Section V. Gospel of Mark-On what occasion published— VII. The objections of J. D. Michaelis, to the Canonical authority of the Gospels of Mark and Luke, considered and answered VIII. The Gospel of John-Life of the Evangelist-Occasion and time of his writing-Canonical authority indisputable IX. The Acts of the Apostles-Luke the author-Canonical authority undisputed by the FathersRejected only by heretics X. Testimonies to the Canonical authority of the fourteen Epistles of Paul Page 179 188 194 208 217 222 257 XI. Canonical authority of the seven Catholic Epistles 247 XII. Canonical authority of the book of Revelation XIII. No Canonical book of the New Testament has been lost XIV. Rules for determining what books are Apocryphal -Some account of the Apocryphal books which have been lost-All of them condemned by the foregoing rules-Reason of the abounding of such books XV. Apocryphal books which are still extant-Letter of Abgarus, King of Edessa, to Jesus, and his answer- -Epistle to the Laodiceans-Letters of Paul to Seneca-Protevangelion of James-The Gospel of our Saviour's infancy-The Acts of Pilate The Acts of Paul and Thecla XVI. No part of the Christian Revelation handed down by unwritten tradition NOTES 281 296 309 333 383 L THE CANON OF SCRIPTURE ASCERTAINED. INTRODUCTION. THE IMPORTANCE OF ASCERTAINING THE TRUE CANON OF HOLY SCRIPTURE. THE Bible includes a large number of separate books, published in different ages, during a space of more than fifteen hundred years. Each of these books, when first published, formed a volume; or, at least, the writings of each author were, in the beginning, distinct; and if they had continued in that separate form, and had been transmitted to us in many volumes, instead of one, their authority would not, on this account, have heen less, nor their usefulness diminished. Their collection into one volume, is merely a matter of convenience; and if any persons choose, now, to publish these books in a separate form, they cannot with propriety be charged with casting any indignity on the Word of God. Hence it appears, that besides general arguments to demonstrate that the Bible contains a divine revelation, there is need of special proofs to evince, that each of the books now included in that sacred volume, has a right to the place which it occupies, or does in reality contain a part of that revelation which God has given. If, therefore, it could be shown (which, however, it never can) that some particular book, now included in the Bible, was not authentic, the conclusion thence derived would only affect that single production; unless it were recognized as divine by the writers of the other books. The credit of the whole volume would not be destroyed, even if it could be proved that one-half the books of which it consists were spurious. Infidels have much more to effect in overthrowing the Bible, than they commonly suppose. It is incumbent on them to demonstrate, not only that this, or that book, is false, but that every one of these productions is destitute of evidence that it has been derived from the inspiration of God. On the other hand, it is manifest, that the advocate of divine revelation is bound to defend the claims of every separate portion of this volume; or to reject from it that part which has no evidence of a divine origin. It is necessary that he should be able to render a good reason why he admits any particular book to form a part of the inspired volume. It is true, that the antiquity of this collection claims for it a high degree of respect: the transmission of this volume to us, through so many centuries, as Holy Scripture, should teach us to be cautious how we question what is so venerable for its antiquity. But this only furnishes one presumptive argument in favour of each book. It by no means renders all further investigation unnecessary, much less impious. It is easy to conceive, that books not written by the inspiration of God, might, by some casualty, or mistake, find a place in the sacred volume. In fact, we have a striking example of this very thing, in the Greek, and Latin Bibles, which are now in use, and held to be sacred, by a large majority of those who are denominated Christians. These Bibles, besides the books which have evidence of being truly inspired, contain a number of other books, the claim of which to inspiration cannot be sustained by solid and satisfactory reasons. inquiry, therefore, is far from being one of mere curiosity it is, in the highest degree, practical, and concerns the conscience of every man, capable of making the investigation. We agree, in the general, that the Bible is the Word of God, and an authoritative rule; but the momentous question immediately presents itself, What belongs to the Bible? consist? This Of what books does this sacred volume And it will not answer, to resolve to take it as it has come down to us, without further in B quiry; for the Bible has come down to us in several different forms. The Vulgate Latin Bible, which only was in use, for hundreds of years before the era of the Reformation, and also the Greek version of the Old Testament, contain many books not in the copies of the Hebrew Scriptures. Now to determine which of these contains the whole inspired books given to the Jews before the advent of Christ, and no more, requires research, and accurate examination. The inquiry, therefore, is not optional, but forces itself upon every conscientious man for as no one is at liberty to reject from the sacred volume one sentence, much less a whole book of the revelation of God; so, no one has a right to add any thing to the word of God; and, of consequence, no one may receive as divine, what others have without authority added to the Holy Scriptures. Every man, therefore, according to his opportunity and capacity, is under a moral obligation to use his best endeavours to ascertain what books do, really, and of right, belong to the Bible. An error here, on either side, is dangerous: for on the one hand, if we reject a part of divine revelation, we dishonour God, and deprive ourselves of the benefit which might be derived from that portion of divine truth; and on the other hand, we are guilty of an equal offence, and may suffer an equal injury, by adding spurious productions to the Holy Scriptures; for thus we adulterate and poison the |