baptized in 370, or thereabout, by Chromatius, then pres-' byter, under Valerian, bishop of Aquileia. We gave an account of Fortunatianus, another bishop of Aquileia, some while ago.

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2. Chromatius was one of Jerom's friends. Hed desired Jerom to translate the Hebrew scriptures of the Old Testament into Latin; which, I think, is much to his honour. To him Jerom inscribed his Commentaries upon the prophet Habakkuk, and some other works; and he calls him, more than once, a most learned and holy bishop. Rufinus likewise dedicated to him some of his works, particularly his Latin translation of Eusebius's Ecclesiastical History, not published by him till after the year 400. Indeed Chromatius was friend of both: and,s when they fell out, he endeavoured to moderate or reconcile the difference between them. There is a letter of Chrysostom to him, which is much in his praise. I omit divers things that might be mentioned, referring to others, and particularly to Tillemont, whose account of Chromatius is the fullest and exactest that I have seen.

3. Neither Jerom, nor Gennadius, nor any other ancient writer, speaks of any works published by Chromatius. Nevertheless there are some pieces generally received as his, they being ascribed to him in the manuscript copies; particularly, homilies, or tracts upon the eight beatitudes, the rest of the fifth chapter of St. Matthew, and part of the sixth, and upon Matth. iii. 14.

4. I observe only a few things: Here are quoted most of the generally received books of the New Testament; in partissimos in ecclesiâ Dei episcopos; quorum alter tunc presbyter beatæ memoriæ Valeriani, alter archidiaconus, alius diaconus, simulque pater mihi et doctor symboli ac fidei fuit. Rufin. in Hieron. Invect. i. ap. Hieron. T. iv. p. 350. C P. 236.

d Si Septuaginta interpretum pura, et ut ab eis in Græcum versa est, editio permaneret, superflue me, mi Chromati, episcoporum sanctissime atque doctissime, impelleres, ut Hebræa volumina Latino sermone transferrem. Præf. in Paralip. T. i. p. 1022. Conf. Eund. Adv. Ruf. 1. ii. T. iv. p. 425.

Primum, Chromati, episcoporum doctissime, scire nos convenit, corrupte apud Græcos et Latinos nomen Ambacum prophetæ legi qui apud Hebræos dicitur Abacuc. Pr. in Ab. T. iii. p. 1591.

Vid Pagi ann. 395. n. 21.

8 Testem invoco Jesum conscientiæ meæ, qui et has literas, ei tuam epistolam judicaturus est, me ad commonitionem sancti Papæ Chromatii voluisse reticere, et finem facere simultatum, et vincere in bono malum: sed, quia minaris interitum, &c. Adv. Ruf. 1. iii. T. iv. p. 437.

Ep. 155. T. iii. p. 689. ed. Bened.

Cav. H. L. Du Pin, T. iii. p. 3. Le Long Bib. S. p. 675. Tillem. Mem. T. xi.

k Ap. Bib. PP. T. v. p. 976—990.

ticular, the Acts of the Apostles, the' epistle to the Hebrews, and the Revelation.

5. He has also expressly quoted" the epistle of James.

6. He several times quotes the first epistle of Peter, and the first epistle of John, as if they were their only epistles: nevertheless, it may be reckoned probable, or even unquestioned, that he received more.

7. Explaining the Lord's Prayer, in Matthew vi. he takes no notice of the doxology at the end.

8. He quotes Eph. iv. 30, after this manner : "And grieve not the Holy Spirit of God, wherewith," or whereby, "ye were sealed in the day of redemption." We saw that text quoted in the same manner by St. Cyprian.

9. He compares the scripture to a lamp, which ought not to be hid but forasmuch as Jews and heretics are apt to render it obscure by misinterpretations, it ought to be set up in the church; that thereby all may be enlightened, and guided in the way of salvation.

CHAP. CXXII.

A COMMENTARY UPON ST. MARK'S GOSPEL, ASCRIBED TO VICTOR, PRESBYTER OF ANTIOCH.

1. THERE is a Commentary upon St. Mark's gospel, generally ascribed to Victor, presbyter of Antioch, placed by Cave at 401. Concerning which, I would refer to several, and among them tob R. Simon, who, beside other things, says, that in most manuscripts it is said to be Vic

1 Ib. p. 979. C. n P. 983. E.

m P. 980. B. 983. A.

• Beatus Petrus in epistolâ suâ commonet. p. 981. B. et D. Joannes in epistolâ suâ ait. p. 986. F. P Vid. p. 987. Unde et apostolus ait: Nolite contristare Spiritum Sanctum in quo signati estis in die redemtionis. p. 983. A. See Vol. iii. p. 37.

-quod non aliquo cæcæ mentis velamine operiendum est vel obscurandum, ut Judæi et hæretici faciunt, qui perspicuam lucem prædicationis divinæ pravis interpretationibus obtegere et occultare nituntur. Unde lucerna hæc legis ac fidei non occultanda nobis est, sed ad salutem multorum semper in ecclesiâ velut in candelabro constituenda, ut veritatis ipsius luce et nos fruamur, et omnes credentes illuminentur. p. 981. A. B.

Cav. H. L. T. i. Fabr. Bib. Gr. T. v. p. 232, 233. et T. vii. p. 769. Huet, Origenian. 1. iii. p. 274, 275. Du Pin, Bib. T. iii. P. ii. 74.

b Hist. Crit. des Comment. du N. T. ch. 5. p. 79, 80. ch. 30. p. 426, &c.

'tor's, in some Origen's, in others Cyril's of Alexandria; 'but that it is not Örigen's, nor Cyril's, nor Victor's, nor 'any other particular author's; but is a collection out of. many fathers; which way of speaking seems to me not to be exact; for though it be a collection out of several, and a kind of chain, that collection was made by some one author. And since it is evident, that it is not Origen's; and very probable, that it is not Cyril's; it may be fitly allowed to be Victor's, to whom it is ascribed in most manuscripts. 2. There are in it divers things which to me appear well worthy of notice. Du Pin says: This author confines himself to the literal and historical sense, which he illus'trates by very solid and judicious remarks.' There has been an edition of it in Greek and Latin; but as I have it not, I must content myself with the Latin translation, in the Bibliotheca Patrum.

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3. At the very beginning, the author owns, that his Commentary was collected out of several. Many, he says, had written Commentaries upon the gospels of Matthew and John; a few only upon Luke's; none at all upon Mark's, so far as he could find, upon careful inquiry into the writings of the ancients: he determined, therefore, to put together, in a short compass, what ecclesiastical writers had occasionally said in their works, by way of explication of this gospel.

4. That is a good testimony to the four gospels. The composer of this work then proceeds: This Mark, called also John, who wrote a gospel after Matthew, was son of Mary, mentioned in the Acts of the Apostles, in whose house

c Vid Fabric. Bib. Gr. T. v. p. 235.

Victor, presbyter Antiochenus, in sacrosanctum J. C. evangelium secundum Marcum. Ap. Bib. PP. Lugdun. T. iv. p. 370-414.

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Quandoquidem permulti in Matthæi et Joannis, pauci vero in Lucæ, nulli autem omnino, ut equidem arbitror, in Marci evangelium scripserunt: (certe veterum monumentorum indices studiose evolvens, nullum qui illud disseruisset, in hodiernum usque diem comperi :) visum est mihi, quæ ecclesiæ doctores sparsim et per partes in præsentem evangelistam annotârunt, in unum quasi corpus redigere, succinctamque in hoc ipsum quoque evangelium explanationem conscribere. Ibid. p. 370. G.

↑ Cæterum Marcus hic, qui alio nomine Joannes appellatus est, post Matthæum evangelii historiam contexuit.Et quidem initio, ut in iisdem illis Apostolorum Actis proditum exstat, adhærebat Barnabæ cognato suo et Paulo. Verum ubi Romam venisset, secutus est Petrum. Quare is in priori suâ canonicâ ad hunc modum de illo scribit. Marcus itaque cœlestis doctrinæ semen, quod ab apostolis hauserat, cum alibi, tum Romæ quoque; ad tempus proseminavit. At vero cum alio jam avocaretur, ab iisque, qui Romæ Christo per fidem adjuncti fuerunt, ut salutaris prædicationis seriem scripto exponeret, enixe rogaretur, haud gravatim annuit. Atque hinc evangelium, quod secundum Marcum inscribitur, natum traditur. Ibid. H.

at Jerusalem the apostles were wont to meet. [See Acts xii. 12-17.] For a while, as appears from the same book of the Acts, be accompanied his relation Barnabas and Paul; but when he came to Rome, he joined Peter, and followed him; for which reason he is particularly mentioned by Peter in his canonical epistle. [1 Pet. v. 13.] Mark is also mentioned by Paul in his epistle to the Colossians [iv. 10]; and in bis second to Timothy. [2 Tim. iv. 11.] Mark, therefore, for a while dispersed the seed of the heavenly doctrine which he had received from the apostles, as elsewhere, so also at Rome; but when he was obliged to go from thence, and was earnestly desired by the believers at Rome to write a history of the preaching of the heavenly doctrine, he readily complied with their request. This is said to have been the occasion of writing the gospel according to Mark.'

5. Here we see whom this writer thought the evangelist Mark to be. He agrees with many ancient writers, whom we have already consulted, in saying, that Mark wrote his gospel at Rome, at the earnest request of the believers there; and he confirms the supposition of the late date of Mark's gospel, in that it was not written till after his acquaintance with the apostle Peter at Rome.

6. This Commentary contains many observations for reconciling the several evangelists; which seems to be the main design of it.

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7. The author supposes Mark to write by inspiration. After which he presently adds an observation from Origen, upon the words of ver. 2, of this gospel : "As it is written in the prophets :" or, as in some copies, in Isaiah the prophet.'

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8. He says, that Levi, in Mark ii. 14, and Luke v. 27, is the same with Matthew, as he calls himself, Matt. ix. 27. 9. Upon Mark iii. 7, 8, where it is said: "And a great multitude followed him from Galilee, and from Judea," and other places, he observes, that the evangelists did not

8 Evangelista Marcus, Spiritu illo, qui e sublimi in hominum corda demittere solet, afflatus, a prophetico oraculo evangelium orditur. In Marc. cap. 1. ib. p. 371. A.

Est autem Levi hic idem omnino cum evangelistå Matthæo. Et quidem Marcus et Lucas nomen, quod illi familiare erat, primævà appellatione obnubunt. At ipse vero Levi, dum evangelii historiam contexit, palam quæ ad se pertinebant, denuntiat. Ait enim: Cum transiret Jesus, &c. p. 375. B.

i Cum evangelista Marcus magnam hominum turbam Christum a Galilæâ consecutam dicit, brevi compendio multa simul comprehendit. Neque enim ambitiose, magnoque verborum apparatu et pompâ verba de Christo facere soliti sunt evangelistæ, singula videlicet quæ vel dicta vel facta fuerant, prolixâ oratione exaggerando; verum, quo auditorum infirmitati consulant, op

aim to aggrandize Christ, their master, by writing prolixly every thing said and done by him; but have omitted many of his words and works; and have used a concise and compendious manner of writing.'

10. Here are many good observations upon the history of the cure of the dæmoniac, related, Mark v. 1–20. When the dæmoniac answered, his name was Legion; he says, that word should not be understood to denote any certain number, but many, or a great multitude.

m

11. In his remarks upon the history of the woman with the hemorrhage, related, ch. v. 21-34, he observes, that " Mark has particulars omitted by Matthew.

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12. Upon Mark vi. 7—13, particularly ver. 13, he says, that the like history is in Luke; but that Mark is the only evangelist who speaks of the disciples " anointing with oil them that were sick:" which method of healing is also mentioned by James, in his epistle.' See James v. 13-15.

13. Upon ch. v. ver. 39, he says: It was owing to modesty that our Lord said of Jairus's daughter; " She is not dead, but sleepeth :" though she was really dead, and he intended to raise her up to life.'

14. He particularly considers the history in Mark x. 3540. I put in the margin a part of his observations. The

positum sectati, omnia breviter et concise narrant. Et quæ sequuntur, p. 376. G. * Vid. p. 380. G.-381. G.

Et dicit ei: Legio mihi nomen est.' Non dicit numerum præcise, sed simplici voce magnam adesse multitudinem indicat; siquidem exacta numeri discussio nihil ad rei quæ quærebatur notitiam faciebat. p. 381. E.

m

Quin hoc quoque signum Matthæus compendio absolvit. Multa namque prætermittit ille, quæ Marcus addit. Marcus enim præter alia scribit, Dominum retro conversum, quisnam illum tetigisset, sciscitatum, mulieremque exterritam, trementemque seipsam prodidisse, atque ita tandem a Christo Domino audivisse: Fides tua te salvam fecit. p. 382. B.

"His similia exponit Lucas quoque. Verum quod de mysticâ unctione et olei usu hic subjungitur, hoc inter evangelistas solus Marcus commemorat. Interim quæ apostolus Jacobus in suâ canonicâ narrat, ab his non dissentiunt. [Jac. v. 14, 15.] In Marc. cap. vi. ver. 13. p. 383. F.

• Quin per hoc quoque, quod puellam extinctam dormire asserit, neque statim se illam exsuscitaturum promittit, omnem fastum, omnemque inanem jactantiam ab opere illo secludit. Ille ergo omni superbià vanâque gloriâ vacuitatem consectatur. At vero operis excellentia famam illius longe lateque

diffundit. p. 382. F. G.

P Quod itaque Christus dicit, ejusmodi est. Moriemini quidem mei causâ, eritisque in passione socii. At hoc interim sat non est, ut primas sedes jure vobis vindicetis. Si enim alius quispiam accesserit, qui una cum martyrio omnem aliam virtutem secum deportaverit, aut certe multo plura, multoque excellentiora virtutum ornamenta in medium attulerit, quam vos, ille utique præcedet. Neque enim quia vos amo, aliisque certâ quâdam ratione antepono, ob id opulentiore repulso, primatum vobis assignabo. Illis igitur ejus