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epistle to the Romans, would prove that they had been the apostle's helpers' at Rome, before he had been there. Nor is there any weight at all in Dr. Wall's argument from the age of Clement: there is no great distance between the supposed times of his and St. John's death; and yet St. John had been an apostle of Christ some while before Paul was converted. Clement therefore, bishop of Rome, without any inconsistence, may be supposed to have been a companion and fellow-labourer of Paul at several places, and yet live to the end of the first century, or thereabout.

I shall place here also Origen's quotations of the Recognitions, though they are not so generally allowed to be written by Clement of Rome as the epistle to the Corinthians.

k

In his Commentaries upon Genesis, Origen has a long passage out of the Recognitions, which he quotes by the title of Circuits, or Travels, written by Clement the Roman, disciple of the apostle Peter. In another work he quotes'. some words of Peter in Clement, meaning the Recognitions ascribed to him.

3. The Shepherd, or Pastor, of Hermas is often quoted by Origen. The places are too numerous to be all inserted here; and a large part of them may be seen by the learned reader among the testimonies to Hermas, in Le Clerc's Patres Apostolici. I shall, however, produce the most remarkable of them,

1.) It is quoted, as I said just now, with Barnabasm and Tobit. Again," in the books of Principles, it is quoted by

k Και Κλημης δε ὁ 'Ρωμαιος, Πετρε αποςολε μαθητης συνῳδα τέτοις εν τῷ παροντι προβληματι προς τον πατέρα, εν Λαοδικεια, ειπων εν ταις Περιόδοις, αναγκαιότατον τι επι τέλει των τοιςτων λογων φησι, κ. τ. λ. [Vid. Recogn. 1. x. n. x. et seq.] Orig. Comm. in Gen. T. ii. p. 20. E. Bened. Vid. et Philocal. cap. 23. p. 81, 82. Spencer.

Tale aliquid dicit et Petrus apud Clementem, quoniam opera bona quæ fiunt ab infidelibus in hoc seculo prosunt, non et in illo ad consequendam vitam æternam. [Vid. Recogn. 1. vii. n. xxxviii.] Orig. in Matth. Tractatus 35. p. 172. Basil, 1571. m Sed et Pastoris liber hæc eadem declarat, dicens, quod bini angeli singulos quosque hominum comitentur: et si quando bonæ cogitationes cor nostrum ascenderint, a bono angelo suggeri dicit; si vero contrariæ, mali angeli dicit esse instinctum. [Vid. 1. ii. mand. 6. cap. 2.] Orig. de Princip. l. iii. c. 2. p. 140. D. Bened.

n

Quod autem a Deo universa creata sint-ex multis scripturæ assertionibus comprobatur.-Nam et in libello qui Pastoris dicitur Angeli pœnitentiæ, quem Hermas conscripsit, ita refertur: Primo omnium crede, quia unus est Deus, qui omnia creavit et composuit,- Sed et in Enoch libro his similia describuntur. Verum tamen usque ad præsens tempus nullum sermonem in scriptis sanctis invenire potuimus, per quem Spiritus Sanctus factura esse vel creatura diceretur. De Princip. 1. i. cap. 3. p. 61. C. D. Bened.

Origen as scripture, together with the book of Enoch. In° the same work it is quoted as scripture together with the Maccabees: it is mentioned by him likewise with the Maccabees in P his Commentaries upon St. John's gospel.

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2.) In the Commentaries upon the epistle to the Romans, at chap. xvi. ver. 14, "Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them," Origen observes, To these there is only sent a simple salutation, nor is there added any high commendation. Nevertheless I think that this Hermas is the author of the book called the Shepherd; which scripture [or 'writing'] appears to me very useful, and, as I think, divinely inspired. And that he gave them [perhaps it should be him'] no commendation, the reason may be this: that he seems, as that book itself shows, to have been converted and brought to repentance after the commission of many sins.'

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3.) In other places this book is quoted after this mauner: In a Homily upon the book of Numbers he says, Thus we are taught in this book, in which there is nothing at all that can be questioned. The like things are also to be found in the book of the Shepherd, if indeed any one thinks that scripture [or writing] ought to be received.'

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4.) In his Commentaries upon St. Matthew: If I may dare quote a certain scripture, used indeed in the churches, but not accounted of all to be divine, let us take a passage out of the Shepherd.'

• Ut autem etiam ex scripturarum auctoritate hæc ita se habere credamus, audi quoque in Macchabæorum libris- sed et in libro Pastoris in primo mandato ita ait: Primo omnium crede quia unus est Deus, qui omnia creavit atque composuit, et fecit, ex eo quod nihil erat, ut essent universa.' De Prin. I. ii. cap. 1. p. 79. A. B. Bened.

» Αλλ' ο παρ' ἡμιν τοις πειθομενοις ότι εξ εκ οντων τα όντα εποιησεν ὁ Θεος, ὡς ἡ μητηρ των ἑπτα μαρτυρων εν Μακκαβαΐκοις, και ὁ της μετάνοιας ayyελos εV TO Пoμevi εdidate. Comm. in Johan. p. 17. E. T. ii. Huet.

De istis est simplex salutatio, nec aliquid eis insigne laudis adjungitur. Puto tamen, quod Hermas iste sit scriptor libelli illius qui Pastor appellatur, quæ scriptura valde mihi utilis videtur, et, ut puto, divinitus inspirata. Quod vero nihil eis [forte ei'] laudi adscripsit, illa opinor est causa, quia videtur, sicut scriptura illa declarat, post multa peccata ad poenitentiam fuisse conversus ; et ideo nec opprobrium ei aliquod adscripsit. In Epist. ad Rom. cap. 16. T. ii. p. 630. Basil.

" Quod autem dies peccati in annum pœnæ reputetur, non solum in hoc libro, in quo nihil omnino est quod dubitari possit, ostenditur, sed et in libello Pastoris, (si cui tamen scriptura illa recipienda videtur,) similia designantur. In Num. Hom. viii. T. ii. p. 294. B. Bened.

Ει δε χρη τολμησαντα και απο τινος φερομενης μεν εν τη εκκλησια [al. ταις εκκ.] γραφης, ο παρα πασι δὲ ὁμολογέμενης είναι θειας, το τοιςτον παραμυ θησεσθαι, ληφθείη αν το απο το Ποιμένος. Com. in Matth. Τ. i. p. 361. Ε.

Huet.

5.) Once more: In the little book of the Shepherd, dospised by some.'

6.) These, I think, are the most remarkable quotations of this book in Origen, and sufficient to enable the reader to judge for himself in this point. It appears hence that this book was not universally received as divine; that by some it was much despised; that there were in it some things which were not approved by all: and sometimes it is spoken of as if it was received by very few, hardly by any one. Nevertheless Origen quotes it as an useful book, and as scripture, and thinks it divinely inspired. However, upon the whole, he seems to quote it only as scripture in a secondary sense, or lower rank. This may be concluded from his quoting it so often with the books of the Maccabees, and Tobit, and Enoch; which Origen knew very well, and sometimes expressly observes, were not in the Jewish canon. That Origen ought to be so understood, is the more probable, because Eusebius, Jerom, and " others, who were well acquainted with Origen's writings and opinions, give no higher authority to this book, as we shall see more fully hereafter. In the mean time I shall just observe Rufinus's account of this matter, who, after he had put down the canonical books of scripture, adds: But it ought to be • taken notice of that there are other books which are not 'canonical, but were called by the ancients ecclesiastical, as the Wisdom of Solomon, and another Wisdom of the 'Son of Sirach. In the same rank are the books of Tobit, 'Judith, and the Maccabees; and in like manner, in the • New Testament, the book of the Shepherd, or of Hermas.' 4. Origen's two quotations of Ignatius have been sufficiently taken notice of formerly. He calls him one of the saints,' a' martyr,' and the second bishop of Antioch after Peter;' but without any intimation that his epistles were part of sacred scripture.

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XXIV. We now proceed to writings generally called spurious, or apocryphal: and here I shall begin with placing at length the preface to Origen's first Homily upon

t

Δια τετο ήμεις και το εν τῷ ὑπο τινων καταφρονεμένῳ βιβλιῳ τῳ Ποιμενι, περι τε προςασσεσθαι τον Έρμαν δυο γραψαι βιβλια. κ. λ. De Princip. l. iv. cap. 1. T. i. p. 168. Vid. Philocal. cap. 1. p. 9. ex. ed. Spencer.

Vid. Pearson, Vind. Ignat. P. i. cap. 4. p. 274, 275.

Sciendum autem est, quod et alii libri sunt qui non canonici, sed ecclesiastici a majoribus appellati sunt; ut est Sapientia Salomonis, et alia Sapientia quæ dicitur filii Syrach.-Ejusdem ordinis est libellus Tobiæ, et Judith et Macchabæorum libri. In Novo vero Testamento libellus qui dicitur Pastoris, sive Hermatis.-Rufin. Expos. in Symbolum Apost.

w See chap. v. p. 74.

St. Luke's gospel, as it is called; or his observations upon St. Luke's introduction or preface to his gospel.

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1. As of old among the Jewish people many pretended to the gift of prophecy; and there were some false prophets, one of whom was Ananias son of Agor, but others were prophets; and there was among the people the gift of discerning spirits, by which some were owned as prophets, others were rejected as it were by skilful moneychangers; so also now under the New Testament, many took in hand to write gospels, but all have not been received. And that not four gospels only, but very many, were written, out of which those we have were chosen, and delivered to the churches, we may perceive even from Luke's preface, which is thus: "Forasmuch as many have taken in hand to set forth in order a declaration," Luke i. 1. His expression of their "taking in hand," contains a tacit accusation of those who without the gift of the Holy Spirit took upon them to write gospels: for Matthew and Mark, and John and Luke, did not take in hand to write, but being full of the Holy Ghost wrote gospels. "Many therefore took in hand to set forth in order a narration of those things which are most surely known amongst us." The churches have four gospels, heresies have very many; of which one is entitled "according to the Egyptians,' another "according to the Twelve Apostles." Basilides likewise had the assurance to write a gospel, and call it by

* Sicut olim in populo Judæorum multi prophetiam pollicebantur, et quidam erant pseudoprophetæ, e quibus unus fuit Ananias, filius Agor: alii vero prophetæ et erat gratia in populo discernendorum spirituum, per quam alii inter prophetas recipiebantur, nonnulli quasi ab exercitatissimis trapezitis reprobabantur: ita et in Novo Testamento multi conati sunt scribere evangelia, sed non omnes recepti. Et ut sciatis non solum quatuor evangelia, sed plurima esse conscripta, ex quibus hæc quæ habemus electa sunt, et tradita ecclesiis, ex ipso prooemio Lucæ, quod ita contexitur, cognoscamus: Quoniam quidem multi conati sunt ordinare narrationem. Hoc quod ait, conati sunt,' latentem habet accusationem eorum qui absque gratiâ Spiritûs Sancti ad scribenda evangelia prosilierunt. Matthæus quippe et Marcus, et Joannes, et Lucas, non sunt conati scribere, sed Spiritu Sancto pleni scripserunt evangelia. Multi igitur conati sunt ordinare narrationem de his rebus quæ manifestissime cognitæ sunt in nobis. Ecclesia quatuor habet evangelia, hæreses plurima; e quibus quoddam scribitur secundum Ægyptios, aliud juxta duodecim apostolos. Ausus fuit et Basilides scribere evangelium, et suo illud nomine titulare. Multi conati sunt scribere, sed et multi conati sunt ordinare. Quatuor tantum sunt evangelia, ex quibus sub personâ Domini et Salvatoris nostri proferenda sunt dogmata. Scio quoddam evangelium, quod secundum Thomam, et juxta Matthiam; et alia plura legimus, ne quid ignorare videremur, propter eos qui se putant aliquid scire, si ista cognoverint. Sed in his omnibus nihil aliud probamus, nisi quod ecclesia; id est, quatuor tantum evangelia recipienda. In Procem. Lucæ, Hom. i. T. ii. p. 210. Basil.

his own name. Many took in hand to write, many also took in hand to set forth in order. Four gospels only have been approved, out of which the doctrines of our Lord and Saviour are to be learned. I know a certain gospel, which is called "according to Thomas," and " according to Matthias;" and many other we read, that we may not seem to be ignorant of any thing, for the sake of those who think they know something, if they are acquainted with these [gospels]: but among all these we approve of none but the four gospels received in the church.'

I have hitherto translated only the beginning of this Homily, as we have it in Origen's Latin works; Mr. Simon has published the same thing in Greek, from manuscripts, at Paris. As there is some small difference between these, I shall now translate the Greek of Mr. Simon.

'As among the people of old there were many who pretended to prophecy, but some of them were false prophets, and others truly prophets; and there was the gift of discerning spirits, by which a true and false prophet were distinguished: so also now, in the New Testament, many would write gospels; but skilful money-changers did not approve of all, but chose some of them. Possibly the expression," they took in hand," contains a tacit accusation of those who set themselves to write gospels without the gift of the Spirit; for Matthew did not take in hand, but wrote, being moved by the Holy Ghost: in like manner Mark and John, as also Luke. But they who composed the gospel, entitled the Gospel of the Twelve, took in hand. There is also a gospel according to Thomas. Moreover, Basilides had the assurance to write a gospel [entitled] according to Basilides. Many therefore took in hand, as the writers of the gospel according to Matthias, and many more; but the church of God approves four only.'

5. Ώσπερ δε εν τῳ παλαι λαῳ πολλοι προφητειαν επηγγελλοντο· αλλα τετων τινες μεν ησαν ψευδοπροφηται, τινες δε αληθως προφηται, και ην χαρισμα διακρίσεως πνευματων, αφ' οὗ εκρινετο ὁ αληθης προφητης και ὁ ψευδοπροφητης οὕτω και νυν εν τη καινη διαθηκη τα ευαγγελια πολλοι εθελησαν γραψαι αλλ' οἱ δοκιμοι τραπεζιται 8 παντα εκριναν, αλλα τινα αυτων εξελέξαντο. Ταχα δε και το Επεχειρησαν λεληθυιαν εχει κατηγορίαν των χωρις χαρισματος ελθόντων επι την αναγραφην των ευαγγελιων. Ματθαιος γαρ εκ επεχείρησεν, αλλ' έγραψεν εξ 'Αγιο Πνευματος κινεμενος· ὁμοιως και Μαρκος και Ιωαννης, παρα πλησιον δε και Λεκας. Το μεν τα επιγεγραμμενον των δωδεκα ευαγγελιον, οἱ συγγραψαντες επεχειρησαν. Φερεται δε και το κατα Θωμαν ευαγγελιον. Ηδη δε ετολμησε και Βασιλείδης γράψαι κατα Βασιλείδην ευαγγελιον. Πολλοι μεν εν επεχειρησαν, και το κατα Ματθιαν και αλλα πλειονα" τα δε τεσσαρα μova TρOKOVEL ʼn TO Oε8 EKKλNoia. Orig. Procem. in Luc. ex Cod. MS. Bibl. Reg. n. 2330. et ex duobus Codd. Bibl. Colb. n. 2259, et 4112. See Simon Hist. Crit. des Comment. du N. T. chap. v. p. 81, 82. à Rotterdam, 1693.