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tioned this Italic version elsewhere. If I understand Mr. Casley, Dr. Bentley's emendation was • illa cæteris præferatur, quæ.'...And what was mentioned just now, illa Latina cæteris pråe

feratur, quæ” is Mr. Casley's own. Possibly Dr. Bentley said ; 'et illa :' that seems to me to be the most likely reading : it is very easily changed into • Itala.'

And I have observed a passage of Augustine, which may be of some use to confirm it : Habet enim et illa parva ætas magnum testimonii pondus, quæ primo pro Christo meruit sanguinem fundere. De Gen. ad Lit. 1. x. cap. 23. T. iii. P. i. I therefore would read this passage of Augustine after this manner : In ipsis autem interpretationibus et illa cæteris præferatur, quæ est verborum tenacior cum perspicuitate sententiæ: and I have translated it accordingly. Augustine there lays down a rule concerning translations in general: he had no occasion to begin with particular notice of any version whatever. But having laid down a general observation concerning translations, the mention of the Latin version follows, as here, very properly.

XVI. Many good interpretations of scripture might be collected out of St. Augustine's works: I observe a very few only.

1. Matth. vi. 13.-but deliver us from evil.” He • does not understand that of the evil one, but of the evil of affliction. At the same time it appears, I think, that Augustine's copies of the Lord's Prayer, as in St. Matthew, concluded with that petition, without the doxology.

2. Augustine understoood Rom. vii. 33, 34, after this manner : · Who shall lay any thing ' to the charge of God's elect? God, who justifies : by no means.

Who shall condemn? • Christ, who died ? yea rather, who is risen again, who is even at the right hand of God,

who also maketh intercession for us? by no means.'......So likewise the acute Mr. Locke upon the place.

XVII. I shall conclude this chapter with select passages concerning a variety of subjects. i. In the first place I shall take some select observations concerning the scriptures.

(1.) In his books of the City of God, which are a defence of the Christian religion against heathens, he has this fine observation : “Our canonical books of scripture, which are of the • highest authority with us, have been settled with great care: they ought to be few, lest their • value should be diminished; and yet they are so many, and written by so many persons, that • their agreement throughout is wonderful?

(2.) In an argument with the Manichees, Augustine has these expressions. I should not believe the gospel, if I were not induced thereto by the authority of the catholic church.'

Upon which passage we may observe, 1. This is an expression put forth in the heat of dispute: 2. The word authority' is of ambiguous meaning, and is sometimes equivalent to

testimony: ' 3. Probably the testimony of the church,' here spoken of, relates to the genuine. ness or authenticity of the books of the New Testament; which is not to be known but by the testimony of Christians, and others. That seems to be the best account of this

passage; and so understood, it may be reckoned reasonable and just. To this purpose · Beausobre.

(3.) In the second book of the Christian doctrine, he speaks of the difficulty of understanding some parts of scripture : but he says, that nothing is said in obscure places, but may be found clearly expressed in others; which he takes to be a proof of the wonderful wisdom of God.

(4.) In a sermon, he speaks of the fulness and the variety of the divine oracles, and of their


a Cum dicimus : ' Libera nos a malo,' nos admonemus ratione dissentiant. . . Ipsi sane pauci esse debuerunt, de mulcogitare, nondum nos esse in eo bono, ubi nullum patiemur titudine vilesceret, quod religione caruin esse oporteret; nec malum.“ Et lioc quidem ultimum quod in Dominica Oratione tamen ita pauci, ut eorum non sit miranda consensio. De positum est, tam late patet, ut homo Christianus in quâlibet Civ. D. l. xviii. c. 41. T. vii. tribulatione constitutus, in hoc gemitus edat; in hoc lacrymas Ego vero evangelio non crederem, nisi me catholicæ ecfundat, hinc exordiatur, in hoc immoretur, ad hoc terminet clesiæ commoneret auctoritas. Contr. Ep. Fundam. cap. 5. orationem. ,Ep. 130. c. 11. n. 21. T. ii.

T. viii. • Pronuntiabitur ergo ita, ut post percontationem, quâ dici- e See Hist. de Manich. T. i. p. 446. mus: Quis accusabit electos Dei?' illud quod sequitur sono Magnifice igitur et salubriter spiritus sanctus ita scripturas interrogationis enuntietur. * Deus qui justificat ?", ut tacite sanctas modificavit, ut locis apertioribus fami occurreret, obrespondeatur : non. Et item percontemur: 'Quis est, qui scurioribus autem fastidja detergeret. Nihil enim fere de illis

condemnat ?' Rursusquo interrogemus : · Christus Jesus, obscuritatibus eruitur, quod non planissime dictum alibi aperiqui mortuus est, magis autern qui resurrexit, qui est in dex- atur. De Doctr. Christ. I. ii. c. 6, n. 8. T. iii.

terâ Dei, qui et interpellat pro nobis ? Ut ubique tacite re- & Divinarum scripturarum multiplicem abundantiam, latise spondeatur : non. De Doctrin. Christian. I. iii. cap. 3. n. 6. simamque doctrinam, fratres mei, sine ullo errore comprehen.

· Denique auctores nostri, in quibus non frustra sacramen., dit, et sine ullo labore custodit, cujus cor plenum est caritate. tum literarum figitur, et terminatur canon, absit ut in aliquâ Serm. 250. n. 1. T. v.


length and breadth ; so that the thing therein taught may be understood without mistake, and be kept without labour, by him who loves God and his neighbour.

(5.) Again': .. So great is the depth of the Christian scriptures, that I might be continually • improving in the knowledge of them, if I were to study them only, from early youth to old

age, in much leisure, with great care, and with a better capacity than mine ; though all things • necessary to salvation may be thence learned without difficulty.

(6.) In another place he says: • As there are innumerable other things which he was igno. rant of; so also, in the scriptures, there are inany more things which he did not know than he <did know.'

Those expressions may be reckoned proofs of Augustine's humility and modesty, as well as of his high veneration for the scriptures.

(7.) There is a passage concerning the depth of the scriptures in Augustine's Confessions, to which I refer.

(8.) Some 4 cast lots upon the gospels, and consulted them for direction in their secular affairs; which, he says, is better than going to dæmons, but yet is to be blamed.

2. Augustine has some very fine observations, ' arguing the truth of the Christian religion, from its wonderful progress; the foundation of which had been laid in the doctrine of a man ignominiously crucified, and the labours of his apostles, fishermen and publicans, who also underwent all manner of sufferings, and which was cherished by the sufferings of believers for a long time: till at length the ancient idolatry, with its foolish rites, had been almost universally abolished, and the true God every where worshipped, and throughout many nations all of every rank, high and low, learned and unlearned, gloried in Jesus Christ, as their lord and master.

In another work, speaking of the timourousness of the philosophers, and the superior effect of the Christian religion above their schemes, he says. to the remaining heathens : • Iff the philosophers, in whose names they gloried, were to live again, and should see the churches crowded,

the temples. forsaken, and men called from the love of temporal fleeting things to the hope of * eternal life, and the possession of spiritual and heavenly blessings, and readily embracing them,

provided they were really such as they are said to have been, perhaps they would say: These • are things which we did not dare to say to the people; we rather gave way to their custom, • than endeavoured to draw them over to our best thoughts and apprehensions.

Indeed, Augustine has many excellent arguments for the truth of the Christian religion, and of the evangelical history.

Peter, he s says," and the other apostles, had no interest to serve, of honour or profit, in h Totam magnitudinem et latitudinem divinorum eloquio- esse factum per unum hominem ab hominibus illusum, conrum secure possidet caritas, quâ Deum proximumque diligi- prehensum, vinctum, flagellatum, expalmatum, exprobratum, Ib. 1. 2.

crucifixum, occisum : discipulis ejus, quos idiotas, et imperi

tos, et piscatores, et publicanos, per quog ejus magisterium * Tanta est enim Chistianarum profunditas literarum, ut in commendaretur, elegit .... ita fidelibus usque ad mortem pro eis continuo proficerem, si eas solas ab ineunte pueritiâ usque veritate, non mala rependentibus, sed perpetiendo certantibus, ad decrepitam senectutem, maximo otio, summo studio, me-, non occidendo, sed moriendo vincentibus : sic in istam religi-, liore ingenio addiscerem. Non quod ad ea que necessaria onem mutatus est mundus, sic ad hoc evangelium corda consunt saluti tantà in eis perveniatur difficultate. Ep. 137. n. 3. versa mortalium, marium et feminarum, parvulorum atque 7. ii. Vid. ibid. cap. 5. n. 18.

magnorum, doctorum et indoctorum, sapientium et insapienEt miror, quod hoc te latet, quod non solum in aliis in. tium... nobilium et ignobilium ... et per omnes gentes ecclenumerabilibus multa me latent, sed etim in ipsis sanctis scrip- sia diffusa sic crevit, ut contra ipsam catholicam fidem nulla turis multo nesciam plura quam sciam. Ep. 55. cap. 21. secta perversa, nullum genus exoriatur erroris, quod ita repen. 38.

riatur Christianæ veritati adversari, ut non affectet atque am· Mira profiinditas eloquiorum tuorum. ... Deus meus, biat Christi nomine gloriari. De Fide rerum, quæ non videnmira profunditas. Confess. 1. xii. c. 14. T. i.

tur. cap. 7. T. vi. Hi vero qui de paginis evangelicis sortes legunt, etsi op- 'Illi enim, si reviviscerent, quorum nominibus isti gloriantandum est ut hoc potius faciant, quam ad dæmonia consulenda tur, et invenirent refertas ecclesias, templaque deserta, et a concurrant ;, tani etiam ista mihi displicet consuetudo, ad cupiditate bonorum temporalium et fluentium ad spem vitæ, negotia secularia, et ad vitæ hujus vanitatem, propter aliam æternæ et bona spiritalia et intelligibilia vocari et currere huvitam loquentia oracula divina velle convertere. Ep.55.cap.20. manum genus, dicerent fortasse, si tales essent quales memon. 37. T. i.

rantur : hæc sunt, quæ nos persuadere populis non ausi su. Quamquam etiam si de Christo et Ecclesiâ testimonia mus, et eorum potius consuetudini cessimus, quam illos in nulla præcederent, quem non movere deberet, ut crederet, nostram fidem voluntatemque traduximus. De Vera Relig. repenie illuxisse divinam humano generi claritatem ; quando cap. 4. T. i. videmus, relictis diis falsis, et eorum contractis usquequaque i Cogitate, fratres, quale fuit, mitti homines per orbem simulacris, templis subversis, sive in alios usus commutatis, terrrarum prædicare hominem crucifixum resurrexisse, et pro atque ab humanâ veternosissima consuetudine tot vanis ritibus istâ prædicatione perpeti omnia, quæ insaniens mundus inferexstirpatis, unum verum Deum ab omnibus invocari? Et hoc ret, damna, exilia, vincula, tormenta, flammas, bestias, cru



preaching the gospel. They suffered all manner of evil; yet they continued to assert that Jesus, who had been crucified, was risen from the dead; which they must have known to be true; otherwise they would not have asserted it, especially in those circumstances, in the midst of such dangers, and in the view of such sufferings as they were exposed to.

3. Augustine speaks very often of the great advantage which Christians have in their arguments for the truth of the gospel, from the subsistence and dispersion of the Jewish people, who every where bear testimony to the antiquity and genuineness of the books of the Old Testament; so that none could say they were afterwards forged by Christians. He thinks it a work of Divine Providence, that the Jews, who had been justly expelled from their own territories, should still subsist, and be every where, to bear witness to the ancient prophecies which had been fulfilled in Christ and the church, or the numerous converts to a faith in him all over the world.

He therefore calls the Jews the · librarians of the Christians : he compares them to servants that carry books for the use of children of noble families; or that carry a chest or bag of evidences for a disputant, who alleges them as evidences of what he would make out

and prove.

4. It will be very proper to take notice of some of Augustine's passages, where he speaks of the design of Christ's coming, and of the ends and uses of his sufferings and death.

(1.) He says, that' Christ assumed a human body, and lived among men, that he might set us an example of living, and dying, and rising again.

(2.) In 3 his passion, he shewed what we ought to endure; in his resurrection, what we are to hope for. In the one, we see our duty; in the other, our reward.

(3.) He speaks very much to the same purpose in another sermon.

(4.) He says, that Christ, when on earth, was not remarkable for worldly splendor and happiness, because he was to declare the doctrine of eternal life. Yea, therefore, did he suffer all manner of evil, that his followers (might the better understand what rewards they are to expect, and that their thoughts might be raised to heavenly things.

ces, mortes. Hoc pro nescio quo ? Numquid enim, fratres deficiant, illi legendo proficiant. Enar. in Fs. Ivi, n. 9. T. iv. mei, Petrus pro suâ gloriâ moriebatur, aut seipsum prædica. Conf. in Ps. lviii. Serm. 1. n. 22. eod. tom. bat? Alius moriebatur, ut alius honoraretur: alius occide- d Et sparsi per orbem terrarum facti sunt quasi custodes batur, ut alius coleretur. Numquid hoc faceret, nisi flagran- librorum nostrorum. Quomodo servi, quando eunt in audi. tiâ caritatis, de conscientiâ veritatis ? Nam quomodo pro eâ torium Domini ipsorum, portant post illos codices, el foris re morerentur, quam non viderant ? Serm. 311. cap. 2. T. v. sedent: sic.... Serm. 5. n. 5. T. v.

a Ideo ergo sparsi sunt, ut nobis libros servent. Serm. 5. n. Quid est enim aliud hodieque gens ipsa, nisi quædam 5. Tom. v.-Propter hoc enim illa gens regno suo pulsa est, scriniaria Christianorum, bajulans legem et prophetas ad teset dispersa per terras, ut ejus fidei, cujus inimici sunt, ubique timonium adsertionis ecclesiasticæ..... Contr. Faust. I. xii. testes fieri cogerenter. Serm. 201. n. 3. T. v. Vid. Serm. c. 23. T. viii.-Nobis serviunt Judæi; tamquam capsarii 200. cap. 2. 202. cap. 3. 204. n. 3. 374. n. 2.- Reproba per nostri sunt; studentibus nobis codices portant. Enar. in Ps. infidelitatem gens ipsa Judæorum, a sedibus exstirpata, per xli. n. 14. T. 4.- Remanserunt illi, ad quos missi sunt, codices mundum usquequaque dispergitur, ut ubique portet codices ferentes, veritatem non intelligentes; testamenti tabulas hasanctos, ac sic prophetiæ testimonium, quâ Christus et ecclesia bentes, et hæreditatem non tenentes. Enar. in. Ps. Ixvii. n. 7. prænuntiata est, ne ad tempus a nobis fictum existimaretur, " Jesus Christus, qui, humano corpore assumto, ad hoc ab ipsis adversariis proferatur, ubi etiam prædictum est, non utique hominibus homo factus apparuit, ut nobis et vivendi et fuisse credituros. Ep. 137. n. 16. T. 2.--Et hoc enim mag- moriendi et resurgendi præberet exemplum. Serm. 210. cap. mum est, quod Deus præstitit ecclesiæ suæ ubique diffusæ, ut 1. T. v. gens Judæa, merito debellata et dispersa per terras, ne a nobis 8 In passione quid egit: Docuit quid toleremus. In resurhæc composita putarentur, codices prophetiarum nostrarum, rectione quid egit? Ostendit quid speremus. Hie opus, ibi et inimica fidei nostræ testis fieret veritatis nostræ. De Cons. merces : opus in passione, merces in resurrectione. Serm. Evang. 1. i. c. 26 n. 40. T. iii. p. 2. et vid. ib. cap. 14. n. 22. 213. cap. 4.

• Magis verendum erat, ne tantâ rerum evidentiâ circum- h Passio Christi significat miserias hujus vitæ. Resurrectio fusus fortasse diceret, postea quam ista per mundum fieri Christi ostendit beatitudinem futuræ vitæ. In præsenti labocoeperuns, Christianos has literas composuisse, ut ante præ- remus: in futura speremus. Modo tempus est operis: tunc dicta putarentur, ne quasi temere humanitus facta contemne- mercedis. Serm. 233, in. T. v. rentur Hoc verendum erat, nisi esset late sparsus lateque i Itaque Christus homo, ut per eum revelaretur Novi gratia notus populus Judæorum.... Per eorum quippe codices pro- Testamenti, quæ non ad temporalem, sed ad æternam vitam bamus, non a nobis, tamquam de rerum eventu commonitis, pertinet, non utique terrenâ felicitate commendandus fuit. ista esse conscripta, sed olim in illo regno prædicta atque İnde subjectio, inde passio, inde flagella, sputa, contumeliæ, servata, nunc autem manifestata et completa. Contr. Faust.. crux, vulnera, et tamquam superato subjectoque mors ipsa, 1. xiii. cap. x. n. 7, 8. Conf. 1. xvi. cap. 11. et de Civ. Dei. ut fideles ejus discerent, quale pietatis præmium ab illo, cujus 1. iv. cap. 34.

filii facti essent, petere atque sperare deberent. &c. Ep. 140. Propterea autem adhuc Judæi sunt, ut libros notros por- cap. v. n. 13. T. ii.—Hoc enim voluit pati in conspectu inimitent, ad confusionem suam. ... Librarii nostri facti sunt, quo- corum, quo eum tamquam derelictum putarent, ut gratia commodo solent servi post dominos codices ferre, ut illi portando mendaretur Novi Testamenti, quâ disceremus etiam quærere


(5.) Christ's “ whole life on earth, he says, was an institution of virtue.

(6.) In what he suffered from his enemies he gave us an example of patience, that, if it should be required of us, we also might be willing to suffer for the truth of the gospel.

(7.) Having in a sermon quoted John xii. 24, 25, he' enlarges, in shewing that the design of the death of Christ was to gain converts, and make martyrs. In his death he made a gainful traffic; he purchased faithful men and martyrs; he bought us with his blood: he laid down the price of our redemption. Martyrs have returned what was laid out for them; that is, have given what was purchased, even their lives.

(8.) In another place he says, that • Christ taught his martyrs not only by precept, but also by example; that they might have a pattern of suffering, he suffered first: he went before them, and shewed them the

way. (9.) God himself, our Master, concealing the majesty of his divinity, and appearing in the weakness of human flesh, not only delivered oracular discourses, but confirmed them by his passion and resurrection. In one he shewed us what we ought to endure, in the other what we may hope for.

5. Augustine strongly asserts the necessity and value of good works, particularly offices of kindness and mercy.

Byf these alone, says he, we secure happiness: in this way we recover • ourselves; in this way we come to God, and are reconciled to him, whom we have greatly pro*voked. We shall be brought before his presence; let our good works there speak for us; and • let them so speak that they may prevail over our offences: for which soever is most will prevail, • either for punishment or mercy.

6. Nothing,' says ? Augustine, is more easy nor more pleasant than the ministerial office, if performed slightly and popularly; but then, nothing more contemptible and more miserable in • the divine account: on the other hand, nothing more difficult in itself, nor more blessed in the sight of God, when rightly performed.' 7. Jesus Christ, he says, never used force; he only taught and persuaded.

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felicitatem, quæ nunc est in fide, postea vero erit in specie, et carnis infirmitate apparente, non solum sermonis oraculo &c. Ibid. cap. 9.

docuit, verum etiam suæ passionis et resurrectionis exemplo • Tota itaque vita ejus in terris, per hominem quem susci- roboravit. In alterâ enim qualia tolerare, in alterâ qualia depere dignatus est, disciplina morum est. De Vera Relig. cap. beamus sperare, monstravit. Ep. 155. cap. 1. n. 4. T. ii. 16. n. 32. T. i.

e Alia requies, alia via non est, quâ perveniamus ad Deum, • Et quidem ad salutem nostram, et vitæ hujus transagendæ quâ redintegremur, quâ reconciliemur ei, quem periculosissiutilitatem, in his quæ passus est ab inimicis Dominus noster me offendimus. Venturi sumus in conspectum ejus. Loexemplum patientiæ nobis præbere dignatus est; ut pro evan- quantur ibi pro nobis opera nostra; et ita loquantur, ut supegelicà dignitate, si hoc ipse voluerit, nihil tale perpeti recuse- rent offensiones postras. Quod enim amplius fuerit, hoc obSerm. 218. cap. 1. Conf. Serm. 231. cap. 5.

tinebit, vel ad poenam, si peccata meruerint, vel ad requiem, Quantas mortes emit unus moriens, qui si non moreretur, si opera

bona. Serm. 159. n. 4. T. v. granum frumenti non multiplicaretur. .. Egit enim in cruce f... nihil esse in hac vita, et maxime hoc tempore, facilius. grande commercium. Ibi solutus sacculus pretii nostrii, ... et lætius, et hominibus acceptabilius, episcopi, aut presbyteri, Emti sunt fideles, et martyres. Sed martyrum fides probata aut diaconi officio, si perfunctorie et adulatorie res agatur; est. Testis est sanguis. Quod illis impensum est reddiderunt, sed nihil apud Deum miserius, et tristius, et damnabilius. et impleverunt quod ait sanctus Johannes. 1 Joh. iii. 16. Item nihil esse in hac vitâ, et maxime hoc tempore, difficilius, Serm. 329. cap. 1.

laboriosius, periculosius, episcopi.... officio; sed apud Deum
Dominus Jesus martyres suos non solum instruxit præ- nihil beatius, si eo modo militetur, quo noster imperator
cepto, sed et firmavit exemplo. Ut enim quod sequerentur jubet. Ep. 21. n. 2. T. ii.
haberent passuri, prior ille passus est pro eis. Iter ostendit, 8 Nihil egit vi, sed omnia monendo et suadendo. De Vera
et viam fecit. Serm. 273. in.

Relig. cap. 16. n. 31. T. i.
Hoc enim Deus ipse Magister, latente majestate divinitatis,




1. His time. II. A Synopsis of scripture, both for the Old and New Testament, with remarks.

III. Books of the Old Testament received by him. IV: The conclusion of the Synopsis, containing an enumeration of the books of the New Testament. V. His testimony to the books of the New Testament in his other works, particularly to the gospels: VI. To the Acts of the apostles: VII. St. Paul's epistles: VIII. The catholic epistles: IX. The book of the Revelation. X. A summary account of books of scripture received by him. XI. A passage concerning St. John, from Suidas, and a supposititious oration of Chrysostom. XII. Marks of respect for the scriptures. XIII. A various reading. XIV. Explications of texts. XV. Select passages, and miscellaneous observations concerning the Lord Jesus Christ. XVI, Concerning Christ's apostles. XVII. The speedy and wonderful progress of the gospel. XVIII. The credibility of the evangelical history. XIX. Miraculous powers in the church. XX. Free will. XXI. Concerning divers matters.

1. JOHN " called Chrysostom or golden-mouthed, from the charms of his uncommon eloquence, descended of honourable parents, was born at Antioch about the year 347, where he was ordained deacon in 380 or 381, and presbyter in 386; in which station he shined as a preacher twelve years. In 398 he was made bishop of Constantinople, and died in 407.

Jerom, in his book of Illustrious Men, written in 392, has a short chapter for Chrysostom, which I place below.

As I do not write the history of this great'orator and voluminous writer, I immediately proceed to take his testimony to the scriptures, after which I intend to make some extracts, consisting of interpretations of divers texts, and remarkable observations upon a variety of subjects.

II. Montfaucon has published a Synopsis Scripturæ, which he thinks to be Chrysostom's, as it is said to be in the two only manuscripts of it which are in being: and he has moreover composed divers considerations, which seem to render it probable though not certain, that it is really his.

1. This Synopsis is not the same with that found among the works of Athanasius, of which a distinct account was given ' formerly; but as Montfaucon says, very different from it, and vastly superior to it.

2. This Synopsis, published as Chrysostom's, is not perfect: it has a proëm or prologue, in which is a general enumeration of the books of the old and the New Testament; after that follows a Synopsis of the Old Testament, representing the contents of each book, excepting that there are some things wanting in the manuscripts to make it complete ; but there is not any Synopsis of the books of the New Testament. There can be little or no room to doubt, that

p. 553.


a Vid. Socrat. H. E. 1. 6. cap. 2...5. Sozom. I. 8, cap. libris regum, et in prophetis, toto colo differt ab hac postra 2. ...7. Cav. H. L. T. i. Fabric. Bib. Gr. T. vii.

Synopsi. Nec est huic comparanda, ut quivis statim perspi&c. Tillem. Mem. Ec. T. xi. Vit. a Benedictin, adornat. ciat. In libris vero Salomonis, in Sapientiâ, in Siracide, Opp. T. xiii. p. 91. &c.

Esther, Tobiâ, Judith, eadem ipsa est. Augurorque, illum He was not so called till long after his death. Socrates, Synopseos librorum hujusmodi ex nostrå Synopsi mutuatum and other ecclesiastical historians, speaking of him, call him Nam illius Synopseos scriptorem nostræ Synopseos only John, or John of Constantinople.

auctore ætate longe inferiorem esse non dubito, nec dubi• Joannes Antiochenæ ecclesiæ presbyter, Eusebii Emeseni, tabit puto quisquam.... Putaverim autem Chrysostomum Diodorique sectator, multa componere dicitur ; de quibus hoc operis Antiochiæ adornavisse, fortasse antequam operam Flepo 'lepwouvns tantum legi De V. I. cap. 129.

concionandi susciperet, ut hoc satis amplo compendio ad . Vid. S. Chrysostom. Opp. T. vi. p. 314....391. verbi Dei prædicationem uteretur, et ad manum haberet, • Vid. Præf. T. vi. et Diatriba in Synops. ib. p. 308. &c. unde concionum argumenta matuaretur. Diatrib, in Synops. P. 403.

ib. p. 313. & flla vero in libris omnibus historicis, in Pentateucho, in

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