aint Matthew, the Epistle to the Hebrews, with those of Saint Peter and
Saint James, as well as the Old Testament in general" he said, "were
writings not for Christians but for Jews." This declaration shows the
ground upon which Marcion proceeded in his mutilation of the Scriptures,
viz., his dislike of the passages or the books. Marcion flourished about
the year 130.*

_________

* I have transcribed this sentence from Michaelis (p. 38), who has not,
however, referred to the authority upon which he attributes these words
to Marcion.
_________

Dr. Lardner, in his General Review, sums up this head of evidence in the
following words:--"Noitus, Paul of Samosata, Sabellius, Marcelins,
Photinus, the Novatiana, Donatists, Manicheans (This must be with an
exception, however, of Faustus, who lived so late us the year 354),
Priscillianists, beside Artemon, the Audians, the Arians, and divers
others, all received most of all the same books of the New Testament
which the Catholics received; and agreed in a like respect for them as
written by apostles, or their disciples and companions." (Lardner, vol.
iii. p. 12.--Dr. Lardner's future inquiries supplied him with many other
instances.)

SECTION VIII.

The four Gospels, the Acts of the Apostles, thirteen Epistles of Saint
Paul the First Epistle of John, and the First of Peter, were received
without doubt by those who doubted concerning the other books which are
included in our present Canon.

I state this proposition, because, if made out, it shows that the
authenticity of their books was a subject amongst the early Christians
of consideration and inquiry; and that, where there was cause of doubt,
they did doubt; a circumstance which strengthens very much their
testimony to such books as were received by them with full acquiescence.

I. Jerome, in his account of Caius, who was probably a presbyter of
Rome, and who flourished near the year 200, records of him, that,
reckoning up only thirteen epistles of Paul, he says the fourteenth,
which is inscribed to the Hebrews, is not his: and then Jerome adds,
"With the Romans to this day it is not looked upon as Paul's." This
agrees in the main with the account given by Eusebius of the same
ancient author and his work; except that Eusebius delivers his own
remark in more guarded terms: "And indeed to this very time, by some of
the Romans, this epistle is not thought to be the apostle's." (Lardner,
vol. iii. p. 240.)

II. Orig