and all manner of disease." And after the names of the twelve apostles it is said, ver. 5, 6, "These twelve Jesus seut forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house

of Israel."

13. In Luke xix. 3, Zacchæus is said to have been 'little of stature.' This author calls him a 6 dwarf.' 14. I said just now, that in this Harmony appears the history of our Lord's agony in the garden, as related in Luke xxii. 43, 44. The author calls it a bloody sweat ;' and explains the angel's comforting him,' saying, it was an angelic voice from heaven, which gave him strength and courage.' This is an honest christian, whoever he be; he is not ashamed of what he thinks to be the truth.

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15. He represents the substance of our Lord's discourse in John vi.; and then says: discoursing of the word of eternal life, and sometimes mentioning bread, and sometimes flesh and blood, many, out of the horror of the thing not rightly understood, forsook Christ. But Peter, on the other hand, exhorted them [or, the disciples'] to persevere, forasmuch as these were words of eternal life.' It does not appear, therefore, that he understood those words of Christ in the sense of transubstantiation, nor yet as relating to the ordinance of the Lord's Supper.

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16. He represents the institution of the Lord's Supper, and the design of it, as a memorial, in this manner : • And m having taken bread, [or, ' a loaf'], and then a cup of wine, and having said that they were his body and blood, he commanded them to eat and drink for it was [or, they were] a memorial of his future suffering and death.'

17. He places our Lord's discourses, as also his prayer for the disciples, which are in John xiii. xiv. xv. xvi. xvii; after the just-mentioned institution, and immediately

n

'Recta autem Hierosolymam petens, delatus Hiericho, inter eundum nano illo Zacchæo, ut se hospitio reciperet, accersito. Cap. 12. p. 208. D.

*Laborabat autem angore tanto Dominus, ut sudore ejus sanguinolento tellus etiam maderet; quum protinus e cœlo vox angelica auditur, quæ animum ac robur addidit. p. 210. B.

Proinde quum de verbo vitæ æternæ loquens, jam panem nominaret, modo carnem et sanguinem, multi, horrore rei perperam intellectæ concepto, a Christo descivêre. At Petrus contra, quod verba hæc sint vitæ æternæ, perdurandum suadebat. p. 206. B.

Et mox accepto pane, deinde vini calice, corpus esse suum ac sanguinem testatus, manducare illos et bibere jussit, quod ea sit futuræ calamitatis suæ mortisque memoria. p. 210. A.

"Fixis deinde in cœlum oculis, Patrem orat, ut se clarum mundo reddat; discipulos, et eos quoque qui illorum verbo credituri sint, a malo servet

before the hymn' mentioned, Matt. xxvi. 30; Mark xiv. 26.

18. Simon the Cyrenian's bearing the cross,' or 'bearing the cross after Christ,' mentioned, Matt. xxvii. 32; Mark xv. 21; Luke xxiii. 26; he understands not of taking off the cross from Jesus, and laying it upon Simon to carry it after him; but of his helping to bear it,' as he expresses it; that is, I suppose, bearing the hinder part of the cross after Jesus. And this too is to be understood as being done, after that our Lord had bore it all himself some way. Compare John xix. 17, which is plainly also our author's meaning. So that in a few words he has finely harmonized all the four evangelists.

19. He thus represents the penitent thief's petition, and our Lord's gracious answer: And afterwards, when the P thief prayed that he would not disdain, at least, to remember him in his heavenly kingdom; he promised, what he was not asked, that he would take care he should be that day in paradise.'

So far of Tatian's Diatessarôn, or Gospel of the Four. IV. Ammonius's Harmony is very different; it is composed out of the four gospels, in the very words of the evangelist.

r

1. Here are both the genealogies; that is, after St. Matthew's genealogy from Abraham, the author adds that part of St. Luke's genealogy which ascends from Abraham to Adam and God. This Harmony takes in the latter part of Mark xvi. Here appears our Lord's agony as described in Luke xxii. 43, 44; and the disputed text of John v. 4, concerning the angel's coming down into the pool of Bethesda, or Bethsaida, as it is here called, and troubling the water;' as also the history" of the woman taken in adultery,' related, John viii. 1-11; with our Lord's 'stooping down, and writing with his finger on the ground.' This is one of Mill's arguments for the genuineness of this paragraph; that it is found in Ammonius's Harmony, who, he

Et e vestigio quum hymnum absolvisset cum discipulis Jesus, urbem egressus, &c. p. 210. C.

• Itaque latâ hac sententia, eductus inter duos latrones, crucem ipse sibi gestare cogitur. Sed et Simonem quendam Cyrenensem adigunt ad opem in ea re ferendum. p. 211. B.

P Latroni mox oranti, ut in regno cœlesti non gravaretur sui vel meminisse, paradisum eo die se præstiturum, quem non fuerat rogatus, pollicetur. p. 211. B. Bibl. Patr. Tom. iii. p. 267. G. H. p. 268. A.

1 P. 297. E.

P. 299. B. C.

V

Vid. Mill. ad Joh. cap. vii. v. 53.

• P. 299. A.

"P. 285. E. F.

W

says, lived so early as the year 220, and therefore within a hundred and twenty years after St. John's death. On the other hand, this is one reason why Mr. Wetstein thinks this Harmony spurious; for he says this story was not in the copies used by Ammonius or Eusebius. For my own part, I am unwilling to argue hence, that this Harmony is not genuine in the main; because it may have been interpolated, and very probably has been so, in many places and for the same reason I should not choose to argue from this Latin Harmony, that the paragraph of the woman taken in adultery' was originally in St. John's gospel. They who are desirous to see more of the dispute concerning this paragraph, may do well to consult Mill and others.

2. In this Harmony many of our Lord's discourses and actions are much out of place; as, the history of the miracle of turning water into wine at Cana in Galilee, our Lord's conversation with the woman of Samaria, Nicodemus coming to Jesus by night; and many other things, which may be easily perceived to be so by any man of judgment.

3. The author seems to have supposed that the Lord's prayer was delivered but once. I infer this, because he inserts the occasion of the prayer mentioned Luke xi. 1, into Matt. vi.; and joins with our Lord's directions concerning almsgiving, fasting, and prayer, recorded in the last-mentioned place, after this manner: "But when ye pray, use not vain repetitions, as the heathen do; for they think they shall be heard for their much speaking. Beb not ye therefore like unto them; for your Father knoweth what things ye have need of, before ye ask him. Then one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. And he said unto them, When ye pray, say, Our Father,.”

Herein I take him to have been partly in the right: the prayer which Christ taught his disciples, was not delivered more than once. For I do not suppose that our Lord ever spoke at one time all those discourses, the substance of

Prolegomena ad N. T. ed. accurat. cap. 6. p. 66, 67.

Mill, ad Johan. cap. vii. 53. et Proleg. n. 251. sq. 892. Vid. et Bez. et Hammond. et Cleric. ad Joh. cap. vii. 53. Grot. ad cap. viii. i. Basnag. Ann. 32. num. 1. P. 273. C. P. 285. C. D.

z P. 279. A. B. Nolite ergo assimulari eis: scit enim Pater vester quid opus sit vobis, antequam petatis eum. Tunc dixit unus ex discipulis ejus ad eum: Domine, doce nos orare, sicut et Joannes docuit discipulos suos. Et ait illis, Cum oratis, dicite: Pater noster, qui es in coelis, &c. p. 271. G.

which is recorded, Matt. v. vi. vii. But St. Matthew thought fit to place near the beginning of his gospel a summary of our Lord's doctrine delivered by him at divers times, and in divers places. The particular occasions, times, and places of many things recorded in those three chapters of St. Matthew, may be found in St. Luke's gospel. A large part of our Lord's sermon on the mount, as it is called, recorded by St. Matthew, is the same with that in Luke vi. ver. 20-49. The occasion of the Lord's Prayer is given in Luke xi. 1.--The time and occasion of our Lord's delivering those arguments against the love of riches, and against solicitude, which are recorded in Matt. vi. 19-34, are to be sought in Luke xii. 13-34, where are the same precepts and arguments, and the occasion of them. The like may be said of some other matters in those three chapters of Matthew. And the finding so many parts of the discourse which we have in that evangelist recorded again in St. Luke's gospel, at several places, greatly confirms the supposition, that all that long discourse, called our Saviour's sermon on the mount, was not delivered at one and the same time. I may not stay to consider every little objection and difficulty attending this observation; it is sufficient for the present to have proposed it to the consideration of the judicious.

4. In this Harmony is no doxology; it is likely it was wanting in the author's copies both of St. Matthew and St. Luke. The prayer concludes here with that petition: And lead us not into temptation, but deliver us from evil.' 5. The words of John xi. 7, 8, are thus put in this Harmony Then after that, saith he to his disciples, Let us go into Judea again. His disciples say unto him, Rabbi, [or master,] into Judea! The Jews of late sought to stone thec, and goest thou thither again?'

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Deinde, post hæc, dicit discipulis suis, Eamus in Judæam iterum. Dicunt ei discipuli, Rabbi, in Judæam! nunc quærebant te lapidare Judæi: et iterum vadis illuc p. 188. G.

CHAP. XXXVII.

C

JULIUS AFRICANUS.

a

JULIUS AFRICANUS is placed by Cave at the year 220, who likewise supposes that he died in an advanced age, about the year 232. But I know of no very good reason for thinking that Africanus was then in an advanced age, or that he died so soon. Tillemont, however, thinks it undoubted, that he was older than Origen; (who was born, as he says, in 185; since in a letter to him he calls him his son." Eusebius in his Ecclesiastical History, (having in the preceding chapter spoken of Origen, particularly of his preaching at Cæsarea, and some of his most celebrated scholars, who had come from distant parts to be instructed by him,) writes of Africanus to this purpose: At that time flourished Africanus, author of the work 'entitled Cesti. There is extant a letter of his to Origen, in which he suspects the history of Susanna, in the book of Daniel, to be spurious and a forgery, whom Origen answers at large. There are come down to us also these ' other pieces of the same Africanus: A chronological work, in five books, accurately written, in which he speaks of 'his having taken a journey to Alexandria, excited by the 'fame of Heraclas; whom we have before related to have 'excelled in the knowledge of philosophy, and other parts ' of Greek learning, and to have been appointed bishop of that church. There is also another epistle of Africanus to Aristides, concerning the supposed differences in the genealogies of Christ, which are in Matthew and Luke, where he evidently demonstrates the harmony of the 'evangelists out of a history he had received.' When Africanus took this journey to Alexandria, Heraclas was only presbyter and catechist: he was not bishop of that city before the year 231.

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There is another short account of this great man in St. Jerom's Catalogue of Ecclesiastical Writers. 'Julius

* Provectà jam ætate mortuus est, circa 232. Cav. H. Lit. P. i. p. 72.

b Tillem. Mem. Ecc. T. iii. P. ii. p. 32.

c

Χαίρε, κύριε με και υἱε. African. Ep. ad Orig. in.

d Eus. 1. vi. cap. 31.

• Το δ' αυτε Αφρικανε και αλλα τον

αριθμον πεντε χρονογραφιων ηλθεν εις ήμας επ' ακριβες πεπονημένα σπυδασε ματα. Ibid.

f De Vir. ill. cap. 63.