words with which his gospel commences, IN THE BEGINNING WAS THE WORD," &c.* The same learned father, in his book of "Illustrious Men," says, "John wrote a gospel at the request of the bishops of Asia, against Cerinthus and other heretics, and especially against the doctrine of the Ebionites then springing up, who say that Christ did not exist before his birth of Mary; for which reason he was obliged to declare his divine nativity. other reason of his writing is also mentioned, which is, that having read the volumes of Matthew, Mark, and Luke, he expressed his approbation of their history as true; but observed, that they had recorded an account of but one year of our Lord's ministry, even the next after the imprisonment of John [the Baptist,] in which also he suffered. Omitting, therefore, that year, (for the most part,) the history of which had been written by the other three, he related the acts of the preceding time before John was shut up in prison, as may appear to those who read the four evangelists; which may serve to account for the seeming difference between John and the rest."t This ample testimony of Jerome is confirmed by Augustine, who says, "that this evangelist wrote concerning the co-eternal divinity of Christ, against heretics." Lampe, Lardner, and Titmann, have called in question this account of the occasion of John's writing; but the plausible reasonings of ingenious men have little weight, when laid in the balance with the positive testimony of such men as those who have asserted the contrary. Whether this gospel was written before or after the destruction of Jerusalem, is a matter of dispute among the learned; but the opinion of the ancients, and most of the moderns is, that it was written afterwards; and with this, the internal evidence best agrees. The Acts of the Apostles was undoubtedly written by Luke, for it is dedicated to Theophilus, the same * Lard. Vol, III. p. 229. + Ibid. p. 228. + Ibid. excelent person to whom he had dedicated his gospel, and in this last dedication he refers to his former work. The fact is also confirmed by the testimony - of the whole Christian Church, no one having ever called it in question. This book was in great esteem among the early fathers, and is often mentioned in their writings, and always quoted as a part of inspired Scripture. Irenæus says, "Luke's Acts of the Apostles ought to be equally received with the gospel." "In them he has carefully delivered to us the truth, and given us a sure rule for salvation." So also, Clement of Alexandria, Tertullian, Origen, Eusebius, and Jerome, all ascribe the Acts of the Apostles to Luke.* In the Syriac version of the New Testament, the name of Luke is prefixed to this book; the same is also said to be the fact in some very ancient manuscripts. It must have been early circulated among the Churches, for it is plainly referred to by Clement of Rome, the fellow-labourer of Paul. And Polycarp, in his epistle to the Philippians, has cited a passage from the Acts; as also Justin Martyr, in his "Exhortation to the Greeks." It is distinctly cited by Irenæus more than thirty times, and is expressly denominated SCRIPTURE, which is also true of Tertullian. The Acts of the Apostles being found in all the catalogues of the books of the New Testament, having always been read in the Churches, uniformly quoted as Scripture, and possessing all the internal evidences of inspiration, as well as the express testimony of the early fathers, has an undoubted right to a place in the sacred canon. * See Lardner, Vol. III. p. 207. CHAPTER XXI. CANONICAL AUTHORITY OF PAUL'S EPISTLES, THE fourteen epistles of Paul constitute a very large and very important part of the canon of the New Testament, and the evidence of their canonical authority is complete. Indeed, no question has ever been agitated respecting the divine authority of any one of them; but as his name is prefixed to all, except the epistle to the Hebrews, it has been doubted whether indeed it was written by Paul. After a thorough investigation, however, the Church, both in the east and west, settled down in the full belief that this apostle was the writer. Clement of Rome, in an epistle to the Corinthians, refers expressly to one of Paul's epistles to the same people. "Take," says he, "into your hands, the epistle of blessed Paul the apostle. What did he at first write to you in the beginning of the gospel? Verily he did by the Spirit admonish you concerning himself, Cephas, and Apollos, because that even then ye did form parties." There are, in the epistle of Clement, several other passages cited from Paul, but this is the only one where his name is mentioned. Hermas and Ignatius also cite words from Paul's epistles, but without designating the book from which they are taken. And Polycarp, the martyr, and disciple of John, when condemned to death, wrote an epistle to the Philippians, in which he makes express mention of Paul's first epistle to the Corinthians, and cites the apostle's words: "Do ye not know that the saints shall judge the world?t as Paul teaches." This venerable and apostolical father, in the same epistle, quotes a passage from Paul's epistle to the Ephesians as Scripture. "For I trust," says he, "that ye are well exercised in the Holy Scriptures, as in these * Epist. Clem. Rom. ad Cor. † 1 Cor. vi. 2. Scriptures it is said, 'Be ye angry and sin not; let not the sun go down upon your wrath." "* He also cites passages from the second epistle to the Corinthians, from the epistle to the Galatians, from the first and second to the Thessalonians, from the epistle to the Hebrews, and from both of Paul's epistles to Timothy. But as was customary at that time, he does not refer to the book from which his citation in any particular instance is made. Justin Martyr quotes many texts from Paul's epistles, and in the very words of the apostle, but does not mention his name, or the title of the epistle from which he makes his citations. Irenæus quotes passages from all the epistles of Paul, except the short letter to Philemon. It would fill too much space to put down all the texts cited by this father. Let the following suffice.t "This same thing Paul has explained, writing to the Romans, Paul, an apostle of Jesus Christ, separated to the Gospel of God.'‡ Again writing to the Romans, he says, 'Whose are the fathers, and of whom concerning the flesh Christ came, who is God over all blessed for evermore.'§ This also Paul manifestly proves in his epistle to the Corinthians, saying, 'Moreover, brethren, I would not that ye should be ignorant how that all our fathers were under the cloud.'|| Paul, in his second epistle to the Corinthians, says, 'In whom the god of this world hath blinded the eyes of them that believe not.' The Apostle Paul says, in his epistle to the Galatians, 'Wherefore then serveth the law of works? it was added until the seed should come to whom the promise was made.’** As also blessed Paul says in his epistle to the Ephesians, For we are members of his body, of his flesh, and of his bones.'tt As also Paul says to the Philippians, I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing unto God.'‡‡ Again, Pau. * Ephes. iv. 26. Iren. adv. Haeret. + Rom. i. 1. § Rom. ix. 5. || 1 Cor. x. 1. ** Gal. iii. 19. says, in his epistle to the Colossians, 'Luke, the beloved physician, saluteth you.'* The apostle, in the first epistle to the Thessalonians, says, "And the God of peace sanctify you wholly.'t And again in the second epistle to the Thessalonians, speaking of antichrist, says, And then shall that wicked one be revealed." " In the beginning of his work against heresies, he says, "Whereas some having rejected the truth, bring in lying words, and vain genealogies rather than godly edifying, which is in faith, as saith the apostle.'"§ The first epistle to Timothy is very often quoted in the above work. When speaking of Linus, he says, "Of this Linus Paul makes mention in his epistle to Timothy, Eubulus greeteth thee, and Pudens, and Linus.'|| Paul says, A man that is a heretic, after the first and second admonition reject." "¶ 6 Thus Irenæus, who lived in the age next after that of the apostles, and who had conversed with men who had seen some of them, refers as familiarly and frequently to the writings of Paul, as we are accustomed to do now. The epistle to the Hebrews he does not cite in any of his writings, which are now extant, though Eusebius informs us that he had seen a work of his in which there are citations from this epistle; but he does not say that he quoted them as from Paul. Probably he participated in the prejudice of the western Church respecting the author of this epistle. The epistles of Paul are quoted by Athenagoras, who lived in the second century; also, many times by Clement of Alexandria. A few examples only need be here adduced. "The apostle, in the epistle to the Romans, says, 'Behold, therefore, the goodness and severity of God.'** The blessed Paul, in the first epistle to the Corinthians, says, Brethren, be not children in understanding; howbeit in malice be ye *Col iv. 4. + 1 Thess. v. 23. ‡ 2 Thess. ii. 8. § 1 Tim. i. 4. 6 2 Tim. iv. 21. Tit. iii. 10. See Lard. Vol. III ** Rom. ix. |