will be able to say that they have personally known many individuals who were the friends and acquaintances of John Wesley's immediate disciples. Four long lives of ninety years, the one overlapping the other, will easily cover three centuries of time.

Let us dwell a little more on this point, for it bears very directly on Tertullian's witness, not only to the canon of the New Testament, but also to the whole round of Christian doctrine. It is simply wonderful what vast tracts of time can be covered by human memory even at the present day, when that faculty has lost so much of its power for want of exercise, owing to the printing-press. I can give a striking instance from my own knowledge. There is at present an acquaintance of mine living in this city of Dublin where I write. He is hale and hearty, and able still to take the keenest interest in the affairs of religion and of politics. He is about ninety-five years of age, and he has told me within the last twelve months that he remembers quite well a grand-aunt of his born in the reign of Queen Anne, who used to tell him all the incidents connected with the earliest visits of John and Charles Wesley to Ireland about 1745. If Tertullian's experience was anything like my own, he may quite easily have known persons at Rome or elsewhere who had heard the tale of St. Paul's preaching, labour, and miracles from the very men whom the Apostle had converted at Antioch, Damascus, and Rome. I can give a more striking instance still, which any reader can verify for himself. Mr. S. C. Hall was a writer known far and wide for the last seventy years. About the middle of this century Mr. Hall was at the height of his popularity, though he only passed to the unseen world within the last year or so. In the year 1842 he, in union with his accomplished and well-known wife, composed a beautifully-illustrated work, published in three volumes, called Picturesque Ireland, which now finds an honoured place in many of our libraries. In the second volume of that work Mr. Hall mentions the following curious fact bearing on our argument. He states that he was then (in 1842) staying at the house of a gentleman, Sir T. Macnaghten, whose father had commanded at the siege of Derry in 1689, one hundred and fifty-three years before. Yet vast as the distance of time was, the explanation which he offered was easy enough. The Macnaghten Clan was summoned to assist in the celebrated siege of Derry. They refused to march unless headed by their chief, who was then a boy of seven. The child was placed on a horse and duly headed his clan, who would follow him alone. That child married when a very old man, and his eldest son attained to an equally patriarchal age, carrying with him the traditions of Jacobite times down to the reign of Queen Victoria. I could give many other similar instances, illustrating my contention that vivid and accurate traditions of the past can be transmitted over vast spaces of time, and that through persons who come into living contact with one another.[12]

Tertullian must have had ample means, then, of ascertaining the facts concerning the books of the New Testament from living witnesses. There is again another point we must bear in mind, and it is this: the distance of time with which Tertullian's investigations had to deal was not so vast as we sometimes imagine. It was by no means so great as the spaces we have just now referred to. We naturally think of Tertullian as living about the year 200, and then, remembering that our Saviour was born just two centuries before, we ask, What is the value of a man's testimony concerning events two centuries old? But we must bear in mind the exact point at issue. We are not enquiring at all about events two centuries old, but we are enquiring as to Tertullian's evidence with respect to the canonical Gospels and the Acts; and none of these was one hundred years old when Tertullian was born, about 150 A.D., while the Gospel of St. John may not have been more than sixty years old, or thereabouts, at the same date. Now if we take up the writings of Tertullian, which are very copious indeed, we shall find that the Acts of the Apostles are quoted at least one hundred times in them, long passages being in some cases transcribed, and the whole book treated by him as Scripture and true history. If we accept the ordinary view, that the Acts were written previously to St. Paul's death, the book was only a century old at Tertullian's birth. But we can come nearer to the apostolic times.

The Muratorian Fragment is a document which came to light by chance one hundred and fifty years ago. It illustrates the age of the Acts, and shows what wondrous testimonies to the New Testament scriptures we may yet gain. Its story is a very curious and interesting one for ourselves. St. Columbanus was an Irish missionary who, about the year 600 A.D., established a monastery at Bobbio, a retired spot in North Italy. He gathered a library there, and imparted a literary impulse to his followers which never left them.[13] Some Irish monk a hundred years later than Columbanus employed his time in copying into a book an ancient manuscript of the second century giving a list of the books of the New Testament then received at Rome. This second-century manuscript enumerated among these the four Gospels, the Acts of the Apostles, and thirteen Epistles of St. Paul. Concerning the Acts of the Apostles, the Roman writer of this document, who lived about A.D. 170, says: "The Acts of all the Apostles are written in one book. Luke explains to the most excellent Theophilus everything which happened in his presence, as the omission of Peter's martyrdom and of Paul's journey into Spain manifestly proves;" a passage which clearly shows that about the middle of the second century the Acts of the Apostles was well known at Rome, and its authorship ascribed to St. Luke.[14] But this is not all. We have another most interesting second-century document, which proves that at the very same period our canonical book was known and authoritatively quoted far away in the south of France. It is hard to exaggerate the evidential value of the Epistle of the Churches of Lyons and Vienne written about the year 177, and addressed to their brethren in Asia Minor. That letter quotes the books of the New Testament in the amplest manner, and without any formal references, just as a modern preacher or writer would quote them, showing how common and authoritative was their use. Leader-writers in the Times or the Saturday Review often garnish their articles with a scriptural quotation; the late Mr. John Bright, in his great popular orations, loved to point them with an apt citation from Holy Writ; but he never thought it necessary, nor do journalists ever think it necessary, to prefix a formal statement of the place whence their texts have been derived. They presume a wide knowledge and a formal recognition of the text of the Bible. So it was in this epistle written from Lyons and Vienne, and in it we find an exact quotation from the Acts of the Apostles—"According as Stephen the perfect martyr prayed, Lord, lay not this sin to their charge."

But this is not the whole of the argument