SECTION 3.

Q. Enumerate some instances in support of the third proposition, viz. that "The Scriptures were in very early times collected into a distinct volume ?"

A. Ignatius, 40 years after the Ascension, speaks of the Gospel and of the Apostles in such terms as render it very probable, that by the former he meant the Book or Volume of the Gospels, by the latter, that of the Volume of the Epistles, especially since about 80 years after this, we have direct proof from Clem. Alex. that "Gospels" and "Apostles" were the names by which the writings of the New Testament were usually expressed.

Q. Is not this use of the word "Gospel" confirmed by a piece of nearly equal antiquity?

A. Yes, the relation of the Martyrdom of Polycarp, by the church of Smyrna.

Q. What is the evidence of Eusebius on this point?

A. Speaking of Quadratus and others, immediate successors of the Apostles, he says, "They travelled abroad to deliver the Scriptures of the Divine Gospels," and this occurred, at most, 70 years after they were published.

Q How are the Scriptures mentioned by Irenæus, Melito, bishop of Sardis, Clem. Alex. and Tertullian, his contemporary?

A. Irenæus puts the Evangelic and Apostolic

writings in connexion with the Law and the Prophets, intending by one, a code of Christian, the other of Jewish, writings. Melito speaks of the Old Testament, thereby inferring the New; Clement speaks of the "consent between the Law and the Prophets, the Apostles and the Gospel, and Tertullian uses the same division. His words are "Prophets, Gospels, and Apostles, Evangelic Instrument, New Testament."

Q. What is collected from subsequent writers as to the Christian Scriptures?

A. In the third century, from many, and especially Cyprian, we find that they were divided into two volumes, "Gospels, or Scriptures of the Lord," and "Apostles, or Epistles of the Apostles."

Q. What is inferred from Eusebius' showing that John was rightly placed?

A. That the four Gospels had been collected with great consideration exclusively of any other, by those called ancients in his time.

Q. What from the Dioclesian persecution and the care of Constantine?

A. By the former they were burnt, by the latter preserved and adorned, thus proving on both sides the importance and value of our New Testament.

SECTION 4.

Q. What is the fourth proposition ?

A. "Our present Sacred Writings were soon distinguished by appropriate titles of respect."

Q. What are the expressions of Polycarp on this subject?

A. He calls them Holy Scriptures, and Oracles of the Lord, which proves that in the time of Polycarp, who had lived with the Apostles, there were Christian writings distinguished by this name.

Q. Produce other instances?

A. Justin Martyr cites some of our histories under the title of Gospel; Dionysius, about 30 years after, speaks of the Scriptures of the Lord; and about the same time Irenæus calls them Divine Scriptures, Divine Oracles, Scriptures of the Lord; Theophilus, bishop of Antioch, in the same age, quotes Matthew's Gospel as the Evangelic voice; and in the copious works of Clem. Alex., within 15 years after, the books of the New Testament are called Sacred Books, Divinely Inspired Scriptures, True Evangelical Canon, &c.

Q. What evidences do Tertullian, Origen, and Cyprian, afford?

A. The first calls the Gospels "our Digesta," Origen calls the Scriptures the Old and New Testament, Ancient and New Scriptures, Ancient and New Oracles; and Cyprian styles them Books of the Spirit, Divine Fountains, Fountains of the Divine Fulness.

Q. What is the character of the expressions thus quoted ?

A. They are of high and peculiar respect, and all occur within two centuries from the first publication of the books.

SECTION 5.

Q. State the fifth proposition.

A. Our Scriptures were publicly read and expounded in the religious assemblies of the early Christians.

Q. What is the æra of the earliest evidence on this subject?

A. A. D. 140, from the apology of Justin Martyr, who states that "the Memoirs of the Apostles, or the writings of the Prophets" are read in Christian worship. In another place Justin tells us that these "Memoirs" were the Gospels, and from the passage we may infer that he describes the general and established usage of the church.

Q. What other evidence do the early fathers afford ?

A. Tertullian records the use of the "Sacred Word" in Christian assemblies; Eusebius cites bishops contemporary with Origen, and Origen himself, to the same effect. Cyprian states, that he who has shown himself willing to die a martyr should read the Gospel of Christ, i. e. publicly: and Augustine, near the close of the fourth century, displays the benefit of the custom, which he declares to be universal:

Q. Was not the Epistle of Clement read in the church of Corinth, and the Shepherd of Hermas in some others?

A. Yes; but it does not subtract much from the

argument that these partly come within it, since they are the genuine writings of apostolic men. There is no evidence that any other Gospel than the four which we receive was ever admitted to this distinction.

SECTION 6.

Q. What is the sixth proposition?

A. Commentaries were anciently written upon the Scriptures; harmonies formed out of them; different copies carefully collated; and versions made of them into different languages.

Q. What great proof is there of the value set upon these books by the ancient Christians?

A. The industry bestowed upon them and this value arose only from their genuineness and truth, since there was nothing in them, as compositions, to induce any one to have written a note upon them.

Q. What proof arises from this?

A. That they were then considered ancient, as men do not write comments upon publications of their own times.

Q. Adduce some instances in proof of the proposition.

A. Tatian, a follower of Justin Martyr, composed a Harmony of the Gospels, which he called Diatessaron; showing also that there were then four, and only four. Pantænus wrote comments extant in Jerome's time; Clem. Alex. wrote short explications