because it has not the book of the Revelation. Basnage, in his history of the church, observes, that protestants and catholics have equally disparaged this synod.

7. Finally, it ought to be observed, that this was a particular council only, consisting of thirty or forty bishops of Lydia, and neighbouring countries. Indeed it is said, that the canons of this council were received and adopted by some general councils in after times. Nevertheless, perhaps it would be difficult to shew, that those general councils received the last canon, and exactly approved the catalogue of sacred books therein contained, without any addition or diminution, as we now have it.

8. I have thought it not improper to put down these several observations concerning this famous canon of the council of Laodicea, which are referred to the consideration of the candid and attentive reader.



1. His history. II. Three catalogues of the books of the Old Testament. III. A catalogue of

the books of the New Testament. IV. His testimony to the several books of the New Testament. V. General titles and divisions, and respect for the scriptures. VI. Remarkable passages. VII. The sum of his testimony.

in part.

1. Sr. Jerom has a short chapter for Epiphanius, which I put in the margin without translating it.

He elsewhere speaks of Epiphanius with high commendations : and also says, that he was a man of five languages: that is, he understood Greek, Syriac, Hebrew, Egyptian, and Latin

Epiphanius was a native of Palestine: he was chosen bishop of Constantia, formerly called Salamis

, the metropolis of the island of Cyprus, in 367 or 368. · He was living and still wrote, as St. Jerom assures us, in 392, when he composed his catalogue of Ecclesiastical Writers. It is supposed that he died in the beginning of the year 403. "In the year 373, or the beginning

of 374, he wrote the book entitled the Ancorate; his Panarium, or large work against Heresies, the seems to have begun in 374. For learned men have observed from the work itself, that his

article against the Montanists was composed in 375, and that in the year 376, he was got as far as that of the Manichees, and more than half of the whole work. In 392, he & wrote his treatise of Weights and Measures. For a farther account of Epiphanius's life and writings I refer to others.

II. In the remaining works of Epiphanius, we find the books of the Old Testament thrice enumerated, and once those of the New. I intend to give an account of all his catalogues.

1. The catalogue, which I shall first observe, is in the fourth section of the books of Weights and Measures. He reckons the sacred books of the Old Testament to be in number twenty

seven, but reduced to twenty-two, the number of the letters of the Jewish alphabet. The books - last mentioned are Esdras, (meaning our Ezra and Nchemiah :) and Esther. After which he * As before, n. 3. p. 438.

bræam & Ægyptiam linguam, ex parte & Latinam, noverit? • Epiphanius, Cypri Salaminæ episcopus, scripsit adversum Adv. Ruf. I. i. p. 417. f. Et Papa Epiphanius aeviainwrlos. omnes hæreses libros, & multa alia, quæ ab eruditis propter Adv. Ruf. 1. iii. p 443. in. res, a simplicioribus propter verba, lectitantur. Superest us- e St. Epiphane. Art. ix. Tillem. Mem. E. T. x. que hodie, & in extremià jam senectute varia cudit opera. De Tillem. ib. Art. xi. & Petav. Animadv. in Epiph. T.ii. p. 4. V. I. c. 114

8 Tillem. as before, art. 13. patrem pene omnium episcoporum, & antiquæ reli- h Cav. Hist. Lib. Fabr. Bib. Gr. T. vii, p. 414. &e. Tillen). quias sanctitaiis & opere & sermone despicias. Ad Pamm. Mem. Ec. T. x. p. 484. &c. · Ep. 38. al. 61. T. iv. p. 313. m.

i T. ii. p. 161, 162. Crimini ei dandum est, quare Græcam, Syriacam, & He


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adds; For * as for those two books, the Wisdom of Solomon, and the Wisdom of Jesus the son • of Sirach,--they likewise are useful, but not brought into the same number with the foregoing; • and therefore are not placed in the ark of the covenant.' In the next section he observes, that the epistles of Baruch were not received by the Jews, but only the Lamentations, added to the book of Jeremiah.

2. In the twenty-third section of the same work, the Jewish books are again enumerated, and put down in their Hebrew names; where the three last mentioned are the two books of Esdras and Esther.

3. A third catalogue of the books of the Old Testament, is in the Panarium, and not very far from the beginning of it. This I shall now transcribe at large. Now the Jews had these • prophets, and books of prophets, until the return from the Babylonish captivity: the first • Genesis, the second Exodus, the third Leviticus, the fourth numbers, the fifth Deuteronomy, • the sixth the book of Joshua the son of Nun, the seventh the book of the Judges, the eighth • the book of Ruth, the ninth the book of Job, the tenth the Psalter, the eleventh the Proverbs of · Solomon, the twelfth the Ecclesiastes, the thirteenth the Song of Songs, the fourteenth the • first book of the Kingdoms, the fifteenth the second book of the Kingdoms, the sixteenth the • third book of the Kingdoms, the seventeenth the fourth book of the Kingdoms, the eighteenth * the first book of the Remains, the nineteenth the second book of the Remains, the twentieth “the book of the twelve Prophets, the twenty-first Isaiah the Prophet, the twenty-second Jerę. * miah the Prophet, with the Lamentations, and his epistle, and the epistle of Baruch, the twenty• third Ezekiel the Prophet, the twenty-fourth Daniel the Prophet, the twenty-fifth the first book of Esdras, the twenty-sixth the second book, the twenty-seventh Esther. And these are the seven and twenty books, which were given by God to the Jews : though they are reckoned only • two and twenty, according to the number of the letters of the Hebrew alphabet; for ten of the • books that are double are reduced to five. There are also two other books among them, which • * are doubted of, the Wisdom of Sirach, and of Solomon, beside certain other that are apocryphal.'

III. I do not stay to make remarks upon these catalogues of the books of the Old Testament; the reader is able to do that of himself. I proceed to the catalogue of the books of the New Testament, which is in another article of the same work of this author.

· Had' you, Aëtius, been born of the Spirit, and been taught by the prophets and apostles, 'you would have read the seven and twenty books of the Old Testament, from the creation of

the world to the time of Esther, which are reckoned two and twenty; and also the four holy * gospels, and the fourteen epistles of the holy apostle Paul, and the Acts of the apostles, and • the catholic epistles of James, and Peter, and John, and Jude, and the Revelation of John, • and 8 the Wisdoms of Solomon and Sirach, and in a word all the divine scriptures.'

IV. I shall add divers passages of Epiphanius, concerning the several parts or books of the New Testament.

1. Matthew both preached, and wrote a gospel in Hebrew. And he wrote first, because he had been called from the receipt of the customs, and from many sins. It was therefore fit he should shew, that “ Jesus came not to call the righteous, but sinners to repentance.” See Matt. ix. 13.

2. Matthew' wrote in Hebrew; and he is the only writer of the New Testament who made - use of that language. However, Epiphanius had heard, that the gospel of John, and the Acts of the apostles, had been translated from Greek into Hebrew, and were in the library of the

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* Αιγαρ σιχηρεις δυο βιβλοι, η τε τε Σολομωνίος, η Παναρείος, -- εν τε ταις Σωφιαις Σολομωνίος τε φημι, και υιε Σιλείομενη και η το Ιησε το υιε Σιραχ,

και αυθαι χρήσιμοι ραχμε Μαίθαιος Εραϊκoις γραμμασι γραφει το ευαί

και σασαις απλως .
μεν εισι και ωφελιμοι, αλλ' εις αριθμον δηλων εκ αναφερονται
διο δε είε εν τη της διαθηκης κιβωιω. De Mens. & Pond. n. iv. γελιον, και κηρυτίει. Η. 51. n. 5. p. 420. Α.
p. 162.

Ο Ματθαιος γαρ πρωτος ευαιγελιζεται. Ιb. n. 4. p. 425. Β.
και των ούλων εν τω Ιερεμια φημι δε και των Θρη- Vid. & n. 5. p. 425. C. D.
νων αυθα, και των επιςολων Βαρουχ, ει και του κειναι επιςολαι

και δικαιολαία ην: Εδει γαρ τον απο πολλων αμαρίαπαρ' Εβραιοις, η μονον ή των Θρηνων τω Ιερεμια συναφθεισα. μαλων επιςρεψανία, και απο το τηλωνια ανασανία. κ. λ. Ιb. Ib, n. 5. p. 163. A.

n. 5. p. 425. Εσχον δε θλοι οι Ιεδαιοι, αχρι της απο βαβυλωνος αιχμα- 1 Ως τα αληθη εσιν ειπείν, 7. Ματθαιος μονος Εβραϊσι και λωσιας επανοδε, βιβλες τε και προφητας τωlες, κ. λ. Η. 8. “Εβραϊκoις γραμμασιν εν τη καινη διαθηκη εποιησαιο της το ευαίp. 6. T. i. p. 19. d Ey appidexlw.

γελια εκθεσιν τε και κηρυμα. Η. 30. n. iii. p. 127. C. Χωρις αλλων τινων βιβλιον εναποκρυφων. .

η Εν τοις των Ιεδαιων γαζοφυλακιοις-εν τη Τιβεριαδι. . * H. 76. p. 941,

Ibid. VOL. II.

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Jews at Tiberias. Of this he had been assured by some Jewish believers. He says nothing here particularly of the epistle to the Hebrews; and must therefore, I think, be understood to suppose, that it was originally written in Greek, as the other books of the New Testament werė, excepting only the gospel of St. Matthew.

3. Matthew wrote first, and Mark, as he says, soon after, being a companion of Peter at Rome. Moreover, according to Epiphanius, Mark was one of Christ's seventy-two disciples, and likewise one of those who were offended at the words of Christ recorded John vi. 44, and then forsook him, but was afterwards recovered by Peter, and being filled with the Spirit wrote a gospel.

4. The third gospel is that of Luke. He too was one of Christ's seventy-two disciples, who took offence at the same words that Mark did. "He was recovered by Paul, and was moved by the Spirit to write a gospel.

5. At length « John also, moved by the Spirit, wrote a gospel, after he had long declined it, through humility, when he was more than ninety years of age, and when he had lived many years in Asia, after his return thither from Patmos, in the time of the emperor Claudius.

6. He likewise says, that · John, the fourth and last in order of time, was first in respect to the sublimity of his matter.

7. Epiphanius does moreover say in several places, that 'John's gospel was occasioned by the errors of the Ebionites, the Cerinthians, the Merinthians, and Nazarenes.

8. In his Ancorate he says, there & are four gospels, and in them a thousand one hundred and sixty-two sections, or chapters; which is very near the number of Eusebius's canon..

9. Again, in his large work, having observed the different characters of the four evangelists, and the beginnings of their several gospels, and that John wrote last, supplying some things omitted by the former : hence, says "he, it has come to pass, that we have a full account of what concerns both Christ's humanity and divinity.

10. In an argument, he in one place mentions the gospels in this order : According to the gospel of Luke and of John, and of Matthew and Mark.

11. Epiphanius ascribes the book of the Acts to.« Luke.

12. It is needless to take notice of any quotations of Paul's epistles. That to the Hebrews is frequently cited as Paul's; and as expressly as any other of his epistles. But the reader, if he thinks fit, may observe the place where 'our author speaks of the order of Paul's epistles, and says, that sometimes that to the Hebrews was reckoned the tenth, being placed before the epistle to Timothy, Titus, and Philemon. In other copies it was the fourteenth.

13. The epistle of James is quoted by him sometimes.

14. He says, that " Joseph had by his first wife four sons: James, called the Lord's brother, because he was brought up with him, and Simon, and Jude, and John, and two daughters, Anna and Salome. In another place he says, that · Joseph was married to Mary when he was about eighty years of age, having had by a former wife six children. He elsewhere also speaks largely of James, saying, that ' he was the Lord's brother, and his apostle, and the first bishop of Jerusalem, and other things which need not now to be attended to.

Ευθυς δε μετα τον Ματθαιον ακρλεθος γενομενος ο Μαρκος * Vid. Η. 51. n. 2. p. 423. n. 12. p. 434. Β. C. H. 69. τα αίιω Πείρω εν Ρωμηόμως δια Πειρα ανακαμψας ευα- η. 22, 23. γελιζεσθαι καταξιωθαι, πνευμαθι αγιω πεφορημενος. Η. 51, 8 Τεσσαρα εισιν εύαγελια, κεφαλαιων χιλίων εκατον εξή2. 6. p. 428. Α.

κονία δυο. Αncor. C. 50. p. 54. Β. και ιδε τρίτον ευαίγελιoν τo καλα Λεκαν: Te7o γαρ επετρα

ένα απο τεσσαρων ευαίγελισαν την πασαν κατα τε πη τω Λεκα, ονλι και αυτω απο των εβδομηκοντα δυο των διασ- την σαρκα, και κατα την θεοληλα ακριβειαν κατασχωμεν. Η. 51. κορπισθενίων επι τω τα σωληρος λοίω, δια δε Παυλό τα αδια σα

n. 19. p. 442. B. λιν ανακαμψαντος προς τον κυριον. Η. 51. n. 1. p. 433. C. 1 Και απο τα καλα Λεκαν ευαίγελιο, και απο τα καλα Ιωαν

ανακαζει το αιον πνευμα, και επινυτίει τον αιον Λε- νην, και απο τα καλα Ματθαιον, και απο τα καλα Μαρκόν. -Ib. n. viii. p. 428.

Η. 51. η. 28. p. 450. C. 4 Διο ύςερον αναίκαζει το αίιον πνευμα τον Ιωαννης παραι- * Και ημεν εν τω πλοιω ως ογδοηκοντα ψυχαι, φησιν ο Λε12μενον ευαλγελισασθαι, δι' ευλαβειαν και ταπεινοφροσυνην, επι . κας, ο συ/γραψάμενος τας Πραξεις των Αποστόλων. Αncor. τη γηραλεα αυτα ηλικια, μεία εθη εννενηκοντα της εαυτο ζωης, με- n. 59. p. 61. D.

αυτε απο της Παλμα επανoδoν, την επι Κλαυδια γενομένης | Vid. H. 42. p. 373. C. D. Conf. Mill. Prolegom. Καισαρος, και μεθα έκανα είη τε διαίριψαι αυλον απο [f. επι] n. 236-238. της Ασιας, αναγκαζεται εκθεσθαι το ευαίγελιον. Η. 51. 11. xii. τη Vid. Η. 31. n. 34. p. 206. B. H. 77. n. 27. p. 1021. C. p. 433. D. 434. Α.

η Ancor. p. 60. p. 62. D. • Τελαρίος γαρ καλα διαδοχην ελθων ο μακαριος, πρωθος μεν • Η. 51. η. 10. p. 432. D. ων, ύςερος δε τοις εθεσιν ευαιγελισαμενος, κ. λ. Η. 51. 2. 19. Ρ Καλαςαθενθος ευθυς Ιακως τα αδελφε κυριε καλομενε, και p. 441. D. Et Conf. H. 69. 2. 23. p. 746, 747.

αποστολέ, επισκοπα πρωθε, υie τα Ιωσηφ φυσει ονός, εν ταξει

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15. He has several times quoted the two epistles of Peter.
16. He says, that * Peter was often in the countries of Pontus and Bithynia..
17. John's second epistle is quoted by Epiphanius.

18. He cites very expressly the catholic epistle of Jude, the apostle, brother of James, and of the Lord, written by inspiration.

19. Speaking of these seven epistles, it is common for him to use the word catholic. He quotes St. John's first epistle in this manner : of whom the holy John says in the catholic epistles, “ It is the last time. And ye have heard that Antichrist cometh.” See 1 John ii. 18., ,

20. Epiphanius received the book of the Revelation : for he says, that° John imparted spiritual gifts by his gospel, his epistles, and the Revelation.

21. And in the preceding chapter he had said, that' all John's books or writings, his gospel, and Revelation, and epistles, were harmonious.

22. He says, that s John prophesied, or had the Revelation, in the Isle of Patmos, in the reign of Claudius, if that be not a fault of the transcriber.

23. The book of the Revelation was not universally received in the time of Epiphanius. His account of the Alogians is, that they rejected all St. John's writings. And he says, that if they had rejected the Revelation only, it might have been imagined, that they had acted upon

the ground of a nice and critical judgment; as being shy of an apocryphal and mysterious book : but to reject all John's writings, was a sign of an antichristian spirit.

24. In another place he says, the Revelation was generally received, or by the most.

V. We may now take some of the many passages of this writer, testifying the great respect shewn by Christians to the sacred scriptures, together with their general titles and divisions.

1. Onek and the same God is preached to us in the law, and the prophets, and the gospels, and the apostles, in the Old and the New Testament.

2. He particularly examines the texts alleged by the Arians from the apostle, and from the gospels. .

3. The “ apostle, or rather the Holy Ghost speaking in the apostle.

4. A "thing never said by any of the ancients, nor by any prophet, or apostle, or evangelist, or interpreter to this day.

5. Arguing against the followers of Origen, he says : The prophets and apostles are more to be relied upon than you, or your master.

6. Against the Valentinians. Their P fables and fancies have no countenance from scripture, nor from Moses, nor from any of the prophets after him, nor from our Saviour, nor from his evangelists, or apostles.

7. That, and other like passages plainly shew, what writings were of authority in the church, and that there were no other to which that honour was allowed.

8. Again: Such a thing was never said by any of the prophets : not by Moses, nor by any of the prophets before or after him, nor by the evangelists or apostles. δε αδελφε τα κυρια κληθενος δια την συνανατροφην. Η. 29. n. 1αι, αποκρυφον μη δεχόμενοι, δια τα εν τη Αποκαλυψει βαθεως 3. p. 119. Α. Vid. & n. 4.

και σκοτεινως ειρημενα. Η. 51. 2. 3. p. 423. D. 2 Πείρος δε πολλακις Ποντον τε και Βιθυνιαν επεσκεψαιο. Η.

παρα πλεισοις η βιβλος σιπιςευμενη. Η. 17. η. 27. η. 6. p. 107. D.,

26. • Η. 34. n. 13. p. 248. Α.

* Αλλ' όλι θεος εις ημιν εν νομω, και εν προφήταις, και εν ως και περι τελων οιμαι εκινηθη το αξιον πνευμα εν ευα/γελιοις, και εν αποστολοις, εν παλαια και καινη διαθηκη τα αποσύλω Ιεδα, λείω δε εν τη υπ' αεί8 γραφειση καθολικη κεκηρυκίαι. De Fide. n. 18. p. 101. Β. επιςολη. κ. λ. Η. 26. η. 11. p. 92. D.

-μεθα σασων των απο το αποτολε, και των ευαίγελιων. Περι ως ειπεν ο αγιος Ιωαννης εν ταις καθολικαις επιςολαις. H. 69. η. 72. Η. 51. n. 3. p. 428. Α.

η Φθείγομενος γαν και αποςολος, μαλλον δε το πνευμα το αίον • Εν οίς και ο Γιος Ιωαννης δια το ευαίγελιε, και των επιςο- φθεγομενον εν αυλω. Η. 76. 2. 9. p. 922. C. λων, και της Αποκάλυψεως εκ τε αυθα χαρισματος τα αδια πνευ- Ουδενι γαρ πωποτε των παλαιων τελο ειρηται, ελε προφητη, μαλος μελαδεδωκε. Η. 51. n. 35. p. 457. C.

με αποσολω, ελε ευαίγελιση, 8 τινι των εξηγησων έως τελων των τα τα αλιε απο ολα βιβλια, φημι δε Ιωαννα το τε ημέτερων χρονων. Η. 77. n. 24. p, 1οι8. Β. ευαιγελιον, και Αποκαλυψιν, ταχα δε και επισολας. Συναδεσι Αληθεύεσι γαρ οι αποστολοι και προφηται, ήπερ υμεις και γαρ και αυλαι το ευαίγελιω, και τη Αποκαλυψει. Ιb. n. 34. υμων διδασκαλος.' Ancor. n. 63. p. 66. C.

-alε τα γραφης ειπασης, ελε το Μωύσεως νομα, είε * Αυτε δε προφητευσανθος εν χρoνoις Κλαυδια Καισαρος ανω- τινος προφητα των μετα Μωϋσεα, αλλ' ελε τα σωληρος, ελε των λαθω, δε εις την Παλμον νησον υπηρξεν. Ιb. n. 33. p. 456. Α. αυθε ευαίγελιεων, αλλ' ελε μην των αποσολων. Η. 31. n. 34. Conf. n. 12. p. 43-4. Α. 1 Και ει μεν εδεχονlo το ευαίγελιον, την δε Αποκαλυψιν απε

-ουδενος πωποτε των προφητων τελο ειρηκότος, ουκ αυλα βαλλοντο, ελείομεν αν, μη πη αρα καλα ακριβολολίαν τοιεΐο οιον- Μούσεως, ου των προ αυλου, ου των μετ' αυλον, ου των ευαίγε-,

λιρων, ου των απος ολων. Η. 33. η. 8. p. 223. C.

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9. If we deny the authority of the divine scriptures, we are fallen from truth: if we reject the Old Testament, we are no longer of the catholic church.

10. Let these people, says he, produce any passage of the Old or the New Testament favouring their sentiments.

11. He complains, that some men neglecting the truth- of the prophets, evangelists, and apostles, have introduced false and fabulous notions.

12. He professeth to have delivered the true faith, taken from the law, and the prophets, and the gospels, and the apostles.

13. This they must allow, unless they admit fables, contrary to the doctrine of the prophets and the law, and the apostles, and evangelists.

VI, I shall now put down a few remarkable observations in this writer.

1. He says, that when Christ was baptized, he was of the age of twenty-nine years and ten months. This he supposeth to be the meaning of St. Luke's words, iii. 23. « And Jesus him. self began to be about thirty years of age :” that is, thirty years not complete.

2. He thinks, our Lord was exactly thirty years of age, when he wrought the miracle at Cana in Galilee, recorded John ii. 1—11.

3. He says, there are two passovers in our Lord's ministry, according to St. John's gospel; and that he suffered at the third passover in the thirty-third year of his life on earth. Therefore he did not think the “ feast of the Jews,” mentioned John v. 1. to be passover.

4. In another place he says, there were three passovers in our Lord's ministry: but he is to be understood in the same manner as above represented.

5. He thought that' the two disciples, whom Jesus met in the way to Emmaus, as related Luke xxiv. were Nathanael and Cleophas.

6. Epiphaniụs says, that " the apostles did not preach themselves, but Jesus Christ, Lord. Therefore there was no sect, or church, called after the apostles; for we never heard of Petrians or Paulians, or Bartholomeans, or Thaddeans, but of Christians only, as they were called at Antioch. We saw a like observation some while ago in" Athanasius.

7. He says, allo things in the divine scripture are easy to those who inquire with a pious mind.

VII. The sum of his testimony will lie in a little room. His canon of the Old Testament was much the same with that of the Jews; for he acknowledges, that the book of Baruch was not received by them. The book of Wisdom, and the book of Ecclesiasticus, he considers as useful only, and not of authority, and therefore not admitted into the ark. Nor have the books of Maccabees, or Tobit, or Judith, any place in those catalogues. The books of the New Testament received by him, are the same as those which are now generally received by us. He quotes no others, as of authority, unless he has so quoted the Constitutions ; which will be considered presently. For the sacred books of the Old and New Testament he has the highest regard. I scarce need to say, that he makes no use of Christian apocryphal books, written in the name of apostles, and falsely ascribed to them. Epiphanius's aversion for such books must be well known to the readers of this work : it is a charge frequently brought by him against heretics, that they made use of apocryphal books : and he reckons it no small fault in them.

• Εαν γαρ αρνησωμεθα τας θειας γραφας, αληθεις ουκ εσμεν, . • Ομως δυο πασχα μεν καλα την αρχην το κηρυίματος και ευρισκόμεθα εκπιπλονίες της αληθειας, η την παλαιας διαθή- ο σωτηρ σοιείθαι, και τα τρίλω πασχει. Η. 51, n. 30. p. 452. κην εκβαλλονίες, ουκείε εσμεν της καθολικης εκκλησιας. Η. 70. C. η. 7 p. 817. D.

Ο Ευρισκεται γαρ εν τω τριακοςω τριτω είει της αυτ8 ενσαρ6 Ει εχουσ. μαρτυριαν. –εν παλαια και εν καινη διαθηκη, κωσεως παρασιας πασχων και μονολενης. Η. 51. n. 23. p. 446. Ancor. n. 1. p. 54. B.

-εν τω τριακουω τρίβω της αυλα ενσαρκα οικονομίας. Ιb. θειων γραφων ακολοθιαν, και ευθυληλα, και ακακιας η. 25. p. 448. A. See also H. 78, p. 1041. C. ομολοδιαν, προφητικην τε, και ευαλγελικην, και αποστολικην πισιν * Και εκ διδασιν οι ιδιωθαι, ότι και μονον δυο πασχα ομολοψει τα παρενες, σοφιστικην ημιν λεξιν, και μυθωδη παρεισημαίoν. Η. ευαίγελια, αλλα δυο μεν πρωθα λεξει, και αυτο δε εν ω πεπονθεν 77. n. 1. p. 996. Β.



Την γαρ

ο σωληρ, τρια πασχα των εν τω κηρυδμαι πεπραματευμενων. " 4 Και ούτω γείραφα-βεβαιον όμολο Γιαν την απο του νομ8, Ib. n. 22. p. 444. Β. και των τροφήλων, και ευαίγελιων, και αποστολων. Αncor. η.

6. 83. p. 88.

-Διο- εκ ενι αίρεσις, ουδε εκκλησια, εις ονομα ατοςολων –εκ προφηβων τε, και νομο, και αποφολων, και ευαίγε- ανη ορευμενη ουδεποτε γαρ ηκέσαμεν η Πείριες, η Παυλίες, η λινων παραδοσεως. Η. 70. η. 2. p. 813. C. •

Βαρθολομαιος, η Θαδδαιαςκ. λ. Η. 42. p. 366. D. "Ην γαρ τω μεν ονλι εικοσιεννεα είων, και μηνων δεκα, όλε επι το βαπτισμα ήκε, τριακονία μεν είων, αλλ' ου πληρης. Η. * Πανια γαρ σαφη εν τη θεια γραφη τοις βελομενοις ευσεβει 51. η. 16. p. 439. A. Conf. η. 28. p. 450. Α.

λοδισμα προσερχεσθαι τω θεια λοίω. Η. 76. n. 7. p. 920. Α. και Οπερ σαρωθον σημειον και πληρωμα τριακονία ετων απο p This he imputes to Bardesanes. See Vol. i. ch. 28. n. γενεσεως της ενσαρκι αυλου παρέσιας, κ. λ. Η. 51. η. 16, 12. and to several others, as may be seen, Vol. i. ch. 41. po

588, 589. Not to refer to other places.

Τ Η. 23. Ο.

η P. 399.

p. 439. C.

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