The time when each of Paul's epistles was writ ten, is a point not capable of any certain determination; and as is usual, in such cases, the learned are divided into various opinions and conjectures.

has commonly been thought that the epistles to the Thessalonians were first written, but of late a prior date has been claimed for the epistle to the Galatians. The subject is not important and may be left to be settled by the critics.

CHAPTER XXII.

THE CANONICAL AUTHORITY OF THE SEVEN CATHOLIC EPISTLES, AND OF THE BOOK OF REVELATION.

WHY these epistles received the denomination of Catholic, various reasons have been assigned: but none of them are very satisfactory. Some have said that they were so called, because they contained the one Catholic doctrine which was communicated to the Churches, and delivered to the apostles by our Saviour, and which might be read by the universal Church. But surely this furnished no reason for distinctive appellation of those seven epistles, since the same may be said of all the other canonical epistles.

Others allege, that they received this name because they were not addressed to particular Churches or individuals, like the epistles of Paul, but to the Catholic Church. But this statement is not correct; for several of them are addressed to particular persons.

The opinion of Dr. Hammond and Dr. Macknight is, that this appellation was at first given to the first epistle of Peter and first of John, which were addressed to Christians generally, and were universally received. On which last account they suppose that they were originally called Catholic, to distinguish then from such as were not universally received,

out, after awhile, the other five being universally received also, were included under the same name.

The first epistle of Peter and the first of John, appear to have been circulated and known at a very early period. The apostolic fathers, Ignatius, Polycarp and Papias, cite passages from them, without, however, indicating the source whence they were derived.

Justin Martyr quotes a passage which is no where else found, but in the second epistle of Peter.

Diagnetus has several passages taken from the first epistle of Peter and the first of John.

Irenæus cites from Peter the following: "Whom having not seen ye love," which he expressly refers to Peter. He also cites the second of Peter, and first and second of John. Several texts are also quoted by this father from the epistle of James, but without mentioning his name.*

Clement of Alexandria quotes the first epistle of Peter often; the second sometimes; and also the epistle of Jude.

Tertullian often cites the first epistle of John, and in one instance, that of Jude; but has no quotations from the others.

Origen has given a satisfactory testimony to the epistle of James, and refers to it in the following manner: "For though it be called faith, if it be without works it is dead, as we read in the epistle ascribed to James." And in the Latin translation of his works, by Rufin, this epistle is quoted as DIVINE SCRIPTURE, and is referred to "JAMES, the apostle, and brother of our Lord." This learned father often cites passages from the first of Peter; but not from the second, except in his Latin works, the originals of which are lost. In his book against Celsus, he says, "as it is said by Peter, Ye as lively stones are built up a spiritual house." And again," Peter in his Catholic epistle, says, 'put to death in the flesh, but quickened in the spirit." " His testimony in favour of Jude is also strong. "Jude," says he,

* Lord. Vol. III p. 415.

"wrote an epistle of few lines indeed, but ful of powerful words and heavenly grace; who, at the beginning, says, 'Jude, the servant of Jesus Christ, ana brother of James.""

Cyprian has copious citations from the first epistle of John, and first of Peter; but he makes no mention of the others.

Eusebius has a peculiar opinion respecting the epistle of James; he admits that it was written by James, a disciple of Christ, but not by the apostle James, yet in another place he cites the words, "Is any among you afflicted, let him pray; is any merry, let him sing psalms; as the sacred apostle says.' But he is not consistent with himself, for where he distributes the books into classes, he places James among the supposititous, or such as were not canonical.

The testimony which he gives in his history is important. "One epistle of Peter, called his first, is universally received. This the presbyters of ancient times have quoted in their writings, as undoubtedly genuine; but that called his second epistle, we have been informed, has not been received into the Testament; nevertheless, it, appearing to many to be useful, has been carefully studied with the other Scriptures."* And in another passage, "That called the first of John, and the first of Peter, are to be esteemed authentic. Of the controverted, yet well known and approved by the most, are, that called the epistle of James, that of Jude, and the second and third of John, whether they were written by the evangelist or another."

Athanasius quotes the epistle of James as the work of the apostle of that name; and cites also passages from the first and second of Peter, from the first anc second of John, and also from Jude.

Jerome gives the following full testimony to the epistle of James: "James called the Lord's brother, surnamed Justus, as some think the son of Joseph by a former wife, but as I think, rather the son of Mary the sister of our Lord's mother, mentioned by

* Lard. Vol. III. c. xix. p. 415.

John in his gospel. Soon after our Lord's passion he was ordained bishop of Jerusalem, and wrote one epistle, which is among the seven Catholic epistles; which too has been said to be published by another in his name, but gradually, in process of time, it has gained authority. This is he of whom Paul writes in his epistle to the Galatians, and who is often mentioned in the Acts of the Apostles; and sometimes, in the gospels according to the Hebrews,' lately translated by me into Greek and Latin." Augustine received all the Catholic epistles. He quotes that of James, as the production of the apostle of that name. Both the epistles of Peter are often cited by him; also the three epistles of John; and he quotes Jude, and calls him an apostle.

In the works of Ephrem, the Syrian, who lived and wrote voluminously in the fourth century, there are found express quotations from the epistle of James, the second of Peter, the second and third of John, and from Jude, as well as abundant citations from first Peter, and first John; so that he received as SCRIPTURE, the whole seven Catholic epistles.

The book of Revelation, for a season, fell into considerable discredit in the ancient Church; principally on account of the support which it seemed to give to the extravagant doctrines of the Millenarians; and it is not found in a number of the ancient catalogues. But another reason why it was permitted to lie in obscurity was, the deeply mysterious nature of its contents; on which account, it was not commonly read in the Churches. And some modern writers have ventured to question its right to a place in the sacred canon. But when its evidence comes to be examined, it is found, that so far as early testimony goes, it is not inferior to that of any other book in the New Testament.

Both Hermas and Papias appear to have been acquainted with this book; as the former imitates several of its descriptions, and makes repeated mention of the "book of life," and of those, whose names are written in it; and the latter seems to have deri

ved some of his opinions from a too literal translation of some things in this book.

But Justin Martyr is the first who makes explicit mention of the Revelation. His words are," And a man from. among us, by name John, one of the apostles of Christ, in the Revelation made to him, has prophesied that the believers in our Christ shall live a thousand years at Jerusalem, and after that shall be the general and indeed eternal resurrection and judgment of all men together."*

In the epistle of the Church of Lyons and Vienne, in France, which was written before the close of the second century, there is found an evident quotation from this book: "For he was indeed a genuine disciple of Christ, following the Lamb, whithersoever he goeth."

Irenæus expressly quotes the Revelation, and ascribes it to John the apostle. "The visions in this Dook,' 99 he 66 says, were seen no long time before, at the end of the reign of Domitian."+ And in a passage preserved by Eusebius, he speaks of "the exact and ancient copies of this book, which were confirmed, likewise, by the concurring testimony of those who had seen John."

Theophilus of Antioch, as we are assured by Eusebius, cited testimonies from the Apocalypse, in his work against Hermogenes. This book is also quoted by Clement of Alexandria. In one passage, he says, "Such a one, though here on earth he be not much honoured with the first seat, shall sit upon the twenty-four thrones,' judging the people, as John says in the Revelation." In another place, he cites from it as the work of an apostle. Tertullian also quoted many things from the Apocalypse; and scems to have entertained no doubt of its being the work of the apostle John.

Hippolytus, of the third century, who had great celebrity, both in the eastern and western Church, Lard Vol. III. p. 449

*Lard. Vol. III. c. xxii. p. 447.

Ibid. p. 448.