And the author of the first book of Maccabees exhibits many strong marks of historical knowledge and fidelity.

The statement of particulars contained in the present chapter strongly suggests the duty of gratitude to God, for having attested, by so many concurrent proofs, the Divine authority of the canonical books of the Old Testament, "which are able to make us wise unto salvation through faith which is in Christ Jesus;" and loudly calls upon us habitually and diligently to apply them, with a pious and humble heart, to the momentous purpose for which they have been bestowed.

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CHAP. V.

ON THE BOOKS OF THE NEW TESTAMENT.

IF the enquiry pursued in the preceding chapter, respecting the canonical Jewish Scriptures, be a matter of high importance to Christians, a similar enquiry respecting the books of the New Testament is of still greater moment. For the Divine authority of the latter books is not only the ground, on which the most obvious proofs of the authenticity and inspiration of the former depend, but is the foundation of the whole fabric of Christian faith.

The most perspicuous method of conducting the present investigation will be to state, in the first place, the nature and purport of each of the books of the New Testament; and, in the second place, to lay before the reader a brief account of the concurring proofs which demonstrate that the books, singly and collectively, were written by the persons whose names they severally bear, and under the superintending guidance of the Holy Spirit of God.

The writings comprised in the New Testament*

* The original word, Aiałŋên, signifies either a testament (that is to say, a will,) or a covenant. It is expressly applied by St. Paul, 2 Cor. iii. 14., with the epithet "Old" to the Jewish Scriptures. From this circumstance, and from the repeated use of the term by Christ and his disciples as characteristic of the Christian dispensation, Matt. xxvi. 28. Hebrews, vii. 22., viii. 8., it has been assigned from a very early period of the church to the Christian Scriptures. The term "Covenant" would, however, have been on the whole a more appropriate

may be divided into three classes; historical, epistolary, and prophetical. In all of them doctrinal truths of the highest consequence are included; and in the historical and epistolary books prophecies are occasionally delivered. With this explanation, the preceding division may be usefully made. The historical books are the four Gospels* and the Acts of the Apostles. The epistolary books are those to which the title of Epistles is always prefixed. Of the prophetical class there is only one book, that of the Apocalypset, or Revelations.

The Gospels contain a recital of such leading particulars relating to the life and the discourses of Jesus Christ, as appeared to the writers most essential to be recorded for the information and benefit of the Christian church. Of these Gospels there are four, written by four different persons, and according to internal marks, under different circumstances and at different periods.

The Gospel composed by Saint Matthew was confessedly written antecedently to any of the other three; though learned enquirers vary in their conclusions as to the precise date to be assigned to it.

its natural meaning, is But it may be ascribed sacred writings of the

translation. The word "Testament," in not very applicable to the Jewish canon. with pertinence to the collection of the apostles and evangelists; as implying a book wherein the inheritance of the kingdom of Heaven is bequeathed and sealed to true Christians, as children and heirs of God, through the death of Jesus Christ, and the death of Jesus Christ as the testator is recorded and applied to their full advantage. See Hebrews, ix. 15-17.

* Gospel, a word of Saxon etymology, has precisely the same meaning as the Greek word Evayyeλov, good tidings.

Some have thought, on no slight grounds, that it was not composed until A.D. 61. At the same time, considerable weight belongs to the arguments which carry back the date to within some few years of the death of our Saviour. The book evidently was composed primarily for the use of Jewish converts. The Christian authors of the second and many following centuries, in speaking of this Gospel, concur in affirming it to have been originally written in Hebrew. A Greek translation, however, is acknowledged to have been speedily made; and, in consequence of the destruction of Jerusalem and the Jewish state, soon to have been in more general use than the original. That every other part of the New Testament, the Epistle to the Hebrews excepted, was composed from the first in Greek, is a fact universally admitted; and the assertion of some writers, who have maintained that epistle, as it stands in our Greek Testaments, to be only a version from the Hebrew, appears not to be supported by adequate proof. The Greek language was, in fact, familiar to the Jews long before the time of our Saviour; and was incomparably superior to the Hebrew tongue as a vehicle of instruction to Gentile converts, and to succeeding ages. Saint Matthew, from being a publican, or collector of taxes under the Roman jurisdiction, became one of the twelve apostles of Christ; and was an eye-witness of almost all the transactions which he relates. It is uncertain in what countries he exercised his apostolical labours after the ascension of his Master; and equally uncertain whether those labours were terminated by a natural death or by martyrdom.

* See the subject discussed in Bishop Percy's Key to the New Testament, a manual of great utility.

The Gospel of Saint Mark was written by that Mark, whom St. Peter signalises by the affectionate appellation of son*; probably the same person with “John surnamed Mark," who is mentioned in the Acts of the Apostles, and the epistles of Saint Paul.+ Though not actually an apostle himself, he was, to say the least, a companion and intimate friend of St. Peter. His qualifications, therefore, to record with knowledge and fidelity the transactions related in his Gospel, cannot be doubted. From the care with which in several instances he explains Oriental circumstances and Jewish customs, it is evident that he composed his book with an especial regard to the instruction of Gentile converts. And the concurrent voice of antiquity affirms that it was drawn up at Rome for the use of the Christians of that part of the world; and was written from the express information of St. Peter, if it were not even penned, as some early writers assert, under the actual superintendence of that apostle. St. Mark preserves several particulars respecting our Saviour, which St. Matthew had omitted: and passes over others recorded by that evangelist, as not immediately calculated to make a strong impression on a Heathen disciple, unaccustomed to the study of the Jewish Scriptures. His own impartiality (and, if St. Peter revised his Gospel, the contrite humility of that righteous man,) is pointedly shewn by his relating fully in detail the failings of St. Peter, and the aggravated circumstances which attended his denial of Jesus Christ; and by his forbearing to record the consoling tokens of favour bestowed on the penitent apostle by his forgiving Lord after his resurrection.

1 Pet. v. 13.

Acts, xii. 12. 25.; xv. 39. Col. iv. 10. 2 Tim. iv. 11. Philem. 24.