transcribe a few select passages: they will be agreeable to some of my readers; and may be of use to give some idea of the state of theology in those days. a 1. In his book Of the Creatures, as we are informed by Photius, he said that the book of Job was written by Moses. d b 2. In his remaining fragments he twice quotes the book of Wisdom as Solomon's. 3. He says that God having made the world appointed angels as governors and presidents under himself. But the devil fell, through envy of us, and afterwards many other angels • admitted fleshly desires, and fell in love with the daughters of men:' which opinion doubtless is founded upon a wrong interpretation of the sixth chapter of Genesis. Du Pin, through haste, or some other cause, has strangely misrepresented this passage of Methodius; supposing him to ascribe the fall of the devil, as well as the other angels, to this last temptation. e 4. Methodius had a notion that the divine Word was incarnate in Adam: he builds this doctrine upon what St. Paul writes in Eph. v: 31, 32, and says, that Adam was not only a type and figure, but Christ, forasmuch as the Word, who was before all ages, dwelled in him; for it was fit and reasonable, that the first-begotten of God, and the first and only begotten, ' even Wisdom, joined itself to man, should be incarnate [or, become man,] in the first-made and ⚫ first and first-born of men.' This Methodius will have to be orthodox, or the right interpretation of St. Paul: but Combefis, in opposition to a learned modern who would justify this passage, argues, that it cannot be reconciled to sound doctrine. I shall presently transcribe from Methodius what follows in the same place. k m 5. Some while ago we saw the censure which Photius passed upon the writings of Metho dius; that they had in them the Arian doctrine, and therefore were interpolated as he suspected: but learned moderns, not perceiving any marks of interpolation, have thought themselves obliged to admit that Methodius Arianised. Bishop Bull indeed, and Grabe after him, maintain the orthodoxy of this bishop and martyr. Du Pin' likewise thinks that Methodius may be very well defended from the accusation of erring about the Trinity: but " Tillemont says it is very difficult to put a good sense upon some of his expressions concerning the Word, and concerning the procession of the divine persons: Basnage and Beausobre speak to the like purpose, And Methodius is one of those many ancient writers, whom Huet supposeth to have thought falsely and absurdly about the Trinity, and yet are not reckoned heretics, but are counted amongst the orthodox writers of the church. n Let me take a passage or two of our author, that the reader may the better judge for himself. In the work Concerning the Creatures, he says: There are two creative powers: one, who by his pure will, without any difficulty, creates what he pleaseth out of nothing; this is the • Father: the other disposeth into order, and polisheth things already made, in imitation of the • Ότι το Ιων βιβλιον, Μωσέως ειναι ὁ άγιος φησι. Cod. 235, p. 937, f. ap. Combef. p. 345. A. - καθαπερ και ἡ σοφία Σολομωνος μαρτυρεί. ap. Epiphan. Hær. 64. n. xix. p. 543. A. Vid. ib. n. xxxvi. Ap. Epiphan. ib. n. xxi. in. et ap. Phot. Cod. 234, P. 908. fin. Ο δε ενυβρισε, και πονηρὸς περὶ των πεπιςευμένων εγενετο την διοικησιν, φθονον εγκισσησας καθ' ἡμων· ώσπερ και οι μετα Tavтa σafnшv sparfevres, x. λ. ib. ap. Epiphan. p. 544. B. que le pêché a été causé par l'envie du diable, et que le diable même, qui avoit éte créé dans la justice semblable aux autres anges, est tombé par le pêché d'envie, et par l'amour deréglé qu'il a eu pour les filles. Du Pin. Bib. T. i. p. 198. Concerning this matter, see Beausobre, Hist. de Manichée, &c. T. ii. p. 317, 318. 8 Φερε γαρ ήμεις επισκεψώμεθα πως ορθοδόξως ανήγαγε τον Αδαμ εις τον Χρισον, ε μόνον τυπον αὐτὸν ἡγεμενος είναι και εικονα, άλλα και αυτό τετο Χρισον και αυτον γεγονεναι, δια το τον προ αιώνων εις αυτόν εγκατασκηψαι λογον. Ήρμοζε γαρ το πρωτογόνον το Θες και πρωτον και μονογενες, την σοφίαν, το πρωτοπλάςω και πρωτῳ και πρωτογόνῳ των ανθρώπων αντ θρωπῳ κερασθείσαν ενηνθρωπηκεναι. Method. Conv. p. 79. Α. Β. ap. Combef. Auct. Noviss. Non videntur hæc sane dicta. Possinii explicatio pia est, sed violenta. Plane enim distinguit Methodius primum Ada mum et secundum; vultque utrumque ipsum reipsâ Christum Def. Fid, Nic. Sect. ii. cap. 13. n. ix. x. p. 147, &c. 1 Du Pin, as before, p. 198. m Tillem. as above, p. 138. " Dissimulari tamen vix potest, multa in Methodio reperiri durissima, quæque Ariana vestigia non obscure exhibeant, &c. Basnag. Ann. 300, n. ix. Vid. quæ ibidem sequuntur, et num. vii. • Hist. de Manichée, &c. 1. vi. ch. iii. n. vii, T. ii. p. 317. note 7. P Nam, ut alios brevitatis causâ prætermittam, quot recensere possumus, nullâ hæreseos suspicione aspersos, et de trinitate tamen falsa et absurda commentos? Venient in hunc ordinem Justinus Martyr,--Clemens Romanus,--Methodius,--Huet. Origen. 1. ii. c. 3. n. vi. 9 Ότι φησιν ὁ ἅγιος, δυο δε δυνάμεις εν τοις προωμολογημένοις εφαμεν είναι ποιητικάς την εξ εκ οντων γυμνῳ τῳ βελήματι, χωρίς μελισμό, [al. μελλησμο,] άμα τῳ θέλησαι αυτέργος σαν ὁ βέλεται ποιειν· τυγχάνει δε ὁ πατήρ· πατεραν δε κατακοσμοσαν και ποικίλλεσαν κατα μίμησιν της προτερας τα ήδη γεγονότα· εςι δε ὁ υἱος, ἡ παντοδύναμος και κραταια χειρ το πατρος, εν ή μετα το ποιήσαι την ύλην εξ εκ οντων κατακοσμεί. Method. de creat. ap. Phot. Cod. 235, p. 937, fin. et. ap. Combef. p. 344. former; [or, according to the model given by the former;] this is the Son, the all-powerful ⚫ and strong hand of the Father, by which he adorns and finishes the matter first made by him out of nothing.' a This passage is censured by Petavius. I see that bishop' Bull endeavours to justify it: but Beausobre says that this passage 'savours of Platonism, according to which it was thought improper that the supreme God should meddle with matter, or make any thing that is perishable.' He says, moreover, that some of the ancient fathers divided the creation between the Father and the Son. The celebrated Methodius supposed that the Father's part lay in bringing matter out of nothing, and that of the Son in forming the world after the plan which the Father had shewn him. e Let us in the next place take the sequel of the passage above transcribed, relating to the first man: For,' says Methodius, that is Christ, even man filled with pure and perfect deity, and God contained in man: for it was highly becoming that the most ancient of æons, and the chief of archangels, since he was to live with men, should inhabit the most ancient and first of men, that is, Adam.' These last words of our author Basnage is much offended with: the most ancient of ons he thinks more becoming the mouth of a Valentinian than a Catholic Christian. Grabe thought proper to allege the first part of this passage as a proof that Methodius believed Christ's true deity: but then he omitted the latter part of the passage, being, I suppose, too much in haste to transcribe it all: nevertheless, if the latter part of the passage should be understood to be explanatory of the former part of it (as possibly it may), then Grabe's argument would be of little weight. h I shall transcribe no more passages relating to this matter, but only refer to some places in the margin, to be consulted by those who are curious, and have leisure; and particularly to Beausobre's remarks upon the forecited passages of Methodius: nor do I venture to say what was this writer's real opinion concerning the Trinity: for this appears to me a point not easily decided: and I think it would require a nice and careful disquisition to determine, upon good ground, what was his sentiment upon that head. k m 1 6. Methodius is likewise called a milenarian. Du Pin having made his extracts out of the Banquet says: "I stay not to observe that he has taught in this treatise the opinion of the millenarians.' Tillemont too says that Methodius here clearly admits the opinion of the millenarians, and a reign of the saints upon the earth for the space of a thousand years after the resurrection: and it must be owned that in the Banquet he expresseth himself after that manner: but in the Fragments of the discourse, Of the Resurrection, he affirms that the earth is not to be annihilated, but changed and renewed. Since therefore,' says he, the earth will exist still, doubtless it will have inhabitants, such as never die any more, nor marry, nor bring forth children, but are as the angels, unchangeable and uncorruptible, enjoying perpetual felicity. This passage is somewhat difficult to be reconciled with that in the Banquet. Petavius understood our author to speak here of everlasting happiness upon this earth. And afterwards, in that discourse or dialogue Concerning the Resurrection, he says: So far we are to be like unto * the angels, that as the angels in heaven, so also we in paradise, shall no more marry or feast, Petav. de Trinit. 1. i. c. iv. n. xii. ap. Dogm. Theol. Tom. ii. b Def. Fid. Nic. Sect. ii. cap. 13, n. x. • Beausobre, as before, 1 vi. ch. 6. n. ii. T. ii. p. 360. d -dans lequel on ne permettoit pas au Dieu suprême de mettre le main à l'œuvre, de toucher à la matière, ni de former rein de périssable. ibid. • Τετο γαρ είναι τον Χρισον, ανθρωπον ακρατῳ θεότητι και τελεια πεπλώρημενον, και θεον εν ανθρωπω κεχωρημενον. ην γαρ πρεπωδέςατον, τον πρεσβύτατον των αιώνων και πρωτον των αρχαγγέλων, ανθρωποις μέλλοντα συνομιλείν, εἰς τὸν πρεσβυτατον και πρωτον των ανθρωπων εισοικισθήναι, τον Αδαμ. Conviv, p. 79. B. f Mirum sane Christi titulum, antiquissimum æonum et solâ Valentini scholâ dignum. Basn. Ann. 800, n. vii. Grab. Annot. ad Bull. Def. Fid. Nic. p. 150. i Hist de Manich. T. i. p. 118, 119. n * Du Pin, as before, p. 198. Tillem. as before, p. 138. m Con. p. 129. A. B. and see above, p. 99. note 1. εσομένης γαρ και μετα τέτον τον αιώνα γης, ανάγκη πασα εσεσθαι και οικήσοντας, εκετι τεθνήξομενες, η γαμήσοντας και γεννησομενες, αλλ' ως αγγελος αμετας ρόφως εν αφθαρσία Tа аρisα @gakorras. ap. Epiph. H. 64. n. xxxii. p. 555. D. ; Hic perspicue post judicium homines terram habitaturos asserit: non ut Chiliastae ad aliquot duntaxat secula, sic ut interim suprema illa felicitate, hoc est, aspectu Dei, carerent; verum ut et perpetuo in hac terrâ degerent, et summâ nihilominus illic ac perfectâ beatitate fruerentur. Petay, animad. in Epiph. p. 261. P είν' ώσπερ οἱ αγγελοι εν τω ερανῳ έτως και ήμεις εν τῷ παραδείσῳ, μήτε γάμοις η ειλαπίναις ετι σχολάζοντες, αλλά το βλέπειν τον Θεόν, και γεωργείν την ζωήν, πρυτανεύον TOS Y TE XEIce. ap. Epiph, Hær. 64. n. xxxv. p. 558. A. 2 but shall be employed in seeing God, and in improving ourselves under the government and * conduct of Christ: for he said not, they shall be angels, but "as the angels." Huet refers to these passages as a proof that Methodius himself, who proposed to correct Origen, did not always express himself justly concerning the resurrection. b 7. According to Methodius, human souls are corporeal. This he argues from the parable of the rich man and Lazarus in Luke xvi. forasmuch, as in hell, the separate state of existence, they are spoken of as having a tongue, a finger, and other members. He is also reckoned among those fathers who supposed angels to be corporeal. C 8. I have one observation to make here upon occasion of the several errors imputed to Methodius: this good man, who not long after Origen's death bore hard upon him, calling hin centaur, as if he had been a monster, partly heathen partly Christian, is himself liable to the charge or suspicion of heresy, in those latter times of greater orthodoxy. d 9. In one place of the Banquet are mentioned these following heretics all together: Sabellius, Artemas, and the Ebionites, Marcion, Valentinus, and the Helcesaites. What he says of them may be taken into consideration at some other time. I shall put down no more passages of this sort from our author, but proceed to what remains. V. I am now to observe this writer's testimony to the books of the New Testament. e Methodius says expressly, There have been four gospels delivered to us:' I need not therefore put down particular quotations of each gospel: indeed he has not mentioned the writers by name: however no one can make any doubt or question but he meaned our gospels, and ascribed them to the same evangelists that we, and all Christians in general, have always done. VI. He speaks of the baptism of Paul by Ananias, and particularly refers to the history of it in the Acts. VII. It cannot be needful that I should transcribe particular passages of all the epistles of St. Paul cited by this author. It may suffice to observe, that he has quoted or alluded to these following epistles of that apostle; the epistle to the Romans, the first and second to the Corinthians, the epistles to the Galatians, the Ephesians, the Philippians, the Colossians, the first to the Thessalonians, and the first to Timothy: words of most of these are cited more than once, either as the apostle's or as Paul's. I have observed no clear references to the second to the Thessalonians, the second to Timothy, or to Titus, or Philemon, in those extracts or treatises which I make use of as unquestionably genuine: nevertheless it cannot be doubted but he received all these epistles; as Origen and other Christians did about his time. 6 i h VIII. He seems to have several passages out of the epistle to the Hebrews. He says; We a * restrain evil thoughts, "lest any root of bitterness springing up should trouble us:" see Heb. xii. 15. This is taken from the fragments of the treatise Of the Resurrection. In the Banquet he appears to allude to it several times. He says: The law was not so beautiful as the gospel; for that was a kind of type and shadow of things to come: this is the truth and grace of life.' And a little before he had said: For the law is the type and shadow of the image, that is, of the gospel; but the gospel is the image of the truth itself.' This is very agreeable to what is said Heb. x. 1. "For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices make the comers thereunto • the Unde ne ipse quidem Origenis castigator Methodius sine cespitatione hoc argumentum tractavit, homines fingens post resurrectionem habitaturos in terrâ jam instauratâ, et per aërem temperatissimum ambientem in melius mutatâ, et in paradisi deliciis beatum ævum acturos; angelis autem cœJestes orbes destinatum esse domicilium. Huet. Orig. 1. ii. c. 2, Qu. 9. n. vi. p. 132. 5 αἱ δε ψυχαι από το δημιεργο και πατρος των όλων, σωματα νπερὰ ὑπαρχεσαι, κ. λ. ap. Phot. Cod. 234, p. 932. Vid. Huet. Origen. Í. ii. c. 2, Qu. 5. n. viii. p. 71. - δια τετο και ευαγγελία τέσσαρα παραδέδοται, τετρα τις ευαγγελισαμένα το Θεό την ανθρωπότητα, και παιδαγωγης Bart's TECcapoi voμois, x.x. Conv. Dec. Virg. p. 131. B. Combef. Auct. Nov. P. i. * ευαγγελιζόμενα και ανακαινίζοντος αυτόν Ανανία τῳ βαπο τισματι, καθώς εν ταις πράξεσιν ή ίσορία περιέχει. ib. p. 53. Α. VOL. II. 8 Though I do not now recollect any clear indisputable references to the second epistle to the Thessalonians, in the remaining works of Methodius; yet I suppose him to refer to 2 Thess. i. 5: "that ye may be counted worthy of the kingdom of God," when he says of some ancient worthies ry βασιλειας καταξιωθεντες. Conv. p. 105. Α. h VUV μev ενταύθα τας βλασας αυτής, οίον τας ενθυμήσεις τας πονηρας, συςελλομεν, μη τις ῥίζα πικριας ανω φύεσα ενοχλη on. De Resurr. ap. Epiph. Hær. 64, n. xxv. p. 548. D. ap. Combef. p. 286. i όνομος αλλ' εχ όπως ην ώραιος ώς το ευαγγελιον εκεινος γαρ τυπος τις ην και σκια των μελλόντων πραγμάτων· τετο δε αληθεια και ζωης χαρις. Conviv. p. 127. A. ap. Combef. Αuct. Nov. kó μεν γαρ νόμος της εικόνος επι τυπος και σκια, τουτέςι τα ευαγγελια ή δε είκων, το ευαγγελιαν αυτής της αληθείας. Conviv. p. 125. C. P a perfect." He says likewise: For after the resurrection the truth shall be clearly manifested to us, when we shall see face to face," and not "through a glass darkly" and "in part," the holy tabernacle, the city in the heavens, "whose builder and maker is God:" here he joins together words of 1 Cor. xiii. 12, and Heb. xi. 10, which last place is thus: "For he looked for a city which hath foundations, whose builder and maker is God." He speaks of " Jesus having passed into the heavens; the very same expressions which we have in Heb. iv. 14. Having made honourable mention of Seth, Enos, Enoch, Methuselah, and Noah, he adds: These were the first lovers of righteousness, and the first of the "first-born" children, "which are written in heaven:" see Heb. xii. 23. These allusions, and these expressions, borrowed, as it seems, from the epistle to the Hebrews, afford a probable argument of his using it, and of his respect for it. Let us now see whether Methodius has not ascribed this epistle to St. Paul: Since,' says he, the law, according to the apostle, is spiritual, containing images of good things to come.' The first part of the observation seems to be taken from Rom. vii. 14, where it is said, that "the law is spiritual;" and the second from Heb. x. 1. Indeed the writer of the epistle to the Hebrews there says, that the "law had not the very image of the things:" whereas Methodius here speaks of the law containing images of good things: but he useth the word image loosely: he means no more than what he had expressed in the words before cited from him, that the law was a type and shadow" of things to come, and as such contained, or obscurely hinted and represented, the images of them. That he intends not to say any thing more in this place, than in the former, is evident from several things that follow here; to which the reader is referred, if he has any doubt: in particular he says presently afterwards, that the Jews had only a shadow of the image, at the third remove from the truth.' с Lastly, there is in the Banquet an exhortation to stedfastness in virtue, notwithstanding the greatest opposition from the enemy. For ye will obtain unspeakable renown, if ye shall over come, and seize the seven crowns, for the sake of which the "race" and combat is set before "us," according to the master Paul.' There may be in this passage, and in what precedes, a reference to the twelfth, and some other verses of the sixth, chapter of the epistle to the Ephe sians: but the latter part of the passage, "the race set before us," seems to be taken from Heb. xii. 1; and for that it is more particularly that he alleges Paul's authority. By these several passages I am induced to think it probable that Methodius received the epistle to the Hebrews as St. Paul's. I formerly shewed the reasons why I do not esteem the homily concerning Simeon and Anna to be genuine. I am therefore far from alleging any thing out of it as a proof of the sentiments of our Methodius: but if that piece had been genuine, I suppose it might afford an undeniable testimony to this epistle; for there it is said, that God "took on him [or laid hold of] the seed of Abraham," according to the most divine Paul, and through him of the whole human kind:' see Heb. ii. 16. IX. There is very little notice taken of the seven catholic epistles in the remaining pieces of this writer. h 1. He speaks of Christ as the "chief shepherd:" perhaps he borrows that character from 1 Pet. v. 4. 2. In the place referred to a little while ago Methodius says of the Ebionites, that i they ⚫ assert the prophets spoke of their own motion.' Possibly our author has here an eye to 2 Pet. i. 20, 21. Knowing this first, that no prophecy of the scripture is of any private interpretation; 3 * το γαρ αληθες μετ' αναςασιν δηλωθήσεται, όποτε πρόσωπον κατα πρόσωπον, την άγιαν σκηνην, την πολιν την εν έρανοίς, ἧς τεχνιτής και εκδημιεργος Θεός, αλλ' ε δι' αινιγμάτων και εκ μέρες επιπλεύσομεν. Conv. p. 96. C. C b -τῳ διεληλυθοτι τες έρανες Ιησε. Conv. p. 129. Α. πρωτοι δικαιοσυνης γεγονότες εραςαι, και πρώτοι προ τοτόκων τέκνων απογεγραμμένων εν έρανοις. Conv. p. 105. Α. d Eli i νομος εσι, κατα τον αποςόλον, τας εικόνας εμπεριέχων των μελλόντων. ib. p. 96. Α. Β. • Άλλα Ιεδαίοι μεν την σκιαν της εικόνος, τείτην από της αληθείας, κατηγγελκασιν· κ. λ. ib. p. 96. C. —ώς Εξιοναιοι, εξ ιδίας κινήσεως της προφητας λελαλη κεναι φιλονεικεντες. Conv. p. 113. D. * ίδιας επιλύσεως 8 γίνεται. с 3 d for the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost." He says: The Jews look for a sensible [or earthly] king'dom, and place their hopes in this strange land, which the divine word says shall pass away.' In 2 Pet. iii. 10. it is said "the heavens shall pass away with a great noise:" perhaps Methodius refers to this text, perhaps to some others. In another place he says, the whole world shall be consumed [or overflowed] with fire;' though according to his opinion it will not then utterly perish, but will be renewed and restored: possibly Methodius here refers to 2 Pet. iii, 6, 7, where it is said: "the world that then was, being overflowed with water, perished: but the heavens and the earth which are now, are kept in store, reserved unto fire against the day of judgment." с 3. He observes, that "the world lieth in wickedness:" the same thing that is said in the same words in 1 John v. 20. 4. I transcribe nothing more here relating to these epistles. Undoubtedly Methodius received the first epistle of Peter, and the first epistle of John; for they were admitted as genuine, without controversy, by all catholic Christians. But what was our author's opinion concerning the epistle of James, the second of Peter, the second and third of John, and the epistle of Jude, does not clearly appear from his remaining works. . h X. The Revelation is very often quoted by Methodius as the writing of John: And that the Word who became man is the chief virgin, [or prince of virgins,] as well as the chief shepherd, and chief prophet of the church, John, inspired by Christ, has shewn us in the book of the Revelation: "And I looked, and lo, a lamb stood on the mount Sion.These are they which are are not defiled with women, for they are virgins: these are they which follow the lamb whithersoever he goes:" Rev. xiv. 1-4. This passage is in the Banquet; and in the same work: As also John shews, saying, that the incense in the vials of the four and twenty elders are the prayers of saints:" see Rev. v. 8. Again, John' relating the Revelation says: "And there appeared a great wonder in heaven," and what follows: where Methodius quotes Rev. xii. 1—6. In the same work the Revelation is quoted as scripture, and a book of authority. In the extracts out of the treatise of the Resurrection, made by Photius, he quotes this book as written by the blessed John. In the same extracts are these words: How then ⚫is Christ celebrated by the prophets and the apostles as the "first-begotten of the dead?" This is often said of Christ in the New Testament, as Acts xxvi. 23; 1 Cor. xv. 20; and twice almost in the very expression of Methodius, Col. i. 18, and Rev. i. 5. If we could be certain that Methodius referred to this place in the Revelation, then we should be assured that he supposed the writer of this book to be the apostle John. Finally, Methodius is mentioned by Andrew of Cæsarea with Irenæus and others, who had bore testimony to the divine inspiration of this book. I think it is plain from what has been here collected, that Methodius received the Revelation as a book of authority; and very probable that he esteemed it a writing of John the apostle and evangelist. P , XI. His forms of quotation, or general terms made use of in speaking of these books, and marks of respect for them, are such as these; scriptures, holy, or sacred scriptures, divine scriptures. He speaks of the Old Testament, which implies. an acknowledgment of another that is new; both which are indeed quoted very largely by him, and as books of authority. In a passage quoted some while ago he speaks of prophets and apostles, thereby expressing the two • αλλ' ὑπὸ πνευματος αγια φερομένοι ελάλησαν οἱ ἅγιοι θεο άνθρωποι. ο βασιλειαν αισθητην προσδοκώντες, και επί γης ταύτης της αλλότριας, ἣν παρελεύσεσθαι λόγος, τιθεμένοι τας ελπίδας. Conv. p. 90. A. - εν ἢ οἱ ερανοι ροιζηδόν παρελεύσονται. 4 ἅπας ὁ κόσμος κατακλυζόμενος πυρι. ap. Epiph. Har. 64. n. xxxi. p. 553. D. .e ύδατι κατακλυσθεις. τῳ τον κόσμον εν τω πονηρῳ κεισθαι. De Resur. ap. Phot. Cod. 234, p. 321, et ap. Combef. Bibl. p. 922. B. • Ότι δε και αρχιπάρθενος, όν τρόπον και αρχιποιμήν και αρχιπροφητης γεγονεν ὁ λόγος ενανθρώπησας, της εκκλησίας, και ο χρισοληπίος ήμιν παρέςησεν εν βιβλίων της Αποκαλύψεως Ιωάννης, λέγων· Καν είδον, κ. λ. Conv. p. 70. C. D. * εκ παλαίας ύμιν καγω παρέξομαι διαθήκης εγγραφον προς Orrelav. ib. p. 130. C. |