8. Simeon, who was bishop of Beth-Arsam, or Arsamopolis, in Persia, from the year of Christ 510 to 525, says, that Theodore wrote commentaries upon all the books of the Old and New Testament. с b 9. According to the Edessen Chronicle, he began to write commentaries in the year of Christ 402, or the ninth year of his episcopate. e d 10. I forbear to transcribe Gennadius's chapter concerning Theodore; but would refer to some learned moderns for a farther account of his works. For the present let us make a stand, and review what we have seen in ancient authors. (1.) Ebedjesu having mentioned Theodore's Commentaries upon the Twelve Prophets, and upon Isaiah, Ezekiel, Jeremiah, and Daniel, adds, that he there put an end to his labours upon the Old Testament. Which may afford an argument, that Theodore did not receive, as sacred and divine scripture, any books written after those of the Jewish canon. f (2.) He is said to have spoken in disrespectful terms of the book of Job, and the Canticles. But as those accounts appear among the charges and accusations of enemies, there is, in all probability, some misrepresentation. Moreover, as we have seen in Ebedjesu, he wrote a Commentary upon the book of Job: which may amount to a confutation of one part of that charge. (3.) Ebedjesu mentions commentaries upon the three gospels only of St. Matthew, St. Luke, and St. John, saying nothing particularly of St. Mark. Nevertheless there can be no question made, but he received four gospels, as other Christians did: and we may see proof of it in a fragment to be alleged presently. (4.) Theodore, as we are also assured by Ebedjesu, wrote commentaries upon St. Paul's fourteen epistles, particularly upon that to the Hebrews. h (5.) None of the accounts of his commentaries, which we have seen, are sufficient to satisfy us, which of the catholic epistles were received by him. Unquestionably, he received those, which had been all along received by Christians in general. But what was his opinion concerning the rest, and concerning the book of the Revelation, does not as yet clearly appear, that I know of. (6.) Most of Theodore's works are lost. But fragments may be found, chiefly in Latin, and perhaps not fairly represented, in the Acts of the second general council of Constantinople, or the fifth general council, held in 553, as also in Facundus, and in the Greek Chains. We are likewise assured by Fabricius, that his Commentary upon the Twelve Prophets is still in being, in manuscript, in the emperor's library at Vienna. D. B. de Montfauçon, in his Diarium Italicum, in his account of things in the library of St. Mark at Venice, speaks of its being there, and in the library at Vienna, and in the Vatican: of which he speaks again in his Item librum Margaritarum, In quo Epistolæ ejus collectæ sunt. Vid. Asseman. Bib. Or. T. i. 341. cap. 12. Vid. ib. p. 400. Vid. Conc. Constant. ii. app. Labbé. T. v. p. 451, 452. Conf. Tillem. T. xii. Theod. de M. art. v. et Du Pin ubi supr. p. 90. b. 8 On dit, que Theodore de Mopsueste [Garnier. ad Mar. Mercat. Diss. i. sect. 9. p. 320.] regardoit le livre de Job comme une fable tirée du paganisme,-le Cantique de Salomon comme une chanson d' amoureux-J' ai de la peine à le croireIl n' y eut personne pendant sa vie, qui I' accusât d' erreur- -Il ne fut condamné que près de cent cinquante ans après sa mort, par la cabale de Justinien. J. Basn. H. de l'Egl. L. viii. ch. v. n. 6. p. 430. · Vid. ib. 1. x. ch. 6. n. 4. p. 520. k " Dr. Joseph Asseman, in a note upon Ebedjesu's Catalogue, says: Epistolas Pauli omnes a Theodoro fuse explicatas esse, testatur Theodoritus. Præfat. in Comment. in easdem. Bib. Or. T. i. p. 32. Which led me to consult Theodoret's preface to his Commentaries upon St. Paul's Epistles, and his argument to the Epistle to the Hebrews. But I have not found there any mention made of Theodore's Commentaries. It seems that Dr. Asseman borrowed this from Dr. Cave, who still says in the new edition of his H. L. T. i. p. 387, in his account of Theodore's Works: Commentarii in 14 D. Pauli Epistolas; quas omnes a Theodoro fuse explicatas esse, auctor est Theodoritus. Præf. in Comm. in Ep. S. Pauli. This mistake is corrected by Fabricius, who seems to have had the same fruitless task imposed upon him by Cave, that I have had from Asseman. Quod vero Epistolas Pauli omnes fuse explicatas a Theodoro scripserit Theodoritus, in ejus Præfatione Commentarii in Epistolas Apostoli, quam laudat eruditissimus Caveus, non reperio. Fabr. Bib. Gr. T. ix. p. 163. m. In duodecim Prophetas Commentarius.'- -Integer foliorum 223 servatur Græce in Bibl. Cæsareâ teste Lambecio. Fabr. B. G. T. ix. p. 162. * Theodori Antiocheni in xii. Prophetas.' Hic liber nondum editus est. Exstat quoque in Bibliothecâ Cæsareâ Viennensi, et in Vaticanâ Bibliothecâ. Diar. Ital. p. 39. In Bibliothecâ Cæsarea Vindebonorum. Codex clxiii. bombycinus Græcus, Theodori Mopsuesteni in duodecim Pro Bibliotheca Bibliothecarum MSS. I am glad there is so good evidence that this work is still extant, and that there are several copies of it; I hope, it may some time be published: it might let us know more fully this writer's manner of interpreting scripture; and, possibly, we might there see his sentiments concerning the disputed books of the New Testament, about which we do not yet distinctly know his opinion. (7.) The last work of Theodore in Ebedjesu's Catalogue, is entitled, A Discourse of Lawgiving, or of the Lawgiver. As it is not now extant, we cannot say what was in it: but if a conjecture were to be formed, we might be apt to think, the design of it was to shew, that one and the same God was the author of the Old and the New Testament, or of the more ancient and the latter dispensation. b III. I shall now put down a fragment, or passage of Theodore concerning the four gospels, which is prefixed by Dr. Mill to St. John's gospel, taken from Corderius's Chain upon that evangelist. As Dr. Mill's New Testament is very common, I need not transcribe the Greek here at length; but I shall endeavour to make a literal version of it. с Says Theodore After the Lord's ascension to heaven, the disciples stayed a good while at Jerusalem, visiting the cities in its neighbourhood, preaching chiefly to the Jews; until the great Paul, called by the divine grace, was appointed to preach the gospel to the Gentiles openly. And in process of time, Divine Providence, not allowing them to be confined to any ⚫ one particular part of the earth, made way for conducting them to remote countries. Peter went to Rome, the others elsewhere. John, in particular, took up his abode at Ephesus, visiting however at seasons the several parts of Asia, and doing much good to the people of that country by his discourses. About this time the other evangelists, Matthew, Mark, and Luke, published "their gospels; which were soon spread all over the world, and were received by all the faithful in general with great regard. Nevertheless, the Christians of Asia, having a great opinion of "the abilities and faithfulness of John, and considering that he had been with Jesus from the beginning, even before Mattlrew, and that he had been greatly favoured by the Lord, brought to him the other books of the gospels, desiring to know his opinion concerning them. And he declared his approbation of them, saying, that what they had written was agreeable to truth; but that some miracles, which might be of great use if recorded, were omitted. He said, • moreover, that whereas they had written of the coming of Christ in the flesh, it was fit that the things concerning his Divinity also should be recorded. The brethren thereupon earnestly desired him to write those things, which he esteemed needful to be known, and which he saw to have been omitted by the rest: with which request he complied. And he was induced to begin immediately with the doctrine of Christ's Deity. After which he proceeded to the account of the things said and done by the Lord in the flesh.' с It will now be proper to make some remarks. 1. This account of the occasion of St. John's writing his gospel agrees very much with that in Eusebius of Cæsarea. I mention this observation in the first place, because it is likely, that the occasion of St. John's gospel was the thing primarily intended in that part of our author's work, from which this passage is taken. 2. The late date of the first three gospels is here supposed: they were not written, until after that the first twelve disciples had for a good while preached the gospel to the Jews at Jerusalem, and in the neighbouring cities; nor until after St. Paul had been called, and had openly preached the gospel to the Gentiles; nor until after that St. Peter had been at Rome; nor, as it seems, until after, or at least, about the time of St. John's taking up his abode at Ephesus in Asia. 3. It seems to be supposed, that all the first three gospels were written about the same time. 4. Those gospels were soon spread abroad among Christians all over the world. This is expressly said by our author, as well as that they were received by all with great regard. And indeed the accounts given, both by Theodore and by Eusebius, of the occasion of St. John's writing his gospel, afford good evidence, that the first three gospels soon came into the hands of many Christians. Before St. John wrote his gospel, the Christians in Asia had seen and read the other three; and they asked St. John his opinion concerning them, and he approved them. There can be no reason to doubt, that about this time, and soon after they were written, those three gospels were delivered to other Christians, beside those in Asia. 5. The publishing of St. John's gospel, which he wrote now at the request of the believers at Ephesus, would contribute to their being yet more public, and looked upon by all with the greatest veneration. And from this time forward, it is reasonable to think, the four gospels were collected in one code or volume. And St. John's gospel, now added to the rest, would occasion a diligent comparing of all of them together, and a careful attention to the several accounts of each. I now proceed. IV. That Theodore was a celebrated commentator, we have seen that he was also a celebrated preacher, and admired as such, at Antioch, and Constantinople, and all over the East, may be collected from testimonies in Facundus. a e d V. 1. Theodore, as the same Facundus says, lived and died in the communion of the church. And his great reputation is manifest from Sozomen and Theodoret, before cited. Nevertheless afterwards, upon occasion of the Pelagian and Nestorian controversies, there were great debates about his sentiments; and not a few moderns called him the parent both of Pelagianism and Nestorianism: whilst others allow indeed his holding the Pelagian principle, but thinks the charge of Nestorianism not so clear. Divers passages of his, alleged by Facundus,' seem not reconcileable therewith: however, we have seen, that Photius, in his account of Theodore's works, scruples not to accuse him of being in the Nestorian principle. And in his epistles he says, that Nestorius borrowed his abominable doctrine from Diodorus of Tarsus, and Theodore of Mopsuestia: but bishop R. Montague, in a note upon Photius, vindicates both those great men. i h 2. I shall take here two passages of Theodore, one out of his commentary upon St. John's gospel, the other out of his commentary upon the Acts of the apostles; as they are cited, in Latin, in the Acts of the fore-mentioned council of Constantinople, in 553, and in Greek, in the emperor Justinian's confession of the right faith, or his edict issued in * 545, or rather in 1 551; against the three chapters, as they are called, that is the works of our Theodore, the writings of Theodoret against Cyril of Alexandria, and the letter of Ibas bishop of Edessa, about the year 436, to Maris a Persian. They are alleged in the way of reproach, and are among charges brought against him: and perhaps the quotations are not quite exact and fair; nevertheless, they may be of some use to us, in forming an idea of Theodore's judgment, or way of thinking. In his commentary upon St. John's gospel, he says, that when Thomas made that confesdorus, et a Basilio, Chrysostomo, ac aliis laudantur. Nec nisi mortui in suspicionem hæreseos venere, et sequiorum calamis punguntur. Qui mihi non persuadent, fuisse hæreseos labe infectos. Montac. Not. ad Phot. Ep. i. p. 46. m Theodosio Imperatori, qui per idem tempus mundi regebat gubernacula, sic dicit: Theodorus enim, quem quando dicimus, virum dicimus in episcopatu clarum finem habentem, et quinquaginta pene annis fortiter repugnantem cunctis hæresibus, et in expositionibus, quas in omnibus ecclesiis orientalibus faciebat, et quibus in regiâ civitate valde esset comprobatus, apparet. &c. Facund. I. ii. c. 2. p. 23. Vid. et Ï. x. cap. 1. p. 148. E. b in cujus pace atque honore defunctus idem Theodorus. Id. 1. x. c. 1. p. 148. C. Vid. et l. ii. c. 2. Vid. S. Basnag. Ann. 550. n. vii.-ix. 551. n. x. &c. 553. n. xvii. &c. Tillem. Theodore de M. art. 4. Mem. T. xii. d Theodorus Mopsuestenus, Pelagianorum æque ac Nestorianorum parens. Assem. ad Chr. Edess. Bib. Or. T. i. p. 402. i Thomas quidem, cum sic credidisset, Dominus meus et Deus meus' dicit; non ipsum Dominum et Deum dicens, (non enim resurrectionis scientia docebat et Deum esse eum qui resurrexit) sed quasi pro miraculo facto Deum collaudat. Ut quum ad ipsum accessissent, tamquam Salvatorem, et omnium bonorum auctorem, et doctorem veritatis, ab ipso, utpote auctore bonorum, et doctore veritatis vocarentur: sicut omnibus hominibus, quamcumque sectam sequentibus, consuetudo est ab ipso dogmatis inventore vocari, ut Platonici et Epicuræi, Manichæi et Marcionista, et siquidem tales dicuntur. Eodem modo et nos nominari Christianos judicaverunt Apostoli, tamquam per hoc certum facientes, quod ipsius doctrinam oportet adtendere. Conc. Constantin. ii. Col. iv. ap. Labbé. T. v. p. 440, 441. Vid. Cav. de Justiniano. H. L. T. i. p. 509. et Fabr. Bib. Gr. T. xi. p. 441. Pagi ann. 551. n. v. Basnag. ann. 551. n. 7, 8. κι ούλος δε και την ὁμολονίαν Θωμα, ήν επί τη ψηλαφήσει των χείρων και της πλευρας το κύριο μετα την αναςασιν, το, ὁ κυριος με και Θεός με, είπεν, μη ειρησθαι περι το Χρισε παρα των Θώμα, (8 γαρ είναι λείει τον Χρισον Θεον) αλλ' επί τω παραδόξω της αναςάσεως εκπλατενια τον Θωμάν ύμνησαι των sion to Christ, " My Lord and my God," [John xx. 28,] he did not call Christ Lord and God; but being astonished at the great miracle of his resurrection, and the full evidence of it, which had been afforded to him, he praised God, who had raised Christ from the dead. Nor is the being raised from the dead a proof of deity.' And in his commentary upon the Acts of the apostles, he says: As the Platonics and Epicureans, and the men of other sects, ⚫ are called from their masters, who first taught the principles professed by them; so Christians are called from Christ, whom they have received as the teacher of truth, and their Saviour, and the author of all good. And the apostles therefore gave us this denomination, that thereby we might be reminded of our obligation to adhere to Christ's doctrine.' That is the sense of those two passages, as may appear to such as will compare the Latin and Greek at the bottom of the pages. 3. I conclude this chapter with transcribing below the charges brought against Theodore, and the principles ascribed to him, by Simeon Beth-Arsam before-mentioned, as the passage may entertain some of my readers: though indeed he there, and elsewhere speaks to the like purpose also of Diodorus, whom he considers as his master; and Paul of Samosata as master of both. But Theodore of Mopsuestia is the worst of all, having added to, and farther established the Unitarian Jewish Sentiments, which he had received from them." CHAP. CXIV.. JEROM. I. His time. II. His history and character. III. A catalogue of the books of the Old Testament, from his prologue to the books of Samuel and the Kings, translated by him from Hebrew, with remarks. IV. Of the books called Hagiographa. V. A catalogue of the books of the Old and New Testament, from his letter to Paulinus. VI. Another catalogue of the books of the Old and the New Testament. VII. His preface to his commentary upon St. Matthew, concerning the four evangelists, and their gospels. VIII. His history of the eight writers of the New Testament, from his book of Illustrious Men, with remarks. 1. Matthew. 1. Matthew. 2. Mark. 2. Mark. 3. Luke. 4. John. 5. Paul. 6. James. 7. Peter. 8. Jude. IX. Apocryphal books mentioned by Jerom. X. His editions of the books of scripture, and commentaries upon them, and other works for explaining the scriptures. XI. His respect for the scriptures. XII. Various readings. XIII. Observations upon the original languages, and the style of the scriptures. XIV. Select passages concerning divers matters. d e 1. EUSEBIUS HIERONYMUS, or St. JEROM, was born of Christian parents, at Striden, on the confines of Dalmatia and Pannonia. It is generally allowed by learned men, that he died in the Θεον εδειρανία τον Χρεσον. Το δε χειρον, ότι εν τη των Πραξε ων των Αποςόλων γενομενη παρ' αυτ8 δήθεν ἑρμηνεια, συΓκρινων ὁ αυλος Θεόδωρος τον Χρισον Πλαίωνι, και Μανιχαίῳ, και Επίκερω, και Μαρκιωνί, λεΓει, ὅτι ώσπερ εκείνων έκαςος εὐρα μενος οικειον δοΓμα της αυτῳ μαθήτευσανίας πεποιηκε καλείσθαι Πλατωνικός, και Μανιχαίες, και Επικέρειες, και Μαρκιωνίσας, τον όμοιον τρόπον και το Χρισε εύραμενε το δοίμα, εξ αυτό της Xpisiaves naλeiota. Ap. Chron. Pasch. p. 361. et Concil. Labb. T. v. p. 706. A Diodoro accepit Theodorus Mopsuestiæ in Ciliciâ, qui omnes tum Veteris tum Novi Testamenti libros commentatus est. Verum in cunctis ipsius commentariis et sermonibus Judaïcam de Christo opinionem tradit, Diodoro, Pauloque Samosateno præceptoribus suis consentiens. Quæ vero a Simone Mago, a Paulo, et a Diodoro asserebantur, hæc ille amplificavit, confirmavitque, asserens Christum hominem esse creatum, factum, mortalem, consubstantialem nobis, Filium adoptivum, et Templum Dei æterni, non Filium naturalem Dei esse, sed per gratiam et adoptionem.-A Theodoro accepit Nestorius, &c. Ap. Assem. Bib. Or. T. i. p. 348, 349. b A Paulo accepit Diodorus Tarsi Cilicia episcopus.-Christum vero ipsum hominem existimavit creatum, factum, mortalem, consubstantialem nobis, et Filium per gratiam, Pauli Samosateni præceptoris sui vestigiis presse inhærens. Ib. p. 348. in. • Some learned moderns think, that Diodorus of Tarsus, in his old age, in opposing the Apollinarians, espoused the same doctrine concerning Christ with Paul of Samosata, Marcellus of Galatia, and Photinus: which, as they say, was likewise the opinion of Theodore of Mopsuestia and Nestorius. Vid. Garner. ad Marium Mercatorem. T. ii. p. 317-319. et Pagi ann. 428. xix. Et Conf. Fabric. Bib. Gr. T. viii. p. 361. et Tillem. Mem. T. viii. Diodore de Tarse. Hieronymus, patre Eusebio natus, oppido Stridonis, quod, a Gothis eversum, Dalmatiæ quondam Pannoniæque confinium fuit, usque in præsentem annum, id est, Theodosii principis decimum quartum, hæc scripsi... De Vir. Ill. cap. 135. • Quanto magis ego Christianus, de parentibus Christianis natus? Pr. in Job, T. i. p. 798, in. year 420; but it is not easy to determine with certainty the time of his birth. Some have supposed that he was not born till about 342; others' place his birth in 329, or 330, or 331, and say that he was about ninety years of age when he died. I cannot but accede to the former: that, date seems more agreeable to the whole course of his life, and in particular to what he says of his being at a grammar school in the time of the emperor Julian, and his being a youth only when he was in Gaul, which certainly was not till afterwards. Jerom was ordained presbyter by Paulinus, at Antioch, in 378; but it was upon this condifion he accepted that office, that he should not be confined to any one church, or be drawn from his monastic, studious course of life. He is placed by Cave as flourishing about the year 378, when he was ordained presbyter; but I presume it will not be much disliked that I place him at the year 392, when he wrote his book of Illustrious Men, which has been so often quoted by me in this work; and I take this opportunity to refer to Tillemont's account of that book, as deserving particular notice. Nor will it be amiss for me to transcribe below a passage or two of Jerom himself relating to it. One of them is in a letter to Augustine, who had met with this work without a title, and did not know what to call it. Jerom tells him it should be entitled, of Illustrious Men, or more particularly, Of Ecclesiastical Writers. I likewise refer to his preface or introduction to it, which is inscribed to his great friend Fl. L. Dexter, who was son of Pacian, bishop of Barcelona,' and had the honour to be for some time præfect of the prætorium. Jerom, in the last chapter of that work, says he brought it down to the 14th year of Theodosius; it is therefore the common opinion of learned men, that it was finished in that year. Pagi, however, says that it was not published till the fifteenth year of Theodosius, 393; and that the fourteenth year should be understood inclusively, not exclusively. II. As I do not write at large the history of Jerom, it may not be proper for me to attempt his character: nevertheless, considering his great eminence and fame as a writer, I am unwilling quite to omit either. 1 m He studied grammar and other parts of literature at Rome, where he was when the tidings of the emperor Julian's death was brought thither. One of his masters was the celebrated grammarian Donatus, author of commentaries upon Terence and Virgil: he seems to have had other masters for logic, and the several branches of philosophy. Having studied some while at Rome, he went into Gaul. Whilst he was at Treves, as we learn from one of his epistles, he P Baron. Ann. 372. n. 1vii....lxii. Tillem. S. Jerome, art. 2. et note 2. Mem. Ec. T. xii. Cav. H. L. T. i. p. 267. Pagi, Ann. 420. n. xxi. S. Basnag. Ann. 378. n. xii. ..qui natus est anno 329, denatus 420, ætatis 91. H. Hod. de Bib. Text. Orig. 1. iii. P. fi. c. 2. p. 350.- -De Hieronymo ipso, qui anno 331 natus, et nonagenario propior, presbyter Bethleemiticus, A. C. 420 obiit, nihil dicere quam pauca præstat. Fabr. Bib.-Gr. T. viii. p. 376. d Dum adhuc essem puer, et in grammaticæ ludo exercerer, omnesque urbes victimarum cæde polluerentur, ac subito in ipso persecutionis ardore Juliani nuntiaretur interitus, &c. In Abac. cap. 3. T. iii. p. 1636, in. е quum ipse adolescentulus in Gallia viderim Atticotos, gentem Britannicam, humanis vesci carnibus. Adv. Jovin, 1. ii. p. 202. M. T. iv. f Fac a te ordinatum, idem ab co audies, quod a me misello homine sanctæ memoriæ episcopus Paulinus audivit: Num rogavi te, ut ordinarer? Si sic presbyterium tribuis, ut monachum non auferas, tu videris de judicio tuo. Sin autem sub nomine presbyteri tollis mihi propter quod seculum dereliqui, ego habeo quod semper habui, nullum dispendium in ordinatione passus es. Ad Pamm. ep. 38, al. 61. T. iv. p. 333, in. See S. Jerome, art. 58. T. xii. Dicis accepisse te librum meum a quodam fratre, qui tituJum non haberet ; in quo scriptores ecclesiasticos, tam Græcos quam Latinos, enumeraverim... Ergo hic liber, vel De Illustribus Viris, vel proprie De Scriptoribus Ecclesiasticis, appellandus est; licet a plerisque emendatoribus imperitis De Auctoribus dicatur inscriptus. Ad Aug. ep. 74, al. 89. T. iv. P. ii. p. 818.—Scripsi librum De Illustribus Viris ab apostolis usque ad nostram ætatem, imitatus Tranquillum, Græcumque Apollonium; et post catalogum plurimorum, me quoque in calce voluminis, quasi abortivum, et minimum omnium Christianorum, posui : ubi mihi necesse fuit usque ad decimum quartum annum Theodosii principis quæ scripserim breviter annotare. Ad Desider. ep. 48. al. 144. T. iv. p. 562 i Vid. De V. I. cap. 132; et adv. Ruf. 1. ii. T. iv p. 419. * Nam Hieronymus librum illum anno trecentesimo nonagesimo tertio, quo Theodosius die xix. Januarii annum decimum quintum iniit, et quindecennalia celebravit, in lucem emisit. Solebant quippe auctores (ut toties a me monitum est) annis hujusmodi solenniis dicatis opera sua publicare. Quare eo in opere Hieronymus loquitur de scriptoribus qui usque ad annum Theodosii xiv. inclusive, non vero exclusive, floruere; ipsumque in lucem dedit anno decimo quinto Theodosii. Pagi, Ann. 389. n. iv. Puto quod puer legeris.... Victorini in Dialogos Ciceronis, et in Terentii Comoedias præceptoris mei Donati, atque in Virgilium. Adv. Ruf 1. i. p. 307.—Dum adhuc essem puer, et liberalibus studiis erudirer, solebam cum cæteris ejusdem ætatis et propositi diebus Dominicis sepulcra apostolorum et martyrum circuire, &c. In Ez. cap. xl. T. iii. 979, F. m See before, noted n Victorinus rhetor, et Donatus grammaticus meus, Romæ insignes habentur. Chr. p. 184. Stultus ego, qui me putaverim hæc absque philosophis scire non posse... necquidquam me doctus magister per caywy, introduxit in logicam. Ad Domn. ep. 32, al. 51. T. iv. p. 245, in. Vid, supra, note; et conf. Pr. ii. in Ep, ad Gal. |