« السابقةمتابعة »
1. 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.
1. 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 o took some notice of the time, history and character of Augustine.
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 under• stood 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.
• Vid. Cav. H. L. T. i. p. 290, &c. Du Pin. Bib. Ec. T. literarum peritiam. Tota philosophia, tota theologia tum iii. p. 158, &c. Augustin. Vit, a Benedictin. conscript. Pagi temporis Græcorum erat. Augustinus Græce nescit, aut, si Ann. A. 395. xvii. 430. n. xxviii. S. Basn. Ann. 384. n. vi. quid attigit, non magnopere fuit usui, ad Græcorum com. 430. n. iv. et alibi. Tillem. Mem. Ec. T. xiii.
mentarios evolvendos... Quid aliis usu veniat, nescio. In See vol. ii. p. 149.
me certe comperio, quod dicam : Plus me docet Christianæ • Nemo negabit, plurimum esse momenti situm in patriâ et Philosophiæ unica Origenis pagina, quam decem Augustini. educatione Hieronymus Stridone natus; quod oppidum sic Ad Joan. Eck. lib. ii. ep. 26. Italiæ vicinum est, ut Itali sibi vindicent; Romæ educatus, in Cæteroqui, cum in iis, quæ ex merâ ratiocinatione penItalià, sub eruditissimis viris. Augustinus in Africâ, regione dent, Hieronymo inferior non esset Augustinus; in eo literabarbarà, in quâ studia literarum mire frigebant; quod ipse rum ejus capite, quod spectat factum Pauli, sine dubio menon dissimulat in suis epistolis Augustinus. Hieronymus, liorem partem defendit. Quod libenter hic observamus, ne Christianus e Christianis, una cum ipso lacte Christi philoso- Hieronymo præter meritum favere, vel Augustino æquo phiam imbibit. Augustinus, pene triginti natus annos, nullo facilius adversari videamur. Pherep. in Aug. ep. 28. T. xii. præceptore, Paulinas epistolas legere cæpit. Hieronymus, e Ingenii felicitas prorsus erat incomparabilis, sive spectes tali ingenio præditus, triginta quinque annos impendit studio acumen, vel obscurissima facile penetrans, sive capacis mee sanctarum scripturarum. Augustinus statim ad episcopale moriæ fidem, sive vim quamdam mentis indefatigabilem.... munus pertractus est, et coactus docere quod ipse nondum Ad docendum semper erat paratus, non aliter quam avidus didicerat. ... Jam fac, si libet, patriæ, ingeniorum, præcep. negotiator ad lucrum. Aderat interim miranda quædam animi torum, educationís, pares esse calculos: expendamus, quanto lenitas, ... quam Plato putat non ita frequenter deprehendi instructior Hieronymus ad hoc negotium accesserit. Nisi in his, quibus contigit acrius ingenium. Erasm. Ep. ad forte leve momentum esse putas Græcarum et Hebraïcarum Alfons. Archiep. Toletan. Vid. præf. ad Augustin. opp.
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 Recapitulation of it. Tillemont says, he had read it, though it had not been translated into Latin. 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.
• Cur ergo Græcam etiam grammaticam oderam talia can- 8 Il avoit lu S. Epiphane, au moins l' abrégé, quoiqu' il ne tantem?.... Videlicet difficultas omnino ediscendæ pereginæ fût pas traduit en Latin. S. Aug. art. iii. T. iii. Mem. Ec. linguæ quasi felle aspergebat omnes suavitates Græcas fabulo- Quod itaque dicimus Deo, ne nos inferas in tentationem :' sarum narrationum. Nulla enim verba illa novemam, et sævis quid dicimus, nisi, ne nos, inferri sinas. Unde sic orant nonterroribus ac pænis, ut nôssem, instabatur mihi vehementer. nulli, et legitur in codicibus pluribus, et hoc sic posuit beatisConf. 1. i. c. 14. Vid. et cap. 13. T. i.
simus Cyprianus: ne patiaris nos induci in tentationem. In • Et ego quidem Græcæ linguæ perparum assecutus sum, erangelio tamen Græco nusquam inveni, nisi : 'ne nos inferas et prope nihil. Non tamen impudenter dico, me nôsse énor in tentationem.' De Dono Perseverantiæ. Cap. 6. n. xii. non esse unum sed totum : et xas' ónov, secundum totum.. T. x. Unde catholica nomen accipit. Contr. Petil. 1. ii. c. 38. T. ix. Scio plerosque codices habere, 'Qui spiritu Deo servimus.'
Quod si ea, quæ legimus de his rebus, sufficienter edita [Philip. ii. 3.) Quantum autem inspicere potuimus, plures in Latino sermone aut non sunt, aut non inveniuntur, aut Græci hoc habent, • Qui spiritui Dei servimus.' Serm. 169. certe difficile a nobis inveniri queunt, Græcæ autem linguæ al. De Verb. Ap. 15. T. v.-.... Spiritui Dei servientes,' non sit nobis tantus habitus, ut talium rerum libris legendis et quod est in Græco ralpssorles. Plures enim codices etiam intelligendis ullo modo reperiamur idonei, quo genere litera- Latini sic habent, 'qui Spiritui Dei servimus :' Græci autem rum ex iis quæ nobis pauca interpretata sunt, non dubito omnes, aut pe omnes, &c. De Trin. l. i. c. 6. n. xiii. cuncta quæ utiliter quærere possumus contineri. De Trinit. T. viii. 1. jii. Pr. T. viii.
k Est in Græco Matthæi contextu yeyvt,fey generatum.' Petimus ergo, et nobiscum petit omnis Africanarum ec. Quod obiter monitum opportuit ab Augustino. Sed forte clesiarum studiosa societas, ut in interpretandis eorum libris, neminem habebat ad manum, qui Græce sciret, cum hanc qui Græce scripturas nostras quam optime tractaverunt, curam conscriberet epistolam. Alioquin interdum non male ex atque operam impendere non graveris. Ep. 65. al. 86. Ap. Græcâ linguâ quæstionibus respondet, ut infra, ep. cxcvii. ubi Hieron. T. iv. p. 601.
docet quodnam sit discrimen inter voces raipos et Xforan. Audi, quod ad rem præsentem spectat, quid. . dicat sanctus Pherepon. Animadv. in Aug. Ep. clxxxvii. T. xii, p. 522. sine ulâ ambiguitate Basilius. Quod etsi reperi interpreta- 'Augustinus: cujus de se ipso testimonium, lib. ii. c. 33. tum, tamen propter diligentiorem veri fidem, verbum e verbo [l. 38.] contra Petilianum hoc est. Et ego quidem Græcæ malui transferre. ... Contr. Julian. 1. i. c. 5. n. xviii. T. X. Linguæ perparum assecutus sum, et prope nihil. Prolegom.
* Vid. August. de Hær, in Pr. et cap. 57. T. viii. Vid. et ad N. T. G. T. i. p. 81. Ep. 222. T. i.
II. I now proceed without farther delay to take Augustine's testimony to the seriptures.
I begin with citing a passage from a work of Augustine, entitled Of the Christian Doctrine, supposed to have been begun by him about the year 397, and to have been finished in 426. To be a little more particular concerning a work, which we shall have occasion to quote several times: it consists of four books; and it appears, from Augustine's Retractations, that the first two books, and a large part of the third, were written about 397; the remaining part of the third, and the whole fourth book, were composed afterwards, about * 426. The passage to be now cited, is in the second book of that work.
In receiving canonical scriptures let him who desires carefully to study them, follow the judgment of the greater number of catholic churches; among which they certainly ought to be * reckoned, which are apostolical sees, and have had letters of apostles sent to them. This rule • therefore he will observe, with regard to canonical scriptures; he will prefer such as are received • by all catholic churches, to those which some do not receive : and with regard to such as are * not received by all, he will prefer those, which are received by many and eminent churches, to those which are received by few churches, and of less authority. But if he should find some received by the greatest number of churches, others by the more eminent (which however will * scarce happen ;) I think such scriptures ought to be held by him as of equal authority.
· And the entire canon of scripture is comprised in these books. There are five of Moses, • that is, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; one book of Joshua, the son of · Nun; one of the Judges; one small book called Ruth, which seems rather to belong to the • beginning of the Kingdoms; then the four books of the Kingdoms, and two of the Remains;
not following one another, but proceeding as it were parallel, on the side of each other. These ( are historical books, which contain a succession of times in the order of events. There are .. others which do not observe the order of ti:ne, and are unconnected together : as Job, Tobit, • Esther, and Judith, and the two books of the Maccabees, and the two books of Esdras; which | last) do more observe the order of a regular succession of things, after that contained in the Kingdoms and Remains. Next are the Prophets ; among which is one book of the Psalms of David, and three of Solomon, the Proverbs, the Song of Songs, and Ecclesiastes. For those • two books, Wisdom and Eçclesiasticus, are called Solomon's for no other reason but because they have a resemblance with his writings; for it is a very general opinion, that they were written by Jesus, the son of Sirach: which books, however, since they are admitted into authority, are to be reckoned among prophetical books. The rest are the books of those who are * properly called prophets; as the several books of the twelve prophets, which being joined together, and never separated, are reckoned one book. The names of which prophets are these; Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, « Malachi. After them are the four prophets, of larger volumes; Isaiah, Jeremiah, Daniel: • Ezekiel. In these four-and-forty books is comprised all the authority of the Old Testament, • Of the New there are the four books of the gospel, according to Matthew, according to Mark,
The additional part begins with the words : Hujus igitur aliæ, tamquam ex diverso ordine, quæ neque huic ordini nevarietatis observatio duas habet formas. L. iii. cap. 24. n. xxxvi.
se connectuntur : sicut est Job, et Tobias, et • In canonicis autem scripturis ecclesiarum catholicarum Esther, et Judith, et Macchabæorum libri duo, et Esdræ quam plurimum auctoritatem sequatur : [ divinarum scrip- duo, qui magis subsequi videntur ordinatam illam historiam
turarum solertissimus indagator :') inter quas sane illæ sunt, usque ad Regnorum et Paralipomenon terminatam. Deinde quæ apostolicas sedes habere, et epistolas accipere meruerunt. Prophetæ : in quibns David unus liber Psalmorum, et SaloTenebit igitur hunc modum in scripturis canonicis, ut eas, quæ monis tres, Proverbiorum, Cantica Canticorum et Ecclesiastes. ab omnibus accipiuntur ecclesiis catholicis, præponat eis quas Nam illi duo libri, unus qui Sapientia, et alius qui Ecclesiastiquædam non accipiunt. In eis vero, quæ non accipiuntur ab cus inscribitur, de quâdam similitudine Salomonis dicuntur : omnibus, præponat eas, quas plures gravioresque accipiunt, nam Jesus Sirach eos conscripsisse constantissime perhibetur : eis, quas pauciores minorisve auctoritatis ecclesiæ tenent. Si qui tamen quoniam in auctoritatem recipi meruerunt, inter autem alias invenerit a pluribus, alias a gravioribus haberi, propheticos numerandi sunt. Reliqui sunt eorum libri, qui quamquam hoc facile invenire non possit, æqualis tamen proprie prophetæ appellantur : duodecim prophetarum libri auctoritatis eas habendas puto.—Totus autem canon scriptu- singuli
, quoniam nunquam sejuncti sunt, pro uno habentur: rarum, in quo istam considerationem versandam dicimus, his Quorum prophetarum nomina sunt hæc.... Deinde quatuor libris continetur : quinque Moseos, id est, Genesi, Exodo, Le prophetæ sunt majorum voluminum :.. . His quadraginta quavitico, Numeris, Deuteronomio : et uno libro Jesu Nave, uno tuor libris Testamenti veteris terminatur auctoritas. Novi Judicum, uno libello qui appellatur Ruth, qui magis ad Reg- autem, quatuor libris evangelii.. .. In his omnibus libris tinorum principium videtur pertinere: deinde quatuor Regno- mentes Deum, et pietati mansueti, quærunt voluntatem Dei. rum, et duobus Paralipomienoni non consequentibus, sed quasi is. De Doctr. Christ. 1. 2. cap. 8. n. 12, 13, 14. Tom. iij. P. i. a latere adjunctis, simulque pergentibus. Hæc est bistoria, quæ Bened sibimet annexa tempora continet, atque ordinem rerum. Sunt
according to Luke, according to John ; fourteen epistles of the apostle Paul ; to the Romans, • two to the Corinthians, to the Galatians, to the Ephesians, to the Philippians, two to the Thes
salonians, to the Colossians, two to Timothy, to Titus, to Philemon, to the Hebrews; two epistles • of Peter, three of John, one of Jude, and one of James; the Acts of the apostles in one book ; * and the Revelation of John in one book. In these books they who fear God seek his will.'
Upon this passage we may make a few remarks;
1. There was not then any canon of scripture, settled by any authority, that was universally acknowledged by Christians: this, I think, is apparent from Augustine's preamble to his account of the books contained in the canon. There might be decrees of councils relating to this matter; but they were not esteemed decisive and of authority, every where, and by all. But still private and inquisitive Christians had a right to use their own judgment concerning this point.
2. In his Retractations, written in 426 or 427, Augustine, revising his books of Christian doctrine, says, he had understood, that it was probable, the book called by many the Wisdom • of Solomon, was not written by Jesus, son of Sirach, author of the book of Ecclesiasticus.'
3. Augustine says, that Wisdom and Ecclesiasticus ought to be reckoned among prophetical • books, because they had been received into authority.' But there is no force in that observation : the right observation, in such a case as this, is; • Since they were not written by prophets, they
ought not to be received into authority:' and it is generally, or universally allowed, and by Augustine himself, that no writings, but those of prophets, ought to be esteemed a part of the sacred scriptures of the Old Testament. And, I suppose, it must have appeared from the works of ancient Christian writers, which we have hitherto examined, that though they sometimes quote other books by way of illustration, as they also do heathen writings, yet they had a supreme regard for the Jewish canon, or those books which were received by the Jewish people, as sacred and divine. I think likewise, that Rufinus and Jerom, who were a little older than Augustine, must be allowed to bear a right testimony, and to declare truly what was the sentiment of most Christian churches when they say, “that the Wisdom of Solomon, Ecclesiasticus, Tobit, Judith, and the Maccabees, * were indeed allowed to be publicly read; but that nevertheless they were not canonical, and * that no doctrine of religion may be proved by their authority.'
4. None can forbear to observe, how clean a catalogue here is of the books of the New Testament. Here is no Shepherd, no Clement, no Constitutions, no Ignatius, no • Doctrine of Apostles, no • Judgment of Peter,' no • Preaching of Peter,' no Sibylline
Oracles,' nor any other ecclesiastical, or apocryphal writing. Nothing of that kind is here mentioned among books of authority; but only the well known writings of apostles, and apostolical
5. These general observations upon that passage may suffice for the present. I now proceed to take more particularly his testimony to the scriptures; first to the books of the Old, and then of the New Testament.
III. 1. Augustine says, that` in all the time after their return from Babylon, till the days • of our Saviour, the Jews had no prophets after Malachi, Haggai, and Zechariah, who prophesied • at that time, and Ezra ; except another Zacharias, father of John, and his wife Elizabeth, just * before the birth of Christ ; and after his birth old Simeon, and Anna, a widow of a great age; • and John last of all. But the prophecy of these five, which is known from the gospel only, is • not received by them: and Malachi, Haggai, Zechariah, and Ezra, are the last, which are • received into the canon by the unbelieving Jews.'
If that be so, which I think is universally acknowledged, they ought likewise to be the last Jewish sacred scriptures which are received by Christians : for to them, in ancient times, were committed the oracles of God; and they only could determine what writings should be received as sacred.
• In secundo sane libro de auctore libri, quam plures vo- Salvatoris adventum, nisi alium Zachariam, patrem Joannis, cant Sapientianı Salondonis, quod etiam ipsum sicut Ecclesias- et Elisabet ejus uxorem, Christi nativitate jam
proxima : et, eo ticum Jesus Sirach scripserit, non ita constare, sicut a me dice jam nato, Simeonem senem, et Annam viduam, jamque grantum est, postea didici : et omnino probabilius comperi, non davam... Sed istorum quinque prophetatio ex evangelio esse hunc hujus libri auctorem. Retr. l. ii. ci 4.
nobis nota est... . Sed hanc istorum prophetiam Judæi non • See this vol. p. 30. See also p. 541. 573.
recipiunt.. . . Malachiam vero, Aggæum, Zachariam, et EsToto autem illo tempore, ex quo redierunt de Babylonia, dram etiam, Judæi reprobi in auctoritatem canonicam recepros post Malachiam, Aggæum, et Zachariam, qui tunc prophe- novissimos habent. De Civ. Dei. 1. xvii. cap, 24. iaverunt, et Esdram, non habuerunt prophetas, usque ad
2. I shall add some other passages, where * Augustine owns, that the Jews had no prophets after their settlement in Judea, upon their return from the Babylonish captivity : for which
reason, as he also observes, the books of the Maccabees were not received in the Jewish canon, those books containing the history of things in later times.
3. Again : From Samuel the prophet to the Babylonish captivity, and then to their return • from it, and the rebuilding the temple, after seventy years, according to the prophecy of Jeremiah, is the whole time of the prophets.'
4. Some Christians alleged the Sibylline poems as prophetical of Christ. · But, says * Augus· tine, it is much better to insist only upon the prophecies of the Old Testament, which the Jews • our enemies receive : they are now dispersed all over the earth; and they bear witness, that • the prophecies concerning Christ, therein contained, have not been forged by us.'
5. Again, to the like purpose : · Ito must be most prudent for us, to argue from those writings, which are received by the Jews. None can suspect, that they have been forged by • us; whereas it may be pretended, that other predictions relating to the evangelical dispensa• tion have been forged by us.'
6. Augustine has several times owned, that there are but three books of Solomon really his ; the Proverbs, Ecclesiastes, and Canticles : and that the Jews have no more of his writings in their
He observes likewise, that, on account of some reseinblance of style and design, the books of Wisdom and Ecclesiasticus have been by some esteemed Solomon's : but the learned are satisfied they are not his. He also owns, that those two books were chiefly respected by the Christians who lived in the western part of the world.
7. Augustine owns particularly, that the book of Judith was not in the Jewish canon.
8. Undoubtedly there are in Augustine many quotations of those books of the Old Testament, which we now generally call apocryphal; as Wisdom, Tobit, Ecclesiasticus, and the Maccabees: but then he frequently uses some expressions which shew they were not esteemed the books of the prophets, or of equal authority with the books of the Jewish canon.
9. Having quoted the book of Ecclesiasticus, he adds : • But if this be disputed, because * that book is not in the Jewish canon ; what shall we say to somewhat else found in Deutero
nomy? Which shews, that the book of Ecclesiasticus was not of unquestioned authority, or sufficient to decide a point in dispute.
10. In his Retractations he owns his mistake in quoting the book of Ecclesiasticus as prophetical; when it was not certain that it was written by a prophet.
... usque ad hoc tempus prophetas habuit populus Israël; Judæorum scripta sunt codicibus; quibus avulsis de sedibus qui cum multi fuerint, paucorum et apud Judæos, et apud propriis, et propter hoc testimonium toto orbe dispersis, 110s, canonica scripta retinentur. De Civ. Dei. 1. xviii. c. 26. Christi usquequaque crevit ecclesia. De Civ. Dei. I. xviji,
Post hos tres prophetas, Aggæum, Zachariam, Mala- C. 47. chiam, per idem tempus liberationis populi ex Babylonicâ ser- Prophetâsse etiam ipse (Salomo] reperitur in suis libris, vitute, scripsit etiam Esdras, qui magis rerum gestarum scriptor qui tres recepti sunt in auctoritatem canonicam, Proverbia, est, quam propheta : sicubi est et liber, qui appellatur Esther ; Ecclesiastes, et Canticum canticorum. Alii vero duo, quorum cujus res gesta in laudem Dei non longe ab his temporibus unus Sapientia, alter Ecclesiasticus, dicitur, propter eloquii invenitur. . . Ab hoc tempore apud Indæos restituto templo, similitudinem, ut Salomonis dicantur, obtinuit consuetudo : non reges, sed principes fuerunt... quorum supputatio tempo- non autem esse ipsius, non dubitant doctiores. Eos tamen in rum non in scripturis sanctis, quæ canonicæ appellantur, sed auctoritatem maxime occidentalis antiquitus recepit ecclesia : in aliis inveniuntur. In quibus sunt et Macchabæorum libri, quorum in uno, qui appellatur Sapientia Salomonis, passio juos non Judæi, sed ecclesia pro canonicis habet, propter quo- Christi apertissime prophetatur. Impii quippe interfectores rumdam martyrum passiones vehementes atque mirabiles. ... ejus commemorantur dicentes. Circumveniamus justum... De Civ. Dei. l. xviii. c. 36.
(Sap. ii. 12 ... 20.) Et in Ecclesiastico autem fides gentium Hoc itaque tempus, ex quo sanctus Samuel prophetare futura prædicitur isto modo : Miserere nostri, dominator coepit, et deinceps, doncc populus Israël captivus in Babyloniam Deus omnium... [Eccles. xxxvi. 1.5.) Sed adversus contraduceretur, atque inde secundum sancti Jeremiæ, prophetiam dictores non tantâ firmitate proferuntur, quæ scripta non sunt post septuaginta annos reversis Israëlitis Dei domus instaurare- in canone Judæorum. In tribus vero illis, quos Salomonis esse tur, totum tempus est prophetarum. De Civ. Dei, 1. xvii. c. 1. constat, et Judæi canonicos habent, &c. De Civ: Dei. I. xvii.
+ Judæi auten, qui eum occiderunt, et in eum credere Holuerunt,... eradicati, dispersique per terras, per scripturas 8 Per idem tempus [Darii] etiam illa sunt gesta, qnæ contestimonio sunt, prophetias nos non finxisse de Christo...No- scripta sunt in libro Judith ; quem sane in canone scripturabis quidem illæ sufficiunt, quæ de nostrorum inimicorum codi- rum Judæi non recepisse dicuntur. De Cis. Dei. l. xviii. c. 26. cibus proferuntur. De Civ. Dei. I. xviii. c. 46.
Sed si huic libro, ex Hebræorum (quia in eorum non est) . Sed quæcumque aliorum prophetiæ de Dei per Christum canone, contradicitur ; quid de Möyse dicturi sumus...? De gratiâ proferuntur, possunt putari a Christianis esse confictæ. Cura
cap. XV. T. vi. Ideo nihil est firmius ad convincendos quoslibet alienos, si de i Item videor non recte appellâsse verba prophetica... quia hac re contenderint, nostrosque faciendos, si recte sapuerint, non in ejus libro legitur, quem certi sumus appellandum esse quam ut divina prædicta de Christo proferantur, quæ in prophetam. Retr. 1. i. cap. 20.