A discourse concerning liturgies

So Dionysius of Alexandria, representing to Xystus of Rome the case of that troubled person, and that, amongst other scruples, he durst not join with them in Prayer, does it in these terms, [Greek or Hebrew]. Euseb. l. 7. c. 8. p. 188. Lifting up the eyes to Heaven, ⟨p. 10⟩is a phrase, by which Prayer is understood in this third Ageⁱ.

So Dionysius of Alexandria, representing to Xystus of Rome the case of that troubled person, and that, amongst other scruples, he durst not joyn with them in Prayer, does it in these terms, 〈non-Latin alphabet〉. Euseb. l. 7. c. 8. p. 188. Lifting up the eyes to Heaven, ⟨p. 10⟩is a phrase, by which Prayer is understood in this third Ageⁱ.

1. iOr shutting their Eves. Origen. contra Celsum. l. 7. p. 362. Astyenus, [Greek or Hebrew], Euseb. l. 7. p. 195.Or shutting their Eves. Origen. contra Celsum. l. 7. p. 362. Astyenus, 〈non-Latin alphabet〉, Euseb. l. 7. p. 195.

In the fourth Age, this was [Greek or Hebrew]. And when they represented Constantine in a praying posture, it was with eyes lift up to Heaven. So his Effigies in his Coins, [Greek or Hebrew]. Euseb. de vita Constantini, l. 4. c. 15. p. 394. So in his Palace; [Greek or Hebrew], id. ibid. Others, [Greek or Hebrew], in Praises. Vit. constant. l. 4. cap. 29.

In the fourth Age, this was . And when they represented Constantine in a praying posture, it was with eyes lift up to Heaven. So his Effigies in his Coins, . Euseb. de vita Constantini, l. 4. c. 15. p. 394. So in his Palace; , id. ibid. Others, , in Praises. Vit. constant. l. 4. cap. 29.