(_c_) Romans, Corinthians, Galatians, Ephesians, Philippians, Thessalonians, Colossians, Timothy, Titus, Philemon, Hebrews; in Augustine, and several MSS. of the Vulgate in England.(372) (_d_) Romans, Corinthians, Galatians, Thessalonians, Ephesians, Philippians, Colossians, Timothy, Titus, Philemon, Hebrews; in the so-called decree of Gelasius in the name of Hormisdas, in Labbe’s text. But here different MSS. vary in regard to the position of the Thessalonian epistles. VII. The Laodicean letter was inserted either before the pastoral epistles, as in several MSS. of the Vulgate in England; or before the Thessalonian epistles preceding them; or at the end of the Epistle to the Hebrews, as in a MS. of the Latin Bible at Lembeth. Its insertion in copies of the Vulgate was owing to the authority of Gregory the Great, who looked upon it as authentic. VIII. The position of the Epistle to the Hebrews usually was either before the pastoral epistles, _i.e._, immediately after those to the Thessalonians; or after the pastoral ones and Philemon. The former method was generally adopted in the Greek Church from the fourth century. The latter prevailed in the Latin Church from Augustine onward. (_a_) Pauline epistles to churches (the last being the second to the Thessalonians), Hebrews, Timothy, Titus, Philemon; in the MSS. א, A. B. C. H., Athanasius, Epiphanius; Euthalius,(373) Theodoret. Jerome mentions it after the epistles of Paul to the seven churches as an eighth excluded by the majority, and proceeds to specify the pastoral ones. But Amphilochius and Ebedjesu the Syrian have the western order, viz., the following— (_b_) Pauline Epistles, Hebrews (following immediately that to Philemon); in Augustine and the Vulgate version generally. It is so in the canons of the councils at Hippo and Carthage (A.D. 393 and 397), and in the MSS. D. and G., in Isidore of Spain, and the council of Trent. IX. With respect to the order of the _Catholic Epistles_, which were not _all_ adopted into the canon till the end of the fourth century; Eusebius putting all except 1 John and 1 Peter among the _antilegomena_; while Jerome, and the council of Carthage (A.D. 397) admit them unreservedly; the usual order, viz., James, 1 and 2 Peter, John, Jude, prevailed in the Eastern Church. It is in the Peshito or old Syriac version, Eusebius, Cyril of Jerusalem, Epiphanius, the 60th of the Laodicean canons, Athanasius, Gregory of Nazianzus, Amphilochius, the stichometry of Nicephorus, the MSS. א. A. B. C., and most Greek MS. But the 76th of the Apostolic canons has Peter, John, James and Jude. The canon, however, is comparatively late. (_a_) Peter, John, Jude, James; in Philastrius of Brescia. If we may rely on Cassiodorus’s account of Augustine, the African father followed the same arrangement. (_b_) Peter, James, Jude, John; in Rufinus.