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that we ought to understand it worthily of Paul; who, though he was rude in speech, yet certainly not in knowledge:' however, he again affirms, that in his epistle to the Galatians the apostle willingly condescended to some vulgar, and almost trivial expressions.
16. Again, he says, the 6-apostle either despised the Greek eloquence, or chose not to avail himself of it; that the success of his preaching might not appear to depend upon human wisdom, but the power of God.
of God. See 1 Cor. ii. 17. And farther he says, that the apostle was not able to express, especially in Greek, all the grandeur and sublimity of his sentiments : and that when he says, he was . rude in speech though not in knowledge' [2 Cor. xi. 6,] he should not be understood to speak thus of himself by way of humility, but truly,
18. Finally he says, that“ Paul, not being fully acquainted with the rules of grammar, has some expressions contrary to them. And he even says, thate there are some solecisms in his style; which, however, he does not say with a view of disparaging the apostle: for it affords a certain evidence of the wisdom given him from above, and of his preaching the gospel with the power of God; otherwise, it had been impossible for him to convert the world to the faith of Christ, without the ornaments of language, and the charms of eloquence.
19. Upon Gal. iv. 12, he' supposeth it likely, that when the apostle was first in Galatia, he had some sickness. Moreover, he says, there was a tradition, that Paul often had a violent head-ach : and that was the “thorn in the flesh, and messenger of Satan," which he speaks of 2 Cor. xii. 7.
XIV. 1. Jerom seems to have despised popular preaching, and advises Nepotiền, in the letter cited some while ago, not to aim to please men, and those mean and ignorant, but to teach them important truths out of the scriptures, and to endeavour to make them better. He speaks to the like purpose in another work.
* Fratres secundum huininem dico.', . . Apostolus, qui vitia non incurrisse, ille potius auscultandus est. Nos quotiesomnibus omnia factus,... Galatis quoque, quos paulo ante cumque solæcismos, aut tale quid annotamus, non apostolum stultos dixerat, factus est stultus. Non enim ad eos his usus pulsamus, ut malevoli criminantur, sed magis apostoli asserest argumentis, quibus ad Romanos, sed simplicioribus, et quæ tores sumus , quod Hebræus ex Hebræis, absque rhetorici stulti possent intelligere, et pene de trivio. . . Unde manifes- nitore sermonis, et verborum compositione, et eloquii venuslum est, id fecisse apostolum quod promisit ; nec reconditis tate, nunquam ad fidem Christi totum mundum transducere ad Galatas usum esse sensibus, sed quotidianis, et vilibus, et valuisset, nisi evangelizâssét eum non in sapientiâ verbi, sed quæ, possent, nisi præmisisset, secundum hominem dico,' in virtute Dei. Nam et ipse ad Corinthios ait... [1 Cor. ii. prudentibus displicere. In Galat. iii. 15. T. iv. P. i. p. 261. -1.]... et rursum.... [ib. ver. 4, 5) Iste igitur, qui sole
u llle Hebræis literis eruditus, et ad pedes doctus Gama- cismos in verbis facit; qui non potest hyperbaton reddere, lielis, quem non erubescit, jam apostolicæ dignitatis, magis- sententiamque concludere, audacter sibi vindicat sapientiam, trum dicere, Græcam facundiam contemnebat, vel certe, quod et dicit : ' Quoniam secundum revelationem cognitum factum erat humilitatis, dissimulabat; ut prædicatio ejus non in per- est mihi mysterium.' (Ephes. iii. 3.] In Eph. iii. T. iv. P. suasione verborum, sed in signorum virtute consisteret. Adv. i. p. 348. Ruf. I. i. T. iv. p. 367.
Aut certe suspicari possumus, apostolum eo tempore, quo « Illud quod crebro diximus: ' et si imperitus sermone, primum venit ad Galatas, ægrotasse, et aliquâ corpusculi in* non tamen scientiâ :' naquaquam Paulum de humilitate, sed firmitate detentum. Nam tradunt, eum gravissimum capitis de conscientiæ veritate disisse, etiam nunc approbamus. Pro- dolorem sæpe perpessum, et hunc esse angelum Satanæ, qui fundos enim et reconditos sensus lingua non explicat. Et quum appositus ei sit, ut eum colaphizaret in carne, ne extolleretur. ipse sentiat quid loquatur, in alienas aures puro non potest In Gal. iv. T. iv. P. i. p 274. transferre sermone. Ad Algas. Qu. x. T. iv. P. i. p. 204. M. s Docente te in ecclesià, non clamor populi, sed gemitus -Qui putant, Paulum juxta humilitatem, et non vere dixisse, suscitetur. Lacryme auditorum laudes tuæ sint. Sermo
et si imperitus sermone, non tamen scientiâ ;' defendant Presbyteri Scripturarum lectione conditus sit. Nolo te declahujus loci consequentiam Debuit quippe secundum ordinem matorem esse et rabulam, garrulumque, sine ratione, sed dicere : · Vos. qui spirituales estis, instruite hujusmodi in mysteriorum peritum, et sacramentorum Dei tri eruditissi
spiritu lenitatis, considerantes vosmet ipsos, ne et vos tente- mum. Verba volvere, et celeritate dicendi apud imperitum * mini ;' et non plurali inferre numerum singularem. Hebræus vulgus admirationem sui facere, indoctorum hominum est... igitur ex Hebræis, et qui esset in vernaculo sermone doctissi- Præceptor quondam meus, Gregorius Nazianzenus, rogatus a mus, profundos sensus alienâ linguâ exprimere non valebat: me ut exponeret, quid sibi vellet in Lucâ deutegorçulov, id est, Nec curabat magnopere de verbis, quum sensum haberet in secundo-primum, eleganter lusit, docebo te, inquiens, super tuto. In Gal. cap. vi. 1. ibid. p. 309.
huc re in ecclesiâ ; in quâ mihi omni populo acclamante, cod Sequitur : Quæ sunt rationem quidem habentia sapien- geris scire quod nescis.
geris scire quod nescis. Aut certe si solus tacueris, solus ab tiæ." (Col. ïi. 23.) Hoc loco quidem conjunctio superflua onibus stultitiæ condemnaberis. Nihil tam facile, quam est Quod in plerisque locis propter imperitiam artis Gram- vilem plebeculam et indoctam concionem linguæ volubilitate matica Apostolum fecisse reperimus, &c. Ad. Algas. Qu. x. decipere, quæ quidquid non intelligit, plus miratur. Ad T. 4. P. i p 207. al ep. 151.
Nepot. ep 34. al. 2. T. iv. P. ii. p. 262. • Puto autem, quod et vitiosa in hoc loco elocutio est.. .. b'Jam enim et in ecclesiis ista quæruntur. Omissaque apostoSi vero quis potest etiam juxta sermonis et eloquii contextum licorum simplicitate et puritate verborum, quasi ad Athenæum, docere apostolum fuisse perfectum, et in artis Grammaticæ et ad auditoria convenitur, ut plaustis circumstantium exci
2. Jerom censures the superstition of some women, who wore about them pieces of the wood of the cross, and small gospels, or passages of them. He says it may be a zeal of God, but not according to knowledge ; and that the faults of the Pharisees, who made broad their phylacteries, had descended to Christians.
3. He complains of the excessive pride of some bishops in his time.
4. Jerom seems to allow, that some of the Antenicene writers of the church had so expressed themselves, as to give countenance to the Arian doctrine.
5. He triumphs in the progress of the Christian religion ; which was become the religion of the emperors, and of many other great men, and of a large part of the city of Rome, and had spread all over the world, in Egypt, India, Persia, Armenia, Ethiopia, Scythia, and other parts.
C H A Pa CXV.
I. His time. II. A catalogue of the books of the Old and New Testament.
III. Remarks upon it.
1. Rufinus, presbyter of Aquileia, and contemporary with Jerom, according to Cave' flourished about the year 390. He died in 410. He' is supposed to have begun to publish writings about the year 397. For a farther account of him I refer to others.
II. I proceed to transcribe immediately his catalogue of the books of scripture, which is in his" Explication of the Apostles Creed, a work highly commended by: Gennadius, and * Du Pin.
• This' then is the Holy Spirit, who in the Old Testament inspired the law and the prophets,
tentur ; ut oratio, rhetoricæ artis fucáta mendacio, quasi mere- & Du Pin. Bib. T. ii. p. 240, &c. Tillem. Mem. T. 12. S. tricula procedat in publicum, non tam eruditura populos, quam Jérome, art. 12, 13. 125.. ... 130. Pagi ann. 395. n. xxi. favorem populi quæsitura. Pr. 3. in ep. ad. Galat. T. iv. P. i. 397. n. ii. xviii....xiii. 399. vi. 410. xxvi. et alibi. Basnag.
ann. 399. n. xiii. et alibi. · Væ nobis miseris, ad quos Pharisæorum vitia transierunt. Expositio in Symbolum Apostolorum. Apud S. Cyprian. ... Hoc apud nos superstitiosæ mulierculæ in parvulis evange- Opp. in Append. ad S. Hieron. Opp. T. v. p. 127... 146. . liis, et in crucis ligno, et istiusmodi rebus, quæ habent zelum Proprio autem labore, imo gratiâ Dei et dono, exposuit Dei, sed non juxta scientiam, usque hodie factitant. Ad idem Rufinus Symbolum, ut in ejus comparatione alii nec Matt. xxiii. T. iv. P. i. p. 108, 109.
exposuisse credantur. Gennad. De V. I. cap. 17. al. 18. o Quæ quidem et nos ad humilitatem provocant, et super- * Et en effet, il seroit difficile de trouver un traité sur le cilium decutiunt episcoporum, qui velut in aliquâ sublimi Symbole plus parfait que celui-ci. speculâ constituti, vix dignantur videre mortales, et alloqui | Hic igitur Spiritus Sanctus est, qui in veteri testamento conservos suos. In Gal. iv. T. iv. P. i. p. 273.
legem et prophetas, in novo evangelia et apostolos inspiravit. c Vel certe antequam in Alexandriâ, quasi dæmonium Unde apostolus dicit: Omnis scriptura inspirata utilis est ad meridianum, Arius nasceretur, innocenter quædam et minus docendum. Et ideo quæ sunt novi ac veteris testamenti caute loquuti sunt, et quæ non possint perversorum hominum volumina, quæ secundum majorum traditionem per ipsum calumniam declinare. Adv. Ruf. 1. ii. T. iv. P. ii. p. 411. Spiritum Sanctum inspirata creduntur, et ecclesiis Christi
d Solitudinem patitur et in Urbe Gentilitas. Dii quondam tradita, competens videtur hoc in loco evidenti numero, sicut nationum cum bubonibus et noctuis in solis culminibus reman- ex patrum monumentis accepimus, designare. Itaque veteris serunt. Vexilla militum crucis insignia sunt. Regum pur- menti omnium primo Möysi quinque libri sunt traditi, puras, et ardentes diadematum gemmas, patibuli salutaris Genesis, Exodus, Leviticus, Numerus, Deuteronomium. Post pictura condecorat. Jam Ægyptius Serapis factus est Christia- hæc Jesus Nave, et Judicum, simul cum Ruth. Quatuor nus. Marnas Gazæ luget inclusus, et eversionem templi post hæc regnorum libri, quos Hebræi duos numerant. Parajugiter pertimescit. De Indià, de Perside, Æthiopia, mona- lipomena, qui Dierum dicitur Liber, et Esdræ duo, quia apud chorum quotidie turbas suscipimus. Deposuit pharetras Arme- illos singuli computantur, et Hester. Prophetarum vero nius. Hunni discunt Psalterium. Scythiæ frigora fervent Isaïas, Jeremias, Ezechiel, et Daniel. Præterea duodecim calore fidei. Getarum rutilus et flavus exercitus ecclesiarum
prophetarum liber unus. Job quoque, et Psalmi David sincircumfert tentoria. Ad. Læt. ep. 57. al. 7. T. iv. P. ii. guli sunt libri. Salomon vero tres ecclesiæ tradidit, Proverbia p. 591. M.
Ecclesiasten, Cantica Canticorum. In his concluserunt nu• Claruit præcipue circa ann. 390. Cav. H. L. T. i. p. 186. merum librorum veteris testamenti. Novi vero quatuor
See Tilem. Mem. T. xii. S. Jérom, art. 129. beginning. evangelia, Matthæi, Marci, Lucæ, et Joannis : Actus Aposs
• and in the New the gospels and apostles. Wherefore the apostle says, that “ all scripture is
given by inspiration of God, and is profitable for doctrine.” (2 Tim. iii. 16.] It will not there• fore be improper to enu nerate here the books of the New and the Old Testament, which we • find by the monuments of the fathers to have been delivered to the churches as inspired by the • Holy Spirit. And of the Old Testament, in the first place, are the five books of Moses, • Genesis, Exodus, Leviticus, Numbers, Deuteronomy. After these are Joshua the son of Nun, • and the Judges, together with Ruth. Next the four books of the Kingdoms, which the Hebrews * reckon two: the book of' thr Remains, which is called the Chronicles, and two books of Ezra, · which by them are reckoned one, and Esther. The prophets are Isaiah, Jeremiah, Ezekiel, and • Daniel; and besides, one book of the twelve propbets. Job also, and the Psalms of David. • Solomon has left three books to the churches, the Proverbs, Ecclesiastes, and the Song of
Songs : with these they conclude the number of the books of the Old Testament. Of the New * there are the four gospels of Matthew, Mark, Luke, and John; the Acts of the apostles by • Luke; fourteen epistles of the apostle Paul ; two epistles of the apostle Peter; one of James,
the brother of the Lord, and apostle; one of Jude; three of John; the Revelation of John. • These are the volumes which the fathers have included in the canon, and out of which they • would have us prove the doctrines of our faith.
• However, it ought to be observed, that there are also other books, which are not canonical, • but have been called by our forefathers ecclesiastical : as the Wisdom of Solomon; and another, • which is called the Wisdom of the Son of Sirach ; and among the Latins is called by the general • name of Ecclesiasticus: by which title is denoted not the author of the book, but the quality of • the writing. In the same rank is the book of Tobit, and Judith, and the books of the Maccabees. • In the New Testament is the book of the Shepherd, or of Hermas, which is called the Two
Ways, or the Judgment of Peter. All which they would have to be read in the churches, but • not to be alleged by way of authority, for proving articles of faith. Other scriptures they called • apocryphal, which they would not have to be read in the churches.
· These things I have thought proper to put down here, as received from our ancestors, for the information of those who are learning the first elements of the church, and the faith; that they may know from what fountains they ought to fetch the word of God.'
That is Rufinus’s catalogue of the books of scripture, which has been several times referred to in this work.
III. I need to add only a few remarks.
1. In this Exposition of the Creed Rufinus has more than once quoted the epistle to the Hebrews, as the apostle Paul's. He also quotes expressly · the book of the Revelation; which shews, that he had no doubts about the genuineness, or anthority of either. I scarce need to add, that “ he quotes the epistle to the Ephesians with that title.
2. This catalogue plainly shews, what books of the Old and Testament were of authority with Christians; and that, when other books were. quoted by them, it was for illustration only, and not as decisive in matters of controversy, or by way of authority. And with this particular enumeration of the several books or volumes of inspired, and canonical scripture, agree his general titles and divisions. One of these we saw at the beginning of the catalogue just transcribed: · In the Old Testament the law and the prophets: in the New the gospels and apostles.” In another place his expression is the prophets, gospels, and apostles: and the testimony of Rufinus is very valuable. He was a learned man well acquainted both with the Greek and the Latin writers of the church : and he had travelled. He was born in the western part of the empire: but he was also acquainted with the churches in Egypt, and Palestine, where he had resided a good while.
tolorum, quos describit Lucas : Pauli apostoli epistolæ auctoritatem ex his fidei confirmandam. Cæteras vero scripquatuordecim : Petri apostoli duæ, Jacobi fratris Domini et turas apocryphas nominârunt, quas in ecclesiis legi noluerunt. apostoli una, Judæ una, Joannis tres : Apocalypsis Joannis. Hæc nobis a patribus, ut dixi, tradita, opportunum visum est Hæc sunt, quæ patres intra canonem concluserunt, et hoc in loco designare, ad instructionem eorum, qui prima ex quibus fidei nostræ assertiones constare voluerunt. sibi ecclesiæ ac fidei elementa suscipiunt, ut sciant ex quibus Sciendum tamen est, quod et alii libri sunt, qui non sunt sibi fontibus verbi Dei haurienda sint pocula. Rufin. in canonici, sed ecclesiastici a majoribus appellati sunt; ut Symb. ap. Cyprian. in App. p. 26, 27. et ap. Hieron. T. v. est Sapientia Salomonis, et alia Sapientia, quæ dicitur filii p. 141, 142. Sirach, qui liber apud Latinos hoc ipso generali vocabulo • See vol. i. p. 551. and Vol. ii. p. 30. Ecclesiasticus appellatur. Quo vocabulo non auctor libelli, • Sicut et Paulus apostolus, ad Hebræos scribens, dicit. In sed scripturæ qualitas cognominata est : Ejusdem ordinis est App. Cypr. p. 18. in. libellus Tobiæ, et Judith, et Maccabæorum libri. In novo . Ut in Apocalypsi Joannis de Seraphim scriptum est. Ib. vero Testamento libellus, qui dicitur Pastoris sive Hermas,, p. 19. in. qoi appellatur Duæ Viæ, vel Judicium Petri. Quæ omnia . Sed et Paulus, ad Epl.esios scribens. Ap. Cypr. p. 25. jegi quidem in ecclesiis voluerunt, non tamen proferri ad in ap. Hieron. p. 140. in.
3. Where Rufinus speaks of the “Shepherd,' and · Hermas,' and · the Two Ways, and the Judgment of Peter,' his meaning is not very obvious. I imagine, that we have not the true reading of the place. I have translated, agreeably to the edition at the end of bishop Fell's St. Cyprian; from which the copy in the Appendix to St. Jerom's works is very little different. Fabricius thought, that when Rufinus speaks of the • Two Ways,' he might intend the latter part of the epistle of Barnabas. Grabe's conjecture is, that by the Judgment of Peter,' mentioned by no ecclesiastical writers, beside Rufinus and Jerom, is meant the preaching or doctrine of Peter; which seems not improbable: and, possibly, in Rufinus's original there were three books mentioned, “the Shepherd of Hermas,' the Two Ways,' and “the Judgment of Peter.' But we need not be very solicitous about the titles of books, which were not reckoned canonical, or of authority.
CH A P. CXVI.
THE THIRD COUNCIL OF CARTHAGE.
1. In 397 assembled the third, otherwise called the sixth council of Carthage; where were present' Aurelius bishop of Carthage, president, and Augustine then bishop of Hippo Regius, and others, in all forty-four.
2. The forty-seventh canon is to this purpose. • Moreover & it is ordained, that nothing • beside the canonical scriptures be read in the church under the name of divine scriptures; and the • canonical scriptures are these : Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua s the son of Nun, Judges, Ruth, four books of the Kingdoms, two books of the Remains, Job, • David's Psalter, five books of Solomon, the books of the twelve prophets, Isaiah, Jeremiah, • Ezekiel, Daniel, Tobit, Judith, Esther, two books of Ezra, two books of the Maccabees. The books • of the New Testament are these: The four books of the gospels, one book of the Acts of the apostles, thirteen epistles of the apostle Paul, the epistle of the same to the Hebrews, two epistles of the apostle Peter, three of the apostle John, one of the apostle Jude, and one of • James, the Revelation of John one book.'
* Propterea ergo propheticis, et evangelicis, atque apostolicis hac in re quidquam velut certum definire. &c. Grab. Spic. vocibis nobis prænuntiatur hic error. ib. p. 26. in.
T. i. p. 56. • In novo autem testamento libellus, qui dicitur Pastoris . Vid. Cav. H. L. T. i. p. 368, 369. Pagi Ann. 397. a. sive Hermas, qui appellatur duæ viæ, vel judicium Petri. xxiii... xxxiv. S. Basnag. An. 397. n. vii....ix. T. v. p. 142. in.
Et subscripserunt Aurelius Episcopus ecclesiæ CarthagiAt memorat etiam Rufinus in Symbolum · Judicium nensis. .. Epigonius Episcopus Bullensis Regionis. ... Augus• Petri de duabus viis:' fortasse intelligens ea quæ de duabus tinus Episcopus plebis Hipponæ Regiensis. Similiter et omnes viis leguntur in appendice epistolæ, quæ ad S. Barnabam apos- Episcopi
, quadraginta quatuor numero, subscripserunt. Can. tolum referri solet. Fabr. in Hieron. de V. I. cap. 1. ap. L. Ap. Labb. Concil. T. ii. p. 1178. Bib. Eccl.
8 Item placuit, ut præter scripturas canonicas nihil in eccle« Quod enim attinet · Judicium Petri,' cujus mentionem siâ legatur sub nomine divinarum scripturarum. Sunt autem injicit Rufinus in Symbolum Apostolorum, quodque quatuor canonicæ scripturæ : Genesis, Exodus, Leviticus, Numeri, ante recensitis addit Hieronymus in Catalogo Scr. Ec. cap.
i. Deuteronomium, Jesus Nave, Judicum, Rutb, Regnorum de Petro, vereor sane, ne Rufinus xmpuyua Petri, in Græcis libri quatuor, Paralipomenon libri duo, Job, Psalterium libris contracte scriptum noua, legerit apoua, idque Latine Davidicum, Salomonis libri quinque, libri duodecim propbereddiderit · Judicium. Petri, neve Rufinuni secutus Hierony- tarum, Isaïas, Jeremias, Ezechiel, Daniel, Tobias, Judith, mus, re minus consideratâ, tamquam diversum a‘ Prædicatione Esther, Esdræ libri duo, Machabæorum libri duo. Novi enumeraverit, cum tamen idem fuerit opusculum. Atque autem Testamenti: Evangeliorum libri quatuor, Actuum licet hæc mea conjectura haud parum inde confirmetur, quod Apostolorum liber unus, Pauli apostoli epistolæ tredecim ejusnon modo Eusebius, dubia et apocrypha Petri scripta diligen- dem ad Hebræos una, Petri apostoli duæ, Joannis apostoli tres, ter recensens, de isto libro ne verbum dixerit, sed et nullus Judæ apostoli una, et Jacobi una, Apocalypsis Joannis liber alius Patrum Græcorum aut Latinorum, exceptis duobus unus. Can. 47. Ap. Labb. ibid. p. 1377. modo dictis, illum nominaverit, vel citaverit; nolim tamen
3. There is a like canon in the decrees of the sixth, otherwise fifteenth council of Carthage, held in 418; or, as others, in 419. It is reckoned the twenty-seventh canon of that council; and may be seen in the authors to whom I refer. It differs little from the canon just transcribed at length, except that there are roundly mentioned, without hesitation, fourteen epistles of the apostle Paul; and the epistle of James is placed just before that of Jude, which is the last.
4. Upon the canon, above transcribed, remarks may be seen in divers modern writers. I shall make only these following: (1.) This was a provincial, or national council only, not general. (2.) The bishops of this council do not shew much learning or judgment, when they reckon five books of Solomon. (3.) This council, as S. Basnage “ observes, placeth among • canonical scriptures Tobit, Judith, and the two books of the Maccabees: which decree either
contradicts antiquity, or, as we rather think, ought to be explained with a distinction. wi • was the opinion of the ancients concerning the canon of the Old Testament, may be learned • from Melito in Eusebius, the Festal Epistle of Athanasius, from Epiphanius, and Cyril of • Jerusalem ; according to whom the books above named were not canonical. The word • canonical' therefore may be supposed to be used here loosely, so as to comprehend not only · those books which are admitted as the rule of faith, but those also which are esteemed useful, • and may be publicly read for the edification of the people.” (4.) This council mentions but two books only of Ezra, meaning, I suppose, the book of Ezra, properly so called, and the book of Nehemiah. They say nothing of the other two, sometimes called the third and fourth books of Ezra: it is the same in the other council of Carthage, before referred to. There is not any notice taken of these two books. (5.) This council's canon of the New Testament is the same as that now received, without any other later writings as canonical. But the manner in which the epistle to the Hebrews is mentioned affords some reason to suspect it was not so generally, received as the other thirteen epistles of Paul.
5. I add nothing farther: as it will be needful to shew largely the testimony of Augustine to the scriptures, who was one of the principal bishops present at this council; it is likely that all necessary remarks may then offer themselves to our minds.
- Vid. Cav. H. L. T. i. p. 472, &c. Pagi Ann. 419. n. candum. De libris canonicis quænam veterum opinio fuit, xxiv.
abunde testantur Melito ap. Eusebium, l. iv. c. 26. Epistola Ap. Bevereg. Cod. Can. T. i. p. 549. Hod. de Bibl. Festalis Athanasii, Epiphanius de Pond. et Mensuris, Cyrillus Text. Orig. p. 652. Col. 63. Labb, ubi supr. p. 1062. .: .. Itaque distinctione opus est, et cum Antiquitate Cartha
Vid. S. Basag. Ann. 397. n. ix. Ja. Basnag. Hist. de ginenses ineant concordiam: nempe, vox canonica' latius, l'Eglise. I. viii. ch. 83. n. iv. v.
patet, et libros s'gniticat, non qui certain, fixamque morum Quibus Carthaginenses inserant Tobiam, Judith, Macca- fideique regulam constituunt, sed qui ædificandæ plebi legunbæorum libros duos. Quod decretum vel antiquitati pugnat, tur in ecclesia. &c. Bagn. Ann. 397. n. ix. vel, quod verius esse putamus, distinctione est aliquâ expli