and in the New the gospels and apostles. Wherefore the apostle says, that "all scripture is given by inspiration of God, and is profitable for doctrine." [2 Tim. iii. 16.] It will not therefore be improper to enumerate here the books of the New and the Old Testament, which we find by the monuments of the fathers to have been delivered to the churches as inspired by the Holy Spirit. And of the Old Testament, in the first place, are the five books of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy. After these are Joshua the son of Nun, and the Judges, together with Ruth. Next the four books of the Kingdoms, which the Hebrews reckon two: the book of thr Remains, which is called the Chronicles, and two books of Ezra, which by them are reckoned one, and Esther. The prophets are Isaiah, Jeremiah, Ezekiel, and Daniel; and besides, one book of the twelve prophets. Job also, and the Psalms of David. Solomon has left three books to the churches, the Proverbs, Ecclesiastes, and the Song of Songs: with these they conclude the number of the books of the Old Testament. Of the New 'there are the four gospels of Matthew, Mark, Luke, and John; the Acts of the apostles by Luke; fourteen epistles of the apostle Paul; two epistles of the apostle Peter; one of James, the brother of the Lord, and apostle; one of Jude; three of John; the Revelation of John. These are the volumes which the fathers have included in the canon, and out of which they 'would have us prove the doctrines of our faith.

However, it ought to be observed, that there are also other books, which are not canonical, 'but have been called by our forefathers ecclesiastical: as the Wisdom of Solomon; and another, ⚫ which is called the Wisdom of the Son of Sirach; and among the Latins is called by the general ⚫ name of Ecclesiasticus: by which title is denoted not the author of the book, but the quality of 'the writing. In the same rank is the book of Tobit, and Judith, and the books of the Maccabees. In the New Testament is the book of the Shepherd, or of Hermas, which is called the Two Ways, or the Judgment of Peter. All which they would have to be read in the churches, but not to be alleged by way of authority, for proving articles of faith. Other scriptures they called apocryphal, which they would not have to be read in the churches.

These things I have thought proper to put down here, as received from our ancestors, for ⚫ the information of those who are learning the first elements of the church, and the faith; that they may know from what fountains they ought to fetch the word of God.'

That is Rufinus's catalogue of the books of scripture, which has been several times referred to in this work.

III. I need to add only a few remarks.

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1. In this Exposition of the Creed Rufinus has more than once quoted the epistle to the Hebrews, as the apostle Paul's. He also quotes expressly the book of the Revelation; which shews, that he had no doubts about the genuineness, or anthority of either. I scarce need to add, that he quotes the epistle to the Ephesians with that title.

2. This catalogue plainly shews, what books of the Old and Testament were of authority with Christians; and that, when other books were. quoted by them, it was for illustration only, and not as decisive in matters of controversy, or by way of authority. And with this particular enumeration of the several books or volumes of inspired, and canonical scripture, agree his general titles and divisions. One of these we saw at the beginning of the catalogue just transcribed: In the Old Testament the law and the prophets: in the New the gospels and apostles.'

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tolorum, quos describit Lucas: Pauli apostoli epistolae quatuordecim Petri apostoli duæ, Jacobi fratris Domini et apostoli una, Judæ una, Joannis tres: Apocalypsis Joannis. Hæc sunt, quæ patres intra canonem concluserunt, et ex quibus fidei nostræ assertiones constare voluerunt. Sciendum tamen est, quod et alii libri sunt, qui non sunt canonici, sed ecclesiastici a majoribus appellati sunt; ut est Sapientia Salomonis, et alia Sapientia, quæ dicitur filii Sirach, qui liber apud Latinos hoc ipso generali vocabulo Ecclesiasticus appellatur. Quo vocabulo non auctor libelli, sed scripturæ qualitas cognominata est: Ejusdem ordinis est libellus Tobiæ, et Judith, et Maccabæorum libri. In novo vero Testamento libellus, qui dicitur Pastoris sive Hermas, qui appellatur Duæ Viæ, vel Judicium Petri. Quæ omnia legi quidem in ecclesiis voluerunt, non tamen proferri ad

auctoritatem ex his fidei confirmandam. Cæteras vero scripturas apocryphas nominârunt, quas in ecclesiis legi noluerunt. Hæc nobis a patribus, ut dixi, tradita, opportunum visum est hoc in loco designare, ad instructionem eorum, qui prima sibi ecclesiæ ac fidei elementa suscipiunt, ut sciant ex quibus sibi fontibus verbi Dei haurienda sint pocula. Rufin. in Symb. ap. Cyprian in App. p. 26, 27. et ap. Hieron. T. v. p. 141, 142.

See vol. i. p. 551. and Vol. ii. p. 30.

b Sicut et Paulus apostolus, ad Hebræos scribens, dicit. In App. Cypr. p. 18. in.

Ut in Apocalypsi Joannis de Seraphim scriptum est. Ib. p. 19. in.

Sed et Paulus, ad Ephesios scribens. Ap. Cypr. p. 25. in ap. Hieron. p. 140, in.

In another place his expression is the prophets, gospels, and apostles: and the testimony of Rufinus is very valuable. He was a learned man well acquainted both with the Greek and the Latin writers of the church: and he had travelled. He was born in the western part of the empire: but he was also acquainted with the churches in Egypt, and Palestine, where he had resided a good while.

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3. Where Rufinus speaks of the Shepherd,' and Hermas,' and the Two Ways,' and the Judgment of Peter,' his meaning is not very obvious. I imagine, that we have not the true reading of the place. I have translated, agreeably to the edition at the end of bishop Fell's St. Cyprian; from which the copy in the Appendix to St. Jerom's works is very little different. Fabricius thought, that when Rufinus speaks of the Two Ways,' he might intend the latter part of the epistle of Barnabas. Grabe's conjecture is, that by the Judgment of Peter,' mentioned by no ecclesiastical writers, beside Rufinus and Jerom, is meant the preaching or doctrine of Peter; which seems not improbable: and, possibly, in Rufinus's original there were three books mentioned, the Shepherd of Hermas,' the Two Ways,' and the Judgment of Peter.' But we need not be very solicitous about the titles of books, which were not reckoned canonical, or of authority.

CHA P. CXVI.

THE THIRD COUNCIL OF CARTHAGE.

1. IN 397 assembled the third, otherwise called the sixth council of Carthage; where were present Aurelius bishop of Carthage, president, and Augustine then bishop of Hippo Regius, and others, in all forty-four.

2. The forty-seventh canon is to this purpose. • Moreover it is ordained, that nothing ⚫ beside the canonical scriptures be read in the church under the name of divine scriptures; and the 'canonical scriptures are these: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua the son of Nun, Judges, Ruth, four books of the Kingdoms, two books of the Remains, Job, • David's Psalter, five books of Solomon, the books of the twelve prophets, Isaiah, Jeremiah, Ezekiel, Daniel, Tobit, Judith, Esther, two books of Ezra, two books of the Maccabees. The books ⚫ of the New Testament are these: The four books of the gospels, one book of the Acts of the

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Propterea ergo propheticis, et evangelicis, atque apostolicis vocibis nobis prænuntiatur hic error. Ib. p. 26. in.

In novo autem testamento libellus, qui dicitur Pastoris 'sive Hermas, qui appellatur duæ viæ, vel judicium Petri. T. v. p. 142. in.

At memorat etiam Rufinus in Symbolum 'Judicium 'Petri de duabus viis: fortasse intelligens ea quæ de duabus viis leguntur in appendice epistolæ, quæ ad S. Barnabam apostolum referri solet. Fabr. in Hieron. de V. I. cap. 1. ap. Bib. Eccl.

Quod enim attinet Judicium Petri,' cujus mentionem injicit Rufinus in Symbolum Apostolorum, quodque quatuor ante recensitis addit Hieronymus in Catalogo Scr. Ec. cap. i. de Petro, vereor sane, ne Rufinus xypuyua Petri, in Græcis libris contracte scriptum xua, legerit apua, idque Latine reddiderit Judicium' Petri, neve Rufinum secutus Hieronymus, re minus consideratâ, tamquam diversum a 'Prædicatione' enumeraverit, cum tamen idem fuerit opusculum. Atque licet hæc mea conjectura haud parum inde confirmetur, quod non modo Eusebius, dubia et apocrypha Petri scripta diligenter recensens, de isto libro ne verbum dixerit, sed et nullus alius Patrum Græcorum aut Latinorum, exceptis duobus modo dictis, illum nominaverit, vel citaverit; nolim tamen

hac in re quidquam velut certum definire. &c. Grab, Spic. T. i. p. 56.

e Vid. Cav. H. L. T. i. p. 368, 369. Pagi Ann. 397. n. xxiii... xxxiv. S. Basnag. An. 397. n. vii.... ix.

f Et subscripserunt Aurelius Episcopus ecclesiæ Carthagi nensis... Epigonius Episcopus Bullensis Regionis.... Augustinus Episcopus plebis Hipponæ Regiensis. Similiter et omnes Episcopi, quadraginta quatuor numero, subscripserunt. Can. L. Ap. Labb. Concil. T. ii. p. 1178.

Item placuit, ut præter scripturas canonicas nihil in ecclesiâ legatur sub nomine divinarum scripturarum. Sunt autem canonicæ scripturæ: Genesis, Exodus, Leviticus, Numeri, Deuteronomium, Jesus Nave, Judicum, Ruth, Regnorum libri quatuor, Paralipomenôn libri duo, Job, Psalterium Davidicum, Salomonis libri quinque, libri duodecim prophetarum, Isaïas, Jeremias, Ezechiel, Daniel, Tobias, Judith, Esther, Esdræ libri duo, Machabæorum libri duo. Novi autem Testamenti: Evangeliorum libri quatuor, Actuum Apostolorum liber unus, Pauli apostoli epistolæ tredecim ejusdem ad Hebræos una, Petri apostoli duæ, Joannis apostoli tres, Judæ apostoli una, et Jacobi una, Apocalypsis Joannis liber unus. Can. 47. Ap. Labb. ibid. p. 1177,

apostles, thirteen epistles of the apostle Paul, the epistle of the same to the Hebrews, two epistles of the apostle Peter, three of the apostle John, one of the apostle Jude, and one of James, the Revelation of John one book.'

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3. There is a like canon in the decrees of the sixth, otherwise fifteenth council of Carthage, held in 418; or, as others, in 419. It is reckoned the twenty-seventh canon of that council; and may be seen in the authors to whom I refer. It differs little from the canon just transcribed at length, except that there are roundly mentioned, without hesitation, fourteen epistles of the apostle Paul; and the epistle of James is placed just before that of Jude, which is

the last.

4. Upon the canon, above transcribed, remarks may be seen in divers modern writers. I shall make only these following: (1.) This was a provincial, or national council only, not general. (2.) The bishops of this council do not shew much learning or judgment, when they reckon five books of Solomon. (3.) This council, as S. Basnage observes, placeth among ⚫ canonical scriptures Tobit, Judith, and the two books of the Maccabees: which decree either 'contradicts antiquity, or, as we rather think, ought to be explained with a distinction. What was the opinion of the ancients concerning the canon of the Old Testament, may be learned 'from Melito in Eusebius, the Festal Epistle of Athanasius, from Epiphanius, and Cyril of 'Jerusalem; according to whom the books above named were not canonical. The word 'canonical' therefore may be supposed to be used here loosely, so as to comprehend not only those books which are admitted as the rule of faith, but those also which are esteemed useful, and may be publicly read for the edification of the people.' (4.) This council mentions but two books only of Ezra, meaning, I suppose, the book of Ezra, properly so called, and the book of Nehemiah. They say nothing of the other two, sometimes called the third and fourth books of Ezra: it is the same in the other council of Carthage, before referred to. There is not any notice taken of these two books. (5.) This council's canon of the New Testament is the same as that now received, without any other later writings as canonical. But the manner in which the epistle to the Hebrews is mentioned affords some reason to suspect it was not so generally received as the other thirteen epistles of Paul.

5. I add nothing farther: as it will be needful to shew largely the testimony of Augustine to the scriptures, who was one of the principal bishops present at this council; it is likely that all necessary remarks may then offer themselves to our minds.

a Vid. Cav. H. L. T. i. p. 472, &c. Pagi Ann. 419. n. xxiv.

b Ap. Bevereg. Cod. Can. T. i. p. 549. Hod. de Bibl. Text. Orig. p. 652. Col. 63. Labb. ubi supr. p. 1062.

Vid. S. Basnag. Ann. 397. n. ix. Ja. Basnag. Hist. de l'Eglise. 1. viii. ch. 83. n. iv. v.

d Quibus Carthaginenses inserunt Tobiam, Judith, Maccabæorum libros duos. Quod decretum vel antiquitati pugnat, vel, quod verius esse putamus, distinctione est aliquà expli

candum. De libris canonicis quænam veterum opinio fuit, abunde testantur Melito ap. Eusebium, 1. iv. c. 26. Epistola Festalis Athanasii, Epiphanius de Pond. et Mensuris, Cyrillus .... Itaque distinctione opus est, et cum Antiquitate Carthaginenses incant concordiam: nempe, vox canonica' latius, patet, et libros s'gnificat, non qui certam, fixamque morum fideique regulam constituunt, sed qui ædificandæ plebi leguntur in ecclesiâ, &c. Basn. Ann. 397. n. ix.

CHAP. CXVII.

AUGUSTINE, BISHOP OF HIPPO REGIUS IN AFRICA.

I. His time, and character. II. A catalogue of the books of the Old and New Testament with remarks. III. Books of the Old Testament received by him. IV. Apocryphal books cited by him. V. Books of the New Testament received by him, particularly the four gospels. VI. The Acts of the Apostles. VII. St. Paul's epistles. VIII. The catholic epistles. IX. The Revelation. X. General titles and divisions of the books of scripture. XI. Respect for them and their high authority. XII. Were publickly read in the assemblies of Christians. XIII. The integrity of the scriptures. XIV. Various readings. XV. Versions of the scriptures. XVI. Interpretation of texts. XVII. Select Passages. 1. Concerning the scriptures. 2. The truth of the Christian religion. 3. The subsistence and dispersion of the Jewish people. 4. The ends of Christ's ministry and death. 5. Divers other matters.

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I. AURELIUS Augustinus or St. Augustine, son of Patricius and Monnica, was born at Tagasta, a small town of Africa, in the inland part of Numidia, in the year 354. He was ordained presbyter at Hippo Regius, a sea-port in the same country, about a hundred miles distant from Cirta the metropolis of Numidia, and more than two hundred miles from Carthage, in the year 391; and bishop of the same city in 395: he died in the year 430, in the thirty-fifth year of his episcopate, and the seventy-sixth of his age. I formerly took some notice of the time, history and character of Augustine.

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As I have not room for the history of Augustine, it is not easy to attempt his character. It is very likely that many may be led to make a comparison between him and Jerom, both eminent Latin writers, and contemporaries. Such a comparison may be seen in Erasmus, who prefers Jerom in several respects: he says, he had a better education, and better masters; he understood both Greek and Hebrew; he applied himself early to the study of the scriptures, and had read the Greek commentators, of whom Augustine had little knowledge.' Nevertheless, I think, that though Jerom was superior in learning, Augustine was not inferior to him in good sense; and, in points that depended upon reasoning, he was as able to form a right judgment, as Jerom. As much is acknowledged by Le Clerc, who cannot be suspected of partiality to Augustine. Erasmus likewise ascribes to Augustine great acuteness, joined with amiable mildness of temper.

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Vid. Cav. H. L. T. i. p. 290, &c. Du Pin. Bib. Ec. T. iii. p. 158, &c. Augustin. Vit. a Benedictin. conscript. Pagi Ann. A. 395. xvii. 430. n. xxviii. S. Basn. Ann. 384. n. vi. 430. n. iv. et alibi. Tillem. Mem. Ec. T. xiii.

See vol. ii. p. 149.

• Nemo negabit, plurimum esse momenti situm in patriâ et educatione Hieronymus Stridone natus; quod oppidum sic Italiæ vicinum est, ut Itali sibi vindicent; Romæ educatus, in Italiâ, sub eruditissimis viris. Augustinus in Africâ, regione barbarâ, in quâ studia literarum mire frigebant; quod ipse non dissimulat in suis epistolis Augustinus. Hieronymus, Christianus e Christianis, una cum ipso lacte Christi philosophiam imbibit. Augustinus, pene triginti natus annos, nullo præceptore, Paulinas epistolas legere cœpit. Hieronymus, tali ingenio præditus, triginta quinque annos impendit studio sanctarum scripturarum. Augustinus statim ad episcopale munus pertractus est, et coactus docere quod ipse nondum didicerat.... Jam fac, si libet, patriæ, ingeniorum, præceptorum, educationis, pares esse calculos: expendamus, quanto instructior Hieronymus ad hoc negotium accesserit. Nisi forte leve momentum esse putas Græcarum et Hebraicarum

literarum peritiam. Tota philosophia, tota theologia tum temporis Græcorum erat. Augustinus Græce nescit, aut, si quid attigit, non magnopere fuit usui, ad Græcorum commentarios evolvendos... Quid aliis usu veniat, nescio. In me certe comperio, quod dicam: Plus me docet Christianæ Philosophiæ unica Origenis pagina, quam decem Augustini. Ad Joan. Eck. lib. ii. ep. 26.

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Cæteroqui, cum in iis, quæ ex merâ ratiocinatione pendent, Hieronymo inferior non esset Augustinus; in eo literarum ejus capite, quod spectat factum Pauli, sine dubio meliorem partem defendit. Quod libenter hic observamus, ne Hieronymo præter meritum favere, vel Augustino æquo facilius adversari videamur. Pherep, in Aug. ep. 28. T. xii. Ingenii felicitas prorsus erat incomparabilis, sive spectes acumen, vel obscurissima facile penetrans, sive capacis memoriæ fidem, sive vim quamdam mentis indefatigabilem.... Ad docendum semper erat paratus, non aliter quam avidus negotiator ad lucrum. Aderat interim miranda quædam animi lenitas,.... quam Plato putat non ita frequenter deprehendi in his, quibus contigit acrius ingenium. Erasm. Ep. ad Alfons. Archiep. Toletan. Vid. præf. ad Augustin. opp、

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What acquaintance Augustine had with the Greek language, may be best known from his own works. In his Confessions he speaks of his aversion to Greek learning in his early age. One reason of it seems to have been the compulsion made use of in teaching him: however, as his friends were very desirous to make him a good scholar, it may be reckoned probable, that they in part prevailed over his indolence, or obstinacy, to which soever that aversion was owing. In one of his works he says, he had little or no knowledge of Greek; and yet shews at the same time, that he was not ignorant of it. And perhaps that expression is not so much his own acknowledgment, as a condescension to his adversary, who had too low an opinion of his skill in the Greek language: as if he had said; Be it so, that I have little or no knowledge of Greek; nevertheless, I may say, without vanity, that I understand very well the meaning of the Greek word in question. In the preface to one of his books of the Trinity, he says, that he was not so well skilled in the Greek language, as to read and understand the Greek authors, who had treated of that doctrine. In a letter to Jerom he entreats him in his own name, and in the name of all studious Christians of Africa in general, to translate the best Greek commentators upon the scriptures into Latin: nevertheless we find him elsewhere giving a literal translation of a passage of St. Basil. He often speaks of Epiphanius: it is undoubted, that he was well acquainted with his work against heresies; that is, the Synopsis, or Recapitu lation of it. Tillemont says, he had read it, though it had not been translated into Latin. I place below a passage, which shews that Augustine read his Greek Testament, or at least was wont to consult it, when he had any doubt about the propriety of the Latin translation then in use: and I shall transcribe below some more passages, from which it may be argued, that Augustine frequently compared his copies of the Latin version with those of the Greek original. Mr. Le Clerc allows that Augustine does sometimes very happily explain Greek words. But he suspects that possibly upon such occasions he had the assistance of another; which seems to me a suspicion without ground: for who was there in Africa more likely to understand Greek than Augustine? And if he had had any friends in his own country more skilful in Greek than himself, he needed not to have sent the request above mentioned to Jerom, to translate the Greek commentators for their use. Upon the whole, it seems to me, that Augustine understood Greek better than some have supposed: and I have enlarged the more because of Mr. Wetstein's brevity; to whom I might refer. But it requires no great pains to transcribe all he says: I therefore put it below. I wish Mr. Wetstein had quoted the whole passage of Augustine; of which he has taken a part only, and thereby left his readers without an opportunity of forming a right judgment, unless they turn to the work itself.

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* Cur ergo Græcam etiam grammaticam oderam talia cantantem?.... Videlicet difficultas omnino ediscendæ pereginæ linguæ quasi felle aspergebat omnes suavitates Græcas fabulosarum narrationum. Nulla enim verba illa noveram, et sævis terroribus ac pœnis, ut nôssem, instabatur mihi vehementer. Conf. I. i. c. 14. Vid. et cap. 13. T. i.

Et ego quidem Græcæ linguæ perparum assecutus sum, et prope nihil. Non tamen impudenter dico, me nôsse ¿λov non esse unum sed totum: et xa9' xov, secundum totum. Unde catholica nomen accipit. Contr. Petil. 1. ii. c. 38. T. ix.

Quod si ea, quæ legimus de his rebus, sufficienter edita in Latino sermone aut non sunt, aut non inveniuntur, aut certe difficile a nobis inveniri queunt, Græcæ autem linguæ non sit nobis tantus habitus, ut talium rerum libris legendis et intelligendis ullo modo reperiamur idonei, quo genere literarum ex iis quæ nobis pauca interpretata sunt, non dubito cuncta quæ utiliter quærere possumus contineri. De Trinit, 1. iii. Pr.. T. viii.

d Petimus ergo, et nobiscum petit omnis Africanarum ecclesiarum studiosa societas, ut in interpretandis eorum libris, qui Græce scripturas nostras quam optime tractaverunt, curam atque operam impendere non graveris. Ep. 65. al. 86. Ap. Hieron. T. iv. p. 601.

Audi, quod ad rem præsentem spectat, quid.. dicat sanctus sine ullâ ambiguitate Basilius. Quod etsi reperi interpretatum, tamen propter diligentiorem veri fidem, verbum e verbo malui transferre.... Contr. Julian. 1. i. c. 5. n. xviii. T. x.

f Vid. August. de Hær. in Pr. et cap. 57. T. viii. Vid. et Ep. 222. T. ii.

VOL. IL

Il avoit lu S. Epiphane, au moins l' abrégé, quoiqu'il ne fût pas traduit en Latin. S. Aug. art. iii. T. iii. Mem. Ec. hQuod itaque dicimus Deo, ne nos inferas in tentationem :' quid dicimus, nisi, ne nos inferri sinas. Unde sic orant nonnulli, et legitur in codicibus pluribus, et hoc sic posuit beatissimus Cyprianus: ne patiaris nos induci in tentationem.' In evangelio tamen Græco nusquam inveni, nisi: ne nos inferas ' in tentationem.' De Dono Perseverantiæ. Cap. 6. n. xii. T. x.

i Scio plerosque codices habere, 'Qui spiritu Deo servimus.' [Philip. iii. 3.] Quantum autem inspicere potuimus, plures Græci hoc habent, Qui spiritui Dei servimus.' Serm. 169. al. De Verb. Ap. 15. T. v.-..!' Spiritui Dei servientes,' quod est in Græco λalpevoles. Plures enim codices etiam Latini sic habent, qui Spiritui Dei servimus:' Græci autem omnes, aut pene omnes, &c. De Trin. 1. i. c. 6. n. xiii. T. viii.

* Est in Græco Matthæi contextu Yevev generatum.' Quod obiter monitum opportuit ab Augustino. Sed forte neminem habebat ad manum, qui Græce sciret, cum hanc conscriberet epistolam. Alioquin interdum non male ex Græcâ linguâ quæstionibus respondet, ut infra, ep. cxcvii. ubi docet quodnam sit discrimen inter voces xaipoi et xgoval. Pherepon. Animadv. in Aug. Ep. clxxxvii. T. xii. p. 522.

'Augustinus: cujus de se ipso testimonium, lib. ii. c. 33. [1. 38.] contra Petilianum hoc est. Et ego quidem Græcæ Linguæ perparum assecutus sum, et prope nihil. Prolegom. ad N. T. G. T. i. p. 81.

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