SECTION II.

When the Scriptures are quoted, or alluded to, they are quoted 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.

Q. Besides the general strain of reference and quotation, which uniformly and strongly indicates this distinction, what may be regarded as specific testimonies.

A. I. Theophilus bishop of Antioch, the sixth in succession from the Apostles, quoting one of our Gospels, writes 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: speaking of the Prophets and Gospels, he says, " that all, being inspired, spoke by one and the same Spirit of God."

II. A writer against Artemon, who may be supposed to come about 158 years after the publication of the SS, in a passage quoted by Eusebius, uses these expressions: "Possibly what they (our adversaries) 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." Which

proves, first, that there was a collection called Divine Scriptures; secondly, that these were esteemed of higher authority than the writings of the most early and celebrated Christians.

III. In a piece ascribed to Hippolytus, who lived near the same time, the author professes, în giving to his correspondent instruction in the things about which he inquires, “to draw out of the sacred fountain."

IV." Our assertions and discourses," saith Origen, are unworthy of credit; we must receive the Scriptures as witnesses." After treating of the duty of prayer, he proceeds with his argument thus: "What we have said, may be proved from the Divine Scriptures."

V. Cyprian bishop of Carthage, whose age lies close to that of Origen, earnestly exhorts Christian teachers, in all doubtful cases, "to go back to the fountain; and, if the truth has in any case been shaken, to recur to the Gospels and apostolic writings."

VI. Novatus, a Roman contemporary with Cyprian, appeals to the Scriptures, as the authority by which all errors were to be repelled, and disputes decided.

VII. At the distance of twenty years from the last writer, Anatolius, a learned Alexandrian, speaking of the rule for keeping Easter, says of those whom he opposed, "they can by no means prove their point by the authority of the Divine Scripture."

VIII. The Arians, who sprung up about fifty

years after this, argued strenuously against the use of the words consubstantial, and essence, and like phrases; "because they were not in Scripture." One of their advocates thus opens a conference with Augustine. "If you allege any thing from the Divine Scriptures, which are common to both, I must hear. But unscriptural expressions deserve no regard."

Athanasius, after having enumerated the books of the Old and New Testament adds, "These are the fountain of salvation," &c.

IX. Cyril bishop of Jerusalem, uses these remarkable words: "Concerning the divine and holy mysteries of faith, not the least article ought 3 to be delivered without the Divine Scriptures." We are assured that Cyril's Scriptures were the same as ours, for he has left us a catalogue of the books included under that name.

X. Epiphanius, twenty years after Cyril, challenges the Arians, and the followers of Origen, "to produce any passage of the Old or New Testament, favouring their sentiments."

XI. Pœbadius, a Gallic bishop, who lived about thirty years after the council of Nice, testifies, that "the bishops of that council first consulted the sacred volumes, and then declared their faith."

XII. Basil bishop of Cæsarea, says, "that hearers instructed in the Scriptures ought to examine what is said by their teachers, and to embrace what is agreeable to the Scriptures, and to reject what is otherwise."

XIII. Ephraim, the Syrian, a celebrated writer of the same times, bears this conclusive testimony to the proposition which, forms the subject of our present chapter: "The truth written in the sacred volume of the Gospel, is a perfect rule. Nothing can be taken from it nor added to it, without great guilt."

XIV. If we add Jerome to these, it is only for the evidence which he affords of the judgment of preceding ages.

SECTION III.

The Scriptures were in very early times collected into a distinct volume.

Q. What proof may be adduced upon this head?

A. I. Ignatius, who had lived and conversed with the apostles, speaks of the Gospel and the Apostles in terms by which the books of the N. T. are implied, and again of the Gospel as opposed to the Prophets. We have direct proof in the writings of Clement of Alexandria, that these terms, the "Gospels " and " the Apostles" were -names by which the writings of the N. T. were usually distinguished. It would appear also from Polycarp, that the term Gospel was used as the History of Christ and his doctrine.

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II. Eusebius says that Quadratus and some others, the immediate successors of the Apostles, in their travels carried "the Gospels" with them, and delivered them to their converts; and this about 60 or 70 years after they were published; and probably they were in general use and esteem long before they were thus collected into a Volume.

III. Irenæus in the year 178 puts the Evangelic and Apostolic writings in connection with the Law and the Prophets, intending thereby the code of sacred Christian writings.

IV. Melito, Bishop of Sardis, speaks of procuring an accurate account of the books of the Old Testament; whence it is evident there must have been a collection of writings called the N. T. V. We have the testimony of Clement of Alexandria "There is a consent and harmony between the Law and the Prophets, the Apostles and the Gospel."

VI. In the writings of his contemporary Tertullian, we have the same division: the whole volume is called the N. T., and the two parts the Gospels and Apostles.

VII. From many writers also of the third century, and especially from Cyprian, it is collected, that the Christian Scriptures were divided into two codes or volumes, one called the "Gospels, or Scriptures of the Lord," the other, the " Apostles, or Epistles of the Apostles."

VIII. Eusebius takes some pains to shew, that the Gospel of St. John had been justly placed by