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concerning the Trinity; and acknowledges his prodigious memory, great learning, and fine manner of writing.

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4. Jerom, who has placed Didymus in his Catalogue of Illustrious Men, there says, that he wrote commentaries upon the whole book of Psalms, and upon the gospels of Matthew and John; a treatise of the Holy Spirit, translated into Latin by Jerom; also commentaries upon Isaiah, Hosea, Zechariah, Job; against the Arians, in three books; and many other works. When Jerom wrote his book of Illustrious Men, in 392, Didymus was living, being then in the 84th year of his age. He died a short time afterwards.

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5. The commentaries upon Hosea and Zechariah were written at Jerom's request. Many of Jerom's passages, where he speaks distinctly of Didymus's commentaries upon the scripture, are transcribed at length at the bottom of the pages of the chapter of Apollinarius; where they may be read by those who are curious.

6. Beside the commentaries mentioned by Jerom, Didymus wrote also enarrations, or short notes upon the seven catholic epistles, of which we saw a good proof some while ago.

7. They who are desirous to know more of his commentaries upon the scriptures, may consult Fabricius and Tillemont.

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8. We still have a book of Didymus against the Manichees, in the original Greek, of which some notice was taken in the history of that sect; the treatise of the Holy Spirit, in Jerom's version; and the Enarrations upon the seven catholic epistles in Latin. And in the Greek Chains are fragments of some of his commentaries. The late excellent Mr. J. C. Wolff, of Hamburg, published a large collection of notes and observations of Didymus upon the Acts of the apostles, taken from a manuscript Greek Chain at the University of Oxford.

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II. In these three works still remaining, Against the Manichees, Of the Holy Spirit, and the Enarrations upon the catholic epistles, many of the books of the New Testament are frequently quoted.

1. The epistle to the Ephesians is quoted with that title.

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2. Didymus received the epistle to the Hebrews, as Paul's. It is quoted in all the three works just mentioned; in " the tract concerning the Holy Spirit, against the Manichees, and the Enarrations.

3. He supposeth, the first epistle of Peter to be written to Jews scattered abroad in several countries.

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4. At the end of his Enarration upon the second epistle of Peter he either says, that it is spurious, or that it has been corrupted and interpolated, and therefore is not in the canon. Nevertheless, I think, it must generally have been in authority with the Christians among whom Didymus lived, that is, at Alexandria; otherwise he would not have written notes upon it, together with the other catholic epistles. However, this passage, if rightly represented in the

credidit, nos ab eo retrahimus. Adv. Ruf. 1. iii. P. 463. f. T. iv. Conf. adv. Ruf. 1. i. p. 355. M.

Quid respondebis pro Didymo, qui certe in Trinitate Catholicus est? Cujus etiam nos de Spiritu Sancto librum inLatinam linguam vertimus.- -Cæterum in aliis dogmatibus et Eusebius et Didymus apertissime in Origenis scita concedunt; et, quod omnes ecclesiæ reprobant, catholice et pie dictum esse defendunt. Adv. Ruf. I. i. p. 407. 409.

Quis prudentior, doctior, eloquentior Eusebio et Didymo, assertoribus Origenis, inveniri potest? Ad Pamm. et Ocean. Ep. 41. al. 65. T. iv. p. 347. in.

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Didymus Alexandrinus, captus a parvâ ætate oculis, et ob id elementorum ignarus, tantum miraculum sui omnibus præbuit, ut Dialecticam quoque et Geometriam, quæ vel maxime visu indiget, usque ad perfectum didicerit. Hic plura nobiliaque opera conscripsit: Commentarios in Evangelium Matthæi et Johannis: et de dogmatibus, et contra Arianos libros duos: et de Spiritu Sancto librum unum, quem ego in Latinum verti: in Isaïam tomos decem et octo: in Osee, ad me scribens, Commentariorum libros tres : et in Zachariam, meo rogatu, libros quinque: et Commentarios in Job: multaque alia, quæ digerere proprii indicis est. Vivit usque hodie, et octogesimum tertium ætatis excessit annum. De V. I. cap. 109.

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Ap. S. Hieron. Opp. T. iv. P. i. p. 494. &c.

Ap. Bib. PP. Lugdun. T. iv. p. 319, &c.

* Vid. Wolff. Anecdot. Græc. T. iv. p. 1–52. Hamb. 1724.

Beatus quoque Apostolus ad Ephesios scribens ait. De Sp. S. ap. Hieron. T. iv. p. 497. in.

m Paulus in epistolâ, quam ad Hebræos scribit. De Sp. S. p. 495. Vid. et p. 502. et passim.

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Ὡς γράφει Παυλος τοις πιςοις· Τίμιος ὁ γαμος. κ. λ. Contr. Manich. ap. Combefis. p. 26. in.

• Vid. Enarr. in 1 Joan. cap. iv. ap. B. PP. T. iv. p. 333. B.. P Positus Petrus circumcisionis Apostolus, omniumque Judæorum habens studium, scribit eis qui in totius orbis dispersione morabantur, tamquam advenis civitatum extranearum. In 1 ep. Pet. c. i. in. p. 321. E. Vid. et Enarr. in ep. Jacob. p. 320. A.

9 Non est igitur ignorandum, præsentem epistolam esse falsatam. Quæ licet publicetur, non tamen in canone est. Enarr. in 2 Pet. iii. ap. B. PP. T. iv. p. 326. G.

Latin version, may be allowed to be an intimation, that there were some, who had doubts about its genuineness and authority.

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5. I suppose, that the book of the Revelation was received by Didymus; it is quoted in the Enarrations.

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6. He manifests his respect for the scriptures, calling them the divine scriptures, and continually proving what he asserts from the books of the Old and New Testament, and the writings of the apostles and prophets, in both which speaks the same Spirit.

III. Shall I now add a few select passages, before I conclude this chapter?

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1. Eph. ii. 3. "And were by nature children of wrath, as well as others." Didymus says, the meaning of "by nature" is really, truly, indeed; for all sinners are obnoxious to wrath. "We were" once truly, really, "children of wrath, as well as others;" that is, as they who are

still in sin.

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2. He rejected the common notion of the Millennium, embraced by many at that time. 3. Didymus asserts the personality of the Holy Spirit: and yet he supposeth, that thereby is meant in many texts of scripture a gift, or a fulness of divine gifts.

CHAP. CII.

EPHREM THE SYRIAN.

I. His time and character. II. The editions of his works. III. A farther account of his works, for shewing what books of the Old and New Testament were received by him. IV. General titles and divisions. V. Marks of respect for the scripture. VI. Select passages.

I. EPHREM, or Ephraim, called the Syrian, was born at Nisibis, or near it, in Mesopotamia. But he spent the larger and latter part of his time at Edessa. He lived for a while a monastic kind of life; afterwards he was made deacon, which was the highest ecclesiastical order to which he attained.

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According to Cave, Ephrem flourished about the year 370, and died in 378. I place him likewise at 370, though I think, he must have been an author much sooner. Dr. Asseman supposeth, that he was a disciple of James bishop of Nisibis, and that he accompanied him to the council of Nice in 325. The time of his birth is not known with certainty; though Asseman says, upon the authority of Syrian writers, that he was born under the reign of Constantine; and he thinks, he died before the end of the year 378. Which is agreeable to Jerom's account,

■——cujus fit memoria in Apocalypsi per Jezabel. Enarr. in ep. Jud. P. 336. D.

Ai Jelai ypapai. Contr. Manich. p. 22. m. Plena sunt volumina divinarum scripturarum his sermonibus. De Sp. S. p. 495. in.

• Veteris quoque Testamenti homo David.-Necnon etiam in Novo Testamento. Ibid.

d Possumus quidem testimonia de divinis literis exhibere, quia idem Spiritus et Apostolis et Prophetis fuit. Ibid. et passim.

• Ότι ημεν φύσει τεκνα ορίης, ὡς καὶ οἱ λοιποι ανθρωποι· οἱ εισει δεύρο εν τῷ ἁμαρτάνειν ονίες. Προσκείμενον δε το φύσει 8 το καλα φυσιν σημαίνει, αλλα το αλήθεια δηλων, ότι αλη θεια υπευθυνοι ορίη υπαρχεσιν οἱ ἁμαρτανονίες. Contr. Manich. p. 23. A. Ed. Combef.

Si ergo in cœlis fidelibus hæc servatur hæreditas, frivola quædam et tepida proferunt aliqui putantes, eam se percipere in terrenâ Jerusalem. &c. Enarr. in i ep. Pet. cap. i. ver. 4. p. 321. G. H.

8 Nam eumdem Evangelii locum Matthæus Lucasque describens, alter ex his ait: Quanto magis Pater cœlestis dabit

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bona petentibus se?' [Matt. vii. 11.] Alter vero: Quanto magis Pater vester cœlestis dabit Spiritum Sanctum petentibus se? [Luc. xi. 13.] Ex quibus apparet, Spiritum Sanctum plenitudinem esse donorum Dei. De Sp. S. p. 496. in.

Dicimus autem virtutis et disciplinæ quosdam esse plenos : ut illud: Repletus est Spiritu Sancto.' Ex. xxxi. 3. non aliud significantes, quam plenos esse consummatæ atque perfectæ virtutis. Ib. p. 498. m.

Quia nunc proposuimus ostendere, superintelligi semper in Spiritu Sancto dona virtutum: ita ut qui eum habet, donationibus Dei plenus habeatur. Unde et in Isaïâ.-' Ponam Spiritum meum super semen tuum, et benedictiones meas super filios tuos.' Ib. p. 500. infr. in.

Jacobus, cognomento Magnus, natus Nisibi-ad episcopatum Nisibis evectus fuit, ubi sanctum Ephræm auditorem habuit. Anno Alexandri 636, Christi 325, una cum Ephræmo in Bithyniam profectus, Concilio Nicæno interfuit, doctrinæ orthodoxæ vindex acerrimus. Jos. Assem. Bib. Or. T. i. p. 17. in. i Ib. p. 24.

Ib. p. 54. not. 1.

who says, that Ephrem died in the time of the emperor Valens. Fabricius thinks, he died in 375. Basnage, not before 380.

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For a more particular account of Ephrem, I refer to the learned moderns already named,* Cave, Basnage, Fabricius, Asseman, and likewise to Tillemont. As Jerom has an article for him, I put it in the margin. He mentions a book of Ephrem, translated into Greek, which is not now known to be extant.

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Ephrem was a man of great fame, and much esteemed among the Greeks, as well as Syrians. Sozomen has a particular account of him, and gives him high commendations. Theodoret speaks of him more than once: he says, he was an excellent man, and a fine writer; though he was not acquainted with the Greek learning. In Photius is an account of several of Ephrem's works, which he had read in Greek. There is an Encomium, or Life of Ephrem, written by Gregory Nyssen, if it be his; for it is doubted of: however, if it is not Gregory's, it was, probably, written by some other not long after his time. That author calls" Ephrem the doctor of the whole world: and it is common with the Syrian writers, to call him the doctor or master of the world, and their prophet.

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II. There have been for some time two editions of Ephrem's works; one by Gerard Vossius, in Latin, in three volumes, at Rome, finished in 1597, and since published elsewhere; another in Greek, at Oxford in 1709. Of both these editions accounts may be seen in the fore-mentioned writers, particularly J. A. Fabricius, and Dr. Joseph Asseman, who after having thrown a great deal of new light upon the history and works of Ephrem, in his Bibliotheca Orientalis," has at length, together with other assistants, published at Rome a much more complete edition of his works, in six tomes or volumes; three of which are Syriac and Latin, and the other three Greek and Latin. This edition was begun to be published in 1732, and finished in 1747.

I believe, I shall scarce quote at all the edition of Vossius, which is a translation of a translation. Nor can one quote the Greek with full assurance, which consists of translations, made we know not when, nor by whom.

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Cave says, there is reason to suspect the genuineness of many works in the collection of Vossius. Tillemont' speaks to the like purpose. A work, called the "Confession is very doubtful: Tillemont defends it; but he is sensible that it was not known to Gregory Nyssen, or whoever was the author of the above mentioned Encomium. And speaking of a story therein related, he has these expressions: These,' says he, are indeed extraordinary circumstances; but we see no good reason to doubt of their truth, the Confession having in it too many marks of sincerity, and also of grandeur, to allow us to imagine it to be one of the pretended pious romances, too 'common among the Greeks.' Dr. Asseman likewise has taken notice of a difficulty, relating to this Confession, which I cannot say he has answered.

The famous piece called Ephrem's Testament, as published in Greek at Oxford, and in Latin by Vossius, is interpolated, as Asseman expressly says. There are also very considerable

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differences between the Greek and Syriac copies, published in the late edition at Rome. And the same learned Dr. Asseman supposes, that there are interpolations in the Greek, and another large interpolation in the Syriac copy of the same work, even as now published in the new edition at Rome. And may I not be allowed to say, that the whole Testament has an air of fiction? For it is not likely, that a man who was just expiring, should be able to make so long a discourse in the presence of a great number of people.

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And there are divers things in Syriac ascribed to Ephrem, which are not his. However, undoubtedly, there are also many works remaining, which may be relied upon as genuine.

III. Having given this account of the editions of Ephrem, and made some general remarks upon his works, I proceed in a farther account of them, chiefly with a view of observing his testimony to the scriptures.

1. The Latin of Vossius, and the Greek at Oxford, have no commentaries upon the scriptures. Those editions contain only homilies, exhortations and meditations, and such like things, written in a popular and pathetic manner; but the late edition at Rome, beside those things, affords many of Ephrem's commentaries upon the Old Testament. The first volume, Syriac and Latin, contains Ephrem's commentaries upon the five books of Moses, and upon Joshua, the Judges, the two books of Samuel, and the two books of the Kings: and in the second volume of the Syriac works, with a Latin translation, are commentaries upon Job, Isaiah, Jeremiah, the Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Micah, Zechariah, and Malachi.

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2. Ebedjesu, in his catalogue, enumerates Ephrem's commentaries upon most, or all the books of the Old Testament, particularly upon Isaiah, Jeremiah, Ezekiel, Daniel, and the twelve prophets. He says nothing of any commentaries of Ephrem upon any book of the Old Testament after those; which makes me think, that Ephrem's canon of the Old Testament was the same with that of the Jews. Moreover, in his Syriac works still remaining, he has several times expressly called' Malachi the last of the prophets. And Asseman owns, that in his commentary upon the book of Daniel, Ephrem takes no notice of the Song of the three Children, or of the stories of Susanna, or Bell and the Dragon. I may add here, that though Ephrem commented upon the book of Jeremiah's Lamentations, there appears not any commentary of his upon Baruch.

3. Dr. Asseman says, that in his Testament, Ephrem quotes the second book of the Maccabees, as canonical scripture. But that does not appear clear to me: he might quote the books of Maccabees, and of Ecclesiasticus, and Wisdom, as many other of the ancient Christians did, without esteeming them canonical. We saw just now, that Ephrem esteemed Malachi the last of the prophets; therefore he admitted no later writings into the canon of the Old Testament. A division of scripture, frequent in Ephrem, and to be taken notice of by and by, confirms what is here said.

4. Before I proceed, I should observe, that Ephrem received the book of Canticles; it is quoted in his Syriac commentaries. He also plainly refers to the book of Ruth.

a Vid. Testamentum Græce, p. 230. &c. Syriace, p. 395. &c. Apud Ephr. Opp. T. ii. Gr. et Lat.

Præterea multa Græcus Interpres de suo adjecit, quæ in textu desiderantur, ut historiam hominis ab immundo spiritu correpti, quem Ephræm morti proximus curâsse dicitur. pag. 293. a lin. 2. usque ad lin. 13. [vid. p. 236. B. C. D. T. ii. Gr. Romæ.] Et historiam Abgari Edessa Regis, qui urbem illam extruxisse perperam narratur pag. 297. a lin. 42. usque ad lin. 50. [vid. p. 235. F. 236. A, T. ii. Gr.] Asseman. Bib. Or. T. i. p. 141.

c Contra, quædam Syriace habentur, quæ in Græcâ versione non extant, ut digressio de Möyse et magis, &c. Asseman. ib. p. 141, 142. Conf. Testam. Syriace, apud T. ii. Gr. et Lat. p. 405-408.

d Primus [sermo] de Virginis Annuntiatione inscribitur. In quo, Sancti Ephræmi præter nomen et metrum omnia desideres, judicium, ingenium, eruditionem, stilum. Assem. Bib. Or. T. i. p. 139. fin.

* Apud Assem. Bib. Or. T. iii. p. 61, 62. Vid. et T. i. p. 58.

f Judæorum sacrificia Prophetæ declarant immunda fuisse. Quæ ergo Esaïas hoc loco hominum canumve cadaveribus æquiparat, Malachias, Prophetarum ultimus, animalium retri

VOL. II.

menta vocat, non offerenda Deo, sed offerentium in ora cum opprobratione rejicienda [Malach. ii. 3.] Comment. in Es. lxvi. 3. T. ii. Syr. p. 94. C. D.

Malachias, omnium Prophetarum postremus, populo commendat legem, et legis coronidem Joannem, quem Eliam cognominat. Comm. in Malach. iv. 4. Ib. p. 315. C.

Quæ D. Hieronymus ex Theodotione transtulit Danielis capita, nimirum Canticum trium puerorum, cap. 3. a ver. 24. ad ver. 91. Historiam Susannæ cap. 13.Bel idioli, et Draconis, atque in lacum leonis missi cap. 14. ea S. Ephræm, Hebræorum textum sequutus, in hisce commentariis tacitus præteriit. Hæc enim in Vulgatâ Syrorum Versione haud extabant : licet postea ex Græcis exemplaribus in Syriacum a recentioribus interpretibus conversa fuerint, &c. Bib. Or. T. i. p. 71. h Vid. ib. p. 144.

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quorum meminit etiam sapientissimus Salomon in Canticis Canticorum: Ecce,' inquit, lectulum Salomonis sexaginta fortes ambiunt: [Cant. iii. 7.] In Exod. cap. xxxvi. T. i. Syr. p. 229. F.

Christus enim est Rex Regum et verus David, id est, dilectus et amabilis-quem laudat Ecclesia, gloriosa sponsa, in suis Canticis, dicens: Dilectus meus candidus et rubicundus. [Cant. v. 10.] In 1 Sam. xvi. 13. T. i. Syr. p. 365. E.

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5. Ebedjesu does not mention any commentaries of Ephrem upon the books of the New Testament. Gregory Nyssen indeed says, that Ephrem not only meditated upon the scriptures, but also particularly explained every part of the Old and New Testament from Genesis to the last book of grace. But that may be in part an oratorical flight, from which some abatements should be made. It is, I think, observable, that Ebedjesu says nothing of any commentaries of Ephrem upon the New Testament. His silence must be reckoned an argument, that there were none upon the New Testament, or that they were not so well known, as those upon the Old. However, we are assured by Dr. Asseman, in part quoted formerly, that Dionysius Barsalibæus, and Gregory Barhebræus, in their commentaries upon the gospels quote the commentaries of Ephrem upon the same gospels. And it And it may be very proper for my readers to recollect here what was d formerly said of Ephrem's writing commentaries upon Tatian's Harmony of the four gospels; but still I see no particular mention of commentaries of Ephrem upon any other books of the New Testament. And when Dr. Asseman published the first volume of his Oriental Library at Rome, in 1719, he had not discovered any copies of the above-named commentaries upon the gospels; though he speaks of some fragments of commentaries upon the gospels. Nor are there in the late edition of Ephrem's works at Rome, any commentaries upon any books of the New Testament.

6. Whether Ephrem wrote.commentaries upon the scriptures of the New Testament, or not, he certainly received all those books, which had been all along generally received by Christians as sacred scripture. This appears from his works published formerly in Latin and Greek, and from the Syriac works lately published at Rome: in all which are quoted the four gospels and the Acts very frequently, and St. Paul's epistles, and the first epistle of St. Peter, and the first of St. John.

7. To be a little more particular, so far as is needful. He expressly speaks in his Syriac works of the four holy evangelists, and the doctrine of the gospel, the word of life, written by the four evangelists, and' of the sacred volume of the gospels. In the same Syriac works is quoted the epistle to the Hebrews, as the apostle Paul's.

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8. Unquestionably, he also received the first epistle of St. Peter, and the first epistle of St. John. Quotations of them are to be found in the Syriac works, of which I have given proofs below in the margin.

Vid. et in Mich. Pr. T. ii. Syr. p. 272. B. et Paræn. 14. T. iii. Syr. p. 436. F.

In Natal. Domini. Serm. 7. T. ii. Syr. p. 421, 422.

• Πασαν γαρ παλαίαν τε και καινην εκμελείησας γράφην όλην ακριβως προς λέξιν ήρμήνευσεν από τε της κοσμοδονειας, nai μEXPI THE TEXεulaias Tns xapilos Bibλ8. x. λ. De Vit. και μέχρι της τελευταίας της βιβλ. κ. Ephr. T. iii. p. 601. D.

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bSee Vol. i. p. 506.

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Dionysius Barsalibæus, e Jacobitarum sectâ, Amidæ in Mesopotamia episcopus, in suis Commentariis in Evangelia Codice Syriaco Vaticano xli.-sæpe laudat Ephræmi Commentaria in Textum Evangeliorum, de quibus in Præfatione ad Marcum sic loquitur. Tatianus, Justini Philosophi et Martyris discipulus, ex quatuor Evangeliis unum digessit, quod Diatessaron nuncupavit. Hunc librum Sanctus Ephræm commentariis illustravit.' Et infra: Sanctus quoque Ephræm, ordinem Diatessari sequutus, Evangelium explanavit.' Idem testatur Barhebræus, vulgo Abulpharagius, episcopus Tagritensis, in libro, quein Horreurn Mysteriorum' inscripsit, quo totam sacram scripturam brevissimis notis dilucidat. Ubi, præfatione in Matthæum sic de Ephræmo scribit :- Commentaria Ephræmi in Matthæum et Lucam laudat Corderius in Catenâ Patrum. Asseman. Bib. Or. T. i. p. 57, 58. d See Vol. i. 354. and p. 506-508.

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Expositio Ephræmi in Testamentum Novum, cujus meminerunt Barsalibæus et Barhebræus locis supra laudatis, nondum ad manus nostras pervenit. Ib. p. 63.

f Fragmenta [Græce] in Evangelium. Cod. Vat. 663. 773. et 1190. Bib. Or. T. i. p. 157.

Quatuor isti leprosi, tametsi fordam per se præferunt speciem, si tamen eâ parte spectentur, quâ fausta nunciârunt,

sanctos quatuor Evangelistas nobis pulchre repræsentant, cogitantibus, per istos innotuisse universo orbi Christi Salvatoris nostri gratiam, ac per Christum mundo assertam libertatem. In 2 libr. Reg. cap. vii. 3. T. i. Syr. p. 537. D.E.

b Coronam itaque ex auro argentoque fabrefactam a principibus donatam, evangelii doctrinam vitæ pharmacum esse intellige a quatuor Evangelistis scripto traditam, et voce promulgatam. In Zach. cap. vi. T. ii. Syr. p. 295. C.

Et cum impudicâ illâ feminâ, cujus vitæ emendatio in sacro Evangeliorum codice tantopere commendatur, tuorum scelerum veniam iteratis singultibus flagita. Paræn. 67. T. iii. Syr. 538. A.

k Vid. Comment. in libr. Judic. T. i. Syr. p. 322. B. et p. 328. B. In 1 libr. Regnor. p. 460. B. Paræn. iv. T. iii. Syr. p. 395. D. et alibi.

Speculatores ergo et exploratores populi Dei fuere Prophetæ: Scrutantes in quod vel quale tempus significaret in eis Spiritus Christi prænuntians eas, quæ in Christo sunt, passiones, et posteriores glorias.' [1 Pet. i. 11.] Comment. in 1 Sam. i. 1. T. Syr. i. p. 331. A.

Inde ad nos digressus vocavit nos de tenebris in admirabile lumen suum.' [1 Pet. ii. 9.] In selecta scriptur. loc T. ii. Syr. p. 330. A.Vid. eund. loc. iterum citat. Paræn. 68. T. iii. Syr. p. 539. A. 'Qui peccatum non fecit, nec inventus est dolus in ore ejus.' [1 Pet. ii. 22.] In Zachar. T. ii. Syr. p. 298. D. Jesu Christi pariter imaginem delineavit, qui totius mundi peccata tulit et abstulit, cum factus est propitiatio pro peccatis nostris, nec pro peccatis nostris tantum, sed etiam pro totius mundi,' [1 Jo. ii. 2.] In Zachar. T. ii. Syr. p. 286. A. B.

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