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ous; and even to those who adopted them in in all ages of the church there have been se secret, they appeared too free and too far re- veral persons, who, in conformity with the docmoved from the notions commonly received, || trine attributed to this heretic, have believed to render the public profession of them advise- mankind endowed with a natural power of pay able and prudent. Certain, however, it is, that || ing to the divine laws a perfect obedience.

THE SIXTH CENTURY.

PART I.

THE EXTERNAL HISTORY OF THE CHURCH.

CHAPTER I.

Concerning the Prosperous Events which happened to the Church during this Century.

II. In the western parts, Remigius, or Remni, bishop of Rheims, who is commonly called the Apostle of the Gauls, signalised his zeal in the conversion of those who still adhered to the ancient superstitions;* and his success was considerable, particularly after that auspicious period when Clovis, king of the Franks, embraced the Gospel.

1. THE zeal of the bishops of Constantinople, seconded by the protection and influence of the Grecian emperors, increased the number of Christians in the east, and contributed to the conversion of some barbarous nations; In Britain, several circumstances concurred of those, particularly, who lived upon the bor- to favour the propagation of Christianity.— ders of the Euxine sea, as appears from the Ethelbert, king of Kent, the most considerable most authentic records of Grecian history. of the Anglo-Saxon princes, among whom that Among these nations were the Abasgi, who in- island was at this time divided, married Bertha, habited the country lying between the coast of daughter of Cherebert, king of Paris, toward the Euxine and mount Caucasus, and who em- the conclusion of this century. This princess, braced Christianity under the reign of Justi- partly by her own influence, and partly by the nian; the Heruli, who dwelt beyond the pious efforts of the clergy who followed her Danube, and who were converted in the same into Britain, gradually formed, in the mind of reign;t as also the Alans, Lazi, and Zani, with Ethelbert, an inclination to the Christian reliother uncivilised people, whose situation, at gion. While the king was in this favourable this time, is only known by vague and imper- disposition, Gregory the Great, in 596, sent fect conjectures. These conversions, indeed, over forty Benedictine monks, with Augustin however pompously they may sound, were ex-at their head, in order to bring to perfection tremely superficial and imperfect, as we learn what the pious queen had so happily begun. from the most credible accounts that have been This monk, seconded by the zeal and assis!given of them. All that was required of these ance of Bertha, converted the king, and the darkened nations amounted to an oral profes-greatest part of the inhabitants of Kent, and sion of their faith in Christ, to their abstaining laid anew the foundations of the British from sacrifices to the gods, and their commit-church. ting to memory certain forms of doctrine, while little care was taken to enrich their minds with pious sentiments, or to cultivate in their hearts virtuous affections; so that, even after their conversion to Christianity, they retained their primitive ferocity and savage manners, and continued to distinguish themselves by horrid acts of cruelty and rapine, and the practice of all kinds of wickedness. In the greatest part of the Grecian provinces, and even in the capital of the eastern empire, there were still multitudes who preserved a secret attachment to the pagan religion. Of these, however, vast numbers were brought over to Christianity under the reign of Justin, by the ministerial labours of John, bishop of Asia.‡

The labours of Columbus, an Irish .monk, were attended with success among the Picts and Scots, many of whom embraced the Gospel.§

In Germany, the Bohemians, Thuringians, and Boii, are said to have abandoned, in this century, their ancient superstitions,|| and to *Histoire Literaire de la France, tom. iii. p. 155. This British apostle was prior of the Benedictine monastery of St. Andrew at Rome. After his arrival in England, he converted the heathen temples into a cathedral, opened a seminary of learning, founded the places of Christian worship, erected Christ-Church into abbey of St. Augustin, received episcopal ordination from the primate of Arles, was invested by pope Gregory with power over all the British bishops and Saxon prees, and was the first archbishop of Canterbury.

Bede's Histor. Eccles. Gentis Anglor. lib. i. cap. xxiii.-Rapin's History of England.-Acta Sanctor. tom.

Procopius, de Bello Gothico, lib. iv. cap. iii.--Le iii. Februar. p. 470. Quien, Oriens Christianus, tom. i. p. 1351.

† Procopius, lib. ii. cap. xiv.

Asseman. Biblioth. Orient. Vatic. tom. ii. p. 85.

Bede's Histor. Eccles. lib. ii. cap. iv.

Henr. Canisii Lection. Antiquæ, tom. tii. part ii. » 208.-Aventin. Annal. Boiorur.

have received the light of divine truth; but this assertion appears extremely doubtful to

inany.

All these conversions and sacred exploits will lose much of their importance in the esteem of such as examine with attention the accounts which have been given of them by the writers of this and the succeeding ages; for by these accounts it appears, that the converted nations now mentioned, retained a great part of their former impiety, superstition, and licentiousness, and that, attached to Christ by a mere outward and nominal profession, they, in effect, renounced the purity of his doctrine, and the authority of his Gospel, by their flagitious lives, and the superstitious and idolatrous rites and institutions which they continued to observe.*

III. A vast multitude of Jews, converted to Christianity in several places, were added to the church during the course of this century. Many of that race, particularly the inhabitants of Borium in Libya, were brought over to the truth by the persuasion and influence of the emperor Justinian. In the west, the zeal and authority of the Gallic and Spanish monarchs, the efforts of Gregory the Great, and the labours of Avitus, bishop of Vienne, engaged numbers to receive the Gospel. It must, however, be acknowledged, that, of these conversions, the greatest part arose from the liberality of Christian princes, or the fear of punishment, rather than from the force of argument or the love of truth. In Gaul, the Jews were compelled by Childeric to receive the ordinance of baptism; and the same despotic mode of conversion was practised in Spain. This method, however, was entirely disapproved by Gregory the Great, who, though extremely severe upon the heretics, would suffer no viofence to be offered to the Jews.§

fluenced by the example and authority of the princes, than by force of argument, or the power of a rational conviction; and, indeed, if we consider the wretched manner in which many of the first Christian missionaries performed the solemn task they had undertaken, we shall perceive that they wanted not many arguments to enforce the doctrines they taught, and the discipline they recommended; for they required nothing of these barbarous people that was difficult to be performed, or that laid any remarkable restraint upon their appetites and passions. The principal injunctions they imposed upon these rude proselytes were, that they should get by heart certain summaries of doctrine, and pay to the images of Christ and the saints the same religious services which they had formerly offered to the statues of the gods. Nor were they at all delicate or scrupulous in choosing the means of establishing their credit; for they deemed it lawful, and even meritoriour to deceive an ignorant and inattentive muh.tude, by representing, as prodigies, things that were merely natural, as we learn from the most authentic records of these times.

CHAPTER II.

Concerning the calamitous Events which happened to the Church during this Century. I. THOUGH the abjuration of Paganism was, by the imperial laws, made a necessary step to preferment, and to the exercising of all public offices, yet several persons, respected for their erudition and gravity of manners, persisted in their adherence to the ancient superstition. Tribonian, the famous compiler of the Roman law, is thought, by some, to have been among the number of those who continued in their prejudices against the Christian religion; and IV. If credit is to be given to the writers of such also, in the opinion of many, was the case this century, the conversion of these uncivilis- of Procopius, the celebrated historian. It is at ed nations to Christianity was principally ef- least certain, that Agathias, who was an emifected by the prodigies and miracles which the nent lawyer at Smyrna, and who had also acheralds of the Gospel were enabled to work in quired a considerable reputation as an historiits behalf. But the conduct of the converted cal writer, persevered in his attachment to the nations is sufficient to invalidate the force of pagan worship. These illustrious Gentiles these testimonies; for certainly, if such mira- were exempted from the severities which were cles had been wrought among them, their lives frequently employed to engage the lower orwould have been more suitable to their profes-ders to abandon the service of the gods. The sion, and their attachment and obedience to the doctrines and laws of the Gospel more stedfast and exemplary than they appear to have been. Besides (as we have already had occasion to observe,) in abandoning their ancient superstitions, the greatest part of them were more in

This is ingenuously confessed by the Benedictine maks, in the Histoire Literaire de la France, tom. iii. Introduc. See also the orders given to the Anglo-Saxons

by Gregory the Great, in his Epist. lib. xi. lxxvi. where

we find him permitting them to sacrifice to the saints, on their respective holidays, the victims which they had formerly offered to the gods. See also Wilkins Concilia Magnæ Britanniæ, tom. i.

Procopius, de Edificiis Justiniani, lib. vi. cap. ii. Greg. Turon. Histor. Francor. lib. vi. cap. xvii. Launoius, de veteri More baptizandi Judæos et Infideles, cap. i. p. 700, 704, tom. ii. part ii. op.

See his Epistles, particularly those which he wrote to Vigilius of Arles, Theodore of Marseilles, and Peter

of Terracin.

rigour of the laws, as it usually happens in human life, fell only upon those who had neither rank, fortune, nor court-favour, to ward off their execution.

II. Surprised as we may be at the protection granted to the persons now mentioned, at a time when the Gospel was, in many instances, propagated by unchristian methods, it will appear still more astonishing, that the Platonic philosophers, whose opposition to Christianity was universally known, should be permitted, in Greece and Egypt, to teach publicly the tonets of their sect, which were absolutely in compatible with the doctrines of the Gospe. These doctors indeed affected (generally speaking) a high degree of moderation and prudence, and, for the most part, modified their expressions in such a manner, as to give to the pagan system an evangelical aspect, extreinely

adapted to deceive the unwary, as the exam- III. Notwithstanding the extensive progress ples of Chalcidius,* and Alexander of Lyco- of the Gospel, the Christians, even in this cenpolis, abundantly testify.† Some of them, how-tury, suffered grievously, in several countries, ever, were less modest, and carried their audacious efforts against Christianity so far as to revile it publicly. Damascius, in the life of Isidorus, and in other places, casts upon the Christians the most ignominious aspersions; Simplicius, in his illustrations of the Aristotelian philosophy, throws out several malignant insinuations against the doctrines of the Gospol; and the Epicheiremata of Proclus, written expressly against the disciples of Jesus, were universally read, and were, on that account, accurately refuted by Philoponus.§ All this hows, that many of the magistrates, who were witnesses of these calumnious attempts, were not so much Christians in reality, as in appear-stroying their empire. The face of affairs was ance; otherwise they would not have permitted the slanders of these licentious revilers to pass without correction or restraint.

from the savage cruelty and bitterness of their enemies. The Anglo-Saxons, who were masters of the greater part of Britain, involved a multitude of its ancient inhabitants, who professed Christianity, in the deepest distresses, and tormented them with all that variety of suffering, which the injurious and malignant spirit of persecution could invent.* The Huns, in their irruptions into Thrace, Greece, and the other provinces, during the reign of Justinian, treated the Christians with great barbarity; not so much, perhaps, from an aversion to Christi|anity, as from a spirit of hatred against the Greeks, and a desire of overturning and de

totally changed in Italy, about the middle of this century, by a grand revolution which hap pened in the reign of Justinian I. This empeThe religion of Chalcidius has been much dis-ror, by the arms of Narses, overturned the puted among the learned. Cave seems inclined to rank kingdom of the Ostrogoths, which had subsisthim among the Christian writers, though he expresses ed ninety years; and subdued all Italy. The some uncertainty about the matter. Huet, G. J. Vossius, political state, however, which this revolution Fabricius, and Beausobre, decide with greater assurance introduced, was not of a very long duration; that Chalcidius was a Christian. Some learned men have maintained, on the contrary, that many things in the for the Lombards, a fierce and warlike people, writings of this sage entitle him to a place among the pa- headed by Alboinus their king, and joined by gan philosophers. Our learned author, in his notes to several other German nations, issued from Panhis Latin translation of Cudworth's Intellectual System, and in a Dissertation "de turbata per recentiores Platoni nonia, in 568, under the reign of Justin; incos Ecclesia," lays down an hypothesis, which holds the vaded Italy; and, having made themselves middle way between these extremes. He is of opinion masters of the whole country, except Rome that Chalcidius neither rejected nor embraced the whole and Ravenna, erected a new kingdom at Ticisystem of the Christian doctrine, but selected, out of the religion of Jesus and the tenets of Plato, a body of divini Under these new tyrants, who, to the ty, in which, however, Platonism was predominant; and natural ferocity of their characters, added an that he was one of those Syncretist or Eclectic philoso-aversion to the religion of Jesus, the Christians, phers, who abounded in the fourth and fifth centuries, and who attempted to unite Paganism and Christianity into one motley system. This account of the matter, however, appears too vague to the celebrated author of the Critical History of Philosophy, M. Brucker. This excellent writer agrees with Dr. Mosheim in this, that Chalcidius followed the motley method of the eclectic Platonists, but does not see any thing in this inconsistent with his having publicly professed the Christian religion. The question is not, whether this philosopher was a sound and orthodox Christian, which M. Brucker denies him to have been, but whether he had abandoned the pagan rites, and made a public profession of Christianity; and this our philosophical historian looks upon as evident; for though, in the commentary upon Plato's Timæus, Chalcidius teaches several doctrines that seem to strike at

num.

in the beginning, endured calamities of every kind. But the fury of these savage usurpera gradually subsided; and their manners contracted, from time to time, a milder character. Autharis, the third monarch of the Lombards, embraced Christianity, as it was professed by the Arians, in 587; but his successor Agilulf, who married his widow Theudelinda, was persuaded by that princess to abandon Arianism, and to adopt the tenets of the Nicene catholics.

But the calamities of the Christians, in all the foundations of our holy religion, yet the same may be other countries, were light and inconsiderable said of Origen, Clemens Alexandrinus, Arnobius, and in comparison of those which they suffered in others, who are, nevertheless, reckoned among the pro- Persia under Chosroes, the inhuman monarch fessors of Christianity. The reader will find an excellent view of the different opinions concerning the religion of of that nation This monster of impiety aimChalcidius, in the third volume of Brucker's History.ed his audacious and desperate efforts against The truth of the matter seems to be this, that the Eclec-heaven itself; for he publicly declared, that he tics, before Christianity became the religion of the state, would make war not only upon Justinian, but enriched their system from the Gospel, but ranged themelves under the standards of Plato; and that they repaired to those of Christ, without any considerable change of their system, when the examples and authority of the emperors rendered the profession of the Christian religion a matter of prudence, as well as its own excellence rendered it most justly a matter of choice.

also upon the God of the Christians; and, in consequence of this blasphemous menace, ne vented his rage against the followers of Jesus in the most barbarous manner, and put multitudes of them to the most cruel and ignomin

Alexander wrote a treatise against the Mani-ious deaths.
chæans, which is published by Combefis, in the second
tome of his Auctor. Noviss. Biblioth. PP. Photius, Com-
befis, and our learned Cave, looked upon Alexander as a
proselyte to Christianity; but Beausobre has demonstrated
the contrary. See the Histoire du Manicheisme, part ii.
Discours Preliminaire, sect. 13, p. 236.

Photii Bibliotheca, cod. ccxlii. թ. 1027.
See 1. A. Fabricii Bibliotheca Græca, vol. iii.

p. 522.

Usher's Chronological Index to his Antiquit. Eccles Britann. ad annum 508.

Paul. Diacon. de Gestis Longobardorum, lib. i. cap ii. xxvii.-Muratorii Antiq. Italiæ, tom. i. i.-Giannone Historia di Napoli, tom. i.

Procopius, de Bello Persico, lib. ii. cap. xxvi.

THE INTERNAL HISTORY OF THE CHURCH.

CHAPTER !

sort of learning and erudition, which the

Concerning the State of Letters and Philosophy, sidered as pernicious to the progress of piety;

during this Century.

1. TH incursions of the barbarous nations into the greatest part of the western provinces were extremely prejudicial to the interests of learning and philosophy, as must be known to all who have any acquaintance with the history of those unhappy times. During those tumultuous scenes of desolation and horror, the liberal arts and sciences would have been totally extinguished, had they not found a place of refuge, such as it was, among the bishops, and the monastic orders. Here they assembled their scattered remains, and received a degree of culture which just served to keep them from perishing. Those churches, which were distinguished by the appellation of cathedrals, had schools erected under their jurisdiction, in which the bishop, or a certain person appointed by him, instructed the youth in the seven liberal arts, as a preparatory introduction to the study of the Scriptures.* Persons of both sexes, who had devoted themselves to the monastic life, were obliged, by the founders of their respective orders, to employ daily a certain portion of their time in reading the ancient doctors of the church, whose writings were looked upon as the rich repertories of celestial wisdom, in which all the treasures of theology were centred. Hence libraries were formed in all the monasteries, and the pious and learned productions of the Christian and other writers were copied and dispersed by the diligence of transcribers appointed for that purpose, who were generally such monks as, by weakness of constitution, or other bodily infirmities, were rendered incapable of more severe labour. To these establishments we owe the preservation and possession of all the ancient authors, sacred and profane, who escaped in this manner the savage fury of Gothic ignorance, and are happily transmitted to our times. It is also to be observed, that, beside the schools annexed to the cathedrals, seminaries were opened in the greater part of the monasteries, in which the youth who were set apart for the monastic life were instructed by the abbot, or some of his ecclesiastics, in the arts and sciences.‡

II. But these institutions and establishments, however laudable, did not produce such happy effects as might have been expected from them. For, not to speak of the indolence of certain abbots and bishops, who neglected entirely the duties of their stations, or of the bitter aversion which others discovered towards every

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not to speak of the illiberal ignorance which several prelates affected, and which they inju diciously confounded with Christian simplicity;† even those who applied themselves to the study and propagation of the sciences, were, for the most part, extremely unskilful and illiterate; and the branches of learning taught in the schools were inconsiderable, both as to their quality and their number.‡ Greek literature was almost every where neglected; and those who, by profession, had devoted themselves to the culture of Latin e:udition, spent their time and labour in grammatical subtilties and quibbles, as the pedantic examples of Isidorus and Cassiodorus abundantly show. Eloquence was degraded into a rhetorical bombast, a noisy kind of declamation which was composed of motley and frigid allegories and barbarous terms, as may even appear from several parts of the writings of those superior geniuses who surpassed their contemporaries in precision and elegance, such as Boethius, Cassiodorus, Ennodius, and others. As to the other liberal arts, they shared the common calamity; and, from the mode in which they were now cultivated, they had nothing very liberal or elegant in their appearance, consisting entirely of a few dry rules, which, instead of a complete and finished system, produced only a ghastly and lifeless skeleton.

III. The state of philosophy was still more deplorable than that of literature; for it was entirely banished from those seminaries which were under the inspection and government of the ecclesiastical order. The greatest part of these zealots looked upon the study of philosophy, not only as useless, but even pernicious to those who had dedicated themselves to the service of religion. The most eminent, indeed almost the only Latin philosopher of this age, was the celebrated Boethius, privy counsellor to Theodoric, king of the Ostrogoths. This illustrious senator had embraced the Platonic philosophy,§ and approved also, as was usual among the modern Platonists, the doctrine of Aristotle, and illustrated it in his writings; and it was undoubtedly in consequence of the diligence and zeal with which he explained and recommended the Aristotelian philosophy, that it rose now among the Latins to a higher degree of credit than it had before enjoyed.

IV. The state of the liberal arts, among the

* Gregory the Great is said to have been of this number, and to have ordered a multitude of the production! of pagan writers, and among others Livy's History, to be committed to the flames. See Liron's Singularites Hist. et Lit. tom. i.

Mabillon, Præf. ad Sæc. i. Benedict. p. 46. See M. Aur. Cassiodori Liber de septem Disciplinis, which is extant among his works.

This will appear evident to such as, with a competent knowledge of modern Platonism, read attentively the books of Boethius, de Consolatione, &c. See also, on this subject, Renat. Vallin. p. 1, 50. Holstenius in Vit Porphyrii, and Mascov. Histor Germanor. tom. ii

translated the books of Aristotle into Syriac. Uranius, a Syrian, propagated the doctrines of this philosopher in Persia, and disposed in their favour Chosroes, the monarch of that nation,

tic system. The same prince received from one of the Nestorian faction (which, after having procured the exclusion of the Greeks, tri umphed at this time unrivalled in Persia) a translation of the Stagirite's works into the Persian language.

Greeks, was, in several places, much more flourishing than that in which we have left them among the Latins: and the emperors raised and nourished a spirit of literary emulation, oy the noble rewards and the distinguish-who became a zealous abettor of the peripateed honours which they attached to the pursuit of all the various branches of learning. It is, however, certain, that, notwithstanding these encouragements, the sciences were cultivated with less ardour, and men of learning and genius were less numerous than in the preceding century. In the beginning of this, the modern It is, however, to be observed, that among Platonists yet maintained their credit, and their these eastern Christians there were some who philosophy was in vogue. The Alexandrian rejected both the Platonic and Aristotelian docand Athenian schools flourished under the di- trines, and who, unwilling to be obliged to rection of Damascius, Isidorus, Simplicius, Eu- others for their philosophical knowledge, in lamius, Hermias, Priscianus, and others, who || vented systems of their own, which were inwere placed on the highest summit of literary expressibly chimerical and pregnant with ab glory. But when the emperor Justinian, by a surdities. Of this class of original philosoparticular edict, prohibited the teaching of phi- phers was Cosmas, a Nestorian, commonly call losophy at Athens,† (which_edict, no doubt, ed Indicopleustes, whose doctrines are singular, was levelled at the modern Platonism already and resemble more the notions of the Orientals mentioned,) and when his resentment began than the opinions of the Greeks.§ Such also to flame out against those who refused to aban- was the writer, from whose Exposition of the don the pagan worship, all these celebrated Octateuch Photius has drawn several citations. philosophers took refuge among the Persians, who were at that time the enemies of Rome.‡ CHAPTER II. They, indeed, returned from their voluntary Concerning the Doctors and Ministers of the exile, when the peace was concluded between the Persians and the Romans in 533;§ but they could never recover their former credit, and they gradually disappeared from the public schools and seminaries, which ceased, at length, to be under their direction.

Church.

I. THE external form of church govern ment continued without any remarkable alter||ation during the course of this century. But the bishops of Rome and Constantinople, who Thus expired that famous sect, which was were considered as the most eminent and prindistinguished by the title of the Modern or cipal rulers of the Christian church, were enLater Platonic; and which, for a series of ages, gaged in perpetual disputes about the extent had produced such divisions and tumults in the and limits of their respective jurisdictions; and Christian church, and been, in other respects, both seemed to aim at the supreme authority prejudicial to the interests and progress of the in ecclesiastical affairs The latter prelate not Gospel. It was succeeded by the Aristotelian only claimed an unrivalled sovereignty over the philosophy, which arose imperceptibly out of eastern churches, but also maintained, that his its obscurity, and was placed in an advantage- church was, in point of dignity, no way infeous light by the illustrations of the learned, rior to that of Rome. The Roman pontiffs but especially and principally by the celebrated beheld, with impatience, these lordly pretencommentaries of Philoponus; and, indeed, the sions, and warmly asserted the pre-eminence knowledge of this philosophy was necessary of their church, and its superiority over that for the Greeks, since it was from the depths of of Constantinople. Gregory the Great distinthis peripatetical wisdom, that the Monophy-guished himself in this violent contest; and sites and Nestorians drew the subtilties with which they endeavoured to overwhelm the abettors of the Ephesian and Chalcedonian

councils.

V. The Nestorians and Monophysites, who lived in the east, equally turned their eyes toward Aristotle, and, in order to train their respective followers to the field of controversy, and arm them with the subtilties of a contentious logic, translated the principal books of that deep philosopher into their native languages. Sergius, a Monophysite and philosopher,

See the Codex Theodos. tom. ii. lib. vi. and Herm.
Conringius, de Studiis Urbis Romæ et Constantinop. in
Dissertation subjoined to his Antiquitates Academicæ.
Johannes Malala, Historia Chronica, part ii. p. 187,
edit. Oxoh. Another testimony concerning this matter
is cited from a certain Chronicle, not yet published, by
Nic. Alemannus, ad Procopii Histor. Arcanam, cap. xxví.
Agathias, de Rebus Justiniani, lib. ii.

See Wesselingii Observat. Var. lib. i. cap. xviii.
VOL. I.-21

the following event furnished him with an opportunity of exerting his zeal. In 588, John, bishop of Constantinople, surnamed the Faster, on account of his extraordinary abstinence, and austerity, assembled a council, by his own au thority, to inquire into an accusation, brought against Peter, patriarch of Antioch; and, on this occasion, assumed the title of œcumenical or universal bishop.¶ Now, although this title

lished by Dr. Pocock, p. 94, 172.

See the Histor. Dynastiarum, by Abulpharajius, pub

See Agathias, de Rebus Justiniani, lib. 1. p. 48.--That Uranius made use of the Aristotelian philosophy in the Eutychian controversy, is evident from this circumstance, that Agathias represents him disputing concerning the passibility and immiscibility of God (××1 to #atto και ασυγχύτον.)

Agathias, ibid.

Bernard de Montfaucon, Præfat. ad Cosmam, p. 10, tom. ii. Collectionis novæ Patrum Græcorum. || Biblioth. cod. xxxvi.

We cannot avoid taking notice of some mistakes which have slipped from the pen of Dr. Mosheim, in his

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