Four books of Justin Martyr. The above are collected from Jones' On the Canon, Supernatural Religion, Eusebius, Mosheim's Ecclesiastical History, Cowper's Apocryphal Gospels, Dr. Giles' Christian Records, and the Apostolic Fathers. After reading this list, the student will be able to appreciate the value of Paley's argument, that, "if it had been an easy thing in the early times of the institution to have forged Christian writings, and to have obtained currency and reception to the forgeries, we should have had many appearing in the name of Christ himself" ("Evidences," p. 106). Paley acknowledges "one attempt of this sort, deserving of the smallest notice;" and, in a note, adds three more of those mentioned above. Let us see what the evidence is of the genuineness of the letter to Agbarus, the "one attempt" in question, as given by Eusebius. Agbarus, the prince of Edessa, reigning "over the nations beyond the Euphrates with great glory," was afflicted with an incurable disease, and, hearing of Jesus, sent to him to entreat deliverance. The letter of Agbarus is carried to Jesus, "at Jerusalem, by Ananias, the courier," and the answer of Jesus, also written, is returned by the same hands. The letter of Jesus runs as follows, and is written in Syriac: "Blessed art thou, O Agbarus, who, without seeing me, hast believed in me! For it is written concerning me, that they who have seen me will not believe, that they who have not seen me may believe and live. But in regard to what thou hast written, that I should come to thee, it is necessary that I should fulfil all things here, for which I have been sent. And, after this fulfilment, thus to be received again by Him that sent me. And after I have been received up, I will send to thee a certain one of my disciples, that he may heal thy affliction, and give life to thee, and to those who are with thee." After the ascension of Jesus, Thaddaeus, one of the seventy, is sent to Edessa, and lodges in the house of Tobias, the son of Tobias, and heals Agbarus and many others. "These things were done in the 340th year" (Eusebius does not state what he reckons from). The proof given by Eusebius for the truth of the account is as follows: "Of this also we have the evidence, in a written answer, taken from the public records of the city of Edessa, then under the government of the king. For, in the public registers there, which embrace the ancient history and the transactions of Agbarus, these circumstances respecting him are found still preserved down to the present day. There is nothing, however, like hearing the epistles themselves, taken by us from the archives, and the style of it, as it has been literally translated by us, from the Syriac language" ("Eccles. Hist.," bk. i., chap. xiii.). And Paley calls this an attempt at forgery, "deserving of the smallest notice," and dismisses it in a few lines. It would be interesting to know for what other