صور الصفحة
PDF
النشر الإلكتروني

Jews at Tiberias. Of this he had been assured by some Jewish believers. He says nothing here particularly of the epistle to the Hebrews; and must therefore, I think, be understood to suppose, that it was originally written in Greek, as the other books of the New Testament werè, excepting only the gospel of St. Matthew.

3. Matthew wrote first, and Mark, as he says, soon after, being a companion of Peter at Rome. Moreover, according to Epiphanius, Mark was one of Christ's seventy-two disciples, and likewise one of those who were offended at the words of Christ recorded John vi. 44, and then forsook him, but was afterwards recovered by Peter, and being filled with the Spirit wrote a gospel.

4. The third gospel b is that of Luke. He too was one of Christ's seventy-two disciples, who took offence at the same words that Mark did. He was recovered by Paul, and was moved by the Spirit to write a gospel.

d

C

5. At length 4 John also, moved by the Spirit, wrote a gospel, after he had long declined it, through humility, when he was more than ninety years of age, and when he had lived many years in Asia, after his return thither from Patmos, in the time of the emperor Claudius.

6. He likewise says, that " John, the fourth and last in order of time, was first in respect to the sublimity of his matter.

7. Epiphanius does moreover say in several places, that 'John's gospel was occasioned by the errors of the Ebionites, the Cerinthians, the Merinthians, and Nazarenes.

2

8. In his Ancorate he says, there are four gospels, and in them a thousand one hundred and sixty-two sections, or chapters; which is very near the number of Eusebius's canon.

9. Again, in his large work, having observed the different characters of the four evangelists, and the beginnings of their several gospels, and that John wrote last, supplying some things omitted by the former: hence, says he, it has come to pass, that we have a full account of what concerns both Christ's humanity and divinity.

10. In an argument, he in one place mentions the gospels in this order: According to the gospel of Luke and of John, and of Matthew and Mark.

11. Epiphanius ascribes the book of the Acts to k Luke.

12. It is needless to take notice of any quotations of Paul's epistles. That to the Hebrews is frequently cited as Paul's; and as expressly as any other of his epistles. But the reader, if he thinks fit, may observe the place where our author speaks of the order of Paul's epistles, and says, that sometimes that to the Hebrews was reckoned the tenth, being placed before the epistle to Timothy, Titus, and Philemon. In other copies it was the fourteenth.

13. The epistle of James is quoted by him" sometimes.

Ο

14. He says, that " Joseph had by his first wife four sons: James, called the Lord's brother, because he was brought up with him, and Simon, and Jude, and John, and two daughters, Anna and Salome. In another place he says, that Joseph was married to Mary when he was about eighty years of age, having had by a former wife six children. He elsewhere also speaks largely of James, saying, that " he was the Lord's brother, and his apostle, and the first bishop of Jerusalem, and other things which need not now to be attended to.

• Ευθυς δε μετα τον Μαΐθαιον ακολεθος γενόμενος ὁ Μάρκος τῳ ἀξιω Πείρῳ ἐν Ῥωμη—όμως δια Πείρα ανακαμψας ευαί γελίζεσθαι καταξιεται, πνευματι ἁγίῳ πεφορημένος. Η. 51. n. 6. p. 428. A.

» Ότι ιδε τρίτον ευα/γέλιον το καλα Λεκαν· Τειο γαρ επείρα πη τῳ Λεκα, οντι και αυλῳ απο των ἑβδομηκοντα δυο των διασε κορπισθενίων επι τῳ τα σωτηρος λοίῳ, δια δέ Παυλο το ίδιο πα λιν ανακαμψαντος προς τον κύριον. Η. 51. n. 11. p. 433. C. · αναγκάζει το άξιον πνεύμα, και επινυτ7ει τον άδιον 18-Ib. n. viii. p. 428.

[ocr errors]

4 Διο ύσερον αναίκαζει το άξιον πνεύμα τον Ιωάννην παραι 13μενον ευαγγελισασθαι, δι' ευλαβειαν και ταπεινοφροσύνην, επί τη γηραλέα αυτά ηλικια, μεία είη εννενηκονία της ἑαυτα ζωής, με Τα την αυτό από της Παίμε επανοδον, την επί Κλαύδια γενομένης Καισαρος, και μετα ἱκανα είη τε διατρίψαι αυτόν από [f επι] της Ασίας, αναγκαζεται εκθεσθαι το ευαγέλιον. Η. 51. n. xii. p. 433. D. 434. A.

• Τελαριος γαρ καλα διαδοχην ελθων ὁ μακαριος, πρωίος μεν ων, ύσερος δε τοῖς ελεσιν ευα/γελισαμενος, κ. λ. Η. 51. n. 19. p. 441. D. Et Conf. H. 69. n. 23. P. 746, 747.

[ocr errors]

f Vid. H. 51. n. 2. p. 423. n. 12. p. 434. B. C. H. 69. n. 22, 23.

8 Τεσσαρα ειςιν ευαγέλια, κεφαλαίων χιλίων ἑκατὸν ἑξῆ κοντα δυο. Ancor. c. 50. p. 54. Β.

h

ένα απο τεσσάρων ευαίγελιζων την πασαν κατά τε την σαρκα, και κατα την θεοληλα ακριβειαν κατασχωμεν. Η. 51. n. 19. p. 442. B.

i Και απο το κατα Λεκαν ευα/γελις, και από το καλα Ιωάν νην, και απο το καλα Μαῖθαιον, και απο το καλα Μαρκόν. H. 51. n. 28. p. 450. C.

* Και η μεν εν τῳ πλοιῳ ὡς ογδοηκονια ψυχαι, φησιν ο Λεκας, ὁ συγγραψάμενος τας Πράξεις των Αποςόλων. Ancor. n. 59. p. 61. D.

Vid. H. 42. p. 373. C. D. Conf. Mill. Prolegom.

n. 236-238.

[blocks in formation]

15. He has several times quoted the two epistles of Peter.

16. He says, that " Peter was often in the countries of Pontus and Bithynia.

b

17. John's second epistle is quoted by : Epiphanius.

[ocr errors]

18. He cites very expressly the catholic epistle of Jude, the apostle, brother of James, and of the Lord, written by inspiration.

He

19. Speaking of these seven epistles, it is common for him to use the word • catholic. quotes St. John's first epistle in this manner of whom the holy John says in the catholic epistles, "It is the last time. And ye have heard that Antichrist cometh." See 1 John ii. 18. 20. Epiphanius received the book of the Revelation: for he says, that John imparted spiritual gifts by his gospel, his epistles, and the Revelation.

21. And in the preceding chapter he had said, that f all John's books or writings, his gospel, and Revelation, and epistles, were harmonious.

22. He says, that & John prophesied, or had the Revelation, in the Isle of Patmos, in the reign of Claudius, if that be not a fault of the transcriber.

23. The book of the Revelation was not universally received in the time of Epiphanius. His account of the Alogians is, that they rejected all St. John's writings. And he says, that if they had rejected the Revelation only, it might have been imagined, that they had acted upon the ground of a nice and critical judgment; as being shy of an apocryphal and mysterious book: but to reject all John's writings, was a sign of an antichristian spirit.

24. In another place he says, the Revelation was generally received, or by the most. V. We may now take some of the many passages of this writer, testifying the great respect shewn by Christians to the sacred scriptures, together with their general titles and divisions. 1. Onek and the same God is preached to us in the law, and the prophets, and the gospels, and the apostles, in the Old and the New Testament.

2. He particularly examines the texts alleged by the Arians from' the apostle, and from the gospels.

3. The " apostle, or rather the Holy Ghost speaking in the apostle

4. A thing never said by any of the ancients, nor by any prophet, or apostle, or evangelist, or interpreter to this day.

5. Arguing against the followers of Origen, he says: The prophets and apostles are more to be relied upon than you, or your master.

6. Against the Valentinians. Their fables and fancies have no countenance from scripture, nor from Moses, nor from any of the prophets after him, nor from our Saviour, nor from his evangelists, or apostles.

7. That, and other like passages plainly shew, what writings were of authority in the church, and that there were no other to which that honour was allowed.

8. Again: Such a thing was never said by any of the prophets : not by Moses, nor by any of the prophets before or after him, nor by the evangelists or apostles.

[blocks in formation]

bH. 34. n. 13. p. 248. A.

[ocr errors]

ὡς και περι τελων οιμαι εκινήθη το άδιον πνεύμα εν τω αποσύλῳ Ιεδα, λεγω δε εν τη υπ' αείς γραφεισῃ καθολικη επισολη. κ. λ. H. 26. n. 11. p. 92. D.

4 Περι ών είπεν ὁ άξιος Ιωάννης εν ταις καθολικαις επιςολαις. H. 51. n. 3. p. 428. A.

• Εν οἷς καὶ ὁ άξιος Ιωαννης δια τε ευαίγελιο, και των επί50λων, και της Αποκαλύψεως εκ τε αυτα χαρισματος τε άδιο πνευμαλος μεταδεδωκε. Η. 51. n. 35. p. 457. C.

τα το ίδιο αποτολα βιβλια, φημι δε Ιωαννα το τε ευαίγελιον, και Αποκαλυψιν, ταχα δε και επισολας. Συνάδεσι γαρ και αυται τῳ ευαγγελιῳ, και τη Αποκαλύψει. Ib. n. 34. p. 456. C.

8 Αυτα δε προφητευσαντος εν χρόνοις Κλαύδιο Καίσαρος ανώ λαίω, ότε εις την Παΐμον νησον ὑπῆρξεν. Ib. n. 33. p. 456. Α. Conf. n. 12. p. 434. Α.

* Και ει μεν εδέχοντο το ευα/γέλιον, την δε Αποκαλυψιν απε Βαλλονία, ελεύομεν αν, μη τη αρα καλα ακριβολονίαν τοιεία ποιεν

1αι, αποκρυφον μη δεχόμενοι, δια τα εν τη Αποκαλύψει βαθέως και σκοτεινως ειρημενα. Η. 51. n. 3. p. 423. D.

i παρὰ πλείσοις ἡ βιβλος πιπιςευμένη. Η. 77. n. 26. p. 1031. B.

* Αλλ' ὅτι Θεος εἰς ἡμιν εν νόμω, και εν προφήταις, και εν ευαίγελίοις, και εν αποτόλοις, εν παλαια και καινη διαθηκη κεκηρυκίαι. De Fide. n. 18. p. 1101. Β.

1 -μελα πασων των από το αποτολε, και των ευαγγελίων. H. 69. n. 72.

m

Φθείρομενος γεν ὁ απόςολος, μαλλον δε το πνεύμα το άξιον φθεῖγομενον εν αυτῳ. H. 76. n. 9. p. 922. C.

η Ουδενι

[ocr errors]

πώποτε των παλαιων τελο ειρηται, είτε προφήτης είε αποςόλω, είε ευα/γελιση, 8 τινι των εξηΓηίων έως τείων των ἡμετέρων χρόνων. Η. 77. n. 24. p. 1018. Β.

Ο

Αληθεύεσι γαρ οἱ αποσόλοι και προφηται, ήπερ ὑμεις και ύμων διδασκαλος. Ancor. n. 63. p. 66. C.

Ρ

-ετε πως γραφής είπεσης, ελε το Μωύσεως νομα, ટીંટ τινος προφήτε των μετα Μωύσεα, αλλ' είε τα σωτηρος, είτε των αυτο ευαγέλιτων, αλλ' είε μην των αποςόλων. Η. 31. n. 34. p. 205. Č.

η ουδενος τσυποτε των προφήτων τελο ειρηκοΐος, ουκ αυτό Μούσεως, ου των προ αυτού, ου των μετ' αυτόν, ου των ευαίγες, λίγων, ου των αποσόλων. Η. 33. n. 8. p. 223. C.

9. If we deny the authority of the divine scriptures, we are fallen from truth: if we reject the Old Testament, we are no longer of the catholic church.

10. Let these people, says he, produce any passage of the Old or the New Testament favouring their sentiments.

[ocr errors]

11. He complains, that some men neglecting the truth of the prophets, evangelists, and apostles, have introduced false and fabulous notions.

12. He professeth to have delivered the true faith, taken from the law, and the prophets, and the gospels, and the apostles.

e

13. This they must allow, unless they admit fables, contrary to the doctrine of the prophets and the law, and the apostles, and evangelists.

VI. I shall now put down a few remarkable observations in this writer.

1. He says, that when Christ was baptized, he was of the age of twenty-nine years and ten months. This he supposeth to be the meaning of St. Luke's words, iii. 23. "And Jesus him

self began to be about thirty years of age:" that is, thirty years not complete.

2. He thinks, our Lord was exactly thirty years of age, when he wrought the miracle at Cana in Galilee, recorded John ii. 1-11.

h

3. He says, there are two passovers in our Lord's ministry, according to St. John's gospel; and that he suffered at the third passover in the thirty-third year of his life on earth. Therefore he did not think the "feast of the Jews," mentioned John v. 1. to be passover.

4. In another place he says, there were three passovers in our Lord's ministry: but he is to be understood in the same manner as above represented.

5. He thought that the two disciples, whom Jesus met in the way to Emmaus, as related Luke xxiv. were Nathanael and Cleophas.

m

6. Epiphanius says, that the apostles did not preach themselves, but Jesus Christ, Lord. Therefore there was no sect, or church, called after the apostles; for we never heard of Petrians or Paulians, or Bartholomeans, or Thaddeans, but of Christians only, as they were called at Antioch. We saw a like observation some while ago in" Athanasius.

7. He says, all things in the divine scripture are easy to those who inquire with a pious mind. VII. The sum of his testimony will lie in a little room. His canon of the Old Testament was much the same with that of the Jews; for he acknowledges, that the book of Baruch was not received by them. The book of Wisdom, and the book of Ecclesiasticus, he considers as useful only, and not of authority, and therefore not admitted into the ark. Nor have the books of Maccabees, or Tobit, or Judith, any place in those catalogues. The books of the New Testament received by him, are the same as those which are now generally received by us. He quotes no others, as of authority, unless he has so quoted the Constitutions; which will be considered presently. For the sacred books of the Old and New Testament he has the highest regard. I scarce need to say, that he makes no use of Christian apocryphal books, written in the name of apostles, and falsely ascribed to them. Epiphanius's aversion for such books must be well known to the readers of this work: it is a charge frequently brought by him against heretics, that they made use of apocryphal books: and he reckons it no small fault in them.

1 2 Εαν γαρ αρνησωμεθα τας θείας γραφας, αλήθεις ουκ εσμεν, και ευρισκόμεθα εκπιπίονίες της αληθείας, η την παλαιαν διαθή την εκβαλλονίες, ουκείς εσμεν της καθολικής εκκλησίας. Η. 70. n. 7. p. 817. D.

* Ει εχουσι μαρτυριαν —εν παλαια και εν καινή διαθήκη, Ancor. n. 1. p. 54. B.

- Την γαρ θειων γραφων ακολεθίαν, και ευθυληλα, και ακακίας

ὁμολογίαν, προφητικην τε, και ευα/γελικην, και αποςολικήν τις ιν παρενίες, σοφισικήν ήμιν λέξιν, και μυθωδη παρειση[αίον. Η. 77. n. 1. p. 996. B.

4 Και ούτω γεγραφα-βεβαιον ὁμολογίαν την από του νόμε, Kaιoulw και των προφητων, και ευα/γελιων, και αποσόλων. Ancor. n. 83. p. 88.

[ocr errors]

εκ προβήλων τε, και νομ8, και αποςόλων, και ευαίγε λίγων παραδόσεως. Η. 70. n. 2. p. 813. C.

* Ην γαρ τῳ μεν οντι εικοσιεννέα είων, και μηνων δέκα, ὅτε επί το βαπτισμα ήκε, τριακονία μεν είων, αλλ' ου πληρης. Η. 51. n. 16. p. 439. A. Conf. n. 28. p. 450. A.

* Όπερ πρωίον σημείον και πλήρωμα τριακονία ετων απο γενέσεως της ενσαρκες αυτου παρεσίας. κ. λ. Η. 51. n. 16, p. 439. C.

[merged small][merged small][merged small][ocr errors][merged small][ocr errors][merged small][merged small][merged small]

CHAP. LXXXV.

THE APOSTOLICAL CONSTITUTIONS AND CANONS.

I. Epiphanius's quotations of a work called Apostolical Constitutions, with remarks upon them. II. The opinions of learned moderns concerning the Apostolical Constitutions now in being. III. An argument upon them proposed. IV. They are written in the name of the apostles of Christ: V. But are destitute of the external evidence necessary to support that claim: not being quoted by the Christian writers of the first three centuries. VI. They are also destitute of internal evidence: 1. The quotations of the books of the New Testament not suiting the apostles. 2. Having in them many things later than the times of the apostles: 3. Some things unworthy of the apostles. 4. Inconsistencies, and false history. 5. Expressions, betraying a later time than is pretended. VII. Consequently they are an imposture. VIII. The author's testimony to the books of the New Testament. IX. The Apostolical Canons.

I. As a work called Apostolical Constitutions is cited by Epiphanius, and he is the first Christian writer who has quoted any book with that title, I shall here put down his several citations, and sometimes with the connection.

a

1. In his forty-fifth heresy, that of the Severians, who were Encratites, and condemned the use of wine; he observes: The Lord says, " I am the true Vine." [John xv. 1.] If the vine • had been evil, he would not have used that expression. Moreover the apostles, in the work called the Constitution, say, that the catholic church is the plantation and vineyard of the Lord. Yea, and the Lord himself has again in the gospel a parable of a vineyard.' See Luke xx. and Matt. xx.

[ocr errors]
[ocr errors]

2. In his seventieth heresy, that of the Audians, who were for keeping Easter at the same time with the Jews, he says: For this purpose they allege the Constitution of the Apostles: which book, though it be with many of doubtful authority, is not to be rejected; for it contains the whole order of church-government, and has nothing in it contrary to the eccle'siastical discipline, or the canon, or the faith. But they misunderstand the direction concerning Easter, which they allege for the support of their practice. For the apostles in the Consti'tution appoint to this purpose: Do not you make computation of the time, say they, but keep it together with your brethren who are of the circumcision, at the same time that they do:And though they should be mistaken, let not that give you any concern.' I put in the margin a part of Grabe's note upon this passage.

e

3. Epiphanius afterwards mentions several things, as sayings, or ordinances of the apostles, and some of them as contrary to the above-mentioned direction, and from the same work, as is reckoned.

4. In the seventy-fifth heresy, which is that of the Aërians, who were against set times of

All the passages of Epiphanius, with remarks, may be seen in Grabe's Spicil. T. i. p. 46–55. as well as elsewhere. b Αλλα και οἱ αποςολοι φασιν εν τη Διαλαξει τη καλ8μένη. Ότι φυλεια θες και αμπελων ή καθολικη εκκλησια. Αλλα και αυτος ὁ κύριος παλιν εν τω ευαγγελιῳ ποιόμενος την τε αμwελwvos waρaboλny. x. A. Epiph. H. 45. p. 390, A. B. Vid. πελωνος παραβολην. κ. λ. Const. Ap. 1. i. in.

• Εις τελο δε οἱ αυτοι Ανδιανοι παραφέρεσι την των αποσόλων Διαλαξιν, ουσαν μεν τοις πολλοις εν αμφιλεκίῳ, αλλ' εκ αδοκιμον' πασα γαρ εν αυλη κανονικη ταξις εμφερείαι, και δεν πα ρακεχαραίμενον της πίσεως, εδε της εκκλησιασικης διοικήσεως, και κανόνος, και πιςεως. Όριζεσι γαρ εν τη αυλη Διατάξει οἱ αποςολοι, ὅτι ὑμεις μη ψηφιζετε, αλλά ποιείτε, όταν οι αδελφοι ύμων οἱ εκ περιτομης, μετ' αυτων άμα ποιείτε λείονίες ὅτι καν

[merged small][ocr errors][merged small]

a

fasting and feasting under the gospel-dispensation, Epiphanius having quoted to them 1 Cor. v. 7. and Acts xx. 16, goes on: and if the authority is to be fetched from the Constitution of the apostles, it may be easily shewn, how they have there appointed a fast on the fourth, and on the sixth day of the week for ever [or always], except in Pentecost: and that in the six days of Easter no food ought to be taken, beside bread, and salt, and water.'

6

b

5. In the eightieth heresy, which is that of the Messalians and others: And concerning the beard the divine word and doctrine in the Constitutions of the Apostles says, that it should 'not be corrupted, that is, that the hair of the beard should not be cut, and that men should not ⚫ wear a meretricious dress, nor yet make a shew of religion.'

C

6. There seems also to be a reference to this book in his Exposition of the Catholic Faith. I put a part of the passage at the bottom of the page; as also a remark of Grabe Upon these quotations we may now observe as follows.

upon it.

1. We hence perceive, that in the time of Epiphanius there was a work called Apostolical Constitutions: and the things therein contained seem to have been written, as in those we now have, in the name of the apostles. There were likewise in that work directions concerning Easter, and Pentecost, and other set days of fasting, or feasting, as in ours.

e

2. Nevertheless there is reason to think, that the Constitutions mentioned by Epiphanius, are not the same with those which we now have. The order concerning keeping Easter is quite different in ours from that quoted by the Audians: nor does Epiphanius say, that their quotation was false; though indeed he alleges some things, which seem contrary to the rule by which they governed themselves.

3. Epiphanius bears witness, that the Constitutions, which were in being in his time, were 'doubted of by many,' and were not generally received.

[ocr errors]
[ocr errors]

4. That expression, doubted of by many,' or of doubtful authority with many,' seems to be ambiguous. It may denote, that it was doubted, whether the book should be esteemed canonical; or else, whether it was an ecclesiastical book, and not apocryphal and heretical, and utterly to be rejected. And it may be thought, that this last is the true meaning of the expression, for these two reasons: first, when Epiphanius gives an account of the canonical books of scripture, he takes no notice of this. Secondly, when he says: it is not to be rejected, for it ⚫ has nothing in it contrary to the discipline of the church, or the canon, or the faith;' he seems only to assert, that it was a good, ecclesiastical or catholic writing. When therefore he says, that this book was doubted of by many,' he intimates, that some suspected it to be the work of some heretics: in opposition to which he says, it ought not to be rejected. For it appeared from

[ocr errors]

ψυχήν εν κυριακή, επικαλαραίος εσι τῷ θεῷ. Ib. p. 223. D. Const. 1. v. cap. 20.

Στην εορτην πασχα, τελεσι την εβδομαδα την ώρισμένην, και απ' αυτών των αποσόλων εν τη Διαλαξει. Ib. n. 12. p. 824. C.

• Ει δε και χρη το της Διατάξεως των αποςόλων λεξειν, πως εκει ωριζοντο τεῖραδα και προσαβαίον νηςεύειν δια παντος, χωρις πεντηκοσης και περί των ἐξ ἡμερων τε πασχα, πως παραγελλεσιν, μηδεν όλως λαμβανειν, η αρίς, και άλος, και υδαῖος· ποιαν τε ἡμέραν αίειν, πως τε απολύειν εις επιφώσκεσαν nuρianny, Cavεpov 851. x. λ. H. 75. n. 6. p. 910. B. C. D. Conf. Const. 1. v. cap. 15. 20. 1. vii. c. 23. l. v. c. 13. 15. 18, 19.

• Και περι μεν εν τ8 γενείς εν ταις Διατάξεσι των αποςόλων φάσκει ὁ θειος λοἷος και ἡ διδασκαλια, μη φθείρειν, τελεσι μη TEMVERY TRIXAS Yevels. x. λ. H. 80. n. 7. p. 1073. C. Vid. Const. 1. i. cap. 3.

[ocr errors]

Συνάξεις δε επιτελεμεναι ταχθεισαι εισιν από των αποτολων Telpadi naι uporabCaly, nai nupiany Telpaði de nai Ev poσalΚαίω εν νησεία εώς ώρας εννάτης. κ. λ. Exp. Fid. n. 22. p. 1104.

4 Quod de sacris conventibus feriâ iv. & vi. nec non Dominicâ die celebrandis dicit Epiphanius, in nostris Constitutionibus non exstat. Hæque ideo ab antiquâ Apostolorum Aidan in hoc puncto differunt. Grabe ib. p. 53.

Petavius, in his notes upon Epiphanius, supposeth the Constitutions, mentioned by his author, to be different from De Constitutionibus iisce dubietatem a nonnullis præfatur Epiphanius. Quo eodem romine circumferuntur hodie

ours.

in octo libros distinctæ, quæ a prioribus illis, ac nihilominus dubiis, quarum meminit Epiphanius, diversæ videntur. Etenim quinque ex illis sententiæ hoc & sequenti numero citantur, quæ in vulgatis nusquam reperiuntur: imo vero contraria quædam in iis leguntur. Nam lib. v. cap. 16. de Paschatis celebritate catholicorum dogma propalam edicitur, uti post æquinoctium instauretur. Tum ne cum Judais agatur, & alia quædam; quæ si in antiquis illis Constitutionibus legebantur, mirum est hoc tam præsenti ac diserto testimonio usum non esse contra Audianos Epiphanium, qui Judæorum more celebrandum Pascha iisdem ex Constitutionibus affirmabant. Apparet igitur, aliud fuisse Constitutionum genus, quam quibus hodie Clementis nomen inscribitur. Animadv. in H. lxx. p. 290, 291.

Grabe was of opinion, that the Constitutions quoted by Epiphanius were not only different from ours, but that they were the Doctrine, or Doctrines of the Apostles, mentioned by Eusebius and Athanasius, and shorter than ours. Equidem id lubens concedo, Doctrinam Apostolorum, ab Eusebio & Athanasio memoratam eamdem fuisse cum Atalaga sive Constitutione Apostolicâ ab Epiphanio aliquoties laudata.-Sed istas, quibus modo utimur, Constitutiones Apostolicas Clementi adscriptas, nego easdem esse cum Διδαχαις seu Διδασ xahas Apostolorum, licet in quibusdam capitibus conveniant. Spic. p. 41.. -contra quam hypothesin supra p. 41, & seqq. evici, Adaxas, sive Constitutiones, Epiphanii, diversas a nostris, nec adeo prolixas, vel in plures libros divisas fuisse. Ib. p. 284.

« السابقةمتابعة »