One more from our author: "Papias, a hearer of John, and companion of Polycarp, as Irenæus attests, and of that age, as all agree, in a passage quoted by Eusebius, from a work now lost, expressly ascribes the respective gospels to Matthew and Mark, and in a manner which proves that those gospels must have publicly borne the names of these authors at that time, and probably long before." All this appears perfectly consistent with the idea that these gospels were written by the evangelists themselves, and proves together with the following considerations the probability of its being correct. Further considerations to be taken into the foregoing account are the following. St. Matthew, St. Luke and St. Mark, all speak of the prophesy of Jesus respecting the destruction of Jerusalem, but do not even hint that this prophesy had been fulfilled. In St. John's gospel no mention is made of this prophesy, and it is reasonable enough to suppose that this omission was on account of the prophesy's having been fulfilled before his gospel was written. Again, if the gospels had not been written by these reputed authors, nor in the time that the evangelists lived, but some time after the destruction of Jerusalem, and these had been fabricated by designing men, they would certainly have been exposed as a fraud by the Gnostics who held many opinions so very contrary to the scriptures of the New Testament. So very contrary were some of the early heresies to the writings of the evangelists that they erased many things from them that they might the better maintain their own notions. Now this would never have taken place if these Gnostics could have proved that these Gospels were frauds, which they certainly could have done, for they existed as early as these writings are supposed to have been written. Furthermore, if the gospels had been forged books, written after the destruction of Jerusalem, it would have been an easy task for Celsus to have exposed the whole fraud. He certainly would never have admitted the truth of the miracles of Jesus if he could have proved that the books in which they were recorded were forgeries. But this neither he nor the learned Porphyry attempted to do. I have suggested, that, if the probability of the gospel's having been written before the destruction of Jerusalem and by the evangelists themselves be proved it is sufficient for our present argument. And so, I think, it will appear to you, when you combine with this probability two more important considerations. 1st. That the internal evidences contained in the books of the New Testament, of their genuineness, are sufficient of themselves to establish their character as such; and: 2d. That the above probability of itself is to be relied on even from external evidence if no external proof can be proved against it, which is not pretended.