a Upper Thebais. His and his friends sufferings are mentioned by many writers. When Julian came to be emperor, they had all leave to return home, in 362. 3. He translated the Commentary of his name-sake of Cæsarea upon the Psalms out of Greek into Latin. It is the only work of his, mentioned by Jerom in the fore-cited chapter. It is not unlikely, that in the place of his exile he learned Greek: for Jerom intimates, that the translation was made during that period, and published by him after his return home. This translation is mentioned by Jerom in two of his letters, beside what he says of it in his Catalogue and in one of those places he says, (if he may be relied upon,) that this bishop of Vercelli left out in his translation some heretical expressions of the original. That translation is now intirely lost, as is observed by Montfauçon, in his Preliminaries to Eusebius's commentary upon the Psalms published by him in Greek and Latin. f с 4. However, there are still extant some letters, or fragments of letters, supposed to be his. For a particular account of which, and some other things, I refer to divers learned moderns. 5. There is a manuscript in the cathedral church of Vercelli, kept there with great respect, and said to have been written by our Eusebius. It is mentioned by Montfauçon in his Diarium Italicum. But though he describes its condition, as worn out by time, or much injured by accidents, he does not tell us what it contains. Cave, in his article of Eusebius, has endeavoured to supply this defect, by adding from Mabillon that it contains the gospels of Matthew and Mark. Nevertheless there seems reason to think that it has the four gospels. I have not yet seen the Evangeliarium Quadruplex Latinæ Versionis antiquæ, seu Veteris Italicæ, published by Joseph Blanchini at Rome, in 1749, in which he has inserted the whole of this manuscript. But according to the accounts given of that work by two journalists, the manuscript of Vercelli has the four gospels. And they observe particularly, that it is remarkable for two various readings in St. John's gospel one of which is an addition at chap. v. 6, the other is an omission, there being wanting the whole history of the woman spoken of chap. viii. 1—11, and the last verse of the preceding chapter. Interea Mediolanum convenitur, ubi tum aderat Imperator. Eadem illa contentio nihil invicem relaxabat. Tum Eusebius Vercellensium, et Lucifer a Caralis Sardiniæ, Episcopi relegati. Sulp. Sev. H. E. 1. ii. cap. 39. al. 55. Eusebius Vercellensis episcopus, et Lucifer et Dionysius Caralitanæ et Mediolanensis ecclesiæ episcopi - distantibus inter se ab Arianis, & a Constantio damnati exiliis. Hieron. Chr. p. 184. Vid. Athanas. ad Imp. Constant. Apol. p. 312. Apol. De fuga soa, p. 322. B. C. Ad Monach. seu. Solitar. p. 390. bOmnes episcopi, qui de propriis sedibus fuerant exterminati, per indulgentiam novi Principis ad ecclesias redeunt. Tunc triumphatorem suum Athanasium Ægyptus excepit. Tunc Hilarium de prælio revertentem Galliarum ecclesia complexa est. Tunc ad reditum Eusebii lugubres vestes Italia mutavit. Hieron. advers. Lucif. T. iv. p. 301. in. Sed mortuo Constantio, patrono hæreticorum, Julianus solus tenuit imperium, cujus præcepto omnes episcopi Catholici de exiliis relaxantur. Faustin. et Marcell. lib. Pr. ap. Bib. PP. T. v. p. 656. B. Apud Latinos autem Hilarius Pictaviensis, et Eusebius Vercellensis episcopus, Origenem et Eusebium transtulerunt. Ad S. Augustin. ep. 74. al. 89. T. iv. p. 627. Sit in culpâ ejusdem confessionis Vercellensis Eusebius, qui omnium Psalmorum Commentarios hæretici hominis ver h tit in nostrum eloquium: licet hæretica prætermittens optima f Ecclesiam inde Cathedralem adiimus, in cujus ærario reliquiæ insignes-Codicem ibidem inspeximus in chartâ membranaceâ tenuissimâ exaratum. Aiebantque ipsâ S. Eusebii manu, qui seculo quarto floruit, descriptum, versionemque ex Græco in Latinum ab eodem adornatam. Nonnulla hine et inde legi, comperique, versionem esse a Vulgatâ nostrâ toto cælo discrepantem. Codex multis in partibus labefactati s putrefactusque est. Quod casu plus quam vetustate evenisse dictitabant. Narrabantque diu in flumine demersum, indeque erutum fuisse.-Alium item librum eodem in sacrario repositum aiebant usui fuisse S. Eusebio Vercellensi. Sed xi. tantum seculi esse arbitror. Montf. Diar. Ital. c. 28. p. 444, 445. 8 Idem fere antea observaverat Cl. Mabillonus [It. Ital. T. i. p. 9] qui subdit, Codicem Evangelia SS. Matthæi et Marci continere, membranam situ fere esse corruptam. &c. Hist. Lit. T. i. p. 216. See Bibliotheque Raisonée. T. 45. P. 2. Art. x. and the Universal Librarian. Vol. i. P. i. p. 1. &c. CHAP. XCI. LUCIFER, BISHOP OF CAGLIARI IN SARDINIA. 1. His history, and testimony to the scriptures. II. The request of his followers, Faustinus and Marcellinus. III. A book of Faustinus concerning the Trinity. I. LUCIFER bishop of Cagliari, or Carali (as the ancients always write it,) in Sardinia, well known in his time, and a sufferer with the fore-mentioned Eusebius in the reign of Constantius, has a place in Jerom's Catalogue of Ecclesiastical Writers: whose chapter therefore I transcribe below. b He seems to have been removed several times. Faustinus and Marcellinus say four times. The last place of his banishment was Thebais, where he was with the fore-mentioned Eusebius at the time of the death of Constantius. He is supposed to have died in 370. g Athanasius, for a while at least, had a great regard for him, and he wrote him two letters. In the first of which he desires him to send his writings: and by his order they were translated out of Latin into Greek. Faustinus and Marcellinus express themselves, as if they had been translated by Athanasius himself. h Lucifer was always a man of a vehement temper, as appears from his books, written in the time of Constantius, and during his banishment; the titles of which I place below. And after his liberty, in the time of Julian, contrary to the sentiment of the catholic bishops in general, he went into a rigid principle, refusing, though it had been determined in a synod at Alexandria in 352, to receive those bishops who in the reign of Constantius had in any measure complied with the Arians, or to communicate with those who received them, upon the acknowledgment of their fault. Jerom" at once represents his principle, and speaks tenderly of Lucifer himself: as does also Sulpicius Severus. * Vid. Cav, H. L. T. i. Basnag. Ann. 362. n. xx. et alibi. Fabr. ad Hieron. de V. I. cap. 95. et Bib. Gr. T. viii. p. 402. Du Pin. Bib. des Aut. Ec. T. ii. p. 99. Tillem. Mem. T. vii. Lucifer Caralitanus Episcopus, cum Pancratio et Hilario, Romanæ ecclesiæ clericis, ad Constantium Imperatorem a Liberio episcopo pro fide legatus missus, cum nollet sub nomine Athanasii Nicænam damnare fidem, in Palæstinam relegatus, miræ constantiæ et præparati animi ad martyrium, contra Constantium scripsit librum, eique legendum misit. At non multo post sub Juliano Principe reversus Caralis Valentiniano regnante obiit. De V. I. cap. 95. с -non solum in Sardiniâ, sed in ipsis quoque quatuor exiliis. Lib. Prec. ap. Bib. PP. T. v. p. 658. F. Et post aliquot annos beatus Lucifer de quarto exilio Romam, pergens, ingressus est Neapolim Campania. Ib. p. 656. H. ◄ Vid. Socr. H. E. 1. iii. cap. 5. Soz. 1. v. c. 12. in. Theodoret. 1. iii. c. 4. • Vid. Hieron. Chr. p. 186. Vid. Athan. Apol. de fugâ suâ. p. 322. C. Histor. Arian. ad Monach. p. 363, 364. Ap. Athan. Opp. p. 565, 566. Quos quidem libros-suspexit et Athanasius, ut veri vindices, atque in Græcum stylum transtulit, ne tantum boni Græca lingua non haberet. &c. Faustin. et Marcell. lib. pr. p. 658. B. Ad Constantinum Imp. pro Athanasio Libri duo. De Regibus Apostaticis. Lib. i. De non conveniendo cum hæreticis. Lib. i. De eo quod moriendum est pro Dei Filio. Lib i. De non parcendo in Deum delinquentibus. Lib. i. Ad Florentium epistola brevis. Ap. Bib. PP. T. iv. p. 181-250. VOL. II. * Vid. Hieron. adv. Luciferian. T. iv. Augustin. De Hær, cap. 81. T. viii. Pergit interea Eusebius Alexandriam, ibique confessorum concilio congregato quo pacto post hæreticorum procellas, et perfidiæ turbines, tranquillitas revocaretur ecclesia-discutiunt. Aliis videbatur fidei calore ferventibus, nullum debere ultra in sacerdotium recipi, qui se utcumque hæreticæ communionis contagione maculâsset. Sed alii dicebant, melius esse et ideo sibi rectum videri, ut, tantum perfidiæ auctoribus amputatis, reliquis sacerdotibus daretur optio, si forte velint, abjurato errore perfidiæ, ad fidem patrum statutaque converti, nec negare aditum redeuntibus, quin potius de eorum conversione gaudere. Rufin. Hist. Ec. 1. i. cap. 28. Conf. Socr. 1. iii. c. 9. Soz. 1. v. c. 13. Theod. 1. iii. c. 5. Sed, ut dicere cœperamus, post reditum confessorum, in Alexandrinâ postea synodo constitutum est, ut, exceptis auctoribus hæreseos, quos error excusare non poterat, pœnitentes ecclesiæ sociarentur. Assensus est huic sententia Occidens Ventum est ad asperrimum locum, in quo adversum voluntatem et propositum meum cogor beato Lucifero secus quidquam, quam et illius meritum, et mea humanitas poscit, existimare. Sed quid faciam? Veritas os reserat—In tali articulo ecclesiæ, in tantâ rabie luporum, segregatis paucis ovibus, reliquum gregem deseruit. Adv. Lucif. T. iv. p. 302. Cæterum Lucifer, tum Antiochiæ, longe diversâ sententiâ fuit. Nam in tantum eos, qui Arimini fuerunt, condemnavit, ut se etiam ab eorum communione secreverit, qui eos sub satisfactione vel pœnitentiâ recepissent. Id recte, an perperam constituerit, dicere non ausim. S. Sever. H. S. 1. ii. c. 48. al. 60. 3 M Lucifer and his followers, as it seems, were willing to receive the laity who came over from the Arians, upon renouncing their error; but they would not consent that bishops, who had complied with the Arians, should be received as such. They might, upon returning to the catholics, be received as laymen, but they were not any more to officiate in the church. C This occasioned a schism; which, however, never spread very far. Rufinus speaks of it as very small, and Theodoret as extinct in his time. And yet in the year 384, or thereabout, they obtained a rescript from Theodosius, to secure them from persecution, since they made no innovations in the faith. However, they were for some time in several parts of the world; and the authors of the aforesaid request complain particularly, that at Rome, where they had a bishop named Aurelius, Pope Damasus disturbed their assemblies, and did all he could to hinder their worship, whether by day or by night. i h g Lucifer's works have not yet been published with all the advantage that might be wished. Cotelerius once intended a more exact edition of them, as thinking they both wanted and deserved it. I shall observe a few things in them, and likewise in the request or petition of the presbyters Faustinus and Marcellinus, his admirers and followers, drawn up in 883, or 384. k Lucifer's writings consist very much of passages of the Old and the New Testament, cited one after another, which he quotes with marks of the greatest respect. Particularly he has largely quoted the book of the Acts; he has likewise largely quoted the ' epistle to the Hebrews, the second epistle of John, and the " epistle of Jude. Lucifer has quoted almost the whole of the epistle of St. Jude. Undoubtedly he used the ancient Latin version; and there are in him two readings, which deserve our notice. Jude, ver. 4, "Denying the only Lord God, and our Saviour Jesus Christ." He omits the word "God," saying, "the only Lord:" as do " "the only Lord:" as do many Greek manuscripts. P Jude, ver. 7," and going after strange flesh, are set forth an example." He reads thus: "and going after the flesh have been set forth an example by ashes.” १ Both these readings are mightily confirmed by 2 Pet. ii. 6. 10. For at ver. 10, the expres sion is, "But chiefly them that walk after the flesh:" without the word "strange." And at ver. 6," And turning the cities of Sodom and Gomorrah into ashes." Upon these readings should be consulted Mr. Beausobre's notes upon Jude ver. 4. 7. and a Latin letter in the third volume of Mr. La Roche's Literary Journal, p. 192, 193. . II. Faustinus and Marcellinus, in their request to the emperors Valentinian, Theodosius, and Arcadius, say, that one thing for which Lucifer was eminent, was the study of the sacred • Orthod. Expone mihi, quare laïcum venientem ab Arianis recipias, episcopum non recipias? Lucifer. Recipio laïcum, qui errâsse se confitetur. Et Dominus mavult pœnitentiam peccatoris quam mortem. Orth. Recipe ergo et episcopum, qui et errâsse se confitetur.-Lucifer. Si errare se confitetur, cur episcopus perseverat? Deponat sacerdotium, concedo veniam pœnitenti. Hieron. adv. Lucifer. T. iv. p. 290. Si ecclesiam non habet Christus, aut si in Sardiniâ tantum habet, nimium pauper est. Hieron. adv. Lucifer. T. iv. p. 298. c Rufin. H. E. 1. i. cap. 30. d Απέσβη δε και τείο το δεδμα, και παρεδόθη τη λήθη. Theod, H. E. 1. iii. c. 5. p. 128. D. e Ap. Bib. PP. T. v. P. 661. f Sed hæc fraus, hæc atrocitas, adversus fideles in Hispania, et apud Treviros, et Romæ agitur, et in diversis Italiæ regionibus. F. et M. Libr. Prec. p. 658. G. Ibid. p. 657. G. H. h Eodem tempore gravis adversus nos persecutio inhorruerat, infestante Damaso egregio archiepiscopo, ita ut fidelibus sacerdotibus per dies sacros plebis cœtus ad deserviendum Christo Deo convocare libere non liceret. Sed quia pro conditione rerum quolibet tempore, vel clam salutis nostræ sacramenta facienda sunt, idem sanctus Presbyter Macarius dat vigilias in quâdam domo convocare fraternitatem, ut vel noctu divinis lectionibus fidem plebs sancta roboraret-Denique tendunt insidias clerici Damasi, & ubi cognoverunt, quod sacras vigilias celebraret cum plebe Presbyter Macarius, Beatus Apostolus Paulus dicit ad Hebræos: Et Moyses. quidem fidelis erat in totâ domo ejus tanquam servus,' &c. [ad Hebr. cap. iii. et iv.] Ibid. p. 424. E. F. G. mn Idcirco etenim etiam Apostolus in hac dicit secundâ epistolâ omnis qui recedit, et non manet in doctrinâ Christi, Deum non habet. Qui autem manet in doctrinâ ejus, ille et Patrem et Filium habet.' Ib. p. 226. F. Vid. et ib. B. n Cum exhortetur Judas, gloriosus Apostolus, frater Jacobi Apostoli Judas, Jesu Christi servus, frater autem Jacobi.' &c. [Jud. ver. 1-8. ver. 10-13. 18. 20.] Ibid. p. 227. C-E. -et qui est dominator noster, et dominus Jesus Christus, eum negantes.-Ib. p. 227. D. P Vid. Mill. in loc. q -cum adulterium fecissent, et carnem secuta essent, cinis [cineris] propositæ sunt exemplum, ignis æterni pœnam sustinentes. Ibid. Sed et Apostolicus vir Lucifer de Sardinià Caralitana urbis episcopus, ob hoc, quod bene esset agnitus per contemtum seculi, per studium sacrarum literarum, per vitæ puritatem-A Romanà ecclesià missus est legatus ad Constantium. Lib. Prec, ap. Bib. PP. T. v. p. 654. C. a с d scriptures: that Athanasius commended his writings for the many passages therein collected out of the prophetical, evangelical, and apostolical scriptures. They continually speak with the highest veneration for the writings of the prophets, evangelists, and apostles: and they blame those who practise any thing contrary to their authority. The epistle to the Hebrews is quoted here very respectfully. Finally, they complain that they were called Luciferians. They say, that Christ is their master, and his doctrine they follow: they ought therefore to be called by no other than the sacred name of Christians, as they hold nothing but what Christ taught by his apostles. с III. Beside that request, there is a book ascribed to Faustinus, Concerning the Trinity, against the Arians, in seven chapters, addressed to the empress Flaccilla, first wife of Theodosius, who died in 385. g I now transcribe below a chapter of Gennadius, giving an account of Faustinus and Marcellinus. And I shall observe a few things in this book of Faustinus. h The writer expresseth the highest respect for the divine scriptures, from which alone all doctrines of religion ought to be proved. Here are quoted the Acts of the apostles, the epistle to the Hebrews, and the Revelation of the apostle John. Moreover Jerom, in his book against the Luciferians, quotes" the Revelation by way of proof very freely; which shews that it was received by them. CHAP. XCII. GREGORY, BISHOP OF ELVIRA. 1. As he is in Jerom's Catalogue, I add here Gregory, bishop of Illiberis or Elvira, in the pro-, vince of Bætica in Spain. Jerom "says, that Gregory was still living in 392, when he wrote his Catalogue; but was of a great age. He had written several treatises in a plain style, and a good book concerning the faith, esteemed more polite than his other works. 2. Gregory is placed by Cave, as flourishing about the year 370; but Tillemont," from a story told in the Request of Faustinus and Marcellinus, concludes, he was bishop before the year 357. And indeed, if their authority may be relied upon, I should think him to have been bishop in * Idem Athanasius eosdem libros prædicat, ut Prophetarum, et Evangelistarum, atque Apostolorum doctrinis, et piâ confessione contextos. Ib. p. 658. E. .b -illam fidem sine dolo vindicant, quæ apud Nicæam Evangelicâ atque Apostolicâ ratione conscripta est. p. 653. F. Si quidem, dicentibus Divinis Scripturis, doctrina dæmoniorum hæresis est. p. 654. F. evertentes illa forte statuta, quæ prius adversus eos Propheticâ atque Apostolicâ auctoritate decreverant. p. 656. C. Vid. et p. 658. F. Annon Scripturæ Divinæ impugnantur, quando cum episcopis, Filii Dei negatoribus, pax ecclesiæ copulatur? p. 656. H. d Credite, religiosissimi Imperatores, beatum Heraclidem unum esse de illo numero sanctorum, de quibus refert Scriptura Divina, dicens: Circuierunt in melotis et caprinis pellibus.-[Hebr. xi. 37, 38.] p. 658. C. Nam et hoc ipsum necessarium est, ut falsi cognomenti discutiamus invidiam, quâ nos jactant esse LuciferianosSed nobis Christus magister est, cujus doctrinam sequimur, atque ideo cognomenti illius sacra appellatione censemur; ut non aliud jure dici debeamus, quam Christiani, qui nec aliud sequimur, quam quod Christus per Apostolos docuit. p. 858. D. De Trinitate, seu de Fide, adv. Arrian. Ap. Bib. PP. T. V. p. 637-651. Faustinus Presbyter scripsit ad personam Flaccillæ Regina adversum Arianos et Macedonianos libros septem: his eas maxime sanctarum scripturarum testimoniis arguens et convincens, quibus illi pravo sensu abutuntur ad blasphemiam. Scripsit et librum, quem Valentiniano et Arcadio Imperatoribus, pro defensione suorum, cum Marcellino quodam Presbytero, obtulit. Ex quo ostenditur, Luciferiano schismati consensisse, quia Hilarium Pictaviensem, et Damasum urbis Romanæ, episcopos in eodem libro culpat, quasi male consu luerint ecclesiæ, quod prevaricatores episcopos in communionem et sacerdotium recepissent. Quod Luciferianis ita displicuit, recipere episcopos, qui in Ariminensi Concilio, Arianis communicaverant, quo modo Novatianis apostatas pœnitentes. Gennad. De V. I. cap. xvi. Inspice potius divinos libros, et de divinâ fide divinis utere sermonibus. De Trinit. adv. Arian. cap. i. ib. p. 639. G. i Cap. v. p. 647. H. k * Cap. ii. p. 645. A. et passim. 1 Sed et Apostolus Johannes in Apocalypsi hæc dicit. Cap. iii. p. 645. m Contr. Lucifer. T. iv. p. 290. f. et 304. infr. m. "Gregorius Bæticus, Iliberi episcopus, usque ad extremam senectutem diversos mediocri sermone tractatus composuit, et de Fide elegantem librum, qui hodieque superesse dicitur. De V. L. cap. 105. H. L. T. i. p. 235. P Lucifer de Cagliari. Art. viii. Mem. T. vii. 855; I therefore place him next after Eusebius of Vercelli, and Lucifer. Du Pin * says, he flourished from 357, to the end of that age. b с d 3. It is very probable, that this Gregory was a Luciferian. In the fore-cited Request he is spoken of as a man of remarkable firmness: he alone of those who would not comply with the Arians in the time of Constantius was not banished. Again, he is spoken of as an admirable man: and he is honourably mentioned in the Rescript of Theodosius. Moreover, in 'Jerom's Chronicle he is joined with others, who never complied with the Arians. h g i 4. Whether the book concerning the faith, mentioned by Jerom, be now extant, is somewhat doubtful. There is a tract with a like title, called Gregory Nazianzen's 49th Oration, and usually joined also with the works of St. Ambrose; which Quesnell thinks to be the work of Gregory of Illiberis: others say, it is not his. It is however the work of some ancient writer. Concerning this point several moderns may be consulted. k 5. I scarce need make any extracts out of this treatise. I only observe that the scriptures of the Old and New Testament are here quoted with great respect. The book of the Acts is here quoted; and here occurs the phrase, which we have sometimes observed formerly, of" the Lord's scriptures; meaning thereby, more particularly, the scriptures of the New Testament. СНАР. ХСІІІ. PHOEBADIUS, BISHOP OF AGEN. 1. SAYS Jerom in his Catalogue of Ecclesiastical Writers: Phoebadius bishop of Agen in Gaul, has published a book against the Arians. He is said to have written some other small pieces, which I have not yet seen. He is still living, at a great age.' 2. There is honourable mention made of Phoebadius by Sulpicius Severus in his Sacred History. The book against the Arians is still extant. The author is placed by Cave' at the year 359, the supposed time of writing that work. 3. I need say nothing more of it, than that the author quotes very frequently the generally received books of scripture. There is supposed to be a reference to the epistle to the Hebrews, but it is not clear: a reference to the Revelation may be reckoned undoubted. 4. Throughout the whole work Phoebadius shews great respect for the holy scriptures. The bishops of the Nicene council, he says, first consulted the sacred volumes, and then declared their faith. He himself * professeth a strong resolution, not to forsake the doctrine taught by the prophets, the gospels, and the apostles. . "Bib. des Aut. Ec. T. ii. p. 106. b Vid. Libr. Pr. p. 654. H. et. 655. A. Inde est, quod solus Gregorius ex numero vindicantium integram fidem, nec in fugam versus, nec passus exilium, cum unusquisque timeret de illo ulterius vindicare. Ibid. p. 655. E. 4 Jam quantus vir Lucifer fuerit, cum illum admiretur et Gregorius, qui apud cunctos admirabilis est. p. 658. F. Vid. ét p. 657. E. Ibid. p. 661. D. Lucifer, Caralitanus episcopus, moritur, qui, cum Gregorio episcopo Hispaniarum, et Philone Libya, nunquam se Arianæ miscuit pravitati. Chr. p. 186. Ap. Greg. Naz. Opp. T. i. p. 726-736. De Fide Orthodoxâ contra Arianos. In Append. Opp. S. Ambros. T. i. p. 346–358. ed. Bened. Vid Diss. xiv. in S. Leon. M. opp. sect. vii. Vid. Cav. H. L. T. i. p. 235. in Greg. Bæt. Fabr. ad a Et Spiritum sicut ignem esse, Apostolorum Acta declarant. Apud Greg. Naz. T. i, p. 735. in. " Sed ego probo, Deum de Deo-in Scripturis Dominicis contineri. Ibid. p. 730. fin. • Phœbadius, Agenni Galliarum episcopus, edidit contra Arianos librum. Dicuntur et ejus alia esse opuscula, quæ necdum vidi. Vivit usque hodie decrepitâ senectute. De V. I. cap. 108.. PL. ii. cap. 44. al. 59. 4 Phœbadii episcopi liber contra Arianos. Ap. Bib. PP. T.' iv. p. 300-305. Hist. Lit. T. i. p. 217. Conf. Fabr. ad Hieron. de V. I. c. 108. et Bib. Lat. T. iii. p. 420. Du Pin Bib. T. ii, p. 107. Tillem. Mem. Ec. T. vi. Les Ariens art. 72. s Vid. p. 304. F. Bib. PP. 74. T. iv. Quod Johannes in Filio recognoscens: Qui est,' inquit, 'et qui erat, et qui venturus est, Omnipotens.' Ibid. p. 303. D. "Quid egistis, o beatæ memoriæ viri, qui, ex omnibus orbis partibus Nicæam congregati, et sacris voluminibus pertractatis, perfectam fidei catholicæ regulam circumspecto sermone fecistis? Ib. p. 301. C. * Hoc credimus, hoc tenemus, quia hoc accepimus a Prophetis. Hoc nobis evangelia locuta sunt, hoc Apostoli tradiderunt, hoc Martyres passione confessi sunt. Ib. p. 305. B. |