were reduced into commentaries the things spoken by his master." The style then is not the apostle's: nevertheless that hinders not but the Epistle may be his, as to 'the thoughts and matter.' So that learned writer, who also adds: What therefore seems most probable upon the question is, that St. Luke, who accompanied St. Paul, and 'was with him at Rome, was his secretary: he wrote the 'epistle for the apostle, and according to his instructions ;hence the difference of style and composition in this and 'the other epistles written by St. Paul alone.'

n

So writes Beausobre in the above-mentioned place. But since, he has said that he has been much disposed to think that Apollos, of Alexandria, wrote this epistle. However, if he was the author, that can make no alteration in the opinion about the original language of the epistle: Apollos, very probably, would write in Greek.

XIII. I shall observe only a various reading or two.

1. We find quoted in our author more than once those words of Matt. xiii. 35, from Psalm lxxviii. 2, in this manner: "I will utter things which have been kept secret from the foundation:" without koope, of " the world," which is now in our copies. It is probable therefore that this text so stood in the copies used by Eusebius: and indeed," of the world," is not necessary. Mill has not taken any notice of this.

2. It may be worth the while to observe, that in his Commentary upon the lxxxviith Psalm, Eusebius, quoting Luke ii. 2, does not say, "Cyrenius governor of Syria," but "this was the first survey," or enrolment," of Cyrenius, who governed Syria." The reader, if he thinks fit, may consult what was said formerly concerning this matter, before I had observed this passage of our author. This reading is not in Mill: Eusebius's Commentary upon the Psalms was published since his time. Perhaps this ought not to be reckoned a various reading: for I do not affirm, that Eusebius had any copy of the New Testament where "governed" was written; he may here only give the sense of the text. I would add, that in his Comment upon the preceding

"Plus je lis Philon, plus je soupçonne, qu' Apollos pourroit avoir écrit cette épître. Car certainement on y trouve quantité de pensées et d' idées prises de Philon, dont apparemment Apollos avoit été disciple, étant Juif d'Alexandrie. Remarques sur le N. T. Tom. ii. p. 160.

–εpevžoμai keкpvμμeva año kataßoλnç. In Ps. p. 462. D. Vid. supr. • Αυτη ή απογραφη πρωτη εγενετο ἡγεμονεύσαντος της Συρίας Κυρηνικ. In. Ps. p. 543. C. See the first part of this work. Book ii. ch. 1. sect. 5.

Psalm likewise, he speaks of Cyrenius, as the person by whom that survey was made, and of his coming into Judea for that purpose.

3. In the Commentary upon Ps. xvi. 1, otherwise xvii. 1. 'The next words are: "Attend to my cry." Which may be well used by him who is tried, and in prayer sends up supplications to God: who presents not little and common requests, nor asks of God earthly and mortal things. And this our Saviour also taught, saying: "Seek ye the great things, and the little shall be added unto you." Compare Matt. vi. 33. Of this saying, as ascribed to our Saviour by Clement and Origen, I have spoken formerly. This particular citation of it is not inserted in Grabe's, or other collections of such things, this Commentary of Eusebius not having been published till lately.

XIV. Though my design relates chiefly to scriptures of the New Testament, I cannot forbear to observe, (what our great author thought not proper to omit,) that in his Ecclesiastical History there are three catalogues of the Books of the Old Testament, as received by the Jews. The first is that of Josephus from his books against Apion: The socond is that of Melito bishop of Sardis: The third is taken from Origen's works.

XV. It will not be amiss to put down here some instances of general divisions of sacred scripture, which are to be found in this writer.

6

He frequently uses a Greek word, literally denoting in the testament,' and generally, as equivalent to canonical: he uses it, when he proceeds to put down Josephus's catalogue of the scriptures of the Old Testament. Clement of Alexandria, he says, wrote brief Commentaries upon all the scriptures in the Testament, not omitting those that are contradicted. The title of the chapter in which he inserts Origen's catalogue of the books of the Old and New Testament is: How he mentions the scriptures in the Testament. He uses the same word, when he alleges a Irenæus's

a

- ότε Κυρήνιος επισας τη Ιεδαία τας απογραφας εποιειτο. p. 543. Ε. • Τέτον γεν και ὁ σωτηρ εδιδασκεν, λεγων Αιτειτε τα μεγάλα, και τα μικρά προσεθήσεται ὑμιν. In Ps. p. 56. Α.

See Vol. ii. ch. xxxviii. num. xxvii. 5.

▾ L. iv. c. 26. f.

L. vi. c. 25. in.

" H. E. l. iii. c. 9 et 10.

* Τέτων εν τῳ προτερῳ τον αριθμόν της λεγόμενης παλαιας των ενδιαθηκών γραφων τίθησι. L. iii. c. 9. p. 85. Α.

-πασης της ενδιαθηκε γραφης. 1. iii. c. 14. in.

-όπως των ενδιαθηκων γραφων εμνημονευσε. I. vi. c. 25.

y

a

τας περι των ενδιαθηκων γραφων παραδόσεις. 1. v. c. 8. in.

b

testimony to the New Testament: he elsewhere speaks of books acknowledged by all, and others not in the Testament, but contradicted. The same word is used by Origen. In his Treatise of Prayer he observes, that the Jews do not receive the book of Tobit as in the Testament: it is also in Origen's passage alleged by our author. Epiplanius uses a somewhat like phrase, when he says, the Alogians were of opinion, that St. John's gospel ought not to be placed in the Testament, or be reckoned canonical.

d

h

.

Old and New Testament is another common division: as also prophets and apostles: gospels and epistles. XVI. The respect which the ancient christians had for the scriptures of the Old and New Testament, appears by many things mentioned by this writer.

1. It is needless to insist here upon the epithets, sacred and divine scripture, of which we have seen so many instances. To the like purposes are such expressions as these the sacred gospel; according to the most certain testimony of the sacred gospels; the divine scripture of the gospels.

i

Π

k

2. He says, there is no error or mistake in the scriptures: the prophets, according to his account, spake only as the Spirit dictated: they did not write their own words, but were employed by the Spirit of God.

3. In his Epistle to the church at Cæsarea, after signing the Nicene Creed, he says, that P the use of unscriptural ανωμολογημενας γραφας, και τας άλλας παρα ταυτας, εκ ενδιαθήκες μεν, αλλα και αντιλεγομενας. 1. iii. c. 25. p. 97. D.

C

Τη δε τα Τοβητ βιβλῳ αντιλεγωσιν οἱ εκ περιτομης, ως μη ενδιαθηκε. Orig. T. i. p. 220. F.

d - εδε πως γράφων κατα λεξιν Ουκ αγνοητεον δ' είναι τας ενδιαθηκες βιβλες, ως ̔Εβραιοι παραδεδοασιν, δυο και εικοσι. L. vi. c. 25. in.

e

Λεγεσι δε το κατα Ιωαννην ευαγγελιον-αδιαθετον είναι. Η. 51. n. 18. p. 441. C.

f -το των ειρων γράφων της παλαιας διαθήκης καταλογs. L. vi. c. 25. in. της καινης διαθηκης γραφας. L. iii. c. 25. in. et passim.

8 Προφητικών δηλαδη και αποτολικων λόγων, οἷς εκκλησία τε σωτηρος ἡμων εποικοδομείται. In Ps. p. 414. Ε.

Α.

h

Τοις ευαγγελικοις και αποτολικοις αναγνωμασιν. De Ec. Th. 1. iii. p. 195. Β.

Η Ταύτα μεν το ιερον ευαγγελιον. Dem. Ev. p. 418. Β.

k

Κατα την αψευδέςατην των ἱερων ευαγγελίων μαρτυρίαν. Dem. Ε. p. 301. 1 -ἡ θεια γραφη των ευαγγελιων. in Ps. p. 693. E.

1η Εργον δε θρασυ και προπετες είναι ήγεμαι το αποφήνασθαι τολμαν την θειαν γραφήν ἡμαρτησθαι. In Ps. p. 129. B. C. Conf. ibid. p. 66. D.

Π

—δηλων ότι οργανον ην ἡ προφητικη γλωσσα, έτερες το χρωμένε αυτή, άγιο πνεύματος. In Ps. p. 187. D.

Ου γαρ οικεία ῥηματα προσέφερον, τη δε θεια πνεύματος βέλη διηκόνωντο. Ibid. p. 462. E.

Ρ — δια το απειργειν αγραφοις χρησασθαι φωναις· δι' ὁ σχεδον ἡ πασα γέγονε

phrases had been the great cause of the dissensions and disturbances that had happened in the churches.

4. He says, the first successors of the apostles, leaving their home, and performing the office of evangelists, went forth and preached the gospel to such as had not heard it; and then delivered to them the scripture of the gospels. From which passage, as well as from many others, it appears, that the gospels were then understood to be for general use.

5. Eusebius says of Origen, that' from his childhood he was well versed in the divine scriptures.

6

6. According to our author, as cited formerly, the scriptures are the rule of faith, and the standard of orthodoxy. There are,' says he, beside these, treatises of many others, whose names we have not been able to learn; orthodoxt and ecclesiastical men, as the interpretations of the divine scripture given by each one of them manifest,'

6

7. In his Oration in praise of the emperor Constantine, demonstrating the truth of the christian religion, our author testifies the great respect that was paid to the scriptures of the New Testament, and the great number of translations which had been then made of them. Who,' says he, ' ever delivered before-hand predictions of so many things, 'that were afterwards exactly accomplished in the event, as our Saviour did to take men, originally employed in fishing, mean and illiterate, and constitute them lawgivers and masters of the universe of mankind; what and how mighty a work must this seem to you!' To engage

6

to them by word and promise, and indeed "make them 'fishers of men;" and " to confer upon them so great a vir'tue and power, as to compose writing, and publish books:

and that these also should obtain such esteem, as to be 'translated into every language, both of Greeks and barba'rians, throughout the whole world, and be diligently stuσυγχυσις τε και ακαταςασία των εκκλησίων. Ap. Socr. l. i. c. 8. p. 26. D. Thdrt. I. i. c. 12. p. 33. D.

ባ

εργον επιτελών ευαγγελιζων, τους ετι παμπαν ανήκοοις τε της πίτεως λόγο και την των θείων ευαγγελιων, παραδιδοναι γραφην. Η. Ε. l. iii. c. 38. p. 109. B. C. ταις θειαις γραφαις εξετι παιδος ενησκέμενος s Vol. ii. ch. xxxii. num. ii.

H. E. 1. vi. c. 2. p. 202. C.

t

Ορθοδόξων μεν και εκκλησιατικών, ως γε δε ἡ ἑκατε παραδεικνυσι της θείας γραφης ἑρμηνεια. L. v. c. 27.

" Και τοσαυτην αυτοίς αρετήν τε και δυναμιν παρασχειν, ως και γραφας συνταξαι, και βιβλες παραδέναι. και ταύτας εις το σετο κρατύναι, ως καθ' όλης της οικεμένης παντοια γλωσση βαρβαρων τε και Ελληνων μεταβαλλομένας παρα πασι τοις έθνεσι μελετήσθαι, και πιςεύεσθαι θεια ειναι λογια τα εν αυταίς κατα βεβλημενα· όσον εις αποδειξιν εναργή της αυτε θεότητος. De Laud. Const. c. 17. p. 662. C. D.

'died by all nations, and the things contained in them be 'believed to be divine oracles. How evident a demonstration is this of his divinity.'

8. In the last chapter of the third book of the Evangelical Demonstration is a like argument; where he says, that in a short space of time the gospel was preached throughout the whole world, for a testimony to all nations; and Greeks and barbarians had the scriptures concerning Jesus in their own letters and dialect.

66

9. Of reading the scriptures Eusebius speaks in this manner in his Evangelical Preparation: Sow likewise the Jewish scriptures had before [Plato] required, that faith should precede the examination and understanding of the divine scriptures, in such expressions as these: "If ye will not believe, ye shall not understand;" [so Eusebius from the Seventy, where we have, "Ye shall not be established."] Again, "I believed: therefore have I spoken." After which same manner with us [christians] also, to those who are just brought over to us, and are as yet but weak, and as it were but infants as to their minds, the reading in the divine scriptures [that is, the divine scriptures themselves] is barely put into their hands, recommending it to them to believe the things therein contained as the words of God. But to those who are confirmed and grown old in knowledge, it is allowed to penetrate farther, and search into the profoundest meaning of the words. Such as these the Jews called Deuterotæ, interpreters and expositors of the scriptures.'

It is hence apparent, that reading the scriptures was recommended even to new converts from heathenism.

10. In his Ecclesiastical History Eusebius says, ' that in his time it was customary for christians, particularly the recluse and devouter sort, to be more especially engaged in the attentive reading of the divine scriptures at the festival of our Saviour's passion.'

V

Κεκηρυκτο γεν το ευαγγελιον εν βραχει χρονῳ εν όλη τη οικεμένη εις μαρ τύριον τοις εθνεσι και βαρβαροι και Έλληνες τας περί το Ιησε γραφας πατρίοις χαρακτήρσιν και πατριῳ φωνῇ μεταλαμβανον. Dem. l. iii. p. 137. Α.

W

Εικότως δε τα και ἡ ̔Εβραίων προλαβεσα γραφη της των θείων γραφων συνέσεως τε και θεωρίας την πισιν προςάττει, δι' ὧν φησιν· Εαν δε μη πιςεύσητε, 8 μη συνητε Και αυθις, Επιτευσα, διο και ελαλησα. Ενθεν και παρ' ἡμιν τοις μεν αρτι εισαγομενοις-άπλεςερον ἡ εν ταις θειαις γραφαις αναγνωσις παραδιδοται, μετα τε δειν πιςεύειν ὡς θες λόγοις τοις εμφερομένοις παρακελεύεσθαι. Τοις δε την έξιν προβεβηκοσι, και πολίοις το φρόνημα, εμβαθύνειν και δοκιμάζειν τον νεν των λεγομενων επιτετραπται. Τετες δε παισιν Εβραίων δευτερωτας φίλον ην ονομάζειν, ωσπερ ἑρμηνευτας και εξηγητας οντας της των γραφων diavolas. Præp. Ev. l. xii. c. 1. p. 573. D. 574. A. y Ps. cxvi. 10.

* Is. vii. 9.