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Paul, wrote thus." He takes particular notice of Luke's
using the first person plural,
we endeavoured-we came

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we went—we sat down-we spoke," &c.; and enters into some discussion to prove "Luke's fitness for writing a just and true history."

In another place he shows, "That St Luke's Acts of the Apostles ought to be equally received with his Gospel; for that in them he has carefully delivered to us the truth, and given to us a sure rule for salvation." Again he says, "Paul's account of his going to Jerusalem exactly agrees with Luke's, in the Acts."

CLEMENT, of Alexandria, citing Paul's speech at Athens, introduces it thus: "So Luke, in the Acts of the Apostles, relates."

TERTULLIAN cites several passages out of the Acts of the Apostles, which he calls, Commentarius Lucæ, The Commentary of Luke.

ORIGEN ascribes the Acts of the Apostles to Luke.

EUSEBIUS says, "Luke has left us two inspired volumes, The Gospel and the Acts."

JEROME expressly asserts, "That the Acts was the composition of Luke."

The Syriac version of the New Testament ascribes the Acts to Luke; and in some very ancient manuscripts of the New Testament, his name is prefixed to this book.

To this uniform body of ancient testimony, there is nothing which can be objected, except that the author of the Synopsis, commonly ascribed to ATHANASIUS, says, "Peter dictated the Acts of the Apostles, but Luke wrote them." But if this were true, it would not in the least detract from the authority of the book, but rather increase it. One testimony, however, can be of no avail against so many; and we know that Luke knew most of the facts recorded in this book, by his own personal observation, and needed no one to dictate them to him. Besides, Peter was not an eye-witness of the greater number of the facts related in this book.

The time when the Acts of the Apostles was written, may be determined pretty accurately, by the time when the history which it contains terminates; that is about A. D. 62; for, no doubt, he began to write soon after he left Rome.

That the Acts of the Apostles is of Canonical authority, is proved from its having a place in all the ancient catalogues of the books of the New Testament.

The same is evinced by the numerous citations from this

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book, by the early Fathers; who explicitly appeal to it, as of divine authority-as an inspired book.

It is plainly referred to in more instances than one, by CLEMENT of Rome, the fellow-labourer of Paul.

POLYCARP, the disciple of John, also cites a passage from the Acts, in his Epistle to the Philippians.

It is cited by JUSTIN MARTYR in his Exhortation to the Greeks.

It is distinctly cited by IRENEUS more than thirty times, in some of which instances it is expressly called Scripture; and the credit and authority of the book are largely discussed in his work against heretics.

The citations of TERTULLIAN from this book are two numerous to be particularized. He also quotes it expressly under the name of Scripture; "Which part of Scripture," says he, "they who do not receive, must deny the descent of the Holy Ghost, and be ignorant of the infant state of the Christian Church."*

This book was also constantly read as Scripture, in the weekly assemblies of Christians all over the world.

From the testimonies adduced above, it will appear, with convincing evidence, how unfounded is the opinion of some learned men, that the Acts, in the early period of the church, was very little known, comparatively, and very little esteemed. This opinion has been favoured by such men as Father Simon, and Dr Mill; and has no other foundation than a passage in the Prolegomena to the Acts, ascribed to CHRYSOSTOM, the genuineness of which is very doubtful. But if CHRYSOSTOM was the author of this passage, how little can it weigh against such a host of witnesses. The passage referred to, is, "This book is not so much as known to many; they know neither the book, or by whom it was written." Now, the same might be asserted, respecting all the books in the Canon. There are many persons ignorant of what they contain, and unacquainted with their object. But there is no need to dwell longer on this objection.

The Acts of the Apostles, therefore, has an indisputable claim to a place in the Sacred Canon. No better, or stronger evidence, can be desired. It is true that some of the earliest heretics did not receive this book as Canonical. TERTULLIAN informs us, that it was rejected by Cerdo, the master of Marcion, and some others whom he does not name, but whom he refutes.

* De Præscriptione.

PHILASTRIUS informs us, that the Cerinthians did not receive this book.

And AUGUSTINE tells us, that the Manichees did not, because they considered Manes to be the Paraclete, promised by the Saviour; but in the Acts, he is declared to have been the Holy Ghost, which descended on the Apostles, on the day of Pen

tecost.

"But," says Father Simon, "let us leave these enthusiasts, who had no other reason for rejecting the books received by the whole church, except that they did not suit with the idea which they had formed of the Christian religion."

SECTION X.

TESTIMONIES TO THE CANONICAL AUTHORITY OF THE FOURTEEN EPISTLES OF PAUL.

On the subject of Paul's Epistles, there is a universal consent among the ancients, except as it relates to the Epistle to the Hebrews; which, having been published without the Apostle's name and usual salutation, many conjectured that it was the production of another person: and while some ascribe it to Barnabas, others thought that either Clement, or Luke, was the writer. There seems to have been a difference between the Eastern and Western churches on this subject; for the Greeks appear to have entertained no doubts in regard to Paul's being the author of this Epistle: it was only among the Latins, that its genuineness was a matter of uncertainty. And the most learned among these adopted the opinion, that it was the production of Paul; and by degrees, its authority was fully established in the West, as well as the East. The true state of the case will, however, appear more clearly, by citing the testimonies of the Fathers, than by any general representation.

Although CLEMENT, the fellow-labourer of Paul, frequently cites passages from the Gospels and Epistles, yet he never expressly mentions any book of the New Testament, except Paul's first Epistle to the Corinthians; to whom also Clement's Epistle was addressed. His words are: "Take 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, and Cephas, and Apollos: because that even then you did form parties." There are in this Epistle of Clement, many other passages, in which the words of Paul are cited, but this is the only one in which his name is mentioned.

HERMAS, and IGNATIUS also, often quote the words of Paul's Epistles, but the books from which they are taken are not designated.

POLYCARP, the disciple of the Apostle John, and Bishop of Smyrna, who suffered martyrdom in extreme old age, about the middle of the second century, after sentence of death was pronounced upon him, wrote an Epistle to the Philippians, in which he makes express mention of Paul's First Epistle to the Corinthians-" Do ye not know, that the saints shall judge the world,* as Paul teaches."

He also quotes a passage from the Epistle to the Ephesians, under the name of Holy Scripture. For I trust," says he, "For "that ye are well exercised in the Holy Scriptures as in these Scriptures it is said, ' Be ye angry, and sin not: let not

the sun go down upon your wrath.'" POLYCARP 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 the Epistles to Timothy; but, as is usual with the apostolical Fathers, he does not refer to the books or authors from which he makes his citations.

JUSTIN MARTYR quotes many passages in the very words of Paul, without mentioning his name. But IRENEUS distinctly and frequently quotes thirteen of Paul's Epistles. He takes nothing, indeed, from the short Epistle to Philemon, which can easily be accounted for, by the brevity of this letter, and the special object which the Apostle had in view in penning it. It would fill a large space, to put down all the passages cited by Irenæus from the Epistles of Paul. Let it suffice to give one from each:-" This same thing Paul has explained, writing to the Romans, Paul an Apostle of Jesus Christ, separated unto the Gospel of God.' And again, writing to the Romans of Israel, he says, Whose are the Fathers, and of whom, concerning the flesh, Christ came, who is God over all, blessed for ever." "S "This also Paul manifestly shows, in his Epistle to the Corinthians, saying, Moreover, brethren, * 1 Cor. vi, 2. † Eph. iv, 26. Rom. i, 1. § Rom. ix, 5.

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I would not that ye should be ignorant, how that all our fathers were under the cloud."* Paul, in his Second to the Corinthians, says, In whom the God of this world hath blinded the eyes of them that believe not.'"t "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 the blessed Paul says, in the Epistle to the Ephesians, For we are members of his body, of his flesh and of his bones.'"§ "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 to God."" "Again, Paul 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.""** "And again, in the Second Epistle to the Thessalonians, speaking of Antichrist, he 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, bringing in lying words, and vain genealogies, rather than godly edifying, which is in faith,'‡‡ as sayeth the apostle." This Epistle is often quoted by Irenæus, in the work above mentioned. Speaking of Linus, Bishop of Rome, he says, "Of this Linus, Paul makes mention in his Epistle to Timothy (evidently referring to 2 Eph. iv, 21), Eubulus greeteth thee, and Pudens, and Linus.' As Paul says, A man that is an heretic after the first and second admonition, reject.'"§§ Thus, we have seen, that Irenæus, who lived in the age immediately succeeding that in which Paul lived and wrote, has borne explicit testimony to all the Epistles of that Apostle, which have his name prefixed, except the short Epistle to Philemon, from which, it is probable, he had no occasion to take any authorities, as it is very concise, and addressed to a friend on a particular subject, in which Paul felt deeply interested.

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As to the Epistle to the Hebrews, which is anonymous, there is ample evidence that IRENEUS was acquainted with it; but it is doubtful, whether he esteemed it to be the production of Paul or some other person. As he resided in France, it is very possible, that he participated in the prejudice of the Western church on this point. EUSEBIUS informs us, that he had seen a work of IRENEUS, which has not reached our times,

1 Cor. x, 1. || Phil. iv, 18.

† 2 Cor. iv, 4. ¶ Col. iv, 14.

‡‡ 1 Tim. i, 4.

Gal. iii, 19.
** 1 Thess. v, 23.
SS Tit. iii, 10.

§ Eph. v, 30. ft 2 Thess. ii, 8.

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