A few short observations will show the value of this testimony.

1. The "Memoirs of the Apostles," Justin in another place expressly tells us, are what are called "Gospels;" and that they were the Gospels which we now use, is made certain by Justin's numerous quotations of them, and his silence about any others.

2. Justin describes the general usage of the Christian church.

3. Justin does not speak of it as recent, or newly instituted, but in the terms in which men speak of established customs.

II. Tertullian, who followed Justin at the distance of about fifty years, in his account of the religious assemblies of Christians, as they were conducted in his time, 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, and cites for his authority the letters of bishops contemporary with Origen, that when he went into Palestine about the year 216, which was only sixteen years after the date of Tertullian's testimony, he was desired by the bishops of that country, to discourse and expound the Scriptures publicly in the church, though he was not yet ordained a presbyter*. This anecdote recognises the usage not only of reading, but of expounding the Scriptures; and both as subsisting in full force. Origen also himself bears witness to the same practice. "This," says

he, "we do, when the Scriptures are read in the church, and when the discourse for explication is delivered to the peoplet." And, what is a still more ample testimony, many homilies of his upon the Scriptures of the New Testament, delivered by him in the assemblies of the church, are still

extant.

IV. Cyprian, whose age was not twenty years lower than that of Origen, gives his

• Lardner, Cred. vol. iii. p. 68. VOL. I.

+ Ib. p. 302.

people an account of having ordained two persons, who were before confessors, to be readers; and what they were to read, appears by the reason which he gives for his choice: "Nothing," says Cyprian, “can be more fit than that he who has made a glorious confession of the Lord, should read publicly in the church; that he who has shewn himself willing to die a martyr, should read the Gospel of Christ, by which martyrs are made*."

V. Intimations of the same custom may be traced in a great number of writers in the beginning and throughout the whole of the fourth century. Of these testimonies I will only use one, as being of itself express and full. Augustine, who appeared near the conclusion of the century, displays the benefit of the Christian religion on this very account, the public reading of the Scrip tures in the churches, "where," says he, "is a confluence of all sorts of people of both sexes; and where they hear how they ought to live well in this world, that they

may deserve to live happily and eternally in another. And this custom he declares to be universal: "The canonical books of Scripture being read every where, the miracles therein recorded, are well known to all people*."

It does not appear that any books other than our present Scriptures, were thus publicly read, except that the epistle of Clement was read in the church of Corinth, to which it had been addressed, and in some others; and that the Shepherd of Hermas was read in many churches. Nor does it subtract much from the value of the argument, that these two writings partly come within it, because we allow them to be the genuine writings of apostolical men. There is not the least evidence that any other Gospel than the four which we receive, was ever admitted to this distinction.

* Lardner, Cred. vol. x. p. 276, et seq.

SECTION SIXTH.

Commentaries were anciently written upon the Scriptures; harmonies formed out of them; different copies carefully collated; and versions made of them into different languages.

No greater proof can be given of the

esteem in which these books were holden by the ancient Christians, or of the sense then entertained of their value and importance, than the industry bestowed upon them. And it ought to be observed, that the value and importance of these books consisted entirely in their genuineness and truth. There was nothing in them, as works of taste, or as compositions, which could have induced any one to have written a note upon them. Moreover, it shows that they were even then considered as ancient books. Men do not write comments upon publications of their own times; therefore the tes