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supposed to be there excluded by him, and ranked among apocryphal scriptures, not expressly. named. And there is another passage which countenanceth that supposition: for, speaking of Antichrist, he quotes · Daniel, the twenty-fourth chapter of St. Matthew, the second chapter of the second epistle to the Thessalonians: but declines all notice of the Revelation and perhaps reflects upon it as • apocryphal. I therefore transcribe below a note of the Benedictine editor upon this place.

ix. 1. I put down an instance of general divisions, where at once are mentioned Old and New Testament, Law and Prophets, Gospel and Apostles: where likewise it is said, that all. those scriptures were dictated by one and the same Spirit.

2. I add other passages, expressing the peculiar regard which was shewn to the same scriptures.

3. Why do you curiously inquire after what the Holy Spirit has not written in the scripture?

4. This' we do not say of our own invention, but upon the ground of the scriptures received (or read] in the church.

5. He continually alleges the books of scripture in proof of what he teaches. He says, that not any the least article of faith ought to be proved by mere probable reason only, without the divine scriptures.

6. The creed, he says, is ' a summary of the principal doctrines of religion collected out of the scriptures.

7. He calls his hearers k disciples of the New Testament.

8. He recommends it to his hearers, to 'nourish their souls, and TM establish themselves by reading the divine oracles.

9. He says, that they of them who are studious, may by frequent reading the divine scripë tures, learn more fully what he delivered briefly only for want of more time.




ODORET placeth the Audians o in the time of Valens, who began his reign in 364 : 'but Tillemont' thinks it best to follow Epiphanius, who indeed expressly says, that 9 Audius lived at the same time with Arius; and says also, that Uranius, who succeeded Audius, was' dead when 1 Vid. Cat. 15. n. 12, 13, & seq.

1 Ταυλα δε διδασκομεν, εχ ευρεσιολο/ενίες, αλλ' εκ των θειων * Βασιλευσει δε ο Αντιχριςος τρια και ημισυ είη μονα. Ουκ εκκλησιαζομενων γραφων. Cat. 15. n. 13. εξ αποκρυφων λείπομεν, αλλ' εκ τε Δανιηλ. φησι γαρ Και δο- * Και αλλας δε πλειονας μαρτυριας εχων εκ των θειων γραθησεθαι εν χειρι αυλα έως καιρο, και καιρων, και ήμισυ καιρο. φων- αρκεσθησομαι ταις προειρημεναις. Cat. 15. n. 33. Cat. 15. η. 16. p. 232. Vid. Dan. vii. 25. Et conf. Apocal. Και μοι λαξε των λοίων την αποδειξιν απο της θειας γραφης. xii. 14.

Cat. 3. n. 4. p. 41. C. • Visum est nonnullis Apocalypsim hic a Cyrillo notari. h Δει γαρ περι των θειων και αξιων της πιςεως μυςηριων, Quod ratione non caret. Eam sane in apocryphorum nomine μηδε

το τυχον ανευ των θειων παραδιδοσθαι γραφων. Cat. 4. habuit, cum libros, quos in canone non comprehendit, apo- 2. 17. cryphorum nomine compellet. Cat. 4. num 33. Apocalyp- Ο Ου γαρ, ως εδοξεν ανθρωπους, συνετέθη τα της πισεως, sim prætermittit in recensione librorum Novi Testamenti, αλλ' εκ πασης γραφης τα καιριωλαία συλλεχθενία μιαν αναibid. n. 36. Praeterea veteres omnes, quos in hac Catechesi πληροι την της ειςεως διδασκαλιαν. Cat. 5. η. xii. p. 78. sequitur, res Antichristi exponentes semper Apocalypsim Da- * Καινης διαθηκης μαθηται. Cat. 1. 1. 1. nieli conjungunt. Vide Irenæum,-Hippolytum-Non igi- 1 Θρεψον σε την ψυχην αναύνωσεσι θειαις. Cat. 1.2. 6. p.19. tur imprudens Cyrillus, sed penitus certo consilio, Apocalypsis Και παντοιως την σεαυle ψυχην ασφαλιζα νηςειαις, προin toto hoc argumento commemorationem prætermisit; hu- σευχαις,- και θειων λοιων αναλνωσμασιν. Cat. 4. n 37. p. 70. jusque prætermissionis rationem hoc loco allegare videtur. Των σπεδαιων εν υμιν εκ της πυκνότερας των θειων γραφων Toutt. not. 2. p. 232.

αναλνωσεως ταυλα μανθανονίων. Cat. 17. n. 34. ότι ουχ έτερον μεν εν νομω και προφήταις, έτερον δε εν ο Ηist. Ec. 1. iv. cap. 10. ευαίγελιοις και αποσoλoις αλλ' εν εςι και το αυτο πνευμα αξιον, P Mem. Ec. T. vi. Les Audiens. p. 692. το εν παλαια και καινη διαθηκη τας θειας λαλησαν γραφας: 4 Ούλος ο Αυδιος τελων αρχηλος γενενηθαι εν χρονους Αρει8. Cat. 17. η. 5. p. 267. Α.

Η. 70. η. i. • Τι τοινυν πολυπραίμονεις α μηδε το πνευμα αιον είραψεν

Σ Ιbid. η. 15. εν ταις γραφαις. Cat. 11. n. 12.

κ. λ.

he wrote, about 376. I place Audius at about 350. If he was then dead, he · still flourished in his followers, which were somewhat numerous.

2. Audius was 6 a Syrian of Mesopotamia, much esteemed in his own country, as ` Epiphanius acknowledges, for holiness of life, and zeal for the faith : who d seeing some things done in the churches, which he thought not to be right, reproved and admonished the bishops and presbyters to the face; telling them that such things ought not to be. In particular, he reproved the rich clergy, and such of them as led a luxurious course of life. This brought upon him abundance of ill treatment, which he endured for some time, till at length he separated from the church. So Epiphanius. Theodoret’s account is not very different.

3. As his reproofs were offensive to the clergy, and many people began to follow him, the bishops accused him to the emperor, (whether Constantine, or one of his successors, is not certain :) who banished him into Scythia : where the good man lived for some time, and where he was useful. For 3 he converted a good number of Goths to the Christian religion.

4. The Audians kept Easter on the fourteenth day of the moon, after the manner of some other churches in the East. They said, that this was the ancient custom, confirmed by the Apostolical Constitutions, and that the bishops of Nice had innovated in complaisance to Constantine.

5. They are said by some to have been * Antliropomorphites : and there are other things laid to their charge, which I do not think myself obliged to take particular notice of. Moreover Epiphanius does again and again say, that they were orthodox upon the Trinity, and other points, and that they were only schismatics, not heretics.

6. Epiphanius, does in one place say, that “ they made use of apocryphal books, and were fond of them: but he does not expressly mention the titles of any of them.

7. The Audians are not in Philaster: it is likely he had no knowledge of them.

8. A learned modern, well acquainted with ecclesiastical antiquity, speaks" honourably of Audius.



1. According to Cave, Hilary of Poictiers flourished about the year 354. As Jerom has placed him among his illustrious men, I transcribe' below a part of his chapter: where are mentioned Hilary's Commentaries upon the Psalms, the gospel of Matthew, the book of Job, and the Canticles: where likewise the character of his writings may be seen in part.

n. 14.

• Πολλοι δε και μετα την εκεινε τελευτην γείτονασι συν αυτοις divites, & pascha cum Judæis celebrando. Augustin. Hær. i. τε και μετ' αυλον το ταίματος αυτ8 επισκοποι, Ουρανιος τις της

Conf. Theodoret. H. E. I. iv. c. 10. μεσης των ποταμων. κ. λ. Ιbid. n. 15.

1 Εισι δε καλα παντα την πισιν εχονίες, ως και καθολικη εκκληΑυδαιος δε τις, Συρος και το γενος και την φωνην. Thdrt. ib. Synops. p. 808. B. Vid. &'H. 70. n. 1, 2. & Ancorat,

• Ην δε ο ανηρ απο της μεσης των ποταμων όρμωμενος, διαφανης τις κατα την εαυ7α παίριδα, δια το ακραιφνες το βιε, και τι Κεχρηνίαι δε και αποκρυφοις πολλοις καθακορως. Synops. καλα θεον ζηλο, και πιςεως. Epiph. H. 70. n. 1.

p. 808. B. 1 0ς πολλακις θεωμενος τα εν ταις εκκλησιαις γενομενα, ^ Certe offensum eorum (episcoporum] vitiis, & intoleεις προσωπον επισκοπων τε και αρεσβυτερων, ελεκτικως ανε- rabili malitiâ magnum eo tempore virum Audium, discessionem τιθει, τοις τοια/οις λείων και χρη ταυλα αθως γενεσθαι, εκ οφειλει ab ecclesia fecisse, multosque homines alioqui non malos propπαυλα 7ως πραττεσθαι. Epiph. H. 70. n. i.

terea eum secutos esse, cum mores non ferrent eorum, quo• Φασκεσι δε των εκκλησιαςικων απεσχοινισθαι συλλοίων, rum alioqui doctrinam non improbabant. Balduin. De Legib. επειδαν δε τινες μεν τον επαραθον εισπραττεσι τοκον, τινες δε Constantin. I. i. cap. 6. γυναιξιν 8 νομα γαμο συνοικενίες παρανομως βιασιν. κ. λ. Η. • Hilarius, urbis Pictavorum in Aquitania episcopus, facE. I. iv. cap. 10.

tione Saturnini Arelatensis episcopi, de synodo Biterrensi in Epiph. ibid. n. 14. Et Conf. Theod. ubi supra.

Phrygiam relegatus, duodecim adversus Arianos confecit liκαι πολλος δε Γοτθων κατηχησεν. Epiph. ib.

bros : & aliun librum de Synodis, quem ad Galliarum epish Id. ib. n. ix.

copos scripsit: & in Psalmos commentarios, primum videlicet " Vadianos, quos appellat Epiphanius, & schismaticos, non & secundum, & a quinquagesimo primo usque ad sexagesihæreticos vult videri, alii vocănt Anthropomorphitas; quod mum secundum, & a centesimo decimo octavo usque ad extrerusticitati eorum tribuit Epiphanius, parcens eis, ne dicantur

In quo opere imitatus Origerem, nonnulla etiam de hæretici. Eos autem separásse se dicit, culpando episcopos

suo addidit.

-Et Commentarii in Matthæum, & tractatus in


| Nix.


2. In his · Prologue to the Commentaries on the Psalms is a catalogue of the books of the Old Testament, which I need only refer to.

3. Hilary appears to have received the epistle to the Hebrews, which was not universally received by the Latin Christians.

4. The book of the Revelation was generally received by the Latins: it is several times quoted by Hilary, and as John's: whom he also supposeth to be " John the apostle.

5. I need not enlarge farther in the account of this writer.



1. Aerius,' of Pontus, or Lesser Armenia, was' living when Epiphanius wrote in 376. He was a thorough Arian: but the principles by which he was distinguished were such as these : He: denied the difference between a bishop and a presbyter, saying, they are one order, office, and dignity. He was likewise of opinion, that' no offerings ought to be made for the dead: forasmuch as such things tended to make men think that the practice of piety is not necessary; and that " if near the period of life, they could by presents or legacies, or somehow or other, procure friends to pray for them after their death, they might escape the just punishment of their sins. They likewise denied the obligation of set fasts and feasts. The keeping of Easter, they said, was unnecessary: for “ Christ our passover had been sacrificed for us,” i Cor. v. 7. To keep Eas'er (or passover] now, was “to give heed to Jewish fables,” Tit. i. 14. and 1 Tim. i. 4, Set " fasts too, they said, were Jewish ordinances. If I have a mind to fast, I will take the time that best suits me. Not but that they would sometimes fast on the fourth day of the week, as others do: however, they said, they did it not as bound thereto, but only of their freewill : which last particular is sufficient to shew, that what Epiphanius also says of their choosing to fast on the Lord's-day is a calumny, and an unrighteous aggravation of their principle.

2. These then were the sentiments of the people: this is the institution of Aërius and his followers. But how came they to differ so much from the rest of the world? from most of the Arians, as well as the Homoüsians ? A necessary inquiry: for all heresy is supposed to spring from some evil root. Well, what was it? Let us attend. It is said, that Aërius was a friend of Eustathius, a man of Arian principles too: and that when Eustathius was made bishop of Sebaste in Lesser Armenia, about the year 355, Aërius was much concerned that he was not bishop likewise. Eustathius endeavoured to oblige him. He ordained Aërius presbyter, and appointed him governor of the hospital in the city: but Aerius was still uneasy, and therefore set up a new discipline: a story that does not seem to me to have the appearance of probability: nor are his principles so unreasonable, but that, without being under the bias of any prejudice, he might think them founded in scripture.

P. 309. B.

Job, quos de Græco Origenis ad sensum transtulit : et alius * Τη μεν πιςει ων Αρειανος τελειoλαθος. Synops. p. 809. elegaus liber contra Auxentium : & nonnullæ ad Jiversos Vid. & H. 75. n. i. Epistole. Aiunt quidam, scripsisse eum & in Cantica Can- h φασκει δε μηδε ειναι διαφορωθερον επισκοπον πρεσβυτερο.ticorum. Sed a nobis hoc opus ignoratur. Mortuus est Pic- Synops. p. 809.--μια γαρ εςι ταξις, και μια, φησι, τιμή, tavis, Valentiniano & Valente regnantibus. De. V. I cap. και εν αξιωμα. Η. 75. n. 3. 100.

1 Μη δειν, φησι, προσφερειν υπερ των προκεκοιμημεναν. a Prol. in. libr. Psalm. p. 9. Paris. 1693.

b Maxime cum scriptum sit: Sunt enim efficientes spiritus, * Τινι τω λοίω μετα θαναλον ονομαζετε, φησί, ονομαθα τεθνεωin ministerium missi propter eos, qui hæreditalunt salutem. των ; Ευχείαι γαρ ο ζων, η οικονομιαν εποιησε, τι ωφεληθησεται (Hebr. i. 14.] In Ps. cxxix. n. 7. p. 440. A.

ο τεθνεως και Ει δε όλως ευχη των ενιαυθα τες εκεισε ανησεν, αρα -facturam autem per id quod Paulus ad Hebræos dixit. γεν μηδεις ευσεβείλω, μηδε αγαθοποιείλω, αλλα κτησάσθω φιλάς, Tanto melior factus angelis, quanto excellentius ab his possidet δι' και βελειαι τροπο, ητοι χρήμασι πεισας, ηθοι φιλος αξιωσας εν nomen. Et rursum: Unde, fratres sancti, vocationis cælestis τη τελευτη, και ευχεσθωσαν περι αυτου, ίνα μη τι εκει παθη, participes, &c. De' Trinit. I. iv. p. 832. Vid. Hebr. i. 4. μηδε τα υπ' αυία γενομενα των ανηκεςων αμαρτηματων εκζήτηση. ii. 1.

H. 75. n. 3. p. 907. A. B. • Quod autem hæc folia ligni hujus non inutilia sint, sed 1 Τι εςι το πασχα, όπερ παρ' υμιν επιτελείται; Ιεδαϊκoις salutaria gentibus, sanctus Jolianpes in Apocalypsi - testatur. παλιν μυθοις προσανεχετε. Ου γαρ χρη, φησι, το πασχα επι[Apoc. cap. xxii.] In Ps. i. p. 226. E.

Tanelv. x. a. Ib. p. 907. A. electus ex publicano Matthæus in apostolum, & ex η Ει δε τις των αυτε βελοίο νηςευειν, μη εν ημεραις τελαμεν familiaritate Domini revelatione cælestium mysteriorum dignus yais, you, and cia Beasla. Synops. p. 809. C. Johannes. De Trin. I. vi. n. 20. p. 891. D.

Αλλ' εδε νηςεια, φησι, εςι τεταμενη ταυλα γαρ Ιεδαϊκα εσι, Vel ad sepulcrum prior quoqne Petro currens adeptus es? vel και υπο ζυγον δελειας- Ει γαρ όλως βελομαι νηςευειν, οίαν intra consessus angelorum, & signatorum librorum insolubiles δ' αν ειρησομαι ήμεραν απ' εμαυτα νηςευω δια την ελευθεριαν. pexus tam pia tibi hæc per Agnum ducem revelata doc- "Οθεν παρ' αυτοις πεδιλοτιμηίαι μαλλον εν κυριακη νηςευειν, crina est? Ibid. n. 43. p. 908. C.

τετραδι δε, και προσαββαλω εσθιει». Πολλακις δε και την τετραδα e Epiph. p. 905. B.

τηςευασιν, όχι θεσμα, αλλ' ιδια προαιρεσει φησι. Η. 75. n. 3. : 11.75. n. 1. p. 905. A. Vid. et Synops. p. 809. B.

p. 907. B. Ć.

3. These people, as we learn from Epiphanius, met with great difficulties. Aerius and his followers were excluded from churches, and cities, and villages : and being obliged to wander abroad, they suffered great hardships, especially in the winter and cold weather.

4. From“ Augustine's manner of speaking we may be apt to think, that he knew of some such people at the time of writing his book of Heresies in the year 428. I have placed a large part of his article at the bottom of the page. They are also in Philaster: but he does not seem to have been well informed concerning them: however, he says, there were then' many of them in Pamphylia.

5. Tillemont considers these people as * Calvinists. For certain, they went much upon the presbyterian plan: and they may induce us to think, that in most times there have been some who opposed growing superstition in the church, and asserted the freedom of the gospel: but being generally opposed, and with much violence, they could not increase to any great number, and in time they were reduced to nothing. We formerly saw another like instance in the people of Neocæsarea, disciples of Gregory, generally called Thaumaturgus:



1. A Catalogue of the books of the old and New Testament. II. Remarks.

i. The 59th and 60th, or, according to another computation, the 58th and 59th, that is, the two last canons of the council of Laodicea in Lydia, or Phrygia Pacatiana, are to this i purpose.

• That* private Psalms ought not to be read [or said] in the church, nor any books, not • canonical, but only the canonical books of the Old and New Testament.'

• The books of the Old Testament, which ought to be read, are these: 1. The Genesis (generation) of the world. 2. The Exodus out of Egypt. 3. Leviticus. 4. Numbers. 5. • Deuteronomy. 6. Joshua the son of Nun. 7. Judges, with Ruth. 8. Esther. 9. The first and second book of the Kingdoms. 10. The third and fourth book of the Kingdoms. 11.


a Πασαν γαρ αίρεσιν κακοβολια των γενομενων απ' αρχης πonnulla, dicens, offerri pro dormientibus non oportere: nec αχρι τελος η κενοδοξιας, η επαρσεως, ταυλα ειργασαίο, η επιθυ- statuta solemniter celebranda esse jejunia, sed, cum quisque μιας ορεξις, η ζηλος προς τες πελας, η παροξυσμος, η προπετεια. voluerit, jejunandum, ne videatur esse sub lege. Dicebat Epiph. H. 75. n. 1. p. 904, 905.

etiam presbyterum ab episcopo nullâ differentià debere dis** Αυλικα ύςερον καθισα τεθον πρεσβυτερον, τοτε ξενοδοχειον cerni. August. Her. 53.

H. 72. αυθω εμπιστευει, όπερ εν τω σονίω καλείται αιωχοίροφειον. κ. λ.

& in provinciâ Pamphyliâ quam plurimi commoIbid. p. 905. C.

rantur. Ibid. • Απελαυνείο δε αυλος μεία των αυθε απο των εκκλησιων, και 8 S. Basile, n. 39. Mem. T. ix, αίρων, και κωμων, και των άλλων πολεων. Πολλακις δε μελα h See Vol. i. p. 597,598, 599, 606, 607. πολλά οχλε το ιδιε νιφομενοι, αύροθεν διεθελον, ύπαιθροι τε, και

Ap. Labbé Concil, T. ii. Bevereg. Cod. T. i. υπο πείρας αυλιζομενοι, εν Ελαις καταφευλογίες. Η. 75. n. 3. και ότι και δει ιδιαίικος ψαλμες λεψεσθαι εν εκκλησια, ουδε ακαp. 906.

νονισα βιβλια, αλλα μονα τα κανονικα της καινης και παλαιας å Aëriani ab Aërio quodam sunt, qui cum esset presbyter, diagrxns. Can. 59. doluisse fertur, quod episcopus non potuit ordinari; et in Ari- Γ Γενεσις κοσμο Εξοδος εξ Αιίυπία. . anorum bæresin lapsus, propria quoque dogmata addidisse

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• The first and second book of the Remains (or Chronicles.] 12. The first and second book of • Esdras. 13. The book of 150 Psalms. 14. The Proverbs of Solomon. 15. The Ecclesiastes. • 16. The Song of Songs.' 17. Job. 18. The Twelve Prophets. 19. Isaiah. 20. Jeremiah 6 and Baruch, the Lamentations and the Epistles. 21. Ezekiel. 22. Daniel. The books of * the New Testament are these: the four gospels, according to Matthew, according to Mark, • according to Luke, according to John: the Acts of the apostles: the seven catholic epistles:

of James one, of Peter two, of John three, of Jude one, the fourteen epistles of Paul : to the • Romans one, to the Corinthians two, to the Galatians one, to the Ephesians one, to the Philip

pians one, to the Colossians one, to the Thessalonians two, to the Hebrews one, to Timothy Stwo, to Titus one, to Philemon one.'

IÍ. I shall now propose some observations upon this catalogue, and the .council to which it is ascribed.

1. In this catalogue are omitted, for the Old Testament, the books of Judith, Tobit, Wis. dom, Ecclesiasticus, the Maccabees : and in the New. the Revelation ; either not reckoning it a work of John the apostle and evangelist, or not esteeming it proper to be publicly read in the church.

2. The time of this council is not certain : some have placed it before the council of Nice; others · between the council of Antioch held in 341, and the council of Constantinople in 381: some in 365, others in 6 363, which seems as likely as any.

3. Though the time of this council cannot be exactly settled, I think it cannot be denied, that there was a council held at Laodicea in the fourth century, which made many regulations concerning ecclesiastical discipline. This may be reckoned evident from the notice taken of it in the sixth general council at Constantinople, and other councils : and from it being particularly mentioned by . Theodoret, who wrote within sixty or seventy years after the supposed time of it.

4. The chief design of that council appears to have been to deliver rules of church discipline. Nevertheless, the bishops there assembled may have been induced, for some reasons, - to publish a catalogue of sacred books, to be publicly read in the churches. Accordingly, the last canon about scripture, is generally received as genuine, though it may not be quite so unquestioned as the other preceding canons. Some have observed, that this canon is omitted by Dionysius Exiguus, and that it is wanting in some ancient manuscripts. In answer to which I would say, that perhaps the omission by Dionysius may be accounted for: or it may be an accidental thing, of which no account can be easily given : and his omitting it, however it came to pass, may have been an occasion of its being wanting in some manuscripts.

5. Some are of opinion, that this council ' consisted of Arian bishops, and that it was conducted by Theodosius bishop of Philadelphia in Lydia, a man of the Arian party: though some * dispute this, it may be reckoned no improbable supposition. Tillemont indeed imagines, that " this is a disparagement of this council not to be admitted: and that it would be melancholy to think, that a council, the canons of which have been always received by the church, should have been only a council of men enemies of the faith, and separated from the catholic communion. But Pagi ' thinks this no just ground of offence.

6. This council has not been equally k esteemed by all. Possibly learned men, according to the different notions of the party they have been engaged in, have been led to disregard the last canon: some, because of its omitting the apocryphal books of the Old Testament, and others,

* That was the opinion of Marca. See Tillem. Mem. E. & Basnag. Hist. de l'Eglise, liv. viii. c.8.n. ii. p. 437. T. vi. Les Ariens Art. 129. & Pagi Ann. 314. n. 25.

h Les Ariens, Art. 139. Pagi Baso. Ann. 363, n. 19.

i Nec mirum, concilium ab hæreticis habitum codicis ca. • Ου δε χαριν και συνελθεσα συνοδος εν Λαοδικεια της Φρυ- nonum ecclesiæ universæ partem facere, cum ab ecclesiâ reΓιας νομω κεκωλυκε το τοις αγγελοις προσευχεσθαι. Τheod. in ceptum fuerit, & nihil ejus moribus contrarium contineat. Coloss, cap. iii. 18. T. 3. p. 355.



Pagi Ann. 314. n. 25. d! I may add, that the canon of scripture, which we go Concilii Laodiceni canon ultimus, qui catalogom exhibit by, groundeth much upon that enumeration subjoined to the librorum scripturæ, apud Dionysium Exiguum non invenitur, last canon of the council of Laodicea, which yet is not Et præterea, si vel admittatur, synodus tamen ipsa exiguæ found in the very ancient manuscripts. Gretser mentioneth auctoritatis est, neque censeri potest vocem ecclesiæ Græcæ one, and I meet with another here at home,' John Gre. illius temporis exhibere ; tum quod particularis tantum fuit gory's Posthuma, p. 85.

quorundam in Lydiâ episcoporum, tum quod auctor canonum Daillé (Use of the Fathers, p. 45, 46. Lond. 1675.] en- prædicatur fuisse quidam Theodosius partibus Arianorum deavours to account for that omission of Dionysius.

lavens. Lampe Proleg. iu Joann. I. d. c. 7. n. 24. Pagi Ann. 314. n. 25.


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