slightest resemblance to Sequences. The Nestorian Khamees and Warda come rather nearer to them.
9 This I do not understand, unless the author means that at the end of the Nocturns there follows a kind of αἶνοι, such as in the Constantinopolitan Church follows the ὄρθρον.
10 That is, I suppose, as in the Eastern Church, after each stasis of the Cathisma or Hoolala.
11 These latter therefore answer to the Koinonicon of the Eastern, and Communio of the Western Church, in their original.
12 The following anthem is clearly derived in great measure, from the letter of S. Leo to S. Flavian,—a curious instance of the adoption of the words of a Catholic Doctor by the Nestorians after their fall into heresy.
13 It is scarcely necessary to point out the mistake by which the Copts are made "Chalcedonians."
14 The flat downright heresy of this passage is well worthy notice.
15 It is curious to observe here how this Nestorian writer uses the very same kind of arguments that the Arians employed against the Homoousion, namely, the affixing an earthly sense to a spiritual expression, and thus endeavouring to obtain a reductio ad absurdum.
16 This can scarcely be said with any accuracy: Nestorius is simply commemorated with other doctors: as S. John Chrysostom, for example, is in the orthodox Eastern Church.
17 It is clear that, however satisfactory it might be to the Nestorians to find that they had only misapprehended, not contradicted, the Council of Ephesus, their absolute and unconditional reception of its decrees is the sine quâ non on which their reconciliation to the Church must depend.
18 I cannot but add that, granting all this, it does not in the least touch on the essence of Nestorian heresy.
19 It is easy to see what Abd-Yeshua means: but all his language in this paragraph is so extremely lax, that it might almost be taken to signify whatever a reader pleased.
20 This, it is clear, if taken in its literal sense, is fearful heresy.
21 Here the word Person is manifestly used in the way in which hypostasis was so often employed, especially by the Western Church, in the sense of ὀυσία,—not as now, in the sense of πρόσωπον. Otherwise this sentence would be pure Sabellianism.
22 If the Nestorians would employ the term Parsopa always, and only, in the sense of Person, and would give up their other term for Person, by which sometimes they mean Hypostasis, and sometimes Ousia, they might find it far easier to receive the decrees of Ephesus. At all events, they
