the ancients "the fourth in order and after the other three." This is his proposition; and it proves that the 4 Gospels had been collected into an exclusive volume; and that their order had been adjusted with much consideration; by those who were called ancients in his time.

In the Dioclesian persecution, A. D. 303, the Scriptures were sought out and burnt: many died rather than deliver them up; and those who betrayed them, were accounted as apostates. On the other hand, Constantine, after his conversion, gave directions for multiplying copies of them, and adorning them at the expense of the treasury. What the Christians of that age so embellished in their prosperity, and, so tenaciously preserved under persecution, was the very volume of the N. T. which we now read.

SECTION IV.

Qur Scriptures were soon distinguished by appropriate titles of respect.

Q. How is this proposition proved?

A. I. Polycarp, says, "I trust that ye are well exercised in the Holy Scriptures; &c." which passage is important; because it proves that, in his time, there were Christian writings distin

guished by the name of "Holy Scriptures," or Sacred Writings.

II. Justin Martyr, about 30 years after, expressly cites some of our présent histories under the title of GOSPEL, as the name by which they were generally known.

III. Dionysius bishop of Corinth, 30 years after Justin, in a passage preserved in Eusebius, speaks" of the Scriptures of the Lord.”

IV. By Irenæus, they are called "Divine Scriptures,"-" Divine Oracles,"" Scriptures of the Lord," &c.

V. Saint Matthew's Gospel is quoted by Theo philus bishop of Antioch, under the title of the "Evangelic Voice;" and the works of Clement of Alexandria, ascribe to the books of the N. T. the titles of" Sacred books,"—" Divinely inspired Scriptures,"-" the true Evangelical Canon," &c.

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VI. Tertullian, besides adopting most of the names above noticed, calls the Gospels Digesta," in allusion, as it should seem, to some collection of Roman laws then extant.

VII. By Origen, the same titles are applied to the Scriptures; and, in addition, he frequently speaks of the " Old and New Testament,"-" the Ancient and New Scriptures, "" the Ancient and New Oracles."

VIII. In Cyprian, who was not twenty years later, they are "Books of the Spirit."-"Divine Fountains, ""Fountains of the Divine Fulness."

The expressions we have thus quoted, are evidences of high and peculiar respect. They all occur within two centuries from the publication of the books.

SECTION V.

Our Scriptures were publicly read and expounded in the Religious Assemblies of the early Christians.

Q. How does this appear?

A. I. Justin Martyr, in his first apology, speaks of "the Memoirs of the Apostles, or the writings of the Prophets, being read as the time allowed," which memoirs in another place he calls, "the Gospels" and makes numerous quotations from them he also speaks of this as a general usage and established custom of the Church.

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II. Tertullian also says, "we come together to recollect the Divine Scriptures; we nourish our faith, raise our hope, confirm our trust, by the sacred word.”

III. Eusebius records of Origen that he was desired to expound the Scriptures publicly in the church of Palestine; and Origen himself bears witness to the same practice.

IV. Cyprian gives an account of his having himself ordained two persons, who were con

fessors, to be readers of the Scriptures in the church.

V. Many intimations of the same custom exist in a great number of writers in the fourth century.-Augustine especially displays the benefit of the Christian religion on this very account, and declares the custom to be universal. "The Canonical Scriptures (says he) being read every where, the miracles therein recorded are well known to all people.”.

Q. Does it appear that any other books beside. our present Scriptures were then publicly read?

A. None except the Epistle of Clement, in the church of Corinth, to which it had been addressed, and the Shepherd of Hermas in many 'churches.

Q. Why does it not subtract much from our argument, that these two writings partly come within it?

A. Because we allow them to be the genuine writings of apostolical men.

SECTION VI.

Commentaries were anciently wrillen upon the Scriptures; Harmonies formed out of them; different copies carefully collated; and Versions made of them into different Languages.

Q. What is shewn by the industry and attention paid to the holy Scriptures?

A. Their value and importance, which consisted entirely in their genuineness and truth. Q. How does this industry aud attention appear?

A. I. Tatian composed a harmony, or collation of the Gospels, which he called Diatesseron. "Of the four." The title is remarkable; showing that then, as now, there were 4, and only 4, Gospels in general use. And this was little more than 100 years after the publication of some of them.

II. Pantænus, a man of great learning, wrote many commentaries upon the Holy SS. which as Jerome testifies, were extant in his time.

III. Clement of Alexandria wrote short explications of many books of the Old and New Testament.

IV. Tertullian appeals from the authority of a later version, then in use, to the authentic