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tury; others are of opinion, that it was not written till near the end of the fifth century.

2. This manuscript has some relation to the church of Alexandria; for it was brought from that city by Cyril Lucaris, patriarch of Alexandria, when he removed to the patriarchate of Constantinople: and when he made a present of it to Sir Thomas Roë, the British ambassador at Constantinople, about the year 1628, to be brought over hither as a present to the king, he affixed to it a short memorandum to this purpose: This book of the scripture of 'the New and Old Testament, as we have received by tra'dition, was written by Thecla, a noble Egyptian woman, ' about thirteen hundred years ago, not long after the council of Nice.' Another argument of its being written at Alexandria, is, thats to the book of Psalms is prefixed the epistle of Athanasius to Marcellinus, concerning the Psalter; and I think it may be reckoned an argument of the same thing, that this manuscript has in it the book of the Revelation, which we can perceive to have been received by the church of Alexandria, in the fourth, fifth, and sixth, and following centuries: whilst it was rejected by the Syrians, and little regarded by many other christians in the East to which might be added the neatness of the writing, in which the Alexandrians are supposed to have excelled.

d Accedo igitur sententiæ Casimiri Oudini, qui ex canonibus diurnis nocturnisque in hoc codice annotatis judicavit, codicem hunc in usum monasterii Accemitarum, adeoque a monacho Acœmità exaratum fuisse. J. J. Wetsten. Proleg. ad N. T. Gr. p. 10. Si codex noster ab Acœmitâ scriptus est, uti diximus, non potest seculo quinto esse vetustior. Acomitarum enim institutum auctorem habuit Marcellum Apamiensem, vel potius Alexandrum ejus successorem, qui floruit A. C. 420, teste Du Cange in glossario.-Existimo igitur, tempus, quo codex iste scriptus est, incidere in finem seculi quinti, quæ etiam Millii est sententia. Prol. 1338. Id. ib. 11.

Prop. xiv. Nonnulla in se continet codex Alexandrinus, quæ ad ecclesiam Alexandrinam respiciunt. Veritas hujus assertionis probatur, 1. ex epistolâ Athanasii. 2. ex Hypothesibus Eusebii. 3. ex Canonibus Psalmorum. 4. ex Canticis annexis. 5. ex tertio Maccabæorum libro. 6. ex Psalmis Salomonis. 7. ex traditione ecclesiæ Alexandriæ. Prolegom. ad. Tom. 2. Septuag. ex edit. Grabe, sect. 47. &c.

f ———

- additâ schedâ, quâ brevem dicti codicis notitiam propriâ manu tradidit sequentibus verbis: Liber iste Scripturæ Sacræ, N. et. V. Testamenti, prout ex traditione habemus, est scriptus manu Thecla, nobilis feminæ Ægyptiæ, ante mille et trecentos annos circiter, paulo post Concilium Nicænum. Nomen Thecla in fine libri erat exaratum.--Extinctum ergo et est Thecla nomen et laceratum. Sed memoria et traditio recens observat.' Apud Grabe, Prolegom. i. sect. 1. 8 Psalmis Davidis præfixa sunt a p. 523. usque 533. Athanasii epistola ad Marcellinum de libro Psalmorum, Eusebii Hypotheses in Psalmos, &c. Grabe, Prolegom. ad Tom. i. sect. 2.

Primo figura literarum est elegans et Alexandrina, J. J. Wetstein. Proleg. ad N. T. Gr. T. i. p. 11. in.

It seems to me, therefore, somewhat strange, that Dr. Grabe should have taken a great deal of pains to prove, that this manuscript was written by Thecla, governess of a monastery of women at Seleucia, in Cappadocia, or thereabout.

I shall say nothing more about the manuscript itself. I now proceed to observe, upon the just transcribed catalogue of books of scripture contained in it.

3. It is a full catalogue of canonical books: for, in the Old Testament, are expressly mentioned Ruth and Esther; in the New, fourteen epistles of St. Paul, seven catholic epistles, and St. John's Revelation; as well as others, which were universally received.


4. Concerning the order of the books, about which a great deal may be seen in Grabe, I observe these few particulars only. The twelve lesser prophets are here reckoned in a different order from that now common with us, agreeably to the Hebrews. And' from Jerom we learn that, in his time, these prophets were placed differently in the Hebrew Bibles, and the Version of the Seventy the order of this manuscript is exactly the same which, he says, was then observed in the editions of the Septuagint Version. The order of St. Paul's epistles, as we learn from Grabe, is the same as ours; except that the epistle to the Hebrews is placed next after the two epistles to the Thessalonians. The order of the catholic epistles is the same with that now in use; the epistle of James, the two epistles of Peter, the three epistles of John, and the epistle of Jude. Moreover, it might be agreeable to some of my readers to compare this catalogue with that of the Festal epistle of Athanasius, formerly transcribed by us at length: the two catalogues very much agree, from the beginning to the books of the Chronicles, inclusive; in both, the lesser prophets are placed before the four other; and in the Festal epistle, as well as here, the catholic epistles follow next after the Acts of the Apostles, and precede St. Paul's epistles; and St. Paul's epistles are there in the same order as here; finally, both


1 Vid. Prolegom. in Tom. i. sect. 4.

* Prolegom. ad. Tom. i. sect. 3. 1 Non idem ordo est duodecim prophetarum apud Septuaginta Interpretes, qui in Hebraïcâ veritate retinetur. Illi enim ponunt secundum Amos, tertium Michæam, quartum Joel, quintum Abdiam, sextum Jonam, septimum Naum, octavum Abakuk, nonum Sophoniam, decimum Aggæum, undecimum Zachariam, duodecimum Malachiam. Hebræi autem post Osee, qui apud utrosque primus est, secundum legunt Joël, tertium Amos, quartum Abdiam, quintum Jonam, sextum Michæam, septimum Naüm, octavum Abakuk, nonum Sophoniam, decimum Aggæum, undecimum Zachariam, duodecimum, qui et ultimus est, Malachiam, Pr. Comment. in Joel. T. iii. p. 1335.

m See vol. iv. ch. lxxv.

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The Alexandrian Manuscript.


have the Revelation. It may be also worth observing, that St. Paul's epistles have likewise the same order (that is, the epistle to the Hebrews is placed before those to Timothy, Titus, and Philemon) in Euthalius, an Egyptian bishop, and well acquainted with Athanasius, who was bishop of Alexandria, about 490. The same order of Paul's epistles is in Cosmas of Alexandria; to be alleged here→ after.

5. This manuscript contains a great number of books, which are not now reckoned canonical. As I have often spoken of this matter in several places, a great deal needs not to be said here. But probably all the books here mentioned, and written out in these volumes, were not reckoned to be of equal authority: it may be supposed, that they were all read sometimes in the assemblies of christians, in the city or country, where this truly noble manuscript was written. Nevertheless, it would be unreasonable to think, that they were esteemed of authority, and decisive in any doctrines of religion; that would be contrary to the sentiments of ancient christian writers, in general; and particularly of Athanasius in his Festal epistle, and of the Synopsis, sometimes ascribed to him, and probably written by an Alexandrian.


II. In the next place I shall put down the Stichometry of NICEPHORUS, patriarch of Constantinople, who flourished in the beginning of the ninth century. Some have disputed the genuineness of this catalogue, Pearson in particular; who supposeth it the work of an unknown person, though it be found subjoined to the Chronography of Nicephorus: but generally it is allowed. Cave says, if it is not Nicephorus's, it must have been composed by some other Greek, about the same time; because it was translated into Latin by Anastasius Bibliothecarius, in Italy, who flourished about 870. Fabricius thinks it to be Nicephorus's, or a more


"See in this vol. p. 71. • See vol. iv. ch. lxxv. p Id. ibid. 9 At quomodo, quæso, Stichometria pars est Chronographiæ, quæ ab eâ toto coelo distat? Assuta est illi quidem in Codicibus Græcis. Sed non magis ipsa pars est Chronographiæ, quam Chronographia pars est Stichometriæ. Vindic. Ignat. P. i. c. 4. p. 272. B.

Auctoris tamen esse Nicephoro coævi vel inde patet, quod ab Anastasio Romano in linguam Latinam versa sit. H. L. T. ii. p. 5.


Nicephori esse negat idem Pearsonius in vindiciis Ignatii. Et sane videtur Nicephoro antiquior esse. Libros enim recenset eodem ordine, quo in calce Synopseos Athanasianæ leguntur. Fabric. Cod. Apoc. N. T. p. 143. in notis,

ancient writer's: nor do I perceive t Mill to hesitate about its genuineness.

A Stichometry is a catalogue of books of sacred scripture; to which is added the number of the verses which each book contains. This Stichometry contains a catalogue of the books of the Old and New Testament: I propose to transcribe the whole, omitting only the numbers of verses, which are oftentimes faulty, and are not material at present. There are many editions" of this Stichometry, beside that' at the end of the Chronography of its supposed author. I shall follow the edition of Montfauçon, which he has lately published, as more exact than most others; observing, perhaps, in some places, the different readings of some other editions.


'The divine scriptures, which are received by the church, and reckoned canonical, and their Stichometry, are thus: Genesis; Exodus; Leviticus; Numbers; Deuteronomy; Joshua; Judges, and Ruth; the first and second book of the Kingdoms; the third and fourth book of the Kingdoms; the first and second of the Remains; Ezra, 'first and second; they book of Psalms; the Proverbs of Solomon; Ecclesiastes; the Song of Songs; Job; Isaiah the prophet; Jeremiah the prophet; Baruch; Ezekiel; Daniel; the twelve prophets. All together, the books of the Old Testament are 22.

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The scriptures of the New Testament are these: the gospel according to Matthew, the gospel according to Mark, the gospel according to Luke, the gospel according to John; the Acts of the Apostles; fourteen epistles of Paul; seven Catholic epistles; one of James, two of Peter, three of John, one of Jude. All together, the books of the New • Testament are 26.

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'The contradicted are these: Three books of the Maccabees; the Wisdom of Solomon; the Wisdom of Jesus, the son of Sirach; Psalms, and Odes of Solomon; Esther; 'Judith; Susanna; Tobit, called also Tobias.


contradicted books of the New Testament are these: Enoch; the Patriarchs; the Prayer of Joseph; the


Conf. Ejusd. Bib. Gr. T. xiii. p. 844.

Vid. Prolegom. n. 1030, 1031, Apud Jos. Scalig. Thesaur, w Vid. Bib. Coislin. p. 204, 205.

u Vid. Fabric, et Mill. ubi supra. Temporum, p. 312.



* Και όσαι εισι θειαι γραφαι εκκλησιαζόμεναι, και κεκανονισμεναι, και ή τέτων τιχομετρια, στως. Ibid. διαθήκης βιβλια κβ'.

* Βιβλος ψαλμων.

Ομε της παλαιας

* Της νεας διαθήκης.


Ομε της νέας διαθηκης βιβλια κς'. c Και όσα αντιλέγονται, ταῦτα εισιν. Montf. Και όσαι αντιλεγονται, αυται εισι της παλαιας· Scalig.

d Και όσα της νεας αντιλέγονται,

Testament of Moses; the Assumption of Moses; Abra· ham; Eldad and Modad; Elias the prophet; Zephaniah the prophet; Zachary the father of John the Baptist; Baruch Habakkuk; Ezekiel; and Daniel, falsely in




Apocryphal books of the New Testament are these: The Circuits [or Itinerary'] of Peter, the Circuit of John, the Circuit of Thomas; the Revelation of John; 'the Doctrine of the Apostles; Clement, his first and se 'cond [epistle]; Ignatius; Polycarp; the Shepherd, and 'Hermas.'


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I shall now make a few remarks:


1. This catalogue is of use, to show that the Jewish canon was generally esteemed sacred by christians; and that the other books of the Old Testament, which are now often called apocryphal,' and here, contradicted,' were not of equal authority, though they were read sometimes in some churches, and often quoted by christian writers. Indeed, Baruch is here placed among the sacred scriptures of the Old Testament; and Esther among the contradicted. And it is well known, that the book of Esther was not in all ancient catalogues: the book of Baruch is the only thing in which this catalogue differs from that of the Jews: and the inserting that, and the omission of Esther, may be reckoned things of no great consequence.

2. This catalogue affords evidence, that there never were any christian writings esteemed to be of equal authority with those which are now received by us as sacred and canonical.

3. One book, now generally received by us, is not here numbered among the canonical, but among the apocryphal scriptures. Upon this, therefore, I observe, as follows, In the copy published by Scaliger, after the Circuit of Thomas, is put the Gospel of Thomas, without any notice at all of the Revelation of John. In Montfauçon's copy, or manuscript, if I understand him, the Revelation of John' had been struck out, though he puts it in his printed edi tion. Of this point Montfauçon speaks distinctly in his preface to the Bibliotheca Coisliniana: He thinks that the



Βαρεχ, Αμβακεμ, Εζεκιηλ, και Δανιηλ ψευδεπιγραφα.

1 Και όσα της νεας εισιν αποκρυφα.

8 Περιοδοι Πετρε. Περίοδος 1 Η Αποκάλυψις Ιωανν8. Hoc erasum fuit. Montf. Κλημεντος. Α. Β.



Ιγνατιο, Πολυκαρπε, Ποιμενος, και Ερμα.

* Περίοδος Ιωανν8. Περίοδος Θωμα. Ευαγγελιον κατα θωμαν. Scalig.

1 Decimum septimum anecdoton est Canon Scripturæ Sacræ per Nicephorum Patriarcham C. P. quo editum erat, sed cum mendis perpetuis, ita ut in

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