a

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' "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.

f

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 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.

h

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 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

b Os enim, divinarum laudum instrumentum, jurare non decet. Sit Sermo vester, Est est, Non non.' De Diversis Serm. 14. T. iii. Syr. p. 643. D.

<< Dies' namque Domini fur est,' inopinum opprimet. In Select. Scripturæ loca. T. ii. Syr. p. 342. A.

Et posthac pœnam ignis feret [diabolus] ipsi reservatam

in novissimâ die. In Gen. T. i. Syr. p. 136. E.

• Βοᾳ δε και ὁ μακαριος Πείρος ὁ κορυφαίος των αποςόλων. Η ήμερα κυριε ὡς κλεπτης εν νυκτι είως ερχεται. κ. λ.

[2 Pet. iji. 10.] Interr. et Resp. T. ii. Gr. p. 387. B.

ΛεΓει δε και ὁ μακαριος αποςολος Πείρος Οι δε κύριος ευσεβεις Ex wεpatμe puεrlar x. λ. [2 Pet. ii. 9-22.] Adv. Impudicitiam. T. iii. Gr. p. 60, 61.

· Ουκ εμος γαρ ο λογος, αλλά το θεολοία Ιωάννα όπως λείον

70s Пas i wapataivwv. x. λ. De Amore Pauperum. T. iii. Gr. p. 52. F.

* Λείει γαρ ἡ γραφη Μείζονα τελ8 εκ εχω χαραν, ἵνα ακέον τα εμα τεκνα περιπαιονία εν αληθεια. Ad Imitat. Proverb. T. i. Gr. p. 76. F.

Η Ακθε τι λεει ὁ θεολογος Ιωαννης. De Compunctione Animæ. T. i. Gr. p. 31. B. Vid. et in Secund. Domini Advent. T. ii. Gr. p. 209. E. et De Caritate. T. iii. Gr. p. 13. F. et passim.

p. 161. E.

Vid. Paræn. 41. T. ii. Gr. p. 153. C. et Paræn. 43. * Διελείχει δε αυτες και έτερος μαθητης λείων. Ιεδας Ιησε Χριςε δελός, αδελφός δε Ιακωβ, τοις εν Θεω παίρι η απημενοις. x. λ. Adv. Impudicit. T. iii. Gr. p. 61, 62.

In hoc sermone citat S. Doctor Apocalypsim Joannis, tam-. quam canonicam Scripturæ partem. In Apocalypsi vidit Joannes ingentem et admirabilem librum a Deo scriptum, septem signaculis obsignatum. Quod ideo notavi, ut constaret Syrorum antiquissimorum de illius libri auctoritate judi

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,

a

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.

b

22. The words of Rev. iii. 3, are quoted; there seems to be a reference to xix. 9, and to a chap. xxi.

g

e

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 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.

IV. 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.

i

2. He says, that Christ is the precious and corner-stone between the two Testaments, the prophets and the apostles.

k

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.'

m

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 libros canonicos Apocalypsim non nominat. Assem. Bib. Or. T. i. p. 141.

a Vidit in Apocalypsi suâ Johannes librum magnum et admirabilem, a Deo scriptum, et septem sigillis munitum. Qui scriptum legeret, nullus erat.-[Apoc. v. 1, 2, 3.] In selecta Scripturæ loc. seu Sermon. Exeget. T. ii. Syr. p. C.

b Et rursus: 'Si ergo non vigilaveris, veniam ad te tamquam fur; et nescies, quâ horâ veniam ad te.' Paræn. 61. T. iii. Syr. p. 529. A.

c Summus rerum dominator- -vocavit nos ad agni nuptias. Paræn. 68. T. iii. Syr. p. 538. D.

Ipsa est mysticum illud cœlum novum,' in quo Rex regum tamquam in sede suâ inhabitavit. De Diversis. Serm. 3. T. iii. Syr. p. 607. C.

e Vid. Assem. Bib. Or. T. i. cap. xl. p. 468.

f In Gen. T. i. Syr. p. 192.

Apocalypsim Johannis nec Sobensis recensuit, nec Barhebræus aut Jacobus Edessenus exposuere. Bib. Or. T. iii. p. 8.

not. 2.

Futurum enim erat, ut a multis gentibus, in unum Spiritum convenientibus, Prophetarum et Apostolorum oracula spiritualium tympanorum concentu celebrarentur, et Judæi atque Gentiles in unius populi corpus coalescerent. In libr. Judic. cap. xxi. 19. 21. T. i. Syr. p. 330.

i Tropologice, lapis positus inter duos terminos Christum

significabat, lapidem pretiosum et angularem, inter duo testamenta, Prophetas scilicet et Apostolos, locatum. Christum autem venturum prædixerunt Prophetæ præeuntes, eumdemque sequentes Apostoli jam venisse nuntiaverunt. In 1 Sam. vii. 12. Ib. p. 347.

k

Allegoriæ congruunt humeruli, seu columella mare sustinentes, quæ Prophetarum vaticinia et Apostolorum prædicationem significant: quæ duo simul conjuncta, mutuoque sibi convenientia, fidem de Divini Verbi incarnatione, miraculis, passione, atque resurrectione, sustinent, et mirifice confirmant. Congruenter ergo boves duodecim æneum hoc mare portantes, juxta ecclesiasticum, id est, allegoricum sensum, Apostolos interpretare et Prophetas, Christi nomen per universum orbem specie quâdam triumphi circumferentes. In 1 libr. Regn. cap. vii. T. i. Syr. p. 460.

Illud Nimirum nec Möyses in suo Pentateucho meminit, nec indicârunt Prophetæ, nec Apostoli tradiderunt. Adv. Hæret. Serm. 14. T. ii. Syr. p. 468. D.

matque veræ religionis dogmata ab Apostolis et Prophetis tradita promulgavit: Adv. Scrutat. Serm. 3. T. iii. p. 4. D. Vid. et Serm. 6. ibid. p. 12. F.

n In Num. cap. xxxi. ver. 6. et 22. T. i. Syr. p. 267. In Deut. xxi. 15. p. 278. In 1 Regn. cap. vii. ver. 21. p. 459. Adv. Hær. Serm. 22. T. ii. Syr. p. 489. A Serm. 23. p. 489. E. F.

1. In a funeral oration for a bishop, a part of his commendation is this: Like Moses 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 esteemno 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 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.

e

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.

g

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 fied corpses.

i

2. Upon Ex. ii. 11, 12, he says, that 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.

k

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.

m

4. I do not discern any thing very remarkable in his notes upon Job xix. 23—26, for which reason I do not transcribe them. 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, populum sibi commissum docuit et rexit. Divinarum Scripturarum codicem ei pro columnâ ignis proposuit. &c. Funebr. Can. i. T. iii. Syr. p. 225. F. Vid. et Can. xi. p. 241. F.

Ego vero neminem eo feliciorem dicam, quam qui Scripturis Divino Spiritu nobis traditis aures eodem Spiritu plenas præbeat, et codicem percurrendo prudenter cogitet, quomodo præceptum sibi ob oculos propositum observare cum laude possit. Paræn. xviii. T. iii. Syr. p. 447. C. Vid. et A. B.

Divinæ literæ scientiæ claves sunt. De Paradiso. Serm. 6. T. iii. Syr p. 576. E. F.

d Quemadmodum Alphabeti corpus suis constat integrum membris, nec est ubi quodquod demas aut adjicias; sic veritas literis consignata, et sacro Evangelii Codice comprehensa, perfecta mensura est, cui quidpiam addere aut detrahere nefas et crimen est. Adv. Hær. Serm. 22. T. ii. Syr. p. 485. A.

Paulus, in quo Christus loquebatur, cum dolore et lacrymis dicebat. In select. Scripturæ loca. T. ii. Syr. p. 334 D. f Divinas Scripturas quicumque legunt, vel excepta auribus illorum oracula oculis mentis diligenter considerant, sensum etiam assequuntur. Ibid. p. 344. B

8 Filios Dei etiam filios Seth appellavit, qui utpote filii justi Seth, populus Dei dicti sunt. Filiæ autem hominum pulchræ, quæ populi Dei oculos rapuerunt, Caïni soboles erant, quæ per cultum ornatumque sui sexûs Sethianæ juventuti laqueum fecerant. In Gen. T. i. Syr. p. 48. C. D.

" Cæterum si porro pergant, contendantque angelos liberorum procreationi operam aliquando dedisse; cogitent, nec bodie fore difficile desertoribus angelis opprimere feminam, et filios generare. Hic dæmones. Hic mulieres. Explorent, num liberos gignant. Adsunt testes ejusmodi deliramenta

refellentes cœlibes bene multæ, quæ a viris perpetuo segregatæ matres nunquam esse potuerunt. Una et singularis exstitit Maria, quæ citra viri operam mater fuit, et virgo permansit, eo quod Deo difficile nil excogitari potest. Et siquidem angeli patres esse potuerunt, virginem mansisse Reparatoris nostri genetricem, inepte miraremur. Gratissimum quidem Satanæ fuisset, virgines dæmonum operâ concipere et parere, quo haberet quas Mariæ opponeret virgines.-Ornavere se virgines Madianita, populoque Israëlitarum se conspiciendas præbuere. Illorum oculos rapuere, eripuere mentem. Attamen illa pul-chritudinum miracula angelos non magis quam putrescentia cadavera movere potuerunt. Adv. Hær. Serm. 19. T. ii. Syr. p. 478 A.-F.

Incidit in hoc tempus Ægyptii cædes. Præfectus hic erat, quem Möyses occidit, hominem nempe omnium Pharaonis. procerum crudelissimum, qui a Möyse sæpe sæpius admonitus, sapere nunquam didicerat. In Exod. T. i. Syr. p. 198. F.

* Cæterum, etsi Deus, quod hic pollicetur, suo tempore præstitisse visus fuit, quando Möysi Josuam, et huic deinceps alios Duces Regesque substituit; attamen vere et merito dicendum est, in Christo tandem integre et absolute eam promissionem impletam fuisse. Nam etsi post hæc tempora plures Prophetæ prodierint, nullus tamen Möysi similis fuit, qui testamentum et leges conderet. Quod certe Christus præstitit, novum instituens testamentum, et leges condens, hominem ad perfectum cumulatamque virtutem perducentes.. In Deut. T. i. Syr. p. 277. E. F. m Vid. ibid. p. 19.

I Vid. T. ii. Syr. p. 8.

n Id est, patefactæ sunt Prophetæ menti coli fores, ocu-lisque spiritûs spectare licuit arcana sublimia et occultissima. In Ez. T. ii, Syr. p. 165. C.

says, is, that to the prophet's mind the gates of heaven were opened, and with the eyes of his spirit he saw sudden and hidden mysteries.

a

6. Ephrem has an interpretation of Zech. iii. 1-4, which I have not found in Grotius, or any other modern commentator: it deserves therefore to be particularly taken notice of. "Satan standing at the right hand of the angel of the Lord to resist him," represents the neighbours of the Jewish people, who were adversaries to them. "The brand plucked out of the fire, is the Jewish people burned in the fire of the Babylonish captivity, and now snatched out of the burning. And Joshua the son of Josedech the high-priest," clothed in filthy garments," represents the abject and deplorable condition of the Jewish people in the Babylonish captivity. The order for "clothing him with change of raiment" denotes the purpose of God to alter the condition of the Jewish people for the better, and to bless and prosper them, and to restore his worship among them.

b

7. Upon Zech. vi. 12, “Behold the man whose name is the East" [or the "Branch."] This man is Zerubbabel, to whom the Spirit by the prophecies of Haggai and Zechariah gave glory like the splendor of the rising sun.-Ver. 13. "Even he shall build the temple of the Lord:" the spoils of Magog affording sufficient for the expences of the work.

"And he shall

bear the glory," that is, receive glory from the conquest of Magog. "And shall sit, and rule upon his throne," with firm and durable power, from which none shall be able to remove him, or cast him down. "And Joshua shall be a priest upon his throne, and the counsel of peace shall be between them both." Which denotes the harmony and agreement, which by the fear of the Lord shall be established between Joshua the son of Josedech and Zerubbabel the prince and governor of the people. But the things here said under divers symbols of Zerubbabel are understood in the way of allegory of Christ, the true East, and splendor of the Father.

с

1. Ephrem's comment upon Zech. xii. 10-14, I shall transcribe at the bottom of the page in the Latin version, without translating it into English.

f

9. I would likewise place below, in the like manner, Ephrem's comment upon Zecn. xiii. 1, and also two passages more explaining in his way the former and the latter part of Zech. xiv. 9.

a Satanas adversarios Judæorum representat, illorum ditionem circum insidentes, ipsisque infestos. Hic est torris erutus de igne: i. e. lignum adustum annos post septuaginta Babylonico ab igne extractum: 'titionem,' vid. ipsum Sacerdotem, et universum Israëlitarum populum vocat, captivitatis ærumnis nuper ereptum. — Auferte sordidas vestes ab eo, et induite illum vestibus optimis.' Vestimenta Sacerdoti detracta contractas Babylone sordes designant, et præteritam ignominiam, quum velut exauctoratus Minister, sacris insignibus privatus atque ab aris remoto ibidem exularet. In Zach. T. ii. Syr. p. 285. A. B. C.

Ecce vir, et nomen ejus Oriens.'] Zorobbabel est, cui Spiritus vaticiniis et auctoritate Aggæi et Zachariæ gloriam, et quasi Orientis solis splendorem, contulit. Et ipse exstruet templum Domini,' sunitus vid. et expensas sufficientibus populi Gog spoliis. Ipse accipiet gloriam,' a victâ dissipataque gente Magog. Et sedebit, et dominabitur super solio suo, firmâ et stabili dominatione, quâ nemo illum dejiciat.

Et Jesus erit Sacerdos super solio suo, et consilium bonum erit inter illos duos.' Significat concordiam et pacem timore Domini firmatam inter Jesum filium Josedech et Zorobbabelem populi principem et ducem. Cæterum quæ hic de Zorobbabele per varia symbola prædicantur, per allegoriam prædicta accipiuntur de Christo, cum ipse sit verus Oriens, et ortus ex Patre splendor. In Zach. cap. vi. T. ii. Syr. p. 294, 295.

Plangent eum planctu, quasi super unigenitum. Juxta historiam, in hunc sensum dicta accipiuntur. Aspicient ad me, in eum, quem crucifixerunt. Aspicient ad me:' id est, clamabunt ad me quicumque Judam Macchabæum amaverunt, dolentque modo confossum et interfectum a Gentibus : hunc, quasi filium unicum, affectu plane materno lugebunt, ac frangentur dolore propter eum,' ut frangi solet mater propter primogenitum et unicum. In illâ die magnus erit planctus in Jerusalem, sicut planctus Baramon in valle Mageddo :' i. e.

talis erit luctus, utique magnus, qualis fuit die, quo Josias Rex
in valle Mageddo ab Ægyptiis confossus occubuit. Constat
siquidem ex historiâ reipsâ Judæ Macchabæi mortem Judæos
ingenti luctu prosecutos fuisse. Is namque Jerosolymæ inva-
sores, populoque Judæorum semper infestos, magnis cladibus
attriverat. Quare ob acerbum ejus interitum Jerosolyma
præcipue cives in maximis luctibus fuerunt. Lugebit
terra per singulas familias:' id est, omnes mœrebunt familiæ,
singulæ per turmas
soas. Familia David seorsum, et

mulieres ejus seorsum.' &c. i. e. separatim ab uxoribus con-
juges, et omnes quæcumque feminæ a viris. Hæc quidem,
ut dixi, secundum historiam, acta sunt in funere Judæi Mac-
chabæi. Nihilominus, ex arcanâ et verâ significatione ver◄
borum, de Domini morte intelligenda sunt. In Zach. T. ii.
Syr. p. 306.

Et aperietur fons salutis domui David, et habitatoribus Jerusalem.] Habet hic in superficie locus hunc significatum. Populo Judæorum, ne porro tristitiâ suffocetur, ratus nullan afflicto superesse spem, Jonathas, Juda Macchabæi frater, salutis pandet viam, quove a fonte eadem petenda sit, monstrabit. Ex interpretatione vero spirituali, et quidem verissimâ, discimus fontem salutis esse effluvium pii sanguinis et aquæ sanctissimæ, quæ de latere Domini in cruce manârunt ' ad aspersionem, et ad emundationem.' Ibid. p. 306 et 307. e. Et erit Dominus Rex super universam terram.'] Clarum est, hunc locum ad felicissima Macchabæorum tempora pertinere, quando, depulsâ idololatriâ, quam Antiochus induxerat, unius Dei cultum Judæa universa amplexa est. Nihilominus, quæ hic adumbrata vides, per Christi adventum absoluta et perfecta sunt. Ibid. p. 310. C.

In die illâ erit Dominus unus, et erit nomen ejus unum.'] Hoc, quod dixi ad Macchabæorum tempus et Judæorum ditionem pertinere, in toto terrarum orbe perfectum est, quando, promulgato evangelio, mundus universus in eum credidit, et agnovit ipsum esse Deum. Ibid. E.

10. Ephrem supposeth, that our Lord wrought no miracles before his baptism, when he was thirty years of age.

11. He intimates, that Christ's ministry lasted two years, he living on this earth two and thirty years.

12. He has some remarks upon our Saviour's three miracles of raising the dead, Jairus's daughter, the widow of Nain's son, and Lazarus.'

13. He supposeth, that the apostles had, or chose to themselves several provinces: Peter, he says, preached at Rome, John at Ephesus, Matthew in Palestine, and Thomas in the Indies. But this account is imperfect, as every one may perceive. Here is no mention of St. Paul's. travels, so well known from the Acts, and his own epistles.

14. In several places he speaks of the success of the gospel. The Jewish prophets, he says, for a long time were of little service; but when joined by the apostles, the empire of sin was soon destroyed, and the world was enlightened with divine knowledge.

15. Ephrem often asserts in strong terms the powers of free-will in men.

16. He says, miracles were then wrought by the reliques of martyrs, or at their sepulchres.

СНАР. CIII.

EBEDJESU.

I. His time. II. A catalogue of the books of the Old and New Testament. III. Remarks upon it.

I. HAVING given an account of Ephrem of Edessa, it will not be amiss to take in another learned Syrian writer, though he be much later in time. I mean Ebedjesu, of the sect of the Nestorians, who was bishop of Nisibis, called by the Syrians Soba, in the latter part of the 13th century, and died in the year 1318. As he had been before bishop of Sigara from the 1285, place him as flourishing about that time.