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V. He had a great respect for the scriptures, and often recommends the reading of them.

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1. Writing to a heathen, or supposed heathen, he says: 'Two volumes, one called the Old, the other the New, Testament, which I have sent to you, are sufficient to teach you our religion.' In another letter he shows the complete harmony of the Old and the New Testament, or the law and the prophets, and the gospel. He calls the scriptures, the divine Oracles; the divine and heavenly Oracles the sacred gospels is another expression of his. He speaks very honourably of Paul, calling him a most wise instructor; and the excellent apostle. Some,' he says, 'blame the divine scriptures, because they have not all the ornaments of eloquence to be found in some heathen writings; but we know that is no disparagement to them. Those admired authors, among the Greeks, sought their own glory; but the truly divine scriptures aim at the salvation of men. The scriptures teach true religion in a plain style; that the ignorant as well as the knowing, and even children and women, may understand. Nor is that any injury to the knowing whereas the contrary method would have been detrimental to the greatest part of the world. And, by consulting the benefit of the most, or rather of all, the scriptures evidently manifest themselves to be divine and heavenly.'

2. I refer to divers other places, where he exhorts to the reading the scriptures, or commends them; and lays down rules for the right reading them, so as to understand them. James Basnage says, 'All that can be offered upon 'this subject, may be seen in Isidore of Pelusium.'

VI. 1. He had the first chapter of St. Matthew's gospel; and says, that the sacred volume of the gospels brings down the genealogy of Joseph from David; and

6 Την ἡμετεραν δε θρησκειαν δυο πυκται διδάξωσιν, ὡς επεμψάμην, ὧν ἡ μεν πρεσβύτερα, ἡ δε νέα διαθηκη προσαγορεύεται. L. i. Ep. 7.

1 L. i. Ep. 107.

* Οἱ θειοι και ερανιοι χρησμοι.

· Θείοι χρησμοι. L. i. ED. 5. L. iii. Ep. 138.

1 - εν τοις ἱεροις ευαγγελίοις. L. iv. Ep. 216.

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παρα Παυλο τε σοφε διδασκαλε. L. i. Ep. 49.

* Φιλιππησίοις γράφει ὁ θεῖος αποτολος. L. i. Ep. 139.

Και ὁ θεσπέσιος Παυλος. L. iv. Ep. 88.

• L. iv. Ep. 67.

L. iii.

• Αναγινωσκειν τας γραφας οφείλεις, και μη περί πάντων ερωταν. 9 L. i. Ep. xxiv. 369, 449. l. ii. Ep. v. 297. l. iii.

Ep. 13. in.

Ep. 125, 338. 1. iv. Ep. 33, 61, 91, 133, 140. l. v. Ep. 281.
Hist. de l'Eglise. 1. ix. ch. 2. sect. 7. fin.

s Vid. 1. i. Ep. 18.

L. i. Ep. 7.

* Η μεν ίερα των ευαγγελιων πυκτη, κ. λ.

thereby shows that Mary likewise was of the tribe of Judah.

2. Isidore" had the doxology at the end of the Lord's Prayer.

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3. He explains Rom. i. 32, according to our present common reading, which he prefers. But some were rather for the other; and not only they who do them, but they also who have pleasure in them that do them :' and they said it was the ancient reading. I do not suppose that Philo ever read any of St. Paul's epistles; but there is in him a passage very agreeable to the sense of this last mentioned reading. They are wicked,' says he, not only that do such things, but they also who willingly approve of those who do them:' however, his expressions are very different from St. Paul's. Philo, in approving,' seems to include flattery.

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4. As some unbelievers absurdly and wickedly deny the prophets to have spoken at all of Christ, so he thinks they are blameable, who endeavour to explain all the Old Testament as relating to him; for, by forced applications of texts, which do not speak of Christ, they cause those to be suspected, where he is really intended; and so hurt the cause of truth, and strengthen the adversary.'

5. They excellent Paul, though enriched with spiritual gifts, employed some time in reading; and therefore he writes to that eminent disciple of his; "Give attendance to reading." 1 Tim. iv. 13.

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6. Some, in his time, wore about them small gospels, or some portions of the gospels; which he blames, as resembling the Jewish superstition, in wearing phylacteries. This kind of superstition we have already seen censured by a Jerom, and Chrysostom.

" L. iv. Ep. 24. fin.

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▾ L. iv. Ep. 60. Conf. 1. v. Ep. 74. et 159. Ασεβεσι γαρ εχ' οἱ δρωντες μονοι, αλλα και όσοι τοις δρωσιν έκεσιῳ γνωμη συν τη των δρωντων εξεσία συνεπιγράφονται. De Special. Leg. p. 779. C. στως τες πασαν παλαιαν εις αυτόν μεταφέρειν πειρωμενες εκ έξω αιτιας τιθημι.-Τῳ γαρ ελέγχεσθαι παρ' εκείνων περι τοτε μη ειρημένα εις αυτ τον ελκειν εκβιαζόμενοι, τέτων καν τοις περί αυτε αληθώς και διαρρήδην ειρημενοις ὑπονοιαν τίκτεσι. L. iii. Ep. 339. Conf. 1. i. Ep. 107. l. ii. Ep. 195.

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* Και ο θεσπεσιος Παύλος, και τοις πνευματικοις κομων χαρισμασι, της αναγ νωσεως 8 μικραν εποιείτο σπεδην. Διο και τῳ θρέμματι αυτό τω περίβλεπτῳ έγραφε προσεχε τη αναγνώσει. L. 4. Ep. 88. in.

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απερ εφορεν οἱ των Ιεδαίων καθηγηται, ώσπερ νυν αἱ γυναῖκες τα ευαγγέλια τα μικρά. L. ii. Ep. 150.

a Vol. iv. ch. cxiv. sub. fin.

b Vol. iv. ch. cxviii.

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CHAP. CXXX.

CYRIL, BISHOP OF ALEXANDRIA.

1. CYRIL, born at Alexandria, was made bishop of his native city in the year 412. Beside other things, he wrote Commentaries upon the five books of Moses, Isaiah, the twelve lesser prophets, and St. John's gospel.

2. It is needless to say, that all the books of the New Testament, commonly received, are frequently quoted by him I therefore observe only a few things.

3. The epistle to the Hebrews is often quoted in Cyril's works, as written by Paul.

4. The epistle of James also is often quoted by him; once after this manner: As says a disciple of Christ.' 5. The second epistle of Peter is quoted by Cyril some

times.

6. Once at least he has quoted the second epistle of John: whether the third also I cannot say certainly.

7. The epistle of Jude is quoted by hime divers times. 8. The book of the Revelation is quoted as St. John's several times; once after this manner: This we are taught by the wise man John, who wrote the book of the Revelation, which has had the approbation of the fathers.' Possibly that expression may denote, that the Revelation was a book about which there were disputes or different opinions, 9. From these quotations we may perceive that Cyril received all the books of the New Testament which we do; nor did he receive other. any

a Vid. Cav. H. L. Du Pin. Bib. T. iv. Tillem. Mem. T. xiv. Fabr. Bib. Gr. T. viii. p. 553, &c. Pagi in Baron, an. 412. n. 23, 24, et passim. Basnag. Ann. 412. n. 12. et alibi. Et Conf. Socrat. H. E. 1. vii. c. 17. 13-15.

b λεywv & Xpiss μalnτns. De Adorat. in Spirit. et Verit. 1. i. T. i. • Αλλα τέτων ἁπαντων λυομενων, p. 10. E. Par. 1638. καθα και το σωτηρος διϊσχυρισατο μαθητής, ποταπες δει εὑρεθηναι ἡμας. [2 Pet. iii. 11.] Ib. 1. ix. p. 288. A. Vid. et Glaph. in Exod. 1. iii. T. i. P. ii. p. 329. A. Thesaur. T. v. P. i. p. 368. C. De Rectâ Fid. T. v. P. ii. p. 77.

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Τοις τοιέτοις μηδε χαιρειν λεγετε, φησι το σωτηρος ἡμων μαθητης, κ. λ. De Ador. in Spirit. et Verit. l. viii. T. i. p. 255. E.

• Τι γαρ Ιεδας ήμιν επιτέλλει, το σωτηρος ὁ μαθητης; κ. λ. In Joan. Εν.

1. ix. T. iv. p. 798. C. Vid. et Thesaur. T. v. p. 302. C. De Rectâ Fid. T. v. f Ταύτης γαρ ένεκα της αιτίας οιηθείην αν P. ii. p. 77.

Εγωγε, τον Ιωαννην ειπειν.

Ο ων,

ην, EOXOμEVOC. Glaph. in Exod. 1.

ii. T. i. P. ii. p. 273. A. Vid. et Thesaur. T. v. P. i. p. 20. et p. 149. C.

8 Καίτοι το της Αποκαλύψεως βιβλιον ημιν συντιθεὶς ὁ σοφος Ιωαννης, ὁ και ταις των πατέρων τετιμηται ψήφοις, κ. λ.

vi. T. i. p. 188. A.

De Adorat. in Sp. et Verit. 1.

10. We meet with the Lord's prayer in Cyril, exactly as we now have it in St. Matthew; except that it wants the doxology.

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11. Cyril commends all the evangelists; buti speaks of John as superior to the rest: he likewise calls him, the Divine.

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12. He recommends the studying of the scriptures; and says, that from the holy prophets, apostles, and evangelists, we may learn how to attain to piety, and may secure to ourselves true peace of mind.'

13. I formerly referred" to several places of Cyril, for an explication of 2 Thess. ii. 1-12; and many good interpretations of texts of the New Testament may be found in him; but I forbear to take any notice of them at present.

14. How this bishop of Alexandria treated the Novatians, in his diocese, was shown some while ago," from Socrates.

CHAP. CXXXI.

THEODORET.

I. His time. 11. His works. III. Books of the Old Testament received by him. IV. Books of the New Testament received by him. V. General titles and divisions of the scriptures. VI. Marks of respect for them, and exhortations to read them. VII. Explications of texts, and remarkable observations. VIII. The swift and wonderful progress of the Gospel.

a

I. THEODORET, as is computed, was born at Antioch, about 386; made bishop of Cyrus, in Syria, in the Euphratesian province, in 420, or 423; and died in 457, or

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τέτοις τες άγιες προφητας, αποτολες τε και ευαγγελίσας· οἷς ενομιλωντες σαφώς τε, και εντέχνως, αρυόμεθα παρ' αυτων ζωοποιόν τε και θεῖον λόγον, αποχρωντως έχοντα προς το δυνασθαι διανευρεν εις ευσεβειαν τας ημετερας ψυχάς, και τρυφην ἡμιν εργάζεσθαι την πνευματικήν. In Es. T. ii. p. 671. B. n See Vol. iii, ch. lxi. a Vid. Sirmond. Garner. Cav. H. L. Fabric. Bib. Gr. T. vii. p. 430, &c. Du Pin, Bib. T. 4. Tillem. Mem. T. xv. Pagi Ann. 423. n. 8, 9, 427. n. 9, 10, 11, 18, 19, et passim. Basn. Ann. 424. n. 9, 10, et alibi.

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Ibid. p. 104.

II. Beside his Ecclesiastical History, and divers other useful works, he wrote Commentaries upon most parts of the sacred scripture; particularly, the five books of Moses, Joshua, the Judges, Ruth, Samuel, the Kings, the Chronicles, the Psalms, the Canticles, Isaiah, Jeremiah, Baruch, the Lamentations, Ezekiel, Daniel, the twelve lesser prophets, and St. Paul's fourteen epistles.

Most of the writings ascribed to him are generally allowed to be his; but Pagi," and some others say, the letter to Sporacius was not written by him: and the late Mr. Barratier disputes the genuineness of the Dialogues on the Incarnation, and of the Philotheus; and he seems to me to have proved those Dialogues to be supposititious. As for the Philotheus, it is unquestioned that Theodoret wrote a book with that title; it is referred to, and quoted by him, several times, in his Ecclesiastical History. But Mr. Barratier asserts, that the Philotheus, which we have, was not written by Theodoret; he says, that divers things are wanting in our copy, which were in the original work, and other things have been added: moreover there are in it many mistakes in historical facts, unworthy of Theodoret, and contrary to what he writes in his Ecclesiastical History. Upon the whole, if Mr. Barratier has not demonstrated this point, what he says is material, and deserves the consideration of the learned. As both those writings, therefore, may be reckoned doubtful, I shall never take any thing from them, without giving particular notice of it.

III. 1. He speaks of the great care, which Ezra had taken, to publish exact copies of the sacred scriptures of the Old Testament, one hundred and fifty years before the Greek version had been made by the Seventy. In another place he supposeth, that Ezra restored all the books of the Old Testament, which had been lost. Though that be not a right sentiment, I observe, that the books here mentioned by him, are the five books of Moses, Joshua, the Judges, the Kings, Job, David's Psalms, the sixteen prophets and three books of Solomon, the Proverbs, Ecclesiastes, and the Canticles; which passage alone is sufficient to show what was Theodoret's canon of the Old Testament.

b Ann. 428. n. 21. et seq.

Dissertation sur quelques écrits

de Théodoret Evêque de Cyr, par Mr. Barratier. See Bibliothéque Germani

que, T. xlviii. p. 50-99.

Dialogi tres. T. iv. Paris. 1642.

Præf. in Cant. T. i. p. 985.

d Eranistes, seu Polymorphus. e Præf. in Psalm. T. i. p. 396. B.

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