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these words against those who allowed the authenticity of Matthew's gospel, without inserting them in his gospel, or Tertullian might quote by memory, and think that to be in Luke, which was only in Matthew, as he has done at least in three instances."

Chap. ix, 40, is read somewhat more concisely by Marcion than in our present copies; but the sense is fully preserved: “ I besought thy disciples, but they could not cast him out; and he said unto them, Ο faithless generation, how long shall I suffer you ?"

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In chap. x. 21, he omitted the first παπερ, and the words και της γης, that he might not allow Christ to call his Father the Lord of earth, or this world. He retained TaTep in the latter part of the verse.

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In chap. xi. 29, he omitted the last words of that verse, concerning the sign of Jonas the prophet. He likewise left out all the 30th, 31st, and 32d verses. In verse 42d he read κλησιν, vocation, instead of κρισιν, judgment. The instance from ver. 47 ' is introduced not on account of any variation, but to found an argument thereon in favour of the law and the Old Testament. He rejected out of his copy 5 the 49th, 50th, and 51st verses of this chapter, because it related to the prophets, and so clearly established their authority. He entirely omitted the 6th verse of the 12th chapter. In the 8th verse he read, before God,' instead of, "before the angels of God." He seems to have left out the whole 28th verse. He expunged upwv ' from the 30th and sed verses, reading only πατερ. In the 38th verse, instead of the " « second or third watch,” he read, • the evening watch. In the 46th and 50th verses, " though quoted by Epiphanius, there is no variation. He entirely omitted the first five verses of the 13th chapter. In the 28th verse of the same chapter, where we read « When we shall see Abraham and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves thrust out;" he read " by altering, adding, and transposing: When ye shall see all the just in the kingdom of God, " and you yourselves rejected, and bound without, there shall be weeping and gnashing of teeth.' He likewise omitted all the remaining verses of this chapter. He excluded from his gospel all of the 15th chapter after the 10th verse, in which was contained the parable of the prodigal son. In the 10th verse of the 17th chapter he omitted all from the word "say," to the end of the verse. He made several alterations and expunged many things from the story of the ten lepers; particularly he left out part of the 12th, the whole 13th verse, and altered the 14th, reading thus: There met him ten lepers, and he sent them away saying, shew yourselves to the priest.' After this he inserted a clause from chap. iv. 27; That there were many lepers in the

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"Non ut legem et prophetas dissolveret, sed ut potius adimpleret. Hoc enim Marcion, ut additum, erasit. Adv. Mar. lib. 4. cap. 7. p. 408. 2. Fr. 1597. But this text is not in Luke, but in Matt. v. 17. Detrahe voces Christi mei: res 'loquentur. Ecce venit in synagogam, certe ad oves perditas Israëlis. Ibid. p. 408. 7. This text also is not in Luke, but in Matt. xv. 24. For the third instance see sec. 253. p. 620. Note a a p. 613.

- Εδεήθην των μαθητων σε. ειχε δε παρα το, εκ εδυνήθησαν εκβαλλειν αυτό και προς αυτές, ω γενεα απισος, έως ποτε ανεξ ομαι ύμων; Epi. ib. p. 313. Β. Αθ.

- Ίνα μη πατερα αυτό υπόδειξης, Μαρκίων, τον Χρισον λεγοντα τον δημιεργον. Epi. ibid. 329. Β. Ελεγ. κβ.

Περικεκοπται το περι Ιωνα το προφήτε, είχε γαρ, ή γενεα αύτη, σημειον 8 δοθήσεται αυτή. εκ είχε δε περι Νινευη και βασιλίσσης Νοτε και Σαλόμονος. Ibid. 313. D. κε.

e Ibid. Ρ. 313. D. κε.

f

Ουκ αλλότριοι αυτε ησαν οἱ προφηται, αλλα δελοι και προε τοιμάσαι της ενσαρκο αυτό παρεσίας. κ. τ. λ. Ibid. p. 332. D. Ελεγ. κε.

5 Ουκ είχε, δια τετο ειπεν ἡ σοφια το Θε8, αποτελώ εις αυτές προφήτας, και περι αίματος Ζαχαρια, και Αβελ και των Προφήτων, ότι εκζητηθησεται εκ της γενεας ταυτης. Εpi. ibid. p. 313. D. κη.

• Ουκ έχει δε, όχι πεντε σρεθια. κ. τ. λ. Ibid. p. 314. Α. κθ. 1 Αντί τ8, ὁμολογήσει ενωπιον των αγγελων τ8 Θε8, ενωπιον το Θε8 λέγει. Ibid. 314. Α. λ.

* Ουκ έχει το, ὁ Θεος αμφιεννυσι τον χορτον. Ibid. p. 314. Α. λα.

· Αντί τε ὁ πατὴρ ύμων, ὁ πατης ειχεν. Ibid. 314. Β. λδ.
* Αντί το, δεύτερα η τρίτη φυλακή, είχεν εσπερινην φυλακήν.

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• Ην παρακεκομμενον από τε, ήλθον τινες αναγγελλοντες αυτῳ περι των Γαλιλαίων ὧν το αίμα συνέμιξε Πιλάτος μετα των θυσίων αυτών, έως ἶπε λέγει περι των εν τῳ Σιλωάμ δεκα οκτω αποθανόντων εν τῳ πυργῳ, και ότε μη μετανοησητε, και έως της παραβολής της συκής, περί ής εἶπεν ὁ γεωργός, ότι σκαπτω και βαλλω κοπρια, και εαν μη ποίηση, εκκοψον. Ibid. 314. C. λη. et p. 336. Β. C. Ελεγ. λη.

• Παρέκοψε παλιν τοτε οψεσθε Αβρααμ, κ. τ. λ.—αντι δε τοτε εποίησεν, ότε παντας τες δικαιος ίδητε εν τη βασιλεία το Θε8, ύμας δε εκβαλλόμενες εποίησε δε κρατεμενες έξω και έχει εστι ὁ κλαυθμος, και ὁ βρυγμος των οδοντων. Ibid. 314. D. μ.

4 Παρέκοψε παλιν το ήξεσιν από ανατολών, και ανακλίθη σονται εν τη βασιλείᾳ, και το, οἱ εσχατοι έσονται πρώτοι, και το, προσηλθον οἱ Φαρισαίοι λέγοντες, εξελθε, και πορευε, ότι Ηρώδης σε θελει αποκτειναι. και το είπε, πορευθέντες είπατε τη αλωπέκι ταύτη έως ότε ειπεν· εκ ενδέχεται προφήτην απολεσθαι εξω Ιερεσαλήμ. και το, Ιερεσαλημ, Ιερεσαλήμ, ή αποκτείνεσα της προφητας, και λιθοβολεσα της απεταλμένες%, το διο Ib. 314, 315. μα. Vide p. 337. C. D.

• Παλιν απέκοψε την παραβολην πασαν των δυο υίων, το ειλη φοτος το μέρος των υπαρχόντων, και το αλλο. Ibid. p. 315. Α. μβ.

• Παρέκοψε το λεγετε ότι αχρείοι δελοι εσμεν ὁ ωφειλόμεν ποιησαι, πεποιήκαμεν. Ibid. 315. Β. μζ.

ι Ότε συνηντησαν οἱ δέκα λεπροί. απέκοψε δε πολλα και εποίησε απέτειλεν αυτός λέγων· δείξατε ἑαυτες τοῖς ἱερεῦσι, και αλλά αντ' άλλων εποίησε, λέγων· ότι πολλοί λεπροί ήσαν εν ήμεραις Ελισσαις τα προφητε, και εκ εκαθαρισθή ει μη Νε μαν ὁ Συρος. Ibid. 315. Β. C. μη.

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• days of Eliseus the prophet, and none of them were cleansed, but Naaman the Syrian." It is also probable, from the manner in which Epiphanius expresseth himself, that he mutilated and altered other parts of this story.

In the 19th verse of the 18th chapter he added the word "Father;' and in the 20th verse, he changed "thou knowest" into I know.'

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He entirely omitted the 31st, 32d, and 33d verses of this same chapter, in which our blessed Saviour declares that the things foretold by the prophets concerning his sufferings, death, and resurrection, should be all fulfilled. He expunged nineteen verses out of the 19tlr chapter, from the end of the 27th to the beginning of the 47th, containing the history of those things which were transacted near Bethphage, of Christ's triumphant entry into Jerusalem; of his weeping over the city; and of his thrusting those out of the temple who bought and sold therein. In the 20th chapter he omitted f ten verses from the end of the 8th verse to the end of the 18th, in which are related the parable of the vineyard, and the reflections he made on it, to the chief priests and scribes. He rejected also the 37th and 38th verses of this same chapter, in which there is a reference to Moses. Marcion also * erased the 18th verses of the 21st chapter from his copy, and the 21st and 22d verses of the same chapter, on account of the concluding sentencel of the 22d, " that all things which are written may be fulfilled. The 16th verse of the 22d chapter was entirely omitted by him, as also the 35th, 36th, and 37th, and the 50th and 5lst verses " of the same, which seems to make it probable that the 38th verse, which contains what the disciples said to our Lord, that they had two swords, and the 49tlr verse, in which is inserted a question put by the disciples to our Lord, concerning using the sword, were in like manner omitted; because otherwise parts of incomplete sentences would be introduced, and the connection destroyed. In the 2d verse of the 23d chapter Marcion added two clauses, viz. after the words " perverting the nation,” he inserted, and " destroying the • law and the prophets: and after the words " forbidding to give tribute unto Caesar,” he added, and perverting the women and children.' He also erased the P 43d verse of this chapter from his copy. In the 24th chapter he omitted that part of the conference between our Saviour and the two disciples going to Emmaus, which related to the prediction of his sufferings, and which is contained in the 26th and 27th verses. These two verses were wholly expunged by him, and he changed the words in the end of the 25th, ελαλησαν οι προφηται, into

ελάλησα υμιν.

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These are the alterations according to Epiphanius' which Marcion made in the gospel of St. Luke.

• Και άλλα αντι άλλων εποιησε. Ibid.

* Είς εσι αγαθος, προσέθηκε το, ὅτι ὁ Πατήρ. Ibid. 315. C. V. Vide etiam Dia. Con. Mar. p. 3. init.

• Αντί τε τας εντολας οίδας, λεγει, τας εντολας οιδα. Εpi. ubi supra.

Παρέκοψε τον παραβαλων τες δωδεκα ελεγεν ιδε αναΚαινομεν εἰς Ἱεροσόλυμα, και τελεσθήσεται παντα τα γεγραμμενα εν τοις προφήταις περί τε υἱε τε άνθρωπε. παραδοθήσεται, αποκτανθήσεται, και τη τρίτη ήμερα ανασήσεται όλα ταυτα παρεκοψε. Ib. 315. D. ιβ.

Παρεκοψε το κεφαλαιον της 078, και Βηθφαγή, και το περι της πόλεως, και τε ιερε, ότι γεγραμμενον ην, ὁ οικος με οίκος προσευχής και ποιείτε αυτόν σπηλαίον λῃσων. Ibid. p. 315. 6.

γ.

• Παλιν απέκοψε (την) τα τε αμπέλωνος τε εκδεδομένα γεωργοίς και το, τι εν εςι το, λιθον ον απεδοκιμασαν οἱ οικοδομεντες. Ibid. A. νε.

8 Απέκοψε το, ότι δε εγείρονται οι νεκροί, Μωϋσης εμήνυσε περί της βατο, καθως λέγει Κύριον τον Θεον Αβρααμ, και Ισαακ, και Ιακωβ· Θεός εςι ζώντων, και εχι νεκρων. Ibid. 316. Α. 15.

» Παλιν παρεκοψε το, πριν εκ της κεφαλής ύμων 8 μη απο ληται. Ibid. 316. Β. νη.

Παλιν παρεκοψε ταύτα, τότε οἱ εν τη Ιεδαία δια το επιφερομενον έως πληρωθῇ παντα τα γεγραμμενα. Ibid. 316. Β. νθ.

* Παρεκοψε το, λεγω γαρ ύμιν κ. τ. λ. Ibid. 316, C. γ.

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- Προσέθετο μετα τέτο, τατον εύρομεν διατρέφοντα το εθνος, και καταλύοντα τον νόμον, και τες προφητας. Epi. ibid. 316. C. Εθ.

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Προσέθηκε μετά το, κελευοντα φορές μη δέναι, και αποτρε φοντα τας γυναίκας, και τα τεκνα. Ibid. 317. Α. Ο.

• Παρεκοψε το, σημερον μετ' εμε εση εν τω Παραδείσῳ. Ibid. 317. Α. οβ.

4 Παρέκοψε το ειρημενον προς Κλεόπαν και τον άλλον, ότε συνήντησεν αυτοις, το ω ανοήτοι και βραδείς το πισεύειν επί πασιν, οἷς ελαλησαν οἱ προφηται· όχι ταυτα εδει παθείν; και αντι δε τε, εφ' οἷς ελάλησαν οἱ προφῆται, εφ' οἷς ελαλησα ὑμῖν. ελεγχεται δε, ότι ότε έκλασε τον αρτον, ανεῴχθησαν οἱ ὀφθαλ μοι, και επέγνωσαν. Ibid. 317. Β. C. 03.

Tertullian says, (Adv. Mar. lib. 4. cap. 4. p. 573. A. 450. 30. Fr. 1597.) that Marcion erased the passage which gives an account of the parting of the raiment of our Saviour among the soldiers. Vestitum plane ejus militibus divisum, partim sorte concessum, Marcion abstulit. But the reason which he assigns for it, viz. respiciens Psalmi prophetiam, shews that in this, as well as in two or three other instances, where he has accused Marcion of altering passages, his memory deceived him, by taking that to be in Luke which was only in Matthew; for the reference to the text in the Psalms is only

Dr. Mill says that Marcion expunged the story about Peter's wife's mother, contained in the 38th and 39th of the 4th chapter. By the mark which he puts before the 37th verse, one would naturally conclude that he meant that the 37th verse also was expunged; he gives no authority for this. Whether he grounds it on Tertullian's omitting to quote this, when he has quoted every circumstance mentioned in that chapter of the 31st verse, I know not.

SECTION XXXIX.

A sufficient Number of Texts remaining to confute his Errors.

UPON an impartial review of these alterations some appear to be trifling, others might arise from the various readings of different copies; but many of them are undoubtedly designed perversions, intended to countenance, or at least not directly contradict, those absurd principles which he and his followers espoused. There were however a sufficient number of passages left by them in their copies, as appears from the refutation of their doctrine by Epiphanius, to establish the reality of the flesh and blood of Christ, and to prove that the God of the Jews was his Father, and a being of consummate goodness. Tertullian indeed observes that Marcion' 'did purposely avoid erasing all those passages which made against him, that he might, with the greater confidence, deny his having erased any, or at least that what he had omitted was for very good reasons.'

SECTION XL.

The Catholic Christians asserted the Antiquity of the unmutilated Gospel.

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To shew the unauthenticity of these alterations, omissions, additions, and corruptions, the catholic Christians asserted that their copies of Luke's gospel were more ancient than Marcion's; and maintained the genuineness and integrity of the unmutilated gospel in opposition to

given in Matthew, chap. xxvii. 35. Epiphanius has quoted this very passage, Luke xxiii. 34; and founded on it the following argument, &c. against Marcion, which would have been inconsistent with truth and propriety, had these words been erased. AT EXEMPLOVI, DEW TW σuvdŋoavti σs ta apuara, ῳ Φαραω Μαρκιων πως εκ έφυγες το μεγα τετο ῥητον; πως εκ επεχείρησας κρύψαι την μεγαλην ταύτην πραγματείαν ; meaning the whole transaction concerning the going to Calvary, the crucifixion, the parting the garments, and the ob scuration of the sun; all which circumstances are particularly specified. Epi. ib. p. 317. Α. p. 347. Β. Σχολ. οα. Ελεγ. ια.

Historiam hanc de Petri socru sanatâ amputavit Marcion. Milli Testa. in locum. See also Ter. Adv. Mar. lib. 4. cap. 7, 8. p. 408, 9.

b Et Marcion quædam contraria sibi, illa credo industriâ, eradere de Evangelio suo noluit, ut, ex his, quæ eradere potuit, nec erasit, illa, quæ erasit, aut negetur erasisse, aut merito erasisse dicatur. Ter. Adv. Mar. lib. 4. cap. 43. p. 451. 36. Franck. 1597.

Sed enim Marcion, nactus epistolam Pauli ad Galatas, etiam ipsos Apostolos suggillantis, ut non recto pede ince dentes ad veritatem Evangelii, simul et accusantis pseudapostolos quosdam pervertentes Evangelium Christi, connititur ad destruendum statum eorum evangeliorum, quæ propria et sub apostolorum nomine eduntur, vel etiam apostolicorum, ut scilicet fidem, quam illis adimit, suo conferat. Ter. ibid. cap. 3. p. 503. C. vel p. 405. 23. Fr. 1597. See this passage translated and explained at large, Vol. i. p. 140. note *.

Ego meum dico verum; Marcion suum. Ego Marcionis affirmo adulteratum; Marcion meum. Quis inter nos determinabit, nisi temporis ratio, ei præscribens auctoritatem, quod antiquius reperietur, et ei præjudicans vitiationem, quod posterius revincetur?-Alioquin quam absurdum, ut si nostrum antiquius probaverimus, Marcionis vero posterius, et nostrum ante videatur falsum, quam habuerit de veritate materiam, et Marcionis ante credatur emulationem a nostro expertum quam est editum? et postremo id verius existimetur, quod est serius post tot ac tanta jam opera atque documenta Christianæ religionis seculo edita, quæ edi utique non potuissent sine Evangelii veritate, id est, ante Evangelii veritatem? Quod ergo pertinet ad Evangelium interim Luca-Adeo antiquius Marcione est, quod est secundum nos, ut et ipse illi Marcion aliquando crediderit-Certe Antitheses non modo fatentur Marcionis, sed et præferunt-Si enim id Evange lium, quod Lucæ refertur, ipsum est, quod Marcion per Antitheses suas arguitutique non potuisset arguere, nisi quod invenerat Emendatio culpam non antecedit. Itaque dum emendat utrumque confirmat, et nostrum anterius, id emendans quod invenit, et id posterius, quod de nostri emendatione constituens, suum et novum fecit. Ter. ibid. cap. 4. p. 504. C. D. vel p. 405, 406. Fr. 1597.

d In summâ, si constat id verius quod prius, id prius quod et ab initio, id ab initio, quod ab apostolis; pariter utique constabit id esse ab apostolis traditum, quod apud ecclesias Apostolorum fuerit sacrosanctum. Videamus; quod lac 3 Paulo Corinthii hauserint; ad quam regulam Galatæ sint re

that which was curtailed and altered by him. The whole of Epiphanius's work, to which I have so often referred, proves that the same thing was asserted in his time; this joined to the last quoted passage of Tertullian, in which he asserts the reception of the unmutilated gospel, from the very times of the apostles, gives a continued proof of the authenticity and integrity of this sacred book.

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SECTION XLI.

Marcion rejected the Acts of the Apostles.

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MARCION did not admit the Acts of the Apostles into the canon of his New Testament. This appears from Epiphanius, who says his New Testament consisted of an Evangelium, or gospel, and an Apostolicon. The Evangelium, as before observed, contained only St. Luke's gospel. The Apostolicon consisted of ten of the epistles of St. Paul. These two books were the only ones which he looked on as canonical. The Acts of the Apostles is clearly excluded from his catalogue of authentic books, as given by Epiphanius. The same thing appears from the more ancient authority of Tertullian, who begins his fifth book against Marcion, ' with shewing the absurdity of his conduct in rejecting the history and Acts of the Apostles, and yet receiving St. Paul as the chief of the apostles, whose name is never mentioned in the gospel with the other apostles; especially since the account given by Paul himself in the first and second chapters of Galatians, confirms the account which we have in the Acts. But the reason why he rejected this book is, as Tertullian says, very evident, since from it we can plainly shew, that the God of the Christians, and the Creator, or God of the Jews, was the same being; and that Christ was sent by him, and by no other.

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The arguments against Marcion which follow in this fifth book, are all drawn from only those ten epistles of St. Paul, which are the same with those mentioned by Epiphanius, and placed exactly in the same order, except that the epistle to Philemon is placed last in Tertullian, and that to the Philippians last in Epiphanius. The dialogue against 'the Marcionites, which is commonly ascribed to Origen, proves also that the Acts of the Apostles was rejected by the followers of this heretic.

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correcti; quid legant Philippenses, Thessalonicenses, Epresii;
quid etiam Romani de proximo sonent, quibus Evangelium et
Petrus et Paulus sanguine quoque suo signatum reliquerunt.
Habemus et Joannis alumnas ecclesias. Nam etsi Apocalyp-
sim ejus Marcion respuit, ordo tamen episcoporum ad ori-
ginem recensus, in Joannem stabit auctorem, sic et cæterarum
generositas recognoscitur. Dico itaque apud illas, nec solas
jam Apostolicas, sed apud universas quæ illis de societate
sacramenti confœderantur, id Evangelium Lucæ ab initio edi-
tionis suæ stare, quod cum maxime tuemur; Marcionis vero,
plerisque nec notum, nullis autem notum, ut non eo damna-
tum. Ter. ibid. cap. 5. p. 505. B. p. 406. 24. Fr. 1597.
a Vid. sec. 35. p. 611. note b.

b Ibid. note ..

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Apostoli quoque Pauli originem a Marcione desidero, novus aliquis discipulus, nec ullius alterius auditor—quum is mihi affirmatur apostolus, quem in albo apostolorum apud Evangelium non deprehendo. Ter. adv. Mar. lib. 5. cap. 1. p. 576. A. vel 458. 11. Fr. 1597. Hæc figurarum sacramenta si tibi displicent, certe acta apostolorum hunc mihi ordinem Pauli tradiderunt, a te quoque non negandum. Ibid.

8 Exinde, decurrens ordinem conversionis suæ, de persecutore in Apostolum, scripturam Actorum apostolicorum confirmat, apud quam ipsa etiam epistolæ istius materia recognoscitur. Ibid. 1. 5. c. 2. p. 578. B. vel 455. 3.

h Quod si ex hoc congruunt Paulo apostolorum Acta, cur ea respuatis jam apparet, ut Deum scilicet non alium prædicantia quam creatorem, nec Christum alterius quam Creatoris. Ibid. p. 578. C. vel 455. 7.

i Soli huic epistolæ brevitas sua profuit, &c. Ter. Adv. Mar. lib. 5. c. 21. p. 615. D. vel 472. 13. Fr. 1597. See also Cred. vol. i. p. 424.

Epi. ubi supra. p. 310. A.

' ΕΥΤΡ. Δέχεσθε, Μάρκε, τας των αποστόλων πράξεις και μαθητων λεγομένων, ὡς ἀλήθη η 8; ΜΑΡΚ. Ημεις πλεον το Ευαγγελιο και το Αποςολ8 8 δεχομεθα. Dia. Con. Mar. sec. 2. p. 18.

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SECTION XLII.

And received only ten Epistles of St. Paul, and these altered.

a

THE ten epistles of St. Paul, as they are reckoned up by Epiphanius, and the order in which they are placed is as follows: The first in Marcion's Apostolicon was the epistle to the Galatians; the second, the first epistle to the Corinthians; the third, the second epistle to the Corinthians; the fourth was the epistle to the Romans; the fifth was the first to the Thessalonians; the sixth, the second to the same church; the seventh, the epistle to the Ephesians; the eighth, the epistle to the Colossians; the ninth, the epistle to Philemon; and the tenth, the epistle to the Philippians; Epiphanius hath also given us some fragments of that which is called the epistle to the Laodiceans.

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It appears from what the Marcionite says, in the dialogue attributed to Origen, that the followers of that heresy read some passages in St. Paul's epistles different from the manner in which they were commonly read; for he observes, by way of answer to Adamantius the orthodox disputant, I do not believe your false Apostolicon;' and again, I give credit to my own Apostolicon.' In opposition to the former of these assertions of the Marcionite, viz. that the common way of reading St. Paul's epistles was false, Adamantius declares that the Marcionite Apostolicon was very much mutilated.' As Epiphanius has given us a list of these alterations and omissions, I shall insert a particular account of these; not only as they are enumerated by him who was our principal guide with respect to the alterations of St. Luke's gospel, but also as they occur in other ancient writers; proceeding in the order in which Marcion placed his epistles. Galatians was the first in his Apostolicon.

SECTION XLIII.

Of the Alterations and Omissions of Marcion in the Epistle to the Galatians.

IN chap. i. 1, Marcion omitted, " and God the Father," and assigned to avrov "him," the signification of ERUTOV" himself," because he would have Christ to be raised by his own power, and not by the power of the Father. The Marcionite, in the dialogue ascribed to Origen, 'in citing the 7th verse of this chapter, inserts the words, "according to my gospel," after the word "another;" and in the end of the verse, after the word "pervert," instead of "the gospel of Christ," he read "to a gospel different from that of Christ." These variations might be inserted from the Apostolicon of Marcion, as Dr. Mill thinks; or pehaps they might not be intended as an exact quotation, but only as an argument, consisting partly of the words of the apostle in this place, and partly of what the Marcionite had before quoted; which seems to be from Romans ii. 16, together with his own explanation or comment.

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h

In chapter iii. Marcion omitted the 6th, 7th, and 8th verses, in order to get rid of the

* Αἱ δε επίτολαι αἱ παρ' αυτῷ λεγόμεναι εισι, πρώτη μεν προς Γαλάτας, δεύτερα δε προς Κορινθίας, τρίτη προς Κορίνθιες δεύτερα, τεταρτη προς Ρωμαίος, πέμπτη προς Θεσσαλονικεις, έκτη προς Θεσσαλονικεις δευτερα, ἑβδομη προς Εφεσίες, ογδοη προς Κολασσαεις, εννάτη προς Φιλήμονα, δεκατη προς Φίλιπ πησιες. έχει δε και της προς Λαοδικέας λεγόμενης μέρη. Εpi. Adv. Hær. 42. No. 9. p. 310. A.

↳ Twow paλow 8 WI5EUW ATO50λx. Dia. Con. Mar. sec. 1. p. 8.

• Μ. τῳ εμῳ Αποσολικῳ πειθομαι. Α. εχω το Αποσολικον 08. Ibid. sec. 2. p. 47.

4 Α. προσενεγκε το Αποσολικόν σ8, ει και τα μαλισα περιχες nouevo 51. Ibid. sec. 1. p. 8.

• Omittebat Marcion, και Θε8 πατρος in ejus Αποςολικῳ, volens exponere Christum non a Deo patre sed per semet ipsum suscitatum. Hieron. in locum.

1 Μ. λεγει γαρ ότι εκ εσιν αλλο, κατα το ευαγγελιον με εν μη τινες εισι οἱ ταράσσοντες ύμας, και θέλοντες μετατρέψαι εις έτερον ευαγγελιον το Χρισs. Con. Mar. sec. 1. p. 9. & Vide Millii Testamentum in locum.

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» Μ. ὁ Αποςολος είπε-κατα το Ευαγγελιον με. λεγει ἐν είναι, και λέγει ει τις ύμας ευαγγελισηται παρ' ο ευαγγελισαμεθα ύμιν, αναθεμα εσω• Con. Marc. sec. 1. p. 9. iSicut Abraham credidit,' &c. Ab hoc loco usque ad eum ubi scribitur, qui ex fide sunt,' &c. Marcion de suo Apostolico erasit. Hieron, in loc. T. 4. p. 252. Ab hoc loco

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