I.Sections common to1, 2, 3, 4.
II.1, 2, 3.
III.1, 3, 4.
IV.1, 2, 4.
V.1, 3.
VI.1, 2.
VII.1, 4.
VIII.2, 3.
IX.3, 4.
X.Sections peculiar to one.

8. Different from the Ammonian-Eusebian sections, and later in their origin, are the divisions of the gospels called titles, because each of them received a title from one of the first or principal subjects mentioned in it. They are thought to have been connected with the public reading of the gospels. Of these, Matthew contains 68; Mark, 48; Luke, 83; John, 18. They are, therefore, larger than the Ammonian sections, and resemble more nearly our modern chapters.

These titles are called by the Latins briefs (breves), and the tables of their contents breviaries (breviaria). They did not come into common use before the fifth century, and are commonly annexed to manuscripts along with the Ammonian-Eusebian sections. But they are the only divisions known to some of the church fathers, as Euthymius and Theophylact.

9. The divisions of the other books of the New Testament are thought to be of later origin. Euthalius introduced into a copy, which he sent to Athanasius the younger, divisions called chapters. He has sometimes been considered the author of those in the Acts and catholic epistles; but he probably took them from an older source. Those in the Pauline epistles he expressly ascribed to "one of the wisest and most Christ-loving of our fathers." He also gave headings to the chapters, descriptive of their contents, but collected from previous sources. The Apocalypse was divided into twenty-four larger sections and seventy-two smaller—a work ascribed to Andreas of Cæsarea in Cappadocia. Tregelles, in Horne's Introduction, vol. 4, chap. 4.

10. Our present division of chapters was made in the thirteenth century, by Cardinal Hugo, from whom proceeded also that in the Old Testament. It was first introduced into the Latin copies, and afterwards into the Greek. Our present division of verses was made by Robert Stephens, in 1551. It was preceded by some earlier divisions, as that of Pagninus, in which the verses were longer than those of Stephens.

Distinct from all the above divisions are the church-lessons, made very early, in imitation of the Jewish Haphtaroth, or sections from the prophets. Chap. 13, No. 6. The beginning of these seems to have been in special selections for the church festivals. But the usage was afterwards extended so as to include selections for all the Sabbaths and feast-days of the year. Hence from the fifth century and onward the whole New Testament was no longer publicly read, as in the primitive days of Christianity, according to the free judgment of those who conducted the church-services; but these selected sections (pericopae). Collections of these lessons were called by the general name of lectionaries (lectionaria). Those from the gospels or Acts and epistles received special names indicative of their contents. See Bleek, § 265; Horne's Introduction, vol. 4, chap. 4, end.

11. From the above brief survey, it is manifest that none of the external divisions of the sacred text rest on any divine authority. They are the work of uninspired men, and are to be treated accordingly. For convenience of reference, a division of the Scriptures into chapters and verses is indispensable; and we may well rest contented with that which now prevails, though it cannot claim perfection. But in the interpretation of the inspired word we must go behind human divisions, carefully inquiring after the true connection of thought, according to the acknowledged laws of interpretation. To give one example out of many, we must not infer that the last verse of the eleventh chapter of the book of Revelation belongs to the preceding and not the following context, because of its separation from the latter in the division of chapters; but we must determine its true connection independently of this division.

A very good arrangement is that of Paragraph Bibles, in which the distinctions of chapter and verse are thrown into the margin, the text being broken into longer or shorter sections according to the true course of thought. Yet this mode of division also is human, and cannot be infallible.

12. The titles of the several books of the New Testament did not proceed immediately from the authors themselves. In form they present some diversity; for example: The Gospel according to Matthew; according to Matthew; the holy Gospel according to Matthew, etc., the shorter and simpler titles being, as a rule, the more ancient. For substance, however, the different forms are the same. They represent the ancient church tradition, and are of very high authority. The subscriptions, on the other hand, which stand at the end of the epistles of Paul, that to the Hebrews included—are confessedly the work of later copyists. They are of no authority, and are sometimes manifestly incorrect.