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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.
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.
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.
· Vid. Testamentum Græce, p. 230. &c. Syriace, p. 395. &c. menta vocat, non offerenda Deo, sed offerentium in ora cum Apud Ephr. Opp. 1. ii. Gr. et Lat.
opprobratione rejicienda (Malach. ii. 3.) Comment. in Es. Præterea multa Græcus Interpres de suo adjecit, quæ in lxvi. 3. T. ii. Syr. p. 94. C. D. textu desiderantur, ut historiam hominis ab immundo spiritu Malachias, omnium Prophetarum postremus, populo comcorrepti, quem Ephræm morti proximus curâsse dicitur. pag. mendat legem, et legis coronidem Joannem, quem Eliam 293. a lin. 2. usque ad lin. 13. [vid. p. 236. B. C. D. T. ii. cognominat. Comm. in Malach. iv. 4. Ib. p. 315.C. Gr. Romæ.) Et historiam Abgari Edessä Regis, qui urbem & Quæ D. Hieronymus ex Theodotione transtulit Danielis illam extruxisse perperam narratur pag. 297. a liv. 42. usque capita, nimirum Canticum trium puerorum, cap. 3. a ver. 24. ad lin. 50. [vid. p. 235. F. 236. A, T. ii. Gr.] Asseman. Bib. ad ver. 91. Historiam Susannæ cap. 13.Bel idioli, et Draconis, Or. T. i. p. 141.
atque in lacum leonis missi cap. 14. ea S. Ephræm, Hebræo. c Contra, quædam Syriace habentur, quæ in Græcâ ver- rum textum sequutus, in hisce commentariis tacitus præteriit. sione non extant, ut digressio de Möyse et magis. &c. Asse- Hæc enim in Vulgatâ Syrorum Versione haud extabant : licet man. ib. p. 141, 142. Conf. Testam. Syriace, apud T. ij. Gr. postea ex Græcis exemplaribus in Syriacıım a recentioribus et Lat. p. 405–408.
interpretibus conversa fuerint, &c. Bib. Or. T. i. p. 71. Primus (sermo] 'de Virginis Annuntiatione inscribitur. h Vid. ib. p. 144. In quo, Sancti Ephræmi præter nomen et metrum omnia de- quorum meminit etiam sapientissimus Salomon in sideres, judicium, ingenium, eruditionem, stilum. Assem. Bib. Canticis Canticorum : 'Ecce, inquit, lectulum Salomonis Or. T. i. p. 139. fin.
sexaginta fortes ambiunt: (Cant. iii. 7.] In Exod. cap. xxxvi, Apud Assem. Bib. Or. T. iii. p. 61, 62. Vid. et T. i. T. i. Syr. p. 229. F.
Christus enim est Rex Regum et verus David, id est, dilecJudæorum sacrificia Prophetæ declarant immunda fuisse. tus et amabilis-quem laudat Ecclesia, gloriosa sponsa, in sois Quæ ergo Esaïas hoc loco hominum canumve cadaveribus Ca ticis, dicens : • Dilectus meus candidus et rubicundus. æquiparat, Malachias, Prophetarum ultimus, animalium retri- (Cant. v. 10.] In 1 Sam. xvi. 13. T. i. Syr. p. 365. E.
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 may be very proper for my readers to recollect here what was formerly said of Ephrem's writing commentaries upon Tatian's Harmony of the four gospels; but still I see no particular mention of coinmentaries 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.
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. sanctos quatuor Evangelistas nobis pulchre repræsentant, iii. Syr. p. 436. F.
cogitantibus, per istos innotuisse universo orbi Christi Salvatoris k In Natal. Domini. Serm. 7. T. ii. Syr. p. 421, 422. nostri gratiam, ac per Christum mundo assertam libertatem.
In 2 libr. Reg. cap. vii. 3. T. i. Syr. p. 537. D.E. • Πασαν γαρ σαλαίαν τε και καινην εκμελέτησας γραφην- " Coronam itaque ex auro argentoque fabrefactam a prinόλην ακριβως προς λεξιν ερμηνευσεν απο τε της κοσμοίoνειας, cipibus donatam, evangelii doctrinam vitae pharmacum esse και μεχρι της τελευταιας της χαρίζος βιβλ8. κ. λ. De Vit. intellige a quatuor Evangelistis scripto traditam, et voce proEphr. T. iii. p. 601. D.
mulgatain." In Zach. cap. vi. T. ii. Syr. p. 295. C. b See Vol. i. p. 506.
· Et cum impudicâ illâ femina, cujus vitæ emendatio in Dionysius Barsalibæus, e Jacobitarum sectâ, Amidæ sacro Evangeliorum codice tantopere commendatur, tuorum Mesopotamia episcopus, in suis Commentariis in Evangelia scelerum veniam iteratis singultibus flagita. Paræn. 67. T. Codice Syriaco Vaticano xli.-sæpe laudat Ephræmi Com- iii. Syr. 538. A. mentaria in Textum Evangeliorum, de quibus in Præfatione ad k Vid. Comment, in libr. Judic. T. i. Syr. p. 322. B. et p. Marcum sic loquitur. `Tatianus, Justini Philosophi er Martyris 328. B. _In 1 libr. Regnor. p. 460. B. Paræn. iv. T. iii. Syr. • discipulus, ex quatuor Evangeliis unum digessit, quod Dia- p. 395. D. et alibi.
tessaron nuncupavit. Hunc librum Sanctus Ephræm commen- Speculatores ergo et exploratores populi Dei fuere Pro· tariis illustravit.' Et infra: 'Sanctus quoque Ephræm, ordi- phetæ : Scrutantes in quod vel quale tempus significaret in 'nem Diatessari sequutus, Evangelium explanavit.' Idem eis Spiritus Christi prænuntians eas, quæ in Christo sunt, testatur Barhebræus, vulgo Abulpharagius, episcopus Tagri- passiones, et posteriores glorias.' [1 Pet. i. 11.] Comment. tensis, in libro, quein' Horreurn Mysteriorum' inscripsit, quo in 1 Sam. i. 1. T. Syr. i. p. 331. A. totam sacram scripturam brevissimis notis dilucidat. Ubi, Inde ad nos digressus vocavit nos de tenebris in admirabile præfatione in Matthæum sic de Ephræmo scribit :- Com- lumen suum.' [1 Pet. ii. 9.] In selecta scriptur. loc T. ii. Syr. mentaria Ephræmi in Matthæum et Lucam laudat Corderius p. 330. A.Vid. eund. loc. iterum citat. Paræn. 68. T. iii. Syr. in Catenâ Patrum. Asseman. Bib. Or. T. i. p. 57, 58.
p. 539. A. d See Vol. i. 354. and p. 506-508.
• Qui peccatum non fecit, nec inventus est dolus in ore ° Expositio Ephræmi in Testamentum Novum, cujus me- ejus.” (1 Pet. ii. 22.] In Zachar. T. ii. Syr. p. 298. D. minerunt Barsalibæus et Barhebræus locis supra laudatis, non
Jesu Christi pariter imaginem delineavit, qui dum ad manus nostras pervenit. Ib. p. 63.
totius mundi peccata tulit et abstulit, cum factus est propi* Fragmenta (Græce) in Evangelium. Cod. Vat. 663. 773. tiatio pro peccatis nostris, nec pro peccatis nostris tantum, sed et 1190. Bib. Or. T. i. p. 157.
etiam pro totius mundi.' [1 Jo. ii. 2.] In Zachar. T. ii. Syr. & Quatuor isti leprosi, tametsi fædam per se præferunt p. 280. A. B. speciem, si tamen ea parte spectentur, quâ fausta nunciârunt,
9. Whether Ephrem received also those catholic epistles, which were sometimes doubted of, is not so certain. Mill in his Prolegomena says, that - Ephrem received the epistle of St. James, the second of St. Peter, and the epistle of St. Jude, and the second epistle of St. John, they being quoted by him. He does not say where ; but he must mean Ephrem's Greek works : I will therefore first consider the Syriac, and then the Greek works of this writer.
10. Ephrem has an exhortation, “ Let your speech be yea yea, nay nay; and in the margin is marked a reference to Ja. v. 12. but he might as well intend Matt. v. 37.
11. Ephrem says, “the day of the Lord is a thief,” and may come upon us unawares : where has been thought to be a reference to 2 Pet. iii. 19. “ But the day of the Lord will come as a thief in the night:” but he might as well have an eye to Matt. xxiv. 43, 44. or Luke xii. 39, 40. or 1 Thess. v. 2. “ For yourselves know perfectly, that the day of the Lord so cometh as a thief in the night.”. See also ver. 4.
12. There has been supposed to be a referenced to 2 Pet. iii. 7. but I do not think it certain.
So far from the Syriac works. I now proceed to the Greek.
13. In every volume of the Greek works, that is, in the first, second, and third, in each of them are many express quotations of the epistle of St. James.
14. The second epistle of St. Peter is also quoted in every one of the Greek volumes. I shall mark · two or three quotations, which are very express; one of which contains the second chapter of that epistle from ver. 9, to the end.
15. The second epistle of John is quoted in this manner: This is not my saying, but the word of John the divine, who says, “Whosoever transgresseth, and abideth not in the doctrine of Christ, has not God," ' ver. 9.
16. The third epistle of St. John is quoted in this manner: The 6 scripture says, “ I have ' no greater joy, than to hear, that my children walk in truth.”'
17. I would just observe here, that in these Greek works, where St. John's first epistle is quoted, he is often called the Divine or Theologue.
18. In these works the epistle of St. Jude is quoted several times. In one place' the whole epistle of Jude is transcribed; again, he is k called another disciple of Christ, after having before quoted largely the second epistle of Peter.
19. Such then is the notice taken of these catholic epistles in the Greek works; but how far they are to be relied upon as genuine and uncorrupted, may be hard to say. I rather think, it cannot be depended upon, that Ephrem is here truly represented. Had not Ephrem many occasions to quote the second epistle of Peter, and the epistle of Jude, in his writings against heretics, and in his practical works, preserved in Syriac? Can there be any good reason assigned, why they should have been there totally omitted, if they had been reputed parts of sacred scripture by himself, and by those for whom he wrote ? For my own part, I must own, that I prefer the Syriac works much before the Greek, which at best are translations only, in which too the ' translator may have inserted some of his own sentiments.
20. Dr. Asseman says, that ' Ephrem received the book of the Revelation, and seems to give good proof of it. The discourse quoted by him in manuscript, when he wrote his Bibliotheca Orientalis, has been since published with Ephrem's Syriac works, where it may be seen.
p. 52. F.
• Exemplum Ecclesiarum Palæstinæ secuta est Ecclesia 705* llas o wapabaitwy. x. . De Amore Pauperum. T. iii. Gr. Syriaca, ut apparet ex Ephræm Edesseni Diaconi scriptis, ubi epistola hæc aliquoties citata est, tamquam Jacobi Apostoli, et 8 Λεύει γαρ η γραφη: Μειζονα τale 8κ εχω χαραν, ίνα ακου quidem Fratris Domini. Proleg. n. 204. Vid. et n. 209, 210. TX Euc Tsxva trepitalevia en arbela. Ad Imitat. Proverb. 213. 222, 223.
T. i. Gr. p. 76. F. o Os enim, divinarum laudum instrumentum, jurare non h Ακοε τι λεξει ο θεολοίος Ιωαννης. De Compunctione decet. “Sit Sermo vester, Est est, Non non.' De Diversis Aniinæ. T. i. Gr. p. 31. B. Vid. et in Secund. Domini AdSerm. 14. T. iii. Syr. p. 643. D.
vent. T. ii. Gr. p. 209. E. et De Caritate. T. iii. Gr. p. 13. F. cDies' namque Domini fur est,' inopinum opprimet. et passim. In Select. Scripturæ loca. T. ii. Syr. p. 342. A.
i Vid. Paræn. 41. T. ii. Gr. p. 153. C. et Paræn. 43. 4 Et posthac pænam ignis feret (diabolus] ipsi reservatam in novissimâ die. In Gen. T. i. Syr. p. 136. E.
Διελείχει δε αυθες και έθερος μαθητης λείων. Ιαδας Ιησο • Βοα δε και ο μακαριος Πείρος ο κορυφαιος των αποστολων. Χριςο δελος, αδελφος δε Ιακωβά τοις εν Θεώ παίρι η ταπημενοις.
Η ημερα κυριε ως κλεπτης εν νυκλι ελως ερχεται. κ. λ. x. n. Adv. Impudicit. T. iji. Gr. p. 61, 62. [2 Pet. ij. 10.) Interr. et Resp. T. ii. Gr. p. 387. B.
' In hoc sermone citat S. Doctor Apocalypsim Joannis, tama, Λεξει δε και ο μακαριος αποσολος Πείρος Οιδε κυριος ευσεβεις quam canonicam Scripturæ partem. In Apocalypsi vidit EX Telpa que puerlar x. . (2 Pet. ii. 9—22.] Adv. Impudi- Joannes ingentem et admirabilem librum a Deo scriptum, citiam. T. iii. Gr. p. 60, 6
septem signaculis obsignatum.' Quod ideo notavi, ut conΟυκ αμος γαρ ο λοξος, αλλα τε θεολοίο Ιωαννα έθως λείον- staret Syrorum antiquissimorum de illius libri auctoritate judi
p. 161. E.
21. Indeed the Revelation is quoted or referred to several times in the Syriac works, lately published at Rome, if their genuineness and integrity may be relied upon. .
22. The words of Rey. iii. 3, are quoted; there seems to be a reference to‘xix. 9, and to chap. xxi.
23. I would add farther: The commentaries are a sort of chain; that is, beside Ephrem's comments at large, here and there are also inserted notes or explications of others. In one of those notes, of James bishop of Edessa, who o flourished in the latter part of the seventh century, there is 'a long quotation out of the book of the Revelation. However, in another place Dr. Asseman assures us, that. James of Edessa did not write any commentary upon that book, ,
24. Upon the whole, we can say with certainty, that Ephrem received those books of the New Testament, which were always received by catholic Christians: what was his judgment concerning those five catholic epistles, which were sometimes doubted of, and concerning the Revelation, I leave every reader to consider, and determine for himself; for I have endeavoured to give all the light I am able.
Iy. The general divisions of the books of scripture, and marks of respect for them, are such as these; I mean in the Syriac works, the Latin version of which I shall transcribe below : not having by any means an equal regard for the Greek works, as I have intimated several times; and therefore I take little notice of them.
1. He speaks of the oracles of the prophets and apostles, by which Jews and Gentiles are all brought together in one body.
2. He says, that ' Christ is the precious and corner-stone between the two Testaments, the prophets and the apostles.
3. He speaks again of the predictions of the prophets, and the preaching of the apostles, concurring together, and completely harmonious; which gives us full assurance of the nativity, miracles, death, and resurrection of Jesus Christ.
4. Arguing against Marcion, and others, he says: This is not mentioned by Moses in his · Pentateuch, nor is it taught by the prophets, nor delivered to us by the apostles.
5. Happy" is he, who teaches the principles of true religion delivered by the apostles and prophets.
6. Such are the general divisions of the books of scripture, both of the Old and the New Testament, which are to be found in this writer; many more like passages may be seen in him : I refer to a " few only.
V. Ephrem shews his respect for the sacred scriptures by such expressions as these.
cium contra Ebedjesu, qui in Catalogo manuscripto inter significabat, lapidem pretiosum et angularem, inter duo testalibros canonicos Apocalypsim non nominat. Assem. Bib. Or. menta, Prophetas scilicet et Apostolos, locatum. Christum T. i. p. 141.
autem venturum prædixerunt Prophetæ præeuntes, eumdem-' a Vidit in Apocalypsi suâ Johannes librum magnum et ad. que sequentes Apostoli jam venisse nuntiaverunt. In 1 Sam. mirabilem, a Deo scriptum, et septem sigillis munitum. Qui vii. 12. Ib. p. 347. scriptum legeret, nullus erat.-[Apoc. v. 1, 2, 3.) In selecta k Allegoriæ congruunt humeruli, seu columella mare sastiScripturæ loc. seu Sermon. Exeget. T. ii. Syr. p. C.
nentes, quæ Prophetarum vaticinia et Apostolorum prædica• Et rursus: 'Si ergo non vigilaveris, veniam ad te tam- tionem significant: quæ duo simul conjuncta, mutuoque sibi quam fur; et nescies, quâ horâ veniam ad te.' Paræn. 61. convenientia, fidem de Divini Verbi incarnatione, miraculis, T. iii. Syr. p. 529. A.
passione, atque resurrectione, sustinent, et mirifice confirmant. c Summus rerum dominator -vocavit nos ad agni nuptias. Congruenter ergo boves duodecim æneum hoc mare portanParæn. 68. T. iii. Syr. p. 538. D.
tes, juxta ecclesiasticum, id est, allegoricum sensum, Aposto. Ipsa est mysticum illud cælum novum,' in
Rex los interpretare et Prophetas, Christi nomen per universum regum tamquam in sede suâ inhabitavit. De Diversis. Serm.
orbem specie quâdam triumphi circumferentes. In 1 libr. 3, T. iii. Syr. p. 607. C.
Regn. cap. vii. T. i. Syr. p. 460. e Vid. Assem. Bib. Or. T. i.
Illud Nimirum nec Möyses in suo Pentateucho meminit, In Gen. T. i. Syr. p. 192.
nec indicârunt Prophetæ, nec Apostoli tradiderunt. Adv. 9 Apocalypsim Johannis nec Sobensis recensuit, nec Barhe- Hæret. Serm. 14. T. ii. Syr. p. 468. D. bræus aut Jacobus Edessenus exposuere. Bib. Or. T. iii. p. 8. m atque veræ religionis dogmata ab Apostolis et Pronot. 2.
phetis tradita promulgavit: Adv. Scrutat. Serm. 3. T. iii. p. 4. h Futurum enim erat, ut a multis gentibus, in unum Spiri- D. Vid. et Serm. 6. ibid. p. 12. F. tum convenientibus, Prophetarum et Apostolorum oracula n In Num. cap. xxxi. ver. 6. et 22. T. i. Syr. p. 257. In spiritualium tympanorum concentu celebrarentur, et Judæi Deut. xxi. 15. p. 278. In 1 Regn. cap. vii. ver. 21. p. 459. atque Gentiles in unius populi corpus coalescerent. In libr. Adv. Hær. Serm. 22. T. ii. Syr. p. 489. A Serm. 23. p. 489. Jadic. cap. xxi. 19. 21. T. i. Syr. p. 330.
E. F. Tropologice, lapis positus inter duos terminos Christum
1. In a funeral oration for a bishop, a part of his commendation is this: LikeMoses he taught and governed the people committed to his charge. The volume of the divine scriptures he held out to them as a pillar of fire to guide them: and what follows.
2. I esteem no man more happy than him, who diligently reads the scriptures delivered to us by the Spirit of God, and thinks how he may order his conversation by the precepts of them.
3. The e divine scriptures, he says, are the keys of knowledge.
4. The truth written in the sacred volume of the gospel is a perfect rule. Nothing can be taken from it, nor added to it, without great guilt.
5. So says · Paul, in whom Christ speaks.
6. All' who hear or read the divine scriptures with attention and care will attain to the true sense of them.
VI. I shall now add some select passages, beginning with some interpretations of texts of scripture.
1. In his comment upon Gen. vi. 2, “by & the sons of God,” he understands the descendants of Seth, and by the “ daughters of men,” women of the posterity of Cain. And he elsewhere argues, largely, that "angels never were in love with women, and could not have children by them. And says, that women never are pregnant, or bear children, if they are kept from men: and that the fairest and best dressed women would no more tempt an angel, than so many putre
2. Upon Ex. ii. 11, 12, he says, that i the Egyptian, whom Moses slew, was one of Pharaoh's taskmasters, and the most cruel of them all; and that Moses had before often reproved him, but he would not be persuaded to mildness.
3. Upon Deut. xviii. 15—20, he says, that * God performed the promise there made by sending Joshua, and other princes and prophets. But the promise was completely fulfilled in Jesus Christ, who, like Moses, was a lawgiver, and delivered laws tending to bring men to eminent virtue and holiness.
4. I do not discern any thing very remarkable in his notes' upon Job xix. 23—26, for which reason I do not transcribe thein. He does not take any notice of what is at the end of the book of Job in the Seventy: “ that it was written, Job should be raised up again with those, whom the Lord should raise."
5. Ezek. i. 1. “ The heavens were opened, and I saw visions of God.”] The " meaning, he
a Vir mitissimus, et in hac parte Möysi comparandus, popu
refellentes cælibes bene multæ, quæ a viris perpetuo segregalum sibi commissum docuit et rexit. Divinarum Scripturarum tæ matres nunquam esse potuerunt. Una et singularis exstitit codicem ei pro columnâ ignis proposuit. &c. Funebr. Can. i. Maria, quæ citra viri operam mater fuit, et virgo permansit, T. iii. Syr. p. 225. F. Vid. et Can. xi. p. 241. F.
eo quod Deo difficile nil excogitari potest. Et siquidem angeli • Ego vero neminem eo feliciorem dicam, quam qui Scrip- patres esse potuerunt, virginem mansisse Reparatoris nostri turis Divino Spiritu nobis traditis aures eodem Spiritu plenas genetricem, inepte miraremur. Gratissimum quidem Satane præbeat, et codicem percurrendo prudenter cogitet, quomodo fuisset, virgines dæmonum operâ concipere et parere, quo præceptum sibi ob oculos propositum observare cum laude haberet quas Mariæ opponeret virgines.- Ornavere se virgines possit. Paræn. xviii. T. iii. Syr. p. 447. C. Vid. et A. B. Madianita, populoque Israëlitarum se conspiciendas præbuere.
· Divinæ literæ scientiæ claves sunt. De Paradiso. Serm. 6. Illorum oculos rapuere, eripuere mentem. Attamen illa pul.. T. ii. Syr. p. 576. E. F.
chritudinum miracula angelos non magis quam putrescentia d Quemadmodum Alphabeti corpus suis constat integrum cadavera movere potuerunt. Adv. Hær. Serm. 19. T. ii. Syr.membris, nec est ubi quodquod demas aut adjicias; sic veritas
p. 478 A.-F. literis consignata, et sacro Evangelii Codice comprehensa, i Incidit in hoc tempus Ægyptii cædes. Præfectus hic perfecta mensura est, cui quidpiam addere aut detrahere nefas erat, quem Möyses occidit, hominem nempe omnium Pharaonis. et crimen est. Adv. Hær. Serm. 22. T. ii. Syr. p. 485. A. procerum crudelissimum, qui a Möyse sæpe sæpius admonia
e Paulus, in quo Christus loquebatur, cum dolore et lacry- tus, sapere nunquam didicerat. In Exod. T. i: Syr. p. 198. F. mis dicebat. In select. Scripturæ loca. T. ii. Syr. p. 334 D. k Cæterum, etsi Deus, quod hic pollicetur, suo tempore
Divinas Scripturas quicumque legunt, vel excepta auribus præstitisse visus fuit, quando Möysi Josuam, et huic deinceps illorum oracula oculis mentis diligenter considerant, sensum alios Duces Regesque substituit; attainen vere et merito dietiam assequuntur. Ibid. p. 344. B
cendum est, in Christo tandem integre et absolute eam pro8. Filios Dei etiam filios Seth appellavit, qui utpote filii justi missionem impleram fuisse. Nam etsi post hæc tempora Seth, populus Dei dicti sunt. Filiæ autem hominum pulchrz, plures Propbetæ prodierint, nullus tamen Möysi similis fuit, quæ populi Dei oculos rapuerunt, Caïni soboles erant, quæ per qui testamentum et leges conderet. Quod certe Christus cultum ornatumque sui sexûs Setbiana juventuti laqueum præstitit, novum instituens testamentum, et leges condens, fecerant. In Gen. T. i. Syr. p. 48. C. D.
hominem ad perfectum cumulatamque virtutem perducentes. Cæterum si porro pergant, contendantque angelos libero- In Deut. T. i. Syr. p. 277. E. F. rum procreationi operam aliquando dedisse ; cogitent, nec | Vid. T. Ü. Syr. p. 8.
m Vid, ibid. p. 19. hodie fore difficile desertoribus angelis opprimere feminam, et n Id est, patefactæ sunt Prophetæ menti coeli fores, ocu-filios generare. Hic dæmones. Hic mulieres. Explorent, lisque spiritûs spectare licuit arcapa sublimia et occultissima... num liberos gignant. Adsunt testes ejusmodi deliramenta In Ez. T. ii. Syr. p. 165.C.