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tury, wrote commentaries upon Tatian's harmony, or Diatessaron.

Whether this harmony be now extant, is disputed by! learned men: I think 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. N. T

ΤΑΤΙΑΝ. II. Luke vi. 25. 6 Woes II. ' You may laugh, but unto you that laugh now: you will weep. ' for ye shall

and weep." III. John i. 3. 66 All"

III. · Forsaking dæmons, things were made by him, give up yourselves to the and without him was not one God. For all things any thing made, that was are by him, and without him made."

was not any thing made.'

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9 Vid. Vales. Not. ad Euseb. H. E. l. 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. 8 Ουαι υμιν οι γελωντες νυν ότι πενθησετε και κλαυσετε. * Γελατε δε υμεις, ως και κλαυσοντες. p. 167. C. Παντα

δί αυτε εγενετο και χωρις αυτε εγενετο εδε εν, ο γεγονεν. Παντα υπ' αυτ8, και χωρις αυτο γεγονεν εδε εν. p. 158. D.




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IV. John i. 5. “ And the IV. “This is what is light shineth in darkness, said: The darkness compreand the darkness compre- hendeth not the light. hendeth it not.”

And the word for reason] is the light of God: the igno

rant soul is darkness.' V. He seems to refer to the beginning of St. John's gospel in anotber place. He likewise says,• God is a spirit,' in the very

words of John iv. 24. VI. “Hea 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. Jeromo 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. 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.'

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 η σκοτια αυτο και καταλαμβανει.

Και τ8το εςιν αρα το ειρημενον ή σκοτια το φως και καταλαμβανει. p. 152. C. y P. 245. A. B. C.

Πνευμα ο θεος. p. 144. C. a P. 144, D.

Γραφει γεν κατα λεξιν εν τω περι του κατα τον Σωτηρα καταρτισμου: Συμφωνιαν μεν ουν αρμοζει προσευχη κοινωνια δε φθορας λυει την εντευξιν. κ. λ. Strom. 1. iii. p. 460. Α.

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,



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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 bis 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.








HEGESIPPUS, as we are informed by Eusebius,a 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,' saysb Eusebius, 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 tookd up my abode with Anicetus, whose dea• con 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 nien 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, very5 few placing the beginning of Eleutherus's bishopric before that year.

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




a H. E. 1. iv. c. 22. p. 143. B.

Εν πεντε δη ουν συγγραμμασιν ούτος την απλανη παραδοσιν του αποστολικου κηρυγματος απλότατη συνταξει γραφης υπομνηματισαμενος. 1. iv. c. 8. init.

Γενομενος δε εν Ρωμη διαδοχην [al. διατριβην] εποιησαμην μεχρις Ανικητ8, ου διακονος ην Ελευθερος και παρα Ανικητα διαδεχεται Σωτηρ, μεθ' ον Ελευθερος. ibid. c. 22. d Vid. Vales. Not. in loc. Eus.

e Or, as others : •I composed a succession (of the bishops of Rome) to Anicetus. Vid. Pearson. Op. Post. p. 24. Grabe, Spicil. T. 2. p. 212, et 256. * Ibid. cap. xi. p. 125. B.

8 Vid. Grabe, Spic. T. 2. p. 204. h Επι της πρωτης των αποσολων γενομενος διαδοχης. 1. 2. c. 23. p. 63. C.

Apxalog te avno kai anosolukoç. Phot. Cod. 232.








him an · ancient and apostolical inan.'

St. Jerom, m his Catalogue,k 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 there• in the style of those whose life he followed [or, as per

haps 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.'

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 character m 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: · Foro 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 Cap. 22.

1 Ut quorum vitam sectabatur, dicendi quoque exprimeret characterem.

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. I. i. c. 4. n. X. n Eus. H. E. 1. 2. c. 23.

ο Ημεις γαρ μαρτυρεμεν σοι και πας ο λαος, ότι δικαιος ει, και ότι προσωπον και λαμβανεις. p. 64. C.

Ρ Τι με επερωτατε περι Ιησε τ8 υία τα ανθρωπο; Και αυτος καθηται εν τω ερανω εκ δεξιων της μεγάλης δυναμεως, και μελλει ερχεσθαι επι των νεφελων του ουρανου και πολλων πληροφορηθέντων και δοξαζοντων επι τη μαρτυρια του Ιακωβε, και λεγοντων, Ωσαννα το υιω Δαβιδ. p. 64. D


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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. • Buthe 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 af faithful witness both to the Jews and Greeks, that Jesus was the Christ,' Acts xx. 21.

II. The nexts 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 baptisni

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.

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




9 Αλλα γραφεις εθηκε τα γονατα, λεγων" παρακαλω, Κυριε θεε Πατερ, αφες αυτοις ου γαρ οιδασι τι ποιουσιν. p. 65. Β.

Μαρτυς ουτος αληθης Ιεδαιοις τε και Ελλησι γεγενηται, ότι Ιησες και Χριςος εσιν. p. 65. C.

s Eus. H. E. 1. 3. c. 19, 20. Εφοβειτο γαρ την παρασιαν του Χρισ8, ώς και Ηρωδης. p. 89. C. u Hær 30. sect. 13. p. 138. A. T. i. ed. Petav. v Ibid. init. sect. 13.

Ερωτηθεντας δε περι τα Χρισ8 και της βασιλειας αυτ8, όποια τις ειη, και ποτε και που φαινησομενη; λογον δεναι, ως 8 κοσμικη μεν εδ' επιγειος, επερανιος δε και αγγελικη τυγχανει, επι συντελεια τ8 αιωνος γενησομενη, οπηνικα ελθων εν δοξη κρινει ζωντας, και νεκρες, και αποδωσει εκασω κατα τα επιτηδευματα αυτο. p. 90. Α. Β.


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