belief we have the sanction of the primitive Christians, by whom their writings were received as canonical from earliest times. Their doctrines also perfectly harmonize with those of the other Apostles.

The Gospels do not contain a full and particular account of Christ's life, but only a very small part of it*; and therefore we must suppose that the Holy Spirit enabled the Apostles to make a proper selection, and record such things as were best calculated to convey a just notion of the Christian Religion.

St. Paul unequivocally asserts his own inspiration; it also appears from these assertions, "I speak this by permission, not by commandment ;" and" to the rest speak I, not the Lord;" that he could distinguish between inspired knowledge and the ordinary suggestions of his own mind. We must, however, believe that the latter were under the superintending power of the Holy Spirit, so that he was prevented from teaching any thing wrong. There is also internal evidence that Paul's Epistles proceeded from the same Spirit as the other writings of the New Testament.

The accomplishment of the predictions in the New Testament is also a proof of its inspiration.

* John xxi. 25.

† Gal. i. 11, 12.

CHAPTER V.

Historical Sketch of the Evangelical Writers and

their Works.

I. ST. MATTHEW.

Matthew, called also Levi, was the son of Alphæus ; probably not that Alphæus who was father of James the Less. He was a native of Galilee, but his tribe is not known. Though a Jew, he was a Publican, or tax-gatherer, under the Romans.

It appears that he collected the tolls from those that passed over the lake of Gennesareth. Christ called him whilst he was attending to the duties of his office; and he from that time became a constant attendant upon our Saviour. After Christ's ascension he continued to preach in Judea, but it is uncertain whither he afterwards went. It is probable he died a natural death. His Gospel is alluded to by Barnabas, Clement of Rome, Hermas, Ignatius, and Polycarp, though they do not mention it by name. Papias is the first who names it. It is frequently quoted, and Matthew mentioned as its au

thor, by Irenæus, Origen, Athanasius, Jerome, Chrysostom, &c. &c. and its genuineness was never controverted. It is generally believed that Matthew's Gospel was the first written, though the precise time is not known: the earliest period assigned is A.D. 38; the latest 64. Bishop Tomline's opinion, founded upon the improbability of the Jews being left so long without a written account of Christ's doctrine and ministry to refer to, inclines to A.D. 38.

It has been a matter of much controversy whether Matthew's Gospel was originally written in Hebrew or Greek. Among the ancient Fathers, Papias, Eusebius, Irenæus, Origen, Cyril, Epiphanius, Chrysostom, and Jerome, have supported the former opinion; and they have been joined among the moderns by Grotius, Du Pin, Cave, Hammond, Mill, Michaelis, Campbell, &c. Erasmus was the first who maintained the latter; and he has been followed by Le Clerc, Wetstein, Bosnage, Whitby, Jortin, &c. It was written in Palestine for the use of the Jews, and it appears most probable that it was in the lan. guage then spoken in Palestine, viz. Hebrew.

The Greek translation was, however, made very early, and used by most of the primitive Christians, in consequence of the Jews and their language falling into contempt, after the destruction of Jerusalem, and the early fathers writing in Greek. That

it was written in Palestine for the Jews, appears from its frequent references to Jewish customs, to cities, and places, as being well known; and from such things being selected as would please the Jews; e. g. his beginning it with the genealogy of Christ, to shew that he was of Abraham's race, &c.

The things mentioned in this Gospel only are— The Wise Men or Magi's Visit; the Flight into Egypt; the Slaughter of Infants; Parable of ten Virgins; Pilate's Wife's Dream; Resurrection of Saints at Christ's Crucifixion; and the bribing of the Roman Guard, appointed to watch his sepulchre.

ST. MARK'S GOSPEL.

Doubts have been entertained whether Mark the

Evangelist be "John, surnamed Mark." Many critics consider them the same. He was in that case the son of Mary, an early convert to Christianity, to whose house Peter went when he was delivered out of prison*; he was the nephew of Barnabas; and it is supposed that Peter converted him, as he calls him his son. He went A.D. 44 to Antioch, with Paul and Barnabas. In their second journey to the same place he left them at Perga, in

* Acts xii. 12.

Pamphylia, and returned to Jerusalem, whereby he afterwards caused a dispute between Paul and Barnabas, that ended in their separation; and Barnabas went to Cyprus, accompanied by Mark. St. Paul appears to have been reconciled to him*. Jerome says, "he died in Nero's 8th year, at Alexandria," which implies that it was by a natural death. Papias is the first who names Mark's Gospel; afterwards Irenæus, Clement, Tertullian, Origen, &c. It is generally allowed that Mark was the familiar companion of Peter, and wrote this Gospel from the public and private discourses of that Apostle; as many things honourable to Peter are omitted, and all his failings are recorded. Some have even in consequence called it Peter's Gospel. It appears to have been written in the year 65, for the use of the Christians at Rome, whilst Mark and Peter were there.

That it was not written for Jews is evident from Jewish things and customs being explained: thus Jordan has the word river prefixed †; corban is said to be a gift ‡.

Mark's Gospel is a simple compendious narrative; his style is clear and correct; he is less circumstantial than Matthew, and usually follows his arrange

* 2 Tim. iv. 11.

+ Mark i. 5.

Ibid. vii. 11, &c.