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And not only they that do them, but they also that have pleasure in them;' which Mill supposes to be the right reading but I do not perceive him to take any notice of Sedulius. This reading we saw also in Isidore of Pelusium, not long ago.


4. Rom. xii. 13. Distributing to the necessities of saints.' So this text appears in the edition of Sedulius's Commentary but it seems to be implied, in his explanation, that he did not read necessities,' but memories,' or 'memorials' however, he mentions two interpretations, one suiting our common reading. Of this matter we spoke formerly, in the chapter of Optatus.

5. Upon Rom. xv. 24. he says, it was uncertain whether Paul ever went into Spain.

6. Upon Rom. xvi. 21. he observes: Somem said that Lucius was the evangelist, generally called Luke. 7. Upon 1 Cor. v. 9, I have written to you in an epistle; that is," says he, I write:' and meaning therefore, certainly, in this epistle. Pelagius understood this place in the same manner.


8. Upon 1 Cor. xi. 25, "Not discerning the Lord's body:" that is, says he, not distinguishing it from common food.

9. Upon 1 Cor. vi. 2, he says, that "the first day of the week" means the Lord's day.

10. Heb. xi. 37, “They wandered about in sheepskins, and goatskins." Sedulius' must have in his copy that

Non solum qui faciunt, sed etiam qui consentiunt facientibus. In Rom. i. p. 498. H. See in this volume, ch. cxxix. p. 12. 1 " Necessitatibus sanctorum communicantes.' Manifestum est, quia qui preces suas exaudiri vult, æmulus debet esse vitæ sanctorum: ut hoc sit memorem esse, et communicatorem, imitaret actus illorum. Aliter: Memores [an memoriis?] sanctorum communicantes: hoc est, ministrantes eis, qui propter Christum omnia contemnentes, alienis ad tempus indigent ministeriis. In Rom. xii. p. 531. F. * See Vol. iv. ch. cv.

Utrum vero in Hispaniam venerit, incertum. p. 535. A.

m Lucium quidam perhibent esse Lucam, qui evangelium scripsit; pro eo quod soleant nomina interdum secundum patriam declinationem, interdum etiam secundum Græcam, Romanamque proferri. Ib. p. 536. D.

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Scripsi vobis.' Pro Scribo. Vel ideo præteritum dicit, quia cum legeretur, tempus scribendi præteritum esset. p. 540. C. • See vol. iv. ch. cxxv. p. 2. P Non dijudicans corpus Domini.' Id est, non discernens ipsum a cibo communi. p. 545. F.


" Per unam Sabbati.' Una sabbati Dominica dies est, ut Dominicâ dies paulatim congregarentur per tempus, ne plus gravarentur. Ideo autem in Dominico hoc permissum est, quia non opus est servile, eleëmosynam congregare. p. 549. B. Circumierunt in melotis.' Ut Helias, et Joannes, aliique multi. Est autem melota pellis caprina, ex uno latere dependens, quà monachi utuntur Ægyptii. p. 588.

word only, which we have rendered sheepskins;' which he also explains, and says, it signifies goatskins.'

This passage of our author brought to my mind the observation of that excellent critic, Ludolph Kuster, in the preface to his edition of Mill's New Testament; that goatskins' is a scholion, or marginal interpretation of the other word, which has been brought into the text: and he says, that this is agreeable to Hesychius, who informs us, that the word melote' is used for the skins of goats, and any four-footed animals.


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So Kuster: in whom this observation is only a conjecture, though very ingenious and probable. But here is an ancient author, who had this reading: and it is found in some other authors; particularly in the Commentary upon St. Paul's epistles, ascribed by somet to Primasius, bishop of Adrumetum in Africa, about the year 550: but by others," that Commentary is ascribed to Remigius, a presbyter, in the ninth century. That every one may judge of this, I transcribe him largely below. The text of this verse, in our present editions of Primasius, is the same as in our copies of the New Testament: but his comment must induce us to think that he read but one word, the same which is rendered by us ' sheepskins.'


To Primasius I add Ecumenius: for though in him also the text is given, as in our copies; yet his comment plainly shows, that he read only the first of these two words.

Vid. Ecum. T. ii. p. 415. A.

οἷον ὁ Ελιας, ὁ Ελισαίος. Id. ib. p. 416. B.

* Pari ratione Hebr. xi. 37. Ev ayɛious depμaoi proculdubio est scholion et interpretamentum ejus, quod proxime præcedit, ev unλwraig. Vide Hesychium V. Mnλa, qui te docebit vocabulum illud sensu quidem latiore interdum dici de quibusvis quadrupedibus, proprie autem et præcipue de ovibus et capris. Unde consequitur, μηλωτην quoque et αιγειον δερμα proprie unum idemque significare; et proinde posterius, tamquam clarius et notius, dicto loco ad Hebræos, prioris esse interpretamentum. Lud. Kuster.

Vid. Cav. H. L. T. i. p. 525. S. Basnag. Annal. 552. n. ix. x. Hod. de Bibl. Text. Orig. 1. iii. p. 2. cap. 6. p. 401.

"Vid. Cav. H. L. T. ii. p. 62, 63. I. Le Long. Bibl. Sacr. T. ii. p. 913.

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Circuierunt in melotis, in pellibus caprinis, egentes.' Heliam in hoc loco debemus intelligere et alios, qui taliter egerunt. Melotam dicunt quidam genus esse vestimenti ex pellibus caprinis, ex uno latere dependens, quo genere vestimenti propter asperitatem in Egypto monachi dicuntur uti. Helias quoque legitur usus illo fuisse. Et unlov Græce ovis dicitur, vel quadrupes quodlibet. Unde unλwrn pellis ovina. At vero quidam dicunt, ex pellibus taxi genus vestimenti esse compositum. Est enim animal, quod taxus vocatur, solitus in cavernis terræ habitare, cujus pellis hispida esse fertur, a quo nomine derivatur vocabulum hujus vestis, id est, a melo melota. Primas. Comm. in Hebr. ap. Bib. PP. Lugd. T. x. p. 279. E. F.

Περιήλθον εν μηλωταις,

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I shall now put below a valuable observation of Mr. Wetstein. Y

I have not, at present, any other ancient writers to allege in favour of this reading; but perhaps some more may be observed hereafter.

However, we are told by Jerom, that' in his time a covering made of goatskin, was called a melote:' it was worn, he says, by the monks in Egypt. John Cassian likewise, describing the garments of the Egyptian monks, mentions a goatskin; which, he says, they call melote.' How the word melote' was understood in the fourth century, may be argued also from Gregory Nyssen; who says that Elias wore goatskins.



And the Greek lexicographers assure us, that 'melote' denotes a skin made of any four-footed animal: so Hesychius, to whom Kuster refers: whom I transcribe more at large so alsod Suidas.


I might add, that 'melote' is the only word in the Greek version of the Old Testament, where the garment of Elijah and Elisha is mentioned. See 1 Kings xix. 13, 19; 2 Kings ii. 8. 13, 14.

It may be farther observed, that in all the Greek copies of this verse, and in the Latin versions, and generally in the citations of it by Greek and Latin authors, the copulative is wanting. Our English version has it thus: "They wandered about in sheepskins and goatskins;" but in the Greek, and elsewhere, as just mentioned, it is, in sheepskins, in goatskins.' This affords a great deal of reason to think, that goatskins' is only a marginal interpretation, which has been brought into the text.


If it should be said, that the present reading is the read


Ecumenius scripsit in Acta et epistolas apostolorum. Textus autem sacer ad editiones potius N. T. Erasmiani, quam ad fidem Codicum MSS. expressus est. J. J. Wetst. Prolegom. ad N. T. Tom. i. p. 78. Vid. et Tom. ii. p. 867. Nihil habent in cellulis, præter psiathium, et caprinam pelliculam, quam melotem vocant. Hieron. Ep. 108. T. iv. P. 2. p. 810. a Ultimus est habitus eorum pellis caprina, quæ melote vel pera appellatur, et baculus. Qui tamen habitus pellis caprinæ significat, mortificatâ omni petulantiâ carnalium passionum, debere eos in summâ virtutum gravitate consistere. I. Cass. de Coenob. Instit. 1. i. c. 8. ap. B. PP. T. vii. p. 19. F. Conf. Evagr. Monach. Capita ap. Coteler. Monum. Gr. Ec. T. iii. p. 69. Med. ὁ μεν δερμασιν αιγειοις OKETALOμEVOÇ. De Virg. cap. 6. T. iii. p. 134.




c Μηλα κοινως μεν παντα τα τετραποδα· ὅθεν και πασα βυρσα, ο εςι παν δερμα, μηλωτη λεγεται. Μηλωτη ζωνη εκ δέρματος. Suid. e Circuierunt in melotis, in pellibus caprinis. Hieron. 4 Ανδρες περιεχομενοι κατα την ερημον εν μηλωταις,

et Bez.

εν αιγειοις δερμασιν, ὑπερεμενοι. Socrat. H. E. l. iv. c. 24. p. 239. D.

ing of all manuscripts, even the most ancient, particularly the Alexandrian, the answer is not difficult. This shows, that the common reading is very ancient: but it does not follow, that it is right; when there is so much evidence to the contrary, from the quotations of divers ancient writers, and from the thing itself.

If it be still urged, that both words are ins the epistle of Clement to the Corinthians, where this text is quoted or referred to; I answer, that we have but one copy only of that epistle, and it is a part of the Alexandrian manuscript; nevertheless, the agreement with the present reading of this verse, in the epistle to the Hebrews, is not exact.

I hope it may be excused, that I have dwelt so long upon this one reading. Considering the observation of Mr. Kuster before mentioned, I expected some particular notice to be taken of it by his successors, in collecting various readings but I see nothing material relating to it, either in Mr. Bengelius, or Mr. Wetstein; though it now appears to be the reading of at least three ancient writers, just alleged; which seems to show, that some things may escape the most exact and diligent.

11. There are many other readings, and explications of texts, in Sedulius, that deserve notice; but I forbear to add any more, out of regard to brevity.

12. It appears, from this Commentary, that Sedulius received all the books of the New Testament in general, and particularly the book of the Revelation.



1. LEO the first, surnamed the Great, was chosen bishop of Rome in 440; and died in 461, having sat in that see twenty-one years.

2. It is needless to say, he quotes the gospels, and Acts,

Clem. cap.

17. in.

h -

ε Οίτινες εν δερμασιν αγειοις και μηλωταις περιεπάτησαν. περιήλθον εν μηλωταις, εν αιγειοις δέρμασιν· Hebr. xi. 37. In Ep. ad Roman. cap. i. p. 495. A. "Vid. Cav. H. L. T. i. Pagi Ann. 440. 2. 461. n. 3, 4. Basnag. Ann. 440. n. 5, 6. Du Pin, Bib. T. iii. P. ii. p. 120, &c. Tillem. T. xv. Fabric. Bib. Lat. T. iii. p. 526. Mr. Bower's History of the Popes, Vol. ii. p. 7—140.

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and other books of the New Testament, which were always received he quotes also often the epistle to the Hebrews, the epistle of James, the first epistle of Peter, and the first epistle of John, and once or twiced the book of the Revelation. I do not now recollect any quotation of the second epistle of Peter; nevertheless, it may be reckoned undoubted, that he received it: and perhaps he may be thought to refer to 2 Pet. i. 14, in some words, which I place below; though he might intend only John xxi. 18.

3. He cites 1 Pet. ii. 23, after this manner: When he suffered, he threatened not, but yielded himself to him that judged righteously.'

4. He cites 1 John v. 7, without the heavenly witnesses, which he plainly had not in his copies.

5. His respect for scripture, and general divisions of it will appear in the following passages:


6. This,' he says, is the cause of errors and heresies, that men follow their own fancies, and attend not, as they ought, to the doctrine of the prophets, apostles, and evangelists.'

7. The Holy Ghost instructs us in the law, the prophets, the gospel, and the apostles.'

8. 6

What reason can there be, why we should re

b Nam qui ait: Sine fide impossibile est placere Deo, [Hebr. xi. 6.] idem dicit: Si habuero omnem fidem,' &c. [1 Cor. xii.] Leon. Serm. 44. cap. ü. p. 110. edit. Quesnel. Lugdun. 1700. Vid. et Serm. 23. cap. vi. Serm. 57. cap. v. Dicente beato apostolo Jacobo: Si quis vestrûm 'indiget sapientiâ, postulet a Deo,' &c. [Jac. i. 5.] Serm. 48. cap. iv. et passim. memorque sis ejus sententiæ, quæ dicit: Tene quod habes, ne alius accipiat coronam tuam.' [Apoc. iii. 11.] Ep. 80. [al. 53.] cap. vi. p. 300. e Nec aut dubius de provectu operis, aut de spatio tuæ ignarus ætatis, tropæum crucis Christi Romanis arcibus inferebas. Serm. 80. cap. v. p. 165.


f Hoc enim docet beatus Petrus apostolus, dicens :-Qui, cum malediceretur, non maledicebat; cum pateretur, non comminabatur. Tradebat autem judicanti se injuste. Serm. 63. c. iv. p. 139.


Hic est qui venit per aquam et sanguinem, Jesus Christus; non in aquâ 'solum, sed in aquâ et sanguine. Et Spiritus est, qui testificatur, quoniam • Spiritus est veritas. Quia tres sunt qui testimonium dant, Spiritus, aqua, et


sanguis; et tres unum sunt.' Spiritus utique sanctificationis, et sanguis redemtionis, et aqua baptismatis; quæ tria unum sunt, et individua manent, nihilque eorum a sui connexione sejungitur. Ep. 24. [al. 10.] cap. v. p. 245. Sed in hanc insipientiam cadunt, qui cum ad cognoscendam veritatem aliquo impediuntur obscuro, non ad propheticas voces, non ad apostolicas literas, nec ad evangelicas auctoritates, sed ad semetipsos recurrunt. Et ideo magistri erroris existunt, &c. Ep. 24. [al. 10.] cap. i.

exhortante et instruente Spiritu Sancto per legis testificationem, per vaticinia prophetarum, et per evangelicam tubam, apostolicamque doctrinam. Serm. 39. cap. 3. * Quid ergo opus est, in cor admittere quod lex non docuit, quod prophetia non cecinit, quod evangelii veritas non

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