his work De Synedriis Ebæorum, l. ii. c. 4, s. 4, ably defends it. Father Simon wrote against it, in his Histoire Critique du texte du Nouveau Testament; and Martin, a Protestant minister of Utrecht, supported it in several publications. The celebrated Presbyterian Emlyn replied to Martin, who rejoined. Cæsar de Missy, a native of Berlin, French preacher in the Savoy, and French chaplain at St. James's, wrote also against Martin. Dr. Benson and Sir Isaac Newton are numbered among the adversaries of its genuineness, and Bengelius and Michaelis took opposite sides in Germany. But the great contest in England, was drawn on by a passage in Gibbon's Decline and Fall, who in the 118th note to the 37th chapter, says, "The three witnesses have been established "in our Greek Testament by the prudence of Erasmus; the "honest bigotry of the Complutensian editors, the typographical "fraud or error of Robert Stephens in the placing a crotchet, or "the deliberate fraud or strange misapprehension of Theodore "Beza."

As our readers may not understand the allusion to Stephens, we must, before we proceed, put them in possession of the facts; the other part of the note must be clear from what we have already said. The celebrated edition of the New Testament by Robert Stephens in 1550, was nearly a re-impression of the fifth edition of Erasmus, with a few alterations. In the margin, various readings are quoted, especially from fifteen manuscripts, eight of which were from the King of France's library. These are noted by the Greek numerals a, 6, y, d, as far as fifteen, referring to his preface for an account of each manuscript. But all these did not contain the whole New Testament, and in the epistles he only cites seven, noted d, ɛ, 5, 0, 1, ia, y, of which the four d, e, , t, were from the king's library. Now according to his plan, when he means to shew that any passage is wanting in the manuscripts, he does this by placing an obelus before the first word, and a small circle after the last word omitted. The disputed verse is in his edition at full length, but the obelus is set before ev and the circle after ουρανω, so by this the words alone ἐν τῷ ὀυρανῶ, and not the whole passage are represented as absent from the seven manuscripts. Lucas Brugensis first suspected that this was a mistake of the printer, and that the circle should have been placed after y instead of ovpave, which would have shewn the whole passage to have been omitted in these manuscripts. And this is highly probable, indeed almost certain, for Greek copies have never been found omitting the three first words only; and in examining the manuscripts in the king's library, those which Stephens used have been identified, and all want the whole of the disputed verse. But to return to Gibbon ;-this note was attacked by Mr. Travis, archdeacon of Chester, in three letters in the Gentleman's Magazine, which were afterwards enlarged to five, and published with additions, in 8vo. in 1786. To these Professor Porson replied in the same Magazine in 1788, with more wit than reverence; and some of his superficial criticisms on Biblical Greek are happily

and successfully controverted in the publication before us. The present Bishop of Peterborough, the translator of Michaelis, also sided with Porson, in a series of letters he published on this subject. We earnestly recommend the study of this whole controversy to our Divinity Students, as containing a great mass of valuable information; the letters of Travis should above all be carefully read. The controversy between Erasmus and Leigh may be found in the first volume of Burigni vie d' Erasme, p. 372 to 381, and between Erasmus and Stunica, see the second volume of the same work, p. 163 to 175.

After this sort of preface, it is now our business to acquaint our readers with the additional evidence the Bishop of Salisbury has brought forward, and this alone we can notice; for his other remarks on works already published, cannot be entered upon without involving ourselves in the whole, not only of the history, but of the merits of the case, a matter for a quarto volume, rather than a few pages in a periodical Magazine. We wish, however, to express ourselves fully satisfied with the justness of his criticisms. We give the full account of the new evidence from the Sybolum Antiochenum, which is the important part, and new even to those read in the controversy. But we have first one suggestion to offer. Could the learned Bishop who has already devoted so much time to the consideration of this subject, be induced to give the public what is so much wanted, a complete history and analysis of all the various publications both for and against the authenticity of this passage, which have appeared from the days of Erasmus-this would be a valuable and interesting work, supplying a real desideratum in literature, and detailing more critical learning than was ever called into action on any other occasion. We know of no one better qualified to do it full justice.

But to the subject before us: Early in the fourth century (A. D. 341) the Symbolum Antiochenum was drawn up at a Council held at Antioch, consisting of 97 Bishops, of whom nearly half were Arians. The Creed is as follows:

Πιστεύομεν ακολουθως τε ευαγγελική και αποστολικη παραδόσει, εις ένα θεον πατερα παντοκράτορα, τον των ὅλων δημιουργον τε και ποιητήν και προνοητην, εξ οὗ τα παντα. και εις ένα κυριον Ιησουν Χριστον, τον υἱον αυτου, τον μονογενη θεον*, δι ὁυ τα παντα, τον γεννηθεντα προ των αιώνων εκ του πατρος, θεον εκ θεου ὅλον εξ όλου, μονον εκ μονου, τελειον εκ τελειου, βασιλεα εκ βασιλεως, κύριον απο κυριου, λογον ζωντα, σοφιαν ξωσαν, φως αλη θινον, ὁδον, αληθειαν, αναστασιν, ποιμενα, θυραν, άτρεπτον τε και αναλλοίωτον της θεοτητος, ουσιας τε και βουλης και δυναμεως και δοξης του πατρος απαραλλακτον εικονα, τον πρωτοτοκον πάσης κτίσεως, τον οντα εν αρχη προς τον θεον, λογον θεον κατά το ειρημενον εν τῷ ευαγγελιῳ, και θεος ην ὁ λογος, δι ου τα παντα εγενετο, και εν ᾧ τα

* Fortasse Θεον.

παντα συνέστηκε, τον επ' εσχάτων των ἡμερων κατελθοντα ανωθεν, και γεννηθεντα εκ παρθενου κατα τας γραφας, και ανθροπον γενομενον, μεσιτην θεου και ανθροπων, αποστολον τε της πιστεως ἡμων, και αρχηγόν της ζωης, ως φησιν· ὅτι καταβέβηκα εκ του ουρανου, ουχ ίνα ποιω το θέλημα το εμον, αλλα το θέλημα του πεμψαντος με. τον παθοντα ὑπερ ήμων και ανασταντα τῇ τρίτῃ ἡμερα, και ανελθοντα εις ουρανους, και καθεσθεντα εν δεξια του πατρος, και παλιν ερχόμενον μετά δόξης και δυναμεως, κριναι ξωντας και νεκρους. και εις το πνεύμα το άγιον, το εις παράκλησιν, και ἁγιασμον, και τελειωσιν τοις πιστεύοισι διδομενον, καθώς και ὁ κύριος ἡμων Ιησους Χριστος διεταξετο τοις μαθηταίς λέγων πορευθέντες μαθετεύσατε παντα τα έθνη, βαπτίζοντες αυτούς εις το ονομα του πατρος, και του διου, και του άγιου πνεύματος, δηλονότι πατρος αληθως πατρος οντος, ύιου δε αληθως υιου οντος, του δε ἁγιου πνεύματος αλεθως ἁγιου πνεύματος οντος, των ονομάτων ουχ άπλως ουδε αργως κειμενων, αλλα σημαινόντων ακριβως την οικείαν ἕκαστον των ὀνομαζομενων ὑποστασιν τε και ταξιν και δόξαν,ως ειναι τῇ μεν ὑποσ τασει τρία, τη δε συμφωνία εν. Ταύτην ουν εχοντες την πίστιν, και εξ αρχης και μεχρι τελους έχοντες ενωπιον του θεου και του Χριστού, πασαν αιρετικην κακοδοξιαν αναθεματιζομεν. και ει τις παρα την υγιη των γραφων ορθην πιστιν διδασκει, λεγων η χρονον, η καιρον, η αιώνα, η ειναι, η γεγονεναι προ του γεννηθηναι τον ύιον, αναθεμα εστω. και εἰ τις λεγει τον ύιον κτισμα ὡς ἑν των κτισμάτων, η γεννημα ὡς ἐν των εννημάτων, η ποιημα, ὡς ἑν των ποιηματων και μη ὡς δι θειαι γραφαι παραδεδωκαν, των προειρημένων εκαστου αφ' ἑκαστου η ει τι αλλο διδασκει, η εναγγελίξεται, παρ' ὁ παρελαβομεν, αναθεμα εστω. ἡμεις γαρ πασι τοις εκ των θείων γραφων, παραδεδομένοις, ὑπο τε προφήτων και αποστολων, αληθινώς τε και εμφόβεις και πιστεύομεν και ακο λοθούμεν.

We add the English translation, with references to the passages quoted :

"Agreeably to the Evangelical and Apostolical tradition, we belleve in one God (1 Cor viii. 6) the Father (1 Cor. viii. 6 xv. 6) Almighty, (Rev. ii. 8,) the Creator, Maker, and Governor of the Universe, (Heb. xi. 10,) of whom are all things, (1 Cor. viii. 6); and in one Lord Jesus Christ, (1 Cor. viii 6,) his Son, the only begotten of God, (John iii. 16-i. 14-1 John iv. 9,) by whom are all things, (1 Cor. viii. 6,) begotten of the Father before the worlds, (1 John i. 1-John xvii. 5,) God of God, (John i. 1, 14,) all from all, [Totus Deus ex toto Deo]-(Col. ii. 9,) the only one from the only one, (Tim. vi. 15-Jude 4,) the perfect from the perfect, (Heb. ii. 10,) King from King, (Rev. xvii. 14,) Lord from Lord, (Col. ii. 24,) the living

+ Fortasse εφ' εκαστου, de unoquoque.

Word, (1 John i. 1,) the living wisdom, (1 Cor. i. 24. 30.) the true light, (John 1. 9,) the way, (John xiv. 6,) the truth, (John xiv. 6.) the resurrection, (John xı. 25,) the shepherd, (John x. 11.) the door, (John x. 9.) the unchangeable and invariable image of the Father's Godhead, essence, and will, and power, and glory; (Heb. i. 3, xiii. 8-James i. 17.) born before all creation; (Col. 15,) who was in the beginning with God; (John i 1.) the Word who was God, according to what is ́ declared in the Gospel-and the Word was God (John i. 1); by whom all things were made (1 Cor. viii. 6--John i. 2;) and by whom all things consist (Col. i, 17 ;) who, in these last days, (Heb. i. 2,) came down from above, (John vi. 38,) and was born of a Virgin, according to the Scriptures (Matt. i. 22, 23;) and was made man (John i. 14;) the Mediator between God and Men (1 Tim. ii. 5;) the Apostle of our faith, (Heb. iii. 1,) the Prince of Life, (Acts ii. 15,) as he says I came down from heaven, not to do my own will, but the will of Him who sent me; who suffered for us, (1 Peter ii. 21,) and rose again on the third day, (1 Cor. xv. 4,) and ascended into heaven (Eph. iv. 8, 9, 10,) and sitteth on the right hand of the Father, (Col. iii. 1,) and shall come again with glory and power (Matt. viii. 38, Luke x. 26,) to judge the living and the dead, (1 Peter iv 5.) And [we believe] in the Holy Ghost, who is given to believers for consolation, and sanctification,, and perfection, (Acts ix. 31, Rom. xv. 16, 1 Cor. vi. 11, Eph. iv. 12,) according to our Lord Jesus Christ's direction to his disciples, saying, Go ye unto all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, (Matt. xxviii. 19) the Father being truly a Father, and the Son truly a Son, and the Holy Ghost truly a Holy Ghost- the names being given not vainly and unmeaningly, but accurately expressing the respective subsistence, order, and glory of each of the Persons named (Heb. v. 5, Matt. iii. 17, John, xv. 26); so THAT THEY ARE THREE IN SUBSTANCE, AND ONE IN CONSENT, (1 John. v. 7.) Having therefore this faith, and holding it before God and Christ from beginning to the end, we anathematize all heretical heterodoxy. And if any one, contrary to the sound and right faith of the Scriptures, shall teach that there ever was a time, or period, or age, before the Son was begotten, let him be anathema; and if any one shall say that the Son is a creature, or one of the creation, or a production as one of the productions [of nature,] or a work as one of the works [of nature;] and [shall teach] otherwise than as the Holy Scriptures have delivered each of the aforesaid [doctrines] from each [of its respective Scriptures,] or shall teach any other thing than what we have received, let him be anathema. For all things out of the Holy Scriptures, which have been delivered to us by the Prophets and Apostles, we believe and follow."

We strongly recommend those who are able, to read over the original, referring to the Greek Testament for the passages quoted in the translation, and they will be struck by the strict conformity to the expressions and very words of scripture. And it is very remarkable how careful the composers of the Creed have been to declare this. Thus, at the commencement we find those wordsπιστευομεν ακολουθως τη ευαγγελική και αποστολικη παραδόσει, and at the end, τοις ύπο των προφητων και αποστολων παραδεδομενοις και πιστεύομεν και ακολουθούμεν, which we do not remember to have seen in any other Creed. Though we believe the Apostolic and Nicene Creeds to be founded on "most certain warrants of Holy Scripture," as our Articles express it, yet they have no such decla

ration of close adherence to the written word.. What, then, are we to conclude from this, but that the passage ὡς εἶναὶ τῇ μὲν ὑποστάσει TPIA τη de ovμowvia EN, "So that they are three in person, and one in consent;" or (without the explanatory terms) we ɛival TPIA, EN, "So that the three are one," must be an express quotation from St. John. For after this remarkable adherence not only to Scripture doctrine, but to Scripture phrases, can we suppose that in an assembly where so many Arians were present, they would draw this, so that the three are one," only as a necessary conclusion from what had gone before, if it were not found in express terms in the Word of God. Though they are not indeed precisely the same as the words of St. Jolin, ovrOL OL rpeis Ev bioi, yet they may be a quotation from it; for in the quotations in the New Testament from the Old, there are often greater variations, as may be seen in Dr. Randolph's and Dr. Ŏwen's collections. If in this Creed it had been said, Tη μev ovoia ¿v, though agreeing with the general doctrine of the Church it would not have been so peculiarly applicable to the passage of St. John, as τῇ μεν συμφωνια εν, because this is a meaning of the word εν directly resulting from St. John's argument from a concurrence of testimony. The expression seems to have been adopted by the Council as being both founded on Scripture, and at the same time not so offensive to the many Arians who were present.

The evidence afforded by Creeds is of the strongest kind; for while it may be argued that the Fathers, in their writings, are delivering their own opinions, and these, perhaps, loosely, it must be confessed that symbols expressing the faith of the whole Church, are drawn up with no common care. We are tempted from this consideration to make an extract from another Confession of Faith, which the Bishop has not in this instance taken notice of. In A. D. 484, an assembly of African Bishops was convened at Carthage by King Hunneric the Vandal and Arian. The style of the edict issued by him on this occasion is worthy of notice. He therein requires the orthodox Bishops of his dominions to attend the Council thus convened, there to defend by the Scriptures, the consubstantiality of the Son with the Father, against certain Arian opponents. At the time appointed, nearly four hundred Bishops attended this Council from the various provinces of Africa and from the Isles of the Mediterranean sea; at the head of whom stood the venerable Bishop of Carthage, Eugenius. The public professions of Hunneric promised a fair and candid discussion of the Divinity of Jesus Christ; but it soon appeared that his private intentions were to compel by force the vindicators of that belief to submit to the tenets of Arianism.For when Eugenius, with his anti-Arian prelates, entered the room of consultation, they found Cyrila, their chief antagonist, seated on a kind of throne, attended by his Arian coadjutors, and surrounded by armed men, who quickly, instead of waiting to hear the reasonings of their opponents, offered violence to their persons. Convinced by this, that no deference