the apostolic times, quotes them as the Oracles of the Lord, and as the Holy Scriptures. Edward. But these testimonies only prove the existence of Sacred Scriptures; they do not identify them with ours. Mr. B. But in addition, the quotations they give from the books they thus speak of, at least prove that our Sacred Scriptures contain the same which their Sacred Scriptures did, and therefore there is a very great probability that they are the same. Maria. How high is the collected body of writings known under the name of the New Testament thus trac-. ed up? Mr. B. Origen is the first who makes use of the expression; but it was probably used before his time; and the collection is generally acknowledged to have been made at the end of the first century. We trace its collected form also in versions, the earliest of which, the Syriac, was made about that period. You must then observe, that these Sacred writings were received as of authority, in all places where Christianity was embraced, by all who bore the Christian name; they were regarded as possessing an authority to which no other writings could pretend: as such they were publicly explained; translated into various languages; harmonised and commented upon; and in all respects, both by friends and foes, regarded as the foundation of Christianity. Maria. But why was this regard paid to them? Mr. B. Because they were universally believed to be the productions of the first and chosen disciples of Jesus Christ our Lord, and by his followers were also regarded as divinely inspired. Maria. Then it must be of the greatest importance to be quite certain, that all the books, in our collection, are the same as all the books in theirs? Mr. B. It is so; for if not, we can neither prove nor 31 What only does Edward say that these authors prove?-32 How does Mr. B. reply to this?-33 How early were these collected writings known under the name of the New Testament?-34 What is to be observed, as to the manner in which these sacred writings were received?-35 Why was this regard paid to them? disprove the truth of Christianity; and to this inquiry we must therefore proceed: and being certain they had collections of sacred writings, we must examine whether ours are the same; or, in other words, inquire into the canon of the New Testament, and its integrity. Maria. What is the meaning of the words canon and integrity? Mr. B. The word canon signifies, in the writings of the fathers of the third and fourth centuries, a list, or catalogue, though its primary meaning is a rule. Bishop Marsh's definition is, "Canonical books signify those which were admitted by public authority into the catalogue of writings destined for the service of the church.' —Notes to Michaelis, vol. i. p. 376. وو You must not attach any further sense to the word than this. The inquiry into the integrity of the New Testament relates to the portions of the different books thus esteemed canonical, that we may be certain we have got the same books, in the same state in which they were originally published. Maria. And how is this determined? Mr. B. By historical inquiry and criticism. Maria. I thought criticism had related to the commenting on books? Mr. B. Sacred criticism is now restricted to ascertaining the text of the author, and the interpretation of Scripture made a distinct branch, on account of the great importance of each. Edward. Before you proceed, let me be quite certain that I understand the different portions of the argument which you are now developing. If I understand you aright, it is as follows: Christianity is said by its advocates to be the religion of Jesus Christ, as contained in the New Testament, which is a collection of documents professing to be written by his first disciples, and on that 36 What is the great inquiry now to be made?-37 What is the meaning of the word canon, according to Mr. B.?-38 In the quotation given, what is the meaning of the expression, canonical books?-39 How does Mr. B. apply the term integrity?-40 How is this determined?-41 To what is sacred criticism now restricted?-42 How does Edward understand different portions of the argument? account now held to be of the highest authority. From historical evidence, we find that this religion was founded by Jesus Christ, and that his followers in all ages have possessed documents of this nature. It remains to be proved that these writings which we possess, are the same which the first Christians possessed, and of which they asserted the authority. If that can be established, we then shall have decided what Christianity is, and shall be enabled to examine its claims to a Divine origin. Mr. B. You are correct; and we will therefore proceed to examine the evidence which is adduced to prove these assertions. And first, it is necessary to state, that the New Testament we have, consists of the following books: One Gospel, or account of Christ, ascribed to Matthew. One Gospel ascribed to Mark. One Gospel, and a continuation, ascribed to Luke. One Gospel, a general epistle, and two private epistles, and a book of prophecies, professing to be by John. Thirteen epistles, professing to be by Paul, and one without name, ascribed to him. Two epistles by Peter. One epistle by James. One epistle by Jude. So that, in all, we have eight authors, and twentyseven books. All these are alleged to have existed, and to have been generally known from the first century, and to have been received as of authority, wherever they were known, as soon as it was ascertained or believed that they were the productions of the persons whose names they bear. Now in the third and fourth centuries, we have no less than twelve catalogues of the books then received in the Christian world as of authority. 43 What does he say remains to be proved?-44 What are the first four books in the New Testament?-45 What other books does it contain?46 What is alleged of all these books?-47 In the third and fourth, century, what catalogues of the books, then received in the Christian world, existed? Their authors are as follow: 3. Athanasius, Bishop of Alexandria A. D.. 210 315 315 340* 364 6. Epiphanius, Bishop of Salamis 370 7. Gregory Naz. Bishop of Constantinople 375 380 382 390 394 9. Jerome 0. Rufinus, Presbyter of Aquileia 11. Augustine, Bishop of Hippo. 12. Forty-four Bishops at Council of Carthage Of these twelve, five, viz. those of Athanasius, Epiphanius, Rufinus, Augustine, and that of the Council of Carthage, are precisely the same as ours; and to these may be added three more, viz. those of Origen, Eusebius, and Jerome; but their accounts will require more particular consideration. The remaining four omit the book of Revelation; and that of Philastrius only has thirteen instead of fourteen epistles of St. Paul, probably omitting the Epistle to the Hebrews. Maria. What are the peculiarities of the statements of Origen, Eusebius, and Jerome? Mr. B. Origen omits the epistles of James and Jude in his catalogue, but owns them both in other parts of his writings. Eusebius speaks of the book of Revelation as being rejected by some, but retained by others; and with regard to the other books, makes a distinction between those which had always been universally received, and those which had for a time been only generally acknowledged. Jerome speaks of doubt as attached by some to the Epistle to the Hebrews. Upon the statements of each of them I shall hereafter make some observations; but the whole is now presented to your view at once, that you may see the uniformity of opinion which prevailed 48 How many of them were like ours?-49 How did the others compare with ours?-50 What are the peculiarities in the statements of Origen and Eusebius?-51 What is said of that of Jerome? during these two centuries, throughout the Christian world, as to these books; for we cannot argue from the omission of the book of Revelation, in some of their catalogues, to its not being of authority; for we know, that in the church of England, this very book is esteemed canonical, but is omitted in the regular public reading of the Scriptures; and there appears no reason to doubt, that the peculiar nature of the work was the reason of its omission in the instances before us. Maria. Admitting this, which certainly is not improbable, the agreement is decisive, as to the authority of books bearing the names of ours; for I observed, that the writers lived in places widely apart from each other. Edward. Their names also are of the highest authority. I recollect most of them in Gibbon; and several were decidedly opposed to each other; so that I think there can be no doubt that these books really were then received. Mr. B. From the wide extension of Christianity, and the uniformity of opinion respecting nearly all these books, we may certainly conclude, that the general dissemination of them must have been effected some time. From the difference in opinion which existed, we may be assured, that there was no collusion in the case: and from the talents and learning of those who give us these lists, we may also rely upon them as not having imposed only upon the unwary and unskilful: but this is not all; the very disagreement which subsists between these lists, with regard to the Epistle to the Hebrews and the book of Revelation, is of considerable importance; for it is remarkable, that the Epistle to the Hebrews was only doubted of in the countries most remote from the people to whom it was addressed, and by those least qualified to decide upon it. The Roman church did not receive it, but Jerome did: and his reason for it is, that in so 52 What allusion is made to the usages of the Church of England, in relation to the book of Revelation?-53 What expression of assent does Maria here make, to the argument of Mr. B.?-54 What does Mr. B. say we may certainly conclude?-55 What inference does he draw from the difference of opinion on these matters?-56 What does he say is remarkable in relation to the Epistle to the Hebrews and the book of Revelation? |