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Chastity. Out of this work, which is a dialogue, there are large extracts in Photius: and we still have it entire, answerable to the quotations made by the ancients. Photius indeed censures this work :- he says there are in it Arian and other erroneous opinions, and therefore suspects it to have been interpolated: but that suspicion is now judged groundless by most of the learned moderns.

3. The book of the Resurrection, written against Origen, is called by Jerom an excellent work: this too was a dialogue: there are large extracts out of it in Photius : and Epiphanius transcribed a good part of it into his work against heresies.

4. Of the next work mentioned by Jerom, Of the Pythoness, or the cunning woman, whom Saul consulted, likewise against Origen, nothing now remains.

5. Nor have we any thing of his Commentaries upon Genesis, or the Canticles, that is considerable, and that can be relied upon.

6. There are large extracts in Photius out of the treatise ? Of Free-will; or, Of the Origin of Evil. Tillemont observes, that Jerom seems to say, this work also was written against Origen : but this does not appear by what Combefis has given. He adds, it is a dialogue, in: which an orthodox person confutes two Valentinians. Fabricius ' however says, this treatise was written against the Valentinians and Origen.

7. Photiusk has also extracts out of another work, of Methodius, entitled, Of the Creatures, not mentioned by Jerom. This book was plainly written against Origen, whom he here more than once calls centaur ; as “ if he had been some compound creature, partly heathen, partly christian ; or, as Fabricius expresseth it, because " he mixed things sacred and prophane, christian and heathen principles all together.

8. We now plainly perceive that there were at least three or four pieces of Methodius written against Origen, and that he sometimes treated that great man in an offensive manner: and, if the homily or tract, to be hereafter mentioned, concerning Simeon and Anna be his, we have another instance of his ill-will to Origen. This is one of the arguments of Combefis for the genuineness of that ° work, that the author opposeth Origen: but, supposing this not to be written by Methodius, we have nevertheless a good deal of Evidence of his aversion to that eminent person : and I think this must be allowed to make a kind of Apology for Eusebius; though I heartily wish he had not carried his resentment so far as he seems to have done. He had reason, we will suppose, to be displeased with Methodius, and he might well censure and blame him for treating Origen as he did: nevertheless, he should have given Methodius a place among other ancient worthies in his Ecclesiastical History.

9. Theodoret ? has quoted a passage of Methodius out of a piece entitled, A Discourse of Martyrs of which there is nothing else remaining. I shall take notice of that passage hereafter.

10. Nor have we any thing of the dialogue called Xeno, which we before observed to be taken notice of by Socrates.

11. I think I have now put down the titles of all the works of Methodius, expressly mentioned by the ancients : however, it is not improbable that he wrote more; for Jerom says there were many others beside those mentioned by him. Eusebius's passage above cited from Jerom seems to imply, that Methodius had written some good number of books before he became an enemy to Origen: and he might afterwards also write some other, which we are not acquainted with.

12. And there are actually several other things now extant which are ascribed to him : such as, a Homily concerning Simeon and Anna; another Homily upon our Saviour's entrance into Jerusalem ; and Revelations, and a Chronicle.

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a Cod. 237. p. 949. &c.

1 Οτι ο Ωριγένης, όν Κενταυρον καλεί, κ. λ. Cod. 235, • Ap. Combef. Auct. p. 64. &c.

p. 933. ver. 28. Mais de By, w Kertaupε. ib. p. 936. ver. 52. «γενοθευμενος εςιν ευρησεις γαρ εν αυτω παραξεβλη- 1. Christianam denique fidem Hippocentaurum facite, nec usvas xos Acelavixas do goxonias, xau ÉTEPWY Tivbu xaxodoxy- equum perfectum, nec hominem. Faust. Manich. I. 15. ap. των μυθολογηματα. ib. p. 964. f.

Aug. T. viii. p. 571. F. Du Pin. Bibl. T. i. p. 198. Till. as before, p. 138. " Quod nempe sacra profanis atque Christiana Ethnicis Basnag. Ann. 300. n. ix. e Cod. 234. p. 908. &c. miscuisset dogmata. Fabr. ib. p. 256.

Epiph. Hær. 64. a pag. 534. ad 590. et ap. Combef. Bib. • Vid. Method. Combefis. p. 427, 469, 473, not. 42. Patr. p. 283. &c.

p Vid. Theodoret. Dial. i. p. 37. $ Ap. Phot. Cod. 236. p. 940. et Co ef. Bib. p. 347, &c. 9 See Tillem. Mem. Ec. v. P. iii. as before, p. 114, et u Ib. p. 142. i Vid. Fabric. Bib. Gr. T. v. p. 256. notes 6 & 7, sur St. Methode. Vid. etiam Fabric. ut supra, I Cod. 235.

p. 257, 258.

These two last I think are generally rejected as not genuine.
The second likewise I suppose is defended by very few.

But the first homily, concerning Simeon and Anna, has more patrons. Not only • Combefis, and some others, but Fabricius likewise pleads its genuineness. On the other hand Tillemont : allows, there is no good reason to take it for a work of our Methodius. Oudin strenuously opposeth it, and thinks it the composition of some other Methodius, later than ours-by several centuries; as does · Cave. Du Pin' says that it is not cited by the ancients, nor abridged .by Photius. The author speaks so clearly of the mysteries of the Trinity, of the incarnation

and the divinity of the Word, who he more than once says is consubstantial with the Father; of • the hymn called Trisagion, of the virginity of Mary, even after her delivery; and of original • sin; that there is room to doubt whether somewhat has not been added to this homily: beside * that the style is more verbose, and fuller of epithets than that of Methodius.' So that learned writer. And in my opinion these particulars are sufficient to assure us, that either this homily is not genuine, (which I rather think,) or else it has been so interpolated as to be very little worth. Of this and some other things ascribed to Methodius, Grabe : honestly says, they are either supposititious, or interpolated. I shall therefore make no use of this piece; or, if I do, I shall give notice of it particularly.

III. I shall now put down a few testimonies to Methodius, beside those already observed in the history of him, and in the account of his works: there is the more need of this because of Eusebius's silence. Epiphanius, who inserted a large part of the dialogue concerning the resurrection into his work, `Against Heresies, calls - Methodius a blessed man; and afterwards gives him the character of a learned or eloquent man, and a zealous defender of truth. ' Jerom has given Methodius a place in his * letter to Magnus among other ancient Christian writers of note; and when he cites him, in his Commentary upon Daniel, he calls him the most eloquent martyr Methodius. Andrew of Cæsarea, about the year 500, in his Commentary upon the book of the Revelation, often cites this writer, and more than once calls him the great Methodius; a title which he gives likewise to Justin Martyr, Irenæus, and some other ancient writers. He also calls Methodius "a blessed man: quoting him and Hippolytus, he calls them saints, or holy men. More testimonies to our author may be seen in P Leo Allatius, who is a great admirer of Methodius, and prefers him to Origen: but surely that judgment is owing to partiality and prejudice. Methodius had wit and learning as well as piety: so much ought to be owned: but why he should be equalled, and even preferred to Origen, I cannot see. Doubtless Socrates would allow the four writers, whom he mentions, as enemies of Origen, (of whom Methodius is the first) a good share of learning. Nevertheless, sensible of their interiority to that eminent person, and offended at the manner in which they had treated him, he applies to them this observation : • That' mean and obscure people, who are unable to shine by • their own merit, endeavour to make themselves considerable by detracting from others. The • first,' says he, who was seized with this distemper, was Methodius, bishop of a city in Lycia, named Olympus.' The other three mentioned by Socrates are Eustathius, Apollinarius, and Theophilus of Alexandria.

IV. Before I proceed to this author's testimony to the books of the New Testament, I shall

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a Vid. Combef. in Method. p. 469.

| Et ex parte disertissimus vir, martyr Methodius. in Dap. Fabr. ut supra, p. 257.

cap. xii. vers. ult. Ć Tillem), as before, p. 136, & 144, & note vi.

mode payas Mendios. Andr. in Apoc. p. 63. A. Vid. et d De Script. Ecc. T. i. p. 303, &c.

p. 66. B. 124. B.

" Ib. p. 64. E. e Hist. Lit. T. i. p. 152.

Τοις δε αγιοις, Μεθοδια και Ιππολυτω, κ. λ. p. 70. Ε. Du Pin, as before, p. 200.

p Vid. Leon. Allat. de Method. Scriptis Diatriba. ap. Hip& Cæterum prostat quidem unus insuper et alter Methodii polyt. Ed. Fabric. P. ii. p. 76, &c. tractatus, e quibus plura, eaque luculentissima, pro--catho- 9 Fuit ingenium, et doctrina maxima Origeuis. Eam si lica trinitatis professione testimonia allegari possent. Sed ab cum Methodianâ conferas, habet quod laudari potest, et dejis abstineo, quod tractatus isti aut supposititii, aut interpolati beat; tamen vilescere videtur, et dissoluta viribus fuere. esse videantur. Grab. Annot. ap. Bull. Def. Fid. Nic. Sect. ii. Contra Methodiana est, quæ semper vigens, florens,

pungens,

concitans, auditorem vellicat et rapit. Mortua est Origeniana 1770 78 paxapire Mago dia. Epiph. Hær.64.c. 1. p.534.C. loquacitas, si cum Methodianâ brevitate conferatur. Una

και Μεθοδιω, ανδρι λογιω οντι, και σφοδρα περι της αληθειας Methodii pagina et luminibus Oratoriis et sententiis, et pietate, eywnio aperw. id. ib. c. 63. p. 591. A.

et eruditione firmâ ac integrâ, centum Origenis paginas exæEp. 83. [al. 84.]

quat. Leon. Allat. ib. num. xvi. p. 83.

Socrat, H, E. 1. vi. c. 13, in.

cap. 13, in fin.

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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.

1. In his book Of the Creatures, as we are informed by Photius, he said that ^ the book of Job was written by Moses.

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 estrangely misrepresented this passage of Methodius ; supposing him to ascribe the fall of the devil, as well as the other angels, to this last temptation.

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 “8 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 interprétation 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.

5. Some while ago we saw the censure which Photius passed upon the writings of Methodius ; 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 k 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 m Tillemont says 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.

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

• Οτι το Iως βιβλιον, Μωσεως ειναι ο αγιος φησι. Cod. 235, mum et secundum ; vultque utrumque ipsum reipsâ Christum p. 937, f. ap. Combef. p. 345. A.

extitisse, incessente Verbo ac illabente, &c Combef. Annot. - καθαπερ και η σοφια Σολομωνος μαρτυρει. ap. Epi- ib. 146. Β. phan. Hær. 64. n. xix. p. 543. A. Vid. ib. n. xxxvi.

Def. Fid. Nic. Sect. ii. cap. 13. n. ix. x. p. 147, &c. • Ap. Epiphan. ib. n. xxi. in. et ap. Phot. Cod. 234, * Grabe in Annotatis, ib. p. 150. P. 908. fin.

i Du Pin, as before, p. 198. m Tillem. as above, p. 138. 4 Ό δε ενυδρισε, και πονηρος περι των πεπιςευμενων εγενετο * Dissimulari tamen vix potest, multa in Methodio reperiri την διοικησιν, φθονον εγκισση σας και ημων ώσπερ και οι μετα durissima, quæque Ariana vestigia non obscure exhibeant, &c. ταυτα σαρκων ερασθεντες, κ. λ. ib. ap. Epiphan. p. 544. Β. Basnag. Ann, 300, n. ix. Vid, quæ ibidem sequuntur, et que le pêché a été causé par l'envie du diable, et

num. vii. que le diable même, qui avoit éte créé dans la justice sem- • Hist. de Manichée, &c. I. vi. ch. iii. n. vii. T. ii. p. 317. blable aux autres anges, est tombé par le pèché d'envie, et par note 7. l'amour deréglé qu'il a eu pour les filles. Du Pin. Bib. T. i. P Nam, ut alios brevitatis causâ prætermittam, quot recenP. 198.

sere possumus, nullâ hæreseos suspicione aspersos, et de triniConcerning this matter, see Beausobre, Hist. de Mani- tate tamen falsa et absurda commentos ? Venient in hunc chée, &c. T. ii. p. 317, 318.

ordinem Justinus Martyr,--Clemens Romanus,- -Me6 Φερε γαρ ημεις επισκεψωμεθα πως ορθοδοξως ανηγαγε τον thodius,--Huet. Origen. I. ii. c. 3. n. vi." Αδαμ εις τον Χρισον, 8 μονον τυπον αυτον ηγεμενος ειναι και 9 Οτι φησιν ο αγιος, δυο δε δυναμεις εν τοις προωμολογημενοις εικόνα, αλλα και αυτο τοτο Χριςον και αυτον γεγονεναι, δια το εφαμεν ειναι ποιητικας: την εξ οκ οντων γύμνω τη βεληματι, τον στο αιωνων εις αυτον εγκατασκηψαι λογον. Ηρμοζε γαρ χωρις μελισμα, [al. μελλησμε,] αμα τω θελησαι αυτεργοτο πρωτογονον τ8 Θε8 και πρωτον και μονογενες, την σοφίαν, σαν ο βελεται ποιειν τυγχανει δε ο πατηρ θατεραν δε κατατω πρωτοπλασω και πρωτω και πρωτογονω των ανθρωπων αν- . κοσμασαν και ποικιλλεσαν κατα μιμησιν της προτερας τα ηδη OFWTW Xspac Elvar ErnAwayxeya.. Method. Conv. p. 79. A. B. γεγονοτα εςι δε ο υίος, η παντοδυναμος και κραταια χειρ τα ap. Combef. Auct. Noviss.

πατρος, εν ή μετα το ποιησαι την υλην εξ εκ οντων κατακοσμει. A Non videntur hæc sane dicta. Possinii explicatio pia est, Method. de creat. ap. Phot. Cod. 235, p. 937, fin. et. ap. sed violenta. Plane enim distinguit Methodius primum Ada

344.

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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 4 out of nothing.'

This passage is censured by · Petavius. I see that bishop • Bull endeavours to justify it: buto 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.

Let us in the next place take the sequel of the passage above transcribed, relating to the first man: "For,' says e 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 æons 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 ex: planatory of the former part of it (as possibly it may), then Grabe's argument would be of little weight.

shall transcribe no more passages relating to this matter, but only refer to some places a 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.

6. Methodius is likewise called a milenarian. Du Pin having made his extracts out of the Banquet says: Ik 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,' sayshe, 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,

ii.

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. Petav. de Trinit. 1. i. c. iv. n. xii. ap. Dogm. Theol. Tom. ii. i Hist de Manich. T. i. p. 118, 119. 6 Def. Fid. Nic. Sect. ii. cap. 13, n. X.

Du Pin, as before, p. 198. • Beausobre, as before, I vi. ch. 6. n. ii. T. p. 360.

| Tillem. as before, p. 138. d—dans lequel on ne permettoit pas au Dieu suprême to Con. p. 129. A. B. and see above, p. 99. note !! de mettre le main à l'oeuvre, de toucher à la matière, ni de -εσομενης γαρ και μετα τατον τον αιωνα γης, αναγκη former rein de périssable. ibid.

πασα εσεσθαι και οικησοντας, εκετι τεθνηξομενές, η γαμησοντας * Τατο γαρ ειναι τον Χρισον, ανθρωπον ακρατω θεοτητι και και γεννησομενες, αλλ' ως αγγελθς αμεταρροφως εν αφθαρσια τελεια σεπλωρημενον, και θεον εν ανθρωπω κεχωρημενον. ην γαρ Ta apisa aga gortas. ap. Epiph. H. 64. n. xxxii. p. 555. D. : αρεπωδεςατον, τον πρεσβυτατον των αιώνων και πρωτον των • Hic perspicue post judicium homines terram babitaturos αρχαγγελων, ανθρωποις μελλοντα συνομιλειν, εις τον πρεσβυ- asserit: non at Chiliasta ad aliquot duntaxat secula, sic ut Tatov xai DpWTCY Twy axbpw twy ELCOIXO brvat, Toy Adap. interim supremâ illâ felicitate, hoc est, aspectu Dei, carerent; Conviv, p. 79. B.

verum ut et perpetuo in hac terrâ degerent, et summâ nihilf Mirum sane Christi titulum, antiquissimum æonum et ominus illic ac perfectâ beatitate fruerentur. Petay, animad. solâ Valentini scholâ dignum. Basn. Ann. 300, n. vii.

in Epiph. p. 261. & Grab. Annot. ad Bull. Def. Fid. Nic. p.

150.

Είν' ώσπερ οι αγγελοι εν τω έρανο έτως και ημεις εν Vid. 'Excerpt. ex libr. de Creatis ap. Phot. Cod. 235. p. τω παραδεισω, μητε γαμοις η ειλαπιναις ετι σχολαζοντες, 940. Conviv. Decem Virg. ap. Combef. Auct. Nov. p. 75. αλλα τω βλεπεις τον θεον, και γεωργειν την ζωην, πρυτανεύονC. p. 80. A. B. p. 81. C. D. p. 82. B. C. 101. D. 113. D. Fosowe Xp158. ap. Epiph. Hær. 64. n. xxxv. p. 558. A.'

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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.

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.

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 him 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.

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.

Methodius says expressly, • There e 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.

VIII. He seems to have several passages out of the epistle to the Hebrews. He says; “We • 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

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: • Fork 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

• Unde ne ipse quidem Origenis castigator Methodius sine 8 Though I do not now recollect any clear indisputable recespitatione hoc argumentum tractavit

, homines fingens post ferences to the second epistle to the Thessalonians, in the reresurrectionem habitaturos in terrâ jam instaurată, et permaining works of Methodius; yet I suppose him to refer to aërem temperatissimum ambientem in melius mutatâ, et in 2 Thess. i. 5: “ that ye may be counted worthy of the kingparadisi deliciis beatum ævum acturos; angelis autem cæ- dom of God," when he says of some ancient worthies' Tys Jestes orbes destinatum esse domicilium. Huet. Orig. 1. ii. βασιλειας καταξιωθεντες. Conv. p. 105. Α. . 2, Qu. 9. n. vi. p. 132.

νυν μεν ενταύθα τας βλασας αυτης, οίον τας ενθυμησεις τας και αι δε ψυχαι από τα δημιεργε και πατρος των όλων, σωματα πονηρας, συνελλομεν, μη τις ριζα πικριας ανω φυεσα ενοχληnos po utapetai, X. 1. ap. Phot. Cod. 234, p. 932.

07. De Resurr. ap. Epiph. Hær. 64, n. xxv. p. 548. D. ap. Vid. Huet. Origen. I. ii. c. 2, Qu. 5. n. viii. p. 71. Combef. p. 286. Conv. p. 113. D.

ο νομος" αλλ' εχ' έτως ην ωραιος ως το ευαγγέλιον' εκεινος “-δια τετο και ευαγγελια τεσσαρα παραδεδoται, τετρα- γαρ τυπος τις ην και σκια των μελλοντων πραγματων τετο δε κις ευαγγελισαμεν8 τ8 Θει την ανθρωπότητα, και παιδαγωγη- αληθεια και ζωης χαρις. Conviv. p. 127. A. ap. Combef. Auct. rarnas Tercapoi voulois, x... Cony. Dec. Virg. p. 131. B. Nov. Combef. Auct. Nov. P. i.

ó μεν γαρ νομος της εικόνος εςι τυπος και σκια, τουτέσι το * ευαγγελιζομενα και ανακαινιζοντος αυτον Ανανια τα βαπ. ευαγγελια: η δε εικων, το ευαγγελιαν αυτης της αληθειας. τισματι, καθως εν ταις Πραξεσιν ή ισορια περιέχει. ib. p. 83. A. Conviv. p. 125. C.

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