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3. I mention another thing, as some compensation of the long labours of this inquiry, that we have observed several authors, so early as the third century, who received the epistle to the Hebrews, who have been generally overlooked by learned men, and even by those who have written dissertations upon that epistle. I intend Theognostus an Alexandrian, who flourished about the year 280, and1 Methodius, who flourished about 290, and the author of a poem against the Marcionites, whose age is uncertain, and probably Pamphilus. I suppose likewise, that there may be seen in this book more quotations of ancient authors, who speak of St. Peter's epistles as written to Gentiles, than in any work hitherto written upon the canon of the New Testament.

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4. All along, where there has been occasion, we have carefully observed what notice has been taken of spurious and apocryphal books, (which might seem on account of their titles, or otherwise, to make a claim to be a part of the canon,) especially by the more ancient christian writers. And, if I mistake not, it has appeared, after a fair and careful examination, that though there were doubts about some of the books now generally received as canonical, yet there were no other beside them which those ancient writers received as part of the rule of faith, and that they alleged them by way of illustration only.

This was the great design of the late Mr. Jeremiah Jones, in the two first volumes of his New and full Method of settling the canonical Authority of the New Testament, in which the several apocryphal books are collected, with an • English translation of each of them; together with a particular proof, that none of them were ever admitted into 'the canon.' And, I presume, it will be allowed by all readers of this work, that the design of that diligent writer has been carried on by us, and that his argument has been confirmed.

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5. Though our design has primarily led us to observe the testimony of christian writers to the books of the New Testament, we have not entirely overlooked their testimony to the Old Testament, and divers catalogues of the ancient scriptures may be seen in this book, with remarks upon them.

6. Beside showing in every age the books of scripture

None of the authors there mentioned are in Fr. Spanhem. Dissert. de Auctore Epistolæ ad Hebræos. Opp. T. ii. p. 171, &c. or in Mr. Hallet's Introduction to the Epistle to the Hebrews. * See vol. iii. p. 152.

'Ibid. p. 195, 196.

m P. 171.

A " P. 226.

received by each writer, many passages have been alleged, testifying their great regard for the scriptures, assuring us, that they were publicly, and respectfully read in the assemblies of christians in the language generally understood by the people, and earnestly recommending the reading and studying them in private as the duty of all sorts of people, and what would be highly advantageous to them. I believe there may be in this book more passages of this kind, taken from early christian writers, than in the collection of A. B. Usher, de Scripturis, et Sacris Vernaculis,' and the Auctarium' of Henry Wharton, written purposely upon this one point.

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7. In this book may be seen many observations, showing the credibility of the evangelical history, especially taken from Augustine, Chrysostom, and Theodoret; though some also from Eusebius of Cæsarea, and other writers: divers of which passages must be very acceptable to most readers, and perhaps will appear to some equal to the best arguments of the most learned modern defenders of the christian religion.

8. In this book are some passages, bearing express testimony not only to the scriptures, but also to divers of the principal facts of the New Testament; particularly to the miracles of our Lord's ministry, his death, resurrection, and ascension, and the extraordinary works performed by his apostles.

9. There are many passages, representing and expatiating upon the swift and wonderful progress of the gospel over the world, collected for the most part out of Jerom, Augustine, Chrysostom, Theodoret, and later writers.

Indeed these are very proper for the next book: but every thing of this kind could not be well passed over. Besides, our collections relating to this, and the last preceding article, are chiefly taken out of the writers of the fourth, fifth, and following centuries, reserving those of the more early ages for another time and the next book.

10. There are likewise in some chapters, select passages upon a variety of subjects, which cannot but afford entertainment to inquisitive readers of good taste, especially if they have any desire to judge rightly of the character of christian writers in past ages, and those the best and purest ages, on which we have principally enlarged.

A RECAPITULATION

OF THE

SECOND PART

OF THE

CREDIBILITY OF THE GOSPEL HISTORY.

CHAP. I.

IN the epistle of St. Barnabas there is not any express mention made of any book of the New Testament: but there are in it some expressions which are in St. Matthew's gospel, and are introduced with this mark of quotation: "it is written." There are in it likewise the exact words of several other texts of the New Testament: and there may be thought to be allusions to some others. Nevertheless, I think it cannot be said with certainty, that he referred to any books of the New Testament: nor ought it to be reckoned strange, that a man, who was contemporary with the apostles, and had the same spirit and like gifts with them, if he was not an apostle himself, should often reason and argue like them, without quoting their writings, or referring to them.

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Ch. II. Clementa bishop of Rome wrote an epistle in the

Says Mr. Jortin, in the first volume of his remarks on Ecclesiastical History, p. 336, 337. Clemens epist. 1. 4. says • Δια ζηλον ὁ πατηρ ἡμων Iаkwẞ anεdра,-" propter æmulationem pater noster Jacobus aufugit.' Whence, I find, some persons have lately discovered and concluded, that Clemens was a Jew. I think the passage will not prove it. Theophilus ad • Autol. iii. 23. τα γράμματα το θεις νομε, τε δια Μωσέως ἡμιν δεδομενα. The law was given to us, says Theophilus; and yet he had been converted

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name of the church over which he presided, to the church of Corinth. In his epistle, the first epistle to the Corinthians is quoted in this manner: Take into your hands the 'epistle of the blessed Paul the apostle. What did he at 'first write unto you in the beginning of the gospel? Verily he did by the Spirit admonish you concerning himself, and Cephas, and Apollos, because that even then you did 'form parties.' Compare 1 Cor. i. 12. He has likewise passages out of the epistle to the Romans, and some other of the apostolical epistles, And passages of the gospels of St. Matthew, and St. Luke, though without naming the evangelists, are introduced in this respectful manner: And let us do, as it is written.-For thus saith the Holy Spirit, Especially remembering the words of the Lord Jesus which he spake.'-Again: "Remember the words of the Lord Jesus."-Or, as it is expressed, p. 46, The first ⚫ epistle to the Corinthians is expressly ascribed by Clement to Paul. Words of our blessed Lord, found in the gospels of Matthew, Mark, and Luke, are recommended with a high degree of respect, but without the names of the 'evangelists. And, I think, there are in him allusions to the Acts of the Apostles, the epistle to the Romans, the first and second to the Corinthians, and to divers other of the epistles of the New Testament.

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Ch. III. In the Fragment, by some supposed to be Clement's, but more probably written about the middle of the third century, no evangelist is expressly named, or epistle of the New Testament expressly cited. But the gospels are several times quoted, with such terms as these : He himself says: The Lord says: Thus saith the Lord: An

from paganism to christianity. Therefore when any ancient christian writers use such expressions, it is not to be inferred thence, with any kind of certainty, that they were of Jewish extraction, or even that they had been pro⚫selytes to judaism. Indeed nothing is more natural, than for christians to 'speak as if they were Abraham's children; as if the law and the prophets, and the patriarchs, belonged to them as well as to the Jews. In the same book, sect. 24. Theophilus says: Aẞpaaμ & warpaρxns nμwv. 94. Aavid å προγονος ήμων. 27. Αβρααμ το προπατορος ήμων. Ι suppose Mr. Jortin may intend Mr. Bower, in his History of the Popes, Vol. i. p. 15. A learned foreigner likewise has very lately argued, that Clement of Rome was a man of Jewish extraction-cum Clemens fuerit origine Judæus, ut probabile est ex eo, quod Jacobum patrem nostrum' appellans, se iis adjungere videatur, quorum pater fuit Jacob secundum carnem. H. Venem. Ep. secund. de genuitate epistolar. Clement. a Cl. Wetsten. publicat. p. 76. I think, that Mr. Jortin has well confuted that argument: nevertheless I shall here refer to some passages, formerly quoted from Lactantius, a convert from Gentilism, where he speaks of the Jewish people, as the ancestors of christians. See vol. iii. ch. lxv. num. iv. 1.

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' other scripture says:' and 'The Lord saith in the gospel.' And there seem to be references to some of the epistles of the New Testament.

Ch. IV. Hermas has no express quotations of the books of the New Testament: nor was it suitable to the design of his work to make such quotations: or, as it is expressed, p. 65, Here are certainly many allusions to our genuine books of the New Testament, though they are not cited. • The reason is, that it was not suitable to the nature of the 'work to quote books.' There seem to be in him allusions to several parts of the New Testament, particularly the gospels of Matthew, Luke, and John; the Acts; the epistle to the Romans; the first to the Corinthians; the epistle to the Ephesians; the epistle of James; and the book of the Revelation.

Ch. V. Ignatius was bishop of Antioch in Syria, in the latter part of the first, and the beginning of the second century. He was sent prisoner from Antioch to Rome, where he suffered martyrdom in the year 107, or soon after. In his journey to Rome he wrote several letters, which are generally received as his; some of them were written whilst he was at Smyrna, the others at Troas. He expressly ascribes the epistle to the Ephesians to St. Paul. For, writing to them, he says: Ye are the "symmyste of 'Paul," or, ye are the companions of Paul in the mysteries of the gospel, who throughout all his epistle makes men'tion of you in Christ Jesus.' And in the same letter he has several passages out of St. Paul's epistle to the Ephesians and besides, there are in him plain allusions or references to the gospels of St. Matthew and St. John, and a probable allusion to St. Luke's. There seem likewise to be allusions to the Acts of the Apostles; the epistle to the Romans; the first and second to the Corinthians; the Galatians; Philippians; first to the Thessalonians; the second to Timothy; the first epistle of St. Peter; the first and third epistles of St. John.

Moreover, he has expressions, denoting a collection of gospels, and apostolical epistles. So say Grabe, Mill, and Le Clerc and I think it proper now to transcribe Mill, to whom I formerly referred only.

b Verum et aliquanto ante Marcionem, et quidem ante annum Christi xciv. exstabat Codex Apostolicus. Quod enim a nemine, quod quidem sciam, huc usque observatum fuit, monuit nos olim clarissimus Grabius, Ignatium utriusque hujus canonis mentionem fecisse, in epistola ad Philadelphicos. Προσφυγων τῳ ευαγγελιῳ, κ. λ. nempe per ευαγγελιον Codicem Evangelicum, per αποτολες Codicem Epistolicum, per prophetas Canonem V. Τ. συνεκδο Xikwg intelligendum existimat. Id quod nobis postea persuasissimum erat,

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