A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

St. EPHREM the Syrian, Deacon of Edessa.

ST. EPHREM was of Nisibis a City of Syria, or of some place thereabout. He was Born under the Reign of Constantine, he embrac'd a Monastick Life from his most tender Youth, and * 1.1 became in a little time the Governor and Superior of many Monks. Coming often to Edessa to visit the Church of that City, he was there ordain'd Deacon. He came also as far as Caesarea of Cappa∣docia, where he was known and very well receiv'd by St. Basil, who had a most particular esteem for him. 'Tis said, That this Saint taught him Greek, and that he conferr'd upon him the Order of Priesthood; but this Report is not very certain, since the Ancients assure us, that he died a Deacon. Sozomen tells us, That when he was chosen Bishop of a City, he feign'd himself to be Mad, lest they should carry him away by force, and ordain him against his Will. I shall say nothing here of his Piety, his Charity, his Humility, the Austerity of his Life, nor of his other Christian and Religious Vertues, no more than of his remarkable Actions and his Miracles, because those things do not concern my Sub∣ject. I shall only apply my self to speak of his Writings, which were so famous according to the Testi∣mony of St. Jerom, that they were publickly read in some Churches after the Reading of the Holy

Books, and which were so numerous that the whole World was full of them. He wrote them in Syriack, and they were translated into Greek in his own time. Sozomen observes, That though he had never studied, yet he had so many Beauties in his Stile, and so many Sublime Thoughts, that the Tracts of his Eloquence might be discern'd even in the Greek Translation: and St. Jerom assures us, That having read the Version of his Treatise concerning the Holy Spirit, he perceiv'd in the Transla∣tion the Fineness of his Sublime Genius: St. Gregory Nyssen, who wrote a Panegyrick upon this Fa∣ther, insists chiefly upon his Doctrine and Writings. He praises the Purity of his Faith, and the Aver∣sation he had to the Heresies of Sabellius, Arius and Apollinarius. He says, That he refuted the Ano∣maeans and the Novatians; and all his Writings are full of solid and convincing Proofs. He adds, That he had read and meditated more than any Person upon the Old and New Testament, and that he had wrote Expositions upon all the Holy Scripture, from the Beginning of Genesis to the End of the New Testament; That he had also compos'd many lively and Pathetical Exhortations; That Tears and Sighs were very common and familiar with him, as may be seen in his Writings. For, says he, he does not only sigh, when he speaks of Morality and the Precepts of Life, but even in his Panegyricks; all his Discourses are mix'd with bemoaning and compassionate Expressions, which are able to move even the hardest Hearts. For who that is Proud, adds he, would not become the humblest of Men, by reading his Discourse of Humility? Who would not be inflam'd with a Divine Fire, by reading his Treatise of Charity? Who would not wish to be chast in Heart and Spirit by reading the Praises he has given to Vir∣ginity? Who would not be frighted by hearing the Discourse he has made upon the Last Judgment, wherein he has represented it so lively, that nothing can be added to it but the same thing? God gave him so Profound a Wisdom, that though he had a wonderful facility of Speaking, yet he could not furnish Expressions for the multitude of Thoughts that came into his Mind. We have seen, as the same Father still goes on, one of his Sermons, where he calls Apollinarius a Madman. He tells a very pleasant Story of a trick that St. Ephrem put upon this Heretick. He says, That the Heretick had written two Books, wherein were all the Reasons and Passages of Scripture, that he made use of to defend his Error, and which he had committed to the Custody of a Woman; That St. Ephrem pretending that he was of the same Judgment with Apollinarius, had borrow'd them of this Woman, and that before he restor'd them, he glued all the Leaves fast to one another: That this Woman seeing the Books bound up after the same manner, perceiv'd nothing of what was done, but gave them as they were to Apolli∣narius, to make use of them in a Publick Conference which he was to have with a Catholick, and that then the Heretick not being able to open them, was forc'd to withdraw with shame. The quick∣ness of St. Ephrem's Wit appear'd also in the Syriack Verses which he made in his own Language, in imi∣tation of Hammonius the Son of Bardesanes, who had compos'd many Hymns which the Syrians Sung with Delight. St. Ephrem perceiving that this Author had cunningly interspers'd in those Prayers, some Errors of his Father, and of the Greek Philosophers, fearing lest the Christians of Syria, might fall insensibly into these false Opinions, he endeavour'd with all his might to comprehend the Metre of these Verses, and wrote other Books agreeable to the Doctrine of the Church, as Hymns and the En∣comiasticks of the Saints, which were so well received by the Syrians, that they Sung them to the same Tunes with those of Hammonius. 'Tis said, That he compos'd almost 100000 Verses of this Nature. Sozomen says also, That he wrote the Life of St. Julianus. To conclude, Photius in Volume 197 of his Bibliotheca, observes that he had read 50 Sermons of this Father.

It appears by what we have already said, That Ephrem wrote Commentaries upon all the Bible, Treatises of Controversy against many Hereticks, a Book of the Holy Spirit, a great many Discourses and Instructions to the People, and to his Monks, some Panegyricks, many Treatises of Morality, and a great number of Hymns to be Sung in the Church: That all his Writings were composed in Syriack, and that the greatest part of them were translated into Greek while he was living. We have none of his Commentaries upon Scripture, nor his Treatises of Controversy; but we have a great number of Discourses, of Moral Precepts, and of Hymns which have been translated into Greek, and publish'd by Vossius towards the end of the last Age, under St. Ephrem's Name. Some Criticks, to whom the Books concerning a Monastick Life are not agreeable, have pretended that all those Books are Supposititious. Notwithstanding 'tis very probable, that the greatest part of them are truly St. Ephrem's, because all the Characters that the Ancients give of the Writings of St. Ephrem, agree to these; so that 'tis easie to know them. 1. The Treatises of St. Ephrem were full of Figures and Ornaments, but yet without Fineness and Art; now these are all fill'd with Exclamations, Interrogations, Comparisons, Anti∣theses and other Figures, which are grosly enough employ'd and without choice. 2. He had much Vivacity and Fire, which these are all full of. 3. St. Ephrem related many Passages of Scripture, and these Writings are oftentimes nothing else but a Collection. 4. St. Gregory Nyssen says, That they were mix'd with bemoaning Expressions, with Sighs and Tears; That he spoke continually of Weeping even in his Panegyricks: This is properly the Character of the greatest part of the Discourses publish'd by Vossius. 5. The same Father says, That he wrote Discourses of Humility, Charity, in Praise of Virginity, and of the Last Judgment. There are Discourses upon all these Subjects amongst those that were publish'd by Vossius, and have the same Character which this Father observ'd in St. Ephrem's Books; that is to say, that they are pathetical and moving. 6. He wrote many Hymns upon divers Subjects, and there are among the Books which go under his Name, many Pieces written in Verse, and of a Poetical Stile. 7. His Testament which is related in this Edition, is the same with that which is quoted by St. Gregory Nyssen, who produces two Passages out of it, which are word for word in that which was publish'd by Vossius. 8. We have among these Books, The Life of Julianus cited by Sozomen, B. III. of his History, Ch. 14. In fine, The 49 Sermons of St. Ephrem, whereof Photius made an Extract, are found in these Works of St. Ephrem. The same Photius quotes a Discourse

of Humility divided into a 100 Chapters, which is in the second Tome, a Discourse upon the same Vertue which is in the first Tome, and a Treatise of Vertues and Vices to the Metebian Monks, which is also in the first Volume, and which contains the same Matters in the same Order. These Reasons plainly show, that the greatest part of the Books, which at present go under St. Ephrem's Name, are the same with Gregory Nyssen, Theodoret, Sozomen and Photius, attributed to this Saint. Now what proba∣bility is there, that they should take the Works of another Author for those of St. Ephrem? St. Gregory Nyssen, could not be deceiv'd herein, who lived at the same time. What probability is there, that Photius, who was a very able Critick, and who distinguishes our St. Ephrem from the Patriarch of An∣tioch, who mentions the Works of the one and the other, in two different places of his Bibliotheca; What probability is there, I say, that he should quote a false Ephrem for a true one?

'Tis objected 1. That there is not found in his Works that Fire and Loftiness which are mention'd by St. Jerom and Sozomen, and that they seem to be rather Pious than Learned, according to the Judg∣ment of Cardinal Bellarmin. I answer, That tho' there were not found in a Latin Version of the Works of any Author made from another Greek Version, all that Beauty and Loftiness which they had in their Original Language, we should not wonder at it: But those who object this, do not right∣ly apprehend the Sence of St. Jerom and Sozomen, and have neither a very nice Relish, nor a very right Judgment in this matter. For first of all, St. Jerom and Sozomen, tacitely confess, That the Transla∣tion of the Works of St. Ephrem made them lose some part of their Loftiness; but they only observe, That one might perceive some strokes of his Vivacity and Eloquence, even in the Translation it self. 2dly. St. Jerom says the same of the Book of the Holy Spirit, and not of the others. Now it may so happen, that this sublime Reasoning of St. Ephrem, appear'd more in his Dogmatical Books, than in his Discour∣ses of Devotion, and in his Edifying Exhortations; such as all those are which are now extant. 3dly. 'Tis not true, that no Vein of Eloquence is to be discerned in them. The learned Photius did not think so. On the contrary, we may admire, says he, in the Exhortations of this holy Man, (which are a part of this Book which we now have) the force wherewith he perswades, his agreeable manner of expressing things, and the pathetical Phrases that he makes use of. It is no wonder, that his Stile and his Figures, resemble those Homilies which are made off hand, and without premeditation: Neither must we throw this fault upon the Author, but upon the Interpreter, because those that are learned in the Syriack Tongue, know that they excel in abundance of Words, and in Figures of Rhetorick; so that 'tis hard to say, whether it be from their Language, or from his own Invention, that the strength and elevation of his Dis∣••••rse proceeds. Moreover, we ought not in reading to look only upon the meanness of the Words, but to consider what Advantage and Profit may be reaped from the things that he has written. [Mr. Du Pin, seems to have forgot that he had named Cardinal Bellarmin just before.] This Reflection of Photius, who was a better Critick in this kind, than Rivet and the other Criticks of his way, informs us, that several strokes of the Elevation and Quickness of his Spirit, might be discerned in the Version of St. Ephrem's Discourses, and that one might there perceive the Genius of the Syriack Tongue; and that whatever meanness there may be in his Stile, it ought to be attributed to the Interpreter, and not to the Author.

'Tis objected also, That those Treatises, were written by an Author who understood Greek, since he ••••••es St. Irenaeus, Ch. 8. of the Treatise of Vertue, and the Life of St. Anthony written in Greek by St. Atha∣nasius, in Ch. 10. of the Treatise upon these words, Take heed to your selves: Now St. Ephrem did not understand Greek, say they, and by consequence these Treatises are none of his.

'Tis easy to answer this Objection. 1. 'Tis not certain that St. Ephrem did not understand Greek; on the contrary, 'tis probable that a Man who was often among People that spoke Greek, did under∣stand their Language, tho' he was not able enough to write in that Tongue. 2. That though he did not understand Greek, yet he might get the Books of St. Irenaeus, translated into Syriack; and 'tis pro∣bable, that for the use of the Monks of his Country, he procur'd a Syriack Verson of the Life of St. An∣thony, who was look'd upon as the Rule of all the Monks in the East.

3dly. They object to us the little Credit that ought to be given to those that have publish'd his Books: They say, We have them not, but as they come through the hands of the Modern Greeks, who are too much given to Cheat; and that the Latin Versions were made by Ambrosius Camaldulensis, and Vissius Tungrensis, who were Persons devoted to the Interests of the Court of Rome.

But why is it sufficient thus to alledge general and uncertain Reasons for rejecting any Books? If this be sufficient, What is there that we shall not doubt of? The Protestants will have Reason to re∣ject all the Books of the Fathers, which have been publish'd by Catholicks, and Catholicks will have reason to reject all those that have been publish'd by the Protestants. Where shall we be then? This therefore is not the way: But we must suppose that both the one and the other have publish'd the Books which they found in the Manuscripts that fell into their hands; for there is no probability that one Man should be so impudent as to forge many Pieces, and pretend that he found them in Manu∣scripts; and tho' some Persons should be found capable of doing this, yet 'twere impossible, but their imposture must be quickly discover'd. They must therefore have other Proofs, besides these general Accusations, to reject any Books as supposititious. But besides, when it is said that we have none of St. Ephrem's Writings, but through the hands of the Modern Greeks, that's a mistake. They were translated while he was alive, as appears by what we have already said. And whereas Ambrosius Ca∣maldulensis and Vossius, are accus'd of being Impostors, 'tis easy to justify them by the ancient Greek Manuscripts which are to be found in Libraries.

Lastly, Some places of the Books of this Father are produc'd, which seem to be mean and unwor∣thy of him. 'Tis said, that there is nothing more ridiculous, than what he introduces the damn'd speaking, We salute you, O Saints, we salute you, O Apostles, &c. They add, That there are contra∣dictions

in then, for in his Confessions, he accuses himself of many Sins, and in his Testament he makes himself Innocent.

To answer this Objection in a word, I might say, That 'tis a very hard matter to avoid, but some weak Thoughts will be found in so great a Number of Books of Piety and Devotion. That if one would compare these Books with those of our Age, which are of the same kind, they might see that the latter are infinitely more fill'd with false Thoughts, than those of St. Ephrem. But the places which Rivet has chose to oppose to us, are very weak Proofs. The wicked do not Salute the Saints in the Treatise of Hell Torments; on the contrary, they bid them eternally adieu, after they had heard the Sentence of Condemnation: Neither is there any Contradiction between his Testament and his Confessions. He confesses both in the one and the other place with much humility, that he had spent his Life in Sin and Vanity. 'Tis true, that he says in his Testament, that he had not reproach'd any body, and that he had no quarrel with any of the Faithful; but then he says nothing contrary to this in his Confessions, and though he should have said it, yet he might speak so in humility, as many pious Persons do in this kind of Confessions, wherein they speak oftentimes in the Person of another.

I shall now draw up a Catalogue, with an Account of the Subjects of St. Ephrem's Works, which are divided into three Tomes.

The 1st. Discourse of the first Tome, is of the Dignity of the Priesthood, which he exalts as high as it can be exalted. Towards the latter End, he speaks against those who intrude into the Priestly Office, without being worthy of it, and without being call'd to it. He observes, that the Sacerdotal Dignity is conferr'd by imposition of Hands.

The 2d. is an Answer to one of his Monks, who had ask'd him, who they were that might use that Liberty which St. Paul gives to Marry, rather than to Burn. He answers, That it concerns only those who are not bound, and who live in the World, but not those who have renounced the World, and embraced a Religious Life.

The 3d. is concerning the Softness of Eli the High-Priest, who would not chastise his Sons.

In the 4th. he exhorts Christians to celebrate the Festivals, and to approach the Holy Mysteries with Purity.

The 5th. is concerning Charity towards our Neighbour.

The 6th. is concerning the usefulness of Singing Psalms. There he condemns idle Songs and Dan∣cing.

The 7th. is of the Value and Necessity of Prayer.

The 8th. is of Love of the Poor, and of Alms.

The 9th. of Fasting.

The 10th. explains that Passage in the Gospel, There shall be two Men in the field, the one shall be taken, and the other left. He is of Opinion, that the Just are those who shall be taken, and the Wicked those who shall be left. He seems to explain Hell Fire, Mystically.

The 11th. is concerning the Miseries of this Life.

The 12th. is of the inequality of Happiness. He observes, that tho' all the Happy enjoy the same happiness, yet there are different Degrees of it. He assures his Auditory, That there is no middle between Hell and the Kingdom of Heaven. [Here then by our Author's own Confession, is a positive Proof, that an Eminent Father of the Fourth Century, disbelieved a middle State, which not only destroys Purgatory, but also the Necessity of Praying to the Saints.]

The 13th. is also of Blessedness.

The 14th. of the Contempt we ought to have of the Riches and Pleasures of this World.

The 15th. is against those who every day do Penance, and always relapse into the same Sins.

After these Discourses follows a Treatise divided into many Chapters, concerning Vertues and Vices. In the Preface he shows great Humility in debasing himself below those that had prayed him to In∣struct them. Afterwards he discovers to them the good Effects of the Fear of God, of the Love of our Neighbour, of Meekness, Patience, Sincerity, Obedience, Hope and Continence; and the bad Effects of the contrary Vices.

After these Instructions, follow 91 Maxims of Piety, and 96 Advices concerning a spiritual Life, directed to a young Monk.

The 16th. Discourse is against those who forsake a Monastick Life after they have once embrac'd it, to return into the World.

The 17th. is concerning perfect Self-denial, and concerning the Peace of Mind, which every one should have in Solitude.

The 18th. is of the Sighing of a Soul under Temptation, and of the Tears of Repentance.

The 19th. is of the Fear of Death.

The 20th. is an humbling Discourse, wherein he acknowledges himself guilty of many Faults, and prays his Brethren to implore the Divine Mercy for him.

The 21st. is an Exhortation to Christian Vigilance.

The 22d. is an Exhortation to the Practice of good Works.

The 23d. is concerning the Grace of Jesus Christ. He exhorts those to whom he addresses himself, to follow the attractives of Divine Grace, if they would attain to perfection.

The 24th. is concerning Faith, or rather concerning Trust in the Providence of God.

The 25th. is against those who say, that, Earthquakes are caused by the Concussions of the Earth, and not by the Providence of God. This discovers that the Author of those Discourses had not much Learning, since it may be truly said, that Earthquakes proceed from natural Causes, tho' they are order'd by the Providence of God.

The 26th. is against the Superstitions of the Pagans. There he relates, that when the Plague was at Constantinople, a Physician nam'd Domnus, being desirous to preserve himself by the Superstitions 〈◊〉〈◊〉 the Pagans, was seiz'd with the Plague and died, tho' he dwelt in a high place where there was very good Air; that one of his Companions nam'd Macedonius, seeing his lamentable Death, quitted the Pagan Religion, and became a Monk. After this, he brings many Passages of Scripture, to prove that the Plague, and those other Calamities wherewith Men are afflicted, are the Effects of God's Ven∣geance, and that we must make our Application to him, to preserve us from them. He observes, that God sends these Miseries upon Men, to bring them to the knowledge of themselves, and to Re∣pentance.

The 27th. is against Pride and a good Opinion of one's self.

The 28th. is against those who having enter'd into Monasteries, are guilty of Vices, and particularly of Ambition, Laziness, and Disobedience. At the latter end, he exhorts his Brethren to discharge all the Offices of a Religious Life.

The 29th. is against Detraction.

The 30th. is upon those Subjects which Christians ought to lament.

The 31st. is against Plays and Shows. There he blames those who after they have been present at Divine Offices, go to Dancing, and Sing idle Songs. To Day, says he, they are United to Jesus Christ, and to Morrow they Dishonour him, they Deny him; to Day they are Christians, and to Morrow Pagans; to Day they have Piety, and to Morrow they are Impious; to Day they are Faithful, and the Disciples of Jesus Christ, and to Morrow they are Apostates and the Enemies of God; to Day they hear the Word of Jesus Christ, and to Morrow they apply themselves to hear the Voices and Instruments of Musick, which sing or play profane Songs.

The 32d. is against the Unchast.

The 33d. is of that Charity wherewith we should reprove our Brethren that are fallen into any Sin.

The 34th. is against Curiosity, and of shunning the occasions of Sin.

The 35th. is against Lewd Women.

The 36th. is of the means of avoiding the Sin of the Flesh.

The 37th. is of the Praise of Charity.

The 38th. is of the Preservation of this Vertue, and of the Unhappiness of those that lose it.

The 39th. is a Description of that unhappy State to which a Man is reduc'd by Concupiscence. He prays the Lord to give him Grace to preserve him from Shipwracks, amidst the Storms of this Life. He requests of him, That his Heart and his Mouth, may be a pure Temple and without Stain, by the Heavenly Grace; and that it may máke his Tongue and Lips to move continually, in Singing forth the Praises of God. This Discourse is one of the Noblest and most Beautiful of them all.

The Four following Discourses are concerning Compunction, or the Remorse we ought to have for offending God. In the 1st. he says, That the Grace of God is always ready to enter into our Hearts, whenever they are dispos'd to receive it, or when our evil Thoughts do not put a Bar to it; That in the mean-time, it touches our Soul by the Sweetness of its Light, and makes it return to it self, and seek after the Light; That the Grace of God does never wholly forsake us, and that without Grace, we cannot Repent.

In the 2d. he shows, That we ought not to Despair, and that every one may obtain Pardon of his Sin, provided his Heart be pierced with a sincere Sorrow for his Offence against God, and that he change his course of Life.

In the 3d. he shows, That we ought to bewail this Life, and to rejoyce at Death.

The 4th. is also of the Sorrow we ought to have, and the Tears we ought to shed in this Life.

The 44th. and 45th. Discourses are about Penance.

The 46th. is about Repentance and Conversion.

The 47th. is of Penance and Patience.

The 48th. is of Patience under the Crosses, and Adversities of this Life.

The 49th. is of Constancy and Compunction.

In the 50th. he exhorts to Perseverance and Watchfulness, from the dread of the Last Judgment, and the Pains of Hell. He says, That we must always pray, even while we labour with our Hands, we must continually resist Temptation, read the Holy Scripture with Attention and Preparation, and live in Silence and Tranquility: He enlarges particularly, on the Praises of this last Exercise.

After these Discourses, follow several Sentences, call'd the Beatitudes of St. Ephrem, in which he re∣commends above all things, Christian Vigilance to his Brethren.

After these Beatitudes, follow Questions and Answers upon several Subjects, as about the Renuncia∣tion promis'd in Baptism; about the Last Judgment; about the Different Punishments of the Damned.

This is follow'd with a Treatise of remembring Death, wherein he lays open the Vanity of Riches.

The Second discourse of Death, is attributed to St. Basil, and is of a different Stile from St. Ephrem's Discourses.

The following Treatises are of the Resurrection of the Last Judgment, and the things which shall happen when Anti-Christ shall come; and of the Apparition of the Cross at the time of Christ's second Coming. This Relation is ended with Lamentations and Prayers, which are attributed to St. Ephrem.

The Second Tome contains the Life of St. Ephrem, written by Simeon Metaphrastes, choice Sentences drawn from the Books of St. Ephrem; a Discourse of St. Ephrem about his Conversion; a Spiritual Song concerning the praise of Learning and Wisdom; an Epistle to a Monk about Patience; four Exhor∣tations to a young Monk concerning a Monastick Life; six Chapters of Vertues, necessary to a Monk; twelve Chapters upon these words, Take heed to yoúr selves; fifty Exhortations to the young Monks,

wherein he exhorts them to Humility, Obedience, Watchfulness, to Labour, Devotion, Meekness, Pa∣tience, to Charity, Reading, Prayer, Temperance, and the Practice of the other Monastical Vertues.

The 49th. is of the Excellencies of a Monastick Life above the Secular. Then follow 100 Maxims, Apophthegms, or Examples of the means for acquiring and preserving Humility, and the other Mona∣stick Vertues; a Discourse against Covetous Monks; another of the Perfection of a Monk; a Treatise of Spiritual Arms, of the Spiritual Combate; an Instructive Exhortation about an Ascetick Life; another Exhortation to Repentance from the second Coming of Jesus Christ; nineteen Advertisements of the Abbot Ammon, and the Apophthegms of the ancient Fathers, wherein he speaks of St. Benedict.

The Third Tome is divided into three Parts. The I. contains a Treatise compos'd in imitation of the Book of Proverbs, which is a Collection of Sentences and Maxims for a Spiritual and Monastick Life, a Treatise of a Religious Life, a Treatise of Repentance [or Pennance;] a Discourse of the Com∣punction of the Heart; Another Discourse wherein St. Ephrem accuses himself of his Faults, and asks Forgiveness; A Discourse of the Resurrection, of Judgment, and the Pains of the Impious, with an humble Prayer to God. The II. Part contains Panegyricks upon Just and Holy Men, whom he pro∣poses as Examples and Paterns of Vertue: The 1st. is upon Noah, where he speaks of Continence; The 2d. is upon Abraham and Isaac, where he exhorts to Obedience; The 3d. upon Lot, and against false Confidence; The 4th. in Praise of the Patriarch Joseph; The 5th. upon Daniel, against those that say, The times are Evil, we cannot save our selves; The 6th. upon Jonah and the Repentance of the Ninevites; The 7th. upon Elijah and the Widow of Sarepta; The 9th. upon the Precious Stone that's mention'd in the Gospel; The 10th. against those that search into the Greatness of the Divine Nature; The 11th. a Discourse upon our Saviour's Transfiguration; The 12th. of the Passion of Jesus Christ; The 13th. the Lamentation of the Virgin upon the Passion of her Son; The 14th. upon the Cross of Jesus Christ, where he speaks of the manner of celebrating Festivals among Christians, of the Vertues of the Cross of Jesus Christ, and the Usefulness of the sign of the Cross; The 15th. is of the Praises of the Virgin, after which follows a Prayer to the Virgin; The 16th. on the Woman that was a Sin∣ner; The 17th. is a Discourse of St. Chrysostom about the same Woman and a Pharisee; The 18th. is a Panegyrick upon St. Basil, which is publish'd in Greek by Cotelerius, in the last Volume of his Mo∣numenta Ecclesiae Graecae; The 19th. is in Praise of the Forty Martyrs; The 20th. is upon all the Mar∣tyrs in the World who have suffer'd for Jesus Christ; The 21st. is upon the same Subject; The 22d. is upon Abramius; The 23d. is upon Julianus the Hermit; The 24th. is upon the Holy Fathers that died in his own time; The 25th. is upon the same Subject: Two Hymns upon the same Subject; A Discourse of the Happiness of those that died in Christ, and of the Vanity of this World, of the Un∣certainty of Life, and the different kinds of Death. The Last Monument of St. Ephrem is his Testa∣ment cited by St. Gregory Nyssen, which is properly an Exhortation of this Father, upon his Death-Bed, address'd to his Monks; He desires them to remember him in their Prayers; He forbids them to keep his Garments as Relicks; He desires that they would Bury him after a plain manner, and with∣out any Pomp; He conjures them to offer the Sacrifice of the Mass for him, and enlarges also upon the Usefulness of Prayers for the Dead, and upon the Vertue of Sacrifice to blot out Sins: Lastly, he gives them many wholesom Advices, and heaps Blessings upon his chief Disciples that were present at his Death, which happen'd under the Reign of Valens, in the Year 378, on the First Day of February.

The first that publish'd any of the Books of this Father was Ambrosius Camaldulensis, who translated some of them into Latin, which were printed at Brescia in 1490. at Strasburg in 1509. and at Cologne in 1547. Afterwards Gerard Vossius, or Volkens of Borchloon in Germany, search'd out all the Works of this Father, and translated and publish'd them in Three Tomes. The First, is dedicated to Sixtus the 5th. in 1581; The Second dedicated to Clement the 8th. in 1593, and the last in 1598. These three Tomes were printed in one Volume at Cologne in 1603, and at Antwerp in 1619. Ecchellensis publish'd at Rome in 1645, a Song of the Virgin and the Wisemen attributed to St. Ephrem, translated from the Syriack. Cotelerius publish'd the Greek of the Panegyrick upon St. Basil, made by St. Ephrem, in his last Volume of the Monuments of the Greek Church, printed at Paris in 1686. 'Twere to be wish'd that some body would publish the Greek Versions of all the Books of St. Ephrem, which are to be found in Libraries; as also the Syriack Text of some of his Books.

Notes

• * 1.1

  St. Ephrem the Syrian, Deacon of Edessa.