A word of protest may be added against the strange and impossible theory that the third Gospel and the Acts of the Apostles were written by St. Paul himself. If there is one thing which is certain with regard to the authorship of the Books of the New Testament, it is that the Acts was written by a companion of St. Paul. Even destructive critics who spare little else, admit this of portions of the Acts; and the Book must be accepted or rejected as a whole. Moreover, it is admitted by both defenders and assailants that the writer of the Acts did not know the Epistle to the Galatians; and it is highly probable that when he wrote he had not seen the Epistles to the Romans and to the Corinthians.[92] How then can he have been St. Paul? And why should the Apostle write sometimes in the third person of what _Paul_ said and did, and sometimes in the first person of what _we_ did? All this is quite natural, if the writer is a companion of the Apostle, who was sometimes with him and sometimes not; it is most extraordinary if the Apostle himself is the writer. And of course if the Acts is not by St. Paul, the third Gospel cannot be; for it is impossible to assign them to different writers. Moreover, not to mention other difficulties, it may be doubted whether, more than two years (Acts xxviii. 30) before the death of St. Paul, there would have been time for "_many_" to "have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us" (Luke i. 1), and then for him to have collected material for the third Gospel and to have written it, and then, after an interval, for him to have written the Acts. All the arguments in favour of the Pauline authorship of the third Gospel and of the Acts are satisfied by the almost universally accepted view, that these two works were written by a companion of the Apostle, who was thoroughly familiar with his modes of thought and expression. The preaching of this Gospel of the Resurrection and the Incarnation had caused the Apostle (as he here tells us) to suffer much evil, as if he had done much evil, even to the extent of a grievous imprisonment. He is bound as a malefactor; but his Gospel "is not bound," because it is "the word of God." He perhaps changes the expression from "my Gospel" to "the word of God" in order to indicate why it is that, although the preacher is in prison, yet his Gospel is free;--because the word which he preaches is not his own, but God's.