a man much conversant in the works of Christian authors, written during the first three centuries of its era, and who had read many which are now lost.  In a passage of his Evangelical Demonstration, Eusebius remarks, with great nicety, the delicacy of two of the evangelists, in their manner of noticing any circumstance which regarded themselves; and of Mark, as writing under Peter’s direction, in the circumstances which regarded him.  The illustration of this remark leads him to bring together long quotations from each of the evangelists:  and the whole passage is a proof that Eusebius, and the Christians of those days, not only read the Gospels, but studied them with attention and exactness.  In a passage of his ecclesiastical History, he treats, in form, and at large, of the occasions of writing the four Gospels, and of the order in which they were written.  The title of the chapter is, “Of the Order of the Gospels;” and it begins thus:  “Let us observe the writings of this apostle John, which are not contradicted by any:  and, first of all, must be mentioned, as acknowledged by all, the Gospel according to him, well-known to all the churches under heaven; and that it has been justly placed by the ancients the fourth in order, and after the other three, may be made evident in this manner.”—­Eusebius then proceeds to show that John wrote the last of the four, and that his Gospel was intended to supply the omissions of the others; especially in the part of our Lord’s ministry which took place before the imprisonment of John the Baptist.  He observes, “that the apostles of Christ were not studious of the ornaments of composition, nor indeed forward to write at all, being wholly occupied with their ministry.”

This learned author makes no use at all of Christian writings, forged with the names of Christ’s apostle, or their companions.  We close this branch of our evidence here, because, after Eusebius, there is no room for any question upon the subject; the works of Christian writers being as full of texts of Scripture, and of references to Scripture, as the discourses of modern divines.  Future testimonies to the books of Scripture could only prove that they never lost their character or authority.

Section ii.

When the Scriptures are quoted, or alluded to, they are quoted with peculiar respect, as books sui generis; as possessing an authority which belonged to no other books, and as conclusive in all questions and controversies amongst Christians.

Beside the general strain of reference and quotation, which uniformly and strongly indicates this distinction, the following may be regarded as specific testimonies: