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INDIRECT 
 
 TESTIMONY OF HISTORY 
 
 TO THE 
 
 GENUINENESS OF THE GOSPELS. 
 
 BY 
 
 FREDERIC ^HUIDEKOPER. 
 
 NEW YORK: 
 JAMES MILLER. 
 
 1879. 
 
Copyrifjht, 
 
 By FREDERIC HUIDEKOPEU 
 
 1879. 
 
 University Prkss: 
 John Wilson and Son, Cambridot;. 
 
PREFACE. 
 
 The history of mankind evinces that civilization lias 
 been highest in communities where conscience and hope- 
 fulness have been most developed.^ It further shows 
 that these have been most developed in communities 
 bavins most faith in a Moral Euler of the universe, to 
 whom mankind are responsible, and in whom they can 
 trust.2 Yet further : no comnmnity without belief in 
 revelation has ever believed in such a Euler. 
 
 If we now turn to the question of revelation we find at 
 least two communications, one through Moses and a later 
 one through Jesus, which claim to be from God, and the 
 evidence for which, internal or external, claims respect- 
 ful attention. The one through Moses is so buried in a 
 remote antiquity as to furnish us with little or no exter- 
 nal evidence save what we find in the Old Testament and 
 in the influence which Judaism exercised on Greek civ- 
 ilization. The other, through Jesus, is at a date when 
 
 1 See Judaism at Rome, pp. 364, 367-371, 382-386. 
 
 2 See Judaism, pp. 367, 370, 386. 
 
IV PREFACE. 
 
 external evidence, direct or indirect, is more abundant 
 and permits more thorough scrutiny. 
 
 Our knowledge of Jesus and liis teacliing rests chiefly 
 on the genuineness and trustworthiness of four records 
 termed Gospels. The direct evidence for their genuine- 
 ness lias been repeatedly given. The following work 
 is an effort to present some of the indirect evidence. 
 
 There are individuals who in a qiiestion of this kind 
 reject any evidence for what is supernatural. Some do 
 this heedlessly because indifferent to the subject ; some 
 do it impatiently from antagonism to what they deem 
 human credulity ; others who appreciate the subject find 
 themselves unable to credit an interruption to the laws of 
 nature. For these last mentioned a suggestion is placed 
 in the note.^ 
 
 In the Appendix various fraudulent works by Chris- 
 tians are given in Notes A to K inclusive. In these no 
 
 ' No fact can be better established than that the earth at no compai-a- 
 tively remote period was uninliabited by mankind. They now live upon 
 it, and it is obvious from geology that they originally were, as now, dis- 
 tinct from, and independent of, any known animal. When the first 
 human pair, or pairs, came into existence, it could not have been as help- 
 less infants. They must have had capacity to care for themselves. This 
 formation of two or more mature human beings, destitute of parents, 
 must unquestionably have taken place. No recorded human experience 
 has witnessed such an event, nor is there any natural law to which it can 
 be referred. Yet this fact, though obviously a miracle, is one which it 
 seems impossible to reject. Does not a consideration of it render easy 
 the supposition that the Being who formed man would interpose for his 
 education ? 
 
PREFACE. V 
 
 miracles are attributed to Jesus except those found in our 
 Gospels. This claims especial attention in the earliest 
 of them, the Acts of Pilate, wherein §§ 8, 9, should be 
 studied. The inference is fair that in the first half, or 
 perhaps in the first quarter, of the second century, the 
 history of Jesus was so well established that even the 
 author of a fraud, anxious to magnify the Master, did not 
 venture in this respect to vary from it. 
 
 Of these fraudulent works some were translated by the 
 author and some are given in extant translations. He 
 had intended revising both, except in the Ascension of 
 Isaiah, that being from the ^thiopic, of which he is 
 ignorant. The condition of his sight has precluded such 
 revision. Its absence will not affect the argument, but 
 may the interpretation of particidar passages. He could 
 have wis] led also further time for research on more than 
 one point. Other and more imperative duties, however, 
 claim what remains to him of vision. In bringing his 
 work to a close he must acknowledge deep indebted- 
 ness to Professor E. Abbot, of Cambridge, for valuable 
 aid. 
 
 Meadville, Pa., July 28, 1879. 
 
TABLE OF CONTENTS. 
 
 CHAPTER I. 
 
 CONTROVERSIAL WANTS OF THE EARLY CHRISTIANS. 
 Section Page 
 
 I. These called for Jewish or Heathen Records of Jesus . 1 
 II. They occasion Pseudo-IIeatlien and Jewish Documents 3 
 
 Class 1. Pseudo-Records concerning Jesus • 
 • " 2. Pseudo-Records concerning Christians 
 
 " 3. Pseudo-Predictions 
 
 " 4. Pseudo-Teaching 
 
 III. Alleged Uncanonical Gospels 
 
 CHAPTER II. 
 
 CONTROVERSIES. 
 
 I. Between Jew'ish and Gentile Christians 8 
 
 II. Between Jews and Christians 11 
 
 1 . The Ceremonial Law 11 
 
 2. The Messialiship of Jesus 13 
 
 HI. Between Heathens and Christians 14 
 
 1. Concerning God. Whether but One ? Did He create the 
 
 Universe V Was He Corporeal? Did He take Interest 
 
 in Human Morality V 15 
 
 2. Concerning Jesus. His Divine Mission proved by (1) Old 
 
 Testament Predictions, (2) Pseudo-Heathen Records, 
 
 and (3) Character of his Teachings If) 
 
 3. Concerning Heathen Deities 17 
 
 4. " Idolatry IS 
 
 5. " Antiquity of Christianity and Heathenism • 18 
 
 6. " Public Calamities 19 
 
 7. " Creation of Man 20 
 
 IV. Controversy between Catholics and Gnostics .... 20 
 
Viii TABLE OF CONTENTS. 
 
 CHAPTER III. 
 
 OPINIONS OF CHRISTIANS. 
 Section Page 
 
 I. Concerning Heathen Deities 21 
 
 II. " Idolatry 27 
 
 III. " Christ's Mission to the Underwoild . . 29 
 
 IV. " Resurrection of the Flesh 30 
 
 v. " the Millennium 31 
 
 VI. " Restoration of Jerusalem ..... 32 
 
 VII. " Rome's Destruction 33 
 
 VIII. " Beliar, or Antichrist . . " 34 
 
 IX. " Nero's Return • . 35 
 
 X. " Conflagration of the WorU 36 
 
 XI. " God devoid of Name 36 
 
 XII. " Old Testament Tredictious 37 
 
 XIII. " Jesus as Deity of the Old Testament . . 38 
 
 XIV. " the Personal Aj>pearance of Jesus ... 39 
 
 CHAPTER IV. 
 
 CHRISTIAN CUSTOMS. 
 
 I. The Sabbath 42 
 
 II. Sunday as a Day of Religious Gatherings .... 44 
 
 III. Eating of Blood 46 
 
 IV. Baptism 48 
 
 V. The Lord's Supper 50 
 
 CHAPTER V. 
 
 DESIGNATIONS FOR GOD 51 
 
 CHAPTER VI. 
 
 TERMS APPLIED TO CHRISTIANS. 
 
 I. *A(rfj3e(f, Unbelievers 54 
 
 II. Atheists 55 
 
 III. Christians 55 
 
 IV. Third Race 56 
 
TABLE OF CONTENTS. IX 
 
 CHAPTER VII. 
 
 TERMS USKD BY CHRISTIANS. 
 Section Page 
 
 I. 'Acrf/3)jy, dcre'/Seia, nvofxos, di'OfjLui 56 
 
 II. 2e^6fj.evos, (po^ovufvos 57 
 
 III. Eva€(3tia, fvae^Tjs 57 
 
 IV. Qeoa-tlSfia, dfoaejSrjs 58 
 
 V. ' A8fX(f)oi, ^fvoi, iTtivTei 58 
 
 VI. AiKaun, Just Men 59 
 
 VII. Jesus Christ 60 
 
 CHAPTER VIII. 
 
 MISCELLANEOUS QUESTIONS. 
 
 I. Public Games 61 
 
 II. Slavery 64 
 
 III. Two Wars 65 
 
 IV. Philosophy 66 
 
 V. Dress 69 
 
 VI. Origin of Evil 70 
 
 VII. Sibylla, Bacis, Ilystaspes 71 
 
 VIII. Prediction and Inspiration 72 
 
 IX. Spurious Converts 73 
 
 X. Chronology and Divisions of Time 74 
 
 XI. Temporally Disuse of the AVords Jesus and Christ . 75 
 
 XII. Natural Science 76 
 
 XIII. Literaiy Heathens 78 
 
 XIV. Persecutions 78 
 
 CHAPTER IX. 
 
 ROMAN POLITICS. 
 
 I. Emperors 79 
 
 II. Political Personages 81 
 
 III. Contest with Greek Culture 81 
 
TABLE OF CONTENTS, 
 
 CHAPTER X. 
 
 Page 
 
 SUMMARY OF ARGUMENT 83 
 
 CHAPTER XL 
 
 DID PSEUDO-RPXORDS REACT ON THE GOSPELS? 
 
 No. 1. Dream of Pilate's Wife, Matt, xxvii. 19 . • . 
 
 " 2. Pilate washes liis Hands, Matt, xxvii. 24, 25 • 
 
 " 3. The Dead of former Times arise. Matt, xxvii. 52, 5-3 
 
 " 4. The Tomb Sealed and Guarded, Matt, xxvii. 62-66 
 
 " 5. The Soldiers Bribed. Matt, xxviii. 11-15 • • • 
 
 " 6. Account of Judas, Matt, xxvii. 3- 10 .... 
 
 86 
 
 87 
 88 
 88 
 88 
 89 
 89 
 
 CHAPTER Xn. 
 
 TWO FURTHER QUESTIONS. 
 
 I. Correspondences of Matthew, Mark, and Luke ... 92 
 IL Style of John, the Evangelist 92 
 
 APPENDIX. 
 NOTE A. 
 
 Acts of Pilate 105 
 
 Prefatory Statement 107 
 
 § 1. Character of Charges against Jesus 108 
 
 2. Respect of Pilate and his Attendant for Jesus 109 
 
 3. Regard of the Common People for Jesus 110 
 
 4. Homage of the Standards to Jesus 113 
 
 5. Message from Pilate's Wife 114 
 
 6. Answer to Imputation on the Mother of Jesus 115 
 
 7. Pilate's Conviction touching Jesus 118 
 
 8. Nicodemus testifies to the Miracles of Jesus 121 
 
 9. Those cured testify to the Miracles of Jesus 123 
 
 10. Effort of Pilate to save Jesus 125 
 
 11. Crucifixion of Jesus 128 
 
 12. Accompaniments of the Crucifixion 132 
 
 13. Joseph esteems and buries Jesus 134 
 
 14. Heathens testify to the Resurrection 138 
 
 15. Jews testifv to the Resurrection 140 
 
TABLE OF CONTENTS. XI 
 
 NOTE B. p^^ 
 
 Pilate's Report 142 
 
 § 1. Longer Latin Form 143 
 
 2. Shorter Latin Form 14o 
 
 3. Greek Form 146 
 
 NOTE C. 
 
 Correspondence of Abgarus with Jesus 149 
 
 NOTE D. 
 
 Letter of Lentulus 151 
 
 NOTE E. 
 
 Interpolations of Josephus 153 
 
 § 1. Concerning Christ 153 
 
 2. Concerning John the Baptist 154 
 
 3. Concerning James 1^6 
 
 NOTE F. 
 
 Edessene Archives, or Pseudo-Thaddeus 158 
 
 NOTE G. 
 
 Correspondence opened by Seneca with Paul 161 
 
 NOTE H. 
 
 Letter of Marcus Antoninus 167 
 
 NOTE I. 
 
 Ascension of Isaiah 169 
 
 NOTE J. 
 
 Sibylline Oracles 172 
 
 NOTE K. 
 
 Hermes Trismegistus, Mercury Thrice Greatest .... 179 
 
XU TABLE OF COJJTENTS. 
 
 NOTE L. 
 
 Page 
 
 Alleged Uncanonical Gospels 182 
 
 NOTE M. 
 Date when Jesus was Deified 190 
 
 NOTE N. 
 First Two Chapters of Matthew 201 
 
 NOTE 0. 
 Publication of Mark's Gospel 202 
 
 NOTE P. 
 The Baptismal Formula 204 
 
 NOTE Q. 
 The Mission of Jesus 206 
 
 NOTE R. 
 The Ministry 213 
 
INDIRECT TESTIMONY OE HISTORY 
 
 TO THE 
 
 GENUINENESS OF THE GOSPELS. 
 
 CHAPTER I. 
 
 CONTROVERSIAL WANTS OF THE EARLY CHRISTIANS. 
 
 § 1. These called for Jewish or Heathen Records of Jesus. 
 
 Christians, in spreading their Master's religion, alleged 
 that he had been divinely commissioned. In proving 
 this to an inquiring and candid mind they could in most 
 cases use our Gospel narratives, becavise the internal evi- 
 dence of their truthfulness would suffice. 
 
 In dealing with opponents, or with the indifferent, this 
 evidence could not be used, since the Gospels were pro- 
 fessedly written by Christians, and this very fact rendered 
 them inadmissible as proof of Christian allegation. A 
 heathen would naturally say : " Some of your own people 
 wrote these books. If you wish me to credit your state- 
 ments give me testimony from outside your ranks as to 
 their correctness.^ You must no* expect me to believe 
 
 1 "You distrust our writings and we distrust yours. "We invent [you 
 .say] false accounts concerning Christ." — Arnobius, Adv. Gentes, 1, Tu. 
 Tertullian likewise, after stating that the rulers and chief men of the 
 Jews had extorted from Pilate the cnicifixion of Jesus, adds: "He 
 himself had predicted that they would do so. This would be of small 
 account if the prophets also had not previously done it." — Apol. -21 ; 
 0pp. p. 22 A, edit. Rigault ; 1, p. 89, edit. Gersdorf. The prediction 
 by Jesus rested on Christian testimony ; that of the prophets did not. 
 Yet Tertullian may have meant : If you can attribute the prediction 
 by Jesus to human sagacity, that by the prophets was too early to permit 
 such explanation. 
 
2 INDIRECT TESTIMONY OF HISTORY. [cH. I. 
 
 your own testimony in behalf of your own assertions." 
 Christians were thus debarred from appeal to their Mas- 
 ter's history in evidence of his supernatural mission.^ 
 They could cite moral teachings from the Gospels as 
 approving themselves to the judgment, but this was all. 
 Had the Gospels been fabricated for controversial pur- 
 poses, or with dishonest intent, or by persons subsequent 
 to the Apostles, they would inevitably have been ascribed 
 to heathen or Jewish, not to Christian, authors. 
 
 2 Christians, by their inability to cite the Gospels as evidence, were, 
 when dealing not with right-minded inquirers, but with opponents or 
 with the captious, debarred almost entirely from appealing to their Mas- 
 ter's miracles. The true cause for this seems to have been overlooked by 
 all writers, many of whom have supposed that it was due to their under- 
 rating the argument from miracles. The following is a concise state- 
 ment of the conclusion to which many modern scholars have anived. 
 " Of the evidence from miracles he (Justin) scarcely takes any notice. 
 . . . Miracles were regarded as of no rare occurrence, and they were sup- 
 posed to be wrought by magical arts. Christianity might, then, have 
 the support of miracles ; but this support would be regarded as of trifling 
 importance by those who were believers in the reality of charms and sor- 
 cery. The miracle might be admitted ; but the evidence derived from it 
 could be invalidated by ascribing it to the effects of magic. That the 
 early Fathers and Apologists really felt a difficulty of this kind, there 
 can be no doubt." — Lamson, Church of the First Three Centuries,'^. 39. 
 
 The insufficiency of this explanation is obvious from the following con- 
 siderations. 
 
 1. In the Pseudo-Heathen and Pseudo- Jewish records concerning Jesus 
 which Christians fabricated, an important place is given to miracles. 
 2. Such Christians as trusted to, or were willing to use, these records, or 
 who thought by the aid of prophecy to prove the statements of the Gos- 
 pels, show no hesitation in appealing either to their Master's miracles 
 or to those connected with his history. Justin Martyr says: "As to 
 the prediction that our Christ should heal all diseases and wake the 
 dead, hear what was said. It is as follows. ' At his appearing the lame 
 shall leap as a deer ; the tongue of the dumb shall speak distinctly ; the 
 blind shall see ; the lepers be cleansed ; the dead shall rise and walk 
 about.' And that he did these things you can learn from the Acts pre- 
 pared under Pontius Pilate." — Apol. 1, 48 ; 0pp. 1, 232 C. Tertullian 
 mentions the darkness at the crucifixion as miraculous. He says that it 
 
§ 2.] PSEUDO-JEWISH AND HEATHEN DOCUMENTS. 3 
 
 § 2. Tliey occasion Pseudo-HeatJien and Psevdo-Jewish 
 Documents. 
 
 The average morality of Christians much exceeded 
 that of heathens.^ Yet Christianity numbered among 
 its adherents some who were unprincipled, or weak-princi- 
 pled. The number of these was comparatively small so 
 long as Christians were in a decided minority, and could 
 offer to converts neither place nor profit in a M^orldly 
 sense. Yet a hundred and twenty years after Jesus 
 taught, that is about A. I). 150, we find that some one 
 had already supplied by fraud the want most annoying to 
 their controversialists, namely, the lack of heathen testi- 
 mony to the facts of their ]\Iaster's life. At that date we 
 find a document called the Acts of Pilate, and still later 
 a professed Lettek from Pilate to Tiberius. Each of 
 these documents is mentioned by but one writer during 
 the first three centuries. Probably the chief use made 
 of them and of subsequent forgeries was in the fourth 
 century, when the two political parties which advocated 
 
 liad been foretold, and tells the heathens, "You have, recorded in your 
 archives, that accident to the world. . . . Pilate . . . announced at 
 that time all those things concerning Christ to Tiberius." — Jpol. 21 ; 0pp. 
 22 B C, edit. Eigault ; 1, pp. 89, 90, edit. Gersdorf. Compare fuller 
 statement in Judaism, p. 442. 3. Christians appealed to their own 
 miracles. Justin .says : "Many of our Christian men, adjuring in the 
 name of Jesus Christ, who was crucified under Pontius Pilate, have 
 healed and do now heal many possessed by demons throughout the world 
 and in your city, [persons] who had not been healed by other exorcists 
 and enchanters and physicians." — Apol. 2, fi ; 0pp. 1, 296-298. See 
 also Dial. 11, cited in Note P, footnote 7, and compare in Underworld 
 Mi<ssion; p. 78 ; 3d edit. pp. 74 - 75, the vehement challenge of Tertul- 
 lian to the heathens, that they should test this power of the Christians. 
 4. Christian apologists, from the middle of the second to the middle of 
 the third century, though in arguing with heathens they laid extrava- 
 gant stress on predictions, yet laid none on those by their Master any 
 more than on his miracles. 
 
 ^ By heathens must not be understood the large, though in the second 
 century decreasing, class of Gentile Monotheists who adhered to Judaism 
 rather than to Christianity. 
 
4 INDIRECT TESTIMONY OF HISTORY. [cH. I. 
 
 Christianity and Heathenism were nearly equal in 
 strength. Before this date Christians had fewer of the 
 unprincipled in their ranks, and fewer opportunities, 
 even when so disposed, to give currency to any forgeiy in 
 their own favor. Subsequently to the fourth century, 
 when Christianity had the upper hand, and when strife 
 was solely or chiefly between sections of its own follow- 
 ers, the authority of saints and martyrs outweighed that 
 of heathens. Later forgeries were in the name of Chris- 
 tian leaders, and even the forgeries which already existed 
 were correspondingly altered ; so that the "Acts of Pilate " 
 became the " Gospel of Nicodemus," while the " Letters 
 of Abgarus and Christ " became the " Letters of Christ 
 and Abgarus " ; those of Seneca and Paul being headed 
 " Letters of Paul and Seneca." 
 
 The Pseudo- Heathen and Pseudo- Jewish documents 
 fabricated by Christians may be classified under four 
 heads. 
 
 Class 1. Pseudo-Records concerning Jesus. 
 
 The most important of these was entitled Acts of 
 Pilate. It professed to record the trial of Jesus before 
 Pilate. During this trial, the persons cured by Jesus are 
 represented as testifying to their cure. These miracles 
 were thus attested, not by Christian writers who could be 
 suspected of partiality, but by the records of a Roman 
 court. The varying localities in which this document 
 was used, the various prejudices to which it needed 
 accommodation, and the various objections which it had 
 to parry, caused alteration and re-alteration of its head- 
 ing, as can be seen by appended quotations from various 
 MSS.* Copies of this document from two different texts 
 will be found in the Appendix, Note A. 
 
 * In the Codex Monacensis CXCII. (designated by Thilo as Monac. A.) 
 the title reads, " Record of the things done to our Lord Jesus Christ, under 
 Pontius Pilate, governor of Judea, — committed to writing in Hebrew by 
 Nicodemus, ruler of the Synagogue of the Jews." — Thilo, Cod. Apoc. 
 
 p. CXXVIII. 
 
 The Codex VcncliLS bears for a heading, "Nari-ative concerning the 
 
§ 2.] PSEUDO-RECORDS CONCERNING JESUS. 5 
 
 Next after the above the most important fraud was a 
 reputed Letter or Keport of Pilate to Tiberius. This 
 
 estimable suffering of our Lord Jesus Christ and concerning his holy 
 resurrection, written by a Jew named Ennaius, which Nicodemus the 
 Roman Toparch translated from the Hebrew language into the Romaic 
 [that is, the common Greek] dialect." — Thilo, Cod. Ajyoc. p. cxxvi, 
 compared with statement on p. cxxix, U. 11, 12. The word estimable 
 is doubtless a somewhat late addition to the title, not earlier probably 
 than the fourth century. 
 
 The Latin manuscript Codex Parisicnsis, 1652, has prefixed to it the 
 following : "In the name of the Lord. [Here] begins the Book concera- 
 ing the deeds of our Lord [the] Savior ; by Emaus, the Hebrew, post, 
 after [or, according to] Nicodemus." — Thilo, Cod. Apoc. p. cxxxi.x. ' 
 
 Paris A bears the simple heading, " Records concerning our Lord 
 Jesus Christ, which were made under Pontius Pilate, governor of Judea." 
 — Thilo, pp. cxxi, 489. A prologue to the same manuscript will be found 
 further on in this note. 
 
 The preface to Paris D will be found in the Appendix, Note A, at the 
 beginning of the document, and should be compared with the fore- 
 going. 
 
 In the account of Christ's doings in the Underworld, which was subse- 
 quently added to the "Acts," is a statement that, "Joseph and Nico- 
 demus immediately announced to the governor all these things which 
 were said by the Jews in their Synagogue ; and Pilate himself wrote all 
 things which were done and said by the Jews concerning Jesus, and de- 
 posited all the words [thereof] in the public records of his Prietorium. " — 
 Acts of Pilate, Lat. Vers., Thilo, Cod. Apoc. p. 788. This would fairly 
 imply that the action of Pilate's court and the testimony given in it had 
 been I'REVIOL^sly recorded by himself. 
 
 Tlie heading of Codex B of Pilate's Epistle blends that document 
 with the Acts of Pilate, or implies that Pilate's letter merely accompanied 
 the Memoirs. It reads as follows: "Memoirs [of what was done] 
 touching our Lord Jesus Christ under Pontius Pilate . . . and also 
 whatever Nicodemus narrated as done by the Jews and chief priests sub- 
 sequently to the crucifixion and suffering of Jesus. This same Nico- 
 demus wrote in Hebrew." — Thilo, Cod. Apoc. pp. 803 n - 804 n. 
 
 The headings of several manuscripts represent this document as found 
 at a later date in the Prsetorium. In one (Thilo, Cod. Apoc. pp. CXLI, 
 CXLii) the person finding it is not mentioned. In another (Thilo, Cod. 
 Apoc. p. cxxxv) he is said to be the Emperor Theodosius (A. D. 379 - 
 395). In some this emperor is said to have found the account in 
 
6 INDIRECT TESTIMONY OF HISTORY. [cH. I, 
 
 seems to have been less used than the preceding. It M-ill 
 hereafter be given in three different forms and from four 
 different texts. See Appendix, Note B. 
 
 Yet another, first mentioned in the fourth century, is 
 the Correspondence of Abgarus with Christ, given in 
 the Appendix, Note C. 
 
 One more document attributed to a lieathen is the Let- 
 ter OF Lentulus, not mentioned by any ancient writer. 
 It resembles the preceding documents in nothing save its 
 alleged heathen origin. They were intended chiefly to 
 reproduce the facts of the Gospels. This letter was an 
 efl'ort to counteract the results of defective judgment 
 and interpretation among Christians. It wiU be found 
 in the Appendix, Note D. 
 
 An Interpolation of Josepiius testifying to facts in 
 the life of Jesus will be given in the Appendix, Note E. 
 
 Hebrew (Thilo, Cod. Apoc. p. cxxxiv, note 133, and p. CXLVI, 11. 1, 2), 
 "wliiclx would imply that it had been written by another hand and merely 
 deposited in the imblic archives by Pilate. 
 
 The prologue of Paris A says that, " I Ananias [now] prajtorian pre- 
 fect, learned in the Law, according to the divine Scriptures, recognized 
 our Lord Jesus Christ, coming to him by faith and being deemed worthy 
 of his holy baptism. Searching the records made at that time, in the 
 days of our master Jesus Christ, which the Jews laid away in the time 
 of Pilate, I found these records in the Hebrew language — translating 
 them also by the grace of God into Greek, that they may be recognized 
 by all who call on the name of our Lord Jesus Christ — in the seven- 
 teenth year of the reign of our master Flavins Theodosius [A. D. 395], 
 the sixth of Flavins Valentinianus, the ninth of the Indiction [a treas- 
 ury cycle, according to Pierer's Universal Lexicon, of fifteen years]. All 
 3'ou who read copy into other books." — Thilo, pp. 490, 492. 
 
 A Preface to the Latin MS. Cod. Paris. [No.] 16.;2 (Thilo, pp. 491, 
 493, 495) agrees in outline, though not in detail, with the foregoing 
 Prologue. Its writer calls himself " Emaus, a Hebrew, a teacher of the 
 law among the Hebrews," but does not claim official cajiacity as prefect 
 or otherwise. 
 
 Additional variations in the heading or Prologue are cited by Thilo ; 
 but the foregoing will indicate the difficulties and perplexities which 
 constantly presented themselves to those who were propagating a fraudu- 
 lent narrative. 
 
§3.] ALLEGED UN CANONICAL GOSPELS. 
 
 Class 2. Pseudo-Records concerning Christians. 
 
 In the fourth century Eusebius mentions a document 
 of which, under the heading Edessene Archives or 
 Pseudo-Thaddeus, an account will be found in the Ap- 
 pendix, Note F. It testifies to miracles of Tliaddeus. 
 
 An alleged CoRREsroNDENCE of Senega with Paul, 
 manifesting his respect for the latter, has come down to 
 us, for which see Appendix, Note G. 
 
 An alleged Letter of Marcus Antoninus testifying 
 to the miraculous result of prayer by a Christian legion 
 will be given in the Appendix, Note H. 
 
 Class 3. Pseudo-Predictions. 
 
 In the second century Christians had a mania for find- 
 ing predictions concerning Jesus in the Old Testament.^ 
 Inability to make these ]:)lain to others prompted some- 
 what later a forgery called the Ascension of Isaiah, 
 wherein the prophet is made to speak more plainly than 
 in his genuine writings. It is described in Note I. 
 
 Predictions by Sibylla concerning Jesus, quoted or 
 mentioned in Note J, were also an effort to fabricate pro- 
 phetic evidence. On Hystaspes see Judaism, pp. 459, 
 460. 
 
 Class 4. Pseudo- Teaching. 
 
 Lactantius quotes views common among Christians 
 from Hermes Trismegistus, "Mercury Thrice Greatest^' 
 concerning which document see Note K. 
 
 § 3. Alleged Uncanonical Gospels in the Second Century. 
 
 An erroneous supposition exists, that in the second 
 century Gospels were afloat, out of which the four now 
 in use were formed or selected. To avoid distracting the 
 reader's attention this subject is deferred.^ 
 
 6 See Ch. III. § 12 and Judaism at Rome, pp. 344 - 348. 
 * See Appendix, Note L. 
 
8 INDIRECT TESTIMONY OP HISTO£y. [cH. II. 
 
 CHAPTER 11. 
 CONTROVERSIES. 
 
 § 1. Between Jewish and Gentile Christians. 
 
 In the Apostolic Age, from the moment when Chris- 
 tianity numbered Gentiles among its converts, a con- 
 troversy sprang up between these and their Judaizing 
 brethren. The Gentile Christians were regarded by tlie 
 latter as aspiring to the benefit of God's promises, while 
 shrinking from the burden of his law. Tlie difficulty 
 must frequently have amounted to non-intercourse be- 
 tween the two schools of Christians, the separation being 
 as sharp as if they did not recognize a common master. 
 Peter on one occasion visited a Gentile Monotheist of 
 blameless and benevolent life, of whose benevolence the 
 Jews received no small share. The object of the visit 
 was to communicate Christian truth, yet Peter's Judaiz- 
 ing brethren took him sharply to task for so doing.^ 
 
 Outside of Judea tlie dissension as to whether Gentile 
 Christians must adopt Jewish customs caused the send- 
 ing of a delegation to the Apostles at Jerusalem. Here 
 the dispute was animated,^ but resulted in a decision 
 not to require of the Gentile brethren obedience to the 
 laws of Moses, though it did require of them obedience 
 to a precept in Genesis,^ as also abstinence from meat 
 offered to idols and adherence to Jewish and Christian 
 views of the relation between the sexes.* The omission 
 
 ^ " Tliou wentest in to men uncircumcised and didsteat with them." — 
 Acts 11, 3. 
 
 2 Acts 15, 7. 
 
 8 See Ch. IV. § 3. 
 
 * Among heathens the view seems to have prevailed, that where there 
 was a mutual consent between a man and woman no wrong was done. 
 This view can hardly have been universal among the better class of 
 heathens, yet it evidently prevailed to an extent which retj[uired an 
 
§ 1.] CONTROVERSIES : JEWISH WITH GENTILE CHRISTIANS. 9 
 
 of any requirement as to truthfulness, honesty, and other 
 items of rectitude is due to the fact doubtless that no 
 question was raised concerning these. Both parties were, 
 in respect to them, of one mind. 
 
 Paul regarded the ceremonial law as not binding, and 
 the eating of meat offered to an idol as a matter of indif- 
 ference unless when it might mislead others, or in cases 
 where the person who ate deemed it wrong.^ He taught 
 that Gentiles could become Christians without observ- 
 ing circumcision or the sabbath ; ^ and it is possible that 
 
 express injunction on the subject, an injunction for which Paul would 
 have been equally zealous as his more Judaizing brethren. Some of the 
 Gentile Christians may have held laxer ideas of moralitj'. 
 
 * " Now as touching things offered unto idols. . . . Some with a con- 
 viction that the idol is a real being, eat even yet as of something sacri- 
 ficed to this being, and their conscience being weak is polluted. . . . 
 We gain nothing by eating and lose nothing by not eating. ... If any 
 one should see you who have [as you think] knowledge, reclining at an 
 idol-feast, will not his conscience because of his weakness be emboldened 
 to eat idol sacrifices, and your weak brother will be lost as the result of 
 j^our knowledge." — 1 Cor. 8,1-11. "Whatever is sold in the mar- 
 ket that eat without asking questions for the sake of conscience. . . . 
 And if one who is an unbeliever inviteth you to a feast and you choose 
 to go, eat whatever is set before you without asking any questions for 
 the sake of conscience. But if any one say to you, This has been offered 
 in sacrifice to an idol, do not eat of it on account of him that showed you 
 this." — 1 Cor. 10, 25-28. Noycs' trans. " Let not him that eateth de- 
 spise him who forbears eating ; and let not him who forbears eating judge 
 him that eateth : for God hath received him. ... I know, and am per- 
 suaded as a Christian, that there is nothing unclean of itself ; but to him 
 that esteemeth anything to be unclean, to him it is imclean. . . . And 
 he that doubteth is condemned if he eat, because he eateth not with con- 
 viction [of its lawfulness] : for whatsoever is not [done] with confidence 
 [in its lawfulness] is sinful." — Rom. 14, ,"?, 14, 2,3. 
 
 ® " For in Christianity neither circumcision availeth anything nor un- 
 circumcision." — Galat. 5, o ; 6,1.'). "One man esteemeth one day 
 above another : another esteemeth every day alike. Let every man 
 be fully persuaded in his own mind." — Rom. 14, .\ "I went up to 
 Jerusalem with Barnabas [more than seventeen years after becoming a 
 Christian], taking with me also Titus. I went up for the purpose of 
 
10 INDIRECT TESTIMONY OF HISTORY. [cH, H. 
 
 some of his arguments, if rigidly carried out, might have 
 seemed to absolve Jews also from these observances. A 
 consequence was tliat on his last visit to Jerusalem his 
 fellow Apostles and more liberal friends feared violence 
 towards him at the hands of his Christian but Judaiziug 
 brethren^ 
 
 In periods of political disturbance which caused more 
 than usual alienation between Jews and Gentiles, this 
 controversy became very bitter, intensifying the antago- 
 nism between the two branches of the Christian commu- 
 nity, and increasing the number of localities where this 
 antagonism amounted to non-intercourse.^ 
 
 The violent advocates of ritual observance may not 
 even in Jerusalem have been conscientious observers of 
 vi^hat they advocated,^ yet the control which they exer- 
 
 a disclosure, and I communicated to them the Gospel which I preach 
 among the Gentiles, — privately, however, to the more prominent, — that 
 I might not run, or have run, in vain. Neither was Titus, a Gentile 
 who was with me, compelled to be circumcised ; though [an effort to that 
 effect was made] because of false brethren pi'ivately introduced, that they 
 might spy out our freedom in Christianity for the purpose of enslaving 
 us, to whom I did not even for an hour give in." — Galat. 2, 1-5. 
 
 The words translated, "for the purpose of a disclosure," are frequently 
 rendered, " in accordance with a revelation." A different translation is 
 sometimes given also to the remarks concerning Titus ; but the sharpness 
 of collision is not affected by any translation. 
 
 1 " You see, brother, how many myriads of Jewish believers there are, 
 and they are all zealots for the Law. But they have been informed that 
 you teach all Jews among the Gentiles to forsake Moses, telling them not 
 to circumcise their children, nor to walk after the [Jewish] customs. 
 What then is to be done ? The multitude will assuredly come together ; 
 for they will hear that you have come. Do therefore what we advise 
 you. We have four men who have a vow on them. Take these and 
 purify yourself with them, and pay the expenses for them, that they may 
 shave their heads ; and all will know that those things of which they 
 have been informed concerning you are notliing, but that you yourself 
 also walk in observance of the Law." — Acts 21, '20-24. 
 
 " See Judaism at Rome, pp. 254, 255, and on 266 the text prefixed to 
 note 30. 
 
 ** "Now therefore why do you provoke the anger of God, by putting a 
 
§2.] CONTROVERSIES: JEWS WITH CHRISTIANS. 11 
 
 cised is evinced by the fact, that, in a locality outside 
 of Judea, not only Peter was temporarily overborne by 
 their vehemence, but also Barnabas, who, though a Jew, 
 had been born and brought up in a (jentile locality. ^"^ 
 
 Of all this controversy and conflict, not a trace appears 
 in the Gospels. Had they, instead of being honest histo- 
 ries of earlier events in Judea, been the fancy sketches 
 which some have supposed, — had they originated in the 
 midst of this struggle, or had they grown by accretion 
 under the hands of those who were engaged in the dispute, 
 or living among the disputants, it seems morally impossi- 
 ble that the Master should not have been made to say one 
 word on the subject at issue. 
 
 § 2. Between Jews aiul Christians. 
 
 This controversy may be divided into two parts : 1. Was 
 the Ceremonial Law essential to salvation ? 2. Was Jesus 
 the Christ ? 
 
 The first of these questions brought out essentially the 
 same points and counterpoints as the discussion in the 
 preceding section. Christians affirmed that Abel, Enoch, 
 Noah, and others had been acceptable to God without 
 being circumcised, and therefore that circumcision could 
 not be essential to his approval ; that Abraham had been 
 acceptable without observing the sabbath, and that its 
 observance therefore was not binding.^^ 
 
 yoke upon the neck of the disciples, which neither our fathers nor we 
 were able to bear ? " — Acts 15, in, Noyes' trans. 
 
 10 "When Peter came to Aiitioch, I withstood him to his face, be- 
 cause he was to be blamed. For, before the arrival from James of certain 
 [Judaizers], he ate with the Gentiles : but when they were come, he 
 withdrew, and separated himself, fearing those of the circumcision. And 
 the other Jews dissembled likewise with him ; insomuch that Barnabas 
 also was carried away with their dissimulation." — Galat. 2, 11 - 13. 
 
 " "We say that faith was reckoned to Abraham as righteousness. 
 At what date was it so reckoned ? After he was circumcised ? or when 
 he was yet uncircumcised? It was . . . while he was uucircumcised." — 
 Rom. 4, !', 10. The intended inference is that if Abraham did not need 
 circumcision as a means of becoming acceptable to God, neither do other 
 
12 INDIRECT TESTIMONY OF HISTOKY. [cH. 11. 
 
 The most animated opponents of tlie Jews were tlie 
 semi-Jewish Christians, who, because they shared largely 
 
 men. " Let no one then call you to account about food or drink, or a 
 feast-day, or a new moon, or sabbaths ; wliich are a shadow of the things 
 to come." — Coloss. 2, l(J, 17, Noijes iraiis. " Why do you turn to the 
 weak and beggarly rudiments wliereunto you desire again to be in bond- 
 age ? You observe days and months." — Gal. 4, 9, lo. The meaning is 
 made plain by the following. " The new moon and sabbaths I cannot 
 away with." — Is. 1, l;!. Compare note 6. 
 
 Justin Martyr argues from the predecessors of Abraham against cir- 
 cumcision and from the i)redecessors of Moses against sabbath-keeping. 
 *' Have you any other blame to lay against us, my friends . . . except 
 that we do not like your ancestors circumcise our flesh, nor like you keep 
 sabbaths ovSe ws v/j.e'ts ffa^^arii;ajij.ev. . . . This is what we wonder at, said 
 Trypho . . . that you who profess evae^eiv to monotheize practically 
 . . . differ in nothing from the Gentiles as to your way of life in that 
 you observe neither feasts nor sabbaths." — Dial. 10. " The law given 
 in Horeb [Justin answers] is antiquated and concerned you only."^ — 
 Dial. 11. Further on he argues, " It was on account of your wickedness 
 and that of your fathers, as I before said, that God commanded you to 
 observe the sabbath for a sign." — Dial. 21. " Observe the material uni- 
 verse, it is not idle, neither does it keep sabbaths. Remain as you were 
 born ; for if there was no need of circumcision before Abraham, nor of 
 sabbath-keeping and feasts and offerings before Moses, neither is there 
 now." — Dial. 2:^. "Tryjiho answered, Why do you select what you 
 please fiom the prophetical writings and make no mention of the express 
 injunction.s to keep the sabbath ? . . . Because [says Justin] I supposed 
 that you did and do understand that if you are commanded throughout 
 all the prophets to observe these same things which Moses commanded, 
 it is on account of your hardness of heart and thanklcssness. . . . Else as 
 regards the Ju.st Men, who were Mell pleasing to God, prior to the time 
 of Moses and Abraham, and who neither observed circumcision nor the 
 sabbath ; why did he not teach them to observe these things ?" — Dial. 
 27. Compare Ch. VII. § 6. " As therefore circumcision took its rise 
 from Abraham, and the sabbath and the offerings and the feasts from 
 Moses, and were instituted, as has been jiroved, because of the hardness 
 of your people's heart ; so it is necessary they should cease." — Dial. 4;?. 
 " If any one should ask you, seeing that Enoch and Noah and their 
 children and several others, who were neither circumcised nor observed 
 sabbaths, did please God, what can be the reason why God after so 
 many generations, Ity other leaders and tlie promulgation of other laws, 
 
§ 2,] CONTROVERSIES : JEWS WITH CHRISTIANS. 13 
 
 in Jewish views, were the more anxious to make promi- 
 nent those points in which they dif'i'ered from them. 
 
 Of all this acrimonious discussion nothing appears in 
 the Gospels. None of the points made prominent by it 
 are explained or enforced by the Master. 
 
 In behalf of the second position, that Jesus was the 
 
 did vouchsafe to justify the posterity of Abraham until Moses by cir- 
 cumcision and those that succeeded Moses by circumcision and other 
 precepts, that is the sabbath and sacrifices and ashes and offerings . . . 
 unless you can prove that it was as I said before, lest you should give 
 yourselves up to idolatry and be unmindful of the true God . . . unless 
 this be the case, God will be calumniated with not having the knowledge 
 of future events, and with acting partially and inconsistently because he 
 did not teach all men [compare Ch. VII. § 5] to know and practise the 
 same just and righteous laws." — Dial. 92. 
 
 " But that God gave circumcision not as a fulfilment of righteousness, 
 but for a sign that the race of Abraham might continue discernible, we 
 learn from Scripture itself. . . . And that man was not justified by these, 
 but that they were given to the people as a sign is evident, because 
 Abraham himself, without circumcision and without observance of sab- 
 baths, believed God ; and it was reckoned to him for righteousness, and 
 he was called the friend of God. But Lot also, without circumcision, 
 was led out from Sodom obtaining the salvation which is from God. Also 
 Noah, pleasing God when uncircumcised, received the world's expanse in 
 its second age. But Enoch also, pleasing God without circumcision, per- 
 formed, though only a man, a mission [see Judaism, p. 486, note 7] to an- 
 gels. . . . But all the remaining multitude also of those who were just before 
 Abraham, and of those patriarchs who were before Moses, were accounted 
 just without the before-mentioned [observance of circumcision and sab- 
 bath] and without the Mosaic Law." — Irenaeus, co?i<. Hccrcs. 4, 16, l, 2. 
 
 The author of the Epistle to Diognetus, in the early part of the 
 second century, says of the Jews : " But as to their horror of certain 
 meats, and their superstition concerning sabbaths and their boasting 
 about circumcision, and their pretended observation of fasts and new 
 moons, which are all of them ridiculous and not worth speaking of, I [do 
 not] deem that you need instruction from me. For what right has any 
 one to accept some of the things created by God for man's use as if they 
 were properly created, and to refuse others as useless and superfluous ? 
 and what impiety is there not in falsely charging God with prohibiting 
 the performance of good on the sabbath ? " — c. 4. 
 
 Other quotations bearing on this subject will be found in Ch. IV. § 1. 
 
14 INDIRECT TESTIMONY OF HISTORY. [cH. II. 
 
 Messiah, the arguments were almost exclusively based 
 upon interpretations, or misinterpretations, or misapplica- 
 tions of passages in the Old Testament, a subject to which 
 we shall hereafter return.^^ 
 
 § 3. Between Heathens and Christians. 
 
 1. A prime point of this controversy was the question 
 whether there were but one God,^^ or whether there were 
 many. This was blended with the question whether the 
 universe had been created, or at least formed into its 
 present shape, by the Deity, or whether the deities were 
 of subsequent origin to the universe. If the universe had 
 been created or formed by Divine power, then the har- 
 mony of its design implied that it was the work of one 
 mind, not of many. The question as to the existence 
 of but one God had been fiercely debated before the 
 appearance of Christianity, and it is plain, from the 
 persecution of Monotheists and of Christians^* subse- 
 
 12 See Ch. III. § 12. 
 
 13 << We Christians are simply adorers of the Highest King and Ruler 
 with Christ as our magistro, teacher." — Arnobius, 1, 27. Theophilus 
 argues that if a ship be seen steering steadily to its harbor, the presence 
 of a pilot on board who guides her becomes obvious. " Thus we are 
 compelled to perceive that God is a pilot of the universe." — Ad Autol. 
 1, r, ; Ojip. p. 16 B, edit. Otto ; p. 340 D E, edit. Maran. Compare the 
 application to God of the term Pilot by Jews and Stoics in Judaism, 
 p. 51. 
 
 1* Prosecutions for unbelief were a favorite resort of the Roman aris- 
 tocracy against their opponents, subsequently at least to A. D. 14, if not 
 earlier. A strong impetus was given to these accusations after the patri- 
 cian rebellion of October 18, A. D. 31. During this rebellion the aris- 
 tocracy had murdered many prominent men of the popular party. When 
 prosecuted by relatives of the murdered individuals they defended them- 
 selves by counter charges of unbelief. See Judaism at Rome, pp. 8, 534. 
 And the professional prosecutors whom they hired seem in many cases 
 to have been paid, not by the individuals who employed them, but from 
 the senatorial treasury (Dio Cass. 58, 14, quoted in Judaism, p. 532), an 
 indication that the remainder of the senatorial party were making com- 
 
§ 3.] CONTROVERSIES : HEATHENS WITH CHRISTIANS. 15 
 
 quently, that this debate had lost none of its earnestness 
 or of its acrimony. ^^ 
 
 Connected with the question wliether there were a 
 Supreme Being, the creator and ruler of this world, came 
 other queries. Was he corporeal or incorporeal ? ^^ What 
 
 mon cause with them. A Roman consul, wealthy and cultured, a near 
 friend of the elder Pliny and relative of Caligula, was kept for seven 
 years in his house by charges of unbelief. See Judaism, p. 211, note 85. 
 At the date of this event (A. D. 31-37) Christianity can hardly have 
 reached Rome, but its adherents equally with other Monotheists must 
 have been exposed to these prosecutions from the moment that they 
 obtained foothold in the imperial city. 
 
 1* Already in B. C. 76, when a monotheistic document imposed on the 
 Roman Senate had given a new impetus to discussion, Cicero represents 
 himself as present where one friend ridicules and burlesques monotheism 
 while another, who had under the guise of stoicism upheld it, insists on 
 another discussion of the subject, since it is jsro aris et focis, "for the 
 dearest of human possessions." — Cicero, de Nat. Deor. 3, (40), 94. 
 
 1^ Heathens believed in corporeal gods. Tatian says of the heathens, 
 •' Some hold God to be corporeal, but I deem him incorporeal." — Oral. 
 2,5 ; p. 104 C, edit. Otto ; p. 265 B, edit. Maran. When monotheistic 
 discussion in B. C. 76 received an impulse at Rome (see Judaism, p. 142), 
 Cicero makes his speaker on the heathen side allege that the existence 
 of a god without a body intelligi non potest, ' ' cannot be understood, for 
 he must necessarily lack perception, understanding, pleasure." — Be 
 Nat. Deorum, 1, (12), 30. " For you know no pleasure which does not 
 originate from the body." — De Nat. Deorum, 1, (39), 111. And so late 
 as the tenth century we find the statement of one who had listened to an 
 argument that God was a spirit. " It appears that God is nothing at all, 
 since he has no head, no eyes." — Mosheim, Ecc. Hist. 2, p. 137, note 6, 
 by Murdock. If God pervaded the universe, as Monotheists and Stoics 
 believed, the question whether he were corporeal involved the question 
 whether two bodies could coexist in the same space. An opinion of 
 the Stoics (Philosophumena, 1, -.'l) quoted in Judaism, p. 44, may have 
 had either the bearing there suggested on the resurrection, or may have 
 been an affirmation that God, since he pervaded the universe, was not 
 material but spiritual. Compare also (in Appendi.x, Note M, footnote 
 21) the argument of Athenagoraa against the existence of two or more 
 unoriginated gods, part of which seems based on an assumption of their 
 coi"poreal character. 
 
16 INDIRECT TESTIMONY OF HISTORY. [cH. n. 
 
 was his form ? ^"^ Did lie take interest in human moral- 
 ity ? 18 
 
 Of this delDate nothing appears in the Gospels. The 
 recognition of one God is assumed. The teacher of Chris- 
 tianity supplies his apostles with no arguments on the 
 subject. 
 
 2. The second point to be proved was that Jesus had 
 been authorized and commissioned by the Supreme Be- 
 ing. Christians, as already explained, could not on this 
 point appeal to their Gospels except when dealing with 
 right-minded inquirers. They had, however, in the char- 
 acter of their Master's religion a great advantage, for in 
 the countries where monotheism had spread there was 
 a large number of right-minded men, who, without being 
 inquirers or opponents, were likely to side with morality 
 and wortliy conceptions of God, as against the follies and 
 immoralities of heathenism. When the writer of the 
 Oratio ad Graecos affirmed (c. 5), " Our commander does not 
 wish strength of body, nor beauty of form, nor vaunt- 
 ing of noble birth, but a pure soul walled around with 
 righteousness," he must have found many who would at 
 least speak respectfully of such as aimed in this direction, 
 and who would defend them with more or less decision 
 against attacks by the unworthy. 
 
 In dealing with opponents. Christians appealed to the 
 
 " Cicero makes his heathen speaker argue (see Judaism, Ch. III. note 
 11) for the human form of gods as the most excellent with which we are 
 accjuainteJ. The Stoics held that he was spherical. The two positions 
 on which this belief rested — namely, that the universe was spherical and 
 that God pervaded it — were borrowed from Monotheists. It is possible 
 also that some Monotheists believed that God was spherical in form, and 
 that their anticipations of future likeness to God gave rise to a belief 
 that the resurrection body would be spherical. See belief of Origenian 
 monks mentioned in Huet's Origeniana, 2, 2, 9 ; Origen's Works, edit. 
 Lommatzsch, 23, pp. 143-150; edit, de la Rue, 4, (Appendix) pp. 
 200-215. 
 
 Heathens treated a spherical God as necessarily DEVOID OF HEAD, and 
 therefore of intelligence. See Judaitm, p. 42, note 4. 
 
 18 See Judaism, Ch. II. note 3 ; Ch. X. note 53. 
 
§3,] controversies: heathens with christians. 17 
 
 Old Testament^® for predictions of certain facts in their 
 Master's life which heathens admitted, or which they 
 were not in position to deny, and argued or assumed that, 
 because these facts had been predicted, a Divine provision 
 had been made for their Master's ministry, a provision 
 which would not have been made unless he had been 
 commissioned by God.^*' 
 
 In Eome, however, we find two appeals by Justin Mar- 
 tyr to the Acts of Pilate, and in Africa one by Tertullian 
 to Pilate's Eeport, in proof of facts in the Master's life. 
 Indirect evidence implies that both documents must have 
 been more used in Syria and Asia Minor than at the 
 West.^i The letter of Abgarus to Christ containing sim- 
 ilar spurious evidence must also have found some cur- 
 rency at the East.^^ 
 
 The discussion, like many others in which the feelings 
 of disputants are excited, was largely diverted to side 
 issues. 
 
 3. A third point, which perhaps occupied more space 
 and excited more feeling than any other, was concerning 
 the heathen deities or demons. Christians were brought 
 into constant collision with the worship of these beings, 
 and were tortured and put to death because of not 
 worshipping them. Many, instead of discrediting their 
 existence, seem to have been equally persuaded of it as 
 the heathens themselves. They regarded them as super- 
 
 19 The author of the Cohortatio ad Greecos (close of ch. 13) offers to 
 take a copy from the Jewish synagogue, so that no suspicion of Christian 
 interpolation could find place. The ophilus says : "All the prophets 
 spoke things harmonious and accordant with each other, and proclaimed 
 beforehand what should happen to the whole world. The issue of the 
 predicted and now accomplished events can teach the lovers of learning, 
 or rather the lovers of truth, that the things predicted through them [the 
 prophets] concerning ages and times before the flood, from the time 
 when the world was created until now, are true." — Ad Autol. 3, 17 ; 
 0pp. p. 230, edit. Otto ; p. 390 - 391, edit. Maran. 
 
 20 See Ch. III. § 12. 
 
 21 See Appendix, Notes A and B. 
 
 22 See Appendix, Note C. 
 
18 INDIRECT TESTIMONY OF HISTORY. [cH. II. 
 
 natural, malicious beings who had got mankind into their 
 power, and who were the authors of all the evil in the 
 world.2^ 
 
 Heathens charged the Christians with having offended 
 these gods, and having thereby prompted them to inflict 
 miseries on mankind.^* 
 
 4. Closely connected wath the foregoing was the sub- 
 ject of idolatry, the views of which will be hereafter 
 given.^^ 
 
 5. The comparative antiquity of Christianity and hea- 
 thenism was not a little debated. The points involved 
 in tliis part of the discussion were various and in some 
 cases deserving of but little attention.^^ In other cases 
 the question was handled with more judgment. Arno- 
 bius {adv. Gent. 2, 72) takes ground that the antiquity 
 of God was in no wise aft'ected by the date at which men 
 began to show him due homage. Theophilus alleges 
 the superior antiquity of Christianity by treating Moses 
 as a part of it.^'^ 
 
 28 See Ch. III. § 1. 
 
 2* " I have found some who were very wise in their own opinion, who 
 raved and raged and declared as if under the prompting of an oracle that 
 since the Christians existed in the world the earth was perishing and the 
 human race was attacked by evils of manifold kinds ; that the gods 
 themselves, the usual rites being neglected wherewith they were wont to 
 inspect our affairs, had been driven away from the earth." — Arnobius, 
 adv. Gcntes, 1, 1. 
 
 25 See Ch. III. § 2. 
 
 26 Thus we find a statement (Lactantius, 2, 14 ; Vol. 1, col. 327 A) 
 that Bacchus cannot have invented the vine, since Noah's drunkenness 
 (Gen. 9, -21) implies that he, an older than Bacchus, was acquainted with 
 wine. The fact that he and his family alone survived the flood was 
 regarded as proving him to be older than the heathen deities. 
 
 2^ " Our prophet and servant of God, Moses, narrating concerning the 
 origin of the worhl, iclated in what manner the flood took place over the 
 earth." — Theophilus, ad Jutol. 3 18; 0pp. pp. 230-232 A, edit. 
 Otto ; p. 391 B, edit. Maran. After giving the sequence of Egyptian 
 kings after the time of Moses, Theophilus adds : " So that the Hebrews 
 are shown to be older than the cities celebrated among the Egj'ptians, 
 
§ 3.] CONTROVERSIES : HEATHENS WITH CHRISTIANS. 19 
 
 Again : Moses was recognized as older than Plato or 
 Socrates, and from Moses the latter were by many (com- 
 pare Ch. VIII. note 14) affirmed to have obtained their 
 ideas. The Sibylline verses were alleged to be older 
 than even Homer, and on this point the Christians had a 
 controversial advantage; for the Koman Senate had de- 
 posited in its archives as an authoritative document the 
 professed work of Sibylla, which predicted that Homer 
 would copy from her, and which also predicted that 
 ./Eneas, a Monotheist, would found the Latin kingdom, 
 thus making monotheism the original religion of Italy 
 and the gods of Rome a subsequent invention. 
 
 6. Heathens charged Christians that by their offences 
 they caused the gods to intiict manifold plagues on man- 
 kind.28 To this, the answers were various. Some, without 
 denying the allegation, or at least without denying the 
 whole of it, argued that this showed the contemptible 
 character of the gods.^^ Others alleged that the earth 
 was growing old, and could not be so fruitful in its old 
 age as in its youth.^*^ One writer evinced from history 
 that the calamities to which heathens referred were equally 
 
 who [the Hebrews] are our forefathers, from whom also we have the 
 sacred books, which are older than all [other] compositions, as we have 
 previously said." —Ad Autol. 3, 20 ; 0pp. pp. 238- 240 C D, edit. Otto ; 
 p. 392 D, edit. Maran. 
 
 28 See note 24. 
 
 29 " Although the whole host of demons and spirits of that class be sub- 
 ject to us, yet like wicked slaves they mingle contumacy with fear, and 
 delight to injure those whom they otherwise fear, since fear inspires 
 hatred ; . . . those whom they war against at a distance, they beseech 
 when near." — TertuUian, Apol. 11. See also views of Justin, as given 
 by Kaye, in Ch. III. note 2. 
 
 83 The belief that the earth was growing old and in various ways de- 
 generate seems to have been held by Jews before the Christian era, from 
 whom it was copied by the Stoics. See Jtidaism at Rovu, p. 57, note 
 50. In a Jewish work of the second century we are told: "Since 
 greater evils than those which thou hast now seen happen, shall happen 
 hereafter. For in proportion as the world grows old and infirm, in the 
 same proportion shall the calamities of those, who dwell therein, be mul- 
 tiplied." — 2 Esdras, Laurence's Vers. 14, l"), IG ; cp. com. vers. 16, 17. 
 
20 INDIRECT TESTIMONY OF HISTORY. [cH. II. 
 
 prevalent before as since the appearance of Christianity ;2^ 
 another appeals to the Sibylline Oracles (the authority 
 which the lioinan Senate had recognized) in proof that 
 the Supreme God controls such matters ; ^^ another calls 
 attention to the fact that the gods gave no law to men, 
 and asks why, therefore, they should be angry at non- 
 obedience. ^^ The same writer tells the heatliens tliat 
 their own statements of Divine doings would be a much 
 surer reason for Divine anger.** 
 
 7. Heathens did not regard man as created by any of 
 their gods. Christians alleged that he had been made by 
 the Supreme Being, or by his Logos, or wisdom, which 
 they personified, or by the joint action of both. Theophi- 
 lus says (ad AutoL 2, 18) : "The circumstances attend- 
 ing man's creation exceed [any capacity of] narration." 
 See also in Appendix, Note M, the text prefixed to foot- 
 note 17. 
 
 Of all the points raised and discussed in this contro- 
 versy not one appears in the Gospels. Considering the 
 prominence which they held during the contest, it seems 
 impossible that the Gospels, if at that date in course of 
 formation, should have borne no traces of them. 
 
 § 4. Between Catholics and Gnostics. 
 
 The Gnostics were two bodies of Gentile Christians 
 originating about A. D. 140, in localities widely distant 
 from each other, and of whom each branch was in many 
 respects intensely unlike the other. Both these branches 
 
 '^ Arnobius, 1, 3, 4. 
 
 82 Theophilu.s, ad Autol. 2, 3. 
 
 ** " By these [deities] nothing was ever appointed or sanctioned. . . . 
 What justice, therefore, is there that the lieavenly gods should for va- 
 rious causes become angry at those to whom they never deigned to show 
 themselves, nor gave or laid down any laws ?" — Arnobius, 7, 7. 
 Compare the statement of Commodianus : " You pray to so many gods 
 . . . from whom there is not in the [whole] earth a [single] law." — 
 Instruct. 8, 11. 8, 9. 
 
 ^ Arnobius, 3, 11. 
 
§ 1.] OPINIONS CONCERNING HEATHEN DEITIES. 21 
 
 of Gnostics held that the Jewish God was a different being 
 from the God who sent Christ.^ With both branches 
 the Catholic ^ Christians had for more than half a century 
 a violent and imbittered contest. 
 
 Of this Gnostic controversy nothing appears in the 
 Gospels. Jesus is not made to utter anything touch- 
 ing it. 
 
 CHAPTEE III 
 
 OPINIONS OF CHRISTIANS. 
 
 § 1. Concerning Heathen Deities. 
 
 So soon as Christianity commenced spreading outside of 
 Judea it came in contact with heathen belief and customs.^ 
 Heathens taught the existence of numerous deities, who 
 even before the Christian era had by some Jews been 
 regarded as devoid of existence, wdiile others deemed 
 them to be evil spirits. Some questions as to the light 
 in which God was thought to view any worship of these 
 deities will be considered in the next section. 
 
 ^ See Judaism at Borne, pp. 331 - 336 ; also the second and third vol 
 umes of Norton's Genuineness. The Gnostics originated during, or im 
 mediately after, a jirotracted and violent war between Jews and Romans 
 Their existence was due to the feelings engendered by this war. 
 
 8^ By Catholics must not be understoo<l any particular denomination 
 but merely the main body of Christians, who regarded their God as iden 
 tical with the Jewish one, but were variously divided on other points. 
 
 1 At Lystra (Acts 14, 11-18) we find heathens on the point of sacri 
 ficing to Paul and Barnabas, whom they termed Mercury and Jupiter. 
 At Athens (Acts 17, 16-18) Paul is stirred by the idolatry which he 
 witnesses, and is charged with advocating foreign divinities. At Ephesus 
 (Acts 19, 24-41) the shrine-makers raise a tumult, and Paul in his let- 
 ters to the Corinthians (1 Cor. 10, 14, 20, 21 ; 2 Cor. 6, l(i) finds need of 
 directions concerning meat offered to these beings. Compare citations in 
 Ch. II. note 5. 
 
22 INDIRECT TESTIMONY OF HISTORY. [cH. III. 
 
 In the second century many Christians, as already 
 said, attributed nearly all evils to the rule of these dei- 
 ties. Part of their ideas may have been borrowed from 
 Jews, and some may have been superadded by themselves, 
 but their vehement expressions of feeling show that their 
 minds were filled with thoughts of the contest waged by 
 themselves against these enemies of God and man. The 
 appended passages of Lamson and Kaye^ give certainly no 
 
 ^ " God, he [Justin] very gravely tells us, having fonned man, com- 
 mitted him, together with all sublunary things, to the care of angels, 
 whose too susceptible natures caused them to trespass with the frail daugh- 
 ters of earth ; and hence sprang the race of demons. These demons did 
 not long remain idle. They mixed in all human affairs, and soon ob- 
 tained imiversal sway in the world. They deceived men by arts of magic, 
 frightened them with apparitions, caused them to see visions and dream 
 dreams, perpetrated crimes, and performed numerous feats and prodigies, 
 which the fabulous poets of antiquity, in their ignorance, transferred to 
 the gods. They presided over the splendid mythology of the Heathen, 
 instituted sacrifices, and regaled themselves with the blood of victims, of 
 which they began to be in want after they became subject to passions and 
 lusts. They were the authors of all heresies, fraud, and mischief. Their 
 malice was chiefly directed against the Savior ; whose success, they well 
 knew, would be attended with their overthrow : and therefore, long before 
 his appearance on earth, they tasked their ingenuity to defeat the purpose 
 of his mission. They invented tales about the gods of the nations, cor- 
 responding to the descriptions of him given by the Hebrew prophets ; 
 hoping so to fill the minds of men with 'lying vanities,' that the writ- 
 ings which predicted his advent might be brought into discredit, and all 
 that related to him pass for fable. For example, when they heard the 
 prophecy of Moses, Gen. 49, lo, 11, — ' The sceptre shall not depart 
 from Judah, nor a lawgiver from between his feet, until Shiloh come ; 
 and he shall be the expectation of the nations, binding his foal to the 
 vine, and washing his garment in the blood of the grape,' — they got up, 
 as a counterpart, the story of Bacchus, the son of Jupiter and inventor 
 of the grape, and introduced wine into the celebration of his mysteries, 
 and represented him as finally ascending into heaven. They were exceed- 
 ingly sagacious, but, with all their astuteness, found some difficulty in 
 interpreting parts of the above-mentioned prediction of Jacob. The 
 prophet had not expressly said whether he who should come was to be 
 the son of God, or the son of man ; nor whether he was to make use of 
 
§ 1.] OPINIONS CONCERNING HEATHEN DEITIES. 23 
 
 exaggerated picture of the position assigned by Justin to 
 these supposed malevolent beings. The same holds true 
 of a statement by the latter concerning Tatian."^ The 
 
 the foal spoken of while he remained on earth, or only during his ascent 
 into heaven. To get over this difficulty, these crafty demons, in addi- 
 tion to the story of Bacchus, trumped up that of Bellerophon, who was 
 a man born of men ; and who, as they tell us, mounted on his Pegasus, 
 ascended into heaven. The prediction of Isaiah relating to the virgin 
 (7, 14), they said, was fulfilled in Perseus ; that in Ps. 19, 5, ' strong 
 as a giant to run a race ' (which Justin seems to have ajiplied to the 
 Messiah), in Hercules, who was a man of strength, and traversed the 
 whole earth. Again : when they found it predicted that he should cure 
 diseases and raise the dead, they appealed to the case of -^sculapius, who 
 also recalled the dead to life, and was taken up into heaven. . . . They 
 ' hover about the beds of the dying, on the watch to receive the depart- 
 ing soul.' The spirits of just men, and prophets equally with others, he 
 assures us, fall under their power ; of which we have an instance in the 
 case of Samuel, whose soul was evoked by the witch of Endor. Hence, 
 he continues, we pray, in the hour of deatii, that we may be preserved 
 from the power of demons." — Lamson, Church of the First Three Cen- 
 turies, pp. 43-45. 
 
 " Actuated [Justin says] by a spirit of unremitting hostility against 
 God and against goodness, the demons instigated all the persecutions to 
 which not only the Christians, but the virtuous among the heathen 
 were exposed. They also excited the Jews to put Christ to death. They 
 were the authors of the calumnious accusations brought against the Chris- 
 tians. To their suggestions were to be traced the different heresies which 
 had arisen in the Church ; the unjust and wicked laws which had been 
 enacted in different states ; in short, they were the authors of all evil 
 existing in the world. Among these evil Angels the serpent who de- 
 ceived Eve, called also in Scripture Satan, and the Devil, was pre-emi- 
 nent ; who, together with the other apostate Angels, and with wicked 
 men, will be consigned to eternal flames at the consummation of all 
 things. 
 
 "With respect to demoniacal possessions, Justin says, that the Chris- 
 tians, by abjuring demons in the name of Christ, were enabled to work 
 cures whicli the Jewish and heathen exorcists had in vain attempted." 
 — John [Kaye] Bishop of Lincoln, Writings and Opinions of Justin 
 Martyr, pp. 109, 110. 
 
 ' " The sole object of the Demons [Tatian holds] is to lead men away 
 from the truth. With this view they invented the Arts of Divination, 
 
24 INDIRECT TESTIMONY OF HISTORY [cH. III. 
 
 author of the Clementines is equally unmistakable iu 
 treating them as the source of almost all evil.^ The 
 views of Tertullian as given by Kaye^ are not exagger- 
 
 and set up the Oracles. They employ every artifice to prevent the soiil 
 from rising upwards, and pursuing its way to heaven. . . . One great 
 object of the demons is, to persuade man that whatever happens to him, 
 either of good or evil, whether he falls sick or recovers from sickness, is 
 owing to their agency. To this end they invented amulets, philters, and 
 charms, in order that man might be induced to trust to them, or, at 
 least, to the properties of matter, rather than to his Creator. " — John 
 [Kaye] Bishop of Lincoln, Writings and 02nnions of Justin Martyr, 
 pp. 203, 204. The demons " do not heal, but by artifice lead mortals 
 captive." — Tatian, Oral. 18 ; 0pp. p. 82 C, edit. Otto; p. 259 D E, 
 edit. Maran. 
 
 * In the Clementine Homilies (8, 12 - 19) it is said that the angels 
 who inhabited the region nearest the earth took to themselves earthly 
 brides. Their children were the giants, by whose misdeeds the earth 
 was polluted ; they were swejit away by the flood. To mankind, after 
 the flood, who no longer retained the pristine excellence of the race, a law 
 became necessar}', and it was given through an angel. " But you as yet 
 Ignore the law ; for any one doing homage to demons, or sacrificing, or 
 partaking of their table, becoming [thus] their bondsman, partakes — like 
 [others] under wicked masters — of all the punishment which they in- 
 flict. . . . You ought to know that demons have no authority over any 
 one unless he first becomes a participant at their table." — 8, 20. See 
 also Jvdnism at Rome, p. 362, note 12. 
 
 ^ Tertullian "asserts, in the first place, that there are spiritual sub- 
 stances, or material spirits : this is not denied even by the philosophers. 
 These spiiitual or angelic substances were originally created to be the 
 ministers of the Divine will ; but some were betrayed into transgression. 
 Smitten with the beauty of the daughters of men, they descended from 
 heaven [compare Book of Enoch, c. 7, and Judaism at Rome, p. 484], 
 and imparted many branches of knowledge, revealed to themselves, but 
 hitherto hidden from mankind : the properties of metals — the virtues 
 of herbs — the powers of enchantment — and the arts of divination and 
 astrology. Out of complaisance also to their earthly brides, they com- 
 municated the arts which administer to female vanity : of polishing 
 and setting precious stones — of dyeing wool — of prei^aring cosmetics. 
 [Compare Book of Enoch, c. 8.] 
 
 " From these corrupt angels sprang demons ; a still more corrupt race 
 
§ l.J OPINIONS CONCERNING HEATHEN DEITIES. 25 
 
 ated, though they may need slight correction from other 
 passages.^ He has also given the views of Clement of 
 
 of spirits, whose actuating principle is hostility against man, and whose 
 sole object is to accomplish his destruction. This they attempt in 
 various ways ; but as they are invisible to the eye, their mischievous 
 activity is known only by its effects. They nip the fruit in the bud ; 
 they blight the com ; and, as through the tenuity and subtlety of their 
 substance they can operate on the soul as well as the body, while they 
 inflict diseases on the one, they agitate the other with furious passions 
 and ungovernable lust. By the same property of their substance they 
 cause men to dream. But their favorite employment is, to draw men 
 off from the worship of the true God to idolatry. For this purpose they 
 lurk within the statues of deceased mortals ; practising illusions upon 
 weak minds, and seducing them into a belief in the divinity of an idol. 
 In their attempts to deceive mankind, they derive great assistance from 
 the rapidity with which they transport themselves from one part of the 
 globe to another. They aie thus enabled to know and to declare what is 
 passing in the most distant countries ; so that they gain the credit of 
 being the authors of events of which they are only the reporters. It was 
 this peculiarity in the nature of demons which enabled them to com- 
 municate to the Pythian priestess what Croesus was at that very moment 
 doing in Lydia. In like manner, as they are continually passing to and 
 fro through the region of the air, they can foretell the changes of the 
 weather ; and thus procure for the idol the reputation of possessing an 
 insight into futurity. When by their delusions they have induced men 
 to ofl'er sacrifice, they hover about the victim ; snuffing up with delight 
 the savory steam, which is their proper food. The demons employed 
 other artifices in order to effect the destruction of man. As during their 
 abode in heaven they were enabled to obtain some insight into the na- 
 ture of the Divine dispensations, they endeavored to preoccupy the 
 minds of men, and to prevent them from embracing Christianity, by in- 
 venting fables bearing some resemblance to the truths which were to 
 become the objects of faith under the Gospel. Thus they invented the 
 tales of the tribunal of Minos and Kha<lamanthus in the infernal regions ; 
 of the river Pyriphlegethon, and the Elysian Fields ; in order that when 
 the doctrines of a future judgment, and of the eternal happiness and 
 misery prepared for the good and wicked in another life, should be re- 
 vealed, the common people might think the former equally credible, the 
 philosopher equally incredible, with the latter." — John [Kaye] Bishop 
 of Lincoln, Ecc. Hist. Illnst. from Tertidlian, 3d edit. pp. 200 - 204. 
 • Tertullian evidently identifies in some passages the demon with the 
 
26 INDIRECT TESTIMONY OF HISTORY. [cH. HI. 
 
 Alexandria,'' to whose opinions an additional reference is 
 subjoined.^ 
 
 Origen and Minucius Felix believed, equally with 
 others of their time, in the active agency of demons. 
 Even the agony in the garden and on the cross seem, in 
 the eyes of tJie former, to have resulted from anticipations 
 of contiict with them.^ 
 
 heathen deity. See his Apology, 12, cited in Underworld Mission, p. 78 ; 
 3d edit. pp. 74, 75. Kaye has not made sufficient allowance for the fact 
 that Tertullian's views were somewhat inconsistent with each other. 
 
 ^ "Clement speaks of apostate angels, who, smitten by the beauty of 
 women, and giving themselves up to then- lusts, were cast down from 
 heaven. They revealed to women the Divine mysteries which had come 
 to their knowledge, and which it was intended to keep secret until the 
 advent of the Lord. Thus men received the doctrine of Providence and 
 the knowledge of sublime things {twv fj-eTeupuv). Demons, according 
 to Clement, are hateful and impure Spirits, always tending dow-nwards to 
 the earth, hovering about tombs and monuments, where they are ob- 
 scurely seen, like shadowy phantasms. He couples them with bad an- 
 gels, and says that the name of angels or demons was given to the souls 
 of men. In some places he applies the name dalnoves [demons] to the 
 heathen gods ; in others he alludes to the Platonic distinction between 
 gods and demons. 
 
 " With respect to the worship of demons, Clement doubts who first 
 erected altars and offered sacrifices to them ; but says expressly that the 
 first altar to Love was erected by Channus (qu. Charinus) in the academy. 
 He speaks of a demon to whom gluttons are subject ; but says that men 
 cannot truly ascribe their sins to the agency of demons ; since, if they 
 can, they will themselves be free from guilt. He defines the passions, 
 impressions made upon the soft and yielding soul by the spiritual powers, 
 against whom we have to wrestle. The object of these malevolent 
 powers is on every occasion to produce something of their own habits or 
 dispositions, and thus to bring again under their subjection those who 
 have renounced them (in baptism). In the case of demoniacal posses- 
 sions, the demon entered into the possessed person, who in consequence 
 did not speak his own language, but that of the demon. The magicians, 
 however, pretended that they could at all times command the services of 
 the demons." — John [Kaye] Bishop of Lincoln, Writings and Opiri- 
 ions of Clement of Alexandria, pp. 359 - 361. 
 
 * See Underworld Mission, p. 97 ; 3d edit. p. 93, note 1. 
 
 ® See Underworld Mission, § XV. Origen, however, believed equally 
 
§ 2.] OPINIONS CONCERNING IDOLATRY. 27 
 
 The overthrow of these demons was sometimes held up 
 as the object of Christ's mission. Justin ULaxtyr says {Ajwl. 
 2, 6) : " He became man . . . that he might overthrow 
 the demons." 
 
 If we now turn to the Gospels we find not one word 
 concerning the heathen deities. The Teacher of teachers 
 does not even allude, as there represented, to this fearful 
 contiict which his followers were to wage at every step 
 through life. Any demons mentioned in the Gospels 
 are simply depicted as authors of some physical disease, 
 but are nowhere identified with the heathen deities, nor 
 represented as objects of worship. It is morally impos- 
 sible, if the early Christians had tampered with their Mas- 
 ter's history, that this — to them all absorbing — subject 
 should have been totally overlooked, and no teachings in 
 regard to it have been ascribed to the Master. 
 
 § 2. Concerning Idolatry. 
 
 Distinct from any question as to the origin and char- 
 acter of these beings was their identification with the 
 wooden or metallic or earthenware images which were 
 supposed to represent them. This treatment of an image 
 as a god was heartily ridiculed by Christians, as it had 
 been (Wisdom of Solomon, 13, ii - 19) by Jews before them. 
 When the image was of wood, or of cheap metal, or of 
 pottery, they took satisfaction in pointing out its defects, 
 or the base uses to which chance only prevented it from 
 being applied. If it were of costly metal, Christians 
 pointed out that the god needed a guard to prevent him 
 from being stolen. The Epistle to Diognetus (§ 2) con- 
 denses these arguments. 
 
 in the ministry of good angels ; see Lamson, Church of the First Three 
 Centuries, pp. 195, 196, and Huet, Origeniana, 2, 2, 5 ; pp. 272 - 350 in 
 Vol. 22 of Lommatzsch's Origen. 
 
 " By these and similar fables the same demons have filled the ears of 
 the inexperienced that they might excite an execrating horror against us." 
 — Minucius Felix, Octavius, 28, pp. 142, 143, edit. Davis. Minucius 
 had previously given a list of crimes charged against Christians, among 
 which (p. 142, compare p. 49) was the eating of infants. 
 
28 INDIRECT TESTIMONY OF HISTORY. [cH. III. 
 
 Another question concerning Idolatry was ethical : Did, 
 or did not, God regard it as a crime the most serious 
 which his children could commit ? 
 
 Before attending to this, it may be well to say that, 
 even prior to the Christian era, Idolatry was by the 
 ruling classes kept up for political reasons. (Compare 
 Judaism, p. 155 n.) In the reign of Claudius, A. D. 41 - 
 54, it had died out at Eome and needed to be revived. 
 The effort to revive it was merely a political one, yet the 
 privileged classes, who labored for its restoration, seem to 
 have found a moderate degree of belief among the weak- 
 minded and superstitious. Honest belief in Idolatry was 
 the exception, yet the exception was frequent enough to 
 deserve attention. Let us set aside the credulity of the 
 dishonest, who thought that by paying a god sufficiently, 
 he would aid them in misdeeds, and let us take a case of 
 honest belief. 
 
 Let us suppose that a heathen had sacrificed to a hea- 
 then divinity either because of his own escape from peril, 
 or because some member of his family had been restored 
 to health. If he did it in good faith, believing in aid 
 received from the deity, was he committing a crime which 
 the Supreme Being would not forgive ? 
 
 Let us suppose that a monotheistic brother or relative 
 were invited by the heathen to join in the feast of thank- 
 fulness. Would such guest, by tasting ignorantly or 
 knowingly the meat which had been offered to an idol, 
 commit a crime the most serious in the eye of God ? 
 
 Some Liberalist Jews would, equally with Paul, have 
 taken ground that eating the meat ^^ was indifferent, 
 save when it caused risk of misleading others into what 
 they believed wrong. The mass, however, of Jews and 
 Jewish Christians would have deemed it a gross delin- 
 quency under any circumstances to taste such meat. The 
 Council of Christians held at Jerusalem expressly forbade 
 
 i"* "Do not for the sake of food undo the work of God. All things 
 indeed are clean ; but that which is pure is evil for that man who eateth 
 so as to be an occasion of sin." — Rom. 14, 20. See also 1 Cor. 8, 8-10, 
 quoted in Ch. II. note 5, and Coloss. 2, u;, quoted in Ch. II. note 11. 
 
§ 3.] CHRIST'S MISSION TO THE UNDERWORLD, 29 
 
 it. Even the heathen, who with a good motive, or at 
 least with nothing wrong in his purpose, had spread such 
 a feast, would, by many Jews and by a large proportion 
 of Jewish Christians, have been deemed guilty of an of- 
 fence for which he could not deeply enough bow himself 
 in penitence. 
 
 The Christians, in their conflict with heathenism, came 
 to regard Idolatry as the chief of all sins." 
 
 Of this question, which caused great trouble even in 
 Apostolic times, — and by which the mentally weak may 
 have been perplexed even to agony, — nothing appears in 
 the Gospels. The Teacher of teachers is not represented 
 as uttering one word for the guidance of his followers. 
 
 § 3. Christ's Mission to the Underworld. 
 
 Among early Christians a belief prevailed, which began 
 probably in the first century, that Christ at his death 
 entered on a Mission to the Underworld, Tliis belief 
 permeated every branch of the Christian community, and 
 seems to have taken deep hold in each and every one of 
 them.^2 It was a favorite explanation of the object for 
 which Christ died.^^ The vicarious atonement does not 
 at the present day occupy a more prominent place in the 
 theology of those denominations which attach most im- 
 portance to it, than did the Underworld Mission in the 
 theology of the early Christians. 
 
 The Gospels make no mention of Christ's Mission to 
 the Underworld. Had the early Christians fabricated 
 them from their own views, this omission would be unac- 
 
 11 "The principal crime of the human race, the chief indictment 
 against the worhl, the sole cause of the judgment, is Idolatry." — Ter- 
 tuUian, de Idololat. l, 
 
 " Others say : We more than others practically recognize the Divine 
 nature, recognizing it and [its] images. . . . How do you pronounce 
 yourself more than others practical recognizers [of the Divine nature, you] 
 who recognize it least of all, meriting destruction of your souls by this 
 one and unequalled sin, if truly you persevere in it ? " — Clementine 
 Homilies, 11, 12. 
 
 12 Underworld Mission, §§1-24. i^ Underworld Mission, § 6, 
 
30 INDIRECT TESTIMONY OF HISTORY. [cH. in. 
 
 countable. Jesus is not even made in the Gospels to tell 
 his disciples, after returning to lite, the important work 
 which he was supposed to have performed. 
 
 § 4. Resurrection of tlie Flesh. 
 
 Prior to the Christian era a belief prevailed among 
 Jews in a future anustasis, that is, a resurrection or re- 
 placement. In some cases a replacement of mankind alone 
 may have been intended, but in others a replacement of 
 the world, of mankind, and of the animal creation may- 
 have been included in the term. In this latter shape the 
 Stoics seem to have borrowed the view.^* 
 
 Christians adopted the Jewisli term, but differed 
 among themselves as to what they should understand by 
 it. Some understood a physical resurrection of mankind, 
 while others held that at death we permanently left our 
 present physical bodies. Between these two divisions of 
 Christians there was sharp discussion. The believers in 
 a physical resurrection regarded the opposite party as 
 heretical. The opposite party regarded adherents of the 
 physical resurrection as weak-minded or stupid. 
 
 In a former work ^^ an outline has been given of the 
 two parties. Even in Apostolic times we find that the 
 
 1* Judaism at Rome, p. 44, note 12, and p. 57, note 50. 
 
 15 Undcricorld Mission, Appendix, Note E. To the citations there 
 given should be added the following. Tatian, after telling the hea- 
 thens that they held a medley of conflicting opinions, adds : " Some 
 say . . . that the soul only is rendered immortal, but I, that the flesh 
 [is rendered immortal] with it." — Oral. 2".; 0pp. p. 104 CD, edit. 
 Otto ; p. 265 C, edit. Maran. " Since the Lord . . . arose bodily . . . 
 it is manifest that his disciples, . . . receiving their bodies and rising 
 perfectly, that is, bodily as the Lord arose, will thus come into the pres- 
 ence of God." — Irenaeus, 5, 31, 2. 
 
 Tertullian, in a work devoted to this question, argues (de Resurrect. 
 Carnis, 7, 8) that the body ministers to the privileges of the soul and in 
 martyrdom sufl"ei-s imprisonment or torment, and would not be fairly 
 treated unless gifted equally as the soul with future reward. Compare a 
 similar idea in Athenagoras, de Resurrect. 18, p. 264 D A, edit. Otto. 
 
§ 5.] THE MILLENNIUM. 31 
 
 discussion touching the resurrection and the future body 
 must have been animated.^^ 
 
 If we now turn to the Gospels, we find nothing taught 
 by tlie Master, nor any question raised, concerning man's 
 future body, or as to whether lie should have a body. An 
 argument of our Savior in one passage implies that those 
 who had passed away were yet in existence. ^'^ In another 
 passage a future resurrection might seem to be implied,^^ 
 l)ut in neither case is tliere an argument or distinct state- 
 ment as to the character of the future body. 
 
 § 5. The Millennium. 
 
 Among Jews a belief existed in a Millennium, a period 
 of one thousand years, during which the good were to live 
 on earth untroubled by the presence of the bad.^^ Among 
 Christians tliis belief reappears already in Apostolic times,^'' 
 and must have been largely held by Jewish and semi- 
 Jewish Christians.'^i Among Liberalist Catholics, however, 
 
 16 1 Cor. 15, 12-44. 
 
 " Jesus quotes (Matt. 22, .32 ; Mark 12, 26, 27 ; Luke 20, 37, 38) 
 from the Old Testament tlie words : " I am the God of Abraham, and 
 the God of Isaac, and the God of Jacob," and appends the remark, " God 
 is not a God of the dead, but of the living," implying that at the date 
 when God uttered these words Abraham, Isaac, and Jacob were alive. 
 
 1^ Jesus speaks of those who were in their graves (John 5, 28, 20) as 
 hereafter to hear his voice and to come forth. The passage, though it 
 .affirms nothing concerning a physical resurrection, might suggest it to 
 those who already believed in it. 
 
 1^ Trypho the Jew is represented by Justin as saying : " Tell me truly, 
 do you confess that this place, Jerusalem, is to be rebuilt, and do you 
 expect your People to be assembled and rejoice with the Messiah, together 
 with the patriarchs and prophets and those [either] of our race, or who 
 became proselytes [to our views] before the advent of your Clirist ? " — 
 Justin Martyr, Dial. 80, 0pp. 2, 272 C, edit. Otto ; p. 177 C, edit. 
 Maran. The answer (see note 21) implies that the rejoicing would be 
 for a thousand years. 
 
 20 Rev. 20, 2 - 7. 
 
 21 Papias " said that after the resurrection of the [just ?] dead there 
 would be a special thousand years, the reign of Christ being understood 
 
32 INDIRECT TESTIMONY OF HISTORY. [cH. Ill, 
 
 we find it so sharply ridiculed as to imply that its oppo- 
 nents were anxious to avoid any appearance of holding it. 
 Its advocates looked upon those who rejected it as swerv- 
 ing from the true faith. 
 
 On this disputed point not a word appears in the Gos- 
 pels. The Teacher gives his followers no instruction on 
 the subject. 
 
 § 6. Restoration of Jerusalem. 
 
 From the date when the Jewish Temple was destroyed, 
 or surrounded by Eoman armies, which threatened its de- 
 struction, a belief gained currency among the Jews, that 
 
 as a physical one upon this earth." — Eusebius, iTcc. Hist. 3, 39; 0pp. 
 1, p. 284, edit. Heinich. ; 1, 112 C, edit. Vales. To this Eusebius appends 
 the remark tliat Papias was a man of exceedingly little mind. 
 
 Justin Martyr says : " I and any other Christians who think cor- 
 rectly on all ])oints, understand that there is to be a resurrection of the 
 flesh and a [residence of a] thousand years in Jerusalem rebuilt and 
 adorned and enlarged, as the projjhets Ezekiel [37, \l sqq.] and Isaiah 
 [65, iT-a-j] and the others acknowledge." — Dial. 80, 0pp. 2, 276 B, 
 edit. Otto ; p. 178 B C, edit. Maran. 
 
 " These things [promised by Jesus] are [to be received] in the times of 
 the kingdom, that is, in the seventh day . . . which is the true sabbath 
 of the just. . . all animals — using the kinds of food which are derived 
 from the earth — will be made pacific and mutually harmonious." — Ire- 
 neeus, coni. Ilccrcs. 5, 33, 2-3. 
 
 "God made the work of his hands in six days and finished on the 
 seventh day and rested on it. . . . This means that God will finish all 
 things in six thousand year.s, for a day with him is as one thousand years. 
 . . . He rested on the seventh day. This means, when his son, coming, 
 shall do away the time of the LAW-less One and shall condemn unbeliev- 
 ers, and shall change the sun and moon and stars, then he shall rest 
 gloriously on the seventh day." — Barnabas, Epist. M ; (rrl. 13, .3-6.) 
 
 "Papias . . . is said to have enunciated the Jewi.sh Millennium — a 
 duplicate of it ; whom Irenreus and A])ollinarius and others followed, say- 
 ing tliat after the resurrection the Lord will reign bodily with his saints. 
 Tertullian also, in a book Oti Urn Hope of the Faithful, and Victorinus of 
 Pettawand Lactantius followed this view." — Jerome, c^e Viris Illust. 18, 
 Opp. 2, col. 859, 860. 
 
§ 7.] ROME'S DESTRUCTION. 33 
 
 Jerusalem would be rebuilt and enlarged by Divine 
 power.^^ The belief must have appeared equally early 
 among Jewish Christians, who regarded it as the locality 
 where their Master was to reign. ^^ It was held by semi- 
 Jewish Christians in the second century.^* Even Liber- 
 alist Catholics retained Jewish phraseology whilst essen- 
 tially modifying Jewish views.^^ 
 
 Of these expectations nothing whatever appears in the 
 Gospels, although these Gospels were obviously written 
 by persons of Jewish education. 
 
 § 7. Homers Destruction. 
 
 Sixty-three years before the Christian era, a Eoman 
 general had shocked Jewish feeling by entering the Holy 
 of Holies, and had wounded Jewish pride by conquering 
 their nation. From that time we hnd a belief among 
 Jews, that God had doomed Eome to destruction, and 
 that this destruction would be the precursor of the new 
 or Messianic era.^^ 
 
 Christians adopted this belief in apostolic tiraes,^'^ and 
 it retained its hold on the Jewish and semi-Jewish por- 
 tions of them for centuries.^^ 
 
 No word concerning this belief appears in the Gospels. 
 
 ^ Sympathy with Jewish feeling and opinion is the only source whence 
 Christians can have obtained this view. Irenaeus quotes (5, 35, l, 2) 
 various passages from the Old Testament in support of it, using, among 
 others, a passage of Baruch (4, 30, 37) in which is the statement, " Arise, 
 Jerusalem, and stand on high . . . and see thy children collected from 
 the rising of the sun even to his setting." — The extant Latin differs 
 slightly from the Septuagint. 
 
 23 Rev. 21, !)-22, r,. 
 
 2* See note 21, and compare Judaism, pp. 256, 268. 
 
 ^ According to Origen, the holy city (Matt. 27, 53) into which the 
 saints entered was the " Heavenly Jerusalem," the " tiiuly holy city, 
 the Jerusalem over which Jesus had not wept." — Origen, Comment, in 
 Matt. Lib. 12, 43, 0pp. edit, de la Rue, 3, 566 A ; edit. Lommatzsch, 3, 
 203. 
 
 ^ See Judaism at Rome, pp. 116-134. 
 
 "" Judaism, pp. 265-268. 28 Judnism, pp. 135, 136. 
 
34 INDIRECT TESTIMONY OF HISTORY. [cH. lU. 
 
 § 8. Beliar, or Antichrist. 
 
 As early as A. D. 52, in which year the Jews were 
 expelled from Eome, or else in the succeeding year, we 
 find, both among them and Christians, a belief that the 
 Eoman emperor, as chief opponent of the religion which 
 God had introduced, would be overthrown, and that his 
 destruction would introduce the new era. In Jewish 
 documents 2^ he is called Beliar. In a Christian document 
 he is termed the Lawless One,^ that is, the Heathen. 
 
 In the year 52 or 53 an effort must have been made 
 by some of the aristocracy to place the statue of Clau- 
 dius in the Temple at Jerusalem.^^ The expulsion of the 
 Jews and the current of anti-Jewish feeling may have 
 prompted some of them to suppose that it would be a 
 happy political stroke. The effort seems to have been 
 made from Samaria, where its designers may have secured 
 co-operation from some of the less religious Samaritans.^ 
 
 29 Judaism, pp. 138-140, 2.39 n. 
 
 8" Judaism, pp. 235, 236. Irenaeua mentions "the resurrection of 
 the Just . . . which takes place after the advent of Antichrist. " — 
 Cont. Hceres. 5, 35, 1. 
 
 ^^ Tacitus tells us indirectly {An. 12, .'54) that the Jews were expect- 
 ing Claudius to attempt putting his statue in the Temple. Josephus 
 mentions {JFars, 2, 12, l) a difficulty at the Temple in which, according 
 to his — no doubt exaggerated — account, ten thousand Jews were killed ; 
 and attributes the commotion, as also some subsequent ones, to causes so 
 trifling as to imply that for some reason he has avoided telling the truth. 
 We find, moreover, in the same writer {Wars, 2, 12, 7) that the younger 
 King Agrippa, who visited Rome perhaps with special reference to this 
 difficulty, confronted there the Roman governor and the Samaritans ; 
 and in the wnitings of Paul (see Judaism, p. 236 n) we find a passage 
 scarcely explicable, unless some effort had been made which was parried 
 by Agrippa. Josephus would willingly pervert the truth if it suited his 
 interest, which at Rome may have been the case. 
 
 *2 Justin Martyr mentions {Apol. 1, 26, m) that in the time of Clau- 
 dius a statue had been vojed to a Samaritan named Simon, whom Justin 
 identifies with Simon Magus. A statue to a Sabine deity, which has 
 been dug up on an island in the Tiber, may have misled Justin, who was 
 
g 9.] NERO'S RETURN. 35 
 
 Whether the Eoman emperor, at a yet earlier date, had 
 been regarded as the aspiring opponent whom God was 
 to crush, may admit question. Between A. D. 41, when 
 Caligula was murdered, and A. D. 52 or 53, whose occur- 
 rences we have just narrated, the J.ewish aristocracy had 
 been inventing falsehoods against Caligula.^ Whether 
 the charge against him, of intending to put his statue in 
 the Temple, liad any existence before A. D. 52 or 53, is a 
 matter of inference. The Jewish aristocracy, who in ex- 
 culpation of their own crimes had been maligning him, 
 may not have invented this particular charge until the 
 action of their political associates, the Eoman aristocracy, 
 had rendered it necessary. 
 
 Of Beliar, or Antichrist, or of any questions connected 
 with such a being, not a trace appears in the Gospels. 
 
 § 9. Nerds Beturn. 
 
 Blended with the preceding head, was the belief held 
 by many Jews and Christians, subsequently to Nero's 
 death, in A. D. 68, that Nero would return as Beliar, or 
 Antichrist. 
 
 Among heathens the belief that he would return had 
 nothing supernatural connected with it, being based on 
 the supposition that he was not dead. In the course of 
 a lifetime it died out. 
 
 Among Jews and Christians an anticipation existed 
 that he was to come back from the Underworld, or from 
 some locality outside of this life, and that his return was 
 to precede the new era.^ Of this belief not a word ap- 
 pears in the Gospels. 
 
 not critically gifted, and who may have known only at second-hand con- 
 cerning the statue there. That any co-operation with the patricians 
 should have been rewarded by them with a statue, or at least with the 
 voted promise of one, is natural enough. The death of Claudius may 
 have prevented its erection. Compare preceding note. 
 
 ^ See Judaism at Rome, pp. 137- 140. 
 
 ^ See Judaism at Rome, Appendix, Note F. 
 
36 INDIRECT TESTIMONY OF HISTORY. [cH. III. 
 
 § 10. Conjlagration of the World. 
 
 A belief which originated among Jews, and had been 
 adopted by Stoics, before the Christian era, was that the 
 world would undergo a renovation by fire, from which it 
 would emerge in pristine excellence and beauty.^ 
 
 Christians adopted, even in Apostolic times, the belief 
 in such a conflagration.^'' In the second and subsequent 
 centuries ^^ it prevailed to no small extent. 
 
 No allusion appears in the Gospels to this expectation, 
 one of the most vivid which prevailed among Christians. 
 
 § 11. God Devoid of Name. 
 
 In the controversy between Christians and heathens no 
 little stress was laid by the former on an assertion that 
 the Supreme and Uncreated God must necessarily be de- 
 void of name.^^ In heathen lands, where the Gentile gods 
 had names, this view of the Christians originated natu- 
 rally and acquired prominence. 
 
 ^ See Jzidaism, pp. 44, 45, 55 - 57. 
 
 ^ "The heavens and the earth, which are now, by the same word arc 
 kept in store, reserved unto fire against the day of judgment and jierdition 
 of ungodly men. . . . The heavens being on fire shall be dissolved, and the 
 elements shall melt with fervent heat. Nevertheless, we, according to 
 his promise, look for new heavens and a new earth, wherein dwelleth 
 righteousness." — 2 Pet. 3, 7, 12, 13. Compare Judaism, pp. 485, 486. 
 
 8^ " Sibylla and Hystaspes say that there will be a dissolution of corrupt- 
 ible things by fire." — Justin Martyr, Apol. 1, 20. "The prophetic 
 spirit fore-indicated through Moses, that there will be a conflagration." — 
 Apol. 1, GO. " We affirm that the conflagration will take place thus." — 
 ^pol. 2, 7. "The wicked demons strive to persuade you that there will 
 be no conflagration for the punishment of heathens." — ^pol. 1, ^1. Com- 
 pare a conjectural emendation of editors, ^pol. 1, ■(.') ; in Otto's edit, p, 
 228, note 3. "Some one [among Stoics? or heathens?] will say . . . 
 that the conflagration will take place at stated times, but I [that it will 
 take place] only once." — Tatian, Orat. '2."> ; 0pp. p. 104 C, edit. Otto; 
 p. 265 B, edit. Maran. See also Judaism at Home, p. 45, note 15. 
 
 38 See Underworld Mission, p. 152 n, 3d edit. p. 146 n, and compare in 
 the present work a citation from Eusebius in Ch. VIII. note 4. 
 
§ 12.] OLD TESTAMENT PREDICTIONS. 37 
 
 No allusion to it appears in the Gospels. The term 
 God apjiears in them as having a well-settled meaning, 
 which permitted no questions concerning it. 
 
 § 12. Old Testament Predictions. 
 
 In Apostolic times we find quotations made from the 
 Old Testament, and arguments based upon these quota- 
 tions, in proof that Jesus was the Christ.^^ 
 
 In the second century, after the Jewish rebellion under 
 Hadrian, Christians, or at least a large portion of them, 
 had a mania for arguments of this class.^" Passages from 
 the Old Testament, which often needed laborious and 
 improbable explanations, as a means of forcing them to 
 predict circumstances in the life of Jesus, were quoted at 
 length and treated as conclusively plain. The Jews were 
 treated as wilfully blind and obstinate in their refusal to 
 accept these interpretations. The professed discussions 
 with, or arguments against, them were probably intended 
 for circulation among Gentiles, and passages therein 
 quoted as arguments were urged on Gentiles, as if they 
 admitted no other explanation. 
 
 The inability of Christians to use their own records in 
 behalf of their assertions predisposed them to stretch 
 other arguments to their utmost. The author of the Co- 
 hortatio ad Graecos calls attention to the preservation of 
 these Old Testament predictions by the Jews, as a work 
 of Providence, since the Christians, by quoting from writ- 
 ings preserved in the synagogues of their enemies, would 
 be free from suspicion of having tampered with them>^ 
 
 The stress laid on prophecy may be inferred from an 
 objection to the heathen deities, made by Commodianus, 
 that they had not been predicted.*^ He meant, probably, 
 
 89 Acts 2, 25-3'; ; 13, *2-37 ; 18, iS. 
 
 *" Judaism at Rome, pji. 344-346. 
 
 *i Ch. i;5, Justin, 0pp. p. 48 E. 
 
 *2 "No one prophesied beforehand that he (Saturn) would be born." — 
 Commodianus, Instruct. 6, line 13. "You pray to so many gods . . , 
 nor were they themselves predicted." — Instruct. 8, 11. 8, 9. 
 
38 INDIRECT TESTIMONY OF HISTORY. [cH. ni. 
 
 that beings who came into existence without having been 
 foretold had nothing divine about tliem. 
 
 In the Gospels there is no quotation from the Old 
 Testament extant, on which Jesus is represented as bas- 
 ing an argument for his Divine mission. Two passages ^^ 
 might raise the question whether he believed tlie Old 
 Testament to contain such predictions, but no quotation 
 of them, with an argument from them by Jesus, is to be 
 found in the Gospels.^* This certainly would not have 
 been the fact, if Christians of the second century, or even 
 of Apostolic times, had fabricated or interpolated them 
 with reference to their own conceptions of truth. 
 
 § 13. Jesus as Deity of the Old Testament. 
 
 A little after A. D. 150*^ the opinion was broached 
 among Christians that Jesus was the God who had spoken 
 to the Patriarchs, had shut the door of the Ark after 
 
 ** One of these passages (JohnS, 39, 4fi, 47), though frequently under- 
 stood as an appeal to predictions, favors by its connection the suppo- 
 sition that Jesus had in view the moral and religious instructions of 
 Moses, written with reference to himself, that is (see Judairm, p. 394), 
 to prepare the way for his mission. The impediment specified by Jesus 
 as preventing belief on him is not an inability to decipher predictions, 
 but that, " you have not the love of God in you. ... How can you 
 believe who accept honor from each other and seek not that honor which 
 is from the Only God ? . . , Had you believed Moses you would have 
 believed me, for it was with reference to me that he wrote." 
 
 The other passage (Luke 24, '25-27) admits either supi)osition, that 
 Jesus referred to predictions or to moral instructions, yet the latter is 
 favored by a subsecpient remark of the disciples (24,32): "Did not 
 our hearts burn within us ... as he opened to us the Scriptures ? " An 
 explanation of predictions would have exercised the mind rather than 
 warmed the heart. 
 
 ** Jesus appeals (John 5, 32 - 34) to the testimony of John, though 
 alleging that it ought to be needless ; he a])peals (John 5, 36) to his 
 miracles and (John 7, 17) to the character of his teaching, but in no 
 instance does the record contain an explanation by him of the manner in 
 which an Old Testament prediction is applicable to himself. 
 
 *s See Appendix, Note M. 
 
§ 14.] PERSONAL APPEAEANCE OF JESUS. 39 
 
 Noah, and whose presence was in various ways recorded 
 in the Old Testament. This view had in the third 
 century gained considerable foothold, but it is difficult 
 to say whether within a quarter of a century after its 
 origin it found adherents enough to create any strong 
 probabihty of its ingress into the Gospels, if at that date 
 they had been in process of formation. The probability 
 will seem stronger or weaker, according to the hold on 
 the minds of Christians which the reader supposes the 
 above view to have taken. 
 
 The view of course does not exist in the Gospels. 
 
 § 14. Personal Appearance of Jesus. 
 
 In the latter half of the second century, and the first 
 half of the third, a mania, as already said (see § 12), 
 existed among many Christians for misapplying to their 
 Master passages from the Old Testament, which they had 
 deluded themselves into regarding as predictions.^ They 
 treated the words of Isaiah, " He had no form, nor come- 
 liness, that we should look upon him, nor beauty, that we 
 should take pleasure in him," *" as spoken of Jesus, and 
 put into their Master's mouth the twenty-second Psalm, 
 of which verse 6 reads, " I am a worm, and not a man ; 
 the reproach of men, and the scorn of the people." ^^ 
 
 Justin repeatedly mentions " the first coming of Christ, 
 
 ** See Judaism, pp. 344 - 346, with the explanation there given as to 
 what strengthened this mania. 
 
 *^ Ch. 53, 2, Noyes' trans. 
 
 ** Justin, though treating the Psalm (Dial. 98-106) as spoken by Christ, 
 interprets verse 7 {Dial. lOl) as indicating merely Jewish contempt for 
 Jesus. Origen, though understanding the passage as spoken by Jesus, 
 and giving two widely divergent interpretations of the verse (Li Exod. 
 Horn. 7, 8, 0pp. 2, p. 156 A ; In Lucam, Horn. 14, 0pp. 3, p. 948 F), 
 does not in either of them apply it to the personal appearance of Jesus. 
 TertuUian, however {adv. Judceos, 14, p. 228 B), quotes it separately from 
 the rest of the Psalm, and in a connection which indicates that he so 
 applied it. Probably Justin and Origen shrank from an interpretation 
 which their heathen opponents were over-willing to see and use even 
 without Christian aid. 
 
40 INDIRECT TESTIMONY OF HISTORY. [cH. HI. 
 
 in which it was foretold that he should appear without 
 honor, and unsightly and mortal." *^ 
 
 The Pseudo-Thaddeus is represented as telling Abgarus, 
 " To-morrow gather together all the citizens, and then in 
 their hearing I will . . . inform them of the coming of 
 Christ, . . . and about the meanness and despicableness 
 of his outward appearance." ^'^ 
 
 A passage in the Sibylline Oracles says of Christ : " Not 
 in glory, but as a mortal [on the way] to his trial he will 
 come, pitiable, dishonored, devoid of form, that he may 
 give hope to the miserable." ^^ 
 
 Whether Irenasus meant to affirm the same unsightli- 
 ness, may be a question. His language favors it.^^ 
 
 Statements and quotations such as the foregoing were 
 admirably adapted to furnish material for heathen hu- 
 morists and controversialists who wished to caricature the 
 Founder of Christianity. Nor were they slow to avail 
 themselves of the offered material. Celsus says : " Since 
 the Divine spirit was in the body [of Jesus], it ought 
 entirely to surpass those of others in size, or beauty, or 
 strength, or. voice, or majesty, or persuasiveness, for it is 
 impo.ssible that he, in whom the divinity is present more 
 than in others, should in no wise differ from another ; but 
 this [body] differed nothing from another, but, as they 
 say, was small and unsightly and ignoble." ^^ 
 
 Origen replies that Celsus ignores opposite delinea- 
 
 ** Dial. 14. Compare similar statements in cc. 4n, 8.5, 100, 110 ; pp. 52 D, 
 158 B, 288 A, 336 E, 364 E. Justin evidently lays emphasis on these 
 statements. 
 
 6" See fuller quotation in Appendix, Note F. 
 
 ^1 Book 8, ^.jfi, 257, quoted more fully in Appendix, Note J. 
 
 ^2 "They who say ... ' JTe vill take on himself our infirmities, and 
 will hear our weaknesses ' [Is. 53, 4] , announced the cures which were 
 performed by him. Some also predicted that ' he would come to Jerusa- 
 lem as a man infirm and inglorious, and knowing how to bear infirm- 
 ity' [Is. 53, 3] and sitting on the foal of an ass." — Ireuseus, cont. Hoercs. 
 4, 33, 11-12. 
 
 ^ Celsus quoted by Origen, cont. Ce.ls. 6, 75 (requoted 6, 77) ; 0pp. 
 edit, de la Rue, 1, pp. 688, 689 ; edit. Lommatzsch, 19, p. 425. 
 
§ 14.] PERSONAL APPEARANCE OF JESUS. 41 
 
 tions of Jesus in the Scriptures. He says : " Confessedly 
 there is written the things [said] concerning the body of 
 Jesus having been unsightly ; but not as set forth, that it 
 was ignoble, nor is it clearly manifested that it was small." ^ 
 He then quotes, as equally apposite to Jesus, the words of 
 Psalm 45, 3, "Gird thy sword upon thy thigh, mighty 
 in thy stateliness and beauty," ^^ and asks, " How does 
 (Celsus) not see the superiority of the body of Jesus (and 
 its consequent usefulness) in its ability to appear to be- 
 holders as it ought to be seen by each one ? " ^^ 
 
 Origen had already mentioned that Jesus had not 
 merely the unsightly body, but also the glorified one, in 
 which he appeared with Moses and Elijah ;^' yet it is evi- 
 dent that besides these two forms of unsightliness and 
 glory, he assumed a changeability in the personal appear- 
 ance of Jesus. In at least one other instance be utters 
 the same view.^^ Whether this were a conviction, or a 
 temporary mental expedient for meeting an opponent's 
 
 5* Cont. Cds. 6, 75 ; edit, de la Rue, 1, 689 B ; edit. Lommatzsch, 19, 
 426. 
 
 65 Cont. Cds. 6, 75; edit, de la Rue, 1, pp. 689-690 ; edit. Lommatzsch, 
 19, 427. 
 
 ^ Cont. Cds. 6, 77 ; edit, de la Rue, 1, p. 690 D ; edit. Lommatzsch, 
 19, 429. 
 
 " Cont. Cds. 6, 76. 
 
 ^ Tlie following translation is from Norton's Genuineness, Vol. 3, 
 p. 174, and is, he says, "considerably abridged" from the original. 
 " 'A tradition has come down to us, that Jesus had not only two forms, 
 that in which he was seen by all, and that in which he was seen by his 
 disciples at his transfiguration ; but that he appeared to every one in 
 the form of which he was worthy ; and that (at times) when present, he 
 appeared to all like another person. Thus he resembled the manna, 
 which had a different taste for different individuals, accommodated to 
 every man's liking. And this tradition does not seem to me incredible. 
 But if it were so, we may explain why the multitude which accom- 
 panied Judas, though they had often seen Jesus, nevertheless needed 
 some one familiar with him to point him out to them, on account of the 
 changes of his form.'" — Origen, Scries Comment, in Matt. § 100 ; 0pp. 
 3, p. 906, edit, de la Rue ; Vol. 4, ]>. 440, edit. Lommatzsch. 
 
42 INDIKECT TESTIMONY OF HISTORY. [CH. IV. 
 
 argument, is not obvious, though the latter is the more 
 probable. 
 
 Possibly some Christians may, even during the mania 
 above mentioned, have revolted at the thought of attrib- 
 uting to their Master, without historical evidence, an 
 unsightly appearance. Clement of Alexandria, by his 
 general tone of reference to Jesus, renders improbable 
 that he can have shared the disposition to treat him as 
 personally repulsive. A forged letter in the name of 
 Lentulus,^^ an assumed heathen, has come down to us, 
 which must have been an efibrt by some Christian to 
 counteract the foregoing folly. It ascribes to Jesus per- 
 sonal stateliness and beauty. This — though the miracles 
 receive a passing mention — is the chief object of the 
 letter, and places it in marked contrast to other pseudo- 
 heathen or pseudo-Jewish records of Jesus, which testify 
 mainly to his ministry and miracles. 
 
 Concerning the personal appearance of Jesus not a 
 word appears in the Gospels ; neither unsightliness nor 
 beauty is attributed to him. 
 
 CHAPTEK IV. 
 
 CHRISTIAN CUSTOMS. 
 
 In some respects customs are more likely than mere 
 opinions to cause collision or friction between those who 
 observe different ones. In so far as we can feel assured 
 of this having been the case touching Christian usages, 
 they afford a strong and independent argument for integ- 
 rity of the Gospels. 
 
 § 1. Concerning the Sahhath. 
 
 Jewish Christians continued in most cases, equally with 
 non-Christian Jews, to rest from labor on the seventh day. 
 
 See tlie letter in Apppiidix, Note D. 
 
§ 1.] CONCERNING THE SABBATH. 43 
 
 and to assemble on it for religious services. Gentile 
 Christians found difficulties in the way of observing any- 
 day of rest, especially in times of political excitement. 
 In such times a man of standing would have risked pros- 
 ecution for observance of Foreign Eites, had he kept the 
 seventh day as one of rest, while many slaves and many 
 free laborers would not have been allowed control of their 
 time. 
 
 We find in the Apostolic Age that Paul treats the 
 sabbath as not binding on Gentile Christians,^ and his 
 tone indicates that there was no little feeling on the sub- 
 ject. He urges that those who deemed one day more 
 holy than another, and that those who deemed all days 
 alike, should not interfere with or condemn each other. 
 His own views are plainly expressed that the Gentile 
 Christians should not keep the sabbath. 
 
 In the second century, after the imbittered war between 
 Jews and heathens under Hadrian, we find intense feel- 
 ing in discussions concerning the sabbath. A portion of 
 the Christians treat the Jews as utterly foolish for ob- 
 serving any day of rest, and speak of the sabbath as a 
 temporary institution, imposed upon the Jews because of 
 their hard-heartedness.^ 
 
 1 See Ch. IL note 11. 
 
 2 Portions of this discussion from Paul (Galat. 4, 9, 10 ; Coloss. 2, IB, 
 17), Justin Martyr, Irenajus, and tlie Epistle to Diognetus have already 
 been given in Ch. IL note 11 ; see also Rom. 14, 5, quoted in Ch. IL 
 note 6. 
 
 Irenaeus, equally with some other writers, takes ground that the sab- 
 bath was a temporary institution for the Jews, intended as a sign, or 
 reminder, of an agreement between them and God. He argues : " The 
 prophet Ezekiel [20, 12] says the same concerning sabbaths : ' I have 
 given them my sabbaths that they may be for a sign between me and 
 them,' . . . and in Exodus [31, l(i, 17] God says to Moses, 'and you shall 
 observe my sabbaths, for it will be a sign to you with me, as regards 
 your race. ' These things, therefore [circumcision and the sabbath], were 
 given for a sign." — Irenaeus, 4, 16, l. 
 
 Tertullian says : " Finally, whoever contends that the sabbath is 
 to be observed until the present time as a means of salvation ... let 
 
44 INDIRECT TESTIMONY OF IIISTOKY. [cH. IV. 
 
 Of this discussion and of the acrimonious feeling occa- 
 sioned by it not a word appears in the Gospels. The 
 sabbath is there recognized (Mark 2, 27) as made for man, 
 not man for the sabbath. Nowhere do we find a word 
 implying that it had come to an end. 
 
 § 2. Sunday as a Day of Religious Gatherings. 
 
 Concerning the origin of Sunday service, no historical 
 statement has been left us. Circumstances render prob- 
 able tliat it originated towards the close of A. D. 52 or in 
 A. D. 53. At that date a political condition of things 
 rendered it dangerous for Gentiles to observe even in a 
 limited degree the Jewish sabbath.^ Paul, on separating 
 from the Jewish synagogue at Corinth, seems to have 
 conmienced holding services on the first day of the week.'* 
 
 In the second century Sunday was regarded as a day 
 of religious joy. Christians on that day were not allowed 
 either to fast or kneel, and, when called to pray, were 
 told, " Stand perfectly straight." ^ 
 
 The custom of meeting on Sunday for religious service 
 
 him teach that the .TusT Men of former time [that is, those before Abra- 
 ham or Moses] kept sabbaths . . . and were tlius rendered friends of 
 God. . . . He (God) commended his (Adam's) offspring, Abel, when 
 offering sacrifices to liimself, though . . . keeping no sabbath." — ^(Zr. 
 Jitdcenx, 2. 
 
 "Those who were conversant with the old order of things have come 
 to a new hope, no longer sabbatizing but living a life agreeably to the 
 Lord's Day." — Ignatius, Magnes. 9 ; al. 3, .3. See citation from the 
 epistle ascribed to Barnabas in Ch. III. note 21. 
 
 8 See Judaism, pp. 228 - 229. 
 
 4 See Judaism, pp. 234, 239, 240. On the different terms " First 
 Day," " Eighth Day," " Lord's Day," and " Sunday," see Judaism, pp. 
 68 - 70. 
 
 8 See Underworld Missinv, pp. 80, 81 ; 3d edit. pp. 77, 78. The 
 term sabbath as a designation for Sunday had no existence for centuries 
 after the Christian era. Christians of the second and of several succeed- 
 ing centuries would h.ive spurned any one as recreant to the Master wlio 
 had dared to treat the day of that Master's victory over Death and the 
 Underwoild as the Jewish sabbath. 
 
§ 2.] SUNDAY AS A DAY OF RELIGIOUS GATHERINGS. 45 
 
 led gradually to abstinence from any occupations which 
 might distract attention from, or mar the effect of, these 
 services. This doubtless was the chief reason for re- 
 nouncing ordinary business, although Tertullian, the ear- 
 liest w'riter who mentions such Sunday rest, attributes it 
 to a different cause.^ 
 
 Eastern Christians, though equally attentive as AVestern 
 ones to an erect position on Sunday, differed from them 
 by showing a similar respect for the seventh day or sab- 
 bath," a respect which sometimes awakened ire in their 
 western and more anti-Jewish bi'ethren.^ 
 
 ^ Tertullian says : ' ' On the day of tlie Lord's resurrection we ought 
 not only to abstain from it [kneeling] but from every anxiety . . . de- 
 ferring even business, lest we should afford opportunity to the Devil [of 
 rendering us anxious]." — De Oral. 18. An anxious or clouded face 
 would have been deemed derogatory to the Master's triumphal day. The 
 Christians individually, and in legislative enactments, designated Sun- 
 day as a festival, and subsequently needed perhaps on this account to 
 guard the more against its devotion to public amusements. An extract 
 or two are here added. Others can be found in Eheinwald's Archaeology, 
 § 61. In A. D. 321 an edict of Constantine {Cod. Justin. 3, 12, dc 
 fcriis, 3), after forbidding lawsuits and mechanical arts on Sunday, per- 
 mits harvesting. Somewhat later another edict {Cod. Thcod. 2, s, de 
 feriis, l) determines "all should have libeity of emancipating on [our] 
 FESTAL day." The connection implies that Sunday is the day meant. 
 The edicts will be found in the Corpus Juris Civilis, Vol. 2, col. 
 250. 
 
 Those who favored resting on Sunday are careful to guard against any 
 supposition that it is the sabbath. The Council of Laodicea says 
 (c. 29) "that it is not proper for any Christians ... to avoid Mork on 
 THE SABBATH, but ... to show higher honor to the Lord's Day if they 
 can avoid work." 
 
 ■^ The observance of both days is advocated in the Apostolic Con- 
 stitutions, 7, 23 : "We make festival days of the sabbath and the 
 Lord's Day. The one as a remembrance of the creation, the other of the 
 resurrection." 
 
 * "As concerns kneeling also [our habits of] prayer suffer diversity 
 through a certain few who on the sabbath [seventh day] abstain from 
 kneeling. . . . The Lord will favorably grant either that they [the dis- 
 sentients] give up, or that they practise their opinions without scandal- 
 
46 INDIRECT TESTIMONY OF HISTORY. [cH. IV. 
 
 If we turn to the Gospels we find no direction uttered 
 by the Savior as to the manner in which Sunday should 
 be observed, or as to whetlier it should be observed at all. 
 We find, also, no such terms as "Lord's Day," "Eighth 
 Day," or "Sunday," but merely the Jewish term "First 
 Day." 
 
 § 3. Eating of Blood. 
 
 Among Jews a belief prevailed that the life or soul 
 was in the blood, so that if the blood remained in cooked 
 meat the life or soul would be eaten equally as the 
 body. This gave rise doubtless to the prohibition in 
 Genesis,^ — a prohibition which is deemed binding by 
 Jews even at the present day,^'' and has been adopted in 
 the Greek Church," a Church more influenced than the 
 Latin one by Jewish views. 
 
 Jewish Christiiins retained the belief or prejudice in 
 which they had been brought up. The favorite argu- 
 ment ^2 against the obligation of Gentiles to obey what 
 were deemed Mosaic institutions did not apply to the 
 present prohibition. When the Apostles and elders at 
 Jerusalem debated this with other matters, there was (Acts 
 15, 7) " much disputing." Peter's statement seems to have 
 efifected a decision that the Mosaic ritual law was not 
 binding on Gentiles, but to this the following answer was 
 obvious. If we assume that the Mosaic law is not bind- 
 ing, how does that justify us in releasing Gentile Chris- 
 
 iziiig others." — Tertoillian, De Oral. 18; al. 2.3. Compare, however, 
 (in Rheinwald, p. 160, note 2) views of Tertullian, De Jcjun. 14, after he 
 became a Montanist. 
 
 8 " But flesh with the life thereof, which is the blood thereof, shall ye 
 not eat." — Gen. 9, 4. 
 
 i<> If it be true that needless suffering is caused to slaughtered animals 
 for the sake of freeing them from all blood, it could be wished that Jews 
 might learn to regard the eating of blood in a different light. 
 
 ^1 "The Eastern Church has continually preserved this abstinence 
 [from blood], and preserves it even now." — Routh, Reliquiae Source, 1, 
 note on p. 343. 
 
 12 See note 2, and in Ch. II. note 11. 
 
§ 3.] EATING OF BLOOD. 47 
 
 tians from an obligation which existed before the Mosaic 
 law ? The present precept was given before the time of 
 Moses, and cannot therefore have been intended for Jews 
 only. 
 
 The Apostles and elders evidently did not see their way 
 clear to meet this objection, and, in writing to the Gentile 
 Christians, they include abstinence "from blood and from 
 things strangled " as among necessary observances.^^ 
 
 The question caused sharp disputing among tlie early 
 Christians, but in the Gospels we find no word concern- 
 ing it. The statement of Jesus (Matt. 15, ll ; Mark 7, 15), 
 that a man is not defiled by what enters his mouth but by 
 what proceeds from it, does not accord with the view that 
 
 13 "It seemed good to the Holy Spirit and to us to lay upon you no 
 greater burden than these necessary things. That you abstain from 
 meats offered to idols, and from blood, and from things strangled, and 
 from fornication." — Acts 15, is, 29. The allusion to the Holy Spirit 
 means probably that they interpreted Peter's vision as a communica- 
 tion from God which justified them in not requiring from Gentiles an 
 observance of the Mosaic ceremonial law, though they did not infer from 
 it any exemption from other obligations, or supposed obligations, which 
 they specify. 
 
 In the Letter from the Churches of Lyons and Vienne it is said : 
 " How should they [the Christians] — for whom it is not lawful to eat 
 the blood of unreasoning animals — eat children ? " — Routh, Rcliq. 
 Sacrce, 1, 304. TertuUian says : " Your error [concerning] Christians 
 should cause a blush, since we do not have even the blood of animals 
 among our articles of food, since we abstain, moreover, from things 
 strangled . . . lest we .should he contaminated by any blood." — Apol. 
 {) ; 0pp. pp. 10 D, 11 A. Clement of Alexandria says : "To human 
 beings it is not lawful to touch blood, .since to them the body is merely 
 flesh, operated [vivified ?] by blood. Human blood participates in the 
 logos [reason ?] and shares with the spirit the [Divine] favor." — Pcedag. 
 3, 2.5, al. 3 ; 0pp. p. 267, edit. Potter. Minucius Felix also states (Octa- 
 vitis, 30, p. 154) that Christians do not reckon blood in their list of eat- 
 ables. These writers, except Clement of Alexandria, belong to the 
 semi-Jewish school of Christians. Origen mentions (cont,. Cels. 8, 20) 
 the letter of the Apostles and elders above cited, but prefixes to it the 
 words of Jesus (Matt. 15, ll) that not the things which enter the mouth 
 but those which come out defile us, and the remark of Paul (1 Cor. 8, 8) 
 
48 INDIRECT TESTIMONY OF HISTORY. [cH. IV. 
 
 blood in the food must be avoided, nor is it so specific on 
 this point as it would have been made by the opposite 
 party of Christians. 
 
 § 4. Baptism. 
 
 The date when baptism originated is unknown. A 
 question addressed to John the Baptist implies that it 
 existed before his time.-'* Probably Jewish belief in the 
 uncleanliness of heathens had prompted the ablution of 
 converts to Judaism, and this ablution came thus to be 
 considered as an initiatory rite. 
 
 Subseqiiently to the Savior's ministry, when the Apos- 
 tles were difi'using their Master's religion, baptism seems 
 to have been commonly administered to those who ac- 
 cepted their teacliings. Whether it were the universal 
 form of admission may be open to question, though 
 admissions without it cannot have been numerous. We 
 even find mention in one locality of vicarious baptism,^^ 
 wliich implies that those who practised it must have 
 imagined the rite a necessary one. 
 
 In the second century baptism seems to have been the 
 generally accepted form of admission. Great importance 
 and efficacy were attached to it. None but the baptized 
 were, if we may credit Justin Martyr, admitted ^'° to the 
 
 that food does not determine our acceptability to God. Augustine states 
 {cont. Faushim, 32, 13 ; 0pp. 6, p. 200, col. 2 C) that the avoidance of 
 things strangled and of blood had about died out in Gentile churches 
 ■where there was no admixture of Jews. He may have referred specially 
 to Latin ones. 
 
 1* The question addres.sed to John (John 1, 25) is not concerning the 
 meaning of baptism, but " Why baptizest thou ? " The questioners seem 
 to have been acquainted with baptism and to have wished infonuation 
 merely as to why John practised it. 
 
 15 Baptism for the dead (1 Cor. 15, 29) indicates that some had been 
 baptized for their departed relatives or friends. 
 
 16 «'in what manner we have dedicated ourselves to God, being created 
 anew through Christ, we will now relate. ... As many as are persuaded 
 ... are led by us where there is water ... are born again, for they 
 perform this bathing ... in the name of the Father of all things and 
 
§ 4.] BAPTISM. 49 
 
 Lord's Supper, which had already become something mys- 
 terious ; yet we find dissentients. 
 
 " Those wretches excite questionings. They say, ' bap- 
 tism is therefore unnecessary [for those] to whom faith is 
 sufficient.' " ^^ 
 
 If we now turn to the Gospels we find that although 
 Jesus was baptized, yet the only baptism of those who 
 followed him was performed by his disciples, not by him- 
 self (John 4, 2), and there is no statement that this bap- 
 tism was by his direction. Some dispute on the subject 
 took place between John's disciples and a Jew or Jews,^^ 
 the former of whom seem to have felt sore on the sub- 
 ject.^^ Thereupon Jesus left that section of country 20 
 and during the rest of his ministry not the slightest allu- 
 sion is made in three of the Gospels to baptism 21 and but 
 one mention of it in the remaining Gospel. That mention 
 occurs in the following direction of Jesus : — "Go and 
 make disciples of all nations \haptizing them into the 
 name of the Father, and of the Son, and of the Holy Spirit] 
 teaching them to observe all things which I have com- 
 manded you." ^ 
 
 Master-God, and of our Savior Jesus Christ, and of the Holy Spirit." — 
 Justin Martyr, Jpol. 1, 61. 
 
 " This nourishment is called among us the Eucharist, of which it is not 
 permissible for any one to partake unless . . . bathed with the bathing 
 for remission of sins and for regeneration." — Justin Martyr, Apol. 1, 
 66. Compare views of Hermas c[uoted in Underworld Mission, pp. 58, 
 59 ; 3d edit. pp. 55 - 57. 
 
 1^ Tertullian, de Baptisnio, 1.3. Tertullian's opponents {de Baptismo, 
 11) call attention to the fact that Jesus did not baptize. 
 
 18 ' ' Then there arose a question between some of John's disciples and 
 the Jews, about purifying." — John 3, 25. 
 
 1' " And they came unto John, and said unto him, Rabbi, he that was 
 with you beyond Jordan, to whom you bore testimony, behold, the same 
 baptizeth, and all men come to him." — John 3, 2G. 
 
 ^'^ '■ He left Judea, and departed again into Galilee." — John 4, 3. 
 
 21 The concluding verses appended to Mark's Gospel (16,9-20) are 
 known to be spurious. Compare on this subject Ch. XI. note 10. The 
 Gospel as written by Mark ends with verse 8. 
 
 22 Matt. 28, 19, 20. Compare Appendix, Note A, § 15. The bap- 
 
50 INDIRECT TESTIMONY OF HISTORY. [cH. iv. 
 
 In this instance, and in this only, we have in one of 
 the Gospels a custom of the second century unknown to 
 the Apostolic Age.^ The question may arise whether the 
 passage in brackets be not due to some marginal comment 
 which has crept into the text ; whether it be supposable 
 that if Jesus had given such a direction the Apostles 
 would have omitted to comply with, and teach obedience 
 to it. 
 
 The formula, whether it belongs or not to the text, 
 originated earlier than the doctrine of the Trinity. We 
 find it in Justin Martyr, who wrote half a century before 
 any deification of the Spirit as a person.^* He treats the 
 formula as common at a date when, as may be inferred 
 from his writings, the deification of Jesus was barely 
 incipient. On its origin see Appendix, Note P. 
 
 § 5. The LorcCs Supper. 
 
 Jesus at the close of his ministry, when partaking for 
 the last time of a meal with those who had been com- 
 panions of his ministry, asked them that when subse- 
 
 tismal formula however, as it exists in Matthew, is not found in the 
 Acts of Pilate. Did it originate later than that document ? 
 
 ^ The formula in the Apostolic Age appears in the following passages : 
 "They were baptized in the name of the Lord Jesus." — Acts 8, 
 16. " He [Peter] commanded them to be baptized in the name of the 
 Lord." — Acts 10, 48. " They were baptized in the name of the 
 Lord Jesus." — Acts 19,5. "Be baptized and wash away thy sins, 
 calling on the name of the Lord." — Acts 22, 16. 
 
 ^* At an earlier date than the one mentioned above, the Alexandrine 
 Gnostics (concerning whom see Judaism, pp. 331 -336) personified the 
 Holy Spirit as an aeon. Whether they regarded these aeons as real beings 
 may be doubted, but according to their statements Christ and the Holy 
 Spirit were developed subsequently to Man and the Assembly. No 
 thought, therefore, of deifying either can have had place in their minds. 
 Neither Christ nor the Holy Spirit in their system belonged to the first 
 or higher Ogdoad of the aeons. See Norton's Genuineness, 1st edit. 
 Vol. 3, pp. 113-130, and compare, in Judaism, a note on pp. 353, 
 354. 
 
en. v.] DESIGNATIONS FOR GOD. 51 
 
 quently they were at any time together, they should, in 
 remembrance of him, break bread and drink a cup of 
 wine. 
 
 In the second century we find that Christians, in copy- 
 ing this custom, had mingled with it conceptions to which 
 the Master nowhere alludes. Had they originated the 
 Gospel narrative the simple request of Jesus would have 
 worn a much more marvellous appearance. 
 
 CHAPTEE V. 
 
 DESIGNATIONS FOR GOD. 
 
 Among heathens the term god, equally as the term 
 man, was a common noun, designating any or every god, 
 but specifying no one in particular.^ If they wished to 
 specify some one god they did so by using his name. 
 
 Christians alleged, as already stated (see p. 36), that 
 the Supreme Being was devoid of name : that he had no 
 need of a name, since he had no equals from whom he 
 needed to be distinguislied. They said that he could not 
 have a name because there was no one older than himself 
 who could have named him.^ 
 
 In addressing heathens, however, the Cliristians found 
 constant need of using some designation for the Supreme 
 Being, which should prevent their words from being mis- 
 applied to any other. Sometimes they termed him " the 
 God without a name." ^ In other instances they used 
 
 ^ See Judaism at Ro)ne, pp. 2-4. 
 
 2 See quotations in Underworld Mission, p. 152, note t ; 3d edit, 
 p. 146, note 5. Compare in the present work Ch. VIII. note 4. 
 
 8 'Avuvdnaa-TOi, Tatian, Orat. 4 ; Just. Mart. Apol. 1, f.3, p. 262 C. 
 On this and other designations by Christians compare Judaism, p. 352, 
 note 46. For designations used by Jews among heathens see Judaism, 
 p. 4, note 4. 
 
52 INDIRECT TESTIMONY OF HISTORY. [cH. V, 
 
 designations, several of which are subjoined with a slight 
 attempt at classification. 
 
 " The true God " ; " Him who is really God " ; " the sole 
 God " ; " the unborn " or " unoriginated God " ; " the first 
 God " ; " the ineffable God " or " the God not to be con- 
 versed with." * 
 
 " The Father of Justice " ; " the Just Overseer " ; " the 
 God not to be swayed " nor " bribed." ^ 
 
 " The God free from suffering " ; " the imperishable 
 God"; "the ever-existing God"; "the eternal God."^ 
 
 " The God of all things " ; " the Master-God " ; " The 
 All-Ruler " ; " King of the Heavens " ; " God over the 
 world." "^ 
 
 " The Creator " ; " God the Maker " ; " God, Maker of 
 
 * Geos aXiqdivbs, Justin Martyr, Apol. 1, .5.3, p. 242 C. 6 6vtu}% Oebi, 
 or deb% &vtij3% &v. Just. Aj)ol. 1, 13, p. 164 E ; Clem. Alex. Protrept. 2."?, 
 Pacd. 1, S8, pp. 20, 150. icrwy fibvos Cov, Clem. Alex. Paed. 1, 71, p. 140. 
 Oebs ayivvTiToi, Cohort, ad Grsecos, 2-2, p. 66 A ; Just. Mart. Apol. 1, 14, 
 2.i, 40, .w, 2, G, 12, 1.3, pp. 66 A, 164 B, 190 B, 234 B, 240 A, 296 D, 310 
 C, 312 D ; d7^f7?Toj, Athenagoras, Legat. 4, 8, 22, pp. 20 B, 38 D, 
 108 B. 6 wpCoToi 6e6s, Just. Apol. 1, 60, p. 256 B. 6e6s dppyjTos, Just. 
 Apol. 1, 9, Gi, 2, 12, 13, pp. 154, D, 260 D, 310 C, 312 D. 
 
 ^ Ylarrjp 5iKaio(T<uvqs, Just. Apol. 1, G, p. 148 C. twc Travruv iirbiTTt)^ 
 SiVaios, Just. Apol. 2, 12, p. 310 A. debs drpeirros, Just. Apol. 1, 1.3, 
 p. 164 A. oiidi 5upo8oKr)T^os, Tatian, Oral. 4. 
 
 6 Qebi aTtadris, Just. Apol. 1, 2.5, p. 190 B ; Athenag. Legat. 8, p. 38 D ; 
 Clem. Alex. Strom. 2, 40, p. 450. debs S.<p9apT0i, Just. Dial. .5, p. 28 D. 
 Oebs del (bv. Cohort, ad Grsec. 22 ; Just. Apol. 1, 14, pp. 66 E, 164 A. 
 dtStos, Cohort, ad Grjec. 22, p. 66 A (comp. 2.5, 26, pp. 74 A B, 76 D) ; 
 Athenag. Legat. 22. p. 108 B. 
 
 ■^ Til' iravTwv debs. Just. Apol. 1, .58, p. 252 A. debs (rvfiwAvTuiv, Clem. 
 Alex. Paed. 1, 74, p. 142. twi/ b\wv Oebs, Strom. 2, 4.5, p. 453. deairbrrts 
 or Sea-ird^wv debt. Just. Apol. 1, 12, 14, 32, .36, 40, 44, 46, 61 [bis], 2, 6, 
 pp. 162 A, 166 D, 206 C, 212 E, 218 A, 224 C, 230 D, 258 A D, 296 D. 
 deffiroTrjt tQv &\wv, Clem. Alex. Protrept. 10, 06, p. 77 ; Tatian, Orat. ,5. 
 TravTOKpdrup, Just. Dial. 16, 06, 130, 142, pp. 56 B, 328 A, 456 A, 462 D ; 
 Clem. Alex. Paed. 1, 84 ; Strom. 4, 172, pp. 148, 641. Theophilus, ad 
 Autol. 1, 4, p. 14 D. Bo<riXei>s twv oirpavCiv, Just. Apol. 2, 2, p. 288 C. 
 iiirkp Kb<rp.ov debs, Just. Dial. 60, p. 200 A. 
 
CH. v.] DESIGNATIONS FOR GOD. 53 
 
 the world " ; " Maker of the universe " ; "Architect [of the 
 world]." ^ 
 
 " Parent of all things " ; " Father of the universe " ; 
 " Father of things visible and invisible " ; " Father of the 
 Heavens " or simply " the Fatlier," meaning " the Origi- 
 nator" or sometimes, in accordance with Jewish usage, 
 " the watchful Parent." ^ 
 
 Possibly some heathen may have treated these epithets 
 as equivalent to names, since a Christian writer parries 
 any such view.^° 
 
 If we turn to the Gospels we find that the appellatives 
 for the Deity are simply those which had been common 
 among Jews in their intercourse with each other. They 
 show no traces of Christian effort to prevent heathen 
 misconception. 
 
 8 Ktkjttis, Just. Apol. 2,6, p. 296 D. ^eos 6 Trot^cras, Just. Apol. 1, 58, 
 p. 252 B. debs rbv iravra Kda/xov noi'^aas, Just. A2}oL 2, 5, p. 294 A. 
 ToO Kufffxov TToi-qTris, Athenag. Legal, s [bis], 10, pp. 38 D, 42 C, 48 - 50. 
 6 iroiTjTr^s Tuiu iravTuv, Just. Apol. 1, 20, 5S, 67, pp. 180 C, 252 A, 268 D. 
 non!]Ti]i TovSe toD iravrbs, Just. Apol. 1, 26, p. 194 B, Athenag. Legal. 
 4, 30, pp. 22 C, 160 D ; De Resurrect, is, p. 262 D. debs d7]/j.iovpy6s, Just. 
 Apol. 1, 8, 13, 23, 26, 58, 63, pp. 152 A, 162 C, 186 C, 192 A, 252 A, 264 
 B ; Athenag. Legal. lO, 13, pp. 48 - 50, 58 B ; Clem. Alex. Faed. 1, 73, 
 p. 141. 
 
 ® Oebs aird.i'TOjv yewT^up, Jnst. Apol. 1, 13, p. 164 A. varrip rCjv iravruv. 
 Just. Apol. 1, 8, 12, .32, 40, 4.% 46, 2, 6, pp. 152 A, 162 A, 206 B, 218 A, 
 228 D, 230 D, 296 D. irar'np rod iravrbs, Athenag. Legal. 13, p. 58 B. 
 ■n-arrjp tQiv 6\wv, Just. Apol. 1, 44, 61 [bis] 63 [ter], G.% pp. 224 C, 258 A D, 
 264 B C [bis], 266 D ; Clem. Alex. Pacd. 1, 35, 08, 3, 40, pp. 129, 138, 
 278. irarrip al<T0rjTCov Kal dopdrwv, Tatian, Oral, 4. irarijp tQv ovpavCiv, 
 Just. Apol. 2, 2, p. 288 C. 
 
 ^° "The terms Father, and God, and Creator, and Lord, and Master, 
 are not names, but appellations [derived from] his benefits and actions." 
 — Just Mart. Apol. 2, 6 ; Oi)p. 1, p. 296 D. 
 
54 INDIRECT TESTIMONY OF HISTORY. [cH. VI. 
 
 CHAPTER VI. 
 
 TERMS APPLIED TO CHRISTIANS. 
 
 § 1. .<4o-e/3et9, Unbelievers. 
 
 In the contest between Judaism and heathenism, and 
 subsequently in that of Judaism and Christianity against 
 heathenism, certain terms came into existence as des- 
 ignations for those who had given up heathenism. Dur- 
 ing poHtical embitterment the active use of these terms 
 was such that we find them frequently occurring in his- 
 toric literature. Had the Gospels been in process of 
 formation during such times, it is hardly possible that 
 some of these epithets should not have been mentioned, 
 and that those deemed unjust should not have been con- 
 demned. 
 
 One of these terms was "Unbelievers." We find it in 
 active use at Rome when Jesus was yet teaching in Ju- 
 dea, though then it can have applied only to monotheists, 
 or their allies in the popular party. The aristocracy had 
 endeavored by conspiracy and open revolt to overthrow 
 Tiberius and crush the popular party. They had mur- 
 dered many of its leaders and prominent members. When 
 order was restored and the murderers were prosecuted 
 for their crimes, they retorted with charges of Unbelief.^ 
 If the prosecutor alleged: You murdered my brother or 
 my relative, the answer was : You do not believe in the 
 Gods ; or, You do not believe in the divinity of Augustus. 
 A notable instance of this hns been given in the latter 
 half of note 14 in Ch. II. The aristocracy subsequently 
 resorted to the same charge against others, whenever they 
 deemed it for their political interest so to do.^ Against 
 Christians it was a common charge. 
 
 ^ For a fuller account see Judaism, p. 211, note 85, and for the politi- 
 cal condition under which it occurred see the same work, pp. 631 - 534^ 
 * See Judaism, pp. 7 - 10, 473- 474, and 534, note 114. 
 
§§2,3.] ATHEISTS. — CHRISTIANS. 55 
 
 The term Unbeliever, or Unbelievers, does not occur 
 in the Gospels. This would have been very improbable 
 if they or any of them had been fabricated in Europe, or 
 perhaps even in Asia, at a later date. 
 
 § 2. Atheists. 
 
 Towards the close of the first century the term Athe- 
 ists came into use as a designation for Christians. The 
 use of this term was not contined to Italy or to Europe, 
 for we find it used by the Jewish aristocracy in Judea. 
 A relative of the Emperor Domitian was put to death on 
 a charge of Atheism ; and Polycarp was asked to save his 
 life by saying, " Destroy the Atheists." The term must 
 from the close of the first century have been actively in 
 use as a designation for Christians, who of course earnestly 
 denied the propriety of such usage.^ The term is not 
 found in the Gospels. 
 
 § 3. Christians. 
 
 The term Christians * came into use already in Apos- 
 tolic times, .as a designation for the followers of Jesus. 
 It must have been widely current both in Europe and 
 Asia before the last quarter of the first century. 
 
 Heathens sometimes altered the word Christos or Chris- 
 tus, Christ, to Chrestos and Chrestus, a term to which 
 Clement of Alexandria gives an ethical meaning of his 
 own and to which others objected.^ 
 
 Neither of these terms occurs in the Gospels ; their 
 absence would be very remarkable were the Gospels fab- 
 ricated in the second century, or even at the close ot 
 the first. 
 
 * See citations from dilFerent \vriters in Judaism, pp. 473, 474, foot- 
 notes 52-57. 
 
 * " The disciples were called Christians first in Antioch." — Acts 11, 
 2(>. "Then Agrippa said to Paul : You almost persuade me to become a 
 Christian." — Acts 26, .!s. " Yet if any man suffer as a Christian, let 
 him not be ashamed." — 1 Peter 4, u:. 
 
 5 See Judaism, Ch. VIII. note 136. 
 
56 INDIRECT TESTIMONY OF HISTORY. [cH. vn. 
 
 § 4. Third Race. 
 
 Christians occasionally spoke of themselves as a new, 
 or distinct race,^ meaning to distinguish themselves from 
 Jews and heathens. This prompted heathens to desig- 
 nate and persecute them as a " Third Eace." No such 
 term or allusion to it occurs in the Gospels. 
 
 CHAPTER VII. 
 
 TERMS USED BY CHRISTIANS. 
 
 § 1. Aae^r]<;, aae^eia, avofio^, avofiia. 
 
 Christians equally with Jews, when brought into con- 
 tact with Gentiles, needed terms to express the various 
 classes of the latter. They designated a heathen as 
 do-€yS7/s, an Unbeliever. Heathenism they termed do-c^tia, 
 Unbelief, or non-recognition of God. By dvo/A05, Law-Icss, 
 they understood a heathen, or a IMonotheist who did not 
 accept the ceremonial law ; and by dvo/Ata, LAW-lessness, 
 the non-acceptance of this law. This special sense of the 
 words law-less and law-lessness did not of course prevent 
 their being used in their common signification of a trans- 
 gressor and transOTCSsion. 
 
 These terms were in use, the first two in common use, 
 
 ^ Peter uses it (1 Pet. 2, 9) in connection with nation and people, as 
 one of several designations for Christians. See other uses of it in Juda- 
 ism, p. 474. TertuUian stoutly objects to it. "Have Christians a dif- 
 ferent kind of teeth, or a different opening for their jaws ? . . . We are 
 called a third race, — dog-tailed, perhaps, or shadow- footed, or it may 
 be Antipodes from below the earth. . . . Ridiculous madness. . . . But 
 we are deemed a third race because of our religion not of our national 
 origin as Romans or Jews." — Ad Nat. 1, 7, s ; p. 53 A D, edit. Rigault. 
 Elsewhere he speaks of the heathen with their circus : "Where they can 
 readily cry out, how long to the third race ? " — Scorpiace, lo, p. 628 B. 
 
§§ 2, 3.] TERMS USED BY CHRISTIANS. 57 
 
 among Christians outside of Judea, and are not infre- 
 quent in the Apostolic writings. In the Gospels the 
 first two do not occur, nor in the sense above mentioned 
 is either of the latter to be found.^ This would be dif- 
 ficult to account for, at least as regards the first two, if 
 the Gospels were anything different from what they pro- 
 fess to be, honest records of events in Judea. 
 
 These terms were common ones among Jews and Chris- 
 tians, resident in heathen communities, to designate a 
 CONVERT to the belief in one God.^ The former of them 
 does not occur in the Gospels, and the latter, though 
 occurring twice in Luke (1, 50 ; 18, 2), is nowhere in the 
 Gospels used in this peculiar sense. 
 
 § 3. Evae^eta^ euae/S?]?. 
 
 Jews and Christians used the above terms to designate 
 practical- monotheism and a practical Monotheist,* one 
 who lived in accordance with his obligation to God. 
 These terms were common outside of Judea, and appear 
 several times in the Apostolic writings,^ but are un- 
 known to the Gospels. 
 
 1 "Ao-e^ijs, Rom. 4, r>, 5, G ; 1 Tim. 1, 9 ; 1 Peter 4, 18 ; 2 Peter 2, r>, 
 3, 7 ; Jude, 4, 15. 'Acr^^eia, Rom. 1, IS, 11, 2C ; 2 Tim. 2, 16 ; Tit. 2, 
 12 ; Jude, 1.% 18. 'Avofios, Acts 2, 23 ; 1 Cor. 9, 21 ; 2 Thess. 2, 8 ; 
 
 1 Tim. 1, 9 ; 2 Peter 2, 8. 'Avofua, Rom. 4, 7. On the use of this 
 word see Judaism, pp. 467, 468. 
 
 2 In Mark 15, 28, and Luke 22, .37, is the quotation from Isaiah 
 (53, 12) "He was reckoned with the Law-Icss," meaning apparently with 
 transgressors, a use of the word different from that above noted. 'Afo/xta 
 occurs four times in Matthew, but nowhere in the specific sense above 
 mentioned. 
 
 ^ See quotations in Judaism, p. 471. 
 
 * See (fuotations in Jicdaism, pp. 465-467. 
 
 6 'Rvci^aa, Acts 3, 12 ; 1 Tiin. 2, 2 ; 3, IG ; 4, 7, 8 ; 6, 3, .5, 6, 11 ; 
 
 2 Tim. 3, .=) ; Tit. 1, 1 ; 2 Pet. 1, 3, C, 7, 3, 11. EiJcre/S^s, Acts 10, 2, 7 ; 
 22, 12 ; 2 Pet. 2, 0. 
 
58 INDIRECT TESTIMONY OF HISTORY. [cH. vn. 
 
 Closely related to the foregoing is the verb iva-^/Silv, to 
 monotheize-practically, and the adverb evae/Sws, practically 
 monotheistic, which occur with sufficient frequency in 
 Christian writers to strengthen the argument somewhat 
 by their non-appearance in the Gospels. 
 
 § 4. Qeoae^eia, ^eoae/S^?. 
 
 These words with some of their cognates appear fre- 
 quently in Christian writings of the second and third 
 centuries,^ so that their absence from the Gospels, with 
 the one exception noted below,'^ would have been unlikely 
 if they had been written or in course of accretion dur- 
 ing the second century. The argument is less applicable 
 to the Apostolic Age, because at that date the question 
 of euo-e'^cia, practical-monotlieism, that is, the question 
 whether a man could practically recognize God without 
 becoming a Jew, overlaid, as a subject of discussion, any 
 question of mere conversion to monotheism. 
 
 § 5. ASeX(f)o[, ^ei/oc, 7rdvT€<;. 
 
 The first of these words, Brethren, came into use, at 
 least among Jewish Christians, in the Apostolic Age to 
 denote their fellow-Christians of Jewish origin.^ The 
 second, Foreigners, was used to denote Christians of Gen- 
 tile descent.^ The third term, All Men, was a designation 
 for both classes, namely, Jews and Gentiles.^^ In some 
 
 ^ See Judaisin, pp. 460-465. 
 
 ^ In the Gospel of John (9, 3i) Oeoa-e^rii is represented as used by one 
 who had been cured of blindness. Jesus is nowhere said to have uttered 
 a word concerning Ofoffe^els, large as was this class of believers in God. 
 
 * See Judaism, p. 255, note 211. 
 
 9 Ibid. 
 
 10 Rom. 3, 2-2, 23 ; 5, 12, is ; Gal. 3, 28 ; 3 John, 12. The Cohortatio 
 ad Grajcos (c. !•!) contrasts the words Monotheists and All Men. Under 
 the latter term its author intended to include reputed heathens. He 
 may have had in mind Stoics, but more probably referred to the writers 
 of certain Jewish documents temporarily in circulation with a professedly 
 heathen authorship. On these documents, see Judaism, pp. 336-342. 
 
§ 6.] TERMS USED BY CHRISTIANS. 59 
 
 cases it meant only such of these as had become Chris- 
 tians, though it is also used to designate non-Christians, 
 whether Jew or Gentile. 
 
 In tlie peculiar sense above mentioned these words do 
 not occur in the Gospels. 
 
 § 6. AUatoL^ Just Men. 
 
 This was a term for those who, prior to the time of 
 Moses, or else prior to the time of Abraham, were said 
 to have been acceptable to God.^^ Two ages, or eras, of 
 Just Men were recognized. In Irenseus these ages may 
 have been from Adam to Noah and from Noah to Abra- 
 ham. He uses the word patriarchs for those acceptable 
 to God during the period from Abraham to Moses,^^ and 
 the term prophets for subsequent teachers in the old dis- 
 pensation. 
 
 In Justin Martyr ^^ and in Hermas ^* the jfirst age of 
 Just Men must mean those from Adam to Abraham, who 
 were deemed just without circumcision, and the second 
 age those from Abraham to Moses who, though circum- 
 cised, did not observe the Mosaic Law. 
 
 11 See Underworld Mission, 3d edit., pp. 5, 9, 11, 12, 21. 
 
 12 '♦ The whole remaining multitude of those who prior to Abraham 
 were Just, and of those patriarchs who lived prior to Moses, were justified 
 without the things already mentioned and without the Mosaic Law." — 
 Irenaeus, cont. Hcercs. 4, 16, 2. Compare citation in Ch. II. note 11, 
 where the second age of the world commences with Noah. 
 
 The "things already mentioned" mean circumcision and the sabbath, 
 yet Irenaeus inconsistently identifies (4, 15, l) the Decalogue (which 
 commands observance of the sabbath) with the "natural precepts which 
 from the beginning God implanted in men," and speaks of precepts or a 
 covenant (3, 11, 8) given through Noah. Compare 4, 16, 3. The cove- 
 nant through Noah was, according to his Greek text, the first of four ; 
 the second being through Abraham, the third through Moses, and the 
 fourth through Jesus. 
 
 1' The distinction of Just Men into two ages seems distinctly implied 
 in Justin's Dialogue, 27, cited in Ch. II. note 11, though I believe that 
 he nowhere uses the phrase "two ages of Just Men." 
 
 1* Compare Similitude, 9, 3, with its explanation in 9, 15, both cited in 
 Underwo7-ld Mission, p. 58 ; 3d edit. p. 56. 
 
GO INDIRECT TESTIMONY OF HISTORY, [cH. Vn. 
 
 In the Gospels the term Just Men occurs once (Matt. 
 13, 17), but without being used in a controversial sense. 
 ]S'(jt only is it there unopposed to those under the Law, 
 but it is grouped with them as if they were parts of one 
 whole. 
 
 § 7. Jesus Christ. 
 
 While Jesus taught in Judea the question was debated 
 whether he were the Christ. This term had not yet been 
 conjoined to the word Jesus as part of one name. In 
 the Gospels the Master is almost universally called 
 Jesus, a term which occurs more than six hundred 
 times.^^ If the word Christ be at any time employed 
 it is as an official title, usually with the prefix the,^^ 
 and we also find Jesus the Christ.^" The exceptions ^^ 
 confirm, rather than militate against, the inference to be 
 drawn from this usage. 
 
 ^5 In the Glasgow edition of Schmidt's Concordance the word Jesus, 
 as quoted from the Gospels, occupies more than eleven and one half 
 columns, and occurs about tifty-four times in each column. 
 
 w Matt. 1, 17 ; 2, 4 ; 11, 2 ; 16, If! ; 22, 42 ; 23, 8, 10 ; 24,.% 23 ; 26, 
 &■?. Mark 8, 29 ; 12, 3:, ; 13, 21 ; 14, 61 ; 15, 32. Luke 2, 2G ; 3, 1.5 ; 
 4, 41 (bis) ; 9, 20 ; 22, G7 ; 23, .1.), 39. John 1, 20, 2.% 41 ; 3, 28 ; 4, 25, 
 29, 42 ; 6, 09 ; 7, 20, 27, 31, 41 (bis), 42 ; 10, 24 ; 11, 27 ; 12, 34 ; 20, 31. 
 In all these passages the article is in the Greek text prefixed. 
 
 In the following four instances the article is omitted, but the word 
 Christ is nevertheless used as an official title. " A Savior who is [the] 
 Christ, [the] Lord." — Luke 2, ll. "We found this man . . . alleg- 
 ing himself to be [the] Christ, [who is a] king." — Luke 23, 2. " If 
 any one should acknowledge him [as the] Christ." — John 9, 22. 
 "That they know Thee [as] the only true God, and thine envoy Jesus 
 [as the] Christ." — John 17, 3. 
 
 " Matt. 16, 20. 
 
 1^ The exceptions will be better understood by classification under two 
 heads, those which pertain to the ministry of Jesus and those which do 
 not. To the former class belong two passages. 
 
 Mark 9, 41 : " Whoever shall give you a drink of water in my name 
 [because you are Christ's] I say to you in truth he shall not lose his re- 
 ward." The question may be raised whether the bracketed words have 
 been added in after times as an explanation. If so, they have in some 
 authorities displaced part of those which precede them. 
 
§ 1.] PUBLIC GAMES. 61 
 
 Had tlie Gospels been written, either in Apostolic or 
 post-Apostolic times, by persons not conversant closely 
 with the history of Jesus, the phraseology of these times 
 would inevitably have been applied to the Master. Jesus 
 Christ would have been a customary term. 
 
 CHAPTER VIII. 
 
 MISCELLANEOUS QUESTIONS. 
 § 1. Public Games. 
 
 In those provinces of the Roman Empire which were 
 under control, not of tlie prince, but of the senate, public 
 games were a common occurrence. In the western por- 
 tion of the Empire, that is, in Italy, Gaul, North Africa 
 (wliich must not be understood as including North Egypt), 
 and perhaps in Greece and Spain, tliese barbarous amuse- 
 ments involved frequent destruction of human life, and 
 were in some cases the means by which a political party 
 in power wreaked its malignity on some of its opponents. 
 Probably in Asia Minor and Syria the strong influence 
 which the Jews exercised may have mitigated these bar- 
 barities. Public opinion may there and in North Egypt 
 have condemned sacrifice of life for human amusement, 
 and have rendered the Games comparatively harmless. 
 Yet even these countries, or such of them as were under 
 immediate control of the senate, were at times heavily 
 taxed to furnish the pecuniary means for perpetrating 
 
 John 1, 1": "Favor and truth came tlirough Jesus Christ." John 
 speaks this in his own person. He wrote when old, and when the term 
 Jesus Christ had become familiar as a name. 
 
 To the second class belong three passages, only one of which probably 
 proceeded from an evangelist. They are Matt. 1, 1, 18 (concerning which 
 see Appendix, Note N) and the heading of Mark's Gospel, 1, 1. These 
 show how prone Christians would have been to use Christ as a name 
 when not recording his actual history. 
 
62 INDIRECT TESTIMONY OF HISTORY. [cH. VIII. 
 
 these barbarities on a grand scale elsewhere.-^ We find 
 that «uch games, in a milder form perhaps, were being 
 exhibited at Ephesus when Paul was there.^ 
 
 At a later date in letters from Ptome during Paul's first 
 and second imprisonment, we find allusions to these 
 games, prompted perhaps by some of them which had 
 taken place in Italy.^ 
 
 In post- Apostolic writers we not infrequently find men- 
 
 1 See in Jiidaism, p. 72, mention of the -(Edilitian tribute from which 
 Cicero's brother had relieved the provincials. 
 
 2 The Asiarchs mentioned (Acts 19, 3l) were officers from different 
 localities who superintended, or gave at their own expense, these games. 
 Their presence at Ephesus renders it highly probable that the games were 
 in course of exhibition when Paul was there. "We find in a letter which 
 he wrote at this date three or four allusions to, or illustrations taken 
 from, the public games. Paley might have added to his Uorce Paulinca 
 this coincidence between the Acts and Paul's epistles. Asiarchs is in 
 the common version not very expressively rendered by chief of Asia. 
 
 Paul's allusions to the public games are as follows : " Know ye not, that 
 of those who run in the race-course all run, but one receiveth the prize ? 
 Thus run, that ye may obtain. And every one who contendeth in the 
 games is temperate in all things ; they, however, to obtain a perishable 
 crown, but we an imperishable. I therefore so run, not as one uncer- 
 tain ; I so fight, not as one striking the air." — 1 Cor. 9, 24-26 ; Noijes' 
 trains. "If after the manner of men I have fought with beasts at 
 Ephesus, what advantageth it me, if the dead rise not ? let us eat and 
 drink ; for to-morrow we die." —1 Cor. 15, .".2. " I think that God has 
 exhibited us apostles last as [those in the public games] condenmed to 
 death." — 1 Cor. 4, o. 
 
 8 The Epistle to the Ephesians was written during Paul's first impris- 
 onment at Rome. In it is the statement, " We wrestle not against Hesh 
 and blood, but against principalities, against powers, against the world- 
 rulers of this darkness." — Sphes. 6, 12. Again : In the Epistle to tlie 
 Philippiana: "Forgetting the tilings behind, and straining towards 
 those before, I press toward the goal — the prize of the upward call from 
 God through Christ Jesus." — 3, 13, 14. 
 
 Thti Writer to the Hebrews borrows also a simile from these games. 
 " Seeing we also are encompassed by so great a cloud of witnesses, let us 
 lay aside every weight, and the sin which [like a cloak] might so easily 
 entangle us, and let us run with endurance the race lying before us." — 
 12, 1. 
 
§ 1.] PUBLIC GAMES, 63 
 
 tion of, or illustrations taken from, these games.'* Chris- 
 tians were olten sacrificed in them either by being pitted 
 against wild beasts or in some other way. It would even 
 seem that in the time of Claudius and Marc Anton ine 
 lions had been taught to slowly mangle their victims. 
 At least the historian's language presents no intelligible 
 meaning except this.^ 
 
 lu the Gospels we find from the Teacher of teachers no 
 word on the subject of these games ; no condemnation of 
 them as barbarities ; no answer put into the mouth of his 
 followers, which might aid them in escaping ; no word of 
 encouraoement to assist them in enduring these atrocities. 
 
 The second Epistle to Timothy was written during Paul's second im- 
 prisonment. In it he says, " If a man contend in the games, he is not 
 crowned, unless he contend lawfully." — 2 Tim. 2, j. 
 
 * See Clem. Alex. Strom. 2, 110, cited in Undcricorld Mission, p. 97 ; 3d 
 edit. p. 93. The Letter from the Churches of Lyons and Vienne (in 
 Eusebius, Ecc. Hist. 5, l) is mainly devoted to an account of barbarities 
 practised against Christians in that neighborhood during the public games. 
 Among other atrocities mention is made (Euseb. Ecc. Hist., Vol. 2, p. 32, 
 edit. Heinichen) of a Christian woman enclosed in a net and exposed for a 
 bull to toss as an amusement to the brutal spectators. Compare mention 
 from the same letter of another victim, cited in Judaism, p. 335, note 
 10. The question whether God (compare Ch. III. § 11) were devoid of 
 name seems to have been among test questions addressed to Christians. 
 " Attalus, . . . being asked what name God has, answered : God has 
 not a name like a human being." — Eusebius, Ecc. Hist. 5, l ; Vol. 2, 
 p. 29, edit. Heinichen. 
 
 TertuUian devotes a treatise, de Spectaculis, to the subject of public 
 games. 
 
 * See Dio Cass. 60, 13, 71, 29, quoted in Judaism, pp. 75, 361. Dur- 
 ing the reign of Tiberius public butcheries in the games were not allowed. 
 Under Caligula, probably during his illness, one such occurrence took 
 place which caused him to abolish the games and to utter an earnest re- 
 proof to those who had been willing witnesses of such doings. It must 
 have been the public opinion cultivated during these two reigns, which 
 compelled Claudius to have the lion killed. Marc Antonine was a better 
 man than Claudius, so that his permission for the torture and murder of 
 human beings by a trained lion implies a degeneracy and growth of bar- 
 barism at Rome between A. D. 41 and A. D. 161. 
 
64 INDIRECT TESTIMONY OF HISTORY. [cH. VIII. 
 
 § 2. Slavery. 
 
 Slavery among the Jews must have heen confined to 
 the households of a few among then- princes or rulers. 
 In heathen or semi-heathen lands it was common, and at 
 Eome it existed in an aggravated form so as to force itself 
 constantly on public attention.^ 
 
 In the Epistles we find references to slavery/ though 
 perhaps fewer than would have occurred had not Apos- 
 tolic teaching found its chief supply of converts among 
 the partly monotheized Greeks, rather than among the 
 Latins. 
 
 In the Gospels Jesus is nowhere represented as lay- 
 
 6 See Judaism, pp. 86-89, 172 note 86, 315 note 109, 320 note 124, 
 455 note 130. A Roman law required, in case of a master being mur- 
 dered, that all his slaves, innocent or guilty, should be executed. Such 
 an atrocity took place in A. D. 61 (see Judaism, p. 88), though not 
 without effort by the people to prevent it. Plutarch in the next century 
 mentions (see Judaism, p. 306) a law probably by Domitian, that a slave, 
 by giving up claim to freedom, could demand sale and thus change his 
 master. 
 
 ^ " Are you called being a bondman, do not feel concerned, but, more- 
 over, if yon can become free prefer to serve." — 1 Cor. 7, n. The con- 
 clusion admits an opposite translation, — " Avail yourself of the opportun- 
 ity." "Bondmen, be obedient to them that are your masters according 
 to the flesh, with fear and trembling, in singleness of your heart, as unto 
 Christ." — Epbes. 6, 5. "Bondmen, obey in all things your masters 
 according to the flesh ; not with eye-service, as men-pleasers ; but in 
 .singleness of heart, fearing God." — Coloss. 3, '22. "Masters, give 
 unto your bondmen that which is just and equal ; knowing that you 
 al.so have a Master in heaven." — Coloss. 4, l. " Let as many bond- 
 men as are under the yoke count their own masters worthy of all honor, 
 that the name of God and his doctrine be not blasydiemed." — 1 Tim. 
 6, I. "Exhort bondmen to be obedient unto their own masters, and 
 to please them well in all things ; not answering again." — Titus 2, '.). 
 The Epistle to Philemon was specially written with reference (see verses 
 1(1- 21) to the bondman who curried it. "Slaves of the household, be 
 subject to your masters witli all fear ; not only to the good and gentle, 
 but also to the froward." — 1 Peter 2, 18. 
 
 In the foregoing the word translated bondman usually designates one 
 who is so born. 
 
§ 3.] TWO WARS. 65 
 
 ing down rules for the relation between master and slave, 
 or as teaching specially either the permissibility or the 
 wrongfulness of slavery. Three times in them we find 
 the recorded mention of a born bondman or bondmen, 
 8ouAo5, SouAot,^ but no mention oi", or allusion to, aiSpdiroBov, 
 one who has been made a slave, large as was this un- 
 happy class among heathens. 
 
 § 3. Two JVars. 
 
 In the history of Judea during the first and second 
 centuries we find two wars, one beginning in the reign 
 of Nero, and the other in that of Hadrian, which could 
 scarcely have escaped mention in the Gospels if these 
 had been fabrications or accretions during this period. 
 No gift was more lauded by public opinion than tlie 
 capacity of foretelling future events, and persons in pre- 
 paring a fictitious narrative would almost assuredly have 
 put into the mouth of Jesus predictions as to the course 
 and termination of both contests. In the former of these 
 wars the temple was destroyed.^ Immediately before, or 
 during, the latter a temple of Jupiter Capitoliuus was 
 placed on its site.^° 
 
 ^ Jesus is represented as curing the bondman of a centurion. Matt. 
 8, .')-l.'5. Compare Luke 7, 2-10. A nobleman is represented as being 
 told by his bondmen that his son had recovered. John 4, 51. Two 
 bondmen of the high priest are also mentioned. John 18, 10, C(J. Com- 
 pare Matt. 26, .-)1, Mark 14, it, Luke 22, .-)0. 
 
 ^ According to Josephus {Wars, 6, 4, .">), it was burned, the burning 
 being due to the unauthorized act of an individual soldier contrary to 
 the will of Titus. According to Orosius, 7, n (cited in Ch. IX. note 2), 
 Titus had it destroyed after being declared emperor by the army. 
 Any such declaration — placing him in antagonism to his father — must 
 have come from the patrician element, whicli was to be found more among 
 the officers than among the soldiers. A .statement by Josephus {Wars, 
 6, 4, 7) that Titus with his officers entered the Holy of Holies, accords 
 best with the last-mentioned narrative. Titus, even if reluctant to 
 destroy the temple, was easily swayed by patricians, so as usually to 
 become their tool. Compare Sibyl. Orac. 1, 393, 394, quoted in Appen- 
 di.\', Note J. 
 
 i<> See Judaism, pp. 325, 326. 
 
66 INDIRECT TESTIMONY OF HISTORY. [cH. VIII. 
 
 § 4. Philosophy. 
 
 In the Greek-speaking countries where Judaism had 
 preceded Christianity, the term Philosophy frequently 
 designated love of moral wisdom, a use of the term 
 which was carried by the Stoics and their disciples into 
 Europe.-^^ The same term was used for mental specula- 
 tions of various kinds. 
 
 In the former of these significations Clement of Alex- 
 andria doubtless uses it when he speaks of Philoso- 
 pliy as a schoolmaster,^^ preparing the Greeks as the 
 Law did the Jews for Christianity. The different senses 
 of the word were often confused by undiscriminating 
 minds. 
 
 Christians were divided in their views as to the origin 
 of Philosophy. Some thought that it came from the 
 Devil ; others that it came from the Deity.^^ The respec- 
 
 1^ See Judaism, p. 49 n. 
 
 12 '« ^y-g should not err in saying that Philoso]ihy was given to the 
 Greeks, especially as a 'Testament' [or 'covenant'] of their own, it 
 being a basis of the philosophy which is according to Christ." — Clem. 
 Alex. Strom. 6, 67 ; 0pp. 3, 138. Clement quotes as words of the Deity 
 the passage (Jer. 31, ;il, 32 ; Heb. 8, 8, 9) : " ' / appoint you a new cove- 
 nant \t.eslament\ not as I appointed to your fathers in Mount Horeb.^ He 
 appointed a new one to you [Christians], since those of the Greeks and 
 Jews were antiquated." — Strom. 6, 41 ; 0pp. 3, 122. "Justly there- 
 fore the Law [was given] to the Jews but Philosophy to the Greeks until 
 the coming [of Christ]." — <S'<rom. 6, ir>9 ; OpjJ. 3, 198. 
 
 " Those who proclaim the atheism of Epicurus and pleasure [as life's 
 object], and whatever else contrary to true teaching has been sowed iu 
 Grecian philosophy, are spurious fruits of an agriculture divinely given 
 to the Greeks." — Strom. 6, 07, {al. 8) ; 0pp. p. 774. 
 
 13 " Let those who say that Philosophj' proceeds from the Devil under- 
 stand what the Scripture says, that the Devil transforms himself into an 
 angel of light. . . . But if he teaches as an angel of light, bespeaks what 
 is true." — Clem. Alex. Strom. 6, <)6 ; 0pp. p. 773. "Those who say 
 that Philosophy is not from God incur danger. " — ^^ro?H. 6, 15G ; 0pp. 
 p. 321. " Greek Pliilosophy, as some [think], is accidentally, somehow, 
 possessed of the truth faintly and imperfectly, and as others will have it, 
 is prompted by the Devil." — Strom. 1, 80 ; 0pp. p. 366. "Some think 
 that from an evil man [or the evil one] Philosophy has crept into life for 
 the ruin of men." — Strom. 1, IS ; 0pp. p. 326, Potter's edition. 
 
§ 4.] PHILOSOPHY. 67 
 
 tive antiquity of Jewish and heathen views mingled with 
 this debate. Greek Philosophy was alleged to have been 
 pirated from Judaism.^'* Much of the dis]Hite as to 
 whether this Philosophy came from God or the Devil 
 may have been due to difference in the disputants as to 
 the kind of teaching which they intended to designate. 
 
 We find allusions to philosophy in the Apostolic ^^ and 
 early Christian writings,^^ but not in the Gospels. Jesus 
 
 1* " All things concerning immortality of the soul or punishment after 
 death . . . which Philosophers and poets spoke they were enabled to 
 vinderstand by taking their leading ideas from the Prophets." — Justin 
 Martyr, Apol. 1, ii. " The poets and philosophers stole from the Sa- 
 cred Scriptures." — Theophilus, ad Aidol. 1, 14. "They [the heathen 
 writers] uttered what accords with the Prophets, though they were 
 much later and stole these things from the Law and the Prophets." — 
 Ad Autol. 2, 37. " Moses is manifestly older than the aforesaid old 
 heroes, wars, demons, and we should trust the older rather than those 
 Greeks who have from his fountain unintelli^ently drawn his teachings." 
 — Tatian, Orat. 40. "For they [your teachers] were necessitated by 
 the divine foreknowledge of the [prophetic] men to speak though unwill- 
 ingly concerning us, especially those who had been in Egypt and been 
 profited by the monotheism of Moses and his ancestors." — Cohort, ad 
 Graecos, 14. Clement says : " We may show that the Hebrew Philos- 
 ophy is older by many generations [than the Greek]." — Strom. 1, G4 ; 
 0pp. p. 353. " Philo, the Pythagorean, shows that of all these [previously 
 mentioned] the Jewish race is by much the oldest, and written Philoso- 
 phy among them much preceded that of the Greeks." — Strom. 1, 72 ; 
 0pp. p. 360. " Of these things the Greek Philosophers were the steal- 
 ers and plunderers, taking before the Lord's coming from the Hebrew 
 Prophets part of the truth, not intelligently." — Strom. 1, 87; 0pp. 
 p. 369. " Concerning the tenets of Philosoi)hers having been cunningly 
 put together from those of the Hebrews, we shall, after a little, treat 
 in detail, but now must speak of the times after Moses, through which 
 will be shown beyond question that of all wisdom the Hebrew Philosophy 
 is the oldest." — Strom. 1, ini ; O;?;?. p. 378, Potter's edition. 
 
 15 " The Greeks seek after wisdom." — 1 Cor. 1, '22. " Then certain 
 philosophers of the Epicureans, and of the Stoics, encountered him." — 
 Acts 17, 18. 
 
 16 Justin Martyr wore a philosopher's cloak, and, on the title-page 
 of his writings, the term "philosopher " is appended to his name. He 
 tells us : "Philosophy is in reality the greatest acquirement and most 
 
68 INDIRECT TESTIMONY OF HISTORY. [cH. vni. 
 
 is nowhere represented as saying a word for or against it. 
 He neither commends it to his disciples as coming from 
 God nor cautions them against it as an invention of the 
 Devil. 
 
 Two different sects of philosophers are mentioned by- 
 name once in the Apostolic, ^^ and, with others, frequeutly 
 in early Christian, writings,^^ but no mention of them by 
 Jesus is found in the Gospels. 
 
 honored by God, to whom it alone leads and unites us." — Dial. 2 ; 0pp. 
 2, p. 8 C. "This [predicted Christian] Philosophy alone I found safe 
 and profitable." — X'm?. S ; 0pp. 2, p. 32 C. edit. Otto. 
 
 " Plato thinks that there are Philosophers among Barbarians [i. e. 
 non-Grecians], but Epicurus conceives that only Greeks can philoso- 
 phize." — Clem. Alex. Strom. 1, (i7 ; 0pp. p. 355. "As children dread 
 hobgoblins, thus the multitude dread Grecian Philosophy, fearing lest it 
 should carry them off." — Strom. 6, 80 ; 0pp. p. 780. 
 
 "Tlie authority of Physical Philosophers gives protection as being a 
 possession of wisdom. Truly the wisdom of pliilosophers is unadulter- 
 ated, whose weakness is in the first place attested by the variety of their 
 opinions proceeding from their ignorance of the truth. But who can be 
 wise if devoid of truth, if he does not know God, the Father and Lord 
 of wisdom and truth ? " — Tertullian, ad Nat. 2, 2 ; 0pp. p. 65 A. 
 These citations, and those which have been given in notes 12, 13, 14, are 
 but a. small portion of what appear in the early Christian writers. 
 
 IT See note 15. 
 
 1* The names of one or more of the Philosophic sects. Stoics, Epicu- 
 reans, Eleatics, Platonics, Peripatetics, Pythagoreans, and others appear 
 in Cohort, ad Grsecos, 4 ; Just. Mart. u4pol. 1, -20 (twice), 2, 7 (twice), 
 Dial. 2 (five times), 0pp. 1, pp. 22 A, 180 C, 298 D E, 300 A B, 310 E, 
 2, 8CEA, lOBD; Tatian, Orat. n ; Athenagoras, Supplicat. 6, in, 
 22 (twice) ; Theophilus, ad Autol. 2, i, 3, 5, G ; Clem. Ale.v. Protrept. G6 
 {al. 5 twice) ; Strom. 1, .51, 62, C3, (M {al. 11, 14 three times), 2, 19, 34, .54, 
 101, 120, i;J3 twice {al. 4, 7, 12, 10, 21, 23 twice), 3, 24 (al. 3), 4, lO, 29, 123 
 twice {al. .5, 6, 19 twice), 5, O, .5l«, 50, GO, 90, 0.3, 94, 0«, 08, 101, 100, 140 
 {al. 1, three times, 14 eight times), 6, 27, 13o (al. 2, !<;), 7, .57, 8? {al. 7, 
 14), 8, 4, 10 twice {al. 2, 4 twice), Opp. pp. 58 bis, 346, 352, 353 bis, 
 438, 447, 458, 482, 497, 503 bis, 521, 572, 575, 618, 619, 649, 680 bis, 
 681, 699, 701, 702, 703, 705, 708, 712, 732, 752, 811, 852, 886, 915, 
 920 ; Potter's edition. In Origen, there are, according to the Inde.x of 
 de la Rue, thirty-five references to the Stoics, si.x to the Epicureans, 
 fifteen to the Platonists, and sixteen to the Pythagoreans. The works of 
 
§ 5.] DRESS. 69 
 
 § 5. Dress. 
 
 When Cliristianity spread outside of Judea it came in 
 contact with Greek and Eoman society equally as with 
 the Jewish. Wealthy lieathens were often addicted to 
 outside display ,^^ and this tendency was not held in check 
 among them, as among Jews, by a sense of responsi- 
 bility to God, or by correct views as to the object of 
 life.^'^ We find in the Apostolic times that a word of 
 caution is given on the subject of Dress, both by Paul ^^ 
 and by Peter^^ and fuller attention is given to it by Chris- 
 tian authors of a subsequent date.''^^ 
 
 Teitullian, according to Semler's Index, mention the Stoics five times 
 and the Epicureans five times. 
 
 Besides tlie foregoing the leaders or disciples of the different philo- 
 sophical sects are mentioned, or in some writers quoted, even more fre- 
 quently than the sects themselves. Compare note 53. 
 
 1^ See in Judaism (p. 455, note 130) the remarks of Dio Chrysostom. 
 The remarks of Dio Cassius (57, ll) cited in Judaism, p. 509, imply that 
 the absence of display commended in Tiberius was something unusual. 
 
 Pliny Senior mentions (^Nat. Hist. 33, 19, .i) that he stood near Agrip- 
 pina when she wore a cape woven of gold without admixture of other 
 material. This was during the naval battle on Lake Fucinus (Tacitus, 
 An. 12, 5(;), where persons obnoxious to the party in power were com- 
 pelled to murder each other for the gratification of their enemies. It is 
 little to Pliny's credit, considering his earlier fiiendships (see remarks on 
 Pomponiusin Judaism, pp. 209-211), that he should have been present 
 at the scene. 
 
 20 The term heathens must not be understood as including a large class 
 of Gentile monotheists, whose sense of responsibility to God and whose 
 views of life may sometimes have compared favorably with those of their 
 Jewish brethren. 
 
 21 " In like manner also, that women, in seemly attire, adorn them- 
 selves with modesty and sobriety, not with braided hair, and gold, or 
 pearls, or costly apparel ; hut, as becometh women professing monothe- 
 ism, with good works." — 1 Tim. 2, 9, 10, Noijes' trans, altered. 
 
 22 " Whose adorning, let it not be the outward adorning of braiding 
 the hair, and of wearing golden ornaments, or of putting on apparel ; 
 but the hidden being of the heart in the imperishable [adornment] of a 
 nicfk and quiet spirit which is in the sight of God a costly [adornment]." 
 — 1 Peter 3, 3, 4, Noyes trans, altered. 
 
 ^ Tertullian wrote two works concerning woman's dress, and one on 
 
70 INDIRECT TESTIMONY OF HISTORY. [CH. VIII. 
 
 Had Christians outside of Judea composed the Gos- 
 pels from their own conceptions of what a teacher should 
 say, the subject of Dress would scarcely have been omit- 
 ted. 
 
 § 6. Origin of Evil. 
 
 This subject has been partly anticipated under the head 
 of Controversies. An opinion among Jews outside of 
 Judea was that the world had grown old,^ and that the 
 diseases of age were upon it. Tliis view was adopted by 
 the Stoics.^^ The Gnostics laid stress upon two points as 
 
 the wearing of veils by virgins. Clement of Alexandria "takes oc- 
 casion to speak of the proprieties of dress, and particularly female dress ; 
 and enters minutely into a description of a lady's toilet. He condemns 
 all extravagance, and a disposition to seek ' the rare and expensive in 
 preference to that which is at hand and of low price.' He will not allow 
 ladies to wear ' dyed garments ' ; but he insists on the use of veils, which 
 must not be purple to attract the gaze of men. A chapter follows on 
 covering for the feet, as sandals, and slippers on which it was customary 
 to bestow great expense, and another, on ornaments of gold and precious 
 stones. On this subject, it seems, the ladies of Alexandria did not un- 
 resistingly submit. They ventured to argue the case with the holy 
 father. 'Why,' say they, 'should we not use what God has given? 
 Why should we not take pleasure in that we have ? For whom were 
 precious stones intended, if not for us ? ' This was bringing the argument 
 home : but Clement found means to reply, by pointing out the distinc- 
 tion between what is necessary, as water and air, and lies open to all ; 
 and what is not necessar}', as gold and pearls, which lie concealed beneath 
 the earth and water, and are brought up by criminals, who are ' set to 
 dig for them.' Other arguments he employs. But the advocates for the 
 use of ornaments rejoin, ' If all are to select the common and frugal, who 
 is to possess the more expensive and magnificent ? ' To this Clement re- 
 plies, somewhat obscurely and clumsily, by a reference to what it may be 
 proper for men to use, if they avoid setting too high a value on it, and 
 contracting too great a fondness for it. He concludes the discussion by 
 objecting to particular articles of female ornament, or ornaments of a 
 particular form ; that of the serpent, for example, which was the form 
 tinder which Satan tempted Eve, .and therefore to be abjured." — Lamson, 
 Church of the First Three Centuries, pp. 137, 138. 
 
 2* See Ch. II. note 30. 
 
 * See Jicdaism, note on pp. 56, 57. 
 
§ T.] SIBYLLA, BACIS, HYSTASPES. 7X 
 
 causing imperfection in the world, namely, that self- 
 existent matter, from which it was made, was imperfect, 
 and that the Jewish God who made tlie world was but an 
 imperfect being.^^ The mass of Christians held that the 
 heathen deities, who had in some way obtained control 
 of the world, were (see Ch. III. § 1) chief authors of its 
 evils. Several other explanations had more or less cur- 
 rency. ^^ 
 
 In the Gospels Jesus is not represented as trying to 
 solve this problem for his followers. 
 
 § 7. Sibylla, Bacis, Hystaspcs. 
 
 Before the Christian era a document in the name of 
 Sibylla had been fabricated by a Jew.^^ It and subse- 
 quent documents under the same name were used by the 
 popular party at Kome in their contests with the aristoc- 
 racy. Some Christians also used them very freely, so as 
 to bring on themselves the epithet " Sibyllists." ^^ 
 
 2® " Of this problem [the existence of evil] the solution peculiar to the 
 Gnostics was twofold. . . . They taught, en the one hand, that the 
 Creator was an inferior and imperfect being, and, on the other, that evil 
 was inherent in matter." — Norton, Genuineness, Vol. 3, p. 5, 1st edit. 
 On the subject of evil as inherent in matter, a passage of Paul may be 
 compared : "I keep under my body, and bring it into subjection : lest 
 that by any means when I have preached to others, I myself should be a 
 castaway." — 1 Cor. 9, 27. 
 
 2' Theophilus {ad Autol. 2, 17 ; 0pp. p. 106 B) maintains that beasts 
 originally were not destnictive. " For nothing evil originated from God, 
 but all things were excellent, exceedingly so." He argues that if the 
 head of a household do right or wrong, his domestics will imitate him ; 
 that when man, the lord of the earth, sinned, his slaves (that is, the ani- 
 mal creation) followed his example. " When, therefore, man shall as- 
 cend to what befits his nature, no longer doing evil, they also will be 
 restored to their original mildness." 
 
 '^ See Judaism, Appendix, Note A, § 2, and compare in the present 
 work p. 19. 
 
 '■® This epithet is used by Celsus (Origen, cont. Cels. 5, 61) and com- 
 plained of by Origen, who says that Christians making such use of the 
 Sibylline WTitings were blamed by some of their fellow-Christians for so 
 doing. 
 
72 INDIRECT TESTIMONY OF HISTORY. [CH. VIII. 
 
 A composition frequently mentioned with Sibylla was 
 named Bacis. It was probably moral rather than theo- 
 logical.^^ 
 
 Another document also mentioned usually in connec- 
 tion with Sibylla was Hystaspes.^^ It may have been 
 of Stoic origin, interpolated by a Christian. It was pre- 
 dictive in character. 
 
 The Gospels contain no allusion to, or use of, these 
 documents. 
 
 § 8. Prediction and Inspiration. 
 
 The Jewish view of Inspiration, though not excluding 
 the idea of Prediction, gave prominence to the idea of 
 moral teaching under the intluence of or by authorization 
 from God, a view transmitted to not a few Christians.^ 
 
 The heathen view had no connection with moral teach- 
 ing. It regarded the inspired person as for the time be- 
 ing insaiie,"^'^ and unguided by any operation of his or her 
 mind, but controlled wholly by a divine power. The only 
 object of this inspiration was in heathen eyes the predic- 
 tion of future events. 
 
 Some Christians seem to have taken in large degree the 
 heathen view of Inspiration ^* 
 
 This view nowhere appears in the Gospels. 
 
 ^ See Judaism, pp. 454 - 459. 
 
 ^1 See Judaism, pp. 459, 460. 
 
 '^2 "The men of God filled with holy .spirit and becoming irpo(pqTa, 
 public teachere, being inspired by God himself and rendered wise, be- 
 came God-instructed and holy and just. AVherefore tliey were thought 
 worthy to receive in return this reward, [namely,] that of becoming 
 instruments of God, and possessed of the wisdom which is from him, 
 through which wisdom they uttered what pertained to the creation of the 
 world and all other things, for they predicted pestilence and famines and 
 wars. Not one [merely] or two, but several exi.sted at different times and 
 seasons among the Hebrews, but also Sibylla among the Greeks. . . . 
 And first they taught with one accord that [God] made all things out of 
 nothing." — Theophilus, ad Autol. 2, i), 10. 
 
 ^ See Judaism, p. 415, note 52. 
 
 ^ Athenagoras, addressing the Emperor Marcus Aurelius Antoninus 
 
§ 9.] SPURIOUS CONVERTS. 73 
 
 § 9, Spurious Converts. 
 
 In Apostolic times we find allusion to converts who 
 did little credit to the Christianity which they professed.^ 
 
 and his son, says : " You, who exceed others in understanding and piety 
 as regards what is truly divine {or the true divinity), would pronounce 
 it unreasonable [that we], giving up belief in the spirit of God which 
 moved the mouths of the prophets as its instruments, should attend to 
 human teaching." — Supplicat. 7. "I think that you, being especial 
 lovers of learning and highly gifted with understanding, are not unac- 
 quainted with the [writings] of Moses, or of Isaiah, or of Jeremiah, or of 
 the other prophets, who, being out of their senses, under impulse of 
 the Divine Spirit uttered what was instilled into them, the Divine Spirit 
 using [them] as a flute-player a flute." — Supplicat. 9. 
 
 Justin at an earlier date seems to teach the same view in his Dialogue, 
 ch. 115 ; 0pp. 2, p. 382 B, edit. Otto. 
 
 " A man who is in the spirit, especially when he sees the glory of God 
 or speaks with God, must of necessity be out of his senses, being over- 
 shadowed by Divine power, concerning which [point] is the dispute be- 
 tween us and the ^wyf-'/t'cos non-spiritual." — Tertullian, adv. jVarcion. 
 4, '22. He had in the preceding sentence identified ecstasy (the condition 
 of the prophet) with amentia, which, as used by him, meant temporary 
 insanity. 
 
 ^ See 1 Cor. 5, 1, 11, 13 ; 6, 8. 2 Peter 2, 13-15. I also understand 
 Paul as referring in the following passage to morally unworthy converts, 
 who for their own purposes misapplied his doctrine of exemption from 
 the Mosaic (ritual) Law. "A pillar and basis of the truth and con- 
 fessedly grand is the secret of practical-monotheism, — which has been 
 manifested in human lives, attested by miraculous power in the most jmb- 
 lic manner " (more literally, in the sight of angels, or, to use a modern 
 expression, in the sight of heaven), "has been proclaimed among the 
 Gentiles, has found credence in the world and been honorably accepted, 
 — but the Spirit expressly says that in the last times some will fall away 
 from the faith, adhering to deceitful spirits, and to teachings of heathen- 
 ized men, hypocritically false, cauterized in their conscience." — 1 Tim. 
 3, 15 ; 4, 2. On the persons whom Paul had specially in view compare 
 Judaism, p. 250. 
 
 A Jew, or Judaizer, could boast that he carried in his flesh the evidence 
 of his practical-monotheism. Paul probably had this in mind when he 
 speaks of his practical-monotheism as manifested in the flesh, that is, in 
 the lives of those who professed it. 
 
74 INDIRECT TESTIMONY OF HISTORY. [cH. Vlll. 
 
 In the second century we find that persons deemed 
 imworthy were debarred from the Lord's Supper.^ At a 
 later date church discipline became more systematic, and 
 had numerous details lor those subjected to it. 
 
 In the Gospels the Master gives no specific direction 
 for dealing with nominal though unworthy followers. 
 
 § 10. Chronology and Divisions of Time. 
 
 The Romans counted time by the annual consulships. 
 The Greeks, scattered in different localities, counted it 
 in a variety of ways. We find that Josephus uses the 
 Macedonian months ^'' in giving the date at which various 
 events happened. 
 
 Had the Gospels been partly or wholly fictitious and 
 grown up outside of Judea, it seems morally impossible 
 that their composers should not have inserted some Greek 
 or Eoman divisions of time, as a means for increasing cre- 
 dence for their work. We find, however, no allusion to 
 the Greek divisions of time, though Christianity during 
 the first two centuries found the larger part of its con- 
 verts from among Greeks ; nor do we find the most accus- 
 tomed Eoman chronology. Luke, a physician of Syria, 
 mentions a taxation as commencing when Cyrenius was 
 governor of that province,^ and states that John began to 
 preach in the fifteenth year of Tiberius.^^ 
 
 ^ See citations from Justin MartjT, Apol. 1, Gfi, in Ch. IV. note 16. 
 
 '^ See Judaism, p. 555. 
 
 ^ Luke 2, 2. The mention of Cyrenius seems natural enough in a 
 Syrian who had either lived under the administration of that governor or 
 else associated with others who had. Such mention would have been un- 
 likely a century later, for at that date it would have conveyed a fixed 
 idea of time to no one outside of Sjrria, and to very few inside of it. 
 
 8^ Luke 3, 1, 2. In the divisions of provinces between emperor and 
 senate (see Judaisin, pp. 83 - 85) Syria was one of the provinces under 
 control of the emperor. It was natural that those who were, as the in- 
 habitants of Syria, more immediately subject to the emperor than to the 
 senate, should sometimes fix dates by the year of the emperor under 
 whom they had lived. Had the Gospels grown up in Asia Minor or in 
 any senatorial province, such record of time would be unlikely. 
 
§11.] DISUSE OF WORDS JESUS AND CHRIST. 75 
 
 § 11. Temporary Disuse of the Words Jesus and Christ 
 in Controversy with Heathens. 
 
 About the time of Marcus Antoninus works were writ- 
 ten in defence of Christianity by Tatian, Athenagoras, 
 and Theophilus. In these defences of Christianity neither 
 the name Jesus nor the word Christ can be found. Any 
 decision as to the cause of this should be preceded by 
 attention to at least three different circumstances. 
 
 The word Logos had been used by some Jews *'' cen- 
 turies before the Christian era, somewhat as we at the 
 present day use the term Providence. It designated the 
 agency of the Deity even when he was not specially 
 named. Sometimes this agency was vividly personified. 
 Stoics borrowed the term *i and there may have been in 
 the Stoic emperor, Marcus Antoninus, or in his surround- 
 ings, something which stimulated its use as a dignified 
 title for Jesus.*^ 
 
 Again : It is possible that Celsus or some other hea- 
 then may have already ridiculed the personal appearance 
 of Jesus,^^ and on this account Christian controversialists 
 may have sought a- term not associated with the human 
 body. 
 
 Again : The party in power, during the reign in ques- 
 tion, was strongly reactionary and laid great stress on 
 ancient usage. In meeting this tendency Christians may 
 have wished to represent the teacher of their religion as 
 more ancient than anything which heathenism could 
 boast. In doing this they were tempted to ignore him 
 who had lived less than two centuries previously, and to 
 personify a teacher older than mankind. 
 
 If we now turn to the Gospels we find in one of them 
 
 <° See Judaism, p. 358. 
 
 *^ See Judaism, p. 50. 
 
 *2 The term Logos was introduced by Justin at a somewhat earlier 
 date. One of his objects must have been to dignify Jesus. He, however, 
 did not carry it to the extent of shunning to use the word Jesus or the 
 word Christ. 
 
 « See Ch. III. § 14. 
 
76 INDIRECT TESTIMONY OF HISTORY. [cH. Vlll. 
 
 a preliminary statement** concerning the Logos which 
 has been understood in opposite senses, as aitirming or 
 as denying the separate existence of the Logos. There 
 is, however, in John's Gospel equally as in the others, no 
 efibrt to avoid using the word Jesus or the word Christ. 
 Had any of tiie Gospels been in process of formation dur- 
 ing this period, the word Logos would have replaced the 
 more usual terms for the Savior. The argument applies 
 only to a limited period of time. 
 
 § 12. Natural Science. 
 
 European heathens, in discussing theological questions, 
 such as the nature or character of the Divine Being and 
 the future life, mingled into their discussions matters of 
 natural science. The probable explanation of tiiis is that 
 they found in the Greek teaching of partly monotheized 
 lands views of theology and natural science w'hich were 
 new to them and which they associated. In Plato's trea- 
 tise on the immortality of the soul the earth is mentioned 
 as a sphere;*^ an explanation of volcanoes is given, and 
 a statement is made touching water, which implies that 
 the doctrine of gravitation had been dimly if not clearly 
 reached.*^ 
 
 In Cicero's w^ork on Divination we find mentioned the 
 order of the planets. It is stated that Venus and Mer- 
 cury were between the earth and the sun, while the oth- 
 ers were more remote.*^ 
 
 " John 1, 1. 
 
 *5 riuedo, 132 ; 0pp. edit. Ast. 1, p. 596 E. The spherical form of 
 the earth seems to have been inferred (see Dio Cass. 60, 20) from the 
 shadow which it cast on the moon during eclipses of the latter. Dio 
 speaks of the shadow as conical. He probably deemed the sun the base 
 of said cone, and therefore much larger than the earth. 
 
 *6 Phoido, I3i)-l4i ; 0pp. edit. Ast. 1, pp. 602 606. Plato alleges 
 that the waters flow down into the earth on either [every ?] side as far as 
 the middle, but that the opposite side (606 E) would be "uphill." He 
 talks, however, like a man retailing ideas to which he had listened and 
 which he but imperfectly comprehended. 
 
 *^ De Divbuit. 2, '.U, al. iX Compare 2, 10, al. 3, and HG, al. 71. 
 
§ 12.] NATURAL SCIENCE. 77 
 
 Seneca, the Stoic, belonged to a sect whose views were 
 borrowed ahnost entirely from these monotlieized lands. 
 In his writings the revolution of the earth on its axis is 
 stated as a theory held by several.^^ 
 
 ]\Iarcion, the Gnostic, interwove with his system the 
 belief in three heavens,**^ which seems to have prevailed 
 in Asia Minor. 
 
 In the Ascension of Isaiah we find mention of seven 
 heavens, the system adopted by the Greeks in Egypt."*^ 
 Clement of Alexandria seems to have shared this view.^^ 
 
 The Valentinian Gnostics interwove into their system 
 the seven heavens already mentioned, and superadded 
 a Pleroma, which was doubtless the supposed sphere of 
 tlie fixed stars, — a sphere which we find mentioned in 
 Cicero.^^ 
 
 The Gospels put into the mouth of Jesus no word on 
 the subject of natural science. It is at least probable, if 
 they had been fabricated from the fancy of his followers, 
 that some one would have endeavored to make him seem 
 wise in the pathway of natural science. 
 
 *^ Seneca raises the question " whether the universe revolves, the 
 earth being quiescent, or whether the earth revolves, the universe being 
 quiescent. For there have been those who said that we [on earth] were 
 the ones whom, unconsciously to ourselves, the order of nature carries 
 around, and that rising and setting is not caused by motion of the 
 lieaven." — Nat. Quccst. 7, ?. 
 
 ^^ Tertullian, adv. Marcion, 1, 14, cited in Under wor hi Mission, § XXI. 
 note 12. I surmise that one heaven was assigned to the moon, one to 
 the sun, and a third to the stars. 
 
 ^^ The sun, moon, and five then known planets were each regarded as 
 occupying a distinct heaven. 
 
 51 See Underworld Mission, § XXI. 3. 
 
 5- De Jlcpub. 6, 10 ; Somn. Scip. 1. The latter of these documents is 
 in Greek, the former in Latin. One, however, is a mere duplicate or 
 translation of the other. The document in Greek contains (see Jadaisni^ 
 Ch. VII. note 23) a number of expressions technical in Jewish theology 
 ajid obviously borrowed from Judaism. 
 
78 INDIRECT TESTIMONY OF HISTORY. [cH. VIII. 
 
 § 13. Literary Heathens. 
 
 Certain literary characters among the heathens, such 
 as Plato, Homer, and others, are discussed, some of them 
 copiously, by Cliristians^ in the second and third quar- 
 ters of the second century. Had the Gospels been at 
 that date in process of formation, some criticism upon 
 these heathen writers would almost inevitably have been 
 put into the Master's mouth. 
 
 § 14. Persecutions. 
 
 Any remarks of Jesus ^* on the subject of persecution 
 are far less full than they would have been made by his 
 followers in the second century. 
 
 ^ The references to Plato in the Indexes of various authors are as 
 follows : In Justin Martyr, forty-five ; in Clement of Alexandria, ninety- 
 three ; in Tatian, three ; in Athenagoras, ten ; in Theophilus, thirteen ; 
 in Vol. 1 of de la Rue's Origen, sixty -three, and in Vol. 4, twenty-five ; 
 in Irenaeus, four. 
 
 The references to Homer are : In Justin MartjT, eighteen ; in Tatian, 
 five ; in Athenagoras, five ; in Theophilus, six ; in Irenfeus, nine ; in 
 Clement of Alexandria, fifty-six ; in Vol. 1 of de la Rue's Origen, eleven, 
 and in Vol. 4, one. 
 
 54 " You will be hated by all men for my sake. . . . When they per- 
 secute you in one town, fly to another ; and if they drive you from that 
 town, fly to yet another." — Matt. 10, '22, 23. " They will lay hands on 
 you and persecute you ; they will deliver j'ou over to .synagogues, and 
 put you in prison, and bring you before kings and governors for my 
 sake." — Luke 21, I2. "If they have persecuted me, they will perse- 
 cute you also." — John 15, -20. " They will put you out of their syna- 
 gogues ; nay, the hour is coming, when he who kills j'ou will think that 
 he is ofl'ering a sacrifice to God." — John 16, 2, Norton's trans. The 
 disciples would as yet have failed to comprehend a mission to the Gen- 
 tiles had it been foretold to them. 
 
§ 1.] EMPERORS. 79 
 
 CHAPTEK IX. 
 
 ROMAN POLITICS. 
 
 § 1. Umpcrors. 
 
 Had the Gospels undergone accretion in Italy it is 
 almost impossible that they should have contained no al- 
 lusions to the emperors who influenced the external his- 
 tory of monotheism. No allusion, however, is made in 
 them to any emperor whose reign began later than the 
 ministry of Jesus. In respect to some of the emperors 
 this would be a remarkable fact if the Gospels were not 
 honest efforts to record the life of Jesus by persons con- 
 versant with wliat tliey narrated. Two of the emperors 
 who became prominent in Christian theology have al- 
 ready been mentioned.^ Others became prominent in the 
 history of monotheism. 
 
 Under Titus, who had been left by his father in com- 
 mand of the army, the temple at Jerusalem was destroyed. 
 This must have been done by advice of the patrician fac- 
 tion, who were promyjting him to rebellion against his 
 father. While hesitating to rebel, he hesitated to destroy 
 the temple ; when he decided on rebellion, the temple 
 fell.'^ He afterwards assumed a crown at Alexandria, 
 but his father must have found means to reclaim him. 
 
 1 See Ch. III. §§ 8, 9. 
 
 2 Titus "deliberated long whether he should burn [the temple] as 
 being an incitement to enemies, or whetlier he should preserve it as a 
 testimonial of victory. . . . Titus, [on] being proclaimed emperor by the 
 army, burned and pulled down the temple in Jerusalem." — Orosius, 
 7, !) ; O}}}}. pp. 479, 480. Josephus states ( JFars, 6, 4, .5) that a private 
 soldier set the building on fire, contrary to the will of Titus. Tliis state- 
 ment was probably an effort to shield that emperor from any odium in- 
 curred by the transaction. Josephus sometimes accommodates himself to 
 patrician likings (compare Judaism, Ch. V. note 126, with Ch. II. note 
 26), and they not infre(|uently, after carrying their point, liked to throw 
 the odium of it upon others. 
 
80 INDIRECT TESTIMONY OF HISTORY. [cH. IX. 
 
 The only allusion in the Gospels to destruction of the 
 temple ^ is accompanied by the remark, " Of that day and 
 hour knoweth no man . . . neither the Son, but the 
 Father.*" This cannot have come from a Clu'istian anx- 
 ious to magnify his Master's ibreknowledge. 
 
 The reign of Domitian, under whom, though perhaps 
 contrary to his will, Monotheists were murdered and ex- 
 pelled,® would, if the Gospels were fictions, have probably 
 been Ibretold. 
 
 Iliulrian would hardly liave escaped mention. He exe- 
 cuted some of tlie aiistocracy, and, as a nuitter of course, 
 Mas deemed unfaithful to heathenism and to its deities. 
 In order to regain standing as an orthodox heathen, he 
 thouglit it necessary to commit the folly of strip])ing 
 himself to nudity, and in this condition, in a public place, 
 tugged an unfortunate lamb to an altar on which he sac- 
 rificed it. A medal is still extant commemorating the 
 procedure." He carried on war against the Jews, but 
 gave some protection at least to Christians. 
 
 Trajan, the warrior, wlio preceded Hadrian, and the 
 Antonines who followed him, would scarcely have es- 
 caped mention. 
 
 In the Sibylline Oracles we find all these emperors 
 foretold. In P)Onk 5,11. 12-51, tliey are described seria- 
 tim. In Book 8, 11. 50-58, mention is made that fifteen 
 of tliem should reign, and a description is there given of 
 Hadrian. In Book 12, IL 13-223, a much fuller account 
 of the emperors from Augustus to Coramodus is predicted, 
 with a designation of Julius Ciesar as dictator prior to 
 Augustus. 
 
 3 Matt. 24, -2 ; Mark 13, ■.' ; Luke 21, 0. Tliese passages make no 
 allusion to any destructinii ])y fire. 
 
 * Mark 13, :!.'. In Matt. 24, :•.(>, it reads : " Of that day and hour 
 knoweth no man, no, not llie angels of heaven, but my Father only." 
 Compare Sibyl. Orao. 1, 3!)3-:!'.i.">, quoted in Appendix, Note J. 
 
 5 See Judaism, pp. 279 - 282. 
 
 ^ Orosius, p. 489, Leydeu edit. Compare Judaism, Ch. VI. note 34. 
 
§§ 2, 3.] CONTEST WITH GREEK CULTURE. 81 
 
 § 2. Political Personages. 
 
 We find depicted in a monotheistic writing" Agrippina, 
 sister of one emperor, wife of another, and mother of an- 
 other, who for a time ruled her husband and the Iloman 
 world.^ We also find in a Christian writer^ mention of 
 Capito, the most prominent of patrician lawyers, the head 
 of a legal school, who is contrasted with the lawgiver 
 from Judea. 
 
 Had any accretion to the Gospels taken place in Italy, 
 these and other political personages would scarcely have 
 been overlooked. 
 
 § 3. Contest with Greek Culture. 
 
 In Italy Greek Culture was regarded as nearly allied 
 in many ways to monotheism and popular rights, and 
 therefore antagonistic to patrician privileges.^^ The be- 
 lief in an incorporeal God, common among Jews and 
 Christians, is treated by Cicero as a not uncommon opin- 
 ion among Greeks.^^ Jewish and Christian views on 
 morality were largely held by Greeks in the lands where 
 monotheism had spread, and when Greeks from these 
 lands came into Italy they brought their views with them. 
 
 ^ See Sibylline Oracles, 3, 75-80, cited in Judaism, pp. 139 - 140. 
 
 * Agrippina, when first she became a mother, consulted her brother 
 Caligula touching a name for her son. He jocosely suggested the name 
 of their half-witted uncle Claudius, to which of course she showed be- 
 coming repugnance. In later life she, for the sake of power, married 
 this weak-minded uncle. She has been more permanently known as the 
 mother of Nero. Her father and mother had each of them headed a 
 rebellion against Tilierius. See Judaism, pp. 186, 523. 
 
 9 Clement of Alexandria quotes Isaiah 2, s : " Out of Zion shall 
 go forlk a law. . . . This my upright law chants . . . not the law of 
 Capito . , . but the eternal law of the new harmony named from God." 
 — Prolrept. § 2 ; 0pp. p. 3, 11. l.')-22, edit. Potter. 
 
 10 See Judaism, pp. 11-14, 367-371, 382-386. 
 
 11 " Dcum . . . ut Grxci dicunt, do-w/taroi/. " — Cicero, dc Nat. 
 Deonim, 1, (1-2), .'!n. The passage is a criticism on Plato, but treats 
 other Greeks as using this phraseology. 
 
82 INDIRECT TESTIMONY OF HISTORY. [cH. IX. 
 
 It is plain that these views clashed with what patricians 
 deemed to be their interest. Some mention of this col- 
 lision has been elsewhere made.^^ 
 
 When Augustus, surrounded by the aristocracy, was 
 condemning one after another to death, his surrounders 
 gave the leader of Greek Culture no chance of speaking 
 to him. Maecenas, unable to break through them, wrote 
 on a card, " Up at length, Butcher ! " ^^ and threw it to 
 him. It is obvious from this and other circumstances 
 that Miecenas was the opponent of patriciauism. 
 
 When Virgil wrote to please the leader of Greek Cult- 
 ure, he selected a peaceful topic, Georgics or agriculture,^* 
 but when he wrote for Augustus and the aristocracy, his 
 first words were, " I sing of arms " ; ^^ and he makes 
 .^Eneas, the 'practical-monotheist}^^ superintend {^neid, 5, 
 4lH, 461) a prize fight. 
 
 When Domitian spoke for the anti-patrician party, he 
 gave point to his condemnation by quoting from the Geor- 
 gics (2, n37) : " Before an impious race feasted on slaugh- 
 tered bullocks." ^^ When Augustus, under patrician influ- 
 ence, was striving to hinder Greek Culture, and wished 
 to punish such Eomans as wore a Greek dress, he quoted 
 the JEneid (1, 282) : Romanos rerum dominos gcntcmquc 
 togatam, — "Eomans, masters of the world, and a togaed 
 nation." ^7 
 
 The efforts to drive Greek Culture from Eome took 
 place always in the reign of patriciauism. 
 
 12 See Mdaism, Ch. 1. § 4. 
 
 13 Dio Cass. 55, 7. Augustus thereupon quitted his judicial seat. 
 
 1* Georgics, 3, 41, 42. The article on Virgil in Smith's Biographical 
 Dictionary treats (p. 1264) the Georgics as " the most finished work of 
 Virgil," adding " that his fame rests in a great degree on this work." — 
 Possibly any extra finish given to it may have been aided by suggestions 
 of Maecenas. 
 
 15 ^ncid, 1, 1. 15» See JxidaAsm, pp. 417, 419. 
 
 18 Suetonius, Domit. a I have little doubt that Virgil was copying, 
 as in many other instances, from a Jewish document, and that the word 
 impious was an intended translation of d(rej3^s, a word which in Jewish 
 Greek means unbeliever, or heathen. See Judaism, p. 468. 
 
 " Suetonius, Augicst. 40. 
 
SUMMARY OF ARGUMENT. 83 
 
 Had the Gospels grown by additions in Italy, there is 
 at least a probability that the political contlict would in 
 some way have become apparent. They make no allusion, 
 however, to the writings, leaders, or arguments on either 
 side. 
 
 CHAPTER X. 
 
 SUMMARY OF ARGUMENT. 
 
 If we now summarize the argument, we find it as 
 follows : — 
 
 1. Christian authorship of the Gospels was contrary to 
 the controversial wants of the early Christians, and so 
 embarrassed them in their arguments with heathens that 
 it is morally impossible they could have fictitiously as- 
 signed such authorship to them. 
 
 2. Of all the controversies in which Christians were 
 engaged, whether between themselves or against Jews or 
 heathens, not a trace appears in the Gospels. 
 
 3. Of the opinions prominently asserted and defended 
 by the early Christians, or by particular schools among 
 them, and which they rode as hobbies, not one appears 
 in the Gospels. The argument is strong as regards any 
 of their cherished opinions, and is intensely strong as 
 regards their views of the heathen deities and Idolatry. 
 The very object which early controversialists assigned to 
 the Master's ministry, namely, the overthrow of these 
 deities, is utterly ignored in the Gospels. 
 
 4. Of the customs to Avhich the early Christians at- 
 tached importance, or to which they were wedded, we 
 find nothing in the Gospels, except the baptismal formula 
 of the second century. 
 
 5. The peculiar designations for God used by Chris- 
 tians in heathen lands are absent from tlie Gospels. 
 
 6. So are the terms by which Christians were desig- 
 nated. 
 
84 INDIRECT TESTIMONY OF HISTORY. [cH. X. 
 
 7. So are tlie terms wliicli we have mentioned as com- 
 ing- into use among tliem. That the phrase Jesus Christ, 
 or that the latter portion of it without the article, should 
 not be found in the Gospels beyond what has been 
 pointed out, is a remarkable fact. 
 
 8. "We lind various questions about public games, slav- 
 ery, and other things, in which the Christians were deeply 
 interested, but on which the Gospels attribute no remark 
 to the IMaster. 
 
 9. The absence of allusion to Italian politics renders 
 very improbable that any of the Gospels underwent ac- 
 cretion in Italy, and adds somewhat, at least, to the 
 probability that they were not unhistorically fabricated or 
 reworked outside of that country. 
 
 It is morally impossible if the Gospels had been ficti- 
 tious, or were slowly growing under the hands of Chris- 
 tians, that they should have omitted all the topics of 
 chief interest to those who wrote them. 
 
 If we now turn to the spurious records which Chris- 
 tians forged, we can to some extent test the truth of the 
 preceding remarks. The test is imperfect, because these 
 spurious records were not strictly original compositions, 
 but (setting aside the Letter of Lentulus) simply an effort 
 to reproduce facts concerning Jesus — especially the mir- 
 acles — as recorded in the Gospels, basing them, however, 
 on non-Christian evidence. Had these documents aimed 
 to originate a life of the Master rather than to substan- 
 tiate one which already existed, they would have had 
 a much wider field lor introducing the peculiarities of 
 other countries or later times. In these records we find 
 Jesus charged with destroying the sabbath,^ and effecting 
 cures by magic.^ Articles of clothing, belonging to ofK- 
 cial position, are mentioned by their heathen names ; ^ 
 the terms Lord's Day and Palm Sunday are introduced 
 as if in use during the ministiy of Jesus ; * we find the 
 
 1 See Appendix, Note A, §§ 1, 7 ; Note B, § 3. 
 
 2 See Note A, §§ 1, 6, 7 ; Note B, § 1. 
 8 See Note A, §§ 2, 4, 11. 
 
 * See Note A, §§2, 13, 14. 
 
SUMMARY OF ARGUMENT. 85 
 
 Roman standards doing homage to Jesus ;^ we find 
 twelve persons in Judea charged with being proselytes ^ 
 and maintaining that they are born Jews, — a subject of 
 dispute natural in localities outside of Judea, but un- 
 likely to affect simultaueously twelve witnesses in Jeru- 
 salem ; we find crucifixion treated as a Jewish form of 
 punishment ; "^ the results of Christ's mission to the under- 
 world are plainly stated ; ^ a description of his personal 
 appearance is given at length ; ^ the appeal to the Old 
 Testament as having foretold the crucifixion and resur- 
 rection of Jesus admits but one interpretation ; ^^ and 
 the pseudo-predictions foretell the destruction of the tem- 
 ple with a sufficient description of those who were to 
 destroy it.^^ 
 
 There is yet an indirect argument to be drawn from a 
 condition of things nineteen or twenty years after the 
 ministry of Jesus.^^ Six different writers — heathen, 
 Jewish, and Christian — concur in implying or referring 
 to a wide-spread excitement at that date among Jews, the 
 blame of which was thrown to some extent on Christians. 
 The writers are Tacitus, Suetonius, the author of a Jewish 
 Sibylline production, Paul, Luke, and Eusebius. There 
 can harrlly be a question that these writers, witli the ex- 
 ception perhaps of Paul and Luke, wrote independently 
 of each other. Their concurrence implies that at the 
 date mentioned Christianity had taken considerable hold 
 in Italy. The allusions, moreover, to the excitement and 
 to some circumstances connected with it are, in the Acts 
 of the Apostles and in Paul's letters to the Thessalonians, 
 so incidental that they can only have been written by 
 
 6 See Note A, § 4 ; compare Phil. 2, 10. 
 « See Note A, § 6. 
 
 ^ See Note A, near close of § 7, col. 2, and Note B, § 3. 
 8 See Note A, § 13, Note B, § 3, and .speech of Thaddeus in Note F. 
 Compare Note I, footnote 5. 
 8 See Note D, and speech of Thaddeus in Note F. 
 i» See Note A, § 7, Note E, § 1, and compare Note I, footnote 5. 
 " See Note J, No. 1. 
 »2 See Judaism, Ch. YIII. § 5. 
 
86 INDIRECT TESTIMONY OF HISTORY. [cH. XI. 
 
 persons who lived through it, and whose readers were 
 familiar with it. Writers of a later date would not have 
 expected such allusions to be understood. These allu- 
 sions estabhsh the fact that the documents were written 
 by persons then living, and each ef these documents im- 
 plies a then accepted liistory of Jesus, essentially such as 
 we find in the Gospels. 
 
 CHAPTER XI. 
 
 DID PSEUDO-RECORDS REACT ON THE GOSPELS? 
 
 If the genuineness of the Gospels be assumed, the 
 question may be asked, wliether any of them have suf- 
 fered by interpolation from tlie pseudo-records concerning 
 Jesus. If these records were independent of the Gospels ; 
 if they were not, with one exception, as already said, a 
 mere effort to reproduce facts mentioned in the Gospels, 
 but substantiated by other evidence, — the question would 
 be more important. Still the question may be asked 
 whether anything whatever has been interpolated from 
 them. The answer as regards all of them save the Acts 
 of Pilate is. No. There is not the slightest ground to 
 suspect such interpolation. 
 
 If we now examine the Acts of Pilate, there is no 
 reason to surmise interpolation from it into the Gospels 
 of Mark (as corrected from the manuscripts) or Luke or 
 John. In the case of IMatthew there are passages in 
 tlie last two chapters which seem to require a different 
 answer. His Gospel was written in what was then called 
 Hebrew, — a language not extensively spoken, and whose 
 book-markets, therefore, could scarcely pay for that rigid 
 revision of manuscripts whicli existed in the Greek ones. 
 Judea, moreover, even before the destruction of the tem- 
 ple and to a far greater extent afterwards, must have 
 been more poorly supplied with trained copyists than 
 
DID PSEUDO-RECORDS REACT ON THE GOSPELS ? 87 
 
 "were the centres of Jewish thought and influence in other 
 lands. The Jewish Ciiristians became in Judea an ob- 
 scure sect whose copyists cannot have exceeded others 
 in that locahty. The Acts of Pilate were originally 
 written in this Hebrew, or Syro-Chaldaic, dialect/ and 
 there are five, or perhaps six, instances in the last two 
 chapters^ of Matthew where the question may be fairly 
 raised whether an addition lias not been made from the 
 Acts of Pilate. None of these passages pertain to tlie 
 life or teaching of Jesus. They are here subjoined for 
 the reader's study. The first two and the filth contain 
 nothing inherently improbable ; yet they are more appo- 
 site to the Acts of Pilate, where the oV)ject is to "make 
 out a case," than in the Gospels, which are elsewhere 
 remarkably free from any such aim. 
 
 1. Dream of Pilate s Wife. 
 
 " Now at that feast, the governor was wont to release 
 unto the people a prisoner, whom they would. And they 
 had then a notable prisoner, called Barabbas. Therefore, 
 when they were gathered together, Pilate said unto them, 
 Whom will ye that I release unto you ? Barabbas, or 
 Jesus, which is called Christ ? (For he knew that for 
 envy they had delivered him.) 
 
 [""When he was set clown on the judgment-seat his wife sent unto 
 him, saying, Have thou nothing to do with that just man : for I 
 have suffered many things this day in a dream, because of him.] 
 
 " But the chief priests and 
 elders persuaded the multitude that they should ask for 
 Barabbas, and destroy Jesus." ^ 
 
 1 See extracts in Ch. I. note 4, from the headings of various manu- 
 scripts of said document. 
 
 2 The Acts of Pilate begin with the measures for the arrest of Jesus 
 during his last visit to Jerusalem, and are parallel oidy with the last two 
 chapters. 
 
 3 Matt. 27, 15-18 [19], 20. Compare Appendix, Note A, § 5 at the 
 beginning and § 7 near its close. 
 
88 INDIRECT TESTIMONY OF IIISTOIIY. [CH. XI. 
 
 2. Pilate washes his Hands. 
 
 " And the governor said, Why ! what evil hath he 
 done ? But they cried out the more, saying, Let him be 
 crucified. 
 
 [" When Pilate saw that he could prevail nothing, hut that rather 
 a tumult was made, he took water, ami washed his hands before the 
 nuihitude, saying, I am innocent of the blood of this just person : 
 see ye to it. Then answered all the people, and said, His blood be 
 on us and on our children.] 
 
 " Then released he Barabbas unto them : and 
 having scourged Jesus, gave him up to be crucified." * 
 
 3. The Dead of former Times arise. 
 
 " And behold, the veil of the temple was rent in two 
 from the top to the bottom : and the earth did quake and 
 the rocks were rent : and the tombs were opened. 
 
 [" And many bodies of the holy which slept arose, and came out 
 of the tombs after his resurrection, and went into the holy city, 
 and appeared unto many.] 
 
 " Now, when the centurion, and the}'" that were with 
 him, watching Jesus, saw the earthquake, and those 
 things that were done, they feared greatly, saying, Truly 
 this was the Son of God." ^ 
 
 4. The Tomb sealed and guarded. 
 
 " And when Joseph had taken the body, . . . and laid 
 it in his own new tomb, ... he rolled a great stone to 
 the door, . . . and departed. And jNIary ]\Iagdalene was 
 there, and the other Mary, sitting opposite the tomb. 
 
 [" Now, the next day tliat followed the day of the preparation, 
 the chief priests and Pharisees came together unto Pilate, saying, 
 Sir, we remember that that deceiver saiil, while lie was yet alive, 
 Alter three days I will rise again. Command therefore that the 
 tomb be made sure \uitil the third day, lest his disciples come by 
 night, and steal him away, and say unto the people. He is risen 
 
 < Matt. 27, 2:5 [24, 25], 26. Compare Note A, § 10. 
 6 Matt. 27, .^)l [.-)2, 53], 5J. Sue Note A, close of § 13. 
 
DID PSEUDO-RECORDS REACT ON THE GOSPELS ? 89 
 
 from the dead : so the last error shall be worse than the first. 
 Pilate said unto them, You have a watch : go your way, make it as 
 sure as you can. So they went and made the tomb sure, sealing 
 the stone, and setting a watch.] 
 
 " With the week's close, as it dawned on the first day 
 of the week, came Mary ]\Iagdalene, and the other Mary, 
 to see the tomb. And behold [a great earthquake took 
 place for] an angel of the Lord, descending from heaven, 
 rolled away the stone, . . . and sat upon it. 
 
 [" His appearance was as lightning, and his raiment white as snow, 
 and from fear of him those watching quaked and became as dead.] 
 
 But the angel addressing, said to the M'omen, Do not fear, 
 I know that you seek Jesus who was crucified." ^ 
 
 5. The Soldier's hribcd. 
 
 " Then said Jesus unto them, Be not afraid : go tell my 
 brethren, that they go into Galilee, and there they shall 
 see me. 
 
 [" Now, when they were going, behold, some of the watch came 
 into the city, and showed unto the chief priests all that had taken 
 place. And when they were assembled with the elders, and had 
 taken counsel, they gave much money unto the soldiers, saying : 
 Say, ' His disciples came by night, and stole him away while we 
 slept.' And if this come to the governor's ears, we will persuade 
 him, and secure you. So they took the money, and did as they 
 were taught : and this saying is commonly reported among the Jews 
 
 UNTIL THIS DAY.] 
 
 " Then the eleven disciples went into Galilee, into a 
 mountain where Jesus had appointed them." "^ 
 
 6. Aecount of Judas. 
 
 In the order of Matthew's Gospel the account of Judas 
 l^recedes any of the five passages already cited. It is here 
 placed last because, though it must be an interpolation, 
 the evidence is unsatisfactory for its existence in the 
 Acts of Pilate earlier than in the Gospel. 
 
 " When morning came, all the chief priests and elders 
 
 Matt. 27, 59 -(il [02 - (>(i] ; 28, 1, 2 [;5, i\, 5. See Note A, pp. 137, 138. 
 • Matt. 28, 10 [11 - 1.-.], ic. See Note A, § 14. 
 
90 INDIRECT TESTIMONY OF HISTORY. [cH. XI. 
 
 of the people took counsel against Jesus to put him to 
 death. And having bound him, they led him away, and 
 delivered him to Pontius Pilate the governor. 
 
 ["Then Judas, . . . when he saw that he was condemnefl,' re- 
 pented, and brought again the thirty j)ieces of silver to the chief 
 jirie^ts and ehlers, saying, I have sinned in that I have betrayed 
 innocent bhiod. . . . And he cast down the pieces of silver in the 
 temple, and departed, and went and hanged himself. And the chief 
 priests took the silver pieces, and said, It is not lawful to put them 
 into the treasury, because it is the price of blood. And they took 
 counsel, and bought with them the potter's held, to l)ury strangers 
 in. Wherefore that field has been called. The field of blood, UNTO 
 THIS DAY. Then was fulfilled what was spoken by Jeremiah the 
 prophet, saying, And they took the thirty pieces of silver, the ]n-ice 
 of him that was valued, whom they of the children of Israel valued ; 
 and gave them for the potter's field, as the Lord commanded me.] 
 
 " And Jesus stood before the oovernor : and the gov- 
 ernor asked him, saying, Art thou the King of the Jews ? 
 And Jesus said unto him, I am." ^ 
 
 Besides the foregoing there is in the Epitome of events 
 after the resurrection,^*' subjoined to Mark's Gospel by a 
 
 8 Jesus had not at this date been condemned nor even tried. In the 
 pseudo Acts of Pilate (§ 3) the wording is, '* Judas, seeing how they led 
 Jesus befoue Pilate, . . . repenting," etc. 
 
 9 Matt. 27, I, 2 [:5-10], 11. Compare Acts 1, IS^, where Judas is not 
 said to have returned the money, but to have used it for buying a field. 
 The statement there is part of a parenthesis (verses is, 19) which Luke, 
 speaking in his own person, has interjected into Peter's speech. 
 
 In the Acts of Pilate the account of Judas appears only in two cog- 
 nate manuscripts which Tliilo {Cod. Ai)oc. p. cxxix.) designates as 
 Cod. Vend, and Paris D. This renders uncertain whether it existed 
 in that document before Matthew's Gospel was translated into Greek. 
 
 1" On this Epitome see Appendix, Note 0, footnote 2. It is here given 
 with the sources from which it seems to have been compiled. 
 
 "And having risen early, on the "Mary of Jlagdala conieth early 
 
 fii'st day of tlie week, he apj>eareii ... to the tomb, . . . and beheld 
 
 first to Mary of Magdala out of Jesus standing." — John 20, 1, 14. 
 Avlioiii he had cast seven demons. 
 
 " She went and told those who had " Mary of Magdala cometh, bring- 
 
 beeu with him, who were mourning ing word to the disciples that she had 
 
 and weeping. And they, when they seen the Lord." — John 20, 18. 
 heard that lie was alive, and had been 
 seen by her, diil not believe. 
 
 " After this, he manifested himself " Two of them were going the same 
 
DID PSEUDO-RECORDS REACT ON THE GOSPELS ? 91 
 
 later hand, a passage (verse ic) which may have been 
 copied from the Acts of Pilate. The subsequent passage 
 also (verses 17, 18) appears in two or more manuscripts of 
 the same pseudo Acts. Yet in this latter document it is 
 less supported by manuscript authority than the preced- 
 ing verse, and may, therefore, have been copied into said 
 document, not from it. 
 
 day to a village called Emmaus . . . 
 Jesus himself drew near, and went 
 with them." — Luke 24, 13, 15. 
 
 in another form to two of them as 
 they walked, going into the country. 
 And they went and reported it to the 
 rest ; and even them they did not be- 
 lieve. 
 
 " Afterward he manifested himself 
 to the eleven themselves, as they 
 were reclining at table, and upbraided 
 them witli their unbelief aud hard- 
 ness of heart, because tliey did not 
 believe those who had seen him after 
 lie had risen. 
 
 " And he said to them. Go into all 
 the vi'orld, and preach the glad tid- 
 ings to the whole creation. He that 
 believeth and is baptized will be 
 saved ; but he that doth not believe 
 will be condemned. 
 
 " And these signs will accompany 
 believers : In my name they will cast 
 out demons ; will speak languages 
 new [to them] ; will take up ser- 
 pents ; and if they drink any deadly 
 thing, it will not hurt them ; tliey 
 will lay their hands on the sick, and 
 they will recover. 
 
 " So then, the Lord, after he had 
 spoken to them, was taken up into 
 heaven, and sat down on the right 
 liand of God. 
 
 " And they went forth, and 
 preached everywhere, the Lord work- 
 ing with them, and confirming the 
 word bvtlic signs which followed it." 
 — Mark 16, it- 20. 
 
 The Epitomist seems to have understood tlie words of Jesus (Acts 
 1, s) as a promise of miraculous powers, rather than of a divine in- 
 fluence, which .should fit them for their work, and of which any miracu- 
 lous powers were merely an accompaniment. 
 
 The taking up of serpents may have been based upon Paul's experience 
 (Acts 28, ."!), with which, however, compare Luke 10, 19. 
 
 " He himself stood in the midst of 
 them." — Luke 24, 36. " Jesus 
 came aud stood in the midst, and 
 sai<l ... Be not faithless, but be- 
 lieving." — John 20, 19, 27. 
 
 " Go, and make all nations my dis- 
 ciples." — Matt. 28, 10. 
 
 " Whoever believes and is baptized 
 will be saved, but the unbeliever will 
 be condemned.'' — Acts of Pilate, 
 § ir, ; Thilo, p. 622. 
 
 " You will receive power when the 
 Holy Spirit hath come upon you ; 
 and you will be my witnesses.'' — 
 Acts 1, 8. Compare Heb. 2, 4, cited 
 below. 
 
 [In Acts of Pilate, § 15, of Paris A, 
 the adjacent passage is perhaps an 
 interpolation.] 
 
 " When he liad .spoken ... he 
 was taken up." — Acts 1,9. "Sit 
 on my right hand." — Heb. 1, 13. 
 
 " God .also bearing them witness, 
 both with signs .and wonders, and 
 divers mir.acles, and gifts of the Holy 
 Spirit."— Heb. 2, 4. 
 
92 INDIRECT TESTIMONY OF HISTORY. [cH. XII. 
 
 CHAPTER XII. 
 
 TWO QUESTIONS FURTHER. 
 § 1. Correspondences of Matthew, Mark, ancl Luke. 
 
 The phraseology of Mattliew, Mark, and Luke is in 
 many cases very similar.^ Two considerations will ac- 
 count for this. 1. As regards events recorded, any one 
 narrating the same thing fifty or one hundred times falls 
 inevitably into a more or less set form of words. The 
 Apostles and their companions taught in each other's 
 company, and the phraseology in which they taught, 
 being used over and over again, acquired more or less 
 of a fixed character. Matthew and Peter had doubtless 
 taught in each other's hearing. The diction of Mark 
 may be largely that of Peter. Luke at Antioch may 
 have listened to more than one of the Apostles and their 
 companions. 2. The teaching of Jesus, even if repeated 
 by different listeners, would present a similarity of ex- 
 pression. 
 
 § 2. Sti/lc of John, the Evangelist. 
 
 In the New Testament certain peculiarities of expres- 
 sion are found only in the language of John, and in that 
 of others as quoted by him. This renders probable that 
 the Evangelist, in recording when old the utterance of 
 others, has at times done it, partly at least, in his own 
 language, though scarcely when giving (18, 38) the answer 
 of Pilate. 
 
 In the appended comparison the left-hand column gives 
 the language of the Evangelist, the right gives that of 
 others as re])orted by him. The latter is the reported 
 language of Jesus, except where the name of another is 
 subjoined. 
 
 ^ This question is somewhat fully treated by Mr. Norton in his Oenvr 
 incness, Vol. 1, Appudix, Note D ; abridged edit. Note B. 
 
§2.] 
 
 TWO QUESTIONS FURTHER. 
 
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 TWO QUESTIONS FURTHER. 
 
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100 INDIRECT TESTIMONY OF HISTORY. [cH. XII. 
 
 
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APPENDIX. 
 
APPENDIX. 
 
 NOTE A. 
 
 ACTS OF PILATE. 
 
 Among literary frauds by Christians in the first three 
 centuries, the most important were two cognate documents 
 called the " Acts of Pilate " and " Pilate's Report." ^ Dift'er- 
 ing authorships were assigned to tlie former of these, and it 
 had various titles, besides the one here adopted.^ It appears, 
 also, to have been repeatedly remodelled, interpolated, and 
 altered for the purpose of adapting it to various controversial 
 wants. An elaborate translation of all these variations, 
 though useful to a scholar, might prove distracting to an 
 ordinary reader. To avoid such distraction and facilitate in- 
 sight into the chief object of this forgery, the author has con- 
 fined his translation of the document to two only of its forms, 
 
 1 Justin Martyr twice mentions the former of these, and Tertullian 
 once refers to the latter. "And that these things occurred you can learn 
 from the Acts prepared under Pontius Pilate." ^Justin Martyr, 
 Apol. 1, 35. " And that he [Jesus] did these thinf:cs y<>" c^n learn from 
 the 'Acts ' prepared under Pontius Pilate." — Justin Martyr, Ajml. 1, 
 4S. " Pilate — himself already a Christian as regarded his own conscien- 
 tia, private conviction — announced at that date to Tiberius Caesar all 
 those circumstances [which I have narrated] concerning Christ." — Ter- 
 tullian, Ajml. 1, 21. Compare Judaism, p. 442. 
 
 It will be noticed that Justin uses the Latin title "Acts." This 
 probably implies that Latin translations of the former document were 
 already in circulation. The latter document, even if forged in Greek, 
 must have professed a Latin original. 
 
 According to Eusebius, Ecc. Hist. 1, 0, and 9, f> and 7, the Heathens, a 
 little before the year 300, invented a counter- record concerning Jesus, 
 which bore the same name. The latter document was circulated by offi- 
 cial authority, and was taught to children in the schools. Its object, of 
 course, was to misrepresent and lidicule Jesus. 
 
 2 See Ch. I. note 4. 
 
106 ACTS OF PILATE. [note a, 
 
 which he has also divided into sections and supplied with 
 headings. 
 
 The manuscripts designated by Thilo as " Paris A " and 
 " Paris D " are the ones from which, with exceptions to be 
 duly pointed out, the following translation is made. The 
 heading and prologue of the former have already been given. ^ 
 The heading of the latter is subjoined.* 
 
 The date when these " Acts " were likely to circulate most, 
 and to undergo most alteration, was in the fourth and in the 
 early part of the fifth centin-ies. Christians were then the 
 dominant but not the sole party. This protected them from 
 inconveniences to which, in earlier days, a use of this docu- 
 ment might have subjected them. Subsequently to the fifth 
 century the advocates of the Greek and Roman religions were 
 scarcely so numerous as to claim any frequent appeal to 
 Pilate's authority. 
 
 Those portions of the document which seemed most likely 
 
 8 See Ch. I. note 4. Thilo (p. cxx.) gives as the literary designation 
 of this manuscript '■'■Codex Paris. Catal. 770. olim Colbert. 2493. turn 
 rc(jius 2356." For the convenience of those who may wish to compare 
 the translation with the original a table is here appended of the sections, 
 with the pages of Thilo on which they will be found. 
 
 face, 
 
 pp. 
 
 494-498. 
 
 § 8. 
 
 pp. 
 
 550 - 554. 
 
 §1. 
 
 
 500-506. 
 
 9, 
 
 
 556-564. 
 
 2, 
 
 
 506-508. 
 
 10. 
 
 
 566-574. 
 
 3, 
 
 
 508-512. 
 
 11, 
 
 
 574-588. 
 
 4, 
 
 
 512-520. 
 
 12, 
 
 
 590-594. 
 
 5, 
 
 
 520-526. 
 
 13, 
 
 
 594-604, 
 
 6, 
 
 
 526-534. 
 
 14, 
 
 
 604-616. 
 
 7, 
 
 
 534-548. 
 
 15, 
 
 
 616-626. 
 
 * The title or heading of Paris D corresponds, except the three itali- 
 cized words, with that of the Codex Venetus given in Ch. 1. note 4. It 
 is here subjoined because of its bearing on a reading altered by Thilo in 
 the prefatory statement. " Narrative concerning the estimable sufiering 
 of our Lord and our Savior Jesus Christ, and concerning his holy resur- 
 rection, written by a Jew named Ennieus, wliich Nicodemus the Eoman 
 Toparcli translated from the Hebrew language into the Komaic [that is, 
 the connuon Greek] dialect." — Thilo, Cod. Ajmc. p. cxxvi, compared 
 with statement on ii. CXXIX, 11. 11, 12. A manuscript copy of Paris D, 
 in the autlior's possession, has enabled him to amend Thilo's text. This 
 copy he hopes to have printed for the convenience of any to whose 
 studies it might be helpful. 
 
 Thilo has given copious extracts from this manuscript on pp. 500, 504, 
 SO."!, 507, 510,611, 519, 535-541, 544, 545, 548, 549, 555, 556, 558, 
 559, 560, .563, 564, 568, 569, 571, 572, 574, 575, 581, 589, 590, 591, 
 595, 597, 606, 607, 609, 610, 611, 613, 614, 616, 618, 626. 
 
NOTE A.] PREFATORY STATEMENT. 107 
 
 to have belonged to it as originally written are printed iu 
 larger, and the supposed additions in smaller type. This 
 arrangement was made, however, several years ago, and if the 
 author had eyesight thoroughly to re-examine this division he 
 might possibly alter it in some places. 
 
 PREFATORY STATEMENT. 
 
 PARIS A. PARIS D. 
 
 In the FIFTEENTH year of the Four hundred years [literally, 
 
 rule of Tiberius, — Caesar and times] having elapsed after the 
 
 king of the Romans — and of kingdom of the Hebrews came to an 
 
 Herod, king of Galilee — in the end ; the Hebrews being tributary 
 
 nineteenth year of his reign — on ""^^'^ K«™^" .™!«' the king of the 
 
 the eighth [dav] before the Romans appointing them a king ; 
 
 ^ , -P V A -Ti i_- L • iU nnally while 1 iberius Liesar swayed 
 
 Calends ot April "^ which is the p^^^^ ^^.^-^^^ j„ ^^^ eighteenth 
 
 twenty-filth of March in the y^^^. ^f ^is reign, he having ap- 
 
 consulship of Rufus and Rubel- pointed as king, in Judea. Herod 
 
 Ho, in the fourth year of the two (son of that Herod wlio formerly 
 
 hundred and second Olympiad, killed the children in Bethlehem) 
 
 under Caiaphas, high-priest of and having Pilate as governor in 
 
 the Jews ; Nicodemus prepared Jerusalem, Annas and (Caiaphas 
 
 a narrative, and delivered it to having the high-priesthood in Jeru- 
 
 the chief priests and other Jews, salem. 
 
 of . . . and as many things Nicodemus « Roman Toparch 
 
 ^ Thilo has here substituted the reading of Moiiac. A, instead of 
 " April 8th," an evident corruption of text in Paris A. As Thilo's 
 work is readily accessible his slighter emendations will not hereafter be 
 mentioned. The previously mentioned fifteenth year of Tiberius was, 
 according to Luke (3, l), that in which John commenced preaching, but 
 TertuUian (following the Acts of Pilate ?) puts the crucifixion of Jesus 
 {adv. Judaeos, 8) in this fifteenth year and the beginning of his minis- 
 try (adv. Marc. 1, I'l) in the twelfth year of Tiberius. Marcion's view 
 (adv. Marc. 1, !!•) accords with Luke. 
 
 ® There is here an obvious omission in the text. We must supply 
 either " the things done to Jesus " or " the death and suffering " or some 
 nearly equivalent expression. 
 
 ^ These dates must be a later addition, probably as late as the fourth 
 or fifth century. 
 
 * The introduction, into the heading, of Nicodemus, a Roman Toparch, 
 took place doubtless after the Jewish rebellion under Hadrian. It and 
 some other peculiarities of this manuscript were caused by the wish to 
 substitute, as far as possible. Heathen for Jewish testimony. The name 
 of Nicodemus may already have been too closely linked with the docu- 
 ment to admit of discarding it. For 'lovSai^av Thilo substitutes '\ov5aiov. 
 The translation would then be " Nicodemus, Roman Toparch, summon- 
 ing a Jew, named Enuaeas." His conjecture would make the statement 
 
108 
 
 ACTS OF riLATE. 
 
 [note a. 
 
 PARTS A. 
 
 PARIS D. 
 
 and RufTering of our Lord. And of the Jews, sunmioninj,' [a man] 
 
 as occurred after the crucifixion 
 the composition of Nicodemus 
 was in the Hebrew language. 
 
 named Enna^as,* retjuested him 
 to write what had been done in 
 Jerusalem concerning Clirist in 
 the time of Annas and Caiaphas. 
 AVhen the Jew had done this 
 and delivered it to Nicodemus, 
 he [Nicodemus] translated these 
 things from the Hebrew maim- 
 script into the Romaic dialect. 
 The contents of the uari'ative 
 are as follows : 
 
 § 1. Character of Charges against Jesus. 
 
 PARIS A. 
 
 (The chief-priests and scribes 
 having plotted together) '" Annas 
 and Caiaphas and Numes and 
 Dothaj, [Dathaii ?] Gamaliel, 
 Judas, Levi, Nephthalim, Jaeirus 
 and the other Jews, came to 
 Pilate against Jesus, accusing 
 him of many misdeeds, saying ; 
 
 We know this man to be the 
 son of Joseph the carpenter, born 
 of Mary, and [yet] he claims to 
 be Son of God and a king. And 
 not only this, but he profanes 
 the sabbath, and wishes to de- 
 stroy the law of our fathers. 
 For we have a law not to heal 
 any one on the sabbath ; but 
 this man, by wrong deeds on the 
 sabbath, heals the lame and par- 
 
 PARIS D. 
 
 When our Lord was perform- 
 ing many great and extraordinary 
 miracles in Judea, being envied 
 also by the Hebrews on this ac- 
 count, during the governorship 
 of Pilate over Jerusalem and the 
 high - priesthood of Annas and 
 Caiaphas, there came from the 
 Jews to these same high-priests 
 Judas, Levi, Nephthalim, Alex- 
 ander, Syrus and many others 
 accusing Christ, whom also the 
 before - mentioned high-priests 
 sent to tell these things likewise 
 to Pilate the governor. 
 
 These departing said to him, 
 A man walks about in this city 
 whose father is called Joseph, 
 and his mother is Mary, but he 
 calls himself a king and Son of 
 God ; and though a Jew, he sub- 
 verts the Scriptures, and destroys 
 the sabbaths. 
 
 Pilate, the governor, ques- 
 tioned, therefore, to learn from 
 them : How does he destroy the 
 
 in this passage accord with that in the title, and would combine Jewish 
 witli Eonian testimony. 
 
 ^ The duplicate orthography of this name, Ennseiw and EnniBos, is 
 that of the manuscript. 
 
 *<* Monac. A. 
 
§2.] 
 
 KESPECT OF PILATE FOR JESUS. 
 
 109 
 
 PARTS A. 
 
 alytics and Lliiul and the bowed 
 [by infirmity] and the lepers and 
 the possessed of demons, and he 
 
 is a sorcerer, and casts out de- 
 mons through Beelzebub, and all 
 things are suljjeet to him. 
 
 Pilate says to them : This 
 casting out of demons is not 
 through an unclean spirit, but 
 through [some] god. Escula- 
 pius." 
 
 The Jews say to Pilate : We 
 beseech your highness that he 
 may stand before your tribunal 
 and be inquired into. 
 
 Pilate addressing them saj's : 
 Inform me how I, who am but a 
 governor, can [judicially] ex- 
 amine a king. 
 
 They say to him : We do not 
 call him a king, but he calls 
 himself so. 
 
 PARIS D. 
 
 sabbaths ? And they answering 
 said that he heals the sick on the 
 sabbath. Pilate answered : If 
 he makes the sick well, he does 
 nothing evil. 
 
 They say to him : If he did 
 this properly, the evil would be 
 small, but he does it by the use 
 of magic and by companionship 
 with demons. 
 
 Pilate says : Healing a sick 
 person is not a diabolic work, 
 but a favor from [some] god. 
 
 The Hebrews say : We be- 
 seech your highness to summon 
 him tliat you may ascertain for 
 yourself what we allege. 
 
 § 2. Besped of Pilate and his Attendant for Jesus. 
 
 Pilate, addressing his personal 
 messenger,'* says : Let Jesus be 
 brought in a becoming manner. 
 
 The personal messenger going 
 out, and recognizing him, did 
 him homage, and took his own 
 fasriid '^ and spread it upon the 
 ground, and says to Jesus : Lord, 
 tread on this and enter ; the 
 governor calls thee. 
 
 Thereupon Pilate the gover- 
 nor, taking off his mandelium 
 (that is, his fasciul),'^^ gave it 
 to one of his servants named 
 Rachaab (that is, to his personal 
 messenger),'* saying to him. Go 
 and show this to Jesus and say 
 to him : Pilate the governor calls 
 thee to come to him. 
 
 Therefore tlie servant departed 
 and findin" Jesus 
 
 1^ Esculapius may have been a marginal explanation of, or substitute 
 for, tlie pi'eceding expression. 
 
 ^2 Literally, cursor, runner. 
 
 J* Some copyist who had two manuscripts may nave understood two 
 dilTercnt readings as being alike in meaning. 
 
 ^^ Tlie remark in the preceding note ajjplies licre also. 
 
 1^ The word here translated fiiscial and tlie on<^ so translated in the 
 second column are different. I am uncertain as to their meaninir. 
 
110 
 
 ACTS OF PILATE. 
 
 [note a. 
 
 PAKI8 A. PARIS D. 
 
 (on Palm-Sunday, sitting on an 
 ass. And the Hebrews strewed 
 their garments in the way, and the 
 ass walked on the garments. And 
 the servant, seeing sueh honor 
 towards Jesus, himself also became 
 
 . . . )16 
 
 summoned him, spreading upon 
 the ground the numddium of 
 Pilate, urging him also to walk 
 upon it. 
 rri, T • • i.1,- The Hebrews, seeing this, and 
 
 The Jews perceiving this, being greatly chagrined, canie to 
 complained to Pilate, saying: pHafe," the governor, complain- 
 Why did you not summon hmi i fhim. Why had he deemed 
 by the common cner instead of je^us worthy of such honor ? 
 by your personal messenger .' •' 
 
 For he, as soon as he saw him, did 
 h-im homage, and spread on the 
 ground his fascial, and has made 
 him to walk as a king. 
 
 Pilate, calling the messenger to 
 hiin, says : Why have you done 
 this? 
 
 § 3. Regard of Common People for Jesus. 
 
 The latter inquiring of the 
 servant, who had been sent, why 
 he had done this, the servant 
 answered, saying : When you 
 sent me to the Jew Alexan- 
 der, I met Jesus entering the 
 gate of the city, sitting on an 
 ass, and I saw the Hebrews, that 
 they spread their garments in 
 the way, and the ass walked 
 upon the garments ; and others 
 cut branches and went out to 
 meet liim, and cried, Hosaiina in 
 the highest. Blessed be he who 
 conies in the name of the Lord. 
 It became me therefore to do the 
 same, and I did the same. 
 
 ^® An obvious interpolation, from which something has been omitted 
 in the manuscript. Thilo (p. 507) has erroneously substituted Lord's 
 Day of tlie Hebrews for Palm Sunday. 
 
 1'' An awkwardness in the Greek renders probable, in this and other 
 instances on jip. 108, 109, that Pilate was copied from one manuscrijit 
 and governor from another. 
 
 18 Literally, the children of the Hebrews. 
 
 The messenger says to him : 
 Lord, governor, when you sent 
 me in Jerusalem to Alexander, I 
 saw him sitting on an ass, and 
 the Hebrews '* holding branches 
 in their liands were crying, Ho- 
 sanna. Blessed is he that cometh. 
 And others strewed their gar- 
 ments, saying, Save [Thou] in 
 the highest. Blessed be he that 
 cometh in the name of the Lord. 
 
§3.] 
 
 KEGARD OF COMMON PEOPLE FOR JESUS. 
 
 Ill 
 
 PARIS A. 
 
 The Jews say to the attendant 
 messenger : The Hebrews were 
 cryuig out in Hebrew. How 
 then dill you who are a Gentile 
 [literally, a Greek] understand 
 the Hebrew ? 
 
 The messenger says : I asked 
 a certain Hebrew, What are they 
 crying in Hebrew ? and he inter- 
 preted it for me. 
 
 Pilate says to them : What 
 was it that they cried in He- 
 brew I 
 
 They say to him : Hosanna. 
 
 Hosanna — What is the trans- 
 lation of it ? 
 
 (They say to him) Save. 
 
 Pilate says to them : You 
 yourselves testify to the words 
 uttered by the children [of the 
 Hebrews]. What wrong has the 
 messenger done i 
 
 They were silent. 
 
 PARIS D. 
 
 The Jews, hearing these words, 
 said to him : You being a Roman, 
 how did you understand what 
 was said by the Hebrews i 
 
 The servant answered and 
 said : I asked one of the He- 
 brews, and he told me these 
 thiuys. 
 
 Pilate said : What does Ho- 
 sanna mean I 
 
 The Jews said : Save us, Lord. 
 
 Pilate answered : Since you 
 confess the utterance of these 
 things by your own people [lit- 
 erally, children] unversed in evil, 
 how can you now bring an ac- 
 cusation and allege what you do 
 against Jesus ? 
 
 The Jews were silent and had 
 nothing to reply.'^ 
 
 ^^ Here follow several interpolations, of which the first was not ira- 
 prohably a<lded soon after the .Jewish war under Hadrian. It is as fol- 
 lows : " About that time Jesus called to him whom lie wished and they 
 went to him. He also appointed twelve, tliat they shoidd be with him, 
 and that he might send them to announce his name in the whole world. 
 He commenced also to establish a New Law for the abolition of sab- 
 batlis, the Jewish cessation [from occupation] which they had under the old 
 covenant from God and Moses. If any Jew died on the salibath they did 
 not bury him before the following day. But Jesus, wishing to complete 
 [in the sense also, of "bring to a conclusion"] that Law, gave strength 
 to the impotent man on the sabbath. He healed on the sabbath the 
 daughter of the chief of the Synagogue [and ?] her who had an issue of 
 blood. The blind, [the] lejier, and demoniac, and dead, he healed them 
 on the sabbath. On the sabbath he awoke Lazarus [who had been dead] 
 four days. And on this account the Jews sought to kill him, because 
 thereafter the whole people followed him." 
 
 On the views here expressed concerning the sabbath, compare Judriism 
 at Home, Ch. XI. § 1. The word translated to conyj/c^c is often rendered 
 to fulfil. 
 
 The foregoing is followed by a copious extract from John's Gospel, 
 having the twofold commencement, "And as recorded by (the Evangelist 
 
112 ACTS OF riLATE. [NOTE A. 
 
 PARIS D. 
 
 Then they bring Jesns to 
 Pilate the governor, and it was 
 the day of ])reparation, early. 
 And Judas seeing (that also) 
 how they led Jesns before Pilate, was [self-] coudcinned in trembling and 
 fear beeause of bis base ]ilotting against Iiini, and in his despair repent- 
 ing, wisliing to return the thirty ))ieues of silver to the cliief priests and 
 to the elders of the Jews : and these evil-doers an<l aceusers knowing 
 (hiiu) what Judas wished to do, uttered themselves against him in unison. 
 At the same time also the people accused and insulted him alone, and 
 put on luni the blame ; 
 
 of the crudfximi. And they all cried out against him and said : Traitor, 
 law-breaker, faithless one, thankless one, murderer of his teacher whose 
 feet had been washed by tlmt [tcaclicr], carrier of his purse, and giving out 
 of it as much as he wished, and hiding away as much as he ivished. 
 
 at which things he being worried, and not able 
 to bear the reproaches and what he heard, and being to such a degree 
 condemned and insulted by all, going into the tenii)Ie and finding the 
 chief priests and scribes and Pharisees, he said, Know truly that I have 
 done wrong, and take the silver pieces which you have given me for be- 
 traying Jesus to you that he might be murdered ; I sinned in betraying 
 innocent blood. But they said, What is that to us, see you to that. 
 And the Jews, not wishing to receive the silver pieces, casting these among 
 them he fled, . . . ^o and eKpefidaOrj hung himself and thus dirriy^aTO 
 strangled himself. But the chief priests, taking the silver jiieces, said, 
 It is not lawful to cast them into tbe treasury because it is the price of 
 blood, and taking counsel, they bought with them the field of the potter 
 as a burial-place for strangers ; wherefore that field is called the field of 
 blood TO THIS DAY. Then was fulfilled what was s})oken by Jeremiah 
 the prophet saying, And they took the thirty pieces of silver, the price 
 of him who was valued, whom [they] of the sons of Israel valued ; and 
 THEY gave them for the potter's field as the Lord commanded me.^O' 
 
 John) the Written Books." The written books might be an authority 
 with a heathen, if he supposed them written by heathens. The Evan- 
 gelist would not, and his name was j)robably added after lieathenism had 
 dieil out. The connection of this extract is in one or two places broken 
 by still later inteipolations. The extract itself was not likely to be 
 added before the fourth century. 
 
 ^ Tlie passage omitted after the word fled is a very late interpolation, 
 in which a dead cock is made to flap its wings and crow. It may have 
 been an cfi'ort to rejiroduce, though in a veiy extravagant form, the inci- 
 dent which (Luke 22, lio-c-j) awakened repentance in Peter. 
 
 2o» The du])licate statements and to some extent the imperfections of 
 phraseology in the account of Judas have been retained in the transla- 
 tion, since they arc not without beaiiiig on the (|uestion whether the 
 account originally belonged to, or was afterwards interpolated into, these 
 Acts. Other portions, however, of Faris D are disfigured by careless- 
 ness in copying. 
 
 The passage attributed to Jeremiah is from Zech. 11, 12, 13. 
 
§4-] 
 
 HOMAGE OF THE STANDARDS TO JESUS. 
 
 li; 
 
 § 4. Homage of the Standards to Jcsus?^ 
 
 PARIS A. 
 
 The governor says to his per- 
 sonal messenger : Go out and 
 bring hira in. in such manner as 
 you wish. 
 
 The messenger, going out, con- 
 ducted himself as before, and 
 says to him, Master, the governor 
 calls thee. 
 
 And as Jesus entered, and the 
 standard-bearers [stood by] hold- 
 ing their standards, the figure- 
 heads of the standards bowed 
 and did homage, to Jesus. 
 
 And the Jews, seeing the be- 
 havior of the standards, that they 
 bowed and did homage to Jesus, 
 cried out more vociferously 
 against the standard-bearers. 
 
 Pilate says to the Jews : Are 
 you not filled with wonder that 
 the figure-heads of the standards 
 bowed and did homage to Jesus ? 
 
 The Jews say to Pilate : We 
 know that the standard-bearers 
 bowed (the figure-heads) and did 
 him homage. 
 
 The governor, addressing the 
 standard-bearers, says to them : 
 Why did you do this ? 
 
 They say to Pilate : We are 
 Greeks [i. e. Gentiles], and how 
 could we do him homage ? For 
 as we held the figure - heads, 
 these bowed of themselves and 
 did homage. 
 
 Pilate says to the rulers of the 
 synagogue, and the elders of the 
 
 PARIS D. 
 
 And as Jesus came to Pilate 
 the governor, 
 
 Pilate's soldiers did him hom- 
 age. 
 
 Others also stood in Pilate's 
 presence holding standards, and 
 the standards bowed and did 
 homage to Jesus. While Pilate 
 was wondering at the occurrence, 
 
 the Jews said to him : Lord, the 
 standards did not do homage to 
 Jesus, but the soldiers who were 
 holding them carelessly. 
 
 Pilate says to the chief of the 
 synagogue : Select twelve power- 
 
 21 Christian controversialists, in tlicir contest with heathenism, alleged 
 with an eagerness, almost amounting to mania, the suhjeetion to their 
 Master's jiower of demons (see Underworld Mission, p. 78 ; 3d edit., 
 
 fip. 74, 75) and of everything idolatrous. The figure-heads of the 
 loman standards were regarded by the Jews, and no doubt hj' many 
 Christians, as idol emblems. This section is a fair specimen of the Jlas- 
 ter's life, as it would have been, if devised by Christians in the second 
 century. 
 
114 
 
 ACTS OF riLATE. 
 
 [note a. 
 
 PARIS A. 
 Jewish people : Select powerful 
 men, and let them hi)l(l the 
 standards, and let us see whether 
 they will bow of themselves. 
 
 The elders of the Jews, taking 
 twelve strong and powerful men, 
 made them six by six hold the 
 [two] standards, and they were 
 stationed before the tribunal of 
 the governor. 
 
 Pilate says to his attendant 
 messenger : Put him (Jesus) out 
 of the Prtctorium, and bring him 
 in again in such manner as you 
 wish. 
 
 And Jesus having gone out of 
 the Prtetorium, Pilate, address- 
 ing those who held the figure- 
 heads, says to them : I swear by 
 Caesar's salvation that if the 
 standards bow when Jesus re- 
 turns I will cut otf your heads. 
 And sitting down, the governor 
 commanded that Jesus should 
 enter the second time. And the 
 attendant messenger conducted 
 himself as 1)efore, and besought 
 Jesus earnestly to tread upon his 
 fascial. And he walked upon 
 it and entered. And as he en- 
 tered, the standards again bowed 
 and did homage to Jesus. 
 
 And Pilate, being astounded 
 when he saw it, sought to arise 
 from his tribunal. 
 
 PARIS D. 
 
 ful men, who can hold them 
 firmly ; and when this had been 
 
 done, Pilate commanded the ser- 
 vant to put Jesus out and to 
 bring him in asaiii. And when 
 
 he came in, again the standards 
 bowed and did him homage. 
 
 Pilate therefore wondered great- 
 ly. But the Jews said : He is a 
 magician, and thereby accom- 
 plishes these things. 
 
 § 5. Message from Pilate's Wife. 
 
 And wliile he was yet intend- 
 ing to arise, his wife sent to him, 
 saying : Have nothing to do with 
 this just man, for I suflered 
 many things on his account dur- 
 ing the night. 
 
 Pilate, addressing the Jews, 
 says : You know that my wife is 
 a IMonotheist, (and disposed to 
 Judaize with you.) 
 
§6.] 
 
 IMPUTATION ON THE MOTHER OF JESUS. 
 
 115 
 
 PARIS A. 
 
 They say to hiin, Yes, we 
 know it. Pilate says to them, 
 Lo, luy wife Procla sent, saying : 
 Have nothing to do with this 
 just man, for I suffered many 
 tilings on his account during the 
 night. 
 
 The Jews, answering, say to 
 Pihite : Did we not tell thee that 
 he is a S(n'cerer, and that through 
 Beelzebub, the Prince of the de- 
 mons, all things are subject to 
 him ? Lo ; he sent a dream- 
 messenger to your wife. 
 
 Pilate addressing Jesus, sa}'s to 
 him : Such j)ersons testify against 
 you ; (Do you not hear what these 
 testify against you ?) Do you say 
 nothing? [Cp. §1.] 
 
 Jesus answered : Except they had 
 authority [for tlieir statements ?] 
 tliey said nothing. Every one has 
 authority over his own mouth to 
 speak good and evil. They shall 
 see. 
 
 PARIS D. 
 
 Pilate says to Jesus : You hear 
 what these testify against you, and 
 do you not answer ? [Cp. § 1.] 
 
 Jesus answered and said : Eveiy 
 man has authority to speak what 
 he wishes, whether his wish be 
 good or evil, they also, therefore, 
 having authority to speak their 
 wishes. 
 
 § 6. Answer to Inqmtation on the Mother of Jesiis?^ 
 
 The elders of the Jewish People, 
 answering, say to Jesus : What 
 shall we see ? First, That you 
 were horn of fornication. Second, 
 That your birth was the cause of 
 destruction to young children in 
 Bethlehem. Third, That your 
 father Joseph and your mother 
 Mary tied into Egypt, because tliey 
 had no consolation (confidence ? 22») 
 among The People. 
 
 Certain discreet persons from 
 
 The Jews said to him : AVhat 
 have we to say concerning thee ? 
 First, that you were siiii'ully born. 
 Secondly, that when you were born, 
 forty-four thousand children were 
 murdered. Third, that your father 
 and mother fled into Egypt because 
 they had not courage towards 
 [meeting] "The People." 
 
 Hereupon the Jews who were 
 present (twelve Monotheist men 
 there) ^3 answered and said : We al- 
 
 22 Most of this section is doubtless an interpolation. What follows 
 it is intimately connected, in Paris D, with § 4. Tlie most probable 
 date of the interpolation is in the latter half of the second century, 
 when, as we can infer from the charges of Celsus, Mary's character was a 
 subject of discussion. This discussion may have been promptcnl by the 
 stress which Christians, subse(|uentlY to Hadrian's time (.Justin, Apol. 1, 
 21, .-?:?, Dial. 43, m, ',:•,, 84, lOO ; Opji.l, 180 E, 20() D E A, 2, 140 I) E, 
 222 A, 2.'') 4 A, 286 A B, 336 A) laid on the miraculous birth of Jesus as a 
 fulfilment of prophecy. 
 
 22* Monac A. and B. 
 
 23 On the substitution of (Gentile) Monotheists for Jews, see note 26. 
 
116 
 
 ACTS OF PILATE. 
 
 [note a. 
 
 PARIS A. 
 among the Jewish hj'standers, say : 
 AVe do not allege him born of I'or- 
 nication, ))ut [on tlie contrary] we 
 know tliat .losepli was betrothed to 
 Mary and (Jesus) is not born of for- 
 nication. 
 
 Pilate says to the Jews, who af- 
 firmed him to be [born] of fornica- 
 tion : This statement of yours is 
 not true, since the betrothing took 
 place, as these, your fellow-couu- 
 trj'men, affirm. 
 
 Annas and Caiaphas say to Pi- 
 late : The nudtitude vociferates, and 
 [yet] you do not believe that he 
 is born of fornication. These are 
 Proselytes and his disciples. 
 
 Pilate, addressing Annas and 
 Caiaphas, says to them : And what 
 is a Proselyte ? 
 
 They say to him : They were 
 horn children of Greeks [i. e. Gen- 
 tiles] and have now become 
 Jews. • 
 
 Those who maintained that 
 he was not born of fornication 
 — Lazarus, Asterius, Antonius, 
 James, Isaiah, Annas, Samuel, 
 Isaac, Phincas, Crippius, Agripjia, 
 Judas — say : We have not become 
 Proselytes, but are chihlren of the 
 Jews,^* and speak the truth, for we 
 were present at the betrothal of 
 Joseph and Mary, 
 
 And Pilate, addressing these 
 {die twelve vwn), who maintained 
 that he was not born of fornication, 
 says to them : 1 adjui'e 3-ou by 
 C.Tesar's salvation : Is it true that 
 he is not born of fornication ? 
 
 They say to Pilate : We liave a 
 law not to swear, because it is sin- 
 ful. But let them swear that it is 
 ■not as we have said, and we are 
 liable to death. 
 
 Pilate says to Annas and Caia- 
 phas : Do you answer nothing to 
 these things ? 
 
 PARIS D. 
 lege that his birth was not sinful, 
 for we know th.at Jose])h, according 
 to betrothal, received his mother 
 JIary, that he should have charge 
 of her. 
 
 Pilate said : Then you speak false- 
 Iv, who allege that his birth is sin- 
 ful. 
 
 2* This and some other jwrtions of Paris A may have been specially 
 intended to secure a circulation among Jews, or among such as had more 
 Jewish than Gentile leanings. 
 
§6.] 
 
 IMPUTATION ON THE MOTHER OF JESUS. 
 
 117 
 
 PARIS A. 
 
 Annas and Caiaphas say to 
 Pilate : 
 
 These {twelve) arc bclkved that he 
 was not born of fornication. 
 
 The whole multitude of 
 us vociferate that he 
 wos born of fornication, and 
 
 is a sorcerer 
 and [yet] calls himself Son of 
 God and a king ; and we are not 
 believed. 
 
 They again say to Pilate : 
 The whole people testifies that 
 he is a magician^ 
 
 (The Monotheists "») the Jews 
 answered and said : We 
 were at the betrothal of his motlier 
 {and are Jews) ^^ and 
 
 know his 
 whole life ; but that he is a magi- 
 cian we do not know. 
 
 Those (Monotheists) ivho thus af- 
 firmed, icere the following : Laz- 
 arus, Astlmria, Antonius, Jacob, 
 Zaras, Samuel, Isaac, Phincas, 
 Crispus, Dagripiius, Eiimesse, and 
 Judas. 
 
 Pilate therefore says to them : I 
 wish you to swear by Cccsars life 
 ivhether the birth of this man is free 
 from sin. 
 
 Tliey ansicered and said: Our 
 laic ordains that ire should swear to 
 nothing, for an oath is a great sin. 
 But by Ccesar's life we swear tltat 
 his birth is free from sin. If we are 
 falsifying, command our heads to 
 he cut off. 
 
 When these had thus spoken, 
 the accusing Jews answered to 
 Pilate and said : Do you trust 
 more to such (a dozen only) 
 Jews than to the whole multi- 
 tude, and to us who know him 
 well [as a] magician and blas- 
 phemer who names himself Son 
 of God ? 
 
 25 Sec § 1 and conclusion of § 4. The repetition may either be in- 
 tended to support their own assertion by that of the people, or to restore 
 the connection, which had been interrupted. 
 
 2^ The Monotheists, here and elsewhere, is probably a reading copied 
 from sonic manuscript, wherein it had hecn substituted for Jews. The 
 substitution was likely to take place during the imbitterment of hea- 
 thens against Jews under Hadrian and afterwards. Compare Judaism, 
 ]). 463, note 4. 
 
 '^^ An inter])olation co])icd from some manuscript which was intended 
 to circulate specially among Jews. 
 
118 
 
 ACTS OF PILATE, 
 
 [note a. 
 
 § 7. Pilate's Conviction toucliing Jesus. 
 
 PARIS A. 
 
 Then Piljite coniraanded the 
 whole niultitude to go out 
 exccj)t the (twelve) men who said 
 that he was not bom of fornication, 
 and he 
 commanded Jesus to be taken 
 aside ; Pihite then says to them : 
 For what reason do they wish to 
 kill him ? 
 
 They say to him : They are 
 actuated by party animosity be- 
 cause he heals on the sabbath. 
 
 Pilate says : Because of a good 
 work, therefore, they wish to kill 
 him. 
 
 They say : Yes. 
 
 Then Pilate, filled with ex- 
 citement, went out of the Prse- 
 torium, and says to them : 
 
 I call the sun to witness that I 
 find no fault in this man. 
 
 The .Jews .answered and said to 
 the governor : If this man were not 
 an evil-doer, we ^'^ would not have 
 delivered him to you. 
 
 Pilate said : Take him your- 
 selves, and judge him according to 
 your law. 
 
 The .Tews said : It is not permit- 
 ted us [by our Roman masters] to 
 put any one to death. 
 
 PARIS D. 
 
 Then Pilate commanded all to 
 leave the Pra-torium except only 
 the before-mentioned (twelve,*') 
 and when this had taken jdace 
 Pilate says to them privately : 
 According to appearances the 
 rulers (it appears to me that the 
 Jews) through envy and mad- 
 ness wish to murder this man 
 (him),^^ for they accuse him of 
 but one thing, that he destroys 
 the sabbaths. But he then does 
 a good work, for he heals the 
 sick. This is not a [charge which 
 deserves] condemnation to death 
 against the man. 
 
 They say to him (the twelve) : 
 Yes, my Lcrd, that is the case. 
 
 Pilate therefore went out in 
 anger and excitement, and says 
 to Annas and Caiaphas, and to 
 the crowd who brought Jesus : 
 (what accusation do you bring 
 against this man ?)" I call the 
 sun to witness that I find no 
 crime in this man. 
 
 The crowd answered and said : 
 If he were not a (sorcerer and) ma- 
 gician (and blasiihemer) ^^ and evil- 
 doer, WE would not have brought 
 Inm and given him up to your 
 gieatness. 
 
 Pilate said : Examine him thor- 
 oughly yourselves, and, since you 
 liavo a law, do as the law directs. 
 
 The Jews said : Our law does 
 not permit us to put any man to 
 death. 
 
 28 The specific number Uirlvc is in most or all cases probably an addi- 
 tion to the original document. 
 
 29 The passages inside and outside of the two parentheses are evidently 
 from different texts. 
 
 ^^ An emphasis on the we. We are no such lovers of Gentile rule as 
 to give u]) our countrymen without cause. 
 
 ^' Perhaps from a difl'erent text. 
 
 ^2 The previous narrative charges Jesus Avith being a magician and evil- 
 doer. The terms in the parenthesis may be from some amplified text. 
 
§7.] 
 
 PILATE'S CONVICTION TOUCHING JESUS. 
 
 119 
 
 PARIS A. 
 
 (Pilate said to tlie Jews : Did 
 God coiiiinand that you shoulfl not, 
 but that I shoukl i)Ut to death ?) ^3 
 
 And Pihite, entering the Pniito- 
 riuni again, addi'essed Jesus lui- 
 vately and said to him : Are you 
 the king of the Jews ? 
 
 Jesus answered Pilate : Do you 
 speak this of yourself, or did others 
 say it to 3'ou concerning nie ? 
 
 Pilate answered Jesus, and said 
 to him : Am I a Jew ? Your nation 
 and the cliief priests gave you up 
 to me. What have you done ? 
 
 Jesus answered : My kingdom is 
 not of [or from] this world. For if 
 my kingdom were of [from] this 
 world, my seivants would have 
 contended in order that I should 
 not have been delivered to the 
 Jews. But as it is, my kingdom 
 [or, jurisdiction] is not thence. 
 
 And Pilate said to him : There- 
 fore you are a king ? 
 
 Jesus answered him : You say [it] 
 that I am a king. To tliis end 
 have I been born and have come, 
 that every one who is of the truth 
 should hear my voice. 
 
 Pilate says to him ; What is the 
 truth ? 
 
 Pilate, leaving Jesus, went out of 
 the Praetorium to the Jews, and 
 says to them : I find no fault in 
 him. 
 
 The Jews say to him : This man 
 stated, I can destroy this temple, 
 and in three days I will build it. 
 
 PARIS D. 
 
 Pilate says : If you do not wish 
 to commit murder, by how much 
 rather do not 1. 
 
 Then Pilate returned into the 
 palace and addressed Jesus, and 
 said to him : Tell me, are you the 
 king of the Jews ? 
 
 Jesus answered him and said : 
 Do )'ou utter this, or did others 
 (Jews) say this to you, that you ask 
 me ? 
 
 Pilate said : Am I a Hebrew ? I 
 am not a Hebrew. Your people and 
 the chief priests delivered you into 
 my hands ; and tell me [therefore ?] 
 whether you are king of the Jews. 
 
 Jesus answered : ^ly kingdom is 
 not in this world. For if my king- 
 dom were in this world, my soldiers 
 would not have disregarded my cap- 
 ture. Therefore my kingdom is not 
 in this world. 
 
 Pilate says : Therefore you are a 
 king ? 
 
 Jesus said : You have spoken it. 
 For this purpose I was born, to 
 bear testimony to the truth. And 
 if any man is of the truth, he be- 
 lieves my teaching and does it. 
 
 Pilate says : Wliat is truth ? 
 
 Christ^* ansiocred : Truth is 
 from tlic lieavcns. 
 
 Pilate says: Is there not truth 
 tqion earth ? 
 
 Christ says : I am the truth, and 
 hoio is truth jndqed on earth by 
 those ivho hare earth! y authority ? 
 
 Therefore Pilate, leaving Christ 
 alone, went out and says to the 
 Jews : I find no fault in this man. 
 
 The Jews answered : May we say 
 to your greatness what this man 
 said ? He .said, I can destroy the 
 temple of God, and in three days 
 rebuild it. 
 
 83 This is omitted in Monac. A. Its addition resulted doubtless from 
 a misapprehension of the ])receding statement (John 18, .'U) as referring 
 to Jewi.sh law instead of to Koman rule. 
 
 ** This term Christ must have been a somewhat late interpolation. 
 The original document used the name Jesus. 
 
120 
 
 ACTS OF PILATE. 
 
 [note a. 
 
 PARIS A. 
 Pilate says : Wliat temple ? 
 
 The Jews say : The one which 
 Solomon built during forty-six 
 years, but this man says he can 
 destroy and build it in three days. 
 
 Pilate again says to them : 1 am 
 innocent of the blood of this just 
 man. You shall see to it. 
 
 The Jews say : His blood be upon 
 us and ujwn our children. 
 
 Pilate calling to him the ciders 
 and chief priests and Levites, said 
 to them privately : Do not do thus, 
 for you accuse him of nothing 
 which deserves death : for your ac- 
 cusation is of healing and of pro- 
 faning the sabbath. 
 
 The elders of the people and the 
 chief priests and Levites say to Pi- 
 late : If a man blaspheme Caesar, 
 does he deserve death, or not ? 
 
 Pilate says : He deserves death. 
 
 The Jews say : If any one blas- 
 phemes Cffisar, he deserves death. 
 But this man blasjihemes God. 
 
 Then the governor commanded 
 (the Jews) to go out of the Pra!to- 
 rium, and calling Jesus to him he 
 says : What shall 1 do to you ? 
 
 Jesus says to Pilate : In accord- 
 ance with what has been commis- 
 sioned [literally, given] you. 
 
 Pilate says : What commission 
 has been given me ? 
 
 Jesus says : Moses and the proph- 
 ets foretold concerning my death 
 and resurrection. 
 
 The Jews, paying attention and 
 hearing, say to Pilate : What [need] 
 have you to listen further to this 
 blas])hemy ? 
 
 Pilate says to the Jews : If this 
 remark is blasphemous (with refer- 
 ence to blasi)hcmy) ^^ take him and 
 lead him away to your synagogue, 
 and judge him according to your 
 law. 
 
 PARIS D. 
 
 Pilate says : And what temple 
 did he .speak of destroying ? 
 
 The Jews said : Tlie temple of 
 Solomon, which Solomon con- 
 structed in forty -six years. 
 
 Pilate says privately to the chief 
 priests and scribes and Pharisees : 
 1 exhort you that )'ou do no evil to 
 this man. For if you shall do evil 
 to this man, you will do injustice ; 
 for it is not just tliat such a man 
 should die who has conferred great 
 benefits on many men. 
 
 They spoke to Pilate : My Lord, 
 If he whodishonorsCivsar is worthy 
 of ileath, how much rather this man, 
 who has dishonored God ? 
 
 Then Pilate ordained, and all 
 went out. Then he says to Jesus : 
 What do you wish that 1 shall do 
 to you ? 
 
 Jesus says to Pilate : Do to me 
 as is ordained. 
 
 Jesus answered,^ Moses and the 
 profihets wrote that I should be 
 crucified and rise again. 
 
 The Hebrews, hearing these 
 things, spoke to Pilate : Why do 
 you seek to hear greater insult from 
 him against God ? 
 
 Pilate says : This is not an inso- 
 lent speech against God, since it is 
 written in the prophetical books. 
 
 "5 No pj-eceding remark of Pilnte appears in Paris D. 
 
 ^ The contents of the parenthesis are doubtless a duplicate reading 
 
 copied into Paris A. 
 
§8-] 
 
 TESTIMONY OF NICODEMUS. 
 
 121 
 
 PARIS A. 
 
 The Jews say to Pilate : Our law 
 contains, If a man sin against man 
 he deserves to receive forty stripes 
 less one ; but if against God, let 
 him be stoned. 
 
 Pilate says : Take him yourselves 
 and puuisii liim in such way as you 
 wish. 
 
 The Jews say : We wish that 
 he may be cruciiied. 
 
 Pilate says : He does not deserve 
 to be crucified. 
 
 Pilate, looking about on the 
 surrounding crowds of Jews, 
 sees many weeping and says : It 
 is not the wish of the whole mul- 
 titude that he should die. 
 
 The elders of the Jews say : On 
 this account the whole multitude 
 of us came, that he may die. 
 
 Pilate says : AVhy that he may 
 die '< 
 
 The Jews say ; Because he pro- 
 nounced himself Son of God and 
 kins. 
 
 PARIS D. 
 
 The Hebrews spoke : Our scrip- 
 ture says, If a man wrong a man, or 
 insult liiu), he deserves to receive 
 forty blows with a staff, but if he in- 
 sults God [he deserves] to be stoned. 
 
 (Then came a messenger fro7n 
 Procle, Pilate's xoife, to him. The 
 message said : That you take care 
 not to agree that anij evil shall be- 
 fall Jesus, that excellent man, since 
 during the night I saio frightful 
 dreams on his account.Y' 
 
 Pilate gave [as his] defence to 
 the Hebrews : See : If you maintain 
 that the speech, which you allege, 
 that Jesus uttered, is an insult 
 against God, take him and judge 
 him according to your law. 
 
 The Jews said to Pilate : We 
 wish [permission] that we may 
 crucify him. 
 
 Pilate turning to the people 
 saw many weeping, and said : It 
 seems to me that it is not the 
 wish of the whole people, that 
 this man should die. 
 
 The priests and scribes say : We 
 brought the whole people on this 
 account, that you may attain cer- 
 tainty that all wish his death. 
 
 Pilate says : But what evil has 
 he done ? 
 
 The Hebrews spoke : He says he 
 is a king and son of God. 
 
 8. Nicodemus testifies to the Miracles of Jesus. 
 
 Nicodemiis, however, a certain 
 Jew, stood before Pilate and 
 says : I beseech your excellency, 
 command me to speak a few 
 words. 
 
 Pilate says : Speak. 
 
 Nicodemus says : I spoke to 
 
 Thereupon a Jew (a IMonothe- 
 ist) named Nicodemus, standing 
 iu the midst, spoke to Pilate : I 
 beseech your greatness, permit 
 me to speak a few words to you. 
 
 Pilate says : Speak. 
 
 Nicodemus says : I spoke to 
 
 ^ This breaks the connection, and cannot belong with what immedi- 
 ately precedes and follows it. Compare the beginning of § 5. 
 
122 
 
 ACTS OF PILATE. 
 
 [note a. 
 
 PARIS A. 
 
 the elders and chief ])riests and 
 Levites, and to the whole multi- 
 tude of Jews in the sviia<;uf,'ue : 
 What seek you witli this man ? 
 This man peilornis many mira- 
 cles and wonderful works, which 
 no one [else ever] did or will do. 
 Discharge him, therefore, and 
 cherish no wishes of evil against 
 him ; for if the miracles which 
 he performs are from God, they 
 Avill stand, but if from man, they 
 will come to nothing. 
 
 Moses also, having been sent by 
 God into Egypt, did many miracles, 
 which God directed liini (to do) be- 
 fore Pharaoh, king of Egypt. And 
 there were men there in the service 
 of Pharaoh — Jannesand Jambres — 
 and they also performed not a few 
 miracles such as Moses ])erformed, 
 and the Egyptians held them, 
 Jannes and Jambres, as gods. But 
 since the miracles which they per- 
 formed were not from God, they 
 came to nothing, as did also those 
 who believed on them. And now 
 discharge ^ this man, for he is not 
 deserving of death. 
 
 The Jews say to Nicodemus : 
 You have become his disciple and 
 argue in his behalf. 
 
 (Nicodemus says to them : Has 
 not the governor [in j'our opinion) 
 become his disciple, and does not 
 he argue in his behalf !) '' 
 
 Did not Cicsar apjwint him [with 
 authority] to decide this question ? 
 
 But the Jewa [meanwhile] 
 
 PARIS D. 
 
 the priests, and the Levites and 
 the scribes and the people when 
 I was present in the synagogue : 
 What chai'ge have you against 
 this man / This man does many 
 miracles, such as [any other] 
 man never did or will do. Dis- 
 charge him therefore ; and if his 
 doings are from God, they will 
 stand, but if from men, they will 
 end in nothing.' 
 
 As happened Jilso when God sent 
 Moses into Egy|)t, and Piiaraoh, 
 king of Egypt, spoke to him that 
 he should perform a miracle, and 
 he performed it. Then Pharaoh 
 had two magicians, Jannes and 
 Jambres. And they also performed 
 miracles by the use of magic arts, 
 but not such as Moses performed. 
 And the Egyptians regarded such 
 magicians as gods. But because 
 they themselves were not from 
 God their performances ended in 
 nothing. 
 
 This Jesus, indeed, raised Laz- 
 arus from the dead, and he is 
 still alive. On this account I 
 beseech you, my lord, that you 
 will in no wise permit this phy- 
 sician and life-preserver to be 
 murdered. 
 
 The Hebrews were incensed 
 
 ** This in the Greek is plural. It may originally have been in the sin- 
 gular, an address to Pilate as in Paris D. 
 ^* Not in Paris A. Thilo copies it from three other manuscripts. 
 
§9.] 
 
 TESTIMONY OF THOSE WHO WERE CURED, 
 
 123 
 
 PARIS A. 
 
 were menacing, and gnashing 
 their teeth against Nicodenms. 
 
 And Pihite says to them : 
 Wliy do you gnash your teeth 
 against Nicodenius, for he speaks 
 truth ? 
 
 The Jews say to Nicodemus : 
 May you receive his truth and 
 his portion. 
 
 Nicodenius says : Amen, 
 Amen. [Be it] as you say. 
 
 PARIS D. 
 
 against Nicodemus, and said to 
 
 him : May you inherit the truth 
 ol' Jesus and have part with him. 
 
 Nicodemus says : Amen, 
 Amen, Amen, be it to me as you 
 say. 
 
 § 9. Those Cured testify to the Miracles of Jesus. 
 
 Nicodemus having said these 
 things, another Hebrew getting 
 up says to Pilate : I beseech 
 you, lord Pilate, hear me also. 
 
 From among tlie Jews, more- 
 over, another springing forward 
 desired to speak a word to the 
 governor. 
 
 The governor says : If you 
 wisli anything, speak. 
 
 (The 'Jew said) : Thirty-eight 
 years I lay on a couch, suffering 
 intensely. And when Jesus came, 
 many possessed by demons and 
 prostrated by various diseases 
 were healed by his presence. 
 And some very trustful persons, 
 having compassion on me, carried 
 me witli my couch, and brought 
 me to him. And Jesus seeing 
 me had compassion on me, and 
 spoke a word, Rise, take up thy 
 couch and walk. And immedi- 
 ately I was liealed and took up 
 my couch and walked.*^ 
 
 The Jews say to Pilate : Ask 
 him on what day he was healed. 
 
 He having been asked by Pi- 
 late concerning the day says : On 
 a sabl)ath. 
 
 The Jews say : Is not this in 
 accordance with our affirmation 
 that he cures and casts out de- 
 mons ou the sabbath 1 
 
 I lay helpless on a couch for 
 thirty-eight years, and on seeing 
 
 me he felt sorrow and spoke to 
 me : Arise, take up your couch 
 and depart to your house. And 
 while he was speaking this 
 speech I arose and walked about. 
 
 The Jews say : Ask him on 
 what day of the week this {lift- 
 ing also your bed) occurred. 
 
 He says : On a sabbath. 
 
 The Jews spoke : And there- 
 fore we say truly, that he does 
 not keep the sabbath. 
 
 *o Compare John 5, 5 - 16. 
 
124 
 
 ACTS OF PILATE. 
 
 [note a. 
 
 PARIS A. 
 
 And again another Jew spring- 
 ing I'orwaitl said : I was born 
 blind. I heard the voice [of 
 others] yet saw no countenance, 
 and, as Jesus passed by, I cried 
 with a hjud voice : Son of David, 
 take compassion on nie. And he 
 took compassion on me, and 
 pUiced his hands on my eyes, 
 and immediately I recovered my 
 Bight." 
 
 And another springing forward 
 said : I was bowed down, and 
 he straightened me by a word.** 
 
 And a certain woman named 
 Beronice, crying out from a dis- 
 tance, spoke : I had had a How 
 of blood, and I touched the hem 
 of his garment, and immediately 
 the flow of blood, which had 
 lasted twelve years, came to an 
 end. 
 
 Then the Jews say : We have 
 a law, not to admit a woman to 
 testii'y. 
 
 And certain other men and 
 women cried out : This man is a 
 prophet, and the demons are sub- 
 ject to him. 
 
 (Pilate says : Why are not your 
 teachers also subject to him ?)■** 
 
 They say to Pilate : We do not 
 know. 
 
 PARIS D. 
 
 Again another standing in the 
 midst spoke : 1 was born blind, 
 and as Jesus was going along 
 the road I cried to him, saying : 
 Take compassion on me, Lord, 
 son of David. And taking clay 
 he anointed my ej'es, and im- 
 mediately I recovered sight. 
 
 Another spoke : I was bent 
 down, and seeing him cried out : 
 Take compassion on me. Lord. 
 And taking me by the hand, im- 
 mediately I arose. 
 
 Another spoke : I was a leper, 
 and he healed me by a word 
 alone. 
 
 A woman also named Beronice 
 was there and spoke : That for 
 twelve years I had a flow of 
 blood, and I only touched the 
 extremity of his garment, and 
 immediately I was healed. 
 
 They say : The law does not 
 admit a woman's testimony. 
 
 Other men *' cried out : This 
 man is a prophet, and the de- 
 mons fear him. 
 
 Pilate says : Why do the demons 
 have no such fear of your fathers ? 
 They say : We do not know.*^ 
 
 *i Compare Mark 10, 46 - 52, Luke 18, :ir> - 43. 
 
 *2 Compare Luke 13, ii - 13. Instead of the foregoing, Monac. B 
 has tlie following : "I had become a leper, and he healed me by a word." 
 Comi)are Matt. 8, i-A, Mark 1, 40- 4r., Luke 5, l.!- 14. 
 
 43 "Afjain other Monotlici.sts cried out : Tliis man was a prophet. 
 From five loaves he fed five thousand, and tlirough four loaves four 
 thousand, and the demons fear liim." — Codex Venet. in Thilo, p. 564. 
 
 ** Monac B. 
 
 *^ "And they gave no answer." — Codex Venet. in Thilo, p. 564. 
 
§10.] 
 
 EFFORT OF PILATE TO SAVE JESUS. 
 
 125 
 
 PARIS A. 
 
 Yet another sjjoke to Pilate : 
 That he awoke I'roiu the sepul- 
 chre Lazarus, who had been dead 
 since the fourth day. 
 
 And the governor, getting into 
 a tremor, says to the whole mul- 
 titude of Jews : Why do you 
 wish to pour out innocent blood ? 
 
 PARIS D. 
 
 Others again spoke : He raised, 
 and by a wt)rd only, Lazarus, 
 who was [already] for the fourth 
 day in the sepulchre. 
 
 PiLite, therefore, hearing the 
 resurrection of Lazarus, was 
 frightened, and says to the peo- 
 ple : Why do you wish that you 
 may shed the just blood of a 
 man ? 
 
 §10. Effort of Pilate to save Jesus. 
 
 And summoning Nicodemus and 
 the twelve (who had stated that he 
 was not born of fornication) lie says 
 to them : What shall I do, for 
 there is a tumult among the peo- 
 ple ? 
 
 They say to him : We do not 
 know. They shall see. 
 
 And again Pilate, summoning 
 the whole multitude of Jews, 
 says : You know that it is your 
 custom at the feast of unleavened 
 bread [to ask me] to free you one 
 ])risoner. I have a condemned 
 prisoner in the prison, a murderer 
 called Barabbas, and this Jesus, 
 on whom I find no fault (in 
 him).** Whom do you wish that 
 1 should set free to you ? 
 
 They cry : Barabbas. 
 
 And Pilate says to them : 
 What then shall I do to Jesus, 
 who is called the Christ '? 
 
 They say : Let him be cruci- 
 fied. 
 
 Another Jew said : You are 
 plainly no friend of Caesar, be- 
 cause he proclaimed himself son 
 of God and king. You, there- 
 
 Then he summoned Nicodemus 
 and the twelve Monotlieists (Jews) 
 and spoke to them : What do you 
 say that I should do, for the peo- 
 ple is in commotion ? 
 
 They say : We do not know. 
 Do what you wish. What the 
 people do [is done] that they may 
 find out this, [^namely, your will.] 
 
 Pilate again went out and says 
 to the people : You know that, 
 during the feasts of unleavened 
 bread, it is customary that I 
 should set free on my [your ?] 
 account one of the arrested liable 
 to confinement. I have in prison 
 an evil-doer, a robber named 
 Barabbas. I have also Jesus, 
 who never did evil. Which of the 
 two do you wish that I should 
 set free for you ? 
 
 The people say : Free Barab- 
 bas for us. 
 
 PiLite says : What then shall 
 I do with Jesus 1 
 
 They say : Let him be cruci- 
 fied. • 
 
 Again others cried out : If you 
 free Jesus you are no friend of 
 Cassar, for he calls himself son 
 of God and king, and if you 
 
 *^ Doubtless from two texts. 
 
126 
 
 ACTS OF PILATE. 
 
 [note a. 
 
 PARIS A. 
 
 fore, wish biiu lor king and not 
 Ca).sar. 
 
 Pilate, being angry, says *^ to the 
 Jews : Your nation is always tur- 
 hulent and you opi)ose your bene- 
 factors. 
 
 The Jews say: What benefactors ? 
 
 Pilate says : As I hear, your 
 God led you out from oppressive 
 slavery, out of the land of Egypt, 
 and saved you through the sea as if 
 it had been dry land, and nourished 
 you with manna in the desert and 
 gave you a measure of quails, and 
 from a rock supplied you with wa- 
 ter to drink, and gave you a law. 
 And after all these things you pro- 
 voked your God, and sought out a 
 molten calf, and incensed your God 
 and he sought to kill you. And 
 Moses interceded for you and you 
 were not destroyed. And now you 
 charge me that I hate the king. 
 
 And Pilate rising from the tribu- 
 nal sought to go out. 
 
 And the Jews cried to Pilate, 
 saying : We recognize Ciesar as 
 king, but not Jesus. For the magi 
 olfered him gifts as to a king, and 
 Herod, hearing from the magi that 
 a king was born, sought to kill 
 him. But his father Joseph, know- 
 ing thereof, took him and his mother 
 and fled to Eg\'l)t. And Herod 
 hearing of it destroyed the children 
 in Bethlehem. 
 
 {jl7id Pilalc hearinff these toords 
 from the Jews wasfrightfuied. 
 And Pilate silencing the multi- 
 
 TARIS D. 
 
 should free him he (becomes 
 king)" will take the kingdom of 
 CiB.sar. 
 
 Pilate thereupon got angry, and 
 si)oke : *8 Your race was always 
 devilish and faithless, and you were 
 always adversaries of your benefac- 
 tors. 
 
 The Hebrews spoke : And who 
 were our benefactors ? 
 
 Pilate says : God, who freed [you] 
 from the hand of Pluiraoli, and 
 passed you through the Red Sea as 
 if on dry land, and fed you *^ . . . 
 with water from the rock and who 
 gave you a law, which you disre- 
 garded, denying God ; and, unless 
 Moses had stood beseeching God, 
 you would all have peiished by a 
 bitter death. You, indeed, forget 
 all those things, and after the sauie 
 manner, say now that 1 do not love 
 Cassar, but hate him, and wish to 
 plot against his authority. 
 
 And having said these things 
 Pihite rose in anger from his seat, 
 wishing to fly from them. 
 
 The Jews thereupon cried out : 
 We wish Ciiesar to reign over us 
 and not Jesus, because Jesus re- 
 ceived gifts fi'om the magi. And 
 Herod also heard this, that he 
 would become a king and [Herod] 
 wished to put him to death and, 
 to this end, sent and killed all the 
 children in Bethlehem. And on 
 this account Joseph, his father, and 
 his mother fled, from fear of these 
 things, into Egypt. 
 
 Pilate therefore, hearing such 
 statements, and being frightened, 
 silenced the people [and said] : 
 
 *'' Either two texts are copied or and must be supplied, which Thilo 
 has done. 
 
 ** The remarks of Pilate were doubtless interpolated, not long after 
 the Jewish rebellion against Hadrian, at a time when some Christians 
 addressed the Jews in a similar strain. 
 
 *' The MS. must have omitted something. 
 
§10.] 
 
 EFFORT OF PILATE TO SAVE JESUS. 
 
 127 
 
 PARIS A. 
 tudes because of their crying out, 
 says :) ^■' So, this is he whom Herod 
 sought ? 
 
 The Jews say : Yes, this is he. 
 
 Then Pilate, taking water, 
 washed his hands publicly,'" 
 saying : I am innocent of the 
 blood of this just man. You 
 shall see [to it, or, the result of 
 it]. 
 
 And again the Jews cry out, 
 that his blood [be] on us and on 
 our children. 
 
 PARIS D. 
 Then this is the Jesus whom Herod 
 at that time sought to kill ? 
 
 They say to him : Yes. 
 
 Pilate, therefore, becoming aware 
 that he [Jesus] belonged to Herod's 
 jurisdiction, because descended from 
 the race of Jcivs,^^ sent Jesus to 
 him. 
 
 And Herod having seen him re- 
 joiced greatly, for he had been de- 
 siring to see him, hearing of the 
 miracles which he was accustomed 
 to pei-form. Therefore he clothed 
 him with white garments, and be- 
 gan to ask him : Whence are you, 
 and of what race ? 
 
 But Jesus gave him no answer. 
 
 But Herod wishing to see some 
 miracle, such as [had been] formerly 
 performed by Christ, and not seeing 
 [any], but [perceiving] that he did 
 not even give him a civil answei", 
 sent him again to Pilate. 
 
 But the people cried out : Let 
 him be crucified. 
 
 Pilate, noting this, spoke to 
 his servants to bring water, and 
 these brought it. Washing his 
 hands, therefore, with the water, 
 he said to the people : I am in- 
 nocent of the blood of this excel- 
 lent man. You shall see that 
 you are murdering this man un- 
 justly, 
 
 since neither did I find 
 fault in him, nor yet Herod. For 
 on this account [Herod] sent this 
 man back to me. 
 
 The Jews spoke : His blood 
 [be] upon us and upon our chil- 
 dren. 
 
 But the chief priests raised an 
 uproar among the people, that they 
 should destroy him jiromptly. 
 
 6'' Monac. B. 
 
 *i This is a sample of mistakes which would have found i)lacc in the 
 Gospels, had they been of late origin. 
 
 ^ Literally, in presence of the sun, or, to use a modern expression, in 
 sight of heaven. 
 
128 
 
 ACTS OF PILATE. 
 
 [note a. 
 
 FARIS A. 
 
 PARIS D. 
 
 And the people again to Pi- 
 late [...?] 
 
 Tlien says Pilate to Jesus : You 
 are the king of thc^ Jews ? 
 
 But Jesus gave him no answer. 
 
 Pihite says : Do you not speak to 
 me ? Do you not know that 1 liave 
 authority to crueil'y you and au- 
 tliority to free you ? 
 
 Jesus spolve to liini : You have 
 not a particle of autliority against 
 me, except what was given you 
 from ahove. 
 
 § 11. Crucifixion of Jesus. 
 
 Then Pilate commanded the 
 accused ^' to be brought before 
 the tribunal where he was sit- 
 ting. 
 
 and gave judgment as fol- 
 lows against Jesus. 
 
 Sentence by Pilate. Your 
 own nation has convicted you as 
 [claiming to b-j] a king, and on 
 this account I have decreed that 
 he [youj 
 
 be first scourged, 
 because of the ordinance of the 
 pious kings, and then 
 
 be hung on a cross, 
 
 in the garden where he was seized 
 and two malefactors with him.^* 
 
 Then Pilate seated himself on 
 his olhcial seat, that he might 
 give judgment against Jesus. 
 He decreed, therefore, and Jesus 
 came before hiin. 
 
 And Ihcij brouffhi a croum of 
 thorns and placed it upon his head 
 and a reed upon [i?i his^ right 
 hand. 
 
 Then he gave judgment, and 
 says to hiui : 
 
 Your race says and 
 testifies [concerning] you that 
 you wish to reign. On this ac- 
 count I decree that 
 
 they shall first strike you 
 with a staff forty blows, as the 
 laws of the kings decree, and that 
 they shall make sport of you, and 
 finally that 
 
 they shall crucify you. 
 
 Such judgment, therefore, from 
 Pilate having taken place, the 
 Jews began to strike Jesus, some 
 with staves, others with their 
 hands, others with their feet, and 
 others spit in his face. 
 
 ^ Td B^Xoi/. The translation is conjectural. 
 
 ** " Let Dysmas and Stegas, the two malefactors, be crucified with 
 you." — Monac. A. 
 
§11.] 
 
 CRUCIFIXION OF JESUS. 
 
 129 
 
 PARIS A. 
 
 And immediately they 
 Jesus from the Practorium 
 with the two malefactors. 
 
 led 
 
 And, 
 when they arrived at the spot, 
 
 the soldiers divested Jesus of his 
 garments, and girded him with 
 a linen cloth, 
 
 and encircled his 
 head with a crown of thorns, 
 
 PARIS D. 
 
 Immediately, therefore, hav- 
 ing prepared a cross, they took 
 [him J away to crucify him. And 
 having given this [the cross] to 
 him, they hurried to be on their 
 way. 
 
 And as he was thus going, car- 
 rying also his cross, he came to the 
 gate of the city of Jerusalem. But 
 as he was not able to walk, because 
 of the many blows, and because of 
 the weight of the cross, these [peo- 
 ple] because of the desire which 
 the Jews had to crucify him, meet- 
 ing 55 a certain man, — a Cyrenian 
 named Simon, who was coming 
 from the country, who had two 
 sons, Alexander and Kufus, {and he 
 was from the city of Cyrcnc) — gave 
 him, therefore, the cross. Not out 
 of compassion towards Jesus, and 
 to lighten him of the burden, but 
 desiring, as has been said, to mur- 
 der him sooner, they impressed 
 Simon that he should carry his 
 cross. And they bring him to the 
 place Golgotha, which translated is, 
 Place of a SkulL^s 
 
 Then they reached safely the 
 place called Skull, which was 
 strown \_or, paved] with stones ; 
 and there the Jews placed the 
 cross. 
 
 And the soldiers took off his 
 garments and divided these 
 things among themselves. 
 
 And they offered him to drink 
 wine mingled with myrrh, which 
 he ilid not take. 
 
 And they put on him a purple 
 
 ^5 The Greek is ungrammatical and confused, owing ajiparently to the 
 mingling of two, or more, narratives. 
 
 ^^ Here follows in ruris 1) an interpolation which must be later by 
 several centuries than the original document, for it styles Mary Mother 
 of God. 
 
130 
 
 ACTS OF PILATE. 
 
 [note a. 
 
 PARIS A. 
 
 aod crucified him, and at the 
 
 same time suspended the (?) two 
 malefactors with him. 
 
 PARIS D. 
 cloak, that is a purple Eosos 
 [Kasos ?], and weaving a crown of 
 thorns they put it on his head, and 
 bending their knees before him 
 they mocked him, saying : Hail, 
 king of the Jews ! And spitting on 
 him, they took a reed and struck 
 him on his head. And after tliey 
 had mocked him they took off the 
 cloak, that is the Kasos [Rosos ?], 
 which is called purple. And they 
 put on him his own garments and 
 led him away that he might be cru- 
 cified. And crucifying lum they 
 divided his garments, casting lots 
 upon them [to determine] what each 
 one should take.^'' 
 
 And it was the sixth ^ hour of 
 the day. They lilted him on 
 the cross, and crucifying him 
 destroyed * him. 
 
 And the inscription of his alleged 
 crime was written over him in 
 Greek and Romaic and Hebrew 
 letters, saying. This is the king of 
 the Jews. 
 
 And they crucified with him 
 two robbers, one on the right 
 and one on the left. 
 
 And the passers-by uttered abus- 
 ive language towards him, shaking 
 their heads and saying : Oh, you, 
 who destroy the temple and build it 
 again in three days, save yourself 
 and descend from the cross. In like 
 manner the chief j)riests with the 
 scribes said mockingly to each other: 
 The Christ, the son of Israel, saved 
 others. He cannot save himself. 
 Let him descend from the cros.s, 
 that we may see and believe him,** 
 
 ^■^ The reference by Justin Martyr (Jpol. 1, :?.">) to this passage implies 
 that in the middle of the secoiul century it was to be found, in the Ads 
 of Pihitc, corresponding ajjparently with the text here given. 
 
 ^ The manuscript here uses a numeral. 
 
 ^' The translation of this word is conjectural. 
 
 •"^ Here follows in Paris D an interpolation of monkish times, a long 
 lamentation by the " Mother of God." 
 
§11.] 
 
 CRUCIFIXION OF JESUS. 
 
 131 
 
 PARIS A. 
 But Jesus said : Father, forgive 
 them, for they know not what they 
 do. 
 
 And the soldiers divided his 
 garments. 
 
 And the people stood looking on. 
 And the chief priests and elders 
 of the people sneered at him say- 
 ing : He saved others and cannot 
 save himself. If he is the Son 
 of God, let him descend from the 
 cross and we will believe on him. 
 And the soldiers made game of 
 him, coming and olleringhim vine- 
 gar and gall and saying : If you 
 are the Christ, the king of the 
 Jews, save yourself. 
 
 And Pilate, after the sentence, 
 commanded an inscription to be 
 written, the charge against him, 
 in Greek letters.*"^ 
 
 And a certain one of the sus- 
 pended malefa(!tors, Gestas by 
 name, said to Jesus : If you are the 
 Christ save yourself and us. 
 
 But Demas, the other, answer- 
 ing, rebuked him, saying : Have 
 }'ou no fear of (Jod, because of 
 being under the same condemna- 
 tion ? And we [are condemned] 
 justly, for we receive the proper 
 [consequences] of what we have 
 done. But this man has commit- 
 ted no crime. And he said to 
 Jesus, Remember me, Lord, when 
 you shall come in your kingdom. 
 
 Jesus spoke to him : Verily I 
 
 PARIS D. 
 
 Then Jesus cried with a loud 
 voice : Do not charge this sin to 
 them, for the wretched [ones] do 
 not know what they are doing. 
 
 Then he says : I am thirsty. 
 And immediately one of the sol- 
 diers ran, and taking a sponge and 
 filling it, and placing it on a reed, 
 gave him to drink. And having 
 tasted he did not wish to drink. 
 
 But the Jews standing and look- 
 ing on ridiculed him and said : If 
 you said truly that you are the Son 
 of t!od, descend from the cross, and 
 immediately, that we may believe 
 on you. Others ridiculing him, 
 said : He saved others, he cured 
 and healed others, infirm, palsied, 
 lepers, demoniacs, blind, lame, 
 dead, and he cannot likewise save 
 himself. 
 
 And the robber, crucified on his 
 left hand, said to him : If you are 
 the Son of God, descend from the 
 cross and save j^ourself and us. 
 His name was Gestas. But the 
 robber crucified on the right, named 
 Dysmas, reproached that same rob- 
 ber, saying : miserable and 
 wretched [man], do you not fear 
 God ? We indeed have done things 
 which deserve what we suffer. But 
 he has done and committed no 
 crime whatever. And this robber 
 on the right turning, addressed 
 and says to Jesus : Lord, remem- 
 ber me when you shall come in 
 your kingdom. But Jesus spoke 
 to him : So be it : I say to you, 
 
 *^ " In Romaic and Hebrew letters, that, in accordance with what the 
 Jews stated he is king of the Jews." — Monac. B. The same with omission 
 of " and Hebrew " is found in Monac. A. 
 
132 
 
 ACTS OF PILATE. 
 
 [note a. 
 
 PARIS A. 
 say to you, Deiiius : To-day you 
 shall be with me in Paradise.''^ 
 
 PARIS D. 
 this day you shall be with me in 
 raiadise.*'^ 
 
 Then Jesus crying with a loud 
 voici!, spoke : Father, into thy 
 hands will I commit my spirit. 
 And with this utterance he ex- 
 pired. [Cp. § 12 of Paris A.] 
 
 § 12. Acco7npaniments of the Crucifixion. 
 
 And 
 hour. 
 
 it was about the sixth 
 
 And darkness took place 
 upon the earth until the ninth 
 hour, the sun being darkened. 
 And the veil of the temple was 
 rent in two from top to bottom. 
 
 And Jesus crying with a loud 
 voice, spoke : Father, into thy 
 hands I commit my spirit. And 
 having said this he gave up the 
 spirit. «5 [Cp. § 11 of Paris D.] 
 
 The centurion, seeing what took 
 place, glorified God, saying that : 
 This man is just. And all the 
 ciowds who were passing to see 
 this spectacle, when they saw the 
 occurrences, returned, beating their 
 breasts. 
 
 And it was about the sixth 
 hour. And immediately a very 
 great eartlK^uake occurred over 
 the whole earth, so that the 
 whole world shuddered. And 
 because of the excessive earth- 
 quake the rocks were rent and 
 the sepulchres were opened, and 
 many bodies of the Just were 
 awakened,** and the sun was 
 darkened, and the veil of the 
 temple was rent in the middle, 
 and the darkness occurred over 
 the whole earth until the ninth 
 hour. 
 
 And these things having taken 
 place, the Jews being frightened, 
 some of them said that " in reality 
 this man was just." Longinus, 
 the centurion, standing up boldly, 
 spoke : Truly, this man was Son of 
 God. Others coming and seeing 
 him, [commenced] beating their 
 breasts, and immediately turned 
 back again from fear. 
 
 ''2 This can scarcely have been added before the fourth century. See 
 Underworld Mission, pp. 144, 145 ; 3d edit. pp. 138, 139. 
 
 fi^ Another monkish interpolation of Paris D occurs here. It narrates 
 that when Joseph and the " Mother of God " fled to Egypt thirty-three 
 years jircviously, tlie leprous child of the right-hand robber was cured by 
 being washed in the same water which had been used for the infant 
 Jesus. 
 
 ®* The genuineness of the similar passage in Matthew 27, TjJ, ."v!, has 
 been questioned. See Norton, Genuineness of the Gospels, Vol. 1, Appen- 
 dix, Note A, Section v. 
 
 «& In some of the MSS. the Hebrew of Psalm 31, T-, {Scidvxigint, 30, c) 
 is here copied with the Greek appended as a translation. 
 
§12.] 
 
 ACCOMPANIMENTS OF THE CRUCIFIXION. 
 
 1^ 
 
 PAUrS A. 
 
 But the centurion reported to 
 the governor all the occurrences. 
 And the governor and his wife 
 hearing of it were grieved [de- 
 pressed ?] and neither ate nor 
 drank on that day. And Pilate 
 suniuiouing the Jews spoke to 
 them : You have beheld the oc- 
 cuirences. 
 
 But they spoke to him: An 
 eclipse of the sun has taken 
 place, a usual tiling.*^ 
 
 PARIS D. 
 
 But the centurion, having no- 
 ticed all such wonders, going to 
 Pilate, narrated these things. 
 But he hearing [the narration] 
 wondered and was astounded, 
 and because of his fear and griei, 
 would not eat nor diink on tliat 
 day. He gave notice, moreover, 
 and the whole Sanhedrim came 
 so soon as the darkness had 
 passed. And Pilate spoke to the 
 2)eo2)le : You see how a great 
 earth(|uake took place ; You see 
 how the veil of the temple was 
 rent in the midst ; You see hoAV 
 darkness took place over the in- 
 habited earth from the sixth to 
 the ninth hour. In reality I did 
 well in exhorting you not to 
 murder the excellent man. 
 
 But all the miscreants were 
 utterly unbelieving. On the 
 contrary they said to Pilate, 
 that : Such darkness is an eclipse 
 of the sun, similar to what has 
 occurred in other times. 
 
 Pilate says to them : If this 
 darkness be an eclipse of the 
 sun as you say, what do you 
 pronounce the other marvels and 
 shuddering prodigies ? 
 
 And they had nothing to an- 
 swer. 
 
 And while he was saying these 
 things, the Jews coining and {?) 
 spoke to Pilate : Jly Lord, they did 
 not write properly the inscription 
 above the head of Jesus, for it tes- 
 tifies tliat he is our king. There- 
 fore we beseech you, that you de- 
 cree and write there, that he said 
 that he was king of the Jews. 
 
 ^ This oversight was subsequently remedied in some copies by an in- 
 terpolation. According:; to Monac. A, "Pilate .said to them : Foulest of 
 men, this is your truthfulness in all things. I know that this never oc- 
 curs except at new moon [literally, at the moon's birth]. You ate your 
 passover yesterday on the fourteenth of the month, and [yet] you say an 
 eclipse of the sun occurred." — Thilo, p. 594, n. 
 
134 
 
 ACTS OF PILATE. 
 
 [note 
 
 FABIS A. 
 
 PARIS D. 
 
 Pilate said to them : What I have 
 written, I have written. 
 
 Tlien they say to him : We have 
 the least of unleavened bread all 
 of to-niorrovv, and we beseech you, 
 since the crucilied yet breathe, that 
 their bones may be broken, and 
 that they may be taken down. 
 
 Pilate spoke : Let this take place. 
 He sent soldiers, therefore, and 
 they found the jobbers breathing, 
 and broke their luubs. But hnil- 
 ing Jesus dead, they did not touch 
 him. Then one soldier leaving [his 
 companions] pierced Jesus also 
 with a s2)ear in the right side, and 
 immediately there came out blood 
 and water. 
 
 § 13. Joseph esteems and buries Jesus. 
 
 And, behold, a man named 
 Joseph, a councillor, a good and 
 just man, 
 
 this man had not as- 
 sented to their design nor action 
 — from Arimathea, a city of the 
 Jews — himself also awaiting the 
 kingdom of God, this man 
 
 And towards evening of the 
 Preparation, that was closing, 
 Joseph, a certain well-born and 
 wealthy man, a Monotheist, a Jew, 
 finding the Nicodemus whom the 
 previous treatise has made known, 
 says to him : I know that you 
 loved Jesus while he was alive, 
 and I saw you combating the 
 Jews on his account. If it 
 seems good to you, therefore, let 
 us go to Pilate and ask the body 
 of Jesus for burial, since it is a 
 great sin that it shoiild be un- 
 buried. 
 
 I am afraid, says Nicodemus, 
 lest [owing to] Pilate being 
 angry I should sufl'er some in- 
 jury. But if you, going alone 
 and asking, should receive tlie 
 dead, then I will accompany 
 you and will co-operate in per- 
 
§13.] 
 
 JOSEPH ESTEEMS AND BURIES JESUS. 
 
 135 
 
 PARIS A. 
 
 coming to Pilate, re- 
 quested the Lody of Jesus. And 
 Pilate permitted [or, directed] 
 that the body be given him. 
 And taking it he wrapped it in 
 pure linen and placed it in a 
 rock-hewn sepulchre, in which 
 no one had ever yet been. 
 
 And the Jews, hearing that 
 Joseph had asked for the body 
 of Jesus, were seeking for him 
 also, 
 
 and for the twelve who liad 
 said that Jesus was not born of for- 
 nication, and for Nicodemus and 
 many others, who, s])rinti;ing for- 
 ward before Pilate, had made mani- 
 fest his good works. 
 
 And all [others of them] having 
 concealed themselves, Nicodenms 
 only made his appearance to t)iem, 
 because he was a ruling man of the 
 Jews. And Nicodemus says to 
 them : How can you [dare] enter 
 the synagogue ? 
 
 The Jews say : How do you 
 [dare] enter the synagogue ? For 
 you are his accomiilice and his 
 
 {)ortion [be] yours in the future 
 ife. 
 Nicodemus says : Amen, Amen. 
 In like manner Joseph, coming 
 forward from [his concealment ?]*''* 
 said to them : Why are you vexed 
 at me because I asked the body of 
 Jesus ? Behold, I put it in my 
 sepuh^hre, wrapped it in i)ure linen, 
 and I rolled a stone against the 
 
 PARIS D. 
 
 forming thoroughly all 
 appropriate to burial."' 
 
 things 
 
 The Jews having learned that 
 these things had been done by 
 Joseph and Nicodemus, were 
 very indignant at them, and the 
 high-priests, Annas and Caiaphas, 
 manifesting [it] to Joseph, s])oke 
 to him : Why did you perform 
 this sepulture for the dead 
 Jesus ? 
 
 ^^ Here follows a passage in which Mary is called Mother of God. 
 is of course later by centuries than the original document. 
 68 IlapeK^ds. 
 
 It 
 
136 
 
 ACTS OF PILATE. 
 
 [note 
 
 PARIS A. 
 door of the sepulchre. And you 
 hiive not done well towards the 
 jn.st num, tliat liaving erucilied 
 him you <lid not repent, but raised 
 a spear against him. 
 
 The Jews, having heard these 
 things frona Joseph, iiimiediately 
 seizing him, connnanded that he 
 be made safe until the first day of 
 the week, saying : The hour does 
 not permit doing anything against 
 you, because the sabbath is about 
 dawning, and you will not be 
 deemed worthy of sepulture, but 
 we will give your flesh to the birds 
 of heaven. 
 
 Joseph says to them : This is the 
 speech of the arrogant Goliatli, who 
 uttered contumely towards the liv- 
 ing God and the holy David. But 
 God spoke through the prophets ; 
 To me [belongs] thorough ven- 
 geance ; 1 will repay, says the Lord. 
 And now the uncircumcised in 
 flesh, but circumcised in lieait, 
 taking water, washed his hands in 
 presence of the sun, saying : I am 
 innocent of the blood of this just 
 man, you shall see. And answer- 
 ing Pilate you said : His blood [be] 
 upon us and upon our children. 
 And now I fear lest the anger of 
 the Lord be close upon you and 
 upon your children, in accordance 
 with your speech. 
 
 But the Jews having heard these 
 words were embittered in spirit, 
 
 and laying hold of Joseph, 
 seized him and shut bim into a 
 house where there wa3 no win- 
 
 Joseph says : I knew Jesus 
 [to be] a just man, true and good 
 in all things, and I knew you, 
 that from envy you accomplished 
 his murder, and thereiore I took 
 charge of hrs burial. 
 
 Then the high-priests getting 
 angry and seizing Joseph, threw 
 liim into prison and said to him : 
 If we do not to-morrow murder 
 you as we did him I Fi)r the 
 present remain imder guard, but 
 
§ 13.] JOSEPH ESTEEMS AND BURIES JESUS. 137 
 
 PARIS A. PARIS D. 
 
 on the Lord's Day ^ early you 
 
 will be delivered to death. They 
 
 spoke these things, and marked 
 
 dow. And guards remained at with a seal the prison, which 
 
 the door. was secured by all manner of 
 
 keys. 
 
 The Preparation having come 
 therefore thns to an end, the 
 Jews, early on the sabbath, went 
 off to Pilate and spoke to hiui : 
 That deceiver, while yet alive, 
 spoke [to the effect] that after 
 three days he should be raised. 
 Lest his disciples, stealing him f)y 
 night, should mislead the i)eople 
 by such a falsehood, command, 
 we pray you, that his sepulchre 
 be guarded. 
 
 Pilate, therefore, gave them 
 five hundred soldiers, who seated 
 themselves on the sepulchre to 
 guard it. Placing also seals 
 [u])on]tbe stone of the sepulchre, 
 they guarded it during the sab- 
 bath until the first dawn of the 
 Lord's Day. 
 
 After that a great earthquake 
 again took place first, then a 
 lightning-bearing angel of the 
 Lord came from heaven and 
 rolled the stone from the sep- 
 ulchre and sat upon it. And 
 from [fear] of the angel the sol- 
 diers became as dead. Then the 
 Lord arose, wakened Adam and 
 all the prophets, whom the devil 
 had in his power. He there 
 wakened also all believers on 
 him." 
 
 "^ Anachronisms like this would have crept into the Gospc^ls had they 
 been written after tlie lirst century. 
 
 ''^ The original document seems to have ended here. The following 
 doxology is subjoined in Parifi D and Cod. Vmict. : 
 " The name of the Lonl lie ])rai.se<l 
 With liis Fatlier and tlie all holy spirit 
 Now and always and to ages of ages." 
 as also the following subscription in Paris D : 
 
 " End of the Holy Sufferings and beginning of His resurrection ; of 
 our Lord Jesus Christ." 
 
138 
 
 ACTS OF PILATE. 
 
 [note a. 
 
 § 14. Heathens testify to the Resurrection. 
 
 And on the sabbatli the chiefs 
 of the synagogue and priests 
 and Levites decreed that all 
 should assemble [literally, be 
 found] in the synagogue on the 
 first day of the week. And ris- 
 ing early, all jdotted in the 
 synagogue, by what death they 
 should kill Joseph. 
 
 And while the council [or Sanhe- 
 drim] was sitting, they commanded 
 him to be brought with nuicli igno- 
 miny. And having opened tlie 
 door they did not find him. And 
 the whole peopleAvas astounded, and 
 tliey became amazed, because they 
 found the seals and doors sealed, 
 and that Caiaphas had the key. 
 And for the rest, they no longer 
 dared to lay their hands on those 
 who had spoken before Pilate con- 
 cerning Jesus. 
 
 And while they were yet sit- 
 ting in the synagogue, 
 
 and wonder- 
 ing on account of Joseph, 
 
 some of the 
 guard came, whom the Jews had 
 requested from Pilate to watch 
 the sepulchre of Jesus, lest the 
 disciples coming should steal him. 
 And they announced to the chiefs 
 of the synagogue and priests and 
 Levites, stating the events which 
 had taken place, how " a great 
 earthquake occurred while we 
 were w-atching the sepulchre, and 
 we saw how an angel descended 
 from heaven and rolled away the 
 stone from the door of the sep- 
 ulchre and he sat upon it. 
 
 And his appearance was like 
 lightning, and his garment white 
 as snow, and from fear of him we 
 became as dead.''^ 
 
 When, therefore, the Lord's 
 Day dawned, the chief [or high] 
 priests held a council with the 
 Jews, and sent to put Jose})h out 
 of prison, for the purpose of kill- 
 ing him. And having opened 
 [it] they did not find him. And 
 they were surprised at this, as to 
 how, the doors being shut and 
 the keys safe, and the seals hav- 
 ing been found [unbroken] hut 
 Joseph was become invisible. 
 
 Antl hereupon a soldier, one 
 of those who had guarded the 
 sepulchre, coming up, spoke in 
 the synagogue : Learn that Jesus 
 has risen. 
 
 The Jews say : How ? 
 
 But he said : " First a great 
 earthquake took place, then a 
 lightning-bearing angel of the 
 Lord descended from heaven, 
 rolled the stone [from] the sep- 
 ulchre and sat upon it, and from 
 fear of him all we soldiers 
 became as dead, and 
 
 were unable 
 either to fly or speak. And we 
 
 In Monac. A this reads, "and we lay in great fright." 
 
§ 14.] HEATHENS TESTIFY TO THE RESURRECTION, 139 
 
 PARIS A. 
 
 And we heard the angel saying 
 to the women who stayed Ijy the 
 tomb of Jesus, and he said: Be 
 not afraid, for I know that you 
 seek Jesus the crucified. He is 
 not here, for he has risen in ac- 
 cordance with what he spoke. 
 Ap2)roach ; see the phice where 
 the Lord was lying ; and going 
 quickly speak to his disciples, 
 tliat lie has risen from the dead, 
 and behold, he precedes you into 
 Galilee. There ye shall see him 
 in accordance with what he spoke 
 to you." 
 
 The Jews say : To what women 
 was he talking ? 
 
 The guards say : We do not 
 know who they were. 
 
 The Jews say : Why did you not 
 seize the women ? 
 
 The guards say : We were be- 
 come as if dead from fright, not 
 hoping to see the light of day ; and 
 how couhl we seize them ? 
 
 The Jews say : As the Lord lives 
 we do not believe you. 
 
 The guards sa)' : You see so 
 many miracles in relation to that 
 man and you believe not, and how 
 can you believe us ? For you swore 
 well that as the Lord lives, we do 
 not believe you. For the Lord 
 does live. 
 
 And again the guards say : We 
 have heard that you shut up him 
 who asked for the body of Jesus, 
 .sealing also the door, and having 
 opened it, you diil not find him. 
 Give us Joseph, and we will give 
 you Jesus. 
 
 The Jews say : We will give you 
 Joseph ; Give us Jesus also. 
 
 Tlie guards say : First give us 
 Joseph, and then we will give you 
 Jesus likewise. 
 
 PARIS D. 
 beard the angel saying to the 
 women, who had come thither 
 to see the sepulchre, 
 
 that : Be not 
 afraid, for I know that you seek 
 Jesus. He is not here, but has 
 risen as he told you beforehand. 
 Bend down and see the sepulchre 
 where the body of Jesus lay. 
 
 Go, how- 
 ever, and state to his disciples 
 that he has risen from the dead, 
 and that they shall go in [into] 
 Galilee, for there thev shall find 
 him." 
 
 On this account I [the soldier] 
 tell you this previously. 
 
 The Jews say to the soldiers : 
 What women were they that came 
 to the sepulchre ? 
 
 and why did you 
 not seize them ? 
 
 The soldiers say : From feai", and 
 from the sight alone of the angel, 
 we were unable to speak or to 
 move. 
 
 The Jews spoke : As the Lord 
 of Israel lives that we believe noth- 
 ing of what you say. 
 
 The soldiers say : Jesus per- 
 formed such miracles and you did 
 not believe him, and [how] are you 
 to believe us now ? You say truly, 
 that God lives, and in reality that 
 he truly lives whom you crucified. 
 
 But did we not hear that you had 
 Joseph shut up in prison, then 
 0])ening the doors you did not find 
 him. Give us Joseph, and we will 
 also, on this condition, give you 
 Jesus. 
 
140 
 
 ACTS OF PILATE. 
 
 [note a. 
 
 PARIS A. 
 The Jews say : Joseph has de- 
 parted to Ids own city. 
 
 The guards say to the Jews : 
 And Jesus is in Galilee, as we 
 heard from the augi-l who rolled 
 away the stone, that : He precedes 
 you into Galilee. 
 
 And the Jews, having heard, 
 these words, were greatly ex- 
 citeil, saying : This account must 
 by no means be heard [lestj all 
 he inclined towards Jesus. And 
 holding a council among them- 
 eelves, they laid down a sufficient 
 quantity of silver and gave it to 
 the soldiers, saying: State, that 
 His disciples, coming by night, 
 stole him while we were asleep. 
 And, if this should be heard by 
 the governor, 
 
 we will persuade 
 him and will save you any an.\- 
 iety. 
 
 But they taking the silver did 
 as they liad been taught. And 
 this report has cii'culated among 
 the Jews until the present 
 
 TIME.'- 
 
 PARIS D. 
 
 The Jews say : Joseph, a fugi- 
 tive fioin prison, you will find him 
 in Ariniathca, his country. 
 
 The soldiers also say : Go you 
 also to Galilee and you will liud 
 Jesus, as the angel stated to the 
 women. 
 
 Hereupon, heing frightened, 
 the Jews stated to the soldiers : 
 See that you state to no one this 
 account, and [lest ?] all shall be- 
 lieve on Jesus. To which end 
 
 also they gave them much sil- 
 ver, that they might state : While 
 we slept his disciples came and 
 stole him. 
 
 The soldiei-s spoke : We fear 
 lest Pilate should hear that we 
 took silver and should put us to 
 death. 
 
 The Jews spoke : Take it and 
 Ave pledge ourselves to render an 
 apology to Pilate in your behalf. 
 Only state that you slept. 
 
 And the soldiers took the sil- 
 ver, and stated as they had been 
 ordered, and until the present 
 DAY such a false account is cir- 
 culated by the Jews. 
 
 § 15. Jevjs testify to the Resurrection. 
 
 But a certain Phineas, a priest, 
 and Addas, a teacher, and Anga;us, 
 a Levite, coming down from (Jal- 
 ilee into Jerusalem, narrated to 
 the chiefs of the synagogue and 
 to the priests and Levites, that 
 
 And, after a few days, three 
 men came from Galilee to Jeru- 
 salem. One was a priest named 
 Phineas : another a Levite 
 named AngaMis, but the remain- 
 ing one a soldier named Adas. 
 These came to the chief-priests 
 and stated to them and to the 
 
 ■^2 The language coincides closely with that of Matthew, 28, 11-15. 
 See p. 89. 
 
§15-] 
 
 JEWS TESTIFY TO THE RESURRECTION. 
 
 141 
 
 PARIS A. 
 
 they saw Jesus and his disciples 
 sitting on mount Admonition. 
 And he said to his disciples : 
 
 Going into the whole world, pro- 
 claim to the creation that who- 
 ever believes and is baptized will 
 be saved, but the unbeliever will 
 be condemned. 
 
 And these miracles shall follow 
 believers. In my name they shall 
 cast out demons, they shall speak 
 in [to tliein] new languages, and 
 shall take serpents into their hands, 
 and if they shall drink anything 
 deadly, it shall not injure them. 
 They shall lay their hands on the 
 sick and these shall get well. 
 
 While Jesus was yet speaking 
 to his disciples, we saw him 
 taken up into heaven. 
 
 The elders and priests and Le- 
 vites say : Give glory to the God of 
 Israel and make acknowledgment 
 to him if ye have heard and seen 
 what ye narrate. 
 
 The narrators say, that : As the 
 Lord God of our fatliers lives, the 
 God of Abraham and the God of 
 Isaac and the God of Jacob, we 
 have heard these things and we saw 
 him taken up into heaven. 
 
 The Jews say : Did you come 
 for this, to make a glad announce- 
 ment, or did you come that you 
 might offer prayer to God ? 
 
 They say : That we may offer 
 prayer to God. 
 
 The Jews say to them : To what 
 purpose then is this silly talk 
 Avhich you have been nonsensically 
 talking before all the people ? 
 
 Phineas says, as also Addas,, the 
 teacher, and Angreus the Levite, to 
 the chiefs of the synagogue and to 
 the priests and Levites : If these 
 words which we have spoken are 
 sinful, lo, we are before you. Do 
 
 PARIS D. 
 people : We saw in Galilee that 
 Jesus, whom you crucified, with 
 his eleven disciples on the mount 
 of Olives, teaching them and 
 saying : Go into the w'hole world 
 and proclaim the gospel, and 
 who believes and is baptized will 
 be saved, but the unbeliever will 
 be condemned. And having said 
 these things he ascended to 
 heaven. 
 
 And not only we, but many 
 others of the five hundred there, 
 saw hira. 
 
 And the chief priests and Jews, 
 having heard these things, s])oke to 
 those three men : Give glory to the 
 God of Israel, and repent of these, 
 your falselioods. 
 
 These three answered : As lives 
 the Lord God of our fathers, of 
 Abraham, Isaac, and Jacob, we do 
 not falsify but tell you the truth. 
 
142 
 
 PILATE S REPORT. 
 
 [note B. 
 
 PARIS A. 
 to US what seems good in your 
 eyes. 
 
 But they, taking [a book of\ 
 the Law, adjured them to nar- 
 rate these accounts no I'ui'ther to 
 any one. And they gave them 
 to eat and drink and put them 
 out of the city, having given 
 them also silver and three men 
 [who were] to place them again 
 in Galilee. And they de- 
 parted." 
 
 PARIS D. 
 
 Then the high-priest adjured 
 them, and giving them money 
 sent them away to another place, 
 that they should not proclaim 
 the resurrection of the Lord in 
 Jerusalem. 
 
 The foregoing not only comprises everything in Paris A 
 and Paris D, which can reasonably be regarded as part of 
 the original Acts of Pilate, but includes many of the additions. 
 The remainder of these documents, as printed by Thilo,'* can- 
 not have formed part of the original composition. 
 
 NOTE B. 
 
 PILATE'S REPORT. 
 
 Aside from the Acts of Pilate which have been given in the 
 preceding Note, a letter from Pontius Pilate to Tiberius was 
 fabricated, either as a support to the preceding document or 
 as an independent fraud. Tertullian (see Note A, footnote 1) 
 
 ■^3 " And they gave them to eat and drink, and putting them out of the 
 city, let them go, having given them also three men so as to take them 
 safely [without any talking?] as far as Galilee." — Monac. A, Thilo, 
 p. 626. 
 
 ''* A portion of the remainder is weak and objectless. A search 
 through the country, pronijited by Nicodemus, finds nothing of Jesus, 
 but does find Joseph, wlio gives a lecture to the murderers of Jesus. 
 
 Another portion is a narrative by two sons of that Simeon, who blessed 
 Jesus when a child. Tliey had died and been buried some time pre- 
 viously. They were among those raised at tlie resurrection of Jesus. 
 They narrate to the Jewish rulers the deeds of Jesus in the Underworld, 
 of which the reader will find a brief abstract in Underworld Mission, 
 pp. 161, 162 ; 3d. edit. pp. \bft, 156. The.se omitted portions consti- 
 tute about half of the whole document as printed by Thilo. 
 
§!•] 
 
 LONGER LATIN FORM. 
 
 143 
 
 refers to it. At present this letter appears in several forms, 
 occasioned perliaps by the different wants of controversialists. 
 Tiio longer Latin form of the letter is herewith translated. 
 I understand Thilo to mean that he takes it as given in his 
 text from the Einsiedlen MS.,^ and as given in his notes from 
 the Orthodoxographa.^ 
 
 § 1 Longer Latin Form. 
 
 Codex Einsidlensis. 
 
 Pontius Pilate to his Sovereign 
 Claudius,^ Greeting. 
 
 Lately it happened with my 
 sanction that the Jews through 
 envy punished themselves and 
 their posterity by cruelly sen- 
 tencing [a person] concerning 
 whom, when their fathers had a 
 promise that their God would 
 send to them from his holy 
 Heaven [one] who should de- 
 servedly be called their king, and 
 had promised that he would send 
 this king to the earth through a 
 virgin.* When the God of the 
 Hebrews during my procurator- 
 ship had sent that king into 
 Judea, and when the Hebrews 
 had seen him give light to the 
 blind, purify the lepers, cui'e 
 paralytics, drive demons out of 
 men, call to life even the dead, 
 control the winds, walk with dry 
 feet over waves of the sea, and 
 do many otiier miraculous won- 
 ders, and when many of the 
 Jewish people believed him to be 
 
 Monuvicnta Orthodoxografha. 
 
 Lately it happene<l, of which 
 thing I can bear testimony, that 
 the Jews through envy destroyed 
 themselves and all their poster- 
 ity by cruelly sentencing [a per- 
 son]. For when by the promise 
 of oracles received by the au- 
 thority of their ancestors they 
 expected as follows, namely, that 
 their God would through a young 
 virgin send [one] who should 
 justly be called their king, he 
 sent this [person] into Judea dur- 
 ing my presence there. He, as 
 is known to all, restored sight to 
 the blind, cleansed lepers, cured 
 paralj'tics. They saw him also 
 drive out demons and lilierate 
 those possessed by impure spirits. 
 He also resuscitated from their 
 sepulchres the dead. The storms 
 of wind obeyed him ; he walked 
 on the sea with dry feet. He 
 did also very many other mira- 
 cles so that he was commonly 
 called among Jews and the com- 
 mon people the Son of God. 
 
 1 Thilo, p. 796 n. The letter, subjoined in this MS. to the Acts of 
 Pilate, is given in Thilo, Cod. Apoc. pp. 796 - 800. 
 
 ^ Thilo states, p. cxxxiv, that he knows not the MS. origin of the 
 Latin which he has given in notes on ^ip. 798-800, and which is here 
 translated. It is perhaps nearer than the Einsiedlen MS. to the original 
 letter. 
 
 3 This was a portion of the fuller name Tiberius Claudius Csesar. 
 
 * The sentence is imperfect in the Latin. In the corresponding pas- 
 sage of tlie Orthodoxographa the expression is viri/inevi juvenculam. 
 Possibly this may be intended to mean an immature virgin. 
 
144 
 
 PILATE'S RErORT. 
 
 [note B. 
 
 Codex Einsidlensis. 
 the Son of Gorl, tlie cbief priests 
 and scribes, and Pliarisees of the 
 Jews experienced envy towards 
 him, and seizing, delivered hiiu 
 to me as procurator, and stated to 
 me falsely a variety of things 
 CDiicerning him, asserting that he 
 ■was a magician and acted ^ con- 
 trary to their law. I, however, 
 believed their charges, and de- 
 livered him after a scourging to 
 their decision. They, however, 
 crucified him on a wooden cross * 
 and burying hini when dt*ad 
 jilaced guards, the soldiers of my 
 Prajtorium guarding his sep- 
 idclire and sealing it. On the 
 third day he arose from the 
 sepulchre. The wickedness of 
 the Jews, however, flamed out to 
 such a degree that they gave 
 money to my soldiers, saying : 
 State that ^ his disciples stole his 
 body by night. But my soldiers, 
 after they had received the 
 money, could not be silent as to 
 the truth of what had occurred, 
 but testified that he had risen 
 from the sejiiilchre, and said that 
 thoy had received money from 
 the Jews. 
 
 Therefore I suggest to the 
 sovereign that no one spread a 
 contrary falsehood and decide* to 
 credit untruths of the Jews. 
 
 Monumenta Orthodoxographa. 
 
 The chief priests, however, 
 moved by rivalry and envy, were 
 opposed to him, and delivered 
 him, captured, to me, charging 
 him as a criminal with fictitious 
 crimes : they called him a magi- 
 cian, a renegade from, and trans- 
 gressor of, their law, by which 
 persuasions I, misled, credited 
 their complaints and delivered 
 him, scourged, to them that they 
 should proceed against him as 
 they deemed proper. But they 
 thereupon crucified him and 
 placed guards over the sepulchre 
 in which he was deposited, 
 among which guards also were 
 some of my soldiers, who saw 
 him on the third day rising from 
 the dead. The wickedness of 
 the Jews, however, flamed out 
 the more hereupon, and they 
 paid a large sum of money to 
 the soldiers as an inducement to 
 affirm that his disciples had 
 stolen the body by night. The 
 soldiers accepted the money, but 
 nevertheless aftirmed and testi- 
 fied publicly everywhere that 
 they had seen visions of angels, 
 and that that Jesus had truly 
 risen from the dead. 
 
 I, however, have A\Titten these 
 things to the end that no one 
 may credit the triflings and false- 
 
 5 For magnum read magnm. 
 
 ^ The words in Italics, omitted in one JIS., were probably added dur- 
 ing the rage for using arguments from the Old Testament. Compare in 
 Jiiddism, p. 345, a remark of Middleton. 
 
 "^ Quia is used here in tlie sense of the Greek word on. If not a 
 translation it would indicate, that Latins wlio resided in Greek coun- 
 tries, or Greeks who wrote Latin, had affi.xed this meaning to the 
 word. 
 
 ® For cestimans read cestimet. The preceding words in Italics may be 
 an interpolation. Otherwise we miglit treat ct as interjwlated and trans- 
 late " that no one spread a contrary falseliood [and'\ deciding to credit 
 untruths of the Jews." 
 
§ 2.] SHOKTER LATIN FORM. 145 
 
 Codex Einsidlensis. Momimenta Orthodoxographa. 
 
 I have directed to your mighti- hoods of the Jews if they give a 
 
 ness [a record of] all things done different account of what has oc- 
 
 touching Jesus in my I'netoriuvi.^ curred. Farewell. 
 
 § 2. Sliorter Latin Form}^ 
 
 Pontius Pilate, Procurator of Judea, to Tiberius Caesar, 
 Emperor, S. P. 
 
 Concerning Jesns Christ, — on whom in my last communi- 
 cations I made a plain declaration to you, that severe punish- 
 ment WHS inflicted by desire of the people, I being unwilling 
 and reluctant, — no previous age had or will have a man, by 
 Hercules, so pious, so [morally] austere. But there arose a 
 wonderful effort of the people itself, and a concurrence of the 
 scribes and chiefs and elders, (although their prophets, who 
 according to us would be called Sibyls, warned against it) to 
 crucify this ambassador of truth, supernatural signs making 
 their appearance while he was suspended [on the cross], such 
 as threatened, in the opinion of philosophers, ruin to the 
 whole world. His disciples flourish, not proving untrue in 
 woi'k and continence of life to their master ; nay, being most 
 beneficent in his name. Unless I had been in the iitmost 
 fear lest a sedition should arise of the people who were almost 
 boiling over, perchance that man would still live for us. 
 Although fidelity to your dignity, rather than ray own will, 
 prevented my opposing with all my strength the sale and suf- 
 fering of just blood, void of any accusation, merely through 
 the malignity of men [and] yet [to eventuate], as the Scrip- 
 tures make plain, in their own destruction. Farewell. — V. 
 Cal. April. 
 
 9 The paragraph in Italics is probably a later arldition. 
 
 1" The letter in this form cannot be the one to which Tertullian (see 
 Note A, footnote 1) refers. Thilo prints it in his Codex Apoerypluis, 
 pp. 801, 802. He mentions that it is nowhere found appended in 
 manuscripts to the Acts of Pilate, or, to use his words, a ncminc, quod 
 sciam, cum Nicodemi evangel io conjuncfa cat. The letters S. P. a[)pended 
 to the inscription are an abbreviation probably of Salutem Plurimam, 
 " utmost prosperity." 
 
146 PILATE'S REPORT. [xOTE B, 
 
 § 3. Greek Form. 
 
 Report of Pontius Pilate, Procurator op Judea, sent to 
 Tiberius Caesar, at PiOme. 
 
 Pontius Pilate, administering the Eastern government, to 
 Tiberius Caesar, most powerful and sacred." 
 
 I have thought proper, filled [as I am] with much fear and 
 trembling, most powerful king, to indicate by this, my own 
 writing, to your Practical-piety, the puirrjv contingency [to 
 nature] *'^ of this date as the event made it known. 
 
 While I, master, according to the command of thy Seren- 
 ity, was administering this eparchy, {ivliich is one of the eastern, 
 cities called Jerusalem, in which is situated the temple of the Jetc- 
 ish race) ^^ the whole multitude of the Jews being assembled, 
 delivered to me a man named JesuS; bringing many and un- 
 usual accusations against him, but they were not able by any 
 statement to convict him. There was one party of them [who 
 charged] ^* against him that he said the sabbath was not their 
 true rest. 
 
 That man performed many cures in addition to good 
 works. He made the blind to see, purified lepers, raised the 
 dead, healed paralytics who were totally unable to move, ex- 
 cept that they retained speech and the articulation of their 
 bones, and he gave them power to walk about and run, im- 
 parting it by a mere word. He did another more powerful 
 work, which was strange even for our gods [to perform] : he 
 raised from the dead a certain Lazarus, dead since the fourth 
 day, commanding by a word only the dead man (whose body 
 was already destroyed by worms and vermin) to awake, and 
 he commanded that foid-smelling body which was lying in the 
 sepulchre to run, and this [dead man], like a bridegroom from 
 
 1^ The translation of the title follows Codex C, which is less bombas- 
 tic than tliiit ado])ted by Thilo. His text for the remainder will be found 
 in his Codex Aiwc.,\i\,. 804-812. It is there followed (pp. 813-816) 
 by a much later document entitU'd WapaSocns WiKdrov, "Surrender of 
 rilatc," which j-eprescnts Tiberius and the senate as sitting in judgment 
 on Pilate and liavinghim i)ut to death. 
 
 12 See Tertullian's remarks on this " accident to the world " quoted in 
 Judaism, p. 442. 
 
 1' The passage in parenthesis is probably a later addition. 
 
 1* This insertion seems necessary to the sense. 
 
§ 3.] GREEK FORM. 147 
 
 his chamber, came out of the sepulchre filled with the most 
 fragrant perfume. 
 
 Also certain hopelessly hisane who had their dwelling in 
 the deserts eating flesh of their own limbs, fellow-livers with 
 the reptiles and wild beasts, [these] he placed as inhabitants 
 of cities in their own houses, and by a mere word, exhibited 
 them in their sound mind and intelligent ; and others, m 
 whom were a crowd of unclean spirits, he made to be men of 
 repute, and driving out the demons who were in them into 
 the sea, in a herd of swine, he choked them. 
 
 Also by a mere word he rendered sound another man who 
 had a withered hand, who with pain acquired his living, not 
 even having the half of his body sound. 
 
 Also a woman who had a flow of blood for a great length of 
 time, so that because of it the joints of her bones were visible, 
 and the body which she carried round had hardly a human 
 appearance, but looked like alabaster, and as if it were a dead 
 body because of her loss of blood, for all physicians proclaim- 
 ing her hopeless, paid no attention to her, for there was no 
 hope of preservation in her. Then as Jesus was passing, she 
 receiving strength from his shadow, touched the hem of his 
 garments, and in the same hour the strength of her body was 
 restored, and she became sound as one who had had no dis- 
 ease, and began to run at full speed to her own city Paneas. 
 
 And these things were as narrated, but the Jews charged 
 that Jesus did these things on the sabbath. But I know 
 wonderful things done by him beyond what the gods, whom 
 we recognize, perform. 
 
 Herod therefore, and Archelaus, and Philip, and Annas, and 
 Caiaphas, with the whole people, delivered this man to me for 
 examination, stirring up much tumult against me as regarded 
 their accusations against him. 
 
 At first scourging him, I found no fault in the matters 
 which they charged against him. Afterwards I gave him 
 again to them, when they ^^ had crucified whom, a darkness 
 occurred over the whole world, the full-orbed sun being hid- 
 den and the firmament of dai-kness appearing in daytime [so 
 that the stars were not visible],^*' but nevertheless having its 
 
 ^5 Crucifixion was a Roman, not a Jewish form of punishment. The 
 statement that the Jews crucifieil Jesus is one of those mistakes wliich 
 would have crept into the Gospels had they been of later origin. 
 
 ^•^ The bracketed passage may be an interpolation. Codex C omits 
 not. If it be genuine the translation should be, "so that [cirjt] the 
 stars were not visible." 
 
148 Pilate's report. [note b. 
 
 far-shining brilliancy darkened as is not unknown to your 
 Practical-piety, since in the whole world they lighted lamps 
 from the sixth hour until early. And the moon being as 
 blood did not disappear during tlie whole night, altliough she 
 was full. And the whole world was shaken by unheard-of 
 portents, and the whole creation was about to be swallowed 
 up by the underworld ; likewise the veil of their temple was 
 rent from above downwards as thunder and a great noise from 
 heaven occurred so that the earth shook and trembled.^" 
 
 [Subsequent Addition.] 
 
 In the midst of the fright dead persons appeared rising up. As 
 the Jews themselves, Avho hud seen, stated : That ■\ve have seen 
 Abraham, and Isaac, and Jacob, and tlie twelve Patriarchs, those 
 (who had previously died) after Moses" (twenty-five hundred years 
 ago) and many others. (And we saw Noah visilily in the body.) 
 But the stars and Orion made lamentation on account of the Jews, 
 because of their lawlessness. 
 
 And after the sabbath, about the third hour of the night, the sun 
 became visible as it never before shone, and the whole heaven w.as 
 bright. And as winter lightnings make their appearance, thus cer- 
 tain men on high, of brilliant clothing and of inexpressible glory, 
 appeared in the air, and an unnumbered multitude of angels, call- 
 ing out : The crucified Christ has arisen, [beivr/ a godj. ^' And a 
 voice was heard, powerful as tlnnider, saying: Glory in the highest 
 to God and upon earth peace, among men good-will. Ascend from 
 the imderworld, you who have been enslaved in its subterranean 
 regions. And at their cry all the luountains and hills were shaken, 
 and the rocks were rent, and niight}^ chasms took place in the 
 earth, so that the contents of the aliyss were visil>le. And many 
 bodies of the dead who had fallen asleep arose, to the number of 
 
 1" The subsequent portion of this report must be of later date, since it 
 implies a well-tleveloped existing belief in Christ's mission to the under- 
 world, and bears jdaiii traces of the discussions connected witli that sub- 
 ject. Probably the original termination of tlie letter has been displaced 
 by this new subject. 
 
 1^ The reader will find in the Undervorld ifission, § TI., that a 
 Gnostic teacher maintained the unwillingness of Jews in the underworld 
 to follow Christ. In § III. ot the same work will be found that some 
 restricted the benefits of his underworld mission to Jews and their mono- 
 theistic ])redecessors. The contradiction in the text has perhaps been 
 caused by efforts to include or omit followers of Moses. I-ts origin from 
 two texts niay be elucidated by ])rinting as follows : f!5oix€v . . . rovs 5w- 
 S(Ka narptapxas, toi'S [7r/)0TfTf\f cttjkotos] /uerd, Mwata [vpo Sicx'-^'"^'' 
 TTivTaKocrLiav frCiv] koI er^povs woWods. 
 
 1^ Cod, A omits the words in brackets. 
 
NOTE c] CORRESPONDENCE. 149 
 
 five humlred, and the whole multitude walked around and hymned 
 God with a loud voice, saying: Me who rose from the dead, the 
 Lord uar God, restored to liie all of us dead, and plundering the 
 underworld, destroyed it. 
 
 The whole of that night, therefore, O Royal Master, the light did 
 not cease, but many of tlie Jews dieil and were engulfed and swal- 
 lowed up in the chasms on that night, so that their bodies were 
 not visible. Those of the Jews I mean, O Master, had disappeared 
 who spoke against Jesus [so that /seemed to see some vision, the mul- 
 titudes of ancient dead whom we have never seen\ One synagogue was 
 left in Jerusalem, where all those synagogues which opposed Jesus, 
 were swallowed up. 
 
 Being therefore beside myself with fear and seized with much 
 trembling, determining that very hour to write the things which 
 were done among them all, I sent tliem to your mightiness.*" 
 
 NOTE 0. 
 CORRESPONDENCE. 
 
 OPENED BY KING ABGARUS WITH JESUS. 
 
 The following spurious correspondence is found in Eusebins 
 {Ecc. Hist. 1, 13), who alleges that his (Jreek is translated from 
 the original Syriac in the public archives at Edessa. It must 
 behmg to the close of the third or beginning of the fourth 
 century. The translation here adopted is that of Lardner 
 altered. 
 
 Copy op a Letter written by Abgarus the Toparch to 
 Jesus, and sent to him at Jerusalem by the Courier 
 Ananias. 
 
 Abgarus, Toparch of Edessa, to Jesus the good Saviour, 
 who has appeared at Jerusalem, sendeth greeting. 
 
 ^ Subjoined to the letter is the following : " When these documents 
 arrived in Rome ami were read, all were astounded that because of Pi- 
 late's wickediie.ss the darkness and eartli(]uake took place over the wiiole 
 world. And C'lesar being tilled witii anger, sending soldiers, commanded 
 to bring Pilate as a prisoner." 
 
 Appended to this is the "Surrender of Pilate," mentioned in note 11. 
 
150 CORRESPONDENCE. [note C, 
 
 I have heard of thee and of thy cures, performed without 
 herbs, or other medicines. For it is reported that thou 
 makest the blind to see, and the lame to walk : that thou 
 cleansest lepers, and castcst out unclean spirits and demons, 
 and healest those who are tormented with diseases of a long 
 standing, and raisest the dead. 
 
 Having heard of all these things concerning thee, I con- 
 cluded in my mind one of these two things, — either that thou 
 art God come down from heaven who doest these things, or 
 else thou art the Son of God who performest them. Where- 
 fore I now write unto thee, entreating thee to come to me, 
 and to heal my distemper. Moreover, I hear that the Jews 
 murmur against thee, and plot to do thee mischief. I have 
 a city, small indeed, but neat, which may suffice for us both. 
 
 Answer of Jesus to Abgarus the Toparch. 
 
 (Throiujh Ananias the Courier.) 
 
 Abgarus, thou art happy, forasmuch as thou hast believed 
 in me, though thou hast not seen me. For it is written con- 
 cerning me, that they who have seen me should not believe 
 in me, that they who have not seen me might believe and 
 live.^ As for what thou hast written to me desiring me to 
 come to thee, it is necessary that all those things, for which I 
 am sent, should be fulfilled by me here : and that after ful- 
 filling them, I should be received up to him that sent me. 
 Wlien therefore I shall be received up, I will send to thee 
 some one of my disciples, that he may heal thy distemper, 
 and give life to thee, and to those who are with thee. 
 
 Subjoined to the foregoing correspondence in Eusebius is a 
 narrative, taken also pi'ofessedly from the public archives at 
 Edessa, concerning cures performed by Thaddeus in that city. 
 It will be found hereafter in Note F, being separated from 
 the foregoing in order that the reader may, by the aid of such 
 classification, distinguish mf)re readily the fabrications of tes- 
 timony concerning the Master from those which concerned 
 chiefly his followers. 
 
 ^ The rcferpnce must be to John's Gospel, 20, 29, which at the assumed 
 date of this letter had not yet been written. 
 
NOTE D.] LETTER OF LENTULUS. 151 
 
 NOTE D. 
 LETTER OF LENTULUS. 
 
 The following letter is not quoted by any early Christian 
 writer. The fact that it is attributed to a heathen imphes 
 that it is not of later date than the fourth centuiy. Possibly 
 it belongs to the third. Its origin and object may be seen by 
 recurring to Ch. III. § 14. The text of its Latin copies or 
 translations differ from each other. One of these, a transla- 
 tion from the Persian, will be found in Fabricius, Cod. Apoc. 
 Nov. Test. pp. 301, 301*, 302. He mentions another, substan- 
 tially the same, but different in phraseology, as existing in 
 the Orthodojcof/rapha. It will be found in the Biblical Re- 
 pository, Vol. 2, pp. 373 - 375, in an article by Professor E. 
 Robinson, who has also given in footnotes the readings of dif- 
 ferent manuscripts. The letter must have had but little cur- 
 cency or it would have been quoted by some early writer. 
 
 Of the two vei'sions here subjoined, one is from Calmet's 
 Dictionary, made from De Dieu's Latin version of a Persian 
 copy,^ which was perhaps a modern translation from the 
 Latin. Another, in the second column, is my own from the 
 text of the Orthodoxographa as given by Robinson. 
 
 [A Letter . . . which was sent Lentulus, Prefect of Jeuusa- 
 To the Senate by a certain lem, to the Senate and Roman 
 Lentulus.2] People, Greeting. 
 
 There has a man appeared In the present age a highly 
 
 here, who is still living, named endowed man has appeared who 
 
 Jesus Christ, whose power is is yet with us, named Jesus 
 
 extraordinary. He has the title Christ, who by Gentiles is styled 
 
 1 In the sixteenth century Francis Xavicr, during his missionary 
 work in Asia, publislied a church history in Persian, in which tlie above- 
 mentioned Persian copy of tlie h-tter from Lentulus is found. The sup- 
 jiosition is reasonably certain that lu; supiMvised a translation of it from 
 the Latin. " Xavier, at conunand of the Persian Emperor Acabar, com- 
 posed, as it seems, this history in the Portuguese language, lingua Lusi- 
 tanica, in Agra, tlie ]n-incipal city of the whole kingdom ; and his 
 teacher Abdel Lenarin Kasen, originally from Lahore, translated it into 
 Persian." — "Walch, Bibliotheca Thcolog. Vol. 3, p. 405. 
 
 2 The heading is taken from the Jena MS. No. 2. 
 
152 
 
 LETTER OF LENTULUS. 
 
 [note d. 
 
 rfivcn to him of the Groat Pro- 
 phet ; his disciples call him tlie 
 Son of God. He raises the 
 DEAD, and HEALS all sorts of dis- 
 eases. 
 
 Tie is a tall, well-proportioned 
 man ; there is an air of serenity 
 ill his countenance, which at- 
 tracts at once the love and rever- 
 ence of those who see him. His 
 hair is of the color of new wine 
 from the roots to his ears, and 
 from thence to the shoulders it 
 is curled, and falls down to the 
 lowest part of them. Upon the 
 forehead it i)arts in two, after the 
 manner of the Nazarenes. His 
 forehead is flat and fair, liis face 
 without any defect, and adorned 
 with a very graceful vermilion ; 
 his air is majestic and agreeable. 
 His nose and his mouth are very 
 well proportioned, and his beard 
 is thick and forked, of the color 
 of his hair ; his eyes are gray 
 and extremely lively ; in his re- 
 proofs he is terrible, but in his 
 e.\hortations and instructions 
 amiable and courteous ; there is 
 something wonderfully charming 
 in his face, with a mixture of 
 gravity. He is never seen to 
 laugh, but he has been ob-served 
 to weep. He is very straight in 
 stature ; his hands are large and 
 spreading, and his arms very 
 beautiful. He talks little, but 
 with great gravity, and is the 
 handsomest man in the world. 
 
 the Prophet of Truth,' whom his 
 disciples call the Son of God ; 
 [one] who awakens the dead 
 and heals infirmities. 
 
 He is a man of jirominent 
 stature, arresting attention, hav- 
 ing a countenance which inspires 
 reverence, whom those that re- 
 gard him can both love and fear ; 
 having curly and wavy hair, 
 somewhat dark and glossy, float- 
 ing on his shoulders, parted in 
 
 the middle, according to Naza- 
 rene custom ; having a smooth, 
 serene forehead, a face without 
 wrinkle or speck — which a mod- 
 erate degree of color renders at- 
 tractive — a faultless nose and 
 mouth, a copious and auburn 
 beard, like his hair in color, not 
 long but forked ; with clear and 
 animated eyes. [He is] teri'il)le 
 in re])roof, placid and lovable in 
 his admonitions, genial without 
 
 loss of gravity, who was never 
 seen to smile but often to weep. 
 He is distinguished* in stature, 
 having hands and limbs which 
 it is a delight to look upon, se- 
 date in speech, peculiarly mod- 
 est, beautiful among the sons of 
 men.* Farewell. 
 
 8 Prophet of Truth, or of the Truth. This terin occurs in the Clemen- 
 tine noiuilies 2, 5, 0, ; 3, II, as also the term True Prophet, 1, 1!', 21 ; 
 3, II. 
 
 * All copies save this read "erect." See Biblical Repository, 2, p. 375, 
 note 13. 
 
 s Ps. 45, 2. 
 
§ 1.] CONCERNING CHRIST. " 153 
 
 NOTE E. 
 INTERPOLATIONS OF JOSEPHUS. 
 
 § 1. Concerning Christ. 
 
 There are three passages in Josephus which have been re- 
 garded as interpolated, namely, Antiq. 18, 3, 3 ; 18, 5, 2, 
 20, 9, 1. One of these, a passage concerning Jesus, is proba- 
 bly a fraud by some Christian. Whether the same can be 
 said of the other two is doubtful. The passage concerning 
 Jesus stands between narratives of two events which Josephus 
 classes together as calamities. 
 
 " But Pilate undertook to bring a current of water to Je- 
 rusalem, and did it with the sacred money. . . , Myriads of 
 the people got together, and made a clamor against him. . . . 
 He bid the Jews himself go away ; but they, boldly casting 
 reproaches upon him, he gave the soldiers that signal which 
 had been beforehand agreed on ; who laid upon them much 
 greater blows than Pilate had commanded them. . . . And 
 thus an end was put to this sedition. 
 
 " [Now there was about this time Jesus, a wise man, if it be law- 
 ful to call him a man ; for he was a doer of wonderful works, a 
 teacher of such men as receive the truth with pleasure. He drew 
 over to him both many of the Jews, and many of the Gentiles. He 
 was [the] Christ. And when Pilate, at the suggestion of tlie prin- 
 cipal men among us, had condennied him to the cross, those that 
 loved him at tlie first did not forsake him ; for he appeared to them 
 alive again the third day ; as the divine prophets had foretold these 
 and ten thousand other wonderful things concerning him. And 
 the tribe of Christians, so named from him, are not extinct at this 
 day.] 
 
 " About the same time also another sad calamity put the 
 Jews into disorder, and certain shameful practices happened 
 about the temple of Isis that was at Rome." ^ 
 
 1 Antiq. 18, 3, "2-4 ; Whisloiis tranfi. Tliis other calamity of wliich 
 Josephus tivats occurred in A. n. 19 at Rome (see Judaism, p. 188) about 
 eleven years before Jesus entered on his ministry. 
 
154 INTERPOLATIONS OF JOSEPHUS. [note 
 
 § 2. Concerning John the Baptist. 
 
 The passage in the works of Josephus concerning John the 
 Baptist is probably due to some disciple of John, or to some 
 adherent of the popular party, rather than to any Christian. 
 Even if cori'ect, it does not, at first sight, accord with the Gosj)el 
 narrative,^ nor does it refer in any way to Christ or Christian- 
 ity. AVhether it be an intentional interpolation or a mar- 
 ginal comment innocently copied into the text may admit 
 question. 
 
 " Aretas, the king of Arabia Petra^a, and Hei'od had a quar- 
 rel. . . . Herod the tetrarch had married the daughter of 
 Aretas. . . . However, he fell in love with Herodias, . . . 
 Aretas made this the first occasion of his enmity between him 
 and Herod, who had also some quarrel with him about their 
 limits at the country of Gemalitis. So they raised armies on 
 both sides. . . . All Herod's army was destroyed. . . . Herod 
 wrote about these aftairs to Tiberius, who being very angry at 
 the attempt made by Aretas, wrote to Vitellius to make war 
 upon him, and either to take him alive, and bring him to him 
 in bonds, or to kill him, and send him his head [?]. This was 
 the charge [1] that Tiberius gave to the president of Syria.^ 
 
 2 According to Matthew (14, 3) and Mark (6, IT) the cause of John's 
 imprisonment was his statement that Herod ouf;ht not to marry his 
 brother's wife. According to Luke (3, in, lu) it was for this and other 
 causes. That John, who spoke with e(|ual boldness of prince and peo- 
 ])le, should be arrested by Herod is comprehensible enough. If, how- 
 ever, Herod, as Mark tells us (6, 20) "feared John . . . and did many 
 things as he told him and listened to him readily," Herod must for a 
 time have striven to gain John over to his siile, that he might use his in- 
 fluence with the people. Failing in this, the request by a daughter of 
 Heiodias, for the head of John, as also the king's ]>revious oath, may 
 have been preconcerted by himself to lessen the odium of what he in- 
 tended doing, or by his wife and the aristocracy as a means of pushing 
 him to a decision at which he hesitated. 
 
 The date of John's death nmst have been in A. T). 31, while the aris- 
 tocracy at Rome (see Juddiam, pp. 522-531) were preparing for the ve- 
 bellion. which broke out in October. lu the s])iing of a. n. 32, when 
 this rebellion had been suppressed, Pilate and Herod (Luke 23, I-.') were 
 reconciled, which not improbably means that Herod had jnvviously sym- 
 
 Eathizcd with the aristocracy and Pilate with Tiberius, from whom he 
 eld his office. 
 
 ^ Josejthus repeatedly falsifies history with the object of favoring the 
 T>oman and Jewish aristocracy. The above is doubtless one of his fic- 
 tions. See remarks near the close of the section. 
 
§ 2.] CONCERNING JOHN THE BAPTIST. 155 
 
 " [Now, some of the Jews thought that the destrviction of Herod's 
 army came from God, and that very justly, as a punishment of what 
 he did against John, that was called the Jkiptist, for Herod slew 
 him, who was a good man, and commanded the Jews to exercise 
 virtue, both as regarded justice towards one another, and practical 
 recognition towards God, and so to come to baptism ; for that the 
 washing [with water] would be acceptable to him, if they made use 
 of it, not in order to the putting away, [or the remission] of some 
 sins [only,] but for the purification of the body ; supposing still 
 that the soul was thoroughly purified beforehand by righteousness. 
 Now when [many] others came in crowds about him, for they were 
 greatly moved [or pleased] by hearing his words, Herod, who feared 
 lest the great influence John had over the people might put it into 
 his power and inclination to raise rebellion, (for they seemed ready 
 to do anything he should advise,) thought it best, by putting him 
 to death, to prevent any mischief he might cause, and not bring 
 himself into difficulties by sparing a man who might make him re- 
 pent of it when it should be too late. Accordingly, he was sent a 
 ijrisoner, out of Herod's suspicious temper, to Macherus, the castle I 
 before mentioned, and was there put to death. Now the Jews had 
 an opinion, that the destruction of this army was sent as a punish- 
 ment on Herod, and a mark of God's displeasure to him.j 
 
 " So Vitellius prepared to make war with Aretas, having 
 with him two legions of armed men. . . . Leading his army 
 through Judea, the principal men met him, and desired that 
 he would not thus march through their land : for that the 
 laws of their country would not permit them to overlook those 
 images which were brought into it. . . . Whereupon he or- 
 dered the army to march along the great plain, while he him- 
 self, with Herod the tetrarch, and his friends, went up to 
 Jerusalem to offer sacrifice to God, an ancient festival of the 
 Jews being then just approaching ; and when he had been 
 there, and been honorably entertained by the multitude of 
 the Jews, he made a stay there for three days, within which 
 time he deprived Jonathan of the high-priesthood, and gave it 
 to his brother Theophilus. But when, on the fourth day, let- 
 ters came to him, which informed him of the death of Tibe- 
 rius, he obliged the multitude to take an oath of fidelity to 
 Caius ; he also recalled his army, and made them every one go 
 liome, and take their winter-quarters there, since, upon the 
 devolution of the empire upon Caius, he had not the like au- 
 thority of making the war which he had before." * 
 
 * Josephus, Antiq. 18, 5, l -3 ; TFhislon's trans, altered. The chro- 
 nology of the passage is somewhat as follows : Herod's substitution of 
 
156 INTERPOLATIONS OF JOSEPHUS. [note E. 
 
 In the foregoing an omission of the passage concerning 
 John would cause no break in the connection between what 
 precedes and follows it. Some may think that the connection 
 would thus become even closer. 
 
 It is plain, moreover, that Josephus wishes lis to regard 
 Tiberius as having espoused Herod's cause, and to understand 
 Vitellius as being very deferential to the aristocracy. We 
 can feel reasonably certain that if Josephus for any cause had 
 wished to commend John, he would not have selected this 
 connection for so doing. John's designation for the aristoc- 
 racy, "brood of vipers" (Matt. 3, 7), and the whole tone of 
 his teaching, were not calculated to inspire reverence for those 
 in high places. 
 
 The habitual imtruthfulness of Josephus (concerning which 
 see Judaism, pp. 553-560) renders it a fixir question whether 
 the expedition of Vitellius ^ had the slightest connection with 
 Aretas. Vitellius may before moving have received orders 
 from Tiberius, who felt the approach of death, that he should 
 guard against any rebellion by the Jewish aristocracy on the 
 accession of Caligula. His troops may have been intended to 
 intercept-communication between the aristocracy at Jerusalem 
 and senatorial sympathizers on the sea-coast. The need of 
 this will appear from a study of events two years after- 
 wards.® 
 
 § 3. Concerning James. 
 
 The extant interpolation concerning James may, or may 
 not, have originated in an honest marginal comment copied 
 subsequently through ignorance into the text. 
 
 " The king [Agi'ippa] deprived Joseph of the high-priest- 
 hood, and bestowed the succession to that dignity on the son 
 
 Herodias for bis former wife cannot have been later tban A. D. 31, if so 
 late. The advent of Vitellius into Syria cannot bave been earlier tban 
 A. D. 3.5, seeing that he was consul iu A. u. 34. The death of Tiberius 
 occurred March 16, A. D. 37. 
 
 ^ Vitellius was a member of the popular party, and, equally with other 
 of its prominent men, has been grossly abused and misrepresented by 
 Tacitus. The following, forced probably from tliat writer bj' jniblic ojiin- 
 ion in provinces more intelligent tliiin l!ome, should be well weighed. 
 " In governing tlie provinces he acted with pristine [a patrician term 
 for cu»wic)i(lahlc] uprightness." — Tacitus, An. 6, 32. 
 
 •' See Jicdaism, pp. 96-107. 
 
§ 3.] CONCERNING JAMES. 157 
 
 of Auanus, who was himself called Anamis. . . . But this 
 younger Ananus, who, as we have told you alread}^, took the 
 high-priesthood, was a bold man in his temper, and very in- 
 solent : he was also of the sect of the Sadducees, wlio are very 
 rigid in judging offenders above all the rest of the Jews, as we 
 have already observed. When, therefore, Ananus was of this 
 disposition, he thought he had now a proper opportunity [to 
 exercise his authority]. Festus was now dead, and Albinus 
 was but upon the road ; so he assembled the Sanhedrim of 
 Judges. 
 
 " [And brought before them the brother of Jesus, who was called 
 Christ, whose names was James, and some others. And when be 
 had lormed an accusation against them as breakers of the law, he 
 delivered them to be stoned. J 
 
 " But as for those who seemed the most equitable of the citi- 
 zens, and such as were most uneasy at the breach of the 
 laws, they disliked what was done ; they also sent to the 
 king, [Agrippa,] desiring him to send to Ananus that he 
 should act so no moi'e, for that what he had already done was 
 not to be justified : nay, some of them went also to meet 
 Albinus, as he was upon his journey from Alexandria, and in- 
 formed him, that it was not lawful for Ananus to assemble a 
 Sanhedrim without his consent." '' 
 
 The foregoing interpolation may be a correct piece of his- 
 tory which some one has noted in the margin of Josephus. It 
 can have had no theological bearing, and presented therefore no 
 motive for fuaudulent insertion. 
 
 Besides the above there would seem in Origen's time to 
 have been in some copy, or copies, of Josephus a somewhat 
 different statement concerning James, which, instead of per- 
 taining merely to fact, included opinions.* 
 
 ■^ JoaephuB, Antiq. 20, 9, I ; Winston s trans. 
 
 8 " Jose|ihus . . . says : 'These things befell the Jews in vindication 
 of James called the Just, who was the brother of Jesus called the Christ : 
 fovasnuieh as they killed him who was a most righteous man.' . . . 
 With how much more reason might he hav(^ said that this had liappened 
 for the sake of Jesus who was the Christ."— Origen, cont. Cch. 1, 47; 
 0pp. ed. Lommatzsch, 18, p. 87 ; ed. de la Rue, 1, p. 363 A ; Lurdners 
 trans. 
 
 " Titus destroyed Jerusalem, according, indeed, to .Tosephus, 'because 
 of James the Just, the brotlier of Jesus, who is called Christ,' but in 
 
158 EDESSENE ARCHIVES. [xoTE F. 
 
 NOTE F. 
 EDESSENE ARCHIVES OR PSEUDO-THADDEUS. 
 
 In Eusebius is our earliest mention of the above document, 
 which he gives in a Greek transhxtion, with the following pref- 
 atory remark : — 
 
 " To these epistles ^ . . . are subjoined the following things, 
 in the Syriac language. 
 
 "'After Jesus had been taken up, Judas, called also 
 Thomas, sent the apostle Thaddeus,'' one of the seventy ; 
 who, when he came to Edessa, took up his abode with Tobias, 
 son of Tobias. When his arrival was rumored about, and he 
 had begun to be known by the miracles which he had wrought, 
 it was told to Abgarus, that an apostle was sent to him by 
 Jesus, according to his promise. Thaddeus therefore by the 
 
 truth because of Jesus Christ the Son of God." — Origen, cojit. Cels. 2, 
 13; 0pp. ed. Lommatzsch, 18, p. 161 ; ed. de la Rue, p. 399 D. 
 
 "'Flavins Josephus, wlio wrote the Jewish Antiquities in twenty 
 books, bein.ff desirous to assign the cause wliy that people sulfereil such 
 things, so that even their tenii>le was demolished to the foundation, says 
 that those things had happened because of the anger of God against 
 them, for wliat tliey had done to James the brother of Jesus called the 
 Christ.'" — Origen, Comment, -in Matt. Tom. 10, IT (0pp. ed. Lom- 
 matzsch, 3, p. 4tj ; ed. de la Rue, 3, p. 463 C) ; Lnnhicr's trans. 
 
 1 Epistles of Abgarus and Jesus, already given in Note C. 
 
 ^ In the enumeration of the Apostles by Matthew, Mark, and Luke, 
 we find that after mention of James, the son of Ali)hens, Luke (6, 1% 
 ]tj) mentions "Judas, the brother of James " ; Mark (3, is) mentions 
 "Thaddeus" ; and Matthew (10, :'.) mentions " Lebbt-us, whose sur- 
 name was Thaddeus." Proliably the author of the present document 
 meant that Judas, otherwise called Thaddeus, the apostle, had gone to 
 Edessa. Some one who noticed that in JLatthew and JIark there is no 
 mention of any other Judas than the traitor, or some one who used 
 Luke's gospel and found no such name as Thaddeus appended to the 
 brother of James, undertook to remedy the difficulty by making Thad- 
 deus one of the seventy, and a ditt'ereut person from Judas. This may 
 have caused him to be sometimes called an apostle and sometimes one of 
 the seventy. 
 
 Eusebius in his introductory remarks, prior to the correspondence of 
 Abgarus with Jesus, calls Thomas "one of the twelve Af)ostles," and 
 Tiuiddeus, "in the number of the seventy." He had probably noticed 
 the confusion, and intended his remarks as the suggestion of an explana- 
 tion. 
 
NOTE F.J EDESSENE ARCHIVES. 159 
 
 power of God healed all sorts of maladies, so that all won- 
 dered. 
 
 " ' But when Abgarus heard of the great and wonderful works 
 which he did, and how he healed men in the name and by tlie 
 power of Jesus Ciii'ist, he was induced to suspect [iv virovoia. 
 •yeyovcv] that he was the person about whom Jesus had written 
 to him, saying, " When I am taken up, I will send to thee some 
 one of my disciples, who shall heal thy distemper." Sending 
 therefore for Tobias, at whose house he was, he said to him : 
 " I hear that a man, endowed with great power, and come 
 from Jerusalem, is at thy house, and that he works many 
 cures in the name of Jesus." To which Tobias answered, 
 " Yes, sir ; there is a stranger with me, who performs many 
 miracles." Abgarus then said : " Bring him hitlier to me." 
 Tobias, coming to Thaddcus, said to hiui : "The toparch 
 Abgarus has bid me bring thee to him that thou mayest heal 
 his distemper." Whereupon Thaddeus said : " I go ; for I am 
 sent to him by [an impelling] power." 
 
 " ' The next day, early in the morning, Tobias taking Thad- 
 deus came to Abgarus. As he came in, the nobles being 
 present, there appeared to Abgarus somewhat very extraor- 
 dinary in the countenance of the apostle Thaddeus, which 
 when Abgarus saw, he did reverence to Thaddeus ; which ap- 
 peared sti-ange to all present, for they did not see that sight 
 which appeared to Abgarus only. He then asked Thaddeus : 
 "Are you indeed the disciple of Jesus the son of God, who 
 once said to me : I will send to thee some one of my disciples 
 who shall heal thy distemper, and give life to all with thee"? " 
 Thaddeus answered : " Forasmuch as thou hast great faith in 
 the Lord Jesus, therefore am I sent unto thee : and if tliou 
 shalt increase in faith in him, all the desires of thy heart will 
 be fulfilled according to thy faith." 
 
 " ' Then Abgarus said to him : " I have so believed in him, 
 that I would go with an army to extirpate the Jews who cru- 
 cified him, if I were not apprehensive of the Roman power." 
 Then Thaddeus said : " Our Lord [and Goct] ' Jesus Christ has 
 fulfilled the will of his Father : and, having fulfilled it, he has 
 been taken up to his Father." Abgarus then said : " I have 
 
 ' The words and God are omitted by the tliroe Tnanuscripts mentioned 
 in the next note, and are deemed spurious by the editoi-s Vah'sius and 
 Heinichen, though in following the copy which they had adopted they 
 liave kept them in their tc.\t. 
 
160 EDESSENE ARCHIVES. [note F. 
 
 believed in him and in his Father." And thereupon said 
 Thaddeus : " Therefore I put my hand upon thee in the name 
 of the Lord Jesus." And, upon his so doing, Abgarus was 
 healed of his distemper. And Abgarus wondered, that as it 
 had been reported concerning Jesus, so it had been done by 
 his disciple [a7id ajiostle] * Thaddeus ; insomuch as he had 
 healed him without herbs, or other medicines. Nor did he 
 heal him alone, but also Abdus, son of Abdus, who had the 
 gout. For he came to him, and fell down upon his knees 
 before him, and by the laying on of his hands with prayer he 
 was healed. The same [aposile'\^ healed many other citizens 
 of the same place, and wrought many and great miracles as he 
 preached the word. 
 
 " ' After which Abgarus spoke to this purpose : " Thou 
 Thaddeus doest things by the power of God, and we admire 
 thee. But I beseech thee to inform me about the coming of 
 Jesus, how it was, and of his power, and by what power he 
 did all those things which we have heard of." To which 
 Thaddeus answered : " Now I forbear, though I am sent to 
 preach the word ; but to-morrow gather togetlier all the citi- 
 zens, and then in their hearing I will preach the word, and 
 sow in them the word of life, and will inform them of the 
 coming of Christ, how it was, and concerning his mission, and 
 for what cause he was sent by the Father, and concerning the 
 power of his works, and the mysteries which he spoke in the 
 world, and by what power he did these things, and concerning 
 his new doctrine, and about the meanness and despicableness 
 of his outward appearance,® and how he humbled himself, (and 
 died, and lessened his deity ; how many things also he suf- 
 fered from the Jews, and how he was crucified,)'' and descended 
 into the underworld, and rent asunder the inclosure never 
 before rent, and arose, and raised up the dead who had been 
 buried many ages ; and how he descended alone, but ascended 
 to his Father with a great multitude; and how he is set 
 down on the right hand of the Father with glory in the 
 heavens ; and how he will come again with glory and power 
 to judge the living and the dead." 
 
 " * Abgarus therefore issued out orders that all the citizens 
 
 * The Mazarine, Medicaean, and Fuketian MSS. omit the words in 
 brackets. 
 
 ^ Omitted by the three MSS. mentioned in the preceding note. 
 
 6 See Ch. HI. § 14. 
 
 ' The parenthesis must include two or more varying texts. 
 
NOTE G.] CORRESPONDENCE OF SENECA AND PAUL. 161 
 
 should come together early the next morning, to hear the 
 preaching of Thaddeus. And after that he connuanded that 
 gold and silver should be given to him, but he did not receive 
 it, saying : " When we have left wliat is our own, how should 
 we receive those things which belong to others 1 " 
 
 " * This was done in the four hundred and thirtieth year.' " ^ 
 
 NOTE G. 
 
 CORRESPONDENCE OPENED BY SENECA WITH PAUL. 
 
 Fourteen letters, professedly of Seneca and Paul, have 
 come down to us, — eight by the former and six by the lat- 
 ter, — which will be found in editions of Seneca and of tlie 
 Apocrypha.^ They were extant before the close of the fourth 
 century, for Jerome alludes to theni.^ They ai-e part of the 
 
 8 Eusebius, Ere. Hist. 1, 13 ; Lardners trans, altered. His translation 
 is in his Works, 6, 598 - 600. Eusebius says that the ahove narrative 
 which he gives in Greek is translated from the Syriae. Heinichen's edi- 
 tion gives other various-readings than those heretofore cited. 
 
 The four hundred and thirtietli Syrian year corresponds with tlic fif- 
 teenth of Tiberius ; see note of Valesius on this passnpe in liis edition of 
 Eusebius, Ecc. Hist, Appendix, pj). 22, 23, copied in Heinichen's edition, 
 Vol. 1, pp. 88, 89. 
 
 1 See Seneca, 0pp. Philos. 4, pp. 474 - 479, ed. I,e Maire ; Fabricius, 
 Cod. Jpoc. A'^ov. Test. 1, pp. 892-904 (where the Last letter is inisnuni- 
 bered 13). Jones in his work on tlie Canon, Vol. 2, pp. 45-53, gives 
 the text of Fabricius, which differs from that in Seneca. He accompanies 
 it with an Englisli translation by himself, wliich has been coj)ied with a 
 few verbal oversights into Hone's Apocryphal New Testament, pp. 84-88. 
 Tliis translation of Jones is, with some alterations, the one adopted 
 above. 
 
 2 " Lucius Annans Seneca, . . . whom I would not place in the cata- 
 logue of holy men unless prompted by those P^jiistles, read by most ])cr- 
 soiis, of Paul to Seneca, and Seneca to Paul, in which . . . he says that 
 he wislics he occupied the same i)lacc ainoug his countrymen as Paul 
 among Cliristians."— Jerome, de Fir. Illusl. li ; Opp. 2, col. 849-851 ; 
 edit. Vallars. 
 
 Augustine also remarks: "Seneca, who lived in apostolic times, 
 some of whose letters to the apostle Paul are in circulation, truly .says : 
 He who hates the loickcd hates all men." — Epist. 54 (edit. Benedictin. 
 1, .">;>) ad MaccdoniiDii. 
 
162 CORRESPONDENCE OF SENECA AND PAUL. [note O. 
 
 conflict between Christians and heathens, and were intended 
 as evidence of Seneca's respect for Paul. When heathenism 
 had lost political power, I'aul's authority outweighed that of 
 Seneca. A conseciuence of this has been that in the title of 
 the correspondence, as now extant, Paul's name precedes that 
 of Seneca. 
 
 1 ANNiEUS Seneca to Paul Greeting. I suppose, Paul, that 
 you have been informed of that conversation, which passed 
 yesterday between me and my Lucilius, concerning hypocrisy 
 and other subjects ; for there were some of your disciples in 
 company with us ; for when we were retired into the Sallus- 
 tiau gardens, through which they were also passing, and 
 would have gone another way, by our persuasion they joined 
 company with us. I desire you to believe, that we much 
 wish for your conversation. We were much delighted with 
 your book of many Epistles, — which you addressed to some 
 states and chief towns of provinces, — containing wonderful 
 instructions for moral conduct : such sentiments, as I suppose 
 you were not the author of, but only the instrument of con- 
 veying, though sometimes both the author and the instru- 
 ment. For such is the sublimity of those doctrines, and 
 their gi'andeur, that I suppose the age of a man is scarce suffi- 
 cient to be instructed and jjerfected in the knowledge of them. 
 I wish your welfare, my brother. Farewell. 
 
 2. Paul to Sekeca Greeiivg. I rorcived your letter yesterday with 
 ]>]easure ; to which I could iminediatel}' have written an answer, liad the 
 yomig man been at home, whom 1 intended to have sent to you ; for you 
 know when, and by whom, at wliat seasons, and to whom, I must de- 
 liver everything which 1 send. I desire, therefore, you wouhl not 
 charge me with negligence, if I wait for a proper person. I reckon my- 
 self very hajipy in having tlie judgment of so valuable a person, that you 
 are (hdighted witli my Ejtistles : for you would not be esteemed a censor, 
 a jihilosopher, or be the tutor of so great a prince, and a master of every- 
 thing, if you were not sincere. I wish you a lasting prosperity. 
 
 3. Annteus Seneca to Paul Greeting. T have completed 
 some volumes, and divided them into their proper parts. I 
 am determined to read them to Cfesar, and if any fixvorable 
 opportunity happens, you also shall be present, when they are 
 read. But if that cannot be, I will aj)point and give you no- 
 tice of a day, when we will together read over the perform- 
 ance. I had determined, if I could with safety, first to have 
 your opinion of it, before I published it to Caesar, that you 
 might be convinced of my affection to 3-ou. Farewell, dear- 
 est Paul 
 
NOTE G.] CORRESPONDENCE OF SENECA AND PAUL. 1G3 
 
 4. Paul to Seneca Greeting. As often as I read your letters I ini- 
 a<,nue you pre.seiit with me ; iioi' indeed do I think any otlier tiian that 
 you are always witli us. As soon therefore as you come wc shall mu- 
 tually see eacli other nearer. 1 wish you all pros[)erity. 
 
 5. ANNiEUS Seneca to Paul Greeting. We are very much 
 concerned at your too long absence from us. Wliat is it, or 
 what aflairs are they which obstruct your coming ? If you 
 fear the anger of Ctesar, because you liave abandoned your 
 former religion, and made })roselytes also of others, you have 
 this to plead, that your acting thus proceeded not from in- 
 constancy, but judgment. Farewell. 
 
 6. Paul to Seneca and Luctlius Grccthuj. Concerning those things, 
 about which ye wrote to me, it is not pro])er for me to mention anything 
 in writing with jien and ink : the one of which leaves marks, and the 
 other evidently declares things. Esjiccially since I know that there are 
 near you, as well as me, those wlio will understand my meaning. Def- 
 erence is to be paid to all men, and so nuich the more, as they are more 
 likely to take occasions of (luaiiclling. And if we show a sul)missivc 
 temjicr weslinll overcome cfructually in all points, if they be such as can 
 repent of their doings. Farewell. 
 
 7. AxN.EUs Seneca to Paul Greeting. I profess myself 
 extremely pleased with the reading your letter to the Gala- 
 tians, Corinthians, and people of Achaia. For the Holy Spirit 
 has in them by yon delivered those sentiments which are very 
 lofty, sublime, deserving of all res[)ect, and beyond your own 
 invention. I could wish, therefore, that when you are writ- 
 ing things so extraordinary, there might not be wanting an 
 elegancy of speech agreeable to their majesty. And I must 
 own, my brother, — that I may not at once dislionestly conceal 
 anything from you, and be unfaithful to my own conscience, — 
 that the emperor is extremely pleased with the sentiments of 
 your Epistles. For when he heard the beginning of them 
 read, he declared, That he was surprised to find such no- 
 tions in a person who had not had a regular education. To 
 which I replied, That the gods sometimes speak by the 'mouth 
 of babes' [Ps. 8, 2 ; Matt. 11, 25], and gave him an instance 
 of this in a rustic, named Vatienus, who, when he was in the 
 country of lleate, had two men appear to him, called Castor 
 and Pollux, and received a revelation from the gods. Fare- 
 well. 
 
 8. Paul to Senkca Greeting. Although I know the emperor is both 
 an admirer and favorer of our matters, yet give nic leave to advise you 
 against your sulferiiig any injury [by sliowing any favor to us]. I think 
 indeed you ventured upon a very dangerous attempt, when you would 
 
164 CORRESPONDENCE OF SENECA. AND PAUL. [NOTE G. 
 
 declare [to the emperor] that which is so very contrary to his religion, 
 and way of worsliip ; seeing he is a worshipper of the heathen gods. I 
 know not what you had particularly in view, when you told him of this ; 
 hut I supi)ose you did it out of a too great respect tor nie. But I desire 
 that for tiie future you would not do so ; for you had need he careful, 
 lest by showing your affection to nie, you should offend your master : 
 His anger indeed will do us no harm, if he continue a heathen ; nor will 
 his not being angry be of any service to us : And if the empress act 
 worthy of her character, she will not be angry ; but if she act as a 
 woman, she will be affronted. Farewell. 
 
 9. Ann^eus Seneca to Paul Greeting. I know that you are 
 less disturbed on your account by my letter, acquainting you 
 that I had given the emperor your Epistles, than by the con- 
 dition of things which so powerfully diverts men's minds from 
 good manners and practices, [as to occasion] that I at present 
 should not be esteemed because among many documents I 
 deem this [of yours] the most noteworthy. Let us, therefore, 
 begin afresh ; and if anytliing heretofore has been imprudently 
 acted, do you forgive. I have sent you a book de copia verbo- 
 rum. Farewell, dearest Paul. 
 
 10. Paul to Seneca Greeting. As often as I write to you, and place 
 my name before yours, I do a thing both disagreealile to myself and con- 
 trary to our religion ; for I ought, as I have often declared, to become all 
 things to all men, and to have that regard to your quality, which the 
 Eoman law has honored all senators with ; namely, to put my name 
 last in the [inscription of the] Epistle, that I may not at length with 
 uneasiness and shame be obliged to do that which it was always my 
 inclination to do. Farewell, most respected master. Dated the fifth 
 of the calends of July, in the fourth consulship of Nero and Messala 
 [a. d. 58]. 
 
 11.' Ann^us Seneca to Paul Greeting. All happiness to 
 you, my dearest Paul. If a person so great, so every way 
 agreeable as you are, become not only a common, but most 
 intimate friend to me, how happy will be the case of Seneca! 
 You, therefore, who are so eminent, and so far exalted above 
 all, even the greatest, do not think yourself unfit to be 
 first named in the inscription of an Epistle ; lest I should 
 suspect you intend not so much to try me as to banter me ; 
 for you know yourself to be a Roman citizen. For I could 
 wish to hold among my people the position which you hold 
 among yours. Farewell, dearest Paul. Dated the tenth of 
 the calends of April, in the consulship of Apriauus [Aproni- 
 anus] and Capito [a. d. 59]. 
 
 ^ No. 12 in Le Maire. 
 
NOTE G.] CORRESPONDENCE OF SENECA AND PAUL. 165 
 
 12.* ANNiEUS Seneca to Paul Greeting. All happiness to 
 you, ray dearest Paul. Do you think that I am not saddened 
 and grieved at the punishments inflicted on your innocent 
 [sect '\\ and that all the people should suppose you [Chris- 
 tians] so criminal, and imagine all the misfortunes befalling 
 the city, to be caused by you ] But let us bear the charge 
 with a patient temper, appealing [for our innocence] to the 
 court [above], which is the only one our hard fortune will 
 allow us to address, till at length our misfortunes shall end 
 in unalterable happiness. Former ages have produced [ty- 
 rants] Alexander the son of Philip, and Dionysius ; ours also 
 has produced Caius Csesar ; whose inclinations were their only 
 laws. As to the frequent burnings of the city of Rome, the 
 cause is manifest ; and if a person in my mean circumstances 
 might be allowed to speak, and one might declare these dark 
 things without danger, every one should see the whole of the 
 matter. The Christians and Jews are indeed commonlj^ pun- 
 ished for the crime of burning the city ; but that impious 
 miscreant, who delights in murdei's and. butcheries, and dis- 
 guises his villanies with lies, is appointed to, or reserved till, 
 his proper time ; and as the life of every excellent person is 
 now sacrificed instead of that one person [who is the author of 
 the mischief], so this one shall be sacrificed for many, and he 
 shall be devoted to be burnt with fire instead of all. One 
 hundred and thirty-two houses and four whole squares [or 
 islands] were burnt down in six days : the seventh put an end 
 to the burning. I wish you all happiness. Dated fifth of the 
 calends of April, in the consulship of Frigius [Frugi] and Bas- 
 sus [a. d. 64].^ 
 
 13. Ann^us Seneca to Paul Greeting. All happiness to 
 you, my dearest Paul. You have written many volumes in 
 an allegorical and mystical style, and, therefore, such mighty 
 matters and business, being committed to you, require not to 
 be set oft' with any rhetorical flourishes of speech, but only 
 with some proper elegance. I remember you often say, that 
 many by aff'ecting such a style do injury to their subjects, 
 and lose the force of the matters they treat of. But in this I 
 desire you to regard me, namely, to have respect to true 
 Latin, and to choose just words, that so you may the better 
 
 * No. 11 in Le Maire. 
 
 * In Le Maire the Consuls mentioned at the end of Letter 11, and 
 also ot Letter 12, are Apronius and Capito. 
 
166 CORRESPONDENCE OF SENECA AND PAUL. [NOTE G. 
 
 manage the noble trust, which is reposed in you. Farewell. 
 Dated fifth of the noues of July, Leo and Savinus consuls. 
 
 14. Vavl to Skstxa Greeting. Your serious consideration is requited 
 witii those discoveries, which the Divine Being has granted but to few. 
 I am thereby assured that I sow tlie most strong seed in a fertile soil, 
 not anytliing material, which is subject to corruption, but the durable 
 word of God, which shall increase and bring forth fruit to eternity. That 
 which by your wisdom you have attained to, shall abide without decay 
 forever. Believe that you ought to avoid the superstitions of Jews and 
 Gentiles. The things which you have in some measure ariived to, ])ru- 
 dently make known to the emj)eror, his family, and to faithful friends ; 
 and though your sentiments will seem disagreeable, and not be comjire- 
 hended by them, seeing most of them will not regard your discourses, 
 yet the Word of God, once infused into them, will at length make them 
 become new men, aspiring towards God. Farewell, Seneca, who art most 
 dear to us. Dated on the calends of August, in the consulship of Leo 
 and Savinus.^ 
 
 At a date when some writers maintained the genuineness 
 of these letters, extracts were made from Paul's writings and 
 the Epistle to the Hebrews, which he was supposed to have 
 written, and were placed parallel with similar extracts from 
 Seneca. They will be found in Le Maire's Seneca, Oj^j^. Philos. 
 4, pp. 465-467. The similarity is due to the fact that not 
 only Paul and the Writer to the Hebrews, but Seneca, like 
 his brother Stoics, copied more or less from Judaism. 
 
 The two extra letters of Seneca, over and above the number 
 written by Paul, are due probably to the substitution by later 
 writers than the original forger, of one letter for a different 
 one. The later substitutes and the original have been pre- 
 served and copied. 
 
 6 The consuls for A. n. 65 were A. Licinius Nerva Silianus and M. 
 Vestinus Atticus. Those for A. D. 66 were C. Lucius Telesinus and 
 C. Suetonius Paullinus. The forger of the Epistles must have intended 
 to name the consuls for one or the other of these years, since the execu- 
 tion of Paul could not have been placed at any later date. Either some 
 corruption of the te.\t has taken place, or the forger made some blunder. 
 
NOTE H.] LETTER OF MARCUS ANTONINUS. 167 
 
 NOTE H. 
 
 LETTER OF MARCUS ANTONINUS. 
 
 During a war waged by Marcus Antoninus in Germany 
 (a. d. 17-i) ho and his army were ahiiost famished with thirst, 
 being cut otK doubtless from water by their enemies. An 
 opportune sliowcr reheved them. The Autonine-column at- 
 tributes this to Jupiter Pluvius. Christians attributed it to 
 the prayers of a Christian legion ; some Heathens to an Egyp- 
 tian Astrologer named Arnuphis, others to a Chaldtean named 
 Julian.^ 
 
 Christians invented a letter, professedly by the emperor, 
 indorsing their account. This letter must have existed by 
 the beginning of the third century, for Tertullian alludes 
 to it.^ A copy of it has come down to us, appended by 
 some scribe to Justin's first Apolorjij. In Maraii's edition 
 of Justin, it will be found on pp. 85 - 87, and in Otto's edition, 
 Vol. 1, pp. 27G-280. Lardner's translation, the one here 
 given, will be found in his Works, Vol. 7, pp. 18-1, ISo. He 
 accompanies it with various citations and arguments from dif- 
 ferent writers. His heading of the letter includes the titles 
 " Augustus " and "high-priest," omitted by Marau's text and 
 Otto's. 
 
 The Emperor Cfesar, Marcus Aurelius Antoninus [Augus- 
 tus], Germanicus, Parthicus, Sarmaticus [high-priest], to the 
 People of Rome, and to the Sacred Senate, Greeting. 
 
 I gave you an account of the greatness of the enterprise 
 which I had imdertaken, and what great difficulties came 
 upon me in Germany ; how I was surrounded and besieged in 
 the midst of it, and afflicted with heat and weariness : at 
 which time I was overtaken at Carnutimi by seventy-four 
 regiments, who were not more than nine miles off from us. 
 Now when the enemy was come very near us, our spies gave 
 us notice of it : and Pompeianus, my general, informed me also 
 
 ^ Dio Cass. 71, H ; Suidas, Lc.r., articles Arnuphis and Julinn. 
 
 2 111 his Apology (c. .'i) TcitulUan refers to the letter of Maicus An- 
 toninus as attesting that the shower was, pcrliaps, obtained by the prayers 
 of Christian soldiers. 
 
168 LETTER OF MARCUS ANTONINUS. [noTE H. 
 
 of what I knew before. In our army we had only the first, 
 the tenth, the double, and the Fretensiau legions, to contend 
 with an innumerable company of barbarians. When I had 
 computed my own numbers with those of the enemy, I ad- 
 dressed our gods in prayer ; but not being regarded by them, 
 and considering the distress we were in, I called for those 
 whom we call Christians ; and upon examination I found tJiat 
 they were a great multitude, at which I was much displeased, 
 though I should not have been so ; for afterwards I under- 
 stood how powerful they are. For which reason they began, 
 not by preparing their darts, or other weapons, or their trum- 
 pets, inasmuch as such things are disagreeable to them on ac- 
 count of God, whom they bear in their consciences : for it is 
 reasonable to believe that they, whom we call atheists, have 
 God within them for a bulwark. As soon, therefore, as they 
 had cast themselves down iipon the ground, they prayed, not 
 for me only, but also for the whole army, for relief under our 
 great thirst and hunger. For it was the fifth day we had no 
 water, because there was none in that place. For we were in 
 the midst of Germany, surrounded by their mountains. But 
 as soon as they had cast themselves upon the ground and 
 prayed to a God, who was unknown to me, water came down 
 from heaven immediately. Upon us it was very cool, but 
 upon our enemies it was fierce hail. And immediately after 
 their prayers we found God to be present with us, as one that 
 is impregnable and invincible. 
 
 Beginning here, therefore, let us permit these men to be 
 Christians, lest they should pray for the like weapons against 
 us and obtain them. And I declare that no man who is a 
 Christian is to be called in question as such. And if any man 
 accuse a Christian, because he is a Christian, I declare that 
 the Christian may appear openly ; and that if he confesseth 
 himself to be so, but showeth that he is accused of no other 
 crime but that he is a Christian, let his accuser be burnt 
 alive. And as to him that confesseth himself to be a Chris- 
 tian, and gives full evidence of the same, let not the governor 
 of the province oblige him to renounce his religion, nor deprive 
 him of his liberty. I will that this be confirmed by the de- 
 cree of the senate. And I command that this my edict be 
 set up in Trajan's forum, that it may be read by all. Vitru- 
 sius Pollio, prefect of the city, will take care that it be sent 
 into the provinces ; nor is any one who desires to have it and 
 make use of it, to be hindered from taking a copy of this our 
 edict which is publicly set up by me. Farewell. 
 
NOTE I.] ASCENSION OF ISAIAH. 169 
 
 NOTE I. 
 
 ASCENSION OF ISAIAH. 
 
 A WORK, or collection of works, entitled Ascension op 
 Isaiah, originally written in Greek, — probably in Egypt, — 
 and known perhaps to Origen,^ has come down to us in an 
 -^thiopic version. Laurence first translated it into English. 
 Dillmann's edition, forwarded by the kindness of a friend, has 
 reached me too late to make due use of it. In the " Ascen- 
 sion " some views must be peculiarities of an individual, or at 
 most of a small class. The work or compilation is too long 
 for transcription here, but the subjoined outline will give a 
 general idea of its contents. 
 
 Ch. 1, 1-3, 11. Introductory statement. '\ These consti- 
 3, 12 - 4, 22. Causes of Isaiah's seizure.^ > tuted perhajys 
 5, 1 - 16. Isaiah's death. j one work. 
 
 ' "And Isaiah is recorded to have been sawed by The People. But if 
 any one pays no attention to this record on account of its being con- 
 tained in the secret [or apocryphal] Isaiah, let him believe what is writ- 
 ten, as follows, in the Epistle to the Hebrews." — Origen, Comment, in 
 Mall. 10, IS, 0pp. 3, p. 465. 
 
 2 "Then Manasseh sent and seized Isaiah. For Berial was highly 
 indignant with Isaiah, on account of the vision and the manifestation, 
 which manifested Samael, and because by him was revealed the coming 
 of the Beloved from the seventh heaven, his change, descent, and form, 
 when he shall be changed into the form of man, his rejection, and the tor- 
 ments with which the children of Israel shall torment him, as also the 
 coming and doctrine of his twelve Disciples, his suspension on a tree the 
 d.ay before the sabbath, his suspension in company with men the work- 
 ers of iniquity, and his buiial. ' Moreover, ' said Isaiah, ' the twelve,' 
 who shall be with him, shall be scandalized at what sliall happen to 
 liim ; and watchmen shall be appointed to guard his sepulchre. There 
 shall likewise be a descent of the Angel of tlie Christian Church, which 
 in the latter days will exist in heaven ; and of tht; angel of the Holy 
 Si)irit, and of Michael the Archangel, to ojien his sepulchre on the third 
 day, when the Beloved shall go fortli sitting on the shoulders of the 
 Seraphim, and shall send his twelve discijiles, to teach all the [?] people 
 and all nations his resurrection from the dead, so that those who believe 
 in his crucifixion siiall be saved ; and finally his assumption shall be into 
 the seventh heaven from whence he came. Many also, who shall believe 
 in him, shall speak by the Holy Sjiirit. And frequent signs and wonders 
 shall take place in those days. But afterwards upon the subject of his 
 second advent his disciples shall forsake the doctrine of the twelve Apos- 
 
170 ASCENSION OF ISAIAH. [note I. 
 
 The Vision wnicii Isaiah saw. 
 
 6, 1 - 17. Circumstances under which it took place. 
 
 7, I - 10, 6. Ho narrates his ascent to the seventh heaven. 
 10, 7 - 11, 40. Also what he heard and saw conceming 
 
 Christ's mission.^ 
 
 In the last two headinj^s are items which illustrate com- 
 mon Christian opinions, while others illustrate only eccentri- 
 cities of the author, or of a small class to which he belonged. 
 
 Christians generally regarded tlie heathen deities, or de- 
 mons, as the powers of the air, who had control of mankind, 
 and whose spirit was that of contention.'' 
 
 The author personifies without plainly deifying the spirit, 
 whom with the pre-existent Jesus he depicts as joint worship- 
 pers of God.5 He terms Jesus " the Beloved," " the Lord." 
 Once we find "thy lord [God] the lord Christ,"*' but the 
 bracketed word is suspicious because absent from parallel 
 expressions (9, 37, 39, 40 ; 10, 7) and nowhere else applied to 
 Jesus. 
 
 tU'S, tlieir beloved and pure faith ; while niueli contention shall t<ake 
 j)laee respecting his coming and tlie proximity of his ai)proach. In those 
 days there shall be many attached to oHice, destitute of wisdom ; multi- 
 tudes of ini(iuitous elders and pastors injurious to their flocks, and ad- 
 dicted to rapine ; nor shall the holy pastors themselves diligently dis- 
 charge their duty. Many likewise shall barter the honoralile clothing of 
 the saints for the garment of him, who delights in golil. Abundant 
 shall be the respecters of peisons in those days, and lovers of this world's 
 honor.' " — Ascension of Isaiah, 3, u- ::>. 
 
 3 "On account of these visions and prophecies, Samael Satan sawed 
 asunder, by Manasseh, Isaiah the son of Amos, the prophet. And such 
 were the things which Hezekiah delivered to Manasseh in the twenty- 
 sixth year of his reign ; Who nevertheless forgot them, . . . abandon- 
 ing himself to the service of Satan." — 11, ^l - i:i. 
 
 * " We then ascended into the firmauient, I and he, where I beheld 
 Samael and his powers. Great slaughter was perpetrated by him, and 
 diabolical deeds, while each contended one against another. ... I said 
 to the angel, ' What is this contention ? ' He answered : ' Thus has it 
 been from the foundation of the world, and this slaughter will continue, 
 until he, whom thou shalt behold, shall come and put an end to it.' " — 
 7, ii-1-2. 
 
 6 "I saw that my Lord worshipped and the angel of the Holy Spirit, 
 and that both of them together glorified God." — 9, 4(i. 
 
 " 9, .">. Dillmann, for a reason entirely different from the above, deems 
 "thy lord" the only genuine part of the ipiotation. Here and in cc. 2, 
 2 ; 9, ;i'.i, 10 ; 11, I, id, tlie word God is in his tran.slation followed by 
 0. M. If this imply that the yEthiopic word so translated designates the 
 Supreme Deity, that word must here be spurious. Isaiah was uuable 
 (9, 37 ; 11, 3-') to behold the Supreme Being. 
 
NOTE I.] ASCENSION OF ISAIAH. 171 
 
 He represents Jesus, in accordance with directions from his 
 Father,'' as descending from the seventh through the six lower 
 heavens, recognized by the inhabitants of the sixtli, but al- 
 tering his form in each of the five lower ones, so as not to be 
 recognized by their inhabitants. He represents him as born 
 without the knowledge of his mother,* and subsequently gives 
 in a condensed shape .some of his liistory.® 
 
 ^ " For the Lord shall descend into the world in the latter days, and 
 after his descent shall be called Christ. He shall take your Ibnn, be re- 
 puted Hesli, and shall be man. Then shall the Gotl of the world be re- 
 vealed by his Son. Yet will they lay their hands upon him, aiul sus- 
 pend him on a tree, not knowing who he is. In like mannei', also, shall 
 his descent, as thou wilt perceive, be concealed from the heavens, 
 through which he shall pass altogether unknown. But after he has 
 escaped from the angel of death, on the thiid day he shall rise again, and 
 continue in the world five hundred and forty-tive days. And many also 
 of tlie saints shall ascend with him, whose s[)ii'its shall not receive their 
 clothing, until the Lord Christ shall ascend himself, and with him shall 
 they asceml. Then, therefoi'e, shall they assume their clothing, and 
 tiirones, and crowns, when he shall have ascended into the seventh 
 heaven." — 9, lo-l>'. Compare directions, 10, 7-l.i, and the com- 
 I)liance with them, 10, VJ-M ; 11, r.)-:i-.'. 
 
 Irena^us (Coiif. Ihcrcs. 1, 3, '2 and 1, 30, It) mentions some Gnos- 
 tics who held that Jesus remained on earth after his resurrection eighteen 
 months, which, counting the year at three hundred sixty-five days, and 
 the si.x months at thirty days each, would make live hundred forty-five. 
 The author of the Ascension, though not a Gnostic, held some Gnostic 
 views. In this case, however, 1 suspect tliat the teaching of Gnostic 
 leaders may have been misunderstooil liy their less attentive followers, or 
 by tlieir Catholic opponents. The Valentinians held (Irenaeus 5, 31, •.') 
 "that the Lower Regions, Inferos, are tliis world of ours. " If they held 
 with some moderns, that the ministry of Jesus lasted eighteen months, 
 they may have said that after his descent to this, our underworld, he 
 taught during a year and a half. 
 
 * " I behekl ... a woman by name Mary, . . . betrothed to a man 
 by name Josej)!!. ... I saw that . . . after she was betrothed, she was 
 found pregnant. . . . After, however, two full months . . . while Alary 
 was attentively gazing on the ground, she suddenly y)erceived with aston- 
 ishment a small infant lying before her. . . . The Lord was come to his 
 iidieritance. . . . Many affirmed that she did not bring forth at all, . . . 
 all knew that he was, but knew not whence he was. Then they took him 
 and came to Nazareth of Galilee." — 11,2-15. Compare in Norton's 
 Grnuinrncss (3, 1U7) the Valentinian view that the Mow Savior "passed 
 through Mary . . . without receiving anything from her substance." 
 
 ^ " When, however, he was grown up, I saw that he performed great 
 signs and wonders in the land of Israel and Jerusalem ; that foreigners 
 hated him and raised up the children of Israel against him, not knowing 
 who he was ; that they delivered him to the king, and crucified him ; 
 and that he descended to the angel of death. In Jerusalem I beheld him 
 hanging on a tree ; and after the third day rising again, and remaining 
 
172 SIBYLLINE ORACLES. [note J. 
 
 If cc. 6 - 11 be a distinct document its object was to de- 
 velop what preceded. Dillmann has transhited the work into 
 Latin. ^° He thinks {Proleg. § 4) that he finds in it three 
 documents, namely; a Jewish one, cc. 2, I - 3, 12; 5, 2-14; 
 a Ciiristian one, cc. 6, I -11, 1, 23-40, to which, he thinks, 
 another Christian prefixed ch. 1 (except verse 3) and added 
 11, 42, 43. 
 
 NOTE J. 
 SIBYLLINE ORACLES. 
 
 Mention has been made in a former work ^ of two acrostics 
 by Christian writers, one complete and the other imperfect, 
 which remain to us in the Sibylline Oracles. AVhether they 
 were written with controversial intent may be a question. 
 The finished one ti'eats of the future Judgment. The unfin- 
 ished one has more to do, though not very plainly, with 
 Christ's life on earth, and was the better calculated of the 
 two for controversy with heathens. 
 
 Three pieces which deal more plainly with Christ's life on 
 eai'th are here subjoined, as also a fourth which does so in a 
 slight degree. Any argument from them implies that to no 
 one save Jesus were they applicable. Their applicability to 
 him, when not conceded, must have been based on Pseudo- 
 Heathen records. 
 
 No. 1. 
 
 Then to men shall a son of the Great God come 
 
 In the flesh, being likened to mortals on earth, 325 
 
 [His name] has four vowels ; but its consonants 
 
 I announce as two ; and will tell the whole number ; 
 
 Eight units, and as many tens, 
 
 on earth for a certain period. Then the an;:;e], who was conducting me, 
 .said : ' Understand, Isaiah.' When immediately I saw him .send forth 
 his twelve Diseijdes, and ascend from the world." — 11, 18-22. 
 
 if^ Ascensio lsai;ie, ^thiop. et Lat. cum Proleg. Adnotat. [etc-l, edita 
 ab A. Dillmann, Lips. 1877. Its author had access to two manuscripts 
 besides the one which Laurence used. There is also a late English trans- 
 lation of this work by G. H. Schodde which I have not seen. 
 
 1 See Judaism, p. 444. 
 
NOTE J.] SIBYLLINE ORACLES. 173 
 
 And eight hundreds to the incredulous 
 
 His n.ime will exhibit ; ^ but apprehend thou mentally 330 
 
 The Christ of the Immortal God, Sou of the Highest. 
 
 He will fulfil the law of God, not destroy it ; 
 
 Furnishing an antitype ^ copy, and will teach all things [needful]. 
 
 To him priests shall bear an oliering of gold, 
 Myrrh and frankincense ; for all these tilings will he [?] perform. 335 
 
 But when a certain voice in the desert 
 Shall come proclaiming to mortals, and shall cry out to all : — 
 " Let us make straight paths, and throw away 
 Wickedness from the heart, and let every mortal body 
 Be eidightened with water, that being born from above, 340 
 
 They may no longer transgress what is just," 
 (But a l)arbarous mind,* jiersuaded by dancing. 
 Cutting olf [his head] shall give it as a reward.) Then a sign to 
 
 mortals 
 Shall suddenly take place, Avhen guarded there shall come 
 From the land of Egypt a Ijeautilul stone, but against this 345 
 
 The Hebrew people shall stumble ; but the Gentiles shall assemble 
 
 2 — 1 10 
 
 H 8 8 Units = 8 
 
 S 200 8 Tens 80 
 
 O 70 8 Hundreds 800 
 
 V 400 
 
 2 200 888 
 888 
 
 Perhaps repetition of the number " eight " was connected in the writer's 
 mind with an idea of some secret signification belonging to it. Justin 
 (Dial. 24, 41) and Barnabas {Epist. i,5) term Sunday the eightli day. Tlie 
 former says : " I can show you, gentlemen, . . . that the Eighth Day 
 had a mystery, proclaimed through these [before-mentioned cirrnm- 
 stances] by God, superior to [that of] the Seventh." — Justin Martyr, 
 Dial. -24. Compare 41. 
 
 In Egypt, where Greeks, by attention to astronomy, had detected, as 
 was supposed, an eighth sjihere or heaven — that of the fixed stars — far 
 above and beyond the one in which the ])lanet Saturn was supposed to 
 move, the Valcntinian Gnostics selected this eighth sphere as the dwell- 
 ing-})lace of the Supreme Being who had sent Christ. Compare Juda- 
 ism, p. 334. 
 
 3 (3n the meaning of antitype compare {.Tudaism, p. 349) the antitheses 
 of Irenseus. After an imbittered war between Jews and Romans an idea 
 was a<lvanced by some Christians that the events of tlie Ohl Testament 
 were antithetically repeated in the New. Perhaps the idea may be in- 
 tended above. 
 
 * Compare Note E, footnote 4. 
 
174 SIBYLLINE ORACLES. [note J. 
 
 Under his lead ; fur the God who rules from on high, 
 
 Through hiiu they shall know, and the straight [)ath of universal 
 
 For he will show eternal life to mortals, 
 
 To the chusen, but uijitct Jire etenudli/ on the lau'less. 350 
 
 And then he will heal the sick, also the blameworthj'', 
 
 [Of their sins?] all who put trust in him. 
 
 'I'he blind shall see, the lame sliall walk, 
 
 The deaf shall listen, the dumb shall talk ; 
 
 He shall eject demons ; the dead shall rise ; 355 
 
 He shall walk the waves and in a desert place 
 
 From five loaves and a marine fish 
 
 Shall satiate five thousand, and the remnants of these 
 
 Shall fill twelve baskets for [the Sacred Virgin^y^ 
 
 And then Israel being drunk shall not perceive 360 
 
 Nor liear, being burdened with dull ears. 
 
 But when anger of the Highest shall visit the Hebrews 
 In its rage, and shall take away their faith^ 
 Because they destroyed the Heavenly Son of God. 
 
 And then blows and vile spittle 365 
 
 Shall Israel with polluted lips inflict on liim. 
 
 For food gall, and for drink undiluted vinegar 
 
 They shall godlessly give him, impelled by wicked frenzy 
 
 In their breast and heart, but not seeing with their eyes — 
 
 Blinder than moles, more frightful than reptiles 370 
 
 Poisonous serpents — fettered b^' heavy sleep. 
 
 But when lie shall spread out his hands and embrace all 
 things, 
 And shall bear a crown of thorns, and his side shall 
 They pierce with spears (wherefore during three hours, 
 I)ark monstrous night shall come in mid-day), 375 
 
 Then indeed the temple of Solomon to mortals 
 Shall give a great sign, when He shall enter 
 The underworld, announcing resurrection to the dead. 
 
 * The eorresjtondiiig line, Book 8, 278, instead of " Sacred Virgin," 
 reads " Hoi)e of the Peoples." Laetantius quotes it, "Hope of the Mul- 
 titude." 
 
 ^ Tills may mean, destroy their worship by destruction of their tem- 
 ple. The i)assage breaks the connoction. Were line 364 amended tlius, 
 " So that they shall destroy the Heavenly Sou of God," part of the dif- 
 ficulty would be removed. 
 
NOTE J.] SIBYLLINE ORACLES. 1 
 
 /O 
 
 But when he shall come in three clays to light again, 
 And shall show mortals his sleep,' and teach all things, 380 
 
 Ascending in tiie clouds he sliall joui'ney to heaven, 
 Leaving to the world the gospel dispensation. 
 In his name a new shoot sliall sjjrout 
 From the Gentiles, guided by God's law. 
 
 After these things there shall be Apostle * guides, 385 
 
 And then shall be a cessation of prophets. 
 
 Thenceforward Hebrews shall real* an evil harvest. 
 And much gold and silver shall the Roman king 
 Plunder. And afterwards otlier kings 
 
 Shall continually arise, as former ones perish, sco 
 
 And shall afflict mortals. But to those men shall be great 
 Destruction, when they shall rule with haughty injustice. 
 But when the temple of Solomon on the mighty earth 
 Shall fall, cast down by men of barbarous speech, 
 Brazen-breastplated, and Hebrews be expelled the land sns 
 
 AVanderers [and] slaughtered, and siiall mix much darnel 
 "Witli their wheat, noxious sedition shall bo among all 
 Mankind ; cities, mutually insulted. 
 Shall bewail (since they performed an evil act), 
 lleceiving the great God's anger in their bosom. 400 
 
 Sibylline Oracles, 1, 324 - 400. 
 
 No. 2. 
 
 I heartily sing the Immortal's great and famoiis Son 
 To whom the Highest Parent granted assumption of the 
 throne 
 
 When not yet born, since a second time in flesh 
 
 Was he born, being washed by the ponriug of the river 
 
 Jordan, which is borne along in a blue course ; 6 
 
 Who, escaping the file,* shall first see the sweet 
 
 S])irit*'' coming on [him] with the white wings of a dove. 
 
 There shall sprout a pure shoot ; the fountains shall bubble up ; 
 
 ^ The moaning proliably is, "shall narrate to mortals the events of his 
 throe days liolow." There is, however, a diirerent reading : "shall show 
 mortals a typo." 
 
 * The tlicok woid <tt6\oi is perhaps an ahbreviation foi- 'Air6(TTo\ot. 
 Otherwise the moaning must ho "multitudinous guides," though the 
 ex])rossion would he an unusual one. 
 
 8 An allusion possibly to the idea (Justin, iJinf. 88) that the Jordan 
 took fire at the baptism of Jesus. Another reading gives a dillerent 
 sense. 
 
 I*' For TTnei'/xaTi yivOfievou read wpeOfj.' iircyivoixivov. 
 
176 SIBYLLINE ORACLES. [note J. 
 
 He shall show men the waj's, shall show the paths 
 To heaven ; shall teach all in wise parables ; lo 
 
 Shall lead to rectitude and persuade a contrary people, 
 Boasting a praiseworthy descent from his Heavenly Father. 
 He shall walk the waves, free men from diseases, 
 Raise the dead, drive off multitudinous ailments, 
 From one pt^i;? roll of bread men shall be satiated. 15 
 
 Sibylline Oracles, 6, 1-15. 
 
 The remaining thirteen lines of Book 6 are by a later 
 writer. Some of them speak in the past, not in the future 
 tense." 
 
 No. 3. 
 
 Not in glory, but as mortal [about] to be judged ^^ he will 
 
 come. 
 Pitiable, dishonored, formless," that he may give hope to the 
 
 pitiable. 
 Also [fAiv] form to perishable flesh and heavenly faith 
 To unbelievers he will give ; and [anew] form man, 
 (Originally moulded by God's hands) 260 
 
 Whom the serpent misled, that he should stray 
 
 11 Wlien the house of David shall produce a plant in whose hand 
 The whole world, earth, heaven and sea sliall be. 
 Lightnings on eartli shall be [such] as formerly they saw 
 
 The two who Wi^'re Iwrn from each other's side ; 
 It shall be [thus] when the earth shall rejoice in hope of the Son. 
 On you alone, Land of Sodom, misery sliall lie, 
 For senseless, you did not recognize your God, 
 Trifling with mortal perceptions, but from the thorn 
 Crowning him with a crown, mixeil frightful gall 
 For insult and cDw/io drink, which shall cause you grievous suffer- 
 ing. 
 wood most blessed on wliich God was suspended ; 
 Earth shall not have you, but you shall see heaven, 
 When the fiery eye of God shall dart lightning on the temple. 
 
 Sibylline Oracles, 6, u; - -29. 
 
 12 It was customary in ancient times foi- one awaiting liis trial to indi- 
 cate by his api)arel and by his uushaved or unwashed countenance tliat 
 he was in a ])itial)le condition. This was intended as an appeal to sym- 
 pathy and <'omj)assion. " Cicero . . . changed his attire, and assuming 
 tlie garb of one accused, went round the forum soliciting the com])assiou 
 of all whom he met." — Smith, Bid. o/Biog.l,}). 713, col. 2, art. 
 Cicero. 
 
 13 See Ch. III. § 14. 
 
NOTE J.] SIBYLLINE ORACLES. 177 
 
 To a deadly fate, and take knowledge of good and evil, 
 
 So that leaving God he shonld serve mortal customs : 
 
 To him the AU-riiler, taking [him] specially as adviser, 
 
 Said in the beginning : " Child, let us both " make 265 
 
 (Forming from our own image) mortal tribes. 
 
 I now with my hands, then you by teacliing shall heal 
 
 Our form, that we may establish a mutual work." 
 
 Mindful therefore, of this purpose, he will come to be judged, 
 
 [Furnishing an antitype ^^ representation of the iindefiled virgin '"] 
 
 Enlightening with water by the hands of the elders. 271 
 
 Doing all things by a word, healing every disease, 
 
 He shall lay the winds with a word, and calm the sea 
 
 When raging, with his feet, treading it in peace and trust. 
 
 From five loaves and a marine fish 275 
 
 He shall satiate five thousand men in a desert, 
 
 And taking all the surplus fragments, 
 
 Shall fill twelve baskets as a hope for the people. 
 
 He will invite souls of the blessed and love the wretched 
 
 Who, scoffed at, shall do good for evil, 280 
 
 While] beaten, scourged, desiring poverty. 
 
 He] perceiving and seeiug and hearing all things, 
 Shall look into the interior, and lay it bare for conviction. 
 For he is the hearing, understanding and sight of all, 
 Tlie Logos creating forms, whom all things obey, 285 
 
 Savior of the dead, healer of all disease. 
 He will fall at last into LAW-less and faith-Icss" hands. 
 They will give God blows with unholy hands. 
 And with polluted lips vile spittle. 
 
 He will give to the blows an utterly undefiled back ; 290 
 
 [For he will give himself to the world undefiled in virginity,'*] 
 And buffeted, will be silent, that no one may recognize 
 Who, of whom, he is, whence he came, that he may talk to 
 the dead.^^ 
 
 " See Note M, text prefixed to footnote 17. 
 
 ^^ See note 3. 
 
 ^^ That is Eve, who was deemed by many a virgin until her expulsion 
 from Paradise. Compare line iiil and see (Jnclerivorld Mission, Appendix, 
 Note H. 
 
 " liAW-less means heathen. FAiTii-less may mean Jews or heathens. 
 
 ^ Literally, "an undefiled virgin." 
 
 ^' The meaning seems to be that, if recognized, lie would not have been 
 put to death, and could not have fulfilled his missiou iu the underworld. 
 Compare Underworld Missian, 3d edit. p. 79. 
 
178 SIBYLLINE ORACLES. [note J. 
 
 He ^ will bear a crown of thorns : for of thorns ^^ 
 
 The eternal crown of chosen saints shall come. 295 
 
 They shall pierce his side with a spear on account of their law, 
 
 Since from reeds, -^ moved by another spirit. 
 
 The sonl's inclinations, anger and revenge, are nourished. 
 
 He will spread his hands and measure all the world. 
 
 Giving gall for food and vinegar to drink, 300 
 
 They shall spread this table of inhospitality. 
 
 But when all these things mentioned shall be finished, 
 Then in him the whole Law is abolished which at first 
 Was given to mortal opinions because ^^ of a disobedient people. 
 Rent is the veil of the temple, and in mid-day 305 
 
 Shall be dark monstrous night for tiiree hours. 
 For, cessation of service to temple and concealed Law, 
 Veiled by worldly fontasics, was again manifested 
 On the Ruler's descent into the enduring earth. 
 He will come to the underworld announcing to all 310 
 
 The consecrated, hope, end of ages and the last day, 
 And will a\)olish death by sleeping till the third day ; 
 And then, freed from the departed, will come to liglit, 
 The first to show the chosen a beginning of the resurrection. 
 
 [Washed in the waters of an immortal fountain 315 
 
 From their former wickedness, that born again from above 
 They may no longer be slaves to immoralities of the world.] 
 
 First the Lord is seen by his owx [disciples] 
 
 In the flesh as formerly. On hands and feet he will show 
 
 To HIS OWN, four marks impressed on his members. 320 
 
 The East, the West, the South, the North, 
 
 For so many kingdoms of the world shall fulfil 
 
 The lawless reprehensible deed on our image. 
 
 Sibylline Oracles, 8, 250-323. 
 
 '■^^ The next half-dozen lines, 299-304, are given in the order of Alex- 
 andre. 
 
 ■^1 The word &Kav6oi has a double meaning, indicating thorn and also 
 (according to Liddcll and Scott) "a plant much used in works of art, 
 es]>pninlly Corinthian caiiitals." 
 
 '■^'^ Tlie word for sjicar and rccd t;d\a,uos is the same in the original. 
 
 ^ Compare Justin ilartyr, Dial. IJ, (quoted in Judaism on p. 343. 
 
NOTE K.] HERMES TRISMEGISTUS, MERCURY. 179 
 
 No. 4. 
 
 Hail, Zion, much suffering daughter, 
 
 Thy king enters riding on a colt, 325 
 
 Appearing gentle to all, that our yoke. 
 
 Slavish, grievous, on the neck he may carry off, 
 
 And end godless laws and galling fetters. 
 
 Know him thy God, the Son of God, 
 
 Praising him and having him in thy heart ; 330 
 
 Love him with thy soul and bear his name. 
 
 Reject those who preceded,-'' and wash from his blood. 
 
 For observances and petitions do not propitiate him ; 
 
 Nor, Immortal, does he heed perishable sacrifices. 
 
 But, uttering with thy mind the cure of his holy teaching, 335 
 
 Know this one, and you shall see his Parent. 
 
 Sibylline Oracles, 8, 324 - 336. 
 
 NOTE K. 
 
 HEPtllES TRISMEGISTUS, MERCURY THRICE GREATEST. 
 
 In the early part of the second century astrological and 
 other works — doubtless of heathen origin — were circulat- 
 ing in the name of Mercury.^ This probably suggested to 
 some Christian of the less scrupulous sort, that Mercury might 
 be made to teach better things than astrology. In order tliat 
 his production might seem even more authoritative than pi'ior 
 ones in the name of that god, he ascribed it to Hermes Tris- 
 megistus, or Mercury, Thrice Greatest, and designates the 
 production as Adyos xeAcio?, the " Perfect Discourse," or the 
 " Final ^ Discourse," intending probalily to give it position 
 above all other productions of the same personage. 
 
 ^* Tlie meaninjT seems to be, reject tlie Jews and by so doing wash 
 your hands from the crime of putting Jesus to death. 
 
 * Clement mentions {Strom. 6, 35 ; 0pp. edit. Potter, ]). 757) four 
 books on astrology and two others, one of which contained liynins to tlio 
 gods, while the second contained a computation of, or rules for, a regal 
 life. 
 
 2 A passage attributed to Orpheus (citcnl in Jiitlaism, ]ip. 337-338) 
 represents him as saying to his son, " I speak trutli lest [my ?] former 
 views should rob you of longed-for eternity." Pi'rha])s in tJie jjivscnt 
 case the heading of the Discourse meant that the views here given were 
 the latest teachings of Jlercurv. 
 
180 HEUMES TIUSMEGISTUS, MERCURY. [note K. 
 
 In the first half of the fourth century Lactantius prefixes to 
 his quotations from this work an account of Mercury,^ which can 
 hardly have originated earher than the hxtter half of tlie tliird 
 century. In it Mercury is made to prochiim a Supreme Being 
 devoid of name, also one subordinate and created God, and 
 some other views common among Christians. 
 
 " This [Mercury] wrote books, and indeed many of them, 
 pertaining to the knowledge of divine things, in which he 
 asserts the majesty of the Supreme and Sole God, and calls 
 him by the same names as ourselves, 'God and Father,' and 
 lest any one should ask his name, says that he is di/ww/xov, 
 ' WITHOUT NAME.' . . . His words are these : 'God is one, but 
 THE One does not need a name, for the self-existent is 
 
 WITHOUT name.' " Div. Inst. 1, 6. 
 
 " Hermes [Mercury] . . . who not onl}' said that man had 
 been made in the image of God, but also tried to explain it." 
 — Div. Inst. 2, 11. 
 
 " Hermes [Mercury] affirms that those who have known God 
 are not only safe from attacks of demons, but are not even 
 subject to fate. He says : ' The sole protection is practical 
 
 MONOTHEISM, FOR NEITHER AN EVIL DEMON NOR FATE HAS CON- 
 TROL OF THE PRACTICALLY MONOTHEISTIC MAN, FOR GOD FREES 
 THE PRACTICAL MONOTHEIST FROM EVERY EVIL, FOR PRACTICAL 
 MONOTHEISM IS THE ONE AND SOLE GOOD IN MEN.' " Div. Inst. 
 
 2, ic. 
 
 " Trismegistus, who, I hardly know how, investigated al- 
 most all truth, often described the excellence and majesty of 
 the Word." — Div. Inst. 4, 9. 
 
 " The Father God, . . . since he lacks parents, is justly 
 named by Trismegistus, ' Fatherless and Motherless.' " — 
 Div. Inst. 4, 13. 
 
 8 Lactantius, after devoting five chajiters to other matter, says : 
 " Let us now pass to divine testimonies, but first I will bring forward one 
 whieli is akin to divine, both because of its exceeding age, and because 
 he whom 1 shall name was transferred from mortals into the category of 
 gods. 
 
 " In the writings of Cicero, C. Cotta, high-priest, disputing against 
 tlie Stoics, . . . states that there were five ^lercuries, and after enumer- 
 ating four of them in order, [says] the fifth was that one by whom Argus 
 was killed, and who ' fled on that account into Egypt, and delivered laws 
 and literature (/tV^c/Yw)' to the Egyptians.' . . . 
 
 " He also founded a town which even now is in Greek called Hermojio- 
 lis ; . . . who, although a man, was most ancient and most instructed 
 in every Wnd of learning, so that [his] knowledge of many things and arts 
 fixed on him the name of Trismegistus." — Div. List. 1, G. 
 
NOTE K.] HEKMES TRISMEGISTUS, MERCURY. 181 
 
 " Hermes Trismegistus, . . . who agrees in words as well 
 as substance with us, tliat is, with the prophets whom we fol- 
 low, and sjjeaks thus concernini;- justice : ' O Son, adore and 
 WORSHIP THIS verbum Teaching,' but the sole worsliip of God 
 is not to be evil. . . . ' These [frankincense and spices], and 
 
 THINGS similar TO THESE, ARE NOT APPROPRIATE TO HiM, FOR 
 HE IS FULL OF ALL THINGS WHICH EXIST AND HAS NOT THE 
 SLIGHTEST NEED OF ANY THING, BUT WE ADORE HIM BY GIVING 
 THANKS, FOR HIS SACRIFICE IS SIMPLY BENEDICTION.'" Div. 
 
 Inst. 6, 25. 
 
 " Hermes [Mercury] did not ignore that man was formed 
 by God and in the image of God." — Div. Inst. 7, 4. 
 
 " I have made clear, as I think, that the soul is not disso- 
 luble. It remains to cite the witnesses by whose authoi'ity 
 my arguments may be corroborated. Neither will I call the 
 prophets to testify . . . but those [witnesses] rather to whom 
 it is necessary that the rejecters of true religion veritatem 
 should yield credence. Hermes, describing the nature of 
 man, . . . introduces these [remarks]. God ' made the same 
 
 FROM BOTH NATURES, THE MORTAL AND THE IMMORTAL, [iNTo] 
 THE ONE NATURE OF MAN, MAKING HIM PARTLY IMMORTAL, PARTLY 
 MORTAL, AND PLACED HIM HALF-WAY BETWEEN A DIVINE IMMOR- 
 TAL NATURE AND A MORTAL MUTABLE ONE, THAT, SEEING ALL 
 THINGS [mortal AND IMMORTAL], HE MIGHT ADMIRE ALL THINGS.' " 
 
 — Div. Inst. 7, 13. 
 
 " In that book which is called the Perfect (or Final) Dis- 
 course, after enumeration of the evils concerning which we 
 have spoken, he adds these things : ' But when these things 
 shall thus take place, esculapius, then the lord, and 
 Father, and God, and Creator, of the first and one [sub- 
 ordinate] God, looking at the things which take place — 
 even such [as occur] by His will — opposing to disorder 
 what is good and recalling what wanders, and purifying 
 what is wicked, sometimes dissolving by much water, and 
 sometimes burning out by the fiercest fire, and sometimes 
 crushing out by w^ars and famines, leads [back again] to 
 
 the ancient condition and replaces his world.' " div. 
 
 Inst. 7, 18. 
 
182 ALLEGED UNCANONICAL GOSPELS. [xOTE 
 
 NOTE L. 
 
 ALLEGED UNCANONICAL GOSPELS. 
 
 Luke in the beginning of his Gospel (1, 1, 2) mentions 
 that " many have undertaken to arrange a narrative of the 
 events accompHshed among us, conformably to the accounts 
 given us by those who were eye-witnesses from the begin- 
 ning, and [who] have become ministers of the religion." No 
 trace remains of the narratives to which he refers unless 
 Matthew's Gospel, then extant only in Hebrew, was among 
 those which he had in mind. His form of expression renders 
 probable tliat some individuals after listening to detached por- 
 tions of the Master's history had endeavored in writing to 
 connect and arrange them. Probably these imperfect attempts 
 were laid aside by their authors or readei's so soon as fuller 
 and more connected narratives appeared. 
 
 Some modern writers suppose that various Gospels ex- 
 isted in the second century, from which the four now in use 
 were selected, or out of which they were formed or in op- 
 position to which they were fabricated. This view, in a crude 
 shape, is expressed by Hone and Tischendorf ^ It is also held 
 
 1 "After the writings contained in the New Testament were selected 
 from the numerous Gospels and Epistles then in existence, what became 
 of the books that were rejected by the compilers ? " — Jpoc. N. Test. 
 p. V. Hone, in answer to the foregoing, presents his reader a collection 
 of documents classified by him as Gospels and Epistles, not one of which 
 professes to record the ministry of Jesus. 
 
 " Tlie definition of Apocryphal Gospels is [Gospels] opposed to Canon- 
 ical ones ; unless you prefer to contend that in the eailiest times Canon- 
 ical Gospels were [created ?] in opposition to apocryphal ones. . . . When 
 first the Canonical Gospels by consent of the Church began to be sejia- 
 rated from the great number of writings in circulation, it is obvious that 
 yet other and new [writings] which were issued could not aspire to evan- 
 gelical authority unless they feigned the same valued peculiarity (viriutem) 
 with those [canonical ones]. . . . 
 
 " Whence it is to be concluded that no Gospels were reckoned apocry- 
 phal before the Canon of Sacred Books existed in the ancient church." — 
 C. Tischendorf, Dc Evang. Apoc. Oriqinr, et Usn, pp. 1, 2. 
 
 Tischendorf, after arguing (])p. 3, 4) from Iremeus, Tatian, and The- 
 opliilus, writers after the middle of the second century, that "in the 
 o[)inion of the most numerous autl of the princijial [Christian] teachei-s 
 the Gospel Cunon pcene jam coxs^iYmci had now been almost established," 
 
NOTE L.] ALLEGED UNCANONICAL GOSPELS. 183 
 
 in several shapes by other writers, especially in Germany, an 
 extract from one of the more thoughtful of whom is sub- 
 joined.^ Attention to four meanings of the word Gospel and 
 to some historical facts should precede examination of these 
 uncanonical works. 
 
 One meaning of this term is a record of the life of Jesus. 
 A second meaning, common among early Christians, was the 
 FOUR RECORDS or Gospcls in contradistinction from the Epis- 
 tles. A third meaning is the interpretation put upon 
 Christ's teaching, or that of his Apostles, by an individual 
 or a sect. Thus the Gospel according to Calvin, or according 
 to Wesley, would be readily understood as meaning the inter- 
 pretation by those individuals of New Testament teaching. A 
 fourth meaning is, a Gospel, or the four Gospels, as trans- 
 lated OR annotated by some individual. Thus " Camp- 
 bell's Four Gospels " would be readily understood to mean his 
 translation of, and annotations un, the four Gospels. Among 
 early Christians such a work would have been termed Camp- 
 bell's Gospel, the latter word distinguishing the four collec- 
 tively from the Epistles. 
 
 In the days of Irenajus and of Tatian, probably about a. d. 
 170, it is obvious that four Gospels only were in common use. 
 
 adds (p. 4), " therefore from the time which immediately preceded the 
 middle of the second centiuy until almost the close of the fourth, was 
 the era of Apocryphal Gospels." 
 
 It would — with the exception of our four Gos]iels— be difficult or 
 impossible to point out in the era mentioned a single document profess- 
 edly of Christian origin, which assumed to narrate the life or ministry of 
 Jesus. 
 
 An earlier and common error in Europe paved the way for such views 
 as the foregoing. It aj)]iears in the following extract from Mosheim : 
 " Not long after the Savior's ascension, various histories of his life and 
 doctrines, full of impositions and fables, were com])osed by persons, . . . 
 superstitious, .simple, and jjiously fraudulent ; and afterwards, various 
 other spurious writings wei'e palmed upon the world, falsely inscribed 
 with the names of the holy Apostles." — £"00. Hist. Century I. Part 2, 
 Ch. 2, § IT, Mnrdock's trans. 1, p. 73. Mosheim, however, did not 
 suppose that the Gospels and other writings of the New Testament had 
 merely been selected out of this mess by the good or bad judgment of 
 men. 
 
 ^ " In addition to our canonical Gospels, Christian antiquity was ac- 
 quainted with several others ; and it is in the last degree needful to ob- 
 tain as accurate a knowledge of these as possible, for the o])inion is ]>retty 
 wide-spread that some of them are older and more original than our 
 canonical Gospels." — De Wette, Inlrodud. to N. Test., p. 87 ; Frolh- 
 inghum's trmis. 
 
184 ALLEGED UN CANONICAL GOSPELS. [note L, 
 
 The effort of Irenteus to explain why this precise number ex- 
 isted implies that its existence was well recognized.^ Tatian 
 also made a Diatessaroii,^ a harmony or synopsis of the four. 
 
 Somewhat earlier we find two classes of men, intensely un- 
 like each other, called Gnostics. Both classes originated after 
 an imbittered war between Jews and Gentiles, and both held 
 that the God of the Jews was not the God of the Christians, 
 but a different being.^ Marciou, the leader of one class, adopted, 
 or made special use of, the Gospel of Luke, who was a Gentile 
 and a companion of Paul." From this he expurgated what he 
 could not, even by forced explanation, fit into his system, but 
 
 ^ Irenaeus, after specifying (cont. Hceres. 3, 1, ]) Matthew, Mark, 
 Luke, ami John as having each written one of the Gospels, adds as fol- 
 lows : "Nor can there be more or fewer Gospels than these. For as 
 there are four regions of the world in which we live, and four cardinal 
 winds, and the cT^iurch is spread over all the earth, and the Gospel is tiie 
 jiillar and support of the Church, and the breath of life ; in like manner 
 is it fit tiiat it should have four pillars." — Cont. Hceres. 3, 11, y ; 0pp. 1, 
 jip. 467, 468, edit. Stieren, Nurlon's trans. On. p. 467 Stieren has er- 
 roneously c. 12 for c. 11. 
 
 Eusebius {Ecc. Hist. 3, :^7) mentions Quadratus as engaged in teach- 
 ing at the same time with tlie daughters of Philiji, and states that the 
 disciples of that age were accustomed "to distribute the writing of the 
 divine Gos])els." As Philip was executed in A. D. 52 (see Judaism, 
 p. 238) tlie ministr}' of his daughters can scarcely be placed later than 
 the close of the first century. Quadratus lived into the first quarter of 
 the second century, for he presented an Ajtology to Hadrian. Eusebius 
 would not have termed any Gosjjels divine except the four recognized in 
 his day, and unless his information were inaccurate, these four must in 
 the time of Quadratus have had an established authority. 
 
 ^ " Tatian juitting together, I know not on what plan, a synojisis and 
 harmony of the evangelists, called this to 5id readdpuv, ' The four 
 collated,' which even yet is in circulation among some." — Eusebius, 
 Ecc. Hist. 4, •-'<). In the fifth century Theodoret (Hccrct. Fab. 1, -io) took 
 away two hundred copies of this Diatessaron which he found used and 
 esteemed by churches that he regarded as sound in the faith. His only 
 cliarge against it is its omission of tlie genealogies (which perhaps Tatian 
 could not harmonize) and of the descent from David. 
 
 ^ See touching these men Judaism, pp. 331 - 336. 
 
 6 Irenaeus speaks (3, 11, 7) of Marciou "as mutilating the Gospel 
 according to Luke." Coni)iare Irenseus 1, 27, 2. Tertullian says : 
 " ilarcion seems to have selected Luke as the [one] whom he would cut 
 up." ytdv. Marc. r>. Compare in Norton's Genuineness, Vol. 3, Ap- 
 pendix, Note C, his remarks on this Gosjiel. 
 
 Ajielles, the disciple of JLarcion, seems to have used the same expur- 
 gated co])y of Luke. The term Gospel of Marcion, or Gosjiel of Apelles, 
 meant sometimes this expurgated co])y, and sometimes, jierhaps, the sys- 
 tem which they based upon it. Neither of these two individuals doubted 
 the authorship of the four Gospels, but they supposed the evangelists, be- 
 
NOTE L.] ALLEGED UNCANONICAL GOSPELS. 185 
 
 used from the other Gospels what he thought could be pressed 
 into its support. 
 
 The chief division of the other class was the Valentinians, or 
 followers of Valeutinus. These used especially, but not ex- 
 clusively, John's Gospel."' lleracleon, one of them, wrote a 
 commentary on it, the remnants of which will be found col- 
 lected by Massuet in his edition of Irenajus, pp. 362 - 376, in 
 which work also an extract from his commentary on Luke will 
 be found on p. 362. Another portion of this class used Mark's 
 Gospel.^ Basilides will be subsequently mentioned. 
 
 It seems impossible that other records concerning the min- 
 istry of Jesus should have been afloat in Gentile communities, 
 and that the Gnostics, instead of drawing from them, should 
 have needed forced interpretation and, in the case of Marcion, 
 mutilation of the records yet in use. 
 
 We have the direct testimony of Ireufcus that the Heretics, 
 under which title he specifies the Ebionites, Marcionites, Val- 
 entinians, and others, used our Gospels.^ This testimony 
 comes from one who would have been prompt to point out any 
 tendency of the Heretics to use records other than what he 
 deemed sanctioned. We have, moreover, the statement of 
 Tertullian that the Heretics should not be allowed to use the 
 Christian Scriptures,^" — a superfluous statement, if the rec- 
 ords which they used were from other hands than those rec- 
 ognized by Christians generally. 
 
 cause of their Jewish education, to have misunderstood the Master's 
 teaching. 
 
 A letter of Origen preserved only in a Latin translation, implies that 
 Marcion and Apelles, even if they made most use of Luke, must have used 
 tlie remaining tlu-ee Gospels. " You see . . . with what expurgation Mar- 
 cion expurgated the Gospels or the Epistles Apostolum, or with what his 
 successor, Apelles, after him [did the same]." — Ori^en, Ejnst. 0pp. 1, 
 p. 6 B, edit, de la Rue. 
 
 ^ "The Valentinians making copious use of that [Gospel] which is 
 according to John." — Irenasus, 3, 11, 7. 
 
 8 "Those who distiiigaiisli .J(!sus from the Christ, and say that Christ 
 remained without suffering, but that Jesus suH'ered, preferring the Gos- 
 pel according to Mark, if they read it with the love of truth, can be cor- 
 rected." — Ibid. This perhaps means that Mark's Gospel admitted less 
 easily than John's of vague and fanciful interj)retations. 
 
 ^ "Such is the established autliority of the Gospels that the Heretics 
 themselves render testimony to them, and each one of them who goes out 
 [from Christianity] endeavor-i to confirm his teaching out of them." — 
 Irenaeus, cont. Hceres. 3, 11, 7. The passage is found only in the Latin 
 translation. 
 
 ^^ "They (the Heretics) offer the Scriptures, and by this their auda- 
 
186 ALLEGED UNCANONICAL GOSPELS. [note L. 
 
 We will now endeavor to classify these supposed uncanoni- 
 cal Gospels. Lack of leisure and sight prevent that fuller 
 treatment which I could wish. The general reader will find 
 all that he needs in Norton's Genuineness, 3, pp. 214-286; 
 abridged edit. pp. 340-391. 
 
 1. Records, Matthew and Luke under other names. Mat- 
 thew's Gospel, in what was then called Hebrew," was used 
 by Hebrew Christians, also called Nazarenes or Ebionites, and 
 hence received the name of "Gospel to the Hebrews," "to the 
 Nazarenes," " to the Ebionites," and also according to Jerome 
 "Gospel of the Apostles," otherwise called, perhaps, "of the 
 Twelve Apostles." '^ Some copies of it had interpolations not 
 extant in Matthew.*^ 
 
 Bartholomew is said to have carried this Hebrew Gospel 
 
 city at once influence some. . . . M'^e interpose that they are not to be 
 admitted to a dispute from the Scriptures." — Dc Piccscripl. Hcerd. 1.5; 
 Oirp. p. 236 C. "The reason for what we propose is obvious ; that the 
 Heretics are not to be admitted to enter uion an argument from the 
 Scriptures. . . . Not being Cliristians, nullum jus c(q)iuat Christiana- 
 rum liternrum, tliey have no legal riglit to the Christian records." — 
 De Prwsci'ipt. Hceret. .'iT ; 0pp. 242 1). 
 
 11 Tlie Nazarenes "have the Gospel according to JIatthew in its fullest 
 shape, in the Hebrew language." — Epiphanius, //a-rcs. 29, 9. The 
 Ebionites "also receive the Gospel according to Matthew, for they, as 
 also the followers of Cerinthus, use this Gospel ; they call it [the Gospel] 
 according to the Hebrews." — Ila-rcs. 30, :i. "Matthew . . . composed 
 the Gospel of Christ in Hebrew letters and words. . . . Further : the 
 Hebrew itself is preserved until this day in the library at Ciiesarea." — 
 Jerome, de Fir. Illust. :i ; 0pp. 2,833, edit. Vallars. "The Gospel 
 also wliich is called according to the Hebrews, and which was lately 
 translated by me into the Greek and Latin, and which Origen oftea 
 used." — Z^c Vir. Illust. 2; 0pp. 2, 831. Cp. Eiiseb. Ecc. Hist. 3, 2o5 
 "The Gospel which the Nazarenes and Ebionites use . . . and whiidiis 
 called by many \or most], a plerisqus, the authentic IGosjjcI] of Mat- 
 thew." — Jerome, Comment, in Malt. 12, ];> ; Ojip. 7, 77. 
 
 12 "The Gospel according to the Hebrews . . . which the Nazarenes 
 yet use — [that, namely] according to the Apostles, or as many think, 
 according to Afatthetv [in its genuine form ?] — which is in the library of 
 C;T?sarea." — Jerome, conl. Pclag. 3; Opp. 2, col. 782, edit. Vallars. 
 Comiiare Horn. 1 on Luke, Origenis Opp. 3, 933 B (5, 87). Jerome omits, 
 and the Homilies use, the word " Twelve" before Apostles. If the Apos- 
 tles while working collectively in Jndea used any written Gospel it must 
 have been this, the others being in Greek. 
 
 13 See ancient (juotations from tlie Gospels in Grabe, Spicileg., 1, 
 pp. 2.5 -3L Those by Clement and Origen (i)p. 26-27) nuist have ex- 
 isted in the second or third century. Those quoted by otlier writers may 
 in several instances have found their way into it at a later date. The 
 
NOTE L.] ALLEGED UNCANONICAL GOSPELS. 187 
 
 to India." Cerinthus is said to have made special use of it.^^ 
 Hence the terms (Jerome Prciefixt. in Matt.) " Gospel of Bar- 
 tholomew," (Epiphan. Haires. 51, 7) "Gospel of Cerinthus." 
 These terms, however, can never have had much currency, 
 and may have been unknown to the first three centuries. 
 
 The Gospel of Marcion or of Apelles (see note 6) was an 
 altered copy of Luke. 
 
 2. Commentaries and Expositions. Basilides wrote an ex- 
 position of the Gospels in twenty-four books,^^ which at a later 
 date seems to have been called his Gospel." The Gospel of 
 Thomas, judged by our only extract from it,^* may have been 
 some exposition of passages in the Gospels. A Gospel of Truth, 
 attributed to the Valentinians by IreiiKus (3, 11, 0, cp. Tertul- 
 lian, de Prcescript. Hoeret. 40), must have been expository or 
 doctrinal. Nothing historical from it is quoted or contro- 
 verted by any one. 
 
 3. Doctrinal Works. Serapion early in the third centur}'^ 
 mentions the Gospel of Peter.'^ The work, obviously not his- 
 torical, may have been some portion of the Clementines,^ or 
 
 Jewish Christians who used Matthew in the original, soon became an 
 unimportant sect. It is hardly ]iossil)le that they had among them 
 trained copyists equal to those in the Greek book-markets. Some jias- 
 sages from Luke and Jolui (not always closely translated into Hebrew), 
 or marginal paraphrases and comments on the same, seem, with a little 
 other matter, to have been copied into the text. 
 
 1* " Panta;nus . . . is said to have gone to the Indians; where, it is 
 connnoidy said, he found the Gospel of Watthew, which before his arri- 
 val had been delivered to some in that country, who had the knowledge 
 of Christ : to whom Bartholomew, one of the Aiiostles, is said to have 
 l)reached, and to have left with them that writing of Matthew in He- 
 brew letters, and that it was preserved among them to that time." — 
 Eusebius, Ecc. Hist. 5, \\ w ; Lardners trans. 
 
 1" Epiphanius, Hares. 30, \\. 
 
 1*' Agiipjia Castor, cited by Eusebius, Ecc. Hist. 4, 7. 
 
 1" Hom. 1 on Luke, Origenis 0pp. 3, 933 C (5, 87). 
 
 *^ In the Philosophumena (5, 7, p. 101, edit, ilillcr) is an extract 
 at second hand IVom the (iospel of Thomas. " He who seeks me will find 
 me in children after their seventh year, for there — to become concealed 
 in their fourteenth yeai' — I am manifested." — Cp. Matt. 18, ."). The 
 work is also mentioned in Hom. 1 on Luke, Oiigenis 0pp. 3, 933 C, 
 (5, 87). 
 
 ^* Eusebius, Ecc. Hist. 6, 12. 
 
 ""^^^Iii early writers a subject is sometimes presented (see Judaism, 
 l>. 177) by selecting disputants on either side into whose mouths the 
 arguinents of respective schools are ])ut. The author of the Clementine 
 Homilies and Recognitions selects Peter as the i)erson wlio shall pre- 
 sent true views, and Simon Magus as the ojipouent who is to present 
 
188 ALLEGED UNCANONICAL GOSPELS. [note L. 
 
 of a similar work. A Gospel of Matthias (cp. Acts 1, 26) is 
 mentioned by Eusebius {Ere. Hid. 3, 25) and by tlie Homilies 
 on Luke (1, Origen. Opp. 3, 933 C). Absence of any appeal to 
 it implies that it was not a history of Jesus. It must have 
 been something doctrinal. 
 
 4. Gospel according to the Egyptians.^ Uncertainty as 
 to whether this belongs under the first or third of the preced- 
 ing heads, leads me to treat it separately. The citations fron; 
 it suggest that it was a doctrinal homily (on Matthew 22, 
 301) exceptional in that it selects Jesus as speaker. The 
 citations refer to the absence of sex in the next life, and 
 the fact that while marrying and bearing of children con- 
 tinue death also will continue. There may have been some 
 casual reason for the title " (xospcl according to the Egyptians." 
 As no such reason, however, is apparent, 1 think the fol- 
 
 false views of the subjects (hscussed. In another document culled the 
 Preaching of Peter it is also obvious that Peter is merely selected as 
 spokesman. Their authors had no thought of passing olf these produc- 
 tions as written or uttered by that Apostle. Tliey merely meant, by 
 selecting him as spokesman, to indicate their adherence to a belief in both 
 dispensations — the Jewish and Christian — as having proceeded from 
 the same God. They were prompted to this, jjcrhaps, by the fact that, 
 of the two bodies opposed to this view one, the JIarcionites, made groat 
 use of Paul's writings, while the other, the Valentinians, used chiefly 
 tliose of John. 
 
 hi the latter of these documents Peter is made to argue from the 
 Scri]>tures of the New Testament (Clem. Alex. Strom. 6, Ji) an appeal 
 which would have been deemed needless, or even derogatorj' to him by 
 one who was trying to palm off the work as his genuine production. 
 
 In one portion of the work where the author appeals to Sibylla and 
 Hystaspes — books regarded as prophecies addressed to heathen com- 
 munities — Paul is introduced (Clem. Alex., Strom. 6, ■JI-.', 43; 0pp. 
 p. 761, edit. Potter) as the personage to make this a]ipeal. Probably it 
 would have been deemed out of place in the mouth of Peter. 
 
 21 In the third century it is mentioned by Clem. Alex. Strom. 3, f>3, 
 92, 93 (cp. 4,% (i4) and by the author of the Philoso]ihumena, 5, 7, p. 98, 
 edit. Miller. Later mentions are found in the Homilies on Luke (see 
 note 19) and Epiphan. Ilcvrcs. 62, i, 0pp. 1, 514, who probalJy confused 
 a view which the Philosophumena ascribes to this Gospel with otliers 
 which it ascribes to the Mystics. Cp. pseudo Clem. Rom. Epist. 2, 1-2 ; 
 ul. .">. The (quotation from it by Clement {Strom. 3, k) speaks of a time 
 " When . . . the male with the female shall be neither male nor female" 
 (cp. ]\Iatt. 22, :;o). This may have been the passage on which the OjJiites 
 are said (PhilosojJurmena, p. 98) to have basc(l their view of transmuta- 
 tion in the soul or its affections. That the Philo.sophumena should treat 
 this work as the source of but one error accords witli its being an almost 
 unknown doctrinal treatise, or a tnuislation cither of Matthew or the four 
 Gos])els, in some manuscript or manuscripts of which one or two notes or 
 interpolatious had attracted attention. 
 
NOTE L.] ALLEGED UNCANONICAL GOSPELS. 189 
 
 lowing explanation probable. A translation of Matthew,^- if 
 not of the four Gospels, may already have been made into 
 some Egyptian dialect. In one or more manuscripts of this 
 some scribe may have appended as a note, or perhaps inter- 
 polated, an extract or extracts from this Homily. On this 
 supposition the term Gospel according to the Egyptians would 
 be natural, and would accord with the fact that Clement of 
 Alexandria who quotes, docs not appear to have seen the 
 work. 
 
 The foregohig includes, I believe, every uncanonical Gospel 
 mentioned in the first three centuries. So far as concerns 
 Eusebius, Jerome, Epiphauius, or the Homilies on Luke,^^ it 
 includes mentions of later date. 
 
 When Christianity gained the upper hand, there was a mo- 
 tive which did not previously exist for fabricating documents 
 in the name of venerated Christians. Yet even then any 
 fabricated histories of Jesus concerned themselves with his 
 earlier years, not with his ministry. The authority of the 
 four Gospels seems to have been so firm as to preclude other 
 accounts concerning this portion of his life. 
 
 22 The number of Jews in Egypt gives plausibility to the supposition 
 that ^Matthew's Gospel may have been translated earlier than the others 
 for some of the non-Greek-speaking communities of Jewish Christians. 
 
 23 In lie la Rue's edition of Origen's Works, Vol. 3, p. 932, and in the 
 edition of Lommatzsch, 5, xxvii, xxviii, and in the edition of Jerome 
 by Vallarsius, 3, col. 245-248, is a letter of Jerome, which in the last- 
 mentioned work is addressed to Paula and Eustochium. In all these 
 it is entitled Prologue to Homilies on Luke, there attributed to Origen. 
 In this letter Jerome says that a lady named Bl.-esilla had, at a former 
 date, asked him to issue in the Latin, Origen's "thirty-six [Vallars. 
 twenty-five] books on Matthew and five others on Luke and thirty-nine 
 [Vollars. tliirty-two] on John," — a recpiest, as he said, bej'ond his 
 strength and leisure, but, as the friends who now addressed him had 
 asked only for the translation of the Homilies on Luke, he had complied. 
 Qunm tamen idcirco nunc fnciam, quia suhlimiora non ])0scitis. 
 
 In a preceding portion of the letter he says that the jiersons whom he 
 addressed had asked him to translate the [thirty-nine ? ?] Homilies on 
 Luke of " our Adamantius," that is, of Oiigen. De la hue and Lom- 
 matzsch omit the bracketed number thirty-nine. It is doubtless an in- 
 terpolation. It contradicts the statement in the same letter (a statement 
 in which all texts agree) attributing to Origen but five Homilies on Luke. 
 If this be so the thirty-nine Homilies must, even if translated by Jerome, 
 liave been from some other writer than Origen. Jerome mentions in his 
 de Viris Illustrihus (lOn, al. 118, 0pp. 2, V-ol. 939, edit. Vallarsius ; 1, 
 p. 193, Frankfort edit.) a Didymus of Alexandria, then living, as having 
 written commentaries on ALitthew and John which he (Jerome) had 
 translated into Latin. Possibly the thirty-nine Homilies on Luke were 
 from the same source. They are evidently from an Alexandrine writer. 
 
190 DATE WHEN JESUS WAS DEIFIED. [note m. 
 
 NOTE M. 
 DATE WHEN JESUS WAS DEIFIED. 
 
 In the early part of the third century the deification of 
 Jesus had, at least in some localities, considerable foothold 
 among Gentile Christians, though it was rejected by all Jew- 
 ish ones, and was treated by many Gentiles as a dangerous 
 m novation.^ 
 
 In the third quarter of the second century Justin Martyr, 
 the earliest extant defender of this view, advocated it in his 
 discussion with a Jew, but manifests a feeling of uncertainty 
 touching it,^ which he does not on other points. At a yet 
 earlier date — probably about the middle of the century ^ — 
 he wrote an Apology addressed to a heathen emperor, in which 
 he designates Jesus as the angel and apostle ^ of the Supreme 
 Being, basing in one case his argument on a use of the former 
 term in the Old Testament.^ Throughout this somewhat 
 
 1 See Judaism, Ch. XI. notes 56, 57, 58, 60. 
 
 ^ " ' But, Trypho,' I said, 'his being the Christ of God is not an- 
 nulled even if 1 am unable to sliow that he pre-existed as a God, son of the 
 Maker of all things and was born a man.' — Justin Martyr, Dial. 48 ; 
 0pp. 2, 154 C. 
 
 3 In the Jpology (1, -16 ; 0pp. 1,228-230) Justin places the birth of 
 Christ 150 years previously. In his Dialogue (120 ; 0pp. 2, 400 C) he 
 alludes to the Apologi/ as already written. The date of either work has 
 however been much discussed and differently decided b)' diflerent writers. 
 The war mentioned by the Jew may have been the Jewish one under 
 Hadrian, or that under Antoninus Pius, or may have been a non-Jewish war 
 under the latter, or even under ilarcus Antoninus. If the first-mentioned 
 be the one referred to, then we must suppose that Justin wrote out the 
 discussion long after its occurrence. Cicero's work dc Nat. Deorum was 
 written thirty years after the discussion which it professes to narrate. 
 
 * " Our teacher — who is both son of the Father of all things and 
 Master God and also his apostle — foretold us that these things would 
 happen." — Justin Martyr, A200I. 1, L? ; 0pp. 1, 162 A. "These [Old 
 Testament] teachings are given as proof that Jesus Christ is the Son and 
 Apostle of God, having previously been his Logos, and appeared some- 
 times in the guise of fire [at the burning bush] and sometimes in the 
 likeness of incorporeal things." — Apol. 1, (i.} ; 0pp. 1, 262 A. "We do 
 homage to . . . the son . . . and to the host of otjier good angels 
 who are his followers and like to him. . . . " — Apol. 1, u ; Oj)}). 1, 148, 
 150 C. Compare fuller quotation in Judaism, p. 470. 
 
 ^ The Jews — "having it expressly stated in the compositions of 
 
NOTE M.J DATE WHEN JESUS WAS DEIFIED, 191 
 
 elaborate Apology there is not a paragraph nor even a sentence 
 devoted to argument for, nor yet to a statement of, the deity 
 of Jesus. With a possible exception soon to be considered, 
 that doctrine is not even mentioned.^ The omission cannot 
 have been occasioned by Gentile repugnance, since after the 
 doctrine was in existence it met less opposition from Gentile 
 converts than from Jewish ones,'' and the only natural ex- 
 planation of it is that the view, if held, had not yet taken 
 such possession of Justin's mind as it afterwards did. 
 
 The only mention of the doctrine in the Ajxjlog)/ is ap- 
 pended,® a mention so parenthetical and brief that its omission 
 would not impair connection of the sentence. 
 
 Justin in his larger Apology would, by any reader ignorant 
 of his Dialogue, be understood as meaning and affirming that 
 
 Moses (Exod. 3, 2, 6, 14, 15), ' The angel of God spoke to Moses in a 
 fiery flame, in the bush, and said : I am The Being, the God of Abra- 
 ham and the God of Isaac and the God of Jacob ' — affirm that it was the 
 Father and Artificer of all things who spoke these words." — Apol. 1, (J3 ; 
 0pp. 1, 262 A, 264 B. 
 
 ^ The above remark holds true of the second or shorter ^jiwZof/;/ without 
 any exception ; but that work is quite brief and was written with special 
 reference to an occurrence at Rome, so that nothing can be confidently in- 
 ferred from its omission of the view. 
 
 ^ See Judaism, Ch. XI. notes 57, 58, 60. 
 
 ® " The Jews therefore who constantly maintain that the Father of 
 ALL T1IING.S spoke to Moses, when the speaker was in reality the Son of 
 God, who is called his an<;el and ai'Dsfle, are justly convicted by the 
 prophetic spirit and by Christ himself, of knowing neither the Father 
 nor the son. For those who say that the son is the Father are convicted 
 of not understanding the Father and of not knowing that the Father of 
 ALL THINGS has a son, who being the first-born Logos of God, {also is God) 
 also formerly appeared in the semblance of fire and in the image of what 
 was incorporeal, to Moses and to the other prophets." — Apol. 1,(13 ; 0pp. 
 1, 264 C D. If the words in a parenthesis be from Justin the word " and " 
 should be substituted for " also " iumrediately afterwards. The Greek will 
 bear either translation. In this latter case Justin, who had more than 
 once quoted the words spoken to Moses, " I am the God of Abraham and 
 of Isaac and of Jacob " (Exod. 3, (i), may have deemed it necessary to ad- 
 mit parenthetically that the term God, equally as the term angel, was 
 applied to the speaker in the Old Testament. The parenthesis, however, 
 may be a later insertion. Our means of determining tlie text of Justin 
 are very scanty, and therefore have less weight in deciding the question. 
 Only two manuscripts of the Apoloriy (Smith, Did. of Biocj. art. Justin) 
 are in existence. If the j)arenthi'sis stood in a difi'erent connection its 
 genuineness might be less suspicious, but here it seems to contravene the 
 ])oint of Justin's argument, which consists in keeping out of view the 
 term God while laying stress on the term angel. 
 
192 DATE WHEN JESUS WAS DEIFIED. [note M. 
 
 Jesus was merely a pre-exist ent angel.® This certainly is the 
 view to which he gives prominence. Probably in his first 
 efforts to meet objections raised against the Old Testament, 
 this was his means of defence. It is equally plain that at a 
 Liter date, wlien he wrote his Dialogue, he substitutes the view 
 that Jesus, though called an angel, was a subordinate god.'" 
 
 9 In one place Justin affirms : "We are followers of the only Goil, 
 the Unborn, through the Son." — Apol. 1, H ; Ojip. 1, 164 B. By the 
 " Unborn God " Justin always means the Father. He never applies this 
 term to Jesus. The passage implies that Justin at this date recognized 
 NO god save the Father. 
 
 1° "As to your saying that this Christ pre-existed before the ages as a 
 God, ... it appears to nie not only pakadoxical but foolish." — 
 Tryphoin Dial. 48 ; 0pp. 2, 154 B. It is noteworthy in the foregoing 
 that Justin takes this method of introducing what he had not previously 
 affirmed. Again, his opponent is made to .say : " Answer me hrst how 
 j'ou can show that there is another God besides the Maker of all things." 
 — Tryphoin Dial. M ; 0pp. 2, 162 E. "I will endeavor to persuade 
 you who understand the Scrijitures, that there is and is said to be an- 
 other god and lord beneath the Makei; of all things, one who is also 
 called an angel." — Dial, rv; ; 0pp. 2, 178 C. " If I could not show you 
 from the Scri[)tures that one of those three [Gen. 18, j] is a god and is 
 called an angel, ... it might be reasonable for you to think him, as 
 your whole nation thinks, the God who existed before creation of 
 the would." — Dial. .51; ; 0pp. 2, 180 D E. " I will endeavor to per- 
 suade you that this being who is said to have appeared to Abraham, to 
 Jacob, and to Moses, antl is teimed god, is a different one from the God 
 
 WHO MADE ALL THINGS." — Dial. .=i(i ; Op]l. 2, 182 E. 
 
 " Begin and explain to us how this god, who appeared to Abraham, 
 and who is a servant to God the Maker of all things, being born of 
 a virgin, became, as vou have alleged, a human being, similar in suffer- 
 ing to others." — Trypho in Dial. 57 ; 0pp. 2, 190 E A. " This [being] 
 called a god, who ai)ppared to the patriarchs, is calleil also angel and 
 lord, so that from these [ap})ellations] you may recognize him as servant 
 to the Father of all things." — Dial, .'^is ; 0pp. 2, 192 C D. " It is 
 necessary that I explain to you the w-ords which announce how there ap- 
 peared to him flying from his brother Esau this being who was angel and 
 god and lord, and who appeared in the form of a man to Abraham, and 
 in the form of a mortal wrestling with Jacob." — Dial. hS ; 0pp. 2, 
 194 E. " Bear with me, I said, while I show you from the book of 
 Exodus how this same [being] angel and god and lord and man and mor- 
 tal, who appeared to Abraham and Jacob, ajipeared in a flame of fire 
 from a busli to, or associated with, ]\Ioses." — Dial, .vi : 0pp. 2, 196 C D. 
 "If, friends, it was an angel and god at the same time who appeared 
 to Moses, as has been shown you by the previously written words, the 
 god who spoke to Moses, will not be the Maker of all things . . . 
 but [will be] he who was shown you to have appeared to Abraham and to 
 Jacob : a servant to the will of the Maker uf all things." — Dial, m ; 
 0pp. 2, 198 A B. The Scripture, "by saying that an angel of the Lord 
 appeared to Moses, and afterwards indicating that it was the Lord liim- 
 
NOTE M.] DATE WHEN JESUS "WAS DEIFIED. 103 
 
 This is the view to which he there gives prominence. It 
 seems to have been adopted by him after his Apologij was 
 written, though at what date we can only conjecture, and 
 this conjecture will doubtless vary according to the date as- 
 signed to the Dialogue. 
 
 The Dialogue, though professedly a discussion with a Jew, 
 must have been written with expectation of finding its read- 
 ers chiefly or wholly among Gentiles. 
 
 An examination of writers coeval with, or slightly later 
 than Justin may, by showing us the greater or less foothold 
 which this view had attained, give us more grounds for deter- 
 mining its date. There are probably eight or nine such 
 writers who have left us one, or more than one, work each. 
 
 We will first consider three of these who shared more or less 
 nearly Justin's view of a subordinate deity. Each ( cp. p. 75) 
 addressed a work to heathens, or to a heathen, and in these 
 works neither the word Jesus nor the word Christ can be 
 found." The only cause for this omission which would not be 
 equally applicable to preceding and subsequent writers '- is as 
 follows. The reign of Marcus Antoninus was very reactionary. 
 Judaism, since the war under Hadrian, had almost lost its in- 
 fluence in Europe, and heathens who felt that they were now 
 dealing chiefly with Christianity laid great stress on the argu- 
 
 .self who was also a god, points out the same [being] whom it indicates by 
 many other statements as a seuvant to the God ovek the world." — 
 Dial. CO ; 0pp. 2, 200 A. " I will give you another testimony . . . fiom 
 tlie Scriptures that originally, prior to all his creations, God produced 
 from himself a certain reasoning power which is called by the holy 
 spirit the glory of the Lord, but sometimes son, sometimes wisdom, 
 sometimes god,' sometimes lord and logos, and sometimes he calls him- 
 self chief commander, when appearing in form of a mortal to Joshua, 
 son of Nun. For he has all these appellations because of serving 
 liis Father's will and being born by the will of the Father." — 
 Dial, (ii ; 0pp. 2, 200 A -202 B. See also cc. cs, 7.', m', s7, IKl, ll'-, VH\ 
 [bis], Vll, l> [bis], \i:) ; 0pp. 2, \m^. 332 C, 246 D, 294 A B, 298 C, 376 
 D, 384 B, 420 D, 422 C, 424 C D, 426 A B C, 428 E. It is possible 
 that Justin had found dilhculty in maintaining the position taken in 
 liis Jpolociy, that the Being mentioned in the Old Testament was sim- 
 ])ly an angel. He needed to account for the ajiplication to that being of 
 the term God, and took this method of doing it. Compare note 32. 
 
 " Athenagoras, besides his Apohxiy addressed to the lieathen em- 
 perors, wrote a Avork on the resurrection. The above remark is not ap- 
 plicable to this latter work. 
 
 1^ Inability to quote the Gospels against heathens a.s a trustworthy 
 record of their Master's life, would not at this date have been more of an 
 impediment than it was previously and subseiiuently. 
 
194 DATE WHEN JESUS WAS DEIFIED. [note M. 
 
 ment from antiquity. The emperor lent his aid to foster the 
 veneration for what was ancient. It was through observance 
 of Ancient Customs, he said, that Rome would be perpetu- 
 ated ; '^ atrocious barbarity, misnamed Ancient Discipline for 
 the legions, received his commendation.'* 
 
 Christians in meeting this tendency were tempted to ignore 
 the Master who had lived, taught, and died in the days of 
 Tibei-ius. Such a teacher would have been less ancient than 
 most heathen ones. Some preferred to concentrate attention 
 on the idea developed in controversy with the Gnostics, that 
 their leader was an angel or subordinate god. In their state- 
 ments of this it is noteworthy that although one of their num- 
 ber, Theophilus, quotes from the Old Testament passages in 
 which the term God is plainly applied to the being whom 
 they ALLEGE as subordinate, yet they in their own persons al- 
 most never apply that term to him.'*' 
 
 Another yet more noteworthy circumstance is that while 
 treating creation as almost exclusively the work of this subor- 
 dinate being they never apply to him the term Creator, but 
 restrict it exclusively to the Supreme Being under whom he 
 acted. 
 
 We will now attend to the views of these writers on the sub- 
 ject in question. Theophilus addressed a work to his heathen 
 friend Autolycus. He instructs him that the Supreme Being 
 dwelt from eternity, having inside of him his I'easou or ci*ea- 
 tive power; that before creating the world he, without divest- 
 
 *s See Judaism, p. 36 n. 
 
 ** See Judaism, p. 361 n. 
 
 15 Theophilus once speaks (2,22; 0pp. p. 120 C) of the Logos as 
 "being Goil." Athenagoras applies to the Son (Si 'pp/icat. Ki ; 0pp. 
 p. 48 A) the term God. The word "God," if dropjied out, would cause 
 no break in the connection, and therefore its interpolation after the doc- 
 trine Ijecanie more thoroughly established is [wssilile, though scarcely, I 
 think, ])robable. 
 
 Tatian speaks (Orat. 13; 0pp. p. 62, a!. 153 A) of " the [suffering] 
 Deity." If the word "suffering" be s)>urious, Tatian was speaking of 
 the Supreme Being. If it be genuine, he spoke of the subordinate deity. 
 There is no difficulty in regarding him as having held the belief ex- 
 pressed in the passage. There is, however, great diilirulty in supposing 
 that he, or any fellow Christians of his era who held it, would have 
 CALLED ATTENTION of heathens to the fact that one whom they regarded 
 as a deity had been put to death by Roman soldieis. I mistrust that, 
 after Tatian became a Gnostic, some member of the Orthodox party may, 
 as a criticism on his change of views, have added the word "sutlering," 
 and that in course of time it crept into the text. 
 
NOTE M.] DATE WHEN JESUS WAS DEIFIED. 195 
 
 iug himself of reason, emitted his reason,'® constituting it a 
 distinct being. Through this " subordinate workman " he 
 created all things save man. When man was to be created 
 he said, " Let us make man." " 
 
 Tatian, the disciple of Justin ]\Iartyr, became eventually a 
 Gnostic. Before becoming so he wrote his Address to Greeks. 
 In it he maintains the unity of the Supreme Being '^ and rep- 
 resents the Logos as having received a separate existence be- 
 fore the creation, the work of which devolved on him.'^ 
 
 1® The term Logos was used sometimes as identical with reason, some- 
 times with utterance, sometimes with fiat or executive energy. Compare 
 Judaism, p. 358. 
 
 1^ "God, having his reason dwelling within him, gave it existence 
 eliminating it with his own wisdom before [creation of ] all things. He 
 had this reason [or Logos] as a suboudinate workman of the things 
 produced by him, and he made all things through him." — Theophilus, 
 ad Aulol. 2, 10 ; 0pp. pp. 78-80 B C. 
 
 " God, by saying [Gen. 1, 2(;] ' Let us make man in our image and 
 similitude,' indicates lirst the dignity of man ; for God having made all 
 [other] things by his Logos and having esteemed all [other] things a side 
 matter, deems only what was immortal [namely] the making of man a 
 work worthy of [his own] hands." — Ad Auto/. 2, 18; 0pp. 108 C D. 
 Compare Sibyl. Orac. 8, 265, cited on p. 177. Theophilus had previously 
 explained (1, 4) that the universe was made on man's account. 
 
 " For before anything came into existence [God] had this [Logos] as a 
 counsellor, it being ms own mind and THOUGnrFULNEss. But, when 
 God wished to make what he had resolved, he brought into existence 
 outside of himself this Logos, the first-born of the whole creation, he 
 himself not being [thereby] emptied of reason." — Ad Autol. 2, li ; 
 0pp. 118 B. 
 
 '^ "Our God did not originate in time, being alone without beginning, 
 and he himself being the beginning of all things." — Oi-at. ad Groicos, 4; 
 0pp. p. 18 C. 
 
 " The Master of all things being himself the substance of the universe 
 was, before the creation, alone. . . . With him existed thiough his rea- 
 soning power the Reason [or Logos] which was in him. By the will of 
 his simple (or uncompounded) nature, the Logos sprung forth. But the 
 Logos (or utterance of God), not going forth void (com))are Is. 55, ll), 
 becomes the first-born of the Father. This Logos we know as the begin- 
 ning of the world." — Orat. .'> ; 0pp. 22 A - 24 B. Tatian tries, not very 
 intelligibly, to explain the process by which the Logos was separated 
 from the Father. 
 
 ^^ " The Logos proceeding from the [leasoning] ]iower of the Father 
 did not render the Being who begot him void of reason, even as I speak 
 and you hear, but I who address you do not, by the transmission of 
 my utterance (Logos), become void of (Logos) speech. , . . The Logos, 
 being begotten in the beginning, begot in turn our world." — Orat. .") ; 
 0pp. p. 26 B C. "The heavenly Logos, a spirit produced from the 
 Father, and the (Logos) utterance of his rational power, in imitation of 
 the Father who begot him, made man an image of immortality." — 
 Orat. 7 ; Op}), p. 30 B C. 
 
196 DATE WHEN JESUS WAS DEIFIED. [NOTE M. 
 
 Athenagoras is very emphatic in affirming but one Supreme 
 Being,'-" and in alleging the impossibility of two or more un- 
 originated Gods,^' yet he treats the Son as identical with the 
 Logos, and as the instrument of creation.^'^ 
 
 The author of the Clementines, who belongs to the time of 
 Marcus Antoninus, condemns explicitly the deification of Jesus, ^' 
 
 23 "God, the Maker of the world, was from tlie beginning One and 
 Alone." — Supplical. (or Legal.) s ; Opp. \>. 42 C, edit. Otto. Compare 4, 
 Ojip. 20 B. "God is iinoriginated, incapable of suffering and invisible, 
 and thei'efore not compounded of parts." — SuppHcat. 8; 02>p- p. 38 D. 
 
 21 " See as follows, that God, the Creator of this universe, was from 
 the beginning [hut] One, so that you may have the argument for our faith. 
 If from tlie beginning there were two or more Gods, either they were in 
 one and tlie same place or each in his own place. In one and the .same 
 place they could not be, not even if the Gods were similar, but because 
 [also] unoriginated beings aie not similar. Oiiginated things [may be] 
 similar to the pattern [after which they arc made], but the unoriginated 
 are dissimilar, being neither [produced from] any one nor after [the pat- 
 tern of] anyone." — tSujipJicat. s ; 02>p. pp. 36-38 B C. "But the 
 Maker of the world is above cieatcd things, supervising the world liy his 
 foresight for these [created things]. "What ]ilace will there be for the 
 other god or the remaining ones { not in the world, for it belongs to an- 
 other ; nor beyond the world, since above it is God the ilaker of the 
 world." — Svpplicat. >' ; 0pp. ])p. 38- 40 D A. 
 
 ^ " It has been sufficiently shown by me that we are not atheists, be- 
 lieving as we do in one God, unboin, eternal, invisible, incaimlilc of suf- 
 fering, incomprehcnsililc, not to be contained [liy any locality], appre- 
 hended by tlie mind only and the reason, surrounded by light and splen- 
 dor and spirit and power beyond nariation, by wliom the universe was 
 produced through his Logos and [>)y whom] it has been adorned and is 
 preserved. 
 
 "We understand also [that there i-s] a Son of God, and let no one deem 
 it ridiculous in me [to say] that God has a son. For we do not think 
 concerning God the Father, or concerning his son, after the fashion of 
 your poets' fables, who represent the gods as in no wise better than men. 
 But the Son of God is the utterance (Logos) of the Father as regards his 
 thought and energy. For according to him and througli liim all things 
 were brought into being, the Fatlier and the Son being [in tlieirpur])oses] 
 one ; the Son being in the Fatlier and the Father in the Son, tlirough 
 the oni'ness and efficacy of [their] s])irit. The Son of God [being] the in- 
 telligence and the utterance (Logos) of the Father." — Si(2)})licat. 10; 
 0pp. pp.44 B-46 C. 
 
 2* "Our Lord . . . did not proclaim himself God. He justly blessed 
 him who called him Son of tiiat God who perfected the beauty of the 
 universe. . . . The Father is unborn ; tlie Son is born. The born can- 
 not compare witli the unborn or self-born." — Homily, 16, 15, 10. " De- 
 nial of liim (the One God) is for a professed Mouotlieist to allege until 
 death another God, whetlicr [ns the Gnostics ?] a greater, or [as those who 
 deify Jesus ?] a less." — Homily, 3, 7. Tiie writer adds (see Judaism, 
 p. 359) that eternal punishment awaited any one who should do this. 
 
NOTE M.] DATE WHEN JESUS WAS DEIFIED. 197 
 
 which he regards as introduced by converts from heathenism 
 who yet clung to a multiplicity of gods.^* 
 
 Hermias wrote a very short work -^ pointing out the incon- 
 sistencies of heathen teachers. It contains no allusion to the 
 deification of Jesus, but its omission of this and other subjects 
 hardly furnishes any ground for determining the author's 
 views concerning them. 
 
 The De Monarchia has for a title the watchword of those 
 Christians wlio uttei'ly rejected the deification of Jesus. It 
 seems impossible that its writer can have been a believer in 
 that doctrine. 
 
 The Oratio ad GrSBCOS is a simple and brief statement ^^ by 
 some convert from heathenism of the reasons for his change. 
 These reasons are moral ones, a contrast being drawn between 
 the views and conduct of heathens and of Christians. The 
 tone of his argument renders it at least improbable that he 
 sided with those who sought to win respect for Jesus by rep- 
 resenting him as a pre-existent God."' 
 
 The Cohortatio ad Graecos is a much longer work -* than 
 either of the preceding. Had the writer regarded Jesus as a 
 pre-existent deity the view could not have escaped mention 
 in his systematic and elaborate statement of the differences in 
 date and character between heathen and Christian views as to 
 the Being or Beings whom they recognized as God. It may 
 be assumed with certainty from his direct statement ^ and 
 
 2* See quotations in Judaism, Ch. XI. note 60. 
 
 25 The work with its Latin translation covers five folio pages in Maran's 
 edition of Justin. 
 
 ^ The work covers pages 2-13 in Otto's (8vo) edition of Justin, each 
 alternate page being occupied with a Latin translation and part of every 
 page with notes. 
 
 '^ In ch. 5 (p. 11 C) Otto has retained a translation of Logos which 
 seems tome the true one as meaning the divine teacliings. A little fur- 
 ther on the writer speaks of the divine teacliing (Logos) as our supporter, 
 but in this case Otto, following earlier editors, lias retained iu liis trans- 
 lation the word Logos, understanding b)' it api)arently a being. The 
 connection is, I think, against such interpretation. 
 
 *> It and its translation cover pages 12-111 in Otto's (8vo) edition of 
 Justin. 
 
 ^* " No one existed earlier than God who could give Him a name, 
 nor did He think it necessary to affix a name to liimself, ])eing one and 
 alone, as He testifies througli liis own prophets, saying : ' I was (!oil orig- 
 inally, and afterwards, and beside me there is no otlier.'" — Cohortatio 
 ad Graecos, -n ; Justin, 02)p. 1, 62 C. The quotation is from Isaiaii 
 44, u. 
 
198 DATE WHEN JESUS WAS DEIFIED. [XOTE M. 
 
 from the whole of his argument, that he did not regard Jesus 
 as a god either subordinate or in any way whatever. 
 
 The Epistle to Diognetus has been deferred to the last as 
 being the latest of the worlvs here quoted, and as belonging in 
 all probability to a subsequent century. The writer is ob- 
 viously a person of literary culture, who penned his work at a 
 time when, or else in a locality where, he did not feel himself 
 personally in danger. He writes with a self-confidence which 
 states, rather than argues, and assumes that his reader Diog- 
 netus, who seems to have been an inquirer concerning mono- 
 theism, would scarcely need argument in order to share his 
 conclusions. The document is marked by none of the almost 
 tediously diffuse statement and argument which we find in 
 Justin. Its writer seems rather to multipl}' short affirmations, 
 as if thereby to emphasize his views, or to overpower his 
 reader. This is less striking in his portraiture of the Su- 
 preme Being ^^ than in his account of the Christians,^' and of 
 the embassy sent to man.^^ 
 
 35 "For God the Master and Artificer of the universe, who made all 
 things and arranged them in order, not only was a friend of man bnt 
 very patient. Tliis indeed he always is and will be, excellent and good 
 and without anger and truthful ; and He onl}- is good. Meditating a 
 great and unuttered conception which he communicated to his only 
 Son, so long as he continued to keep secret his wise counsel he seemed to 
 disregard and neglect us, but when he revealed and made manifest 
 through his beloved Son the things prepared from the beginning, he 
 enabled us at [one and] the same time to partake of his benefits and to 
 see [ills principle of action]." — Epistle to Diognetus, s; Justin, 
 0pp. 2, 490 C D. 
 
 ^^ Epistle to Diognetus, cc. 4-(i; Justin, Opp. 2,476-482. 
 
 32 " God who is truly the All-ruler, the All-cieator and Invisible, him- 
 self placed the Truth from heaven and his holy and uncomj>rehended 
 Logos in men and establislied it in their hearts, not as any one might 
 think probable, by sending to men some servant or angel, or any ruler of 
 those who supervise earthly affairs, or one of those entrusted with the 
 arrangement of things in heaven, but the artificer and artisan of the uni- 
 verse, TiniouoH WHOM He created the heavens, by whom he lestricted 
 the sea to its own bounds, whose secret [orders] all constituents [of the 
 universe] faithfully obey, from whom they have received [iiijunctiousl to 
 guard the measure of each day's course, whom the moon obeys when he 
 connnands her to appear by night, whom the stars obey, following the 
 course of the moon, by whom All things are arranged and limited, and 
 to whom they are subordinated : the heavens and the tilings in the 
 heavens ; the eartli and the things in the earth ; the sea and the things in 
 tiie sea ; the fire, the air, the abyss, the things on high, those in the 
 depths and the things between. This being He sent to them. Did he 
 send him, as some man might think, to tyrannize, to cause fear and to ter- 
 
NOTE M.] DATE WHEN JESUS WAS DEIFIED. 199 
 
 Possibly the self-confidence of the writer may be due to 
 personal peculiarities or to the locality where he lived, but it 
 is more probable that he lived in the third century, and that 
 when he wrote, Christians, instead of struggling for existence, 
 found themselves able to assume a loftier tone. An addi- 
 tional reason for this view is placed in the note.^^ I suppose 
 him to have written in the third century. 
 
 A summary of the case stands as follows. The writings of 
 Justin Martyr render probable that in his mind the belief 
 took root after publication of his first Apologij and before 
 writing the Dialogue, that is, after a. d. 150, a view corrobo- 
 rated by his evident mistrust of his own arguments in the 
 latter work.^* 
 
 The other writings which we have examined do not militate 
 against, but rather favor, the same conclusion. Four of them 
 ignore the doctrine : one writer condemns it. Three who teach 
 it do not agree in their expositions of it, while their disuse of 
 the words Jesus and Christ indicates that they wrote under 
 some then existing bias. Had the doctrine originated earlier 
 than the assigned date it would have been less ignored, and 
 there would have been more unanimity among its supporters.^ 
 
 rify ? By no means, but in mildness and gentleness. As a king sending 
 a royal son He sent him ; He sent liun as a god ; He sent liini as to 
 men ; as purposing to save He sent liini ; as desiring to persuade, not to 
 compel, for there is no viok^nce with God. He sent as if inviting, not 
 prosecuting. He sent as one who loves, not who judges. . . . For who 
 among men, before his eoniing, understood what God is ! " — Epistle to 
 Dioguetus, 7, >s ; Justin, 0pp. 2, 484-488. 
 
 •^•^ In the third century the word Economy oiKovo/xia was used by be- 
 lievers in the deity of Christ, or by some of them to designate what 
 might be termed a household ari'angement, by which the Deity had dele- 
 gated, for a time at least, certain of his formei" cares and duties to the 
 Son. The word, though frequently occurring in wiiters of the second 
 century (Justin Martvr, Duil. j;., (iT, ^7, Id.", 107, vn<, 141 ; 0pp. pp. 144 
 A, 224 E, 300 A, 346'A, 360 E, 398 B, 460 A ; Theophilus, ad Autol. 
 2, !->, 1.-, '.>;) ; 0pp. pp. 88 B, 102 A, 138 B ; Tatian, Oral, r, ; 0pp. ji. 24 
 B ; Athenagoras, Sup]ilkat. 21 ; 02)p. p. 102 D) bears in no case, 1 think, 
 this meaning. The Ejnstle to Diognetus (n ; Just. 0pp. ]>. 495 D), how- 
 ever, uses the adverb" economically" in a seemingly similar sense. C'om- 
 paie in the same work (7 ; Just. 0pp. p. 484 B) the ai>parently vague use 
 
 of ECONO.MY. 
 
 3* Justin in his deification of Jesus evidently felt that he was not 
 treading on sure ground. See note 2. 
 
 ** Among those acquainted with common interpretations of the intio- 
 duction to .John's Gos])el, especially if they have access only to the com- 
 mon English version of it, the question may arise whether John held anj' 
 
200 DATE WHEN JESUS WAS DEIFIED. [note M. 
 
 One or two additional considerations, though not bearing 
 on the date when Jesus was deified, may not be without inter- 
 est. Justin repeatedly (see p. 52, note 7), and oftener than 
 other writers, designates the Father as the Master-God. He 
 also applies to Jesus the term servant. He lived in a city 
 the headquarters of slaveholdiug, and expected to be read by 
 its inhabitants. How far this influenced his interpretation of 
 the Old Testament may be a question. In such a community 
 menial offices were thought very derogatory to the deity. 
 Tertullian says concerning God shutting the door of the Ark 
 after Noah, which he includes, however, with certain other 
 non-menial acts : " These things would not be credible con- 
 cerning the Son of God unless written ; perhaps they would 
 not be credible concerning the Father, even if they were 
 written." ^^ 
 
 It will further be noticed that the extracts treat merely of 
 TWO gods. Deification of the Spirit as a distinct and third 
 person took place in the third century, being taught in that 
 century by two writers only. One of these, as elsewhere re- 
 marked (see Judaism, p. 357), treats the majority of Chris- 
 tians who had been horrified at the introduction of a second 
 god, as exclaiming. You are already introducing a third one ! 
 
 view analogous to that of Justin and other writers. The tenor of John's 
 writings is against such interpretation of liis words. To the common 
 English reader liis meaning will be plainer by substituting for Logos the 
 word Providence, the only English teim analogous in trijile meaning to 
 the Greek one. It denotes God, his agency, and some of his attiibiites, 
 but prominently supervision, rather than, as Logos, reason, fiat (Ps. 
 33, 6), creative energy, or planning. Compare on this subject Judaism, 
 p. 358, note 59. Verse 3 admits two translations, which, for the reader's 
 convenience, are put into parallel columns. 
 
 "In the beginning Providence existed and Piovidence was with God 
 and Providence [compare on p. 195, Theopliilus, ad Autol. 2, 22] was 
 God [himself]. It was in the beginning witli God. 
 
 Througli it all things came into Tlirongh it all things came to 
 being, and without it not one pass, and without it not one occur- 
 created thing came into existence. rence took place. 
 And Providence (God's interposition) took a liumnn form and dwelt 
 among us, . . . full of favor and of truth." — John 1, i -14. 
 
 The use of " he " and " him " in the Greek (bpeiids on the termina- 
 tion of the word referred to, and would be equally necessary in referring 
 to the word o?/cos, house, as in referring to an intelligent being. 
 
 If irdvTa in verse 3 were j)receded by the article rd, there would be more 
 proba1)ility that John spoke of creation. As the text stands there is 
 equal or greater probal)ility that he was not thiid<ing of it. Compare in 
 Lactantius, 7, 18, the use of yeyon^voi^ as quoted from Hermes. 
 
 36 Tertullian, adv. Prax. 16, p. 649 A, edit. Rigault. 
 
NOTE N.] FIRST TWO CHAPTERS OF MATTHEW. 201 
 
 The fabrication which the Christians circulated and quoted 
 as a work of Hermes, indicates the views which many of them 
 wislied to spread. Lactantius says : " Hermes, in that book 
 which is inscribed The Periect (or Final) Discourse, uses these 
 words : ' The Lord and Maker of all things, whom we are 
 accustomed to call God, when He made a second god ; . . . 
 when He made this one, first and only, and sole, [and when] 
 he [the created being] appeared to him excellent and most 
 filled with all good thmgs, He consecrated him and loved him 
 exceedingly as his peculiar child.' " ^'^ 
 
 NOTE N. 
 
 FIRST TWO CHAPTERS OF MATTHEW. 
 
 Some Hebrew manuscripts of Matthew omitted the first two 
 chapters. The narrative which they contain, moreover, is not 
 easy to reconcile with that in the first two chapters of Luke,^ 
 and the name Jesus Christ without the article intervening (on 
 which compai'e pp. 60, 61) is not to be found in the undoubted 
 portions of Matthews This raises the question whether they 
 were prefixed to Matthew's Gospel by himself or by another. 
 The question has been argued by more than one writer.^ The 
 chief object of the present Note is to bring out by its typog- 
 raphy what these chapters profess to be. The typography 
 commonly used fails to give it due prominence. 
 
 ^ Lactantius, Div. Inst. 4, 6. 
 
 1 The two chapters prefixed to Matthew represent that when Jesus 
 was born wise men from the East came to Jerusalem (2, 1, 2) ; that 
 they communicated with Herod before they had seen the child, and 
 were warned liy Ood that they shouhl not communicate with him again. 
 Herod sought the child's destruction, which was prevented by its parents 
 taking it to Egypt, wlicre they remained until Herod's death, after 
 which they did liot go (2, 22) to their former home, but turned aside into 
 GaUlce, and dwelt in A city called Nazarctli. 
 
 According to Luke Nazareth was tin; liome of Joseph and Mary. 
 They were merely visiting (Luke 2, f, r.) in Bethlehem. After the child's 
 birth they went openly into the temple and afterwards returned (2, 39) 
 " to their own city Nazareth." 
 
 2 See Norton's Genuineness, 1, App. p. liii ; abridged edit. p. 43L 
 
202 
 
 FIRST TWO CHAPTERS OF MATTHEW. [notE N. 
 
 THE BIRTH OF JESUS CHRIST, 
 
 SON OF DAVID, SON OF ABKAHAM. 
 
 Abraham was the father of Isaac ; 
 and Isaac of Jacob ; and Jacob of 
 Judah and his brothers ; and Judah 
 was the father of Pharez and Zarah, 
 by Tamar ; and Pharez was the 
 father of Hezron ; and Hezron of 
 Aram ; and Aram of Aniinadab ; 
 and Aminadab of Nashon ; and 
 Naslion of Salmon ; and Sabnon 
 Avas the father of Boaz, by Kahab ; 
 and Boaz was the father of Obed, 
 by Ruth ; and Obed was the father 
 of Jesse ; and Jesse of David the 
 king. 
 
 And David the king was the 
 father of Solomon, by the wife of 
 Uriah ; and Solomon was the father 
 of Rehoboani ; and Rehoboam of 
 Abiah ; and Abiah of Asa ; and 
 Asa of Jehoshaphat ; and Jehosha- 
 phat of Jehoram ; and Jehoram of 
 Uzziah ; and Uzziah of Jotham ; 
 and Jotham of Ahaz ; and Ahaz of 
 Hezekiah ; and Hezekiah of Ma- 
 
 nasseh ; and Manasseh of Amon ; 
 and Amon of Josiah ; and Josiah 
 was the father of Jeconiah and his 
 brothers, at the time of the removal 
 to Babylon. 
 
 And after tlie removal to Baby- 
 lon, Jeconiah was the father of 
 Salathiel ; and Salatliiel of Zerub- 
 babel ; and Zerubbabel of Abiud ; 
 and Abiudof Eliakim ; and Eliakim 
 of Azor ; and Azor of Zadok ; and 
 Zadok of Achim ; and Achim of 
 Eliud ; and Eliud of Eleazar ; and 
 Eleazar of Matthan ; and JIatthan 
 of Jacob ; and Jacob was the father 
 of Joseph, the husband of Mary, of 
 whom was born Jesus, who is called 
 Christ. 
 
 So all the generations from Abra- 
 ham to David were fourteen gener- 
 ations ; from David till the removal 
 to Babylon, fourteen generations ; 
 and from the removal to Babylon 
 until Clirist, fourteen generations. 
 
 Now THE BIRTH OF JESXTS CHRIST took place as fol- 
 lows : While his mother Mary was betrothed to Joseph, before 
 they lived together, she was found to be with child by the 
 Holy Spirit. Joseph, her husband, being a just man and not 
 wishing to expose her to shame, purposed to put her away pri- 
 vately. While he was considering this, lo an angel of the 
 Lord appeared to him in a dream, saying. Do not fear to take 
 Mary as thy wife [etc., to the close of Ch. 2]. 
 
NOTE 0.] PUBLICATION OF MAKK'S GOSPEL. 203 
 
 NOTE 0. 
 
 PUBLICATION OF MARK'S GOSPEL. 
 
 Christian tradition says that Mai-k at Rome committed to 
 ■writing what Peter had taught concerning the history of Jesus, 
 and that afterwards, going to Alexandria, he published his 
 Gospel in that city.^ Two circumstances harmonize suffi- 
 ciently with this statement to increase somewhat its proba- 
 bility. 
 
 1. The Gospel of Mark terminates," as already said, rather 
 abruptly with vei'se 8 of chapter 16. This accords at least 
 with the supposition of an interruption to his labors by the 
 death of Peter or by the persecution of the Christians. 
 
 2. Three or four years later, when Vespasian was at Alex- 
 andria, aiming at imperial power, some of his adherents who 
 had already perhaps tried to make him the subject of proph- 
 
 ^ Irenaeus says : "After the death of these (Peter and Paul), Mark, 
 tlie disciple and interpueter of Peter, delivered to us in writing the 
 things that had been preached by Peter." — Cont. Htercs. 3, 1, l ; 0pp. 
 1, 423. Papias states : "The elder said this : ' Mark being the inter- 
 preter of Peter, wrote what he remembered.' " — Papias quoted by 
 Eusebius, Ecc. Hist. 3, 3;i. Jerome says : " Mark . . . wrote a short 
 Ciosi)el according to what he hail heard related by Peter . . . taking the 
 Gospel which he himself had composed, he went to Egypt, and at Alex- 
 andria founded a church of great note." — De Vir. Illtust. 8; Opj^. 2, 
 841 -843, edit. Vallarsius ; Lardner's trans. 
 
 2 The subsequent verses, !)-:(> (quoted in Ch. XI. note 10), "are not 
 found in the Vatican manuscript. In the Codex Stephani rj after the 
 eighth verse, it is said, The foUowhuj also is extant, which words precede 
 a short conclusion undoubtedly spurious, and then come the words, This 
 also is extant ; after which follow the twelve verses in question. In more 
 than forty other manuscripts they are accompanied by various remarks, 
 to the effect ' that they were wanting in some, but found in the ancient 
 coj)ies ' ; 'that they were in many cojiies ' ; 'that they had been con- 
 sidered spurious, and were wanting in most copies ' ; ' that they were not 
 in the more accurate copies ' ; and, on the other hand, ' that they were 
 generally in accurate copies.' [The Sinaitic MS. discovered by Tischen- 
 dorf also omits the passage] 
 
 "In the other manuscripts of the Gospels beside those mentioned, the 
 passage in ({ucstion is found without remark ; and likewise in all tlie an- 
 cient versions, with tlie excejition of the Armenian, in the manuscripts 
 of which, as appears, it is either omitted or marked as of doubtful credit, 
 and likewise of the copy of an Arabic version preserved in the Vatican 
 Library. 
 
 "The nineteenth verse is distinctly quoted by IreniBus as from the 
 Gospel of Mark ; and the passage in question api)ears to have been reoog- 
 
204 THE BAPTISMAL FORMULA. [xoTE P. 
 
 ecy,' undertook yet further to strengthen confidence in him 
 by a couple of fictitious miracles, burrowed evidently from 
 our "Gospel narratives, or from Christian teaching concerning 
 Christ. John's Gospel was not yet written. One of these 
 miracles,* that of restoring sight after spitting on the eyes, is 
 not mentioned in Matthew nor in Luke. It is found only in 
 Mark, and gives plausibility to the surmise that the recent 
 publication of Mark's Gospel may have caused discussion and 
 suggested to Vespasian's adherents the character of the mira- 
 cle which they attempted. 
 
 NOTE P. 
 
 THE BAPTISMAL FORMULA. 
 
 Any baptisms mentioned in the New Testament were, as 
 already stated/ into the name of Jesus. In the second cen- 
 
 nized as genuine by some other fathers.* But no part of it is quoted by 
 Origen. According to Eusebius, ahuost all the copies of Mark's Gospel, 
 including the most accurate, ended with what is now the eighth verse. 
 Gregory of Nyssa states, that the passage was not foiiud in the more 
 accurate copies ; and Jerome says, tliat it was but in few, being wanting 
 in ahuost all the Greek manuscripts." — Norton, Genuineness, abridged 
 edit. pp. 444-445 ; unabridged edit. Vol. 1. App. lxx-l.xxu. 
 
 ^ " Through the whole East an ancient and uninterrupted opinion had 
 gained thorough cuiTency, as contained in the fates, that at that time 
 PERSON'S from Judea should obtain rule. That, as afterwards appeai-eil 
 from the event, was a prediction concerning a Roman commander." — 
 Suetonius, Vcspas. 4. The commander referred to is Vespasian. The 
 plural form "persons" may have been due to an association of Titus with 
 Vespasian as nominally joint emperors. 
 
 * " One of the common people of Alexandria, known to have a disease 
 in his eyes, embraced the knees of the emperor, importuning with groans 
 a remedy for his blindness. . . . Another who was diseased in the hand 
 [compare Mark 3, l-.'5; Matt. 12, in-i:{; Luke 6, n-io] . . . entreated 
 tliat he might be pressed by the foot and sole of Cfesar. Vespasian at 
 first ridiculed the request. . . . Vespasian executed what was required 
 of him. Immediately the hand was restored to its functions and the 
 light of day shone ag'ain to the blind." — Tacitus, Hist. 4, si ; Bohn's 
 trans. According to Suetonius (Vespers. 7) Vespasian anointed the 
 man's evf.s with spittle. Compare Mark 8, -23. 
 
 1 See Ch. IV. note 22. 
 
 * Not, however, by Clement of Rome, nor .Justin, who are cited as quoting 
 it in the editions of the New Testament by Griesbach and Scholz, nor, I thhik, 
 by Clement of Alexandria, who is also adduced." — Ibid. 
 
NOTE P.] THE BAPTISMAL FOEMULA. 205 
 
 tury — apparently before the deification of Jesus ^ and a full 
 half-century before any deification of the Spirit ^ — we find a 
 baptismal formula " in the name of the Father of the luiiverse 
 and Master-God, and of our Savior Jesus Christ, and of the 
 Holy Spirit." " 
 
 The change of formula claims attention ; and this is equally 
 the case whether the baptismal precept (quoted on p. 49) be 
 genuine or interpolated. In the former case we have the dif- 
 ficult problem of explaining non-attention to it in Apostolic 
 times, while in the latter we need to explain the cause, or 
 causes, which pi-oduced a change. Part of the change can be 
 explained without difliculty. While Christians made converts 
 only among Jews or monotheists, they felt no need of baptiz- 
 ing them into a belief in God, since they already believed in 
 him. When Christianity was carried among heathens its con- 
 verts were asked to confess belief in God as well as in Jesus. 
 
 Confession of belief in the Spirit admits more question as to 
 its origin. The most probable explanation, though not Justin 
 Martyr's,* is that some Christians of the second century prided 
 themselves on their alleged miraculous powei's. Jesus had 
 cautioned his Apostles against similar pride,® yet in the spu- 
 
 ^ The baptismal formula occurs in Justin's first Apology. On his views 
 concerning Jesus at this date, see in preceding note pj). 191-193. 
 
 8 No writers of the second century, and only two of the third century, 
 namely, Tertullian and Origen, deify the Spirit as a person. Even at the 
 close of the third century such deification must have made but little ]irog- 
 ress. The document attributed to Hermes Trismegistus, and first quoted 
 by Lactantius, cannot be earlier than the second half of the third cen- 
 tury. It mentions the formation of a second God, but in such a way as 
 to exclude a third one. See Lactantius, Drv. Inst. 4, (i, cited at close of 
 Note M. Also Div. Inst. 7, l^, cited at close of Note K. 
 
 In the second century the author of the Clementine Homilies, as will be 
 seen on p. 196, condemns severely those who deified any being save the 
 Creator, but nlludes to none who introduced more than one such additional. 
 
 * Justin Martyr, Apol. 1, f;i ; Op2^. 1, 258 A, edit. Otto. 
 
 6 Justin, after exi)laining {Apol. 1, O) ; 0pp. 1, 258 - 260 D, ed. Otto) 
 that baptism was into the name of the " Father of tlie universe and Mas- 
 tei'-God," who had, and needed, no name, and into the name of Jesus 
 Christ crucified under Pontius Pilate, adds (c. (il, 260 E) : " into the 
 name of the Holy Spirit, which through the prophets predicted all 
 THINGS CONCERNINO Jesus." Belief in the Spirit seems in Justin's mind 
 to have meant chiefly a belief in the predictions concerning Jesus which he 
 regarded the spirit of God (the prophetic or holy spirit) as having uttered 
 in the Old Testament. In regard to these predictions, and to piedictiou 
 in general, see pp. 17, 37, 38, 72, and com\)^TQ Judaism, pp. 345, 346. 
 
 "^"Eejoice not, that the spirits are subject unto you; but rather re- 
 joice, because your names are written in heaven." - Luke 10, •!(). 
 
206 THE MISSION OF JESUS. [note Q. 
 
 rious addition to Mark's Gospel he is made apparently to en- 
 courage it.'' This disposition of Christians ® renders probable 
 that baptism into the Spirit meant baptism into the posses- 
 sion of miraculous powers. 
 
 If we assume that the baptismal precept in Matthew (28, 
 19) is genuine, any explanation of its non-observance in Apos- 
 tolic times is difficult and unsatisfactory. 
 
 NOTE Q. 
 
 THE MISSION OF JESUS. 
 
 § 1. Its main Object. 
 
 In the Preface Christianity is treated as a revelation. The 
 writer supposes that this revelation was intended to give man- 
 kind a deeper assurance as to the existence and character of 
 God and as to his relations with men, thus strengthening 
 human sense of responsibility, encouraging human effort, and 
 imparting to human existence the sunshine of hope and trust. 
 
 He is not unaware that large bodies of Christians hold other 
 views as to the chief purpose of Jesus. Those who attach 
 high importance to Church authority claim that his main ob- 
 ject was to form an ecclesiastical organization with delegated 
 powers.^ In Protestant communities several active denomina- 
 tions hold that his main object was to make a sacrifice.^ 
 
 ' " These signs shall accompany believers : In my name shall they cast 
 out demons ; they shall speak new languages ; they shall take up ser- 
 pents ; and if they drink any deadly thing, it shall not hurt them ; they 
 shall lay hands on the sick, and they shall recover." — Mark 16, 17, If*. 
 Compare Acts of Pilate, § if), text of Paris A. 
 
 8 Justin tells Trypho : "From our works [of practical-monotheism] 
 and from the Swcf^uewy, miraculoits power, consequent on them, all can 
 understand that this [Jesus] is the new Law and the new Covenant." — 
 Just. Mart. Dial, li ; 0pp. 2, 42 E, edit. Otto. Tertullian, with inju- 
 dicious vehemence, dares the heathens to test the divinity of their gods. 
 He is willing to stake the Christian exorcist's life on the result if he does 
 not compel the fancied divinity to confess itself a mere demon. See Ter- 
 tullian, A}}ol. 27, in Underworld Mission, p. 78 ; 3d ed. 74, 75. 
 
 ^ This view, transmitted from the Middle Ages, is unlikely to hold its 
 own in communities which lay stress on individual religious responsibil- 
 ity. 
 
 * Prominent teachers of this theology allege that its chief doctrine, or 
 
§ 2.] SOME IMPEDIMENTS TO IT. 207 
 
 § 2. Sorae Impediments to it. 
 
 At and before the Christian era many Jews expected a di- 
 vine interposition in the form of a temporal ruler clothed with 
 miraculous powers, who should establish order upon earth and 
 facilitate, if not establish, a reign of holiness.^ Not a few 
 Christians i-etained this anticipation, and as their Master had 
 
 doctrines, cannot be found in the Gospels. Archbishop Whately 
 says: "The Gospel which Jesus himself preached was not the same 
 thing with the Gospel which he sent forth his Apostles to preach after 
 his resurrection. . . . How, indeed, could our Lord, during his abode on 
 earth, preach fully . . . his meritorious sacrifice as an atonement for 
 sin ? . . . Our Lord's discourses, therefore, while on earth, though thej' 
 teach, of course, the truth, do not teach, nor could have been meant to 
 teach, the whole truth, as afterwards revealed to his disciples. They 
 could not, indeed, even consistently with truth, have contained the main 
 part of what the Apostles preached. . . . 
 
 "Our chief source, therefore, of instruction, as to the doctrines of the 
 Gospel, must be in the apostolic epistles." — Difficulties in the Writings 
 of St. Paul, pp. 65-67, 74. 
 
 Macknight saj's : "The chief doctrines of the gospel are more ex- 
 pressly asserted and more fully explained in the Epistle to the Hebrews, 
 than in any other of the inspired writings." — The Apostolic Epistles, 
 Vol. 5, p. 1. 
 
 Those who hold the foregoing view would probably, by calling them- 
 selves "Epistolary" instead of "Evangelical" Christians, convey to 
 others a more correct idea of the ground on which they plant them- 
 selves. 
 
 This view as commonly held ignores the universe save the sandspeck 
 on which we live. Were a human being to step outside of the solar 
 system, not to any distant part of the universe, but to the nearest fixed 
 star, he could not with the best of human telescopes discern the earth. 
 Yet what is called Evangelical theology teaches, that on this sandspeck, 
 and nowhere else in the universe, the Supreme Being found a need of 
 being put to death, or for having a constituent part of himself put to 
 death — ■ whatever either expression may mean — before he could forgive 
 his infant children who dwell there. Among the myriad millions of homes 
 where his other children are trained, no such need arose. 
 
 8 " . . . Then shall the mightiest kingdom 
 Of the Immortal King appear among men. 
 And a Sacred Prince shall come to hohl the sceptre of the whole 
 
 earth 
 To all ages of the time which approaches." 
 
 Sibyl. Orac. 3, 47-50. 
 
 "Then God will send a King from the East, 
 Who shall cause the whole earth to cease from wicked war. 
 By killing some, and administering binding oaths to others. 
 Nor shall he do these things by his own counsels. 
 But by obeying the excellent rules of the Great God." 
 
 Sibyl. Orac. 3, nrri - cv!. 
 
208 THE MISSION OF JESUS. [note q. 
 
 not fulfilled it they expected his reappearance to establish such 
 a reign.* 
 
 Of course a temporal ruler, guided by God and clothed with 
 power to crush injustice and oppression, might in the world's 
 history more than once have demolished whatever obstructed 
 open allegiance to God or the impjrovement coiasequent 
 thereon. Probably such interposition would have diminished 
 human sense of responsibility and human efforts, nor would 
 mankind have learned the lessons which experience has taught 
 them. It is plain at least that divine interposition has ad- 
 dressed only the individual conscience. Wherever correct 
 views of God have depended for maintenance on supporters 
 too few, too disunited or unfaithful, these views have been 
 overpowered and civilization has retrograded or been driven 
 out. This happened to Greek civilization — the child of 
 monotheism — at Rome ^ and subsequently in Asia and North 
 Egypt, as also to its oftshoot the Saracenic culture in Spain. ^ 
 A modern era witnessed but one small locality where reasonable 
 freedom was allowed to the utterance of Christian truth and 
 to the advocacy of human improvement.' 
 
 * See Norton, Statement of Reasons, Appendix, Note B. Compare 
 Judaism, pp. 235, 236. 
 
 '" See Judaism, pp. 11-14, 369, 387, 388. 
 
 '' The Saracenic views of God must Lave been less defective than the 
 misnamed Christian ones by which in Spain they were supplanted. Com- 
 pare Judaism, p. 370. 
 
 ^ "To Europe and mankind, in the mean time, the success of the mari- 
 time provinces was of the greatest importance. . . . Resistance to those 
 who were controlling religious opinions by fire and sword, and trampling 
 upon constitutional privileges, had been successfully made. 
 
 " An asylum was opened for all those, of whatever countiy, who fled 
 from persecution ; from persecution of whatever kind. The benefit thus 
 accruing to mankind cannot now be pro])erly estimated, for we cannot 
 now feel what it is to have no refuge and no means of resistance, while 
 men are ready to punish us for our opinions, and are making themselves 
 iiujuisitors of our conduct. It is known to have been one of the severest 
 miseries of the later Romans, that they could not escape from their gov- 
 ernment ; that the world belonged to their emperors. 
 
 " It was in the Low Countries that the defenders of civil and religious 
 liberty found shelter. It was there that they could state their com- 
 plaints, publish what they conceived to be the truth, and maintain and 
 e.Kercise the privileges of free in(|uiry. Tiiese were the countries to which 
 Locke retired, and where William the Third was formed." — Smyth, 
 Lectures on Mod. Hist., Lect. XII. Vol. 1, pj). 319-320. Even in the 
 Low Countries the execution at a .somewhat earlier date of Barneveldt and 
 the imprisonment of Grotius indicate liow slow men were in learning to 
 respect the rights of others. 
 
§2.] SOME IMPEDIMENTS TO IT. 209 
 
 At present the number of Christian countries which more 
 or less clearly acknowledge the rights of conscience, renders 
 very improbable that these rights can again be totally abol- 
 ished. Yet many impediments affect their free exercise. 
 
 In hereditary monarchies the character of the king and his 
 surrouuders may hinder growth. 
 
 Monarchical system excessively caiTied out may, even under 
 a good sovereign, impede progress. The author has elsewhere 
 quoted (Judaism, p. 3G7) the remark of an old philanthropist 
 living under one of the most liberal monarchies of continental 
 Europe ; that those in authority were sure to oppose efforts for 
 improving society unless they themselves had been previously 
 consulted and their approbation obtained. 
 
 Privileged classes, whether ecclesiastical or secular, may 
 hinder not only growth of correct views touching God, but their 
 application to human welfare. Even if the sentiment of such 
 class be against existing evils there will be hesitation to com- 
 mence innovations, whose limit cannot be foreseen. 
 
 In communities not qualified for self-government, though 
 living under popular institutions, thoughtful citizens, to say 
 nothing of the merely timid, will sometimes oppose a com- 
 mendable innovation through fear of other changes which they 
 might prove unable to hinder. 
 
 Again : War, though under exceptional circumstances a 
 duty, is, even under conscientious commanders,* a sevei'e in- 
 terruption to religious development and human improvement. 
 European standing armies absorb young men by hundreds of 
 thousands, substituting camp influences for those of home. 
 
 False representations of Christianity by its advocates repel 
 even yet not a few right-minded persons. 
 
 In most European monarchies the Church is more or less 
 managed by the government. Many who identify Christian- 
 ity with this organization imagine that the renunciation of 
 
 8 Archeuholtz, amid incidents, some of which mi.2;ht be attributed 
 partly to generous sentiment, narrates the following : "The French, under 
 General Mercieres, captured the Westphalian city of Bielefeld, celebrated 
 for its linen manufacture, on which occasion the bleaching stations were 
 plundered, though the General opposed these excesses. His conscience, 
 however, told him that he could have acted more energetically. There- 
 fore, in the year 1790, thirty-three years after the occurrence, he sent 
 from Bayonne to the magistrate of Bielefeld a considerable sum of money, 
 with the request to apportion it among the sufferers yet living, or if they 
 were dead to a])propriate the amount in some other way useful to the 
 city." — Geschichtc des Siebenjahrigen Kricgcs, 1, pp. 339, 340. 
 
210 THE MISSION OF JESUS. [note Q. 
 
 Christianity is requisite to republican institutions.® A genera- 
 tion or two may pass before this error can be unlearned. 
 
 In our own country its marvellously rapid development 
 keeps multitudes in a state of anticipation and speculation un- 
 favorable to thoughts of personal improvement. 
 
 Yet in spite of impediments those views of God for which 
 Christianity furnished needed evidence have been taking 
 deeper hold among mankind, even among many who have im- 
 bibed them without knowing the extent of their indebtedness 
 to Christianity. Since the rights of conscience have been more 
 acknowledged, the application of religious truth has been 
 more easy and human progress more rapid. Many know but 
 little of what was tolerated within a century. 
 
 In France, prior to the Revolution of 1793, the punishment 
 of " Wheeling " ^° even for moderate offences had been rendered 
 so atrocious that it would seem prompted by a conclave of 
 demons. ^^ The Revolution abolished it and similar barbarities 
 in most French-speaking countries. 
 
 In Germany this mode of punishment ^^ was retained in a 
 
 8 This must not be confounded with the view of those who wish merely 
 to dissolve connection between Church and State, a step from which some 
 liberalists shrink. Compare in Judaism, note on pp. 369, 370. 
 
 1" In English allusions to this punishment "Wheeling" is almost 
 universally mistranslated " breaking on the wheel." Mrs. Hemans has 
 been misled by such phraseology into representing the wife of Kudolph 
 Von der Wart (Hemans's Poetical Works, 2, p. 101) as remaining by her 
 husband during the hours when he was on the wheel. 
 
 The punishment of Wheeling was usually executed by fastening the 
 subject to the ground and breaking his limbs either with a common 
 wagon-wheel, or with one made for the purpose. The wheel seen by the 
 writer at Freiburg, Switzerland, was much smaller than a wagon-wheel ; 
 was provided on one side with handles, and on the other side, for per- 
 haps a fourth or a third of its ciicumference, with a sharpened iron or 
 steel rim to facilitate breaking the limbs. His guide had seen a man 
 executed with it in 1823. 
 
 ^1 In France, though the term Wheeling was retained, the punish- 
 ment was inflicted with an iron club, the victim being stretched in an 
 iron frame. The directions to the executioner, which the author read 
 many years ago, are here given from memory. These were : to begin 
 with the left arm, commencing at the wrist ; then with the left leg ; 
 then, after some delay, with the right leg, and then with the right arm. 
 He was to mangle each wrist, elbow, ankle, and knee-joint with two 
 blows, and the intervening portion of each limb with a specified number, 
 not less, if memory serve me, than five or six. The executioner was fur- 
 ther directed not to desist because of cries from the condemned person. 
 
 12 In Germany, as I was informed by a Berlin lawyer, two forms of 
 condemnation were recognized : wheeling from above downwards, and 
 
§ 2.] SOME IMPEDIMENTS TO IT. 211 
 
 less brutal form so late, at least, as a. d. 1841, when a man 
 was " wheeled to death in Prussia," ^' at a spot southwest of 
 Koenigsberg on the sea-coast. 
 
 In the United States burning to death as a legal punish- 
 ment must have been retained in a state so far northward as 
 New Jersey until the middle of the last century," while in 
 some of the more Southern States this mode of punishment 
 was in force so late at least as the second quarter of the pres- 
 ent one.^* 
 
 FROM BELOW UPWARDS. In the former case the first blow fell on the 
 chest, and was expected to kill the victim, the limbs being afterwards 
 broken for form's sake ; in the latter case the limbs were first broken and 
 the cou}} de grace, or finishing stroke, given afterwards, if at all. 
 
 13 The following is extracted from p. 87 of a German newspaper fur- 
 nished me by the Burgomeister of Frauenburg. The title of the 
 paper does not appear on the slip sent nie. " Braunsberg, July 7, 1841. 
 This morning at lialf past six the death penalty of wheeling from below 
 [upwards] was executed on the robber and murderer Rudolph Kiihnapfel, 
 ... in the vicinity of the village Nartz, near Frauenburg, in presence of 
 a great multitude." The bracketed word is supplied from a diflerent 
 paper. I remember an extract from yet another paper which stated that 
 Kiihnapfel was ten minutes in dying. I suppose that his crime may have 
 been treated as constructive parricide. The Bishop of Ermeland whom 
 he murdered may have been regarded as his spiritual father. I was told 
 that an attempt to murder the king could be punished in the same way, 
 perhaps on the ground that he was the political father of his people, yet 
 in aggravated cases the punishment may have been adjudged without 
 stretching the meaning of language. 
 
 1* Tlie author has learned from one of his neighbors that when the 
 uncle of that neighbor's father was killed in New Jersey by a slave, the 
 slave was legally executed by burning. The father was born in 1760. 
 Whether the execution took place before or after that date is unknown to 
 his informant. 
 
 1* W. C. Bryant infoi-med me that the execution in South Carolina 
 of a negro woman by burning in the year 1820, is mentioned by Stroud 
 in his Slave Laws. He omitted to mention the page. 
 
 An intelligent colored man now resident in Meadville, and bom he 
 .says in 1826 or 1827, tells the author that during his childhood his grand- 
 mother witnessed a similar execution of a man near Fayetteville, N. C. 
 He remembers his grandmother's statement that the man (a white one 
 he thinks) petitioned to have oil put upon the fagots. 
 
 The author himself distinctly recollects reading in early life the news- 
 paper account of a similar execution in South Carolina, an account recol- 
 lected also by one of his older relatives. The newspaper said that the 
 driest of fagots had been procured in order to diminish the pain of execu- 
 tion. As a Charleston lady, with whom he conversed in 1839 at Geneva in 
 Switzerland, was unaware of the execution, and as he has had a Charles- 
 ton paper searched ineffectually for its record, ho supposes it to have oc- 
 curred in the interior of the State. Lest, moreover, the accuracy of his 
 
212 THE MISSION OF JESUS. [note Q. 
 
 The late Henry Colman of Massachusetts told me that he 
 had in early life seen human beings carried down State Street, 
 Boston, to be branded and to have their ears slit.^* 
 
 The exigencies of war may sometimes be thought to palliate 
 harsh treatment ; but corporal punishment in the peace estab- 
 lishment of Frederick the Second equalled that of the most 
 barbarous nations." 
 
 If we consider that more than eighteen centuries ago Tibe- 
 rius, educated partly by the monotheistic influences of Asia 
 Minor, abolished corporal punishment,^^ it seems as if the 
 world had received a discouraging back-set. But it is undoubt- 
 edly fui'ther advanced than in his time, for his views would 
 
 memory should be suspected, he will state some of the circumstances 
 which corroborate it. He remembers conversing on the subject with his 
 father, who expressed his opinion that it was in some States the specified 
 form of punishment for a slave who killed his master. Also in one of 
 his own letters to his father, dated Jan. 12, 1841, is the following : " In 
 Prussia the punishment of the Wheel is still in use for persons who have 
 killed near relations. ... In Greece 1 see from the papers that the tor- 
 ture still exists. Whether we have so far got rid of such abominations 
 in our own country as to have formally abolished the law in South Caro- 
 lina ordaining burning to death as the punishment of a slave who kills 
 his master, I do not know. I remember but one instance of such an 
 execution, but tliat was one too many." 
 
 My father's opinion that the form of punishment was specified by law, 
 cannot have been true of South Carolina. The late W. C. Bryant pro- 
 cured for me information taken from Stroud's Slave Laics, that in certain 
 cases the method of punishment was left to the discretion of three magis- 
 trates. 
 
 18 I learn from Judge HoEir that "branding and cropping the ears 
 were abolished as punishments in Massachusetts, in 1805 ; whipping in 
 1826." 
 
 " "If the soldier committed a [military ?] crime he had to run the 
 gantlet through a lane of two hundred, or rather to walk it. Six times 
 was the least, thirty-six the liighest number of these painful perambula- 
 tions. The last-mentioned punishment was called ' for life and death,' 
 and was divided into three days, and on the last day the wrong-doer's cof- 
 fin was brought with liim on the parade." — Archenholtz, Klcinc Hist. 
 Schriften, 1, pp. 27, 28. To prevent any acceleiatiou of pace by the con- 
 demned man, a soldier with reversed musket under his arm preceded him 
 so that he could not quicken his pace without running on the bayonet. 
 This ))unishnicut his comrades must sometimes have been compelled to 
 execute on one from whom they had received kindness and whom they 
 would gladly have spared. 
 
 " The highest crime was breach of subordination. Even for the slight- 
 est faults of this kind [a soldier] was confronted b3'nnining the gantlet, 
 or by the bullet. Wlioever with weapon in hand carried his fault to 
 practical acts was wheeled alive." — Ibid. p. 28. 
 
 ^ See Tac. An. 4, (!, quoted in Judaism, p. 506. 
 
NOTE R.] THE MINISTRY. 213 
 
 now find a general sympathy which they then, in Europe at 
 least, failed to receive. We must remember, however, that 
 the existence of mankind on the earth has probably little 
 more than begun. One cycle of the earth's motion requires 
 more than a thousand centuries.'^ There must be stellar 
 cycles for which a million centuries would be but a fraction of 
 the required time. The hand which arranged these move- 
 ments will probably permit a few of them to be studied before 
 human existence shall cease on earth. The lesson learned in 
 eighteen centuries will at some future day seem a brief one. 
 
 The Pagan nations of our own time have as yet come in 
 contact chiefly with the worst traits of Christian communities. 
 They have seen wars ^ by Christians for selfish ends, and 
 have not found models of virtue in the crews of ships visiting 
 their shores. Patience will be requisite that evil lessons may 
 be unlearned, and that Christianity may appear a religion of 
 virtue and of hope. 
 
 NOTE E. 
 
 THE MINISTRY. 
 
 In the first Christian congregations the office of teaching 
 was not restricted to any one individual,^ Several shared in 
 
 19 "The perihelion . . . of the earth's orbit acnomplishes its revolution 
 in one hundred and eleven thousand years." — Mitchell, Planetary and 
 Stellar Worlds, p. 177. 
 
 20 Our own country during a century of independent existence has 
 waged but two foreign wars. One of these would not have occurred save 
 for a privileged class no longer existing, who wished to extend the area 
 of that institution, Slavery, on which their privileges were based. 
 
 1 "He sent to Ephesus, and called the elders of the church." — 
 Acts 20, 17. "Take heed ... to all the flock over the which the Holy 
 Spirit hath made you iiri(TK6irovs, bishops [i. e. overseers]." — ^ Acts 20, 
 2^. The word overseers in the common version is the same which is else- 
 where translated bishops. " For this cause left I thee in Crete, that 
 thou shouldest . . . ordain elders in every city. . . . For a bishop 
 must be blameless." — Titus 1, .'>, 7. " Paul ... to all the consecrated 
 in Philippi with the bishops and deacons." —Philip. 1, 1. "If a man 
 desire the office of a bishop, he desireth a good work." — 1 Tim. 3, l. 
 " Likewise must the deacons be grave, not double-tongued." — 1 Tim. 3, s. 
 
 It will be noticed that in the last two instances the two classes of offi- 
 
214 THE MINISTRY. [notE R. 
 
 it. This plan was attended by some difficulties, to avoid 
 which the custom was introduced of having but one teacher 
 in each congregation. The latter plan has prevailed in most 
 Protestant denominations, and has been so nearly universal that 
 Christianity and the ministry have in the majority of minds 
 become identified. Many persons would be mentally unable 
 to dissociate the two, and the value of Christianity is esti- 
 mated by them according to the worth of its supposed repre- 
 sentatives and interpreters. 
 
 The Christian ministry has undoubtedly done excellent ser- 
 vice, and been of importance to the religious progress of man- 
 kind.^ It is at present, however, confronted by the following 
 obstacle. In proportion as mankind become attentive to their 
 moral and religious improvement, it becomes more and more 
 impossible for any one human being to meet the wants of five 
 hundred others.^ Those whom he addresses are, if thoughtful 
 
 cers recognized in a single societj' are bishops and deacons, the former of 
 whom aie in preceding quotations identified with elders. 
 
 At a later date Jerome says : ' ' Among the ancients [i. e. the earliest 
 Christians] bishops and presbyters were the same since the former name 
 [that is, overseer] indicates the ofRce, [while] the latter designates the 
 age [of the incumbents]." — Epist. 69 ad Oceonum. Ojrp. 1, col. 415 A, 
 edit. Valiars. Again : " Therefore a presbyter is the same as a bishop, 
 and before by prompting of the Devil rivalries took place in religious 
 matters and people said : I am of Paul, I of Apollos, and I of Cephas, 
 the assemblies were governed by mutual agreement of the elders. But 
 after each one thought those whom he had baptized to be his own [dis- 
 ciples], not Christ's, it was determined in the whole world that one se- 
 lected from the elders should be placed above the othei-s, to whom the 
 whole care of the assembly should pertain, and [thus that] the seeds of 
 division should be removed." — Comment, ad Tit. 1, 7 : 0pp. 7, Part. I. 
 col. 694, 695, edit. Valiars. 
 
 2 The above remark must not be understood of the ministry while, or 
 in so far as, its discourses were in an unknown tongue. The writer re- 
 members listening to a lecture in which was quoted a regal admonition 
 to the Anglican clergy, telling them to dispense with laziness and write 
 their sermons in Latin. He has not had opportunity to hunt up this ad- 
 monition, but thinks that it was issued by Charles II. 
 
 The literary folly which prompted such directions existed much later 
 in European institutions of learning. Firmness equally as good sense 
 may have been requisite in Dr. George Campbell when telling his 
 pupils that he knew no reason why he should give himself more trouble 
 in order to render his lectures less intelligible. " I should think it un- 
 pardonable to sacrifice the profit of the students to the parade of learn- 
 ing ; or to waste more time in composing, to no other end I may say, but 
 to render the composition less useful." — Lectures on Systemat. Theol., 
 near close of Lecture 1. 
 
 3 The above-mentioned diflaculty may be illustrated by supposing that 
 
NOTE R.] THE MINISTRY. 215 
 
 for their own improvement, growing in a variety of directions, 
 and need aid of very difterent kinds in order to facilitate their 
 progress.* Even the same individual may within a brief 
 period go through experience of difterent kinds and need aid 
 in the subject of his or her thoughts rather than to have them 
 diverted to something else. 
 
 in mental education a teacher were required to instruct pupils in Mathe- 
 matics and Metaphysics, Astronomy and Architecture, Surgery and Civil 
 Engineering, History and Hygiene, Jurispnidence, Ancient Languages, 
 Natural History, and other branches of modern study. Could any one 
 expect a satisfactory result ? 
 
 * Whoever studies the moral and religious wants of life will find them 
 diversified. A business man, witnessing the various avenues for dishon- 
 esty and the disguises which screen it, will deem firmness of condem- 
 nation requisite to uphold business rectitude in the community, or to 
 guard his own mind against indiff"erence. 
 
 One placed so as to notice the need of encouragement and kind speech 
 may see most call for attention to these and for illustration of the manner 
 in which they can best be given. 
 
 A person brought up under erroneous views of religion, and who has 
 suffered much from such views, will highly esteem the teachings which 
 dispel error. 
 
 One engaged in study of the Scriptures will desire the suggestions or 
 information that assist comprehension of them. 
 
 Those engaged in benevolent work see constant opportunities of good 
 to be done ; of children to be rescued from vice or suffering, and of ma- 
 ture persons to be aided while struggling to keep the right path. Thej' 
 long for teachings which may guide their efforts or call others to their 
 aid. 
 
 Some, disheartened amid daily duties and distractions, feel the need of 
 raising their thoughts to the Source of strength, and of finding in com- 
 munion with the Father of their spirits serenity and new strength to en- 
 counter harassing cares. Tiiey need to be called away from daily occu- 
 pations rather than to have them more vividly presented. 
 
 Blended, often at least, with the foregoing is a dissatisfaction due to 
 incorrect views of life. Persons look on its avocations as interruptions 
 rather than as aids to self-development. To this class correct views of 
 life would be an inestimalsle boon. 
 
 Some have had questionings as to whether Jesus were or were not 
 authorized to make a revelation, and to them the question may be one of 
 painful importance. The evidence which they need must be of that kind 
 which they are most competent to appreciate. 
 
 Others, aside perhaps from questions about the authorization of Jesus, 
 are striving to look beyond the term of human existence here and to catch 
 some glimpses of a future one. Considerations which may give them 
 confidence will prove of great value. 
 
 Some are occupied in a contest with social evils. They have had 
 friends or relatives carried to ruin, and are more intent on combating the 
 evils of this life than on thoughts of a future one. They need in many 
 cases wise counsel to prevent feeling from overriding judgment. 
 
216 THE MINISTRY. [NOTE B. 
 
 Of course many ministers could by methodical study of 
 their congregations meet wants which now go unsupplied. 
 Were a minister to provide a list of his parish, and to append 
 opposite each name what he deemed the chief wants of that 
 individual ; were he also, by observation, thought, and conver- 
 sation, to correct his own judgments and alter his memoran- 
 dum accordingly, he would have sketclied out before him an 
 approximate map of his work. By such effort he would meet 
 the wants of his people far more nearly than if his pulpit 
 themes were taken from the last question mooted in theological 
 and secular journals. . 
 
 Still the difficulty cannot be ignored that only a person 
 gifted with more than average observation and reflection, and 
 with more than average capacity of conveying his ideas to 
 others, can in a thoughtful congregation hope to meet even a 
 majority of its wants. The question, therefore, arises whether 
 the present plan of meeting such wants can be supplemented 
 or improved. 
 
 Let us suppose a well-selected library ^ of religious and 
 moral literature, including clear-headed discussions on the 
 various duties of a human being to himself and his fellows, 
 and let us suppose a portion of time set apart when the con- 
 gregation should meet for silent perusal of what is best 
 adapted to each one's wants. A preliminary need would be an 
 Index to the topics treated in the library, unless some one 
 men)ber happened to be so thoroughly posted that he could 
 point out to others where the desii'cd reading might be 
 found.« 
 
 ^ A suitable library ought of course to contain not nierel}' the subjects 
 mentioned in the preceding note, but many others not there suggested. 
 For study of the Scriptures there should be translations, commentaries, 
 concordances, Bible dictionaries, and other critical aids. In selecting 
 translations it would be well to have such as w-ere made on dilferent 
 plans. The rendering best suited to a scholar is by no means always 
 that most fitted for the average reader. 
 
 Fiction on moral topics, though not to be excluded from such a library, 
 should be admitted with the utmost caution. Miss Sedgwick's Live and 
 Let Live treats one class of human duties more successfully than could be 
 hoped for in most cases from the jiulpit. But this is more than can be 
 said for many works of fiction even when written with moral intent. 
 
 ® In the absence of printed Indexes some one might be employed to 
 prepare a s))ecial Index for each library, or a dozen societies might con- 
 jointly employ some skilled person to make such a work. Printed In- 
 dexes would, however, soon come into existence if their want were gener- 
 ally felt. In them there should be marks to distinguish brief statements 
 from copious articles. 
 
NOTE B.J THE MINISTRY. 217 
 
 The time devoted to silent reading should not preclude 
 public devotional exercises, nor yet public instruction, which, 
 in the absence of a minister, might be supervised by one or 
 more members of the congregation.'' 
 
 A chief risk with such a library would be the introduction 
 of sensational works, dignified or not by the title of religious. 
 A similar risk exists in the pulpit, but can there less readily 
 than in a library escape attention from thoughtful members of 
 the congregation. Much would depend on the judgment, at- 
 tention, and earnest religious feeling of those by whom any 
 such experiment were tried. A number of congregations, by 
 communicating to each other the result of their experience, 
 might eliminate mistakes and suggest improvements. 
 
 ■^ Of course those best qualified to select hymns may not always be the 
 ones best qualified to lead the singing. Those best qualified to decide on 
 a discourse, or a series of extracts for public reading, may not be best 
 qualified for reading aloud, and may need to intnist this duty to an- 
 other. 
 
INDEX I. 
 
 QUOTATIONS FEOM SCEIPTUEE. 
 
 Gen. 1, 26 . 
 9,4.. 
 
 49. 10, 11 
 Exod. 3, 2, 6, 14 
 
 31, 16, 17 
 Psalms 8, 2 . 
 
 19. 5 . . 
 
 22.6 . . 
 45, 3 . . 
 
 Isaiah 1, 13 . 
 
 2, 3 . . 
 
 44,6 . . 
 
 53, 2 . . 
 
 53, 3, 4 . 
 
 53,12. . 
 Jer. 31, 31, 32 
 t:zek. 20, 12 . 
 Zecli. 11, 12, 13 
 Matt. 1, 1-20 
 
 3,7 . . 
 
 10, 3 . . 
 
 10, 22, 23 
 
 11, 25 . . 
 22,32. . 
 24, 36 . . 
 27, 1-11 
 27, 15-20 
 
 27, 23-26 
 27,51-54 
 27,59-28, 
 
 28, 10-16 
 28, 19, 20 
 
 Maik 3, 18 . 
 6, 20 . . 
 9,41 . . 
 
 12, 26, 27 
 13,32. . 
 15, 28 . . 
 16,9-20. 
 
 . 195 
 . 46 
 . 22 
 . 191 
 . 43 
 . 163 
 . 23 
 . 39 
 . 41 
 . 12 
 . 81 
 . 197 
 . 39 
 . 40 
 . 57 
 . 66 
 . 43 
 . 112 
 . 202 
 . 156 
 . 15S 
 . 78 
 . 163 
 . 31 
 . 80 
 89,90 
 . 87 
 
 88,89 
 . 89 
 
 49, 91 
 . 158 
 . 154 
 . 60 
 . 31 
 . 80 
 . 57 
 
 90,91 
 
 Mark 16, 17, 18 
 Luke 1, 1, 2 
 2, 11 . 
 
 2, 39 . 
 6, 15, 16 
 10, 20 . 
 20,37,38 
 21, 12 
 22,37 
 23,2 
 24, 13, 15 
 24, 32 
 24, 36 . 
 
 John 1, 1-14 
 1, 17 . 
 
 I, 25 . 
 
 3, 25, 26 
 4,3 . 
 5, 39, 46. 
 
 9, 22 . ■ 
 15,20. 
 
 16.2 . 
 
 17.3 . 
 20, 1, 14, 18 
 20, 19. 27 
 
 See also pp. 
 Acts 1, 8, 9 . 
 8, 16 . . 
 
 10, 48 . . 
 11,3 . . 
 
 II, 26 . . 
 15,7 . . 
 15, 10 . . 
 15, 28, 29 
 17,18. . 
 19,5 . . 
 
 20, 17, 28 
 
 21, 20 - 24 
 
 Page 
 . 206 
 . 182 
 . 60 
 . 201 
 . 15S 
 . 205 
 . 31 
 . 78 
 . 67 
 . 60 
 90,91 
 . 38 
 . 91 
 . 200 
 . 61 
 . 48 
 . 49 
 . 49 
 . 3S 
 . 60 
 . 78 
 . 78 
 . 60 
 . 90 
 . 91 
 93 - 102 
 91 
 50 
 50 
 
 . 55 
 
 . 46 
 10, 11 
 
 . 47 
 
 . 67 
 
 . 50 
 
 . 213 
 
 . 10 
 
 14, 
 
 28 
 
 Acts 22, 16 
 
 26, 28. 
 Rom. 4, 9, 10 
 
 14, 3, 5, 
 
 14, 20 . 
 1 Cov. 1, 22 
 
 4,9 . 
 7,21 . 
 
 8, 1-11 
 
 9, 24-26 
 
 10, 2 
 
 15, 3J . 
 Gal. 2, 2-5 
 
 2, 11-13 
 4, 9, 10 
 5,6; 6, 
 
 Eiih. 6, . 
 
 6, 12 . 
 
 Phil. 1, 1 . 
 
 3, 13.14 
 Col. 2, 16, 17 
 
 3, 22 . 
 
 4, 1. . 
 
 1 Tim. 2, 9, 10 
 
 3,1, S. 
 3, 15 ; 4 
 6,1 . 
 
 2 Tim. 2, 5 
 Titu.s 1, 5, 7 
 
 2,9 . 
 
 Hcb. 1, 13 ; 2 
 
 8, 8, 9 . 
 
 12,1 . 
 
 1 Peter 2, 18 
 
 3, 3, 4. 
 
 4, 16 . 
 
 2 Peter 3, 7, 12, 13 
 John, Epistles . 
 
 Page 
 
 . 50 
 
 . 55 
 
 . 11 
 
 . 9 
 
 . 28 
 
 . 67 
 
 . 62 
 
 . 64 
 
 . 9 
 
 . 62 
 
 . 9 
 
 . 62 
 
 9, 10 
 
 . 11 
 
 . 12 
 
 . 9 
 
 . 64 
 
 . 62 
 
 213 
 62 
 12 
 64 
 64 
 69 
 
 213 
 73 
 64 
 63 
 
 213 
 64 
 91 
 66 
 62 
 64 
 69 
 
 55 
 36 
 93-102 
 
INDEX II. 
 
 CITATIONS FKOM ANCIENT AUTHOES. 
 
 Page 
 Acts OF Pilate, 5, 107- 142 
 
 § 3 90 
 
 15 91 
 
 Antoninus, pseudo, 167, 
 
 108 
 Apostol. Constitut. 
 
 7, -23 45 
 
 Arnobius, adv. Gentes, 
 
 I, 1 IS 
 
 "27 14 
 
 "57 1 
 
 7, 7 20 
 
 Ascension of Isaiah, 
 
 3,12-25. . 109,170 
 
 7, 9-12 . . . . 170 
 9, 13-18. . 170, 171 
 
 5, 40 ... . 170 
 
 11,2-15. . . .171 
 
 " 18-22 . 171, 172 
 
 "41-43 . . . 170 
 
 Athenagokas, Supplicat. 
 
 7,9 73 
 
 8, 196 
 
 10 ... . 194,390 
 Augustine, Epist. 54 . 101 
 Barnabas, Eiiist. 15 . 32 
 Barucu, 4, 30, 37 . . 33 
 
 Cf.lsus 40 
 
 Cicero, de Nat. Deoruni, 
 1, 30 ... . 15, 81 
 
 ••111 15 
 
 3, 94 15 
 
 Clementine Homilies, 
 3,7 196 
 
 8, 20 24 
 
 II, 12 '29 
 
 16, 15, 16 . . . 190 
 
 Clement of Alexandria, 
 
 Protrept. 2 ... 81 
 
 Pfcdag. 3, 25 . . 47 
 
 Strom. 1, 18, SO . CO 
 
 1, 64, 72, 87, 101 67 
 
 '•67 .... 68 
 
 3, 92 .... 188 
 
 6, 41,66,67,156, 
 
 159 .... 66 
 6, SO .... 68 
 Codex Theod. 2, 8 .45 
 Cohort atio ad Gr^cos, 
 
 14 67 
 
 15 179 
 
 21 197 
 
 Com modi ANUS, Instruct. 
 
 6, 13 37 
 
 8, 8, 9 . . . .20, 37 
 
 Page 
 
 CONSTANTINE, EdictS Of, 45 
 
 Corpus Juris CiviLis, 45 
 Council of Laodicea, 
 
 29 45 
 
 Dio CJassius. 55, 7 . . 82 
 DiOGNETUS, Epistle to, 
 
 4 13 
 
 7, 8 . . . . 198, 199 
 Epipuanius, Haeres. 
 
 29, 9 ISO 
 
 30, 3 ISO 
 
 Esduas 2d, 14, 15, 16 19 
 EusEBius, Ecc. Hist. 
 
 1, 13 40,149, 150,158- 
 
 101 
 
 3, 37 184 
 
 " 39 . . 31, 32, 203 
 
 4, 29 184 
 
 5, 1 03 
 
 •• 9, 10 . ... 187 
 
 Her-mes Trismegistus, 
 
 179-181 
 
 Homilies on Luke, 
 
 Prologue to . . . 189 
 
 Ignatius, Magues. 9 . 44 
 
 1REN.EUS, cout. Ha;res. 
 
 3, 1, 1 203 
 
 3,11,7 . . 184,185 
 
 3, 11, 8 . . . . 184 
 
 4, 15, 1 . . . . 59 
 " 10, 1 . . . . 43 
 " 10, 1, 2 ... 13 
 " 10, 2 .... 59 
 •' 33, 11-12 . . 40 
 
 5, ol, 2 . . 30, 171 
 '• 33, 2, 3 ... 32 
 " 35, 1, 2 . . . 33 
 " 35, 1 . . . . 34 
 
 Jerome, de Vir. Illust. 
 
 2, 3 186 
 
 8 203 
 
 12 101 
 
 18 32 
 
 cont. Pelag. 3 . .186 
 Epist. 09 ad Ocea- 
 
 nuin 214 
 
 Comiiient. ad Tit. 214 
 Coinnient. in Matt. 
 12, 13 . . . , 186 
 
 Josephus, Aiitiq. 
 
 18, 3, 2-4 ... 153 
 18, 5, 1-3 . 154, 155 
 20, 9. 1 . . 156, 157 
 
 Justin Martyr, 
 
 Apology, 1, 6 . . 190 
 
 Page 
 Apology, 1, 13 . . 190 
 "14 .... 192 
 " 20,57,60 . . 36 
 "35 .... 105 
 "44 .... 67 
 "48 ... 2, 105 
 " 61 . 48, 49, 205 
 •'63 . . 190, 191 
 " 66 .... 49 
 2, 6 . . .3, 27, 53 
 
 "7 36 
 
 Dialogue, 2, 8 . 67, 68 
 10,11,21,23,27,43 12 
 
 11 206 
 
 14 .... 39,40 
 
 24 173 
 
 48 . . . 190, 192 
 50, 56, 57, 58, 60 192 
 CO, 61 . . 192, 193 
 SO .... 31, 32 
 92 .... 1-2,13 
 Lactantius, Div. Inst. 
 
 1, 6; 2, 11,10 . . 180 
 
 4, 201 
 
 "9 180 
 
 " 13 . . . ISO-lSl 
 
 6, -25 181 
 
 7, 4, 13, IS . . . 181 
 Lyons and Vienke, Let- 
 ter from 47 
 
 MiNucius Felix, Octa- 
 
 vius, 28 27 
 
 Oratio ad Gr/ECOS, 5 16 
 
 Origen, Epistle. . . 185 
 
 Comment in Matt 
 
 § 100 . . . . 41 
 
 10, 17 . . . . 158 
 
 •' 18 . . . . 169 
 
 12, 43 . . . . 33 
 
 Cont. Celsum., 
 
 1, 47 .... 157 
 
 2, 13 . . 157, 153 
 6, 75 . . . 40, 41 
 
 •'77 . . . .41 
 Orosius, 7,9 ... 79 
 Orpheus, pseudo . .179 
 Papias . . . 31,32,203 
 Philosophumena, 5,7 187 
 Seneca, 
 
 Nat. Quaest. 7, 2 . 77 
 Pseudo Letters, 161 ■ 
 166 
 SiBYiLiNE Oracles, 
 
 1, 3'24-400 . 172-175 
 3, 47-50,652-656 207 
 
CITATIONS FROM ANCIENT AUTHOKS. 
 
 221 
 
 Page 
 
 Sibylline Oracles, 
 
 
 Tertullian, 
 
 6, 1-15, 16-28 175 
 
 176 
 
 de Praiscript. Hseret. 
 
 8, 250, 207 .. . 
 
 40 
 
 15 . . . 185, 186 
 
 •• 250-323 . 176- 
 
 178 
 
 37 186 
 
 " 278 
 
 174 
 
 adv. Marcion, 4, 5 184 
 
 " 324 - 336 . . . 
 
 179 
 
 4, 22 .... 73 
 
 Suetonius, 
 
 
 adv. Prax. 16 . . 200 
 
 Augustus, 40 . . 
 
 82 
 
 adv. Judsos 2 . 43, 44 
 
 Vespasian, 4. . . 
 
 204 
 
 de Idololat. 1 . . 29 
 
 Doiiiitian, 9 . . . 
 
 82 
 
 Aiiology, 9 ... 47 
 
 Tacitus, Aiiiials,6, 32 
 
 156 
 
 21 ... 1, 3. 105 
 
 History, 4, 81 . . 
 
 204 
 
 27 19 
 
 Tatian. Orat. 4, 5, 7 . 
 
 195 
 
 ad Nat. 1, 7, 8 . . 56 
 
 13 
 
 194 
 
 2,2 68 
 
 18 
 
 24 
 
 Scorpiace, 10 . . 50 
 
 25 ... . 15,30, 36 
 
 de Orat. 18 . . 45, 46 
 
 40 
 
 67 
 
 
 Page 
 Tertullian, 
 
 de Biiplisnio, 13 . 49 
 Theophills, ad AutoL 
 
 1, 5 14 
 
 "14 67 
 
 2, 9, 10 . . . . 72 
 
 "10 195 
 
 "17 71 
 
 " 18 . . . . 20, 195 
 " 22 . . . 194, 195 
 "37 67 
 
 3, 17 17 
 
 -18 18 
 
 " 20 . . . . 18, 19 
 
 Virgil, iEiieid, 1, 1 . 82 
 
 1, 282 .... 82 
 
 Georg. 2, 537 . . 82 
 
INDEX III. 
 
 WOEDS AND SUBJECTS. 
 
 Words marked with an * will be found also in Index I. or Index II. 
 
 Abbot, E., V. 
 
 Abdel LeuarinKasen,151. 
 
 Abdus, 160. 
 
 Abdus, the son, 160. 
 
 Abel, 11. 
 
 Abgarus, 158, 159, 160; 
 
 pseudo correspondence of, 
 
 with Jesus, 4,6, 149-150. 
 Abraham, 11, 12, 31, 59, 
 
 192 ; brought to life, 148. 
 Acabar, 151. 
 Achaia, 163 
 Acrostics, 172. 
 Acts of the Apostles,* 21, 57, 
 
 62, 85, 90. 
 Acts of Pilate,* v, 2, 3, 4, 17, 
 
 50, 86, 87, 89, 105-142, 
 
 143, 145, 206. 
 Adam, 44, 59, 137. 
 Adamantius, 189. 
 Adas, 140 
 Addas, 140,141. 
 jEdilitlan tribute, 62. 
 JEneas, 19. 
 JEnn , 50, 171. 
 
 .^sculapius ; see Esculapius. 
 Africa, 17, 61. 
 Ages, two, of Just Men, 59 ; 
 
 middle, 206. 
 Agra, 151. 
 
 Agrippa, king 156, 157. 
 Agrippina, 69, 81. 
 Albiuu.'', 157. 
 Alexander, son of Simon, 
 
 129. 
 Alexander the Great, 165. 
 Alexandria, 70, 79, 157,189, 
 
 202,203,204. 
 Alpheus, ].')8. 
 All-men, meaning of, 68. 
 All-Ruler, 52, 177, 198. 
 Amos, 170 
 Ananias, the prefect, 6 ; the 
 
 courier, 149, 1-50. 
 Ananua, 156 ; the younger, 
 
 156,1-57. 
 Ancient Customs, Disci- 
 pline, 194. 
 Angaeus, 140, 141. 
 Angel of Christian Church, 
 
 169- 
 Angels,24| evil, 23, 26. 
 
 Annas, high-priest, 107,108, 
 116, 117, 118, 135, 147. 
 
 Antichrist, 34, 35 , cp. Be- 
 liar 
 
 Antioch, 11, 92. 
 
 Antiquity, iii, 18. 
 
 Antiquities, Jewish, 158. 
 
 Antoninus, Marcus, 63, 72, 
 75,80, 190, 196; his reign 
 reactionary, 193 ; pseudo 
 letter of, 7, 167, 168. 
 
 Antoninus, Pius, 80, 190. 
 
 Apelles, 184, 185, 187- 
 
 Apoc. N. Test , 161, 182. 
 
 Apolliuarius, 32. 
 
 ApoUos, 214. 
 
 Apostolic Age, 8,43, 50, 58. 
 
 Apronius, 165 
 
 Archelaus, 147. 
 
 Archenholtz, 209, 212. 
 
 Aretas, 154, 155- 
 
 Argus, 180. 
 
 Aristocracy, Jewish, 35, 55, 
 154. 
 
 Aristocracy, Roman, 14, 34, 
 35,54,82, 154, 156. 
 
 Ark 33,200. 
 
 Armies, standing, 209- 
 
 Arnuphis, 167. 
 
 Ascension of Isaiah, v, 7, 77, 
 169 - 172. 
 
 Assembly (an aeon), 50- 
 
 Asia, 55, 151, 208 ; the prov- 
 ince, 62. 
 
 Asia Minor, 17, 61, 74, 77, 
 212. 
 
 Asiarchs, 62. 
 
 Atheism, 56. 
 
 Atheists, 55- 
 
 Athenagoras,* 16, 30, .52, 53, 
 68, 72, 75, 78, 193, 199 
 
 Atonement, vicarious, 29. 
 
 Attalus, 63 
 
 Atticus, M. v., 166. 
 
 Augustine,* 48. 
 
 Augustus, 54,80, 82 
 
 Autolycus, 194. 
 
 Bacchus, 18, 22. 
 Bacis, 72. 
 
 Baptism, 48-50; of Jesus, 
 49, 175. 
 
 Baptism, vicarious, 48 ; into 
 
 the spirit, 206. 
 Baptismal formula, 50, 83, 
 
 204-206. 
 Barabbas, 87, 88, 125. 
 Barbarians, 68. 
 Barnabas,* 9, 11, 21, 173; 
 
 epistle of, 44, 173. 
 Barneveldt, 208- 
 Bartholomew, 186, 187- 
 Basilides, 185, 187. 
 Beelzebub, 109, 115- 
 Beliar, 34, 3^3 ; cp. Berial and 
 
 Antichrist- 
 Bellerophon, 23 
 Berial, 169; cp. Beliar- 
 Berlin,210 
 Berouice, 124. 
 Bethlehem, 115, 126, 171, 
 
 201. 
 Bib. Repository, 151, 152- 
 Bibliotheca Theolog., 151- 
 Bielefeld, 209. 
 Bishop, 213, 214. 
 Blaesilla,189. 
 Blood, contains the soul, 
 
 43; eating of, 46-48. 
 Bondsman, Bondsmen, 64, 
 
 65- 
 Books, the written, 112- 
 Boston, 212- 
 Bi-aun.sberg, 211. 
 Bryant, 211, 212. 
 Burning, punishment by, 
 
 211, 212. 
 
 Caesar, Julius, 80. 
 
 Ca;sarea, 186. 
 
 Caiaphas, 107, 108, 116, 117, 
 
 118, 136, 1.38, 147. 
 Caligula (Cains), 15, 36, 81, 
 
 155, 156 166: abolishes 
 
 public games, 63. 
 Calvin, 183 
 Cambridge, v. 
 Campbell, G , 183, 214. 
 Capito, jurist. 81. 
 Capito, consul, 164. 
 Cam u turn, 167. 
 Carpocrates, 187- 
 Castor, a god, 163- _ 
 Castor, Agrippa, 187. 
 
WORDS AND SUBJECTS. 
 
 223 
 
 Catholics, 21, 171; liberal- 
 ist,31,33. 
 
 Celsus, 71, 75, 115. 
 
 Cephas, 214. 
 
 Ccreuionial Law ; ^e.e Law. 
 
 Cerinthus, ISO, 187. 
 
 Charles II., 214. 
 
 Charleston, 211. 
 
 Charmus(Charinus), 26. 
 
 Chrestos, Chrestus, 55. 
 
 Christ, di.su.'^e of term, 75, 
 76, 193, 199 , au!eou,50. 
 
 Chri.'^tiau, Christians, terms 
 applied to, 54 55, 56, 71 ; 
 terms used by, 56 - 58 ; 
 charges against, 18, 19 ; 
 8emi-.lewish, 12, 31, 33; 
 Jewish, 28, 29, 31, 33, 42, 
 46; Geutile, 8, 9, lu, 43, 
 46, 47 ; Kasteni , 45 ; \\'est- 
 eru,4.5; Catholic, 21. 
 
 Church, Discipline, 73, 74; 
 authority, 206 
 
 Church, Greek, Latin, East- 
 ern, 46 
 
 Churches, Gentile, Latin,48. 
 
 Cicero, M. T.,* 62, 76, 77, 
 176, 180, 190. 
 
 Cicero, Quintus, 62. 
 
 City, the truly Holy, a3. 
 
 Claudius, 28, 63, 81 : statue 
 of, for the temple, 34, 3-5. 
 
 Clement of Alexandria,' 25, 
 26, 52, 53, 55, 63, 70, 77, 
 78,179, 186, 189,203. 
 
 Clement of Rome, 188, 203. 
 
 Clementines.* Clementine 
 Homilies, 152,189,205. 
 
 Cohortatio ad GrjECOs,* 17, 
 52, 58, 68. 
 
 Colman, H., 212. 
 
 Colo.ssians,* Ep. to, 28, 43. 
 
 Com mod us, 80. 
 
 Contlagration, The, 36. 
 
 Constantine, edicts of, 45. 
 
 Corinthians,* Ep. to, 21, 28, 
 81. 48. 57, 73, 163. 
 
 Cotta, 180. 
 
 Council, 8, 28. 46. 47. 
 
 Creation of man, iv ; of uni- 
 verse, 14. 
 
 Creator, term as used by 
 Catholics, 194. 
 
 Croesus, 25 
 
 Culture, Greek, iii, 81, 82; 
 Saracenic, 208. 
 
 Cyrene. 129 
 
 Cy renins, 74. 
 
 D.avid, 136, 171. 176, 184. 
 
 Deacons, 213, 214. 
 
 Death, 44. 
 
 Deity; see God. 
 
 Deity, Sabine, 34. 
 
 Deities, heathen. 14, 17. 18, 
 19, 21-29, 170; authors 
 of evil, 71 ; no revelation 
 from, 20 ; not predicted, 
 37. 
 
 Demas, 131, 132. _ 
 I)e Mouarihia, 197. 
 Ueuious, 109, 143, 206, 210 ; 
 
 see Deities, heatheu. 
 Devil, 45, 66, 67,214. 
 De W'ette, 183. 
 Diatessaron, 184. 
 Didymus, 189. 
 Dillmann, 170, 172. 
 Dio Cassius,» 14, 63, 69, 167 
 Dio Chrysostom, 69. 
 Diognetus,* Ep. to, 27, 43. 
 Dionysius, 165. 
 Divination, 23, 76. 
 Domitian, 55, 64, 80, 82. 
 Doxologv, 137. 
 Dress 69, 70. 
 Dysmas, 128, 131. 
 
 Earth, growing old, 19 ; 
 
 form of, 76 
 Earthquake, 133, 149; in 
 
 Judea, 88, 137, 138. 
 East, 204 ; king from, 207. 
 Ebionites, 185, 186. 
 Eclipse, 76, 133. 
 Economy, a theological 
 
 term, 199. 
 Edessa, 149, 150, 158. 
 Edessene Archives, 7. 
 Egypt, 61, 67, 77, 115, 122, 
 
 126, 132, 170, 173, 180, 
 
 188, 201, 203; North, 
 
 208. 
 Egyptians, 18, 122, 180, 186, 
 
 188, 189. 
 Eighth Day, 44, 46, 173. 
 Eighth Sphere, 173. 
 Eleatics. 68. 
 Elijah, 41. 
 Elysian Fields, 25. 
 Emaus, 5, 6. 
 Emmaus, 91. 
 
 Emperor, Roman, oppo- 
 nent of God, 34,35. 
 Ennfpas, 107, 108 
 Enna-us, 5, 106, 108. 
 Endor, 23 
 
 Enoch, 11,12,13; book of, 24. 
 Ephesus,21, 62, 213. 
 Epicureans. 67, 68. 
 Epicurus, 66. 68 
 Epiphanius.* 187, 188, 189. 
 Ermeland, Bp. of, 211. 
 Esau, 192. 
 Esculapius, 181. 
 Esculapius (the god), 23, 
 
 109 
 Eucharist. 49 
 Europe, 65, 193. 208. 213 
 Euppbius,* 7. 36, 85, 105, 
 
 186, 188, 189 
 Eustodiiuiu, 189. 
 Eve, 23, 70, 177. 
 Ezekiel, 32. 
 
 Fabricius 1.51.161. 
 Fascial, 109, 110. 114. 
 Father of Justice, of the 
 
 heavens, of the universe, 
 
 52, 53. 
 Fatliers, the, 2 
 Fayetteville, 211. 
 Festus, 157, 
 First-day, 44, 46. 
 Foreign Rites, 43. 
 France, 210. 
 Fraueuburg, 211. 
 Frederick II., 212. 
 Freiburg, 210. 
 Frothingham, 183. 
 Fucinus, Lake, 69. 
 
 Galatians,* Ep. to, 43, 58, 
 163. 
 
 Galilee, 89, 95, 107, 139, 140, 
 141,142, 171,201. 
 
 Games, public, 61 - 63, 84 ; 
 Christians sacrificed in, 
 63 
 
 Gaul, 6L 
 
 Gemalitis, 154. 
 
 General, a conscientious, 
 209 
 
 Genesis,* 8, 18, 192. 
 
 Geneva, 211. 
 
 Gentile, Monotheists, 3, 69. 
 115; Christians, 8, 9, 43, 
 46, 47. 
 
 Germany, 167, 210. 
 
 Gestas (Stegas), 131. 
 
 Gnostics, 20, 21, 70, 77, 
 184 ; Alexandrine, 60 , 
 Valentinian, 77, 173. 
 
 God, de.signations of, 51- 
 63 ; a pilot, 14 ; the Crea- 
 tor, 15. 52 ; devoid of 
 name, 36, 51 ; spherical 
 form of, 16 ; whether cor- 
 poreal, 15, 16, 81 ; Gnos- 
 tic view of, 21 ; a spirit, 
 15 ; discussion of his an- 
 tiquity, 18. 
 
 Gospel, meanings of term, 
 183. 
 
 Gospels, alleged uncanoni- 
 cal,7,182-'l89. 
 
 Greece, 61, 212. 
 
 Greek Church, 46 
 
 Greek, Culture or Civiliza- 
 tion, iii, 81, 82, 208 ; so- 
 ciety, 69 ; dress, 82. 
 
 Greeks, adopted Jewish 
 views of God, 81. 
 
 Gregory of Nyssa, 203. 
 
 Grotius, 208. 
 
 Hadrian, 65. 80. 
 
 Heavens, lower, 171 ; seven, 
 
 77, 171 ; seventh, 171 j 
 
 eighth, 173 
 Hebrews, antiquity of, 18 ; 
 
 Lord's day of, 110 ; writer 
 
 to, 166 
 Hebrews,* Ep. to, 166, 169, 
 
 207. 
 Hemans, Mrs., 210. 
 Heracleon, 185. 
 
224 
 
 WORDS AND SUBJECTS. 
 
 Hercules, 23, 145. 
 
 Heretics, 185. 
 
 Hernias, 49,59. 
 
 Heruies Trisuiegistus,* 179, 
 
 180, 181, 200, 201, 205. 
 Heruiias, 197 
 Uermopolis, 180. 
 Herod, 107, 126. 
 Herod Autipas, 107, 127, 
 
 147, 154, 155. 156. 
 llerodias, 154, 156. 
 Hezckiah, 170. 
 Hoar, .ludge, 212. 
 Holy of Holies, 33, 65. 
 Holy Spirit, 49, 169, 170 ; 
 
 deificatiou of, 50, 200, 204 ; 
 Homer, 19, 78. 
 Homilies * on Luke,186, 187, 
 
 188. 
 Hone, 161. 182. 
 Horeb, 12, 66. 
 Huet, 16, 27. 
 Hystaspes, 7, 36, 71, 72, 
 
 188. 
 
 Idol, 25. 
 
 Idolatry, 13, 18, 21, 25, 27 - 
 
 29,83 
 Images, 27. 
 India, 187. 
 Indians, 187 
 Inspiration, 72. 73- 
 Ircuseus,*7S, 173, 182, 183, 
 
 187 
 Isaac, 148. 
 
 Isaiah,* 23, 32, 73,197. 
 Isaiah, Ascension of, *" 7,77, 
 
 169 - 172. 
 Isis, 153. 
 Italv, 55,61, 62, 79, 81, 83, 
 
 84, 85; religion of, 19, 
 
 politics of, 84. 
 
 Jacob, 22, 31, 141, 148, 191, 
 192. 
 
 Jambres, 122. 
 
 James, 11, 156,157,158 
 
 Jannes, 122. 
 
 Jeremiah,* 73, 90, 112. 
 
 Jerome.* 186, 189. 
 
 Jerusalem, rebuilding of. 
 31. 32. 33; the Heavenly. 
 33 ; Temple at, 32, 34. 3a. 
 79 ; Council at, 8, 28, 46, 
 47. 
 
 Je.sus, 153; birth of, 115, 
 116, 171. 190. 202 : mission 
 of, 27, 170, 206 - 213, 215 : 
 underworld mi.'^sion of 
 29, 85. 177 : deification of, 
 60, 190-201, 204 ; per- 
 sonal appearance of, .39 - 
 42, 75. 1.52. 160 : Deity of 
 the 0. Test., 38. .39; an 
 anRpl. 190. 191. 194 : an 
 apostle, 190, 191 ; a sub- 
 ordinate God. 194 ■ a ser- 
 vant, 192, 193, 200 : a 
 subordinate workman, 
 
 177, 195 , duration of his 
 ministry, 171 : pre-exist- 
 ent, 170, 100, 192, 197; 
 the Beloved. 170 ; tem- 
 porary disuse of word, 75, 
 76, 193,199. 
 
 Jews, Liberalist, 28 ; expul- 
 sion of, from Rome, 34. 
 
 John, Ep of,* 58, 93. 
 
 John, Gospel of,* 31, 58, 65, 
 76, 111, 119. 123, 150,184, 
 185. 188, 1S9, 199, 204. 
 
 John, style of, 92. 
 
 John, the Baptist, 38, 48, 
 49, 74, 94, 98, 101, 154. 
 155, 156, 173. 
 
 Jonathan, high-priest, 155. 
 
 Jones, 161. 
 
 Joppa, 95. 
 
 Jordan, 49 ; takes fire, 175 
 
 Joseph, the carpenter, 108, 
 115, 116, 126, 132, 171, 
 202. 
 
 Joseph of .\rimathea, 5, 88. 
 134, 135, 136, 138, 139, 
 140, 142 
 
 Joscphus,* 34, 65, 74, 79. 
 158 ; interpolations of, 6, 
 153-157. 
 
 Joshua, 193. 
 
 Judah, 22 
 
 Judas Iscariot, 41, 89, 90, 
 112, 158. 
 
 Judas, 158, 159. 
 
 Jude, Ep of, 57. 
 
 Judgment, The, 172. 
 
 Julian, 167. 
 
 Jupiter, 22 : Capitolinus, 
 65 ; Pluvius, 167. 
 
 Justin Martyr,* 17, 19, 23, 
 34, 37, 43, 50, 51, 52. 75, 
 78. ISO, 167, 175, 178, 189, 
 195, 197, 198, 199, 200, 
 203, 204. 
 
 Just Wen, 12. 13, 44, 60; 
 two ages of, 59. 
 
 Kave, 19, 22. 23, 24, 25, 
 
 26. 
 King from the East, 207. 
 Koenigsberg. 211. 
 Kuhnapfel, Rudolph, 211. 
 
 Lactantius,* 18, 32, 174, 200, 
 205 
 
 Lahore, 151. 
 
 Lamson, 2. 22. 23, 27. 70. 
 
 Laodicea, Council of, 45. 
 
 Lardner, 149. 167. 
 
 Laurence. 169. 
 
 Law, Ceremonial, Jewish. 
 .Mosaic. 6, 8 9. 10, 11. 13, 
 46 47,56,59,60 66.67,73, 
 119. 178 : new. 111, 206; 
 Unman, 64. 164 ; none 
 given by heathen deities. 
 20 ; given through an 
 angel, 24 ; book of the, 
 142; ofGod, 173, 175. 
 
 Law-less One, 32, 34. 
 
 Law-le.ss, (heathen?) 56, 57, 
 
 . 174,177. 
 
 Law-lessncss, 56. 
 
 l^azarus. 111, 122, 125, 146. 
 
 Lebbeus, 158. 
 
 Leutulus, 6, 42, 84, 151. 
 
 Lexicon, I'ierer's, 6. 
 
 Leyden, 80. 
 
 Library, 216, 217 ; Vatican, 
 203. 
 
 Liddell & Scott, 178. 
 
 Locke, 208. 
 
 Loeos, 20, 47, 75, 76, 177, 
 190 - 197. 
 
 Longinus, 132. 
 
 Lord's Day, 44, 45, 84, 110, 
 137, 138. 
 
 Lord's Supper, 49, 50, 51, 
 74. 
 
 Love, altar to, 26. 
 
 Low Countries. 208. 
 
 I.ucilius, 162. 163. 
 
 Luke, 74, 85, 90, 92 ; Gos- 
 pel of.» 65. 74.86. 95,107, 
 112, 124. 154, 184. 185, 
 186. 187, 188. 189, 204. 
 
 Lusitanica, 151. 
 
 Lyons, 47, 63. 
 
 Lyslra. 21. 
 
 Macedonian Months, 74. 
 Macherus, 155. 
 Macknight. 207. 
 Maecenas, 82. 
 Man, an aeon, 50; creation 
 
 of, iv. 
 Manasseh, 169. 170. 
 Maudelium. 109. 110. 
 Marcion, 77, 107, 184, 185, 
 
 187. 
 Marcionites. 185. 188. 
 Mark, 92. 202 ; Gospel of,* 
 44,47,49,65 86. 92, 124, 
 184, 185 186 202, 203, 
 204, 205; Epitome sub- 
 joined to, 90, 91. 
 Mary, »8, 89. 108, 115, 116, 
 
 130, 132. 135. 171, 202. 
 Mary .Magdalene, 88, 69, 90. 
 Massachusetts, 212. 
 Master-God. 52. 200, 205. 
 Matthew, 92, 201 ; Gospel 
 of,* 33, 47. 57. 60, 65, 86, 
 92 124, 132. 140, 154, 182, 
 184, 185, 186 187, 188, 
 189, 201. 204, 206. 
 Matthias. 187 
 Meat offered to idols, 8, 9, 
 
 21. 
 Mercieres, 209. 
 Mercury, a planet, 76. 
 Mercury ; see Hermes. 
 Messala', 164. 
 Michael, 169. 
 Middleton, 144. 
 Millennium, 31, 32. 
 Minos, 25. 
 Minucius Felix,* 26, 47. 
 
WORDS AND SUBJECTS. 
 
 225 
 
 Miracles, ir, 2, 3, 4,122, 123. 
 124. 
 
 Mitchell, 213 
 
 Monev, the Sacred. 153 
 
 Monothei.^m, 16, 19, 67, 58, 
 67. 73, 81, 208. 
 
 Moiiotheist, Monotheists, 
 14. 15, 16, 19, 57, 68, 69, 
 114, 124, 134. 196, 205 ; 
 the twelve, 115, 116, 117, 
 125 ; .«<■« Gentile. 
 
 Moral Kuler, acknowledged 
 by communities only 
 which believe in revela- 
 tion, iii. 
 
 Moses, iii, 8, 10, 12, 13, 18, 
 19, 22, 38. 41, 43. 47, 59, 
 67, 73, 120, 122, 148, 191, 
 192. 
 
 Mosheim. 15, 183. 
 
 Mystics, 188. 
 
 Nartz, 211. 
 Nazireth, 171, 201. 
 Naziirene.1, 152, 186. 
 Nero, 35. 65, 162, 163, 164, 
 
 165. 
 Kew Jersey, 211. 
 New Testament, Apocr}'- 
 
 phal, 161, 182. 
 Nicodemus, 106. 107. 108, 
 
 121 122. 123, 125. 134, 135, 
 
 142 ; Gospel of, 4, 5 
 Noah, 12, 13, 18, 39, 69, 148, 
 
 200. 
 Norton. 21, 41, 50, 71, 78, 
 
 92. 132, 184, 186, 201, 203, 
 
 208. 
 
 Octavius, 27, 47. 
 
 Ogdoad, 50. 
 
 Old Testament, predictions 
 
 in, 7, 14, 17, 37, 38, 39, 85, 
 
 205. 
 Ophites, 188. 
 Oracles, 24. 
 
 ratio ad Graecos,* 197. 
 Origen.* 16. 26, 39. 47, 68, 
 
 71, 78, 186, 187, 189, 203, 
 
 205. 
 Orion, 148. 
 Orosius,*65, 80. 
 Orpheus, pseudo,*179. 
 Orthodoxographa, 143, 144, 
 
 145, 151. 
 Orthodox, 194. 
 
 Paley, 62. 
 
 Palm-Sundav, 84, 110. 
 
 Pantanus. 187. 
 
 Papias,* 31. 32. 
 
 Paradise, 132. 
 
 Passover, 133 
 
 Patriarchs, 38, 59, 148, 192. 
 
 Paula. 189. 
 
 Paul, 9,21, 28,43,44,47.62, 
 
 63, 69, 73. 85, 91, 161 - 
 
 166, 188 214. 
 
 Paullinus. C. S.,166 
 
 Pegasus. 23. 
 
 People, 31, 115, 173 
 
 Peripatetics, 68. 
 
 Per.-eus, 23. 
 
 Peter. 8, 11. 46. 50. 56, 69, 
 90. 92. 112. 187, 188, 202, 
 203 ; Kp. of,* 56, 57, 73. 
 
 Pharaoh, 122, 126. 
 
 Pharisees, 88. 112. 
 
 Philemon, Ep. to, 64. 
 
 Philip, king, 165. 
 
 Philip, apostle, 184 ; daugh- 
 ters of, 184. 
 
 Philippi, 213. 
 
 Philo, 67. 
 
 Philosophers, 67, 68 ; phys- 
 ical, 68. 
 
 Philosophumena.* 15, 188. 
 
 Philo.sophv, 66-68; Greek, 
 66-68;' Hebrew, 67: 
 origin of, 66. 67; antiq- 
 uity of, 66, 67. 
 
 Phineas, 141. 
 
 Pierer's Lexicon, 6. 
 
 Pilate, surrender of, 146, 
 149; wife of, 87, 114. 115, 
 121 ; see Acts of Pilate. 
 
 Pilate's Report, 5, 17, 105, 
 142 - 149. 
 
 Plato. 19, 68, 78, 81; his 
 views of demons, 26 ; 
 treatise of, 76. 
 
 Platonics, 68 
 
 Platonists, 68. 
 
 Pleroma, 77. 
 
 Pliny Sen.. 15, 69. 
 
 Plutarch, 64. 
 
 Pollio, Vitrusius, 168. 
 
 Pollux, 163. 
 
 Polycarp, 55 
 
 Pompeiiinus, 167. 
 
 Pompoiiius, 69. 
 
 Practical - monotheism, or 
 Practical piety, 57, 58, 73, 
 146, 148, 180. 
 
 Praitorium, 114, 118, 119, 
 120, 129, 145. 
 
 Preaching of Peter, 188. 
 
 Predictions, 1, 72; see Old 
 Testjiment. 
 
 Preparation, 137. 
 
 Procla ; see Pilate, wife of 
 
 Prophet, true, or of truth, 
 152. 
 
 Prophets, 59, 67, 120. 
 
 Pro-selytes. 116. 
 
 Providence, 200. 
 
 Prussia, 211 212 
 
 Psalms,* 132, 152 
 
 Pyriphlegethon. 25. 
 
 Pythagoreans, 68 
 
 Pythian Priestess, 25. 
 
 Quadratus, 184. 
 
 Race, Third, 56; Jewish, 
 
 127. 146. 
 Kachiuiti, 100. 
 
 Ra,sos or Rosos, 130 
 
 Re.ison 47, 195, 196. 
 
 Keatc. 1<j3. 
 
 Regions, Lower, 171. 
 
 Religion, Greek, Roman, 
 106. 
 
 Renovation, 36. 
 
 Resurrection, 15, 30, 31, 45, 
 174; of Jesus, 85, 88,106, 
 120, 137, 138, 139, 142; 
 ot Lazarus, 125, 146 ; of 
 saints, 88, 148, 149; of the 
 Just, 31,34; physical, 30, 
 31 ; Jewish view of, .30, 31 ; 
 Stoic view of, 30; Chris- 
 tian view of, 30, 31 ; body 
 spherical, 16. 
 
 Revelation, through Moses, 
 through Jesus, iii ; none 
 from heathen deities, 20. 
 
 Rhadamanthus, 25. 
 
 Rheinwald, 45, 46 
 
 Robinson, Prof. E., 151. 
 
 Roman, Empire, 61 ; society, 
 69 ; ma.sters, 118 ; rule, 
 119; power, 159 ; goverQ- 
 meut, 208. 
 
 Romans, Ep. to,* 43, 58. 
 
 Romans, 56, 82, 173, 208. 
 
 Rome, 17, 28, 34, 6.", 156, 
 202; destruction of, 33. 
 
 Roulh, 46, 47. 
 
 Rufus, 129. 
 
 Sabbath, 9, 11, 12 13, 32, 
 42 43 44 45, 84, 108, 109, 
 118, 123, 1.36, 137. 138, 
 146. 147, 148 ; term for 
 Sunday, 44 ; ce.ssation 
 from labor on, 42,111. 
 
 Sacrifice or Sacrifices 9, 13, 
 21,25, 206 
 
 S,adducecs. 157. 
 
 Samael,169, 170. 
 
 Samaria, 34 
 
 Samaritans, 34. 
 
 Samuel, a prophet, 23. 
 
 Sanhedrim, 133, 157. 
 
 Satan, 23, 70, 170. 
 
 Saturn, a god, 37; a planet, 
 173. 
 
 Savior, 22, 76,95, 149; the 
 aeon, 171. 
 
 Sedgwick, 216. 
 
 Semler, 68 
 
 Sen ite, 15, 19, 20, 61, 167. 
 
 Seneca,* pseudo letters of, 
 4,161-166 
 
 Septuagint, 33, 132. 
 
 Serapion, 187 
 
 Seventh day, 32. 173. 
 
 Sexes, relations of, 8. 
 
 Shiloh, 22. 
 
 Sibylla, 7,19, 71,72,188. 
 
 Sibylline Oracles,* writings, 
 verses, 19, 20, 65, 71, 80, 
 81,85,172-179. 
 
 Sibyllists. 71. 
 
 Sib>la, 146. 
 
226 
 
 WORDS AND SUBJECTS. 
 
 Silianus, A. L. N., 166. 
 Simeon, sons of, 142. 
 Simon, 34. 
 
 Simon, the Cyreuiiin, 129. 
 Simon .Magus, 34, 187. 
 Slavery, 64, 65, 213. 
 Smith, Diet, of Biog., 82, 
 
 176, 191. 
 Smyth, Lect. on Mod. Hist., 
 
 208. 
 Socrates, 19. 
 Sodom, 176. 
 Son of God, 117, 121, 125, 
 
 131, 143, 150, 152, 158, 
 
 159, 172, 173, 174, 179, 
 
 190, 196, 200. 
 Soul, in the blood, 46. 
 South Carolina, 211, 212. 
 Spain, 61, 208. 
 Spirit, Divine, 73 ; prophetic, 
 
 191,205; 5fe Holy Spirit. 
 Standards, homage of, 85, 
 
 113, 114. 
 Statue, of Claudius. 34, 35 ; 
 
 of Simon Magus, 34 ; of a 
 
 Sabine Deity, 34. 
 Stega.s,128. 
 
 Stoics, 19, 36, 58, 66, 68, 166. 
 Stroud, 211, 212. 
 Suetonius,* 85. 
 Suidas, 167. 
 Sunday, 44, 45, 46, 173; 
 
 edicts concerning, 45 ; not 
 
 the Sabbath , 44, 45 ; Palm, 
 
 84, 110. 
 Supreme Being, 15, 16, 173, 
 
 180. 194, 207. 
 Switzerland, 210, 211. 
 Syria, 17, 61, 74, 154, 156. 
 
 Tacitus,*34, 09, 85, 212. 
 
 Tatian,»23, 52, 63. 68, 75, 
 78. 182, 183, 184. 199. 
 
 Tele.'^inus. S.. 166. 
 
 Temple, 119. 120. 174, 175; 
 burned, 79 ; destruction 
 of, 32, 79, 85; statue in. 
 34. 
 
 Tertullian,* 2, 17, 25, 26, 
 30,39,63,69, 77, 142,145, 
 146, 167, 187, 205, 206. 
 
 Thaddeus, 158. 
 
 Thaddeus, pseudo, 85, 150, 
 15'5, 159, 160, 161. 
 
 Theodoret, 184. 
 
 Theodosius, 5, 6. 
 
 Theophilus,* 68, 75, 78, 182, 
 199,200. 
 
 Tbessalonians, Ep. to, 57, 
 85. 
 
 Thilo, 4, 5, 6. 90, 91, 106, 
 107, 110. 124, 126, 133, 
 142, 143, 145, 146. 
 
 Thomas, 158, 187. 
 
 Tiber, 34. 
 
 Tiberius, 3, 5, 54, 63, 74, 81. 
 105, 114, 117, 120, 125, 
 126, 142, 143, 145, 146, 
 149,154,155,156,161,194, 
 212. 
 
 Timothy, Ep. to,* 95. 
 
 Tischendorf, 182, 203. 
 
 Titus, 9, 10; Ep. to,* 57. 
 
 Titus, emperor, 65, 79, 204. 
 
 Tobias, 158, 159. 
 
 Toparch. 5, 106, 107. 
 
 Trajan, 80. 
 
 Trinity, doctrine of, 50. 
 
 Tri.smegistus ; see Hermes. 
 
 Troas, 95. 
 
 TrogvUium. 95 
 
 Truth, 93, 94, 101, 119. 
 
 Trypho, 12, 31, 190, 192, 
 206. 
 
 Unbelief, prosecutions for, 
 
 14, 15, 54 
 Unbeliever, Unbelievers, 54, 
 
 55, 56. 
 Underworld, The, 6. 29, 35, 
 
 44, 142, 148, 160, 174, 177, 
 
 178 
 Universe, spherical, 16, 
 United States, 211. 
 
 Valentinians, 77, 171, 185, 
 
 187, 188. 
 Valentinianup, riavius, 6. 
 Valentinus, 185. 
 Vatienus, 163. 
 Venus, 76. 
 Vespasian, 203. 204. 
 A'ictorinus of Pettaw, 32. 
 Vienne, 47, 63. 
 Virgil,* 82. 
 
 Virgin, 177 ; sacred, 174. 
 Vitellius, 154, 155, 156. 
 Von der Wart, Rudolph, 
 
 210. 
 
 Walch, 151. 
 
 War, 65. 209, 212; under 
 
 Hadrian, 65, 80, 126, 173, 
 
 190. 
 Wesley, 183. 
 Whately, 207. 
 Wheeling, a penalty, 210, 
 
 211 
 William III., 208. 
 Wisdom of Solomon, 27. 
 Wise men, 201. 
 
 Xavier, Francis, 151. 
 

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