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ground of general confent and teftimonie. Nor does the canon of the fcriptures of the New Testament owe it's establishment to the decifions of Councils: but it is the judgement of Chriftian people in general. And fo far as we are able to perceive, after a long and careful examination, it is a right and reasonable judgement. And it may induce us to believe, that if men were encouraged to think freely, in other matters alfo, and to judge for themfelves, according to evidence, and proper affiftances were afforded them, it would not be at all detrimental to the interefts either of truth or virtue.

CHAP. IV.

Of the Time of writing the Gospels, especially the first three.

SECT. I.

That the Gospels are not mentioned, nor referred to, in the Epifiles of the New Teftament.

E

USEBE intimates, that (a) many before him fuppofed, that when Paul in his epiftle fpeaks of his own gospel, he intended the Gofpel according to Luke. We will therefore confider thofe texts, and fome other of a like kind.

I. St. Paul fays Rom, ii. 16... in the day, when God fhall judge the fecrets of men, according to my gospel. The fame phrafe occurs again ch. xvi. 25. and 2 Tim. ii. 8. Remember, that Jefus Chrift, of the feed of David, was raifed from the dead, according to my gospel.

In all which places, I apprehend, it must be reasonable to understand, not any written Gofpel, or hiftorie of Jefus Chrift; but the doctrine of the gospel of Jefus Chrift, which had been preached by Paul. Which is alfo the opinion of learned modern interpreters in general.

II. 2 Cor. viii. 18. And we have fent with him the brother, whofe praife is in the gospel, throughout all the churches.

Many have been of opinion, that St. Luke is the brother here intended, and that St. Paul refers to Luke's written Gofpel. This (b) is faid to be Origen's interpretation. But I do not clearly perceive it. Origen (c) fpeaking of the four Gofpels, fays: "The (d) third is that according

to

(α) Φασὶ δὲ, ὡς αρα τῷ κατ' αὐτὸν ἐυαγγελία μνημονεύειν ὁ Παῦλος εἴαθεν, ὅπο εκα ὡς περὶ ἰδίω τινὸς ἐνα γελία γράφω ἔλεγε, καλοὶ τὸ ἐν γέλιόν με. Euf. Η. Ε. 1. 3. c. 4. p. 73. D.

(b) "Who this brother was, is much contefted. Antiquity has carried it for St. Luke, worthy of praife in all the churches for the Gospel, which he wrote. "The authority of this affertion feems to reft upon the words of Origen, the interpolated Ignatius, and St. Jerome." So Whitly upon the Place.

(ε) Καὶ τρίτον τὸ κατὰ λυκᾶν, τὸ ὑπὸ παύλε ἐπαινόμενον ευαγγέλιον. Αp. Εuf. 1.6. cap. 25.p. 226. C.

(d) See Vol. iii. p. 235.

CH. IV, to Luke, commended by Paul." I fay, I do not perceive it to be clear, that Origen had an eye to 2 Cor. viii. 18. He might intend Rom. ii. 16. or xvi. 25. or 2 Tim. ii. 8. However, whether it be Origen's interpretation of that text, or not, it is Jerome's: who writing the hiftorie of St. Luke in his book of illuftrious Men, fays: "He (e) wrote a Gofpel, of which Paul makes mention, faying: And we have fent with him the brother, whofe praife is in the Gospel." To the fame purpofe (f) alfo in (ƒ) the prologue to his Commentarie upon St. Matthew: and likewife in (g) his Commentarie upon the epiftle to Philemon.

Chryfoftom upon the place fpeaks after this manner. " And (b) who "is this brother? Some fay, Luke: and think, that the Apostle refers to "the hiftorie, writ by him. Others fay, Barnabas. For by gospel he "intends unwritten preaching." Theophylact (i) speaks to the like purpofe. Theodoret (k) by the brother understood Barnabas. And therefore could not think of any written Gospel, no fuch work having been afcribed to him by the ancients. Oecumenius's note is to this purpose. "Many (1) fay, this brother is Luke, mentioned upon account of the "Gofpel compofed by him. Many others fuppofe him to be Barnabas. For, as they fay, unwritten preaching is here called gospel. Which is "the more likely. For what follows is more fuitable to Barnabas: whofe praise is in the gospel. As much as to say: he not only preaches, "but commendably." And afterwards. "The meaning is, he not "only evangelizeth, and preacheth the gospel admirably, and commend❝ably, but he has been chofen to travel with us, with this grace alfo." Such are the fentiments of the ancients upon this text.

Let us now obferve the interpretations of fome judicious moderns. Grotius fays: "he (m) does not diflike the opinion of thofe, who think Luke to be here intended. But he does not think, that St. Paul refers to his book of the Gofpel, which was not then published: but to the office of an Evangelift, which Luke had discharged in feveral places, or to his preaching the gofpel. And he fays, that in the gospel, may be the fame as by the gospel. So in ch. x. 14. of the fame epiftle.'

Eftius likewife fays, that (n) by gospel is to be understood preaching: not St. Luke's Gospel, which we are not certain was then published.

(f) The fame, p. 83.

Le

(e) See Vol. x, p• 94• (g) De quo [Luca] et in alio loco: Mifi, inquit, cum illo fratrem, cujus laus eft in evangelio per omnes ecclefias... &c. In Philem. T. 4. P. i. p. 454.

(5) Καὶ τίς ὗτός ἐτιν ὁ ἀδέλφω; τιὲς μὲν τὸν λεκᾶν. Καί φασι, διὰ τὴν ἴσου ρίαν ήνπερ ἔγραψε. Τινὲς δὲ τὸν βαρνάβαν. Καὶ γὰρ τὸ ἄγραφον κήρυἷμα ἐναδε

γέλιον καλεῖ. In 2. ep. ad Corinth. hom. 18. Tom. x.

(i) In loc. p. 389.

(*) Τὸν τρισμακάριον Βαρνάβαν τὰ εἴρημένα χαρακτηρίζει. Theod, in loc. Τ. 3. p. 243:

(1) Oecum. in loc. Tom. i. p. 663.

(m) Mihi non difplicet fententia illorum, qui hic Lucam defignari putant: ita tamen ut per evangelium non intelligatur liber, qui tunc editus nondum erat, fed ipfum munus evangeliftæ, quod Lucas Pauli vice multis in locis fi-, deliter obierat, five ipfa evangelii prædicatio, ut infra x. 14. è in pro dà per. Grot. ad 2 Cor. viii. 18.

(n) Neque enim Paulus de Evangelio fcripto loquitur, fed quo modo paffim alibi,

Le Clerc, in his French Teftament, tranflates in this manner: one of eur brethren, who is praised on account of the gospel in all the churches. And in his notes fays, "that generally St. Luke is here fuppofed to be intend"ed: though St. Paul refers rather to his preaching the gofpel, than to "the book of his Gofpel."

Beaufobre tranflates after this manner: one of the brethren, who has made himself famous in all the churches by preaching the gospel. And fays in his notes: "that though fome of the ancients have hereby un"derftood St. Luke and his Gospel; he thinks, that by the gospel is here " intended the preaching of the gofpel. Befides, there is no proof, that "St. Luke had as yet writ his Gofpel. It is rather reasonable to think " he had not.”

Upon the whole, though we cannot certainly fay who is the brother, whefe praife was in the gospel: whether (0) Luke, or Barnabas, or Silas, or Apollos: I prefume we are fufficiently warranted to fay, that by gospel is here intended neither the gospel according to Luke, nor any other written Gospel whatever.

III. i Tim. vi. 20. O Timothie, keep that which is committed to thy trust.

Hereby fome have been difpofed to understand a written Gospel. But they are not favored by the beft interpreters. Grotius fays, that (p) this depofit, or thing committed to Timothie's truft, is the facred doctrine of the gospel. Eftius (q) fays the fame. I place below likewife (r) a part of Beza's note upon the text. Le Clerc in his notes explains it thus: "the doctrine of the gospel, which was a facred depofit, committed by "the Apostles to their difciples." And Beaufobre thus: " the doctrine, "which had been committed to, or entrufted with Timothie." See alfo, fays he, 1 Tim. i. 18. and 2 Tim. ii. 2. I fay no more to this text.

IV. 2 Tim. i. 13. 14. Hold fast the form of found words, which thou haft beard of me....That good thing, which was committed unto thee, keep by the Holy Ghoft, which dwelleth in us.

Hereby fome may understand a written Gofpel, or hiftory of Jefus Christ. Nevertheless, I think, I need not add much here to what has been already said of the preceding text, it being nearly parallel. The meaning of both is much the fame. Timothie is here again exhorted, and required, to retain with all fidelity thofe found words, that pure doctrine of the gospel, which he had been taught by the Apostle, and had often heard from him.

It

alibi, de evangelio prædicato. Deinde, nec fatis conftat, Evangelium Luca tum editum fuiffe, quando Paulus hanc Epiftolam fcripfit. Eft. in loc. (0) Vid. Eft. in 2 Cor. viii. 18. et Beaufobr. in ver. 18. et 23.

(p) Vocat autem depofitum facram doctrinam evangelii, quia et res eft alterius, nempe Chrifti, et paftoribus fida ejus cuftodia incumbit. Grot. ad 1 Tim. vi. 20.

(2) Iterum ferio et graviter admonet, ut acceptam fidei doctrinam confervet, ne locum relinquat ulli peregrino dogmati. Nomine depofiti metaphorice fignificatur doctrina fucceffori credita, ac per manus tradita. Eft. in loc.

(r) Depofitum proculdubio vocat fanam evangelii doctrinam, et dona quacunque ad Ecclefiæ ædificationem, veluti depofitum, Deus commiferat Timotheo. Bez. in loc.

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It does not appear, then, that there are in the apoftolical epiftles of the New Teftament any references to written golpels, or hiftories of Jefus Chrift. I do not fay, this is a proof, that no fuch hiftories were then written. Nevertheless, I have thought it not improper to fhew, that there is no notice taken of any fuch hiftories in thefe epiftles and therefore they cannot afford any evidence of their being then writ and published. I think likewife, that it was not amifs to embrace this occafion to fhew the true meaning of fome texts, which have been often mifinterpreted.

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Obfervations of ancient Chriftian Writers, leading to the true time, when the Gofpels were writ.

I.

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to us.

AYS Irenaeus, as formerly (s) quoted, "For (t) we have not "received the knowledge of the way of our falvation from any others, than thofe, by whom the gofpel has been brought Which gofpel they first preached, and afterwards by the will of "God committed to writing, that for time to come it might be the foundation and pillar of our faith. Nor may any fay, that they preached, before they had a compleat knowledge of the doctrine of the gof"pel. For after that our Lord rofe from the dead, and they [the Apo"ftles] were endowed from above with the power of the Holy Ghoft "coming down upon them, they received a perfect knowledge of all "things. They then went forth to all the ends of the earth, declaring to men the bleffing of heavenly peace, having all of them, and every one "alike, the gofpel of God."

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He then proceeds to speak of the Gospels of the four Evangelifts feverally, and the times and occafions of writing them. All which will be taken down by us hereafter in proper places. Here is fufficient to induce us to think, that the written Gofpels, or hiftories of Jefus Chrift, were not publifhed, till fome good while after our Lord's afcenfion. For the Apoftles first preached, he fays, before they

wrote.

2. Says Eufebe in a long paffage formerly quoted: "Thofe (u) admi"rable and truly divine men, the Apoftles of Christ,neither knew, nor attempted, to deliver the doctrine of their mafter with the artifice "and

(s) See Vol. i. p. 353.

(1) Non enim per alios difpofitionem falutis noftræ cognovimus, quam per eos, per quos evangelium pervenit ad nos: quod quidem tunc præconaverunt, poftea vero per Dei voluntatem in fcripturis nobis tradiderunt, fundamentum & columnam fidei noftræ futurum. Nec enim fas eft dicere, quoniam ante prædicaverunt, quam perfectam haberent agnitionem, ficut quidam audent dicere, gloriantes, emendatores fe effe Apoftolorum. Poftea erim quam furrexit Dominus nofter a mortuis, & induti funt fupervenientis Spiritus Sancti virtutem ex alto, de omnibus adimpleti funt, & habuerant perfectam agniti onem, exierunt in fines terræ, ea quæ a Deo nobis bona funt evangelizantes, & cœleftem pacem hominibus annunciantes: qui quidem & omnes pariter & Anguli eorum habentes evangelium Dei. Iren, adv. Hær. l. 3. cap. 1.

(u) Vol. viii. p. 90.. .92.

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" and eloquence of words... Nor were they greatly concerned about "the writing of books, being engaged in a more excellent miniftrie, " which is above all human power. Infomuch that Paul, the most able ❝of all in the furniture both of words and thoughts, has left nothing in "writing, beside a few epiftles.... Nor were the reft of our Saviour's "followers unacquainted with these things, as the feventy difciples, and many others, befide the twelve Apoftles. Nevertheless of all the dif "ciples of our Lord, Matthew and John only have left us any memoirs ! "who too, as we have been informed, were compelled to write by a kind of neceffity." And what follows.

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3. This paffage fhould be compared with another of (x) Origen. And they who please may alfo confult our remarks (*) upon what has been now transcribed from Eufebe. Which may be of use to caution us, not to be too precipitate in giving a very early date to the Gofpels, as if they were writ immediately after our Lord's afcenfion: when there is reafon to think, they were not writ, till after numerous converts had been made, who expreffed their defires to have written hiftories of what they had heard, for refreshing their memories.

4. Says Theodore, Bishop of Mopfueftia, in the later part of the fourth centurie, about the year 394. "After (y) the Lord's afcenfion to hea "ven the difciples ftaid a good while at Jerufalem, vifiting the cities in "it's neighbourhood, preaching chiefly to the Jews: until the great Paul, "called by the divine grace, was appointed to preach the gospel to Gen"tiles openly. And in proceffe of time Divine Providence, not allowing "them to be confined to any one part of the earth, made way for con"ducting them to remote countreys. Peter went to Rome, the others " elsewhere. John, in particular, took up his abode at Ephesus, vifiting "however at feasons the feveral parts of Afia..... About this time the "other Evangelifts, Matthew, Mark, and Luke, published their Gofpels, " which were foon spread all over the world, and were received by all the "faithful in general with great regard.". . He proceeds to fay, that nevertheless, the Chriftians in Afia, having brought thofe Gofpels "to him, earneftly entreated him to write a farther account of fuch "things as were needful to be known, and had been omitted by the rest. "With which request he complied."

This remarkable paffage, upon which divers obfervations were made, when it was firft quoted, may difpofe us to think, that all the four Gofpels were writ about the fame time, and that none of them were published till after, or about the fixtieth year of our Lord's Nativity.

5. By divers ancient Chriftian writers it is faid, that (z) Mark, the difciple and interpreter of Peter, at the defire of the brethren of Rome, wrote a fhort Gofpel, according to what he had heard related by Peter. So Jerome (a) befide others, as before quoted, in his book of Il

luftrious Men.

(x) See Vol. p. 236.

(y) See Vol. ix. p. 403.404.

(*) Vol. viii. p. 124.... 137.

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(z) See Vol. i. p. 247...249. ii. 472 489. viii. 305 306. xi. p. 31. (a) Vol. x. p. 92.

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