Notes

MLM DIXURIUM QUART.E SESSIOXIS, QLIKTO APKILIS CELEBUAT.E, CONCILH TUIDENTINI, A. D.

1546.

Sacrosancta cccumcnica ct generalis Ti-iclentina Synodus, in Spililu sancto legitimo congregata, presidentibus in eatribus Apostolicxscdis legatis, hoc sibi ante omnia pcrpetuo proponens, lt sublatis

omnibus erroribus, puritas ipsa Euangelii in Ecclesia conservctur,

(juod promissuni anl per Froi)iietas in Scripturis Sanctis, Dominus

tioster lesus Christus Dei filius proprio or<^ primum pronuulgavit,

deinde per suos Apostolos, tanquam fonfem oinnis salutaris verilatis

ct morum disciplina: oinni creaturx prxdicari iussit, perspiciensque

banc veritatcm et disciplinani contineri in libris scriptus, ct sine

icripto traditionibus, qua: ex ipsius (Jhristi ore ab Apostolis accoptx, aut ab ipsis Apostolis Spii’itu sancto dictante, quasi per manus

tradittc ad nos vsque pei-venerunt, orlliodoxoruni Patruin exempla

secuta, omnes libros, tam veleris,quknj noui ‘I’estnincnti (cum vtriusque vnus Ueus sit autor) ncc non traditiones illas, turn, ad fidcra turn

ad mores pcrtinentes, tanquam vcl ore tcnus a Christo, tcI ii Spiritu

sancto dictataset continua succe ssione inecclesiacatholicaconsen’atas,

pari |iictatis affcctUjac reucrenlia suscipitac veneratur. Sacrorum vero

librorum inilicem, liuic •lea-elo asscribendum ccnsuit: nccui dubitutiofiuboriri possit, quinani sint, qui ab ipsa Svnodo susoipiantur, Sunt

vei-6 infVk scripti I’eslamenti vetcris. Quinque libri Moysi, scilicet

GenesiSjExodus, Leviticus, Nunieri, Deuteronomiuin, Deinde, losuc,

ludicum, Kuth, Quatuor Rtgum, Faralipomenon duo, Esdrse duo,

piimus scilicet et secundus, qui dicitur Nclieiiiias, Thobias, ludith,

Ester, lob, Fsalterium Davidicum, centum quincjuaginta {’salmorum,

Parabolse Salomonis, Ecclesuistes, Canticum Cunticorum, Sapientia,

Ecclesiasticus, Isaias, Hia-eniias, [Jarueh, F.zccbiel, Daniel, duodecim Froplictx niitmns, s; ilic et. Osoo, lool, Amos, Abdias, lonas,

Miclieas, Nahum, Habacuc, Sophonias, Aggeus, Z.-icliarias, Malafhias. Duo Macbabieorum, primus scilicet et secundus. Teslamenti

noui, Quatuor Euangelia, secundum Matthaium, .Marcum, Lucam

et lo.innem. Acta lpostolorum a Luca Evangelista conscripta,

•^uatuordecim Epistolae beali Pauli Apostoli, scilicet ad Koinanos ad Coi’intliios (luce, ad Galatas, ad Ephesios, ad Philippenses, ad Colossenses, ad Thessalonisenses duse, ad Timothseum duse, ad Titiun, ad Philemonem, ad Hebrieos, Petri Apostoli dua, loannis Apostoli tres, lacobi vna, vna ludae A postoli, Apocalypsis loannis Apostoli.

Si quis autem libros ipsos integros, cum omnibus suis partibuS prout in Ecclesia catholica legi consueverunt, et in veteri vulgata Latina editione habentur, pro sacris et canonicis non susceperit, et Iraditiones prfedictas sciens et prudens ccntempserit anathema sit.

Omnes itaque intelligant, quo ordine et via ipsa Synodus post jactura fidei confessionis ifundamentum sit progressura, et quibus potissimum testimoniis ac prsesidiis, in confirmandis dogmatibus et instaurandis in Ecclesia moribus sit usura.

Which may be thus translated.” The holy, oecumenical, and general Council of Trent, legitimately convened in the Holy Spirit, under the presidency of three legates of the Apostolic see, constantly proposing this before all things that all errors being taken away, the Gospel in its purity may be preserved in the Church, which was promised before by the Prophets in the Holy Scriptures, but which was promulgated by our Lord Jesus Christ the Son of God, with his own mouth: moreover, he commanded it to be preached to every creature by his apostles, as the fountain of oil saving truth and moral discipline; which truth and discipline he provided should be contained in the books of Scripture, and in unwritten traditions, received from the mouth of Christ by the Apostles, or from the Apostles speaking by the inspiration of the Holy Spirit, and handed down to us; therefore this Synod following the example of the orthodox Fathers, receives and venerates with equal pious affection and reverence, all the books both of the Old and New Testament (for one God is the author of both:) Likewise those traditions relating to faith and manners, which were received from the mouth of Christ himself, or from his inspired Apostles, and which have been preserved in an uninterrupted succession, in the Catholic Church. Moreover, this

SvNOD, judges it proper to give a catalogue of the Sacietl Books, lest any doubt should arise in the minds of any respecting THE BOOKS received by thoni, the names of wliicli are here inserted in this decree; viz. The Five Books of ,Moses, Gen. Exodus, Lev. JVumb. Deut. — Next, Joshua, Judges, Ruth, Four buohs of Kings, Two of Chronicles. Tico of Lira, viz. The First, uml the Second wjiich is called Ne. hemiah, Tobit, Judith, Esther, Job, CL. Psalms of David, Proverbs of Solomon, Eccttsiasles, Song (f Songs, Wisdom, Ecclesiasticus, Isaiah, Jeremiah, Baruch, Ezekiel, Daniel, Twelve JIinor Prophets, viz. Hosea, Joel, Amos, Obadiah, Jonah, JIicah, JVahum, Habakkuk, Zephaniah, Haggai, Zechariah, Jilalachi, Two of JJcucabees, First and Second. Of the New Testament, The Four Gospels, viz. ‘Matthew, Mark, Luke, John; The Acts of the Apostles, written by Luke the Evangelist; Fourteen Epistles of the blessed Apostle Paul, viz. T> the Romans, To the Corinthians, Two; To the Galatians; To the Ephesians; To the Phillippians; To the Colossians; To the Theasalonians, Two; To Timothy, Two; To Titus; To Philemon; To the Hebrews. Of the Apostle Peter, Two. Of the Apostle John, Three. Of James One. Of the Apostle Jude, One. The Apocalypse, o,” John, the Apostle.

“But if any one shall not receive as Canonical and Sacred, all these books, witjj all their parts, as they are used to be read in the Catholic Church; or shall knowingly and intentionally contemn any of the aforesaid traditions, let him be anathema.

“Hence all may understand, in what order and way, the Synod, after laying the foundation of the Confession of thoir Faith, will proceed; and what testimonies and proofs Uiey will especially use in confirming doctrines, and in the reformation of manners, in the church.”

L L

NOTE B.
PASSAGE PROM TERTUJLLIAN.

The original of this passage is as follows, “Age jam, qui, voles curiositatem melius exercere in negotio salutis luas percurre Ecclesias apostolicas, apud quas ipsse adhuc cathedrae prsesident: apud quas ipste authentic.^ litery eorum recitantur, sonantes vocem, et reprasentantes faciem uniuscujuscunque. Proxima est tibi Achaia? habes Corinthum. Si non longe es a Macedonia, habes Philippos, habes Thessalonicenses. Si potes Asiam tendere, liabes Ephesum. Si autem Italise adjaces, habes Romam unde nobis quoque auctoritatas prajsto est.”

De Prxscnp. cap. 36.

NOTE C.

GOSPEL OF THE NaZAREISES.

There ia no Apocryphal book of the New Testament, which has been so much spoken of both by the ancients and moderns, as The Gospel of the Nazarenes. By some, not only of the Romanists, but also of the Protestants, it has been exalted very nearly to an equality with the Canonical books of the New Testament. It seems necessary, therefore, to examine its claims, with more attention than is requisite in the case of other books of this class.

This gospel was known among the ancients under several different titles. It was sometimes called, the gospel according TO the twelve apostles; THE GOSPEL OF Bar-THOLEMEW; THE GOSPEL ACCORDING TO THE HEBREWS;

THE Gospel of the Ebionites, &.c.

It is the opinion of some, that this is the gospel to which

Paul alludes, (Jal. i. 6, where lie spcaksof tviol he v gospel. However this may be, if we credit Eusebius, we must believe, that it existed as early as the beginning: of the second century; for he represents Hcgcsippus as writing some things concerning the gospel according to the Hebrews and St/iHans.*

Clement of Alexandria, cites from it the following passage, He who (ulm<res sh<tll reign, and hr who reigns sluill be at ease.

Origen speaks of it in this manner, “If any one will receive the Gospel according to tlic Hebrews, in which ouf Saviour says. The HolyGhost my mother lately took me by one fifmy hairs, and led me to the great mountain Thabor.” And in another place, ‘’ It is written in a certain gospel which is entitled, according to the Hebrews, (if anyone be pleased to receive it not as of authority, but only for illustration of the present question,) certain rich man said to Christ, -u-hat good thing shall I do that I may inherit life? He said to him, 0 pian keep thi Latv and the I’rophets: he answered Idm, that I have done; he said to ftirn, go sell all things that thou hast, and distribnle among the poor, and come andfolloiv me. The rich man herenpon began to scratch his head, and was displeased. JInd the Jjord said unto him, hotv can you say that you have kept the LmiIi and the Prophets? seeing it is written in the Ixitv, thou shall love thy neighbour as thyself; but behold, many of thy brethren, children of Abraham, arc clothed with nnstiress, and ready to perish for hunger, w/ule thy home abounds iinth all sorts of delicacies, and nothing is sent out of it to them.. ind turning about, he said to his disciple, Simon, who sat by him, Simon son of Joanna, it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the hingdom of heaven.^

Eusebius, speaking of Apocrypiial and spurious books, says, “In this number, some have placed the gospel ac- ‘ORntNO TO THE Hebrews, with which, thoy of the Jews who profess Christianity are very much delighted.” And speaking of the Ebionites, he says,” They made use only

Em. Hist. Lib. iv. p. 58. t Strom. Lib. i». p. 380.

‘. Horn, in Jc-rcm.

of that which is called, the Gospel according to the Hebrews, very little esteeming any others.”*

Epiphanius has left several testimonies respecting this Gospel; among which are the following: “The Nazarenes have the Gospel of Matthew most entire in the Hebrew language; for this is still preserved among them. as it was at first, in Hebrew characters. But I know not whether they have taken away the genealogy from Abraham to Christ.”

In another place, speaking of the Ebionites, he sayS) “They also receive the Gospel according to Matthew. For this both they and the Cerinthians make use of, and no other. They call it the Gospel according to the Hebrews for the truth is, that Matthew is the only one of the New’ Testament writers, who published his gospel and preaching in the Hebrew language, and Hebrew characters.”

And again,” In that Gospel which they (the Ebionites) Jiave called, according to St. Matthew, which is not entire and perfect, but corrupted and curtailed, and which they call the Hebrew Gospel, it is written. That there was a certain man called Jesus, — and he being about thirty years of a-ge, inade choice of us. And coming to Capernaum, he entered into the house of Simon called Peter, and opening his mouth said When I passed by the lake of Tiberias, I chose John and James the sons of Zebedee, and Simon and Andrew, and Thaddetts, and Simon Zelotes, and Judas Iscariot, and thou Matthew, sitting at the receipt of custom, I called, and thou didst follow me. I will therefore that ye be my twelve apostles, for a testimony to Israel The meat of

John the Baptist, according to this gospel, was, wild honey, the taste of which was like manna, or as cakes made with honey and oil. Thus they change the true account into a falsehood, and for locusts, put cakes made with oil and honey.” “The beginning of the Gospel was this. It came to pass in the days of Herod, ^’ &lc- After relating the bap- * Ecc. Hist. Lib. iii. c. 25, 27.

tisrn of Christ, as it is recorded in the other Gospel, ex cept that it asserts, that the voice from heaven, saying. This is my beloved Son, &-C. was repoated, it frocs on to say, That hereupon John fell douii before him, and said, O Lord, J pray thee baptize me, but he Idndered him, saying that it is Jit that all these tldngs should be fulfilled. “See,” says Epiphanius, “how their false doctrine appears every where, how all things are imperfect, disordered, and williour any truth!’ .So also Cerinthus and Carpocratos, usinir this same Gospel of theirs, would ))rove that Christ proceeded from the seed of Joseph and Mary. “•

But the testimony of Jerome respecting this Gospel is the most full. “Matthew also called Levi,” says he, “who became from a publican an apot-tle, was the first who composed a Gospel of Christ, and for the sake of those who believed in Christ among the Jews wrote it in the Hebrew language and letters, but it is uncertain who translated it into Greek. Moreover, the Hebrew (copy) is to this time preserved m the library of Cffisarea, which Pamphilus, the martyr, with much dilijrence. collected. The Nazarenes who live in Beroea, a city of Syria, and made use ol this volume, granted me the favour of writing it out. In which (Gospel) there is this observable, that wherever the Evangelist either cites himself, or introduces our Saviour as citing, any passage out of the Old Testament, he does not follow the translation of the LXX, but the Hebrew copies, of which there are these two instances, viz. Out of Egypt have I called my Son; and. He shall be called a JVazarene.” This testimony is found in Jerome’s life of Matthew. And m his life of James, we find the following account. “The gospel also, which is called. According to the Hebrews, and which I lately translated into Greek and Latin, and which Origen often used, relates, That after our Saviour’s resurrection, when our Lord had given the linen cloth to the priest’s sev rant, he went to James and appeared to lam; for James had rwom,

* Epiph. Hares, LL 2 thai he -.vould not eat bread from that hour in ivMch he drank the nip of the Lord, Hill he should see the Lord risen from the dead. And a little after, the Lord said, Bring the table and the bread; and then it is added, He took the bread, and blessed it, U7id brake it, and gave it to James the Just, and said to him, my brother, eat thy bread, for the Son of man is risen from the dead.”

And in a work against Pelagius, he says, “In the gospel according to the Hebrews, which is written in the Chaldo-Syriac language, which the Nazarenes use, and is that according to the Twelve Apostles, or as most think, according to Matthew, which is in the library of Csesarea, there is the following history: Jiehold the mother and brethren of Christ ■ifiake to him; John the Baptist baptizes for the remissio7i of sins ‘ct us go and be baptized of him. He said, in what have I sinned that I have need to go and be baptized of him? Unless my saying this proceed perhaps from ignorance. And in the same Gospel it is said, If thy brother offend thee by any word, and make thee satisfaction, if it be seven times in a day, thou must forgive him. Simon his disciple said unto him. What.’ seven times in a day? 7 ‘he Lord answered and said unto him, I tell thee also till seventy times seven.”

The same author, in his commentary on Isaiah, mentions this Gospel in the following manner; “According to their Gospel, which is written in the Hebrew language, and read by the Nazarenes, the whole fountain of the Holy Ghost descended upon him. B’l’sides, in thai Goppel just mentioned, we find these things written. It came to pass ivhcn the Lord ascended from the -zvaters, the -whole fomitain of the Holy Ghost descended and rested upon him, and said to him, .My son, among, for during the time of J all the prophets, Iivas ~i<aiting for thy coming, that I might rest upon thee: thou art my first begotten Son, 7vhy shall reign to everlasting ages.”

And in his commentary on Ezekiel, “In that which is entitled, The Gospel according to the Hebrews, it is reckoned among the chief of crimes, for a person to make sorrowful the heart of his brother.”

In his commentary on the Gospel of Matthew, he has thg following; “In the Gospel which the Nazarenes and Ebionites use, which I lately translated out of Hebrew into fircck. and which is by most esteemed the authentic Gosjiel of Matthew, the man who had the withered hand, is said to be a mason, and prayed for relief in the following words: /r;“os a mason who of my livelihood by my hands; I benrrch thee Jesus, that thou -wouldest restore me to my strength, that I may no longei- thus scandalously beg my bread.”

“In the Gospel which the Nazarenes use, for the son of Barachiah, I find written, liie son of Jchoiada.” “In this Gospel we read, not that the veil of the temple was rent, but that a lintel or beam of a prodigious size fell down.” “In the Hebrew Gospel we read, that our Lord said to his disciples. Be ye never cheerful, unless when you can see your brother in love.’’

Concerning this gospel according to the Hebrews, very difierent opinions have been exprcsed by learned men-Some have even pretended, that if it was now in existence, it would be gready superior to the Greek copy, but generally it has been considered Apocryphal, for very good reasons, some of which I will now set down. •,

1. It was never received b any of the Fathers as Canonical, nor citod as of any authority, by any writer, during the first four centuries.

For full proof of the fact here stated, I would refer the reader to Jonc- on the Canon, vol. iii.

2. This gospel was Apocryphal because it contained several things contrary to known and undoubted truths. Of this sort, are the passages which have been cited respecting Christ’s manner of speaking, in regard to the baptism cf John. Also the account which it contains of the oath of the apostle James; for it is evident that the disciples know nothing of Christ’s resurrection from the dead, until after that event occurred.

3. A third argument of the Apocryphal character of this Gospel, is derived from the ludicrous and silly relations which it contains. As that of the rich man’s scratching his head; and the Holy Ghost taking up Christ by one of his hairs, and carrying him to the great mountain Tabor, «&c.

The most probable opinion of the origin of this Gospel is, that it was a corruption of the original Hebrew gospel of Matthew, by the Ebionites. These heretics having this gospel in their possession, and having departed from the true faith, mutilated the gosp6l of Matthew, by striking out such things as were unfavourable to their heresy, and adding such fabulous stories as suited their purpose. Of the fragments which remain there is not one which agrees exactly with the authentic gospel of Matthew. Epiphanius expressly asserts, that the Ebionites used the gospel of Matthew alone, and that in Hebrew, but not entire, but corrupted, and adulterated; and that they had taken away the genealogy from the beginning, and commenced their gospel with these words, Jlnd it came to pass in the days of Herod, &c.

NOTE D.

AN ALPHABETICAL LIST OF APOCRYPHA.L BOOKS MEN i lONED BY ONE OH A.NOTHEK (JF THE FA-THERS, WHICH ARE NOT NOW EXTANT; EX-TRACl’EU FROM “JONES ON THE CANON.”

The Acts of Andrew.

The Gospel of Andrew.

The Gospel of Apelles.

The Gospel according to the Twelve Apostles.

The Gospel of Barnabas,

The Gospel of Bartholomew.

The Gospel of Basilides.

The Gospel of Cerinthus.

The Revelation of Cerinthus.

An Epistle of Christ to Peter and Paul.

Another Epistle of Christ produced by the Manichers.

A Hymn which Christ taught his disciples.

The Gospel accorditig to the Egyptians.

The Acts of the Apostles, used by the Ebionites.

The Gospel of the Ebionites.

The Gospel of the Encratites.

The Gospel of Eve.

The Gospel according to the Hebrews.

The Book of the Helkesaites.

The False Gospels of Hesychius.

The Book of James.

The Acts of John.

The Gospel of Jude.

The Gospel of Judas Iscariot.

The Acts of the Apostles, by Leucius,

The Acts of the Apostles, by Lentitius.

The Arts of the Apostles, by Leontius.

The Acts of the Apostles, by Leuthon.

The False Gospels by Lucianus.

The Gospel of Matthias.

Traditions of Matthias.

The .^cts of the Apostles, used by the Mamchees.

The Gospel of Marcion.

The Gospel of Merinthus.

The Gospel according to toe Nazarenes.

The Gospel of Perfection.

The Acts of Paul.

Preaching of Paul and Peter.

The Revelation of Paul.

The Acts of Peter.

The Doctrine of Peter.

The Gospel of peter.

The Judgment of Peter.

The Preaching of Peter.

The Revelation of peter.

The Acts of Philip.

Thf Gospfl f Philip.

Th,e Gospel of Scythianus.

The Acts of the Apostles, by Sehucus.

The Revelation of Stephen.

The Gospel of Tatian.

The Gospel of Thaddeus.

The Gospel of Truth.

The Acts of Thomas.

The Gospel of Thomas.

The Revelation of Thomas.

The Gospel of Valentinus.

For an account of the writers who have mentioned these spurious works, the reader is referred to Jones on the Canon, vol. I. part i. c. xx. But it should be remembered, that all these books are spoken of as Apocryphal, by the writers who make mention of them.

NOTE E.

THE DECREE OF POPE GELASIUS, CONCERNING
APOCRYPHAL BOOKS.

1. The Travels under the name of Peter, which is also called the Eight Books of St. Clemens, is Apocryphal.

2. The Acts under the name of Andrew the Aposlle, urt

Apocryplittl.

3. The Acts umior the name of Philip the Apostle are

Apocrypliul.

4. The Acts under tiic uauio of Peter are Apocryphal.

j. The Acts under the name of Thomas the Apostle, are Apocryphal.

6. The Gospel under the name of Thaddeus, is Apocryphal.

7. The Gospel under the name of Thomas the Apostle,

is Apocryphal.

8. The Gospel under the name of Barnabas, is Apocryphal, y. The Gospel under the name of Bartholomew is Apocryphal.

10. The Gospel under the name of Andrew the Apostle,

is Apocryphal.

11. The Gospels corrupted by Lucianus are Apocryphal.

12. The Gospels corrupted by Hesychius are Apocryphal.

13. The Gospel of the Infancy of our Saviour is Apocryphal.

14. The Book of the Nativity of our Saviour is Apocry-. phal.

15. The Book called the Shepherd is Apocryphal.

IG. All the Books made by Lentitius the disciple of the Devil, are Apocryphal

17. The Acts of Paul and Thecla are Apocryphal.

18. The Revelation of Thomas is Apocryphal.

19. The Revelation of Paul is Ajiocrylial.

20. The Revelation of Stephen is Apocryphal.

21. The Travels, or Acts of Mary arc Apocryphal.

22. The Book called the Lots of the Apostles is Apocryphal.

23. The Book called the Praise of th<? Apostles is .Vpocryphal.

24. The Book of the Canon of the Apostles is Apocryphal.

25. The Letters of Jesus to king Abgarus is Apocryphal.

NOTE F.

CORRESPONDENCE OF CHRIST AND ABGARUS.

.? copy -of a letter written by King Abgarus to Jesics, mid sent to him by Ananias, his footman, to Jerusalem.

Abgarus, king of Edessa, to Jesus the good Saviour, who appears at Jerusalem, greeting. I have been informed concerning you and your cures, which are performed without the use of medicines and herbs. For it is reported that you cause the blind to see, the lame to walk, do both cleanse lepers, and cast out unclean spirits and devils, and restore them to health who have been long diseased, and raisest up the dead: all which when I heard, I was persuaded of one of these two, viz. either that you are God himself descended from heaven, who do these things, or a Son of God. On this account therefore I have wrote to you, earnestly to desire you would take the trouble of a journey hither, and cure a disease which I am under For I hear the Jews ridicule you, and intend you mischief. My city is indeed small, but neat, and large enough for us both.

The atisiuer of Jesus by Ananias the footman to Abgarus the king. Abgarus, you are happy, forasmuch as you have believed on me, whom you have not. seen. For it is written concerning me, that those who have seen me should not beheveon me, that they who have not seen might believe and live. As to that part of your letter, which relates to my giving you a visit I must inform you, that 1 must fulfil all the ends of my mission in this country, and after that be received un again to him who sent rao. But after ray ascension I will send one of my disciples, who will cure your disease, and ^’ive life to you, and all that are with you.

NOTE G.
PAUL’S EPISTLE TO THE LAODICEANS.

The Epistle of St. Paxil to the Laodiceans.

1. Paul an Apostle, not of men, neiti)er by man, but by Jesus Christ, to the brethren which are at Laodicea.

2. Grace be to you, and peace from God the Father, and our Lord Jesus Christ.

3. I thank Christ in every prayer of mine, that ye continue and persevere in good work a, looking for that which is promised in the day of judgment.

4. Let not the vain speeches of any trouble you, who pervert the truth, that they may draw you aside from the truth of the Gospel which I have preached.

5. And now may God grant, that my converts may attain to a perfect knowledge of the truth of the Gospel, be beneficent, and doing good works which accompany salvation.

6. And now my bonus, which I suffer in Christ, arc manifest, in which I rejoice and am glad.

7. For I know that this shall turn to my salvation for ever, which shall be through your prayer, and the supply of the Holy Spirit.

0. Whether I live or die; (for) to me to live shall be a life to Christ, to die will be joy.

9. And our Lord will grant us his mercy, that ye may have the same love, and be likemmded.

10. Wherefore, my beloved, as ye have heard of the coining of the Lord, so think and act in fear, and it shall ate you life eternal;

1.1. For it is God who worketh in you;

12. And do all things without sin.

13. And what is best, my beloved, rejoice in the Lord .lesus Christ, and avoid all filthy lucre.

14. Let all your requests be made known to God, and be steady in the doctrine of Christ.

15. And whatsoever things are sound, and true, and of good report, and chaste, and just, and lovely, these things do.

16. Those things which ye have heard, and received, think on these things, and peace shall be with you.

17. And all the saints salute you.

18. The grace of our Lord Jesus Christ be with your spirit. Amen.

19. Cause this Epistle to be read to the Colossians, and the Epistle of the Colossians to be read among you.

NOTE H.

S r. PAUL’S EPISTLES TO SENECA, WITH SENECA’*^ TO PAUL.

^nnttus Seneca to Paul, Greeting.

Epistle I.

I fcupposc, Paul, that you have been informed of that conversation, which passed yesterday between me and my Lucilius, concerning hypocrisy and other subjects; for there were some of your Disciples in company with us; for when we were retired into the Sallustian gardens, through which they were also passing, and would have gone another way, by our perstiasion they joined company with us. I desire you to believe, that we much wish for your conversation; we were much delighted with your book of many Epistles* which you have wrote to some cities and chief towns of provinces, and which contains wonderful instructions for moral conduct; such sentiments, as I suppose you were not the author of, but only the instrument of conveying, though sometimes both the author and the instrument; for such is the sublimeness of those doctrines, and their grandeur, that I suppose the age of a man is scaroe sufBcient to be instructed and perfected in the knowieugo of them. I wish your welfare, my brother. Farewell.

Paul to Seneca, Greeting.

EflSTLE I.

1 received your letter yesterday with pleasure; to which I could immediately have wrote an answer, had the young man been at home, whom I intended to have sent to you: for you know when, and by whom, at what seasons, and to whom I must deliver every thing which I send. I deairc therefore you would not charge me with negligence, if I Wait for a proper persoH. I reckon myself very happy in having the judgment of so valuable a person, that you are delighted with my Epistles: for you would not be esteemed a censor, a philosopher, or be the tutor of so great a prince, and a master of every thing, if you were not sincere. I wish you lasting prosperity.

Amixus Seneca to Paul, Greeting.
Epistle II.

I have completed some volumes, and divided them into their proper parts. I am determined to read them to Ctesar, and if any favourable opportunity happens, you also shall be present, when they are read; but if that cannot be, I will appoint and give you notice of a day, when we will together read over the performance. I had determined, if I could with safety, first to have your opinion of it before 1 published it to Cassar, that you might be convinced of my affection to you. Farewell dearest Paul.

Paul to Seneca, Greeting,

Epistle II.

As often as I read your letters, I imagine you present with me; nor indeed do I think any other than that you are always with us. As soon therefore as you begin to come, we shall presently see each other. I wish you all prosperity.

.innsnis Seneca to Pan!, Greeting. Epistle III. We are very much concerned at your too long absence from us. What is it, or what affairs are they, which obstruct your coming? If you fear the anger of Ctesar, because you have abandoned your former religion, and made proselytes also of others, you liavc this to plead, that your acting thus proceeded not from incontilancy, but judgment. Farewell.

Paul to Seneca and ImciUus, Greeting. Epistue III. Concermng those thinij.s, about which ye wrote to mc, it is not proper for me to mention any thing in writing with pen and ink: the one of which leaves marks, and the other evidently declares tilings. Especially since I know that there are near you, as weii as me, those who will understand my moaning. Deference is to bt paid to all men and so much the more, as they are more likely ‘o take occasions of quarrelling. And if we show a submissive temper, we shall overcome effectually in all |)oint8, if so be they are such, who are capable of seeing and ackuowlcdg. ing themselves to have been in the wrong. Farewell.

Jlnnseus Seneca to Paul, Greeting, Epistle IV. I profess myself extremely pleased with the reading your letters to the Giilatians, Corinthians, and people ofAchaia. For the Holy Glioptiias in them by you delivered those sentiments which are very lofty, sulilime, deserving of all rei-MM 2 pect, and beyond yOur own invention. I could wish therefore, that when you are writing- things so extraordinary there might not be wanting an elegancy of speech agreea” bleto their majesty. And I must own, my brother, that I may not at once dishonestly conceal any thing from you, and be unfaithful to my own conscience, that the Emperor is extremely pleased with the sentiments of your Epistles; for when he heard the beginning of them read, he declared, “that he was surprised to find such notions in a person, who had not had a regular education.” To which I replied, “that the Gods sometimes made use of mean (innocent) persons to speak by, and jsave him an instance of this in a mean countryman, named Vatienus who, when he was in the country of Reate, had two men to appear to him, called Castor and Pollux, and received a revelation from the Goda. Farewell.

Paul to Seneca, Greeting:

Epistle IV.

Although I know the Emperor is both an admirer and favourer of our (religion,) yet give me leave to advise you against your suffering any injury [by showing favour to us.] I think indeed you ventured upon a very dangerous attempt, when you would declare [to the Emperor] that which is so very contrary to his religion, and way of worship; seeing he is a worshipper of the Heathen gods. I know not what you. particularly had in view, when you told him of this; but I suppose you did it out of a too great respect for me. But I desire that for the future you would not d» so; for you had need be careful, lest by showing your affection to me, you should offend your master: his anger indeed will do us no harm, if he continue a heathen; nor v’ill his not being angry be of any service to us: and if the

Empress act worthy of her cliaractcr, she wtU’riot be angry; but if she act as a woman, she will be affronted. Farewell.

Annxus Seneca to Paul, Greeting. Epistle V. I know that my letter, wherein I acquainted you, that I had read to the Emperor your Epistles, does not so much affect you as the nature of the things [contained in them,] which do so powerfully divert men’s minds from their former manners and practices, that I have always been surprised, and have been fully convinced of it by many arguments heretofore: let us therefore begin afresh; and if any thing heretofore has been imprudently acted, do you forgive. I have sent you a book de copia verborum. Farewell, dearest Paul.

I*aiil to Seneca, Greeting. Epistle V. As oflen as I write to you, and place my name before 3’ours, I do a thingboth disagreeable to myself, and contrary to our religion: For I ought, as I have oflen declared, to become all things to all men, and to have that regard to your quality which the Roman Law has honoured all .ecnalnrs with; viz. to put my name last in the [niscription of the] Epistle, that I may not at length with uneasiness and shame be •bliged to do that which it was always my inclination to do. Farewell, most respected master. Dated the tillh of the calends of July, in the fourth Consulship of Nero and McssaU.

Annssits Seneca to Paul, Greeting. Epistle VI. All happiness to you, my dearest Paul. If a person so great, and every way agreeable as you are, become not only a common, but most intimate friend to me, how happy will be the case of Seneca! You, therefore, who are so eminent, and so far exalted above all, even the greatest, do not think yourself unfit to be first named in the mscription of an Epistle; lest I should suspect you intend not so much to try me, as to banter me; for you know yourself to be a Roman citizen. And I could wish to be in that circumstance or station which you are, and that you were in the same that I am. Farewell, dearest Paul. Dated the tenth of the calends of April, in the Consulship of Aprianus and Capito.

Annaeus Seneca to Paul, Greeting. Epistlk Vil. All happiness to you my dearest Paul. Do you not suppose I am extremely concerned and grieved, that your innocence should bring you into sufferings? And that all the people should suppose you [Christians] so criminal, and imagine all the misfortunes that happen to the city, to be caused by you? But let us bear the charge with a patient temper, appealing (for our innocence) to the court (above,) which is the only one our hard fortune will allow us to appeal to, till at length our misfortunes shall end in unalterable happiness. Former ages have produced (tyrants) Alexander the son of Philip, and Dionysius; ours also has produced Caius Caesar; whose inclinations were their only laws. As to the frequent burnings of the city of Rome, the cause is manifest; and if a person in my mean circumstances might be allowed to speak, and one might declare these dark thinpfs without danger, every one should see the whole of the matter. The Clinstians and Jews are indeed commonly punished for the crune of burning; the city; but that impious miscreant, vvhodehghts m murders and butcheries, and disguises his villanies with lies, is appointed to, or reserved till, his proper time; and as the life of every excellent person is now sacrificed instead of that one person (who is the author of the mischief,) so this one shall be sacrificed for many, and he shall bo devoted to be burnt with fire instead of all. One hundred and thirty two houses, and four whole squares [or islands] were burnt down in six davs; the seventh put an end to the burning. I wish you all happiness. Dated the fifth of the calends of April, in the consulship of Frigius and Bassus.

^nnaus Serntca to Paul, Greeting.

El’ISTLE VIII.

All happiness to you, my dearest Paul. You have wrote many volumes in an allegorical and mystical style, fcnd therefore such might v matters and business being committed to you, require not to be set off with any rhetorical flourishes of speech, bu’ only with some proper elegance. I remember you ofttn say, that “many by affecting such a style do injury to their subjects, and lose the force of the matters they treat of.” But in this I desire you to regard me, viz. to have respect to true Latin, and to choose just words, that so you may the better manage the noble trust which is reposed in you. Farewell. Dated 5th of the nones of July, Leo and Savinus consuls.

J^aul to Seneca, Greeting. Epistle VI. Your serious consideration is requited with those discoveries, which the Divine Being has granted but to few. 1 am thereby assured that I sow the most strong seed in a fertile soil, not any thing material, which is subject to corruption, but the durable word of God, which shall increase and bring forth fruit to eternity. That which by your wisdom you have attained to, shall abide without decay forever. Believe that you ought to avoid the superstitions of Jews and Gentiles. The things which you have in some measure arrived to, prudently insinuate [make known] to the Emperor, his family, and to faithful friends; and though your sentiments will seem disagreeable, and not be comprehended by them, seeing most of them will not regard your discourses, yet the Word of God once infused into them, W’ill at length make them become new men, aspiring towards God. Farewell Seneca, who art most dear to us. Dated on the calends of August, in the consulship of Leo and Savinus.

NOTE I.

MIRACLES ASCRIBED TO CHRIS T IN THE BOOK, EN-TITLED, “THE GOSPEL OF OUR SAVIOUR’S IN-FANCY.”

Christ is represented as speaking in the cradle and telling his mother, that he was her son.

The swaddling clothes in which he was wrapped, when thrown into the fire, would not burn. When his parents entered Egypt in liieir flight from the cruelty of Herod, the girth of the saddle on which Mary rode, broke; and the

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wreat idol of Egypt fell down at the approach of the infant Jesus.

By means of the babe’s swaddling clothes, several devila were cast out of a boy’s mouth, in the ahape of crows and serpents.

A company of robbers, at the approach of Jesus, were frightened by being made to hear a sound, as of an army, &,c.

It is related, that a girl was cured of a leprosy, by means of water in which Christ’s body had been washed.

That a young man, who by witchcraft Jiad been turned into a mule, was, upon Christ’s mounting him, turned again into a man.

Many other cures and miracles are wrought by means of Christ’s swaddling clothes, and the water in which his body had been washed.

A girl possessed of the devil, who appeared to her in the shape of a dragon, and so sucked her blood, that she looked like a dead carcass, was relieved by means of the swaddhng clothes of the infant Jesus, from which issued flames and coals of fire, which fell upon the dragon, so that he was frightened and left the girl.

Another woman had a son named Judas, who was inclined to bite all that were present, and if he found no one else near him, he woidd bite his own hands and other parts. This child they brought to Jesus, and Satan coming upon hira as usual, he went about to bite the Lord Jesus, and because he could not do it, he struck hiui on his right side, so that he cried out, and in the same moment, Satan went out of the boy, and ran away like a mad dog. This child was no other than Judas Iscariot, who atlerwurds betrayed Jesus to the Jews.

When Jesus was about seven years of age he was at play with several other boys of the same age, who were occupied in moulding clay into the shapes of oxen, asses, birds, &c.

Then the Lord Jesus said to the boys, ‘I will command these figures which I have made to walk;’ and immediately they moved, and when he commanded them to return, they returned. He also made the figures of birds and sparrows which, when he commanded, did fly — and if he gave them meat and drmk, they did eat and drink. When the boys related these things to their parents, they warned them to shun ins company, for he was a sorcerer.

It is moreover related, iJiat when Joseph, who was not very skilful at the carpenter’s trade, had made any article which was too long or snort, too wide or narrow, the Lord Jesus by stretching his hand towards it, would reduce it at once to the proper dimensions. Joseph being employed by the King of Jerusalem to make him a throne, was two years employed in the work, but when it came to be set up, wanted two spans of the proper measure, upon which Joseph was greatly troubled,.and went to bed without his supper, but Jesus told hiin not to be cast down, and seizing the throne on one side, and Joseph on the other, they drew it immediately into its proper dimensions.

On one occasion he is said to have turned certain boys who hid themselves from him, into kids, and then at the intercession of their mothers, restored them again to their proper shape.

A boy having put his hand into a partridge’s nest to take out the eggs, was bit by a serpent, whereupon they brought him to Jesus, who directed them to carry him before him, to the place where he had received the injury. On coming to the spot, Jesus called for the serpent, and it presently came forth; and he said ‘-go and suck out the poison which thou hast infused into that boy;” so the serpent crept to the boy, an J took away all its poison again. He also cures his brother James, who, in gathering sticks, was bitten by a viper. Being one day on the house top, playing with some boys,

ne of them fell down and was instantly killed. And the boys relations came and said to the Lord Jesus, “thou didst throw our son down from the house top;” but ho denied it, and said “let us go and ask himself.” Then the Lord Jesus goinrr down, stood over the dead body, and said with a loud voice, “Zeinunus, Zeinunus, who threw thee down?” Then the dead boy answered, “Thou didst not throw me down, but such a one.”

Being, on a certain occasion, sent by his mother to the well for water, the pitchor bmkp. and he gathered up the water in his garment, and brought it to her.

On another day, when he was occupied with other boys, in making little fisb pools, the Lord Jesus made twelvogparrows%nd placed them about his pool; but it was the Sabbath, and the son of Kanani, a Jew, came by and saw them making these things, and said ‘Do ye thus make firrures of clay on the Sabbath?” And he broke down the fish pools. But when the Lord Jesus clapped his hands over the sparrows which he had made, they flew away, chirping. And when the son of Kanani came to his fish pool to°destroy it, the water vanished away, and the Lord Jesus said to him, ’ as this water has vanished, so shall thy life vanish;’ and presently the boy died.

On another occasion a boy ran against him, and threw him down, whereupon the Lord Jesus said, ’ as thou hast thrown me down, so shalt thou fall never to rise,’ and that moment the boy fell down and died.

There was at Jerusalem a school-master named Zachcus, who said to Joseph ’ why dost thou not send Jesus to me, that he may learn his letters?’ And upon his being sent, the master bid him say Alepfi, and when he had pronounced t, he bid him say Belli; and the Lord Jesus said, tell me first the meaning oi Aleph, and when the teacher threatened to whip him, he began and explained to him the meaning of the letters, describing them according to their forms, tell-N N jDg which had double figures, and which were furmshed with points, and which not: on which the master said, ‘I believe this boy was born before Noah.’

But after a while Joseph said to Mary ‘Henceforth we will not let him go out of the house, for every one who displeases him is killed.’

When at the age of twelve years Jesus was at Jerusalem, a certain Astronomer asked him, whether he had studied Astronomy? Upon which he told him the number of the spheres and heavenly bodies, &c. There was there also a philosopher who asked the Lord Jesus whether he had ever studied physic; he replied and explained to him physics and metaphysics; the powers of the body; its anatomy, &.C. But from this time he began to conceal his miracles, and gave himself to the study of the Law, till he arrived to the end of his thirtieth year.

[See the Gospel of our Saviour’s Infancy, complete in the Second Volume of Jones on the Canon, from which work this translation is taken.]