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with manuscripts of St. Cyprian's works, ' are so remarkable to this purpose, that the reader may expect to see them in the margin.

And hence, if I mistake not, arises the truest and best solution of the difficulty before mentioned. Bishop Fell thought the different method of citing scriptures, and the different readings of texts, or passages, in this and the other works of Cyprian, to be owing to the distance of the times of writing them. This was one of Cyprian's first pieces ; the rest was written at different times afterwards.

Simon says, that though there was at that time a Latin version generally used by Latin Christians, yet it was not uncommon for those who had learning, and understood Greek, to translate for themselves from the original, when they saw fit. And to this principally, says he, we ought to ascribe that diversity of translation of the same passages, which is found in the different books of this learned bishop. Nor is it impossible but this method may have been used by some learned men at that time; Cyprian in particular. Massuet ”indeed is pleased to make a doubt whether Cyprian understood Greek; but I think he is singular here: others have a better opinion of our bishop's learning; for it has been generally supposed, that Firmilian's letter written in Greek, was translated into Latin by him. I formerly referred to several learned men of this sentiment. To them I would now add the learned Benedictine, author of St. Cyprian's Life: and it appears to me highly probable, that Cyprian, who in the former part of his life professed rhetoric with reputation in the city of Carthage, was not unskilled in the Greek tongue. And in his remaining writings we find mention of some Greek authors, particularly Plato, and Hermes Trisme, gistus, ' Hippocrates, and Soranus : and he mentions them as if he was acquainted with their works, especially those of the two former.

But yet it seems to me that the forementioned reasons are not sufficient to account for the diversity we are speaking of: I rather think it to be chiefly owing to the additions and alterations that have been made in the books of Testimonies. Such a collection of texts of scripture is very liable to be altered. It is likely that some texts have been added in latter ages, according to the version or readings then in use : and other passages, which were in the work from the beginning, have been altered according to the readings in use in the age of the copier or transcriber. The account which Stephen Baluze gives of the manuscripts of these books appears to me to put this out of question. Such additions and alterations may have been made without any bad intention, barely with a view of rendering the work more useful and more generally acceptable; though they who are curious would be better pleased to see these books genuine and uncorrupted in their original size, however small

, just as they came out of Cyprian's hands. And as I think such books as these, consisting chiefly of collections of texts of scripture, are more especially liable to alteration, both by interpolation or addition, and by changing the original readings for such as afterwards were in use and were more modern; so I likewise question whether we can be sure, that in St. Cyprian's other works we always have the passages in the Latin version made use of by him, and as they came from him. I think bishop Fell speaks in the same manner: I put his words at the bottom of the page.

• Si qua sunt loca in operibus sancti Cypriani, de quibus servans, cæteros angelos, vel dæmónas dicit. Hermes quoque pronuntiari non possit ea certe illius esse, id vero in primis as- Trismegistus unum Deum loquitur, eumque incomprehensibi. seri potest de libris Testimoniorum ad Quirinum, Plures enim lem atque inæstimabilem confitetur. De Idol. Van. p. 14. codices plus habent quam vulgatæ editiones, alii minus. Ita- Non invenio unde hoc nomen assumant; nisi forte qui que, quoniam impossibile est discernere ea quæ vere Cypriani plura et secretiora legerunt apud Hippocratem et Soranum sunt ab iis quæ post illum a studiosis addita sunt, nos retinui. xlvixes istos deprehenderunt. Ep. 6y. al. 76. p. 186. mus ea quæ reperta nobis sunt in antiquis exemplaribus manu- $ See before, note. scriptis. Porro duo tantum priores libri extant in editione Spi- ha Sperabam quidem ex largo hoc quod in tractatu isto haberensi, in veteri Venetà, et in eâ quam Remboldus procuravit. tur scripturarum spicilegio, ad versionis Latinæ, quæ HieronyErasmus tertiam emisit ex codice scripto monasterii Gembla- mianam præcessit, restitutionem, gradum aliquem præstrui cerisis

. ... Habui autem unum et viginti exemplaria vetera potuisse. Et certe, si modo sibi ubique constaret Cypriani horum librorum, quorum tamen quinque habent tantum libros textus, loca illa quæ a lectione vulgatâ discrepare deprehenduos priores. Baluz. Not. ad Cyprian. p. 596.

duntur, pro antiquæ versionis reliquis non immerito habere. • Cyprianum autem Græce doctum fuisse, nullo argumento Sed cum ea sit lectionum in Mss. codicibus varietas, ut constat. Massuet. Diss. iu Irenæ. ii. n. 54. p. 102.

plura simul occurrant, quæ a vulgatis discrepent; et in his < See Vol. i. ch. 39. note

quid a Cypriano scriptum fuerit, codicibus sibi invicem non * Hæc autem Firmiliani: epistola, quæ Latine reddita cxstat respondentibus, minime constete porro, cum primorum secue inter Cyprianicas septuagesima quinta, sic Cyprianicum stilum lorum patres in S. Scripturi laudandis diversimode se habeant; redolet, ut non alium interpretem habuisse videatur. Vit. S. curam hanc tantum non deploatam censemus. Annot, ad Cypr 0. 31. p. 1 18. init.

Testim. Libros, p. 17. la quo et Plato pari ratione consentit; et unum Deum



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Upon the whole, there can be no doubt made but St. Cyprián published a work with this title; but it seems that the books of Testimonies which we now have, or at least some part of them, are liable to objections that have not been fully cleared up; for which reason it may be thought proper, that they should be quoted with some particular caution. Whenever therefore I take any thing out of the books of Testimonies, I intend to mention them expressly. There is another tract of St. Cyprian, which is written much in the same way with those books of Testimonies; it is intitled, An Exhortation to Martyrdom : but I do not know that such objections have been made against this as against the former.

III. As I have already set before the eyes of my readers such numerous passages of scripture in the Christian writers, whose works we have perused, I might now perhaps begin to contract, and be more brief: however, I have determined to proceed in the method that has been hitherto taken, without much alteration, until we come below Eusebius of Cæsarea. And it is my design to omit nothing material, purely for the sake of brevity. Let such, therefore, as have not an opportunity of reading over the voluminous writings of the fathers, accept of the following account of the notice St. Cyprian has taken of the several books of the New Testamenta 1

propose by this method to enable every one to judge in some measure of the difference between the books of Testimonies, as we now have them, and St. Cyprian's other pieces : and, besides, there are several citations in this writer's works that deserve some remarks.

1. St. Cyprian speaks expressly of four gospels, which he compares to the four rivers of paradise: these gospels are received by the church, and are her property, within her circuit; by which she is overflowed, and her plants are enabled to bear fruit. As paradise had its four rivers, so the church had its four gospels.

2. In the second book of Testimonies: · Likewise in the gospel according to Matthew; * Now when Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold . there came wise men from the East to Jerusalem;"' ch. ii. 1, 2.

ch. ii. 1, 2. In this work is quoted also the first chapter of this d gospel. In other pieces this gospel is cited thus : · Likewise e the • Lord has commanded us in his gospel, s that we should call no man our father upon earth, • forasmuch as one is our father who is in heaven;" ch. xxiii. 9. Again: in the gospel' the : Lord speaks and says; “ He that loveth father or mother more than me is not worthy of me," and what follows.'

3. In the third book of Testimonies: • Likewise & in the gospel according to Mark; “ And * when ye stand praying forgive, if ye have ought against any, that your Father also which is in · heaven may forgive you your trespasses; ch. xi. 25, 26. So this gospel is several times quoted in this work: in other tracts after this manner; · Whom the Lord reproves and blames in his gospel, saying: “Ye reject the commandment of God, that ye may keep your own tra• dition ”? ch. vi. 9.

4. In the first book of Testimonies: · Likewise' in the gospel according to Luke; “ And it came to pass, that when Elizabeth heard the salutation of Mary the babe leaped in her womb, • and Elizabeth was filled with the Holy Ghost......"Luke i. 41, 42, 43. In the tract on the Lord's Prayer ; • Which the Lord teacheth in his gospel, saying: “ Two men went up to the

temple to pray, the one a pharisee, the other a publican,"' to the end of the parable, ch. xviii. 10......14. ^ Again

Again : So 'the widow Anna, as it is written in the gospel, “ departed not from • the temple, but served God with fastings and prayers, night and day ;'

mi ch. ii. 37.

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a Ecclesia, paradisi instar exprimens, arbores fructiferas trem aut matrem super me, non est me dignus. De Exhorta. intra muros suos intus includit, ex quibus quæ non facit fruc- Mart. cap. 6. p. 173. tum bonum, exciditur, et in ignem mittitur. Has arbores 8 In evangelio, in prece quotidiana : Remitte nobis debita rigat quatuor fluminibus, id est, Evangeliis quatuor, quibus nostra. ...(Matth. vi. 12.) Item cata Marcum: Et cum stebaptismi gratiam salutaris cælesti inundatione largitur. Núm teritis ad orationem, remittite, &c. Test. lib. ix. cap. 22. p. 72.. quid de ecclesiæ fontibus rigare potest, qui intus in ecclesiâ : Quos increpat Dominus et objurgat in evangelio suo, non est ? Ep. 73. p. 202.

dicens : Rejicitis mandatum Dei, ut traditionem vestram sta--b See Mr. Nath. Marshall's note upon the place, p. 235. ' tuatis. De Unitate Eccl. p. 117.

Item in evangelio cuta Matthæum: Et cum Jesus natus i Item in evangelio cata Lucam : et factum est, ut audivit esset in Bethlehem Judex in diebus Herodis regis. . . Testim. salutationem Mariæ Elisabet. Testim. I. i. cap. 8. p. 37. d. ii. cap. 29. p. 50. d Lib. ii. cap. 6. et 7. p 36. * Quæ Dominus in evangelio suo ponit, et dicit : Homi

• Item Dominus in evangelio suo præcepit, ne vocemus nes duo ascenderunt in templumi orare, unus pharisæus, et nobis patrem in terrâ, &c. De Orat. Dom. p. 142.

unus publicanus. De Orat. Dom. p. 141. In evangelio Dominus loquitur et dicit; Qui diligit pa. ' Sic Anna vidua.... sicut in evangelio scriptum est. Iber

P. 155.

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:: 5. In the first book of Testimonies: Likewise in the gospel according to John ; « He
came to his own, and his own received him not. As many as received him, to them gave he

power to become the sons of God, even to them that believe on his name:"' ch. i. 11, 12.
In the next book of Testimonies he quotes the first five verses of this gospel. In one of his
epistles: • Let them imitate the Lord, who near the time of his passion was not more proud,
• but more humble ; for then he washed his disciples' feet, saying: “ If I your lord and master
• have washed your feet, ye also ought to wash the feet of others; for I have given you an:
• example, that ye should do as I have done;"' John xiii. 14, 15.

IV. The book of the Acts of the apostles is frequently quoted by St. Cyprian by that title ; :
but he has no where, that I remember, mentioned the name of the writer. According to
what Peter says to the Jews in the Acts of the apostles; (ch. ii. 38.) “Repent, and be baptized
every one of you in the name of the Lord Jesus Christ for the remission of sins, and ye shall
receive the gift of the Holy Ghost, Again : “ As we read in the Acts of the apostles; (ch.
• iy. 32) “ And the multitude of them that believed acted with one heart and soul.' The same
text is expressly quoted in another piace, as scripture: • This is evident from the divine scrip-.
• ture, which says: “ The multitude of them that believed acted with one heart and soul,” that
is, with great unanimity. Accordingly this book is cited by St. Cyprian for proof of what he
asserts. Having quoted the book of Tobit, he adds : Nor 8 do we so allege these things, my
• brethren, as not to prove what the angel Raphael says [in Tobit] by the testimony of truth. In

the Acts of the apostles the truth of this is shewed ; and that souls are delivered by alms not
only from the second, but likewise from the first death, is made manifest by fact and experience.
For this he alleges the history of Tabitha, Acts ix. 36...41.
I must add one quotation more.

In the third book of Testimonies: Likewise in the Acts of the apostles, ch. xv. 28, 29, “ It seemed good unto the Holy Ghost, and to us, to lay upon . 'you no other burden than these things, which are of necessity, [or, these necessary things ;]

that ye abstain from idolatries, and effusion of blood, and fornication. And whatever things ye * would not should be done unto you, neither do ye unto others.”. This is a very extraordinary reading, and requires some remarks.

We ought here to recollect the substance of Stephen Baluze's note before referred to; That these books of Testimonies are very much interpolated, and that whereas he had one and twenty manuscript copies of them, five of those manuscripts wanted the third book. Moreover, in' his, note upon the passage just transcribed, he mentions one copy, where this passage, and what follows to the end of the third book, is wanting : so that this passage was wanting in six copies of the one and twenty.

I shall immediately observe a place in Irenæus, or rather in the Latin version of that father, where the texts of Acts xv. 20 and 29, are quoted very agreeably to the reading we have before

In that place is recited Acts xv. from v. 7. to v. 29. There James in his speech says; • Wherefore my sentence is, that we trouble not them which from among the Gentiles are • turned to God; but that we command them to abstain from the vanity of idols, and from for-, 'nication, and from blood : and that whatever things they would not have done unto them, neither • should they do unto others.' And afterwards, reciting the epistle itself; • For' it seemed good

* Item in evangelio cata Joannem : In sua propria venit, synis non tantum a secundâ, sed a primâ morte animæ liberen-, et sui eum non receperunt. Testim. I. i. cap. 3. p. 21. tur, gestæ et impletæ rei probatione compertum est. Tabitha b Lib. ii. cap. 3. p. 32.

operationibus justis et eleemosynis præstandis plurimum de< Imitentur Dominum, qui sub ipso tempore passionis non dita, &c. De Opere et Eleem. p. 199. superbior, sed humilior fuit. Tunc enim apostolorum, [dis- h Item in Actibus apostolorum : Visum est Sancto Spiritui cipulorum, Baluz.) suorum pedes lavit, dicens : Si ego lavi et nobis, nullam vobis imponere sarcinam, quam ista, quæ pedes vestros magisteret dominus, et vos debetis aliorum pedes ex necessitate sunt ; abstinere vos ab idololatriis, et sanguinis lavare. Exemplum enim dedi vobis, ut, sicut ego feci, et vos effusione, et fornicatione. Et quæcumque vobis fieri non vul. faciatis. Ep. 14. (juxta Pamel. vi. Baluz, v.]. p. 32.

tis, aliis ne feceritis. Testim. I. iii. cap. 119 d Secundum quod in Actis apostolorum Petrus ad eos lo- Ista, et quæ deinceps sequuntur usque ad finem libri, dequitur, et dicit: Pænitemini, et baptizetur unusquisque ves- sunt in codice Gratianopolitano. Baluz. Not. p 601. trum in nomine Domini Jesu Christi... Ep. 73. p. 205.

* Propterea ego secundum me judico, non molestari eos, • Sicut legimus in Actis apostolorum : T'urba autem eorum qui ex Gentibus convertuntur ad Deum ; sed præcipiendum qui crediderant, animâ et mente una agebant. De Opere et eis, uti abstineant a vanitatibus idolorum, et a fornicatione, et Éleemosynis, p. 208.

a sanguine : et quæcumque nolunt sibi fieri, aliis ne faciant. Probat scriptura divina, quæ dicit: De Unit. Eecl.

p. 119.

Iren.contr. Hær. lib. iii. c. 1.2. p. 199. Massuet. & Nec sic, fratres carissimi, ista proferimus, ut non quod | Placuit eniin Sancto Spiritui, et vobis, nullum amplius, Raphaël angelus dixit veritatis testimonio comprobemus. In vobis pondus imponere, quam hæc, quæ sunt necessaria : ut Actibus apostolorum facti fides posita est, et quod eleenio- abstineatis, ab idolothytis, et sanguine, et fornicatione : et.

"to the Holy Ghost, and to us, to lay upon you no greater burden than these, which are necessary • things: That ye abstain from things sacrificed to idols, and blood, and fornication : and that

whatever things ye would not have done unto you, neither should ye do unto others: from • which if ye keep yourselves, ye shall do well, walking in the Holy Ghost.'

This Latin version of Irenæus was not published, according to Mr. Dodwell's computation, till some time after the year of Christ 385; though Massuet thinks it more ancient by a great deal; and ? Mill supposeth that it was made in Irenæus's life-time, or soon after his death, before the end of the second century: but I am apt to think that Dodwell's date of this translation is early enough; and possibly some readings of texts in this translation, as we now have it, were not in being till afterwards.

Here the principal differences from our present reading may be reckoned two; an omission; and an addition. The omission is of that particular, “ things strangled;" the addition is of a precept, or prohibition rather, “not to do to others what they would not have to be done to themselves. However, there are likewise some other variations that may require some notice as we go along

1. To begin with the omission. Dr. Mill,' in his notes upon Acts xv. 20, is by all means for retaining “and things strangled" in the text, as the right reading: but in his Prolegomena he expresseth himself as strongly on the other side that this particular is an interpolation of the original text. But let us see whether we cannot hold that learned writer to his first opinion.

He owns that all the Greek manuscripts of the Acts of the apostles have this article of the decree except one; and all versions, and likewise all the Greek fathers and commentators in general: and it is very observable, that among those Greek fathers there are two of great antiquity who have cited the decree as we now have it; I mean' Clement of Alexandria, who has so cited it in two places, and Origen. After this, what good authority can there be for the omission ? Let us attend.

The main thing seems to be this, that as Dr. Mill supposeth the Italic version, as it is called, (that is the ancient Latin version, chiefly in use among the Latin Christians, before St. Jerom's time, and made, as Mill thinks, about the end of the second.century) had only three particularsı in the decree, omitting “ things strangled.” But allowing this, it would not prove that to be the right reading; for, that “things strangled" were in some ancient Greek copies, and those good copies, is apparent from Clement and Origen: therefore it is probable that the ancient Latin version, if it wanted that article, was corrupted in this place; as, it is not unlikely, it might be: also in many other.

But I see no certain nor probable evidence that the most ancient Latin version, or any Latin version whatever, before the end of the second century, wanted this particular. Indeed, Jerom informs us, that in his time some Latin copies had “things strangled," others not: but he does not say that they which wanted that particular were the best or the most exact. It is highly probable:

CE 1 th

de Sa A fo be



quæcumque non vultis fieri vobis, aliis ne faciatis : a quibus morticinis eo ipso sibi abstinendum fuisse censuerint ; ne quo custodientes vos ipsos, bene agetis ambulantes in Spiritu modo scilicet sanguine contaminarentur, vel inter viscera' Sancto. ibid.

sepulto; ut loquitur Tertullianus. Ex hac. ecclesiæ praxi ada Vid. Diss. Iren. v. num. 9, 10.

b Massuet. Diss. scripsit quispiam, haud dubito, scholion, T8 TVIXT8, ad margiin Iren. ii. pum. 53. 54. c Mill. Prol. n. 608.

nem codicis: quo ostenderetur in præcepto de abstinentiâ a d Kai T8 TVIXTC.] Omittunt Cant. Iren. 1. iii. c. 12. Tert.. sanguine, includi etiam abstinentiam a morticino, adeoque a de Pud. c. 12. Cyprian. I. iii. ad Quirin. Hieron. Com. in quolibet suffocato. Hoc autem, ceu partem textûs genuinam, Galat. v. (qui tamen in nonnullis exemplaribus seriptum dicit, transtulerunt scribæ in corpus epistolæ hujus synodicæ, jam et a suffocatis ;) Ambros. in Galat. ii. (qui additum vult a ante tempora Clementis Alexandrini. Mill. Proleg. n. 441, sophistis Græcorum quos vocat;) Augustin. ut et Gaudentius 442. ed. Kuster. vid. etiam n. 641. ac Eucherius, quibus interpretamenti loco additum videtur to Εδoξεν, έφασαν, τω πνευμαίι τω αγιω και ημιν, μηδεν πλεον THVL XTOV. Per sanguinem enim hic sanguinem suffocatum επιθεσθαι υμιν βαρος, πλην των επαναγκες: απεχεσθαι ειδολοθυintelligi putant. Cæterum retinent Græca quæ quidem vidi- των, και αίματος, και πνικτων, και της πορνειας εξ ων διατηρονο: mos omnia, (excepto uno Cant. ) Versiones omnes, etiam TES, EAUTES, EU TPRĘETE. Clem. Al. Pæd. I. ii. cap. 7. p. 172. Vulgata Lat. Orig. lib. viii. Contra Celsum, Patres et Tracta- · B. C. Paris. Vid. etiam Strom. lib. iv. p. 512. D. 513. A. tores Græci universim ; ut proinde minime solicitandum arbi- & See of this work Vol. i. ch. 38. num. 28. trer. Mill. in Act. Ap. 15, 20.

h Vid. Mill. Proleg. num. 377, &c. • Και της πορνειας, και τα αίματος] Act. Χν. 20, 29. Cant. i In Actibus apostolorum narrat bistoria :.... Seniores, qui Irenæi interpres, Tert. Cyprian. Pacian. Ambr. Gaudentius, · Jerosolymis erant, et apostolos, pariter congregatos, statuisse: Eucherius, Fulgentius, Hieron. alii. Certe medium, xai To. per literas, ne superponeretur eis jugum legis, nec amplius TiVIXTB, ipsius Lucæ non est, sed Christianorum veterum, qui observarent, nisi ut custodierent se ab idolothytis, et sanguine, cam in hac epistolâ synodicâ omnem sanguinis esum sibiintere' et fornicatione : 'sive ut in nonnallis exemplaribus scriptum dictum vidissent ; eosque decretum extendebant, ut etiam a- est; et-a-suffocatis. Hieron. Comm. in. Ep.al. Gal. cap. t. 2:

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that he preferred those which had it ; inserting it in the Latin New Testamerito published by him, corrected by the Greek; as it is now also the reading of the Latin vulgate.

Having thus considered this passage of Jerom, which I take to be one of Mill's main authorities for his supposition that the ancient Italic version wanted this particular, I shall now take things in the order of time: but we have no occasion to review the Greek writers, their sentiments having been already sufficiently owned. I would only just observe, that we have no way of knowing how Irenæus read this portion of scripture; his Greek being lost, and his Latin interpreter not strictly following his Greek original, but putting texts of scripture according to the Latin version in use in his time, as is fairly owned by Mill himself; and possibly sometimes altering and corrupting even that according to his own sentiments, or the prevailing sentiments of the time in which he lived.

As for Tertullian, one would be apt to conclude, from his « Apology, written about the year 200, that he read all four things as we do. He then plainly understood the decree of the council at Jerusalem, to prohibit

prohibit “ things strangled :” and it is supposed that at that time, and for some while afterwards, all Christians in general understood the decree to prohibit the eating the blood of brute animals. There are remaining passages of ancient writings that seem to put this matter beyond all dispute. Nevertheless, Tertullian, in his treatise De Pudicitia, written after his Apology; though the time is not exactly known, quotes the decree, as if he read only three things: but then it is observable that he there seems disposed to understand the prohibition of

blood” concerning murder or homicide; at least, he would bring in this by way consequence. And besides, there is too much reason to suspect that this interpretation is given or hinted by him to serve a particular purpose, and increase the malignity and scandal of fornication.

The next author cited by Mill is St. Cyprian. - I have transcribed the passage above at length. It is the passage that gives occasion to our present inquiry: but it has been shewn that we have no good reason to look upon it as Cyprian's. Indeed it is highly probable that the reading we have now in this work is very late. In that passage every thing is to be understood as of a moral nature: instead of blood” is put "effusion of blood,” that it might be the more certainly understood of murder, or homicide: for that this is what we are to understand by “effus sion of blood,” I think cannot be questioned. I am sure Dr. Hammond took this passage, or this writer, whoever he is, in that sense.

The next author is Ambrosiaster, author of the Commentary upon St. Paul's thirteen epistles, placed by Cave as flourishing about the year 354, who supposeth “ the real author to be Hilary, deacon of Rome, and that this work was written about the year 384. Richard Simon* is of the same opinion concerning the author of these Commentaries: but ? the Benedictine editors of St. Ambrose are not so clear upon this point. This writer, whoever he be, probably however of the fourth or fifth century, omitsTM“ things strangled.” He even contends that that clause ought to be left out, and that it is an interpolation of the Greek writers, or Greek sophists, as he calls

· Vid. Mill. Proleg. num. 849.

que ab humano sanguine cavemus, ut nec edulium pecorum ... Novum Testamentum Græcæ fidei reddidi. Hieron. De in cibis sanguinem noverimus. Minuc. Fel. cap. 30. V. I. cap. 135.

Visum est, inquiunt, Spiritui Sancto et nobis, nullum . In Latinis autem, (Trenæi] Interpreti id unum curæ erat, amplius vobis adjicere pondus, quam eorum, a quibus necesse ut scripturæ testimonia, quæ in hoc opere occurrunt, expri- est abstineri, a sacrificiis, et a fornicationibus, et sanguine, a merentur verbis interpretationis, quæ Celtis suis, totique occi- quibus observando recte agitis, vectante vos Spiritu Sancto. denti jam in usu erat, Italicæ, sive vulgatæ. Unde factum, Sufficit et hic servatum esse machiæ et fornicationis locum ut paucis in locis, nec nisi ex contextu orationis, certo satis honoris sui inter idololatriam et homicidium. Interdictum assequi possis, quænam fuerit codicis Irenæani lectio. Mill. enim sanguinis multo magis hurnani intelligemus. de Pud.c. 12. Pr. n. 368.

& See p. 13.

Vid. Hammond. Annot. in Act. xv. 29. Erubescat error vester Christianis, qui ne animalium qui

i Hist. Lit. P.

i. dem sanguinem in epulis esculentis habemus; qui propterea k Hist. Crit. des Commentateurs du Neuf Testament, Ch. quoque suffocatis et morticinis abstinemus, ne quo sanguine ix. p. 133, &c. contaminemur, vel intra viscera sepulto, &c. Apol. cap. 9. | Vid. Admonit. in Commentaria in 13. Ep. Beati Pauli. p. 10. D.

Ed. Bened. πως αν παιδια φαγοιεν οι τοιοτοι, οις μηδε αλόγων ζωων m Denique tria hæc mandata ab apostolis et senjoribus data aiya bayaw egov ; Epist. Eecles. Vienn. et Lugd. ap. Euseb. reperiuntur, quæ ignorant leges Romane, id est, ut abstineant H. E. I v. cap. 1. p. 159. A. Vid. etiam Clen. Al. Pæd: lib. se ab idololatriâ, et sanguine, sicut Noë, et fornicatione. Quæ ii. cap. 7. p. 172, B. C. Strom. I. iv. p. 512, 513. A. et Pæd. sophistæ Græcorum non intelligentes, scientes tamen a sanl.. iii. cap. 3. p. 228. 8. C. Tertullian ut supra, Ap. cap 9. Vid. guine abstinendum, adulterârunt scripturam, quartum manetiam Origenem, ut laudatum supra p. 153. notes. T'antum. datum addentes, et a suffocato abstinendum. Ainbrosiast. in.

Gal. cap. 2. p. 215. Ed. Bened.

P. 168.

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