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1. There are five orations of Gregory upon the Lord's prayers, but no notice taken of any doxology at the end.

2. Gregory says, that in the most exact copies, St. Mark's gospel concluded with those words ch. xvi. 8; “ For they were afraid.” But in some copies it was added, “ Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene;” and what follows: In which he says, there seemed to be some things different from the accounts given of our Lord's resurrection by the other evangelists. He therefore reconciles them, and compares together all the four evangelists, Matthew, John, Luke, and Mark. Which shews, there were no other authentic histories of Christ, except these four; and that there were no ether, for which the church had any regard.

Mill says, that` Gregory Nyssen is the first, who has taken any notice of this various reading at the conclusion of St. Mark's gospel.

3. He says, there are three Maries mentioned as standing at the foot of the cross of Jesus, Mary our Lord's mother, Mary wife of Cleophas, and Mary Magdalene. John xix. 25. For Mary mother of James, or mother of James and Joses, as mentioned by the other evangelists, he cannot but think to be the same with our Lord's mother; James and Joses he supposes to be the children of Joseph, whom he had by a former marriage. He moreover says, that • James called « the less ” in Mark xv. 40, was not an apostle, being different from James the son of Alpbeus, who was one of the twelve apostles.

4. • That' we might be satisfied Christ had a real body, and was not a man in appearance, • the scriptures have recorded without reserve every thing peculiar to our nature, his eating, and • drinking, and sleeping, weariness, refreshment by food, growing in bodily stature, and in • wisdom. But he had no sickness, nor decays, as he had no sin.'

5. He s speaks of the advantage which redounds to us from Thomas's slowness to believe; we have thereby fuller assurance, he says, that Christ rose with the same body that had died.

6. Gregory observes some things in St. John's gospel, as proofs of the reality of our Lord's resurrection, and that the body was not stolen out of the sepulchre. Says John, “ Then took • they the body of Jesus, and wound it in linen clothes,” ch. xix. 40. Which linen clothes were • not taken away, but “were seen lying” by John and Peter, ch. xx. 5, 6. But how should • thieves have had time to pull off the linen bandages (or wrappers), which being spicy would

cling to the body, and could not be pulled off but in some time, by persons who had leisure ? • Moreover, says 'he, how should thieves have leisure and assurance, to put “ the napkin that • was about his head, not lying with the linen clothes, but wrapped together in a place by itself,”. . ver. 7. Here are no signs of the horror or hurry of thieves. Perhaps such observations as these may satisfy some people, that the ancient Christians had a small share of good sense.

7. There is a letter of Gregory to a friend concerning those who go to Jerusalem, or other places near it. • Some * there are,” he says, “who think it a branch of piety to go to‘Jerusalem, . to see the places which the Lord had honoured with his presence, when in the body. But' • here, first, it may be well to look to the rule: and if the Lord has not commanded it, nor

among the beatitudes pronounced them blessed that go to Jerusalem, it may be let alone. He • mentions divers inconveniencies of this journey, and the temptations to which people are ex• posed therein. Besides, Christ is not now at Jerusalem: nor is there any reason to think the • fulness of the Spirit so confined to Jerusalem, but that it may reach us at home. Moreover," he says, that Jerusalem was then a very wicked place; and that there were better helps for piety • in Cappadocia.' They who please may compare Gregory with " Jerom, who seems little better affected to these pilgrimages than our author.

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T. i. p. 712-761.

Ep. ad Eustath. &c. T. iii. p. 658. C. D. 8 Και δια της εκεινα πολυπραίμονος απιςιας και επαφης, ημεις εις την αισιν εξεβαιωθημεν, εν ω σαμαλι πεπονθεν, εν αυτω και ευημερίαι πιςευσανlες τον Εμμανουηλ. κ. λ. Ιbid. p. 204. C.

• Εν μεν τοις ακριβεςερους ανθραφοις το καλα Μαρκον ευαγΓελιον, μεχρι το εφοζανίο γαρ, εχει το τελος. Εν δε τισι προκείlαι και ταυλα. κ. λ. In Chr. Res. Or. ii. T. iii. p. 411. B.

cE codicibus istius ævi memorat primus jam (quod sciam) Gregorius Nyssenus nonnullos, in quibus Evangelium Marci finitum erat ad capitis xvi. ver. 8. verba ista, Ecobovío gag. Prolegom. n. 812.

Vid. ibid. p. 412. C. D. 413. A.
Ib. p. 413. B. C.

b Ib. p. 405.

* Πα γαρ σχολην ειχαν οι κλεπται και τοιαείην αδειαν, ως και το της κεφαλης καλυμμα καλα ταξιν είλεις και τιθεναι χωρις και Ibid. 405. C. D.

* T. iii. p. 651-658. -καλως αν εχοι προς τον κανόνα βλεπειν. . P.

652. A. m Ad Paulin. ep. 49. al, 13. T. iv. p. 564.

8. He entirely disclaims the expectation of a voluptuous Millennium, the renewal of Jewish sacrifices, and a terrestrial Jerusalem adorned with precious stones.

9. There are in Gregory several passages, asserting free-will in strong terms; to which I refer.



II. His

1. His history, and character, his commentaries upon the scriptures, and other works.

testimony to the scriptures farther shewn. III. Select passages.

I. 1. Didymus, master of the catechetical school at Alexandria, flourished about the year 370. He o lost his sight by a distemper, when very young, in the fourth or fifth year of his age, before he had learned to read, or whilst he was learning letters. He attained nevertheless to great learning; beside grammar and rhetoric, he understood logic, music, geometry, astronomy, the most abstruse problems of the mathematicians, and all the opinions of the philosophers; as we are assured by divers ancient ecclesiastical writers, who cannot forbear to call him a wonderful man. They also say, that' he had great acquaintance with the divine oracles of the Old and New Testament, so as to write many commentaries upon them. As Sozomen says: Many excited .by his great fame, came from far to Alexandria, some to hear him, others only to see him. • And it was no small grief to the Arians, that he maintained the Nicene doctrine. He adds, • that he persuaded men not so much by the force of his reasons, as by the agreeable manner of * proposing them: for he would make every one to be judge of the point in question.' Some account of the character of Didymus was given formerly, when the amiable mildness of his temper, here intimated by Sozomen, was collected from the moderation conspicuous in his writings against the Manichees.

2. In the 'preface to his own Commentaries upon Hosea, Jerom styles Didymus the most learned man of his time. Palladius k says, he surpassed all the ancients in knowledge.

3. Jerom often expresses 'great affection and esteem for Didymus. And though, when the controversy about Origen's orthodoxy was on foot, he takes notice of his acceding to the peculiar opinions of that eminent ancient, he always" allows him to have maintained the catholic doctrine

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* Ad Eust. et Ambr. T. iii. p. 658. C. D.

8 Ην δε και το τυχον θαυμα και πολλοι καλα το κλεος το • De Hominis Opifcio. cap. iv.. Τ. 1. p. 526. E. De Vita ανδρος εις Αλεξανδρειαν παρεινον7ο, οι μεν αυτ8 ακεσομενοι, οι Mosis. p. 200. C. D. 203. A. B. De Anima. T. ii. p. 107. B. δε ίςορησοντες μονον. κ. λ. Soc. 1. iii. c. 15. p. 523. C. Catechet. Or. cap. 31. T. iii. p. 91. et cap. 39. p. 105.

h P. 147. προισταμενος εν Αλεξανδρεια το ιερό διδασκαλεια των

quum essem Alexandriæ, vidi Didymum, et eum iepwy paonjualwy. Soz. 1. iii. c. 15. in.

frequenter audivi, virum sui temporis eruditissimum. Roga. Vid. Cav. H. L.T. i. p. 253.

vique eum, ut, quod Origenes non fecerat, ipse compleret, et • Didymus Alexandrinus multa de nostro dogmate per scriberet in Osee Commentarios. Qui tres libros, me petente, notarios commentatur; qui, post quintum navitatis annum dictavit, quinque quoque alios in Zachariam. Pr. in Osec. T. luminibus orbatus, elementorum quoque ignarus fuit. Hieron. iii. p. 1238. Chr. ad A. 372. p. 187. Et vid. infr. not.

-ως σανίας υπερτεζηκεναι της αρχαιες εν γνώσει. , Is namque in parvâ ætate, cum adhuc etiam prima literarum Hist. Laus. cap. iii. ubi supra. ignoraret elementa, luminibus orbatus. Ruf. H. E. l. ii. c. 7. Prætermitto Didymum videntem meum. Pr. in ep. ad

Ουλος κομιδη νεος ων, και τα πρωία των γραμμαίων σοιχεια Gal. T. iv. P.i. p. 222. falwr. Socr. I. iv. c. 25.

Et Didymus, cujus amicitiis nuper usi sumus. Prol. in Is. -τυφλος εξενείο εν τη πρωτη σειρά της μαθησεως των T. iii. p. 6. SOIXelwy. Soz. l. iii. c. 15.

Jam canis spargebatur caput, et magistrum potius quam -ws aulos uos dinynoalo, Telpaeims Tas Oveis arobarwy, discipulum decebat. Perrexi tamen Alexandriam; audivi pyle ypappalwe usualnuws. Pallad. Hist. Laus, cap. 3. Ap. Didymum. In multis ei gratias ago. Quod nescivi, didici : Bib. PP. Morell. T. xii. p. 904.

quod sciebam, illo docente, non perdidi. Ad Pamm. et Ου μην αλλα και τα θεια λοια παλαιας και καινης διαθη. Ocean. ep. 41. al. 65.Τ. iv. p. 342. κης έως ακριβως είνακει, ωςε πολλα μεν εκδεναι βιβλια. m In Didymo vero et memoriam prædicamus, et super Socr. l. iv. c. 25. p. 241.

Trinitate fidei puritatem: sed in cæteris, quæ Origeni male

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

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.

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.

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 i 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.

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.

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.

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. b See note i

c See Vol. i.


404. iv. Conf. adv. Ruf. 1. i. p. 355. M.

a Bib. Gr. T. viii. p. 353-357

e Mem. Ec. T. X. Quid respondebis pro Didymo, qui certe in Trinitate Ca- Apud Combefis. Auctar. Noviss. P. ii. p. 21. &c. et ap. tholicus est? Cujus etiam nos de Spiritu Sancto librum in Canis. Lection. ex edit. Basnag. p. 204. &c. Latinam linguam vertimus.-Cæterum in aliis dogmatibus & See p. 147. et Eusebius et Didymus apertissime in Origenis scita conce- Ap. S. Hieron. Opp. T. iv. P. i. p. 494. &c. dunt; et, quod omnes ecclesiæ reprobant, catholice et pie Ap. Bib. PP. Lugdun. T. iv. p. 319, &c. dictum esse defendunt. Adv. Ruf. I. i. p. 407. 409.

k Vid. Wolff. Anecdot. Græc. T. iv. p. 1–52. Hamb. Quis prudentior, doctior, eloquentior Eusebio et Didymo, 1724. assertoribus Origenis, inveniri potest? Ad Pamm. et Ocean. | Beatus quoque Apostolus ad Ephesios scribens ait. De Ep. 41. al. 65. T. iv. p. 347. in.

Sp. S. ap. Hieron. T. iv. p. 497. in. a Didymus Alexandrinus, captus a parvâ ætate oculis, et ob m Paulus in epistolâ, quam ad Hebræos scribit. De Sp. S. id elementorum ignarus, tantum miraculum sui omnibus præ- p. 495. Vid. et p. 502. et passim. buit, ut Dialecticam quoque et Geometriam, quæ vel maxime η Ως γραφει Παυλος τοις αισoις: Τιμιος ο γαμος. κ. λ. visu indiget, usque ad perfectum didicerit. Hic plura nobilia- Contr. Manich. ap. Combefis. p. 26. in. que opera conscripsit: Commentarios in Evangelium Matthæi • Vid. Enarr. in 1 Joan. cap. iv. ap. B. PP. T. iv. p. 333. B., et Johannis : et de dogmatibus, et contra Arianos libros duos: P Positus Petrus circumcisionis Apostolus, omniumque et de Spiritu Sancto librum unum, quem ego in Latinum Judæorum habens studium, scribit eis qui in totias orbis disverti: in Isaïam tomos decem et octo: in Osee, ad me persione morabantur, tamquam advenis civitatum extranearum. scribens, Commentariorum libros tres : et in Zachariam, meo In 1 ep. Pet. c. i. in. p. 321. E. Vid. et Enarr. in ep. Jacob. rogatu, libros quinque: et Commentarios in Job: multaque p. 320. A. alia, quæ digerere proprii indicis est. Vivit usque hodie, et 9 Non est igitur ignorandum, præsentem epistolam esse faloctogesimum tertium ætatis excessit annum. De V. I. satam. Quæ licet publicetur, non tamen in canone est. cap. 109.

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.

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

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 ?

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.

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.



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.

1. 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.

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

.- cujus fit memoria in Apocalypsi per Jezabel. Enarr. bona petentibus se ?' (Matt. vii. u.) Alter vero: 'Quanto in ep. Jud. p. 336. D.

magis Pater vester cælestis dabit Spiritum Sanctum petentibus • Ai Jelas ypapa.. Contr. Manich. P.

22. m.

se ? (Luc. xi. 13.) Ex quibus apparet, Spiritum Sanctum Plena sunt volumina divinarum scripturarum his sermoni- plenitudinem esse donorum Dei. De Sp. S. p. 496. in. bus. De Sp. S. p. 495. in.

Dicimus autem virtutis et disciplinæ quosdam esse plenos : c Veteris quoque Testamenti homo David.-Necnon etiam ut illud: · Repletus est Spiritu Sancto. Ex. xxxi. 3. non in Novo Testamento. Ibid.

aliud significantes, quam plenos esse consummatæ atque per* Possumus quidem testimonia de divinis literis exhibere, fectæ virtutis. Ib. p. 498. m. quia idem Spiritus et Apostolis et Prophetis fuit. Ibid. et Quia nunc proposuimus ostendere, superintelligi semper in passim.

Spiritu Sancto dona virtutum: ita ut qui eum habet, dona07, ημεν φυσει τεκνα ορίης, ως και οι λοιποι ανθρωποι οι tionibus Dei plenus habeatur. Unde et in Isaïà. Ponam εισειι δευρο εν τω αμαρθανειν ονες. Προσκείμενον δε το φυσει και Spiritum meum super semen tuum, et benedictiones meas το καλα φυσιν σημαινει, αλλα το αλήθεια -δηλων, ότι αλη- super filios tuos.' Ib. p. 500. infr. in. θεια υπευθυνοι ορίη υπαρχεσιν οι αμαριανονίες. Contr. Manich. Jacobus, cognomento Magnus, natus Nisibi ad episcop. 23. A. Ed. Combef.

patum Nisibis evectus fuit, ubi sanctum Ephræm auditorem i Si ergo in cælis fidelibus hæc servatur hæreditas, frivola habuit. Anno Alexandri 636, Christi 325, una cum Ephraquædam et tepida proferunt aliqui putantes, eam se percipere mo in Bithyniam profectus, Concilio Nicæno interfuit, docin terrena Jerusalem. &c. Enarr. in i ep. Pet. cap. i. ver. 4. trinæ orthodoxæ vindex acerrimus. Jos. Assem. Bib. Or. T.

i. p. 17. in.

i Ib. p. 24. & Nam eumdem Evangelii locum Matthæus Lucasque de- * Ib. p. 54. not. 1. scribens, alter ex his ait: Quanto magis Pater cælestis dabit

p. 321. G. H.

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.

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.

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.

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 Yhe, 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 as says. There are also very


* Hist. Lit. T. i. p. 235. &c.

Ephræm magnus, qui appellatus est Syrorum Propheta. • Basnag. Ann. 375. 1. vi. 380. n. x.

Ebedjes. ap. Assem. Bib. Or. T. iii. p. 61. © Bib. Gr. L. V. c. 2. T. v. p. 319. &c.

p Bib. Gr. T. v. p. 321–331. d Bib. Orient.


24. &c.

9 Vid. Bib. Or. 1. i. p. 60. et p. 159-163, et Prolegom. e Mem. Ecc. T. viii.

ad Ephr. opp. T. i. Gr. et Lat. Ephræm, Edessenæ ecclesiæ Diaconus, multa Syro ser. * Tom. i. cap. vi. p. 24. &c. mone composuit, et ad tantam venit claritudinem, ut, post • Quin et non immerito forsan censeri potest plurima in lectionem Scripturarum, publice in quibusdam ecclesiis ejus editione Vossianâ opuscula Ephræmum auctorem non habere: scripta recitentur. Legi ejus de Spiritu Sancto Græcum volu- quot vero, aut quænam ea sint, ob rationes supra allatas haud men, quod quidam de Syriacâ linguâ verterat, et acumen ita facile est judicare. Cay. ib. p. 238. sublimis ingenii etiam translatione agnovi. Decessit sub Va- ' Il est difficile de douter, qu'il n'y ait dans cette édition lente Principe. De V. I. cap. 115.

plusieurs pièces, que ne sont pas du grand S. Ephrem. Ibid. & Soz. H. E. I. iii. c. 16.

art. 28, sub fin. h Theod. H. E. I. ii. c. 30. 1. iv. c. 29.

Ελενχος αυλα και εξομολοίησις. Εν πολλοις υμιν, αδελφοι, i L. ii. c. 30. p. 118. D.

* Cod. 196. p. 512. &c. Ooxwv menciusvelv. X. X. 'Oxon. 116. seu p. 82. et T. i. Gr. et Greg Nyss. T. ii. p. 597, &c.


p. 119. &c. Romæ. m See Tillemont. S. Ephræm. Art. i. note 1.

* S. Ephrem. note (4).

S. Ephrem. art. v. η Ο ημέτερος, μαλλον δε της οικεμενης διδασκαλος Εφραιμ. 2 Vid. Bib. Or. T. i. p. 152. Gr. N. ib. p. 001.

aa Prodïit autem Latine per Vossium, et Græce in nupera • Ephræm Syrus tantum apud suos sanctimoniæ et doctrinæ editione Oxoniensi. Utraque tamen versio mendis scatet, famam adeptus est, ut orbis Doctor, et Propheta Syrorum ab quæ ex vostro Syriaco textu corrigi possunt. Asseman. Bib iysis passim appelletur. Assem. Bib. Or. T. i. p. 24. Or. T. i. p. 141.

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