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and in his own Epistles', as the best commentators agree; and so does St. James, and St. Paul", and the author of the Epistle to the Hebrews.

Papias conversed with the disciples of the apostles about the beginning of the second century. He speaks of the gospels of Matthew and Mark as extant, and written by them.

Justin Martyr, A. D. 150, mentions the Gospels as universally received and read in the congregations in his time. He must have conversed with Christians who were old men, and from them have learned that the Gospels were extant when they were young. Οἱ ̓Απότολοι (says he) ἐν τοῖς γενομένοις ὑπ' αὐτῶν ἀπομνημονεύμασιν, ἃ καλεῖται Εὐαγ γέλια, ὕτως παρέδωκαν.—And again, Τὰ ἀπομνημονεύματα τῶν ̓Αποτόλων ἀναγινώσκεται. Αpol. 1. And his citations from the four Gospels, from the Epistles of St. Paul, and from the Revelation, show to a demonstration that he had them as we now have them, in the main.

In the interval between A. D. 70 and Justin, are the authors called apostolical, as Clemens, Hermas, Barnabas, Ignatius. These authors make use of some of the Gospels and Epistles, and allude to them; which makes them highly valuable, and serviceable to the Christian cause. We cannot suppose that they had the inclination: we may posi tively affirm that they had not the capacity to forge them. Their own writings prove it.

'But the end of all things is at hand.-The time is come, that judgment must begin at the house of God. And if it first begin with us, what will be the end of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?' 1 Pet. iv. 7.

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'Go to now, ye rich men, weep and howl for the miseries that shall come upon you.-Be patient, therefore, brethren, unto the coming of our Lord.-For the coming of the Lord draweth nigh.—The Judge standeth before the door.' James v. 1.

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The Lord is at hand.' Phil. iv. 5. To fill up their sins always; for wrath is come upon them to the uttermost.' 1 Thes. xi. 16. The day of the Lord cometh as a thief in the night,' &c. 1 Thes. v. 2. The same event is also perhaps alluded to, 2 Thes. i. 6, &c. and 2 Thes,

ii. 2,
&c.

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Ye have need of patience that-ye might receive the promise. For yet a little while, and he that shall come, will come,' &c. Heb. x.

36.

Euseb. Eccl. Hist. iii. 39, sub finem.

Barnabas, in his Epistle, makes use of Matthew, Luke, John, and the Epistle to the Romans.

Clemens, in his first Epistle, makes mention of St. Paul's Epistle to the Corinthians, and takes passages from Matthew, Mark, Luke, Acts, Romans, 1 and 2 Cor. Philip. 1 Thes. Ephes. 1 and 2 of Peter, 1 Tim. 1 and 3 of John, Revel. and particularly from the Epistle to the Hebrews. He also speaks of the martyrdom of Peter and Paul.

In his second Epistle, if it be his, there are passages from Matthew, Luke, 1 Cor. and Hebr.

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Hermas says, i. 2. Juravit Dominus per Filium suum: Qui denegaverit filium et se-et ipsi denegaturi sunt illum' -from Matt. x. 33.

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I. 6. Cum ergo venerit tribulatio, propter divitias suas et negationes, abnegant Dominum'-from Matt. xiii. 21. I. 9. Videte ergo vos qui gloriamini in divitiis, ne forte ingemiscant ii qui egent, et gemitus eorum ascendat ad Dominum'-from James v. 4.

Ib. Qui amatis primos consessus;' from Matt. xxiii. 6. 'Melius erat illis non nasci '—from Matt, xxvi. 24,

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II. Mand. v. Spiritus sanctus, qui in te est, angustiabitur'-from Ephes. iv. 30.

'Si resistis Diabolo, fugiet a te'-from James iv. 7.

II. Mand. vi. Φοβήθητι τὸν Κύριον τὸν δυνάμενον σῶσαι καὶ aоλσα-from James iv. 12.

Such references should have been marked in the editions of the Apostolical Fathers.

In the Apostolical Constitutions also, and in the Recognitions and the Homilies of Pseudo-Clemens there are many passages taken from the New Testament; but as these books are not so antient as they pretend to be, I pass them by for the present, and shall pay my respects to them in another place.

The numerous and large citations from the LXX, and the New Testament, in the Constitutions, are however so far useful, that they help to show how those places stood in the copies of the fourth century, and perhaps somewhat earlier.

Ignatius, who, in his old age, suffered under Trajan, about A. D. 107, and who was contemporary with the apostles, in his genuine Epistles alludes to the Gospels of

Matthew, of Luke, and of John, Paul's first Epistle to the Corinthians, those to the Colossians, Galatians, Philippians, and Ephesians, the first Epistle of Peter, &c.

Besides the places which are referred to in the margin of the Patres Apostolici, I have observed several upon a cursory perusal, to which I am sensible more might be added.

Ignatius ad Ephes. μιμηταὶ ὄντες Θε8 - from Ephes. v. 1. Ib. ἐν αἵματι Θε8perhaps from Acts xx. 28.

Ib. τῷ ὑπὲρ ἡμῶν ἑαυτὸν ἀνενεγκόντος Θεῷ προσφορὰν καὶ θυσίαν from Ephes. v. 2.

Ib. ii. ὀναίμην ὑμῶν from Philem. 20.

Ib. iv. μέλη ὄντας το ὑιᾶ αὐτε-from Eph. v. 30. Ib. v. εἰ γὰρ ἑνὸς καὶ δευτέρα προσευχὴ τοσαύτην ἰσχὺν ἔχει -perhaps from James v. 16, or Matt. xviii. 19, 20. ib. ix. —λίθοι ναὅ Πατρὸς εἰς οἰκοδομὴν—from Ephes.

ii. 20.

Ib. xiii. τέλος δὲ ἀγάπη-from 1 Tim. i. 5.

Ib. xiv. ἄμεινόν ἐσιν σιωπᾶν καὶ εἶναι, ἢ λαλῶντα μὴ εἶναι μη καλὸν τὸ διδάσκειν, ἐὰν ὁ λέγων ποιηfrom Matt. v. 19.

vii. 21.

Ib. xv. ἐδὲν λανθάνει τὸν Κύριον—perhaps from Heb. iv. 12, 13. or Revel. ii. 23. or some other places.

Ib. xvii. τῇ ἄρχοντος τῷ αἰῶνος τέτε---from John xiv. 30. and Ephes. ii. 2.

16.

Ib. μὴ αἰχμαλωτίσῃ ὑμᾶς from Rom. vii. 23.
Ib. xix. μυςήρια-πῶς ἂν ἐφανερώθη---from 1 Tim. ii.

Ib. xx. ἕνα ἄρτον κλῶντες---from 1 Cor. x. 17.

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Ib. xxi. ἔσχατος ὢν τῶν ἐκεῖ πιτῶν---from 1 Cor. xv. 9, or Matt. xx. 26, 27.

Ib. xii. Ignatius takes notice of St. Paul's Epistle to the Ephesians, and of his martyrdom: and as he was writing to the same church, he often alludes, as you see, to the apostle's letter.

Ad Magnes. i. ἀγάπης, ἧς ἐδὲν προκέκριται---from

1 Cor. xiii. 13.

Ib. iii. -νεωτερικὴν τάξιν perhaps from 1 Tim. iv. 12.
Ib. v. εἴς τον ἴδιον τόπον---from Acts i. 25.

Ib. ἴδιον χαρακτήρα- --perhaps from Rev. xiii. 17.
Ib. vii. - εἰς νές, μία ἐλπὶς from Ephes. iv. 3, 4, 5, 6.

Ib. vii..... κατὰ νόμον ζῶμεν, ὁμολογομεν χάριν μὴ εἰληφέναι---from Galat. V. 4.

Ib. x. ὑπέρθεσθε τὴν κακὴν ζύμην τὴν παλαιωθεῖσαν---from

1 Cor. v. 7.

Ib. xiii. κατευοδωθῆτε. εὐοδᾶσθαι, a verb used in the New Testament.

Ad Trall. vii. μὴ φυσιουμένοις---a word often used by St.

Paul.

- Ib. vii. μηδεὶς [τι] κατὰ τε πλησίε ἐχέτω---from Matt.

ν. 23.

Ib. x.ὥσπερ τινὲς-λέγεσι—ἐγὼ τί δέδεμαι ; τί εὔχο μαι θηριομαχῆσαι; &c.---from 1 Cor. xv. 15. 32.

Ib. xi. οὐκ εἰσὶν φυτεία Πατρός---from Matt. xv. 13. Ib. xii. ἵνα μὴ αδόκιμος εὑρεθώ---from 1 Cor. ix. 27. Ad Roman. ii. τ8 σπονδισθῆναι Θεῷ---from 2 Tim. iv. 6. Ib. iii. τὰ γὰρ φαινόμενα πρόσκαιρα· τα δὲ μὴ βλεπόμενα αἰώνια---from 2 Cor. iv. 18.

Ib. vi. τί γὰρ ὠφελεῖται, &c.-.-from Matt. xvi. 26. But perhaps this is an interpolation. It is not in the old version. Ib. vii. ὁ ἐμὸς ἔρως ἐταύρωται ὕδωρ δὲ ζῶν, καὶ λαλῶν ἐν ἐμοὶ---from Galat. vi. 14. John iv. 14.

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Ib. ix. ἔκτρωμα---from 1 Cor. xv. 8.

Ad Philadelph. vi. -ὅτι ἐβάρησα τινα---from 2 Cor. xii.

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Ib. ix. αὐτὸς ὢν θύρα-from John x. 7.

Ib. x. ἐπὶ τὸ αὐτὸ γενομένοις---from 1 Cor. xi. 20.
Ad Smyrn. iii. συνέφαγεν καὶ συνέπιεν---from Acts x. 41.
Ib. iv.---μὴ παραδέχεσθαι-from John Epist. ii. 10.

Ib. x. τὰ δεσμά με---οὐκ ἐπαισχύνθητε read ἐπῃσχύνθητε ---from 2 Tim. i. 16.

· Ib. ἐδὲ ὑμᾶς ἐπαισχυνθήσεται Χριςός---from Mark viii. 38. or Luke ix. 26.

The epistle to Polycarp, which is the last, is also inferior to the rest: there is some reason to suspect that it is not genuine.

Ad Philadelph. v.- προσφυγών τῷ εὐαγγελίῳ, ὡς σαρκὶ Ιησε, καὶ τοῖς ἀποτόλοις ὡς πρεσβυτερίῳ ἐκκλησίας. * Confugiens ad evangelium tanquam ad carnem Jesu, et ad apostolos velut ad Ecclesiæ Presbyterium,' &c.

Quæ verba videntur de Evangeliis et Apostolicis scriptis intelligenda; ita ut hoc velit Ignatius, cognoscendæ

divinæ voluntatis causâ, se confugere ad Evangelia, quibus crederet non secus ac i Christus ipse 'in carne,' hoc est, in eo statu quo fuit in terris, conspicuus et etiamnum apud homines vivens, eos sermones, qui in Evangeliis le guntur, ore suo proferret; tum etiam ad scripta apostolorum, quos habebat quasi totius Christianæ Ecclesiæ Presbyterium,' sub Christo omnium episcopo, quod cœtus Christianos omnes, quid credendum sit, doceret. Unde quanti fierent libri sacri Novi Testamenti, hisce temporibus, sa tis liquet.' Addit: Sed et prophetas amamus, quia ipsi nunciarunt, quæ pertinent ad Evangelium, id sperarunt, atque expectarunt. Quæ respiciunt Vetus Testamentum, prout scriptum exstat, nam aliunde prophetæ Ignatio innotescere non potuerant. Nec leviter prætermittendum, ab eo, primo quidem loco Novi Testamenti scripta, per quæ Christiani sumus, memorari, quasi perfugium suum; se cundo vero Veteris libros, quia ex iis Novum confirmari potest. Clericus, Hist. Eccl. p. 567.

In the same epistle, viii. Ignatius introduces a Jew, say ing, ἐὰν μὴ ἐν τοῖς ἀρχαίοις ἕύρω, ἐν τῷ εὐαγγελίῳ ἐ πιςεύω. Nisi invenero in antiquis (vaticiniis) evangelio non credo.' Where see Le Clerc,

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Ad Smyrn. v. ὃς οὐκ ἔπεισαν αἱ προφητεῖαι, ἐδ ̓ ὁ νόμος Μωσέως, ἀλλ ̓ ἐδὲ μεχρὶ νῦν τὸ εὐαγγέλιον. 'Quibus nec prophetiæ persuasere, nec Mosis lex, sed nec evangelium.' He speaks of heretics, who denied that Christ had a body, and that he really suffered. How were such people to be converted or confuted? By the testimony of the apostles, recorded in the New Testament; of men, who, as Ignatius says, did eat and drink with the Lord, both before and after his resurrection: consequently Evayyo in this place means the gospels, the books of the New Testament, Ib. vii. προσέχειν δὲ τοῖς προφήταις, ἐξαιρέτως δὲ τῷ εὐαγε γελίῳ, ἐν ᾧ τὸ πάθος ἡμῖν δεδήλωται, καὶ ἡ ἀνάτασις τε τελείωται. Attendere autem prophetis, præcipue autem Evangelio, in quo passio nobis ostensa, et resurrectio per fecta est.'

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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 cited more ac

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