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conjecture agrees with what we have before said, namely, that St. Matthew's Gospel was written in Hebrew first; then St. Mark's in Greek, with the Hebrew in view; and that St. Luke wrote some time after St. Matthew and St. Mark, without being aware of the existence of their Gospels, and after all these three were published, St. John wrote the Gospel which is distinguished by his name, being well acquainted with their contents, and avoiding as much as possible a repetition of them, while he gave to the world at length those beautiful discourses of our Lord's, with which his Gospel abounds, and to which he had been so often an ear-witness.

In the midst of the diversity of opinion, which has existed with respect to the exact time in which the Gospels were published, we have the fullest assurance that those four, which are received into the New Testament, are the only writings of the kind which were admitted by the primitive church to be inspired; and this, we cannot doubt, was done with the greatest care, and not without the most satisfactory proofs of their Divine authen→ ticity; for many, we know, were in those early ages rejected, though they had some considerable pre tensions to correctness, but on which the stamp of Divine truth was not affixed as it was on the writings of the four Evangelists, by their very nature. The Epistles, and the Revelation of St. John, have each

also gone through the same fiery ordeal, in the first ages of Christianity, and have all by that test been solemnly verified as the inspired word of God. These reflections must be to every pious mind most satisfactory and most delightful. If we wanted confirmation of the authority of the New Testament, beyond what our former chapters contain, the examination which these Books underwent, the hesitation which was made, before some of them were received, (such as the Epistle of St. Paul to the Hebrews, and the Second and Third Epistles of John, together with his Apocalypse), would be sufficient proof of their Divine truth; for, we may rest assured, that the authenticity of each Book was clearly ascertained and well-founded in all particulars, before it was added to the volume of revelation; that merely its evidence on the face of it was not considered sufficient. If this had not been the case, no hesitation could have been made about the admission of those Books of the New Testament, of which we have spoken, since they contain, in their nature and composition, certainly as clear proofs in favour of their Divine origin as any other parts of Scrip

ture.

The infinite difference, which there is between the writings of the Apostles, and the works which remain to us of some of those who succeeded them, is another convincing argument, that the authors

of the New Testament were, in an especial manner, directed by the Holy Spirit. If the Apostles were not inspired, if they did not write under the particular guidance of God, why did not the compositions of those, who immediately succeeded them, possess equal beauty? Why did not they contain the same force of argument, and perspicuity of language; the same sublimity of manner, arrayed in equal simplicity of expression? To descend from the writings of the Evangelists, to the compositions of their followers, is, as all, who are acquainted with the subject, will admit, only to be compared to a sudden transition from the brightness of the meridian sun to the darkness of midnight.

Tell me, ye who deny a Divine revelation, how is it that there is this mighty difference? How is it that these men alone treat of the salvation of man in a way worthy of God? And ye, who do believe the glorious truths of the Scripture, and adore the mercies of that God who bestowed them on you, while ye join me in asking this question of all those who reject the written word; unite with me also in earnest prayer for them, beseeching the Lord, that their understandings may be opened by the power of the Holy Spirit, and that they may, through grace, joyfully receive the tidings of salvation which the Bible contains.

CHAPTER VIII.

OF THE PREDICTIONS CONTAINED IN THE NEW TESTAMENT.

THE New Testament contains very few prophecies, with the exception of the Book of Revelation, which is wholly prophetical, because the coming of the Messiah, and the commission which he gave to his disciples to "teach all nations *," together with the certain hope which the Gospel contains of a resurrection to eternal life, dissipated the obscurity in which the promises of God had been concealed under the Mosaic dispensation. All being accomplished, predictions were no longer required to teach men, through the typical sacrifices of beasts, to look for salvation to the blood of the spotless Messiah, yet we find in the New Testament a sufficient number to answer every purpose of demonstration as to its Divine origin; some very remarkable prophecies are to be discovered in its pages, a few of which we will instance here.

The first which we shall notice, are those which

* Matt. xxviii. 19.

respect the calling of the Gentiles, and the wonderful progress of Christianity. Of these our Lord frequently speaks in Parables, and often in express terms. The Parable of the Prodigal Son, and also that of the Marriage Supper were evidently both delivered in allusion to this. The fall of Jerusalem is distinctly predicted by Jesus Christ; and in most impressive language he wept over that devoted city, and pathetically addressed it in these words: "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation *."

We know by profane history that this prophecy was, a few years afterwards, literally fulfilled. This prediction, of the destruction of Jerusalem, conducts us to what our Lord said also respecting the end of the world, and the universal judgment. All this perfectly agrees with the justice of God, and the nature of the covenant which he had made with man.

* Luke xix. 42—44.

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