tian writers, beginning with those who were contemporary with the apostles, or who immediately followed them, and proceeding in close and regular succession from their time to the present.

II. That when they are quoted, or alluded to, they are quoted or alluded to with peculiar respect, as books sui generis; as possessing an authority which belonged to no other books, and as conclusive in all questions and controversies amongst Christians.

III. That they were, in very early times, collected into a distinct volume.

IV. That they were distinguished by appropriate names and titles of respect.

V. That they were publicly read and expounded in the religious assemblies of the early Christians.

VI. That commentaries were written upon them, harmonies formed out of them, different copies carefully collated, and versions of them made into different languages.

VII. That they were received by Christians of different sects, by many heretics as well as catholics, and usually appealed to by both sides in the controversies which arose in those days.

VIII. That the four Gospels, the Acts of the Apostles, thirteen Epistles of Saint Faul, the first Epistle of John, and the first of Peter, were received, without doubt, by those who doubted concerning the other books which are included in our present canon.

IX. That the Gospels were attacked by the early ad. versaries of Christianity, as books containing the accounts upon which the religion was founded.

X. That formal catalogues of authentic Scriptures were published; in all which our present sacred histories were included.

XI. That these propositions cannot be affirmed of any other books claiming to be books of Scripture; by which are meant those books which are commonly called apocryphal books of the New Testament.

SECT. I.

The historical books of the New Testament, meaning thereby the four Gospels and the Acts of the Apostles, are quoted, or alluded to by a series of Christian writers, beginning, with those who were contemporary with the apostle, or who immediately followed them, and proceeding in close and regular succession from their time to the present.

THE medium of proof stated in this proposition is, of all others, the most unquestionable, the least liable to any practices of fraud, and is not diminished by the lapse of ages. Bishop Burnet, in the History of his Own Times, inserts various extracts from lord Clarendon's History, One such insertion is a proof, that lord Clarendon's History was extant at the time when bishop Burnet 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 that wellknown trait of dissembled vanity;

Si quid est in me ingenii, Judices, quod sentio quam sit exiguum;'

the quotation would be strong evidence, were there any doubt, that the oration, which opens with this address, actually came from Cicero's pen. These instances, however simple, may serve to point out to a reader, who is little accustomed to such researches, the nature and value of the argument.

The testimonies which we have to bring forward under this proposition are the following:

I. There is extant an epistle ascribed to Barnabas,t the companion of Paul. It is quoted as the epistle of Barnabas, by Clement of Alexandria, A. D. cxcIv; by Origen, A. D. CCXXX. It is mentioned by Eusebius, A. D. cccxv, and by Jerome, A. D. CCCXCII, as an ancient work in their time, bearing the name of Barnabas, and as Quint. lib. xi. c. i.

+ Lardner, Cred. edit. 1755, vol. i. p. 23, &c. The reader will observe from the references, that the materials of these sections are almost entirely extracted from Dr. Lardner's work;-my office consisted in arrangement and selection.

well known and read amongst Christians, though not accounted a part of Scripture. It purports to have been written soon after the destruction of Jerusalem, during the calamities which followed that disaster; and it bears the character of the age to which it professes to belong.

In this epistle appears the following remarkable passage: Let us, therefore, beware lest it come upon us, as it is written; There are many called, few chosen.' From the expression, as it is written,' we infer with certainty, that, at the time when the author of this epistle lived, there was a book extant, well known to Christians, and of authority amongst them, containing these words: Such a book is our Many are called, few chosen.' present Gospel of Saint Matthew, in which this text is twice found, and is found in no other book now known. There is a farther 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 phrase, and without qualification, of any books but what had acquired a kind of scriptural authority. If the passage remarked in this ancient writing had been found in one of Saint Paul's Epistles, it would have been esteemed by every one a high testimony to Saint Matthew's Gospel. It ought, therefore, to be remembered, that the writing in which it is found was probably by very few years posterior to those of Saint Paul,

Beside this passage, there are also in the epistle before us, several others, in which the sentiment is the same with what we meet with in Saint Matthew's Gospel, and two or three in which we recognise the same words, In particular, the author of the epistle repeats the precept, 'Give to every one that asketh thee;'+ and saith that Christ chose as his apostles, who were to preach the gospel, men who were great sinners, that he might shew that he came not to call the righteous, but sinners to repentance.'

II. We are in possession of an epistle written by Cle. ment, bishop of Rome, whom ancient writers, without any doubt or scruple, assert to have been the Clement

*Matt, xx. 16. xxii. 14. + Matt. v. 42.
§ Lardner, Cred, vol. i. p. 62, &c.

Matt. ix. 13.

whom Saint Paul mentions, Phil. iv. 3.; with Clement also, and other my fellow-labourers, whose names are in the book of life.' This epistle is spoken of by the ancients as an epistle acknowledged by all; and, as Irenæus 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 his eyes.' It is addressed to the church of Corinth; and what alone may seem almost decisive of its authenticity, Dionysius, bishop of Corinth, about the year 170, i. e. about eighty or ninety years after the epistle was written, bears witness,' that it had been wont to be read in that church from ancient times."

This epistle affords, amongst others, the following valuable passages:- Especially remembering the words of the Lord Jesus which he spake, teaching gentleness and long-suffering: for thus he said: "Be ye merciful, that ye may obtain mercy; forgive, that it may 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 shew kindness, so shall kindness be shewn unto you: with what measure ye mete, with the same shall it be measured to you." By this command, and by these rules, let us establish ourselves, that ye may always walk obediently to his holy words."

Again; Remember the words of the Lord Jesus, for he said, "Wo to that man by whom offences come; it were better for him that he had not been born, than that he should offend one of my elect; it were better for him that a millstone should be tied about his neck, and that he should be drowned in the sea, than that he should offend one of my little ones."'+

Blessed are the merciful, for they shall obtain mercy. Matt. v. 7. Forgive, and ye shall be forgiven; give, and it shall be given unto you.' Luke vi. 37, 38.-Judge not, that ye be not judged; for with what judgment ye Judge, ye shall be judged; and with what measure ye mtee, it shall be measured to you again. Matt. vii. 1, 2.

+ Matt. xviii. 6. But whoso shall offend one of those little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were cast into the sea. The latter part of the passage in Clement agrees more exactly with Luke xvii. 2: It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones."

In both these passages, we perceive the high respect paid to the words of Christ as recorded by the evangelists; Remember the words of the Lord Jesus;-by this command, and by these rules, let us establish ourselves, that we may always walk obediently to his holy words.' We perceive also in Clement a total unconsciousness of doubt, whether these were 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 any thing 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 without hesitation, doubt, or apology. It is to be observed also, that as this epistle was written in the name of the church of Rome, and addressed to the church of Corinth, it ought to be taken as exhibiting the judgment not only of Clement, who drew up the letter, but of these churches themselves, at least as to the authority of the books referred to.

It may be said, that, as Clement has not used words of quotation, it is not certain that he refers to any book whatever. The words of Christ, which he has put down, he might himself have heard from the apostles, or might have received through the ordinary medium of oral tradition. This has been said: but that no such inference can be drawn from the absence of words of quotation, is proved by the three following considerations :-First, that Clement, in the very same manner, namely, without any mark of reference, uses a passage now found in the Epistle to the Romans;* which passage, from the peculiarity of the words which compose it, 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

Romans i. 29.