GR. i. 1. 2. "O μèv d'n Mareaîos év Toîs Eßpaíois Tŷ idią diaλéKTŲ LIB. III. i; 2. αὐτῶν, καὶ “γραφὴν ἐξήνεγκεν εὐαγγελίου, τοῦ Πέτρου καὶ MASS III. 2. Ita Matthæus in Hebræis ipsorum lingua scripturam v. 8. Paulus Romæ evangelizarent, et G. 199. edidit Evangelii, cum Petrus et 1 In another place EUSEBIUS mentions the Hebrew Gospel of S. Matthew, in connexion with the missionary labours of Pantænus: ὧν (εὐαγγελιστῶν sc. τοῦ λόγου) εἰς γενόμενος καὶ ὁ Πάνταινος, καὶ εἰς Ινδοὺς ἐλθεῖν λέγεται· ἔνθα λόγος εύρεῖν αὐτὸν προφθάσαν τὴν αὐτοῦ παρουσίαν τὸ κατὰ Ματθαῖον Εὐαγγέλιον, παρά τισιν αὐτόθι τὸν Χριστὸν ἐπεγνωκόσιν οἷς Βαρθολομαῖον τῶν ἀποστόλων ἕνα κη ρύξαι, αὐτοῖς τε Εβραίων γράμμασιν, τὴν τοῦ Ματθαίου καταλείψαι γραφήν· ἣν kal owšeobai els tòv dŋλoúμevov Xpóvov. H. E. v. 10. S. JEROM speaks of a copy of S. Matthew's Gospel in Hebrew as existing in his day in the Library collected at Cæsarea by Pamphilus Mart. But VALESIUS says, Vereor ne id potius fuerit Evangelium secundum Hebræos, quo utebantur Nazarai; and the learned have generally acquiesced in his notion; but it is difficult to imagine that S. JEROM should have mistaken an heretical compilation for a genuine production of the Evangelist. His words are remarkable: De Novo nunc loquor Testamento, quod Græcum esse non dubium est; excepto Apostolo Matthæo, qui primus in Judæa Evangelium Christi Hebraicis literis edidit; and afterwards, Matthæus ...primus in Judæa propter eos qui ex circumcisione crediderunt, Evangelium Christi Hebraicis literis verbisque composuit quod quis postea in Græcum transtulerit non satis certum est. Porro ipsum Hebraicum habetur usque hodie in Casariensi Bibliotheca, quam Pamphilus Martyr studiosissime confecit. Mihi quoque a Nazarais, qui in Berrhæa urbe Syriæ hoc volumine utuntur, describendi facultas fuit. In quo animadvertendum, quod ubicunque Evangelista, sive ex persona sua, sive ex persona Domini Salvatoris, Veteris Scripturæ testimoniis utitur, non sequatur Septuaginta Translatorum auctoritatem, sed Hebraicam, e quibus illa duo sunt, Ex Ægypto vocavi Filium meum, et Quoniam Nazaræus vocabitur. See the Praf. in Evang. ad Damasum, and his Catalog. Scr. Eccl. de Matth. Compare also Vol. I. p. 213, note 2. 2 Traditio Irenæi de scripto S. Matthai Evangelio isto demum tempore, quo Paulus Romæ fuit, in mentem mihi aliquando veniebat cogitanti, quid causæ subsit, ob quam Apostolus Ephes. iv. 11, scripserit: "Ipse dedit quosdam quidem Apostolos, quosdam autem Prophetas, alios vero Evangelistas, alios autem Pastores et Doctores;" ast in loco parallelo I Corinth. xii. 28, Quosdam quidem posuit Deus in Ecclesia, primo Apostolos, secundo Prophetas, tertio Doctores;” omissis plane Evangelistis. Atqui si per Evangelistas cum Ecumenio scriptores SS. Evangeliorum accipias, plana juxta dietam traditionem datur ratio. Scripserat nempe Paulus ad Corinthios, priusquam Romam venisset, nulla adhucdum a quoquam Apostolorum, vel Apostolicorum, Evangelii Scriptura edita; ast epistolam ad Ephesios ex carcere dedit paulo antequam Roma discederet, ubi jam S. Matthæus Evangelium exaraverat; Marcus vero et Lucas in procinctu hujus operis erant. Cui tamen meæ conjecturæ non adeo multum confido, sed doctiorum judicio eam lubens submitto. GRABE. From the words of IRENEUS it would seem that the composition of S. Matthew's Gospel might almost synchronise with that of S. Luke; although Dr Burton has collected from this passage that S. Luke wrote subsequently to S. Matthew and S. Mark. Compare p. 6, n. 1. 3 EUSEBIUS says that S. Peter's first visit to Rome was occasioned by the departure of Simon Magus for the Euseb. H. E. M. 173. SANCTI IRENÆI ADVERSUS HERESES. LIBER III. PREFATIO. Tu quidem, dilectissime, præceperas nobis, ut eas quæ a Valentino sunt sententias absconditas ut ipsi putant in manifestum proderem, et ostenderem varietatem ipsorum, et sermonem destruentem eos inferrem. Aggressi sumus autem nos, arguentes eos a Simone patre omnium hæreticorum, et doctrinas et successiones manifestare, et omnibus eis contradicere: propter quod cum sit unius operis traductio eorum et 'destructio in multis, misimus tibi libros, ex quibus primus quidem omnium illorum sententias continet, et consuetudines et characteres ostendit conversationis eorum. In secundo vero destructa et eversa sunt quæ ab ipsis male docentur, et nudata et ostensa sunt talia qualia et sunt. In hoc autem tertio ex Scripturis inferemus ostensiones, ut nihil tibi ex his quæ præceperas, desit a nobis; sed et, præterquam opinabaris, ad arguendum et evertendum eos qui quolibet modo male docent, occasiones a nobis accipias. Quæ enim est in Deo caritas, dives et sine invidia exsistens, plura donat quam postulet quis ab ea. Memento igitur eorum quæ diximus in prioribus duobus libris; et hæc illis adjungens, plenissimam habebis a nobis adversus omnes hæreticos contradictionem, et fiducialiter ac instantissime resistes eis pro 2sola vera ac vivifica fide, quam ab Apostolis Ecclesia percepit, et distribuit filiis suis. Etenim Dominus omnium dedit Apostolis suis potestatem Evangelii, per quos et veritatem, hoc est Dei Filii doctrinam, cognovimus; quibus et dixit Dominus: Qui vos audit, me audit: et qui vos contemnit, me con- Luc. x. 16. temnit, et eum qui me misit. 1 A more likely reading seems to be detectio, Exerxos, and in the sequel I would certainly propose detecta, as being closely parallel with nudata following. 2 Something definite is here evidently meant, received by the Apostles from Christ, and inherited from them, and VOL. II. handed on to her sons by the Church; 1 1. Non enim per alios dispositionem salutis nostrae cognovimus, quam per eos per quos Evangelium pervenit ad nos: quod quidem tunc præconaverunt, postea vero per Dei voluntatem in Scripturis nobis tradiderunt, 2 fundamentum et columnam fidei nostræ futurum. Nec enim fas est dicere, quoniam ante prædicaverunt quam perfectam haberent agnitionem; sicut quidam audent dicere, gloriantes emendatores se esse Apostolorum. Postea M. 174. enim quam surrexit Dominus noster a mortuis, et induti sunt 3supervenientis Spiritus sancti virtutem ex alto, de omnibus adimpleti sunt, et habuerunt perfectam agnitionem; exierunt in fines terræ, ea quæ a Deo nobis bona sunt evangelizantes, et cœlestem pacem hominibus annuntiantes, qui quidem et omnes pariter et singuli eorum habentes Evangelium Dei*. 1 ABUND. MS. præconiaverunt. See Vol. I. p. 97, note 2. 2 1 Tim. iii. 15, where these terms are predicated of the Church. 3 Gen. abs. as in Acts i. 8. The AR. copy has the ablative, and virtute. 4 In calling the reader's attention to the parallel testimony of Papias, in the history of Eusebius, it may be premised that it affords the earliest information that we possess respecting the composition of the two first Gospels; that although the historian speaks with little respect of his authority, Papias according to him having been σφόδρα σμικρὸς τὸν νοῦν, (see also 455, G.), still that it is impossible to treat with disrespect one whose sole wish was to ascertain the truth, and who took the best method of tracing it out, as he says: οὐ γὰρ τοῖς τὰ πολλὰ λέγουσιν ἔχαιρον ὥσπερ οἱ πολλοὶ, ἀλλὰ τοῖς τάληθῆ διδάσκουσιν· οὐδὲ τοῖς τὰς ἀλλοτρίας ἐντολὰς μνημονεύουσιν, ἀλλὰ τοῖς τὰς παρὰ τοῦ Κυρίου τῇ πίστει δεδομένας, καὶ ἀπ ̓ αὐτῆς παραγινομένας τῆς ἀληθείας. Εἰ δέ που καὶ παρηκολουθηκώς τις τοῖς πρεσβυτέροις ἔλθοι, τοὺς τῶν πρεσβυτέρων ἀνέκρινον λόγους, τί ̓Ανδρέας, ἢ τί Πέτρος εἶπεν κ.τ.λ. ΕUSEB. H. E. II. 39. With respect to the Gospels of S. Matthew and of S. Mark, this highly ancient writer says: Μάρκος μὲν ἑρμη νευτής Πέτρου γενόμενος, ὅσα ἐμνημόνευ· σεν, ἀκριβῶς ἔγραψεν· οὐ μέντοι τάξει τὰ ὑπὸ τοῦ Χριστοῦ ἢ λεχθέντα ἢ πραχθέν τα, οὔτε γὰρ ἤκουσε τοῦ Κυρίου, οὔτε παρηκολούθησεν αὐτῷ· υστερον δὲ, ὡς ἔφην, Πέτρῳ, ὃς πρὸς τὰς χρείας ἐποιεῖτο τὰς διδασκαλίας, ἀλλ' οὐχ ὥσπερ σύνταξιν τῶν κυριακῶν ποιούμενος λόγων· ὥστε οὐδὲν ἥμαρτε Μάρκος, οὕτως ἔνια γράψας ὡς ἀπεμνημόνευσεν ἑνὸς γὰρ ἐποιήσατο πρόνοιαν, τοῦ μηδὲν ὧν ἤκουσε παραλιπεῖν, ἢ ψεύσασθαί τι ἐν αὐτοῖς. Ταῦτα μὲν οὖν ἱστόρηται τῷ Παπία περὶ τοῦ Μάρκου· περὶ δὲ τοῦ Ματθαίου ταῦτ ̓ εἴρηται· Ματθαῖος μὲν οὖν Εβραΐδι διαλέκτῳ τὰ λόγια συνεγράψατο, ἡρμήνευσε δ ̓ αὐτὰ ὡς ἠδύνατο ἕκαστος. ΕUSEB. ibid. See DUPIN, Diss. Bibl. T. 11. 1, 2, GR. i. i. 1. 2. *Ὁ μὲν δὴ Ματθαῖος ἐν τοῖς Ἑβραίοις τῇ ἰδίᾳ διαλέκτῳ Lilli l2 αὐτῶν, καὶ “γραφὴν ἐξήνεγκεν εὐαγγελίου, 3τοῦ Πέτρου καὶ MAS III. 2. Ita Matthæus in Hebræis ipsorum lingua scripturam v.8. G. 199. edidit Evangelii, cum Petrus et Paulus Romæ evangelizarent, et 1 In another place EUSEBIUS mentions the Hebrew Gospel of S. Matthew, in connexion with the missionary labours of Pantænus: ὧν (εὐαγγελιστῶν sc. τοῦ λόγου) εἰς γενόμενος καὶ ὁ Πάνταινος, καὶ εἰς Ἰνδοὺς ἐλθεῖν λέγεται· ἔνθα λόγος εύρεῖν αὐτὸν προφθάσαν τὴν αὐτοῦ παρουσίαν τὸ κατὰ Ματθαῖον Εὐαγγέλιον, παρά τισιν αὐτόθι τὸν Χριστὸν ἐπεγνωκόσιν οἷς Βαρθολομαῖον τῶν ἀποστόλων ἕνα κηρύξαι, αὐτοῖς τε Εβραίων γράμμασιν, τὴν τοῦ Ματθαίου καταλείψαι γραφήν ἣν καὶ σώζεσθαι εἰς τὸν δηλούμενον χρόνον. H. E. v. 10. S. JEROM speaks of a copy of S. Matthew's Gospel in Hebrew as existing in his day in the Library collected at Cæsarea by Pamphilus Mart. But VALESIUS says, Vereor ne id potius fuerit Evangelium secundum Hebræos, quo utebantur Nazarai; and the learned have generally acquiesced in his notion; but it is difficult to imagine that S. JEROM should have mistaken an heretical compilation for a genuine production of the Evangelist. His words are remarkable: De Novo nunc loquor Testamento, quod Græcum esse non dubium est; excepto Apostolo Matthæo, qui primus in Judæa Evangelium Christi Hebraicis literis edidit; and afterwards, Matthæus ...primus in Judæa propter eos qui ex circumcisione crediderunt, Evangelium Christi Hebraicis literis verbisque composuit quod quis postea in Græcum transtulerit non satis certum est. Porro ipsum Hebraicum habetur usque hodie in Cæsa riensi Bibliotheca, quam Pamphilus Martyr studiosissime confecit. Mihi quoque a Nazaræis, qui in Berrhoea urbe Syria hoc volumine utuntur, describendi facultas fuit. In quo animadvertendum, quod ubicunque Evangelista, sive ex persona sua, sive ex persona Domini Salvatoris, Veteris Scripturæ testimoniis utitur, non sequatur Septuaginta Translatorum auctoritatem, sed Hebraicam, e quibus illa duo sunt, Ex Ægypto vocavi Filium meum, et Quoniam Nazaræus vocabitur. See the Præf. in Evang. ad Damasum, and his Catalog. Scr. Eccl. de Matth. Compare also Vol. I. p. 213, note 2. 2 Traditio Irenæi de scripto S. Matthai Evangelio isto demum tempore, quo Paulus Romae fuit, in mentem mihi aliquando veniebat cogitanti, quid causæ subsit, ob quam Apostolus Ephes. iv. 11, scripserit: "Ipse dedit quosdam quidem Apostolos, quosdam autem Prophetas, alios vero Evangelistas, alios autem Pastores et Doctores;" ast in loco parallelo I Corinth. xii. 28, "Quosdam quidem posuit Deus in Ecclesia, primo Apostolos, secundo Prophetas, tertio Doctores;" omissis plane Evangelistis. Atqui si per Evangelistas cum Ecumenio scriptores SS. Evangeliorum accipias, plana juxta dietam traditionem datur ratio. Scripserat nempe Paulus ad Corinthios, priusquam Romam venisset, nulla adhucdum a quoquam Apostolorum, vel Apostolicorum, Evangelii Scriptura edita; ast epistolam ad Ephesios ex carcere dedit paulo antequam Roma discederet, ubi jam S. Matthæus Evangelium exaraverat; Marcus vero et Lucas in procinctu hujus operis erant. Cui tamen meæ conjecturæ non adeo multum confido, sed doctiorum judicio eam lubens submitto. GRABE. From the words of IRENEUS it would seem that the composition of S. Matthew's Gospel might almost synchronise with that of S. Luke; although Dr Burton has collected from this passage that S. Luke wrote subsequently to S. Matthew and S. Mark. Compare p. 6, n. 1. 3 EUSEBIUS says that S. Peter's first visit to Rome was occasioned by the departure of Simon Magus for the Euseb. H. E. |