of the
history of the Canon. His usual opponent in text critical matters,
but an equally exact and trustworthy writer, Dr. Scrivener, agrees
with him here both as to the unity of the version and as to its date
from the middle of the century [Endnote 321:3]. Dr. Westcott too
writes in his well-known and valuable article on the Vulgate in
Smith's Dictionary [Endnote 321:4]: 'Tertullian distinctly recognises
the general currency of a Latin Version of the New Testament, though
not necessarily of every book at present included in the Canon, which
even in his time had been able to mould the popular language. This
was characterised by a "rudeness" and "simplicity," which seems to
point to the nature of its origin.' I do not suppose that the currency
at the end of the second century of a Latin version, containing the
four Gospels and no others, will be questioned [Endnote 322:1].

With regard to the Syriac version there is perhaps a somewhat
greater room to doubt, though Dr. Tregelles begins his account of
this version by saying: 'It may stand as an admitted fact that a
version of the New Testament in Syriac existed in the second
century' [Endnote 322:2]. Dr. Scrivener also says [Endnote 322:3]:
'The universal belief of later ages, and the very nature of the
case, seem to render it unquestionable that the Syrian Church was
possessed of a translation both of the Old and New Testament,
which it used habitually, and for public worship exclusively, from
the second century of our era downwards: as early as A.D. 170
[Greek: ho Syros] is cited by Melito on Genesis xxii. 13.' The
external evidence, however, does not seem to be quite strong
enough to bear out any very positive assertion. The appeal to the
Syriac by Melito [Endnote 322:4] is pretty conclusive as to the
existence of a Syriac Old Testament, which, being of Christian
origin, would probably be accompanied by a translation of the New.
But on the other hand, the language of Eusebius respecting
Hegesippus ([Greek: ek te tou kath' Hebraious euangeliou kai tou
Syriakou ... tina tithaesin]) seems to be rightly interpreted by
Routh as having reference not to any '_version_ of the Gospel,
but to a separate Syro-Hebraic (?) Gospel' like that according to
the Hebrews. In any case the Syriac Scriptures 'were familiarly
used and claimed as his national version by Ephraem of Edessa'
(299-378 A.D.) as well as by Aphraates in writings dating A.D. 337
and 344 [Endnote 323:1].

A nearer