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I. His time and works. II. His character, and the character of his writings.
mony to the scriptures. IV. Select passages.
III. His testi
1. Sulpicius Severus," of Aquitain, in Gaul, author of a sacred history, in two books; and of the life of Martin, bishop of Tours; and some other works; is placed, by Cave, at the year 401, about which time he finished the abovementioned history; which is a summary account of the affairs of the Jews, and of the church, from the beginning of the world to the consulship of Stilicho and Aurelian, or the year of Christ 400. We are assured, by Gennadius, that he was a presbyter: he is supposed to have died about the year 420.
I shall place, in the margin, a large part of Gennadius's chapter, containing an enumeration of his works : who also says, that Sulpicius, in his old age, embraced Pelagianism; but being convinced of his error, he shewed his repentance by perpetual silence afterwards ; that is, as some suppose, by writing no more books.
II. Sulpicius embraced some of the notions of the Millenarians, as was of old observed by • Jerom, and still appears in his works, in part. He gives' a common, but wrong interpretation of Gen. vi. 1. ... 4, by sons of God' understanding angels; an interpretation that 5 may be found in many of the ancients. His account of Martin of Tours are reckoned, by some, a remarkable instance of credulity. Du Pin says, he was very credulous in point of miracles ; but Tillemont ' believes every word; though the accounts which Sulpicius gave of Martin were not believed by all in his own time.
I add but one thing more in the way of character of Sulpicius : his style is neat and elegant; but his sacred history, after the period of the evangelical writings, is too short, and even defective: he has not one word of the reign of the emperor Julian; and if it should be said, that his design was sacred, not civil history, that would not amount to a good defence; since it is. well known, that the church was not unconcerned in the transactions of that reign.
III. His testimony to the books of the New Testament will lie in a small compass..
• Vid. Cav. H. E. T. i. Voss. Hist. Lat. I. 2. c. 12. Fa- curato vulnere ejus servatus ; secundum illud, quod de eo bric. ad Gennad. cap. 19. Pagi Ann. 395. 1. 20. 431. n. L. scriptum est: "Et plaga mortis ejus curata est.' (Apoc. xüi. 3.) Basnag. Ann. 400. n. 16. Du Pin Bib. T. iii. p. 145. Til- Sub seculi fine mittendus, ut mysterium iniquitatis exerceat. lem. Mem. T. xii.
Hist. Sacr. l. 2. cap. 29. al. 42. Conf. ejusd. Dialog. ii.. Severus presbyter, cognomento Sulpicius, Aquitaniæ cap. 14. al. 16. provinciæ, vir genere et literis nobilis, et paupertatis atque e See Tillem. Mem. T. xii. S. Sulpice Severe. Art. 8. humilitatis amore conspicuus, clarus etiam sanctorum virorum, i Quà tempestate cum jam humanum genus abundaret, Martini Turonensis episcopi, et Paulini Nolensis notitiâ, scrip- angeli, quibus cælum sedes erat, speciosarum formâ virginum sit non contemnenda opuscula. Nam epistolas ad amorem capti, illicitas cupiditates adpetierunt; ac naturæ suæ origiDei et contemtum mundi hortatorias scripsit sorori multas, nisque degeneres, relictis superioribus, quorum incolæ erant, quæ notæ sunt. Scripsit et ad Paulinum prædictum duas, et matrimoniis se mortalibus miscuerunt. . . . Ex quorum coitu ad alios alias.... Composuit et Chronica. Scripsit et ad mul- gigantes editi esse dicuntur, cum diversæ inter se naturæ per. torum profectum Vitam B. Martini Monachi et Episcopi, sig- mixtio monstra gigneret. Hist. Sacr. I. 1. c. 2. al. 3. nis et prodigiis ac virtutibus illustris viri. Et collationem Pos- 8 Vetus opinio Judæorum ; quam et plurimi veterum tumiani et Galli, se mediante et judice, de conversatione mo- Christianorum, et doctorum ecclesiæ amplexi fuerunt. Joh. nachorum orientalium et ipsius Martini habitam, in dialogi Vorst. in Severi loc. speciem, tribus incisionibus comprehendit. . . . Hic in senec- Ubi supra, p. 145. b. tute suâ a Pelagianis deceptus, et agnoscens loquacitatis cul- i Ce dessein paroît aussi facile que favorable, puisq' il n' pam, silentium usque ad mortem tenuit
, ut peccatum, quod y a qu'à suivre les pas d'un excellent historien, et à mettre loquendo contraxerat, tacendo pænitens emendaret. Gennad. fidèlement en François ce qu'il a parfaitement bien écrit en: de Vir. Ill. cap. 19.
Latin. St. Martin de Tours, Art. i. T. x. Neque enim juxta Judaïcas fabulas gemmatam et auream * Hæc plerisque in eodem monasterio constitutis incredide cælo expectamus Jerusalem ...quod ut multi nostrorum bilia videbantur. Nedum ego confidam omnes, qui hæc audi. ... et nuper Severus noster in dialogo, cui Gallo nomen im- ent, credituros. ... Quamquam minime mirum, si in operibus posuit. Hieron. in Ezech. cap. 36. T. iii. p. 952.
Martini infirmitas humana dubitaverit; cum multos hodieque • Unde creditur, etiamsi se gladio ipse transfixerit (Nero), videamus, nec evangeliis quidem credidisse. Dialog. 2, cap. 13.
1. Having related the affairs of former times to the coming of Christ, he declines to write particularly what is recorded in the gospels, and in the Acts of the apostles, written by Lukes which book, he says, contains an history of the apostles to the time of Paul's coming to Roine, in the reign of Nero.
2. He says, that • John, the apostle and evangelist, was banished by Domitian into the isle Patmos; where he had visions, and where he wrote the book of the Revelation, which is either foolishly or wickedly rejected by many. The Revelation is expressly quoted again, as the apostle John's, in an epistle supposed to be his ; and is referred to, or quoted by him, in other places.
3. In the same epistle is quoted - the epistle of James.
4. I forbear to take notice of quotations of other books of the New Testament, as altogether needless.
5. His general divisions of the books of scripture are such as these : the law, the prophets, • the gospels, and apostles; the ' law and the apostles; the < Old and New Testament.'
IV. I shall now select a few remarkable passages :
1. · Eternal life,' he says, “is not to be obtained but by obedience to all God's command• ments ; for the scripture says, “ If thou wilt enter into life keep the commandments:" [Mat. • xix. 17.) therefore, as he adds, virginity alone will not avail.'
2. Sulpicius has' a general and summary account of the heathen persecutions ; of which some farther notice may be taken by us hereafter.
3. He supposeth, that " Simon Magus was overcome by the united prayers of Peter and Paul, after ' the arrival of Paul at Rome; when he had been sent thither, by order of Festus.
4. He supposeth - Peter and Paul to have had the honour of martyrdom in the general persecution of Nero, which had been ordered by the edicts of that emperor; consequently, in the year of Christ, 64 or 65, when Peter was crucified, and Paul beheaded.
5. Sulpicius, in his Sacred History, complains very much of" the covetousness of the Christian clergy in this time: and, in another part of the same work, he speaks of the contentions which
a Sub hoc Herode, anno imperii ejus tertio et xxx. Christus torum custodiam promereri potest, scripturâ dicente, 'Si vis natus est, Salino et Rufino consulibus, viïi kalendas Januarias. * in vitam æternam pervenire, serva mandata'. ...Nihil ergo Verum hæc, quæ evangeliis, ac deinceps apostolorum actibus virginitas sola proficiet.. Ib. cap. 6. p. 558. continentur, adtingere non ausus, ne quid forma præcisi operis i Vid. Hist. Sacr. 1. i. cap. 28....32. al. cap. 40....49. rerum dignitatibus diminueret reliqua exsequar. Herodes k Etenim tum illustris illa adversus Simonem Petri ac Pauli post nativitatem Domini regnavit annos iv. Nam omne ejus congressio fuit. Qui cum magicis artibus, ut se deum probatempus vii. et xxx. anni fuerunt. Post quem Archelaus te- ret, duobus suffultus dæmoniis evolàssel, orationibus apostola trarcha annos ix, Herodes annos xx et iv. Hoc regnante, rum fugatis dæmonibus, delapsus in terram populo inspecanno regni octavo et decimo Dominus crucifixus est, Fusio tante disruptus est. Ibid. cap. 28, al. 41. Gemino et Rebellio Gemino consulibus. A quo tempore | Vid. supra in eodem capite. usque in Stiliconem consulem sunt anni ccclxxii. Apostolo- m Hoc initio in Christianos sæviri cæptum. Post etiam rum Actus Lucas edidit, usque in tempus, quo Paulus Romam datis legibus religio vetabatur: palamque edictis propositis, deductus est, Nerone imperante. Hist. Sacr. l. 2. cap. 27. Christianum esse non licebat. Tum Paulus ac Petrus capitis et 23. al. cap. 39, 40.
damnati; quorum uni cervix gladio desecta, Petrus in crucem • Interjecto deinde tempore, Domitianus, Vespasiani filius, sublatus est.' H. S. 1. ii. cap. 29. al. 41. persecutus est Christianos. Quo tempore Johannem aposto- * Levitis enim in Sacerdotium adsumtis nulla portio (terræ] lum atque evangelistam in Pathmum insulam relegavit ; ubi data, quo liberius servirent Deo. Equidem hoc exemplum ille, arcanis sibi mysteriis revelatis, librum sacræ Apocalypsis, non tacitus præterierim, legendumque ministris ecclesiarum qui quidem a plerisque aut stulte, aut impie, non recipitur, libenter ingesserim. Etenim præcepti hujus non solum imconscriptum edidit. Ibid. cap. 31. al. 45.
memores, sed etiam ignari mihi videntur : tanta hoc tempore De his enim beatus apostolus Joannes loquitur, quod se- animos eorum habendi cupido veluti tabes incessit. Inhiant quantur agnum quocumque ierit. (Apoc. xiv. 4.] Ad Soror. possessionibus, prædia excolunt, auru incubant, emunt venEp. 2. cap. 3. p. 555. edit. Jo. Cleric. Lips. 1709.
duntque, quæstui per omnia student. At si qui melioris pro« Nolo enim tibi in hoc blandiaris, si aliqua non feceris, positi videntur, neque possidentes, neque negotiantes, quod cum scriptum sit: 'Qui universam legem servaverit, offen- est multo turpius, sedentes munera expectant: atque omne
derit autem in uno, factus est omnium reus. [Jac. ii. 10.) vitæ decus mercede corruptum habent, dum quasi venalem Ib. cap. 12. p. 566.
præferunt sanctitatem. Sed longius quam volui egressus sum, e Tibi vero, post tanta documenta, post legem, post pro- dum me temporum nostrorum piget tædetque. H. S. 1. i. phetas, post evangelia, post apostolos, si delinquere volueris,
cap. 23. al. 43. quomodo indulgeri possit, ignoro. Ibid. cap. 12. p. 567. • Et nunc, cum maxime discordiis episcoporum turbari aut
* Si contra legalia et apostolica instituta indecens aliquid misceri omnia viderentur, cunctaque per eos odio aut gratia, aut loquuntur, aut cogitant. Ib. cap. 15. p. 569.
metu, inconstantiâ, invidiâ, factione, libidine, avaritia, arro. 8 Domini est etiam lex Novi et Veteris Testamenti, in qui- gantiâ, desidiâ, essent depravata, insanis consiliis et pertinacibus ejus eloquia sancta refulgent. Ib. cap. 16. p. 570. bus studiis certabant. Inter hæc plebs Dei, et optimus quis
la Æterna vero vita nonnisi per omnem divinorum præcep- que, probro atque ludibrio habebatur. Ib. I. ii. c. ult.
of his voyage.
there were among the bishops, and of their pride, ambition, and other faults, to the neglect of their charge, and the great offence of good men.
6. Another thing very observable in Sulpicius Severus is, that he was against all persecution, and disliked the interposition of magistrates in things of religion: this I suppose to have appeared in the extracts formerly made from him in the history of Priscillianism. It has been confirmed also by a passage, since taken notice of in the chapter of St. Jerom; which passage I would now transcribe more at large, by way of proof of the same thing : it is in one of the Dialogues of our author, particularly mentioned among his works by Gennadius, in his chapter transcribed above.
The Dialogue was composed about the year 405: Postumian and Gallus are the speakers, and Sulpicius presides. Postumian had made a voyage into the east; he embarked at Narbone, and arrived at Alexandria in 401, or < 402; he was three years in Egypt and Palestine: being returned into Gaul, he gives his friends an account of what he had met with in the several parts
« 'Thenceforward,' says Postumian, we had a prosperous voyage to Alexandria, where • were very disagreeable disputes between the bishops and the monks; for there had been • several synods, in which it was decreed, that none might either read or keep the works of • Origen, who was esteemed a most skilful interpreter of the sacred scriptures. But the bishops • had observed wild notions in his works: which his friends, not daring to defend, said, they had • been fraudulently inserted by heretics; and therefore, they said, it was improper to condemn • all the rest, because there were some things liable to just reprehension. Men might still be • entrusted with the reading of his works; for, with due care and discretion, they might easily • distinguish the interpolated opinions, from what was said agrecably to the catholic doctrine: • nor was it very wonderful to find some heretical opinions foisted into late writings, when some • had attempted to corrupt the scriptures. But the bishops were peremptory, that the good and • the bad ought to be all condemned together with the author : they said that there were more • than enough books allowed by the church; and that the reading of such books ought to be pro• hibited which might be more hurtful to ignorant people than profitable to the knowing. As • for myself, who have had the curiosity to read his works, I must say, that very many things
pleased me; but I observed some things in which undoubtedly he was mistaken ; which his • friends affirm to be interpolations. I wonder how one and the same man could be so difte
a This vol. chap. cvii.
legerentur, quæ contra catholicam fidem scripta constaret, Page 537, of this volume.
locus ille vel maximam parabat invidiam, in quo cditum legePagi Ann. 401. n. XX.
batur, quia Dominus Jesus, sicut pro redemtione hominis in S. Sulp. Severe. art. 8. T. xii. Tillem.
carne venisset, crucem pro hominis salute perpessus, mortem prosperoque cursu septimo die Alexandriam perveni- pro hominis æternitate gustâsset, ita esset eodem ordine pasmus, ubi fæda inter episcopos et monachos certamina gere- sionis etiam diabolum redemturus; quia hoc bonitati illius piebantur, ex eâ occasione, quia congregati in unum sæpius sacer- tatique congrueret, ut qui perditum hominem reformasset, dotes frequentibus decrevisse synodis videbantur, ne quis Orie. prolapsum quoque angelum liberaret. Cum hæc atque alia genis libros legeret, aut haberet : qui tractator sacrarum scrip- ejusmodi ab episcopis proderentur, ex studiis partium orta est turarum peritissmus habebatur. Sed episcopi quædam in seditio. Quæ cum reprimi sacerdotum auctoritate non posset, libris ipsius insanius scripta memorabant, quæ adsertores ejus scævo exemplo ad regendam ecclesiæ disciplinam Præfectus defendere non ausi, ab hæreticis potius fraudulenter inserta adsumitur, cujus terrore dispersi fratres, ac per diversas oras dicebant: et ideo non propter illa, quæ in reprehensionem monachi sunt fugati, ita ut propositis edictis in nullâ consistere merito vocarentur, etiam reliqua esse damnanda, cum legen- sede sinerentur. Illud me admodum permovebat, quod Hietium fides facile possit habere discrimen, ne falsata sequeretur, ronymus, vir maxime catholicus, et sacræ legis peritissimus, et tamen catholice disputata retineret. Non esse autem mi- Origenem secutus primo tempore putabatur, quum nunc rum, si in libris neotericis et recens scriptis fraus hæretica idem præcipue vel omnia illius scripta damnaret.' Nec vero fuisset operata, quæ in quibusdam locis non timuisset incidere ausus sum de quoquam temere judicare. Præstantissimi taevangelicam veritatem. Adversum hæc episcopi obstinatius men viri et doctissimi ferebantur hoc certamine dissidere. renitentes pro potestate cogebant recta etiam universa cum Sed tamen sive error est, ut ego sentio, sive hæresis, ut putapravis et cum ipso auctore damnare ; quia satis superque suf- tur, non solum non reprimi non potuit multis animadversionificerent libri, quos ecclesia recepisset : respuendam esse peni- bus sacerdotum, sed nequaquam tam late se potuisset effuntus lectionem, quæ plus esset nocitura insipientibus, quam dere, nisi contentione crevisset. Istiusmodi ergo turbatione profutura sapientibus. Mihi autem ex illius libris curiosius cum veni Alexandriam, fluctuabat. Me quidem episcopus indaganti admodum inulta placuerunt : sed nonnulla depre. illius civitatis benigne admodum, et melius, quam opinabar, hendi, in quibus illum prava sensisse non dubium est, quæ excepit, et secum tenere tentavit. Sed non fuit animus ibi defensores ejus falsata contendunt. Ego miror unum eum- consistere, ubi recens fraternæ cladis fervebat invidia. Nam demque hominem tam diversum a se esse potuisse, ut in eâ etsi fortasse videantur parere episcopis debuisse, non ob hanc parte, quâ probatur, neminem post apostolos habeat æqualem ; tamen causam multitudinem tantam sub Christi confessione in eâ vero, quà jure reprehenditur, nemo deformius doceatur viventem, præsertim ab episcopis, oportuisset aftligi. Dial. j. errasse. Nam cum ab episcopis excerpta in libris illius multa cap. 3. al. c. 6, 7.
* rent from himself: where he is in the right, he has not an equal since the apostles; where
he is in the wrong, no man has erred more shamefully. Among all his opinions, con• trary to the catholic doctrine, which have been extracted out of his works by the bishops,
nothing has given so much offence, as his notion concerning the recovery and salvation of the • devil. On account of this, and other such like things, taken notice of by the bishops, dis* putes have arisen. And when the bishops were not able to compose them, by a very wrong * management, the Præfect [“ meaning the Augustal Præfect at Alexandria ”] has been called • in to govern the church ; by whose armed force our friends the monks have been dispersed, • and driven into several countries: nor can they any where find a resting place, all people being * prohibited by edicts to receive them. One thing affected me very much, that Jerom, a true • catholic, and well acquainted with the Christian doctrine, who, in former times was reckoned • a follower of Origen, should now, with much earnestness, condemn all his writings: nor did • I dare hastily to pass my own judgment. But it was said, that very learned and very excellent • men differed upon this occasion ; but whether it be an error, as I think, or a heresy, as others
say, it not only could not be suppressed by many censures of the bishops, but has spread itself :far and wide, and has increased by opposition abundantly more than it could have done other
wise: this is the disturbance with which Alexandria was agitated when I arrived there. The s bishop of the city received me very courteously, beyond my expectation, and would have * detained me with him ; but I had no mind to stay in a place where our friends had been so • lately injured: for though perhaps it may seem, that they ought to have obeyed the bishops ; • nevertheless, it was by no means fit, that for this cause so many men, professing Christianity, s should be so grievously treated, especially by bishops. This is the passage at full length: every candid and understanding reader is able
to judge, whether it proves what it is alleged for. Mr. Tillemont, speaking of our author's Dialogues, having commended the purity of the style, and the art with which they are written, adds: • It: • is also observed, that the judgment which he passes upon the disturbances raised in the east, upon the occasion of Origen, is very wise and very moderate.'
CHA P. CXXI.
CHROMATIUS, BISHOP OF AQUILEIA.
says, that Chromatius, bishop of Aquileia, Aourished about 401, and died about the year 410. But he must have been a man of note, and probably bishop, before the end of the fourth century: for Rufinus had been baptized in 370, or thereabout, by Chromatius, then presbyter, under Valerian, bishop of Aquileia. We gave an account of Fortunatianus, another bishop of Aquileia, some while a ago.
2. Chromatius was one of Jerom's friends. He · desired Jerom to translate the Hebrew scriptures of the Old Testament into Latin ; which, I think, is much to his honour. To him'
* On trouvre aussi que le jugement, qu'il porte, des brouil
d P. 443. leries excitées en Orient sur le sujet d' Origène, est très sage e' Si Septuagürta Interpretum pura, et ut ab eis in Græcum et très modéré. S. Sulp. Sev. art. 8. T. xii.
versa est, editio permaneret, superflue me, mi Chromati, V H. L. T. i. p. 378.
episcoporum sanctissime atque doctissime, impelleres, ut He· Ego, sicut et ipse et omnes norunt, ante annos fere tri- bræa volumina Latino sermone transferrem. Præf. in Paralip. ginta in monasterio jam positus, per gratiam baptismi regene. T. i. p. 1022. Conf. Eund. Adv. Ruf. I. ii. T. iv. p. 125. ratus, signaculum fidei consecutus sum per sanctos viros Čbro- i Primum, Chromati, episcoporum doctissime, scire nos matium, Jovinum, et Eusebium, opinatissimos et probatissi- convenit, corrupte apud Græcos et Latinos ponien Ambacum mos in Ecclesiâ Dei Episcopos ; quorum alter tunc presbyter prophetæ legi, qui apud Hebræos dicitur Abacuc. Pr. ia Ab. beatæ memoriæ Valeriani, alter archidiaconus, alius diaconus, T. iii. p. 1591, simulque pater inibi et doctor symboli ac fidei fuit. Rufin. in Hieron. Invect. i. ap. Hieron. T. iv.
Jerom inscribed his Commentaries upon the prophet Habakkuk, and some other works; and he calls him, more than once, a most learned and holy bishop. Rufinus likewise dedicated to him some of his works, particularly his Latin translation of Eusebius's Ecclesiastical History, not • published by him till after the year 400. Indeed Chromatius was friend of both: and, when they fell out, he endeavoured to moderate, or reconcile the difference between them. There is a letter of Chrysostom to him, which is much in his praise. I omit divers things that might be mentioned, referring to others, and particularly to Tillemont, whose account of Chromatius is the fullest and exactest that I have seen.
3. Neither Jerom, nor Gennadius, nor any other ancient writer, speaks of any works published by Chromatius. Nevertheless there are some pieces generally received as his, they being ascribed to him in the manuscript copies ; particularly, · Homilies, or tracts upon the eight beatitudes, the rest of the fifth chapter of St. Matthew, and part of the sixth, and upon Matth. iii. 14.
4. I observe only a few things : Here are quoted most of the generally received books of the New Testament; in particular, the Acts of the apostles, the epistle to the Hebrews, and & the Revelation.
5. He has also expressly quoted - the epistle of James.
6. He i several times quotes the first epistle of Peter, and the first epistle of John, as if they were their only epistles: nevertheless, it may be reckoned probable, or even unquestioned, that he received more.
7. Explaining the Lord's Prayer, in Matthew vi. he k takes no notice of the doxology at the end.
8. He quotes Eph. iv. 30, after this manner : “ And grieve not the Holy Spirit of God, wherewith, or whereby, " ye were sealed in the day of redemption.” We saw that text quoted in the same manner by St. Cyprian.
9. He "compares the scripture to a lamp, which ought not to be hid: but forasmuch as Jews and heretics are apt to render it obscure by misinterpretations, it ought to be set up in the church; that thereby all may be enlightened, and guided in the way of salvation.
C H A Pa CXXII.
A COMMENTARY UPON ST. MARK'S GOSPEL, ASCRIBED TO VICTOR, PRESBYTER OF ANTIOCH.
1. Tuere is a Commentary upon St. Mark's gospel, generally ascribed to Victor, presbyter of
• Vid. Pagi. Ann. 395. n. 21.
b Testem invoco Jesum conscientiæ meæ, qui et has literas, et tuam epistolam judicaturus est, me ad commonitionem sancti Papæ Chromatii voluisse reticere, et finem facere simultatum, et vincere in bono malum: sed, quia minaris interitum, &c. Adv. Ruf. I. ii. T. iv. p. 437.
Ep. 155. T. ii. p. 689. ed. Bened.
Cav. H. L. Du Pin. T. iii. p. 83. Le Long Bib. S. p.
© Ap. Bib. PP. T. v. p. 976.... 990.
8 P. 980. B. 983. A.
i Beatus Petrus in Epistolâ suâ commonet. p. 981. B. et D. Joannes in Epistola suâ ait. p. 986. F.
k Vid. p. 987.
Unde et apostolus ait: Nolite contristare Spiritum Sanctum, in quo signati estis in die redemtionis. p. 983. A. m See p. 21.
quod non aliquo cæcæ mentis velamine operiendum est vel obscurandum, ut Judæi et hæretici faciunt, qui perspi. cuam lucem prædicationis divinæ pravis interpretationibus obtegere et occultare nituntur. ... Unde lucerna hæc legis ac fidei non occultanda nobis est, sed ad salutem multorum semper in ecclesiâ, velut in candelabro constituenda, ut veritatis ipsius luce et nos fruamur, et omnes credentes illuminen. tur. p. 981. A. B.
• Cav. H. L. T. i. Fabr. Bib. Gr. T. v. p. 232, 233. et T. vii. p. 769. Huet Origeniap. I. iii. p. 274, 275. Du Pin. Bib. T. ii. P. ii. 74.
P Hist. Crit. des Comment. du N. T. ch. 5. p. 79, 80. ch. 30. p. 426, &c.