was used as a literal version of diaonen, it was not felt to be a suitable designation of the Scriptures. We may gather also from the pains which certain of the later fathers, such as Lactantius (Instit. Div. lib. iv. c. 20) and Ambrose (Lib. de Cain et Abel) take to defend the appellation of Testamentum in the sense of Will, that its propriety was doubted by many in their day. The Romish Church has all along strenuously defended the rendering by "Testament," as tending to favour her doctrine concerning the cup in the Eucharist being the pledge of Christ's legacy to his priests.

The conclusion to which these considerations lead is, that the proper meaning of dialńkn, as applied to the collected books of Scripture, is that of Covenant.

NOTE B. Page 4.

Opinions of the Christian Fathers respecting the Claims of the Old Testament and its Harmony with the New.

THE repeated and strong avowals of reverence for the Old Testament Scriptures on the part of the divine Author of Christianity and his inspired followers, and of the harmony of the doctrines therein revealed with those which they taught, must be familiar to every reader of the New Testament. Of these, notice will be taken in due course in the body of this work; but it may not be uninteresting in this place to adduce a few quotations to the same effect from the works of the earlier christian fathers, for the sake of showing that the thesis maintained in this volume has, from the earliest ages of the church, formed one of the things most constantly affirmed amongst Christians.

I

IGNATIUS. "But your prayer to God shall perfect me, that may be successful in that lot with which I have been favoured, betaking myself to the gospel as to the flesh of Christ,

and to the apostles as to the presbytery of the church [i. e. as to Christ still living, and to the apostles as to the permanent rulers of the church]. The prophets also let us love, because they also have preached, until the gospel, that men should hope in him and abide in him; in whom they also having believed were saved by the unity of Jesus Christ, being saints worthy of love, worthy of admiration, attested by Jesus Christ, and counted together with (us) in the gospel of the common hope." Ep. ad Philadelphenos, cap. 5. Patrum Apostoll. Opp. Ed. Hefele, p. 104.

IRENEUS. "Both Testaments hath 'one and the same Master of the household produced, even our Lord Jesus Christ, the Word of God, who spoke both to Abraham and Moses, and hath anew restored liberty to us, and multiplied that grace which is from himself." Adv. Hæres, lib. iii. c. 21.

CLEMENS ALEXANDRINUS. "First there was to the ancient people an old covenant, and the law tutored the people with fear, and the Word was an angel; but to the new and recent people a new and recent covenant hath been given, and the Word hath become (yɛyévŋrai), and the fear is changed into love, and He, the mystical angel Jesus, is born. For this the same tutor who then said, 'Thou shalt fear the Lord,' hath charged us, 'Ye shall love the Lord thy God,' &c." Pædagog. lib. i. c. 7. § 59. "Now prophecy and the law both came by him [Christ], and have been uttered by him in parables. Nevertheless the Scripture says, 'All things were right to those who understood,'* that is, to those who, receiving the interpretation according to the ecclesiastical canon, which was made clear to them by him, preserve it. Now the ecclesiastical canon is the concert and symphony of the law and the prophets with the

*

Prov. viii. 9. Clement's mode of quoting this passage greatly resembles that in which the New Testament writers frequently quote the Old Testament. The original is πάντα ἐνώπιον τοῖς συνιοῦσι καὶ ὀρθὰ τοῖς εὑρίσκουσι γνῶσιν, which is quoted thus by Clement, ἅπαντα ὀρθὰ ἐνώπιον τῶν συνιέντων. Here we have words transposed, grammatical changes introduced, and the whole aspect of the sentence altered, while its substance is retained; as we shall have occasion to sec in the course of this Lecture is frequently the case with the New Testament quotations from the LXX.

covenant given at the coming of our Lord." Stromat. lib. vi. c. 15. § 125. Opp. Ed. Klotz. vol. i. p. 146, and vol. iii. p. 175.

TERTULLIAN in his Apologetica argues, in support of the claims of the Jewish Scriptures, first on the ground of their "high antiquity" (cap. 19), and then on that of their "majesty," as the products of divine wisdom (c. 20). In the same context he speaks of the Christians as a sect underpropped (suffultam) by these very ancient documents of the Jews" (c. 21).

ORIGEN. "The same God and Father of our Lord Jesus Christ himself gave the law, the prophets, and the gospels; he also is the God of the apostles, of the Old Testament as well as of the New. . . . . . It is most clearly proclaimed in the churches that the same Spirit inspired each of the sacred (writers) whether prophets or apostles; and that it was not one Spirit in the old saints, and another in those who were inspired at the advent of Christ." Præ. in Opus de Principiis, § 4. Apud Augusti Chrestomathiam Patrist. vol. i. p. 25. "Wouldest thou see that Moses is ever with Jesus, the law with the gospel? Let the gospel itself teach thee; for when Jesus was gloriously transfigured, Moses also and Elias appeared with him in glory, that thou mightest know that the law, the prophets, and the gospel, always agree in one and abide in one glory. Moreover, when Peter would make three tabernacles for them, he is branded with ignorance, as one that knew not what he was saying; for the law, the prophets, and the gospel have not three tabernacles, but only one, which is the church of God." Hom. VI. in Levit. Apud Rheinwaldi Homiliar. Patrist. I. p. 49.—“By ' every good pasture,' and by the water appointed,' here (Ezek. xxxiv. 17-19) I think the whole of the sacred Scriptures is intended; and further, as there are some who select some parts of Scripture as useful, and reject others as not wholesome, these are they who, after they have fed upon the pleasant pasturage of such as they have chosen, and have drunk the water placed before them which they judged the best, trample down the rest of the pasture, and trouble the rest of the water with their feet. Of this sort are both such as choose the

new covenant but reject the old, and such as affirm that of the ancient Scriptures, some parts are of a more divine and a higher power, others of a feebler. . . . . . But let not us trample down the prophetic pasturage, nor trouble the waters of the law. Moreover, as some sin against even the gospel pasturage, by trampling down some parts of the gospels, and feeding on other parts as on good pasture, and of the apostolic writings either reject the whole, or select some and reject others, be it ours to feed upon the whole gospels, treading no part of them under foot, and to drink in all the apostolic doctrines, as much as we can, which is the water appointed for us; these let us keep, and trouble nothing which is in them by that unbelief which confounds those who are unable to understand the things that are said." Philocal. cap. xi. Ed. Spencer, p. 38.

LACTANTIUS. "All Scripture is divided into two Testaments. That which came before the advent and passion of the Lord, namely, the law and the prophets, is called the Old; but those things which were written after his resurrection are called the New Testament. The Jews use the old, we the new ; yet are they not different, because the new is the filling up of the old, and the Testator in both is Christ." Divin. Instit. lib. iv. c. 20, p. 377. Ed. Spark. Oxon. 1684.

CHRYSOSTOM. "The old covenant anticipated the new, and the new interprets the old. And I have often said that two covenants, two handmaids, two sisters attend upon the one Master. In the Prophets, Christ is predicted; in the new [covenant] he is preached. The new are not new, for the old anticipated them; the old have not been extinguished, for by the new they have been explained." Hom. cxi. tom. v. p. 716. Ap. Suiceri Thes. Eccles. sub voc. dialŋŋ, ubi plura. CYRILL OF JERUSALEM. "These things are taught by the inspired writings of the old and new covenant. covenants the God is but one, who announced beforehand in

For of the two

* In this extract, Origen seems to have had the Marcionites in his eye. In his Dialogue against that sect he frequently introduces the subject of their low views as to the authority of the Old Testament and the Apostolic Epistles. Compare p. 54, ff. 66, ff., &c. Ed. Wetstein. Basil, 1694.

the old the Christ who hath appeared in the new, and who by the law and the prophets tutored us unto Christ. If, then, thou shouldst hear any of the heretics blaspheming the law or the prophets, retort upon him with the words of the Saviour, 'I came not to destroy the law, but to fulfil it.'" Cateches. Quarta. Ap. Augusti Chrest. Pat. vol. i. p. 153.

The opinions thus entertained by the Fathers are retained in the confessions of all the orthodox Protestant Churches. The above extracts from their writings are not given as the best which their works contain upon the subject to which they relate; but simply as those which my own readings and the parva supellex of my own library have enabled me to supply.

NOTE C. Page 9.

Works treating of the Subject of this Course of Lectures.

WITHOUT pretending to furnish a full enumeration of the works bearing directly or indirectly upon the subject of this Lecture, it may not be uninteresting to the reader to give the titles of a few of the more valuable, especially of such as I have chiefly used in the preparation of this volume.

Eusebii Pamphili Cæsariens. De Demonstratione Evangelica, libri decem. Coloniæ, 1688. Folio.

Calvini. Institutionis Christianæ Religionis, lib. ii. cap. 7—11. Ed. Tholuck. 2 vols. 8vo. Berolini, 1834.

Witsii. De Economia Foederum Dei cum hominibus, libri iv. Utrechti, 1693. 4to.

Sykes, A. A. Essay upon the Truth of the Christian Religion, wherein its real Foundation on the Old Testament is shown. Lond. 1725. 8vo.

Chandler, Ed. Defence of Christianity from the Prophecies of the Old Testament. Third ed. Lond. 1728. With a Vindication of the Defence. 3 vols. 8vo.