were found, when opposing this Tradition, resisting the declarations also of the Scriptures. Ancient Tradition, when found accordant with the Scriptures, may indeed be relied on; but, it is from an examination of it by the Scriptures alone, that we can know it to be good.
24. Demonstr. Evang. Lib. iii. cap. vi. p. 132. B. where the Gr. stands thus: [Greek] of which the Syriac is as servile a rendering, and, at the same time, as obscure an one, as perhaps can be imagined.
25. The Greek here, as often in other places, exceeds our Syriac text, which induces me to believe, that our work was written prior to this. Ib. p. 133. C.
26. The Greek leaves us here, ib. D.
27. Demonstr. Evang. Evang. Lib. iii. cap. v. p. 109. C. seq. with some slight variations. A similar argument is pressed by Arnobius adversus Gentes. Lib. i. p. 32. Edit. 1604.
28. This does not occur in the Greek.
29. This does not occur in the Greek, ib.
30. Matt. x. 10. Differing, as before, from the Peschito.
31. This last clause is not found in the Greek, ib. p. 110. A., where the rest is found.
32. So the Sermon on the mount, generally, Matt. v. seq.
33. Matt. v. 37. The Greek however has, [Greek]
34. Ib. Demonstr. Evang. Lib. in. cap. v. p. 110. C. seq.
35. Ib. D. seq.
36. [...] A sentiment not unlike this occurs in Origen, contra Cels. Lib. i. p. 11.
37. Syr. [Syriac]. This word occurs in no Syriac Lexicon accessible to me. It is, however, beyond all doubt, the " Parabolarii," i. q. "Parabolani" of the Latins, and Para&boloi of the Greeks. The following is Bingham's account of the term. (Ant. Christ. Church, Book i. c. ii. sect. 9.)..."They" (the heathen) "gave them" (the Christians) " the names of Parabolarii and Desperati, the bold and desperate men, The Parabolarii or Parabolani among the Romans, were those bold adventurous men who hired out themselves to fight with wild beasts, upon the stage or amphitheatre, whence they had also the name of Bestiarii and Confectores. Now, because the Christians were put to fight for their lives in the same manner, and they rather chose to do it than deny their religion, they therefore got the name of Paraboli and Parabolani; which, though it was intended as a name of reproach and mockery, yet the Christians were not unwilling to take it to themselves, being one of the truest characters that the heathens ever gave them," &c. And, again, (Book iii. c. ix. sect. 3.) " These were those whom the Romans called Bestiarii, and sometimes Paraboli and Parabolarii, from the Greek word Paraba&llesqai , which signifies exposing a man's life to danger, as they that fought with wild beasts did...and it is the opinion of Gothofred and some other learned critics, that the ancient reading of the Greek copies of... Phil. ii. 30, was [Greek], exposing his life to danger, as an old Latin interpreter of Puteanus renders it, ' Parabolatus de anima sua.' See also Wetstein on the place. This name was also given to some officers of the Church, who thus adventured their lives in visiting the sick." Bingham, ib.
38. Gr. ib. D. The arguments here replied to, will generally be found in Origen contra Cels. Lib. ii. p. 87, &c.