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time allows and when the reader has ended, the president makes a discourse, exhorting to the imitation of so excellent things *."

A few short observations will shew the value of this testimony.

1. The "Memoirs of the Apostles," Justin in another place expressly tells us, are what are called "Gospels:" and that they were the Gospels which we now use, is made certain by Justin's numerous quotations of them, and his silence about any others.

2. Justin describes the general usage of the Christian church.

3. Justin does not speak of it as recent or newly instituted, but in the terms in which men speak of established customs.

II. Tertullian, who followed Justin at the distance of about fifty years, in his account of the religious assemblies of Christians as they were conducted in his time, says, "We come together to recollect the Divine Scriptures; we nourish our faith, raise our hope, confirm our trust, by the Sacred Word +.

III. Eusebius records of Origen, and cites for his authority the letters of bishops contemporary with Origen, that when he went into Palestine about the year 216, which was only sixteen years after the date of Tertullian's testimony, he was desired by the bishops of that country to discourse and expound the Scriptures publicly in the church, though he was not yet ordained a presbyter. This anecdote recognises the usage, not only of reading, but of expounding the Scriptures; and both as subsisting in full force. Origen also himself bears witness to the same practice: "This," says he, "we do, when the Scriptures are read in the church, and when the discourse for explication is delivered to the people §." And, what is a still more ample testimony, many homilies of his upon the Scriptures of the New Testament, delivered by him in the assemblies of the church, are still extant.

IV. Cyprian, whose age was not twenty years lower than that of Origen, gives his people an account of having ordained two persons, who were before confessors, to be readers; and what they were to read, appears by the reason which he gives for his choice: "Nothing," says Cyprian, can be more fit, than that he, who has made a glorious confession of the Lord, should read publicly in the church; that he who has shewn himself willing to die a martyr, should read the Gospel of Christ, by which martyrs are made ||.”

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V. Intimations of the same custom may be traced in a great number of writers in the beginning, and throughout the whole of the fourth century. Of these testimonies I will only use one, as being, of itself, express and full. Augustin, who appeared near the conclusion of the century, displays the benefit of the Christian religion on this very account, the public reading of the Scriptures in the churches, "where," says he, "is a confluence of all sorts of people of both sexes; and where they hear how they ought to live well in this world, that they may deserve to live happily and eternally in another :" And this custom he declares to be universal: "The canonical books of Scripture being read every where, the miracles therein recorded are well known to all people ¶."

It does not appear that any books, other than our present Scriptures, were thus publicly read, except that the epistle of Clement was read in the church of Corinth, to which it had been addressed, and in some others; and that the Shepherd of Hermas was read in many churches. Nor does it subtract much from the value of the argument, that these two writings partly come within it, because we allow them to be the genuine writings of apostolical men. There is not the least evidence, that any other Gospel, than the four which we receive, was ever admitted to this distinction.

Lardner, Cred, vol. i. p. 273.
§ Ibid. p. 302.

+Ibid. vol. 2. p. 628. Tbid. vol. iv. p. 842.

Ibid. vol. iii. p. 68. Ibid. vol. x. p. 276, et seq.

SECTION VI.

Commentaries were anciently written upon the Scriptures; harmonies formed out of them; different copies carefully collated; and versions made of them into different languages.

No greater proof can be given of the esteem in which these books were holden by the ancient Christians, or of the sense then entertained of their value and importance, than the industry bestowed upon them. And it ought to be observed, that the value and importance of these books consisted entirely in their genuineness and truth. There was nothing in them, as works of taste, or as compositions, which could have induced any one to have written a note upon them. Moreover it shews, that they were even then considered as ancient books. Men do not write comments upon publications of their own times: therefore the testimonies cited under this head, afford an evidence which carries up the evangelic writings much beyond the age of the testimonies themselves, and to that of their reputed authors. I. Tatian, a follower of Justin Martyr, and who flourished about the year 170, composed a harmony, or collation of the Gospels, which he called Diatessaron, Of the four*. The title, as well as the work, is remarkable; because it shews that then, as now, there were four, and only four, Gospels in general use with Christians. And this was little more than a hundred years after the publication of some of them †.

II. Pantænus, of the Alexandrian school, a man of great reputation and learning, who came twenty years after Tatian, wrote many commentaries upon the Holy Scriptures, which, as Jerome testifies, were extant in his time.

III. Clement of Alexandria wrote short explications of many books of the Old and New Testament §.

IV. Tertullian appeals from the authority of a later version, then in use, to the authentic Greek

V. Än anonymous author, quoted by Eusebius, and who appears to have written about the year 212, appeals to the ancient copies of the Scriptures, in refutation of some corrupt readings alleged by the followers of Artemon T.

VI. The same Eusebius, mentioning by name several writers of the church who lived at this time, and concerning whom he says, "There still remain divers monuments of the laudable industry of those ancient and ecclesiastical men" (i. e. of Christian writers who were considered as ancient in the year 300), adds, "There are, besides, treatises of many others, whose names we have not been able to learn, orthodox and ecclesiastical men, as the interpretations of the Divine Scriptures given by each of them show **."

VII. The last five testimonies may be referred to the year 200; immediately after which, a period of thirty years gives us—

Julius Africanus, who wrote an epistle upon the apparent difference in the genealogies in Matthew and Luke, which he endeavours to reconcile by the distinction of natural and legal descent, and conducts his hypothesis with great industry through the whole series of generations ++.

Ammonius, a learned Alexandrian, who composed, as Tatian had done, a harmony of the four Gospels; which proves, as Tatian's work did, that there were four Gospels, and no more, at this time in use in the church. It affords also an instance of the zeal of Christians for those writings, and of their solicitude about them ‡‡.

• Lardner, Cred. vol. i. p. 307.

Tatian was an early writer of the primitive church, for he flourished about the year 170. He was a learned scholar, a teacher of rhetoric, and the pupil of Justin Martyr. The true spirit of oriental philosophy breathed through his "Oratio ad Græcas," the only genuine work of his which we possess. The best edition is that printed at Oxford, in 12mo. 1700. He was what is denominated a Platonic Christian. Cave.-ED. p. 462.

Lardner, Cred. vol. i. p. 455. § Ib. vol. ii.

|| Ib. p. 638.

¶Ib. vol. ii. p. 46. ** Ib. vol. ii. p. 551. ++ Ib. vol. iii. p. 122. Saccas Ammonius, one of the most celebrated philosophers of his age, was a native of Alexandria, where he flourished towards the beginning of the third century. He was of the sect of the Eclectics, and is certainly an impartial witness, for he taught that Jews, Pagans, and Christians were all of the same creed. He died about 243. Longinus and Plotinus were his disciples.—Lardner's Credibility.-ED.

And, above both these, Origen, who wrote commentaries, or homilies, upon most of the books included in the New Testament, and upon no other books but these. In particular, he wrote upon Saint John's Gospel, very largely upon Saint Matthew's, and commentaries, or homilies, upon the Acts of the Apostles *.

VIII. In addition to these, the third century likewise contains

Dionysius of Alexandria, a very learned man, who compared, with great accuracy, the accounts in the four Gospels of the time of Christ's resurrection, adding a reflection which showed his opinion of their authority: "Let us not think that the evangelists disagree, or contradict each other, although there be some small difference; but let us honestly and faithfully endeavour to reconcile what we read †."

Victorin, bishop of Pettaw, in Germany, who wrote comments upon Saint Matthew's Gospel.

Lucian, a presbyter of Antioch; and Hesychius, an Egyptian bishop, who put forth editions of the New Testament.

IX. The fourth century supplies a catalogue § of fourteen writers, who expended their labours upon the books of the New Testament, and whose works or names are come down to our times; amongst which number it may be sufficient, for the purpose of shewing the sentiments and studies of learned Christians of that age, to notice the following:

Eusebius, in the very beginning of the century, wrote expressly upon the discrepancies observable in the Gospels, and likewise a treatise, in which he pointed out what things are related by four, what by three, what by two, and what by one evangelist . This author also testifies what is certainly a material piece of evidence," that the writings of the apostles had obtained such an esteem, as to be translated into every language both of Greeks and Barbarians, and to be diligently studied by all nations ¶." This testimony was given about the year 300; how long before that date these translations were made, does not appear.

Damasus, bishop of Rome, corresponded with Saint Jerome upon the exposition of difficult texts of Scripture; and, in a letter still remaining, desires Jerome to give him a clear explanation of the word Hosanna, found in the New Testament; "he (Damasus) having met with very different interpretations of it in the Greek and Latin commentaries of Catholic writers which he had read **." This last clause shows the number and variety of commen

taries then extant.

Gregory of Nyssen, at one time, appeals to the most exact copies of Saint Mark's Gospel; at another time, compares together, and proposes to reconcile, the several accounts of the resurrection given by the four Evangelists; which limitation proves, that there were no other histories of Christ deemed authentic beside these, or included in the same character with these. This writer observes acutely enough, that the disposition of the clothes in the sepulchre, the napkin that was about our Saviour's head, not lying with the linen clothes, but wrapped together in a place by itself, did not bespeak the terror and hurry of thieves, and therefore refutes the story of the body being stolen ++.

Ambrose, bishop of Milan, remarked various readings in the Latin copies of the New Testament, and appeals to the original Greek :

And Jerome, towards the conclusion of this century, put forth an edition of the New Testament in Latin, corrected, at least as to the Gospels, by Greek copies, "and those (he says) ancient."

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Lastly, Chrysostom, it is well known, delivered and published a great many homilies, or sermons, upon the Gospels and the Acts of the Apostles *.

It is needless to bring down this article lower; but it is of importance to add, that there is no example of Christian writers of the first three centuries composing comments upon any other books than those which are found in the New Testament, except the single one of Clement of Alexandria, commenting upon a book called the Revelation of Peter.

Of the ancient versions of the New Testament, one of the most valuable is the Syriac. Syriac was the language of Palestine when Christianity was there first established. And although the books of Scripture were written in Greek, for the purpose of a more extended circulation than within the precincts of Judea, yet it is probable that they would soon be translated into the vulgar language of the country where the religion first prevailed. Accordingly, a Syriac translation is now extant, all along, so far as it appears, used by the inhabitants of Syria, bearing many internal marks of high antiquity, supported in its pretensions by the uniform tradition of the East, and confirmed by the discovery of many very ancient manuscripts in the libraries of Europe. It is about 200 years since a bishop of Antioch sent a copy of this translation into Europe, to be printed; and this seems to be the first time that the translation became generally known to these parts of the world. The bishop of Antioch's Testament was found to contain all our books, except the Second Epistle of Peter, the second and third of John, and the Revelation; which books, however, have since been discovered in that language in some ancient manuscripts of Europe. But in this collection, no other book, beside what is in ours, appears ever to have had a place. And, which is very worthy of observation, the text, though preserved in a remote country, and without communication with ours, differs from ours very little, and in nothing that is important t.

SECTION VII.

Our Scriptures were received by ancient Christians of different sects and persuasions, by many Heretics as well as Catholics, and were usually appealed to by both sides in the controversies which arose in those days.

THE three most ancient topics of controversy amongst Christians, were, the authority of the Jewish constitution, the origin of evil, and the nature of Christ. Upon the first of these we find, in very early times, one class of heretics rejecting the Old Testament entirely; another contending for the obligation of its law, in all its parts, throughout its whole extent, and over every one who sought acceptance with God. Upon the two latter subjects, a natural, perhaps, and venial, but a fruitless, eager, and impatient curiosity, prompted by the philosophy and by the scholastic habits of the age, which carried men much into bold hypotheses and conjectural solutions, raised, amongst some who professed Christianity, very wild and unfounded opinions. I think there is no reason to believe that the number of these bore any considerable proportion to the body of the Christian church; and amidst the disputes which such opinions necessarily occasioned, it is a great satisfaction to perceive, what, in a vast plurality of instances, we do perceive, all sides recurring to the same Scriptures.

I. Basilides lived near the age of the apostles, about the year 120, or, perhaps, sooner §. He rejected the Jewish institution, not as spurious, but as proceeding from a being inferior to the true God; and in other respects advanced a scheme of theology widely different from

John Chrysostom, or the golden-mouthed, was intended originally for the bar, for which, by his learning and eloquence, he was admirably adapted; he studied for this purpose under Libanius, who when asked who should succeed him in his school, replied "Chrysostom, if the Christians had not stolen him from us." He became bishop of Constantinople in 397, and died at Comanis, in Armenia, in the year 407. A beautiful edition of his works in Greek was published by Sir Henry Saville at Eton,

in 1613. 8 vols. folio.-Milner's Church Hist. vol. ii. p. 279.-Ed.

+ Jones on the Canon, vol. i. c. 14.

The materials of the former part of this section are taken from Dr. Lardner's History of the Heretics of the first two centuries, published since his death, with additions, by the Rev. Mr. Hogg, of Exeter, and inserted in the ninth volume of his works, of the edition of 1788. § Vol. ix. p. 271.

the general doctrine of the Christian church, and which as it gained over some disciples, was warmly opposed by Christian writers of the second and third century. In these writings, there is positive evidence that Basilides received the Gospel of Matthew; and there is no sufficient proof that he rejected any of the other three: on the contrary, it appears that he wrote a commentary upon the Gospel, so copious as to be divided into twentyfour books*

II. The Valentinians appeared about the same time t. Their heresy consisted in certain notions concerning angelic natures, which can hardly be rendered intelligible to a modern reader. They seem, however, to have acquired as much importance as any of the separatists of that early age. Of this sect, Irenæus, who wrote A. D. 172, expressly records that they endeavoured to fetch arguments for their opinions from the evangelic and apostolic writings‡. Heracleon, one of the most celebrated of the sect, and who lived probably so early as the year 125, wrote commentaries upon Luke and John §. Some observations also of his upon Matthew are preserved by Origen ||. Nor is there any reason to doubt that he received the whole New Testament.

III. The Carpocratians were also an early heresy, little, if at all, later than the two preceding ¶. Some of their opinions resembled what we at this day mean by Socinianism. With respect to the Scriptures, they are specifically charged, by Irenæus and by Epiphanius, with endeavouring to pervert a passage in Matthew, which amounts to a positive proof that they received that Gospel **. Negatively, they are not accused, by their adversaries, of rejecting any part of the New Testament.

IV. The Sethians, A.D. 150++; the Montanists, A.D. 156 ‡‡; the Marcosians, A.D. 160 §§; Hermogenes, A. D. 180 ||||; Praxias, A. D. 196 ¶¶; Artemon, A. D. 200 ***; Theodotus, A. D. 200; all included under the denomination of heretics, and all engaged in controversies with Catholic Christians, received the Scriptures of the New Testament.

V. Tatian, who lived in the year 172, went into many extravagant opinions, was the founder of a sect called Encratites, and was deeply involved in disputes with the Christians of that age; yet Tatian so received the four Gospels, as to compose a Harmony from them. VI. From a writer, quoted by Eusebius, of about the year 200, it is apparent that they who at that time contended for the mere humanity of Christ, argued from the Scriptures; for they are accused by this writer of making alterations in their copies, in order to favour their opinions ttt.

VII. Origen's sentiments excited great controversies-the bishops of Rome and Alexandria, and many others, condemning, the bishops of the East espousing them; yet there is not the smallest question, but that both the advocates and adversaries of these opinions acknowledged the same authority of Scripture. In his time, which the reader will remember was about one hundred and fifty years after the Scriptures were published, many dissensions subsisted amongst Christians, with which they were reproached by Celsus; yet Origen, who has recorded this accusation without contradicting it, nevertheless testifies, that the four Gospels were received without dispute, by the whole church of God under heaven ‡‡‡.

VIII. Paul of Samosata, about thirty years after Origen, so distinguished himself in the controversy concerning the nature of Christ, as to be the subject of two councils or synods, assembled at Antioch, upon his opinions. Yet he is not charged by his adversaries with rejecting any book of the New Testament. On the contrary, Epiphanius, who wrote a history of heretics a hundred years afterward, says, that Paul endeavoured to support his doctrine by texts of Scripture. And Vincentius Lirinensis, A. D. 434, speaking of Paul and other heretics of the same age, has these words: "Here, perhaps, some one may ask, whether heretics also urge the testimony of Scripture. They urge it, indeed, explicitly and vehemently; for you may see them flying through every book of the sacred law §§§." IX. A controversy at the same time existed with the Noëtians or Sabellians, who seem

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