munities at Rome, Corinth, in Galatia, at Ephesus, Philippi, Colosse, and Thessalonica, could be imposed upon. These epistles are abundantly quoted in the middle of the second century, and partially so in the works assigned to the apostolic fathers at its commencement. They were, therefore, no secret, and a considerable time must have elapsed ere they could have spread so widely; and that, within so very short a time of the death of St. Paul as this brings us to, specious documents should impose upon all the Christians, without any exception, that every one of these cities should be deceived, is wholly incredible. Some trace of doubt must have remained in case of imposture. And now take the whole cumulative weight in favour of the genuineness of these documents together; consider the circumstances under which they are transmitted to us; the deep interest the Christians had at stake; their sincerity, proved in death; their means of ascertaining the truth; the care they took in so doing; their full testimony; the very nature of the documents as Christian Laws demanding obedience; the high reverence paid them as inspired; and that they received that obedience and reverence in places also where imposture could most easily have been detected;-consider again, the language of these writings; the peculiar style of each author; the character of the author as manifested from them; their agreement with fact, and with each other; their having never yet been proved spurious, notwithstanding the extent of subject they embrace; the persons who have studied them, and the time which has elapsed, and their undesigned coincidence;-and you must conclude they are the productions of those whose names they bear.

86 What is said of these epistles in the second century?-87 What circumstances, in conclusion, does he think, if taken into consideration, will lead to the most decided conviction in favour of their authenticity?

CONVERSATION X.

Mr. B. As the greatest stress will be laid upon the genuineness of the books of the New Testament, if you have any objection to make to the conclusion drawn in our last conversation, you must state it now.

Maria. I cannot see how that conclusion can be evaded. Edward. Nor I; unless it be on the grounds that we have no account of these authors by contemporaries.

Mr. B. I might have recourse to the works of the apostolic fathers to answer this objection; but as some doubt is attached to the genuineness of the writings ascribed to them, I shall not. On what grounds, however, do you believe that such men as Cæsar and Cicero lived, and wrote the books commonly ascribed to them?

Edward. There are accounts of them by contemporary writers, and their works have been transmitted to us as genuine by those who must have been able to decide. The testimony of Sallust alone would be sufficient to es tablish the fact.

Mr. B. But how would you establish the existence of Sallust, and the genuineness of the works ascribed to

him?

Edward. By similar means.

Mr. B. Then are you not placed in the same situation with regard to Cicero, Cæsar, and Sallust, as we are with regard to the writers of the New Testament?

· Edward. Not exactly; for the books of the New Testament all form one system of religion, the parts of which might naturally be expected to support each other.

Mr. B. But would not the same argument have applied to the Roman authors just mentioned, had it become expedient to unite their works in a similar manner?

1 How is the tenth conversation introduced?-2 In what further way does Mr. B. think that the genuineness of the books of the New Testament can be established?-3 How should we be enabled to believe such men as Cæsar and Cicero have lived?-4 And how would the existence be established?-5 What question does Mr. B. now ask Edward respecting Caesar, Cicero, and Sallust?-6 What reply does Edward make to this question?-7 How does Mr. B. reply to this supposed want of analogy in the two cases?

The New Testament is now regarded as one work; but you must always bear in mind, that it is, in fact, a collection of the works of eight authors, and that these writings are asserted to have been produced in different countries, with different objects; and that it was only the immense weight attached to their authority which occasioned their being collected and separated so decisively from all other works as we now see them.

Edward. But is it not assuming too much that they certainly are the works of different authors?

Mr. B. Would you believe that Sallust wrote the various works of Cicero and the Commentaries of Cæsar? Edward. Certainly not: it is impossible.

Mr. B. Not more impossible than that St. John should have written the narratives of St. Luke, St. Matthew, and St. Mark, the Epistles of St. Peter, St. Paul, St. James, and St. Jude. If the unanimous testimony of all subsequent writers establish the facts in the one case, so they do in the other; if the internal evidence makes the idea of forgery absurd in the one case, so it does in the other.

Edward. But Cicero is an author sui generis; no one but Cicero could have written the works ascribed to him. Mr. B. And so is St. Paul an author sui generis; and the impossibility attached to the forgery of works ascribed to him is as evident as that in a similar supposition with regard to the works of Cicero.

Maria. In both cases, it appears we know nothing of the authors, but by the belief of those who lived subsequently to them, and through the examination of the accounts of those said to be contemporaries, and of the works said to be theirs.

Edward. But the Roman orator acted so distinguished a part, that no doubt can attach to him.

Mr. B. And did Paul of Tarsus do less? According

8 Edward inquires if his position is not assuming too much-What is the answer of Mr. B.?-9 Edward admits it would be impossible to believe that Sallust wrote the works of Cicero, and the Commentaries of Cæsar, how does Mr. B. use this admission?-10 Edward says that Cicero is an author sui generis, how does Mr. B. answer him?-11 What does Maria say of the manner in which we acquire knowledge in each of these two cases?

to the most favourable hypothesis that can be framed for you, all the natural advantages were on the side of Cicero. But look at the results. The Jew holds the world in subjection; the greatest admirers of the Roman are compelled to acknowledge his insufficiency. St. Paul's works cannot be overthrown; those of Cicero, with all their learning, all their genius, all their charms of style, can hardly be made even plausible, as respects religion. And can you believe that writings which have produced such effects are mere fictions? Is it credible, that what Porphyry and Julian could not shake is reserved for our days to overthrow; when, according to the principles of those who wish to invalidate the arguments for the genuineness of the Scriptures, the interval of time which has elapsed since their promulgation, is the great obstacle to ascertaining the truth?

Edward. But all the evidence in behalf of the genuinenes of these works, nearest the time of their publication, is to be found in the writings of those who were bound to support them.

Mr. B. Whence could the evidence arise, if not from thence? Are a man's friends, or his enemies, those to whom he chiefly writes? By whom can the fact of a letter's having been written be established, but by those to whom it is addressed, and are best acquainted with the writer? What fuller proof can be given of their belief in its genuineness, than obedience to its injunctions, at the risk of loss of property, liberty, and even life itself; when those injunctions also are of a nature contrary to former habits, opinions, and inclinations?

Maria. The evidence, indeed, as derived from the reception of St. Paul's letters in the cities to which they are addressed, is to me irresistible; for I can never believe they could have been received there as of divine authority, had it not been a certain fact, that they had

12 What comparison does Mr. B. introduce between the Roman orator and Cicero?-13 What question does he then ask, mentioning the names of Porphyry and Julian?-14 From what source does Edward say that the evidence arises in behalf of the genuineness of the New Testament?15 How does Mr. B. reply to him?-16 What is the opinion of Maria on this point?

really been sent by St. Paul, and known to be his, by those in whose hands they first appeared. The time also is too limited for deception to have been practised

Mr. B. Tertullian made use of this very argument; and insists upon the fact of the "authentic letters" existing in these cities, which, whatsoever meaning be attached to the words, must imply the fact of there being no doubt in those cities. In the epistles ascribed to the apostolic fathers, addressed to the cities themselves, we have also reference to this fact, which reference could never have been made by any author, if that had not been the case.

Edward. With regard to the Epistles of St. Paul and the Acts of the Apostles, it does not appear possible certainly to have any doubt as to their genuineness; but with regard to the Gospels, I should like to have had more information.

We

Mr. B. But if the "Acts of the Apostles" be genuine, the Gospel of St. Luke, of which it is only a continuation, must be so likewise; and from the works of St. Luke and St. Paul we obtain sufficient information by which to try the genuineness of the other authors. learn from St. Paul, that Peter, and James, and John, were pillars of the church; from St. Luke, the character of St. Matthew; and from both, that of St. Mark. Besides this, we have the authority of those who best knew the truth, for saying that the Gospel of St. Mark was derived from the statements of St. Peter, as that of St. Luke was sanctioned by St. Paul. Those of St. Matthew and St. John stand upon their own independent authority. But the agreement between the various writings ascribed to St. John, fully confirms the fact of their having proceeded from the same author: and when we consider that not the shadow of doubt ever existed as to the Gospel and the First Epistle; and that Irenæus, who derived his information from Polycarp, the disciple of St.

17 What is stated of Tertullian in relation to this matter?-18 What admission does Edward make in relation to the epistles of St. Paul, and the Acts of the Apostles?-19 What do we learn from the works of St. Luke and St. Paul?-20 What is said of the Gospels of St. Mark, St. Matthew, and St. John?-21 And of the writings of St. John in particular?