Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

SECT. VII. S. Paul's Acts, from his coming to Rome, till his Martyrdom.

S. Paul's summoning the chief of the Jews at Rome, and his discourse to them. Their resractoriness and infidelity. His first hearing before Nero. The success of his Preach∣ing. Poppaea Sabina Nero's Concubine one of his Converts. Tacitus his character of her. Onesimus converted by S. Paul at Rome, and sent back with an Epistle to Philemon his Master. The great obligation which Christianity lays upon Servants to diligence and sidelity in their duty. The rigorous and arbitrary power of Masters o∣ver Servants by the Roman Laws. This mitigated by the Laws of the Gospel. S. Paul's Epistle to the Philippians, upon what occasion sent. His Epistle to the E∣phesians, and another to the Colossians. His second Epistle to Timothy written (probably) at his first being at Rome. The Epistle to the Hebrews by whom written; and in what Language. The aim and design of it. S. Paul's Preaching the Gospel in the West, and in what parts of it. His return to Rome, when. His imprison∣ment under Nero, and why. His being beheaded. Milk instead of blood said to flow from his body. Different Accounts of the time of his suffering. His burial where, and the great Church erected to his memory.

1. THE first thing S. Paul did after he came to Rome, was to summon the Heads of the Jewish Consistory there, whom he acquainted with the cause and man∣ner of his coming, that though he had been guilty of no violation of the Law of their Religion, yet had he been delivered by the Jews into the hands of the Roman Gover∣nours, who would have acquitted him once and again as innocent of any capital of∣fence, but by the perversness of the Jews he was forced, not with an intention to charge his own Nation (already sufficiently odious to the Romans) but only to vindicate and clear himself, to make his Appeal to Caesar; that being come, he had sent for them, to let them know, that it was for his constant asserting the Resurrection, the hope of all true 〈◊〉〈◊〉, that he was bound with that Chain which they saw upon him. The Jews replied, that they had received no advice concerning him, nor had any of the

Nation that came from Judaea, brought any Charge against him: only for the Religi∣on which he had espoused, they desired to be a little better informed about it, it being every where decried both by Jew and Gentile. Accordingly upon a day appointed he discoursed to them from morning to night concerning the Religion and Doctrine of the holy Jesus, proving from the promises and predictions of the Old Testament, that he was the true Messiah. His discourse succeeded not with all alike, some being con∣vinced, others persisted in their infidelity: And as they were departing in some dis∣content at each other, the Apostle told them, it was now too plain, God had accom∣plished upon them the prophetical curse, of being left to their own wilful hardness and impenitency, to be blind at noon-day, and to run themselves against all means and methods into irrecoverable ruine: That since the case was thus with them, they must expect, that henceforth he should turn his preaching to the Gentiles, who would be most ready to entertain, what they had so scornfully rejected, the glad tidings of the Gospel.

2. IT was not, probably, long after this, that he was brought to his first hearing be∣fore the Emperor, where those friends, whom he most expected should stand by him, plainly deserted him, afraid it seems of appearing in so ticklish a cause before so unrea∣sonable a Judge, who governed himself by no other measures, than the brutish and ex∣travagant pleasure of his lust or humour. But God stood by him, and encouraged him; as indeed Divine consolations are many times then nearest to us, when humane assistances are farthest from us. This cowardise of theirs the Apostle had a charity* 1.1 large enough to cover, heartily praying, that it might not be brought in against them in the Accounts of the great Day. Two years he dwelt at Rome in an house which he hired for his own use, wherein he constantly imployed himself in preaching and writing for the good of the Church. He preached daily, without interruption, to all that came to him, and with good success, yea, even upon some of the better rank and quality, and those belonging to the Court it self. Among which the Roman* 1.2 Martyrologie reckons Torpes, an Officer of prime note in Nero's Palace, and after∣wards a Martyr for the Faith; and Chrysostom (if‖ 1.3 Baronius cite him right) tells us of Nero's Cup-bearer, and one of his Concubines, supposed by some to have been Poppaea Sabina, of whom* 1.4 Tacitus gives this character, that she wanted nothing to render her one of the most accomplished Ladies in the World, but a chast and a vertuous mind: And I know not how far it may seem to countenance her conversion, at least inclinati∣on to a better Religion than that of Paganism, that‖ 1.5 Josephus styles her a pious wo∣man, and tells us that she effectually solicited the cause of the Jews with her Husband Nero; and what favours Josephus himself received from her at Rome, he relates in his* 1.6 own life.

3. AMONGST others of our Apostle's Converts at Rome was Onesimus, who had formerly been servant to Philemon, a person of eminency in Colosse; but had run away from his Master, and taken things of some value with him. Having rambled as far as Rome, he was now converted by S. Paul, and by him returned with recommenda∣tory Letters to Philemon his Master, to beg his pardon, and that he might be received into favour, being now of a much better temper, more faithful and diligent, and use∣ful to his Master than he had been before: As indeed Christianity where 'tis heartily entertained, makes men good in all relations, no Laws being so wisely contrived for the peace and happiness of the World, as the Laws of the Gospel, as may appear by this particular case of servants; what admirable rules, what severe Laws does it lay upon them for the discharge of their duties! it commands them to honour their Masters as their Superiors, and to take heed of making their authority light and cheap by fami∣liar and contemptible thoughts and carriages, to obey them in all honest and lawful things, and that not with eye-service as men-pleasers, but in singleness of heart as unto God; that they be faithful to the trust committed to them, and manage their Masters interest with as much care and conscience as if it were their own; that they entertain their reproofs, counsels, corrections with all silence and sobriety, not returning any rude surly answers; and this carriage to be observed, not only to Masters of a mild and gentle, but of a cross and peevish disposition, that whatever they do, they do it heartily, not as to men only, but to the Lord; knowing that of the Lord they shall receive the reward of the inheritance, for that they serve the Lord Christ. Imbued with these excellent principles, Onesimus is again returned unto his Master; for Christian Religion, though it improve mens tempers, does not cancel their relations, it teaches them to abide in their callings, and not to despise their Masters, because they are Erethren, but rather do them service, because they are faithful. And being thus improved, S. Paul the more

confidently beg'd his pardon. And indeed had not Philemon been a Christian, and by the principles of his Religion both disposed and obliged to mildness and mercy, there had been great reason why S. Paul should be thus importunate with him for Onesimus his pardon, the case of servants in those days being very hard, for all Masters were looked upon as having an unlimited power over their Servants, and that not only by the * 1.7 Roman, but by the Laws of all Nations, whereby without asking the Magi∣strate's leave, or any publick and formal trial, they might adjudge and condemn them to what work or punishment they pleased, even to the taking away of life it self. But the severity and exorbitancy of this power was afterwards somewhat curb'd by the Laws of succeeding Emperors, especially after the Empire submitted it self to Christi∣anity, which makes better provision for persons in that capacity and relation, and in case of unjust and over-rigorous usage, enables them to appeal to a more righteous and impartial Tribunal, where Master and Servant shall both stand upon even ground, where he that doth wrong shall receive for the wrong which he hath done; and there is no re∣spect of persons.

4. THE Christians at Philippi having heard of S. Paul's imprisonment at Rome, and not knowing what straits he might be reduced to, raised a contribution for him, and sent it by Epaphroditus their Bishop, who was now come to Rome, where he short∣ly after fell dangerously sick: But being recovered, and upon the point to return, by him S. Paul sent his Epistle to the Philippians, wherein he gives them some account of the state of affairs at Rome, gratefully acknowledges their kindness to him, and warns them of those dangerous opinions, which the Judaizing Teachers began to vent among them. The Apostle had heretofore for some years liv'd at Ephesus, and per∣fectly understood the state and condition of that place; and therefore now by Tychicus writes his Epistle to the Ephesians, endeavouring to countermine the principles and practices both of Jews and Gentiles, to confirm them in the belief and obedience of the Christian doctrine, to represent the infinite riches of the Divine goodness in admitting the Gentile world to the unsearchable treasures of Christianity, especially pressing them to express the life and spirit of it in the general duties of Religion, and in the duties of their particular relations. Much about the same time, or a little after, he wrote his Epistle to the Colossians, where he had never been, and sent it by Epaphras, who for some time had been his fellow-prisoner at Rome. The design of it is for the greatest part the same with that to the Ephesians, to settle and confirm them in the Faith of the Gospel, against the errors both of Judaism, and the superstitious observances of the Heathen World, some whereof had taken root amongst them.

5. IT is not improbable but that about this, or rather some considerable time before, S. Paul wrote his second Epistle to Timothy. I know Eusebius, and the Anci∣ents, and most Moderns after them, will have it written a little before his Martyrdom, induced thereunto by that passage in it, that he was then ready to be offered, and that the time of his departure was at hand. But surely it's most reasonable to think, that it was written at his first being at Rome, and that at his first coming thither, presently after his Trial before Nero. Accordingly the passage before mentioned may import no more, than that he was in imminent danger of his life, and had received the sentence of death in himself, not hoping to escape out of the paws of Nero: But that God had de∣livered him out of the mouth of the Lion, i. e. the great danger he was in at his coming thither: Which exactly agrees to his case at his first being at Rome, but cannot be re∣conciled with his last coming thither; together with many more circumstances in this Epistle, which render it next door to certain. In it he appoints Timothy shortly to come to him, who accordingly came, whose name is joyned together with his in the front of several Epistles, to the Philippians, Colossians, and to Philemon. The only thing that can be levelled against this is, that in this Epistle to Timothy, he tells him, that he had sent Tychicus to Ephesus, by whom 'tis plain that the Epistles to the Ephesi∣ans and Philippians were dispatched, and that therefore this to Timothy must be writ∣ten after them. But I see no inconvenience to affirm, that Tychicus might come to Rome presently after S. Paul's arrival there, be by him immediately sent back to Ephe∣sus upon some emergent affair of that Church; and after his return to Rome be sent with those two Epistles. The design of the Epistle was to excite the holy man to a mighty zeal and diligence, care and fidelity in his office, and to antidote the people against those poisonous principles that in those parts especially began to debauch the minds of men.

6. AS for the Epistle to the Hebrews, 'tis very uncertain when, or whence, and (for some Ages doubted) by whom 'twas written. * 1.8 Eusebius tells us, 'twas not re∣ceived

by many, because rejected by the Church of Rome, as none of S. Paul's genuine Epistles. ‖ 1.9 Origen affirms the style and phrase of it to be more fine and elegant, and to contain in it a richer vein of purer Greek, than is usually found in S. Paul's Epistles; as every one that is able to judge of a style, must needs confess: That the sentences in∣deed are grave and weighty, and such as breath the Spirit and Majesty of an Apostle: That therefore 'twas his judgment, that the matter contained in it had been dictated by some Apostle, but that it had been put into phrase, form, and order by some other per∣son that did attend upon him: That if any Church owned it for S. Paul's, they were not to be condemned, it not being without reason by the Ancients ascribed to him; though God only knew who was the true Author of it. He further tells us, that re∣port had handed it down to his time, that it had been composed partly by Clemens of Rome, partly by Luke the Evangelist. * 1.10 Tertullian adds, that it was writ by Barna∣bas. What seems most likely in such variety of opinions is, that S. Paul originally wrote it in Hebrew, it being to be sent to the Jews his Country-men, and by some other person, probably S. Luke, or Clemens Romanus translated into Greek: Especial∣ly since both ‖ 1.11 Eusebius and * 1.12 S. Hierom observed of old such a great affinity both in style and sence between this and Clement's Epistle to the Corinthians, as thence posi∣tively to conclude him to be the Translator of it. 'Twas written, as we may conje∣cture, a little after he was restored to his liberty, and probably while he was yet in some parts of Italy, whence he dates his salutations. The main design of it is to magni∣fie* 1.13 Christ and the Religion of the Gospel, above Moses and the Jewish Oeconomy and Ministration, that by this means he might the better 〈◊〉〈◊〉 and confirm the convert∣Jews in the firm belief and profession of Christianity, notwithstanding those sufferings and persecutions that came upon them, endeavouring throughout to arm and 〈◊〉〈◊〉 them against Apostasie from that noble and excellent Religion, wherein they had so happily engaged themselves. And great need there was for the Apostle severely to urge them to it, heavy persecutions both from Jews and Gentiles pressing in upon them on every side, besides those trains of specious and plausible 〈◊〉〈◊〉 that were laid to reduce them to their Ancient Institutions. Hence the Apostle calls Apostasie the sin which did so easily beset them, to which there were such frequent temptations, and into* 1.14 which they were so prone to be betrayed in those suffering times. And the more to de∣ter them from it, he once and again sets before them the dreadful state and condition of Apostates, those who having been once enlightned, and baptized into the Christian* 1.15 Faith, tasted the promises of the Gospel, and been made partakers of the miraculous gifts of the Holy Ghost, those powers which in the world to come, or this new state of things were to be conferred upon the Church, if after all this these men fall away, and renounce Christianity, it's very hard, and even impossible to renew them again unto re∣pentance. For by this means they trod under foot, and crucified the Son of God afresh, and put him to an open shame, prophaned the bloud of the Covenant, and did despite to the Spirit of Grace. So that to sin thus wilfully after they had received the knowledge of the truth, there could remain for them no more sacrifice for sins, nothing but a certain fearful looking for of judgment and fiery indignation which should devour these adversaries. And a searful thing it was in such circumstances to fall into the hands of the living God, who had parti∣cularly said of this sort of sinners, that if any man drew back, his soul should have no plea∣sure in him. Hence it is, that every where in this Epistle he mixes exhortations to this purpose, that they would give earnest heed to the things which they had heard, lest at any time they should let them slip, that they would hold fast the confidence, and the rejoycing of the hope firm unto the end, and beware lest by an evil heart of unbelief they departed from the living God; that they would labour to enter into his 〈◊〉〈◊〉, lest any man fall after the ex∣ample of unbelief; that leaving the first principles of the doctrine of Christ, they would go on to perfection, shewing diligence to the full assurance of hope unto the end, not being slothful, but followers of them, who through faith and patience inherit the promises; that they would hold fast the profession of the faith without wavering, not forsaking the assembling of them∣selves together (as the manner of some was) nor cast away their confidence, which had great recompence of reward; that they had need of patience, that after they had done the will of God, they might receive the promise; that they would not be of them who drew back unto perdition, but of them that believed to the saving of the Soul; that being encompassed about with so great a cloud of witnesses, who with the most unconquerable constancy and reso∣lution had all holden on in the way to Heaven, they would lay aside every weight, and the sin which did so easily beset them, and run with patience the race that was set before them, especially looking unto Jesus the author and finisher of their faith, who endured the cross, and despised the shame, that therefore they should consider him that endured such 〈◊〉〈◊〉

of sinners against himself, lest they should be wearied and faint in their minds, for that they had not yet resisted unto blood, striving against sin; looking diligently lest any man should fail of the grace of God, lest any root of bitterness springing up should trouble them, and thereby many be defiled. By all which, and much more that might be ob∣served to this purpose, it is evident, what our Apostles great design was in this excellent Epistle.

7. OUR Apostle being now after two Years custody perfectly restored to liberty, remembred that he was the Apostle of the Gentiles, and had therefore a larger Diocese than Rome, and accordingly prepared himself for a greater Circuit, though which way he directed his course, is not absolutely certain. By some he is said to have re∣turned back into Greece, and the parts of Asia, upon no other ground that I know of, than a few intimations in some of his Epistles that he intended to do so. By others he is thought to have preached both in the Eastern and Western parts, which is not in∣consistent with the time he had after his departure from Rome. But of the latter we have better evidence. Sure I am an Author beyond all exception, S. Paul's contem∣porary and Fellow-labourer, I mean * 1.16 Clemens, in his famous Epistle to the Corinthians expresly tells us, that being a Preach∣er both in the East and West, he taught righteousness to the whole World, and went to the utmost bounds of the West. Which makes me the more wonder at the confidence of ‖ 1.17 one (otherwise a Man of great parts and learning) who so perem∣ptorily denies that ever our Apostle preached in the West, meerly because there are no Monuments left in Primitive Antiquity of any particular Churches there founded by him. As if all the particular passages of his life, done at so vast a distance must needs have been recorded, or those records have come down to us, when it is so noto∣riously known, that almost all the Writings and Monuments of those first Ages of Christianity are long since perished: or as if we were not sufficiently assured of the thing in general, though not of what particularly he did there. Probable it is, that he went into Spain, a thing which himself tells us he had formerly once and again re∣solved on. Certain it is that the * 1.18 Ancients do generally as∣sert it, without seeming in the least to doubt of it. Theodoret* 1.19 and others tell us, that he preached not only in Spain, but that he went to other Nations, and brought the Gospel into the Isles of the Sea, by which he undoubtedly means Britain, and therefore elsewhere reckons the Gauls and Britains a∣mong the Nations, which the Apostles, and particularly the Tent-maker perswaded to embrace the Law of Christ. Nor is he the only Man that has said it, ‖ 1.20 others having given in their testimony and suffrage in this case.

8. TO what other parts of the World S. Paul preached the Gospel, we find no certain foot-steps in Antiquity, nor any further mention of him, till his return to Rome, which probably was about the Eighth or Ninth Year of Nero's Reign. Here he met with Peter, and was together with him thrown into Prison, no doubt in the general Persecution raised against the Christians, under the pretence that they had fir'd the City. Besides the general, we may reasonably suppose there were particular cau∣ses of his Imprisonment. Some of the Ancients make him engaged with Peter in pro∣curing the fall of Simon Magus, and that that derived the Emperor's fury and rage upon him. * 1.21 S. Chrysostome gives us this account; that having converted one of Nero's Concubines, a Woman of whom he was infinitely fond, and reduced her to a life of great strictness and chastity, so that now she wholly refused to comply with his wanton and impure embraces; the Emperor stormed hereat, calling the Apostle a Villain and Impostor, a wretched perverter and debaucher of others, giving order that he should be cast into Prison, and when he still persisted to perswade the Lady to continue her chast and pious resolutions, commanding him to be put to death.

9. HOW long he remained in Prison is not certainly known; at last his Execu∣tion was resolved on; what his preparatory treatment was, whether scourged as Malefactors were wont to be in order to their death, we find not. As a Roman Citizen by the Valerian and the Porcian Law he was exempted from it: Though by the Law of the XII. Tables notorious Malefactors, condemned by the Centuriate Assemblies, were first to be scourged, and then put to death: and Baronius tells us that in the Church* 1.22 of S. Mary beyond the Bridge in Rome, the Pillars are yet extant, to which both Peter and Paul are said to have been bound and scourged. As he was led to Ex∣ecution,

he is said to have converted three of the Souldiers that were sent to con∣duct and guard him, who within few days after by the Emperours command be∣came Martyrs for the Faith. Being come to the place, which was the Aquae Salviae, three Miles from Rome, after some solemn preparation, he chearfully gave his Neck to the fatal stroke. As a Roman he might not be put upon the Cross, too infamous a Death for any but the worst of Slaves and Malefactors, and therefore was behead∣ed, accounted a more noble kind of Death among the Romans, fit for Persons of bet∣ter Quality, and more ingenuous Education: And from this Instrument of his Exe∣cution the custom, no doubt, first arose, that in all Pictures and Images of this Apostle, he is constantly represented with a Sword in his right hand. Tradition reports (ju∣stified herein by the suffrage of many of the* 1.23 Fathers) that when he was beheaded, a Liquor more like Milk than Blood flowed from his Veins, and spirted upon the Clothes of his Executioner; and had I list or leisure for such things, I might entertain the Reader* 1.24 with the little glosses that are made upon it. S. Chrysostom adds, that it became a means of converting his Executioner, and many more to the Faith; and that the Apostle suf∣fered in the sixty eighth Year of his Age. Some question there is whether he suffered at the same time with Peter, many of the* 1.25 Ancients positively affirm, that both suffered on the same Day, and Year: but‖ 1.26 o∣thers though allowing the same Day, tell us that S. Paul suffered not till the Year after; nay some interpose the distance of several Years. A Manuscript * 1.27 writer of the Lives and Tra∣vels of Peter and Paul, brought amongst other venerable Mo∣numents of Antiquity out of Greece, will have Paul to have suffered no less than five Years after Peter, which he justifies by the authority of no less than Justin Martyr, and Irenaeus. But what credit is to be given to this nameless Author, I see not, and therefore lay no weight upon it, nor think it fit to be put into the balance with the testimonies of the Ancients. Certainly if he suffered not at the very same time with Peter, it could not be long after, not above a Year at most. The best is, which of them so∣ever started first, they both came at last to the same end of the race, to those Palms and Crowns, which are reserved for all good Men in Heaven, but most eminently for the Martyrs of the Christian Faith.

10. HE was buried in the Via Ostiensis, about two Miles from Rome, over whose Grave about the Year CCCXVIII. * 1.28 Constantine the Great, at the instance of Pope Sylvester, built a stately Church, within a Farme which Lucina a noble Christian Ma∣tron of Rome had long before setled upon that Church. He adorned it with an hun∣dred of the best Marble columns, and beautified it with the most exquisit workman∣ship; the many rich gifts and endowments which he bestowed upon it being particu∣larly set down in the Life of Sylvester. This Church as too narrow and little for the honour of so great an Apostle, 〈◊〉〈◊〉, or rather Theodosius the Emperor (the one but finishing what the other began) by a * 1.29 Rescript directed to Sallustius Praefect of the City, caused to be taken down, and a larger and more noble Church to be built in the room of it: Further beautified (as appears from an ancient ‖ 1.30 Inscription) by Pla∣cidia the Empress, at the perswasion of Leo, Bishop of Rome. What other additions of Wealth, Honour, or stateliness it has received since, concerns not me to en∣quire.

Notes

• * 1.1

  1 Tim. 4. 16.
• * 1.2

  〈◊◊〉〈◊◊〉 XVII. Maii p. 308.
• ‖ 1.3

  Ad 〈◊〉〈◊〉. 59. 〈◊〉〈◊〉. 9. vid. Chrysost. adv. 〈◊◊〉〈◊◊〉. lib. 〈◊〉〈◊〉. c. 4. p. 361.
• * 1.4

  〈◊〉〈◊〉 l 13. c. 45. p. 263.
• ‖ 1.5

  〈◊〉〈◊〉 Jud. lib. 20. cap. 7. p. 697.
• * 1.6

  〈◊〉〈◊〉 vit. sua, p. 999.
• * 1.7

  L. 1. & 2. 〈◊〉〈◊〉. de his, qui sui vel 〈◊〉〈◊〉 juris sunt, lib. 1. 〈◊〉〈◊〉. 6. vid. 〈◊〉〈◊〉. lib. 1. 〈◊〉〈◊〉. 8.
• * 1.8

  Lib. 3. c. 3 p. 72.
• ‖ 1.9

  〈◊◊〉〈◊◊〉. lib. 6. c. 25. p. 227.
• * 1.10

  〈◊◊〉〈◊◊〉, c. 20. 〈◊〉〈◊〉. 582. 〈◊〉〈◊〉. Cl 〈◊〉〈◊〉 Alex. in lib. 〈◊〉〈◊〉. apud 〈◊〉〈◊〉. l. 6. 〈◊〉〈◊〉 14. p 215.
• ‖ 1.11

  Euseb. lib. 3. 38. p. 110.
• * 1.12

  〈◊〉〈◊〉. de 〈◊◊〉〈◊◊〉. in Clem.
• * 1.13

  Cap. 13. 24.
• * 1.14

  〈◊〉〈◊〉. 12. 1.
• * 1.15

  Cap. 6. v. 4. 5 6 C. 10. v. 26, 27, 28, 29.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ep. ad Corinth. p. 8.
• ‖ 1.17

  L. Cappell. Append. ad Hist. App. p. 33.
• * 1.18

  Epiphan. Haeres. 27. p. 51. Chrysost. de Laud. Paul. p. 536. T. 5. C••••ill. Catech. 17. p. 457. Theod. in 2 Tim 4. 16. & in Psalm, 116 id. de cur. Graec, Affect. Serm. 9. p. 125.
• * 1.19

  Rom. 15. 24-28.
• ‖ 1.20

  Sopheon, Serm. de natali. App. Transit & Ortanum, vel quà facit insula porium Quas{que} Britannus habet terras at{que} ultima Thule. Venant. Fortun. de vit. Martin. lib. 3. non pro∣cul à fin.
• * 1.21

  Adv. vit. Monast. vitu∣perat. lib. 1 c. 4. p. 361. Tom. 4.
• * 1.22

  ad An. 69. n. 8.
• * 1.23

  Ambr. de 〈◊◊〉〈◊◊〉. & Pau., 〈◊〉〈◊〉, 68. p. 294. T. 3.
• * 1.24

  〈◊◊◊〉〈◊◊◊〉 Petr. & Paul. Tom. 6. p. 267.
• * 1.25

  〈◊◊〉〈◊◊〉. ap, Euseb. l. 2, c. 25. p. 〈◊〉〈◊〉. Ambr. ib. 〈◊〉〈◊〉. 66. p. 291. Max. 〈◊〉〈◊〉. Hom. 5. 〈◊◊〉〈◊◊〉. & Paul. p. 231.
• ‖ 1.26

  〈◊◊〉〈◊◊〉. in Pass. Petr. & Paul. Hymn, 12. p. 〈◊◊◊〉〈◊◊◊〉 App. 〈◊〉〈◊〉. 2, in sin. p. 700. Aug. de 〈◊◊〉〈◊◊〉. 28. T. m. 10. col. 1225. 〈◊〉〈◊〉. Turon. de glor. Martyr. lib. 1. 〈◊◊〉〈◊◊〉. p. 35.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud. P. 〈◊〉〈◊〉. not. in 〈◊〉〈◊〉. Fp. ad Cor. ad p. 8. 〈◊◊◊〉〈◊◊◊〉 S. Metaphr. 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 ap. 〈◊〉〈◊〉, ad 29. Jun. n. 23. p. 357.
• * 1.28

  Damas. Pon∣tif. in vit. Syl∣v. st. 1. vid. O∣nuphr. de 7. Vrb. 〈◊〉〈◊〉. 87.
• * 1.29

  Apud. Bar. ad An. 386. p. 527. 〈◊〉〈◊〉 Cod. Vatic.
• ‖ 1.30

  Ib. d. in Ad∣dend. ad Tom. 4. p. 12.