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into the hands of the heathens, received the same scriptures which other Christians received, particularly the book of the Revelation, and had a like respect for them.

In this chapter may be seen a brief account of several Donatist authors and their works; by which it appears, that the Donatists were not concerned for the interest of their own party only, but employed themselves likewise in the defence of the common cause of Christianity against its

enemies.

Ch. LXVIII. Alexander, bishop of Alexandria, in whose time arose the Arian controversy, upon that occasion wrote several epistles. He quotes expressly St. John's gospel, and several of St. Paul's epistles, particularly that to the Hebrews, and the second epistle of St. John.

Ch. LXIX. Arius, presbyter of Alexandria, well known in the world, about the year 316. He and his followers received the same scriptures with other Christians, and shewed them a like regard.

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In this chapter is an account of several writers of the fourth and fifth centuries, who went under the denomination of Arians, eminent men, and remarkable for their learning and their works, particularly their Commentaries upon the scriptures. But here I can do little more than mention their names: 1. Acacius, who succeeded Eusebius in the see of Cæsarea in 340, and died about the year 366. 2. Aëtius. 3. An anonymous author of a Commentary upon the book of Job. 4. An author of a Discourse in Augustine's works. 5. Asterius. 6. Basil of Ancyra. 7. Eunomius, bishop of Cizicum about 360: concerning whom it may be here taken notice of to his honour, though omitted formerly: that he opposed the extreme veneration which was then begun to be shewn to the reliques of martyrs; as we learn from Jerom in his book against Vigilantius. 8. Eusebius bishop of Emesa, about 340. 9. Eusebius, at first bishop of Berytus, about 324, then of Nicomedia, the chief city of Bithynia, afterwards of Constantinople in 338 or 339, died about 341. 10. Euzoius bishop of Cæsarea in Palestine, about 366. 11. George, bishop of Laodicea, about the year 340. 12. Lucius, bishop of Alexandria, after Athanasius, in 373. 13. Maximin, an Arian bishop in Africa, with whom Augustine had a public conference, about 428. 14. Philostorgius, about 425, well known for his Ecclesiastical History. 15. Sabinus, about 380, author of a History of Councils. 16. Theodore, bishop of Heraclea in Thrace, about 334, author of Commentaries upon the Psalms, the gospels of Matthew and John, and divers if not all of St. Paul's epistles. 17. Ulphilas, about 365, bishop of the Goths, who translated into their language the scriptures of the Old and New Testament, excepting only, as is said, the book of the Kingdoms.

Ch. LXX. Constantine the Great the first Christian emperor, son of Flavius Valerius Constantius, surnamed Clorus, was born at Naissus in Illyricum, in 273 or 274, and succeeded his father in 306. Having reigned above thirty years he died May 22, 337. About the year 312 he embraced the Christian religion, of which he continued ever after to make an open profession, and educated his children in the same belief. I forbear to rehearse here his several edicts in favour of the Christians. Besides other marks of respect for the scriptures, when he had enlarged the city of Byzantium, and consecrated it by the name of Constantinople, he wrote a letter to Eusebius, bishop of Cæsarea, requiring him to send him fifty copies of the scriptures for the use of the churches there, and to take care that they should be written upon fine parchment by such as were skilful in the art of fair writing, and that they should be portable and fit for use.

Ch. LXXI. In 325 was assembled the council of Nice, in which a brief history has been given, with divers free observations. There is not any catalogue of the books of scripture in their canons.

Ch. LXXII. Eusebius was born about the year 270, and probably at Cæsarea in Palestine, of which place he was made bishop in 315, and died in 339 or 340. From him it appears, that the number of the books of the New Testament was not then settled by any authority that was universally allowed of. But the books following were universally received: the four gospels, the Acts of the apostles, thirteen epistles of Paul, one epistle of Peter, and one epistle of John. These were universally received by Christians in his time, and had been all along received by the elders and churches of former times. Beside these, we now generally receive also an epistle

• Rides de reliquiis martyrum, & cum auctore hujus hæreseos Eunomio, ecclesiis Christi calumniam struis; nec tali societate terreris, ut eadem contra nos loquaris, quæ ille contra ecclesiam loquitur. Adv. Vigilant. T. iv. p. 285. in.

to the Hebrews, an epistle of James, a second epistle of Peter, a second and third of John, an epistle of Jude, and the Revelation. And we perceive from this learned writer, that these books or epistles were then well known, and next in esteem to those before mentioned, as universally acknowledged: and were more generally received as of authority, than any other controverted writings. Beside these, there was the gospel according to the Hebrews, made use of by the Jewish believers; being, probably, a translation of St. Matthew's gospel, with some additions, and, as it seems, containing little or nothing contrary to the genuine doctrine of Christ and his apostles. The book, called the Doctrine or Doctrines of the Apostles (first mentioned by Eusebius, and by no other writer before him), we have not now a distinct knowledge of; but, probably, it was a small book, containing the rudiments of the Christian Religion, and fitted for the use of young people and new converts, and never esteemed a part of sacred scripture. Some others there were which were reckoned useful, as the epistle of Barnabas, the epistle of Clement of Rome to the Corinthians, and the Shepherd of Hermas; but they were not esteemed to be of authority, and a part of sacred and canonical scripture. Beside these he mentions also the Gospels of Peter, Thomas, and Matthias, Acts of Peter, Acts of Paul, Acts of Andrew and John, the Preaching of Peter, and Revelation of Peter, which, he says, Vol. ii. p. 370, are the forgeries of heretics, and are to be rejected as altogether spurious and impious: nor have any of the ecclesiastical writers, as he adds, vouchsafed to make mention of them in their writings. He farther bears witness, that to the books of the Old and New Testament, universally received, the greatest respect was shewn. They were esteemed of authority, and decisive in all points of a religious nature: they were publicly read and explained in the assemblies of Christian people, and they were open to be freely read by all sorts of persons in private, for their instruction and improvement in religious knowledge, and their edification in virtue. They were now also translated into many languages; for he says, Vol. ii. p. 395, that Greeks and Barbarians had the scriptures concerning Jesus in their own letters and dialect. Finally, it may be observed, that this learned author makes little use in his works of apocryphal scriptures of the Old Testament: none at all of Christian writings forged with the names of Christ's apostles, or their companions.

Upon the whole, the chapter of this bishop of Cæsarea, with the select passages alleged from him, and his several passages concerning the books of the New Testament, and observations upon them, may be reckoned as important a chapter as any in this work, if not the principal of all. As such, it is recommended to the consideration of those who are desirous to form a right judgment concerning the evidences there are of the genuineness, antiquity, and authority of the books of the New Testament now received by us.

Ch. LXXIII. Marcellus, a learned man, bishop of Ancyra in Galatia, was present at the Council of Nice in 325. In 334 or 335, he published a book against Asterius and other Arians; whereby he wrought upon himself a charge of Sabellianism or Unitarianism, for which he was deposed by the Arians in a council held at Constantinople in 336, and Basil was put in his room. He appears to have received the scriptures of the Old and New Testament as other Christians did, and to have had the same respect for them.

Ch. LXXIV. Eustathius, bishop of Antioch, and a principal part of the council of Nice, author of divers works (some written against the Arian doctrine by the intrigues of Eusebius of Nicomedia, and those who adhered to him) was deposed by a synod at Antioch in the year 828, or soon after, as a Sabellian, and otherwise unworthy of the pastoral office: after which he was banished. As little of him remains, we can only say, that he received the same scriptures which other Christians did.

Ch. LXXV. Athanasius succeeded Alexander in the see of Alexandria in the year 326, and died in 373, when he had been bishop 46 years complete. From his Festal Epistle, and his other works, he appears to have received, as divine scripture, all the same books of the New Testament which we do, and no other: the four gospels, the Acts of the apostles written by Luke, the seven catholic epistles, fourteen epistles of the apostle Paul, and the Revelation. Beside these, there are others of which he speaks, as being without, not canonical,' but allowed to be read by those who are newly converted, and are desirous to be instructed in the doctrines of religion. He mentions but two only, the Doctrine of the Apostles, and the Shepherd, meaning Hermas. Afterwards at the end of his Festal Epistle he speaks of apocryphal books, which he censures in general, as the inventions,' or forgeries, of heretics;' but does not name any one of them. So at the end of the Festal Epistle: and at the beginning of it he cautions men not to be seduced to

make use of books called apocryphal, being deceived by the similitude of their names, resembling the true or genuine books. By which expressions we are led to think, he intends books forged in the names of the apostles of Christ, and their companions; whose titles we find in Eusebius, and other ancient writers. His general divisions of scriptures, which were of authority, are such as these: Gospels and apostles: gospel, apostles, and prophets.' The sufficiency of these scriptures is strongly declared by him. Having enumerated the canonical books of the Old and New Testament, he adds, Vol. ii. p. 400. These are fountains of salvation, that he who thirsts may be satisfied with the oracles contained in them. In these alone the doctrine of salvation is proclaimed: let no man add to them, or take any thing from them.' Condemning the multitude of Arian synods of that age, he says, The divine scripture is fully sufficient: but if there be any occasion for a synod, let them observe the determinations of the Council of Nice,' Vol. ii. p. 403. It may be worth while to observe likewise, that he useth the word canonical:' it occurs several times in his Festal Epistle. The books delivered down to them, and believed to be divine scripture,' he calls canonical books.' Others he speaks of as without,' or not in the canon though allowed to be read:' the rest are apocryphal. And in another work, speaking of the Shepherd of Hermas, he says, it was not in the canon.'

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This testimony of Athanasius to the scriptures is very valuable. It appears from his Festal Epistle, and also from his other works, that he received all the books of the New Testament that we do, and no other, as of authority: and considering the time in which he lived, the acquaintance he had with the several parts of the Christian church, and the bishops of it, in Egypt. and its neighbourhood, in Europe, and Asia, and the knowledge he had of ancient Christian writings, it must be of great use to satisfy us, that notwithstanding the frequent quotations of other books in the writings of divers ancient Christians, they did always make a distinction, and did not design to allege as of authority, and a part of the rule of faith, any books but those which were in the highest sense sacred and divine.

In the same chapter is an account of the Synopsis of sacred scripture, sometimes ascribed to Athanasius, but probably not written till above a century after his time. It is, in the main, agreeable to what we have just seen in Athanasius: but for particulars the reader is referred to the chapter itself.

Ch. LXXVI. A Dialogue against the Marcionites, ascribed to Adamantius, whoever he was. In this work are cited the four gospels, the Acts of the apostles, most of St. Paul's epistles, particularly that to the Hebrews, and the second epistle of St. Peter. He computes St. Mark and St. Luke to have been two of our Saviour's seventy disciples.

Ch. LXXVII. C. Vettius Juvencus, a Spaniard of a good family in the time of the emperor Constantine, published a work in hexameter verse, in four books, containing the history of our Lord, as recorded in the four gospels. A. D. 330.

Ch. LXXVIII. Julius Firmicus Maternus, a convert from Gentilism and a man of quality, and probably always a layman, in the reign of Constantius published a work entitled, Of the Error of Profane Religions. He quotes many books of the Old and New Testament, particularly the gospels and the Revelation, with marks of great respect. A. D. 345.

Ch. LXXIX. Cyril bishop of Jerusalem has a catalogue of the books of the Old and New Testament. In the latter part are the four gospels, the Acts of the apostles, the seven catholic epistles, and the fourteen epistles of Paul, without any express notice taken of the Revelation. A. D. 348.

Ch. LXXX. The Audians, followers of Audius a pious and zealous bishop of Syria in Mesopotamia. They are said by Epiphanius to have used, beside the other scriptures, some apocryphal books; but he does not mention their titles. A. D. 350.

Ch. LXXXI. Hilary of Poictiers in Gaul wrote a Commentary upon St. Matthew's gospel and divers books of the Old Testament. He quotes the epistle to the Hebrews as St. Paul's, and the Revelation as St. John's. A. D. 354.

Ch. LXXXII. The Aërians were so called from Aërius of Lesser Armenia. They denied the obligation of set fasts and feasts: the keeping of Easter they said was unnecessary; and they 4 . . . και έλεξα βιβλια τείων εξωθεν· ου κανονιζόμενα μεν και τελων κανονιζομένων, και τελων αναγινωσκομένων. Vol. ii. p. 400.

• Απαλωμενοι τη όμωνυμία των αληθινων βιβλίων. Οuoted Vol. ii. p. 399.

• Εσι μεν γαρ ίκανωτερα πανίων ή θεια γραφη. κ. λ. Citat. Vol. ii. p. 403.

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. . . τα κανονιζομενα, και παραδοθενία, πιςευθενία τη θεια Eva Bitxia. Vol. ii. p. 399, 400.

• Και οι μη ον εκ τ8 κανονος. Cit. Vol. ii. p. 402.

argued from scripture in behalf of their peculiar sentiments. These people met with great difficulties, and may induce us to think, that in most times there have been some who opposed growing superstition in the church; but being generally opposed, and with much violence, they could not increase to any great number, and in time were quite reduced. A. D. 360.

Ch. LXXXIII. The Council of Laodicea in one of its canons has a catalogue of the books of the Old and New Testament. That for the Old Testament is much the same with that of the Jews that for the New Testament has the four gospels, the Acts of the apostles, the seven catholic epistles, and fourteen epistles of the apostle Paul: thus including all the books of the New Testament now received by us, except the book of the Revelation; which perhaps is omitted for no other reason but because it was the design of the council to mention such books only as should be publickly read. A. D. 363.

Ch. LXXXIV. Epiphanius, bishop of Salamis in Cyprus, has three catalogues of the Old, and one of the books of the New Testament, which he rehearseth in this order: the four gospels, fourteen epistles of the apostle Paul, the Acts of the apostles, seven catholic epistles, and the Revelation, without any other books as of authority: his canon therefore was the same as ours. He supposes St. Mark and St. Luke to have been of the number of Christ's seventy disciples. The Acts of the apostles he ascribes to St. Luke, as the writer. It appears that the book of the Revelation was not universally received in his time. A. D. 368.

Ch. LXXXV. In this chapter is shewn from evidence internal and external, that the Apostolical Constitutions, in eight books, were not composed by the apostles, nor by Clement of Rome, but are a work of the fourth or fifth century. Though this work is an imposture, the writer's testimony to the scriptures ought not to be overlooked; for it appears that he received our four gospels, the Acts, and the epistles of St. Paul, particularly that to the Hebrews, and the first epistle of St. Peter. He might receive all the catholic epistles, though little notice is here taken of them: but probably he did not receive the book of the Revelation.

At the end of that chapter are remarks upon the apostolical canons.

Ch. LXXXVI. Rheticius bishop of Autun, a man of great note in Gaul in the time of the emperor Constantine, published a Commentary upon the Canticles, and. some other works not now extant. A. D. 313.

Ch. LXXXVII. Tryphillius, bishop of a city in Cyprus a man of great repute for eloquence in the reign of Constantius, and well acquainted with the Roman laws, published, besides other works, a Commentary upon the Canticles. He was once blamed for affecting to use a more elegant phrase in quoting Mark ii. 9, in one of his sermons, than that of the original. A. D. 340. Ch. LXXXVIII. Fortunatianus, born in Africa, bishop of Aquileia in Italy, in the reign of Constantius wrote short Commentaries upon the gospels in a plain style. A. D. 340.

Ch. LXXXIX. Photinus, bishop of Sirmium, disciple of Marcellus of Galatia and his follower in the principles of Sabellianism and Unitarianism, published divers books against the errors of Gentilism and in favour of his own opinions. He died in 375 or 376: he received the scriptures of the Old and New Testament as other Christians did.

Ch. XC. Eusebius, born in Sardinia, made bishop of Vercelli in 354, died in 370, or soon after. He translated out of Greek into Latin the Commentary of Eusebius of Cæsarea upon the Psalms.

Ch. XCI. Lucifer, bishop of Cagliari in Sardinia, was author of divers works; which consist very much of passages of the Old and New Testament, cited one after another, with marks of great respect; particularly, he has largely quoted the book of the Acts, the epistle to the Hebrews, the second epistle of St. John, and the epistle of St. Jude; and there is reason to think, that he and his followers received the Revelation: whence it may be argued, that his canon of the New Testament was the same with ours. A. D. 354.

Ch. XCII. Gregory, bishop of Illiberis in the province of Bætica in Spain, was author of several works, of which very little now remains. A. D. 355.

Ch. XCIII. Phoebadius, bishop of Agen in Gaul, published a book against the Arians, still extant, and some other small treatises. In that book his respect for the scriptures of the prophets, evangelists, and apostles, is very conspicuous. A. D. 359.

Ch. XCIV. C. Marius Victorinus, an African, an illustrious convert to the Christian religion, who for a good while had taught rhetoric at Rome, wrote some books against the Arians and a Commentary upon the apostle Paul's epistles. In his remaining works most of the books of the

New Testament are frequently quoted, particularly the Acts, the epistle to the Hebrews, and the Revelation. A. D. 360.

Ch. XCV. Apollinarius, bishop of Laodicea in Syria, a very learned man, besides his Confutation of Porphyry in thirty books, and other works by which he was very useful to the Christians in the time of the emperor Julian, published also many volumes of Commentaries upon the scriptures, monuments of his zeal and affection for them, and of his diligence in studying them.

Ch. XCVI. Damasus, bishop of Rome, had a great regard for Jerom on account of his learning and knowledge of the scriptures. At his desire Jerom corrected the Latin version of the New Testament, then in use. In a letter to Jerom he says, There can be no higher entertain'ment than to confer together upon the holy scriptures.' A. D. 366.

Ch. XCVII. Basil, commonly called the Great, bishop of Cæsarea in Cappadocia, besides the gospels, and the Acts, has quoted all St. Paul's epistles, particularly that to the Hebrews. He does not much cite the catholic epistles; however, he has several times quoted the first epistle of St. Peter, and the first epistle of St. John. The epistle of St. James is very seldom quoted: the second of St. Peter, the epistle of St. Jude, the first and second of St. John, not at all in any of his genuine works that I remember. Though there is very little notice taken of the book of the Revelation, there is not sufficient reason to say it was rejected by him. See Vol. ii. p. 466. For the scriptures of the Old and New Testament he had the greatest regard: he bears witness, that they were read in every assembly of Christians for public worship, and he recommends the reading them in private to all sorts of people.

Ch. XCVIII. Gregory Nazianzen. Among his poems is a catalogue of the books of the Old and New Testament. The former is agreeable to that of the Jews: in the latter are expressly mentioned the gospels of the four evangelists, the Acts, fourteen epistles of Paul, seven catholic epistles, without any other. The Revelation is wanting; nevertheless it may have been received by him, but not reckoned proper to be publicly read. A. D. 370.

Ch. XCIX. Amphilochius, bishop of Iconium the chief city of Lycaonia,'has an iambic poem, in which is a catalogue of the books of the Old and New Testament. The former is agreeable to the Jewish canon: the books of the New Testament are the four gospels, the Acts of the apostles written by Luke, then fourteen epistles of the apostle Paul. But some say, the epistle 'to the Hebrews is spurious, not speaking rightly. Then the catholic epistles of which some. 'receive seven, others three only; one of James, one of Peter, one of John: whilst others receive 'three of John, and two of Peter, and Jude's the seventh. The Revelation of John is approved by 'some; but many say it is spurious. Let this be the most certain canon of the divinely inspired scriptures.' So Amphilochius. A. D. 370.

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Ch. C. Gregory, younger brother of St. Basil bishop of Nyssa in Cappadocia, quotes the gospels, the Acts, which he ascribes to St. Luke, St. Paul's epistles, particularly that to the Hebrews. Concerning the catholic epistles it may be observed, that the first epistle of St. Peter, and the first epistle of St. John are quoted by him several times: the epistle of St. James may be thought to be quoted in a place, to which I refer below. What respect he had for the other catholic does not clearly appear from his works, so far as I can now recollect. He has quoted the book of the Revelation; though but very seldom. In one of Gregory Nyssen's books against Eunomius are these words, deserving notice: Whence,' says he, did you learn those things, and from whom had you those expressions? They are not in Moses: you did not learn them from the prophets, or apostles: the evangelists likewise are silent here: we discern them not in any part of scripture: they must therefore be your own invention.' Certainly this shews, that the scriptures of the Old and New Testament were then esteemed by Christians to be the rule of their faith. This passage, now alleged, is additional to another to the like purpose formerly quoted from another work of this writer. See Vol. ii. p. 475.

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Ch. CI. Didymus, master of the catechetical school at Alexandria, wrote Commentaries upon divers books of the Old Testament, and upon the gospels of Matthew and John, and brief notes upon the seven catholic epistles. He received the epistle to the Hebrews, and, probably, the book of the Revelation. A. D. 370.

* In Cant. Hom. 13. T. i. p. 669. A Hom. 14. p. 678. A. In diem Nat. Chr. T. iii. p. 348. D. et alibi.

De Vit. Mos. T. i. p. 220. D. In Cant. Hom. 7. T. i. 26 A. Hom. 12. p. 657. De Scop. Christian T. iii. p. 302, et alibi.

In 1 Cor. xv. 28. Orat. i. p. 19. B.

* Ποθεν ταυία μαθων, και παρά τινος τα ῥημαία; Μωύσης εκ είπε προφήτων και αποσόλων εκ ήκεσεν ευαγγελίσαι τας τοιαυίας φωνας σεσιγηκασιν. Ουδεμιας επιγραφής ταυία διδασ neons μalɛiv. x. λ. Contr. Eunoni. Orat. 12. T. ii. p. 794.B.

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