תמונות בעמוד
PDF
ePub

Ch. CII. Ephrem, called the Syrian, deacon in the church of Edessa, wrote Commentaries in Syriac upon many books of the Old Testament. He has frequently quoted the four gospels, the Acts, and St. Paul's epistles, particularly that to the Hebrews: he has quoted likewise the first epistle of St. Peter, and the first of St. John. Whether he received any of the five catholic epistles, which were sometimes doubted of, does not appear from his Syriac works, which are more to be relied upon than the Greek and Latin translations. Whether he received the book of the Revelation, may be determined by those who are pleased to observe what is said, Vol. ii. p. 484. His respect for the scriptures is manifest. A. D. 370.

Ch. CIII. Ebedjesu, a learned Syrian writer of the sect of the Nestorians, bishop of Nisibis, called also Soba, in the thirteenth century, flourished about the year 1285. He has a catalogue of the books of the Old and New Testament: that of the New has the four gospels, the Acts written by Luke, three catholic epistles, and fourteen epistles of St. Paul, without any notice of the Revelation. They who are desirous to know more of the canon of the Syrian Christians, may do well to observe also the chapter of St. Chrysostom, a native of Antioch and for a good while presbyter in that church: and the chapter of Severian bishop of Gabala in Syria, and likewise the chapter of Cosmas of Alexandria.

Ch. CIV. Pacian, bishop of Barcelona, has quoted in his remaining works the commonly received books of the New Testament, particularly the Acts of the apostles, and likewise the book of the Revelation: but I have not observed in him any quotation of the epistle to the Hebrews, nor any plain reference to it. A. D. 370.

Ch. CV. Optatus, a convert from Gentilism, and bishop of Milevi in Africa, beside the gospels has quoted the book of the Acts, and several of St. Paul's epistles, and the first and second epistles of St. John: whether he received the epistle to the Hebrews, is not certain.

A. D. 370.

Ch. CVI. Ambrose, bishop of Milan, expressly rejects the gospel according to the twelve, the gospels according to Basilides, Thomas, and Matthias; and says, that the church has one gospel in four books, spread all over the world, and written by Matthew, Mark, Luke, and John. He often quotes the Acts, as written by St. Luke: he likewise received all St. Paul's fourteen epistles, and the seven catholic epistles, and the Revelation; consequently his canon of the New Testament was the same as ours: for there appears not in his works any particular regard to the writings of Barnabas, or Clement, or Ignatius, or to the Recognitions, or Constitutions: from whence it may be reasonably concluded, that these writings were not esteemed of authority by himself, or other Christians at that time. His respect for the sacred scripture is very manifest: he wrote Commentaries upon divers of the Psalms, and upon St. Luke's gospel: he speaks of it as the practice of the Christians in ancient times, as well as in his own, to form their belief by the holy scriptures.

Ch. CVII. The Priscillianists, followers of Priscillian bishop of Abila, prevailed chiefly in Spain: they received all the canonical books of the Old and New Testament, making use likewise of some apocryphal books. Herein they differed from the Manichees, who rejected the scrip tures of the Old Testament. It is generally supposed likewise, that some of the Manichees rejected the Acts of the apostles: if they did, here is another thing in which the Priscillianists differed from the Manichees, whom they are said to have resembled very much; for we know from Augustine, that the Priscillianists received that book. A. D. 378.

a

Ch. ČVIII. Diodorus native of Antioch, and bishop of Tarsus in Cilicia, wrote many books, most of which are now lost. He is said to have written Commentaries upon divers books of the Old Testament, and upon the four gospels, the Acts of the apostles, and St. John's first epistle. A. D. 378.

Ch. CIX. A Commentary upon thirteen of St. Paul's epistles, by many ascribed to Hilary deacon of Rome. In this work are quoted the four gospels, the Acts of the apostles written by Luke, the first and second epistle of St. Peter; the first and the third epistle of St. John, and the Revelation. Whether the writer received the epistle to the Hebrews, may be justly questioned, as he did not write any commentary upon it.

Ch. CX. Philaster, bishop of Brescia, author of a work concerning Heresies, received the

Nec illud moveat, quod Priscillianista, Manichæorum simillimi, ad jejunandum die Dominico solent testimonium de aposfolorum Actibus adhibere, cum esset apostolus Paulus in Troade. Sic enim scriptum est ... Acts xx. 7. Ad Casulan. Ep. 36. cap. 12. n. 28. T. ii.

[blocks in formation]

same books of the New Testament that we do, but we learn from him that there were then some who did not receive the epistle to the Hebrews, nor the Revelation. A. D. 380.

Ch. CXI. Gaudentius, successor of Philaster in the bishoprick of Brescia, appears to have had the canon of scripture as his predecessor. A. D. 387.

Ch. CXII. Sophronius, a learned man, friend of St. Jerom, who translated several of his works into the Greek language, and was himself likewise an author. A. D. 390.

Ch. CXIII. Theodore, native of Antioch, bishop of Mopsuestia in Cilicia, wrote Commentaries upon divers books of the Old Testament, and upon the gospels of St. Matthew, St. Luke, and St. John, and St. Paul's fourteen epistles; which of the catholic epistles were received by him, and whether he received the book of the Revelation, are things not certainly known. There is a fragment of one of his works containing a noble testimony to the four gospels; where he supposeth the first three gospels not to have been written till after St. Paul had openly preached the doctrine of the gospel to the Gentiles, nor till after the other apostles had left Judea to go upon the same service. A. D. 394.

Ch. CXIV. St. Jerom's canon of the Old Testament was that of the Jews; and he received all the books of the New Testament which are now received by us, and no other. However, he lets us know that in his time many Latins did not receive the epistle to the Hebrews as St. Paul's, and that many Greek churches rejected the book of the Revelation. In him are histories of the several writers of the books of the New Testament, and many observations upon the scriptures, with testimonies of high respect for them, and exhortations to read and study them, and, indeed, many other things deserving notice; to which the reader is referred, for they cannot be repeated here.

That chapter concludes with a passage, wherein Jerom triumphs on account of the remarkable progress of the gospel. I here add another passage to the like purpose, from a letter written in 396, in which he says: Until the resurrection of Christ," in Judah," only "was God ⚫ known, and his name was great in Israel." Ps. lxxvi. 1. The men of all the earth, from India • to Britain, and from the cold regions of the north to the warm climates of the Atlantic Ocean, ' with the numberless people dwelling in that large tract, were no better than beasts, being ignorant of their Creator. But now the passion and resurrection of Christ are celebrated in the discourses and writings of all nations: I need not mention Jews, Greeks, and Latins. The ◄ Indians, Persians, Goths, and Egyptians, philosophize, and firmly believe the immortality of the soul, and future recompences; which before, the greatest philosophers had denied, or doubted of, or perplexed with their disputes. The fierceness of Thracians and Scythians is now softened by the gentle sound of the gospel, and every where Christ is all in all.'

Ch. CXV. Rufinus has a catalogue of the books of the Old and New Testament. His canon of the ancient scriptures likewise is the same as that of the Jews; and his catalogue of the books of the New Testament contains all those which are now received by us, and no other, as of authority. Having recited them, he adds, These are the volumes which the fathers have • included in the canon, and out of which they would have us prove the doctrines of our faith.' A. D. 397.

[ocr errors]

Ch. CXVI. In one of the canons of the third council of Carthage is a catalogue of the books of the Old and New Testament. The latter part of it contains all the books of the New Testament which are now received by us, without any other as sacred and canonical; but the manner in which the epistle to the Hebrews is mentioned, affords reason to think that it was not so generally received in that country as the other thirteen epistles of St. Paul. A. D. 397.

Ch. CXVII. In Augustine likewise is a catalogue of the books of the Old and New Testament, and his canon is the same as ours; however, sometimes he quotes the epistle to the

* Vid. Pagi ann. 396. n. 3, 4.

Adde, quod ante resurrectionem Christi, notus tantum in Judæa erat Deus, in Israël magnum nomen ejus.... Ubi tunc totius orbis homines, ab Indiâ usque ad Britanniam, a rigidâ septentrionis plagâ usque ad fervores Atlantici Oceani, tam innumerabiles populi, et tantarum gentium multitudines? Quam variæ linguis, habitu tam vestis, et armis: piscium ritu et locustarum, et velut muscæ et culices conterebantur. Absque notitia etenim Creatoris sui omnis homo pecus est. Nunc passionem Christi, et resurrectionem ejus cunctarum gentium et voces et literæ sonant. Taceo de Hebræis, Græcis, et

Latinis: quas nationes fidei suæ in crucis titulo Dominus dedicavit. Immortalem animam, et post dissolutionem corporis subsistentem, quod Pythagoras somniavit, Democritus non credidit, in consolationem damnationis suæ Socrates disputavit in carcere, Indus, Persa, Gottus, Egyptius, philosophantar. Bessorum feritas, et pellitorum turba populorum, qui mortuo rum quondam inferiis homines immolabant, stridorem suum in dulce crucis fregerunt melos, et totius mundi una vox Christus est. Ep. 35. al. 3. ad Heliodor. Epitaph. Nepotian. T. i. p. 267, 268.

Hebrews, as if he was not fully satisfied that it was St. Paul's. We perceive from him, that with some Latins it was of doubtful authority, whilst it was readily received by the churches in the east, whose opinions he was inclined to follow. We can perceive from him also, that the book of the Revelation was not universally received in his time. He strongly asserts in almost innumerable places, the high authority of the canonical scriptures of the Old and New Testament above all the determinations of bishops and councils. We are assured by him, that the scriptures were read in all the assemblies of Christians. He has many just observations concerning the genuineness and authority of the books of the New Testament, the credibility of the evangelical history, the truth of the Christian religion, and its wonderful progress. A. D. 395.

b

с

a

[ocr errors]

At p. 395, Vol. ii. is an account of a conjecture of Dr. Bentley, for amending a suspected passage in Augustine, with remarks. Since the publication of that volume, I have had the honour to receive from the bishop of Oxford another conjecture: For " Itala," his lordship would read "usitata:" so Augustine himself elsewhere calls the old Latin version, and also vulgata, as does Jerom. The first syllable," us," might easily be swallowed up by the end of the word immediately preceding, which is "interpretationibus;" and the remaining difference is only that between a t and ap 1; and thus there is no need of changing "nam" into "quæ;' which having no manuscript to favour it, may be reckoned a somewhat bold alteration.' If this conjecture be approved of, some observations of mine at p. 595 are superseded, as I am very willing they should be for the sake of better.

[ocr errors]

Ch. CXVIII. The books of the New Testament received by St. Chrysostom are the four gospels, the Acts of the apostles written by St. Luke, St. Paul's fourteen epistles, the epistle of St. James, one epistle of St. Peter, and one epistle of St. John, without any the least appearance of an especial respect for any Christian writings after the times of the apostles. For the scriptures of the Old and New Testament he has the greatest regard: they were read in the public assemblies of Christian worship; and he recommends the reading them to all in private, as likely to answer the most valuable ends and purposes. In his works are many agreeable observations concerning the credibility of the evangelical history, and the swift and wonderful progress of the gospel. A. D. 398.

d

I add here only one testimony of respect for the scriptures: You see,' says he, into how • great absurdity they fall, who will not follow the rule of the divine scripture, but trust entirely to their own reasonings.'

Ch. CXIX. Severian, bishop of Gabala in Syria, received the four gospels, the Acts of the apostles, fourteen epistles of the apostle Paul, and three of the catholic epistles; and for the scriptures of the Old and the New Testament he shews the highest regard. A. D. 401.

Ch. CXX. Sulpicius Severus, of Aquitain in Gaul, an enemy to all persecution, quotes the four gospels, the Acts written by Luke, and other books of the New Testament, particularly the epistle of St. James, and the Revelation, which he ascribes to the apostle John; but, he says, it was either foolishly or wickedly rejected by many. His general divisions of the books of scripture are such as these: the law, the prophets, the gospels and apostles; the law and the apostles; the Old and New Testament.' A. D. 401.

Ch. CXXI. Chromatius, bishop of Aquileia, a learned man, and a patron of learning, wrote but little. In what remains of him we see quoted most of the generally received books of the New Testament, in particular the Acts of the apostles, the epistle to the Hebrews, and the Revelation. He has also expressly quoted the epistle of James, the first epistle of Peter, and the first epistle of John; and probably he received the rest of the catholic epistles. He compares scripture to a lamp: he says, it ought not to be hid, but set up in the church, that thereby all ⚫ may be enlightened, and guided in the way of salvation.' A. D. 401.

Ch. CXXII. Victor of Antioch wrote a commentary upon St. Mark's gospel, collected out

[merged small][ocr errors][merged small]

of the works of Origen and other ancient writers. He supposes Mark to be son of Mary, mentioned Acts xii. For a while he accompanied his uncle Barnabas, and Paul. When he came to Rome, he joined Peter, and followed him; for which reason he is particularly mentioned by that apostle, 1 Ep. v. 13. His gospel, he says, was written at Rome, at the request of the believers there. At the beginning of his work he says, that many had written commentaries upon the gospels of Matthew and John, a few only upon Luke's, none at all upon Mark's; which determined him to attempt it. Thus he bears testimony to the four gospels. He has also quotations of the Acts, several of St. Paul's epistles, particularly that to the Hebrews, the epistle of James, and the first of Peter. A. D. 401.

Ch. CXXIII. Innocent bishop of Rome has a catalogue of the books of the Old and New Testament, which were in the canon, and is exactly the same as ours. A. D. 402.

Ch. CXXIV. Paulinus was bishop of Nola in Italy. His works abound with quotations or allusions to texts of scripture. He says, John wrote the last of the four evangelists; and he extols the beginning of his gospel as confuting all heretics: he celebrates St. Luke as a physician for soul and body, and ascribes to him two books, unquestionably meaning his gospel, and the Acts. He has quoted all St. Paul's epistles, particularly that to the Hebrews: he likewise frequently quotes the epistle of St. James, the first of St. Peter, .the first of St. John, and the Revelation. A. D. 403.

Ch. CXXV. Pelagius wrote a commentary upon all St. Paul's epistles, excepting that to the Hebrews: he quotes also the Acts, the epistle of James, both the epistles of Peter, and the Revelation. He expresses the greatest regard for the authority of the scriptures, and recommends the reading them to all. A. D. 405.

Ch. CXXVI. Prudentius, an elegant Latin poet of an honourable family in Spain, refers to the gospels, the Acts, and other books of the New Testament, particularly the Revelation of John the apostle and evangelist. A. D. 405.

Ch. CXXVII. Palladius, friend of Chrysostom, and author of a dialogue concerning his life, freely quotes the gospels, the Acts, and St. Paul's epistles. He seems to have received all the catholic epistles; but whether he received the Revelation does not appear. A. D. 408.

Ch. CXXVIII. Nonnus, of Panopolis in Egypt, wrote in Greek verse a paraphrase of St. John's gospel, still extant. A. D. 410.

Ch. CXXIX. Isidorus, of Pelusium in Egypt, a man of good judgment, and exemplary virtue, and a polite and agreeable writer, often quotes with great respect the four gospels, the book of the Acts, which he ascribes to St. Luke, all St. Paul's epistles, divers of the catholic epistles; and seems to have had the same canon of the New Testament with us. He justifies the plain and familiar style of the scriptures, as most conducive to the edification and salvation of men of all conditions. A. D. 412.

Ch. CXXX. Cyril, bishop of Alexandria, his native city, received all the books of the New Testament which we do, and no other as of authority. He commends all the evangelists: but speaks of John as superior to the rest. 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 'secure to ourselves true peace of mind.' A. D. 412.

Ch. CXXXI. Theodoret, native of Antioch, bishop of Cyrus in Syria, a man of extensive learning, and a fine writer, author of commentaries upon most of the books of the Old Testament, and divers other works, received the four gospels, the Acts which he ascribes to St. Luke, St. Paul's fourteen epistles, upon which he wrote commentaries; the epistle of James, the first of Peter, and the first of John; but there is no clear proof that he received the other catholic epistles, or the Revelation; insomuch that there is reason to think that his canon of the New Testament was that of the Syrian Christians. He has digested St. Paul's epistles according to the order of time in which they were written. The general titles and divisions of scripture used by him are these: gospels, prophets, and apostles; the books of the sacred gospels, the writings of the holy apostles, and the oracles of the thrice blessed prophets; evangelists and apostles, the prophets, and Moses the chief of the prophets.' He recommends the reading and studying them; and shews the benefit of so doing. This learned author vindicates the popular style of the scriptures, and admirably represents, and expatiates upon, the swift progress and wonderful success of the gospel, in converting men in great numbers, in almost every part of the world, from idolatry and vice; which had been effected, not by arms and legions of soldiers, but by the

preaching of Christ's apostles, destitute of worldly supports, and undergoing many difficulties and discouragements. A. D. 423.

Ch. CXXXII. John Cassian quotes not only the four gospels, the Acts of the apostles, and other books of the New Testament universally received by catholic Christians; but likewise the epistle to the Hebrews as Paul's, the epistle of James, the second of Peter, the epistle of Jude, and the Revelation: whence we may conclude, that he received all the books of the New Testament which we receive; which is worthy of observation. Cassian, who had been in Egypt and Palestine, and at Constantinople, as well as in the western part of the Roman empire, did not follow the peculiar opinion of any of those places, but received all those books of the New Testament which appeared to have been received upon good ground by Christians. These he quotes as of authority, and with tokens of great respect. A. D. 424.

Ch. CXXXIII. Eutherius was bishop of Tyana, in Cappadocia. In the little that remains of him the books of the New Testament are often quoted, particularly the beginning of St. John's gospel, the Acts, and the epistle to the Hebrews as St. Paul's. He has two remarkable arguments or discourses; one against such as judged of principles by the multitude of those who embraced them; the other against some who discouraged the reading the scriptures.

A. D. 431.

Ch. CXXXIV. Prosper of Aquitain, by some said to have been a bishop, by others reckoned more probably a layman, quotes not only the gospels, and the Acts, and other books of the New Testament universally received; but likewise the epistle to the Hebrews, the epistle of James, the second of Peter, and the Revelation. He expressly rejects the book of Hermas as of no authority. A. D. 434.

Ch. CXXXV. Works ascribed to Prosper. All the books of the New Testament seem to have been received by the authors of these several works. In one of them, entitled, Of the Calling of the Gentiles, the epistles of St. Peter are quoted as written to Gentile Christians; and in another, entitled, Of the Divine Promises and Predictions, written by an African, the second epistle of the same apostle is quoted as written to Gentiles. A. D. 434.

[ocr errors]

Ch. CXXXVI. Vincentius Lirinensis, or Vincent, monk and presbyter of the monastery of Lerins, an island on the south coast of France, wrote a Memoir or Commonitorium for the catholic faith, against the novelties of all heretics. He says, that he who would avoid the errors of heretics and be preserved in the right faith should secure himself by this twofold method; first, by the authority of the divine law, and then by the tradition of the catholic church;' upon which doctrine divers remarks have been made by us: and it appears from himself to have been a general opinion, that the scripture is perfect, and abundantly sufficient,' for all the purposes of a rule. of a rule. He seems to have received all the books of the New Testament that we do, except the epistle to the Hebrews, which may be questioned. He lets us know, that heretics received the same scriptures with the catholics; and that they quoted them much in their discourses and writings, even the Law, the Prophets, the Gospels, and the Apostles.' A. D. 434. Ch. CXXXVII. Eucherius bishop of Lyons in Gaul. It appears from the quotations of scripture in his remaining works, that he received all the books of the New Testament which are now received by us. A. D. 434.

Ch. CXXXVIII. Cæcilius Sedulius presbyter, a man of great ingenuity, published two works, one in verse, the other in prose, both having the same design; and each exhibiting, in the former part, the most remarkable things of the Old Testament, and in the latter the history of our Saviour, taken from the four gospels. A. D. 434.

Ch. CXXXIX. In a later age, another Sedulius, of Ireland as it seems, a man well skilled in the Greek language, published in Latin a Commentary upon St. Paul's fourteen epistles, collected out of Origen, Jerom, and other ancient writers. That Commentary affords many useful observations, divers of which have been selected by us. The author received all the books of the New Testament, the Revelation in particular. A. D. 818.

[ocr errors]

Ch. CXL. Leo bishop of Rome received all the books of the New Testament which are now received by us. He says, This 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.' Again: The Holy Ghost instructs us in the law, the prophets, the gospels, and the apostles.' Once more: What reason can there be, why we should receive what is not taught by the law ⚫ or the prophets, the evangelists or apostles? Here we see it was then the prevailing sentiment

« הקודםהמשך »