iii. Clemens Alexandrinus (_Stromateis_, ii. 11; vii. 17); greatest literary activity A.D. 190-203; born 150-160, date of death unknown; oldest MS. eleventh century.
iv. Tertullianus (_De Praescriptionibus adversus Haereticos_, 46, generally attributed to a Pseudo-Tertullian); c. A.D. 199; (_De Anima_, 34, 36); c. A.D. 208-9; born 150-160, died 220-240.
v. [Hippolytus (?)] (_Philosophumena_, vi. 7-20); date unknown, probably last decade of second to third of third century; author unknown and only conjecturally Hippolytus; MS. fourteenth century.
vi. Origenes (_Contra Celsum_, i. 57; v. 62; vi. 11); born A.D. 185-6, died 254-5; MS. fourteenth century.
vii. Philastrius (_De Haeresibus_); date of birth unknown, died probably A.D. 387.
viii. Epiphanius (_Contra Haereses_, ii. 1-6); born A.D. 310-20, died 404; MS. eleventh century.
ix. Hieronymus (_Commentarium in Evangelicum Matthaei_, IV. xxiv. 5); written A.D. 387.
x. Theodoretus (_Hereticarum Fabularum Compendium_, i. 1); born towards the end of the fourth century, died A.D. 453-58; MS. eleventh century.
i. _Recognitiones_, 2. _Homiliae_, of which the Greek originals are lost, and the Latin translation of Rufinus (born c.A.D. 345, died 410) alone remains to us. The originals are placed by conjecture somewhere about the beginning of the third century; MS. eleventh century.
B. A mediaeval account; (_Constitutiones Sanctorum Apostolorum_, VI. vii, viii, xvi); these were never heard of prior to 1546, when a Venetian, Carolus Capellus, printed an epitomized translation of them from an MS. found in Crete. They are hopelessly apocryphal.
_Acts_ (viii. 9-24). Text: _The Greek Testament_ (with the readings adopted by the revisers of the authorized version); Oxford, 1881.
Now a certain fellow by name Simon had been previously in the city practising magic and driving the people of Samaria out of their wits, saying that he was some great one; to whom all from small to great gave heed, saying: "This man is the Power of God which is called Great." And they gave heed to him, owing to his having driven them out of their wits for a long time by his magic arts. But when they believed on Philip preaching about the Kingdom of God and the Name of Jesus Christ, they began to be baptized, both men and women. And Simon himself also believed, and after being baptized remained constantly with Philip; and was driven out of _his_ wits on seeing the signs and great wonders[3] that took place.