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129th Letter, written An. 414, they were both doubted of in fome Parts of the CathoLick Church, above Threefcore and Ten Tears after Conftantine's Death.

To the 4th. Befides that, Tertullian speaks not of all the Books in Question; Originals, that were extant in the 2d Century, might be lost in the 4th; either by the Course of Time, or by the Edict of Dioclefian, An. 303 (for the Burning of the Scriptures) most feverely executed.

To the 5th. Monfr. Du Pin, in the Preliminary Differtation to his Ecclefiastical History, done into English by a Protestant Hand, fays, Sect. 6. p. 50. concerning the Revelation, or the Apocalypfe; It was rejected by Caius, an ancient Prieft of Rome, who attributed it to the Heretick Cerinthus, as Eufebius teftifies in the 3d Book of his Hiftory, Chap. 28. &c. St. Dionyfius of Alexandria obferves, that feveral Perfons difown'd and confuted the Apocalypfe, as a Book full of Fictions and Falfities but that many others approv'd of it.

St. Jerome tells us, in his 129th Epistle, that in his Time the greater Part of the Greek Churches did not receive this Book, no more than the Latins did the Epistle to the Hebrews; but that he receiv'd both. Amphilochius alfo obferves, that in his Time IV. Cent.] fome receiv'd it, but that there were great Numbers that re

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jected it; and indeed it is not to be found in the Catalogue of the Council of Laodi cea, nor in that of St. Cyril; but it has been fince acknowledged by the Greek and Latin Churches, &c. Thus Du Pin. And fince the Catholick Church has receiv'd it, it ought to be own'd by all of equal Authority with the Gospels themselves. Not that She made it be a Part of God's Holy Word for this it always was, being written at first by Divine Inspiration: But that we had not been *fure of this Infpiration, had not She attested it after the Apoftles Times)

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As for Quotations,the Reader may depend up on it, that I have used all the Exactness, my Circumftances would permit. The greatest Part of them being the Notes, I had formerly taken from the Originals themselves with utmost Di3 ligence. I hope the Intelligent Reader will find, I have not mistaken their Senfe. That he the more easily be Judge in the Cafe; I have taken Care (whenever it feem'd Material) to transcribe in the Margin, the Words of the Authors at Length, and commonly with Directions both to the Chapter and Page of the Edition I ufed. Tet in Greek Fathers (because some Readers,

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(*) Ce n'eft pas, que l'Evangile tire en foi fon Authori taté de l'Eglife: il l'a de Dicu même, qui l'a revelé et infpiré. Mais on n'eft feur de cette Revelation, que par l'Authorité de l'Eglife, qui nous apprend que c'eft ce même Evangile qui a eté écrite par les Apôtres. Monfr. Du Pin, Differt. Prelim. L. 2. Cb. 1. §. 8.

ders, who perfectly understand the Latin Tongue, cannot diftinguifb fo exactly the true Senje of the Greek) when the Latin Tranflation varies not from the Original, I was often willing to ufe it. Some perhaps may esteem all this a needlefs Labour. But my Thoughts are so very different, that, if all late Writers had made it their Business to let their Readers fee the true Senfe and Defign of the Holy Fathers, I am perJuaded the greatest Part of our Controverfies would have been at an End long fince. However, this has fwell'd my Answer to a much greater Compass, than I defign'd. It is there fore divided into Three Parts. The First is, of Mr. L's Book in General. The Second, of the Church. The Third, of Supremacy, Transubstantiation and other particular Controverfies.

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The READER, before he perufes the Book, is defir'd to correct, or, at least, to mark the Principal Errata, which are fes down after the Contents

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