were publicly read in Christian congregations. The 59th canon of the Council of Laodicea orders that only the books of the canon should be read in churches. Copies of Scriptures were dispersed every where. Christians of all denominations appealed to them as decisive of any argument; and both Jews and Pagans, who were enemies to Christianity, understood that the books of the New Testament contained the faith of Christians.

This publicity rendered designed corruption impracticable.

As might be expected, however, they suffered from the errors of transcribers; of this Origen complains.

After the various manuscripts of the New Testament have been diligently and minutely collated, the different readings have been found to be such as not to affect any essential article of faith.

The four Gospels;

The first thirteen Epistles of St. Paul;

The first Epistle of St. Peter;

The first Epistle of St. John;

The Acts of the Apostles;

Were always acknowledged to be genuine and authentic*.

* On this point see Part II. on Paley, Prop. i. section 9.

The other seven; namely, the Epistle to Hebrews, by Paul; Epistle of St. James; Second Epistle of Peter; Second and Third Epistles of John; Epistle of Jude; and the Revelation, were never denied to be genuine by the Catholic Church, but were only doubted to be so, at a very early period, till sufficient evidence had been produced to prove them genuine. This shews the caution with which early Christians admitted books into their canon. Indeed Celsus, Porphyry, and Julian, and all the early adversaries of Christianity, admitted that all the books of the New Testament were genuine.

The books of the New Testament have been arranged differently by different persons, at different periods, but the order in which they stand in our Bibles seems to be unobjectionable.

The New Testament may be divided into four parts :

1st. The Gospels *; 2nd. The Acts; 3rd. The Epistles; 4th. The Revelation.

The four Gospels contain each of them the history of our Saviour's life and ministry, but none of them profess to give an account of all Christ's miracles, or instructions; they are written concisely, but

* The Greek word Evayyeλiov (glad tidings,) derived from εv, bene, and ayyɛw, nuncio, corresponds with the Saxon word Gospel, derived from God, good, and spel, word, or tidings.

any one of them is sufficient to prove that Jesus was the Messiah. Many of the same facts are recorded in the first three Gospels, and sometimes in the same words. The examples of verbal agreement are longer and more numerous between Matthew and Mark, and between Matthew and Luke, than they are between Mark and Luke. Mark and Luke, however, follow nearly the same order; and in this Matthew often differs from them. There is also a species of disagreement in minute points, and in various circumstances, that proves they did not write in con

cert.

John's Gospel has very little matter in common with the other three; it was written upwards of 60 years after Christ's death.

The Acts contain accounts of the first preaching of the Apostles, and the establishment of Christianity in Asia and Europe, extending to about 30 years after Christ's ascension.

The Epistles were written by different Apostles, to single persons, to Churches, and to the whole body of Christians in the world. They are not, therefore, to be considered as regular treatises upon Christianity, though its most essential doctrines are occasionally introduced and explained.

The Apocalypse, or Revelation, contains a long series of prophecies which were to be accomplished

in the Christian Church gradually, thus affording each succeeding age additional testimony to the truth of Christianity.

INSPIRATION OF THE NEW TESTAMENT.

The inspiration of the Old Testament having been demonstrated, that of the New might be admitted as a regular consequence; for if the temporary Jewish Dispensation, limited to a single people, required an inspired rule of life, much more would the everlasting Christian covenant, which was intended for all mankind. But the genuineness and authenticity of the New Testament having been shewn, its inspiration may be demonstrated,

1st. By inference; because though most of the Apostles had been eye-witnesses of the public conduct and ministry of Christ; though they had heard all the doctrines he taught; and though" when they were alone he expounded all things *" to them; yet Christ deemed it "expedient that they should receive the Comforter, who should guide them into all truth," and "bring all things to their remembrance +." Hence it may be inferred that inspiration

*Mark iv. 34.

John xiv. 26; and xvi. 13.

was necessary; and it is absurd to suppose that God would not provide every thing that was necessary for so important an affair. We have, therefore, its inspiration proved,

2nd. By direct evidence. The Apostles are represented as "full of the Holy Ghost, speaking as the Spirit gave them utterance," and "confirming their doctrine by miracles." And though it may be said that this evidence can apply only to speaking, and not writing; yet it is not very probable that they should be inspired whilst delivering orally the truths of Christianity, which could only be heard by a few; and that this inspiration should be withdrawn when they sat down to write them for the many. But we are not left to a probability; the Holy Spirit" abode with the Apostles for ever;" which must necessarily imply a constant inspiration, whether they taught by speaking or writing.

This argument cannot perhaps apply with equal force to the writings of St. Mark and Luke, who were neither Apostles sent regularly, nor yet miraculously, like St. Paul. But we have abundant reason to believe they partook of the extraordinary effusion of the Holy Spirit granted to the disciples of Christ; and that their writings were respectively approved by St. Peter and St. Paul, whose companions they were, and also by St. John. In this