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CII A P. XCIV.

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CAIUS MARIUS VICTORINUS AFER.

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1. CAIUS Marius Victorinus, born in Africa,' says Jerom, in his Catalogue of Ecclesiastical Writers, taught rhetoric at Rome in the time of the emperor Constantius. And in his old age embracing the Christian religion, he wrote some books against the Arians, which are so obscure, that they are understood by the learned only. He likewise wrote Commentaries upon the 'apostle Paul's epistles.'

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2. Victorinus is mentioned by Jerom several times elsewhere. In his Chronicle he says, that Victorinus had taught rhetoric at Rome with so much reputation, that he had the honour of a public statue, set up in Trajan's forum. In the preface to his Commentary upon the epistle to the Galatians, Jerom again speaks of the above-mentioned Commentary upon the apostle Paul; and he represents Victorinus as a very indifferent interpreter of scripture.

3. Some have thought, that Jerom studied rhetoric under Victorinus; but as Jerom says nothing of it, though he had a fair occasion, when he mentions Victorinus in his Chronicle, it is more probable, that he never was his scholar.

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4. I choose to place at the bottom of the page a part of what Augustine writes concerning this illustrious convert: That after having long been an idolater, and taught rhetoric at Rome with great applause, and had his statue erected in the Roman forum, he in his old age embraced, and made open profession of the Christian religion, at a time when the greatest part of the Roman nobility were heathens. He particularly observes, that by reading the scriptures Victorinus had been convinced of the truth of the Christian religion. He moreover says, that when the emperor Julian published his edict forbidding Christians to teach grammar and rhetoric, and other branches of polite literature, Victorinus shut up his school, rather than purchase a liberty of teaching by compliances unbecoming a Christian. All which Augustine had been informed of by Simplician, bishop of Milan, who was well acquainted with Victorinus, and had often seen him at Rome, and was a principal instrument of persuading him to an open profession of the Christian religion, if not of his conversion.

5. The books against the Arians, mentioned by Jerom, are still extant. Beside which, we have also a letter or treatise against the Manichees, and some other small tracts, written in the same style, and generally reckoned works of Victorinus. And his Commentaries upon St. Paul's

a Vid. Cav. H. L. T. i. p. 228. Fabr. ad Hieron. de V. I. c. 101. et Bib. Lat. T, iii. p. 421. et seqq. Du Pin Bib. T. ii. p. 100. Tillem. Mem. T. x. dans S. Simplicien.

Victorinus, natione Afer, Romæ sub Constantio Principe Rhetoricam docuit. Et in extremâ senectute Christi se tradens fidei, scripsit adversus Arium libros more dialectico valde obscuros, qui nisi ab eruditis non intelliguntur, et commentarios in Apostolum. De V. I. c. 101.

Victorinus Rhetor, et Donatus Grammaticus, Præceptor meus, Romæ insignes habentur. E quibus Victorinus etiam statuam in Foro Trajani meruit. Chr. p. 184.

Non quod ignorem Caium Marium Victorinum, qui Romæ pueros rhetoricam docuit, edidisse commentarios in Apostolum; sed quod occupatus ille eruditione secularium literarum Scripturas omnino sanctas ignoraverit. Et nemo potest, quamvis eloquens, de eo bene disputare quod nesciat. Pr. in Galat. T. iv. p. 222.

Vid. Fabr. not. (c) ad Hieron. de V. I. c. 101.

! Ubi autem commemoravi legisse me quosdam libros Platonicorum, quos Victorinus quondam Rhetor urbis Romæ, quem Christianum defunctum esse audieram, in Latinam linguam transtulisset, gratulatus est mihi [Simplicianus.] Deinde, ut me exhortaretur ad humilitatem Christi.-Vic

torinum ipsum recordatus est, quem, Romæ cum esset, familiarissime noverat. Deque illo mihi narravit, quod non silebo.

-Quemadmodum ille doctissimus senex, et omnium liberalium doctrinarum peritissimus: (quippe Philosophorum tam multa legerat, et dijudicaverat et dilucidaverat) doctor tot nobilium Senatorum, qui etiam ob insigne præclari magisterii, quod cives hujus mundi eximium putant, statuam in Romano Foro meruerat et acceperat, usque ad illam ætatem venerator idolorum, sacrorumque sacrilegorum particeps, quibus tunc tota fere Romana Nobilitas inflata, inspirabat populo jam et omnigenûm. deorum monstra,quæ iste senex Victorinus tot annos ore terricrepo defensitaverat, non erubuerit esse puer Christi tui. -Legebat, sicut ait Simplicianus, sanctam Scripturam, omnesque Christianas literas investigabat studiosissime et perscrutabatur. Et dicebat Simpliciano, non palam, sed secretius, et familiarius: Noveris me esse Christianum. &c. Aug. confess. 1. viii. c. 2. n. 1. et 2. T. i.

Postea quam vero et illud addidit, quod imperatoris Juliani temporibus lege datâ prohibiti sunt Christiani docere literaturam, et oratoriam; quam legem ille amplexus loquacem scholam deserere maluit, quam verbum tuum, quo linguas infantum facis disertas. Ibid. c. 4. n. 10.

Apud Bib. P P. T. iv. p. 253, &c.

epistles, upon some of them at least, are supposed to be still in being, in manuscript, in some libraries; but they have not been yet published.

6. I shall now observe a few things, chiefly taken out of the books against the Arians, which, as we now have them, are four in number.

7. Most of the books of the New Testament are here frequently quoted, particularly the Acts of the apostles, the epistle to the Hebrews, and the Revelation.

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8. He several times quotes the epistle to the Ephesians, with that title.

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9. He says, that Paul in all his epistles, does nothing else but bear testimony to Christ; and that to him alone Christ appeared after his ascension.

10. He says, that' the Holy Ghost may be not unfitly styled the mother of Jesus. He has divers other expressions relating to the doctrine of the Trinity, which are not agreeable to the apprehensions of learned divines of late times. Nor, indeed, is he very intelligible: but he seems to say, that the Word silent is the Father, or, the will of the Father; and the word speaking, or operating, is the Son. Which may induce some to recollect what was said formerly of Sabellianism, in the chapter of Dionysius bishop of Alexandria.

CHAP. XCV.

APOLLINARIUS, BISHOP OF LAODICEA.

I. His time and history. II. His works, particularly his Commentaries upon the scripture, and his writings in the defence of the Christian religion. III. His peculiar opinions in the latter part of his life. IV. His works relating to those opinions. V. Scriptures received by him. VI. His character:

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I. SAYS Jerom, in his Catalogue of Ecclesiastical Writers: Apollinarius bishop of Laodicea in Syria, son of a presbyter of the same name, in his younger days employed himself chiefly in grammatical studies. Afterwards he published innumerable volumes upon the holy scriptures, • and died in the time of the emperor Theodosius. His thirty books against Porphyry are still extant, and are esteemed the most valuable of all his works.'

Apollinarius is placed by Cave* as flourishing about the year 370; but' Tillemont thinks he was bishop of Laodicea in 362, at the latest. For certain, I think, he may be reckoned to have flourished in the time of the emperor Julian, and afterwards.

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It has been questioned whether Apollinarius ever was bishop; but " Tillemont," Basnage, and some others, are clear that he obtained that dignity in the church: as is said by Jerom in the chapter just transcribed, and also in his Chronicle, and by Rufinus in his Ecclesiastical History. He died in the reign of Theodosius, as Jerom said just now; and probably, not long

Et in Actis Apostolorum et ipse [Petrus,] et Lucas, qui scripsit de iis. Adv. Arian. 1. iii. p. 280. B.

Lectum apud Paulum ad Hebræos de Christo. Adv. Ar. 1. ii. p. 272. G. & passim.

Item in Apocalypsi ipse dixit: Et habeo claves mortis. et inferi.' 1. iii. p. 280. C.

Paulus ad Ephesios. I. i. p. 254. H. Item ipse ad Ephesios. l. iii. p. 280. C.

• Paulus tamen in omnibus epistolis suis quid aliud agit, nisi de Christo testimonium dicit? Et post abscessum Christi solus Christum vidit, et soli apparuit. L. iii. p. 280. A.

Natus est Filius, Aolos qui sit, hoc est vita virtute patriâ, generante intelligentiâ, hoc est quod esse omnium quæ sunt veluti æternum fontem. Non fallatur ergo, si quis subintellexerit Sanctum Spiritum matrem esse Jesu. L. i. p. 270. B.

Pater ergo, Filius, Spiritus Sanctus, Deus, Aolos ПapaAyios, unum sunt, quod substantialitas, vitalitas, beatitudo,

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after the beginning of it, in 382, or soon after. For Epiphanius in 376 or 377, calls him an old man, and a venerable old man: and Suidas says, that he lived in the time of Constantius, and Julian the apostate, to the reign of Theodosius the great, being contemporary with Basil and Gregory, those admirable men of Cappadocia, with whom also he was acquainted.

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Apollinarius the father, as we learn from Socrates, was an Alexandrian. From thence he went to Berytus, where he taught Greek learning: after that he removed to Laodicea, and married, still continuing to teach grammar. Here likewise he was made presbyter, and his son reader; who, as we suppose, was at length ordained bishop of that city. And moreover, it is observed by ecclesiastical writers, that the elder Apollinarius and his son were both intimate with Epiphanius, an heathen sophist at Laodicea; and the son studied under him. Suidas adds, that he was acquainted with Libanius.

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II. As Jerom in the chapter already transcribed says, that Apollinarius, bishop of Laodicea, published many volumes upon the scriptures, and in another place reckons him among those who had left monuments of their diligence in studying the scriptures; I am led, agreeably to my design, to give an account of his works. Moreover, we perceive, that Jerom, when young, often heard Apollinarius preach at Antioch; and he seems to have been then well pleased with his explications of the scriptures, though he did not approve of every thing said by him. Apology for the Christian religion against Porphyry affords another reason, why I should give a more distinct account of this author's works, than I do of most others of so late an age.

His

1. The emperor Julian' in the year 362, published an edict, forbidding the Christians to teach the Greek learning, or read their authors. At this time, says Socrates, the two Apollinarii before-mentioned were very useful to the Christians: the elder wrote a grammar in a Christian form, and put the books of Moses into heroic verse, and all the other books of the Old Testament into various kinds of metre, used by the Greek poets. The younger, who was an excellent writer, put the gospels and the apostolical doctrine, into dialogues, after the manner of Plato.

2. Sozomen, without ascribing any works to the father, says of Apollinarius of Syria, that " employing his extensive learning and happy genius suitably to the occasion, for supplying to Christians the want of Homer, he wrote the Jewish Antiquities to the reign of Saul, in four and twenty books, giving to each book the name of a Greek letter, as Homer had done. He also, wrote comedies in imitation of Menander, tragedies in imitation of Euripides, and lyric poems after the manner of Pindar, still taking his subjects from the sacred scriptures. To these works, as well as to some other, Jerom may be supposed to refer, when he says in his Chronicle; at " this time Apollinarius bishop of Laodicea, composes many writings relating to our religion. Among the poems of Gregory Nazianzen is a tragedy, intitled Xpisos warxwv, Christ suffering: which some suppose to have been written by Apollinarius. Others think that opinion to be without foundation, and that it is neither Gregory's, nor Apollinarius's.

3. Beside these, we can trace out from ancient writers, particularly from Jerom, commentaries of Apollinarius upon most parts of scripture.

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4. He wrote, as we learn from Jerom, a Commentary upon the whole book of Psalms: I

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Quod e contrario de Theodoro, Acacio, Apollinario possumus dicere. Et tamen omnes in explanationibus Scripturarum sudoris sui nobis memoriam reliquerunt. Ad Minerv. et Alex. ep. 152. Vid. T. iv. P. i. p. 220.

h Dum essem juvenis, miro discendi ferebar ardore-Apollinarium Laodicenum audivi Antiochiæ frequenter, et colui. Et quum me in sanctis scripturis erudiret, numquam illius contentiosum dogma suscepi. Ep. 40. al. 64. Ad Pamm. et Ocean. T.iv. P. 2. p. 342

i Vid. Pagi. Ann. 362. n. xxxix.
* Socr. 1. iii. c. 16.

1 Ο δε νεωτερος Απολλινάριος, εν προς το λενειν παρεσκευασε μενος, τα ευαγγελια, και τα αποσολικα δοΓμαία, εν τοπω δια λοίων εξεθελο, καθα και Πλαίων παρ' Ἑλλησιν. κ. λ. Ib. p. 187. m Soz. 1. v. c. 18. p. 623.

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Apollinarius, Laodicenus episcopus, multimoda religionis. nostræ scripta componit. Chr. p. 186.

• Ap. Gregor. Naz. Opp. T. ii. p. 253-298.

P Basnag. Ann. 390. n. x. Cav. H. L. p. 248. De Greg. Naz.

◄ S. Greg. Naz. art. 110. Tillem. Mem. T. ix. et maxime in explanatione Psalmorum, quos apud Græcos interpretati sunt multis voluminibus, primus Origenes, secundus Eusebius Cæsariensis, tertius Theodorus Heracleotes, quartus Asterius Scythopolitanus, quintus Apollinarius Laodicenus, sextus Didymus Alexandrinus. Feruntur et diversorum in paucos psalmos opuscula. Sed nunc de integro psalmorum corpore dicimus. Ad Augustin, ep. 74. al. 89. T. iv. P. 2. p. 627. in.

place the whole passage below, though it contains more than we now immediately want. But it will be acceptable to some of my readers, Jerom there mentioning together six antient Greek writers, who had commented upon the whole book of Psalms, beside what had been done by others, who had explained some psalms only.

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5. There is still extant a Paraphrase of the Psalms, in hexameter verse, generally ascribed to our Apollinarius, and generally well esteemed, and the only entire work of his remaining: and I suppose it may be different from the commentary just mentioned in Jerom.

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6. In his Commentary upon the book of Ecclesiastes, Jerom several times ↳ mentions explications that had been given by Apollinarius.

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7. In the preface to his Commentaries upon Isaiah, Jerom gives a character of Apollinarius's commentaries, representing them to be exceeding short, quite passing over some things, and touching only upon others.

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8. In the preface to his Commentaries upon the book of Daniel, Jerom says, that Apollinarius, in the 26th book of his work against Porphyry, which was a very long book, considered the objections which Porphyry had made to the book of Daniel. Here likewise Jerom says, that Eusebius of Cæsarea, and Apollinarius, and divers others of the Greek catholic writers, rejected the stories of Susanna, Bell and the Dragon, as not extant in Hebrew; and therefore Eusebius and Apollinarius in their answers to Porphyry insisted, that they were not obliged to take notice of his objections against Daniel, founded upon a supposition, that they were part of his book, when indeed they were of no authority, nor a part of sacred scripture.

9. It seems probable, that beside what Apollinarius wrote in favour of Daniel's prophecies in his work against Porphyry, he also wrote a commentary upon that prophet. For Jerom ' makes remarks upon his explication of Dan. ix. 27, and quotes a long passage from him. From whence (if I may observe it by the way) it appears, that Apollinarius computed our Lord's ministry to have lasted somewhat more than two years, there being in it, according to St. John's gospel, three passovers, as he says.

10. In the preface to his Commentaries upon Hosea, Jerom says, that Apollinarius in his younger days, wrote short commentaries upon all the prophets; that afterwards he was desired by his friends to write more fully upon Hosea. But still, even in this latter work, Jerom finds the fault of too great brevity.

11. Some learned men have been of opinion, that Apollinarius published a New Greek translation of the books of the Old Testament, composed out of the several Greek versions that had been made before. This supposition is chiefly built upon two passages of Jerom, which " I

a Psalmorum: Davidicorum Metaphrasis. De quâ Vid. Fabr. Bib. Gr. T. vii. p. 66ồ, 667. Exstat Græce et Latine in Bib. Patr. Morell. Par. 1644. T. xiv. p. 162-298. Et alibi.

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"Laodicenus Interpres res magnas brevi sermone exprimere contendens, more sibi solito etiam hic loquutus est. In Ec. cap. iv. T. 2. p. 741. Vid. et in cap. xii. 5. Ibid. p. 785. in. Apollinarius autem more suo sic exponit omnia, ut universa transcurrat, et punctis quibusdam atque intervallis, immo compendiis, grandis viæ spatia prætervolet; ut non tam Commentarios quam Indices capitulorum nos legere credamus. Pr. in Is. T. iii. p. 6.

4 Cui solertissime responderunt Eusebius Cæsariensis,Apollinarius quoque uno grandi libro, hoc est vicesimo sexto, -Pr. in Dan. T. iii. p. 1071.

* Cui et Eusebius et Apollinarius pari sententiâ responderunt: Susannæ, Belisque ac Draconis fabulas non contineri in Hebraïco.-Unde et nos ante annos plurimos, quum verteremus Danielem, has visiones obelo prænotavimus, significantes eos in Hebraico non haberi. Et miror quosdam μeμμopes μεμψιμοιρος indignari mihi, quasi ego decurtaverim librum; quum et Origenes, et Eusebius, et Apollinarius, aliique ecclesiastici viri et doctores Græciæ, has, ut dixi, visiones non haberi apud Hebræos fateantur: nec se debere respondere Porphyrio pro his quæ nullam Scripturæ sanctæ auctoritatem præbeant. Pr. iu Dan. T. iii. p. 1074.

f Apollinarius autem Laodicenus, omni præteritorum temporum se liberans quæstione, vota extendit in futurum, &

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periculose de incertis profert sententiam. Quæ si forte hi qui post nos victuri sunt statuto tempore completa non viderint, aliam solutionem quærere compellentur, & magistrum erroris arguere. Dicit ergo, ut verbum verbo interpreter, ne calumniam videar facere non dicenti.—Tricesimo enim, juxta Evangelistam Lucam, anno ætatis suæ cœpit in carne Dominus evangelium prædicare: et juxta Johannem Evangelistam per tria paschata duos postea implevit annos. In Dan. ix. T. iii. p. 1114.

8 Apud Græcos reperi Apollinarium Laodicenum, qui quum in adolescentiâ suâ breves et in hunc et in alios Prophetas commentariolos reliquisset, tangens magis sensus quam explicans, rogatus est postea, ut in Osee plenius scriberet; qui liber venit in nostras manus. Sed et ipse nimiâ brevitate ad perfectam intelligentiam lectorem ducere non potest. Præf. in Osee. T. iii. p. 1235.

b Origenes in omnibus libris suis, post septuaginta Interpretes, Judæorum translationes explanat et edisserit. Eusebius quoque et Didymus idem faciunt. Prætermitto Apollinarium, qui bono quidem studio, sed non secundum scientiam, de omnium translationibus in unum vestimentum pannos assuere conatus est, et consequentiam Scripturarum non ex regulâ veritatis, sed ex suo judicio texere. Adv. Ruf. I. ii. T. iv. p. 433.

Cujus [Symmachi] interpretationem Laodicenus sequutus nec Judæis placere potest, nec Christianis : dum et ad Hebræis procul est, et sequi Septuaginta Interpretes dedignatur. In Eccles. xii. 5. T. ii. p. 785. in.

transcribe below. But it seems to me, that Humphry Hody has shewn, that nothing more is intended, than that in his commentaries upon the scriptures, and his explications of them, Apollinarius, without good judgment, mingled all the former translations of the Old Testament. Nevertheless Fabricius, either not attending to what Hody has said, or not being convinced by it, in his enumeration of the works of our author, reckons this for one, A Greek Translation of the Books of the Old Testament: and refers to R. Simon, as of the same opinion.

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12. Here I would take a part of Suidas's article concerning Apollinarius. He says, he put, the whole Jewish scripture into heroic verse; he also wrote epistles, and many commentaries upon the sacred scriptures. After which, Suidas quotes a long passage of Philostorgius, which is also briefly taken notice of by Photius, in his extracts out of Philostorgius's Ecclesiastical History. Comparing Basil, Gregory Nazianzen, and Apollinarius, and speaking of them all as eminent writers in their way, he observes to the advantage of Apollinarius, that his style was best for a commentator of scripture, and that he understood Hebrew.

13. There is however a passage of Jerom, where he is supposed to refer to Apollinarius; which may occasion a doubt, whether he had any, or at least a thorough knowledge of the Hebrew, And as it has some respect to the point just now spoken of, his making a new Greek version of the Old Testament, I have transcribed it at large.

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We now proceed,

14. In the preface to his Commentary upon St. Matthew, Jerom speaks of a commentary of Apollinarius upon that gospel; and he refers to it in his own comment.

15. Apollinarius' is mentioned by him together with others, who had explained the first epistle to the Corinthians.

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16. He wrote also upon the whole, or a part of the epistle to the Galatians.

17. His Commentary" upon the epistle to the Ephesians is mentioned by Jerom several times. 18. He also wrote upon the whole, or a part of the first epistle to the Thessalonians.

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19. In the chapter of the Catalogue of Ecclesiastical Writers, transcribed above, Jerom mentions and commends our author's work against Porphyry; as he does also in several other places. This work is particularly mentioned by Suidas: and we took some notice of it? formerly.

20. Sozomen, speaking of the works of Apollinarius, says: There is also a valuable work of his addressed to the emperor himself and the Greek philosophers, entitled Of the Truth; in

Apollinarium, Apollinarii F. episcopum Laodicea, editionem quamdam mixtam Bibliorum ex Interpretum omnium Versionibus conflatam elaborâsse existimant eruditi.-Sed falluntur omnes. Loquitur enim Hieronymus non de ullâ Bibliorum editione ab Apollinario confectâ, sed de illius tantùm Scripturarum explanationibus, in quibus sine ullo judicio translationes omnes commiscuerat, secutusque fuerat. Hod. de Bib. Text. Origen. 1. iv. c. 3. p. 631. Conf. l. iii. p. 318.

Versio Græca librorum V. T. contexta ex variis interpretationibus, præcipue Symmachi. Bib. Gr. T. vii. p. 664. c Hist. Cr. du V. T. 1. ii. ch. 10. P. 242.

d Oulos elpayenai di spywy wy waσav Tyy 'Espaιwv γραφην. Εγραψε δε και επισολας, και άλλα πολλά εις την γραφὴν ὑπομνήματα. Suid. V. Απολλινάριος.

Philost. H. E. 1. viii. c. 11.

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rius, latissime hanc epistolam interpretati sunt. Ad Pamm. ep. 31. al. 52. T. iv. p. 243. f.

m Prætermitto Didymum videntem meum, et Laodicenum, de ecclesiâ nuper egressum, qui et ipsi nonnullos super hac re commentariolos reliquerunt. Pr. in Gal. T. iv. P. i. p. 222. Conf. ad August. ep. 74. al. 89. T. iv. P. ii. p. 619.

"Ego enim in Commentariis ad Ephesios sic Origenem, et Didymum, et Apollinarium sequutus sum,ut fidei meæ non amitterem veritatem. Adv. Ruf. 1. i. T. iv. p. 365.

In epistolam Pauli ad Ephesios tria Origenes scripsit volumina. Didymus quoque et Apollinarius propria opuscula edidere. Quos ego, vel transferens vel imitans, quid in prologo ejusdem operis scripserim, subjiciam, &c. Adv. Ruf. ib. p. 373. Conf. Pr. in ep. ad Eph. T. iv. P. i. p. 322. f.

• Ad Minerv. et Alex. de eo quod omnes quidem dormiemus, &c. Vid. T. iv. P. i. p. 216. et conf. ib. p. 211. et

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• Ουκ αγεννης δε και προς αυτον τον βασιλέα ή οι τες παρ' Έλλησι φιλοσόφες εσιν αυτε ὁ λόγος, ἐν ὑπερ αλήθειας επείραψεν εν ᾧ και διχα της των ἱερων λόγων μαρτυρίας εδειξεν αυτές από Ευκοληθενίας το δεοντος περί Θεο φρονείν. Τα δε γαρ επιτωθάζων ὁ βασιλεὺς τοις τοῖς διαπρέπεσιν επισκόποις επέσειλεν Ανείνων, είνων, και κακείνων. -άδεσθαι δικαιον ανδρείας και παιδεύσεως Apollina-paasla. Soz. 1. v. c. 11. p. 624.

i Legisse me fateor Apollinarisque Laodiceni, ac Didymi Alexandrini. Pr. in Matt. T. iv. P. i. p. 3. k Vid. in Matt. ib. p. 115. f. 'Origenes,-Eusebius Cæsariensis, Didymus,

VOL. II.

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