punctual account of what was done at their religious Assemblies as might sufficiently appear from this one thing that the first of them in those places speaks not any thing of their Hymns and Psalms which yet that they were even in the times wherein they lived a constant part of the Divine Service no man that is not wholly a stranger in Church-Antiquity can be ignorant of I shall therefore out of them and others pick up and put together what seems to have constituted the main body of their publick duties and represent them in that order wherein they were performed which usually was in this manner At their first coming together into the Congregation they began with Prayer as Tertullian at least probably intimates for I do not find it in any besides him we come together says he unto God that being banded as 't were into an Army we may besiege him with our prayers and petitions a violence which is very pleasing and grateful to him I do not from hence positively conclude that prayer was the first duty they began with though it seems fairly to look that way especially if Tertullian meant to represent the order as well as the substance of their devotions After this followed the reading of the Scriptures both of the old and new Testament both the Commentaries of the Apostles and the Writings of the Prophets as J. Martyr informs us How much of each was read at one meeting in the first time is not known it being then unfixed and arbitrary because their meetings by the sudden interruption of the Heathens were oft disturbed and broken up and therefore both Justin and Tertullian confess that they only read as much as occasion served and the condition of the present times did require but afterwards there were set portions assigned both out of the Old and New Testament two Lessons out of each as we find it in the Author of the Apostolical Constitutions Nay not only the Canonical Scriptures but many of the Writings of Apostolical men such as were eminent for place and piety were in those days publickly read in the Church such was the famous Epistle of S. Clemens to the Corinthians of which and of the custom in like cases Dionysius Bishop of Corinth who lived about the year 172. gives Soter Bishop of Rome this account to day says he we kept holy the Lords-day wherein we read your Epistle which we shall constantly read for our instruction as we also do the first Epistle which Clemens wrote to us The like Eusebius reports of Hermas his Pastor a Book so called and S. Hierom of the Writings of S. Ephrem the famous Deacon of Edessa that in some Churches they were publickly read after the reading of the holy Scriptures About this part of the service it was that they sung Hymns and Psalms a considerable part of the Divine Worship as it had ever been accounted both amongst Jews and Gentiles and more immediately serviceable for celebrating the honour of God and lifting up the minds of men to divine and heavenly raptures 'T was in use in the very infancy of the Christian Church spoken of largely by S. Paul and continued in all Ages after insomuch that Pliny reports it as the main part of the Christians Worship that they met together before day to join in singing Hymns to Christ as God these Hymns were either extemporary raptures so long as immediate inspiration lasted or set compositions either taken out of the holy Scriptures or of their own composing as Tertullian tells us for it was usual then for any persons to compose divine Songs to the honour of Christ and to sing them in the Publick Assemblies till the Council of Laodicea ordered that no Psalms composed by private persons should be recited in the Church where though by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two Greek Scholiasts will have certain Psalms ascribed to Solomon and others to be understood yet it 's much more reasonable to understand it of private constitutions usual a long time in the Church and here for good reason prohibited By this Council it was likewise appointed that the Psalms should not be one entire continued service but that a Lesson should be interposed in the midst after every Psalm which was done as Balsamon and Alexius Aristenus tell us to take off the weariness of the people whose minds might be apt to tire in passing through those prolix offices all together especially the Lessons being so large and many In this duty the whole Congregation bore a part joining all together in a common celebration of the praises of God afterwards the custom was to sing alternatim course by course answering one another first brought in as we are told by Flavianus and Diodorus in the Church of Antioch in the Reign of Constantine but if we may believe Socrates some hundreds of years before that by Ignatius who was Bishop of that Church who having in a vision heard the Angels praising the holy Trinity with alternate Hymns thereupon introduced the use of it in that Church which from thence spread it self into all other Churches and whether Pliny who lived about that time might not mean some such thing by his secum invicem canere that the Christians sung Hymns one with another or in their courses may be considered by those who think it worth their labour to enquire In the mean time we proceed the Reader having done they are the words of Justin the martyr the President of the Assembly makes a Sermon by way of instruction and exhortation to the imitation and practice of those excellent things that they had heard And indeed Sermons in those times were nothing else but the expositions of some part of the Scriptures which had been read before and exhortations to the people to obey the doctrines contained in them and commonly were upon the Lesson which was last read because that being freshest in the peoples memory was most proper to be treated of as S. Augustine both avers the custom and gives the reason Hence in the Writers of the Church Preachers came to be called Tractatores and their Sermons Tractatus because they handled or treated of such places of Scripture as had been a little before read unto the people According as occasion was these Sermons were more or fewer sometimes two or three at the same Assembly the Presbyters first and then the Bishop as is expresly affirmed in the Apostolical Constitutions then i.e. after the reading of the Gospel let the Presbyters exhort the people one by one not all at once and after all the Bishop as it is fitting for the Master to do And thus Gregory Nyssen excuses himself for not introducing his Sermons with a tedious Preface because he would not be burdensom to the people who had already taken pains to hear those admirable discourses that had been made before him This course
the richest and most noble gifts and to diffuse the influences of his bounty over all parts of his Empire And his example herein it seems was followed by most of his Successors who used upon this Solemnity by their imperial Orders to release all Prisoners unless such as were in for more heavy and notorious crimes high Treason Murders Rapes Incest and the like And Chrysostom tells us of a Letter of Theodosius the Great sent at this time throughout the Empire wherein he did not only command that all Prisoners should be released and pardoned but wished he was able to recal those that were already executed and to restore them to life again And because by the negligence and remissness of messengers or any accident those Imperial Letters might sometimes happen to come too late therefore Valentinian the younger provided by a standing Law that whether order came or not the Judges should dispence the accustomed indulgence and upon Easter day in the morning cause all Prisons to be open the Chains to be knock'd off and the persons set at liberty The next Feast considerable in those primitive times was that of Whitsunday or Pentecost a Feast of great eminency amongst the Jews in memory of the Law delivered at Mount Sinai at that time and for the gathering and bringing in of their Harvest and of no less note amongst Christians for the Holy Ghosts descending upon the Apostles and other Christians in the visible appearance of fiery cloven tongues which hapned upon that day and those miraculous powers then conferred upon them It was observed with the same respect to Easter that the Jews did with respect to their Passover viz. as the word imports just fifty days after it reckoning from the second day of that Festival it seems to some to have commenced from the first rise of Christianity not only because the Apostles and the Church were assembled upon that day but because S. Paul made so much haste to be at Jerusalem the day of Pentecost which they understand of his great desire to keep it there as a Christian Feast But the argument seems to me no way conclusive for the Apostle might desire to be there at that time both because he was sure to meet with a great number of the Brethren and because he should have a fitter opportunity to preach the Gospel to the Jews who from all parts flock'd thither to the Feast as our Saviour himself for the same reason used to go up to Jerusalem at all their great and solemn Feasts But however this was 't is certain the observation of it is ancient 't was mentioned by Irenaeus in a Book which he wrote concerning Easter as the Author of the Questions and Responses in J. Martyr tells us by Tertullian and after him by Origen more than once This Feast is by us stiled Whitsunday partly because of those vast diffusions of light and knowledge which upon this day were shed upon the Apostles in order to the enlightning of the world but principally because this as also Easter being the stated time for Baptism in the ancient Church those who were baptized put on white Garments in token of that pure and innocent course of life they had now engaged in of which more in its proper place this white Garment they wore till the next Sunday after and then laid it aside whence the Octave or Sunday after Easter came to be stiled Dominica in Albis the Sunday in white it being then that the new-baptized put off their white Garments We may observe that in the Writers of those times the whole space of fifty days between Easter and Whitsunday goes often under the name of Pentecost and was in a manner accounted Festival as Tertullian informs us and the forty third Canon of the Illiberitan Council seems to intimate During this whole time Baptism was conferred all Fasts were suspended and counted unlawful they prayed standing as they did every Lords day and at this time read over the Acts of the Apostles wherein their sufferings and miracles are recorded as we learn from a Law of the younger Theodosius wherein this custom is mentioned and more plainly from S. Chrysostom who treats of it in an Homily on purpose where he gives this reason why that Book which contained those actions of the Apostles which were done after Pentecost should yet be read before it when as at all other times those parts of the Gospel were read which were proper to the season because the Apostles miracles being the grand confirmation of the truth of Christs Resurrection and those miracles recorded in that Book it was therefore most proper to be read next to the Feast of the Resurrection Epiphany succeeds this word was of old promiscuously used either for the Feast of Christs Nativity or for that which we now properly call by that name afterwards the Titles became distinct that of Christs Birth or as we now term it Christmas-day was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nativity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearance of God in the flesh two names importing the same thing as Nazianzen notes For the antiquity of it the first footsteps I find of it are in the second Century though I doubt not but it might be celebrated before mentioned by Theophilus Bishop of Caesaria about the time of the Emperour Commodus but if any credit might be given to the Decretal Epistles it was somewhat elder than that Pope Telesphorus who lived under Antoninus Pius ordaining Divine Service to be celebrated and an angelical Hymn to be sung the night before the Nativity of our Saviour However that it was kept before the times of Constantine we have this sad instance That when the persecution raged under Dioclesian who then kept his Court at Nicomedia amongst other acts of barbarous cruelty done there finding multitudes of Christians young and old met together in the Temple upon the day of Christs Nativity to celebrate that Festival he commanded the Church doors to be shut up and fire to be put to it which in a short time reduced them and the Church to ashes I shall not dispute whether it was always observed upon the same day that we keep it now the twenty fifth of December it seems probable that for a long time in the East it was kept in January under the name and at the general time of the Epiphania till receiving more light in the case from the Churches of the West they changed it to this day sure I am S. Chrysostom in an Homily on purpose about this very thing affirms that it was not above ten years since in that Church i. e. Antioch it began first to be observed upon that day and there offers several reasons to prove that to be the true day of Christs Nativity The Feast of Epiphany properly so called was kept on the sixth of January and had that name from a
of God as the Book which they infinitely prized beyond all others upon which account Nazianzen very severely chides his dear friend Gregory Nyssen that having laid aside the holy Scriptures the most excellent Writings in the world which he was wont to read both privately to himself and publickly to the people he had given up himself to the study of foreign and prophane Authors desirous rather to be accounted an Orator than a Christian S. Austine tells us that after his conversion how meanly soever he had before thought of them the Scriptures were become the matter of his most pure and chaste delight in respect whereof all other Books even those of Cicero himself which once he had so much doted on became dry and unsavoury to him In the study of this Book it was that Christians then mainly exercised themselves as thinking they could never fully enough understand it or deeply enough imprint it upon their hearts and memories Of the younger Theodosius they tell us that rising early every morning he together with his Sisters interchangeably sung Psalms of praise to God the holy Scriptures he could exactly repeat in any part of them and was wont to discourse out of them with the Bishops that were at Court as readily as if he had been an old Bishop himself We read of Origen though then but a child that when his Father commanded him to commit some places of Scripture to memory he most willingly set himself to it and not content with the bare reading he began to enquire into the more profound and recondite meaning of it often asking his Father to his no less joy than admiration what the sense of this or that place of Scripture was and this thirst after divine knowledge still continued and encreased in him all his life S. Hierom reporting it out of a Letter of one that was his great companion and benefactor that he never went to meals without some part of Scripture read never to sleep till some about him had read them to him and that both by night and day no sooner had he done praying but he betook himself to reading and after reading returned again to prayer Valens Deacon of the Church of Jerusalem a venerable old man had so entirely given up himself to the study of the Scriptures that it was all one to him to read or to repeat whole pages together The like we find of John an Egyptian Confessor whom Eusebius saw and heard that though both his eyes were put out and his body mangled with unheard of cruelty yet he was able at any time to repeat any places or passages either out of the old or new Testament which when I first heard him do in the publick Congregation I supposed him say he to have been reading in a Book till coming near and finding how it was I was struck with great admiration at it Certainly Christians then had no mean esteem of took no small delight in these sacred Volumes for the sake of this Book which he had chosen to be the companion and counsellor of his life Nazianzen professes he had willingly undervalued and relinquished all other things this was the mine where they enriched themselves with divine treasures a Book where they furnished themselves with a true stock of knowledge as S. Hierom speaks of Nepotian that by daily reading and meditation he had made his soul a Library of Christ and he tells us of Blesilla a devout Widow that though she was so far over-run with weakness and sickness that her foot would scarce bear her body or her neck sustain the burden of her head yet she was never found without a Bible in her hand Nor did they covetously hoard up and reserve this excellent knowledge to themselves but freely communicated it to others especially were careful to catechise and instruct their Children and Servants in the principles of Religion S. Clemens praises the Corinthians that they took care to admonish their young men to follow those things that were modest and comely and accordingly exhorts them to instruct the younger in the knowledge of the fear of God to make their children partakers of the discipline of Christ to teach them how much humility and a chast love do prevail with God that the fear of him is good and useful and preserves all those who with pure thoughts lead a holy life according to his will The Historian observes of Constantine that his first and greatest care towards his Sons was to secure the happiness of their souls by sowing the seeds of piety in their minds which he did partly himself instructing them in the knowledge of divine things and partly by appointing such Tutors as were most approved for Religion and when he had taken them into a partnership of the Government and either by private admonitions or by Letters gave them counsels for the steering themselves this was always the first and chief that they should prefer the knowledge and worship of God the great King of the world before all other advantages yea before the Empire it self For this Nazianzen peculiarly commends his Mother that not only she her self was consecrated to God and brought up under a pious education but that she conveyed it down as a necessary inheritance to her Children and it seems her Daughter Gorgonia was so well seasoned with these holy principles that she religiously walked in the steps of so good a pattern and did not only reclaim her Husband but educated her Children and Nephews in the ways of Religion giving them an excellent example while she lived and leaving this as her last charge and request when she died This was the discipline under which Christians were brought up in those times Religion was instilled into them betimes which grew up and mixed it self with their ordinary labours and recreations insomuch that the most rude and illiterate persons instead of prophane wanton Songs which vitiate and corrupt the minds of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom calls them Songs of the Devils composure used nothing but spiritual and divine Hymns so that as Hierom relates of the place where he lived you could not go into the field but you might hear the Plowman at his Hallelujahs the Mower at his Hymns and the Vine-Dresser singing Davids Psalms Thus they carried themselves at home what they did in publick in their Church-Assemblies on the Lords-day especially is next to be considered the manner whereof I shall briefly represent as it generally and for the most part obtained in those Ages for it could not but vary something according to time and place And here I should save my self the trouble of any further search by setting down the account which Justin Martyr and Tertullian give of their publick Worship in their Apologies for the Christians but that I am satisfied they did not design to give a perfect and
threefold apparition or manifestation commemorated upon that day which all hapned though not in the same year yet upon the same day of the year The first was the appearance of the Star which guided the wise men to Christ The second was the famous appearance at the baptism of Christ when all the persons in the holy Trinity did sensibly manifest themselves the Father in the voice from Heaven the Son in the River Jordan and the Holy Ghost in the visible shape of a Dove This was ever accounted a famous Festival and as S. Chrysostom tells us was properly called Epiphany because he came in a manner into the world incognito but at his baptism openly appeared to be the Son of God and was so declared before the world At this time it was that by his going into the River Jordan he did sanctifie water to the mystical washing away of sin as our Church expresses it in memory whereof Chrysostom tells us they used in this Solemnity at midnight to draw water which they looked upon as consecrated this day and carrying it home to lay it up where it would remain pure and uncorrupt for a whole year sometimes two or three years together the truth whereof must rest upon the credit of that good man The third manifestation commemorated at this time was that of Christs divinity which appeared in the first miracle that he wrought in turning water into Wine therefore 't was called Bethphania because it was done in the house at that famous Marriage in Cana of Galilee which our Saviour honoured with his own presence All these three appearances contributed to the Solemnity of this Festival But beside these there was another sort of Festivals in the primitive Church kept in commemoration of Martyrs for the understanding of which we are to know that in those sad and bloody times when the Christian Religion triumphed over persecution and gained upon the world by nothing more than the constant and resolute sufferings of its professors whom no threatnings or torments could baffle out of it the people generally had a vast reverence for those who suffered thus deep in the cause of Christianity and laid down their lives for the confirmation of it They looked upon Confessors and Martyrs as the great Champions of their Religion who resisted unto blood and dyed upon the spot to make good its ground and to maintain its honour and reputation and therefore thought it very reasonable to do all possible honour to their memories partly that others might be encouraged to the like patience and fortitude and partly that virtue even in this world might not lose its reward Hence they were wont once a year to meet at the Graves of Martyrs there solemnly to recite their sufferings and their triumphs to praise their virtues and to bless God for their pious examples for their holy lives and their happy deaths for their Palms and Crowns These anniversary Solemnities were called memoriae martyrum the memories of the Martyrs a title mentioned by Cyprian but certainly much older than his time and indeed when they were first taken up in the Church is I think not so exactly known the first that I remember to have met with is that of Polycarp whose martyrdom is placed by Eusebius anno 168. under the third Persecution concerning whose death and sufferings the Church of Smyrna of which he was Bishop giving an account to the Church of Philomelium and especially of the place where they had honourably entomb'd his bones they do profess that so far as the malice of their Enemies would permit them and they prayed God nothing might hinder it they would assemble in that place and celebrate the Birth-day of his Martyrdom with joy and gladness where we may especially observe that this Solemnity is stiled his Birth-day and indeed so the primitive Christians used to call the days of their death and passion quite contrary to the manner of the Gentiles who kept the Natalitials of their famous men looking upon these as the true days of their nativity wherein they were freed from this Valley of tears these regions of death and born again unto the joys and happiness of an endless life The same account Origen gives if that Book be his a very ancient Authour however we keep says he the memories of the Saints of our Ancestors and friends that dye in the faith both rejoycing in that rest which they have obtained and begging for our selves a pious consummation in the faith and we celebrate not the day of their nativity as being the inlet to sorrow and temptation but of their death as the period of their miseries and that which sets them beyond the reach of temptations And this we do both Clergie and People meeting together inviting the poor and needy and refreshing the Widows and the Orphans that so our Festival may be both in respect of them whom we commemorate the memorial of that happy rest which their departed souls do enjoy and in respect of us the odour of a sweet smell in the sight of God Under Constantine these days were commanded to be observed with great care and strictness enjoining all his Lieutenants and Governours of Provinces to see the memorials of the Martyrs duly honoured and so sacred were they accounted in those days that it was thought a piece of prophaneness to be absent from them therefore S. Basil thought he could not use a more solemn argument to perswade a certain Bishop to come over to him upon this occasion than to adjure him by the respect he bore to the memories of the Martyrs that if he would not do it for his yet he should for their sakes towards whom it was unfit he should shew the least disregard Hence it is that Libanius sometimes takes notice of the Christians under no other character than this Enemies to the gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that haunt and frequent Tombs and Sepulchers For the time of these assemblies it was commonly once a year viz. upon the day of their martyrdom for which end they took particular care to keep Registers of the days of the Martyrs passions So Cyprian expresly charges his Clergie to note down the days of their decease that there might be a commemoration of them amongst the memories of the Martyrs Theodoret tells us that in his time they did not thus assemble once or twice or five times in a year but kept frequent memorials oftentimes every day celebrating the memorials of Martyrs with hymns and praises unto God But I suppose he means it of days appointed to the memory of particular Martyrs which being then very numerous their memorials were distinctly fixed upon their proper days the Festival of S. Peter or S. Paul Thomas Sergius Marcellus c. as he there enumerates them For the places these Solemnities were kept at first at the Tombs where the Martyrs had been buried which usually were in the
were other Libelli granted by Heathen-Magistrates of which it may not be impertinent to speak a little whence the lapsed that had had them were commonly called Libellatici and they were of several sorts some writing their names in Libellis in Books and professing themselves to worship Jupiter Mars and the rest of the Heathen Gods presented them to the Magistrate and these did really sacrifice and pollute not their souls only but their hands and their lips with unlawful sacrifices as the Clergy of Rome expresses it in a letter to S. Cyprian these were called Thurificati and Sacrificati from their having offered incense and sacrifices Somewhat of this nature was that Libell that Pliny speaks of in his Epistle to the Emperour Trajan presented to him while he was Proconsul of Bithynia containing a Catalogue of the names of many some whereof had been accused to be Christians and denied it others confessed they had been so some years since but had renounc'd it all of them adoring the Images of the gods and the Emperours Statue offering sacrifice and blaspheming Christ and were accordingly dismissed and released by him Others there were who did not themselves sign or present any such Libells but some Heathen-friends for them and sometimes out of kindness they were encouraged to it by the Magistrates themselves and were hereupon released out of prison and had the favour not to be urged to sacrifice Nay Dionysius of Alexandria speaks of some Masters who to escape themselves compelled their servants to do sacrifice for them to whom he appoints a three years penance for that sinful compliance and dissimulation A third sort there was who finding the edge and keenness of their Judges was to be taken off with a sum of money freely confessed to them that they were Christians and could not sacrifice pray'd them to give them a Libell of dismission for which they would give them a suitable reward These were most properly called Libellatici and Libellati Cyprian acquaints us with the manner of their address to the Heathen Magistrate bringing in such a person thus speaking for himself I had both read and learnt from the Sermons of the Bishop that the servant of God is not to sacrifice to Idols nor to worship Images wherefore that I might not do what was unlawful having an opportunity of getting a Libell offered which yet I would not have accepted had it not offered it self I went to the Magistrate or caused another to go in my name and tell him that I was a Christian and that it was not lawful for me to sacrifice nor to approach the altars of the Devils that therefore I would give him a reward to excuse me that I might not be urged to what was unlawful These though not altogether so bad as the Sacrificati yet Cyprian charges as guilty of implicit Idolatry having defiled their consciences with the purchase of these Books and done that by consent which others had actually done I know Baronius will needs have it and boasts that all that had written before him were mistaken in the case that these Libellatici were not exempted from denying Christ nor gave mony to that end that they only requested of the Magistrate that they might not be compelled to offer sacrifice that they were ready to deny Christ and were willing to give him a reward to dispence with them only so far and to furnish them with a Libell of security and that they did really deny him before they obtained their Libell But nothing can be more plain both from this and several other passages in Cyprian than that they did not either publickly or privately sacrifice to Idols or actually deny Christ and therefore bribed the Magistrate that they might not be forced to do what was unlawful And hence Cyprian argues them as guilty by their wills and consent and that they had implicitly denied Christ how by actually doing it No but by pretending they had done what others were really guilty of Certainly the Cardinals mistake arose from a not right understanding the several sorts of the Libellatici the first whereof of as we have shewn did actually sacrifice and deny Christ And now having taken this view of the severity of discipline in the antient Church nothing remains but to admire and imitate their piety and integrity their infinite hatred of sin their care and zeal to keep up that strictness and purity of manners that had rendred their Religion so renowned and triumphant in the world A discipline which how happy were it for the Christian world were it again resetled in its due power and vigour which particularly is the Judgment and desire of our own Church concerning the solemn Quadragesimal Penances and Humiliations In the Primitive Church say the Preface to the Commination there was a godly Discipline that at the beginning of Lent such persons as stood convicted of notorious sin were put to open penance and punished in this world that their souls might be saved in the day of the Lord and that others admonished by their example might be the more afraid to offend Which said Discipline it is much to be wished might be restored again FINIS A Chronological Index OF THE AUTHOURS Cited in this BOOK According to the Vulgar Computation with an account of the Editions of their Works Christian or Ecclesiastical Writers Flourish'd An. Dom. Books Editions ApostoloruÌ„ Canones   Par. 1618 ApostoloruÌ„ Constitutiones    Clemens Romanus 70 Epist ad Cor. Oxon. 1633 Dionysius Areopagita  Opera Antw. 1634 Ignatius Antiochenus 101 Epistolae Amster 1646   Append. Usher Lond. 1647 Polycarpus 130 Epistol apud Euseb Abdias Babylonius  Histor Apostol Par. 1566 Justinus Martyr 155 Opera Par. 1636 Smyrnensi Ecclesia 168 Epistol apud Euseb Melito Sardensis 170 Orat. Apolog. apud Euseb Athenagoras 170 Legat. pro Christ Par. 1636 Dionysius Corinth Episc 172 Epistolae apud Euseb Theophilus Antioch 180 Lib. 3. ad Autolyc Par. 1636 Tatianus 180 Orat. ad Graecos Ibid. Hegesippus 180 Commentar apud Euseb Irenaeus 184 adv Haereses Par. 1639 Polycrates Ephes Episc 197 Epistol apud Euseb Tertullianus 198 Opera Par. 1664 Clemens Alexandrinus 204 Opera Par. 1641 Minutius Foelix 230 Octavius Par. 1668 Origenes 230 Opera Lat. Par. 1522   Contr. Cels Cantab. 1658 Gregorius Neocaesar 250 Opera Mogun 1604 Cyprianus 250 Opera Par. 1668 Cornelius Papa 250 Epist apud Cypri 〈◊〉 250 Epist apud Cypri 〈◊〉 Diaconus 258 Vit. Cyprian apud Cypri Dionysius Alexandrinus 260 Epist apud Euseb Arnobius 297 adv Gentes Par. 1668 Lactantius 3â—0 Opera L. Bat. 1660 Commodianus 320 Instructiones Par. 1668 Constantinus M. 325 Orat. ad SS apud Euseb Eusebius Caesariensis 329 de praep Evang. Par. 1628 Eusebius Caesariensis 329 Histor Eccles Par. 1659 Eusebius Caesariensis 329 de locis Hebrai Par. 1631 Eusebius Caesariensis 329 Chronic. Amster 1658 Athanasius 350 Opera Heidel 1601 Julius Firmicus 350 de