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'the beginning of his epistle observed the learning of Moses, Solomon and Paul, in the next place mentions two apologists for the Christian religion in the time of Adrian, Quadratus, and Aristides. The next to them is Justin, also a philosopher, who presented an apology to • Antoninus the Pious, and his sons, and the whole senate, against the Gentiles, warding off the ignominy of the cross, and with full freedom and undaunted courage asserting the resurrection of Christ. Why should I speak of Melito bishop of Sardis, and Apollinarius bishop of Hierapolis, and Dionysius bishop of Corinth, and Tatian, and Bardesanes, and Irenæus successor of • Pothinus the martyr; who, in many volumes, have detected the origin of every heresy, and shewed from what philosophers they were derived? Next, Pantænus a philosopher of the Stoic sect, and a man of great reputation for learning. Clement, presbyter of the church of Alexandria, in my opinion the most learned of all men, wrote eight books of Stromata, or • Miscellanies, and other works, in which there is nothing unlearned, nothing which is not • fetched from the depths of philosophy; who was also followed and imitated by his disciple Origen......Miltiades likewise wrote an excellent book against the Gentiles. Hippolytus and Apollonius, senators of Rome, published some works suitable to their character. There are also the works of Julius Africanus the chronologer, and of Theodore, afterwards called Gregory, a man of apostolical gifts and virtues, and of Dionysius bishop of Alexandria; as also of Anatolius bishop of the church of Laodicea; likewise of the presbyters Pamphilus, Pierius, Lucian, Malchion; Eusebius bishop of Cæsarea, Eustathius bishop of Antioch, Athanasius bishop of Alexandria, Eusebius of Emesa, Triphyllius of Cyprus, Asterius, and Serapion, Titus bishop of Bostra, and the Cappadocian bishops, Basil, Gregory, Amphilochius; who all have so • filled their books with the sentiments of the philosophers, and quotations from them, that it is not easy to say, which is more conspicuous and admirable in them, whether skill in profane learning, or the knowledge of the scriptures.

I come now to the Latins. Who more learned, who more acute than Tertullian? His • Apology and book against the Gentiles are filled with all manner of learning. Minucius Felix • a Roman advocate, author of the book entitled Octavius, has left untouched no part of human • literature. Arnobius wrote seven books against the Gentiles, and his disciple Lactantius as many, beside two other volumes Of the Wrath of God, and the Creation of the World; which 'whoever reads, will see in them an epitome of the Dialogues of Cicero. If Victorinus was not learned, he did not want a good will to learning, as appears from his works. Cyprian demonstrated the vanity of idols in a concise manner, shewing great knowledge of history, and good sense; after whom follow Hilary and Juvencus: and he omits others,' he says, both living and dead, whose performances manifest the like abilities.'

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So writes Jerom about the year 400, in defence of himself, and in answer to a question put to him by Magnus, at the instigation of Rufinus, Why he often quoted heathen authors in his works?

Jerom, in vindication of himself, was led to such writers of the church as were remarkable for learning, and had made use of their learning in their writings: he therefore here begins with Quadratus and Aristides. We have written the history of some more early Christian writers, which also are in Jerom's catalogue; and we have likewise proceeded lower, and have taken in Jerom himself, his contemporary Rufinus, and Augustine, Chrysostom, Theodoret, and many others, all joining in the same testimony, and some way or other doing honour to Christianity. Moreover we have taken a good number of others in several ages, who, in some respects, differed from the catholics: some of which deserve to be here mentioned, a large account having been given of them; such as Noetus, Paul of Samosata, Sabellius, Marcellus, Photinus, the Novatians, Donatists, Manichees, Priscillianists, beside Artemon, the Audians, the Aërians, and divers others, of whom a brief notice has been taken; all receiving most, or all the same books of the New Testament, which the catholics received, and agreeing in a like respect for them, as written by apostles, or their disciples and companions.

2. The next thing fit to be observed here, in the review of our work, is, that all along great care has been taken to distinguish genuine and supposititious writings, and to assign the true time time of the authors and writings that have been alleged.

Thus, for instance, we have separated the epistle written by Clement to the Corinthians, in

* Quod autem quæris in calce epistolæ tuæ, cur in opusculis nostris secularium literarum interdum ponamus exempla, et candorem ecclesiæ ethnicorum sordibus polluamus. Ead. Ep. sub in.

the name of the church of Rome, from a fragment sometimes ascribed to him. If that fragment is not Clement's, nor written before the third century (which seems very probable) the alleging it as his might have been of bad consequence, and have led us into divers mistakes.

And how many mistakes might have been made upon receiving the Apostolical Constitutions, as they are called, as a work of the same bishop of Rome, who died before the end of the first century? Certainly they are better spoken of near the end of the fourth century, as we have done.

We have also supposed the smaller, and not the larger or interpolated epistles of Ignatius, bishop of Antioch, to be genuine. The admitting these to be genuine, and alleging them as such, would have made a great alteration in the testimony of the most early age, and the apostolical fathers themselves, which must have had a very bad effect.

It is no small pleasure to me to find that, beside others formerly mentioned, Mr. Jortin also, who has been lately examining the writings of the first ages, approves the smaller epistles and rejects the larger. A part of what he says may be very pertinently alleged here for confirming the observation just made: Thus the shorter epistles of Ignatius allude to the writings of the apostles; but in the larger epistles, which are generally supposed to be interpolated, the passages of the Old and New Testament are more numerous, and are cited more accurately and distinctly, and sometimes impertinently, as in the Constitutions, and are introduced with, "Thus saith the Lord, thus says Paul, and Peter, and Luke, and thus say the scriptures." The apostolical fathers rather allude than cite; and therefore the hand of the forger discovers • itself in these epistles.'

Ignatius wrote his letters, when he was condemned, and chained, and guarded, and conducted by soldiers, who were brutes, and used him ill......Therefore it is more probable that the shorter epistles should be genuine than the larger, with their pomp and parade of passages ' from the Old and New Testament, which secessum scribentis et otia quærunt.'

The same learned and ingenious writer rejects also the Apostolical Constitutions, which he considers as an imposture.

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There is another work, which may be not improperly mentioned here, though we omit many others. I mean particularly a tract of St. Cyprian, entitled, Testimonies against the Jews, to Quirinus,' in three books in which many texts of the Old and New Testament are cited: I do not dispute the genuineness of that work; but I suppose it to be interpolated, and therefore have argued that it ought to be quoted with caution.

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Another thing, by which learned men, as I apprehend, suffer themselves to be sometimes misled, is ascribing too early a date to the Latin translation of the work of Irenæus concerning heresies. This also was taken notice of in some observations upon that tract of St. Cyprian; where we mentioned Mr. Dodwell's opinion, that it was not published till after the year 385; whilst some others have imagined that translation to have been made during the life-time of Irenæus himself.

And I here cheerfully acknowledge the assistances received from Cave, Fabricius, Tillemont, Pagi, Basnage, and other learned critics among the moderns; whereby I have been enabled to produce authors in their true time, and to distinguish genuine and supposititious writings, which cannot but contribute to the value of their testimony, and I hope has rendered it irrefragable.

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3. I mention another thing, as some compensation of the long labours of this inquiry, that we have observed several authors, so early as the third century, who received the epistle to the Hebrews, who have been generally overlooked by learned men, and even by those who have written dissertations upon that epistle. I intend Theognostus an Alexandrian, who flourished about the year 280, and Methodius, who flourished about 290, and the author of a poem against the Marcionites, whose age is uncertain, and probably Pamphilus. I suppose likewise, that there may be seen in this book more quotations of ancient authors, who speak of St. Peter's epistles as written to the Gentiles, than in any work hitherto written upon the canon of the New Testament.

4. All along, where there has been occasion, we have carefully observed what notice has been taken of spurious and apocryphal books, (which might seem on account of their titles, or otherwise, to make a claim to be a part of the canon) especially by the more ancient Christian writers. And, if I mistake not, it has appeared, after a fair and careful examination, that though there were doubts about some of the books now generally received as canonical, yet there were no other beside them which those ancient writers received as part of the rule of faith, and that they alleged them by way of illustration only.

This was the great design of the late Mr. Jeremiah Jones, in the first two volumes of his • New and full method of settling the canonical authority of the New Testament, in which the ⚫ several apocryphal books are collected, with an English translation of each of them; together ⚫ with a particular proof, that none of them were ever admitted into the canon.' And, I presume, it will be allowed by all readers of this work, that the design of that diligent writer has been carried on by us, and that his argument has been confirmed.

5. Though our design has primarily led us to observe the testimony of Christian writers to the books of the New Testament, we have not entirely overlooked their testimony to the Old Testament and divers catalogues of the ancient scriptures may be seen in this book, with remarks upon them.

6. Beside shewing in every age the books of scripture received by each writer, many passages have been alleged, testifying their great regard for the scriptures, assuring us, that they were publicly, and respectfully read in the assemblies of Christians in the language generally understood by the people, and earnestly recommending the reading and studying them in private as the duty of all sorts of people, and what would be highly advantageous to them. I believe there may be in this book more passages of this kind, taken from early Christian writers, than in the collection of A. B. Usher de Scripturis, et sacris vernaculis,' and the Auctarium' of Henry Wharton written purposely upon this point.

7. In this book may be seen many observations, shewing the credibility of the evangelical history, especially taken from Augustine, Chrysostom, and Theodoret; though some also from Eusebius of Cæsarea, and other writers: divers of which passages must be very acceptable to most readers, and perhaps will appear to some equal to the best arguments of the most learned modern defenders of the Christian religion.

8. In this book are some passages, bearing express testimony not only to the scriptures, but also to divers of the principal facts of the New Testament; particularly to the miracles of our Lord's ministry, his death, resurrection and ascension, and the extraordinary works performed by his apostles.

9. There are many passages, representing and expatiating upon the swift and wonderful progress of the gospel over the world, collected for the most part out of Jerom, Augustine, Chrysostom, Theodoret, and later writers.

Indeed these are very proper for the next book: but every thing of this kind could not be well passed over. Besides, our collections relating to this, and the last preceding article, are chiefly taken out of the writers of the fourth, fifth, and following centuries, reserving those of the more early ages for another time and the next book.

10. There are likewise in some chapters, select passages upon a variety of subjects, which cannot but afford entertainment to inquisitive readers of good taste, especially if they have any desire to judge rightly of the character of Christian writers in past ages, and those the best and purest ages, on which we have principally enlarged.

A RECAPITULATION

OF THE

SECOND PART

OF THE

CREDIBILITY OF THE GOSPEL HISTORY.

CHAP. I.

In the epistle of St. Barnabas there is not any express mention made of any book of the New Testament: but there are in it some expressions which are in St. Matthew's gospel, and are introduced with this mark of quotation:" it is written." There are in it likewise the exact words of several other texts of the New Testament: and there may be thought to be allusions to some others. Nevertheless, I think it cannot be said with certainty, that he referred to any books of the New Testament: nor ought it to be reckoned strange, that a man, who was contemporary with the apostles, and had the same spirit and like gifts with them, if he was not an apostle himself, should often reason and argue like them, without quoting their writings, or referring to them.

Ch. II. Clement bishop of Rome wrote an epistle in the name of the church over which he presided, to the church of Corinth. In his epistle, the first epistle to the Corinthians is quoted in this manner: Take into your hands the epistle of the blessed Paul the apostle. What did he at first write unto you in the beginning of the gospel? Verily he did by the Spirit • admonish you concerning himself, and Cephas, and Apollos, because that even then you did • form parties. Compare 1 Cor. i. 12. He has likewise passages out of the epistle to the Romans, and some other of the apostolical epistles. And passages of the gospels of St. Matthew, and St. Luke, though without naming the evangelists, are introduced in this respectful manner: • And let us do, as it is written......For thus saith the Holy Spirit...Especially remembering the words of the Lord Jesus which he spake.'....Again: "Remember the words of the Lord Jesus."...Or, as it is expressed, p. 46, The first epistle to the Corinthians is expressly ascribed

Says Mr. Jortin, in the first volume of his Remarks on Ecclesiastical History, p. 336, 337. Clemens epist. 1. 4. • says " Δια ζηλον ὁ Πατηρ ήμων Ιακωβ απεδρα. . . . propter æmulationem pater noster Jacobus aufugit."... Whence, I 'find, some persons have lately discovered and concluded, that Clemens was a Jew. I think the passage will not prove it. Theophilus ad Autol. iii. 23.... Ta ypaμμala 18 • πεις νόμε, τα δια Μωσεως ήμιν δεδομενα. The law was given to us, says Theophilus; and yet he had been converted from 'Paganism to Christianity. Therefore when any ancient 'Christian writers use such expressions, it is not to be in'ferred thence, with any kind of certainty, that they were of 'Jewish extraction, or even that they had been proselytes to Judaism. Indeed nothing is more natural, than for Christians to speak as if they were Abraham's children; as if the law and the prophets, and the patriarchs, belonged to them

as well as to the Jews. In the same book, sect. 24. Theophilus says: Αβρααμ ὁ πατριαρχης ημων. 94. Δαυιδ δ • πρόγονος ήμων. 27. Αβρααμ το προπατορος ήμων. Ι suppose Mr. Jortin may intend Mr. Bower, in his History of the Popes. Vol. i. p. 15. A learned foreigner likewise has very lately argued, that Clement of Rome was a man of Jewish extraction... cum Clemens fuerit origine Judæus, ut probabile est ex eo, quod 'Jacobum patrem nostrum' appellans, se iis adjungere videatur, quorum pater fuit Jacob secundum carnem. H. Venem. Ep. secund. de genuinitate epis tolar. Clement. a Cl. Wetsten. publicat. p. 76. I think, that Mr. Jortin has well confuted that argument: nevertheless I shall here refer to some passages, formerly quoted from Lactantius a convert from Gentilism, where he speaks of the Jewish people, as the ancestors of Christians. See vol. il. p. 276.

by Clement to Paul. Words of our blessed Lord, found in the gospels of Matthew, Mark, ' and Luke, are recommended with a high degree of respect, but without the names of the 'evangelists.' And, I think there are in him allusions to the Acts of the apostles, the epistle to the Romans, the first and second to the Corinthians, and to divers other of the epistles of the New Testament.

Ch. III. In the Fragment, by some supposed to be Clement's, but more probably written about the middle of the third century, no evangelist is expressly named, or epistle of the New Testament expressly cited. But the gospels are several times quoted, with such terms as these: He himself says; The Lord says: Thus saith the Lord: Another scripture says:' and The Lord saith in the gospel.' And there seem to be references to some of the epistles of the New Testament.

Ch. IV. Hermas has no express quotations of the books of the New Testament: nor was it suitable to the design of his work to make such quotations: or, as it is expressed, p. 65, Here are certainly many allusions to our genuine books of the New Testament, though they are not cited. The reason is, that it was not suitable to the nature of the work to quote books.' There seem to be in him allusions to several parts of the New Testament, particularly the gospels of Matthew, Luke, and John; the Acts; the epistle to the Romans; the first to the Corinthians; the epistle to the Ephesians; the epistle of James; and the book of the Revelation.

Ch. V. Ignatius was bishop of Antioch in Syria, in the latter part of the first, and the beginning of the second century. He was sent prisoner from Antioch to Rome, where he suffered martyrdom in the year 107, or soon after. In his journey to Rome he wrote several letters, which are generally received as his; some of them were written whilst he was at Smyrna, the others at Troas. He expressly ascribes the epistle to the Ephesians to St. Paul. For, writing to them, he says: Ye are the "symmyste of Paul," or, ye are the companions of Paul in the mysteries of the gospel, who throughout all his epistles makes mention of you in Christ Jesus.' And in the same letter he has several passages out of St. Paul's epistle to the Ephesians: and besides, there are in him plain allusions or references to the gospels of St. Matthew and St. John, and a probable allusion to St. Luke's. There seem likewise to be allusions to the Acts of the apostles; the epistle to the Romans; the first and second to the Corinthians; the Galatians; Philippians; first to the Thessalonians; the second to Timothy; the first epistle of St. Peter; the first and third epistles of St. John.

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Moreover, he has expressions, denoting a collection of gospels, and apostolical epistles. So say Grabe, Mill, and Le Clerc: and I think it proper now to transcribe Mill, to whom I formerly referred only.

In the epistle to the Philadelphians are these expressions: Fleeing to the gospel as the flesh ' of Jesus, and to the apostles as the presbytery of the church. Let us also love the prophets.' Here by gospel' is meant the book, or code, or volume of the gospels: by the apostles' the volume or collection of their epistles: as by the prophets' are meant the volume or canon of the Old Testament.

Again: to the church at Smyrna: Whom neither the prophecies, nor the law of Moses have persuaded; nor yet the gospel even to this day.'

Here the gospel' seems to be used for the volume of the New Testament in general, consisting of gospels and epistles.

These passages, especially that from the epistle to the Philadelphians, seem to shew, that in the time of Ignatius, and probably some while before, there were two codes or collections, one

strictius sumere videtur pro Codice Evangelico. Vid. Epist. ad Smyrn. sect. 7. et Ep. ad Philad. sect. 9. Tum vero alias laxiori significatu Evangelium apud eum pro canone integro N. T. acceptum videmus: ubi simul memorat legem Mosis, prophetias, et evangelium. Vid Ep. ad Smyrn. sect. 5. Quod si vero res ita se habet, Canon Epistolicus mediocri temporis intervallo præcesserit, necesse est, epistolas Ignatianas: ideoque et prodierit sub annum forte æræ vulgaris cx. sive etiam aliquanto ante: Mill. Proleg. n. 198, 199.