The preachers themselves, and those who were employed in instructing and confirming Christians in the faith, were less likely to appeal, in their addresses, or their writings, to the books of the apostles, than to assert and communicate their own personal knowledge; especially, since, for the reasons which have already been mentioned, those books could not have been in the hands of Christians generally for a long time after this, and but few probably at this time could have seen them.

*

What was thus reasonably to be expected, from the circumstances of the case, we find was the thing that actually took place. Our reasonings are confirmed by fact. Previous to about the middle of the second century, quotations from the gospels and epistles, and even references to them, were infrequent. In what remain of the writings of the apostolic fathers, we have satisfactory evidence of the existence of several of the books of the New Testament at that time. But more than this we have not. We find proof, that they were then beginning to be in great demand. They were becoming every day more necessary to supply the place of original witnesses, who no longer remained to give their living testimony. Nor were they less important as a standard of faith, by which the doctrines of the preachers of Christianity were to be judged. They were even become necessary now to the preachers themselves, to supply them with the knowledge, by which they were to be qualified for the office of teachers, and to prevent the uncertainty, and to correct the mistakes and the corruptions of tradition. It was also at this period, that Christians would feel interested in collecting together all the scattered writings of the evangelists and apostles, bringing their testimony to a single point, and subjecting them to a close comparison, so as to ascertain their mutual agreement, and how far they served to confirm and illustrate each other. The public reading of these books now forming a constant part of the religious service of the Christian assemblies, each separate church would become desirous of possessing a copy of all the authentic records of the founder of the religion, and of his immediate disciples. From this time we accordingly dis

*The name of Apostolic Fathers is given to those writers, who were contemporary with the apostles. Those whose writings have come down to. ns, are Barnabas, Clement, Hermas, Ignatius and Polycarp,

cover traces of the existence of the New Testament, as a collection of the sacred writings of Christians.

The process of which we are speaking was gradual. But it was completed, and the canon of the New Testament was permanently settled by general consent, without any formal act of the church, sometime before the commencement of the fourth century. The claim of each book to a place in the sacred volume was ascertained separately, and grounded upon satisfactory evidence then existing, and most of which still exists, that they were written by the persons to whom they were ascribed. This evidence was then easily to be obtained, on account of the estimation in which they were held, as containing the only authentic records of their religion,-of its origin, its history, and its laws. And it was their inestimable value and importance, which induced Christians of that and of every succeeding age to employ effectual means to preserve those writings in their original purity, to spread them extensively, to multiply copies, and to translate them intò different languages, for the use of Christians of all nations.

When the time had come, that none of the original witnesses of the Saviour remained to give his living testimony, every Christian must have felt the deepest interest in procuring correct and authentic copies of the writings they had left. It would be scarcely possible that any one of those writings should be lost, or that any spurious book should so far impose upon the Christian community as to obtain general credit in the churches. If such book contained any thing which militated with the known preaching of the person to whom it was ascribed, it carried the mark of forgery in its face, and would be rejected. If it had never been heard of in the lifetime of its reputed author, whatever were its contents, the presumption against its genuineness would be too strong for it to be received. Or further, it would be regarded with distrust, if it differed materially in style and manner, from the acknowledged writings of the person, whose name it bore.

This is not mere speculative reasoning, but matter of fact. Such discrimination was actually made. While several epistles of Paul and Peter were acknowledged as genuine, other writings attributed to these apostles, as well as to some of the others, were rejected from the beginning as of no authority, and were never admitted into the sacred volume. And some

of those, the claims of which were finally admitted, were not

These facts are of im

universally acknowledged at first. portance to assure us of the actual care of the first Christians, with respect to the character and claims of their sacred books; and it is peculiarly satisfactory, as it is to be traced up to the lifetime of the immediate successors of the apostles, while many were yet living, who were contemporary with at least one of the original witnesses of our Saviour, and companions of his life.t

Such, as I have stated, appears to have been the origin of our sacred books, and such the circumstances under which they were early collected together by Christians into a single volume, which they regarded with peculiar reverence, as containing the history and the substance of their religion. How was this book preserved by the first Christians and their successors from being lost, and from being corrupted? With what care has it been transmitted down to the present time? What reason have we to believe, that it is substantially, and to all important purposes, the same now, that it was when it was the basis of the faith, and holiness, and courage, and joy, of the primitive Christians?

CAUSES OF LUKEWARMNESS IN CHRISTIANS.

Ir is not a little surprising to observe how many, of even believing and professing Christians, have but a cool attachment to their religion. They believe it to be divine, and ⚫ worthy all acceptation, but they do not take much interest in it. They hold it to be the best gift of heaven, and the foundation of their eternal hopes; yet they manifest no great depth of feeling in regard to it, and seem to be not at all anxious to promote the knowledge and influence of it in the world. Their faith is cold and heartless. Their hope is dim and

The following were not received into the catalogue of sacred books by all the churches at first, viz. The Epistle to the Hebrews, the Epistle of James, Second Epistle of Peter, Second and Third Epistle of John, Epistle of Jude, and the Apocalypse.

The apostle John lived to a great age, probably till about the end of the first century. One at least, Polycarp, bishop of Smyrna, who had seen this apostle, lived till past the middle of the second century.

sluggish. Their love is languid toward God, and inactive toward man.

It cannot be said of such at the present day, as our Lord said respecting others, that "because of persecution their love has waxed cold." The church is in a state of security and peace, which allows every one quietly, and without molestation, to pursue the concerns of personal religion as zealously as he pleases. The opposition and obloquy which may attend the profession of any particular doctrines, and quench the ardour of those who hold them, make no attack upon the warmth of a private devotion to the cause, but allow every one to be animated as he will in that which concerns his own soul. There are other causes for that deplorable slumber of the soul, which has stolen upon so many in the church, robbing them of their highest religious enjoyment, and defrauding their fellow men of their activity. If we can point out a few of the most obvious of these, we may perhaps help some of the sleepers to arouse themselves, and revive the dying affections of their souls.

There are undoubtedly some whose lukewarmness is oceasioned by their want of acquaintance with their religion. It may seem harsh, in the present age, to charge Christians with ignorance of their faith; and yet the charge is but too applicable to many. We, of course, do not mean the same sort or degree of ignorance which prevailed in the dark ages of the spiritual despotism of Rome, when ignorance was accounted favourable to devotion in the people, and was no disgrace to the teachers; when it often happened that neither pastor nor flock possessed or could read the New Testament. In comparison with those days we are doubtless all enlightened, and well informed. But the question is, are we all so in the comparison with our own days? Do all read, know, and meditate as much of their faith as they should do, when the wonderful abundance of means is considered, and the facility of commanding them? Is it not rather true that many are content to believe the gospel, and do not care to know much about it? that there are even serious, conscientious men, who honour and profess the gospel, and who yet very seldom read the scriptures, have made it a small object to understand them, have not been at all anxious to advance beyond the knowledge they possessed some years ago, have perhaps been

satisfied with what they acquired at school, or from their parents, and as for other sources of information, besides the Bible and the weekly sermons, pretend not to consult them at all?

It is to be feared that this is literally the case with many believers. Bible Societies, Book Societies, and libraries, besides periodical publications, that solicit their attention quarterly, monthly, and weekly, have brought the means of religious instruction to the very house of every man in the community, so that he has but to open his eyes and be wise; yet there are many who are satisfied with the most scanty and superficial acquaintance with the Christian system of doctrine and duty.

Is it strange that such persons should be lukewarm? Since their minds are never warmed by contact with the living scriptures, or with the minds of other men, is it strange that they grow cool? Is it strange that the ardent feelings which they once had, and the young glow of devotion, should fade and die, since they are so seldom revived by the reperusal of the volumes of truth and piety?

No man can be expected to continue for a long time deeply interested in any subject or pursuit, with which he is only partially acquainted. There is a charm in novelty which may captivate the heart, and create a temporary passion; while the subject is new a man will be in raptures with it, and devote to it his whole affections and labours, though he may have but the slightest possible acquaintance with it. But this is not a lasting state of the feelings. This violent admiration soon subsides, if there be nothing further to be inquired and known concerning it. Take, for example, the study of natural philosophy, or the art of musick. One sees a few wonderful experiments, or hears a few beautiful strains, and straightway imagines himself a devoted enthusiast to the pursuit. But But suppose he go no further than this beginning, and do nothing but repeat over and over again these experiments or tunes, how long will it be before his admiration is tired out, and settles down into complete indifference? It is only he who goes on learning, exploring further and deeper, and adding to his treasures of knowledge and skill, who can maintain the fervour of spirit which he felt at first. Apply this to religion. The young convert, first made sensible to the won