BS242I l.'^flpH o .' ^ Stom t^e &i6tari? of (pxofcBBox T3?ifftdm ^cnx^ (&reen (J$equeat0eb 6g ^im fo f ^e feifirari? of Qprtncefon ^^eofogicdf ^enttnarj SAYINGS ASCRIBED TO OUR LORD, &c. SAYINGS ASCRIBED TO OUE LOED BY THE FATHERS AND OTHER PRIMITIVE WRITERS, AND BY V JOHN THEODORE DODD, B.A. LATE JUNIOR STUDENT OF CHRIST CHURCH. OXFOED and LONDON : JAMES PARKER AND CO. 1874. PREFACE. "DEFORE mentioning the other writers to whom I am indebted, I must express my thanks to Canon Westcott for his kindness in allowing me to make use of the collection of traditional sayings of Christ contained in his " Introduction to the Study of the Gospels." The other collections which I have employed are : — Spicilegium SS. Patrv/tn et Herettcorum, by Dr. Grabe. (Oxford, 1700.) Codex Apocryphus JVovi Testamenti, by Fabricius. (Hamburgh, 1719.) <' A New and Full Method of Settling the Canonical Authority of the New Testament," by the Rev. J. Jones. (London, 1726.) Koemer De Sermonihus Christi aypacpois. (Leipsic, 1776.) Anger's Synopsis. Bujisen*s "Christianity and Mankind," vol. v. p. 29. The collections by Canon Westcott, Anger, and Mr. Jones are by far the fullest. In my extracts from the Fathers I have been greatly assisted by the translations given in the English and Tl PREFACE. Scotch Collections; viz., "TheLibrary of thePatliers/' and " The Ante-Nicene Library." I am also indebted to the following books : — Dean Alford's Greek Testament. Bishop Wordsworth's Greek Testament. The Septuagint. The Vulgate. Scrivener's '' Introduction to the Criticism of the New Testament." Dr. Hammond on the New Testament. Hammond on Textual Criticism of the New Testa- ment. Tregelles on the Printed Text of the New Testa- ment. Elsley's " Annotations on the Gospels." Cornelius a Lapide. Westcott on the Canon of the New Testament. Cave's Lives of the Apostles. Credner's Beitrdge. Patres Apostolici, by Cotelerius. by Bp. Jacobson. " Apostolic Fathers," by Abp. Wake. by the Eev. C. Hoole. " Epistles of S. Clement," by Canon Lightfoot. " Kevision," by Canon Lightfoot. Irenseus, by Massuet. Eusebius, by Burton. by Cruse, (Bohn's Library). Cave's " Lives of the Fathers." Whiston's Josephus. PEEFACE. VU Dr. Cureton's '' Syriac Version of the Gospels." '' The Syrian Churches and Gospels," by Ethcridge. " Ancient Syriac Documents," by Cureton and Wright. " Syriac Apociypha," by Wright. CardwelPs Synodalia. Bishop Harold Browne on the XXXIX. Articles. ''Antiquities of the Christian Church," by J. Bingham. Brett, on Liturgies. Krazer, Be Litiirgiis Occid. "Liturgies of the Eastern Church," by Xeale and Littledale. Stanley's "Jewish Church." Sinai MS., edited by Tischendorf. Codex D, edited by Scrivener. American Encyclopaedia. Knight's Encyclopaedia. Dictionary of Universal Biography. The General Biographical Dictionary. The chronology adopted has been almost entirely that of Mr. Clinton. INTRODUCTION. nnHE four Canonical Gospels supply the only au- thentic records of the Life of Christ which we possess, with the exception of a few fragmentary notices which are contained in the other books of the New Testament. In the Acts of the Apostles we find an account of the Ascension \ and a single say- ing of our Lord, "It is more blessed to give than to receive-," while in the writings of S.Paul we obtain an additional narrative of the Last Supper, and of the events of the forty days after the Eesurrection ^. Yet, when we consider the mighty works of Christ, and His numberless miraculous cures in the presence of thousands, the multitudes who listened to His preaching, and the great effect upon Palestine and the adjacent lands that His doctrine and its followers immediately produced, we cannot doubt that many more sayings and doings of His would be handed down to posterity, both by oral tradition and by writing *. It is therefore with no feeling of surprise that we 1 Acts i. 2 Acts XX. 35 ; see Clem. Rom. 1 Cor. ii. ^ i Cor. xi. 23 ; XV. 5 ; see also Heb. v. 7 ; xiii. 12. * John xxi. 25. X INTfiODTTCTION. read, *Hhat many have taken in hand to set forth in order those things which are most surely believed among us^" Probably some of these writers were not accui-ate, or conveyed only partial ideas of the truth, for S.Luke lays stress on his own ''perfect understanding of all things from the very first," and informs Theophilus that his object in writing his Gospel was that he might know the certainty of those things wherein he had been instructed. There are slill extant many Apocryphal Gospels, some of them doubtless of high antiquity, but none that have the least claim to be considered histoiy. Some contain trivialities and impieties, although at the same time there are also passages of great beauty and grandeur to be found in them. The Four Gospels appear to have been gladly welcomed by the Churches scattered throughout the world, and we find numberless quo- tations from their pages, and allusions to their con- tents, in the writings of the Fathers of the various nations to which Christianity was preached. Still, in the perusal of their works, an unfamiliar sentence at- tributed to our Lord, or a new fact related concern- ing His Life, occasionally surprises us. We may ac- count for some of these by supposing that the writer is quoting carelessly from memory, or combining two sayings or incidents, — habits to which most of the Patristic writers are prone. Making all allowance a Luke I 1. INTEODUCTION. XI for these, there certainly seem to be passages which can only be genuine, though perhaps confused tradi- tions, it may be remnants of uncanonical gospels, or else wilful forgeries. In the following pages an at- tempt has been made to present in one volume these scattered fragments to the English reader, and to give the facts necessary to enable him to form an opinion as to their value. It should be clearly understood, that this collection does not purport to contain authentic records of the words and deeds of Christ, but merely to give the passages as the various writers have handed them down to us. It will be seen that some are evidently mistakes, and others due to carelessness, or lack of memory. Canon Westcott remarks that the passage, Be ye shlfiil money-changers^, ** seems to be genuine;" but it will be noticed, even in this case, that the testimony of primitive vrriters is conflicting. The evidence of the spurious and legendary books will naturally be regarded with suspicion ; but their claims to antiquity are too great to allow their omission in a book of this kind. If any one or more of these sayings or incidents, which accord with the Canonical Records, but is not contained in them, really bears the stamp of authen- ticity, we not only have an addition to the history of the human Life of Christ, but also another witness 6 See p. 34. Xll INTEODUCTION. of its truth, independent of the Gospels. It is only needful to add, that, if none are genuine, they are still not without some importance and interest, heing what were received as truths by the Fathers and writers who cite them, and incoi-porated into their teaching. CONTENTS. Introduction .... . . PAGE ix CHAPTEH I. The Fathers. S. Ignatius .... S. Barnabas .... S. Clement of Rome . 1 4 6 " Second Epistle of S. Clement" 8 S. Justin Martyr Nilns ..... Liturgy of Severus Old Latin MSS. . Apocrj-phal Gospels 9 12 14 ib. 16 S. Irenseus 17 "The Elders" Papias 21 23 Athenagoras 24 S. Clement of Alexandria . 25 " Traditions of Matthew " " Gospel of the Hebrews " . Apollonius .... "Preaching of Peter" . " Gospel of Nicodemus " 26 ib. 27 ib. 29 XIV CONTENTS. Origen S. Ignatius , S. Gregory Nazianzen Arnobius . S. Epiphanius Origen Didymus . S. Jerome . CHAPTER II. Narratives in Eusebius. Eusebius . 42 The Genealogies (Africanus) . . 43 Letter of Abgarus .... 44 The Writings of Papias 53 S. Mark xvi. 9— 20. 57 Some variations in tbe termination 58 S. John vii. 53— viii. 11. 60 Gospel of the Hebrews . . 61 Codex Bezae ib. CHAPTER III. "Gospel of the Hebrews Gospel of the Hebrews Curetonian- Syriac S. Ignatius S. Clement of Alexandria Origen CONTENTS, XV Eusebius S. Jerome PAGE . 66 . 68 " Preacliing of Paul " .... Codex Tischendorf, in 71 . ib. S. Epiphanius " Gospel of the Nazarenes " . " Gospel of the Ebionites " . . 76 . ib. 77 Hegesippus . 80 CHAPTER IV. "Gospel of the Egyptians." " Gospel of the Egyptians " " Second Epistle of Clement Clement of Alexandria Pseudo-Linus 81 ib. 82 84 CHAPTER V. Legendary, or Spurious Books. The Apostolic Constitutions Clementine Homilies Pseudo-Linus Ancient Svriac Documents .... 85 CHAPTER VL Additions to some Ancient MSS. and Versions of THE Gospels. Ancient MSS. and Versions 92 Sinai MS .95 XVI CONTENTS. PAGI} Alexandi'ian MS 97 Codex Bezas ib. Old Latin Version 99 Curetonian Syriac Versiou ib. CHAPTER VII. Additions made by Liturgies. Liturgy of S. Clement 103 „ S. James ib. S.Mark 104 Roman 105 Appendix 108 Chronological Table 110 CHAPTER I. The Fathers. S. IGNATIUS, Bishop of Aktioch, Maetyked Dec. 20, a.d. 115. ^HE writings of a disciple of S. John, a martyr, and Bishop of the important See of Antioch in those early days when its influence was most felt in the Church, must necessarily be read with much interest. Our difficulty is to know which really are the genuine epistles of the Saint. One to the Blessed Virgin, two to S. John, and/i-^ others may at once be rejected as spurious. For the seven remaining, addressed respec- tively to the Ephesians, Magnesians, Trallians, Romans, Philadelphians, Smyrnaeans, and to Polycarp, Bishop of Smyrna, we have the testimony of Eusebius. Two editions of these exist in Greek, ''The Longer Recen- sion," and ''The Shorter Recension;" of these the latter is considered the more genuine form, and, till lately, was generally accepted as the true collection of the Epistles of Ignatius. A still shorter version has been discovered in Syriac; this contains merely the Epistles to Polycarp, the Ephesians, and the Romans, in an abbreviated form. The works of S. Ignatius have been employed controversially, on account of his fre- 2 Tie Fathers. [chap. quent exhortations in the ^following strain; ''Do nothing without the Eishop :" — " The Bishop sits in the place of God, and the Presbyters in the place of the sj^nod of the Apo- stles, and the Deacons, who are most dear to me, have been entrusted with the ministry of Jesus Christ." — Ign, ad Magri., c. 6. The above quotations are from the Shorter Greek Recension. The Syriac edition contains much fewer of these commands. The most beautiful of the Epistles is that written by him from Smyrna, (Aug. 29,) to the Church of Rome, when on his way to martyrdom there. He was condemned by Trajan, and carried from Antioch to Rome, that he might be eaten by wild beasts as a public spectacle. Being afraid lest the Church might use its influence at Court, for the purpose of saving his life, he wrote a letter, imploring them to refrain from such an attempt, and assuring them that he longed for death. "My desire is to die. My Love is crucified. I take no pleasure in the food of corruption, nor in the pleasures of this life. I desire the Bread of God, which is the Flesh of Jesus Christ, of the seed of David ; and the Drink that I long for is His Blood, which is uncorruptible Love." — Ign. ad Bom., c. 7. This eloquent passage' is contained in the Syiiac, and commented upon by Origen " On the Song of I.] S. Ignatius, 3 Songs." The Epistle to the Smyrnaeans appears to have been written with the intention of correcting the errors of the DocetoD, who affirmed that Christ only suffered in appearance, thereby denying the truth of His human body. Igxatius to the Smyrn-eans. Chap. III. — " For I also after the resurrection in the flesh know Him, and believe that He is. For when He came to them who were with Peter, He said unto them, Take handle Me, and see that I am not an incorjjoreal Spirit ^" The last word is translated *' dsemon-" by Abp. Wake, according to its usual sense in the Greek Testament. The translation given above is in accordance with clas- sical usage, and has the authority of Parkhurst and ATr. Hoole. (See also Acts xvii. 18; Origen uhi infra.) Eusebius^ {ob. a.d. 340) refers to the passage, and says he knows not whence it was taken by Ignatius. Jerome {ob. A.D. 440) informs us that it was taken from the '* Gospel of the Hebrews," which he himself trans- lated. Origen mentions the saying here attributed to Christ, as being found in the "Doctrine of Peter*;" adding, that that is not an " ecclesiastical" book, and was " not composed by Peter, or by any other person inspired by the Spirit of God." 1 Luke xxiv. 39. « See Appendix. 3 h. E. iii. 3G. * Pref. de Principiie. TJie Fathers. [chap. S. BAENABAS. Supposed, by some, to be the Contemporary OF S. Paul. "Whether this Epistle is really the work of the companion of S. Paul has been much discussed. Till the discovery of the Sinai MS.^, it was only known by a defective Greek Text, of which the missing por- tions were supplied by an old Latin version; but its position in the most ancient MS. of the Greek Testa- ment gives it an importance which cannot be over- looked. Both Clement of Alexandria and Origen men- tion and commend the Epistle, but Eusebius and Jerome regard it as of doubtful authority. The book is an ela- borate attempt to shew that the precepts of the Law regarding food, the Sabbath, &c., were merely intended as forbidding sin, and prefiguring the Gospel in Christ. ''The tree planted by the water's side," is a type of the Cross. After reciting the Eii'st Psalm, the writer continues : — "Ye perceive how lie hath put together the water and the cross. For what he meaneth is this, Blessed are they who, having hoped on the cross, have gone down into the water.'' — c. 11. The whole Epistle resembles that to the Hebrews, but the likenesses and analogies are strained ; and the » For account of ancient MSS. and Versions of the New Testament, see chapter vi. I.] >S^. Barnabas. 6 argument is pressed too far. He contrasts the Sabbath and the eighth day, and says that Christians observe the latter with gladness, as that on which Jesus rose from the dead. Epistle of Barnabas. Chap. IY. — " As the Son of God says, Let tis resist all iniquity and hate it.'* This portion of the Epistle was only known to us from the Latin Version, until the discovery of the Sinai MS., which here reads, *' As becomes the sons of God," instead of, ''As the Son of God says." From a comparison of the two prefixes in Latin, and looking at the context, it seems quite certain that the Sinai MS. has the true text, and that the other is a mere mistake. Chap. V. — *' And w^hen He chose His Apo- stles, which were afterward to publish His Gos- pel, He took men icho had been very great sinners ; that thereby He might plainly shew, that He came not to call the righteous, but sinners to repentance.'* The only foundation for this statement, that we know of, is that S. Matthew was a Publican, S. Paul a Persecutor ; and possibly Simon Zelotes may have be- longed to the revolutionaiy sect of "Zealots." Origen makes allusion to this passage of Barnabas, [contr. Cels , 63.1 6 Tlie Fathers. [chip. Chap. YI.--"The Lord says, Behold, I ivill make the last as the first ^J" The quotations, both before and after this passage, are from the Old Testament. Chap. YII. — '' So they, says Christ, that icill see Me and come to My kingdom, must through many afflictions and troubles attain unto il/e"." S. CLEMENT, Bishop of-Eome, ob. a.d, 100. S. Clement was Bishop of the Christian Congre- gation settled in the Imperial city, and, according to Tertullian, had been called to that high office by S. Peter. His First Epistle to the Corinthians was probably written a.d. 95, immediately after the perse- cution under Domitian, though some writers place its date as early as a.d. 64, and others ascribe it to the time of Trajan. It was written in the name of the Church of Home, in the hope of appeasing a disturb- ance in the Church of Corinth, where some of the peo- ple appear to have been drawn aside from their dutiful obedience to their lawfully-appointed clergy. The chief value of the Epistle consists in its testimony to the leading facts and doctrines of the Gospel, its allu- sions to the Epistle to the Hebrews, and to S. Paul's 6 Ezek, xxxvi. ; Matt. xx. 16 ; 2 Cor. v. 17. 7 Matt. X. 18, 22 ; Luke xiv. 27 ; John xvi. 33 ; Acts xiv. 22. I.] S. Clement. 7 JFirst Epistle to the Corinthians, and the picture of the Primitive Church which it presents to us. This Epistle was most highly esteemed by the early Church, and was read in public worship for some centuries. Most critics agree that the so-called Second Epistle of Clement to the Corinthians is not the genuine work of the famous Bishop of Rome. Eusebius infoims us that there is a second epistle ascribed to Clement, but he does not consider it as highly approvea as the first, nor is he aware that it has been used by the ancients. Ptu- finus, {oh. circ. a.d. 410,) Jerome, and Photius, (a.d. 853), speak in the same strain. On the other hand it is found, together with the first Epistle, in the Alexandrian MS. of the ISTew Testament, and both are appended to the list of the canonical books of the IS'ew Testament given by the "Apostolical Canons." It also appears to have been accepted by the Monophysites of the fifth or sixth centuries, and is quoted by Severus, who was appointed Bishop of Antioch in November, a.d. 512, and later writers. It is probably the composition of some or- thodox Christian of the second century, and possibly of Alexandrian origin. The Alexandrian MS., written in the fifth century, contains the only copy known to exist, and this is merely a fragment. The Divinity of Christ, and the Resurrection, are the leading doctrines of the Epistle ; while its peculiar characteristic is the strange and un- familiar language attributed to our Lord in it. 8 The Fathers. [chap. Second Epistle of S. Clement^. Chap. IY. — '^ Wherefore if we do these things tlie Lord hath said, If ye are gathered together icith Me in My boso?n, and do not keep My Com- mandments, I will cast you off, and say unto you, Depart from Me ; I knoiv not ivhence you are, ye workers of iniquity ^" Chap. V. — " For the Lord saith, Ye shall he as sheep in the midst of wolves ^^. Peter answered and said, ^ What if the wolves shall tear in pieces the sheep ?^ Jesus said unto Peter, Let not the sheep fear the icolves after death : and ye also fear not those that kill you, and after that have no more that they can do unto you ; hut fear Him icho after you are dead has p)oicer to cast hoth soul and hody into hell fire ii." Chap. YIIL — "For tlie Lord saith in the Gospel, If ye have not kept that which was little, who will (jive you that which is great ? For I say unto you, He that is faithful in that which is least, is faithful also in much. This, therefore, is what He saith, Keep the flesh pure, and the seal with- out spot, that we may receive eterdal life ^^." Irenseus (Bishop of Lyons, a.d. 177) cites a similar 8 See also the '• Gospel of the Egyptians," chapter iv. ^ Isa. xl. 11 ; Luke xiii. 27 ; Matt. vii. 23. lo Luke x. 3. " Matt. x. 16, 28 ; Luke xii. 4.* '2 Luke xvi. 10 ; Matt. xxv. 21. J.'] S. Justin Martyr. 9 passage as the words of Christ. The term ''Seal" is nsed for Baptism by Clement of Alexandria, Hernias, Gregory I^azianzen, Ensebius, in the Apostolic Con- stitutions, and in the Apocryphal Acts of Paul and Thecla. S. JUSTIN MARTYR, A.D. 151. " The Dialogue of Justin with Try|3ho the Jew" is the first Christian writing of any length which has been handed down to us. It consists of a long argumentative discussion between the Christian and the Jew ; but although the Christian has the best of the debate, Trypho is not converted, but merely de- parts, saying he is much gratified, and has profited much by the conversation. Justin quotes the prophets at great length, to shew that our Lord was the promised Messiah ; and though making use of those salient prophecies, which have been the stronghold of missionaries and preachers in all ages, also endeavours to trace analogies and pro- phecies, where few modern controversialists would think of finding them. His other genuine works con- sist of two Apologies, or Defences, of Christian Faith and Practice. One of these contains an interesting de- scription of the Sunday Service in the middle of the second century. S. Justin was a native of Samaria, but of a Gentile family. He was intimately acquainted with the Scrip- tures, and appears to have had considerable knowledge 10 The Fathers. [chap. of Jewish literature. He complains that the Jews had corrupted the Septuagint, so as to lessen the evidences of Christianity that the prophecies afforded. Beside these alleged corruptions, he states (Tryph., 138) that in Isaiah God has said to Jerusalem, "In the deluge of Noah I saved thee ^^ ;" and that God said to Adam, '' Before thy face are good and evil, choose the good^^," (Apol. i. 44). The latter passage he uses in an argu- ment in favour of Free Will, and against the doctrines which were afterwards held by Augustine and Calvin. He also quotes the saying of Plato (Eep. x.), '* The blame is his who chooses, but God is without blame," and states that Plato derived it from Moses, probably meaning from the above text. He makes many allu- sions to classical authors. He considered Socrates and Heraclitus, and others '' who lived according to rea- son," to be Christians. In speaking to Trypho about the journey of the children of Israel, he says, " The latchets of your shoes were not broken, nor did your shoes themselves grow old, nor were your garments worn out, but even those of the childi^en grew with them^%" (Tryph., 131). The general accuracy of his description of the Paschal Sacrifice has been attested by Dean Stanley. Apology, I. 33, [a.d. 151, al. 139]. " Moses, then, in truth, who was the first of the prophets, spoke in these very words, * The Sceptre shall not depart from Judah, nor a 13 Isa. liv. 8, 9. 11 Deut. xxx. 15, 19. i5 cgut. viii. 4. I.] S.Justin Martyr. 11 lawgiver from between bis feet, until lie come, for wbom it is in store ; binding bis foal to tbe vine, and wasbing His robe in tbe blood of tbe grape." .... " Tbe expression, * Binding His foal to tbe vine, and wasbing His robe in tbe blood of tbe grape,' was a symbol significative of tbe events tbat were to bappen to Cbrist, and of tbe works tbat sbould be performed by Him. For tbe foal of an ass stood at tbe entrance of a village hound to a vine, and He commanded His disciples to bring it to Him.'' The words, ''tied by tbe door," in S. Mark xi. 4, mean, 'Hied near the door." Apology, I. 35. "Tbey mocked Him, and set Him on tbe judgment- seat, and said, Judge us." Dialogue with Tetpho, § 35. " For He said, ' Many sball come in My Name, baving outwardly sbeep's clotbing, but witbin tbey are ravening wolves ^^.' And there shall he divisions and heresies ; and * Beware of false pro- pbets, wbo sball come to you, outwardly baving on sbeep's clotbing, but inwardly tbey are raven- is Matt. vii. 15. 12 The Fathers. [chap. ing wolves 1^;' and * There' shall arise many false Christs and fake Apostles, and they shall deceive many of the faithful ^^." A similar quotation is to be found in the Clementine Homilies, xvi. 21. See also Ad. Tryph., § 82; Hege- sippus in Euseb., iv. 22. Thypho, § 47. " Hence our Lord Jesus Christ has said, ' In whatsoever things I find you, in the same icill I judge you ^^^ " Clement of Alexandria, (a.d. 194,) quotes these words -°, and attributes them to God the Father. John Climacus, {nat. circ. a.d. 525,) refers them to Ezekiel. They are also to be found in the Christian tract en- titled, *'Josephus on Hades." Eoth Justin and Cle- ment have quoted Ezekiel a little before citing this passage. ^^ As I find thee, such I judge thee^^, saith the Lord.'' (Nilus ap. Anastas. Sinait., qusest. 3.) S. Anastasius was an Anchoret, who lived at the end of the seventh century. Nilus flourished in the reign of Theodosius II., in the earlier half of the fifth century. Teipho, § 78. *'The Child then having been born in Beth- lehem, when Joseph could find no place in the " 1 Cor. xi. 18, i** Matt. xxiv. 24. " John v. 30 ; Ezek. vii. 3, 8 ; xviii. 30; xxiv. 14; XXX.20. 20 Quis Dives, HO. 21 see Anger, p. 207. I.] S.Justin Martyr. 13 village where he might lodge, he put up in a cave which was near the village ; and when they were there, Mary brought forth the Christ and laid Him in a manger, where the Magi, who came from Arabia, had found Him"." Origen {ob. a.d. 253), Eusebius {oh. a.d. 340), and others of the ancients, describe the Birth to have taken place in a cave. The Apocryphal Gospels called the '' Protevangelium," (both in Greek and Syriac), " Pseudo-Matthew," and the Arabic '* Gospel of the Infancy," give the same testimony, and there seems no reason to doubt the truth of such an uniform tra- dition ; as it was very common in the East to have stables in caves. S. Justin finds in it a fulfilment of the prophecy of Isaiah xxxiii. 16, which he reads, following the Septuagiut, ''He shall dwell in the high cave of the strong rock." Tertullian (a.d. 200) and Epiphanius {oh. 403) also believed that the Magi came from Arabia, which is called the East in Scripture, Judges vi. 3 ; Job i. 3 ; see Tacitus, Hist., v. 6. Justin mentions this as their country several times, in his Dialogue with Trypho, (77, 78, 88, 102, 103, 106); and erroneously supposes " Ramah" to be situated there. Teypho, § 88. " And then when Jesus came to the river Jordan where John was ^baptizing, when He had « Luke ii. 7. 14 The Fathers. [chap. gone down into the water fire icas kindled in the JordanJ' In a Gospel used by the Ebionites, we are told that ''there shone around the place a great light -^." The same history is also in the heretical book entitled the " Preaching of Paul" [Peter], and appears to be refeiTed to in the Latin poem of Juvencus, (a.d. 329). The Syriac Liturgy of Severus contains the same tradition : — " Our Lord said to John : * Come, baptize Me.' But he said, * I cannot undertake so great a thing^^.' ' Then He said to him, ' Only place thy right hand on My head and I am baptized.' .... The height and depth imparted to Him honour. When He " ascended from the waters, the sun bent its rays, and the stars adored Him who sanctified the rivers and all fountains ''^^. Without fire, and without wood, did the waters glow, when the Son of God came to be bap- tized in the midst of Jordan. John approached, as a blessed priest, and placed his right hand on the head of his Lord.'' Some MSS. of the Old Latin Version [a.g'.] give a like addition to the Gospel narrative : — " And when He was baptized, a great light 23 Epiphanius, Haer. 30. 2* Literally, "I cannot take the robbery." See Phil. u. 6. 25 gpigt. Barn. ; Bapt. Service. I.] S. Justin Martyr. 1 5 shone around out of the water, so that [all they who had come near feared ^^'' See also Sybl. Orac., vii. 82—84. "We find S. John the Baptist represented as stretch- ing forth his right hand to baptize Christ, in an ima- ginative discourse in Syriac, which bears the name of Gregoiy Thaumaturgus-'', (Bp. of Ccesarea, a.d. 261,) but is not supposed to be genuine. The account is very similar to that given in the Liturgy cited above. Teypho, § 88. " And when Jesus came to the Jordan, being thought to be the son of Joseph the carpenter, and having no comeliness ^^, as the Scripture fore- told, but being considered as a carpenter, [for He teas used to folloio the employment of a car- penter among men^ making ploughs and yokes ^^, by which He taught us both the tokens of right- eousness, and activity of life,) the Holy Spirit then, on man's account as I have said, descended on Him in the form of a dove, and a voice came at the same time from Heaven, which had been also spoken by David ^°, who, as in His person, said what should be spoken to Him by the Fa- ther, Thou art My beloved Son, this day have I begotten Thee''^ 26 Westcott on the Canon, 143, n. 27 Ante-Niccne Library, xx. 146. 2B Isa. liii. 2. 29 Mark vi. 3. 30 pg, \i 7. 31 Acts xiii. 33 ; Heb. V. 5. 16 The Fathers. [chap. In the account of the Baptism^-, Codex Bezae and the old Latin MSS. (a, b, c, ff^, 1,) read, '' Thou art My Son, this day have I begotten *Thee," instead of '' Thou art My beloved Son, in Thee I am well pleased." Lactimtius (a.d. 290), Juvencus, Hilary, Bishop of Poictiers {oh. a.d. 367), and Faustinus (a.d. 382) also follow this reading. There seems no doubt, however, that our present reading is genuine. In the Apocryphal Gospel of Pseudo-Matthew (Greek and Syriac), an account is given of our Lord's assisting Jose^Dh in carpenter's work, but by miraculous power, and not by patient industry. Joseph was unskilful, and was therefore, according to this fanciful legend, in great anxiety because he had made a couch of wrong dimensions ; when Christ miraculously rectified the mistake. A similar story is told in the Apocryphal Gospel of Thomas, and in the Arabic '' Gospel of the Infancy." Both Pseudo- Matthew and Thomas ex- pressly mention that Joseph made *' ploughs and yokes ;" and the former seems to imply that this only was his occupation, and that, therefore, he was unskilful in other work. In the above-mentioned Arabic Gospel, the story has advanced a stage ; and Joseph is repre- sented as making a throne for a king. Justin (?) on the EEsrEEECTioN. Chap. IX. — " His disciples were look- ing upon Him and doubting, He said to them, * Ye have not yet faiths see that it is I;' and 32 Luke iii. 22. I.] S. Irenceus. 17 He let them handle Ilim, and shewed them the points of the nails in His hands." This appears to be a misquotation, or an expansion of the narrative in the Gospels. It is doubtful whe- ther Justin Martyr is the author of this tract; if not, it was probably written in his century, or in that ensuing. S. lEEN^US, Bishop of Lyoxs, a.d. 180. S. lEEN-iEus was a pupil of S. Polycarp, the dis- ciple of S. John. His extant writings are chiefly against heresy, but contain some information about S. John and S. Polycarp (martjTed cn^c. a.d. 166), and incidental descriptions of the customs of the Church. In a letter to Florinus Irenaeus says : — " These doctrines were never delivered to thee by the presbyters before us, those who were also the immediate disciples of the Apostles. For I saw thee when I was yet a boy in Lower Asia with Polycarp, moving in great splendour at Court, and endeavouring by all means to gain his esteem. I remember the events of those times much better than those of more recent occurrence. As the studies of our youth, grow- ing with our minds, unite with them so firmly, that I can tell also the very place where the c 18 The Fathers, [chap. blessed Polycarp was accustomed to sit and dis- course ; and also his goings out, and his comings in, and his way of life, and the form of his body, and his conversations with the people, and his familiar intercourse with John, as he used to tell, and with those who had seen the Lord. How also he used to relate their discourses, and what he had heard from them concerning the Lord. Also concerning His miracles and His teaching, as Polycarp had received from the eye-witnesses of the Word of life, he told all things har- moniously with the Scriptures. Through the mercy of God, and the opportunity afforded me, I heard these things attentively, and noted them down, not on paper, but in my heart ; and I am always in the habit, by the grace of God, of re- calling them to my mind." [Euseb. Eccl. Hist., v. 19.] Iren^us Adv. H^res., I. 20. Irenseus complains that the Gnostics not only held Apocryphal and spurious writings, but also perverted the meaning of the Gospel. Among the passages which he quotes as belonging to the Gospels, and being treated by the heretics in this way, is the following : — " I have often desired to hear one of these ivords, and had none to tell Me^^." 33 Matt. xiii. 17. I.] S. Irenmis. 19 IrEN^US AdY. HiERES., II. 64. " Wherefore the Lord said to those who were ungrateful to Hira, If ye have not been faithful in that which is little, who will give you that ichich is great'' r' The passage is similarly quoted by the Author of the <' Second Epistle of Clement '^" Iren-^us Ady. Hjeres., II. 22, 1 — 6. S. Irenccus attacks the opinion, which some heretics maintained, that Christ's ministiy was limited to one year; and that He suffered in the twelfth month. They appear to haYe attached a mysterious importance to numbers, and to haYC founded their system upon them. S. Irenreus counts four PassoYcrs in S. John's Gospel, and affirms that the Lord suffered in the first month. He then proceeds to speak of the length of His earthly life : — Ir-rn^us Ady. H^res., II. 22, 4. "Being thirty years old when He came to Baptism, afterwards at the complete age of a teacher He came to Jerusalem, so as to be pro- perly called by all men Master. For He did not seem one thing while He was another, as they say who bring in an imaginary Christ, but what He was, that He also seemed. Being then 3* Luke xvi. 10; Matt. xxt. 21. 35 see p. 8. 20 The Fathers. [chap. a Teacher, He had also a Teacher's age : not re- jecting or overpassing man, nor breaking in His own case the law of mankind, but sanctifying every age by the resemblance which it bore to Himself. For He came to save all by Himself; all, I mean, who through Him are new-born unto God ; infants, and little ones, and boys, and youths, and elder men. Therefore He passed through every age, being first made an infant unto infants, to sanctify infants ; among little ones, a little one, to sanctify such as are of that same age, being made to them an example both of piety, and of righteousness, and of obedience ; among youths, a youth, becoming a pattern to youths, and sanctifying them in the Lord. Thus also He was an elder among elders, in order to be a perfect Master in all things, not in setting forth the truth only, but in age too, sanctifying the elder persons as well, becoming an example to them also. Lastly, He came even unto death, that He might be the first-born from the dead, having Himself the pre-eminence in all things, the Prince of Life, first of all, and going be- fore all. " But they, to maintain their own device con- cerning that which is written, ' to proclaim the ac- ceptable year of the Lord,' say that he preached I.] 5. Iren(BU8, 21 one year only, and suffered in the twelfth month '' But the age of thirty is the first of a young man's mind, and that it reaches to the fortieth year every one will allow ; but after the fortieth and fiftieth year, it begins to verge towards elder age ; which our Lord was when He taught, as the Gospel and all the Elders witness, who in Asia conferred with John the Lord's disciple, to the effect that John had delivered these things unto them; for he abode with them until the times of Trajan. And some of them saw not only John, but others also of the Apostles, and had the same account from them, and witness to the aforesaid relation." S. Irengeus then proceeds to quote S. John viii. 56, 57; arguing from thence that the Jews must have supposed that Jesus was between forty and fifty. The original Greek of this extract does not exist ; we only have it in the ancient Latin translation. The opinion of the Gnostics was that Christ preached only one year, and suff'ered in the end of His thirtieth. Tertullian, Clement of Alexandria, and Lactantius, are said to have held the same view. The correct account appears to be that Christ commenced His ministry at 30, and preached rather more than three years. 22 The Fathers, [chap. iKEXiErs Ady. H^ees., V. 33. " Wherefore the aforesaid blessing [Gen. xxvii. 27 — 29,] relates unquestionably to the times of the kingdom, when the just shall reign; rising again from the dead : when also the creature, being renewed and delivered, shall bring forth plenty of ail kind of nourishment, of the dew of heaven, and of the fatness of the earth; as the Presbyters who had seen John the Lord's dis- ciple remembered that they had heard of him, how the Lord used to teach concerning those times, and to say : — '' The days shall come in ichich vines shall groic^^, each having 10,000 houghs, and on each hough 10,000 branches, and indeed to each hough^'^ 10,000 sprigs, and on each sprig 10,000 clusters, and on each cluster 10,000 grapies, and each grape, tvhen pressed, shall yield twenty -five measures of fvine. And when one of the saints shall take hold of a clustery another shall cry out, ' I am a hetter cluster, tahe me ; through one hless the Lord J " And that in like manner a grain of wheat should produce 10,000 ears, and each ear shall have 10,000 grains, and each grain ten pounds of fine clean flour ; and the other fruits and herbs 36 Isa. Ixv. 37 Read, ' branch.' I.] S. Trenails. 23 according to the proportion befitting them, and that all animals, using this food which is obtained from the earth, shall be at peace and harmony, subject to men with entire submission. "And these things are borne witness to by Papias, a hearer of John, and a companion of Polj^carp, an ancient man, in his fourth book ; for there were five books compiled by him. And he says in addition, ^Now these things are cre- dible to believers.' And he says that when the traitor Judas did not believe, and put the question, * How, then, can things about to bring forth so abundantly be wrought by the Lord?' the Lord declared, The?/ who shall come to these [ti7)7es'] shall see ^l" It should be noticed that the *' Parable" is only known to us from the Latin translation of S. Irenseus' account of what he had heard by tradition. Irenceus subsequently quotes Isaiah xi. 6 — 9; Ixv. 25; xxvi. 19, &c. He had previously quoted Matt. xxvi. 27 — 29 ; Luke xiv. 12 — 14. This strange ''parable" was also found in an Arme- nian MS. near Venice. The doctrine of a Millennium seems to have been held by S. Irenaeus, Melito, Bishop of Sardis, and Lactantius. Some heretics taught that it would be a period of sensuous, and even sensual, gratification. Hence, probably, it fell into disrepute. 3«* Isa. xl. 6. 24 The Fathers, [chap. Eusebius attributes its rise to Papias. S. Dionysius, the disciple of Origen, Augustine, and Jerome, were among its chief opponents. ATHENAGOEAS. A.D. 168. Athenagoeas was a Greek philosopher, who be- came a convert to Christianity, and flourished about the reign of Marcus Aurelius. He intended to write against the Christians, and for that purpose applied himself to the study of the Scriptures ; becoming con- vinced of their truth, he embraced Christianity, and subsequently wrote in the defence of the faith which he intended to attack. Athenagokas, Legat. peo Cheistiants, 33. He has been speaking of the self-control and purity of the Christians ; denying the usual heathen charge, that they held their religious meetings for immoral purposes : — " Again the Word saith unto us, If any one on this account should kiss a woman because it pleased him, — and adds, that it is therefore necessary to he careful about the kiss, or rather the sahitation, as if perchance it should be sullied a little by thought, we should be put forth from eternal life J" Possibly this may be a gloss on Matt. v. 28, which Athenagoras had cited just before. Canon "Westcott I.] S. Clement of Alexandria. 26 explains "the kiss" to mean ''the kiss of peace." This salutation was originally given between men and women, and was a part of public worship. S. CLEMENT OF ALEXANDRIA. A.n. 200. S. Clement was a presbyter, and head of the illustrious Catechetical School of Alexandria; being successor to Pantsenus, and teacher of Origen. His books are, some of them, treatises against heresy, while his '' Stromata" are, as the name implies, " Mis- cellanies," or <' Patchwork," containing great varieties of useful and curious learning. Like the rest of his school, he held that heathens, as well as Jews and Christians, were God's offspring; and endeavoured to accommodate the Scriptures and heathen writings, so as to give the least possible offence to the prejudices of his learned contemporaries. SxEOii. Y. 10. *'For it is not by way of grudging, that the Lord declared in some gospel, My mystery is to Me, and to the sons of 3Iy house ^\'' Clement is speaking of the Revelation foretold by the prophets. It appears that the words cited occur in some copies of the Septuagint version of Isaiah xxiv. 1 6, and part of them are still to be found in the margin of our Authorized Version. Hence it is possible that 39 Matt. xiii. 11. 26 The Fallen . [chap. Clement quoted them from the prophet, and that the words, ''in some Gospel," are an insertion, due either to his lack of memory, or to the carelessness of some copyist. There is, however, a similar passage in the Clementine Homilies. Strom. I. 24. ^^ For, it is said, 8eeU great things, and small things shall he adclecV^ Probably Clement refers to Matt. vi. 33, for in Strom, iy. 6, he cites that text : — '* ' But seek first the kingdom of heaven and His righteousness/ for these are the great things ; and the things which are small, and appertain to this life, ' shall be added unto you.' " Origen paraphrases the words in a similar manner : — " Seek great things, and small shall be added to you; and seek heavenly things, and earthly things shall be added to you ^°." Steom. II. 9. ''The beginning of knowledge is wondering at objects, as Plato says in his Thccetetus ; and Matthew exhorting us in his Traditions says, * Wonder at what is before you,' laying down the first as the foundation of further knowledge. So also in the Gospel of the Hebrews it is written, " De Orat. 2. See Contr. Gels,, vu. I.] S. Clement of Alexa?idria. 27 He that wonders shall reign, and he that has reigned shall cease." Just before this passage, S. Clement lias quoted from the '' Shepherd of Hermas." SiROii. YI. 43. " Wherefore Peter says tliat the Lord said to the Apostles, If amj one of Israel then wishes to re- 2)ent, and hy My Name to believe in God, his sins shall be forgiven him. After twelve years go forth into the world that no one may say, ' We have not heard.' " Apollonius (a.d. 212) mentions that it was handed down hy tradition, that our Saviour commanded His disciples not to depart from Jerusalem for twelve years. [Eusebius, Eccl. Hist., v. 18.] This passage appears to be taken from the " Preach- ing of Peter ^S" a book which is said to be Apocryphal, both by Eusebius (iii. 3) and Jerome. The book is quoted several times by S. Clement, and once by each of the heretics Heracleon {circ. a.d. 140) and Theodo- tus Byzantius {circ. a.d. 185). Lactantius (a.d. 290) possibly alludes to it (iv. 21); and Origen denies its canonicity ^\ There are some grounds for supposing it to be the work of Judaizing Christians who opposed the teaching of S. Paul. Strom. YI. 48. Clement argues that Christ preached in Hades to the souls of those who had died before Him. *i See p. 14. *2 If «« The Preaching" and " Doctrine" are identical, as is supposed. See p. 3. 28 TJw leathers. [chap. "Accordingly, in the preaching of Peter, the Lord says to His disciples after the resurrection, I have chosen you tivelve disciples^ judging you U'OV' thy of Me ; whom the Lord wished to be Apo- stles, having judged them faithful, sending them into the world to the men on the earth, that they may know that there is one God, shewing clearly what would take place by the faith of Christ; that they who heard and believed should be saved; and that those who believed not, after having heard, should bear witness, not having the excuse to allege, We have not heard. What then ? Did not the same dispensation obtain in Hades ? .... It is not right that these should be condemned without trial But to all rational souls it was said from above, * Whatever one of you has done in ignorance, without clearly know- ing Grod, if on becoming conscious he repent, all his sins will be forgiven him.' " It was a very common opinion amongst the Fathers, that Christ "descended into hell'^" to preach to the spirits detained there. In the XLII. Articles of Ed- ward VI. (a.d. 1552) the same doctrine was taught: — "For the bodie laie in the sepulchre untill the re- surrection ; but His Ghoste departing from Him, was « Acts ii. 27. I.] S. Clement of Alexandria. 29 with the Ghostes that were in prison or in HcUe, and didde preache to the same, as the place in S. Peter dooethtcstifie^^" Justin Martyr says ^^ that the Jews removed the fol- lowing passage from Jeremiah : — ** The Lord God remembered His dead from Israel that slept in the earth of the sepulchre, and He came down to them to preach His salvation." Irenaeus (iii. 20) cites the same passage as from Isaiah, but in another place (iv. 22) he ascribes it to Jeremiah. It is not to be found anywhere in our text, either in the Hebrew, or the Greek. There can be little doubt that the text is a spurious one. Irenaeus (iv. 45) says that he heard fi-om a certain presbyter, who heard it from those who had seen the Apostles, that our Lord descended to the places beneath the earth, and preached His Gospel to those who were there ; and all believed in Him who had foretold His advent, — the just, the prophets, the patriarchs ; whose sins He forgave, as He does ours. Some of the early writers seem to think that Christ translated the patriarchs to a more blissful abode, and others hold that He preached to the disobedient, and saved those who believed on Him. Their general opinion appears to be that His descent was for a rescue of some kind. This idea is developed in the Apocry- phal ''Gospel of Mcodemus," or ''Acts of Pilate," a book which, though utterly unhistorical, contains many interesting early Christian legends. Tischendorf *i 1 Pet. m. 19; iv. 6. *' Ad. Trypb., 72. 30 The Fathers. [chap . ascribes it to tlie second century, while some other writers attribute it to the fifth. The legend relates that Symeon and his two sons were among those who rose again at the death of Christ*®. The chief priests adjured them to tell how^ they had risen, and who had raised them from the dead. Accordingly the two brothers write an ac- count : — We were in Hades, with all who had fallen asleep since the beginning of the world. And at the hour of midnight there arose a light, as of the snn. Isaiah. — **This light is from the Father, and from the Son, and from the Holy Spirit; about whom I prophesied when yet alive, saying, * The land of Za- bulon, and the land of JS'ephthalim, the people that sat in darkness have seen a great light*'." John the Baptist then comes into the midst, who declares to them that he has baptized Christ, who shall soon come among them, to save those who shall believe and repent. !N'ext Adam calls upon Seth to repeat the promise of the Son of God, which was given him by an angel; upon hearing which, the patriarchs and prophets greatly rejoice. Then Satan declares to Hades, (who is here per- sonified,) that he has worked on the Jews to crucify Jesus ; and that He will shortly be with them. Hades upbraids the folly of Satan in bringing down Him who can destroy them; he reminds Satan how La- 46 Matt, sxvii, 52. *7 jga. ix. 1, 2. I.] S.Clement of Alexandria. 31 zanis was snatched from their grasp. 'W^'hile Satan and Hades are thus speaking, there comes a voice like thunder, saying, — "Lift up your gates, ye rulers; and be ye lifted up, ye everlasting doors, and the King of Glory shall come in *^." Hades (to Satan). — Go forth, if thou art able, and withstand Him. Hades (to his demons). — Make fast the gates of brass and the bars of iron .... for if He come in here, woe will seize us. The Fathers.— all-devouring and insatiable ! Open, that the King of Glory may come in. David. — ^^\\Q\i I was li^-ing, I prophesied this say- ing : Lift up your gates, ye rulers. Isaiah. — I foreseeing this by the Holy Spirit, wrote : "The dead shall rise up, and those in the earth shall rejoice ^^ And, where, death, is thy sting? Where, O grave, is thy victory ^° ? " A Voice. — Lift up the gates. Hades.— Vlho is this King of Glory ? The Anffels.— The Lord strong and mighty, the Lord mighty in battle. THE EXTEANCE. The brazen gates are shattered, and the iron bars broken, and the King of Glory in human form enters ; and seizing Satan, delivers him captive to Hades. *8 Ps. xxiv. 7. " Isa. xxvi. 19; [LXX.] w Hosea xiii. 14 ; [see LXX.] 32 The Fathers. [chap. Then taking Adam and His saints, He leads them to Paradise, where they meet Enoch and Elijah, and the Penitent Thief, who were already there. ORIGEK Ob.a.d.253. Oeigen was the most learned of the Fathers, and one of the most voluminous of the writers of the Primitive Church. Even when a child, his wonderful abilities and religious feelings shewed themselves ; and while he was yet a layman, he was called upon to preach. He was a pupil of S. Clement in the school of Alexandria, where, no doubt, he readily imbibed the "Broad Church" learning, for which it was so famous. His greatest work was the Hexa^yla, which formed a critical edition of the Old Testament ; while his peculiar views are fully expressed in the Be Prin- cipiis. He was also an Apologist, writing a book "Against Celsus;" and a Confessor, suffering great toiTJients and trials for the Christian Faith ; but with all these claims to respect and honour, he never ob- tained the title of " Saint," chiefly because of his mys- tical method of interpreting the Old Testament, — making much of it into mere allegory, — and his belief in the ultimate salvation of all men. According to some writers he died a martyr, and although this is probably incorrect, there is no doubt that even when a boy, he was anxious to deliver himself to the autho- rities as a Christian, but was prevented by his mother I.] Origen. 33 hidinp; his clothes ; and in later life, hy suffering he bore the cross of martyrdom, although he did not by death receive the crown. Origen against Celsus, I. 51. " With respect to the birth of Jesus in Beth- lehem, if any one desires, after the prophecy of Micah, and after the history recorded in the Gospels by the disciples of Jesus, to have addi- tional evidence from other sources, let him know that, in conformity with the narrative in the Gospel regarding His birth, there is shewn at Bethlehem the cave where He teas born, and the manger in the cave^^, where He was wrapped in swaddling clothes. And this sight is greatly talked of in surrounding places, even among the enemies of the faith, it being said, that in this cave was born that Jesus who is worshipped and reverenced b}^ the Christians." Oeigen against Celsus, I. 65. " Jesus, in teaching His disciples not to be guilty of rashness, gave them this precept, 'If they persecute you in this city, flee ye to an- other ; and if the?/ persecute you in the other, flee again into a third '"^.^ " ai See page 13. " Matt. x. 23. D 34 The Fathers. [chap. Oeigen, Hom. on Jeremiah iii. p. 778 ^. " The Saviour Himself says, Se who is near Me, is near the fire ; he who is far from Me, is far from the kingdom." So also Didynms in Ps. Ixxxviii. 8 ^. A slightly similar expression is used by S. Ignatius in his letter to the Smyrnaeans (c. iv.) : — " But why have I given myself up unto death, to fire, to sword, to the wild beast ? But near the sword, near God ; with wild beasts, with God ; only in the name of Jesus Christ, that I may suffer with Him, I endure all things throuo:h Him that strengtheneth me, who became perfect man." Eishop Jacobson cites the following passage from Gregory I^azianzen, oh. circ. a.d. 390 : — '' The weary soul is near God, as Peter says somewhere, saying things most wonderfuP'." Oeigen on S. John viii. 20. " Be ye skilful money-changers '"^.^ Besides Origen, Jerome in Epistle 152 ; Chrysostom {ol. A.D. 407) in his sermon, '' Why are the Acts of the Apostles read in Pentecost;" Socrates (a.d. 389 — 429)^^, the author of the Clementine Homilies ^^, and J. Cassian^^, attribute this saying to Christ. Cyril of 53 According to another arrangement, Horn. xx. ^ See page 40. 55 Epist. I. ad Caes. ss See Appendix. 5? Hist. iii. 16. s^ Horn. ii. 51 ; iii. 50 ; xviii. 20. 59 CoUat. i. 20. This writer must not be con- fused with the heretic Julius Cassianus. I.] Origen. 35 Alexandi'ia ^° {oh. a.d. 444) ascribes it to S.Paul, prefix- ing it to the words, ''Prove all things, hold fast that which is good*'\" Cyril of Jerusalem ^- {ol. a.d. 388), and Pamphilus^^ {oh. a.d. 309), similarly prefix it to the text, "■ Hold fast that which is good." The passage is also cited in the Apostolic Constitutions^^ by Clement of Alexandi'ia ^^ and by Athanasius ^^, {oh. May 2, a.d. 373) ; Dionysius of Alexandria^^ {oh. a.d. 265) calls it an Apostolic saying; while the heretic Apelles*'^ {circ. A.D. 196) quotes it as *' in the Gospel." It is supposed by some to be an interpolation, or corruption in the text of S. Paul (1 Thess. v. 21). The word ''money- changers" in that translated "exchangers" in Matt. XXV. 27. In n/o-Tts 2o(/)('a we find, "Be as prudent money- changers, keep the good, reject the evil." Oeigex, Comment, on S. Matthew xvii. 21. " And Jesus therefore said, For the tveak became I weak, and for the hungry was I an hungered, and for the thirsty became I athirst^^.''^ Koerner suggests a different punctuation : — "Jesus therefore said for the weak, ^ I ivas weak;'' and for the hungry, ' J was hungry ;' and for the tliirsty, ^ I ivas thirsty.'' " If this is correct, Origen is merely citing the words of Christ recorded in the Canonical Gospels, and com- menting upon them. 60 Apud Coteler, Not. in Const. Apost. ii. 36. ei i Thcss. v, 21. 6i Catech. vi. 36. ^^ Apolog. pro Orig. <>* Apost. Const, ii. 36. 65 Strom, i. 28. 66 Epist. ad Solitar. 67 Apud Euseb. II. E., vii. 7. 6s Apud Epiphan. Haer. 44. 69 Matt. sxv. 35, 36 ; 1 Cor. ix. 20-22. 36 T?ie Fathers. [chap. AEJSrOBIUS. ClEC. A.D. 300. Aenobitis wrote a learned defence of ChristiaDity at the end of the third, or the beginning of the fourth, century. He does not appear to have been ■well acquainted with the Old Testament, and though, of course, conversant with the history and doctrines of Christ, seldom cites literally from the New Testament. I. 43. He is speaking of the miracles of our Lord, and shewing from them that He was not a mere man : — "Was He one of us, who saw clearly in the hearts of the silent what each was pondering, what each had in his secret thoughts ^° ? Was He one of us, WhOj when He uttered a single tcord, teas thought by nations far removed from one an- other, and of different speech, to he using welUhiown sounds, and the peculiar language of each. ^^ Possibly Arnobius is alluding to, and confusing the miracle of Pentecost. In his account of the Passion, he enlarges on the Scriptural narrative : — I. 53. "An earthquake shook the world, the sea teas heaved up from its depths, the heaven was shrouded '0 John ii. 25. I.] Epiphanim. 37- in darkness, the sun's fiery blaze was checked, and his heat became moderate; for what else could occur, when He was discovered to be God, who before was reckoned one of us ^\" EPIPHANIUS, Bishop of Salamis, a.d. 367 — 403. Epiphanius seems to have been of Jewish extrac- tion, and bom in Palestine. In his youth he tra- velled into Egypt, where the Gnostics earnestly en- deavoured to draw him into their heresy, and immoral way of life; but escaping from them, he betook him- self to asceticism; and a few years after returned to his own country, where he put himself under the dis- cipline of Hilarion. For some time he presided over a monastery, and then became Bishop of Salamis about the year 367, and remained in possession of that see for thirty-six years, where he died at an advanced age. His principal extant work is entitled, ''Against Here- sies," containing an account of eighty of them. Epiphanius, Heresy, 78. " How could a man so old have a young virgin for his wife, having been a widower so many years after his first wife's death ? For Joseph was the brother of Cleopas, the son of James '•^ Matt, xxvii. 51 ; Luke xxiii. 45. 38 The Fathers. [chap. surnamed Panther. Both these were the sons of him who was surnamed Panther. This Joseph married his first wife out of the tribe of Judah, by whom he had six children, four of which were males, and two females, as appears by the Gospel of Mark and of John. His first-born was James, who was surnamed Oblias, (which signi- fies * a Wall,') and was called * the Just 'V and he was a Nazarite, which means * one dedicated.'. . . He begat his son James when he was about forty years old. After him he had a son called Joses, and then after him Simeon, afterwards Jude ; and two daughters, one called Mary, and the other Salome. And his wife died; and after he had been many years a widower he takes Mary, being at that time upwards of fourscore years old. Then he takes Mary, as the Gospel relates." The same tradition is alluded to by Origen : — Oeigen, Comment, on S. Matthew xiii. 55. " There are some who say that the brethren of Jesus were the sons of Joseph by a former wife, who lived with him before Mary ; and they are induced to this opinion by that which is called the ' Gospel of Peter,' or the * Book of James.' " Origen' s acquaintance with the book must have been 72 The usual appellation of S. James. See Euseb. H. E., ii. 23. I.] Didymus. 39 extremely limited, as he does not seem sure of the name. An Apocryphal book bearing the name of James, and also called the ** Protevangelion," is still extant, and contains the same tradition. Jerome says that some think the brethren of the Lord were children of Joseph by a former wife; but he considers it an idle fancy of Apocryphal books. The Gospel of Peter was a spurious document, probably composed in the second century. Origen does not himself give credit either to the tradition, or to the book which supports it. He only received the four Gospels as canonical. DIDYMUS. Ob. a.d. 395. DiDTiirs of Alexandria was an ecclesiastical writer of the fourth century. Jerome and Ruffinus state that, though he lost his eyesight at five years of age, he was skilled in mathematics, music, rhetoric, and other branches of learning. He was particularly attached to the study of the Scriptures, and presided over the Theological School of Alexandria. Jerome, Ruffinus, and Palladlus were among his pupils. He was a co- pious writer, and a great admirer and follower of Origen. He died at the age of eighty-five. DiDYMUS ON Ps. Ixxxviii. 8. Patrum Nova BiBLIOTHECA, Vol. vii. " Moreover he strikes fear into his enemies by visiting them with punishments. For when any 40 The Fathers. [chap. one approaches him, by it he has received the divine discipline, (since) by sin, he is near the fire. Wherefore, saith the Saviour, He that is near Me is near the fire, and he that is far from Me is far from the kingdom'^. Now, therefore, He says that He is terrible to all those that disobey His commandments, and though terrible, being truly great to those everywhere who through virtue lay hold of Him.'' The Editor of the Bihliotheca appends a note : " This seems to have been copied by Didymus from some Gospel besides the Four. It may be in that addressed to the Egyptians, or elsewhere, as I have been led to suspect." S. JEROME. Ob. a.d. 420. Jerome was ordained Priest a.d. 377; he was ascetic in his habits, and bitter in controversy. He was " Con- fessor" to many noble ladies, and was noted for aus- terity, severity towards all the vices of the age, and for his great preference for monastic life. He died at the age of eighty-nine. He was a Hebrew and Greek scholar, and at the suggestion of Pope Damasus, he made the *' Vulgate" translation of the Scriptures, which will ever render his name honoui^ed in the Church. The version of the jSTew Testament pre- viously used by the Latin Churches, now called the " See page 34. I.] S. Jerome, 41 *' Old Latin'*," was in some points a defective transla- tion of the Greek original ; so Jerome, notwithstanding great opposition from Augustine and others, employed his great industry and talent in endeavouring to give his Church a true representation of the inspired writ- ings. It was gradually adopted by the Roman Church, and, after some subse(]^uent revisions, was made its " standard" by the Council of Trent. Jerome in Ezech. xvii. " Something like that are the w^ords of the Gospel, There is a shame that leadeth to deaths and a shame that leadeth to life." S. Jerome appears to have referred to Ecclesiasticus iv. 21, and erroneously cited it as from "the Gospel:'* ** There is a shame that bringeth sin, and there is a shame which is glory and grace "^" '•* See chapter \i. 's gee 2 Cor. vii. 10. CHAPTER II. Narratives in Eusebius. EUSEBIUS, Bishop op C^saeea, ob. a.b. 340. ■ppUSEBIUS was the first and greatest of the his- torians of the Church. He has been accused of Arianism ; and certainly declined giving an unquali- fied adhesion to the doctrines taught by S. Athanasius. At the same time, though there are many expressions of doubtful Catholicity to be found in his writings, yet, if with these we compare other passages, we may regard him as free from any deliberate denial of the Divinity of Christ. He was a man of very extensive learning, and highly esteemed by the Emperor Con- stantino. His greatest work was his Ecclesiastical History, which is quoted below. He also wrote a *'Life of Constantino," *' A Defence of Origen," and a large number of other books. His careful preserva- tion of the writings of older authorities renders his history a valuable addition to other evidences of Christianity. ErsEBiFS, Book I. c. 7. Here the historian transcribes from the writings of Julius Africanus, who lived in the beginning of the CHAP. II.] Eusehius. 43 third century, an account of the familj' of Joseph ; reconciling the genealogies in the Gospels K Africanus states that it had been handed down by the family records of the *' Desposyni," as the relatives of our Lord, according to the flesh, were called. He says that according to S. Matthew, Matthan is the father of Jacob, who is the father of Joseph ; and that according to S. Luke, Melchi [sic'] was the father of Heli, who was the father of Joseph. Then follows the recon- ciliation : — Matthan married Estha, and Jacob was their son. Then Matthan died, and Melchi married her, and Heli was their son. So that Jacob and Heli were brothers by the same mother. Then, when Heli died, Jacob married his widow, and Joseph was born, the son of Jacob, by the widow of Heli. Hence, as S. Matthew states, "Jacob begat Joseph;" but according to the Jewish legal method of reckoning geneaologies, Joseph was the son of Heli, to whom he had been " raised up'-" by his brother. In Eusebius, iii. 20, we find a narrative about the grandchildren of S. Jude, by Hegesippus, a learned writer who lived in the early part of the second cen- tury. They were brought before Domilian, as being of the family of David. He found that they possessed only forty acres of land, and supported themselves by manual labour ; so when they had explained that the kingdom they looked for was not an earthly one, he caused the persecution to cease, and dismissed them 1 Matt. i. 1 ; Luke iii. 23. « Matt. xxii. 24. 44 Narratives in Eusehius, [chap. with contempt. ^' Thus delivered, they ruled the Churches, both as witnesses and relatives of the Lord. When peace was established, they continued living even to the times of Trajan." Then Simeon, Bishop of Jerusalem, who was one of the sacred family, was cruelly tortured at the age of 120. (Eusebius, iii. 32; iv. 22.) LETTER OF ABGARUS. Edessa appears to have been the place known in the Bible as *'Ur of the Chaldees." In Christian times, it became noted on account of its being the city of Ab- garus, who, according to tradition, received a letter from Christ. Baronius, Tillemont, and Cave, believed in its genuineness ; while Grabe and Dr. Parker con- sidered that its authenticity was at least doubtful. The most eminent modern believer in it was the learned Br. Cureton, who states that he "discovered among the Syriac MSS. in the British Museum a con- siderable portion of the original Aramaic document which Eusebius cites as preserved in the archives of Edessa^." S. Ephrem, the famous "Deacon of Edessa," who lived in the latter end of the fourth century, alludes to the letter, which he speaks of as authentic ; but Pope Gelasius {oh. a.d. 496) rejects it. Later traditions add, that Abgarus sent a painter to take a likeness of our Lord ; but when he found himself unable to pourtray 3 See Stanley's " Jewish Church," p. 7. II.] Letter of Ahgarus. 45 the divine countenance, Christ pressed a napkin to His face, which retained the impression. Probably few now will really give credit to the tra- dition; it appears so utterly unlikely that any letter written by Christ should have been unnoticed both by Evangelists and Apostles, and have been unknown to the rest of the world till the time of Eusebius. Beside this, there is a considerable difficidty in the quotation made in the letter. There is no doubt that Edessa received Christianity at a very early period, and contributed many eminent writers to the Primitive Church. It was believed that the city was impregnable on account of its faith ; and the famous letter was sometimes hung in English cottages to give security to their inmates. Eusebius, i. 13. Narrative respecting the Prmce of Odessa. " The Divinity of our Lord and Saviour Jesus Christ, being famed abroad among all men, in consequence of His wonder-working power, at- tracted immense numbers, both from abroad and from the remotest parts of Judica, with the hope of being cured of their diseases and various af- flictions. Abgarus, therefore, who reigned over the nations beyond the Euphrates with great glory, and w^ho had been wasted away with a disease both dreadful and incurable by human 46 Narratives in Eusebius. [chap. means, when he heard the name of Jesus fre- quently mentioned, and His miracles unanim- ously attested, sent a suppliant message to Him by a letter-carrier, entreating a deliverance from his disease. But though He did not yield to his call at that time, He nevertheless condescended to write him a private letter, and to send one of His disciples to heal his disorder; at the same time promising salvation to him and all his re- lations. And indeed it was not long before the promise was fulfilled. After the Resurrection, and His return to the heavens, Thomas, one of the twelve Apostles, by a divine impulse sent Thaddeus, who was also one of the seventy dis- ciples of Christ, to Edessa, as a herald and evan- gelist of the doctrines of Christ. And by his agency all the promises of our Saviour were ful- filled. Of this also you have the evidence, in a written answer, taken from the public records of the city of Edessa, then under the govern- ment of the king. For in the public registers there, which embrace the ancient history and the transactions of Abgarus, these circumstances respecting him are found still preserved down to the present day. There is nothing, however, like hearing the letters themselves, which have been taken by us from the archives, and literally II.] Letter of Ahgarus. 47 translated from the S3Tiac language after this manner. " Copy of the letter written by the Toparch Abgarus to Jesus, and sent to Him to Jerusa- lem by Ananias, the courier. " * Abgarus, Toparch of Edessa, sends greeting to Jesus the good Saviour, who has appeared in the borders of Jerusalem. I have heard the re- ports respecting Thee and Thy cures, as per- formed by Thee without medicines, and witliout the use of herbs. For as it is said. Thou causest the blind to see again, the lame to walk ; and Thou cleansest the lepers, and Thou castest out impure spirits and demons, and Thou healest those that are tormented by long disease, and Thou raisest the dead. And when I heard all this of Thee, I concluded in my mind one of two things : either that Thou art God, and having descended from heaven, doest these things, or else doing them. Thou art the Son of God. There- fore now I have written and besought Thee to visit me, and to heal the disease with which I am afflicted. I have also heard that the Jews mur- mur against Thee, and are plotting to injure Thee ; I have, however, a very small but noble cit}^ which is sufficient for us both.' '* 48 Narratives m Eusehius. [chap. " This epistle he thus wrote, whilst yet some- what enlightened by the rays of divine truth. "It is also worth while to learn the epistle sent to him from Jesus, by the same bearer, which though very brief, is yet very nervous, written in the following style ^ : — ** The Axswee of Jesus to King Abgaeus, BY THE COUEIEE AnANIAS. " * Blessed art thou, who without seeing, hast believed in Me '\ ^' For it is written concerning Me, that they who have seen Me will not believe'^, that they who have not seen may believe and live ''. " But in regard to what thou hast written to Me, that I should come to thee, it is necessary that I should fulfil all things here for which I have been sent. And after this fulfilment, thus to be received again by Him that sent Me. And after I have been received up, I will send to thee a certain one of My disciples, that he may heal thy affliction, and give life to thee and to those who are with thee.^ ^' * This paragraph is omitted hy some authorities. ^ John xx. 29. 6 Isa. vi. 9 ; Matt. xiii. 14. ' The Syriac version is :— " For it is written concerning Me, that those "who see Me -will not believe in Me, and that those will believe who have not seen Me, and will be saved." II.] Letter of Ahgarus, 49 To these letters there was also subjoined in the Syriac language, — " After the Ascension of Jesus, Judas, who is also called Thomas, sent him Thad- deus, the Apostle, one of the seventy, who when he came, remained at the house of Tobias, the son of Tobias. When the report was circulated concerning his arrival, and he became publicly known by the miracles which he performed, it was communicated to Abgarus that an Apostle of Jesus had come thither, as he had written. Thaddeus, therefore, began in the power of God to heal every kind of disease and infirmity, so that all were amazed. But when Abgarus heard the great deeds and miracles which he performed, and how he healed men, he began to suspect that this was he concerning whom Jesus had written, saying, * After I have been received up again, I wdll send to thee one of My disciples, who shall heal thy affliction.* Having, therefore, sent for Tobias, wath whom he stayed, 'I have heard,' said he, ' that a certain powerful man hath come, and is staying at thy house : bring him to me/ Tobias then returning to Thaddeus, said to him, * Abgarus the Toparch sent for me, and has told me to conduct thee to him, that thou mayest heal his disease.' And Thaddeus replied, * I will go, for with power have I been sent to him.' Tobias, 50 Narratives m Euselius. [chap. therefore, arose earty the next day, and taking Thaddeus with him, came to Abgarus. When he came, his nobles were present, and stood around. "Immediately on his entrance, something ex- traordinary appeared to Abgarus in the counte- nance of the Apostle Thaddeus ; and when Ab- garus saw it, he paid him reverence. But all around were amazed, for they saw not the vision which appeared to Abgarus alone : he then asked Thaddeus whether he were truly a disciple of Jesus the Son of God, who had said to him, 'I will send one of M}^ disciples to thee, who shall heal and give thee life/ And Thaddeus answered, *Since thou hast had great confidence in Him that sent me, therefore I am sent to thee. And moreover, if thou believest in Him, the petitions of thy heart shall be granted thee, as thou be- lievest.' And Abg-arus replied, * So much did I believe in Him, that I had formed the resolution to take forces in order to destroy those Jews who had crucified Him, had I not been deterred from my purpose by a regard for the Roman Empire.' Thaddeus replied, ^ Our Lord and God Jesus the Christ hath fulfilled the will of His Father, and having fulfilled it, was taken up again to His Father.' Abgarus saith to him, * I have believed both in Him and in His Father/ Then said n.] Letter of Ahgarus. 61 Thaddcus, ' Therefore I place ray hand upon thee in His name.' And this being done, he was im- mediately healed of the sickness and sufferings with which he was afflicted. And Abgarus was amazed, that just as he had heard respecting Jesus, so in very deed he received it through His disciple and Apostle, Thaddeus, who had healed him without any medicine and herbs; and not only him, but Abdus also, the son of Abdus, who was afflicted with the gout He also, approaching, fell down at his feet and was healed by prayer with the imposition of his hand'. Many of the same city were also healed by the same Apostle, who performed wonder- ful and great deeds, and proclaimed the word of God. ''After this said Abgarus, * Thaddeus, thou doest these things by the power of God, and we are filled with wonder. But beside these things I request thee also to inform me respecting the coming of Jesus, how He was born, and as to His power, with what power He performed these things which w^e have heard.' " And Thaddeus answ^ered, ' Now, indeed, I will not tell thee, since I have been sent to pro- claim the word abroad ; but to-morrow assemble • See Burton's Annotationes, vol. i. p. 54. 52 Narratives in Euselius, [chap. all thy citizens, and before tliem I will proclaim the word of God, and will sow among them the word of life, both respecting the coming of Jesus, as He was, and respecting His mission, and for what purpose He was sent by the Father ; also concerning the power of His works, and the mys- teries which He declared in the world ; by what power also He did these things concerning His new mode of preaching. His lowliness and hu- mility, how He humbled Himself and died, and lowered His divinity ; what also He suffered from the Jews ; how He was crucified and descended into Hades, and burst the bars which had never yet been broken, and rose again, and also raised the dead. And how He descended alone, but ascended with a great multitude to His Father ^' " Abgarus, therefore, commanded his subjects to be called early in the morning, and to hear the annunciation of Thaddeus ; and after this, he commanded gold and silver to be given him; but he would not receive it, saying, ' If we have left our own, how shall we take what belongs to others?'" 9 See page 29. S. Cyril of Jerusalem and Pseudo-Ignatius make use of the same expression. n.] The Writings of Papias. 53 Efsebius, iii. 39. The Writings of Pajpias^^^ {circ. a.d. 100). " There are said to be five books of Papias, which bear the title ' Interpretation of our Lord's Declarations.' "Irenaeus mentions them as the only works written by him, in the following terms : ' These things are attested by Papias, who was John's hearer, and the associate of Polycarp ", an an- cient writer, who mentions them in the fourth book of his works. For he has written a work in five books.' " Papias was well known as bishop of the church at Hierapolis, a man skilled in all manner of learning, and well acquainted with the Scrip- tures '', [Euseb., iii. 36]. ... In the preface to his discourses, he by no means asserts that he was a hearer and eye-witness of the holy Apostles, but informs us, he received the doctrines of faith from their intimate friends. ' For,' he says, * I have never, like many, delighted to hear those that tell many things, but those that teach the truth ; neither those that record foreign precepts, but those that record what have been given from the 10 See p. 23. h See p. 17. " This commendation is omitted by some authorities. 54 Narratives in Eusehius. [chap. Lord to the faith, and that came from the truth itself. But if I met with any one who had been a follower of the elders anywhere, I made it a point to inquire what were the declarations of the elders ? What was said by Andrew, Peter, or Philip ? What by Thomas, James, John, Mat- thew, or any other of the disciples of our Lord ? What was said by Aristion and the Presbyter John, disciples of the Lord ; for I do not think I derived so much benefit from books as from the living voice of those who are still surviving.' It is proper to observe the name of John is here twice mentioned. First with Peter, James, and Matthew, and the other Apostles, evidently mean- ing the Evangelist, while he ranks the other John with the rest, not included in the number of the Apostles, placing Aristion before him, and dis- tinguishes him plainly by the name of Presbyter. So that the statement of those is true, who assert that there were two of the same name in Asia, that there were also two tombs in Ephesus, and that both are called John's, even to this day. . . " Papias also gives certain wonderful accounts, together with other matters that he seems to have received by tradition. One he received from the daughters of the Apostle Philip, who continued at Hierapolis; for Papias [coming to them] writes n.] Tlie Writings of Papi'as. 55 how that iu his time there was one raised from the dead. ** Another wonderful event happened respecting Justus, surnamed Barsabas, who though he drank a deadly poison experienced nothing injurious, through the grace of the Lord. This same Justus is mentioned in the Book of Acts ^'\ ... " The same historian also gives other accounts, which he says he adds as received by him from unwritten tradition, and certain strange parables of our Saviour, and of His teaching, and some sufficiently fabulous. In these he says there would be a certain Millennium after the resur- rection of the dead, and that there should be a corporeal reign of Christ on this very earth '\ I suppose he imagined he had received this from Apostolic teaching, not understanding correctly what was said by them mystically. For he was a man of very limited capacity, as is evident from his discourses; yet he was the cause why most of the ecclesiastical writers, urging the antiquity of the man, were carried away by a similar opi- nion ; as, for instance, IrensDus and any other who adopted such sentiments. He has also in- serted in his work other accounts respecting the 13 Chap. i. 23. H see p. 22. 56 Narratives in Uusehius. [chap. Lord, given by the above-mentioned Aristion, and also traditions of the Presbyter John. Re- ferring those who are anxious to learn more to the book itself, we subjoin to the extracts from him, already given, a tradition respecting Mark, who wrote the Gospel, in the following words : ' And [John] the Presbyter also said this : Mark was the interpreter of Peter, and [what- soever he recorded he wrote with great accu- racy, but not, however, in the order in which the things were said or done by Christ : for he neither heard nor followed the Lord, but as before said, he followed Peter, who gave him such instruction as was necessary, but not so as to give an orderly history of our Lord's dis- courses. Wherefore Mark has made no error in writing some particulars as he has recorded them ^^ : for he was carefully attentive to one thing, not to omit anything that he heard, or state anything falsely in these accounts.^ Such is the account of Papias respecting Mark. Of Matthew, he has stated as follows : * Matthew composed the oracles in the Hebrew [Syro-Chal- daic] dialect, and every one translated it as he was able.' Papias also made use of testimonies 15 Or, " as lie remembered them." II.] The Writings of Pap fas. 57 from the First Epistle of John, and likewise from that of Peter. He also gives another history of a woman who had been accused of many sins before the Lord, which is also contained in the Gospel according to the Hebrews ^^." S. IrcnoDus narrates a Millennial tradition of Papias, and CEcumenius {cir. a.d. 1000), gives an inaccu- rate tradition of his respecting the violent death of Judas. It is difficult to judge from the very small portion of his works that are extant, but certainly they do not seem to shew that his plan of preferring oral tradition to books, makes a good historian. It is pos- sible, however, that Eusebius's estimate of his capa- city may have been induced by a difference of opin- ion regarding the Millennium ; indeed, Jerome speaks highly of him in one of his Epistles. Mr. Burgon considers that the history of Barsabas, ** who though he drank a deadly poison" was unhurt, is an evidence that Papias was acquainted with the last twelve verses of S. Mark, about the authenticity of which there has been so much dispute. Eusebius, Jerome, and other writers of antiquity, state that they were absent from many copies of the Gospel. Both the Sinai and Vatican MSS.^^ omit them, but the latter leaves a place vacant, as though the scribes were doubt- ful whether to insert them. They are contained in almost every extant MS. and Yersion. The following variations in the termination 16 See next chapter. i^ For account of ancient MSS. and Versions of the New Testament, see chapter tI. 58 Narratives in Eusehius. [chap. of the Gospel are not added here as possessing any claims to authenticity, but on account of their rela- tion to the disputed verses, and their undoubted an- tiquity. The Latin Codex Bobbiensis ^^ gives a different con- clusion : — ^' But all things whatsoever were told them, they also who were with the servant ^^ briefly ex- plained. After these things also Jesus Himself appeared, and from the East even even [sic) to the East "" {sic) sent by them the holy and in- corruptible (preaching ?) of eternal salvation. Amen." Codex L gives a similar conclusion : — " . . . . But all things that were told them they briefly explained to them that were with Peter : and after these things Jesus sent hy them from East to West the holy and incorruptible preach- ing of eternal salvation. ..." This has the support of the margins of the Cursive " 274," and of the Philoxenian Syriac ; and a very similar ending is given by two old ^thiopic 3JSS. Codex L gives the twelve verses also. 18 See " Old Latin Version," chapter vi. 19 Mr. Tregelles rightly suggests that this should be " with Peter:" reading " petro" insteal of " puero." It will be noticed that the addition in L is very similar. 20 Of course this should be " West." II.] Tlie Writings of Papias. 59 Another additiou at the end of S. Mark has been preserved by Jerome : — Adv. Pelag., II. 15. '' In some copies, and especially in the Greek Codices, it is written at the end of the Gospel according to Mark : — '' Afterwards, when the Eleven had sat down to meat "^, Jesus appeared unto them and upbraided their incredulity and hardness of heart, because they believed not them who had seen Him risen. And they explained, saying, * The age is the es- sence of iniquity and incredulity",^ which, by rea- son of unclean spirits, allows not the true power of God to be understood : therefore, even now, reveal Thy righteousness "l" The style of the last twelve verses is said by critics to differ much from that of the rest of S. Mark's Gos- pel, ^though this perhaps may be partially accounted for, if we suppose that he employed the previous Gos- pels and the oral teaching of S. Peter in framing his work. Dr. AYordsworth considers it part of the origi- nal Gospel; Dean Alford, that it is ''an authentic fragment, placed as a completion of the Gospel in very early times ; by whom written- must, of course, remain 21 Mark xvi. 14. 2^ One MS. reads : " The age of iniquity and incredulity is under Satan." 23 See Westcott's "Introduction," 4tli edit., p. 461, u. 60 Narratives in JSusehius. [chap. uncertain, but coming to us with very weighty sanc- tion, and having strong claims on our reception and reverence." Mr. Tregelles thinks it was not written by the Evangelist, but is an authentic addition, and part of the Canonical Scripture, like the last chapter of Deuteronomy. All these opinions were written before the appearance of Mr. Burgon's learned and weighty argument in favour of these verses being a portion of the original Gospel. Possibly they may have been written by S. Mark at a later date. The history of the woman who was '' accused of many sins before the Lord" is supposed to be that narrated in S. John viii. 1 — 11. The twelve verses of John vii. 53 — viii. 11 are omitted by the Sinai, Vati- can, and Alexandrian MSS., by Codex Ephraem, a few other Uncials, and more than fifty Cursive MSS., by the best MSS. of several important versions, and by more than thirty Lectionaries. It does not seem to have been known to TertuUian, Cyprian, Origen, or Chrysostom. The omission from the Lectionaries, which were intended for public reading, may perhaps be ac- counted for by the nature of the passage. With regard to the MSS. and Versions the question is different ; for it is difficult to suppose that the horror with which the Primitive Church regarded sins of this kind so far affected the minds of those who were engaged in the sacred work of transcribing the Scriptures, as to make them forget honesty, and induce them to cut out the words and deeds of Christ. The narrative is to be found in Codex Bezse, in a form rather different from that of the Authorised n.] Tlie IVritings of Papias. 61 Version, her sin being in ver. 3 spoken of in a general manner, "a woman taken in sin," though it is de- scribed in ver. 4 as in the received text. Bishop Words- worth states that there are three forms of the history with verbal variations, — that contained in Codex Bezae, that of the received text, and a third supported by many MSS. Under these various fonns it is to be found in several Uncial MSS., in more than 300 Cur- sives, and several Versions, and is mentioned by Jerome and Augustine as being found in many MSS., and was received by them as genuine. Naturally, the result of such conflicting testimony has been, that critical writers hold various opinions. It is considered as a true history, though not as part of the original Gos- pel of S. John ; but while Bishop Wordsworth main- tains it was a history handed down by the Evangelist, Mr. Tregelles is of opinion that it was "transmitted not by the inspired Apostle S. John, but by the Eccle- siastical writer Papias." If, however, this narrative has not the authority of S. John, but was known from the Gospel of the Hebrews and Papias, the only way to account for its introduction into the Gospel of S. John, is to suppose that it was occasioned by some confusion between the Apostle and the Presbyter, from whom Papias derived much of his information. Possibly it may have originally formed part of the Hebrew edi- tion of S. Matthew's GospeP*. Ten Cursive MSS. place it at the end of the Gospel ; and four only place parts of it there. Also in four of the best Cursive MSS. we fiod it after S. Luke xxi. Perhaps the '* See " Gospel of the Hebrews," chap. iii. 62 Narratives in Eusehius. [chap. ii. simplest solution is to suppose it a portion of the oral teaching of S. John. Papias ^^ would be likely to know it from his friend S. Polycarp^^, who was one of the pupils of the Apostle, or from some others of the ancients with whom he conversed, though, of course, it is not certain that the two narratives are identical. Dr. AYordsworth concludes with remarking that this history "seems to occupy a peculiar position; namely, a middle place, between Canonical Scripture and those few narratives, or incidents concerning our blessed Lord, which are found in primitive writers, and are probably true (see Fabric. Cod. Apocr. 330), but have never found their way into any MSS. of the Gospels." There is a wide difference between the meagre evi- dence for most of the Apocryphal fragments in this collection, and the mass of MSS., Versions, &c., which testify to this true incident in the life of Christ and the history of mankind ; but the fact of it not being ac- counted ''Canonical" shews the immense amount of testimony every verse and every word must have, before it can claim a place in the pages of the Gospel. 25 Seep. 23. 26 See p. 17. CHAPTER III. " Gospel of the Hebrews." A CCORDING to all ancient testimony, S. Matthew wrote his Gospel in *' Hebrew," i.e. in Aramaic, the language which was then spoken in Palestine. Never- theless, many modern critics affirm, from internal evi- dence, that the Greek Gospel which we possess, and which has been accounted canonical, and quoted as such from the earliest times, is the veritable original of S. Matthew. However, if our Greek Gospel is a trans- lation, it must have been made at a veiy early date, and very possibly by the Evangelist himself, or under his superintendence. The fact of there being no different Greek translations of it now, seems to shew that there was one made which was considered authorised and canonical. If, then, the opinion of antiquity is cor- rect, the interesting question arises, what became of the original Aramaic ? According to Dr. Cure ton, the Syriac version^, which he translated, is a near repre- sentative of the ancient text ; for he considered that the change the Aramaic has passed through was not that of translation, but merely an alteration into a dif- ferent dialect of the same language. Undoubtedly the Version is very ancient, and exhibits some resemblance to the Old Latin Yersion, and to Beza's famous Codex. • See chap. vi. 64 ^^ Gospel of the Hehrews.'^ [chap. Still it is possibly only, an ancient translation from Greek into Syriac. A few have hastily affirmed that the *' Gospel to the Hebrews " was the lost Aramaic ; indeed S. Jerome appears at one time to have been of this opinion, but he modified it afterwards. Some considered it the Aramaic, with additions and interpolations made by the Nazarenes ; others that it was one of the accounts spoken of by S. Luke, or the " other Gospel-" alluded to by S. Paul. Of course the opinion of S. Jerome is entitled to every respect ; but it must be remembered that he was the discoverer and translator of the Docu- ment, and hence would be more likely to exaggerate, than detract from, its importance. It was a work of great antiquity, and most probably of a tolerably or- thodox character, as we can hardly suppose S. Jerome would quote an heretical document as he does this *' Gospel." It is probable that S. Paul, in his Epistle to the Galatians, did not allude to any ** written Gos- pel," but was cautioning his converts against doctrines contrary to those he had preached to them. Possibly this famous "Gospel" may have been some ancient account of the Life of Christ, founded on S. Matthew's Gospel, and disfigured by Nazarene and Ebionitic tra- ditions. It should be added that Dr. Cureton, in his learned preface to the Syriac Gospels, points out a few slight coincidences between the Syriac and the ** Gospel" which we are discussing. S. Ignatius attributes a saying to our Lord, which S. Jerome says he found in this " Gospel." Eusebius ^ * Gal. i. 6. s Eccl. Hist., iii. 39. See page 57, III.] rig en. 65 states that it contained a ** history of a woman who was accused before the Lord of many sins ;" very pro- bably a narrative of the incident recorded in our text of S. John vii. 53 — viii. 11. He also says that Hege- sippus made use of the Gospel of the Hebrews, and of the Svriac^ S.Clement quotes the ''Gospel." (See p.26). ' ORIGEN, Comment, on S. John. " But if any one will receive the Gospel ac- cording to the Hebrews, in which our Saviour says, 'The Holy Spirit, My Mother ^ just now took Me by one of My hairs, and bore Me away to the srreat mountain Thabor.' " "Spirit," in Hebrew "Ruach," is in the feminine gender ^ This alleged saying is quoted twice by Jerome. Homily YIII. on S. Matt. xix. " It is written in a certain Gospel, which is entitled According to the Hebrews, if any one be pleased to receive it not as of authority, but only for illustration of the present question : — '' Another rich man said to Him [Christ], * Master, what good thing shall I do that I may live ?' He said to him, ' Man, keep the law and the prophets.' He answered Him, ' I have done * iv. 22. ^ See page 72. « See Pearson on " The Creed," Article III. Sect. 2. Note. 66 " Gospel of the ITehrews.^^ [chap. so :' He said to him, ' Go sell all that thou hast, and distribute to the poor, and come follow Me/ The rich man began to be perplexed^, and was displeased ; and the Lord said to him, ' How sayest thou, I have kept the Law and the pro- phets, since it is written in the Law, * Thou shalt love thy neighbour as thyself, and behold many of thy brethren, sons of Abraham, are clothed with filth, and ready to perish for hunger, and thy house is full of many good things, and no- thing at all is sent out of it to them/ And turning about. He said to His disciple, Simon, who was sitting by Him, * Simon, son of Jonas, it is easier for a camel to pass through the eye of a needle, than for a rich man [to enter] into the kingdom of heaven/ " EUSEBIUS^ EccL. Hist., iii. 25. " Among these [the disputed books] some have placed the Gospel according to the Hebrews, with which they of the Jews who have received Christ are much delighted. These may be said to be all concerning which there is any dispute/' ' The Latin is scalpit caput, literally '* scratched his head." This pas- sage of Origen is not known to exist in the Greek. s ggg page 42. III.] Eusehtus. 67 EccL. Hist., iii. 27. "They [the Ebionites] thought that all the Epistles of the Apostle ' ought to be rejected, calling hira an apostate from the Law ; but they only use the Gospel according to the Hebrews, and esteem the others as of but little value. They also observe the Sabbath and other discipline of the Jews just like them ; but, on the other hand, they also celebrate the Lord's Days very much like us, in commemoration of His Resurrection. Theophaxia, iv. 12^°. " The cause, therefore, of the divisions of soul that came to pass in houses, [Christ] Himself taught, as we have found in a place in the Gos- pel existing among the Jews in the Hebrew lan- guage, in which it is said, * I will select to My- self these things, very very excellent are those w^hom My Father who is in Heaven has given to Me.' " Eusehius is here discussing ''the divisions which are in houses and families on account of Christ's doc- trine." He cites the passage again, "I will select to :My^elf the very excellent ;" and explains it as re- ferring to the manner of life, the purity and meek- ness of those who choose the doctrine of our Saviour. 9 S. Paul. ^^ Westcott's " Introduction," 4j7. $8 *^ Gospel of tlie Helrews.^' [chap. Doctor -Lee adds in a note, " It may "be remarked that Eusebius does here cite this passage as worthy of credit, although he does not ascribe any divine authority di- rectly to it. ... I am very much disposed to think with Grotiusj &c., that this was the original Gospel of S. Matthew, greatly interpolated by the heretical Jews who had received it." S. JEROME (oB. A.D. 420 "), In his AccoUiS'T OF S. Matthew ^^, "Matthew, also called Levi, who from a Pub- lican became an Apostle, was the first in Juclsea to compose a Gospel of Christ for them of the circumcision who believed, in the Hebrew lan- guage and characters ; but it is uncertain who it was that translated it into Greek. Moreover, the Hebrew (copy) itself is to this time preserved in the librar}^ of Csesarea,. which Pamphiius the martyr diligently collected. The Nazarenes, who live in Beraea ^^, a city of Syria {sic), and use this volume, allowed m.e to make use of it. There is this to be noticed in it, that wherever the Evan- gelist either cites himself, or introduces our Sa- viour as citing, any passage out of the Old Tes- tament, he does not follow the translation of the " See p. 40. 12 Catalog, vir. illust. 13 Another copy has Beroza [Rev. J. Jones]. III.] 5. Jerome. ' 69 Septiiagint ^\ but the Hebrew ; of which there are two instances, 'Out of Egypt I have called jM}'- Son,' and * He shall be called a Nazarene/ '^ Jehome, IX nis Life of S. J.uies. *' The Gospel also, which is called According to fJie ITehreics, and which I lately translated into Greek and Latin, and which Origen often used ^\ relates ; * That after the resurrection of the Sa- viour, the Lord gave the linen cloth to the Priest's servant, and went to James and appeared to him ; for James had sworn that he would not eat bread from that houx' in which he had drunk the cup of the Lord ^^, until he should see the Lord risen from the dead. And a little after the Lord said, ' Bring a table and bread;' and then it is added, ' He took the bread, and blessed it, and brake it, and gave it to James the Just ^\ and said to him, 'Mj brother, eat thy bread ; for the Son of Man is risen from them that sleep ^^.' " St. Paul in his narrative of the appearances of Christ after His resurrection, says, "After that, He was seen of James ^^" This appearance is placed the fourth in order. 1* The Greek translation of the Old Testament made cir. b.c. 280. 1^ This Gospel appears to have been quoted once only in the extant books of Origen. »6 i Cor. x. 21. i7 «« The Lord's brother." Bishop of Jerusalem, and -writer of the Epistle. ^^ \ Cor. xv. 20. " 1 Cor. xv 7. 70 *' Gospel of the Helrews.''^ [chap. Book III., Again'st the Pelagian Hekesy, Epist. 17. " In the Gospel according to the Hebrews, which is written in Chaldee and Syriac, but in Hebrew letters, which the Nazarenes use even now, according to the Apostles, or as most think, according to Matthew, which is in the Library of Csesarea, the following history is related : — " 'Behold the mother of the Lord and His bre- thren spake to Him, John the Baptist baptizes for the remission of sins, let us go and be baptized by him. He said to them. How have I sinned that I have need to go and be baptized hy him, unless perchance My saying this proceed from My not knowing.' " And in the same volume : — " * He said. If thy brother sin in word, and make thee satisfaction, receive him seven times in a day. Simon His Disciple said to Him, Seven times in a day ! The Lord answered and said to him, I tell thee also, even to seventy times seven ^°. For in the prophets also, after that they were anointed by the Holy Spirit, a word of sin is found.* " There is an account of the Baptism, rather similar 20 Matt, xviii. 21 ; Luke xvii. 4. III.] S. Jerome. 71 to this, given in an Apocryphal Book called the Preach- ing of Paul (or Peter *'). Codex Tischendorf, III. Among the Marginal Scholia'^- of this old Greek MS. (eighth or ninth century) of the Gospel of S. Mat- thew, there is a note that **the Jewish Gospel" adds to xviii. 23 -^ the last clause cited above. It seems to mean, either that none of the Prophets were without sin ; or else, that in their writings pre- cepts of forgiveness may be found. The other allusions to the Gospel of the Hebrews cited by Tischendorf from among these Scholia, are the following : — S. Matt. iv. 5. ''The Jewish [Gospel] has not 'into the holy city/ but ' into Jerusalem.' } j> S. Matt. xvi. 17. " Barjona : the Jewish [has] son of John.'' S. Matt. xxvi. 74. " The Jewish : And he denied, and he cursed, and he swore.'* Commentary on Isaiah. " According to their Gospel, which is written in Hebrew, and read by the Nazarenes, the whole *i See pp. 3, 14, 27. 2i gge Scrivener's " Introduction," p. 125, new edit., p. 144. *^ 22 ? 72 ^^ Gospel of the Hebreivsy [chaj». fountain of the Holy Spirit descended upon Him ^. .... Besides, in that Gospel just mentioned we find these things written : — " It came to pass, when the Lord ascended from the water, the whole fountain of the Holy Spirit descended and rested upon Hira"^, and said to Him ; My Son, in all the Prophets, I was waiting for Thy coming, and that I might rest on Thee, for Thou art My rest, Thou art My First-be- gotten ^^ Who shalt reign for ever -^" EooK YI., Coir^kiENT. ON EzEKiEL xviii. 7. " In the Gospel according to the Hebrews, which the Nazarenes are accustomed to read, it is reckoned among the greatest of crimes for a person to make sorrowful the heart of his brother." Comment, on Mic. \i\. 6. "Whoever reads the Book of Canticles, and understands by the Spouse of the Soul, the Word of God, and believes the Gospel called According to the HehreivSf which we lately translated, in which the Saviour is introduced as saying : 'Just now. My Mother ^^ the Holy Spirit took Me by one of My hairs,* will not hesitate to say that the 2* John iii. 34. 25 gee chap. vi. 26 see p. 15. 27 Heb. i. 6 ; Rev. i. 5. 28 See p. 65. III.] S. Jerome. 73* Word of God was born of tlie Spirit, and that tlie 8oul, which is the Spouse of the Word, has for the Mother of its Spouse the Holy Spirit, Who in the Hebrew language is spoken of in the fe- minine gender.' " Comment, on S. Matt. ii. 5. " Bethlehem of Juda3a .... this is an error of the copyists. For we think that the word given originally by the Evangelist, as we read in the Hebrew, was Judah, not Judaea "^" It seems doubtful whether S. Jerome refers here to the Gospel of the Hebrews, or merely mentions the Hebrew form of the name, which he naturally might suppose the Evangelist to use. Comment, on S. Matt. vi. 11. " In the Gospel which is called According to the Hebrews, I found, instead of ' supersubstan- tial bread,' ' Machar,' which signifies ' to-morrow;' so the sense is, ' give us this day our bread neces- sary for the morrow,' that is 'for the future.'" The Greek word^*^ translated ''daily" in our version is not known to exist elsewhere than in this passage, and in S. Luke xi. 3. The Syriac version, translated by Dr. Cureton, renders it, " constant of the day ;" and the Peschito, ''bread of our need," i.e. "the suste- " The Latin is, Jtidce non Judccoe. 3o gee Appendix. 74 *' Gospel of the Helrews'* [chap. nance necessaiy for life." The "Vulgate has *' panem supersubstantialem," translated by Wiclif, ''ovir other Bubstaunce." The Eoman Breviary has " quotidia- num;" following the Old Latin Version. Coverdale has ^' daily," and the Anglo-Saxon is *' Ume dsegh- wamlican hlaf syle us to-daeg ;" so that our Yersion preserves the ancient reading of the Latin and English Churches, and rejects that of Jerome. Book II., Comment, on S. Matt. xii. 13. " In the Gospel which, the Nazarenes and Ebionites use, which we lately translated out of Hebrew into Greek, and which is by most es- teemed the authentic Gospel of Matthew, the man who had the withered hand is said to be a ^ mason,' and prayed for relief in the following words : — * I was a mason, who obtained my living by my hands ; I beseech Thee, Jesus, that Thou wouldest restore me to health, that I may no longer disgracefully beg my bread.' " Book IV., Comment, on S. Matt, xxiii. "In the Gospel which the Nazarenes use, for * the son of Barachiah/ we found written, * the son of Joiada.'" It has been much questioned who was the person spoken of in S. Matt, xxiii. 35. Zechariah, the son of Jehoiada, the last of the Prophets whose death is men- III.] S. Jerome. 75 tioncd in the Old Testament, was slain in the court of the Lord's House ^^ Another Zacharias, son of Bara- chias (or Banich), was killed in the Temj)le by the Jewish Zealots a little before the destruction of Jerusalem^'-. If we suppose the latter to have been intended, we must read the saying of Christ as a prophecy, ''Whom ye^ shall have slain." There is also another Zacharias, son of Barachiah, the writer of the book which bears his name. ''Barachiah" and "Jehoiada" have the same meaning: "to bless or praise God." It was supposed by S. Basil and others^, that Zacharias, the father of John the Baptist, was slain in the Temple, on account of his protecting the Yirgin Mary. A similar, but much confused tradition, is to be found in the Apocryphal Protevangelion. The cause of his death is there stated to be his refusal to give up John to be slain by Herod. Comment, on S. Matt, xxvii. 16. " In the Gospel entitled According to the He- brews, he (Barabbas) is interpreted, ' The son of their Master/ who was condemned for sedition and murder." "Barabbas" is generally interpreted "Son of the Father" (Bar, Abba). It is said to be a usual name with the Talmudists. CoMMENTAEY ON S. MaTTHEW. " In the Gospel which we have often men 3> 2 Chron. xxiv. 20, 21. »* Josephus, "Wars of the Jews," iv. 5. 4. 33 See Hammond's Note. 3i see Cornelius a Lapide in loc. 76. ^■^ Gospel of the Hebrews'' [chap. tloned, we read, that a lintel of the Temple, of immense size, was broken and rent." Letter to Hedibia, viii. 1. '^ In the Gospel which is written in Hebrew letters, we read, not that the veil of the Temple was rent, but that a lintel of the Temple, of a prodigious size, fell down/' Jerome ^^ oisr Eph. v. 3. "We read in the Hebrew Gospel, that the Lord said to His disciples, ' Be ye never jo3^ful, except when ye see your brother walking in love/ " EPIPHANIUS, Ep. of Salamis, a.d. 367—403. Epiphanius, in his book on " Heresies," gives some account of the Nazarenes and Ebionites. It does not seem likely that the " Gospel of the Hebrews," which S. Jerome regarded at one time with so much respect, could have been identical with the Ebionite Gospel which Epiphanius so strongly condemns. Possibly, however, the latter may have been an interpolated heretical edition of the former. Heresy, 29. "The Nazarenes have the Gospel of Matthew most entire in the Hebrew language among them ; for this truly is still preserved among 3» Another passage mentioned by S. Jerome will be found at page 3. He alludes to it again in Praefat. Lib. xviii. Comment, in Jesai. jii.] " Gospel of the Ehionites.^^ 77 tbem, as it was written at first in Hebrew charac- ters ; but I know not whether they have taken away the genealogy from Abraham to Christ/' Heresy, 30. " The Ebionites also receive the Gospel accord- ing to Matthew ; for this only both the}- and the Cerinthians make use of. They call it the Gos- pel according to the Hebrews ; for the truth is, that Matthew is the only one of the New Tes- tament writers who published his Gospel and preaching in the Hebrew language and with He- brew characters." " In that Gospel which i\iey [the Ebionites] have called the Gospel according to Matthew, which is not entire and perfect, but corrupted and mutilated ^^, and which they call the Hebrew Gos- pel, it is written : ' That there was a certain man named Jesus, and He, being about thirty years old, chose us. And when He came to Caper- naum, He entered into the house of Simon, called Peter, and opened His mouth and said : When I passed by the Luke of Tiberias, I chose John and James, the sons of Zebedee, and Simon, and Andiew, and Thadda)us, and Simon Zelotes, and Judas Iscariot ; and I called thee, Matthew, sitting 36 From these words it would seem that the Gospels of the Ebionites and Nazarenes were not identical. But see pages 67, 74. 78 *^ Gospel of the Ehionites,''^ [chap. at the receipt of custom, and thou didst follow Me. I will, therefore, that ye should be My twelve Apostles, for a testimony to Israel."' " And John came baptizing, and the Pharisees went out to him, and were baptized, and all Jeru- salem. And John had a garment of camel's hair ^^, and a leathern girdle about his loins, and his meat (according to that Gospel) was wild honey, the taste of which was as Manna, or as a cake made with honey and oil. " Thus they change the true account into a falsehood, and for 'locusts' put * cakes made with oil and honey ^^J " The beginning of their Gospel was this : — " It came to pass, in the days of Herod, the king of Judaea, that John came baptising with the baptism of repentance in the river Jordan ; who was said to be of the family of Aaron the priest, the son of Zacharias and Elisabeth ^^ ; and all peo- ple went out after him.'' And after several other things it adds : — " That the people being baptized, Jesus also went, and was baptized by John ; and as He ascended out of the water, the heavens were opened, and He saw the Holy Spirit of God, in the form of a dove, descending and en- 37 Matt. iii. 4 ; Mark i. 6. 38 They put ey^piSa? for a*cpt6as. It seems rather uncharitable to charge them with wilful fraud for this. 39 Luke i. 5. III.] Epiphanius. 79 tering into Ili'm ; and a Voice came from heaven, saying, ' Thou art My beloved Son, in Thee I am well pleased*^;' and again, 'I have this day begotten Thee"*^;' and suddenly there shone around this place a great light ; and when John saw it (says this Gospel), he says to Ilim, 'Who art Thou, Lord?* And then another Voice from heaven came to him, 'This is My beloved Son, in whom I am well pleased''".' Hereupon (says this Gospel) John fell down before Him, and said, *0 Lord, I have need to be baptized of Thee ; but He hindered him, saying, ' That it is thus fit that all things should be fulfilled.' " " See how their false doctrine everwhere ap- pears, how everything is maimed and disordered, and without orderly fitness." Epiphanius proceeds to relate, that Cerinthus ^'^ and Carpocrates used this Gospel; but that the Ebionites did not hold the same heretical doctrines. He says, that this sect took away the genealogy from the begin- ning of S. Matthew, and commenced their Gospel as above. He gives some more short passages from it. " They (the Ebionites) do not say, that He was begotten of the Father, but made^^ as one of the archangels; and being greater than they, He has «) Lukeiii. 22. «i See p. 15. *« Matt. iii. 17. See also Mark i. 11. *3 A great opponent of S. John. Euseb., iii. 28. ** See Appendix. 80 ^^ Gospel of the Helrews.''^ [chap. in. dominion over angels and all the works of the Almighty, and that He came and taught that which is contained in their Gospel : — ' I came to abolish the sacrifices, and unless ye cease to offer sacrifice, the wrath shall not cease from you'^/ And these, and such as these, are their tenets." [In the account of the Last Supper they add the word " flesh," and make the sentence interro- gative], saying : " Have I earnestly desired to eat this flesh, the Passover, with you"*^?" "They say, according to their absurd argu- ment : It is sufficient for the disciple to be as his Master*'." HEGESIPPUS^, A.D. 152—173. Possibly, as Hegesippus appears to have quoted from the Gospel of the Hebrews (Euseb., iv. 22), he may have taken the following from that source : — "Blessed are j'our eyes which see, and your ears which hear." (Hegesipp. apud Photium : Bibl. Cod., 232, ed. Hos- chel, p. 894. See also Credner's Beitrage, p. 336). It seems, however, much more probable that he simply quoted S.Matt. xiii. 16*^ ♦5 Hser. XXX. 16.|_See Matt. ix. 13. 46 Hser. XXX. 22. See Westcott's " Introduction," p. 467 ; cf. Luke xxii. 15. 47 Haer. xxx. 26. See Matt. x. 25. 4^ See p. 65. 49 See also the Appendix. CHAPTER IV. Gospel of the Egyptians \ rPHIS ''Gospel" is undoubtedly of considerable an- tiquity, and appears to have been valued chiefly by heretics. Only four passages of it are certainly known; but one of these is quoted by the writer of the Second Epistle of Clement, who makes three other quotations which are not to be found verbatim in the Four Gospels ^ It is possible that some of these may also be taken from the Gospel of the Egyptians ; but it is not probable in the case of one, at least, as that is quoted also by S. Irena3us ^, who is unlikely to have cited such a document. This so-called Gospel appears to be the handiwork of one of the many sects of here- tics which harassed the Primitive Church. If, indeed, it is one of the accounts spoken of by S. Luke *, it affords an ample proof of the necessity and utility of the Evangelist's work. Of course no one supposes that these strange expressions were ever uttered by Christ; but, on account of their connection with the "Second Epistle of Clement," it appeared advisable not to omit them. "Second Efistle of Clement." Chap. XII.—" Wherefore, let us in love and righteousness expect the kingdom of God, be- 1 See also pp. 34, 40. « See p. 8. s See p. 19. * Luke i. 1. 82 ^^ Gospel of the Egyptians.'** [chap. cause we know not the time of God's appearing ; for the Lord Himself being asked by a certain one when His kingdom should come, said, ' When two shall become one^, and the outward as the in- ward, and the male with the female neither male nor female' The two are one when we speak truth to each other, and one soul is in two bodies without hypocrisy. And the outicard as the in- tcard signifieth this : — The outicard meaneth ^ the body,' the imca^'d ' the soul/ As, therefore, thy body is visible, so let thy soul shew itself clearly in good works. And the male with the female neither male nor female, this — " The rest of " Clement's'* explanation is lost with the remainder of the Epistle ; but a similar passage occurs in Clement of Alexandria (Strom., iii. 13). That writer is combating the errors of Julius Cassianus, who quoted this mysterious sentence in support of his opi- nions on marriage. Cassianus says, "When Salome asked when that should be known which she was asking about, the Lord said, 'When ye shall have trodden down the garment of shame ^ and when two shall have become one, and the male with the female neither male nor female.' " Clement proceeds : — " First, indeed, we have not this saying in the four Gospels which were handed down to us, but * Eph. ii. 14. « Of. Phil. iii. 21. The translation should be, •• the body of our humiliation," instead of " our vile body." IV.] *' Gospel of the Egyptians.^^ 83 in that which is according to the Egyptians. Then he seems to me to be ignorant that ' the male' signifies * anger/ and ' the female/ ' lust / but when they have done their work, then follow repentance and shame. When, therefore, a man gratifieth neither his lust nor his anger ^, which, being increased by habit and evil education, over- shadow and darken the reason, but disperseth the mist that ariseth from them, and is full of the shame that cometh of repentance, and uniteth his soul and spirit in obedience to reason, then, as Paul saith, ' There is in us neither male nor female V It will be seen that while Clement refuses to class the "Gospel of the Egyptians" with the sacred Four, yet he shews that even if the work were of authority, the intei-pretation is not that which Cassianus alleged. This method of argument was peculiarly in accordance with the principles of the Alexandrian School. S. Clement treats in the same way other passages from the same ''Gospel" adduced by heretics to sus- tain their opinion of the unlawfulness of marriage. SlEOiT., III. 6. " Again, these arguments also must be over- thrown and brought to nothing which they ad- duce as follows : — * ^Yhen Salome asked, IIow 7 See Juvenal, Sat. x. 300. s Gal. iii. 28. 84 ** Gospel of the Egyptiam!'^ [chap. it. long shall death flourish ? ' the Lord said, ' As long as ye women bear children ^.' " Steom., III. 9. " They who resist the creation of God by that specious chastity, bring forward also the words which were said to Salome, which we have al- ready mentioned, and which are contained, as I suppose, in the ' Gospel according to the Egyp- tians.' They affirm that the Saviour Himself said, * I have come to destroy the works of woman ;^ .... For when she says, ' I have done rightly that I have not borne children,' . . . the Lord answers, * Eat every herb, but that which hath bitterness do not eat/ " It must be observed that this strange '' Gospel" is not spoken of by Clement of Alexandria as being canonical ; and that Origen, Jerome, and Epiphanius consider it heretical. Possibly Clement never saw it, but only knew it from the writings of the heretics whom he opposed ^°. A passage bearing a resemblance to those cited above occurs in Pseudo- Linus ^ and will be found in the next chapter. 9 Luke XX. 35. " See p. 25. CHAPTER V. Legendary, or Spurious Books. nPHE Constitutions purport to be the ordinances and decrees of the Apostles, collected and arranged by S. Clement of Rome, but probably nobody since Whis- ton has believed them to be genuine. Their date is altogether uncertain; some writers placing it in the second or third century, and others in the fifth or sixth. It seems probable that they represent with tolerable accuracy the details of Christian life in the early Church, and hence they are of much value to the student of ecclesiastical antiquities. It seems likely, too, that much of the ground-work is considerably an- terior to the compilation itself. The book contains the beautiful Liturgy of S. Clement, which, although it is considered to belong to the Jerusalem group of Litur- gies, is not without a likeness to the early form of the Roman rite. Apostolic Constitutions, Book IY. c. 3. *' Since also the Lord said that he is more blessed who gives than he who receives, and also that by Him it w^as said, TFoe unto those who have and receive in Jujpocrisy, or who, ichen they are able to support themselves, will icish to receive from others ; for both of them shall give account to the 86 Legendary^ or Spurious JBoohs. [chap. Lord God in the day of Judgment. But he who receives, either on account of youth, or of the weakness of old age, or of an attack of illness, or of bringing up a large number of children, shall not only be free from blame, but shall even receive praise; since by God he is accounted an altar, by Him shall he be honoured, because of his zealous and constant prayers for those that give to him, not receiving idly, but, to the uttermost of his power, recompensing what is given him by his prayer \ Such a one, therefore, shall be blessed by God in Eternal Life. But he that hath, and receives in hypocrisy, or through idleness, instead of working and assisting others, shall be liable to punishment before God, because he has snatched away the morsel of the needy." Clementine Homilies. The date of the Clementine Homilies is quite un- certain ; they must really be regarded as belonging to romance, and though attributed to S. Clement, are of course not his work. They contain discussions which they allege to have taken place between S. Peter and Simon Magus. I. 6. "... A certain One^, beginning in the spring season, was preaching to the Jews the kingdom 1 See the *♦ Shepherd of Hermas," Similitude ii. 2 Christ. v.] Clementine Homilies. 87 of the invisible God, and saying that whoever of them would reform his manner of living should enjoy it/' II. 19; XIII. 7. The name of the Syro-pliOBnician woman is said to be Justa ; her daughter's, Bernice (iii. 73).^ II. 23. " As the Lord had twelve Apostles, being the number of the solar months ; in like manner he [S. John Baptist] had thirty chief men, repre- senting the lunar course." III. 55. *' But to those who think that God is a tempter, thus the Scriptures say, He [Christ] said, * The evil one is the tempter, and he who tempted him\'" XII. 29. " Peter answered. Because the Prophet of truth said. It must needs be that good cometh, but blessed is he by whom it cometh ; in like man- ner, it must needs be that evils also come, but woe unto him by whom they come \" XIX. 2. " And elsewhere he [the Master] saith, He who 3 Matt. XV. 22. ^ Matt. iv. 3 ; James i. 13. 3 Matt, xviii. 7 ; Luke xvii. 1. 88 Legendary^ or Spurious Booh. [chap. sowed the bad seed is the devils And again, Give no occasion to evil [or the evil one^]/' III. 53. " He [Christ] said, * I am He concerning whom Moses prophesied, saying, A Prophet shall the Lord our God raise unto you of your brethren like unto me, Him hear in all things ; and who- soever will not hear that Prophet, shall die^.' " PsETJDO-LiNUS, De Passione Petri et Patjli^ This book contains the well-known tradition ^°, that S. Peter in time of danger, moved by the earnest prayers of his flock, fled from Pome ; and when he came to the gate saw Christ, and addressed Him, "Lord, whither goest Thou?" Christ answered, ''I go to he crucified again at Pome." Peter said, "Lord, wilt Thou be crucified again ? " The Lord said, " Yes, again I shall be crucified." Peter said, "Lord, I will retui^n and follow Thee." The legend also relates that the Apostle said that he was unworthy to suff'er in the same way that Christ did ; and that, requesting to be crucified with his head downwards ^\ he " gave thanks ;" and in his address to the Christians assembled around made the following remarks : — '' He restored and set up again for us that 6 Matt. xiii. 39. ^ Eph. iv. 27. « Deut. xviii. 15—19 ; John V. 46 ; Acts iii. 22 ; vii. 37. » See Faber Stapuliensis Comment, in Epist. divi Pauli Apostoli, p. 265. Hetir. Stephens, 1512. 1° See Cave's "Lives of the Apostles," pp. 205, 206. " See Euseb., iii. 1. y "I Ancient Syriac Documents. 89 which had been before changed by the perverse error of men, namely, that present things had been regarded as eternal, and eternal as present, right as left. He giving honour to the right, changed all these signs to their proper nature, understanding those things to be good which were not esteemed good, and those to be really blessings which were accounted harmful. Where- fore the Lord had said in mystery, Except ye make the right hand as the left hand, and the left hand as the right hand, and that which is upivards as that ivhich is dowmoards, that tchich is before as that which is behind, ye shall not know the king- dom of God. That knowledge, therefore, brethren, I have brought to effect in my own case, and this is the representation of it, in which your bodily eyes behold me suspended." Ancient Sybiac Documents. The subjoined extracts are taken from Mr. "Wright's translation in the '' Ante-Nicene Library." The do- cuments are of uncertain date, but are considered to belong to the first three centui^ies. Doctrine of Add.eus the Apostle^-, (page 10). " For, behold, unless they who crucified Him had known that He was the Son of God, they 12 Thaddaeus. See p. 44. 90 Legendary, or Spurious Boohs. [chap. would not have proclaimed the desolation of their city, nor would they have divulged the affliction of their soul in crying woe ^M " The Curetonian-Syriac Gospel ^* reads : — "And all those which were assembled there, and saw that which was done, were smiting upon their breast and saying, Woe to us, What is this ! "Woe to us for our sins ! " The Docteine of Adb-^tjs the Apostle, (page 20). We are here told of the success of Addseus in his preaching, of his establishing a Church in Edessa, and building churches in the neighbouring villages. Then, perceiving that he was about to die, he appointed a successor to be '' Guide and Kuler," and took a fare- well of his converts. After the address : — " Abgar the king rose up, he and his princes, and his nobles, and he went to his own palace, while they all grieved over him, because he was dying. And he sent to him honourable and noble apparel, that he might be buried in it. But when Addseus the Apostle saw it, he sent word to him. During my life I have taken nothing from thee, neither will I now at my death take anything from thee, nor will I belie " Luke xxiii. 48. " See chapter vi. v.] Ancient Si/riac Documents. 91 in m)^self the word of Christ which He spake unto us, ^Accept not anything from any mau^ and possess not anything in this worhP'\' '* Doctrine of the Apostles, (page 24). " In the three hundred and thirty-ninth year of the kingdom of the Greeks, in the month Heziran, on the fourth day of the same which is the first day of the week, and the completion of Pentecost, on this same day, the disciples came from Nazareth of Galilee .... to the mountain which is called Beth-Zaithe [Mount of Olives], our Lord being with them, but not being visible to them. And at the time of the Great Morn- ing, our Lord lifted up His hands, and laid them upon the heads of the eleven Disciples, and gave them the gift of the Priesthood." DOCTEINE OF THE ApOSTLES, (PAGE 25). " When I am ascended to My Father, I will send to you the Spirit, the Paraclete, that He may teach you everything which it is meet for you to know, and to make known ^'^." " Matt. X. 7- 10. See p. 52. le John xiv. 26. This is given as part of a speech hy S.Peter, and is clearly a mere expansion. CHAPTER VI. Additions to some Ancient MSS. and Versions of the Gospels. 'THE oldest Greek MSS. of the l^ew Testament are those written in uncial, or capital letters. These range from the fourth to the tenth century. The MSS. written with cursive, or running-hand letters date from the ninth or tenth century, till the invention of print- ing. There are only thirty-four Uncial MSS. of the Gos- pels whose existence is known, and some of them are mere fragments ; but there are 500 or 600 Cursives. The Codex Sinaiticus, (cited either as '' Aleph," or S,) was lately discovered by Tischendorf at a mo- nastery on Mount Sinai, and rescued by him from lighting an oven fire, the fate to which its ignorant owners had destined it. It was probably written in the middle of the fourth century ; and contains the Epistle of Barnabas \ and the Shepherd of Sermas. Codex Alexandeikus (cited as A) was presented to King Charles, in 1628, by Cyril Lucar, Patriarch of Constantinople, and is now in the British Museum. It was probably written in the fourth or fifth century. There is an accidental mistake in it, which is curiously suggestive of the opinions of the early Alexandrian Church. In the First Epistle of S. John ^ it reads : 1 See page 4. a ii. 8. VI.] Additions to some Ancient JlfSS., ^t. 93 '' The shadow is past, and the true light now shineth,'* instead of, "The darkness is past, &c." Codex Yaticanus (cited as B or V) is jealously pre- served in the Yatican. It appears to have been written in the fourth century. Here, again, we find an acci- dental correspondence with the practice of the Church of Rome, for this MS. omits the verse ^ : — '']N'either as being lords over [God's] heritage, but being ensamples to the flock." Codex Ephrjemi (cited as C) is in the Library of Paris. It was probably written in the fifth century. Codex Bezje (cited as D) was presented by Beza to the University of Cambridge. It contains a most peculiar text, with many and large interpolations. It sometimes has, in these, the support of the Old Latin, and some of the Syriac Yersions. It is the only one of the principal Greek MSS. which contains the history of S. John vii. 53 — viii. 11 ; which, however, has the support of a very large number of later MSS. and other authorities. It is uncertain when this famous Codex was written, but the sixth century is assigned as the most probable date. Codex Eegius (cited as L) was written about the eighth century. It is now in Paris. The Old Latin Yeksion. The Church of Rome, when first founded, appears to have been composed of Jews and other foreigners whose 3 1 Pet. V. 3. 94 Additions to some Ancietit MSS. [chap. language was Greek. Its early literature is in that language, and the names of all its bishops, between Clement and Pius I. (a.d, 142 — 157), betoken a Greek extraction or Greek sympathies. Hence the Old Latin Version is of African origin. It is cited in the second century by the ancient translator of Ireneeus, and by TertuUian. The oldest MS., referred to as a, was written in the fourth century, and probably by Euse- bius of Yercelli. The MS. h is of the fourth or fifth century ; c is an important one of the eleventh ; ff' and g' are said by Mr. Scrivener to be '*very ancient;" while Tc (Codex Eobbiensis) is attributed to the fourth or fifth century, and I to the seventh. Steiac Yersions. According to tradition, a Syriac version of the New Testament was made at Edessa, in the time of Thad- deus and Abgarus. Though there is not much evi- dence for this statement, there can be no doubt that a version was made at a very early period. Canon Westcott ascribes the Peschito Syriac to the first half of the second century; and considers that the Cure- tonian Syriac is of still earlier date. Some writers, however, consider that the Peschito is a recension or revision, made about the fourth century. The only MS. we possess of the Curetonian Syriac was written in the fifth century. The Philoxenian Version was made at the beginning of the sixth century, *' and re- vised A.D. 616, by Thomas Harkel, to whom the read- ings on the margin are due." VI.] and Versions of the Gospels. 95 The authorities supporting some of the additions given below are very few, and quite inadequate to in- duce us to regard them as genuine; but from their antiquity, or peculiarity, they deserve a place in a col- lection of this kind. It must not, however, be supposed , that this is at all a complete collection of the additions made in ancient MSS. and Versions. Additions in the Sinai MS. S. Matt, xxvii. 49. " But another took a spear and pierced ^His side, and there came out water and blood'." The Vatican MS., Codex Ephrem, Codex Eegius, and two other Uncials, and one or two other authori- ties of less importance, make the same addition to this verse. It is supposed to have been inserted here by mistake. S. Matt, xxvii. 56. " Among whom was Mary the [mother] of James, and the Mary of Joseph, and the Mary of the sons of Zebedee.'' The corrector of the MS. has altered this reading. If it were the true one, which is not at all likely, it would be interesting as giving some account of the Virgin during this sorrowful period. S.MarkI. 10. " Descending and remaining upon Him \" * See p. 92. * John xix. 34 ; 1 Jolin v. 6. « See John i. 33. 96 Additions to some Ancient MSS, [chap. Compare the account given by the '' Gospel" of the Ebionites '. S. Maek X. 50. " And he, casting away his garments, sprang up, and came to Jesus.^' So also the Yatican MS. and many other authorities, S. Luke ii. 14. " Glory to God in the highest, and on earth peace among men of good will." This is the original reading of both the Sinai and "Vatican MSS., but a later hand has altered them both. The Alexandrian MS., Codex Bezse, and other autho- rities, also concur in this version of the angelic hymn, which is considered to be the true one by the Roman Church, and certainly has considerable evidence in its favour, though probably not so much as the reading in our Version. S.LUKE XV. 21. *' Make me as one of thy hired servants." In our Version the prodigal son is represented as thinking of saying these words, and not as actually repeating them to his father; but the Sinai and Va- tican MSS., Codex Bezae, and two other Uncials, add these to his penitent speech. S. JoHN^ xii. 7. " Let her alone, that she may keep this against the day of My burying." ■^ See page 78. VI.] atid Versionfi of the Gospeh. 97 So also the Vatican MS,, and many other autho- rities. This seems generally accepted as the true reading. Additions in the Alexandrian MS.^ S. Mark iii. 32. " Behold Thy mother, and Thy brethren, and Thy sisters without seek for Thee." Codex Bezse, several other Uncials, several MSS. of the Old Latin Version, and some other authorities also, insert this. It is very probably the true reading. Additions in Codex BEZ^^ S. Luke vi. " The same day He saw a certain man working on the Sabbath, and said to him : ' Man, if thou knowest what thou dost, blessed art thou ; but if thou knowest not, accursed art thou and a trans- gressor of the Law.' " This curious addition rests on no other authority " than Codex D and its counterpart ^' Stephani." It is inserted between v. 4 and v. 6; v. 5 being placed in this Codex after v. 1 0. It is perfectly impossible to accept this passage as part of the Gospel of S. Luke, as there is only one authority for it, and all the rest against it. If it is not the deliberate invention of some person who wished to attack the Judaizing Christians, it has a claim to be « See page 92. ' See page 93. 98 Additions to some Ancient MSS. [chap. looked upon as a tradition, but whether true, garbled, or false, is a different question. It has been suggested that internal evidence is against it; *' that Christ never cursed any one." But, it should be observed, that He is not represented as cursing, but merely stating the undoubted fact, that, under the Law, any Jew^° who worked on the Sabbath was a transgressor of the Law, and therefore accursed. The keeping of the Sabbath was binding on the Jews ; but the legend seems to suggest that, if the man was a believer in Christ, he was already released from the strict observance of the letter of the Law. How far this would be in accordance with the general teaching and example of Christ ^^ is a subject of some difficulty. S. Luke xxiii. 42. "And turning to the Lord, he said to Him, ' Remember me in the day of Thy coming/^' In the " Second Greek form" of the Apocryphal ''Gospel of Nicodemus," a similar addition is made: — " And turning to Jesus, he says to Him, ' Lord, when Thou shalt reign, do not forget me.' " The original reading of the Sinai MS. was : — *' Jesus, remember me when Thou comest in Thy kingdom." The first three words are also the reading of the Yatican, while the rest of the sentence has the support of the Alexandrian MS. J" Exod. xxxi. 15 ; Gal. iii. 10 ; Deut. xxvii. 26 (LXX.). " Matt. V. 17 ; xii. 1 ; Mark ii. 27 ; Luke iv. 16 ; vi. 5 j John v. 10. VI.] and Versmis of the Gospels. 99 S. John vi. 56. "He that eatetli My Flesh, and drinketh ^My Blood, dwelleth in Me and I in him, as the Father in Me and I in the Father, Verily, verily, I say unto you, Except ye take the Body of the Son of Man as the Bread of Life, ye have no life in Him/' This addition is devoid of all support except from a few old Latin authorities. Old Latin Version^-. Codex BcJbbiensis. S. Maek xvi. 4. " But suddenly, at the third hour, the shadows of day (?) overclouded the whole earth, and angels descended from heaven, and rising^' (?) in the brightness of the living God, ascended together with Him, and immediately there was light." See Tischendorf's Greek Testament in loc. Th(' Latin text of this addition seems rather corrupt, and would make better sense if we read " diei tenebrae," instead of '* tenebraB diei." The translation would then be: *' At the third hour of the day the shadows over- clouded, &c." Some other additions made by some MSS. of this Version will be found at pp. 14, 58, 100. Additions made by the Curetoniin-Syriac Version^*. S. Matt, xviii. 10. " See that ye despise not one of these little ones which believe in Jfe." " See page 93. »» The Latin is "surgent." ^^ See page 94. 100 Additions to some Ancient MSS. [chap. This addition is found in D, the Old Latin (a, b, c,) and Jerome's Version ; and in the Peschito, and Phi- loxenian, Syriac Versions. Addition to S. Matt. xx. 28. ''But you, seek ye that from little things ye may become great, and not from great things may become little. "Wherever ye are invited to the house of a supper ^^ be not sitting down in the honoured place, lest he should come that is more honoured than thou, and the lord of the supper should say to him, Come near below, and thou be ashamed in the eyes of the guests. But if thou sit down in the little place, and he that is less than thee should come, and the lord of the supper shall say to thee. Come near, and come up, and sit down, thou also shalt have more glory in the eyes of the guests." There is a similar addition in Codex D, and in the Old Latin Version (a, b, c). It has the support of eight other copies of the Old Latin, and of six of the revised or Vulgate Latin. It has been found in the margins of copies of the Philoxenian and Peschito Syriac Versions; also in some copies of Anglo-Saxon Versions; and ap- pears to have been known to Hilary, Juvencus (a.d. 329), and Leo {ob. a.d. 461). 15 Luke xiv. 8. VI.] and Versions of the Gospels. 101 S. John v. 39. " Search the Scriptures, because in thera ye sup- pose that ye shall live for ever ; and those Scrip- tures testify respecting Me, those which ye sup- pose that in them ye have life, they testify re- specting Me.'* The Old Latin (a, b) partially confirms this reading. S. Luke xii. 38. " And if in the first watch He shall come and find them watching, happy they, because He will make them sit down, and will minister." S. Luke xiv. 5. ** "Who is he of you that hh son shall fall, or his ox or his ass into a pit." So the Alexandrian, Yatican, and other MSS. This is, by many, accepted as the true reading. For another addition made by this Version see p. 90. CHAPTER VII. Additions made by Liturgies. TIN" the account of the Lord's Supper given by S. Paul', we find a slight addition to the narratives in the Gospels ; and most Litui'gies incorporate the history as related by the Apostle, in their formulae of Institu- tion. The Liturgical variations are numerous and con- siderable ; for, though almost all Liturgies contain the '' verba consecrationis," they often make additions, either to the words of Christ, or to the description of His actions. The date of the oldest Liturgies appears very uncertain. From Justin Martyr's description of the Sunday Service, it seems that in his time, though probably the actual words and expressions of the prayers were left to the devotion and discretion of the "Presi- dent," yet there was a certain fixed outline, from which he did not deviate; while, less than a century later, some Liturgies appear to have been known and recog- nised forms, to which appeals and allusions were made by individual writers. It is generally allowed, that, although the general framework, the order and sub- stance of parts of some Liturgies, is of considerable anti- quity, yet they cannot be considered of such fixity as to enable us to say that words or expressions found in 1 1 Cor. xi. 23. en. Yii.] Additions made hij Liturgies. lO.*? them are of a like ancient date ; indeed, in many cases, we know that additions have been made in the ancient prayers of Liturgies. Portions of some Liturgies may be traced to the third, or perhaps even to the second century, while other Liturgies are of modern djtte. The most important are those bearing the names of S. James, S. Mark, S. Clement, and that of Rome. LiTUKGY OF S.ClEIIENT^ " For, in the same night that He was betrayed, taking bread into His holy and immaculate Hands, and looking up to Thee, His God and Father, and breaking it, He gave it to His disciples, saying. This is the Mystery of the New Testament ; take of it; eat; this is My Body which is broken for many for the remission of sins. Likewise also having mingled the cup with wine and water and blessed it. He gave it to them, saying, Drink ye all of it " LiTUEGT OF S. James. '' In the night wherein He was betrayed, or rather surrendered Himself for the life and sal- vation of the world, taking bread in His holy and spotless and pure and immortal Hands, and looking iqj to Heaven and shewing it to Thee, His God and Father J He gave thanks, and hallowed, and brake, 2 See page 85. 104 Additions made ly Liturgies. [chap. and gave to us, His Apostles and Disciples, say- ing, .... Likewise also the cup after Supper, having taken, and mixed it with wine and icater, and having looked up to heaven, and displayed it to Thee, His God and Father, He gave thanks, and hallowed, and blessed, and filled with the Holy Ghost, and gave it to us. His Disciples, saying, ..." LiTUEGT OF S. MaHK. "Jesus Christ, in the night when He surren- dered Himself for our sins, .... sitting down at Supper with His holy Disciples and Apostles, took bread in His holy and pure and spotless Hands, looked up to Thee His own Father, our God and the God of all, and gave thanks, and blessed, and hallowed, and brake and distributed to His holy and blessed Disciples and Apostles, saying, Take eat. For this is My Body which is broken for you, and distributed for the remission of sins. Likewise also the cup after Supper, having taken, and mingled with wine and water, and looking up to heaven to Thee His oicn Father our God, and the God of all. He gave thanks, He blessed, He fiilled with the Holy Ghost, He distributed it to His holy and blessed Apostles and Disciples, saying. Drink ye all of this. Yii.] Additions made hj Liturgies. 105 ''This is My Blood of the New Testament, which is shed and distributed for you and for many for the remission of sins. " Do this in remembrance of Me. For as often as ye eat this bread and drink this cup, ye shew forth My death, and confess My Resurrection and Ascension till I come." Roman. " Who, the day before He suffered, took bread into His holy and venerable Hands, and with His Eyes lifted up toivards Heaven^ giving thanks to Thee, Almighty God His Father, He blessed, and brake, and gave to His disciples, saying; Take and eat ye all of this, for this is M)'- Body. " Likewise after Supper, taking also this excel- lent Chalice into His holy and venerable Hands, also giving thanks unto Thee, He blessed, and gave it to His disciples, saying : Take and drink ye all of this, for this is the Chalice of My Blood, of the new and eternal testament : the mystery of faith : which shall be shed for you and for many for the remission of sins. " As often as ye do these things, ye shall do them in remembrance of Me." The words " eternal testament, the mystery of faith," are not in the Scriptures. They are to be found in the 106 Additions made ly Liturgies. [chap. Sacramentaries of Gelasius (a.d. 494) and Gregory (a.d. 590). Innocent III. (oJ. a.d. 1216) endeavoured to ac- count for them, by saying they had been received from Apostolical tradition ^. It will be noticed that a part of them is contained in the Liturgy which bears the name of S. Clement. They are also found in the Liturgy of Milan; and **the mystery of faith" is added in the Eomano-Chaldee, and in the Syrian version of the Liturgy of S. James. The two former of these Litur- gies are connected with the Eoman. The Liturgy of the Church of Sarum, and the other English "Uses," are here identical with the Koman. The Tormulae of Institution, as they occur in all the known ancient, and in many of the modern Liturgies, will be found in an Appendix to the '' Translations of the Primitive Liturgies," by Neale and Littledale. A large number relate that Christ employed " wine and water." The custom of mixing water at the Eucharist is undoubtedly very ancient; as Justin Martyr, Iren- seus, Cyprian, and other writers of antiquity speak of it ; and we find it in almost every ancient Liturgy. It was continued in England under the first Prayer-book of Edward YI., in the Scotch Book of 1637, by the Nonjurors, and in the Modem Scotch Communion Ser- vice. It was probably rejected by our Reformers be- cause there was no mention of it in Holy Scripture. The addition that Christ "looked up to heaven" occurs in a large number of Liturgies. It is probably due to the account of the "Feeding of the five thou- sand," given by S. Mark vi. 41. A few state that 3 Krazer, p. 503. VII.] Additions made hy Lifurgies. 107 Christ Himself received the Ercad and Wine. The Ethiopic Liturgy, whicli bears the name of S. Epipha- nius, relates that He took ''unleavened wheaten bread;" and a Syro- Jacobite one, called after S. Xystus, says that He *' signed" the cup. The additions made to the "words of consecration" are very various; they are generally mere expansions, but sometimes they contain expressions shewing the principles or practice of the writer, and sometimes they are inserted from other portions of the Gospels. APPENDIX. Page 3. Aa/3ere, yl/T]\a(f)r](raT€ fi€, Koi iSerf, otl ovk elfii datfxoviov d(Ta>iJiaTov. The date of Jerome's death should be a.d. 420. 34. yivecrde rpaTre^LTai, Sofci/xot. In Const. Apost. ii. 37 we find yiWo-^e ovv as dyvpopofxoL €7ii(rTr}ixoves. 73. fTTiova-iov. This is derived (1.) from iiriova-a. T} cmovo-a SO. rifxepa is often used for "the morrow;" or (2.) eVtcoi/; or (3.) eVt ovaia. 79. fKTiaBaL. The same word used by the LXX. in Proverbs viii. 22. It appears to mean ** founded," or "appointed," as well as "made." See Waterland, ii. 634. The Hebrew means "possessed," which is the translation given in our Version. The text in Proverbs has given rise to much dis- cussion, as the Fathers were, for the most part, unacquainted with the Hebrew. Appendix. 109 Page 80. Epiphanius (Ext. xxx. 6) tells us that a cer- tain Jew found the Hebrew genealogy as- cribed to Matthew {t6 Kara MarBalou 'E^pdUov (pvTov) at Tiberias, in the time of Con- stantine. A copy of the Hebrew Gospel is also said to have been discovered in the grave of Barnabas in Cyprus, a.d. 485, {Theodor. Led. Collecta7i., 1. 2). It is im- possible to say whether these were true re- presentatives of the original Hebrew Gospel. See Cave's '' Life of S. Matthew." CHRONOLOGICAL TABLE. Probable date of the Crucifixion . . 29 Persecution under Nero 64, 65 Death of SS. Peter and Paul .... 65 Destruction of Jeru- salem .... 70 Accession of Domitian . 81 Persecution ... 95 S. John banished to Pat- mos .... — Accession of Trajan . 98 Death of S. Clement, Bp. of Kome . . 100 Papias . . . cir. 100 Death of S.Ignatius 115, al. 107 Accession of Hadrian . 117 S. Justin Martyr . . 151 Hegesippus . Jl. 152—173 Death of S. Polycarp . 166 Athenagoras . . . 168 Julius Cassianus Jl. cir. 174—190 Persecution at Lyons and Vienne . . .177 S. Irenffius, Bp. of Lyons — TertuUian . Jl. 190—214 S. Clement of Alexandria 194 ApeUes . . cir. 196 Persecution under Seve- rus . . . . 202 Apollonius . . . 212 Julius Africanus . cir. 250 Death of Origen . . 253 Death of Cyprian . . 258 Death of Dionysius of Alexandria . . . 265 Lactantius . . . 290 Arnobius . . cir. 300 Persecution under Dio- cletian . . . 303 Lnprisonment of Pam- philus . . .307 Edict in favour of the Christians . . .313 Edict of Constantine for the keeping of Sunday 321 Council of Nice, I. . 325 Juvencus . . . 329 Death of Eusebius . 340 S. Cyril of Jerusalem appointed Bishop . 348 Synod of Ariminum . 359 Death of Hilary, Bishop ofPoictiers . . 367 Death of Athanasius . 373 Death of S. Ephrem . — Ambrose appointed Bp. oflMilan . . .374 Chronological Table. Ill Council of Constanti- nople, n. . 381 Faustinus 382 Death of S. Cyril of Je- nisalem 388 Death of Gregory Na- zianzen 390 Death of DidjTnus . 395 Death of Epiphanius 403 Death of S. Chrysostom . 407 Death of Jerome . 420 Hilai-y of Aiies 424 Termination of Socrates' Eccl. 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