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Upon the whole, it seems to me, that there is no reason to understand St. Basil to say, that EV EDE, at Ephesus,' was wanting in any copies in his time. εν εφεσω, 6

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And I imagine, that there were two ways in use among those, who fancied the forced interpretation, which we have seen in Basil. Some understood it thus, To the saints who are, even the faithful in Christ Jesus at Ephesus:' others after this manner, To the saints and faithful in Christ Jesus at Ephesus, who are.' The former seems to have been Basil's method, and the latter that of the persons mentioned by Jerom.

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IV. I now proceed. St. Basil bears witness to the respect, which was all along paid by Christians to the sacred scriptures.

1. Upon Ps. lx. otherwise lix. If any should say, this psalm was written to us, he would not say amiss: for the divine oracles are ours, and they are proposed to the church of God in every assembly, as gifts sent from God, containing nourishment for the soul, afforded by the Spirit.'

2. In a homily, containing an exhortation to baptism, having quoted a text of Isaiah, of the Psalms, the Acts, and St. Matthew, he says, For all these were in to-day's reading.'

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3. The usefulness of the divine scriptures is shewn by him in a homily upon the first Psalm: All scripture given by inspiration of God, is profitable, and for that end was written by the Spirit, that as in a common treasury of medicines for souls, all might find what is proper for the healing of their several maladies. The prophets teach some things, the historical books other things, the law others: and the Proverbs have instructions for regulating our manners. The book of Psalms contains whatever is useful in all the rest.'

4. In a letter to Gregory Nazianzen: The best way to know our duty is to meditate on the divinely inspired scriptures: here are instructions concerning our conduct; and the examples of good men recorded therein, are as it were living patterns, set before us for our imitation. And whatever malady any man labours under, if he acquaints himself with the scriptures, he will there find a medicine suited to his case.'

5. In a letter to a woman of condition who was a widow, and had sought to him for counsel, he says, 'Iff you attend to the consolations of the divine scriptures, you will neither need my advice, nor the advice of any other, the directions of the Holy Ghost being sufficient to lead into a right, conduct.'

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6. To another widow of quality he writes: And by you I salute your good daughter, and I exhort her to live in the meditation of the oracles of the Lord, that by their excellent institu⚫tion her mind may be nourished, and improve more than her body does according to the course • of nature.'

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According to Basil therefore, the scriptures might be profitably read by all sorts of people. 7. I might add other passages, where he says, all things are to be proved by the scriptures. And whatever appears agreeable to the divinely inspired scriptures, let that be received by us as true. He likewise says, that hearers well acquainted with the scriptures, ought to examine what is said by their teachers; and to embrace what is agreeable to the scriptures, and to reject what is otherwise. If any should say, that Basil speaks only of such as are well acquainted with the scriptures,' I think it may be justly answered, that Basil's rule is general. All ought to be well acquainted with the scriptures, and may be so, if they will but seriously endeavour it.

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» Ότι δει παν ρημα η πραγμα πιςεσθαι τη μαρτυρία της θεόπνευσε γραφης. κ. λ. Moral, Reg. 26. Τ. ii. p. 256. Β. C. T. * Ουκεν ή θεοπνευτος, ήμιν διαιτησαίω γραφη και παρ' οἷς αν ευρεθη τα διίματα συνῳδα τοις θείοις λόγοις, επί τέλος παντως της aleas nos. Ep. 189. al. 80. T. iii. p. 277. E. Vid. et Moral. Reg. 80. c. 22.

* Ότι δει των ακροαίων της πεπαιδευμένες τας γραφας δοκιμα ζειν τα παρα των διδασκαλων λείομενα και τα μεν σύμφωνα ταις γραφαις δεχεσθαι, τα δε αλλοίρια αποβάλλειν, κ. λ. Moral. Reg. 72. cap. 1.

CHAP. XCVIII.

GREGORY NAZIANZEN.

I. His time. II. A catalogue of the books of the Old and New Testament, with remarks. III. General titles and division of scripture. IV. Select passages.

THOUGH Jerom's chapter concerning Gregory Nazianzen be somewhat long, I cannot forbear to transcribe the greatest part of it: but I shall not translate it. In the general, I observe, that Jerom celebrates Gregory's eloquence, and calls him his master, whom he had heard interpreting the scriptures: of which he likewise speaks elsewhere. He also mentions several of his works; and says, he had died about three years before. For fuller accounts of Gregory's life and works, I refer to several.

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It is, I think, generally allowed, that Gregory flourished about the year 370, and afterwards. But learned men are not agreed about the time of his birth, and the age at which he died. Cave says he was born about the time of the Nicene council, and died in 389, and about the 65th year of his age. With whom Basnage agrees, supposing, that Gregory might be born in 326. But Suidas expressly says, that Gregory died in the 13th of the emperor Theodosius, [or the year of our Lord 391], when he was above 90 years of age. This has induced Pagi to argue, and with some appearance of truth, that' Gregory was born in 301, and died in 391: nor does Jerom, as he thinks, contradict, but confirm this account, when he says, in his Catalogue of Ecclesiastical Writers, that Gregory had died three years before. For he says, that Jerom did not publish that work till the 15th year of Theodosius, the year of our Lord 393; and, understanding those three years to be incomplete on both sides, Gregory died, according to him, in 391. This opinion has been embraced by I. A. Fabricius; and in his notes upon the 117th chapter of Jerom's fore-cited work, seems to suppose it the general opinion of learned men at present. And indeed I observe, that the late Mr. Le Clerc readily followed Pagi therein. But all do not: S. Basnage * argues strongly against Pagi, and supposeth that he confutes him. Tillemont,' after weighing arguments on both sides, still inclines to the other opinion, as most probable, and thinks, that Gregory was born in 329, or thereabout.

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Indeed, the opinion of Pagi is attended with several great difficulties: first, he is obliged to allow, that Gregory was thirty years at Athens, and did not leave it before the 55th or 56th year of his age; which is very strange. Secondly, the intimate friendship of Gregory and Basil

Gregorius, primum Sasimorum, deinde Nazianzenus episcopus, vir eloquentissimus, præceptor meus, quo Scripturas explanante didici, ad triginta millia versuum omnia opera sua composuit. E quibus illa sunt: De morte fratris Cæsarii. IIεpi $1λomlwxias. Laudes Maccabæorum. Laudes Cypriani. Landes Athanasii-et liber, hexametro versu, Virginitatis et Nuptiarum contra se disserentium. Adversum Eunomium liber unus. De Spiritu sancto liber unus. Contra Julianum Imperatorem libri duo. Sequutus est autem Polemonem dicendi charactere. Vivoque se episcopum in loco suo ordinans, ruri vitam monachi exercuit. Decessitque ante hoc ferme triennium sub Theodosio Principe. De V. I. cap. 117.

b-sine caussâ Gregorium Nazianzenum et Didymum in Scripturis sanctis catechistas habui. Ad Domnion. ep. 32. al. 51. T. iv. p. 245. in.

Numquid in illâ epistolâ Gregorium virum eloquentissimum non potui nominare? Quis apud Latinos par sui est ? Quo ego magistro glorior et exulto. Adv. Ruf. 1. i. p. 363. m.

Præceptor quondam meus Gregorius Nazianzenus, rogatus a me ut exponeret, quid sibi vellet in Lucâ Sabbatum devlɛçopwlov, id est, secundoprimum, eleganter lusit: Docebo te, inquiens, super hac re in ecclesiâ, in quâ mihi omni populo

acclamante, cogeris invitus scire quod nescis. &c. Ad Nepotian. ep. 34. al. 2. p. 262.

Et præceptor meus Gregorius Nazianzenus virginitatem et nuptias disserens Græcis versibus explicavit. Adv. Jovin. 1. i. p. 157.

< Cav. H. L. P. 1. p. 246. Du Pin Bib. des Aut. Ec. T ii. p. 201. &c. Tillem. Mem. Ec. T. ix. Basnag. Ann. 373. xvi.-xix. et alibi. Fabric. Bib. Gr. T. vii. p. 507. &c.

d Ann. 373. n. xvi.

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• Ελασας δε περι τα εννενηκονία είη και επέκεινα, Θεοδοσία τριτον και δεκαῖον ελος αίοντος, καταλύει τον βίον. Suid. V. ΓρηΓύριος.

Vid. Ann. 354. xi.-xiii. 389. n. iv. v.

8 Bib. Gr. T. vii. p. 508.

b Cum Hieronymus A. 392 hunc librum scripserit, putavit is Nazianzenum exstinctum A. 389. Sed viri docti malunt assentiri Suidæ, qui ait obiisse anno xiii. Theodosii Magni, hoc est, Christi 391, ætatis 90. Ad Hieron. cap. 117. ap. Bib. Ecc. Bibl. univ. T. 18. p. 2, 3.

* Ann. 373. n. xvi. et 390. n. ix.

1 S. Greg de Naz. art. i. viii, et note iv. Mem. T. ix. Ann. 354. n, xii.

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seems to imply their being of near the same age: it is, I think, generally allowed, that Basil was born in 328 or 329, or thereabout; if Gregory was a little older than Basil, and survived him some years, that will make little difference. Thirdly, Jerom mentions the time of Gregory's death; if he had reached to the age of ninety years, that being a remarkable circumstance, he could not have avoided mentioning that also. Fourthly, if Gregory had been ninety years of age when he died, it would have been taken notice of by many writers before Suidas.

II. Among the poems of Gregory Nazianzen, there is one, which contains a catalogue of the books of the Old and New Testament, and is to this purpose:

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Meditate and discourse much on the word of God......But as there are many falsely ' ascribed writings, tending to deceive, accept, my friend, this certain number. There are twelve 'historical books of the most ancient Hebrew wisdom: the first Genesis, then Exodus, Leviticus, Numbers, Deuteronomy; the next Joshua, the Judges, Ruth the eighth, the ninth and tenth the Acts of the Kings, and then the Remains, and Esdras the last. Then the five books in verse, the first Job, next David, then the three books of Solomon, Ecclesiastes, the Song, and the Proverbs. The prophetic books are five: the twelve prophets are one book, Hosea, Amos, Micah, Joel, Jonah, Obadiah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; all these make one book: the second is Isaiah, then Jeremiah, Ezekiel, and Daniel. Which make twenty-two books, according to the number of the Hebrew letters. The books of the New Testament are as follows: Matthew wrote for the Hebrews, Mark for the Italians, Luke for the Greeks, for all that great herald John, enlightened with the heavenly mysteries. Next the 'Acts of the apostles; fourteen epistles of Paul; seven catholic epistles, which are these, one of James, two of Peter, three of John, one of Jude, which is the seventh. If there are any besides, they are not among the genuine.'

1. I scarce need to make remarks upon any parts of this catalogue. The reader is able to do it of himself.

2. The number of the books of the Old Testament is exactly according to the Hebrews: but the book of Esther is not particularly mentioned. The catalogue of the books of the New Testament contains all those, which are now commonly received, except the book of the Revelation. And there is no notice taken of any later books as having the least title to make a part of the Christian canon.

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3. I would not deny, that Gregory supposed Matthew to have written his gospel in Hebrew; though his manner of expression does not necessarily imply it: for he says, that Mark wrote for the Italians;' and yet, undoubtedly, he allowed him to have written in Greek: he seems therefore only to intimate that Matthew published his gospel in Judea, Mark his in Italy, and Luke his in Achaia, or Greece. There is another passage of Gregory, in which he speaks of the places, where several of Christ's apostles preached, that will countenance this supposition.

4. Whether Gregory Nazianzen received the book of the Revelation, is doubted: if this poem be his, as is generally supposed, it may be argued, that he did not receive it. Baronius gives him up, and reckons him with Basil, Nyssen, and other Greeks, whom he supposes not to have received it. Andrew of Cæsarea, in his Commentary upon the book of the Revelation, names Gregory among others, by whom it was received: as does Arethas likewise. But James Basnage thinks this poem to be of greater value for shewing Gregory's opinion, than the testi

h

See S. Basile. Du Pin. T. ii. p. 154. and S. Basile art. i. quaquam putandum, Hieronymum ea temere effutisse, aut et note 1. Tillem. Mem. ix.

↳ Carm. 33. T. ii. p. 98.

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Αρχαίας μεν εθηκα δυω και εικοσι βίβλος.

4 Μαΐθαιος μεν εδραψεν Εβραιοις θαυματα Χρισέ,

Μάρκος δ' Ιταλίη, Λικας Αχαΐας.

Πασι δ' Ιωάννης κηρυξ με ας ερανοφοίλης.

• Ει τι δε τείων εκλος, εκ εν γνήσιοις.

* Εσω Πεῖρε ἡ Ιεδαία, τι Παύλῳ κοινον προς τα εθνη, Λεκα προς Αχαίαν, Ανδρέα προς Ηπειρον, Ιωάννη προς Εφεσον, Μαρκῳ προς Ιταλιαν.- -Orat. 25. T. i. p. 438. A. B.

* Quod vero idem auctor [Hieronymus] affirmat suis temporibus Græcorum ecclesias non recipere Joannis Apocalypsin.

-Certe inter Græcos scriptores ecclesiasticos, eosdemque Catholicos, qui Hieronymi ætate vixere, Epiphanius-non huic veritati adstipulatur, sed non ab aliis quam hæreticis Alogis tradit impugnatam esse Joannis Apocalypsim, Cæterum ne

Græcorum ecclesias calumniatum esse. Sed eâ in re visus est habuisse respectum ad sanctum Basilium, Amphilochium, Gregorium Nazianzenum, atque Nyssenum, qui visi sunt ab eâ interdum abstinuisse. Nam ipse Gregorius Nazianzenus, dum texuit catalogum librorum canonicorum, nullam penitus de Apocalypsi Joannis habuit mentionem, sicut nec Concilium Laodicenum-Et Amphilochius, æqualis Basilii atque Gregorii, in carmine ad Seleucum, quo texit catalogum canonicorum librorum, hæc in fine habet.

Ast Apocalypsim Joannis aliqui

Iis inserunt. Rursus sed longe plurimi
Adulterinam dicunt.

Baron. Ann. 97. n. vi.

h Gregoire de Nazianze, qui dressa dans ce tems là un canon des Ecritures, passoit l'Apocalypse sous silence: ce qu'il n'auroit pas fait, s'il l' avoit reçue dans le canon des Ecritures. Sixte de Sienne [Bib, sacr. 1. viii. c. x.] et plusieurs

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of Andrew: nevertheless, I think, Andrew's testimony ought not to be quite neglected. mony Moreover, we find the Revelation twice quoted in Gregory's remaining works.

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5. I do not intend to translate or transcribe any more of Gregory's poems; but it may not be amiss to put down here the titles of some of them: Of the twelve apostles; Of Christ's genealogy [as in Matthew and Luke]; The miracles of Christ according to Matthew; Christ's parables and similitudes according to Matthew; Christ's miracles according to John; Christ's miracles according to Luke; Christ's parables according to Luke; Christ's miracles according to Mark; The parables of the four Evangelists.

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III. General titles and divisions of books of scripture, in Gregory, are such as these: The Law, Prophets, Christ. We are taught by reason, the Law, Prophets and Apostles. The Law' and Grace, Prophets, Apostles, and Evangelists. Prophetical and apostolical books.

IV. I shall observe a few select passages.

h

1. He calls Christ the first martyr.

2. He has a criticism upon Acts ii. 8. It seems, that some questioned, whether the miracle of the gift of tongues was in the speaker or the hearers.

3. The apostle says [Eph. ii. 3.] " And we were by nature children of wrath;" not meaning, as Gregory says, on account of our nature, but that sinners are really liable to wrath. So Judas was "the son of perdition," on account of those evil actions which bring perdition upon men. 4. Gregory quotes 1 John v. 7, without the heavenly witnesses, mentioning only these three witnesses," the Spirit, water, and blood."

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5. The Christians " he says, when in power, did not persecute the heathens, as the heathens had persecuted them. In another place he says, that religion ought to be free, and that the Christian law compels none, and that violence is not suited to promote the true interest of religion.

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6. Nevertheless, Gregory seems not to have understood the genuine principles of reasonable and Christian moderation toward men of different sentiments; for in a letter written to Nectarius bishop of Constantinople, in the year 385, or soon after, he speaks of it as the greatest calamity to the church that the Apollinarists (whose errors were purely speculative), were permitted to assemble together, as freely as the catholics. To suffer this, and let them teach and preach their doctrines freely, he says, is equivalent to an approbation of their errors, and a condemnation of the truth. And he earnestly desires Nectarius to admonish the emperor [Theodosius], and let him know, that all he had hitherto done for the churches would avail nothing, if this evil were suffered.. A large part of this letter is inserted by Sozomen' in his Ecsiastical History.

autres, éblouis par l'authoritè d'André de Césarée, comptent toujours Grégoire de Nazianze entre les défenseurs de l'Apocalypse. Mais il est inutile de chercher son sentiment dans les écrits d'autrui, puisque son ouvrage est entre les mains de tout le monde, par lequel on peut juger plus sûrement. Et puisque Grégoire finit son canon des Ecritures à la lettre de S. Jude, et qu'il declare, que tous les livres, dont il ne parle point, sont suspects et douteux, il faut qu'il ait mis l'Apocalypse, dont il ne parle pas, au rang des livres qui n'avoient point de caractères sensibles de leur divinité. Bilius attribuë A Grégoire de Nazianze des vers iambes, qui sont plutôt d'Am. philochius, évêque d'Icone. Car il n'y a point d'apparance, que Grégoire eut fait deux fois le canon des Ecritures dans ses vers Ja. Basn. Hist. de l'Egl. 1. viii. ch. 7. p. 435.

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- Προς δε τες εφεσωίας αγίελος: Πειθομαι γαρ αλλες αλλης προςάλειν εκκλησίας, ὡς Ιωάννης διδασκεί με δια της Αποκα Auyews. Or. 32. T. i. p. 516. C.

Και ὁ ων, καὶ ὁ ην, και ὁ ερχομενος, καὶ ὁ παντοκρατωρ. [Apoc. cap. i. 8] Or. 35. p. 573. D.

Carm. xxxvi.-xlv. T. ii. p. 99–105.

• Παραβολαι των τεσσάρων ευαγίελίζων. Carm. xlv.

103-105.

d Or. 1.

p.

11.C.

e Or. 18. p. 276. A.

f Or. 3. p. 76. B. C.

p.

8 Αἱ προφῆτικαι δε και αποσολικαι βιβλοι μοναι ανελιτίεσθων.

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* Και ήμεν φύσει τεκνα οργής, 8 καλα φυσιν λείων· αλλ' ότι εν αληθεια υπευθυνοι ορίης τυγχάνεσιν οἱ ἁμαρτανονίες. Και περι τα Ιεδα γεΓραπίαι, ὅτι υἱος απώλειας: Απώλειας δε υίον αυτον είπε, τῳ τα της απώλειας πεπραχέναι. Οr. 47. T. i. p. 724. C.

· Τι δαι ὁ Ιωάννης; τρεις είναι τες μαρτυρωνίας λείων εν ταις καθολικαις, το πνεύμα, το ύδωρ, το αίμα, αρα λήρειν φαινεται; Or. 36. p. 603. D. Or. 3. p. 95. B. C.

η Επείδαν μη προς βίαν αγειν, το ήμελεμε νόμο, μηδε αναδε την δε ἡμετέραν, εν αρχήν, αλλα xa5ws, anλ' Eneolws. παιδα[ωδίαν, και παντων μάλιςα συνίσει το ἑκεσίον. Βελομενων γαρ, 8 τυραννεμένων, το της ευσέβειας μυστηριον. Οr. 5.' p. 148. D. 145. A.

• Το δε πανίων χαλεπωβαίον εν ταις εκκλησιαςικαις συμ φοραίς, ή των Απολλιναρισων εσι παρρησια, ως εκ οίδα πως παρείδε σε ἡ ὁσιολης πορισάμενος ἑαυτοις τε συνάδειν ὁμοῖιμως clav. Ad Nectar. Or. 46. T. i. p. 721. D.

Ρ - το λαβειν αυτες εξεσίαν συναξεως, εδεν ἕτερον εσιν, η αληθέςερες το καθ' ἡμας δούμαλος νομισθηναι. Ει γαρ ώς ευσε Τανίες εκείνοι διδασκειν ὡς φρονεσι, και κηρύτίειν εν παρρησια το καθ' ἑαυλος επιτρεπονται δοίμα, δηλον ότι καλείνως αι ὁ της εκκλησιας λογος, ώς της αληθείας παρ' αυτοις εσης. Ib. p. 722. D. 4 —και διδαξαίω τον ευσεβεσαίον βασιλεα, ὅτι εδεν κερδος εσαι της λοιπής αυτα περι τας εκκλησίας σπεδης, ει το τοίείον κακον επικαθαιρεσει της υγιαίνεσης πίςεως δια της παρρησίας αύλων καλισχύνει. Ibid. p. 723. Α.

L. vi. cap. 26.

7. Gregory asserts the doctrine of free-will.

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8. He speaks, as if many miracles were then wrought by the reliques of martyrs. 9. Gregory in several places speaks with great freedom of the synods of bishops. As those places have been often taken notice of by learned men, I have thought it best to refer to them.

СНАР. ХСІХ.

AMPHILOCHIUS, BISHOP OF ICONIUM.

I. His history, and works. II. A catalogue of the books of the Old and New Testament. III. A law of Theodosius against Heretics, procured by him, with Remarks.

d

I. AMPHILOCHIUS bishop of Iconium, the chief city of Lycaonia, is in Jerom's Catalogue of Ecclesiastical Writers: where, however, he mentions but one book of his, concerning the Divinity of the Holy Spirit, not now extant.

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Amphilochius was a native of Cappadocia. The exact time of his being constituted bishop of Iconium is not known: Cave' says in 370, or somewhat later: Tillemont about the year 374. He was alive in 394; and it is supposed, that he died not long after.

i

His eminence is collected from the several letters written to him by Basil, from the character given of him by Theodoret, and others. And Jerom in his letter to Magnus joins ' him with Basil, Gregory, and others, who were equally skilful in secular learning, and the sacred scriptures.

Accounts of his works may be seen in divers writers, referred to at the bottom of the pages of this chapter; but very few of his works" remain: I take particular notice of but one only. II. It is an iambic poem of considerable length, addressed to Seleucus, in which is inserted a catalogue of the books of the Old and the New Testament. It has been ascribed by many to Amphilochius; but some learned men are of opinion, that it was written by Gregory Nazianzen: they say the style is his; and that we have no knowledge, that Amphilochius ever wrote verse. Cave and Du Pin therefore say, it is Gregory's. On the other hand, Combefis P and Tillemont still maintain the right of Amphilochius, to whom it is ascribed in manuscript copies, and by some ancient authors: moreover, they observe several differences in this catalogue from the preceding. Bishop Beveridge puts down both these poems distinctly, calling one, that of T. ii. p. 99-104.] Basnag. Ann. 394. n. ix. Conf. Cav. H. L.

n

Or. 1. p. 9. A.

Or. 3. p. 77. A. Vid. et Or. 1. p. 35. B.

e Vid. Ep. 55. et Carm. x. Conf. Ep. 65. 71, 72.

d Amphilochius, Iconii Episcopus, nuper mihi librum legit de Spiritu Sancto, quod Deus est, et quod adorandus, quodque omnipotens sit. De V. I. cap. 133.

• Quo anno Iconiensi Ecclesiæ sit, 371, vel 375, non satis liquet. S. Basnag. Ann. 394. n. ix.

Circa annum 370, vel forsan paulo serius, Iconii, Lycaoniæ metropolis, episcopus constituitur. Cav. H. L. T. i. p. 251.

S. Amphiloque, Art. iii. Mem. T. ix.

h Vid. Tillem. ubi supr. Art. vi. et Pagi Ann. 394. n. vii. See Tillem. as above, Art. i.

H. E. 1. iv. c. 30. 1. v. c. 8. et 16. Socrat. I. v. cap. 8. Sozom. 1. vii. c. 6. et 9.

1- Cappadocumque Basilii, Gregorii, Amphilochii. Qui omnes in tantum Philosophorum doctrinis atque sententiis suos infarciunt libros: ut nescias, quid in illis primum admirari debeas, eruditionem seculi, an scientiam Scripturarum. Ep. 83. al. 84.

m Præter fragmenta quædam veterum monumentis disseminata, unum forte Amphilochii genuinum opus superest, Epistola Synodica, quam Cotelerius edidit. [Ap. Monum. Gr.

Il suffit de dire, que tout ce que nous avons aujourdhui d'entier de ce Saint, est la lettre aux Evêques Macédoniens -et un poëme qu'il adressa à Seleuque neveu de Sainte Olympiade. &c. Tillem. Mem. T. ix. St. Amphiloque, art. vi.

Ad Seleucum Iambi Gregorio Naz. a Billio adjudicati, nec invitâ quidem veritate. Čav. H. L. in Amphiloch.

• Le poëme à Seleucus, quoiqu' en dise le Père Combefis, est du stile de saint Grégoire; et il y a bien de l'apparence, qu'il a été composé par ce Père sous le nom d'Amphiloque. Du Pin Bib. T. ii. p. 234.

P —— Sunt nihilominus hæc leviora, quam ut fidem codicum vindicantium Amphilochio nostro elevent. Primum enim, minus quadrant hic posita de libris canonicis, cum iis quæ habet Theologus carmine de iisdem p. 98. ed. Par. ubi absolute pronuntiat de Pauli epistolis, et septem Catholicis, nullâ mentione libri Esther, aut Apocalypsis.— Etiam Balsamon habet ut Amphilochii, p. 1080. ed. Paris. passimque Damascenus in elementis in codice Eminentiss. Rupifucaldii. Combef. not. ad Amphil. p. 254.

See Mem. Ecc. T. ix. S. Greg. de Naz. sect. 110. Amphiloque, sect. 6. et note 6.

Synodicon. T. ii. p. 178, 179.

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