in labours, dangers, and sufferings, voluntarily undergone in attestation of the accounts which they delivered, and solely i

NTICITY OF T

ey were written by early disciples of the religion, and received with deference by early Christian churches; more especially not forgetting what credit is due to the New Testament in its capacity of cumulative evidence; we now pr

p with more regularity to the propositions upon which the close and parti

ions proves that the Scriptures were not the production of any modern contrivance. It does away also the uncertainty which hangs over such publications as the works, real or pretended, of Ossian and Rowley, in which the editors are challenged to produce their manuscripts and to show where they obtained their copies. The number of manuscripts, far exceeding those of any other book, and their wide dispersion, afford an argument, in some measure to the senses, that the Scriptures anciently, in like manner as at this day, we

___

e British Museum, was written probably

men of Hebrew origin; abounding, that is, with Hebraic and Syriac idioms, such as would naturally be found in the writings of men who used a language spoken indeed where they lived, but not the common dialect of the country. This happy peculiarity is a strong proof of the genuineness of these writings: for who should forge them? The Christian fathers were for the most part totally ignorant of Hebrew, and therefore were not likely to insert Hebraisms and Syriasms into their writings. The few

___

ted more at large in Mi

) vol. i. c. ii. sect

tions a

___

s were theirs than there is concerning the acknowledged works of Josephus or Philo; that is, there would have been no doubt at all. Now it ought to be considered that this reason, however it may apply to the credit which is given to a writer's judgment or veracity, affects the question of genuineness very indirectly. The works of Bede exhibit many wonderful relations: but who, for

heard but of one attempt of this sort, deserving of the smallest notice, that in a piece of a very few lines, and so far from succeeding, I mean, from obtaining acceptance and reputation, or an acceptance an reputation in anywise similar to that which can be proved to have attended the books of the New Testament, that it is not so much as mentioned by any writer of the first three

___

piece either genuine or spurious. No other ancient writer mentions it. He also, and he alone, notices, and that in order to condemn it, an epistle ascribed to Christ by the Manichees, A.D. 270, and a short hymn attributed to him by the Priscillia

at they knew, but were persons not distinguished in the history by extraordinary marks of notice or commendation. Of the apostles, I hardly know any one of whom less is said than of Matthew, or of whom the little that is said is less calculated to magnify his character. Of Mark, nothing is said in the Gospels; and what is said of any person of that

ly as it seems to have been the result of private and free inquiry. We have no knowledge of any interference of authority in the question before the council of Laodicea in the year 363. Probably the decree of this council rather declared than regulated the public judgment, or, more properly speaking, the judgment of some neighbouring churches; the council itself consisting

___

ilem. 24. + Lardner, Cred. vol.

gument concerning the genuineness of ancient writings, the

ions Cicero's, they content themselves with an imperfect representation. They state nothing more than what is true, but they do not state the truth correctly. In the number, variety, and early date of our testimonies, we far exceed all other ancient books. For one which the most celebrated work of the mos

roughout, would be to transcribe a great part of Dr. Lardner's eleven octavo volumes: to leave the argument without proofs is to leave it w

ropositions which comprise the several heads of our testimony, and afterwards to repeat the sa

___

will observe that the argument, if he should omit the s

tions upon the subject which are ca

e quoted, or alluded to, by a series of Christian writers, beginning with those who were contemporary with the apost

liar respect, as books 'sui generis'; as possessing an authority which belonged to no

ery early times, collecte

guished by appropriate na

and expounded in the religious a

s formed out of them, different copies carefully colla

by many heretics as well as Catholics, and usually appealed t

l, the first epistle of John, and the first of-Peter, were received without doubt by

adversaries of Christianity, as books containing

criptures were published; in all which o

claiming to be books of Scripture; by which are meant those book

TIO

ted, or alluded to, by a series of Christian writers, beginning with those who were contemporary with the apostle

et wrote, that it had been read by Bishop Burnet, that it was received by Bishop Burnet as a work of Lord Clarendon, and also regarded by him as an authentic account of the transactions which it relates; and it will be a proof of these points a thousand years hence, or as long as the books exist. Quintilian having quoted as Cicero's, (Quint, lib. xl. c. l.) that well known trait

to bring forward under this

sebius, A.D. CCCXV, and by Jerome, A.D. CCCXCII, as an ancient work in their time, bearing the name of Barnabas, and as well known and read amongst Christians, though not accounted a part of Scriptur

___

he references, that the materials of these sections are almost entirely extracted

" Such a book is our present Gospel of Saint Matthew, in which this text is twice found, (Matt xx. 16; xxii. 14.) and is found in no other book now known. There is a further observation to be made upon the terms of the quotation. The writer of the epistle was a Jew. The phrase "it is written" was the very form in which the Jews quoted their Scriptures. It is not probable, therefore, that he would have used this phr

in which we recognize the same words. In particular, the author of the epistle repeats the precept, "Give to every one that asketh thee;" (Matt. v. 42.) and saith that Christ chos

ok of life." This epistle is spoken of by the ancients as an epistle acknowledged by all; and, as Irenaeus well represents its value, "written by Clement, who had seen the blessed apostles, and conversed with them; who had the preaching of the apostles still sounding in his ears, and their traditions before hi

at ye may obtain mercy; forgive, that it my be forgiven unto you; as you do, so shall it be done unto you; as you give, so shall it be given unto you; as ye judge, so shall ye be judged; as ye show kindness, so shall

___

nd it shall be given unto you." Luke vi. 37, 38.-"Judge not, that ye be not judged; for with what judgment ye judg

im that he had not been born, than that he should offend one of my elect; it were better for him that a millstone shou

___

out his neck, and that he were cast into the sea." The latter part of the passage in Clement agrees exactly with Luke xvii. 2; "It were better

the real words of Christ, which are read as such in the Gospels. This observation indeed belongs to the whole series of testimony, and especially to the most ancient part of it. Whenever anything now read in the Gospels is met with in an early Christian writing, it is always observed to stand there as acknowledged truth, i. e. to be introduced witho

and from their order, it is manifest that he must have taken from the book. The same remark may be repeated of some very singular sentiments in the Epistle to the Hebrews. Secondly, that there are many sentences of Saint Paul's First Epistle to the Corinthians standing in Clement's epistle without any sign of quotation, which yet certainly are quotations; because it appears that Clement had Saint Paul's epistle before him, inasmuch as in one place he mentions it in terms too express to leave us in any doubt:-"Take into your hands the epistle of the blessed apostle Paul." Thirdly, that this method of adopting words of Scripture without refer

tians as contemporary with Saint Paul, a book bearing the name, and it is most probably rightly, is still remaining. It is called the Shepherd, (Lardner, Cred. vol. i. p. 111.) or pastor of Hermas. Its antiquity is incontestable, from the quotations of it in Irena

confessing and denying of Christ; (Matt. x. :i2, 33, or, Luke xli. 8, 9.) the parable of the seed sown (Matt. xiii. 3, or, Luke viii. 5); the comparison of Christ's disciples to little children; the saying "he that putteth away his wife, and marrieth another, committeth adultery"

formance. I therefore observe, that the character of the writing has little to do with the purpose f

onversed with many of the apostles. Epistles of Ignatius are referred to by Polycarp, his contemporary. Passages found in the epistles now extant under his name are quoted by Irenaeus, A.D. 178; by Origen, A.D. 230; and the occasion

tthew and Saint John; yet so far of the same form with those in the precedin

s the following a

hteousness might be fulfilled by him." "Be ye wise

it comes and whither it goes." "He (Christ) is the door of the Father, by wh

___

hus it becometh us to f

refore wise as serpents

canst not tell whence it cometh, and whither it goeth; so is everyone that is born of the S

his Epistle to the Ephesians by name; yet, in several other places, he borrows words and sentiments from the same epistle without

ell the place," saith Irenaeus, "in which the blessed Polycarp sat and taught, and his going out and coming in, and the manner of his life, and the form of his person, and the discourses he made to the people, and how he related his conversation with John, and others w

undoubted epistle remaining. And this, though a short letter, contains nearly forty clear allusions to books o

r parts of Scripture, there are copious allusions to the Gospel of St. Matthew, some to passages fo

and the use of it amongst the primitive Christians: "If therefore w

ng the all-seeing God not t

at this early day quoted as spoken by him; and not only so, but quoted with so little question or consciousness of doubt

e, and ye shall be forgiven; be ye merciful, that ye may obtain mercy; with what measur

anifest that these books were considered by him, and, as he thought, considered by his reade

nce to St. Peter's speech in the Acts of the Apostles:-"whom Go

s that these Gospels must have publicly borne the names of these authors at that time, and probably long before; for Papias does not say that one Gospel was written by Matthew, and another by Mark; but, assuming this as perfectly well known, he tells us from what materials Mark collecte

rs which remain are in general very short pieces, yet rendered extremely valuable by their antiquity;

___

uld have, become a general part of Christian education; read as the Old Testament was by Jews and Christians from their childhood, and thereby intimately mixing, as that had long done, with all their religious ideas, and with their language upon reli

two principal writings, one of which was addressed to heathens, and the other was a conference with a Jew, did not lead him to such frequent appeals to Christian books as would have appeared in a discourse intended for Christian readers; we

___

s, continually, I dare say, above two hundred times." Jones's N

(which is from Matthew xxv. 41.) "And again he said, in other words, I give unto you power to tread upon serpents and scorpions, and venomous beasts, and upon all the power of the enemy." (This from Luke x.

ns are also found from the Gospel of Saint John. What moreover seems extremely material to be observed is, that in all Justin's works, from which might be extracted almost a complete life of Christ, there are but two instances in which he refers to anything as said or done by Christ, which is not r

___

stin is the only one who ascribes it to our Lord, and that perhaps by a slip of his memory. Words resembling these are read repeatedly in Ezekiel; "I will judge them according to their ways;" (chap. vii. 3; xxxiii. 20.) It is remarkable that Justin had just before expressly quoted Ezekiel. Mr. Jones upon thi

false, is mentioned by Justin, with a plain mark of diminution when compared with what he quotes as resting upon Scripture authority. The reader will advert to this distinction: "and then, when Jesus came to the river Jordan, w

s were perfectly notorious, and that there were no other accounts of Christ then extant, or, at l

Apostles;" "Memoirs composed by the Apostles and their Companions;" which descriptions, the lat

, from good authority, and of high antiquity. It is generally understood that by the word "Lord," Hegesippus intended some writing or writings, containing the teaching of Christ; in which sense alone the term combines with the other term "Law and Prophets," which denote writings; and together with them admit of the verb "teacheth" in the present tense. Then, that these writings were some or all of the books of the Ne

re the testimony of these churches to a higher age, is, that they had now for their bishop, Pothinus, who was ninety years old, and whose early life consequently must have immediately joined on with the times of the apostles. In this epistle are exact references to the Gospels of Luk

principal passage, in which this testimony is contained, opens with a precise assertion of the point which we have laid down as the foundation of our argument, viz., that the story which the Gospels exhibit is the story which the apostles told. "We have not received," saith Irenaeus, "the knowledge of the way of our salvation by any others than those by whom the Gospel has been brought to us. Which Gospel they first preached, and afterwards, by the will of God, committed to writing, that it might be for time to come the foundation and pillar of our faith.-For after that our Lord arose from the dead, and they (the apostles) were endowed from above with the power of the Holy Ghost coming down upon them, they received a perfect knowledge of all things. They then went forth to all the ends of the earth, declaring to men the Message of he

father saith, "hath spread itself over the whole universe; and all they who search after the sources of truth will find this tradition to be held sacred in every church, We might enumerate all those who have been appointed bishops to these churches by the apostles, and all their successors, up to our days. It is by this uninterrupted succession that we have received the tradition which actually exists in the

on itself proves that four, and only four, Gospels were at that time publicly read and acknowledged. That these were our Gospels, and in the state in which we now have them, is shown from many other places of this writer beside that which we have already alleged. He mentions how Matthew begins his Gospel, bow Mark begins an

t book, "Nor can they," says he, meaning the parties with whom he argues, "show that he is not to be credited, who has related to us the truth with the greatest exactness." In another place, he has actuall

here is not one to any apocryphal Christian writing whatever. This is a broad

t it is the testimony, and the concurring testimony, of writers who lived in countries remote from one another. C

re addressed to heathen readers, is as much as could be expected); observing also, that the works of two learned Christian writers of the same age, Miltiades and Pantaenus, (Lardner, vol. i. p.413, 450.) are now lost: of which Miltiades Eusebius records, that his writings "were monuments of zeal for the Divine Oracles;" and which Pantaenus, as Jerome testifies, was a man of prudence and learning, both in the Divine Sc

asions, and circumstances, of their publication were at that time subjects of attention and inquiry amongst Christians. In the works of Clement which remain, the four Gospels are repeatedly quoted by the names of their authors, and the Acts of the Apostles is expressly ascribed to Luke. In one place, after mentioning a particular circumstance, he adds these remarkable words: "We have not this passage in the four Gospels delivered to us, but in that according to the Egyptians;" which puts a marked distinction between the four Gospels and all other histories, or p

___

undeniably proved by another place in the same Clement, where he both produces the text and these words am an exposition:-"Seek ye first the kingdom of heaven and its righteou

ter and Paul, and other churches derived from John; he proceeds thus:-"I say, then, that with them, but not with them only which are apostolical, but with all who have fellowship with them in the same faith, is that Gospel of Luke received from its first publication, which we so zealously maintain:" and presently afterwards adds, "The same authority of the apostolical churches will support the other Gospels which we have from them and according to them, I mean John's and Matthew's; although that likewise which Mark published may be said to be Peter's, whose interpreter Mark was." In another place Tertullian affirms, that the three other Gospels were in

es under that title, once calls it Luke's Commentar

led Dr. Lardner to observe, "that there are more and larger quotations of the small volume of the New Testament in this one Chri

Scriptures, and no spurious books at all; a broad line of distinctio

nt societies. It is now only about one hundred and fifty years since Christ was crucified; and within this period, to say nothing of the apostolical fathers who have been noticed already, we have Ju

m a writer of his learning and information, more satisfactory, than the declaration of Origen, preserved, in an extract from his works, by Eusebius; "That the four Gospels alone are received without dispute by the whole church of God under heaven:" to which declaration is immediately subjoined a brief history of the respective authors to whom they were then, as they are now, ascribed. The language holden concerning the Gospels, throughout the works of Origen which remain, entirely corresponds with the testimony here cited. His attestation to the Acts of the Apostles is no less Positive: "And Luke also once more sounds the trumpet, relating the acts of the apostles." The universality with which the Scriptures were then read is wel

s, throughout his large works he once or twice, at the most, quotes each of the four; but always with some mark,

who flourished within twenty years after Origen. "The church," said this father, "is watered, like Paradise, by four rivers, that is, by four Gospels." The Acts of the Apostles is also frequently quoted by Cyprian under that name, and under the name of the "Divine S

that of Origen and Cyprian, who were Africans; by which circumstance his testimony, taken in conjunction with theirs, proves that the Scripture histories, and the same histories, were known and received from one side of the Christian world to the other. This bishop (Lardner, vol. v. p. 214.) lived about the year 290: and in a commentary upon this text of the Revelation, "The first was

___

, A.D. 270; Anatolius, Laodicea, A.D. 270; Theognostus A.D. 282

their readers, the outlines of Christ's history, it is apparent that they draw their accounts from our Gospels, and from no other sources; for these statements exhibit a summary of almost everything which is related of Christ's actions and miracles by the four evangelists. Arnobius vindicates, without mentioning their names, the credit of these historians; observing

he evangelists, in their manner of noticing any circumstance which regarded themselves; and of Mark, as writing under Peter's direction, in the circumstances which regarded him. The illustration of this remark leads him to bring together long quotations from each of the evangelists: and the whole passage is a proof that Eusebius, and the Christians of those days, not only read the Gospels, but studied them with attention and exactness. In a passage of his ecclesiastical History, he treats, in form, and at large, of the occasions of writing the four Gospels, and of the order in which they were written. The title of the chapter is, "Of the Order of the Gospels;" and it begins thus: "Let us observe the writings of this apostle

ere, because, after Eusebius, there is no room for any question upon the subject; the works of Christian writers being as full of texts of Scripture, and of referenc

TIO

pect, as books sui generis; as possessing an authority which belonged to no othe

hich uniformly and strongly indicates this distinction,

s thus: "These things the Holy Scriptures teach us, and all who were moved by the Holy Spirit, among whom John says, In the beginning was the Word, and the Word was with God." Again: "Concerning the righteousness which the law teaches, the like things are to be foun

ries) say, might have been credited, if first of all the Divine Scriptures did not contradict them; and then the writings of certain brethren more ancient than the times of Victor." The brethren mentioned by name are Justin, Miltiades, Tatian, Clement, Irenaeus, Melito,

gs about which he inquires, "to draw out of the sacred-fountain, and to set before him from the Sacred Scriptures what may afford him satisfaction." He then quotes immediately Pa

ent thus: "What we have said, may be proved from the Divine Scriptures." In his books against Celsus we find this passage: "That our religion teaches us to seek after wisdom, shall be shown, both out of the ancient Jewish Scri

back to the fountain; and, if the truth has in any case been shaken, to recur to the Gospels and apostolic writings."-"The precepts of the Gospel," says he in another place

d, and disputes decided. "That Christ is not only man, but God also, is proved by the sacred authority of the Divine Writings."-"The Divine Scripture easily detect

exandrian, and bishop of Laedicea, speaking of the rule for keeping Easter, a question at that day agitated with much ear

ripture." (Lardner, Cred. vol. vii. pp. 283-284.) And in the same strain one of their advocates opens a conference with Augustine, after the following manner: "If you say what is reason

are the fountain of salvation, that he who thirsts may be satisfied with the oracles contained in them. In these alone the

se remarkable words: "Concerning the divine and holy mysteries of faith, not the least article ought to be delivered without the Divine Scr

Cyril, challenges the Arians, and the followers of Origen, "to produce

l of Nice, testifies, that "the bishops of that council first consulted the s

nstructed in the Scriptures ought to examine what is said by their teachers, and to embrace what i

ion which forms the subject of our present chapter: "the truth written in the Sacred Volume of the Gospel is a pe

ancient Christian writers, that is, of writers who were ancient in the year 400, that they made a distinction between books; some they quoted as of authority,

ION

ery early times collecte

part ii. vol. i. p. 180.) "Fleeing to the Gospel as the flesh of Jesus, and to the apostles as the presbytery of the church;" that is, as Le Clere interprets them, "in order to understand the will of God, he fled to the Gospels, which he believed no less than if Christ in the flesh had been speaking to him; and to the writings of the apostles, whom he esteemed as the

ewhat in it more excellent, the appearance of our Lord Jesus Christ, hi

rection perfected." In this last passage, the Prophets and the Gospel are put in conjunction; and as Ignatius undoubtedly meant by the prophet

" say they, "that went before, were done, that the Lord might show us a martyrdom according to the Gospel, for he expected to be delivered up as the Lord also did." (Ignat. Ep. c.i.) And in another place, "We do not

ences of our proposition, by strong and very ancient proofs of th

r, Cred. part ii. vol. i. p. 236.) Eusebius had before him the writings both of Quadratus himself, and of many others of that age, which are now lost. It is reasonable, therefore to believe that he had good grounds for his assertion. What is thus recorded of the Gospels took place within sixty, or at the most seventy, years after they were published: and it is evident that they must, before

writings in connexion with the Law and the Prophets, manifestly intending by the one a code or collection

he had procured an accurate account of the books of the Old Testament. The occurrence in this message of the term Old Testament has

under the general titles of the Gospels and Apostles; and that both these were regarded as of the highest authority. One out of many expressions of Clement, alluding

The collection of the Gospels is likewise called by this writer the "Evangelic Instrument;" the whole volume t

also of the third centu

the middle of it, it

re divided into two ced

ures of the Lord," the

stles" (Lardner, Cr

er, Cred. vol. viii. p. 90.) These are the terms of his proposition: and the very introduction of such an argument proves incontestably, that the four Gospels had been collected into a volume,

e accounted as lapsed and apostate. On the other hand, Constantine, after his conversion, gave directions for multiplying copies of the Divine Oracles, and for magnificently adorning them at the expense of the imperial treasury. (L

TIO

e soon distinguished by appropr

Sacred Writings. Moreover, the text quoted by Polycarp is a text found in the collection at this day. What also the same Polycarp hath elsewhere quoted in the same manner, may be considered as proved to belong to the collection; and this comprehends Saint Matthew's and, probably, Saint Luke's Gospel, the Acts of the Apostles, ten epistles of Paul, the First Epistle of Peter, and the First of John. (Lardner

as the name by which they were generally known in his time. His words are these:-"For the apostles in the memoirs composed by them, which are called Gospels, have thus delivered it, that Jesus commanded them to take bread

n, in a passage preserved in Eusebius (for his works are lost), spea

are called "Divine Scriptures,"-"Divine Oracles,"-"Scriptures of the Lord,"-"Evangelic and Apostolic writings." (Lardner, Cred. vol. i. p. 343, et seq.) The quotations of Iren

el is quoted by Theophi

eus, under the title of

. p. 427.) and the cop

within fifteen years o

ew Testament the vari

ptures,"-"Divinely i

Lord,"-"the true

red. vol. i

ithets above noticed, calls the Gospels "our Digesta," in allusion, as it should se

d to the Christian Scriptures: and, in addition thereunto, this writer frequently speaks of the "Old and New

s not twenty years later

tains,"-"Fountains of

red. vol. i

rom the publication of the books. Some of them commence with the companions of the apostles; and they increase in num

TIO

rote in the year 140, which was seventy or eighty years after some, and less, probably, after others of the Gospels were

s the time allows: and, when the reader has ended, the president makes a discourse,

ons will show the val

what are called "Gospels:" and that they were the Gospels which we now use, is mad

the general usage of

or newly instituted, but in the terms i

lies of Christians as they were conducted in his time, says, "We come together to recollect the Divine Scripture

es publicly in the church, though he was not yet ordained a presbyter. (Lardner, Cred. vol. iii. p. 68.) This anecdote recognises the usage, not only of reading, but of expounding the Scriptures; and both as subsisting in full force. Origen also himself bears witness to the same practice: "This," says he, "we do, wh

at they were to read appears by the reason which he gives for his choice; "Nothing," says Cyprian, "can be more fit than that he who has made a glorious confession of the Lord shou

the century, displays the benefit of the Christian religion on this very account, the public reading of the Scriptures in the churches, "where," says he, "is a consequence of all sorts of people of both sexes; and where they hear how they ought to live well in this worl

sed, and in some others; and that the Shepherd of Hennas was read in many churches. Nor does it subtract much from the value of the argument, that these two writings partly come within it, be

TIO

armonies formed out of them; different copies carefully co

of these books consisted entirely in their genuineness and truth. There was nothing in them, as works of taste or as compositions, which could have induced any one to have written a note upon them. Moreover, it shows that they were even then considered as ancient

tessaron, of the four. The title, as well as the work, is remarkable; because it shows that then, as now, there were four, and only four, Gospels i

o came twenty years after Tatian, wrote many commentaries upon the Holy Scriptures,

ia wrote short explicati

ent. (Lardner, Cre

a later version, then in use, to the authen

e year 212, appeals to the ancient copies of the Scriptures, in refutation of some c

stry of those ancient and ecclesiastical men," (i. e. of Christian writers who were considered as ancient in the year 300,) adds, "There are, besides, treatises of many others, whose

wrote an epistle upon the apparent difference in the genealogies in Matthew and Luke, which he endeavours to reconcile by the distinction of natu

ian's work did, that there were four Gospels, and no more, at this time in use in the church. It affords also on insta

nt, and upon no other books but these. In particular, he wrote upon Saint John's Gospel, very largely upon Saint Matth

r Gospels of the time of Christ's resurrection, adding a reflection which showed his opinion of their authority: "Let us not think that the evangelists disagree or con

taw, in Germany, who wr

(Lardner, Cred.

esychius, an Egyptian bishop, who put

e New Testament, and whose works or names are come down to our times; amongst which number it may be sufficient,

___

us .....

, Spain

, Thrace

Poletier

atus .

ius of Lo

, Rome

Nyssen

f Alex, .

of Milan

f Tarsus

f Brescia

of Cilici

.....

tom ...

___

t by one evangelist. (Lardner, Cred. vol. viii. p. 46.) This author also testifies what is certainly a material piece of evidence, "that the writings of the apostles had obtained such an esteem as to be translated into every langua

ve him a clear explanation of the word Hosanna, found in the New Testament; "He (Damasus) having met with very different interpretations of it in the Greek and Lat

roves that there were no other histories of Christ deemed authentic beside these, or included in the same character with these. This writer observes, acutely enough, that "the disposition of the clothes in the sepulchre, the napkin that was a

readings in the Latin copies of the New T

n edition of the New Testament in Latin, corrected, at least as

and published a great many homilies, or sermon

ian writers of the first three centuries composing comments upon any other books than those which are found in the

, used by the inhabitants of Syria, bearing many internal marks of high antiquity, supported in its pretensions by the uniform tradition of the East, and confirmed by the discovery of many very ancient manuscripts in the libraries of Europe, It is about 200 years since a bishop of Antioch sent a copy of this translation into Europe to be printed; and this seems to be the first time that the translation became generally known to these parts of the world. The bishop of Antioch's Testament was found to contain all our b

ION

d persuasions, but many Heretics as well as Catholics, and were usually

ent, and over every one who sought acceptance with God. Upon the two latter subjects, a natural, perhaps, and venial, but a fruitless, eager, and impatient curiosity, prompted by the philosophy and by the scholastic habits of the age, which carried men much into bold hypotheses and conjectural solutions, raised, amongst some who professed Christianity, very wild

me of theology widely different from the general doctrine of the Christian church, and which, as it gained over some disciples, was warmly opposed by Christian writers of the second and third century. In these writings there is positive evidence that Basilides recei

___

eretics of the first two centuries, published since his death, with additions, by the Rev. Mr. H

early age. Of this sect, Irenaeus, who wrote A.D. 172, expressly records that they endeavoured to fetch arguments for their opinions from the evangelic and apostolic writings. Heracleon, one of the most celebrated of the sect, and who lived probably so early as the year 12

h respect to the Scriptures, they are specifically charged, by Irenaeus and by Epiphanius, with endeavouring to pervert a passage in Matthew, which amounts to a positive proof

on, A.D. 200; Theodotus, A.D. 200; all included under the denomination of heretics, and all engaged in controversies with Cath

der of a sect called Encratites, and was deeply involved in disputes with the Christian

contended for the mere humanity of Christ, argued from the Scriptures; for they are accused by this wri

ese opinions acknowledged the same authority of Scripture. In his time, which the reader will remember was about one hundred and fifty years after the Scriptures were published, many dissensions subsisted amongst Christians, with which they were r

jecting any book of the New Testament. On the contrary, Epiphanius, who wrote a history of heretics a hundred years afterwards, says, that Paul endeavoured to support his doctrine by texts of Scripture. And Vincentius Lirinensis, A.D. 434, speaking of Paul and other her

Paul of Samosata and his followers. Yet according to the express testimony of Epiphanius, Sabellius received all the Scriptures. And with

the most opposite and irreconcilable to one another ackn

which was holden a little before this time:-"I am of opinion that blasphemous and wicked heretics, who pervert the sacred and a

y. Dionysius of Alexandria, who flourished A.D. 247, describing a conference or public disputation, with the Millennarians of Egypt, confesses of them, though their adversary, "that they embrace whatever could be made out by good arguments, from the Holy Scriptures." (Lardner, vol. iv. p. 666.) Novatus, A.D. 251, distinguished by some rigid sentiments concerning the reception of those who had lap

ho sprung up in the y

roduce," saith Augustin

ity is common to us both

4

he Arians, in their council of Antioch, A.D. 341, pronounce that "if any one, contrary to the sound doctrine of the Scriptures, say, that the Son is a creature, as one of the creatures, let him be a

ns, A.D. 405 received the same Scriptures as we

ry is true and consistent; for, since the writing of the Gospels, many heresies have arisen, holding opinions contrary to what is contained in them, who yet receive the Gospels either entire or in part." (Lardner, vol. x. p. 316.) I am not moved by

been a mistake. (Lardner, vol. ix. ed. 1788, p. 322.) It is agreed, however, by all who have given any account of Cerinthus, that he taught that the Holy Ghost (whether he meant by that name a person or

to believe that Marcion treated books as he treated texts: yet this rash and wild controversialist published a recension, or chastised edition of Saint Luke's Gospel, containing the leading facts, and all which is necessary to authenticate the religion. This example affords proof that there were always some points, and those the main points, which neither wildness nor rashness, neither the fury of opposition nor the intemperance of controversy, would venture to call in question. There is no reason to bel

___

8), who has not, however, referred to the authority upo

tion, 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 Ca

ION

irst Epistle of John, and the First of Peter, were received without doubt by thos

the early Christians of consideration and inquiry; and that, where there was cause of doubt, they did doubt; a cir

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 a

tle to the Hebrews thus: "The account come down to us is various; some saying that Clement who was bishop of Rome, wrote this epistle; others, that it was Luke, the same who wrote the Gospel and the Acts." Speaking also, in the same paragraph, of Peter, "Peter," says he, "has left one epistle, acknowledged; let it be granted likewise that he wrote a second, for it is doubted of." And of John, "He has also le

opinion concerning it, in his own time, and before his time. (Lardner, vol. iv. p. 670.) Yet the same Dionysius uses and collates the four Gospels in a manner which shows that he enterta

eir authority, and in the certainty of their original. (Lardner, vol. viii. p. 90.) The second passage is taken from a chapter, the title of which is, "Of the Scriptures universally acknowledged, and of those that are not such." Eusebius begins his enumeration in the following manner:-"In the first place are to be ranked the sacred four Gospels; then the book of the Acts of the Apostles; after that are to be reckoned the Epistles of Paul. In the next place, that called the First Epistle of John, and the Epistle of Peter, are to be esteemed authentic. After this is to be placed, if i

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this very chapter where, speaking of the Gospels of Peter, and Thomas and Matthias, and some others, he says, "They the are n

nformation, and that he had examined with attention this species of proof, is shown, first, by a passage in the very chapter we are quoting, in which, speaking of the books which he calls spurious, "None," he says, "of the ecclesiastical writers, in the succession of the apostles, have vouchsafed to make any mention of them in their writings;" and, secondly, by another passage of the same work, wherein, speaking of the First Epistle of Peter, "This," he says, "the presbyters of ancient times have quoted in their writings as undoubtedly genuine;" (Lardner, vol. viii. p. 99.) and then, speaking of some other writings bearing the name of Peter,

epresents not only the sense of his own age, but the result of the evidence which the writings of prior ages, from the apostles' time to his own, had furnished to his inquiries. The opinion of Eusebius and his contemporaries appears to have been founded upon the testimony of writers whom they then called ancient: and we may observe, that such of the works of these writers as have come down to our tim

TIO

arly adversaries of Christianity, as containing

ecites his adversary's words and arguments. The work of Celsus is lost; but that of Origen remains. Origen appears to have given us the words of Celsus, where he professes to give them, very faithfully; and amongst other reason

I have thought it best, according to my ability, to confute everything proposed by him, not so much observi

the reception, credit, and notoriety of these books must have been well established amongst Christians, to have made them subjects of animadversion and opposition by strangers and by enemies. It evinces the truth of what Chrysostom, two

esus; but I purposely omit them." (Lardner, Jewish and Heathen Test. vol. ii. p. 274.) Upon this passage it has been rightly observed, that it is not easy to believe, that if Celsus co

es of Jesus, which books contained a history of him. By the term disciples, Celsus does not mean the followers of Jesus in general; fo

ject, that when they are pressed hard, and one reading has been confuted, they disown that, and fly to another. We cannot perceive from Origen, that Celsus specified any particular instances, and without such specification the charge i

es of Jesus, strictly so called; the present quotation shows, that though objections were taken by t

of your own writings, not needing any other weapons." (Lardner, vol. ii. p. 276.) It is manifest that this boast proceeds upon the suppos

on the one cheek, offer to him the other also; of the woes denounced by Christ; of his predictions; of his saying, That it is impossible to serve two masters; ( Lardner, vol. ii. pp. 276-277.) Of the purple robe, the crown of thorns, and the reed in his hand; of the blood that flowed from the body of Jesus u

r Gospels, but that he referred to no other accounts; that he founded none of his objections to Christianity upon any thing

present Gospels, and of the Acts of the Apostles; Porphyry considering that to overthrow them was to overthrow the religion. Thus he objects to the repetition of a generation in Saint Matthew's genealogy; to Matthew's call; to the quotation of a text from Isaiah, which is found in a psalm ascribed to Asaph; to the calling of the lake of Tiberius a sea; to the expression of Saint Matthew, "the abomination of desolation;" to the var

sort of attention which a writer would employ who regarded them as the depositaries of the religion which he attacked. Besides these specifications,

uses the term evangelists in the plural number. What was said of Celsus is true likewise of Porphyry, that

r against the Christian

composed about a centur

of Bethsaida and Bethany; that he alleged that none of Christ's disciples ascribed to him the creation of the world, except John; that neither Paul, nor Matthew, nor Luke, nor Mark, have dared to call Jesus God; that John wrote later than the other evangelists, and at a time when a great number of men in the cities of Greece and Italy were converted; that he alludes to the conversion of Cornelius and of Sergius Paulus, to Peter's vision, to the circular letter sent by the apostles and elders at Jerusalem, which are all recorded in the Acts of the Apostles: by which quoting of the four Gosp

either Celsus in the second, Porphyry in the third, nor Julian in the fourth century, suspected the authenticity of these books, or ever insinuated that Christians were mistaken in the authors to whom they ascribed them. Not one of them expressed an opinion upon this subject different from that which was holden by Christians.

alleging it. The prophecy of Daniel he attacked upon this very ground of spuriousness, insisting that it was written after the time of Antiochus Epiphanes, and maintains his charge of forgery by some far-fetched indee

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res were published, in all which our p

themselves, claiming titles which did not belong to them, and thereby rendering it necessary to separate books of authority from others. But, when it does appear, it is extremely satisfactory; the catalogues, thou

f Scriptures, in which the Four Gospels and the Acts of the Apostles are distinctly and honourably specified, and in which no books appear beside what are now rec

form, containing our Scriptures and no others; of which he says, "In these alone the doctrine of Reli

of the books of Scripture, publicly read at that time in the church of Jerusalem, exactly

vered an authoritative catalogue of canonical Scripture, like C

bishop of Breseia in Italy, (Lardner, Cred. vol. ix. p. 132 & 373.) by Amphilochius, bishop of Iconium; all, as they are sometimes called, clean catalogues (that is, they admit no books into the number beside what we now receive); and all, for every p

f the New Testament, recognising every book now received, with the intimation of a doubt concerning the Epistle to th

ise a catalogue, without joining to the Scriptures, as books of authority, any other ecclesiastical writ

is perfect and unmixed, and concludes with these remarkable words: "These are the volumes which the fathers have inclu

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any of those books which are commonly cal

isted in ancient times under the names of the apostles, may have taken up a notion, that the selection of our present Gospels from the rest was rather an arbitrary

n by an apostle or apostolical man, is quoted within three hundred years after the birth of Christ, b

it is a Hebrew Gospel, which was circulated under the various titles of, the Gospel according to the Hebrews, the Gospel of the Nazarenes, of the Ebionites, sometimes called of the Twelve, by some ascribed to St Matthew. This Gospel is once, and only once, cited by Clemeus Alexandrinus, who lived, the reader will remember, in the latter part of the second century, and which same Clement quotes one or other of our four Gospels in almost every page of his work. It is also twice mentioned by Origen, A.D.

more and larger quotations of the small volume of the New Testament than of all the works of Cicero, by writers of all characters, for several ages;" (Lardner, Cred. vol. xii. p. 53.) and if to this we add that, notwithstanding the loss of many works of the primitive times of Christianity, we have, within the above-mentioned period, the remains of

ly so called, there were some other Christian writings, in the whole or in part of an historical natu

are, the one a book entitled the Preaching of Peter, quoted repeatedly by Clemens Alexandrinus, A.D. 196; the other a book entitled the Revelation of Peter, upon wh

ected to every exception of every kind that can be alleged, separates, by a wide interval, our hi

rmitted howe

"There are no quotations of any such books in the apostolical fathers, by whom I mean Barnabas, Clement of Rome, Hermas, Ignatius, and Polycarp, whose writings reach from about the year of our Lord 7

ings were not read in th

dmitted into

pear in thei

oticed by the

erent parties, as of author

gst them, of commentaries, ver

in that time of their rejection, they were, with a consent nearl

h can place them in competition with our Scriptures; yet it appears from the writings of the fourth century, that many such exi

ably much more obscure than we imagine. Except the Gospel according to the Hebrews, there is none of which we hear more than the Gospel of the Egyptians; yet there is good reason to believe that Clement, a presbyter of Alexandria in Egypt, A.D. 184, and a man of almost universal reading, had never seen it. (Jones, vol. i. p. 243.) A Gospel according to Peter was another of the most ancient books of this kind; yet Serapion, bishop of Antioch, A.D. 200, had not read it, when h

working miracles, his communication of that power to the apostles, his passion, death, and resurrection, are assumed or asserted by every one of them. The names under which some of them came forth are the names of men of eminence

tood that such a prophetic writing existed. Its contents were kept secret. This situation afforded to some one a hint, as well as an opportunity, to give out a writing under this name, favourable to the already established persuasion of Christians, and which writing, by the aid and recommendation of these circumstances, would in