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verfally received, and of others controverted, he says: "It (i) was need"ful to put down these alfo: diftinguishing the fcriptures, which according to ecclefiaftical tradition are true, genuine, and universally ac"knowledged, from those which are controverted, and yet appear to have "been known to many: that by this means we may know them from "fuch as have been published by heretics, under the names of Apostles. "Which books none of the ecclefiaftical writers in the fucceffion from "the times of the Apoftles have vouchfafed to mention in their writ"ings." I may not tranfcribe, but only refer to (k) Athanafius in his Feftal Epiftle, to (1) Cyril of Jerufalem, (m) Rufin, and (n) Auguftin.

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However, befide obferving the teftimonie of writers in former times, they criticised the books, which were propofed to them: examining their ftile and contents, and comparing them with those books, which had been already received as genuine upon the ground of an unanimous teftimonie, and undoubted tradition. Says honeft Serapion, Bishop of Antioch, in an epiftle to fome, who had too much respect for a writing, entitled the Gospel of Peter: "We (0) brethren, receive Peter, and the other "Apostles, as Chrift: but as skilful men, we reject those writings, which are falfly afcribed to them: well knowing, that we have received no “fuch." And he adds, that upon perufing that work, he had found the main part of it agreeable to the right doctrine of our Saviour: but there were fome other things of a different kind. And Eufebe adds in the place transcribed above: "The (p) stile also of these books is en"tirely different from that of the Apoftles. Moreover the fentiments "and doctrine of thefe writings differ from the true orthodox Christianity. "All which things plainly fhew, that they are the forgeries of heretics. It has been sometimes faid, that the Council of Laodicea first settled the canon of the New Teftament. But it may be juftly said to have been fettled before. At left there had been long before a general agreement among Christians, what books were canonical, and what not: what were the genuine writings of Apoftles and Evangelifts, and what not. From the decree of the Council itself it appears, that there were writings already known by the title of canonical. That Council does nothing in their last canon, but declare, "That (q) private pfalms ought not to be "read in the church, nor any books not canonical, but only the cano"nical books of the Old and New Testament,” After which follows a catalogue or enumeration of such books. The fame may be faid of the third Council of Carthage, whofe 47. canon is to this purpose: "Moreover (r) it is ordained, that nothing befide the Canonical Scriptures be "read in the church, under the name of Divine Scriptures."

I fhall now transcribe below a long and fine paffage of Mr. Le Clerc, wherein he fays: "We (s) no where read of a Council of the Apostles,

(i) Vol. viii. p. 97. 98. See likewise p. 99. ... 102.

(k) Vol. viii. p. 225.

(m) Vol. x. p. 193.

(0) Vol. ii. p. 558.

(9) Vol. viii. p. 291. 292.

() Nufquam quidem legimus,

(1) P. 268.

(n) P. 207. 208.

QY

(p) Vol. viii. p. 98.

(r) Vol. x. p. 193.

Collegium Apoftolicum, aut cœtum ullum

Rectorum Ecclefiarum Chriftianarum coactum effe, qui pro auctoritate defi

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"or of any affemblie of the Governours of Chriftian churches, conven"ed, to determine by their authority, that fuch a number of Gospels, "neither more nor fewer, fhould be received. Nor was there any need "of it, fince it is well known to all from the concurring teftimonie of " contemporaries, that these four Gofpels are the genuine writings of "those whose names they bear: and fince it is alfo manifeft, that there "is in them nothing unworthie of thofe, to whom they are afcribed, nor any thing at all contrarie to the revelation of the Old Teftament, nor "to right reason. There was no need of a fynod of Grammarians, to "declare magifterially what are the works of Cicero, or Virgil... In "like manner the authority of the Gospels has been established by gene"ral and perpetual confent, without any decree of the Governours of "the Church. We may fay the fame of the Apoftolical Epiftles, which owe all their authority, not to the decifions of any ecclefiaftical affem"blie, but to the concurring teftimonie of all Chriftians, and the things "themselves, which are contained in them."

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Mr. James Bafnage (t) has several chapters, fhewing how the canon of the New Teftament was formed, without the authoritative decifions. of Councils. I likewife refer to (u) Mr. Jones upon this fubject. I must also remind my readers of (x) Auguftin's excellent obfervations, in his arguments with the Manicheans, concerning the genuinneffe and integrity of the books of the New Testament. I fhall transcribe from him here a few lines only, which are very much to the prefent purpose. "We (y) know the writings of the Apoftles, fays he, as we know the "works of Plato, Ariftotle, Cicero, Varro, and others. And as we know "the writings of divers ecclefiaftical authors: forafmuch as they have "the teftimonie of contemporaries, and of those who have lived in fuc"ceeding ages."

Upon the whole, the writings of the Apostles and Evangelists are received, as the works of other eminent men of antiquity are, upon the

ground

nierint hunc numerum Evangeliorum effe admittendum, non majorem, nec minorem. Sed nec opus fuit, cum omnibus conftaret, ex teftimonio et confenfu æqualium, quatuor hæc Evangelia eorum vere fuiffe, quorum nomina præferunt: cumque nihil in iis legatur quod fcriptoribus dignum non fit, vel revelationi Veteris Teftamenti, rečtæve rationi, vel minimum adverfetur: aut quod inferius ævum, recentiorumque manus ullo modo recipiat. Non opus fuit fynodo Grammaticorum, qui, pro imperio, pronunciarent ea fcripta, verbi cauffa, Ciceronis et Virgilii, quæ eorum effe non dubitamus, re verâ tantorum ingeniorum foetus fuiffe, et pofteritati ea in re confulerent. Omnium confenfus, non quæfitus, non rogatus, fed fponte fignificatus, prout occafio tulit, refque ipfæ omnibus, qui poftea vixere, dubitationem omnem antever, terunt,.. Sic et Evangeliorum auctoritas merito conftituta est, et invaluit, perpetuo confenfu, fine ullo Rectorum Ecclefiæ decreto.

Idem dixerimus de Epiftolis Apoftolicis, quæ nullius ecclefiaftici conventus judicio, fed conftanti omnium chriftianorum teftimonio, rebufque ipfis, quas complectuntur, auctoritatem omnem fuam debent. Cleric. H. E. ann, 100. num.iii. iv. Vid. et ann. 29. num. xcii.

(t) Hifi. de l'Eglife. 1. 8. ch. v. vi. vii.

(u) New and full Method. Part į, ch. v. vi. vii,

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ground of general consent and teftimonie. Nor does the canon of the fcriptures of the New Teftament owe it's establishment to the decisions of Councils: but it is the judgement of Chriftian people in general. And fo far as we are able to perceive, after a long and careful examina. tion, it is a right and reasonable judgement. And it may induce us to believe, that if men were encouraged to think freely, in other matters alfo, and to judge for themfelves, according to evidence, and proper affiftances were afforded them, it would not be at all detrimental to the interefts either of truth or virtue.

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Of the Time of writing the Gospels, especially the first three.

SECT. I

That the Gospels are not mentioned, nor referred to, in the Epiftles of the New Teftament.

E

****USEBE intimates, that (a) many before him fuppofed, that when Paul in his epiftle speaks of his own gospel, he intended the **** Gospel according to Luke. We will therefore confider those texts, and fome other of a like kind.

I. St. Paul fays Rom. ii. 16. . . in the day, when God fhall judge the fecrets of men, according to my gospel. The fame phrafe occurs again ch. xvi. 25. and 2 Tim. ii. 8. Remember, that Jefus Chrift, of the feed of David, was raifed from the dead, according to my gospel.

In all which places, I apprehend, it must be reasonable to understand, not any written Gospel, or hiftorie of Jefus Chrift: but the doctrine of the golpel of Jefus Chrift, which had been preached by Paul. Which is alfo the opinion of learned modern interpreters in general.

II. 2 Cor. viii. 18. And we have fent with him the brother, whofe praise is in the gospel, throughout all the churches.

Many have been of opinion, that St. Luke is the brother, here intended, and that St. Paul refers to Luke's written Gospel. This (b) is faid to be Origen's interpretation. But I do not clearly perceive it. Origen (c) fpeaking of the four Gofpels, fays: "The (d) third is that according

to

(α) Φασὶ δὲ, ὡς ἄρα το κατ' αὐτὸν ἐυαγγελία μνημονεύειν ὁ ταῦλος εἴωθεν, ὅπης νίκα ὡς περὶ ἰδία τινὸς ἐυαγγελία γράφω ἔλεγε, κατὰ τὸ ἐυα[γέλιόν με. Euf. H. E. 1. 3. c. 4. p. 73. D.

(6) Who this brother was, is much contested. Antiquity has carried it "for St. Luke, worthy of praise in all the churches for the Gospel, which he wrote. "The authority of this affertion feems to rest upon the words of Origen, the "interpolated Ignatius, and St, Jerome." So Whitby upon the Place.

(c) Καὶ τρίτον τὸ κατὰ λυκᾶν, τὸ ὑπὸ παύλε ἐπαινόμενον ἐυαγγέλιον. Αp. Εuf 1.6. cap. 25. p. 226. C.

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(d) See Vol. iii. p. 235.

CH. IV: to Luke, commended by Paul." I fay, I do not perceive it to be clear, that Origen had an eye to 2 Cor. viii. 18. He might intend Rom. ii. 16. or xvi. 25. or 2 Tim. ii. 8. However, whether it be Origen's interpretation of that text, or not, it is Jerome's: who writing the hiftorie of St. Luke in his book of illuftrious Men, fays: "He (e) wrote a Gofpel, of which Paul makes mention, faying: And we have fent with him the brother, whofe praife is in the Gospel." To the fame purpose (ƒ) also in the prologue to his Commentarie upon St. Matthew: and likewise in (g) his Commentarie upon the epiftle to Philemon,

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Chryfoftom upon the place fpeaks after this manner. " And (b) who "is this brother? Some fay, Luke: and think, that the Apostle refers to "the hiftorie, writ by him. Others fay, Barnabas, For by gospel he "intends unwritten preaching." Theophylact (i) speaks to the like pofe. Theodoret (k) by the brother understood Barnabas. And therefore could not think of any written Gospel, no fuch work having been afcribed to him by the ancients. Oecumenius's note is to this purpose. Many (1) fay, this brother is Luke, mentioned upon account of the "Gospel compofed by him. Many others fuppofe him to be Barnabas. "For, as they fay, unwritten preaching is here called gospel. Which is "the more likely. For what follows is more fuitable to Barnabas : "whofe praife is in the gofpel. As much as to fay: he not only preaches, "but commendably." And afterwards. "The meaning is, he not "only evangelizeth, and preacheth the gospel admirably, and commendably, but he has been chofen to travel with us, with this grace alfo.” Such are the fentiments of the ancients upon this text.

Let us now observe the interpretations of fome judicious moderns. Grotius fays: "he (m) does not diflike the opinion of thofe, who think Luke to be here intended. But he does not think, that St. Paul refers to his book of the Gofpel, which was not then published: but to the office of an Evangelift, which Luke had discharged in feveral places, or to his preaching the gofpel. And he says, that in the gospel, may be the fame as by the gospel. So in ch. x. 14. of the fame epiftle.

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Eftius likewife fays, that (n) by gospel is to be understood preaching; not St. Luke's Gospel, which we are not certain was then published.

(e) See Vol. x. p. 94•

(f) The fame p. 83.

Le

Mifi, inquit, cum illo fratrem, cujus laus &c. In Philem. T. 4. P. i. p. 454.

(g) De quo [Lucaret in alio loco: eft in evangelio per omnes ecclefias.

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(6) Καὶ τίς ἑτός ἐσιν ὁ ἀδέλφο; τινὲς μὲν τὸν λεκᾶν. Καί φασι, διὰ τὴν ἱσορίαν ἔνπερ ἔγραψε. Τινὲς δὲ τὸν βαρνάβαν. Καὶ γὰρ τὸ ἄγραφον κήρυγμα ευαί γέλιον καλεῖ. In 2. ep. ad Corinth. hom. 18. Tom. x.

(i) In loc. p. 389.

(4) Τὸν τρισμακάριον Βαρνάβαν τὰ εἴρημένα χαρακτηρίζει. Theod. in loc. Τ. 3. p. 243.

(1) Oecum. in loc. Tom. i. p. 663.

() Mihi non difplicet fententia iliorum, qui hic Lucam defignari putant: ita tamen ut per evangelium non intelligatur liber, qui tunc editus nondum erat, fed ipfum munus evangelifta, quod Lucas Pauli vice multis in locis ftdeliter obierat, five ipfa evangelii prædicatio, ut infra x. 14. iv in pro dia per. δια Grat. ad 2. Cor. viii. 18.

(n) Neque enim Paulus de Evangelio fcripto loquitur, fed quo modo paffim alibi,

Le Clerc, in his French Teftament, tranflates in this manner: one of our brethren, who is praised on account of the gospel in all the churches. And in his notes fays, "that generally St. Luke is here fuppofed to be intend"ed: though St. Paul refers rather to his preaching the gospel, than to "the book of his Gospel."

Beaufobre tranflates after this manner: one of the brethren, who has made himself famous in all the churches by [preaching] the gospel. And fays in his notes: "that though fome of the ancients have hereby un"derstood St. Luke and his Gofpel; he thinks, that by the gospel is here "intended the preaching of the gofpel. Befides, there is no proof, that "St. Luke had as yet writ his Gofpel. It is rather reasonable to think, " he had not."

Upon the whole, though we cannot certainly fay, who is the brother, whofe praife was in the gospel: whether (0) Luke, or Barnabas, or Silas, or Apollos: I prefume we are fufficiently warranted to fay, that by gospel is here intended neither the gospel according to Luke, nor any other writ ten Gospel whatever.

III. 1 Tim. vi. 20. O Timothie, keep that which is committed to thy truft.

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Hereby fome have been difpofed to understand a written Gospel. But they are not favored by the best interpreters. Grotius fays, that (p) this depofit, or thing committed to Timothie's truft, is the facred doctrine of the gofpel. Eftius (q) fays the fame. I place below likewife (r) a part of Beza's note upon this text. Le Clerc in his notes explains it thus: "the doctrine of the gofpel, which was a facred depofit, committed by "the Apostles to their disciples." And Beaufobre thus: "the doctrine, "which had been committed to, or entrufted with Timothie." See also, fays he, 1 Tim. i. 18. and 2. Tim. ii. 2. I fay no more to this text.

IV. 2. Tim. i. 13. 14. Hold faft the form of found words, which thou haft heard of me.... That good thing, which was committed unto thee, keep by the Holy Ghoft, which dwelleth in us.

Hereby fome may understand a written Gospel, or hiftorie of Jesus Christ. Nevertheless, I think, I need not add much here to what has been already faid of the preceding text, it being nearly parallel. The meaning of both is much the fame. Timothie is here again exhorted, and required, to retain with all fidelity thofe found words, that pure doctrine of the gofpel, which he had been taught by the Apostle, and had often heard from him.

It

alibi, de evangelio prædicato. Deinde, nec fatis conftat, Evangelium Luca tum editum fuiffe, quando Paulus hanc Epiftolam fcripfit. Eft. in hoc. (0) Vid. Eft. in 2. Cor. viii. 18. et Beaufobr. in ver. 18. et 23.

(p). Vocat autem depofitum facram doctrinam evangelii, quia et res eft alterius, nempe Chrifti, et paftoribus fida ejus cuftodia incumbit. Grot. ad ɩ Tim. vi. 20.

(9) Iterum ferio et graviter admonet, ut acceptam fidei doctrinam confervet, ne locum relinquat ulli peregrino dogmati. Nomine depofiti metaphorice fignificatur doctrina fucceffori credita, ac per manus tradita. Eft. in loc. (r) Depofitum proculdubio vocat fanam evangelii doctrinam, et dona quæcunque ad Ecclefiæ ædificationem, veluti depofitum, Deus commiferat Timotheo. Bez. in loc.

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