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apostle Peter, but another of the like name, called Cephas: Gregory therefore shews, from Gal. ii. 7, 8, 10. that it was he, and could be no other.

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10. Some too there were in his time, who said, that the second epistle, in which Paul's epistles were commended, was not Peter's: but Gregory says, they would be of another mind, if they carefully considered those words of the epistle itself, where the writer speaks of his having 'been with Christ in the mount; "when there also came to him such a voice from the excellent glory, saying; Thou art my beloved son, in whom I am well pleased." 2 Pet. i. 17, 18.

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11. Gregory has these expressions: As the apostle Peter says to all the faithful: "Ye are a chosen generation, a royal priesthood." 1 Pet. ii. 9. I cannot tell, whether it may not be hence concluded, that Gregory supposed St. Peter's epistles to have been addressed to Christians in general, both Jews and Gentiles, in the countries whither his epistles were sent.

12. It is needless to take any of the numerous quotations of the first epistle of John. Gregory has quoted St. John's third epistle; and undoubtedly received the second likewise.

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13. Gregory has quoted the epistle of Jude.

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14. The Revelation is often quoted by him, and as written by the apostle John. 15. Gregory, therefore, received all the same books of the New Testament, as of authority, which we do, and no other.

IV. I shall now put in the margin some passages, where the several general parts of the sacred scriptures are mentioned: Old and New Testament, consisting of the law and prophets, the gospels, and Acts and words of the apostles; the law and the prophets, the gospel and apostles.

1. Gregory bestows high commendations on the scriptures.

2. He has strong expressions concerning the inspiration of the books of scripture: Who-

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• ever was the writer, the Holy Spirit was the author.'

3. The doctrine of the scripture surpasseth, beyond comparison, all other learning and instruction whatever.'

4. The divine oracles have in them a wonderful depth.'

• Sunt vero nonnulli, qui non Petrum apostolorum principem, sed quemdain alium eo nomine, qui a Paulo sit reprehensus, accipiunt. Qui si Pauli studiosius verba legissent, ista non dicerent. Dicturus enim Paulus: Cum venisset • Petrus Antiochiam, ei in faciem restiti:' ut de quo Petro loqueretur, ostenderet, in ipso suæ narrationis initio præmisit, dicens: Creditum est mihi evangelium præputii, sicut Petro 'circumcisionis. Qui enim operatus in Petro ad apostolatum circumcisionis, operatus est et mihi inter gentes.' Patet ergo de quo Petro Paulus loquitur, quem et apostolum nominat, et præfuisse evangelio circumcisionis narrat. Ib. n. 10.

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Et fuerunt quidam, qui secundam Petri epistolam, in quâ epistolæ Pauli laudatæ sunt, ejus dicerent non fuisse. Sed si ejusdem epistolæ verba pensare voluissent, longe aliter sentire potuerant. In eâ quippe scripta est: Voce delapsâ ad eum hujuscemodi a magnificâ gloriâ.'... Atque subjungitur: 'Et ⚫ hanc vocem nos audivimus, cum essemus cum ipso in monte • sancto.' Legant itaque evangelium, et protinus agnoscent, quia cum vox ista de cœlo venit, Petrus apostolus in monte cum Domino stetit. Ipse ergo hanc epistolam scripsit, qui hanc vocem de Domino audivit. lb. n. 11. p. 1368, 1369. c... Sicut cunctis fidelibus Petrus apostolus dicit: Vos < autem genus electum, regale sacerdotium.' In Job. 1. 25. c. 7.

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Hunc pedem Johannes Caio formidabat, qui cum multa Diotrephis mala præmisisset, adjunxit: Carissime, noli imi'tare malum, sed quod bonum est.' [3 Joh. 11.] In Job. 1. 31. c. 11. p. 1003. D.

c... Judas minime dixisset: Secundo eos, qui non crediderunt, perdidit.' [ver. 5.] In Job. 1. 9. c. 45. p. 319. C. Conf. ib. I. 18. c. 22. p. 512. A.

f Et sicut Johannes apostolus dicit: 'Fecisti nos regnum et sacerdotes.' [Apoc. i. 6.] In Job. 1. 25. c. 7. p. 794. C. 8 Quia scriptura sacra per utraque Testamenta in quatuor partibus est distincta. Vetus etenim Testamentum in lege et

prophetis, Novum vero in evangeliis atque apostolorum actibus et dictis. In Ezech. 1. i. Hom. 6. n. 12. p. 1217. D. .. Una similitudo ipsarum est quatuor, quia quod prædicat lex, hoc etiam prophetæ : quod denuntiant prophetæ, hoc exhibet evangelium, quod exhibuit evangelium, hoc prædicaverunt apostoli per mundum. Ib. n. 14. p. 1218. C.

Sed per quatuor partes euntes ibant,' quia scriptura sacra per legem ad corda hominum vadit, signando mysterium. Per prophetas vadit paulo apertius, prophetando Dominum. Per evangelium vadit exhibendo quem prophetavit. apostolos vadit prædicando eum, quem Pater pro nostrâ redemtione exhibuit. Ib. n. 16. p. 1219. D.

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h Inter multos sæpe quæritur, qui libri beati Job scriptor habeatur. Et alii quidem Möysem, alii unum quemlibet ex prophetis scriptorem hujus operis fuisse suspicantur; cum tamen auctor libri Spiritus Sanctus fideliter dicatur. Ipse igitur scripsit, qui scribenda dictavit. Ipse scripsit, qui et in illius opere inspirator exstitit, et per scribentis vocem imitanda ad nos ejus facta transmisit...Cum ergo rem cognoscimus, ejusque rei Spiritum Sanctum auctorem tenemus, quia scriptorem quærimus, quid aliud agimus, nisi legentes literas de calamo percontemnur? Præf. in libr. Job. c. 1. n. 1, 2. p. 7. vid. et n. 3. in.

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5. Among many things in praise of the holy scriptures, he says; There are obscure and

'difficult parts to exercise more knowing, plain things to nourish weak minds.'

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6. The scriptures, he says, are our meat and drink: he largely shews the benefit of reading the scriptures, and he earnestly exhorts his hearers to meditate upon the words of God, and not to despise the letter of our Redeemer, which he has sent unto us. He assures them, that the more the scriptures are read and meditated upon, the more easy, pleasant, and delightful they will be.

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7. James Basnage has referred to divers other proofs of Gregory's respect for the scriptures, which are not alleged by me.

V. I might conclude this chapter here: nevertheless, I shall add a few other observations, and select passages, for the sake of those, to whom they may be acceptable.

1. Gregery follows the Latin translation of the Old Testament, which had been made by Jerom from the Hebrew; but he often compares it with the older translation, which had been made from the Greek of the Seventy.

2. Gregory deals much in mystical interpretations, still maintaining the truth of the history, or literal sense. He frequently observes an allegorical, and a moral interpretation, besides the historical, or literal.

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3. He believed original sin; and, by way of proof, alleges Ps. li. 8.

4. Gregory supposed, the woman that was a sinner, mentioned Luke vii. 36...50. and Mary Magdalene, and Mary, sister of Martha and Lazarus, to be one and the same person.

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5. Explaining the parable of the labourers hired into the vineyard at several hours of the day, Matth. xx. 1. 16, he applies it, first, to the several people and ages of the world; afterwards," to the several ages of men.

6. He had, in his copies, the latter part he has quoted Mark xvi. 15, and there is

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of the sixteenth chapter of St. Mark's gospel; for an homily of his upon ver. 14...20, of that chapter.

a Vid. in Ezech. 1. i. Hom. 9. p. 1260.... 1264.

b Quia in sacro eloquio et dictis occultioribus atque sublimioribus satiantur fortes, et præceptis apertioribus nos parvuli nutrimur. Ib. Hom. 9. n. 31. p. 1261. A.

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• Scriptura sacra cibus noster et potus est. Ib. Hom. 10. n. 3. p. 1263. E.

d Ib. Hom. 10. n. 12. p. 1267. B. C.

Studete, quæso, fratres carissimi, Dei verba meditari. Nolite despicere scripta nostri Redemtoris, quæ ad nos missa sunt, &c. In Ezech. 1. 2. Hom. 3. n. 18. p. 1337. C. f Vid. not. p. 71.

Hist. de l'Eglise, 1. 9. ch. 3. n. 10. p. 465.

sumo.

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Novam vero translationem dissero. Sed cum probationis causa exigit, nunc novam, nunc veterem, per testimonia asUt, quia sedes apostolica, cui Deo auctore præsideo, utrâque utitur, mei quoque labor studii ex utrâque fulciatur. Gregor. Ep. de Moral. seu Exp. in Job. T. i. p. 6. E.- Tigris periit, eo quod non haberet prædam.' [Job. iv. 11.] Translatione autem Septuaginta Interpretum nequaquam tigris dicitur, sed myrmecoleon periit.... Ib. 1. 5. c. 20. p. 156. D.-Longe ab hac sententiâ vetus translatio dissonat. . Sed tamen quia hæc nova translatio ex Hebræo nobis Arabicoque eloquio cuncta verius transfudisse perhibetur, credendum est quidquid in eâ dicitur; et oportet, ut verba illius nostra expositio subtiliter rimetur. Ib. 1. 20. c. 32. p. 665. D. Conf. l. 4. c. 9. p. 110. C. Militia est vita hominis super terram.' [Job. vii. 1.] Hoc in loco translatione vetere nequâquam militia vita hominis, sed tentatio vocatur. Ib. 1. 8. c. 6. p. 244. A. Et alte'rum similiter velabatur.' [Ezech. i. 23.] Translationem autem Septuaginta Interpretum, Aquila, Theodotionis, et Symmachi, solicite perscrutantes, nihil ex his invenimus. Sed beati Hieronymi scripta relegentes agnovimus, quia hanc sententiam in Hebræâ veritate ita positam, non quidem juxta verbum, sed juxta sensum, invenerit. In Ezech. 1. 1. Hom. 7. n. 23. p. 1233. E.

Hoc itaque sub intellectu triplici diximus, ut fastidienti animæ varia alimenta proponentes, aliquid, quod eligendo sumat, offeramus. Hoc tamen magnopere petimus, ut qui ad spiritalem intelligentiam mentem sublevat, a veneratione

historiæ non recedat. In Job. 1. 1. c. ult. p. 38. B.-Hæc juxta historiam breviter tractata percurrimus. Nunc ad allegoriarum mysteriam verba vertamus. Ib. 1. 3. c. 13 p. 83. C.-Igitur quia allegoria mysteria .membratim enodantes explevimus, nunc moralitatis intelligentiam raptim tangentes exsequamur. In Job. 1. 3. c. 28. p. 95. D. Vid. et I. 4. c. 12. p. 114. C.-Servatâ historiæ veritate, beati Job dicta, amicorumque illius, mysticâ proposui interpretatione discutere. Ib. 1. 6. c. 1. in p. 181. A.

* Nam quia unusquisque cum primi parentis culpâ concipitur, propheta testatur, dicens: Ecce in iniquitatibus conceptus 'fui. Et quia is, quem salutaris unda non diluit, originalis culpæ supplicia non amittit, aperte per semetipsam veritas perhibet, dicens: Nisi quis renatus fuerit ex aquâ,' &c. [Joh. iii. 5.] Exp. in Job, I. 4. c. 3. p. 132. D.

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Maria Magdalene, quæ fuerat in civitate peccatrix, amando veritatem, lavit lacrymis maculas criminis, &c. In Evangelia, 1. 2. Hom. 25. in T. i. p. 1544. E.-Hanc vero, quam Lucas peccatricem mulierem, Johannes Mariam nominat, illam esse Mariam credimus, de quâ Marcus [xvi. 9.] septem dæmonia ejecta fuisse testatur. In Evang. 1. 2. Hom. -33. in p. 1593. D. E.

m Mane etenim mundi fuit ab Adam usque ad Noë. Hora vero tertia a Noë usque ad Abraham. Sexta quoque ab Abraham usque ad Möysen. Nona autem a Möyse usque ad adventum Domini. Undecima vero ab adventu Domini usque ad finem mundi... Operator ergo mane, horâ tertiâ, sextâ et nonâ, antiquus ille Hebraicus populus designatur... Ad undecimam vero Gentiles vocantur, quibus et dicitur: 'Quid hic statis totâ die otiosi?' In Evang. 1. 1. Hom. 19. n. 1. 1510.

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7. He speaks distinctly of the ordinary and extraordinary gifts of the Spirit; one sort, necessary to men's own salvation; the other bestowed for the benefit of others.

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8. Gregory celebrates the progress of the Christian religion, as prevailing in the East and the West, particularly in Britain.

9. He seems to acknowledge, though somewhat unwillingly, that miraculous powers had ceased in the church; and that they were not necessary among believers, especially in a time of ease and prosperity; whereas, in times of persecution, and when heathenism prevailed, they were expedient; and God, wisely and graciously, vouchsafed them; and, he can bestow them, whenever the exigence of things requires.

CHAP. CLVII.

ISIDORE, BISHOP OF SEVILLE.

I. His time and works. II. Three or four catalogues of the books of scripture. III. Remarks
upon them.
IV. Respect for the scriptures. V. Select passages.

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636.

I. ISIDORE was bishop of Seville, in Spain, forty years; from the year of Christ 595, or 596, to He was the author of many works, some of which are these: A Chronicle, from the beginning of the world, to the year of Christ 626; a book of Ecclesiastical Writers, or Illustrious Men, in 33 chapters; Sentences, in three books; Commentaries upon the historical books of the Old Testament; Allegories in the Scriptures of the Old and New Testament; Of Ecclesiastical Offices, in two books; A book of Proëms, or Prolegomena, to the scriptures of the Old and New Testament; Origines, or Etymologies, in 20 books, left unfinished, and published after his death by Braulio, bishop of Saragossa: and, in the three last mentioned works are catalogues of the books of the Old and New Testament; of all which I shall take some notice.

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II. 1. The twelfth chapter of the first book of Ecclesiastical Offices, is entitled, of the Writers of the sacred volumes; where, after having spoken of the writers of the books of the Old Testament, he says: In the New Testament, the four evangelists wrote severally the

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a... Mansuetudo namque, humilitas, patientia, fides, spes, caritas, dona ejus sunt: sed ea, sine quibus ad vitam homines pervenire nequâquam possunt. Prophetiæ autem, virtus curationum, genera linguarum, interpretatio sermonum, dona ejus sunt. Sed quæ virtutis ejus præsentiam pro correctione intuentium ostendunt, &c. In Job, l. 2. c. 56. p. 73. A. B.

b Ecce enim pene cunctarum jam gentium corda penetravit. Ecce in una fide Orientis limitem, Occidentisque conjunxit. Ecce lingua Britanniæ, quæ nil aliud noverat, quam barbarum frendere, jamdudum in divinis laudibus Hebræum cœpit Alleluja resonare. In Job, 1. 27. c. 11. p. 862. C.

< Sunt namque nonnulli, qui cum mira apostolorum opera audiunt, quod, accepto Spiritu Sancto, mortuos verbo suscitarent, ab obsessis dæmonia pellerent, umbrâ infirmitates amoverent, ventura quæque prophetando prædicerent:.... quia has virtutes nunc in ecclesià non vident, subtractam jam ab ecclesià supernam gratiam suspicantur, nescientes pensare quod scriptum est: Adjutor in opportunitatibus, in tribulatione.' [Ps. ix. 10.] Tunc quippe sancta ecclesia miraculorum adjutoriis indiguit, cum eam tribulatio persecutionis pressit. Nam postquam superbiam infidelitatis edomuit, non jam virtutum signa, sed sola merita operum requirit, quamvis et illa per multos, cum opportunitas exigit, ostendat... Ubi ergo omnes fideles sunt, quæ causa est, ut signa monstrentur ? Exp. in Job, l. 27. c. 18. p. 869. E.

VOL. III.

d Vid. Ph. Labbé de Scriptor. Ecc. T. i. p. 642. . . 650. Cav. H. L. T. i. p. 547. Du Pin. Bib. des Aut. Ec. T. vi. p. 1, &c. Pagi Ann. 625. 18. 633. 29. 636. 6. Testimonia de Isidoro ap. Fabric. Bib. Ec. P. ii. p. 47, 48.

De scriptoribus sacrorum voluminum.

f In Novo autem Testamento quatuor libros evangeliorum quatuor evangelista singuli scripserunt: quorum solus Matthaus Hebræo scripsisse perhibetur eloquio, cæteri Græco. Paulus apostolus suas scripsit epistolas, ex quibus novem septem ecclesiis destinavit, reliquas discipulis suis misit, Timotheo, Tito, et Philemoni. Ad Hebræos autem epistola plerisque Latinis ejus incerta est, propter dissonantiam sermonis: eamdemque alii Barnabam conscripsisse, alii a Clemente scriptam fuisse suspicantur. Petrus scripsit duas nomine suo epistolas, quæ catholicæ nominantur: quarum secunda a quibusdam ejus esse non creditur, propter styli sermonisque distantiam. Jacobus suam scripsit epistolam, quæ et ipsa a nonnullis ejus esse negatur, sed sub nomine ejus ab alio dictata existimatur. Joannes epistolas tres edidit, quarum tantum prima a quibusdam ejus esse asseritur, reliquæ duæ Joannis cujusdam presbyteri existimantur; cujus juxta Hieronymi sententiam alterum sepulcrum apud Ephesum demonstratur. Judas suam scripsit epistolam. Actus apostolorum Lucas composuit, sicut audivit vel vidit. Apocalypsin Joannes evangelista scripsit, eodem tempore, quo ob evangelii prædi

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four books of the gospels: the apostle Paul wrote his own epistles; nine of which are sent to 'seven churches, the others to his disciples, Timothy, Titus, and Philemon. The writer of the epistle to the Hebrews is reckoned uncertain by most of the Latins, because of the difference of the style; some thinking it was written by Barnabas, others by Clement. Peter wrote two epistles, called catholic; the second of which is by some thought not to be his, because of the ⚫ difference of the style: James wrote his epistle; which also is denied by some to be his, and said to be dictated by another in his name: John wrote three epistles; of which the first only is by some said to be his; the other two are thought to be written by John, a presbyter: Jude ' wrote his epistle: Luke composed the Acts of the apostles, according to what he had heard or seen: John the evangelist wrote the Revelation, at the time that he was in banishment, in the ⚫ island of Patmos, for preaching the gospel. These are the writers of the sacred books, speaking by divine inspiration, and declaring in the church the heavenly precepts for our instruction: but the Holy Spirit is esteemed the author of the said scriptures; for he is really the writer, who dictated them to be written by his prophets.'

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2. In the next place, I shall take a part of his Proëm to the books of the New Testament, omitting some things relating to the particular design of each. Though the doctrine of the gospel be delivered to us by four, it proceeds from one and the same divine fountain..............Of these four, the first and last relate what they had heard Christ say, or had seen him perform; the other two, placed between them, relate only those things which they had learned from apostles. Matthew wrote his gospel the first, in Judea; then Mark, in Italy; Luke, the third, in Achaia; John, the last, in Asia: of whom Matthew alone wrote in Hebrew; the rest in Greek. The apostle Paul wrote fourteen epistles; of which some are written to the seven churches. They are these: To the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Philippians, to the Thessalonians, to the Colossians; others are written to

particular persons; and lastly, he wrote to the Hebrews, who believed, and suffered persecution.' Here are inserted the arguments, or contents, of the several epistles, which I omit. Peter wrote two epistles, called catholic: they are sent to such of the circumcision as had believed, and were scattered abroad among the Gentiles......James, the Lord's brother, wrote one epistle for the edification of the church......The apostle John wrote three epistles, the first of which is wholly taken up in recommending the love of God, and our brother; nor is the design of the other two very different. Jude reproves some blasphemers, and unchaste persons. The Acts of the apostles contain the history of the infancy of the church: the writer is the evangelist Luke, as is well known. In the Revelation of John the evangelist are these 'several things:' where he largely shews the contents of that book.

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3. The catalogue of the books of scripture, in the Origines, very much resembles that in the Offices; I therefore shall not transcribe it so much at length, as I have transcribed the other two: however, there are some things here, which are in neither of the other; these I would take

notice of.

cationem in insulam Pathmon traditur relegatus. Hi sunt scriptores sacrorum librorum, divinâ inspiratione loquentium, ad eruditionem nostram præcepta cœlestia in ecclesiâ dispensantes. Auctor autem earumdem scripturarum Spiritus Sanctus esse creditur. Ipse enim scripsit, qui per prophetas suos scribenda dictavit. De Ecc. Off. 1. 1. c. 12. p. 393, 394. Colon. 1617.

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* Evangeliorum prædicatio quamvis quadrifaria sit, una est tamen, quia ex uno eodemque ore divinitatis processit.... Et his primus et ultimus ea prædicaverunt, quæ ex ore Christi audierunt, vel quæ ab illo facta vel gesta viderunt; reliqui medii duo ea tantummodo, quæ ab apostolis cognoverunt; quorum quidem Matthæus evangelium in Judæâ primus scripsit. Deinde Marcus in Italiâ. Tertius Lucas in Achaiâ. Ultimus Joannes in Asia. Ex quibus solus tantum Matthæus prædicationis suæ historiam Hebraico perstrinxit stylo: reliqui vero Græci sermonis eloquio ediderunt. Epistolas Paulus apostolus quatuor-decim prædicationis suæ persirinxit stylo; ex quibus aliquas propter typum septiformis ecclesiæ septem scripsit ecclesiis, conservans potius, non excedens numerum sacramenti, propter septiformem Spiritûs efficaciam. Scripsit autem ad Romanos, ad Corinthios, ad Galatas, ad Ephesios,

ad Philippenses, ad Thessalonicenses, ad Colossenses. Reliquas vero postmodum singularibus edidit personis. Argumenta autem earumdem epistolarum hæc sunt.... Instruit quoque per Timotheum et Titum ecclesias. Philemonem de emendato servo Onesimo rogat. Ultimo Hebræos, qui in Christocrediderunt, et postmodum persecutionibus Judaicis torti a fide recesserunt, confortat, et ad gratiam evangelii revocat. Petrus duas scripsit epistolas, quæ catholicæ nominantur.. Scripsit autem eas his qui ex circumcisione credentes in dispersione gentium erant... Jacobus frater Domini scripsit unam epistolam, ad ædificationem ecclesiæ pertinentem, cujus sententiæ immensam scientiæ claritatem legentibus videntur infundere. Joannes apostolus tres scripsit epistolas, quarum prima officium caritatis commendans, tota in amore Dei et fraternâ dilectione versatur. Secunda quoque, quæ electis scribitur, dilectionis hortatur officium.. Judæ epistola increpat blasphemantes in Christo, et quosdam impudicos, sub exemplo impiorum....Actuum apostolorum historia nascentis ecclesiæ fidem opusque describit, cujus quidem scriptor Lucas evangelista monstratur... .In Apocalypsi Joannis..... Præterea comedit evangelista librum testamenti, oris prædicatione suavissimum, &c. Pr. Libr. N. T. p. 282.

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The first chapter of the sixth book of the said Origines is entitled, Of the Old and the New Testament. Here, having enumerated the books of the Old Testament, he says, In the New Testament are two parts or classes: the first is that of the gospels; in which are Matthew, Mark, Luke, and John: the second is that of the apostles; in which are Paul, in fourteen epistles; Peter, in two; John, in three; James and Jude, each in one epistle; the Acts of the apostles; and the Revelation of John.'

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4. The second chapter of the same book is entitled, " Of the Writers and Phrases of the sacred books. Here he enumerates again the books of the Old and New Testament, and speaks more distinctly and largely of the writers of them, and their titles and design; and then concludes the chapter in this manner: ‹° These are the writers of the sacred books, who, speaking by the Holy Spirit, have written for our instruction both the precepts of a good life, and the rule of faith.' Then he adds, that beside these, there are other books, called apocryphal, 'the writers of which are uncertain; in which there are some truths, mixed with falsehood; but they are of no authority: and he supposes them to be written by heretics: many such books there were,' he says, which had been of old written in the names of prophets, and since of apostles; but, after careful examination, they had been rejected, and not allowed to be of 'canonical authority.'

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5. Before I proceed, I would observe here, that at the beginning of the second part of the Allegories of the sacred scriptures, which relate to the New Testament, the four evangelists, with their symbols, are expressly mentioned.

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6. Again, in another place, speaking of the four evangelists, and their gospels, he says, Of• all the evangelists, Luke, the third in order, is reckoned to have been most skilful in the • Greek tongue; for he was physician, and wrote his gospel in Greece.'

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III. We may now make some remarks, and they are exceeding easy and obvious.

1. Isidore, of Seville, received all the same books of the New Testament which we do.

2. About some of these there were then, or had formerly been, doubts; particularly about the epistle to the Hebrews, the epistle of James, the second epistle of Peter, the second and third of John. This he mentions freely: in which I think he is in the right; for it is very fit that the truth of things should be known and acknowledged.

3. There were not any Christian writings whatever, beside those of the apostles and evangelists, now received by us, which were of authority: there were, indeed, some books, called apocryphal; but they were so much disliked, and were so contemptible, and so universally rejected and disregarded, that he did not think it needful to mention expressly the names or titles of any of them; nor has he, in any one of the catalogues of the books of scripture, mentioned any writing after the book of the Revelation, which made any claim to be a part of the New Testament, or to be esteemed of canonical authority.

4. The order of the books of the New Testament, as mentioned by Isidore, deserves some notice. There were two parts, or divisions; one called the gospels or evangelists, the other the apostles; and in this last the book of the Acts is placed: moreover, in all the catalogues we see this order; first the gospels, then the epistles of the apostle Paul, then the catholic epistles, after them the Acts, and lastly the Revelation; so it is in every chapter, where the books of the New Testament are enumerated by this writer.

5. They who are desirous to see Isidore's catalogues of the books of the Old Testament, placed together, with remarks upon them, may consult H. Hody. Those catalogues would have been here likewise, and with remarks, if I had had room as I have not, I must forbear; for it is time to hasten to a conclusion.

In Novo autem Testamento duo sunt ordines; primus evangelicus, in quo sunt Matthæus, Marcus, Lucas, et Joannes; secundus apostolicus, in quo sunt Paulus in quatuordecim epistolis, Petrus in duabus, Joannes in tribus, Jacobus et Judas in singulis, Actus apostolorum, et Apocalypsis Joannis. Origin. 1. 6. c. 1. p. 44.

De scriptoribus et vocabulis sanctorum librorum.

Hi sunt scriptores sacrorum librorum, qui per Spiritum Sanctum loquentes ad eruditionem nostram et præcepta vivendi et credendi regulam conscripserunt.-Præter hæc et alia volumina apocrypha nuncupantur. Apocrypha autem dicta, id est, secreta, quia in dubium veniunt. Est enim eorum origo, nec patet patribus, ex quibus usque ad nos

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