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fake of the companie of Jefus, and the advantages, which in time he might receive from him. The Pharifees made reflections. But our Lord vindicated himself. And all the three Evangelifts have recorded this inftance of our Lord's amiable familiarity and condefcenfion, which is one of the diftinctions of his fhining character. And it is a proof, that at the time of their writing, feverally, their Gofpels, they were molded into the temper and principles of him, whose hiftorie they

wrote.

Jefus now called Matthew to be with him, to be a witneffe of his words and works, and he put him into the number of his Apostles. Thenceforward he continued with the Lord Jefus. And after his afcenfion, he was at Jerufalem, and partook of the gift of the Holy Ghost, with the other Apoftles. Together with them he bore teftimonie to the refurrection of Jefus: and, as may be fuppofed, preached for fome while at Jerufalem, and in the feveral parts of Judea, confirming his doctrine with miracles, which God enabled him to perform in the name of Jefus.

In his own catalogue of the twelve Apostles, ch. x. he is the eighth in order. In St. Mark's ch. iii. and St. Luke's ch. vi. he is the seventh. He is alfo named in the eighth place, Acts i. 13. Nor is there any particular account in the Gofpels of the call of any of the Apoftles, except his, and four other, Andrew and Peter, and the two fons of Zebedee, who were called before (F).

Clement of Alexandria fays, that (a) the Apoftle Matthew ufed a very fparing diet, eating no flesh, but only vegetables. But, perhaps, this is faid upon the ground only of fome uncertain tradition, not well attefted.

Socrates, in the fifth centurie, fays, that (b) when the Apoftles went abroad to preach to the Gentiles, Thomas took Parthia for his lot, Matthew Ethiopia, and Bartholomew India. And it is now a common opinion, that Matthew (c) died a Martyr in 'Ethiopia, in a city called Nadabbar, or Naddaver: but by what kind of death, is altogether uncertain. However, fome others fpeak of his preaching, and dying in Parthia, or Perfia. And the diverfity of thofe accounts feems to fhew, that they all are without good foundation.

I think, it may be of ufe to take here at length a paffage of Eufebe, at the beginning of the third book of his Ecclefiaftical hiftorie, after having in the preceding book spoken of the many calamities in Judea, when the war was juft breaking out. "This, fays he, was the ftate of things with "the Jews. But the holy Apoftles and Difciples of our Saviour being "difperfed abroad, preached in the whole world. Thomas, as we learn

by

(F) St. John fays ch. i. 43. The day following, Jefus would go forth into Galilee, and findeth Philip, and faith unto him: Follow me. If Philip was then called by our Lord to be an Apostle, he ought to be added to the others above named.

(α) Ματθαίο μὲν ἦν ὁ ἀπόςολον σπερμάτων, καὶ ακροδεύων, καὶ λαχάνων, ἄνευ nger μcтeλáμbavey. Clem. Paed. l. 2. p. 148. D.

(6) Ηνίκα οι απόςολοι κλήρῳ τὴν εἰς τὰ ἔθνη βόρειαν ἐποιῶντο, θωμᾶς μὲν τὴν κάρθων ἀποτολὴν ὑπεδέχετο· Ματθαῖς δὲ ἀιθιοπίαν. κ. λ. Socr. H. E. 1. 1.

c. 19.

(c) See Cave's Live: of the Apofiles, and his Hift. Lit."

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"by tradition, had Parthia for his lot, Andrew, Scythia, John Afia. Who having lived there a long time died at Ephefus. Peter, as it feems, preached to the dispersed Jews in Pontus and Galatia, Bithynic, Cappa"docia, and Afia. At length coming to Rome, he was crucified, with "his head downward, as he had defired. What need I to speak of Paul, "who fully preached the gospel of Chrift from Jerufalem to Illyricum, "and at laft died a Martyr at Rome, in the time of Nero? So fays Origen "exprefsly in the third tome of his Expofitions of the book of Genefis." Thus writes our Ecclefiaftical Hiftorian. But, as Valefius obferves, it (d) is not eafie to determine exactly, where the quotation from Origen begins.

However, from this paffage, as it seems, we may conclude, that at the begining of the fourth centurie, there were not any certain and well attefted accounts of the places, out of Judea, in which many of the Apostles of Chrift preached. For if there had, Eufebe must have been acquainted with them. In particular we may hence infer, as I apprehend, that there was no certain account, whither Matthew went, when he left Judea. For there is no notice taken of him in this paffage. Nor does ferome in his article of St. Matthew, in his book of Illuftrious Men, formerly, (e) tranfcribed at large, take any notice of the countreys, in which he preached. Nor do I recollect, that in any other of his genuine works he has faid any thing of the travels of this Apostle.

Heracleon, a learned Valentinian, in the fecond centurie, as cited by Clement of Alexandria, reckons (f) Matthew among thofe Apoftles, who did not dye by martyrdom. Nor does Clement contradict him.

It is alfo obfervable, that (g) Chryfoftom has a commendation of Matthew, confifting of divers articles: his humility, mercifulneffe or liberality, piety, general benevolence, writing a Gofpel, finally, fortitude, inafmuch as he came from the prefence of the Council rejoycing: referring, I fuppofe, to Acts v. 41. But fays nothing of his martyrdom. Which may induce us to think, that there was not any tradition about it among Chrif tians at that time, or that it was not much regarded.

II. Having thus given the hiftorie of this Apoftle, I proTeftimonies to ceed to the confideration of his Gofpel, one of the univerhis Gofpel. fally acknowledged books of the New Teftament. Two things principally are to be the fubjects of our inquirie, the time of writing it, and the language in which it was writ. And I propofe to recite here briefly all, or most of the authors, that have been largely quoted, in the former volumes, fo far as relates to thofe two particulars.

Papias, Bp. of Hierapolis, about A. D. 116. by fome fuppofed to have been acquainted with John the Apoftle, by others with John the Elder only, in his five books, entitled Explications of the Oracles of the Lord,

which

(d) Cum Eufebius hic dicat, fuperiora ex libro tertio Explanationum Origenis in Genefim effe defumta, dubitari merito poteft, unde incipiant Origenis verba, &c. Valef. Annot. 3. cap. 1.

(c) Vel x. p. 89. Co.

ο οὐ γὰς πάντες οι σωζόμενοι ὡμολόγησαν τὴν διὰ τῆς φωνῆς ὁμολογίαν, καὶ ἐξέλθουν ἐξ ὧν ματθμία, Φίλλιππος, θωμάς, λιμὶς, καὶ ἄλλοι πολλοί. Clem. Stro .. 4. 502 B.

"In Matik, bom. 48. al. 49. T. 7. p. 491.

which feem to have been collections of ancient ftories and traditions, makes (b) exprefs mention of Matthew's Gospel, and fays, that he wrote the Divine Oracles in the Hebrew tongue.

Irenaeus, Bifhop of Lyons, about the year 178, who was born in Afia, and in his youth was acquainted with Polycarp, difciple of St. John, fays: "Matthew (i) then among the Jews wrote a gofpel in their own language, "while Peter and Paul were preaching the gospel at Rome, and found"ing [or establishing] the church there. And after their exit, [that is, "death, or departure,] Mark alfo the disciple and interpreter of Peter, "delivered to us in writing, the things that had been preached by Peter. "And Luke, the companion of Paul, put down in a book the gospel preached by him. Afterwards John, the difciple of the Lord, who "leaned upon his breaft, likewife published a Gospel, whilft he dwelt at "Ephefus, in Afia." In another place he fays, "the (k) Gospel accord"ing to Matthew was delivered to the Jews."

Origen, about 230. fays, " that (1) according to the tradition received "by him, the first Gospel was written by Matthew, once a Publican, "afterwards a Difciple of Jefus Chrift: who delivered it to the Jewish "believers, compofed in the Hebrew language." And in another place he fays, "that (m) Matthew wrote for the Hebrews."

Says Eufebe, about 315, " Matthew (n) having first preached to the "Hebrews, when he was about to go to other people, delivered to them "in their own language the Gofpel according to him, by that writing "fupplying the want of his prefence with those whom he was leaving.'

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Athanafius, in his Festal Epiftle (o) does not fay, where, or in what language, Matthew wrote. But in the Synopfis, afcribed to him, it is faid, "that (p)Matthew wrote his Gospel in Hebrew, and published it at Jerufalem."

Cyril of Ferufalem fays, " that (9) Matthew wrote in Hebrew."

Epiphanius likewife fays, " that (r) Matthew wrote in Hebrew." And afterwards. "Matthew (s) wrote firft, and Mark soon after him, being a follower of Peter at Rome. If Mark did not write till after Peter came to Rome, and Matthew but a little before him; it follows, that Matthew's Gospel was not writ fo foon, as many later writers have fuppofed.

Gregorie Nazianzen, in his catalogue, fays, " that (t) Matthew wrote

for the Hebrews."

And Ebedjefu, "that (u) Matthew, the firft Evangelift, published his "Gospel in Palestine, writ in Hebrew."

(b) See of this work. Vol. i. p. 242. the fecond edition.

Theodore

(1) Ο μὲν δὴ ματθαῖος ἐν τοῖς ἐβραιοις τῇ αὐτῶν διαλέκτῳ καὶ γραφὴν ἐξήνεγκεν ἐναγγελία, τὸ πέτρα, καὶ τὸ πάυλες ἐν ρώμη ευαγγελιζομένων καὶ θεμελιώντων τὴν ἐκκληolar. x. λ. Adv. Haer. 1. 3. cap. i. Et ap. Eufeb. 1. 5. c. 8. And in this work Vol. i. p. 353.

(k) See Vol. i. p. 356.

(m) P. 278.

(0) Vol. viii. p. 227.

(9) P. 271.

(1) Vol. iii. p. 235.

(n) Vol. viii. p. 92. See alfo p. 177.

(p) P. 249.

(r) P. 304. and 305.

(3) Ευθὺς δὲ μετὰ τὸν ματθαῖον ακόλεθος γενόμενος ο μαρκος τῷ ἁγίῳ πέτρῳ ἐν gun. Citat. ib. p. 305. ῥώμη.

(1) Vol. ix. p. 133. Comp. p. 134.

(u) P. 216.

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Theodore of Mopfueftia fays, "that (x) for a good while the Apostles "preached chiefly to Jews in Judea. Afterwards Providence made way "for conducting them to remote countreys. Peter went to Rome, the "reft elsewhere, John, in particular, took up his abode at Ephefus. "About this time the other Evangelifts, Matthew, Mark, and Luke, pub"lished their Gofpels, which were foon spread all over the world." This fuppofeth a late date of the Gofpels, as was argued vol. ix. p. 405, that is, after the beginning of Nero's reign, when Peter went to Rome, and not long before the war in Judea, which broke out in 66. about which time John left that countrey, and fettled at Ephefus,

Says Jerome in the prologue to his Commentarie upon St. Matthew: "The (y) first Evangelift is Matthew, the Publican, furnamed Levi, who "wrote his Gofpel in Judea, in the Hebrew language, chiefly for the "fake of the Jews that believed in Jefus, and did not joyn the shadow of "the law with the truth of the gospel." To the like purpose in the article of St. Matthew, in his book of Ecclefiaftical Writers: "Matthew "(z) called alfo Levi, of a Publican made an Apostle, first of all wrote a "Gofpel in Judea in the Hebrew language, for the fake of thofe of the "circumcifion, who believed." Who afterwards tranflated it into Greek, is uncertain.

Chryfoftom in the introduction to his homilies upon this Gofpel: "Mat"thew (a) is faid to have writ his Gospel at the requeft of the Jewish be"lievers, who defired him to put down in writing what he had taught "them by word of mouth. And he is faid to have writ in Hebrew," He fpeaks with hesitation, and is not positive about the occasion of writing this Gofpel, or the language, in which it was writ. Afterwards he says: "In (b) what place each one of the Evangelifts wrote, cannot be faid with "certainty."

Cofmas of Alexandria, about the year 535, fays: "Matthew (c) is the "firft Evangelift, that wrote a Gofpel. There being a perfecution, "when Stephen was ftoned, and he also being about to go from that place, "the believers entreated him to leave with them a written inftruction, "with which request he complied." And what follows.

The Author of the Imperfect Work upon St. Matthew, in the fixth centurie, about the year 560, obferves to this purpose: "The (d) occa"fion of Matthew's writing is faid to be this. There being a great Per"fecution in Palestine, so that there was danger, leaft all the faithful "fhould be difperfed: that they might not be without teaching, though "they fhould have no teachers, they requested Matthew to write for them "a hiftorie of all Chrift's words and works, that wherever they should "be, they might have with them the ground of their faith." This writer does not fay, that this was the perfecution, that arofe about the time of the death of Stephen. He feems to speak of a later, and more general perfecution and difperfion, fuch as may be well fuppofed to have been in Judea, near the war in 66. When moft, or all the Apoftles, and many of the Jewish believers, removed, and were difperfed into other countreys.

(x) P. 403.

(z) P. 89.
(b) P. 316.

(d) P. 327 328

() Vol. x. p. 83.
(a) P. 315.
(c) Vol. xi. p. 266.

In

In the Pafchal Chronicle, a work compofed in the feventh centurie, as formerly cited, it is intimated, that (e) St. Matthew published his Gospel in Palestine, about fifteen Years after our Lord's afcenfion, and foon after the Council at Jerufalem, of which an account is given Acts xv.

And, to draw to a conclufion of this lift of writers. Theophylact, in the eleventh centurie, fays: "Matthew then (f) firft wrote a Gospel in the "Hebrew language, for the fake of the Hebrew believers, eight years after our Saviour's afcenfion."

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Euthymius in the beginning of the twelfth centurie: "That (g) Mat"thew's Gospel was the firft, and writ in Judea, in Hebrew, for the Jewish "believers, eight years after our Lord's afcenfion."

Nicephorus Callifti, in the fourteenth centurie, fays: "Matthew (b) "having preached the faving word to the Jews, when he was about to go "abroad to the Gentils, thought it beft to write in his native language an "account of his preaching, to fupply the want of his prefence. Which " he did at about fifteen years after our Saviour's afcenfion."

Remarks.

III. Who now of all these writers deferves the greatest regard? Irenaeus, I think, as being the moft ancient. And with him agree Epiphanius, Theodore, of Mopfueftia, and the Author of the Imperfect Work, as it feems. Nor is he contradicted by Eufebius of Cefarea, fo far as I can (i) perceive. He fays, " that when Matthew was about (( to go to other people, he delivered his Gospel to the Hebrews in their "own language." But he does not fay in his Ecclefiaftical Hiftorie, nor any where elfe, when this Apostle left Judea. Some (k) may have underftood him to mean about eight years after our Saviour's afcenfion, and others about fifteen years after it, as Nicephorus, and perhaps the Pafchal Chronicle. But himself has not expressly mentioned the time. And he may have been undetermined in his mind about the time, when Matthew left Judea. Moreover, he has inferted (1) iu his Ecclefiaftical Historie the paffage of Iranaeus above quoted, upon which we infift. And a late date of the Gofpels is agreeable to his own, and others obfervations, before taken notice of, that the Apoftles of Chrift did not write many books, and were not very forward to write, but as they were compelled by a kind of neceffity.

There are divers learned moderns of good judgment in thefe matters, who pay a great regard to this teftimonie of Irenaeus, particularly, (m) Fabricius, (n) Mill, (0) S. Bafnage, and before them (p) Martin Chemnitius.

(e) See Vol. viii. p. 178. (g) P. 435.

179.

(i) See Vol. viii. p. 177. · ·
(k) See Vol. viii. p. 176. &c.
(m) De tempore, quando fcripferit,
Irenaeo, temporibus illis proximo, qui
πέτρα καὶ τῷ πάυλο ἐν ῥώμῃ ἀναγγελιζομένων καὶ
1. 4. c. 5.
T. 3. p. 126.

(n) Prolegom. num. 61.
(p) Examen Concil Trid. p. 16.

(ƒ) Vol. xi. p. 419. 420.
(b) P. 442.

Mill

(1) L. 5. cap. 8. p. 172. C.
cui potius fidem habeamus, quam S.
tradit eum edidiffe Evangelium, T
θεμελιώντων τὴν ἐκκλησίαν. Bib. Gr.

(o) A. 64. n. xii.

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