tury, wrote commentaries upon Tatian's harmony, or Dia

tessaron.

Whether this harmony be now extant, is disputed by a learned men: I think I need not concern myself with that question.

The apostle, whose words Tatian had the assurance to alter, or explain, undoubtedly is Paul. But it cannot be determined from this passage of Eusebius, what epistles of Paul Tatian owned, or how many of them he had explained, or corrected. Nay, it seems, that Eusebius had never seen the work itself. What he writes of it is only from the report of others. Mill thinks there was no ill design in this work of Tatian: that his altering the words of Paul amounted to no more than some interlineary or marginal explications: putting here and there over against the apostle's other synonymous words, which were somewhat clearer. Tatian's correcting of the composition of 'the apostle's style,' likewise, according to him, was only disposing in the margin some of the words of St. Paul in a more natural order, without intending, or in the event doing, any prejudice to the apostle's original text.

The Oration against the Gentiles being commended by so many, affords an argument, that it was written before the year 172, about which time Tatian left the Catholic opinions; and as it seems to have been written after Justin's death, therefore some time between 165 and 172. In this Oration are a few references or allusions to the gospels, which I shall take notice of.

9 Vid. Vales. Not. ad Euseb. H. E. 1. iv. cap. 29. Tillemont, Mem. T. ii. Part 3. Les Encratites, Not. 2. Basnage, Ann. 172. n. vi. Fabr. Bibl. Gr. T. vi. p. 83.

Proleg. n. 361, 362.

r

S

Ουαι ὑμῖν οἱ γελωντες νυν· ὅτι πενθήσετε και κλαύσετε.

u

Παντα δί αύτε εγενετο και χωρις αυτε εγενετο εδε έν, ὁ

γεγονεν.

* Γελατε δε ύμεις, ώς και κλαυσοντες. p. 167. C.

* Παντα ὑπ' αυτ8, και χωρις αυτε γεγονεν εδε έν. p. 158. D.

IV. John i. 5. "And the light shineth in darkness, and the darkness comprehendeth it not."

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IV. This is what is said: The darkness comprehendeth not the light. And the word [or reason] is the light of God: the ignorant soul is darkness.'

V. He seems to refer to the beginning of St. John's gospel in another place. He likewise says," God is a spirit,' in the very words of John iv. 24.

VI. He that wants nothing is not to be traduced by us as if he wanted.' This is much the same thought, and applied to the same purpose with Paul's, Acts xvii, 25, "as though he needeth any thing." But it is a character of the Deity so obvious, that I think it cannot determine us to suppose he had an eye to those words of the apostle.

VII. St. Clement has informed us, that Tatian, in a book called Perfection according to the Saviour, argued against marriage from the words of Paul, 1 Cor. vii. 5; and from St. Jerom it appears, that Tatian had abused to the same purpose the words of Paul, Gal. vi. 8: but I do not think it needful to translate either of these passages.

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And from Irenæus we learn, that Tatian had endea'voured to support his opinion concerning Adam, that he was not saved, from these words, 1 Cor. xv. 22, that "in Adam all die:" and from some other expressions of the ' apostle.'

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VIII. Lastly, St. Jerom, in his preface to his Commentary upon the Epistle to Titus, says: But Tatian, the pa'triarch of the Encratites, though he rejected some of 'Paul's epistles, was of opinion, that this to Titus ought to 'be owned as the apostle's without any hesitation.'

* Και ἡ σκοτια αυτο 8 καταλαμβανει.

* Και τ8το εςιν αρα

το ειρημενον' ἡ σκοτια το φως 8 καταλαμβανει. p. 152. C. y P. 245. A. B. C. Πνευμα ο Θεος. p. 144. C. a P. 144. D. b Γραφει γεν κατα λεξιν εν τῳ περι του κατα τον Σωτηρα καταρτισμου· Συμφωνιαν μεν ουν ἁρμοζει προσευχη κοινωνια δε φθορας λυει την εντευξιν. κ. λ. Strom. 1. iii. p. 460. A.

Tatianus, qui putativam Christi carnem introducens, omnem conjunctionem masculi ad feminam immundam arbitratur, Encratitarum vel acerrimus hæresiarches, tali adversum nos sub occasione præsentis testimonii usus est argumento: 'Si qui seminat in carne, de carne metet corruptionem:' in carne autem seminat, qui mulieri jungitur. Ergo et is qui uxore utitur, et seminat in carne ejus, de carne metet corruptionem. Comm. in Gal. cap. 6. d Tentans et subinde uti hujusmodi a Paulo assidue dictis: quoniam in 'Adam omnes morimur.' 1. iii. cap. 23. sect. 8. al. cap. 39.

e Sed Tatianus Encratitarum patriarches, qui et ipse nonnullas Pauli epistolas repudiavit, hanc vel maxime, hoc est, ad Titum, apostoli pronunciandam credidit; parvi pendens Marcionis et aliorum, qui cum eo in hac parte consentiunt, assertionem.

IX. We see then plainly, that the gospels, and many of Paul's epistles, were received by Tatian, and owned by him to the last and his rejecting any of the rest is of no weight, when a man gave way to such manifest absurdities as he did in the latter part of his life.

CHAP. XIV.

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HEGESIPPUS.

HEGESIPPUS, as we are informed by Eusebius, was originally a Jew, converted to the christian faith. He is supposed to have been born in the beginning of the second century; and died, according to the Alexandrine Chronicle, in the reign of Commodus. He wrote,' says Eusebius, a faithful relation of the apostolic preaching in a very plain style.' And in these books, Eusebius says, he mentions his journey to Rome: that in his way he conversed with many bishops: that in all of them he perceived one and the same doctrine. When I came to Rome,' says he, I took up my abode with Anicetus, whose deacon Eleutherus [then] was. After Anicetus succeeded 'Soter, and after him Eleutherus.' And in another place Eusebius says, that Hegesippus writes, he came to Rome in the time of Anicetus, and staid there until the bishopric of Eleutherus. Though therefore learned men are not exactly agreed about the time of these bishops of Rome, we must suppose the five books of Hegesippus not finished till after 170, very few placing the beginning of Eleutherus's bishopric before that year.

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d

Eusebiush however assures us, he was in the first suc'cession of the apostles:' and Stephen Gobar, in Photius,

b

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a H. E. l. iv. c. 22. p. 143. B. Εν πεντε δη ουν συγγραμμασιν οὗτος την απλανη παραδοσιν του αποςολικου κηρυγματος απλότατη συνταξει γραφης ὑπομνηματισάμενος. 1. iv. c. 8. init. Γενομενος δε εν Ρωμη διαδοχην [al. διατριβην] εποιησαμην μέχρις Ανίκητε, οὗ διακονος ην Ελευθερος και παρα Ανικητε διαδεχεται Σωτηρ, μεθ' ὁν Ελευθερος. ibid. c. 22. d Vid. Vales. Not. in loc. Eus. e Or, as others: 'I com

posed a succession (of the bishops of Rome) to Anicetus. Vid. Pearson. Op. Post. p. 24. Grabe, Spicil. T. 2. p. 212, et 256.

f Ibid. cap. xi. p. 125. B.

1

Vid. Grabe, Spic. T. 2. p. 204.

Η Επι της πρώτης των αποτόλων γενομενος διαδοχης. 1. 2. c. 23. p. 63. C.

Αρχαιος τε ανηρ και αποτολικος. Phot. Cod. 232.

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calls him an ancient and apostolical man.' St. Jerom, in his Catalogue, writes of him to this purpose: Hege'sippus, who was near the times of the apostles, composed a 'history of the affairs of the church from the passion of our Lord to his own time. And collecting together a great ' variety of matters for the benefit of his readers, he wrote five books in a plain and simple manner, imitating therein the style of those whose life he followed [or, as perhaps some may choose to have it rendered, "whose life he wrote"]. He says, he came to Rome in the time ' of Anicetus, the tenth bishop after Peter, and continued 'there to the time of Eleutherus, bishop of the same city, 'who formerly had been deacon of Anicetus.'

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These five books are all lost, except some fragments preserved by Eusebius in his Ecclesiastical History, and one more in Photius from Stephen Gobar; of which I shall presently give an account, so far as they relate to our present subject: and in the margin I shall put the characterm of this writer, as given by some moderns, though it be not very much to his advantage.

I. The first fragment is his relation of the death of James the Just at Jerusalem. In this narration, the style of the scriptures of the New Testament often appears. When the Jews (scribes and pharisees) and others came to James to desire him to tell the people his opinion of Jesus, they say to him: For we and all the people bear witness to 'you, that you are just, and accept no man's person,' Matt. xxii. 16; Luke xx. 21. Afterwards, James says to them: "Why do you ask me concerning Jesus the Son of man? He sits in heaven, on the right hand of the Great Power, and will come in the clouds of heaven," Matt. xxvi. 64. 'Whereby many were fully persuaded, and glorified God for that testimony of James, saying, "Hosanna to the Son k Cap. 22.

1 Ut quorum vitam sectabatur, dicendi quoque exprimeret characterem. m Suspectum tamen merito Hegesippi est testimonium, quia ex reliquis ejus apud Eusebium fragmentis abunde constat, eum non accuratum, sed credulum ac fabulosum fuisse scriptorem. Ingenuum hic est judicium Dupinii, qui recensitis fragmentis Historiæ Ecclesiasticæ Hegesippi addit: Autant que nous pouvons juger par ce qui nous reste, il étoit peu exact, et plus rempli d' histoires feintes et fabuleuses, que ⚫ narrations solides et véritables.' Idem judicium est Basnagii, et aliorum. Lampe, Prolegom. in Joann. l. i. c. 4. n. x.

πας

n Eus. H. E. 1. 2. c. 23.

Ημεις γαρ μαρτυρεμεν σοι και

ὁ λαος, ὅτι δικαιος ει, και ότι προσωπον 8 λαμβανεις. p. 64. C.

- Τι με επερωτατε περι Ιησε τ8 υἱς τε ανθρωπε; Και αυτος καθηται εν τῳ ερανψ εκ δεξιων της μεγαλης δυναμεως, και μελλει ερχεσθαι επι των νεφελων του ουρανου και πολλων πληροφορηθέντων και δοξάζοντων επι τη μαρτυρία του Ιακωβε, και λεγόντων, Ὡσαννα τῳ υἱῳ Δαβιδ. p. 64. D

of David," Matt. xxi. 9, 15. When they had thrown him down from the battlement of the temple, he not being quite dead, they began to cast stones at him. But he kneeling down said: "I beseech thee, O Lord God the Father, forgive them for they know not what they do," Acts vii. 60; Luke xxiii. 34.- This man was a faithful witness both to the Jews and Greeks, that Jesus was the Christ,' Acts xx. 21.

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II. The next fragment of this writer contains an account of Domitian's inquiry after the posterity of David. At that time,' says he, there were yet remaining of the kindred of Christ the grandsons of Jude, who was called his brother according to the flesh. These some accused, as being of the race of David; and Evocatus brought them before Domitianus Cæsar. Fort he too was afraid of the coming of Christ, as well as Herod,' Matt. ii.

This passage deserves to be remarked. It contains a reference to the history in the second chapter of St. Matthew; and shows plainly, that this part of St. Matthew's gospel was owned by this Hebrew christian. But Epiphanius" informs us, that the gospel of the Ebionites begins thus: It came to pass in the days of Herod the king of Judea, that John came baptizing with the baptism of repentance in the river Jordan;' which is the beginning of the third chapter of St. Matthew, a little altered. And he there says expressly, that their gospel called according to St. Matthew, is defective and corrupted.' It is plain however from this passage, that Hegesippus received the history in the second chapter of St. Matthew: so that he used our Greek gospel. Or, if he used only the Hebrew edition of St. Matthew's gospel, this history must have been in it in his time.

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These grandsons of Jude were interrogated by Domitian concerning their own substance; which they informed him of, and gave him proofs they were poor labouring men. Being asked,' says Hegesippus,' of Christ and his king

* Αλλα τραφεις έθηκε τα γονατα, λεγων παρακαλω, Κύριε Θεε Πατερ, αφες αυτοις ου γαρ οίδασι τι ποιουσιν. p. 65. Β.

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Μαρτυς ουτος αληθης Ιεδαίοις τε και ̔Ελλησι γεγενηται, ότι Ιησες ὁ Χρισος εσιν. p. 65. C. s Eus. H. E. 1. 3. c. 19, 20.

t

Εφοβείτο γαρ την παρεσίαν του Χρισε, ώς και Ηρωδης. p. 89. C. " Hær 30. sect. 13. p. 138. A. T. i. ed. Petav. ▾ Ibid. init. sect. 13.

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Ερωτηθεντας δε περί τε Χρισε και της βασιλειας αυτ8, όποια τις ειη, και ποτε και ποι φαινησομενη ; λογον δεναι, ὡς 8 κοσμικη μεν 80' επιγειος, επεράνιος δε και αγγελικη τυγχάνει, επι συντελείᾳ τε αιωνος γενησομενη, ὁπηνικα ελθων εν δόξη κρινει ζωντας, και νεκρες, και αποδώσει ἑκατῳ κατα τα επιτηδευματα αυτε. p. 90. Α. Β.