With regard to the Bible canon in general, we see that councils had weight when they enumerated the sacred books; that prominent teachers delivered their opinion on the subject with effect, and that tradition contributed to one result; but no general council closed the canon once for all, till that of Trent promulgated its decrees. This body, however, could only settle the subject for Romanists, since, while the right of private judgment is exercised, no corporation can declare some books inspired and others not, some authoritative in matters of faith, others not, without presumption. Though the present Bible canon rests upon the judgment of good and learned men of different times, it can never be finally or infallibly settled, because the critical powers of readers differ, and all do not accept church authority with unhesitating assent. It is the way of men to defer unduly to the opinions expressed by synods and councils, especially if they be propounded dogmatically; to acquiesce in their decisions with facility rather than institute independent inquiry. This is exemplified in the history of the canon, where the fallibility of such bodies in determining canonicity is conspicuous. It is so in the general reception of the book of Esther, while the old poem, the Song of Songs, was called in question at the synod of Jamnia; in the omission of the Revelation from the canonical list by many belonging to the Greek Church, while the epistles to Timothy and Titus were received as St. Paul’s from the beginning almost universally. CHAPTER X. THE CANON IN THE CONFESSION OF DIFFERENT CHURCHES. The second Helvetic Confession (A.D. 1566) speaks of the apocryphal books of the Old Testament as those which the ancients wished to be read in the churches, but not as authoritative in matters of faith.(375) The Gallic Confession (A.D. 1559) makes a distinction between canonical and other books, the former being the rule and norm of faith, not only by the consent of the Church, but much more by the testimony and intrinsic persuasion of the Spirit, by whose suggestions we are taught to distinguish them from other ecclesiastical books, which, though useful, are not of the kind that any article of faith can be constituted by them.(376) The Belgic Confession (A.D. 1561) makes a distinction between the sacred and apocryphal books. The latter may be read by the Church, but no doctrine can be derived from them. In the list of New Testament books given there are _fourteen_ epistles of Paul.(377)