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

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.

IIÍ. 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 και and apostolical books.

IV. I shall observe a few select passages. 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.”

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.

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 * Και ημεν φυσει τεκνα οργης, 8 καλα φυσιν λείων" αλλ' 7. toujours Grégoire de Nazianze entre les défenseurs de l'Apo- εν αληθεια υπευθυνοι ορίης τυχανεσιν οι αμαρθανονίες. Και calypse. Mais il est inutile de chercher son sentiment dans σερι το Ιεδα γεραπίαι, ότι υίος απωλειας: Απωλειας δε υιον les écrits d'autrui, puisque son ouvrage est entre les mains de αυθον ειπε, τω τα της απωλειας πεπραχεναι. Οr. 47. T. 1. p. tout le monde, par lequel on peut juger plus sûrement. Et puisque Grégoire finit son canon des Ecritures à la lettre de S. 1 Τι δαι ο Ιωαννης και τρεις ειναι τες μαρτυρενίας λείων εν ταις Jude, et qu'il declare, que tous les livres, dont il ne parle καθολικαις, το πνευμα, το ύδωρ, το αίμα, αρα ληρειν φαινεται και point, sont suspects et douteux, il faut qu'il ait mis l'Apoca- Οr. 36. p. 603. D. 1: Οr. 3. p. 95. Β. C. lypse, dont il ne parle pas, au rang des livres qui n'avoient η Επειδαν μη προς βιαν αγειν, το ημετερά νομα, μηδε αναpoint de caractères sensibles de leur divinité. Bilius attribuë κανως, αλλ' εκάσιως. -την δε ημετεραν, εκ αρχην, αλλα à Grégoire de Nazianze des vers iambes, qui sont plutôt d'Am. παιδαλωδιαν, και παντων μαλιςα συντηρει το έκασιον. Βαλοphilochius, ένeque d'Icone. Car il n'y a point d'apparance, μενων γαρ, 8 τυραννεμενων, το της ευσεβειας μυςηριον. Οr. 8. que Grégoire eut fait deux fois le canon des Ecritures dans ses p. 148. D. 145. Α. vers. Ja. Basn. Hist. de l'Egl. I. viii. ch. 7. p. 435.

ο Το δε πανιων χαλεπωλαίον εν ταις εκκλησιαςικαις συμ• 1 Προς δε τες εφεσαίας αγίελες: Πειθομαι γαρ αλλες αλλης. φοραις, ή των Απολλιναρισων εςι παρρησια, ες εκ οιδα πως προςαίειν εκκλησιας, ως Ιωαννης διδασκει με δια της Αποκά- παρειδε σε ή όσιολης σορισαμενος εαυτοις το συναίειν ομολιμος λυψεως. Οr. 32. Τ. i. p. 516. C.

ημιν εξασιαν. Ad Nectar. Οr. 46. T. 1. p. 721. D. Και ο

ερχομενος, και ο παντοκραιωρ.. Ρ -το λαβειν αυθες εξεσίαν συναξεως, δεν έίερον εςιν, η [Αpoc. cap. i. 8.] Οr. 35. p. 573. D.

αληθεςερες τα καθ' ημας δούμαιος νομισθηναι. Ει γαρ ως ευσε* Carm. Xxxvi.-xlv. T. ii. p. 99-105.

Κανλες εκεινοι διδασκειν ως φρονεσι, και κηρυττειν εν παρρησια το Παραβόλαι των τεσσαρων ευαγ[ελιτων. Carm. xlv. p. καθ' εαυθες επιλρεπονται δοσμα, δηλον ότι καλείνωςαι ο της εκκλη4 Οr. 1. p. 11. C.

724. C.

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σιας λοξος, ώς της αληθειας παρ' αυτοις εσης. Ιb. p. 722. D. • Οr. 18. p. 276. Α. Οr. 3. p. 76. Β. C.

9 -και διδαξαλω τον ευσεβεςαλον βασιλεα, ότι δεν κερδος 8 Αί προφητικαι δε και αποστολικα βιβλοι μοναι ανελιτζεσθων. εσαι της λοιπης αυλα περι τας εκκλησιας σπεδης, ει το τoιείον Οr. 4. p. 127.

κακον επικαθαιρεσει της υλιαινεσης πιςεως δια της παρρησιας -αυλων των Χρισ8 σαθηματων, το πρωτο μαρτυρος επι αύλων καθισχυνει. Ιbid. p. 723. Α. τον σαυρον ανελθοντος. Οr. 18. p. 276. Α.

FL. vi. cap. 26. 1 Οr. 4. p. 15. D.


7. Gregory * asserts the doctrine of free-will.
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



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.

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.

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.

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 · Or. 1. p. 9. A.

T. ii. p. 99-104.] Basnag. Ann. 394. n. ix. Conf. Cav. o Or. 3. p. 77. A. Vid. et Or. 1. p. 35. B.

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

Il suffit de dire, que tout ce que nous avons aujourdhui & Amphilochius, Iconii Episcopus, nuper mihi librum legit d'entier de ce Saint, est la lettre aux Evêques Macédoniens de Spiritu Sancto, quod Deus est, et quod adorandus, quod- et un poëme qu'il adressa à Seleuque neveu de Sainte que omnipotens sit. De V. I. cap. 133.

Olympiade. &c. Tillem.Mem. T.ix. St. Anophiloque, art. vị, Quo anno Iconiensi Ecclesiæ sit, 371, vel 375, non satis. * Ad Seleucum lambi Gregorio Naz. a Billio adjudicati, liquet. S. Basnag. Ann. 397. n. ix.

nec invità quidem veritate. Cav. H. L. in Amphiloch. ? Circa annum 370, vel forsan paulo serios, Iconii, Lyca. • Le poëme à Seleucus, quoiqu'en dise le Père Combefis, oniæ metropolis, episcopus constituitur. Cav. H. L. 1. i. 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. : S. Amphiloque, Art. iii. Mem. T. ix.

Du Pin Bib. T. ii. p. 234. h Vid. Tillem. ubi supr. Art. vi. et Pagi An. 394. n. vii.

Sunt nihilominus hæc leviora, quam ut fidem codii See Tillem. as above, Art. i.

cum vindicantium Amphilochio nostro elevent. Prinium * H. E. 1. iv. c. 30. 1. v. c. 8. et 16. Socrat. I. v. cap. 8. enim, minus quadrant hic posita de libris canonicis, cum iis Sozom. 1. vii. c. 6. et 9.

quæ habet Theologus carmine de iisdem p. 98. ed. Par. ubi i-Cappadocumque Basilii, Gregorii, Ampbilochii. absolute pronuntiat de Pauli epistolis, et septem Catholicis, Qui omnes in tantum Philosophorum doctrinis atque senten- nullâ mentione libri Esther, aut Apocalypsis. -Etiam Balsatiis suos infarciunt libros : ut nescias, quid in illis primum ad- mon habet ut Amphilochii, p. ioso. ed. Paris. passimque mirari debeas, eruditionem seculi, an scientiam Scripturarum. Damascenus in elementis in codice Eminentiss. Rupifucaldii. Ep. 83. al. 84.

Combef. not. ad Amphil. p. 254. m Præter fragmenta quædam veterum monumentis dissemi- 9 See Mem. Ecc. T. ix. S. Greg. de Naz, sect. 110. Amnata, unum forte Amphilochü genuinum opus superest, Epis- philoque, sect. 6. et note 6. tola Synodica, quam Cotelerius edidit. (Ap. Monum. Gr. Synodicon. T. ii. p. 178, 179.

p. 251.



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Gregory the divine, and the other, that of Amphilochius from his iambics to Seleucus : and some others are of the same opinion. Whether it belongs to one or the other, it is a different performance from the foregoing, and therefore deserves to be put down here.

· The author of this poem recommends o the reading of the scriptures of the Old and New • Testament, as fitted to teach men virtue, and the right worship of God. Then he cautions • his friend against spurious, and falsely ascribed writings, even though they have in them some • appearance of truth. After a which he enumerates the divinely inspired books, and in the first • place those of the Old Testament, which are these: The Pentateuch, containing first Genesis, • then Exodus, Leviticus, Numbers, Deuteronomy. Then Joshua, and the Judges, and Ruth, • four books of the Kings, two of the Remains, the first and second of Esdras. After them five • books in verse, Job, the book of Psalms, three books of Solomon, the Proverbs, Ecclesiastes, 6 and the Song of Songs. To these add the Twelve Prophets, Hosea, Amos, Micah, Joel, · Obadiah, Jonah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. After ' whom are the four Prophets, Isaiah, Jeremiah, Ezekiel, Daniel. To these some add Esther. • The books of the New Testament to be received by you are these : Four Evangelists only; • Matthew, then Mark, the third Luke, and John the fourth in time, but first in the sublimity • of his doctrine. Next { receive a second book of Luke, the book of the Acts of all the

Apostles. Then fourteen epistles of the apostle Paul, one to the Romans, two to the Corin• thians, to the Galatians, to the Ephesians, to the Philippians, to the Colossians, two to the • Thessalonians, two to Timothy, and to Titus and Philemon, to each one, and one to the He• brews. But some say, the epistle to the Hebrews is spurious; not speaking rightly, for it is • a genuine work. Then the catholic epistles: Of which some receive seven, others three only: • one of James, one of Peter, one of John: while others receive three of John, and two of • Peter, and Jude's the seventh. The Revelation of John is approved by some; but many

(or the most] say it is spurious. Let this be the most certain canon of the divinely inspired scriptures.'

I shall make but one remark upon this poem, and what has been transcribed from it: That it affords a new proof of the care and caution of the ancient Christians concerning books received as a part of sacred scripture, and the rule of their faith.

III. As very little of Amphilochius remains, I have no select passages to present the reader with at the end of this chapter. I shall therefore put down here a story told by ' Theodoret ; which is also in * Sozomen and · Nicephorus, with only some variations. Amphilochius, as Theodoret says, presented a petition to Theodosius, desiring him to prohibit Arian assemblies, without obtaining it. He therefore thought of a method to gain his point. And being in the palace with other bishops, he paid his respects to Theodosius, as usual, taking little or no notice of Arcadius, who stood by, and had been lately declared Augustus. The emperor supposing the omission might have proceeded from forgetfulness, called to Amphilochius, and put him in mind to salute his son also : Amphilochius answered, he had paid respect to him, and that was enough. The emperor displeased with that answer said, a slight put upon his son was an indignity to himself. Whereupon Amphilochius replied; You see, Sir, that you cannot endure a slight to be put upon your son, and are angry with those who are guilty of it: persuade yourself, then, that the God of the whole world is offended with those who blaspheme his only begotten Son, and hates them as ungrateful to their Saviour and benefactor. The emperor perceiving the bishop's design, soon after this forbade the assemblies of heretics. Intending, it is likely, a law of " Theodosius still extant, dated July 25, of the year 383, prohibiting all heretics, particularly

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a See the opinions of Baronius and Basnage, in the preceding chapter, note 8 and ". And see Fabr. Bib. Gr. T. vii. p. 503, 504.

» Amphil. ad Seleuc. p. 126. ed. Combef. Paris. 1644. et ap. Greg. Naz. T. ii. p. 194, 195.

• Εισιν γαρ, εισιν εσθ' όθε ψευδωνυμοι

αριθμει τον Ιωαννην χρονω Τελαριον· αλλα πρωθονύψει δοίμαίων.-p. 132..

δε βιολον Λεκα, και την δευτεραν, Την των καθολικων πραξεων αποστολων -Ib. . 8 Τινες δε φασι την προς Εβραιος νοθον:

Ουκ ευ λείονλες, γνησια γαρ ή χαρις.-ib. •Την δ' Αποκαλυψιν την Ιωαννα παλιν

Βιβλοι τινες μεν εμμεσοι, και γείτονες, “Ως ανεις ειποι, των αληθειας λοίων.

P. 130. Gr. 194. 4 Τελων χαριν σοι των θεοπνευσων ερω

Βιζλων έκασης. Ιb.

Τινες μεν είκρινεσι, και πλειος δε γε
Nofox.az.801. Oulos ayeudesalos

Κανων ων ειη των θεοπνευσων γραφουν.-.. 134. i L. v. c. 16. p. 218.

* Soz. 1. vii. c. 6.. | Nic. I. xii.c. 9.

m Cod. Theod. 16. Tit. 5. L. xi.


3 p

Eunomians, Arians, and Macedonians, to hold any assemblies of worship in public places, or private houses.

This affair has been taken notice of by several * moderns; and seems to be rightly placed in the year 383, it happening after that Arcadius had been declared Augustus, and joined with his father in the empire; which was done in the beginning of that year.

Amphilochius shewed his dislike of heretics several ways. He wrote a book against the Massalians, mentioned by • Theodoret; and another work, intitled Of Pseudepigraphal books composed by heretics; both which are lost: if they had been extant, I suppose they would have given me more satisfaction than the law of Theodosius, which affords not any argu

Indeed, I do not think that Amphilochius is to be commended for procuring that law; I rather think that he therein acted contrary to the doctrine taught by our Saviour, which inculcates mutual equity and forbearance, and to many apostolical precepts, requiring bishops, and all Christians in general, “ to be gentle, shewing all meakness unto all men: to be gentle unto all men, in meekness instructing those that oppose themselves, if peradventure God will give them repentance to the acknowledging of the truth.” The catholics had suffered many hardships in the late reign of Valens : afterwards in the reigns of Gratian and Theodosius they came into power. If they had more truth on their side than the Arians I wish they had also excelled in moderation and equity; which are shining virtues, highly becoming weak and fallible creatures one toward another, perfectly consistent with a zeal for truth, and better suited to promote its interests, than force and violence.

C H A P. C.


I. His time and history. II. His testimony to the scriptures. III. Select passages.

I. Gregory, younger brother of Basil, was ordained bishop of Nyssa in Cappadocia in the a latter part of the year 370, or in 371, or ' the beginning of 372. Being a zealous homoüsian, he felt the heavy hands of the Arian administration under Valens: and some time after his ordination was obliged to live in exile, in an unsettled condition, till upon the death of Valens, he and others were restored to their sees by an edict of Gratian in 378. He is in Jerom's Catalogue; I place the chapter, which is short, below. He was alive' in 394 ; the year of his death is not certainly known. I formerly k made large extracts out of our Gregory's oration upon the life of Gregory Thaumaturgus, to which the reader is referred: I now proceed to take his testimony to the scriptures of the old and the New Testament.

II. 1. He speaks of the five divisions of the book of Psalms.

2. He takes notice of the ancient versions of the Old Testament, of Aquila, Symmachus, and Theodotion, beside that of the Seventy : in one place he consults the Hebrew.

3. “A greater than Solomon made use of him as an instrument, and by him speaks to us

& See Cave's Lives of the Primitive Fathers. Vol. ii. in h Gregorius, Nyssenus episcopus, frater Basilii Cæsariensis, Gregory Naz. sect. vii. p. 327, 328. H. L. T. i. p. 251. Bas- ante paucos annos mihi et Gregorio Nazianzeno contra Eunonag. Ann. 383. n. vii. Tillem. Les Ariens. art. 139. Mem. mium legit libros, qui et multa alia scripsisse et scribere diciTom. vi.

tur. De V. I. cap. 128. Hær. Fab. 1. iv. cap. xi.

i Vid. Pagi Ann. 394. n. vi. c Vid. Cav. H. L. T. ii. p. 253. et Fabr. Bib. Gr. T. vii. k Vol. i. p. 592-395.

1 In Psalm. Tr. 1. cap. ix. T. i. 287. D. d Cav. H. L. T. i. p. 244.

m In Hexaëm T. i. p. 7. B. p.

13. B. C. e Vid. Benedictin. Vit. S. Basil. c. xix.

n In Cant. hom. 9. T. i. p. 610. C. | Vid. Pagi Ann. 369. n. xvii. Fabr. Bib. Gr. T. viii. 9 Ουλος oρίανω τω Σολομωνίι τελω χρησαμενος δι' εκεινε ημιν p. 144. Tillem. Gr. Nyss. art. iii.

διαλεξείαι, προθερον εν Παροιμιαις, είία εν τω Εκκλησιαση, και * Vid. Cav. ib. p. 244. in Tillem. Mem. T. ix. S. Greg. μετα ταυλα εν τη προκειμένη τα Ασματος των Ασμάτων φιλοσοde Nysse. art. iv.

QIQ. *. d. In Cant. hom. 1. T. i. p. 475. D.

p. 505.


first in the Proverbs, then in the Ecclesiastes, and after that in the philosophy of the Canticles • now before us.' So speaks Gregory in the first of his fifteen homilies upon the book of Can. ticles: who has also a preface to that book, and eight homilies upon the book of Ecclesiastes; and he here plainly shews us, what were generally esteemed by understanding Christians the genuine writings of Solomon.

4. I need not take any notice of quotations of the gospels. He gives - the title of the great John to the evangelist, quoting the beginning of his first epistle, soon after he had quoted the beginning of his gospel.

5. The book of the Acts is very often quoted by him, and ascribed to Luke. Moreover he says, that` Luke was as much a physician of souls, as of the body: from whence we can conclude, that he took the evangelist to be the same who is mentioned Col. iv. 14.

6. Gregory quotes the epistle to the Ephesians with that title.
7. He often expressly quotes the epistle to the Hebrews, and as · Paul's.

8. Gregory seldom quotes the book of the Revelation : yea, I think he sometimes declines to quote it, when there are fair occasions for so doing : however, he' has expressly quoted it in one of his orations; and though he there calls it apocryphal, perhaps he needs not be supposed to intend to detract from it, for he calls it the evangelist John's.

9. There is a passages in Gregory's book against Apollinarius, published by Laurence Zacagni, where it may be questioned, whether Gregory refers to Rev. i. 8, or“ John viï. 25, according to a very uncommon reading indeed, but which seems to be that followed by the author of the Gothic version. For clearing this I put below a part of the note of the learned Latin translator upon the place.

10. Titles and divisions, and marks of respect for the scriptures, are such as these: thek sacred writers of the gospels; the divine gospels; apostles and prophets; one " and the same God speaks in the prophets, and in the New Testament; Paul • the herald or preacher of grace, the chief conductor of the church's marriage, and the mouth of Christ. I refer to P another place very honourable to that apostle. He says, it is one of the Lord's commands, that we should study the scriptures. See John v. 39. He reckons it to the advantage of Ephrem the Syrian, that from early age he had been instructed in the sacred scriptures. I omit many other like things, not needful to be transcribed. He proves' what he advances by texts of scripture. Again, Where did Apollinarius learn, that the Spirit became incarnate? What scripture says this? We have not learned any such thing from the gospels : but that the Word. became flesh, as the great apostle says.'

III. I shall now take some select passages, partly relating to the scriptures, partly to other matters.

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• Οπερ δη και ο μείας Ιωαννης πεποιηκεν. In Cant. hom. * Οι των ευαγίελιεων ιεροι συγίραφεις. Ιn Chr. Res. Οr. ii. 13. T. i. p. 664. C.

T. iii. p 400. D. • Η φησιν εν αρχη το βιβλιο των Πραξεων ο Λακας. κ. λ. | Encom. Ephr. Syr. T. iii. p. 595. B. In Christ. Resurr. Or. 2. T. iii. p. 415. C.

η “Η των αποστολικων τε και προφητικων διδαμαίων., De: Ο τοινυν Λεκας, ο πλεον των ψυχων και των σωμαίων ιατρος, Occurs. Dom. T. iii. p. 446. D. espave to ev xapos dinánua. De Pænit. in Luc. vii. 36. &c. Δια τέτο ηλθον αι των προφητων και αποστολων σαλπιγγες. In T. ii. p. 165. Ď.

Natal. Chr. T. iii. p. 340. A. Σαφεςερον δε TOIS E Eclois. Orat. in i Cor. xv. 28. T. ii. η Δεικνυσι. ένα και τον αυθον θεον τε, και νομοθείην εν τε p. 15. C. Vid. et Catechet. Or. cap. 32. T. ii. p. 94. A. wpooriais xal tp xaivn diarrun darahyxeyan De Oc. Dom. In Chr. Res. Or. i. T. 3. p. 396. C. et alibi.

T. iii. p. 400. B. • Διο και Παυλος Εβραιοις επιςελλων ελεβεν. Ιn Chr. Res. ο Ο ρητωρ της χαρίζος, ο νυμφοςολος της εκκλησιας, το τα Or. ii. T. jji. p. 408. B. et passim.

X2158 copia. Vit. S. Ephr. T. iii. p. 596. C. * Ηκεσα το ευαγίελινα Ιωανν8 εν αποκρυφις προς τ8ς τοι8- ♡ In 1 Cor. xv. 28. T. ii. p. 6. B. 1ος δι' αινιμαλος λεύονloς-Ωφελος γαρ ησθα, φησι, ψυχρος, • 4 Και τέλο των δεσποτικων παραγίελματων εςι, το δειν ερευ79€505. In suam ordinat. T. ii. p. 44. A.

Yay Tas y papas. In Eccles. hom. i. T. i. p. 374. C. καθως φησι τσε της γραφής και λουλος: ο7ι εδω ειμι ή αρ- Γ Ο τραφεις μεν εκ πρώτης ηλικίας, και αυξηθεις εν τη των %*Adv. Apoll. cap. 37. p. 219. Zacagn. Monum. Vet. θειων μελετη γραφων, σοτισθεις δε τοις της χαρίσος αενναις: 1. Ideo dixerunt ei: Tu quis es ? Et dixit eis Jesus: Prin- oxelois

. x. . De Vit. S. Ephr. T. iii. p. 595. C. cipium, ceu quoque dico vobis.' Sacr. Evang. Vers. Goth. * Και μυριας εςι περι τελο της αιας γραφης παραθεσθαι cum Interpret. Lat. Eric. Benzel. Oxon. 1750.

Çweds. In Hexaëin. T. i. 14. D. Conf. ib. p. 28. D. i Principium.'] Legit ergo, quamvis nullo qui nunc super- * Τις γραφη ταυτα λεγει;-Ουχ όλως τσαρα των ευαγίεest codice MS3. consentiente, rapon, l xai nelw ouiv. Nam. λιων ηκέσαμεν. Ουχ όλως παρα της με αλης τα αποσολο religiosus interpres, si casum quartum invenisset, utique scrip- Çwynis edidaxonusy ana' 87 uey Loyos caçž slevelo. x. .. sisset.-Benzel in loc.

Adv. Apoll. cap. 12. ubi sup. p. 148.

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