SOURCE:  
http://www.catholicapologetics.info/apologetics/protestantism/wbible.htm


 Where We Got the Bible: Our Debt to the Catholic Church

by The Right Rev. HENRY G. GRAHAM,

Author of "Hindrances to Conversion," etc.

Twenty-second Printing  

Nihil Obstat et Imprimatur JOANNES RITCHIE, Vic. Gen.
Glasguae.  

Dedicated to all lovers of the written word.

'In which are certain things hard to be understood, which the unlearned and unstable wrest, as they do also the other scriptures, to their own destruction.' 2 Peter iii. 16

'I would not believe the Gospel unless moved thereto by the authority of the Church.' - St. Augustine (Contra Epis. Manich., Fund., n. 6.)

CONTENTS

Preface
Introduction
Chapter I.     Some Errors Removed
Chapter II.    The Making of the Old Testament
Chapter III.   The Church Precedes the New Testament
Chapter IV.   Catholic Church Compiles the New Testament
Chapter V.    Deficiencies of the Protestant Bible
Chapter VI.   The Originals and their Disappearance
Chapter VII.  Variations in the text Fatal to the Protestant Theory
Chapter VIII. Our Debt to the Monks
Chapter IX.    Bible Reading in the 'Dark Ages'
Chapter X.     Where then are all the Mediaeval Bibles?
Chapter XI.    Abundance of Vernacular Scriptures before Wycliff
Chapter XII.   Why Wycliff was Condemned
Chapter XIII.  Tyndale's Condemnation Vindicated by Posterity
Chapter XIV.  A Deluge of Erroneous Versions
Chapter XV.   The Catholic Bible (Douay)
Chapter XVI.  Envoi

 

PREFACE TO THE FIRST EDITION

This little book about the Bible grew out of lectures which the writer delivered on the subject to mixed audiences. The lectures were afterwards expanded, and appeared in a series of articles in the Catholic press 1908-9, and are now with slight alterations reprinted. Their origin will sufficiently account for the colloquial style employed throughout.  

There is, therefore, no pretence either of profound scholarship or of eloquent language; all that is attempted is a popular and, as far as possible, accurate exposition along familiar lines of the Catholic claim historically in regard to the Bible. It is candidly controversial without, however, let us hope, being uncharitable or unfair.  

Friends had more than once suggested the reissue of the articles; and it appeared to the writer that at last the proper moment for it had come when the Protestant world is jubilating over the Tercentenary of the Authorised Version. Amidst the flood of literature on the subject of the Bible, it seemed but right that some statement, however plain and simple, should be set forth from the Catholic side, with the object of bringing home to the average mind the debt that Britain, in common with the rest of Christendom, owes to the Catholic Church in this connection. Probably the motive of the present publication will be best understood by a perusal of the following letter from the writer which appeared in the Glasgow Herald, 18th March, 1911:—  

THE BIBLE CENTENARY AND THE CATHOLIC CHURCH.  

AMID the general jubilation over the three hundredth anniversary of the appearance of King James's version of the Bible, I think it would be a pity if we did not make mention of that great Church to which, under God, we owe our possession of the sacred Scriptures—I mean of course, the Roman Catholic Church. Without striking one single jarring note, I hope, in the universal chorus, yet I feel it would be rather ungenerous, and indeed historically unjust, did we not turn our eyes at least in passing to that venerable figure standing in the background surveying our celebrations, and, as it were, saying, 'Rejoice over it, but remember it was from me you got it'. As a Scotsman, who cannot forget that it is the Bible that has made Scotland largely what she is today, I yield to no one in veneration of the inspired Scriptures and in admiration of the incomparably beautiful Authorised Version. Still, honour to whom honour. We shall only be awarding a just meed of praise and gratitude if we frankly and thankfully recognise that it is to a council (or councils) of the R.C. Church that we owe the collection of the separate books into our present Canon of the New Testament, and that to the loving care and devoted labour of the monks and scholars of that Church all through the ages we are indebted, not only for the multiplication and distribution of the sacred volume among the faithful when as yet no printing press existed, but even for the preservation of the Book from corruption and destruction. It is, then, undoubtedly true to say that, in the present order of Providence, it is owing to the Roman Catholic Church that we have a Bible at all. And no one will be a bit the worse Christian and Bible­lover if he remembers this notable year that it is to the Mother Church of Christendom he must look if he would behold the real preserver, defender, and transmitter of the 'Word that endureth for ever.'—  

HENRY GREY GRAHAM.

 

INTRODUCTION  

IF all were true that is alleged against the Catholic Church in her treatment of Holy Scripture, then the proper title of these papers should be ‘How we got', but 'How we have not got the Bible'. The common and received opinion about the matter among non-Catholics in Britain, for the most part, has been that Rome hates the Bible-that she has done all she could to destroy it—that in all countries where she has held sway she has kept the Bible from the hands of the people—has taken it and burned it whenever she found anyone reading it. Or if she cannot altogether prevent its publication or its perusal, at least she renders it as nearly useless as possible by sealing it up in a dead language which the majority of people can neither read nor understand. And all this she does, (so we are told), because she knows that her doctrines are absolutely opposed to and contradicted by the letter of God's written Word—she holds ­and propagates dogmas and traditions which could not stand one moment's examination if exposed to the searching light of Holy Scripture. As a matter of fact, is it not known to everybody that, when the Bible was for the first time brought to the light and printed and put into the peoples' hands in the sixteenth century, suddenly there was a great revolt against the Roman Church—there was a glorious Reformation? The people eagerly gazing upon the open Bible, saw they had been befooled and hoodwinked, and been taught to hold 'for doctrines the commandments of men', and forthwith throwing off the fetters, and emancipating themselves from the bondage of Romanism, they embraced the pure truth of the Word of God as set forth in Protestantism and Protestant Bibles. Is not this the tale that history tells about Rome? Has she not always waged a cruel and relentless war against the Holy Book—issued prohibitions and framed decrees against reading it, or having it in the house—sometimes even in her deadly hatred going the length of making bonfires of heaps of Old and New Testaments, as Tunstall, Bishop of London, did to William Tyndale's? Has she not burned at the stake, or at least banished from their home and country, servants of the Lord like John Wycliffe and William Tyndale for no other crime than that of translating and printing and putting into lay folk's hands the sacred text of the gospel of Jesus Christ? Who does not know instances, even in our own days, of pious old women (especially in Ireland) chancing to light upon a Bible (which they have never seen before) and reading it (especially St John's Gospel iii, 16), and going to the priest about the new light they had received through the blessed words, and then the priest snatching it out of their hands and throwing it into the fire? This is not at all uncommon (it is said) in Catholic lands, where the poor people sometimes chance to get a copy of God's Word through the devoted labours of Bible-women and tract-distributors. A Scotch lady in Rome, now happily a Catholic but then a member of a Protestant congregation there which supports a Bible—distributor, once informed me of the account that this gentleman gravely related to a meeting of the congregation, as to how an old woman in a small Italian town, accepting one of his Testaments and being illuminated by the Gospel of St John (which she never saw before, of course, though part of it is read every day at Holy Mass), straightway went and confuted her priest and silenced him, so that he had no word to say in reply. This I repeat, is the commonly accepted idea about Rome and her attitude towards Holy Scripture among the masses of non-Catholic people.  

I have said advisedly 'among the masses', for happily there are now a goodly number of enlightened and impartial persons, and of scholars who have studied the matter fairly for themselves, men, for example, of the stamp of the late Dr S. R. Maitland, among whom the idea is quite exploded. And one may not blame the masses too severely for entertaining the notion above alluded to: how indeed, we may ask, could they possibly think otherwise in face of the tradition handed down to them from their forefathers since the 'Reformation', by minister, teacher, and parents, through sermon, catechism, newspaper, books of travel, fiction, and history? They have believed the tradition as naturally as they believed that the sun rose in the east and set in the west; or that monasteries and convents were sinks of iniquity and dens of corruption; or that there was once a female Pope called Joan; or that Catholics pay money to get their sins forgiven. You cannot blame them altogether, for they had, humanly speaking, no opportunity of knowing anything else.  

The Protestant account of pre-reformation Catholicism has been largely a falsification of history. All the faults and sins that could possibly be raked up or invented against Rome, or against particular bishops or priests, were presented to the people of this unhappy land, and all her best acts misconstrued, misjudged, misrepresented, and nothing of good told in her favour. She has been painted as all black and hideous, and no beauty could be seen in her. Consequently people came to believe the tradition as a matter of course, and accepted it as history, and no more dreamed of enquiring whether it was true or not than they dreamed of questioning whether Mary wrote the Casket Letters or blew up Darnley at Kirk o' Field. Add to this the further fact that, Catholicism being almost totally wiped out in Scotland, the people had no means of making themselves personally acquainted with either its doctrines or its practices, and being very imperfectly educated till the beginning of the nineteenth century, were as incapable of arriving at a true knowledge of the interior life of the Catholic Church as of the internal organism of an antediluvian tadpole. Hence one can easily understand how it came about that, among the mass of the people in Bible-loving Scotland, the Pope was recognised as the Anti-Christ foretold by St John, and Rome herself, that sitteth upon the seven hills, identified as 'Babylon, the Great, the mother of harlots, and abominations of the earth', and the 'woman drunken with the blood of the saints'. The story goes that one day the Merry Monarch, Charles the Second, propounded to the learned and scientific men about the Court the following profound problem: How is it that a dead fish weighs less than a living one? The learned and scientific men discussed the grave difficulty and wrote elaborate treatises on it to please the Royal enquirer, but came to no satisfactory conclusion. Finally it occurred to one of them to test whether it really was, as the King had said; and of course he discovered that the thing was a joke; the fish weighed exactly the same dead as living, and all the time the Merry Monarch had been 'having them on'. People have been acting much in the same way in regard to the assertion so glibly made that Rome hates the Bible, and persecutes it, and tries to blot it out of existence. But nowadays many are enquiring—Is it really so? Are we sure of our facts? Are we not building up mountains of abuse and calumny on a false suppositon? Just as all have come to know that the sun, as a matter of fact, does not rise or set but stands still, that there never was a Pope Joan but his name was John, that monasteries and convents are homes of learning and sanctity and charity, and that no Catholic ever pays or ever could pay a single farthing to get his sins remitted—and all this through the spread of knowledge and education and enlightenment and study—so also I venture to think that people will now be rightly considered ignorant and blameworthy, and at the least behind the times, if they do not learn that the notion I have alluded to above about the Catholic Church and the Bible is false and nonsensical—historically false and inherently nonsensical. By a calm consideration of the facts of history and a mind open to conviction on genuine evidence, they will be driven by sheer force of honesty to the conclusion that the Catholic Church, so far from being the monster of iniquity that she is painted, has in very truth been the parent, the author and maker under God, of the Bible; that she has guarded it and defended it all through the ages, and preserved it from error or destruction; that she has ever held it in highest veneration and esteem, and has grounded her doctrines upon it; that she alone has the right to call it her book; that she alone possesses the true Bible and the whole Bible, and that copies of the Scriptures existing outside of her pale, are partly incorrect and partly defective, and that whatever in them is true, is true because derived from her who alone possesses the Book in its fulness and its truth. If they were Catholics, they would love God's Holy Word more and more; they would understand it better; they would adore the Divine Providence that took such a wise and sure means of preserving and perpetuating it; and they would profoundly admire the Catholic Church for her ceaseless vigilance, untiring zeal, and unswerving fidelity to the commission entrusted to her by Almighty God.

 

CHAPTER I. Some Errors Removed

 

Now, in order to understand properly the work of the Catholic Church in creating and defending and perpetuating the Holy Scriptures, we must say a few preliminary words as to the human means used in their production, and as to the collecting of the Books of the Bible as we have it at present. There are some common erroneous ideas which we would do well to clear away from our minds at the very outset.

1. To begin with, the Bible did not drop down from Heaven ready-made, as some seem to imagine; it did not suddenly appear upon the earth, carried down from Almighty God by the hand of angel or seraph; but it was written by men like ourselves, who held in their hand pen (or reed) and ink and parchment, and laboriously traced every letter in the original languages of the East. They were divinely inspired certainly, as no others ever have been before or since; nevertheless they were human beings, men chosen by God for the work, making use of the human instruments that lay to their hand at the time.

2. In the second place we shall do well to remember that the Bible was not written all at once, or by one man, like most other books with which we are acquainted, but that 1500 years elapsed between the writing of Genesis (the first Book of the Old Testament) and the Apocalypse or Revelation of St John (the last Book of the New). It is made up of a collection of different books by different authors, forming, in short, a library instead of a single work, and hence called in Greek, ‘Biblia', or the Books. If you had lived in the days immediately succeeding the death of Moses, all you would have had given to you to represent the Bible would have been the first five books of the Old Testament, written by that patriarch himself; that was the Bible in embryo, so to speak—the little seed that was to grow subsequently into a great tree, the first stone laid on which was gradually to be erected the beautiful temple of the written Word throughout the centuries that followed. From this we can see that the preacher extolling the Bible as the only comfort and guide of faithful souls was slightly out of his reckoning when he used these words: 'Ah, my brethren! what was it that comforted and strengthened Joseph in his dark prison in Egypt? What was it that formed his daily support and meditation? What but that blessed book, the Bible!' As Joseph existed before a line of the Old Testament was penned, and about 1800 years before the first of the New Testament books saw the light, the worthy evangelist was guilty of what we call a slight anachronism.

3. Nor will it be out of place to remark here that the Bible was not written originally in English or Gaelic. Some folks speak as if they believed that the Sacred Books were first composed, and the incomparable Psalms of David set forth, in the sweet English tongue, and that they were afterwards rendered into barbarous language such as Latin or Greek or Hebrew, for the sake of inquisitive scholars and critics. This is not correct; the original language, broadly speaking, of the Old Testament was Hebrew; that of the New Testament was Greek. Thus our Bibles as we have them today for reading are 'translations'—that is, are a rendering or equivalent in English of the original Hebrew and Greek as it came from the pen of prophet and apostle and evangelist. We see this plainly enough in the title-page of the Protestant New Testament, —which reads 'New Testament of Our Lord and Saviour Jesus Christ, translated out of the original Greek.'

4. A last point must always be kept clearly in mind, for it concerns one of the greatest delusions entertained by Protestants and makes their fierce attacks on Rome appear so silly and irrational—the point, namely that the Bible, as we have it now, was not printed in any language at all till about 1500 years after the birth of Christ, for the simple reason that there was no such thing as printing known before that date. We have become so accustomed to the use of the printing press that we can scarcely conceive of the ages when the only books known to men were in handwriting; but it is the fact that, had we lived and flourished before Mr. John Gooseflesh discovered the art of printing in the fifteenth century, we should have had to read our Testaments and our Gospels from the manuscript of monk or friar, from the pages of parchment or vellum or paper covered with the handwriting, sometimes very beautiful and orna­mental, of the scribe that had undertaken the slow and laborious task of copying the Sacred Word. Protestants in these days send shiploads of printed Bibles abroad, and scatter thousands of Testaments hither and thither in every direction for the purpose of evangelising the heathen and converting sinners, and declare that the Bible, and the Bible only, can save men's souls. What, then, came of those poor souls who lived before the Bible was printed, before it was even written in its present form? How were nations made familiar with the Christian religion and converted to Christianity before the fifteenth century? Our Divine Lord, I suppose, wished that the unnumbered millions of human creatures born before the year 1500 should believe what He had taught and save their souls and go to Heaven, at least as much as those of the sixteenth and twentieth centuries; but how could they do this when they had no Bibles, or were too poor to buy one, or could not read it even though they bought it, or could not understand it even if they could read it? On the Catholic plan (so to call it) of salvation through the teaching of the Church, souls may be saved and people become saints, and believe and do all that Jesus Christ meant them to believe and do,—and, as a matter of fact, this has happened—in all countries and in all ages without either the written or the printed Bible, and both before and after its production. The Protestant theory, on the contrary, which stakes a man's salvation on the possession of the Bible, leads to the most flagrant absurdities, imputes to Almighty God a total indifference to the salvation of the countless souls that passed hence to eternity for 1500 years, and indeed ends logically in the blasphemous conclusion that our Blessed Lord failed to provide an adequate means of conveying to men in every age the knowledge of His truth. We shall see, as we proceed, the utter impossibility of the survival of Christianity, and of its benefits to humanity, on the principle of 'the Bible and the Bible only'. Meanwhile we can account for the fact that intelligent non-Catholics have not awakened to its hollowness and absurdity only by supposing that they do not sufficiently realise, 'read, mark, learn, and inwardly digest' (as the English Prayer-Book says) this single item of history—the Bible was not printed till at least 1400 years after Christ.

 

CHAPTER II. The Making of the Old Testament  

 

Now, looking at the Bible as it stands today, we find it is composed of 73 separate books—46 in the Old Testament, and 27 in the New. How has it come to be composed precisely of these 73 and no others, and no more and no less? Well, taking first the Old Testament, we know that it has always been divided into three main portions—the Law, the Prophets, and the Writings. (I) The Law, as I remarked before, was the nucleus, the earliest substantial part, which at one time formed the sole Book of Scripture that the Jєωs possessed. Moses wrote it, and placed a copy of it in the Ark; that was about 3300 years ago. (2) To this were added, long afterwards, the Prophets and the Writings, forming the complete Old Testament. At what date precisely the volume or 'canon' of the Old Testament was finally closed and recognised as completed for ever is not absolutely certain.  

When was the Old Testament compiled? Some would decide for about the year 430 B.C., under Esdras and Nehemiah, resting upon the authority of the famous Jєω, Josephus, who lived immediately after Our Lord, and who declares that since the death of Ataxerxes, B.C. 424, 'no one had dared to add anything to the Jєωιѕн Scriptures, to take anything from them, or to make any change in them.' Other authorities, again, contend that it was not till near 100 B.C. that the Old Testament volume was finally closed by the inclusion of the 'Writings'. But whichever contention is correct, one thing at least is certain, that by this last date—that is, for 100 years before the birth of Our Blessed Lord—the Old Testament existed precisely as we have it now.  

Of course, I have been speaking so far of the Old Testament, in Hebrew, because it was written by Jєωιѕн authority in the Jєωιѕн language, namely, Hebrew, for Jєωs, God's chosen people. But after what is called the 'Dispersion' of the Jєωs, when that people was scattered abroad and settled in many other lands outside Palestine, and began to lose their Hebrew tongue and gradually became familiar with Greek, which was then a universal language, it was necessary to furnish them with a copy of their Sacred Scriptures in the Greek language. Hence arose that translation of the Hebrew Old Testament into Greek known as the Septuagint. This word means in Latin 70, and is so named because it is supposed to have been the work of 70 translators, who performed their task at Alexandria, where there was a large Greek-speaking colony of Jєωs. Begun about 280 or 250 years before Christ, we may safely say that it was finished in the next century; it was the acknowledged Bible of all the 'Jєωs of the Dispersion' in Asia, as well as in Egypt, and was the Version used by Our Lord, His Apostles and Evangelists, and by Jєωs and Gentiles and Christians in the early days of Christianity. It is from this Version that Jesus Christ and the New Testament writers and speakers quote when referring to the Old Testament.  

But what about the Christians in other lands who could not understand Greek? When the Gospel had been spread abroad, and many people embraced Christianity through the labours of Apostles and missionaries in the first two centuries of our era, naturally they had to be supplied with copies of the Scriptures of the Old Testament (which was the inspired Word of God) in their own tongue; and this gave rise to translations of the Bible into Armenian and Syriac and Coptic and Arabic and Ethiopic for the benefit of the Christians in these lands. For the Christians in Africa, where Latin was best understood, there was a translation of the Bible made into Latin about 150 A.D., and, later, another and better for the Christians in Italy; but all these were finally superseded by the grand and most important version made by St Jerome in Latin called the 'Vulgate'—that is, the common, or current or accepted Version. This was in the fourth century of our era. By this time St Jerome was born, there was great need of securing a correct and uniform text in Latin of Holy Scripture, for there was danger, through the variety and corrupt conditions of many translations then existing, lest the pure scripture should be lost. So Jerome, who was a monk, and perhaps the most learned scholar of his day, at the command of Pope St Damascus in 382 A.D., made a fresh Latin Version of the New Testament (which was by this time practically settled) correcting the existing versions by the earliest Greek MSS. he could find. Then in his cell at Bethlehem, between (approximately) the years 392-404, he also translated the Old Testament into Latin directly from the Hebrew (and not from the Greek Septuagint)—except the Psalter, which he had previously revised from existing Latin Versions. This Bible was the celebrated Vulgate, the official text in the Catholic Church, the value of which all scholars admit to be simply inestimable, and which continued to influence all other versions, and to hold the chief place among Christians down to the Reformation. I say the 'official' text, because the Council of Trent in 1546 issued a decree, stamping it as the only recognised and authoritative Version allowed to Catholics. 'If anyone does not receive the entire books with all their parts as they are accustomed to be read in the Catholic Church, and in the old Latin Vulgate Edition, as sacred and canonical ... let him be anathema.' It was revised under Pope Sixtus V in 1590, and again under Pope Clement VIII in 1593, who is responsible for the present standard text. It is from the Vulgate that our English Douai Version comes; and it is of this same Vulgate that the Commission under Cardinal Gasquet, by command of the Pope, is trying to find or restore the original text as it came from the hands of St Jerome, uncorrupted by and stripped of subsequent admixtures with other Latin copies.

 

CHAPTER III. The Church Precedes the New Testament

 

So far, we have been dealing with rather dry material. We have seen how the Old Testament books came to be collected into one volume; now it remains to see how the Catholic Church also composed and selected and formed into another volume the separate books of the New Testament.  

1. Now you will remember what I said before, that the New Testament was not, any more than the Old, all written at one time, or all by one man, but that at least 40 years passed away between the writing of the first and the writing of the last of its books. It is made up of the four Gospels, 14 Epistles of St Paul, 2 of St Peter, I of St James, I of St Jude, 3 of St John, together with the Apocalypse of St John, and the Acts of Apostles by St Luke, who also wrote the third Gospel; so that we have in this collection works by at least eight different writers, and from the year that the earliest book was com­posed (probably the Gospel of St Matthew) to the year that St John composed his Gospel about half a century had elapsed. Our Blessed Lord Himself never, so far as we know, wrote a line of Scripture—certainly none that has been preserved. He never told His Apostles to write anything. He did not command them to commit to writing what He had delivered to them: but He said, 'Go ye and teach all nations', 'preach the Gospel to every creature' , 'He that heareth you heareth Me'. What He commanded and meant them to do was precisely what He had done Himself, viz.—deliver the Word of God to the people by the living voice—convince , persuade, instruct, convert them by addressing themselves face to face to living men and women; not intrust their message to a dead book which might perish and be destroyed, and be misunderstood and misinterpreted and corrupted, but adopt the more safe and natural way of presenting the truth to them by word of mouth, and of training others to do the same after they themselves were gone, and so by a living tradition, preserving and handing down the Word of God as they had received it, to all generations.  

2. And this was, as a matter of fact, the method the Apostles adopted. Only five out of the twelve wrote down anything at all that has been preserved to us; and of that, not a line was penned till at least 10 years after the death of Christ, for Jesus Christ was crucified in 33 A.D., and the first of the New Testament books was not written till about 45 A.D. You see what follows? The Church and the Faith existed before the Bible; that seems an elementary and simple fact which no one can deny or ever has denied. Thousands of people became Christians through the work of the Apostles and missionaries of Christ in various lands, and believed the whole truth of God as we believe it now, and became saints, before ever they saw or read, or could possibly see or read, a single sentence of inspired Scripture of the New Testament, for the simple reason that such Scripture did not then exist. How, then, did they become Christians? In the same way, of course, that Pagans become Catholics nowadays, by hearing the truth of God from the lips of Christ's missionaries. When the twelve Apostles met together in Jerusalem, and portioned out the known world among themselves for purposes of evangelisation, allotting one country to one Apostle (such as India to St Thomas), and another to another, how did they propose to evangelise these people? By presenting each one with a New Testament? Such a thing did not exist, and, we may safely say, was not even thought of. Why did Our Lord promise them the gift of the Holy Ghost, and command them to be 'witnesses' of Him? and why, in fact, did the Holy Ghost come down upon the Twelve and endow them with the power of speaking in various languages? Why but that they might be able to 'preach the Gospel to every creature' in the tongue of every creature.  

3. I have said that the Apostles at first never thought of writing the New Testament; and neither they did. The books of the New Testament were produced and called forth by special circuмstances that arose, were written to meet particular demands and emergencies. Nothing was further from the minds of the Apostles and Evangelists than the idea of composing works which should be collected and formed into one volume, and so constitute the Holy Book of the Christians. And we can imagine St Paul staring in amazement if he had been told that his Epistles, and St Peter's and St. John's, and the others would be tied up together and elevated into the position of a complete and exhaustive statement of the doctrines of Christianity, to be placed in each man's hand as an easy and infallible guide in faith and morals, independent of any living and teaching authority to interpret them. No one would have been more shocked at the idea of his letters usurping the place of the authoritative teacher—the Church, than the great Apostle who himself said, 'How shall they hear without a preacher? how shall they preach unless they be sent? Faith cometh by hearing, and hearing by the Word of Christ.' The fact is that no religion yet known has been effectually propagated among men except by word of mouth, and certainly everything in the natural and spiritual position of the Apostles on the one hand, and of the Jєωs on the other, was utterly unfavourable to the spread of Christianity by means of a written record.  

The Jєωιѕн people were not used to it, and the Gentiles could not have understood it. Even Protestant authors of the highest standing are compelled to admit that the living teaching of the Church was necessarily the means chosen by Jesus Christ for the spread of His Gospel, and that the committing of it to writing was a later and secondary development. Dr. Westcott, Bishop of Durham, than whom among Anglicans there is not a higher authority, and who is reckoned, indeed, by all as a standard scholar on the Canon of Scripture, says (The Bible in the Church, —pp. 53 and seqq.):—'In order to appreciate the Apostolic age in its essential character, it is necessary to dismiss not only the ideas which are drawn from a collected New Testament, but those also, in a great measure, which sprung from the several groups of writings of which it is composed. The first work of the Apostles, and that out of which all their other functions grew, was to deliver in living words a personal testimony to the cardinal facts of the Gospel—the Ministry, the Death and the Resurrection of Our Lord. It was only in the course of time, and under the influence of external circuмstances, that they committed their testimony, or any part of it, to writing. Their peculiar duty was to preach. That they did, in fact, perform a mission for all ages in perpetuating the tidings which they delivered was due, not to any conscious design which they formed, nor to any definite command which they received, but to that mysterious power', etc. 'The repeated experience of many ages has even yet hardly sufficed to show that a permanent record of His words and deeds, open to all, must co-exist with the living body of the Church, if that is to continue in pure and healthy vigour.' And again: 'The Apostles, when they speak, claim to speak with Divine authority, but they nowhere profess to give in writing a system of Christian Doctrine. Gospels and Epistles, with the exception, perhaps of the writings of St John, were called out by special circuмstances. There is no trace of any designed connection between the separate books, except in the case of the Gospel of St Luke and the Acts (also by St Luke), still less of any outward unity or completeness in the entire collection. On the contrary, it is not unlikely that some Epistles of St Paul have been lost, and though, in point of fact, the books which remain do combine to form a perfect whole, yet the completeness is due not to any conscious co-operation of their authors, but to the will of Him by whose power they wrote and wrought.' What a contrast there is, in these clear words of the great scholar, to the common delusion that seems to have seized some minds—that the Bible, complete and bound, dropped down among the Christians from Heaven after the day of Pentecost: or, at the least, the Twelve Apostles sat down together in an upper room, pens in hand, and wrote off at a sitting all the Books of the New Testament! And allow me to give one more short quotation to drive home the point I am labouring at, that the written New Testament could never have been intended as the only means of preaching Salvation. 'It was some considerable time after Our Lord's Ascension,' (writes the Protestant author of Helps to the Study of the Bible, p. 2), 'before any of the books contained in the New Testament were actually written. The first and most important work of the Apostles was to deliver a personal testimony to the chief facts of the Gospel history. Their teaching was at first oral, and it was no part of their intention to create a permanent literature.' These, I consider, are valuable admissions.

4. But now, you may say, 'What was the use of writing the Gospels and Epistles then at all? Did not God inspire men to write them? Are you not belittling and despising God's Word?' No, not at all; we are simply putting it in its proper place, the place that God meant it to have; and I would add, the Catholic Church is the only body in these days which teaches infallibly that the Bible, and the whole of it, is the Word of God, and defends its inspiration, and denounces and excommunicates anyone who would dare to impugn its Divine origin and authority.  

I said before, and I repeat, that the separate books of the New Testament came into being to meet special demands, in response to particular needs, and were not, nor are they now, absolutely necessary either to the preaching or the perpetuating of the Gospel of Christ.  

It is easy to see how the Gospels arose. So long as the Apostles were still living, the necessity for written records of the words and actions of Our Lord was not so pressing. But when the time came for their removal from this world, it was highly expedient that some correct, authoritative, reliable account be left of Our Lord's life by those who had known Him personally, or at least were in a position to have first-hand, uncorrupted information concerning it. And this was all the more necessary because there were being spread abroad incorrect, unfaithful, indeed altogether spurious Gospels, which were calculated to injure and ridicule the character and work of Our Divine Redeemer. St Luke distinctly declares that this was what caused him to undertake the writing of his Gospel—'For as much as many have taken in hand to set forth in order a narration of the things that have been accomplished among us' (I., i.). He goes on to say that he has his information from eye-witnesses, and has come to know all particulars from the very beginning, and therefore considers it right to set them down in writing, to secure a correct and trustworthy account of Christ's life. So St Matthew, St Mark, St Luke, and St John, penned their Gospels for the use of the Church, the one supplying often what another omits, but yet none pretending to give an exhaustive or perfect account of all that Jesus Christ said and did, for if this had been attempted, St John tells us, 'the whole world would not have contained the books that would be written' about it. The Gospels, then, are incomplete, and fragmentary, giving us certainly the most important things to know about Our Saviour's earthly life, but still not telling us all we might know, or much we do know in fact now and understand better, through the teaching of the Catholic Church, which has preserved traditions handed down since the time of the Apostles, from one generation to another. These Gospels were read, as they are now among Catholics, at the gatherings of the Christians in the earliest days on the Sundays—not to set forth a scheme of doctrine that they knew already, but to animate their courage, to excite their love and devotion to Jesus Christ, and impel them to imitate the example of that Beloved Master, Whose sayings and doings were read aloud in their ears.  

Well, now, what I said about the Gospels is equally true of the Epistles, which make up practically the whole of the rest of the New Testament. They were called into existence at various times to meet pressing needs and circuмstances; were addressed to particular individuals and communities in various places, and not to the Catholic Church at large. The thought furthest from the mind of the writers was that they should ever be collected into one volume, and made to do duty as a complete and all-sufficient statement of Christian faith and morals. How did they arise? In this natural and simple way. St Peter, St Paul, and the rest went forth to various lands, preaching the Gospel, and made thousands of converts, and in each place founded a church, and left priests in charge, and a bishop sometimes (as e.g., St Timothy in Ephesus). Now these priests and converts had occasion many a time to consult their spiritual father and founder, like St Paul, or St Peter, or St James, on many points of doctrine or discipline, or morals; for we must not imagine at that date, when the Church was in its infancy, things were so clearly seen or understood or formulated as they are now. It was, of course, the same Faith then as always; but still there were many points on which the newly made Christians were glad to consult the Apostles who had been sent out with the unction of Jesus Christ fresh upon them—points of dogma and ritual and government and conduct which they alone could settle. And so we find St Paul writing to the Ephesians (his converts at Ephesus), or to the Corinthians (his converts at Corinth), or to the Philippians (his converts at Philippi), and so on to the rest (14 Epistles in all). And for what reason? Either in answer to communications sent to him from them, or because he had heard from other sources that there were some things that required correction in these places. All manner of topics are dealt with in these letters, sometimes in the most homely style. It might be to advise the converts, or to reprove them; to encourage them or instruct them; or to defend himself from false accusations. It might be, like that to Philemon, a letter about a private person as Onesimus, the slave. But whatever the Epistles deal with, it is clear as the noonday sun that they were written just at particular times to meet particular cases that occurred naturally in the course of his missionary labours, and that neither St Paul, nor any of the other Apostles, intended by these letters to set forth the whole theology or scheme of Christian salvation any more than Pope Pius the Tenth intended to do so in his Decree against the Modernists, or in his Letter on the Sanctification of the Clergy. The thing seems plain on the face of it. Leo XIII writes to the Scotch Bishops on the Holy Scriptures, for example; or Pius the Tenth to the Eucharistic Congress in London on the Blessed Sacrament, or publishes a Decree on Frequent Communion; or, again, one of our Bishops, say, sends forth a letter condemning secret societies, or issues a Pastoral dealing with the new Marriage Laws—are we to say that these docuмents are intended to teach the whole way of salvation to all men? that they profess to state the whole Catholic creed? The question has only to be asked to expose its absurdity. Yet precisely the same question may be put about the position of St Paul's Epistles. True, he was an Apostle, and consequently inspired, and his letters are the written Word of God, and therefore are a final and decisive authority on the various points of which they treat, if properly understood; but that does not alter the fact that they nowhere claim to state the whole of Christian truth, or to be a complete guide of salvation to anyone; they already presuppose the knowledge of the Christian faith among those to whom they are addressed; they are written to believers, not to unbelievers; in one word, the Church existed and did its work before they were written, and it would still have done so, even though they had never been written at all. St Paul's letters (for we are taking his merely as a sample of all) date from the year 52 A.D. to 68 A.D.; Jesus Christ ascended to Heaven leaving His Church to evangelise the world, 33 A.D.; and we may confidently assert that the very last place we should expect to find a complete summary of Christian doctrine is in the Epistles of the New Testament.  

There is no need to delay further on the matter. I think I have made it clear enough how the various books of the New Testament took their origin. And in so explaining the state of the case, we are not undervaluing the written Word of God, or placing it on a level inferior to what it deserves. We are simply showing the position it was meant to occupy in the economy of the Christian Church. It was written by the Church, by members (Apostles and Evangelists) of the Church; it belongs to the Church, and it is her office, therefore, to declare what it means. It is intended for instruction, meditation, spiritual reading, encouragement, devotion, and also serves as proof and testimony of the Church's doctrines and Divine authority; but as a complete and exclusive guide to Heaven in the hands of every man—this it never was and never could be. The Bible in the Church; the Church before the Bible—the Church the Maker and Interpreter of the Bible—that is right. The Bible above the Church; the Bible independent of the Church; the Bible, and the Bible only, the Religion of Christians—that is wrong. The one is the Catholic position; the other the Protestant.

 

CHAPTER IV. Catholic Church Compiles the New Testament  

 

Now we know that the Gospels and Epistles of the New Testament were read aloud to the congregations of Christians that met on the first day of the week for Holy Mass (just as they are still among ourselves), one Gospel here, another there; one Epistle of St Paul in one place, another in another; all scattered about in various parts of the world where there were bodies of Christians. And the next question that naturally occurs to us is, when were these separate works gathered together so as to form a volume, and added to the Old Testament to make up what we now call the Bible? Well, they were not collected for the best part of 300 years. So that here again I am afraid is a hard nut for Protestants to crack, viz.—That though we admit that the separate works composing the New Testament were now in existence, yet they were for centuries not to be found altogether in one volume, were not obtainable by multitudes of Christians, and even were altogether unknown to many in different parts of the world. How then, could they possibly form a guide to Heaven and the chart of salvation for those who had never seen or read or known about them? It is a fact of history that the Council of Carthage, which was held in 397 A.D., mainly through the influence of St Augustine, settled the Canon or Collection of New Testament Scriptures as we Catholics have them now, and decreed that its decision should be sent on to Rome for confirmation. No Council (that is, no gathering of the Bishops of the Catholic Church for the settlement of some point of doctrine) was ever considered to be authoritative or binding unless it was approved and confirmed by the Roman Pontiff, whilst the decisions of every General Council that has received the approval of Rome are binding on the consciences of all Catholics. The Council of Carthage, then, is the first known to us in which we find a clear and undisputed catalogue of all the New Testament books as we have them in Bibles now.  

It is true that many Fathers and Doctors and writers of the Church in the first three centuries from time to time mention by name many of the various Gospels and Epistles; and some, as we come nearer 397, even refer to a collection already existing in places. For example, we find Constantine, the first Christian Emperor, after the Council of Nicea, applying to Eusebius, Bishop of Caesarea, and a great scholar, to provide fifty copies of the Christian Scriptures for public use in the churches of Constantinople, his new capital. This was in 332 A.D. The contents of these copies are known to us, perhaps (according to some, even probably) one of these very copies of Eusebius' handiwork has come down to us; but they are not precisely the same as our New Testament, though very nearly so. Again, we find lists of the books of the New Testament drawn up by St Athanasius, St Jerome, St Augustine, and many other great authorities, as witnessing to what was generally acknowledged as inspired Scripture in their day and generation and country; but I repeat that none of these corresponds perfectly to the collection in the Bible that we possess now; we must wait till 397 for the Council of Carthage, before we find the complete collection of New Testament books settled as we have it today, and as all Christendom had it till the sixteenth century, when the Reformers changed it.  

You may ask me, however, what was the difference between the lists of New Testament books found in various countries and different authors before 397, and the catalogue drawn up at the Council of that date? Well, that introduces us to a very important point which tells us eloquently of the office that the Catholic Church performed, under God the Holy Ghost, in selecting and sifting and stamping with her Divine authority, the Scriptures of the New Law; and I make bold to say that a calm consideration of the part that Rome took in the making and drawing up and preserving of the Christian Scriptures will convince any impartial mind that to the Catholic Church alone, so much maligned, we owe it that we know what the New Testament should consist of, and why precisely it consists of these books and of no others; and that without her we should, humanly speaking, have had no New Testament at all, or, if a New Testament, then one in which works spurious and works genuine would have been mixed up in ruinous and inextricable confusion.

I have used the words 'spurious' and 'genuine' in regard to the Gospels and Epistles in the Christian Church. You are horrified, and hold up your hands and exclaim: 'Lord, save us! here we have a Higher Critic and a Modernist.' Not at all, dear reader; quite the reverse, I assure you. Observe, I have said in 'the Christian Church'—I did not say 'in the Bible' for there is nothing spurious in the Bible. But why? Simply because the Roman See in the fourth century of our era prevented anything spurious being admitted into it. There were spurious books floating about 'in the Christian Church', without a doubt in the early centuries; this is certain, because we know their very names; and it is precisely in her rejection of these, and in her guarding the collection of inspired writings from being mixed up with them, that we shall now see the great work that the Catholic Church did, under God's Holy Spirit, for all succeeding generations of Christians, whether within the fold or outside of it. It is through the Roman Catholic Church that Protestants have got their Bible; there is not (to paraphrase some words of Newman) a Protestant that vilifies and condemns the Catholic Church for her treatment of Holy Scripture, but owes it to that Church that he has the Scripture at all. What Almighty God might have done if Rome had not handed down the Bible to us is a fruitless speculation with which we have nothing whatever to do. It is a contingent possibility belonging to an order of things which has never existed, except in imagination. What we are concerned with is the order of things and the sequence of history in which we are now living, and which we know, and which consequently God has divinely disposed; and in this providential arrangement of history it is a fact, as clear as any other historical fact, that Almighty God chose the Catholic Church, and her only, to give us His Holy Scriptures, and to give us them as we have them now, neither greater nor less. This I shall now proceed to prove.  

(i) Before the collection of New Testament books was finally settled at the Council of Carthage, 397, we find that there were three distinct classes into which the Christian writings were divided. This we know (and every scholar admits it) from the works of early Christian writers like Eusebius, Jerome, Epiphanius, and a whole host of others that we could name. These classes were (I) the books 'acknowledged' as Canonical, (2) books 'disputed' or 'controverted', (3) books declared 'spurious' or false. Now in class (I) i.e., those acknowledged by Christians everywhere to be genuine and authentic, and to have been written by Apostolic men, we find such books as the Four Gospels, 13 Epistles of St Paul, Acts of the Apostles. These were recognised east and west as 'Canonical', genuinely the works of the Apostles and Evangelists whose names they bore, worthy of being in the 'Canon' or sacred collection of inspired writings of the Church, and read aloud at Holy Mass. But there was (2) a class—and Protestants should particularly take notice of the fact, as it utterly undermines their Rule of Faith ‘the Bible and the Bible only'—of books that were disputed, controverted, in some places acknowledged, in others rejected; and among these we actually find the Epistle of St James, Epistle of St Jude, 2nd Epistle of St Peter; 2nd and 3rd of St John, Epistle to the Hebrews, and the Apocalypse of St John. There were doubts about these works; perhaps, it was said, they were not really written by Apostles, or Apostolic men, or by the men whose names they carried; in some parts of the Christian world they were suspected, though in others unhesitatingly received as genuine. There is no getting out of this fact, then: some of the books of our Bible which we, Catholic and Protestant alike, now recognise as inspired and as the written Word of God, were at one time, and indeed for long, viewed with suspicion, doubted, disputed, as not possessing the same authority as the others. (I am speaking only of the New Testament books; the same could be proved, if there were space, of the Old Testament; but the New Testament suffices abundantly for the argument.) But further still—what is even more striking, and is equally fatal to the Protestant theory—in this (2) class of 'controverted' and doubtful books some were to be found which are not now in our New Testament at all, but which were by many then considered to be inspired and Apostolic, or were actually read at the public worship of the Christians, or were used for instructions to the newly-converted; in short, ranked in some places as equal to the works of St James or St Peter or St Jude. Among these we may mention specially the 'Shepherd' of Hermas, Epistle of Barnabas, the Doctrine of the Twelve Apostles, Apostolic Constitutions, Gospel according to the Hebrews, St Paul's Epistle to the Laodiceans, Epistle of St Clement, and others. Why are these not in our Bible today? We shall see in a minute. Lastly (3) there was a class of books floating about before 397 A.D., which were never acknowledged as of any value in the Church, nor treated as having Apostolic authority, seeing that they were obviously spurious and false, full of absurd fables, superstitions, puerilities, and stories and miracles of Our Lord and His Apostles which made them a laughing-stock to the world. Of these some have survived, and we have them today, to let us see what stamp of writing they were; most have perished. But we know the names of about 50 Gospels (such as the Gospel of James, the Gospel of Thomas, and the like), about 22 Acts (like the Acts of Pilate, Acts of Paul and Thecla, and others), and a smaller number of Epistles and Apocalypses. These were condemned and rejected wholesale as 'Apocrypha'—that is, false, spurious, uncanonical.  

(ii) This then being the state of matters, you can see at once what perplexity arose for the poor Christians in days of persecution, when they were required to surrender their sacred books. The Emperor Diocletian, for example, who inaugurated a terrible war against the Christians, issued an edict in 303 A.D. that all the churches should be razed to the ground and the Sacred Scriptures should be delivered up to the Pagan authorities to be burned. Well, the question was what was Sacred Scripture? If a Christian gave up an inspired writing to the Pagans to save his life, he thereby became an apostate: he denied his faith, he betrayed his Lord and God; he saved his life, indeed, but he lost his soul. Some did this and were called 'traditores', traitors, betrayers, 'deliverers up' (of the Scriptures). Most, however, preferred martyrdom, and refusing to surrender the inspired writings, suffered the death. But it was a most perplexing and harrowing question they had to decide—what really was Sacred Scripture? I am not bound to go to the stake for refusing to give up some 'spurious' Gospel or Epistle. Could I, then, safely give up some of the 'controverted' or disputed books, like the Epistle of St James, or the Hebrews, or the Shepherd of Hermas, or the Epistle of St Barnabas, or of St Clement? There is no need to be a martyr by mistake. And so the stress of persecution had the effect of making still more urgent the necessity of deciding once and for all what was to form the New Testament. What, definitely and precisely, were to be the books for which a Christian would be bound to lay down his life on pain of losing his soul?  

(iii) Here, as I said before, comes in the Council of Carthage, 397 A.D., confirming and approving the decrees of a previous Council (Hippo, 393 A.D.) declaring, for all time to come, what was the exact collection of sacred writings thenceforth to be reckoned, to the exclusion of all others, as the inspired Scripture of the New Testament. That collection is precisely that which Catholics possess at this day in their Douai Bible. That decree of Carthage was never changed. It was sent to Rome for confirmation. As I have already remarked, a Council, even though not a general Council of the whole Catholic Church, may yet have its decrees made binding on the whole Church by the approval and will of the Pope. A second Council of Carthage over which St Augustine presided, in 419 A.D., renewed the decrees of the former one, and declared that its act was to be notified to Boniface, Bishop of Rome, for the purpose of confirming it. From that date all doubt ceased as to what was, and what was not 'spurious', or 'genuine', or 'doubtful' among the Christian writings then known. Rome had spoken. A Council of the Roman Catholic Church had settled it. You might hear a voice here or there, in East or West, in subsequent times, raking up some old doubt, or raising a question as to whether this or that book of the New Testament is really what it claims to be, or should be where it is. But it is a voice in the wilderness.  

Rome had fixed the 'Canon' of the New Testa­ment. There are henceforward but two classes of books—inspired and not inspired. Within the covers of the New Testament all is inspired; all without, known or unknown, is uninspired. Under the guidance of the Holy Ghost the Council declared 'This is genuine, that is false'; 'this is Apostolic, that is not Apostolic'. She sifted, weighed, discussed, selected, rejected, and finally decided what was what. Here she rejected a writing that was once very popular and reckoned by many as inspired, and was actually read as Scripture at public service; there, again, she accepted another that was very much disputed and viewed with suspicion, and said: 'This is to go into the New Testament.' She had the evidence before her; she had tradition to help her; and above all she had the assistance of the Holy Spirit, to enable her to come to a right conclusion on so momentous a matter. And in fact, her con­clusion was received by all Christendom until the sixteenth century, when as we shall see, men arose rebelling against her decision and altering the Sacred Volume. But, at all events in regard to the New Testament, the Reformers left the books as they found them, and today their Testament contains exactly the same books as ours; and what I wish to drive home, is that they got these books from Rome, that without the Roman Catholic Church they would not have got them, and that the decrees of Carthage, 397 and 419 A.D., when all Christianity was Roman Catholic—reaffirmed by the Council of Florence, 1442, under Pope Eugenius IV, and the Council of Trent, 1546—these decrees of the Roman Church, and these only are the means and the channel and the authority which Almighty God has used to hand down to us His written Word. Who can deny it? The Church existed before the Bible; she made the Bible; she selected its books, and she preserved it. She handed it down; through her we know what is the Word of God, and what the word of man; and hence to try at this time of day, as many do, to overthrow the Church by means of this very Bible, and to put it above the Church, and to revile her for destroying it and corrupting it—what is this but to strike the mother that reared them; to curse the hand that fed them; to turn against their best friend and benefactor; and to repay with ingratitude and slander the very guide and protector who has led them to drink of the water out of the Saviour's fountains?

 

CHAPTER V. Deficiencies of the Protestant Bible  

 

(I) THE point that we have arrived at now, if you remember, is this—The Catholic Church, through her Popes and Councils, gathered together the separate books that Christians venerated which existed in different parts of the world; sifted the chaff from the wheat, the false from the genuine; decisively and finally formed a collection—i.e., drew up a list or catalogue of inspired and apostolic writings into which no other book should ever be admitted, and declared that these and these only, were the Sacred Scriptures of the New Testament. The authorities that were mainly responsible for thus settling and closing the 'Canon' of Holy Scripture were the Councils of Hippo and of Carthage in the fourth century, under the influence of St. Augustine (at the latter of which two Legatees were present from the Pope), and the Popes Innocent I in 405, and Gelasius, 494, both of whom issued lists of Sacred Scripture identical with that fixed by the Councils. From that date all through the centuries this was the Christian's Bible. The Church never admitted any other; and at the Council of Florence in the fifteenth century, and the Council of Trent in the sixteenth, and the Council of the Vatican in the nineteenth, she renewed her anathemas against all who should deny or dispute this collection of books as the inspired word of God.  

(2) What follows from this is self-evident. The same authority which made and collected and preserved these books alone has the right to claim them as her own, and to say what the meaning of them is. The Church of St. Paul and St. Peter and St. James in the first century was the same Church as that of the Council of Carthage and of St. Augustine in the fourth, and of the Council of Florence in the fifteenth, and the Vatican in the nineteenth—one and the same body—growing and developing, certainly, as every living thing must do, but still preserving its identity and remaining essentially the same body, as a man of 80 is the same person as he was at 40, and the same person at 40 as he was at 2. The Catholic Church of today, then, may be compared to a man who has grown from infancy to youth, and from youth to middle-age. Suppose a man wrote a letter setting forth certain statements, whom would you naturally ask to tell what the meaning of these statements was? Surely the man that wrote it. The Church wrote the New Testament; she, and she alone, can tell us what the meaning of it is.  

Again, the Catholic Church is like a person who was present at the side of Our Blessed Lord when He walked and talked in Galilee and Judea. Suppose, for a moment, that that man was gifted with perpetual youth (this by the way is an illustration of W. H. Mallock's, 'Doctrine and Doctrinal Disruption', chap. xi.,) and also with perfect memory, and heard all the teaching and explanations of Our Redeemer and of His Apostles, and retained them; he would be an invaluable witness and authority to consult, surely, so as to discover exactly what was the doctrine of Jesus Christ and of the Twelve. But such undoubtedly is the Catholic Church: not an individual person, but a corporate personality who lived with, indeed was called into being by, Our Divine Saviour; in whose hearing He uttered all His teaching; who listened to the Apostles in their day and generation, repeating and expounding the Saviour's doctrine; who, ever young and ever strong, has persisted and lived all through the centuries, and continues even till our own day fresh and keen in memory as ever, and able to assure us, without fear of forgetting, or mixing things up, or adding things out of his own head, what exactly Our Blessed Lord said, and taught, and meant, and did. Suppose, again, the man we are imagining had written down m