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II. Dr. Asseman first published an accurate edition of his Catalogue of Ecclesiastical Writings at Rome, in 1725. Ebedjesu in his introduction proposeth to give a catalogue of all the divine books, and all other ecclesiastical writings: he first enumerates the books of the Old Testament, and then the New; this latter part I shall transcribe.

Having mentioned the writers of the Old Testament, I proceed to those of the New. The first of which is Matthew, who published his gospel in Palestine, written in Hebrew; the next is Mark, who preached in Latin, in the famous city of Rome; then Luke, who taught and wrote at Alexandria, in the Greek language; and John, who wrote his gospel at Ephesus, in the • Greek tongue. And the Acts of the apostles, which Luke inscribed to Theophilus. Three epistles likewise, which in every book [or copy] and language are ascribed to apostles, namely, to James, Peter, and John, and are called catholic. And fourteen epistles of the great apostle Paul: the epistle to the Romans, written at Corinth, and sent from thence; the first epistle to the Corinthians, written at Ephesus, and sent from thence by the hands of Timothy; the second to the Corinthians, written at Philippi in great Macedonia, and sent by the hands of Titus. The epistle to the Galatians Paul wrote at Rome, and sent it by the hands of Titus, a chosen and approved vessel: the epistle to the Ephesians was written at Rome, and sent from Paul himself by the hands of Tychicus; the epistle to the Philippians was written at Rome, and sent by Epaphroditus, a beloved brother; the epistle likewise to the Colossians was written at Rome, and sent by Tychicus, a disciple of the truth; the first epistle to the Thessalonians was written in the city of Athens, and sent by the hands of Timothy; the second to the Thessalonians was written at Laodicea in Pisidia [Phrygia,] and sent with Timothy; the first epistle to Timothy was written at Laodicea, a city of Pisidia [Phrygia,] and sent by Luke; the second epistle to Timothy was • written at Rome, and sent by the same Luke, the physician and evangelist; the epistle to Titus was written at Nicopolis, and sent and carried by Epaphroditus; the epistle to Philemon was • written at Rome, and sent by Onesimus, servant of the same Philemon; the epistle to the • Hebrews was written in Italy, and sent by Timothy, son according to the spirit.' III. Upon this catalogue we may make a few remarks.

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d

1. The order of the books of the New Testament should be observed. The gospels, the Acts of the apostles, three catholic epistles, and St. Paul's fourteen epistles: which too are mentioned in the order, which now obtains among us; the epistle to the Romans first, and that to the Hebrews last. And by Dr. Asseman we are assured, that here Ebedjesu followed the order which is in general use among the Syrians: in which order also the books are placed in the ancient manuscript copies of the New Testament. Gregory Barhebræus observed also the same order in his commentaries. But James of Edessa, in a book written by him, first mentions the Acts of the apostles, then the catholic epistles of James, Peter, and John; after that Paul's epistles, and lastly the four gospels.

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2. What Ebedjesu says of the places and languages, in which the several gospels of Matthew,

a Carmen Ebedjesu, continens Catalogum Librorum om

nium Ecclesiasticorum. Ib. p. 3.

b Scribere aggredior Carmen admirabile :

In quo Libros Divinos,

Et omnes compositiones Ecclesiasticas

Omnium priorum et posteriorum
Proponam lectoribus. Ibid. p. 4.

Nunc, absoluto Veteri,

Aggrediamur jam Novum Testamentum :
Cujus caput est Matthæus, qui Hebraïce
In Palæstina scripsit.

Post hunc Marcus, qui Romane
Locutus est in celeberrimâ Româ:
Et Lucas, qui Alexandriæ

Græce dixit, scripsitque.

Et Joannes, qui Ephesi

Græco sermone exaravit Evangelium.
Actus quoque Apostolorum,
Quos Lucas Theophilo inscripsit.

Tres etiam epistolæ, quæ inscribuntur
Apostolis in omni codice et linguâ,

Jacobo scilicet, et Petro, et Joanni,
Et Catholicæ nuncupantur.

Apostoli autem Pauli magni
Epistolæ quatuordecim.
Epistola ad Romanos,

Quæ ex Corintho scripta est, &c. &c.

Ebedjesu Catalog. ap. Asseman. Bib. Or. T. iii. p. 8-12.
d In recensendis Novi Testamenti libris vulgatum apud
Syros ordinem sequitur Sobensis, quo Evangeliis subjunguntur
Actus Apostolorum, deinde epistolæ Catholicæ Jacobi, Petri,
et Joannis, mox epistolæ Pauli. Hunc ordinem et codices
antiqui manuscripti repræsentant: quo etiam Barhebræus
Novum Testamentum commentariis illustravit, in suo Horreo
Mysteriorum, ut notavi, Tom. ii. Bib. Or. p. 282. Jacobus
vero Edessenus in libro, cui titulus Onomasticon, cit. tom. ii.
p. 499. primo loco Actus Apostolorum ponit, deinde epistolas
Catholicas Jacobi, Petri, et Joannis: postea epistolas Pauli,
postremo quatuor Evangelia. Assem. B. Or. T. iii. p. 8.

not. 2.

• Hæc est communis Syrorum sententia de sermone, quo primum Evangelia conscripta dicuntur: Matthæi scilicet Hebraïce in Palæstinâ: Marci Romane, hoc est, Latine, Romæ ; Lucæ Græce Alexandriæ, et Joannis item Græce Ephesi. In eamdem sententiam adnotatum legitur ad calcem omnium,

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Mark, Luke, and John were written, we are assured by Asseman, is agreeable to the common opinion of the Syrians in general.

a

3. It is not needful to examine the accounts here given of the places where St. Paul's epistles were written, or the persons by whom they were sent: but it is worth notice, that the epistle to the Ephesians is here intitled, as with us.

b

4. Ebedjesu mentions only three catholic epistles, omitting the second of Peter, and second and third of John, and the epistle of Jude: which, as we are also assured by Asseman, is agreeable to the common sentiments of the Syrians. And he refers to a work of James of Edessa, the title of which I shall put in the margin, confirming the account, that there are but three catholic epistles in the ancient Syriac version.

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5. The book of the Revelation likewise is omitted; nor is it, as Asseman' says, in the ancient Syriac version; nor did Barhebræus, or James of Edessa, write commentaries upon it; but Ephrem, he says, quotes it as a canonical book of scripture; and from Ephrem's quotation of that book, he argues, may be learned and concluded, what was the sentiment of the most ancient Syrians about it.

6. I place below another note of that learned writer, where he says, that the Revelation is wanting in the ancient Syriac version, which they call Simple; and that none of the Syrians have any reading out of this book in their public lessons; and that Gregory Barhebræus seems to doubt of its genuineness, and to approve of the sentiment of Dionysius of Alexandria. However, he says, that the Egyptian Christians in general receive the book of the Revelation as canonical, without hesitation.

7. I would now make another remark upon this part of Ebedjesu's Catalogue. Whatever was the general opinion of the Syrians, concerning the four catholic epistles, which have been doubted of by some, and concerning the book of the Revelation: I think, that Ebedjesu should not have passed them by in total silence: he could not be unacquainted with them. In the following part of his Catalogue, among the works of Hippolytus, he particularly mentions his vindication of John the apostle's Revelation. The passage of Ebedjesu was formerly quoted by us in the chapter of Hippolytus. I would now add from the works of Ephrem since published, that James bishop

quotquot vidi, Syriaco sermone exaratorum tum recentium tum antiquorum Evangeliorum. Nec dissentiunt Barsalibæus et Barhebræus in Præfatione ad Evangelia. Quod autem Hebraïca lingua, quâ Matthæus scripsisse dicitur, non sit illa, quæ reverâ Hebræorum propria est, sed Chaldaïca, seu Syriaca, quæ Judæis post captivitatem Babylonicam, Christi Apostolorumque temporibus, vernacula erat, docet idem Barsalibæus præfatione in Matthæum. Assem. ib. p. 8. not.

Ubinam scriptæ, et per quos missæ, [Pauli epistolæ quatuordecim,] ad calcem manuscriptorum codicum diligenter adnotatum est, tam in Versione Syriacâ, quam in Græcis exemplaribus, unde quæ hic a Sobensi affirmantur, descripta sunt. Asseman. Ib. p. 10. notis.

Ex communi Syrorum sententiâ tres tantum Canonicas epistolas recenset, quarum scilicet de auctoritate Syri nunquam dubitârunt, quæque ab initio inter canonicos libros in Syriaca versione simplici collocatæ sunt. Sane (ut verbis utar Fabricii Tom. iii. Bibliothecæ Græcæ p. 145.) in antiquis codicibus, ' et primis editionibus Versionis Syriaca Novi Testamenti Epistola secunda et tertia Joannis, et posterior Petri, et Judæ illa etiamnum desideratur.' Dionysius Barsalibæus, apud Pocockium Præf. ad epistolas Juda, 2 Petri, 2 et 3 Joannis, monet, epistolas hasce non fuisse versas in linguam Syram, ⚫ cum libris, qui diebus antiquis redditi sunt, ideoque non in⚫ veniri, nisi in versione Thomæ episcopi Heracleensis.' Hinc apud Jacobum Edessenum in Onomastico tres tantum Catholicæ, non secus atque hic in Catalogo Sobensis, enumerantur; nimirum Jacobi, Petri, et Joannis, ut recensui. T. ii. Bib. Or. p. 499. Asseman. ib. p. 9, 10.

Jacobi episcopi Edesseni Vocum Difficiliorum, quæ in Syriaca Veteris ac Novi Testamenti Versione occurrunt, recensio et punctatio: nimirum Genesis, Exodi,- -Actuum Apostolorum, Epistolæ Jacobi, Petri, Joannis, Epistolarum

VOL. II.

xiv. Pauli, Evangelii Matthæi, Marci, Lucæ, Joannis. Ap: Asseman. Bib. Or. T. ii. p. 499.

Apocalypsim Joannis nec Sobensis recensuit, nec Barhebræus aut Jacobus Edessenus exposuere, duabus de causis : vel quia ab ipsis inter libros canonicos minime admissa fuit : vel, quod verosimilius censeo, quia ea in Syriacâ Simplici, quam vocant, Scripturæ Versione haud exstabat. Cæterum Apocalypsim tamquam canonicum librum a S. Ephramo agnitam fuisse liquet ex ejus carmine in illud Psalmi-de quo dixi Tom. i. p. 141. Asseman. Bib. Or. T. iii. p. 8.

• Quod ideo notavi, ut constaret Syrorum antiquissimorum de illius libri auctoritate judicium contra Hebedjesu, qui in Catalogo manuscripto inter libros canonicos Apocalypsim non nominat. Bib. Or. T. i. p. 141.

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f De Apocalypsi Joannis dubitatum olim fuit, an inter canonicos libros esset; maxime apud Orientales ecclesias, teste Junilio Africano. Dubitasse videtur et Barhebræus in suo Nomocanone cap 7. sect. 9, ubi hanc Dionysii Alexandrini sententiam refert: Apocalypsis, quæ nomine Joannis 'Apostoli prænotatur, non ejus est, sed vel Cerinthi, qui 'cibum et potum similiter super terram post resurrectionem 'docet ; vel Joannis cujuspiam alterius. Duo enim sunt Ephesi monumenta, quæ hoc nomine noscuntur.' Certe Syri, tum Jacobitæ tum Nestoriani, lectionem nullam ex Apocalypsi in ecclesiâ recitant: et tam in manuscriptis Syriacis, T. N. codicibus, quam in eo Exemplari, quod, Mose Mardeno Ignatii Jacobitarum Patriarchæ Oratore procurante, a Joanne Alberto Widmanstadio Viennæ Anno Christi 1555, typis editum fuit, Apocalypsis desideratur. Ægyptii eam constanter admittunt, ut ex canone Alulbarcati liquet eamdemque doctis Commentariis illustravit Benassalius, quorum exemplar Arabicum exstat in Bibliothecâ Collegii Maronitarum de Urbe. Id. T. iii. p. 15, 16.

Vol. i. p. 502. note.""

3 R

Cæterum

of Edessa, in a passage referred to some while ago,* mentions that book of Hippolytus, which he calls a commentary upon the Revelation, or an explication of it: which seems to shew, that this work of Hippolytus was well known to learned Syrians; consequently, the book of the Revelation could not be unknown, nor very obscure among them. Though those epistles, and this book, were not in the ancient Syriac version; yet, very probably, they were in the Syriac language, in some other translation. Supposing this to be the case, I think, Ebedjesu was obliged to mention them: if they were not equally respected with the other books of the New Testament, he might have said so. He might have made two sorts of divisions or sacred books: some universally received, and respected as divine and canonical, and others, which were not of that high authority, and about which some had doubts.

8. However, we here plainly see what are the books of scripture, which are generally received by the Syrian Christians. And we are much obliged to Dr. Joseph Asseman for giving us the Catalogue of Ebedjesu, as he found it in the manuscript: which another editor of that Catalogue did not do, but of his own head added the epistle of Jude and the Revelation. He also struck out the word three, saying, instead of three epistles, the epistles, that is, of James, Peter, John, and Jude, which are called catholic: for which he has been justly censured by that honest man, and excellent writer, the late Isaac Beausobre.

9. They who are desirous to inform themselves concerning the Syriac version or versions of the New Testament, may consult, beside others, Fabricius," Asseman, and1 Wetstein.

CHAP. CIV.

PACIAN, BISHOP OF BARCELONA.

k

1. PACIAN, bishop of Barcelona, is in Jerom's Catalogue. I place the chapter below: He flourished about the year 370, and died an old man before 390.

2. Pacian had a son named Flavius Dexter, to' whom Jerom inscribed his Catalogue, at

a See here P. 484.

Hanc porro mulierem, [Vid. Apoc. xvii. 3-6.] id est, gentem rerum dominam, vectam bestiâ, id est, orbis imperium obtinentem, invadet coluber Antichristus, seducet, et perdet. Jam illud imperium ad eos pertinere, qui Latini dicuntur, Spiritus in sanctis viris inhabitans declaravit, et docuit per Hippolytum Episcopum et Martyrem in eo libro, quo Joannis Theologi Apocalypsim interpretatur. Jacob. Edessen. in Jacobi de Antichristo in Benedictione Dan Vaticinium. Ap. S. Ephræm. Comm. in Gen. T. Syr. i. p. 192.

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e Tres Epistolas.] Jacobi scilicet, Petri, et Joannis. Ita habet Sobensis in manuscripto nostro codice. At Echellensis in Catalogo impresso p. 8, et 9, hunc locum sic edidit: Epistolæ 'consignatæ ab Apostolis omni charactere et linguâ; nempe Jacobo, Petro, Joanne et Judâ; et ideo catholicæ vocantur.' Ubi nomen Judæ, ut mihi videtur, de suo adjiciens, vocem illam, tres epistolæ,' in hanc, Epistolæ,' mutavit, contra metri Syriaci rationem, et contra ipsius Sobensis mentem, qui ex communi Syrorum sententiâ tres tantum canonicas epistolas recenset, quarum scilicet de auctoritate Syri numquam dubitârunt, quæque ab initio inter canonicos libros in Syriacâ Versione Simplici collocatæ sunt. [Vid. reliqua supr. p. 441. not.] Assem. Bib. Or. T. iii. p. 9 notis.

"Echellensis p. 15, post epistolam Pauli ad Hebræos hæc verba de Joannis Apocalypsi addit, quæ in textu Sobensis desiderantur: Revelatio Joannis Græce scripta est in insulâ 'Patmi.' Præter argumenta, quæ suprá adduxi, vel ipsa metri

heptasyllabi ratio, quæ hic nulla est, hanc appendiculam e
genuino Sobensis Catalogo excludit. Id. ib. p. 10. in notis.
• Aussi Ebedjesu n' a-t-il mis dans son Ĉatalogue ni les
quartre autres Epîtres, ni l'Apocalypse. Mais Abraham
Echellensis, qui avoit publié ce Catalogue avant M. Asseman,
n'a pas fait difficulté d' y ajoûter l' Epître de S. Jude, et de
mettre, après l' article des Epîtres de S. Paul; ' la Revelation
'de S. Jean a été écrite en Grec dans l' isle de Patmos.' C'est
un echantillon remarquable de la mauvaise foi de ce Maronite,
&c. Hist. de Manich. T. i. p. 295.

f Edw. Pocock's Preface to his Commentary upon the Prophesy of Micah, and elsewhere. Br. Walton. Prolegom. ap. Bibl. Polyglott. n. xiii. De Linguâ Syriacâ et Scripturæ Versionibus Syriacis. Fr. Spanh. T. i. p. 650. Fr. Ad. Lamp. Prolegom. ad Joan. 1. i. c. 4. ver. 7. Jer. Jones on the Canon of the N. T. Vol. i. p. 105-144.

Fabr. Bib. Gr. T. iii. p. 201, 202. T. v. p. 320, 321. h Asseman. Bib. Or. T. ii. c. xiii. De Tho. Heracl. p. 90 -94. Vid. ib. cap. x. p. 82, 83. et p. 23. et p. 307. b. et alibi. i J. J. Wetsten. Prolegom. ad N. T. Gr. edit, accurat. cap. ix. et Prolegom. ad N. T. Gr. p. 109, 112,

k Pacianus, in Pyrenæi jugis Barcelona episcopus, castitate. et eloquentiâ, et tam vitâ quam sermone clarus, scripsit varia opuscula, de quibus et Cervus, et contra Novatianos. Sub Theodosio Principe, jam ultimâ senectute mortuus est. De V. I. cap. 106.

1 Hortaris, Dexter, ut, Tranquillum sequens, Ecclesiasticos

whose request it was composed. Dexter was in several high offices of the empire, and for a time præfect of the prætorium. He had also a place in Jerom's Catalogue, as an ecclesiastical writer: though the work mentioned by Jerom is not universally allowed to be now extant. 3. Jerom says, that Pacian wrote several small tracts, particularly against the Novatians. And we still have his three letters to Sympronian, a Novatian, and an Exhortation to Repentance, and a Discourse of Baptism: but the genuineness of this last is not very manifest. Pacian was quoted by us formerly in the history of the Novatians: for a more particular account of him and his writings I refer to others.

b

4. I observe only, as suited to my present design, that Pacian has several times quoted the book of Canticles, and the commonly received books of the New Testament, particularly the Acts of the apostles, and also the book of the Revelation. But I do not see any quotation of the epistle to the Hebrews, nor any plain reference to it, though it be sometimes put in the margin by the editor.

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CHAP. CV.

OPTATUS OF MILEVI.

1. SAYS Jerom: Optatus of Africa, bishop of Milevi, in the time of the emperors Valentinian and Valens, wrote a work in six books in defence of the catholics against the Donatists.'

2. The city Milevi was situated in Numidia. Jerom says, that Optatus wrote under the emperors Valentinian and Valens, that is, between 364 and 375; from which, and from some other considerations, Tillemont concludes, that his work was published about the year 370: which is little different from Cave, who placeth this writer at 368. For a particular account of Optatus, and his work, I refer to several moderns.

3. Divers testimonies to him in ancient writers may be seen prefixed to his works, and are taken notice of by Tillemont at the beginning of his article concerning him. I add to that already taken from Jerom, one from Augustine, where he reckons Optatus with Cyprian, and others, who had come over from Gentilism to Christianity, and had brought with them the riches of the Egyptians, that is, learning and eloquence, to the no small advantage of the Christian interests.

4. Beside many other books of the Old Testament, Optatus has quoted the Canticles several times; he once quotes the book of Wisdom, as Solomon's: he has also quoted Tobit, and ' Ecclesiasticus.

k

5. In the New Testament, beside the gospels, he has quoted the book of the Acts, and several of St. Paul's epistles, and the first and second epistle of St. John.

Scriptores in ordinem digeram, et quod ille in enumerandis
Gentilium literarum viris fecit illustribus, ego in nostris faciam.
Prol. in libr. de V. I.

Unde etiam ante annos ferme decem, quum Dexter amicus meus, qui Præfecturam administravit Prætorii, me rogâsset, ut auctorum nostræ religionis ei indicem texerem, &c. Adv. Ruf. I. ii. T. iv. p. 419. m.

a Dexter, Paciani (de quo supra dixi) filius, clarus apud sæculum, et Christi fidei deditus, fertur ad me omnimodam historiam texuisse, quam necdum legi. De V. I. cap. 132. b Ap. B. PP. T. iv. p. 305–319.

C P. 50.

d Vid. Cav. H. L. T. i. Fabr. ad Hieron. de V. I cap. 106. et Bib. Lat. Vol. iii. p. 428. Du Pin. Bib. T. ii. p. 101. Tillem. Mem. T. viii. p. 537, et seq.

e Optatus Afer episcopus Milevitanus, ex parte Catholicâ, scripsit, Valentiniano et Valente Principibus, adversus Donatianæ partis calumniam libros sex; in quibus asserit, crimne Donatianum in nos falso retorqueri. D. V. I. cap. 110.

f Cav. H. Lit. T. i. p. 234. S. Basnag. Ann. 368. n. ix. Du Pin Bib. des Aut. Ec. T. ii. p. 109–122. et Pref. ad

Optat. Fleury's Ec. Hist. B. 16. ch. xl. Tillemont Les Donatistes. Art. 58. Mem. T. vi. Fabr. Bib. Ec. ad Hieron. De V. I. cap. 110. et Bib. Lat. T. iii. p. 425.

Nonne adspicimus, quanto auro et argento et veste suffarcinatus exierit de Ægypto Cyprianus doctor suavissimus, et martyr beatissimus ? quanto Lactantius? quanto Victorinus, Optatus, Hilarius? Ut de vivis taceam. Quanto innumerabiles Græci? De Doctr. Christian. 1. ii. cap. 40. n. 61. T. iii. Optat. 1. i. cap. 10. bis. 1. ii. cap. 8. 1. iii. cap. 3. 1. iv. cap. 6. Cum scriptum sit in Salomone; Deus mortem non fecit, nec lætatur in perditione vivorum.' Sap. i. 13. 1. ii. qui, in lectione Patriarchæ Tobiæ, legitur in Tigride flumine prehensus. 1. iii. c. 2. 1 L. iii. c. 3. bis. m L. v. cap. 5.

c. 25.

k

n L. i. c. 15. l. ii. c. 19. 1. vii. c. 2.

• Ignorantes, de quibus Apostolus hoc dixerit? Cum his nec cibum capere: Ave illi ne dixeritis.' [1 Cor. v. 11. et 2 Joh. 10.] L. iv. cap. 5.

6. Jerom computed the works of Optatus to consist of six books; whereas we now have seven. Concerning this difficulty may be seen the authors, to whom I have already referred.

b

7. There is a passage, which has been supposed a part of the seventh book; which some have alleged, as a proof, that Optatus received the epistle to the Hebrews. But supposing the passage to be genuine, it is of no importance: it appearing plainly, that Optatus quotes not an apostle, but a prophet, and intends not Heb. viii. 8-11, but Jer. xxxi. 31-33; as has been fully shewn by my highly esteemed friend, the late Mr. Joseph Hallet, in his Introduction to the epistle to the Hebrews, in English; or his Dissertation concerning the author and language of that epistle, as translated into Latin, and inserted by the learned J. C. Wolfius in the fourth tome of his Curæ upon the New Testament. So that there is no proof, that Optatus received the epistle to the Hebrews. However, as this work is not very long, and Optatus does not abound with quotations of texts of scripture; we cannot say certainly, what books were received by him, and what not. We need make no doubt, but he received all such as were generally received by other Christians in Africa, in his time.

8. I need not produce here any proofs of his respect for the sacred scriptures of the Old and New Testament, about which there can be no question. And besides, some passages of his to this purpose were alleged formerly, in the chapters concerning the burning the scriptures in the time of Dioclesian's persecution, and the history of the Donatists.

9. Remarks upon Optatus's performance may be seen in James Basnage's History of the Church.

10. Le Clerc in his preface to Kuster's edition of Mill's New Testament, has observed several of this author's quotations of texts, which Mill had taken no notice of in his collations of ancient writers. I shall put down here only one of them.

11. Luke ix. 50. "And Jesus said unto him, Forbid him not: for he that is not against us is for us." So in our copies: but Optatus" reads, "For he who is not against you, is for you.' Which is also found in divers other authors, and in divers manuscripts and versions, as observed by Le Clerc, and also by Mill, Bengelius, and Mr. Wetstein upon the place. Moreover this reading is approved by Mill and Bengelius.

k

12. I shall add another text, not mentioned by Le Clerc, because he aimed at those quotations of Optatus, which had been omitted by Mill.

Rom. xii. 13. “ Distributing to the necessity of saints." Optatus instead of "necessity," or necessities, has "memories." Du Pin in his notes upon that place of his author says, that" Optatus followed a reading which was common in his time, but thinks, "necessities" to be the true reading. On the contrary, Mill thinks "memories" to be right. He gives a good sense of the text, according to that reading: That" we are here directed to remember with compassion poor and afflicted Christians at a distance, and to relieve them.' He also alleges many authorities for that reading: but in my opinion, the passage of Clement of Rome, upon which he relies very much, is far from being clear to his purpose. Bengelius thinks it of no value. Concerning this reading may be consulted the just mentioned learned writer, and Wolfius.

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