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+Project Gutenberg's The Lost Gospel and Its Contents, by Michael F. Sadler
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Lost Gospel and Its Contents
+       Or, The Author of "Supernatural Religion" Refuted by Himself
+
+Author: Michael F. Sadler
+
+Release Date: January 29, 2006 [EBook #17626]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE LOST GOSPEL AND ITS CONTENTS ***
+
+
+
+
+Produced by The Online Distributed Proofreading Team at
+http://www.pgdp.net
+
+
+
+
+
+[Transcriber's Note: Footnotes have been relocated to the end of the
+text. Footnote anchors have been labeled with the original page and
+footnote numbers.]
+
+
+
+
+THE LOST GOSPEL AND ITS CONTENTS;
+
+OR,
+
+THE AUTHOR OF "SUPERNATURAL RELIGION" REFUTED BY HIMSELF.
+
+
+BY THE REV. M.F. SADLER, M.A.,
+RECTOR OF HONITON.
+
+
+
+
+LONDON:
+GEORGE BELL AND SONS, YORK STREET,
+COVENT GARDEN.
+1876.
+
+
+
+
+PREFACE.
+
+
+This book is entitled "The Lost Gospel" because the book to which it is
+an answer is an attempt to discredit the Supernatural element of
+Christianity by undermining the authority of our present Gospels in
+favour of an earlier form of the narrative which has perished.
+
+It seemed to me that, if the author of "Supernatural Religion" proved
+his point, and demonstrated that the Fathers of the Second Century
+quoted Gospels earlier than those which we now possess, then the
+evidence for the Supernatural itself, considered as apart from the
+particular books in which the records of it are contained, would be
+strengthened; if, that is, it could be shown that this earlier form of
+the narrative contained the same Supernatural Story.
+
+The author of "Supernatural Religion," whilst he has utterly failed to
+show that the Fathers in question have used earlier Gospels, has, to my
+mind, proved to demonstration that, if they have quoted earlier
+narratives, those accounts contain, not only substantially, but in
+detail, the same Gospel which we now possess, and in a form rather more
+suggestive of the Supernatural. So that, if he has been successful, the
+author has only succeeded in proving that the Gospel narrative itself,
+in a written form, is at least fifty or sixty years older than the books
+which he attempts to discredit.
+
+With respect to Justin Martyr, to the bearing of whose writings on this
+subject I have devoted the greater part of my book, I can only say that,
+in my examination of his works, my bias was with the author of
+"Supernatural Religion." I had hitherto believed that this Father, being
+a native of Palestine, and living so near to the time of the Apostles,
+was acquainted with views of certain great truths which he had derived
+from traditions of the oral teaching of the Apostles, and the possession
+of which made him in some measure an independent witness for the views
+in question; but I confess that, on a closer examination of his
+writings, I was somewhat disappointed, for I found that he had no
+knowledge of our Lord and of His teaching worth speaking of, except
+what he might be fairly assumed to have derived from our present
+New Testament.
+
+I have to acknowledge my obligations to Messrs. Clark, of Edinburgh, for
+allowing me to make somewhat copious extracts from the writings of
+Justin in their ante-Nicene Library. This has saved a Parish Priest like
+myself much time and trouble. I believe that in all cases of importance
+in which I have altered the translation, or felt that there was a doubt,
+I have given the original from Otto's edition (Jena, 1842).
+
+
+
+
+CONTENTS.
+
+                                                        PAGE
+SECTION I.--Introductory                                   1
+SECTION II.--The Way Cleared                               5
+SECTION III.--The Principal Witness--His Religious
+    Views                                                  9
+SECTION IV.--The Principal Witness--The Sources of
+    his Knowledge respecting the Birth of Christ          19
+SECTION V.--The Principal Witness--His Testimony
+    respecting the Baptism of Christ                      29
+SECTION VI.--The Principal Witness--His Testimony
+    respecting the Death of Christ                        33
+SECTION VII.--The Principal Witness--His Testimony
+    respecting the Moral Teaching of our Lord             40
+SECTION VIII.--The Principal Witness--His Testimony
+    to St. John                                           45
+SECTION IX.--The Principal Witness--His Further
+    Testimony to St. John                                 53
+SECTION X.--The Principal Witness--His Testimony
+    summed up                                             60
+SECTION XI.--The Principal Witness on our Lord's
+    Godhead                                               65
+SECTION XII.--The Principal Witness on the Doctrine
+    of the Logos                                          73
+SECTION XIII.--The Principal Witness on our Lord as
+    King, Priest, and Angel                               80
+SECTION XIV.--The Principal Witness on the Doctrine
+    of the Trinity                                        85
+SECTION XV.--Justin and St. John on the Incarnation       88
+SECTION XVI.--Justin and St. John on the Subordination
+    of the Son                                            93
+SECTION XVII.--Justin and Philo                           98
+SECTION XVIII.--Discrepancies between St. John and the
+    Synoptics                                            104
+SECTION XIX.--External Proofs of the Authenticity
+    of our Four Gospels                                  118
+Note on Section XIX.--Testimonies of Irenaeus, Clement
+    of Alexandria, and Tertullian to the use of
+    the Four Gospels in their day                        136
+SECTION XX.--The Evidence for Miracles                   149
+SECTION XXI.--Objections to Miracles                     162
+SECTION XXII.--Jewish Credulity                          167
+SECTION XXIII.--Demoniacal Possession                    173
+SECTION XXIV.--Competent Witnesses                       179
+SECTION XXV.--Date of Testimony                          185
+
+
+
+
+THE LOST GOSPEL.
+
+
+SECTION I.
+
+INTRODUCTORY.
+
+
+In the following pages I have examined the conclusions at which the
+author of a book entitled "Supernatural Religion" has assumed to have
+arrived.
+
+The method and contents of the work in question may be thus described.
+
+The work is entitled "Supernatural Religion, an Inquiry into the Reality
+of Divine Revelation." Its contents occupy two volumes of about 500
+pages each, so that we have in it an elaborate attack upon Christianity
+of very considerable length. The first 200 pages of the first volume are
+filled with arguments to prove that a Revelation, such as the one we
+profess to believe in, supernatural in its origin and nature and
+attested by miracles, is simply incredible, and so, on no account, no
+matter how evidenced, to be received.
+
+But, inasmuch as the author has to face the fact, that the Christian
+Religion professes to be attested by miracles performed at a very late
+period in the history of the world, and said to have been witnessed by
+very large numbers of persons, and related very fully in certain books
+called the Canonical Gospels, which the whole body of Christians have,
+from a very early period indeed, received as written by eye-witnesses,
+or by the companions of eye-witnesses, the remaining 800 pages are
+occupied with attempts at disparaging the testimony of these writings.
+In order to this, the Christian Fathers and heretical writers of a
+certain period are examined, to ascertain whether they quoted the four
+Evangelists. The period from which the writer chooses his witnesses to
+the use of the four Evangelists, is most unwarrantably and arbitrarily
+restricted to the first ninety years of the second century (100-185 or
+so). We shall have ample means for showing that this limitation was for
+a purpose.
+
+The array of witnesses examined runs thus: Clement of Rome, Barnabas,
+Hermas, Ignatius, Polycarp, Justin Martyr, Hegesippus, Papias of
+Hierapolis, the Clementines, the Epistle to Diognetus, Basilides,
+Valentinus, Marcion, Tatian, Dionysius of Corinth, Melito of Sardis,
+Claudius Apollinaris, Athenagoras, Epistle of Vienne and Lyons,
+Ptolemaeus and Heracleon, Celsus and the Canon of Muratori.
+
+The examination of references, or supposed references, in these books to
+the first three Gospels fills above 500 pages, and the remainder (about
+220) is occupied with an examination of the claims of the fourth Gospel
+to be considered as canonical.
+
+The writer conducts this examination with an avowed dogmatical bias; and
+this, as the reader will soon see, influences the manner of his
+examination throughout the whole book. For instance, he never fails to
+give to the anti-Christian side the benefit of every doubt, or even
+suspicion. This leads him to make the most of the smallest discrepancy
+between the words of any supposed quotation in any early writer from one
+of our Canonical Gospels, and the words as contained in our present
+Gospels. If the writer quotes the Evangelist freely, with some
+differences, however slight, in the words, he is assumed to quote from a
+lost Apocryphal Gospel. If the writer gives the words as we find them in
+our Gospels, he attempts to show that the father or heretic need not
+have even seen our present Gospels; for, inasmuch as our present Gospels
+have many things in common which are derived from an earlier source, the
+quoter may have derived the words he quotes from the earlier source. If
+the quoter actually mentions the name of the Evangelist whose Gospel he
+refers to (say St. Mark), it is roundly asserted that his St. Mark is
+not the same as ours. [Endnote 3:1]
+
+The reader may ask, "How is it possible, against such a mode of
+argument, to prove the genuineness or authenticity of any book, sacred
+or profane?" And, of course, it is not. Such a way of conducting a
+controversy seems absurd, but on the author's premises it is a
+necessity. He asserts the dogma that the Governor of the world cannot
+interfere by way of miracle. He has to meet the fact that the foremost
+religion of the world appeals to miracles, especially the miracle of the
+Resurrection of the Founder. For the truth of this miraculous
+Resurrection there is at least a thousand times more evidence than there
+is for any historical fact which is recorded to have occurred 1,800
+years ago. Of course, if the supernatural in Christianity is impossible,
+and so incredible, all the witnesses to it must be discredited; and
+their number, their age, and their unanimity upon the principal points
+are such that the mere attempt must tax the powers of human labour and
+ingenuity to the uttermost.
+
+How, then, is such a book to be met? It would take a work of twice the
+size to rebut all the assertions of the author, for, naturally, an
+answer to any assertion must take up more space than the assertion.
+Fortunately, in this case, we are not driven to any such course; for, as
+I shall show over and over again, the author has furnished us with the
+most ample means for his own refutation. No book that I have over read
+or heard of contains so much which can be met by implication from the
+pages of the author himself, nor can I imagine any book of such
+pretensions pervaded with so entire a misconception of the conditions of
+the problem on which he is writing.
+
+These assertions I shall now, God helping, proceed to make good.
+
+
+
+
+SECTION II.
+
+THE WAY CLEARED.
+
+
+The writers, whose testimonies to the existence or use of our present
+Gospels are examined by the author, are twenty-three in number. Five of
+these, namely, Hegesippus, Papias, Melito, Claudius Apollinaris, and
+Dionysius of Corinth are only known to us through fragments preserved as
+quotations in Eusebius and others. Six others--Basilides, Valentinus,
+Marcion, Ptolemaeus, Heracleon, and Celsus--are heretical or infidel
+writers whom we only know through notices or scraps of their works in
+the writings of the Christian Fathers who refuted them. The Epistle of
+the Martyrs of Vienne and Lyons is only in part preserved in the pages
+of Eusebius. The Canon of Muratori is a mutilated fragment of uncertain
+date. Athenagoras and Tatian are only known through Apologies written
+for the Heathen, the last of all Christian books in which to look for
+definite references to canonical writings. The Epistle to Diognetus is a
+small tract of uncertain date and authorship. The Clementine Homilies is
+an apocryphal work of very little value in the present discussion.
+
+These are all the writings placed by the author as subsequent to Justin
+Martyr. The writers previous to Justin, of whom the author of
+"Supernatural Religion" makes use, are Clement of Rome (to whom we shall
+afterwards refer), the Epistle of Barnabas, the Pastor of Hermas, the
+Epistles of Ignatius, and that of Polycarp.
+
+As I desire to take the author on his own ground whenever it is possible
+to do so, I shall, for argument's sake, take the author's account of the
+age and authority of these documents. I shall consequently assume with
+him that
+
+    "None of the epistles [of Ignatius] have any value as evidence for
+    an earlier period than the end of the second or beginning of the
+    third century [from about 190 to 210 or so], if indeed they possess
+    any value at all." [6:1] (Vol. i. p. 274.)
+
+With respect to the short Epistle of Polycarp, I shall be patient of his
+assumption that
+
+    "Instead of proving the existence of the epistles of Ignatius, with
+    which it is intimately associated, it is itself discredited in
+    proportion as they are shown to be inauthentic." (Vol. i. p. 274)
+
+and so he
+
+    "assigns it to the latter half of the second century, in so far as
+    any genuine part of it is concerned." (P. 275)
+
+Similarly, I shall assume that the Pastor of Hermas "may have been
+written about the middle of the second century" (p. 256), and, with
+respect to the Epistle of Barnabas, I shall take the latest date
+mentioned by the author of "Supernatural Religion," where he writes
+respecting the epistle--
+
+    "There is little or no certainty how far into the second century its
+    composition may not reasonably be advanced. Critics are divided upon
+    the point, a few are disposed to date the epistle about the end of
+    the first century; others at the beginning of the second century;
+    while a still greater number assign it to the reign of Adrian (A.D.
+    117-130); and others, not without reason, consider that it exhibits
+    marks of a still later period." (Vol. i. p. 235.)
+
+The way, then, is so far cleared that I can confine my remarks to the
+investigation of the supposed citations from the Canonical Gospels, to
+be found in the works of Justin Martyr. Before beginning this, it may be
+well to direct the reader's attention to the real point at issue; and
+this I shall have to do continually throughout my examination. The work
+is entitled "Supernatural Religion," and is an attack upon what the
+author calls "Ecclesiastical Christianity," because such Christianity
+sets forth the Founder of our Religion as conceived and born in a
+supernatural way; as doing throughout His life supernatural acts; as
+dying for a supernatural purpose; and as raised from the dead by a
+miracle, which was the sign and seal of the truth of all His
+supernatural claims. The attack in the book in question takes the form
+of a continuous effort to show that all our four Gospels are
+unauthentic, by showing, or attempting to show, that they were never
+quoted before the latter part of the second century: but the real point
+of attack is the supernatural in the records of Christ's Birth, Life,
+Death, and Resurrection.
+
+
+
+
+SECTION III.
+
+THE PRINCIPAL WITNESS.--HIS RELIGIOUS VIEWS.
+
+
+The examination of the quotations in Justin Martyr of the Synoptic
+Gospels occupies nearly one hundred and fifty pages; and deservedly so,
+for the acknowledged writings of this Father are, if we except the
+Clementine forgeries and the wild vision of Hermas, more in length than
+those of all the other twenty-three witnesses put together. They are
+also valuable because no doubts can be thrown upon their date, and
+because they take up, or advert to, so many subjects of interest to
+Christians in all ages.
+
+The universally acknowledged writings of Justin Martyr are three:--Two
+Apologies addressed to the Heathen, and a Dialogue with Trypho a Jew.
+
+The first Apology is addressed to the Emperor Antoninus Pius, and was
+written before the year 150 A.D. The second Apology is by some supposed
+to be the first in point of publication, and is addressed to the Roman
+people.
+
+The contents of the two Apologies are remarkable in this respect, that
+Justin scruples not to bring before the heathen the very arcana of
+Christianity. No apologist shows so little "reserve" in stating to the
+heathen the mysteries of the faith. At the very outset he enunciates the
+doctrine of the Incarnate Logos:--
+
+    "For not only among the Greeks did Logos (or Reason) prevail to
+    condemn these things by Socrates, but also among the barbarians were
+    they condemned by the Logos himself, who took shape and became man,
+    and was called Jesus Christ." [10:1] (Apol. I. 5.)
+
+In the next chapter he sets forth the doctrine and worship of the
+Trinity:--
+
+    "But both Him [the Father] and the Son, Who came forth from Him and
+    taught these things to us and the host of heaven, the other good
+    angels who follow and are made like to Him, and the Prophetic
+    Spirit, we worship and adore, knowing them in reason and truth."
+    [10:2]
+
+Again:--
+
+    "Our teacher of these things is Jesus Christ, Who was also born for
+    this purpose, and was crucified under Pontius Pilate, procurator of
+    Judaea, in the time of Tiberius Caesar; and that we reasonably
+    worship Him, having learned that He is the Son of the True God
+    Himself, and holding Him in the second place, and the Prophetic
+    Spirit in the third." (Apol. I. ch. x. 3.)
+
+Again, a little further on, he claims for Christians a higher belief in
+the supernatural than the heathen had, for, whereas the heathen went no
+further than believing that souls after death are in a state of
+sensation, Christians believed in the resurrection of the body:--
+
+    "Such favour as you grant to these, grant also unto us, who not less
+    but more firmly than they believe in God; since we expect to receive
+    again our own bodies, though they be dead and cast into the earth,
+    for we maintain that with God nothing is impossible." (Apol. I. ch.
+    xviii.)
+
+In the next chapter (xix.) he proceeds to prove the Resurrection
+possible. This he does from the analogy of human generation, and he
+concludes thus:--
+
+    "So also judge ye that it is not impossible that the bodies of men
+    after they have been dissolved, and like seeds resolved into earth,
+    should in God's appointed time rise again and put on incorruption."
+
+In another place in the same Apology he asserts the personality of
+Satan:--
+
+    "For among us the prince of the wicked spirits is called the
+    serpent, and Satan, and the devil, as you can learn by looking into
+    our writings, and that he would be sent into the fire with his host,
+    and the men who followed him, and would be punished for an endless
+    duration, Christ foretold." (Apol. I. ch. xxviii.)
+
+In the same short chapter he asserts in very weighty words his belief in
+the ever-watchful providence of God:--
+
+    "And if any one disbelieves that God cares for these things (the
+    welfare of the human race), he will thereby either insinuate that
+    God does not exist, or he will assert that though He exists He
+    delights in vice, or exists like a stone, and that neither virtue
+    nor vice are anything, but only in the opinion of men these things
+    are reckoned good or evil, and this is the greatest profanity and
+    wickedness." (Apol. I. ch. xxviii.)
+
+Shortly after this he tells the heathen Emperor that the mission and
+work of Jesus Christ had been predicted:--
+
+    "There were amongst the Jews certain men who were prophets of God,
+    through whom the Prophetic Spirit published beforehand things that
+    were to come to pass, ere ever they happened. And their prophecies,
+    as they were spoken and when they were uttered, the kings who
+    happened to be reigning among the Jews at the several times
+    carefully preserved in their possession, when they had been arranged
+    in books by the prophets themselves in their own Hebrew language....
+    In these books, then, of the prophets, we found Jesus Christ
+    foretold as coming, born of a virgin, growing up to man's estate,
+    and healing every disease and every sickness, and raising the dead,
+    and being hated, and unrecognized, and crucified, and dying and
+    rising again, and ascending into heaven, and being, and being
+    called, the Son of God. We find it also predicted that certain
+    persons should be sent by Him into every nation to publish these
+    things, and that rather among the Gentiles (than among the Jews) men
+    should believe on Him. And He was predicted before He appeared,
+    first 5,000 years before, and again 3,000, then 2,000, then 1,000,
+    and yet again 800; for in the succession of generations prophets
+    after prophets arose." (Apol. I. ch. xxxi.)
+
+Then he proceeds to show how certain particular prophecies which he
+cites were fulfilled in the Jews having a lawgiver till the time of
+Christ, and not after; in Christ's entry into Jerusalem; in His Birth of
+a Virgin; in the place of His Birth; in His having His hands and feet
+pierced with the nails. (Ch. xxxiii., xxxiv., xxxv.)
+
+Again, immediately afterwards, he endeavours to classify certain
+prophecies as peculiarly those of God the Father, certain others as
+peculiarly those of God the Son, and others as the special utterance of
+the Spirit. (Ch. xxxvi.-xl.)
+
+Then he proceeds to specify certain particular prophecies as fulfilled
+in our Lord's Advent (ch. xl.); certain others in His Crucifixion
+(xli.); in His Session in heaven (xlv.); in the desolation of Judaea
+(xlvii.); in the miracles and Death of Christ (xlviii.); in His
+rejection by the Jews (xlix.); in His Humiliation (l.) He concludes with
+asserting the extreme importance of prophecy, as without it we should
+not be warranted in believing such things of any one of the human
+race:--
+
+    "For with what reason should we believe of a crucified Man that He
+    is the first-born of the unbegotten God, and Himself will pass
+    judgment on the whole human race, unless we have found testimonies
+    concerning Him published before He came, and was born as man, and
+    unless we saw that things had happened accordingly,--the devastation
+    of the land of the Jews, and men of every race persuaded by His
+    teaching through the Apostles, and rejecting their old habits, in
+    which, being deceived, they had had their conversation." (Ch. liii.)
+
+After this he speaks (ch. lxi.) of Christian Baptism, as being in some
+sense a conveyance of Regeneration, and of the Eucharist (ch. lxvi.), as
+being a mysterious communication of the Flesh and Blood of Christ, and
+at the conclusion he describes the worship of Christians, and tells the
+Emperor that in their assemblies the memoirs of the Apostles (by which
+name he designates the accounts of the Birth, Life, and Death of
+Christ), or the writings of the Prophets were read, as long as time
+permits, putting the former on a par with the latter, as equally
+necessary for the instruction of Christians.
+
+Besides this, we find that Justin holds all these views of Scripture
+truths which are now called Evangelical. He speaks of men now being
+
+    "Purified no longer by the blood of goats and sheep, or by the ashes
+    of an heifer, or by the offerings of fine flour, but by faith
+    through the Blood of Christ, and through His Death, Who died for
+    this very reason." (Dial.)
+
+And again:
+
+    "So that it becomes you to eradicate this hope (_i.e._ of salvation
+    by Jewish ordinances) from your souls, and hasten to know in what
+    way forgiveness of sins, and a hope of inheriting the promised good
+    things, shall be yours. But there is no other way than this to
+    become acquainted with this Christ, to be washed in the fountain
+    spoken of by Isaiah for the remission of sins, and for the rest to
+    lead sinless lives." (Dial. xliv.)
+
+So that from this Apology alone, though addressed to the heathen, we
+learn that Justin cordially accepted every supernatural element in
+Christianity. He thoroughly believed in the Trinity, the Incarnation of
+the Logos, the miraculous Conception, Birth, Life, Miracles, Death,
+Resurrection, and Ascension of Christ. He firmly believed in the
+predictive element in prophecy, in the atoning virtue of the Death of
+Christ, in the mysterious inward grace or inward part in each Sacrament,
+in the heart-cleansing power of the Spirit of God, in the particular
+providence of God, in the resurrection of the body, in eternal reward
+and eternal punishment.
+
+Whatever, then, was the source of his knowledge, that knowledge made him
+intensely dogmatic in his creed, and a firm believer in the supernatural
+nature of everything in his religion.
+
+The Second Apology is of the same nature as the first. A single short
+extract or two from it will show how firmly the author held the
+supernatural:--
+
+    "Our doctrines, then, appear to be greater than all human teaching;
+    because Christ, who appeared for our sakes, became the whole
+    rational being, both body, and reason, and soul.... These things our
+    Christ did through His own power. For no one trusted in Socrates so
+    as to die for this doctrine; but in Christ, who was partially known
+    even by Socrates (for He was and is the Word Who is in every man,
+    and Who foretold the things that were to come to pass both through
+    the prophets and in His own Person when He was made of like
+    passions, and taught these things); not only philosophers and
+    scholars believed, but also artizans and people entirely uneducated,
+    despising both glory, and fear, and death; since He is a Power of
+    the ineffable Father, and not the mere instrument of human reason."
+    (Apol. II. ch. x.)
+
+The dialogue with Trypho is the record of a lengthy discussion with a
+Jew for the purpose of converting him to the Christian faith. The
+assertion of the supernatural is here, if possible, more unreserved than
+in the First Apology. In order to convert Trypho, Justin cites every
+prophecy of the Old Testament that can, with the smallest show of
+reason, be referred to Christ.
+
+Having, first of all, vindicated the Christians from the charge of
+setting aside the Jewish law or covenant, by an argument evidently
+derived from the Epistle to the Hebrews, [15:1] and vindicated for
+Christians the title of the true spiritual Israel, [15:2] he proceeds to
+the prophetical Scriptures, and transcribes the whole of the prophecy of
+Isaiah from the fifty-second chapter to the fifty-fourth, and applies it
+to Christ and His Kingdom. (Dial. ch. xiii.) Shortly after, he applies
+to the second Advent of Christ the prophecy of Daniel respecting the Son
+of Man, brought before the Ancient of Days. (Ch. xxxi.) Then he notices
+and refutes certain destructive interpretations of prophecies which have
+been derived from the unbelieving Jews by our modern rationalists, as
+that Psalm cx. is spoken of Hezekiah, and Psalm lxxii. of Solomon.
+
+Then he proceeds to prove that Christ is both God and Lord of Hosts; and
+he first cites Psalm xxiv., and then Psalms xlvi., xcviii., and xlv.
+(Ch. xxxvi., xxxvii., xxxviii.)
+
+Then, after returning to the Mosaic law, and proving that certain points
+in its ritual wore fulfilled in the Christian system (as the oblation of
+fine flour in the Eucharist--ch. xli.), he concludes this part of his
+argument with the assertion that the Mosaic law had an end in Christ:--
+
+    "In short, sirs," said I, "by enumerating all the other appointments
+    of Moses, I can demonstrate that they were types, and symbols, and
+    declarations of those things which would happen to Christ, of those
+    who, it was foreknown, were to believe in Him, and of those things
+    which would also be done by Christ Himself." (Ch. xlii.)
+
+Then he again proves that this Christ was to be, and was, born of a
+virgin; and takes occasion to show that the virgin mentioned in Isaiah
+vii. was not a young married woman, as rationalists in Germany and among
+ourselves have learnt from the unbelieving Jews. (Ch. xliii.)
+
+To go over more of Justin's argument would be beside my purpose, which
+is at present simply to show how very firmly his faith embraced the
+supernatural.
+
+I shall mention one more application of prophecy. When Trypho asks that
+Justin should resume the discourse, and show that the Spirit of prophecy
+admits another God besides the Maker of all things, [17:1] Justin
+accepts his challenge, and commences with the appearance of the three
+angels to Abraham, and devotes much space and labour to a sifting
+discussion of the meaning of this place. The conclusion is thus
+expressed:--
+
+    "And now have you not perceived, my friends, that one of the
+    three, Who is both God and Lord, and ministers to Him Who is
+    [remains] in the heavens, is Lord of the two angels? For when [the
+    angels] proceeded to Sodom He remained behind, and communed with
+    Abraham in the words recorded by Moses; and when He departed after
+    the conversation Abraham went back to his place. And when He came
+    [to Sodom] the two angels no longer converse with Lot, but Himself,
+    as the Scripture makes evident; and He is the Lord Who received
+    commission from the Lord Who [remains] in the heavens, i.e. the
+    Maker of all things, to inflict upon Sodom and Gomorrah the
+    [judgments] which the Scripture describes in these terms: 'The Lord
+    rained upon Sodom sulphur and fire from the Lord out of heaven.'"
+    (Ch. lvi.)
+
+It is clear from all this that Justin Martyr looked upon prophecy as a
+supernatural gift, bestowed upon men in order to prepare them to receive
+that Christ whom God would send. Instead of regarding it as the natural
+surmising of far-seeing men who, from their experience of the past, and
+from their knowledge of human nature, could in some sort guess what
+course events are likely to take, he regarded it as a Divine influence
+emanating from Him Who knows the future as perfectly as He knows the
+past, and for His own purposes revealing events, and in many cases what
+we should call _trifling_ events, which would be wholly out of the power
+of man to guess or even to imagine.
+
+I am not, of course, concerned to show that Justin was right in his
+views of prophecy; all I am concerned to show is, that Justin regarded
+prophecy as the highest of supernatural gifts.
+
+Such, then, was the view of Justin respecting Christ and the Religion He
+established. Christ, the highest of supernatural beings, His Advent
+foretold by men with supernatural gifts to make known the future, coming
+to us in the highest of supernatural ways, and establishing a
+supernatural kingdom for bringing about such supernatural ends as the
+reconciliation of all men to God by His Sacrifice, the Resurrection of
+the body, and the subjugation of the wills of all men to the Will of
+God.
+
+
+
+
+SECTION IV.
+
+THE PRINCIPAL WITNESS.--THE SOURCES OF HIS KNOWLEDGE RESPECTING THE BIRTH
+OF CHRIST.
+
+
+The question now arises, and I beg the reader to remember that it is the
+question on which the author of "Supernatural Religion" stakes
+all,--From what source did Justin derive this supernatural view of
+Christianity?
+
+With respect to the Incarnation, Birth, Life, Death, and Resurrection of
+Christ, he evidently derives it from certain documents which he
+repeatedly cites, as "The Memoirs of the Apostles" ([Greek:
+Apomnêmoneumata tôn Apostolôn]). These are the documents which he
+mentions as being read, along with the Prophets, at the meetings of
+Christians.
+
+On one occasion, when he is seemingly referring to the [bloody] sweat of
+our Lord, which is mentioned only in St. Luke, who is not an Apostle, he
+designates these writings as the "Memoirs which were drawn up by the
+Apostles _and those who followed them_." [19:1] Again, on another
+occasion, he seems to indicate specially the Gospel of St. Mark as being
+the "Memoirs of Peter." It is a well-known fact that all ecclesiastical
+tradition, almost with one voice, has handed down that St. Mark wrote
+his Gospel under the superintendence, if not at the dictation, of St.
+Peter; and when Justin has occasion to mention that our Lord gave the
+name of Boanerges to the sons of Zebedee, an incident mentioned only by
+St. Mark, he seems at least to indicate the Gospel of St. Mark as being
+specially connected with St. Peter as his Memoirs when he writes:
+[20:1]--
+
+    "And when it is said that he changed the name of one of the Apostles
+    to Peter; and when it is written in his Memoirs that this so
+    happened, as well as that He changed the names of two other
+    brothers, the sons of Zebedee, to Boanerges, which means 'sons of
+    thunder;' this was an announcement," &c. (Ch. cvi.)
+
+With the exception of these two apparent cases, Justin never
+distinguishes one Memoir from another. He never mentions the author or
+authors of the Memoirs by name, and for this reason--that the three
+undoubted treatises of his which have come down to us are all written
+for those outside the pale of the Christian Church. It would have been
+worse than useless, in writing for such persons, to distinguish between
+Evangelist and Evangelist. So far as "those without" were concerned, the
+Evangelists gave the same view of Christ and His work; and to have
+quoted first one and then another by name would have been mischievous,
+as indicating differences when the testimony of all that could be called
+memoirs was, in point of fact, one and the same.
+
+According to the author of "Supernatural Religion" Justin ten times
+designates the source of his quotations as the "Memoirs of the
+Apostles," and five times as simply the "Memoirs."
+
+Now the issue which the writer of "Supernatural Religion" raises is
+this: "Were these Memoirs our present four Gospels, or were they some
+older Gospel or Gospels?" to which we may add another: "Did Justin quote
+any other lost Gospel besides our four?"
+
+       *       *       *       *       *
+
+I shall now give some instances of the use which Justin makes of the
+writings which he calls "Memoirs," and this will enable the reader in
+great measure to judge for himself.
+
+First of all, then, I give one or two extracts from Justin's account of
+our Lord's Nativity. Let the reader remember that, with respect to the
+first of these, the account is not introduced in order to give Trypho an
+account of our Lord's Birth, but to assure him that a certain prophecy,
+as it is worded in the Septuagint translation of Isaiah--viz., "He shall
+take the powers of Damascus and the spoil of Samaria," was fulfilled in
+Christ. And indeed almost every incident which Justin takes notice of he
+relates as a fulfilment of some prophecy or other. Trifling or
+comparatively trifling incidents in our Lord's Life are noticed at great
+length, because they are supposed to be the fulfilment of some prophecy;
+and what we should consider more important events are passed over in
+silence, because they do not seem to fulfil any prediction.
+
+The first extract from Justin, then, shall be the following:--
+
+    "Now this King Herod, at the time when the Magi came to him from
+    Arabia, and said they knew from a star which appeared in the heavens
+    that a King had been born in your country, and that they had come to
+    worship Him, learned from the Elders of your people, that it was
+    thus written regarding Bethlehem in the Prophet: 'And thou,
+    Bethlehem, in the land of Judah, art by no means least among the
+    princes of Judah; for out of thee shall go forth the leader, who
+    shall feed my people.' Accordingly, the Magi from Arabia came to
+    Bethlehem, and worshipped the child, and presented him with gifts,
+    gold, and frankincense, and myrrh; but returned not to Herod, being
+    warned in a revelation after worshipping the child in Bethlehem. And
+    Joseph, the spouse of Mary, who wished at first to put away his
+    betrothed Mary, supposing her to be pregnant by intercourse with a
+    man, _i.e._ from fornication, was commanded in a vision not to put
+    away his wife; and the angel who appeared to him told him that what
+    is in her womb is of the Holy Ghost. Then he was afraid and did not
+    put her away, but on the occasion of the first census which was
+    taken in Judea under Cyrenius, he went up from Nazareth, where he
+    lived, to Bethlehem, to which he belonged, to be enrolled; for his
+    family was of the tribe of Judah, which then inhabited that region.
+    Then, along with Mary, he is ordered to proceed into Egypt, and
+    remain there with the Child, until another revelation warn them to
+    return to Judea. But when the Child was born in Bethlehem, since
+    Joseph could not find a lodging in that village, he took up his
+    quarters in a certain cave near the village; and while they were
+    there Mary brought forth the Christ and placed Him in a manger, and
+    here the Magi who came from Arabia, found Him. 'I have repeated to
+    you,' I continued, 'what Isaiah foretold about the sign which
+    foreshadowed the cave; but, for the sake of those which have come
+    with us to-day, I shall again remind you of the passage.' Then I
+    repeated the passage from Isaiah which I have already written,
+    adding that, by means of those words, those who presided over the
+    mysteries of Mithras were stirred up by the devil to say that in a
+    place, called among them a cave, they were initiated by him. 'So
+    Herod, when the Magi from Arabia did not return to him, as he had
+    asked them to do, but had departed by another way to their own
+    country, according to the commands laid upon them; and when Joseph,
+    with Mary and the Child, had now gone into Egypt, as it was revealed
+    to them to do; as he did not know the Child whom the Magi had gone
+    to worship, ordered simply the whole of the children then in
+    Bethlehem to be massacred. And Jeremiah prophesied that this would
+    happen, speaking by the Holy Ghost thus: 'A voice was heard in
+    Ramah, lamentation and much wailing, Rachel weeping for her
+    children, and she would not be comforted, because they are not.'"
+    (Dial. ch. lxxviii.)
+
+Now any unprejudiced reader, on examining this account, would instantly
+say that Justin had derived every word of it from the Gospels of St.
+Matthew and St. Luke, but that, instead of quoting the exact words of
+either Evangelist, he would say that he (Justin) "reproduced" them. He
+reproduced the narrative of the Nativity as it is found in each of these
+two Gospels. He first reproduces the narrative in St. Matthew in
+somewhat more colloquial phrase than the Evangelist used, interspersing
+with it remarks of his own; and in order to account for the Birth of
+Christ in Bethlehem he brings in from St. Luke the matter of the census,
+(not with historical accuracy but) sufficiently to show that he was
+acquainted with the beginning of Luke ii.; and in order to account for
+the fact that Christ was not born in the inn, but in a more sordid place
+(whether stable or cave matters not, for if it was a cave it was a cave
+used as a stable, for there was a "manger" in it), he reproduces Luke
+ii. 6-7.
+
+Justin then, in a single consecutive narrative, expressed much in his
+own words, gives the whole account, so far as it was a fulfilment of
+prophecy, made up from two narratives which have come down to us in the
+Gospels of St. Matthew and St. Luke, and in these only. It would have
+been absurd for him to have done otherwise, as he might have done if he
+had anticipated the carpings of nineteenth century critics, and assumed
+that Trypho, an unconverted Jew, had a New Testament in his hand with
+which he was so familiar that he could be referred to first one
+narrative and then the other, in order to test the correctness of
+Justin's quotations.
+
+Against all this the author of "Supernatural Religion" brings forward a
+number of trifling disagreements as proofs that Justin need not have
+quoted one of the Evangelists--probably did not--indeed, may not have
+ever seen our synoptics, or heard of their existence. But the reader
+will observe that he has given the same history as we find in the two
+synoptics which have given an account of the Nativity, and he apparently
+knew of no other account of the matter.
+
+We are reminded that there were numerous apocryphal Gospels then in use
+in the Church, and that Justin might have derived his matter from these;
+but, if so, how is it that he discards all the lying legends with which
+those Gospels team, and, with the solitary exception of the mention of
+the cave, confines himself to the circumstances of the synoptic
+narrative.
+
+The next place respecting the Nativity shall be one from ch. c.:--
+
+    "But the Virgin Mary received faith and joy, when the angel Gabriel
+    announced the good tidings to her that the Spirit of the Lord would
+    come upon her, and the power of the Highest would overshadow her;
+    wherefore also the Holy Thing begotten of her is the Son of God: and
+    she replied, 'Be it unto me according to Thy word.'"
+
+Here both the words of the angel and the answer of the virgin are almost
+identical with the words in St. Luke's Gospel; Justin, however, putting
+his account into the oblique narrative.
+
+We will put the two side by side that the reader may compare them.
+
+                             [GREEK TABLE]
+
+Pistin de kai charan labousa       |
+Maria hê parthenos euangelizomenou |
+autê Gabriêl angelou, hoti pneuma  | Pneuma hagion epeleusetai epi
+kyriou ep' autên epeleusetai,      | se, kai dynamis hypsistou
+kai dunamis hypsistou episkiasei   | episkiasei soi, dio kai to gennômenon
+autên, dio kai to gennômenon       | hagion klêthêsetai Hyios Theou.
+ex autês hagion estin Hyios Theou, |  *       *       *       *       *
+apekrinato, Genoito moi kata to    | Genoito moi kaia to rhêma sou.
+rhêma sou.                         |
+
+Now of these words, _as existing in St. Luke_, the author of
+"Supernatural Religion" takes no notice. Was he, then, acquainted with
+the fact that Justin's words _in this place_ so closely correspond with
+St. Luke's? We cannot say. We only know that he calls his readers'
+particular attention to a supposed citation of the previous words of the
+angel Gabriel, cited in another place:--
+
+    "Behold thou shalt conceive of the Holy Ghost, and shalt bear a Son,
+    and He shall be called the Son of the Highest, and thou shalt call
+    His name Jesus, for He shall save His people from their sins."
+    (Apol. I. ch. xxxiii.)
+
+The ordinary unprejudiced reader would say that Justin here reproduces
+St. Matthew and St. Luke, weaving into St. Luke's narrative the words of
+the angel to St. Joseph; but our author will not allow this for a
+moment. He insists that Justin knew nothing, or need have known nothing,
+of St. Luke. He shows that the words of the angel, "He shall save his
+people," &c., which seem to be introduced from St. Matthew, "are not
+accidentally inserted in this place, for we find that they are joined in
+the same manner to the address of the angel to Mary in the
+Protevangelium of St. James."
+
+But how about those words which succeed them in answer to the question
+of the Virgin, "How shall these things be?" I mean those quoted in the
+"Dialogue" beginning "The Holy Ghost shall come upon thee," &c. If ever
+one author quotes another, Justin in this place quotes St. Luke. They
+cannot be taken from the Protevangelium, because the corresponding words
+in the Protevangelium are very different from those in St. Luke; and the
+only real difference between Justin's quotation and St. Luke is that St.
+Luke reads, "shall be called the Son of God;" whereas Justin has "is the
+Son of God." Now in this Justin differs from the Protevangelium, which
+reads, "Shall be called the Son of the Highest;" so the probability is
+still more increased that in the quotation from the "Dialogue" he did
+not quote the Protevangelium, and did quote St. Luke. However, we will
+make the author a present of these words, because we want to assume for
+a moment the truth of his conclusion, which he thus expresses:--
+
+    "Justin's divergencies from the Protevangelium prevent our supposing
+    that, in its present form, it could have been the actual source of
+    his quotations; but the wide differences which exist between the
+    extant MSS. of the Protevangelium show that even the most ancient
+    does not present it in its original form. It is much more probable
+    that Justin had before him a still older work, to which both the
+    Protevangelium and the third Gospel were indebted." ("Supernatural
+    Religion," vol. i. p. 306.)
+
+Assuming, then, the correctness of this, Justin had a still older Gospel
+than that of St. Luke; and we shall hereafter show that St. Luke's
+Gospel was used in all parts of the world in Justin's day, and long
+before it. Now Justin himself lived only 100 years after the
+Resurrection; and this is no very great age for the copy of a book,
+still less for the book itself, of which any one may convince himself by
+a glance around his library. We may depend upon it that Justin would
+have used the oldest sources of information. A book so old in Justin's
+days may have been published at the outset of Christianity. The author
+himself surmises that it may have been the work of one of St. Luke's
+[Greek: polloi]. Anyhow it is an older and therefore, according to the
+writer's own line of argument all through his book, a more reliable
+witness to the things of Christ, and its witness is to the supernatural
+in His Birth. Are we, then, able to form any conjecture as to the name
+of this most ancient Gospel? Yes. The author of "Supernatural Religion"
+identifies it with the lost Gospel to the Hebrews, in the words:--
+
+    "Much more probably, however, Justin quotes from the more ancient
+    source from which the Protevangelium and perhaps St. Luke drew their
+    narrative. There can be little doubt that the Gospel according to
+    the Hebrews contained an account of the birth in Bethelehem, and as
+    it is, at least, certain that Justin quotes other particulars from
+    it, there is fair reason to believe that he likewise found this fact
+    [28:1] in that work." (Vol. ii. p. 313.)
+
+If, then, this be the Gospel from which Justin derived his account of
+the Nativity, it seems to have contained all the facts for which we have
+now to look into St. Matthew and St. Luke. It combined the testimonies
+of both Evangelists to the supernatural Birth of Jesus.
+
+
+
+
+SECTION V.
+
+THE PRINCIPAL WITNESS.--HIS TESTIMONY RESPECTING THE BAPTISM OF CHRIST.
+
+
+The next extract from Justin which I shall give is one describing our
+Lord's Baptism. This account, like almost every other given in the
+dialogue with Trypho, is mentioned by him, not so much for its own sake,
+but because it gave him opportunity to show the fulfilment, or supposed
+fulfilment, of a prophecy--in this case the prophecy of Isaiah that the
+"Spirit of the Lord should rest upon Him."
+
+    "Even at His birth He was in possession of His power; and as He grew
+    up like all other men, by using the fitting means, He assigned its
+    own [requirements] to each development, and was sustained by all
+    kinds of nourishment, and waited for thirty years, more or less,
+    until John appeared before Him as the herald of His approach, and
+    preceded Him in the way of baptism, as I have already shown. And
+    then, when Jesus had gone to the river Jordan, where John was
+    baptizing, and when He had stepped into the water, a fire was
+    kindled in the Jordan; and when He came out of the water, the Holy
+    Ghost lighted on Him like a dove [as] the Apostles of this very
+    Christ of ours wrote.... For when John remained (literally sat)
+    [29:1] by the Jordan, and preached the baptism of repentance,
+    wearing only a leathern girdle and a vesture made of camel's hair,
+    eating nothing but locusts and wild honey, men supposed him to be
+    Christ; but he cried to them--'I am not the Christ, but the voice of
+    one crying; for He that is stronger than I shall come, whose shoes I
+    am not worthy to bear....' The Holy Ghost, and for man's sake, as I
+    formerly stated, lighted on Him in the form of a dove, and there
+    came at the same instant from the heavens a voice, which was uttered
+    also by David when he spoke, personating Christ, what the Father
+    would say to Him, 'Thou art my Son, this day have I begotten Thee;'
+    [the Father] saying that His generation would take place for men, at
+    the time when they would become acquainted with Him. 'Thou art my
+    Son; this day have I begotten Thee.'" (Ch. lxxxviii.)
+
+The author of "Supernatural Religion" lays very great stress upon this
+passage, as indicating throughout sources of information different from
+our Gospels. He makes the most of the fact that John is said to have
+"sat" by the Jordan, not apparently remembering that sitting was the
+normal posture for preaching and teaching (Matthew v. 1; Luke iv. 20).
+He, of course, dwells much upon the circumstance that a fire was kindled
+in the Jordan at the time of our Lord's baptism, which additional
+instance of the supernatural Justin may have derived either from
+tradition or from the Gospel to the Hebrews. Above all, he dwells upon
+the fact--and a remarkable fact it is--that Justin supposes that the
+words of the Father wore not "Thou art my beloved Son, in Thee I am well
+pleased," but "Thou art my Son, this day have I begotten Thee."
+
+Now I do not for a moment desire to lessen the importance of the
+difficulty involved in a man, living in the age of Justin, giving the
+words, of the Father so differently to what they appear in our Gospels.
+But what is the import of the discrepancy? It is simply a theological
+difficulty, the same in all respects with that which is involved in the
+application of these very words to the Resurrection of Christ by St.
+Paul, in Acts xiii. 33. It is in no sense a difficulty having the
+smallest bearing on the supernatural; for it is equally as supernatural
+for the Father to have said, with a voice audible to mortal ears, "This
+day have I begotten Thee," as it is for Him to have said, "In Thee I am
+well pleased."
+
+What, then, is the inference which the author of "Supernatural Religion"
+draws from these discrepancies? This,--that Justin derived his
+information from the lost Gospel to the Hebrews.
+
+    "In the scanty fragments of the 'Gospel according to the Hebrews,'
+    which have been preserved, we find both the incident of the fire
+    kindled in Jordan, and the words of the heavenly voice, as quoted by
+    Justin:--'And as He went out of the water, the heavens opened, and
+    He saw the Holy Spirit of God in the form of a dove descend and
+    enter into Him. And a voice was heard from heaven, saying, 'Thou art
+    my beloved Son, in Thee I am well pleased;' and again, 'This day
+    have I begotten Thee.' And immediately a great light shone in that
+    place.' Epiphanius extracts this passage from the version in use
+    among the Ebionites, but it is well known that there were many other
+    varying forms of the same Gospel; and Hilgenfeld, with all
+    probability, conjectures that the version known to Epiphanius was no
+    longer in the same purity as that used by Justin, but represents the
+    transition stage to the Canonical Gospels, adopting the words of the
+    voice which they give without yet discarding the older form."
+    ("Supernatural Religion," vol. i. p. 320.)
+
+Here, then, are the remains of an older Gospel used by Justin, taken
+from copies which rationalists assert to have been, when used by him, in
+a state of greater purity than a subsequent recension, which subsequent
+recension was anterior to our present Gospels, and being older was
+purer, because nearer to the fountain-head of knowledge: but this older
+and purer form is characterized by a more pronounced supernatural
+element--to wit, the 'fire' in Jordan and the 'light'--so that, the
+older and purer the tradition, the more supernatural is its teaching.
+
+
+
+
+SECTION VI.
+
+THE PRINCIPAL WITNESS.--HIS TESTIMONY RESPECTING THE DEATH OF CHRIST.
+
+
+We have now to consider the various notices in Justin respecting our
+Lord's Crucifixion, and the events immediately preceding and following
+it. Justin notices our Lord's entry into Jerusalem:--
+
+    "And the prophecy, 'binding His foal to the vine and washing His
+    robe in the blood of the grape,' was a significant symbol of the
+    things which were to happen to Christ, and of what He was to do. For
+    the foal of an ass stood bound to a vine at the entrance of a
+    village, and He ordered His acquaintances to bring it to Him then;
+    and when it was brought He mounted and sat upon it, and entered
+    Jerusalem." (Apol. I. ch. xxxii.)
+
+Justin in a subsequent place (Dial. ch. liii.) notices the fact only
+mentioned in St. Matthew, that Jesus commanded the disciples to bring
+both an ass and its foal:--
+
+    "And truly our Lord Jesus Christ, when He intended to go into
+    Jerusalem, requested His disciples to bring Him a certain ass, along
+    with its foal, which was bound in an entrance of a village called
+    Bethphage; and, having seated Himself on it, He entered into
+    Jerusalem."
+
+Justin thus describes the institution of the Eucharist:--
+
+    "For the Apostles, in the Memoirs composed by them, which are called
+    Gospels, have thus delivered unto us what was enjoined upon them;
+    that Jesus took bread, and, when He had given thanks, said, 'This do
+    ye in remembrance of me, this is My body;' and that after the same
+    manner, having taken the cup and given thanks, He said, 'This is My
+    blood;' and gave it to them alone." (Apol. i. ch. lxvi.)
+
+He thus adverts to the dispersion of the Apostles:--
+
+    "Moreover, the prophet Zechariah foretold that this same Christ
+    would be smitten and His disciples scattered: which also took place.
+    For after His Crucifixion the disciples that accompanied Him were
+    dispersed." (Dial. ch. liii.)
+
+He mentions our Lord's agony as the completion of a prophecy in Psalm
+xxii.:--
+
+    "For on the day on which He was to be crucified, having taken three
+    of His disciples to the hill called Olivet, situated opposite to the
+    temple at Jerusalem, He prayed in these words: 'Father, if it be
+    possible, lot this cup pass from Me.' And again He prayed, 'Not as I
+    will, but as Thou wilt.'" (Dial. xcix.)
+
+His sweating great drops of blood (mentioned only in St. Luke), also in
+fulfilment of Psalm xxii.--
+
+    "For in the memoirs which I say were drawn up by His Apostles, and
+    those who followed them [it is recorded] that His sweat fell down
+    like drops of blood while He was praying, and saying, 'If it be
+    possible, let this cup pass.'" [34:1] (Ch. ciii.)
+
+His being sent to Herod (mentioned only in St. Luke):--
+
+    "And when Herod succeeded Archelaus, having received the authority
+    which had been allotted to him, Pilate sent to him by way of
+    compliment Jesus bound; and God, foreknowing that this would happen,
+    had thus spoken, 'And they brought Him to the Assyrian a present to
+    the king.'" (Ch. ciii.)
+
+His silence before Pilate, also quoted by Justin, in fulfilment of Psalm
+xxii.:--
+
+    "And the statement, 'My strength is become dry like a potsherd, and
+    my tongue has cleaved to my throat,' was also a prophecy of what
+    would be done by Him according to the Father's will. For the power
+    of His strong word, by which He always confuted the Pharisees and
+    Scribes, and, in short, all your nation's teachers that questioned
+    Him, had a cessation like a plentiful and strong spring, the waters
+    of which have been turned off, when He kept silence, and chose to
+    return no answer to any one in the presence of Pilate; as has been
+    declared in the Memoirs of His Apostles." (Dial. ch. cii.)
+
+His crucifixion:
+
+    "And again, in other words, David in the twenty-first Psalm thus
+    refers to the suffering and to the cross in a parable of mystery:
+    'They pierced my hands and my feet; they counted all my bones; they
+    considered and gazed upon me; they parted my garments among them,
+    and cast lots upon my vesture.' For when they crucified Him, driving
+    in the nails, they pierced His hands and feet; and those who
+    crucified Him parted His garments among themselves, each casting
+    lots for what he chose to have, and receiving according to the
+    decision of the lot." (Ch. xcvii.)
+
+The mocking of Him by His enemies:--
+
+    "And the following: 'All they that see Me laughed Me to scorn; they
+    spake with the lips; they shook the head: He trusted in the Lord,
+    let Him deliver Him since He desires Him;' this likewise He foretold
+    should happen to Him. For they that saw Him crucified shook their
+    heads each one of them, and distorted their lips, and, twisting
+    their noses to each other, they spake in mockery the words which are
+    recorded in the Memoirs of His Apostles, 'He said He was the Son of
+    God: let Him come down; let God save Him.'" (Ch. ci.)
+
+His saying, "My God, my God, why hast Thou forsaken Me?" (reported only
+in SS. Matthew and Mark):--
+
+    "For, when crucified, He spake, 'O God, my God, why hast Thou
+    forsaken me?'" (Ch. xcix.)
+
+His saying, "Father, into Thy hands I commend My Spirit," reported only
+in St. Luke:--
+
+    "For, when Christ was giving up His spirit on the cross, He said,
+    'Father, into Thy hands I commend my spirit,' as I have learned also
+    from the Memoirs." (Ch. cv.)
+
+His Resurrection and appearance to His Apostles gathered together (found
+only in SS. Luke and John), and His reminding the same Apostles that
+before His Death He had foretold it (found only in St. Luke):--
+
+    "And that He stood in the midst of His brethren, the Apostles (who
+    repented of their flight from Him when He was crucified, after He
+    rose from the dead, and after they were persuaded by Him that before
+    His Passion He had mentioned to them that He must suffer these
+    things, and that they were announced beforehand by the prophets)."
+    [37:1] (Ch. cvi.)
+
+The Jews spreading the report that His disciples had stolen away His
+Body by night (recorded only by St. Matthew):--
+
+    "Yet you not only have not repented, after you learned that He rose
+    from the dead, but, as I said before, you have sent chosen and
+    ordained men throughout all the world to proclaim that a godless and
+    lawless heresy had sprung from one Jesus, a Galilean deceiver, whom
+    we crucified, but His disciples stole Him by night from the tomb,
+    where He was laid when unfastened from the cross." (Ch. cviii.)
+
+The Apostles seeing the Ascension, and afterwards receiving power from
+Him in person, and going to every race of men:--
+
+    "And when they had seen Him ascending into heaven, and had believed,
+    and had received power sent thence by Him upon them, and went to
+    every race of men, they taught these things, and were called
+    Apostles." (Apol. I. ch. l.)
+
+From all this the reader will see at a glance that Justin's view of the
+Crucifixion and the events attending it was exactly the same as ours. He
+will notice that all the events related in Justin are the same as those
+recorded in the Evangelists Matthew and Luke; and that the circumstances
+related by Justin, and not to be found in the Synoptics, are of the most
+trifling character, as, for instance, that the blaspheming bystanders at
+the cross "screwed up their noses." I think this is the only additional
+circumstance to which the writer of "Supernatural Religion" draws
+attention. He will notice that Justin records some events only to be
+found in St. Matthew and some only in St. Luke. He will notice also how
+frequently Justin reproduces the narrative rather than quotes it.
+
+The ordinary reader would account for all this by supposing that Justin
+had our Synoptics (at least the first and third) before him, and
+reproduced incidents first from one and then from the other as they
+suited his purpose, and his purpose was not to give an account of the
+Crucifixion, but to elucidate the prophecies respecting the Crucifixion.
+
+The author of "Supernatural Religion," however, goes through those
+citations, or supposed citations, seriatim, and attempts to show that
+each one must have been taken from some lost Gospel, most probably the
+Gospel of the Hebrews.
+
+Be it so. Here, then, was a Gospel which contained all the separate
+incidents recorded in SS. Matthew and Luke, and, of course, combined
+them in one narrative. How is it that so inestimably valuable a
+Christian document was irretrievably lost, and its place supplied by
+three others, each far its inferior, each picking and choosing separate
+parts from the original; and that, about 120 years after the original
+promulgation of the Gospel, these three forged narratives superseded a
+Gospel which would have been, in the matter of our Lord's Birth, Death,
+and Resurrection, a complete and perfect harmony? I leave the author of
+"Supernatural Religion" to explain so unlikely a fact. One explanation
+is, however, on our author's own showing, inadmissible, which is, that
+our present Synoptics were adopted because they pandered more than the
+superseded one to the growing taste for the supernatural, for the
+earlier Gospel or Gospels contained supernatural incidents which are
+wanting in our present Synoptics.
+
+
+
+
+SECTION VII.
+
+THE PRINCIPAL WITNESS.--HIS TESTIMONY RESPECTING THE MORAL TEACHING OF
+OUR LORD.
+
+
+One more class of apparent quotations from our Synoptic Gospels must now
+be considered, viz., the citations in Justin of the moral teaching or
+precepts of Christ. Those are mostly to be found in one place, in one
+part of the First Apology (chapters xv.-xviii.), and they are introduced
+for the express purpose of convincing the Emperor of the high standard
+of Christ's moral teaching.
+
+The author of "Supernatural Religion" gives very considerable extracts
+from these chapters, which I shall give in his own translation:--
+
+    "He (Jesus) spoke thus of chastity: 'Whosoever may have gazed on a
+    woman, to lust after her, hath committed adultery already in the
+    heart before God.' And, 'If thy right eye offend thee cut it out,
+    for it is profitable for thee to enter into the kingdom of heaven
+    with one eye (rather) than having two to be thrust into the
+    everlasting fire.' And, 'Whosoever marrieth a woman, divorced from
+    another man, committeth adultery.'"
+
+       *       *       *       *       *
+
+    "And regarding our affection for all He thus taught: 'If ye love
+    them which love you what new thing do ye? for even the fornicators
+    do this; but I say unto you, pray for your enemies, and love them
+    which hate you, and bless them which curse you, and offer prayer for
+    them which despitefully use you.' And that we should communicate to
+    the needy, and do nothing for praise, He said thus: 'Give ye to
+    every one that asketh, and from him that desireth to borrow turn not
+    ye away, for, if ye lend to them from whom ye hope to receive, what
+    new thing do ye? for even the publicans do this. But ye, lay not up
+    for yourselves upon the earth, where moth and rust doth corrupt, and
+    robbers break through, but lay up for yourselves in the heavens,
+    where neither moth nor rust doth corrupt. For what is a man profited
+    if he shall gain the whole world but destroy his soul? or what shall
+    he give in exchange for it? Lay up, therefore, in the heavens, where
+    neither moth nor rust doth corrupt.' And, 'Be ye kind and merciful
+    as your Father also is kind and merciful, and maketh His sun to rise
+    on sinners, and just and evil. But be not careful what ye shall eat
+    and what ye shall put on. Are ye not better than the birds and the
+    beasts? and God feedeth them. Therefore be not careful what ye shall
+    eat or what ye shall put on, for your heavenly Father knoweth that
+    ye have need of these things; but seek ye the kingdom of the
+    heavens, and all these things shall be added unto you, for where the
+    treasure is there is also the mind of the man. And 'Do not these
+    things to be seen of men, otherwise ye have no reward of your Father
+    which is in heaven.' And regarding our being patient under injuries,
+    and ready to help all, and free from anger, this is what He said:
+    'Unto him striking thy cheek offer the other also; and him who
+    carrieth off thy cloak, or thy coat, do not thou prevent. But
+    whosoever shall be angry is in danger of the fire. But every one who
+    compelleth thee to go a mile, follow twain. And let your good works
+    shine before men, so that, perceiving, they may adore your Father,
+    which is in heaven.' ... And regarding our not swearing at all, but
+    ever speaking the truth, He thus taught: 'Ye may not swear at all,
+    but let your yea be yea, and your nay nay, for what is more than
+    these is of the evil one.'"
+
+       *       *       *       *       *
+
+    "'For not those who merely make profession, but those who do the
+    work,' as He said, 'shall be saved.' For He spake thus: 'Not every
+    one that saith unto me, Lord, Lord, shall (enter into the kingdom of
+    heaven, but he that doeth the will of my Father, which is in
+    heaven). For whosoever heareth me, and doeth what I say, heareth Him
+    that sent me. But many will say to me, Lord, Lord, have we not eaten
+    and drunk in Thy name, and done wonders? And then will I say unto
+    them, 'Depart from me, workers of iniquity.' There shall be weeping
+    and gnashing of teeth, when indeed the righteous shall shine as the
+    sun, but the wicked are sent into everlasting fire. For many shall
+    arrive in My name, outwardly, indeed, clothed in sheep-skins, but
+    inwardly being ravening wolves. Ye shall know them from their works,
+    and every tree that bringeth not forth good fruit is hewn down and
+    cast into the fire."
+
+       *       *       *       *       *
+
+    "As Christ declared, saying, 'To whom God has given more, of him
+    shall more also be demanded again.'"
+
+The ordinary reader, remembering that Justin was writing for the
+heathen, would suppose, after reading the above, that Justin reproduced
+from SS. Matthew and Luke the moral precepts of Christ, or rather those
+which suited his purpose, and his purpose was to show to the heathen
+Emperor that Christianity would make the best members of a community.
+
+To this end he reproduces the precepts respecting chastity, respecting
+love to all, and communicating to the needy--being kind and
+merciful--not caring much for material things--being patient and
+truthful--and above all, being sincere.
+
+He did not reproduce the precepts respecting prayer, simply because
+immoral men among the heathen worshipped their gods as devoutly as moral
+men did. He did not reproduce the Lord's prayer, because he would not
+consider that it belonged to the heathen, or the promises that God would
+hear prayer, simply because these would belong to Christians only.
+
+Again, he evidently altered and curtailed what the heathen would not
+understand, as for instance, in quoting our Lord's saying respecting
+"anger," he quoted it very shortly, because to have quoted at length the
+gradations of punishment for being "angry without a cause," for "calling
+a brother Raca" and "fool," would have been almost unintelligible to
+those unacquainted with Jewish customs.
+
+The author of "Supernatural Religion" repudiates the idea that Justin,
+in any of these quotations, makes use of our present Gospels. He
+examines these [so-called] quotations seriatim at considerable length,
+for the purpose of showing that Justin's variations from our present
+Gospels imply another source of information. He considers (and in this I
+cannot agree with him, though I shall, for argument's sake, yield the
+point) that--
+
+    "The hypothesis that these quotations are from the canonical gospels
+    requires the acceptance of the fact that Justin, with singular care,
+    collected from distant and scattered portions of these gospels a
+    series of passages in close sequence to each other, forming a whole
+    unknown to them, but complete in itself." ("Supernatural Religion,"
+    vol. i. p. 359)
+
+I say I cannot agree with this, because I think that the extracts I have
+given have all the signs of a piece of patchwork by no means well put
+together, but I will assume that he is right in his view.
+
+Here, then, we have, according to his hypothesis, another sermon of
+Christ's, which, owing to the "close sequence" of its various passages,
+and its completeness as a whole, must take its place alongside of the
+Sermon on the Mount. Where does it come from?--
+
+    "The simple and natural conclusion, supported by many strong
+    reasons, is that Justin derived his quotations from a Gospel which
+    was different from ours, though naturally by subject and design it
+    must have been related to them." (Vol. i. p. 384.)
+
+And in page 378 our author traces one of the passages of this
+"consecutive" discourse through an epistle ascribed to Clement of Rome
+to the "Gospel according to the Egyptians," which was in all probability
+a version of the "Gospel according to the Hebrews."
+
+Here, then, is a Gospel, the Gospel to the Hebrews, which not only
+contained, as the author has shown, a harmony of the histories in SS.
+Matthew and Luke, so far, at least, as the Birth and Death of Christ are
+concerned, but also such a full and consecutive report of the moral
+teaching of Christ, that it may not unfitly be described as "a series of
+passages in close sequence to each other," collected "with singular
+care" "from distant and scattered portions of these Gospels." How, we
+ask, could such a Gospel have perished utterly? A Gospel, which, besides
+containing records of the historical and supernatural much fuller than
+any one of the surviving Gospels, contained also a sort of Sermon on the
+Mount, amalgamating in one whole the moral teaching of our Lord, ought
+surely (if it ever was in existence) to have won its place in the canon.
+
+
+
+
+SECTION VIII.
+
+THE PRINCIPAL WITNESS.--HIS TESTIMONY TO ST. JOHN.
+
+
+We have now to consider the citations (or supposed citations) of Justin
+from the fourth Gospel. These, as I have mentioned, are treated by the
+author of "Supernatural Religion" separately at the conclusion of his
+work.
+
+Whatever internal coincidences there are between the contents of
+St. John and those of the Synoptics, the external differences are
+exceedingly striking, and it is not at all to my present purpose to keep
+this fact out of sight. The plan of St. John's Gospel is different, the
+style is different, the subjects of the discourses, the scene of action,
+the incidents, and (with one exception) the miracles, all are different.
+
+Now this will greatly facilitate the investigation of the question as to
+whether any author had St. John before him when he wrote. There may be
+some uncertainty with respect to the quotations from the Synoptics, as
+to whether an early writer quotes one or other, or derives what he cites
+from some earlier source, as for instance from one of St. Luke's [Greek:
+polloi].
+
+But it cannot be so with St. John. A quotation of, or reference to, any
+words of any discourse of our Lord, or an account of any transaction as
+reported by St. John, can be discerned in an instant. At least it can be
+at once seen that it cannot have been derived from the Synoptics, or
+from any supposed apocryphal or traditional sources from which the
+Synoptics derived their information.
+
+The special object of this Gospel is the identification of the
+pre-existent nature of our Lord with the eternal Word, and following
+upon this, His relation to His Father on the one side, and to mankind on
+the other.
+
+He is the only begotten of the Father, God being His own proper Father
+[Greek: idios], and so He is equal to the Father in nature (John v. 18),
+and yet, as being a Son, He is subordinate, so that He represents
+Himself throughout as sent by the Father to do His will and speak His
+words.
+
+With reference to mankind He is, before His Incarnation, the "Light that
+lighteth every man." After and through His Incarnation He is to man all
+in all. He is even in death the object of their Faith. He is the
+Mediator through whose very person God sends the Spirit. He is the Life,
+the Light, the Living Water, the Spiritual Food.
+
+Justin Martyr repeatedly reproduces in various forms of expression the
+truth that Christ is the eternal "Word made flesh" and revealed as the
+"Only-begotten Son of God," thus:--
+
+    "The first power after God the Father and Lord of all is the Word,
+    Who is also the Son, and of Him we will, in what follows, relate how
+    He took flesh and became man." (Apol. I. Ch. XXXII.)
+
+Again:--
+
+    "I have already proved that He was the only-begotten of the Father
+    of all things, being begotten in a peculiar manner [Greek: idiôs],
+    Word and Power by Him, and having afterwards become man through the
+    Virgin." (Dial. ch. cv.)
+
+Now, we have in these two passages four or five characteristic
+expressions of St. John relating to our Lord, not to be found in any
+other Scripture writer. I say "in any other," for I believe that not
+only the Epistles of St. John, but also the Apocalypse, notwithstanding
+certain differences in style, are to be ascribed to St. John.
+
+We have the term "Word" united with "the Son," and with "Only begotten,"
+and said to be "properly (propriè; [Greek: idiôs]) begotten;" a
+reminiscence of John v. 18, the only place in the New Testament where
+the adjective [Greek: idios] or its adverb [Greek: idiôs] is applied to
+the relations of the Father and the Son, and we have this Word becoming
+flesh and man.
+
+Now Justin, in one of the places, writes to convince an heathen emperor;
+and, in the other, an unbelieving Jew; and so in each case he reproduces
+the sense of John i. 1 and 14, and not the exact words. It would have
+been an absurdity for him to have quoted St. John exactly, for, in such
+a case, he must have retained the words "we beheld his glory, the glory
+as," which would have simply detracted from the force of the passage,
+being unintelligible without some explanation.
+
+Again, we have in the Dialogue (ch. lxi.) the words "The Word of Wisdom,
+Who is Himself this God begotten of the Father of all things." Now here
+there seems to be a reproduction of the old and very probably original
+reading of John i. 18, [48:1] "The only begotten God who is in the bosom
+of the Father." Certainly this reading of John i. 18 is the only place
+where the idea of being begotten is associated with the term "God."
+
+We next have to notice that Justin repeatedly uses the words "God" and
+"Lord" in collocation as applied to Jesus Christ; not "the Lord God,"
+the usual Old Testament collocation, but God and Lord, thus:
+
+    "For Christ is King and Priest and God and Lord," &c. (Dial. ch.
+    xxxiv.)
+
+Again:--
+
+    "There is, and there is said to be, another God and Lord subject to
+    the Maker of all things." (Dial. lvi.)
+
+Now the only Gospel in which these words are to be found together and
+applied to Christ is that according to St. John, where he records the
+confession of St. Thomas, "My Lord and my God" (John xx. 28).
+
+Again: St. John alone of the Evangelists speaks of our Lord as He that
+cometh from above [Greek: ho anôthen erchomenos], as coming from heaven,
+as "leaving the world and going to the Father" (John iii. 31; xvi. 28),
+and Justin reproduces this in the words:--
+
+    "It is declared [by David in Prophecy,] that He would come forth
+    from the highest heavens, and again return to the same places, in
+    order that you may recognize Him as God coming forth from above and
+    man living among men." (Dial. ch. lxiv.)
+
+Again: though St. John asserts by implication the equality in point of
+nature of the Father and the Son (John v. 18), yet he also very
+repeatedly records words of Christ which assert His subordination to the
+Father. Nowhere in the Synoptics do we read such words as "I can of mine
+own self do nothing." "I seek not mine own will, but the will of the
+Father which hath sent me" (John v. 30): "My meat is to do the will of
+Him that sent me, and to finish His work" (iv. 34; also John vi. 38): "I
+have not spoken of myself; but the Father which sent me, He gave me a
+commandment, what I should say, and what I should speak." (xii. 49)
+
+Now Justin Martyr reproduces these intimations of the subordination of
+the Son:--
+
+    "Who is also called an Angel, because He announces to men whatsoever
+    the Maker of all things, above Whom there is no other God, wishes to
+    announce to them." (Dial. ch. lvi.)
+
+Again:--
+
+    "I affirm that He has never at any time done anything which He Who
+    made the world, above Whom there is no other God, has not wished Him
+    both to do and to engage Himself with." (Dial. lvi.)
+
+Again:--
+
+    "Boasts not in accomplishing anything through His own will or
+    might." (Ch. ci.)
+
+Let the reader clearly understand that I do not lay any stress
+whatsoever on these passages taken by themselves or together; but taken
+in connection with the intimation of the Word and Sonship asserted in
+St. John, and reproduced by Justin, they are very significant indeed.
+
+St. John asserts that Jesus is the Word and the Only Begotten--that He
+is "Lord" and "God," and equal with the Father as being His Son (v. 18);
+but, lest men conceive of the Word as an independent God, he asserts the
+subordination of the Son as consisting, not in inferiority of nature,
+but in submission of will.
+
+Justin reproduces in the same terms the teaching of St. John respecting
+the Logos--that the Logos was the Only Begotten, God-begotten, Lord and
+God. And then, lest his adversaries should assume from this that Christ
+was an independent God, he guards it by the assertion of the same
+doctrine of subordination of will; neither the doctrine nor the
+safeguard being expressly stated in the Synoptics, but contained in them
+by that wondrous implication by which one part of Divine truth really
+presupposes and involves all truth.
+
+We have now to consider St. John's teaching respecting the relation of
+the Logos to man. One aspect of this doctrine is peculiar to St. John,
+and is as mysterious and striking a truth as we have in the whole range
+of Christian dogma.
+
+It is contained in certain words in the exordium of the Fourth Gospel:
+"That [Word] was the true light which lighteth every man that cometh
+into the world."
+
+This passage embodies a truth which is unique in Scripture: that in the
+Word was Life, that the Life was the Light of men, and that that Light
+was (even before the Incarnation) the true Light which lighteth every
+man.
+
+This, I say, is a truth which is not, that I am aware of, to be found,
+except by very remote implication, in the rest of Scripture. And yet it
+is continually reproduced by Justin in a way which shows that he had
+drunk it in, as it were, and he used it continually as the principle on
+which to explain the vestiges of truth which existed among the heathen.
+
+Thus:--
+
+    "We have been taught that Christ is the first-born of God, and we
+    have declared above that He is the Word of Whom every race of men
+    were partakers; and those who lived reasonably (or with the Logos,
+    [Greek: hoi meta logou biôsantes]) are Christians, even though they
+    have been thought Atheists; as among the Greeks, Socrates and
+    Heraclitus, and men like them." (Apol. I. ch. xlvi.)
+
+Again:--
+
+    "No one trusted in Socrates so as to die for this doctrine, but in
+    Christ, Who was partially known even by Socrates (for He was and is
+    the Word Who is in every man)," &c. (Apol. II. ch. x.)
+
+Again, in a noble passage:--
+
+    "For each man spoke well in proportion to the share he had of the
+    spermatic Divine Word, [51:1] seeing what was related to it. But
+    they who contradict themselves in the more important points appear
+    not to have possessed the heavenly wisdom, and the knowledge which
+    cannot be spoken against. Whatever things were rightly said among
+    all men are the property of us Christians." (Apol. II. xiii.)
+
+There cannot, then, be the smallest doubt but that Justin's mind was
+permeated by a doctrine of the Logos exactly such as he would have
+derived from the diligent study of the fourth Gospel. But may he not
+have derived all this from Philo? No; because, if so, he would have
+referred Trypho, a Jew, to Philo, his brother Jew, which he never does.
+The speciality of St. John's teaching is not that he, like Plato or
+Philo, elaborates a Logos doctrine, but that once for all, with the
+authority of God, he identifies the Logos with the Divine Nature of our
+Lord. No other Evangelist or sacred writer does this, and he does.
+
+
+
+
+SECTION IX.
+
+THE PRINCIPAL WITNESS.--HIS FURTHER TESTIMONY TO ST. JOHN.
+
+
+We now come to Justin's account of Christian Baptism, which runs thus:--
+
+    "I will also relate the manner in which we dedicated ourselves to
+    God when we had been made new through Christ, lest, if we omit this,
+    we seem to be unfair in the explanation we are making. As many as
+    are persuaded and believe that what we teach and say is true, and
+    undertake to be able to live accordingly, are instructed to pray and
+    to entreat God with fasting, for the remission of their sins that
+    are past, we praying and fasting with them. Then they are brought by
+    us where there is water, and are regenerated in the same manner in
+    which we were ourselves regenerated. For in the name of God, the
+    Father and Lord of the Universe, and of our Saviour Jesus Christ,
+    and of the Holy Spirit, they then receive the washing with water.
+    For Christ also said, 'Except ye be born again, ye shall not enter
+    into the Kingdom of Heaven.' Now, that it is impossible for those
+    who have once been born to enter into their mothers' wombs, is
+    manifest to all." (Apol. I. ch. lxi.)
+
+Now, taking into consideration the fact that St. John is the only writer
+who sets forth our Lord as connecting a birth with water [except a man
+be born of water and of the Spirit]; that when our Lord does this it is
+(according to St. John, and St. John only) following upon the assertion
+that he must be born again, and that St. John alone puts into the mouth
+of the objector the impossibility of a natural birth taking place twice,
+which Justin notices; taking these things into account, it does seem to
+me the most monstrous hardihood to deny that Justin was reproducing St.
+John's account.
+
+To urge trifling differences is absurd, for Justin, if he desired to
+make himself understood, could not have quoted the passage verbatim, or
+anything like it. For, if he had, he must have prefaced it with some
+account of the interview with Nicodemus, and he would have to have
+referred to another Gospel to show that our Lord alluded to baptism;
+for, though our Lord mentions water, He does not here categorically
+mention baptism. So, consequently, Justin would have to have said, "If
+you refer to one of our Memoirs you will find certain words which lay
+down the necessity of being born again, and seem to connect this birth
+in some way with water, and if you look into another Memoir you will see
+how this can be, for you will find a direction to baptize with water in
+the name of the Godhead, and if you put these two passages together you
+will be able to understand something of the nature of our dedication,
+and of the way in which it is to be performed, and of the blessing which
+we have reason to expect in it if we repent of our sins."
+
+Well, instead of such an absurd and indirect way of proceeding, which
+presupposes that Antoninus Pius was well acquainted with the Diatessaron,
+he simply reproduces the substance of the doctrine of St. John, and
+interweaves with it the words of institution as found in St. Matthew.
+I shall afterwards advert to the hypothesis that this account was
+taken from an apocryphal Gospel.
+
+Again, St. John is the only Evangelist who, in apparent allusion to the
+devout and spiritual reception of the Inward Part of the Lord's Supper,
+speaks of it as eating the Flesh of Christ, and drinking His Blood; the
+Synoptics and St. Paul in I Cor. x. 11, always speaking of it as His
+_Body_ and Blood. Now Justin, in describing the Sacrament of the Lord's
+Supper, uses the language peculiar to St. John as well as that of the
+Synoptics:--
+
+    "So likewise have we been taught that the food which is blessed by
+    the prayer of His word, and from which our blood and flesh by
+    transmutation are nourished, is the flesh and blood of that Jesus
+    Who was made flesh. For the Apostles, in the Memoirs composed by
+    them, which are called Gospels, have thus delivered unto us what was
+    enjoined upon them; that Jesus took bread, and when He had given
+    thanks, said, 'This do ye in remembrance of me. This is my body,'"
+    &c. (Apol. I. ch. lxvi.)
+
+This, of course, would be a small matter itself, but, taken in
+connection with the adoption of St. John's language in regard of the
+other sacrament a very short time before, it is exceedingly significant.
+
+Again, St. John is the only Evangelist who records our Lord's reference
+to the brazen serpent as typical of Himself lifted up upon the Cross.
+Justin cites the same incident as typical of Christ's Death, and,
+moreover, cites our Lord's language as it is recorded in St. John,
+respecting His being lifted up that men might believe in Him and be
+saved:--
+
+    "For by this, as I previously remarked, He proclaimed the mystery,
+    by which He declared that He would break the power of the serpent
+    which occasioned the transgression of Adam, and [would bring] to
+    them that believe on Him by this sign, i.e., Him Who was to be
+    crucified, salvation from the fangs of the serpent, which are wicked
+    deeds, idolatries, and other unrighteous acts. Unless the matter be
+    so understood, give me a reason why Moses set up the brazen serpent
+    for a sign, and bade those that were bitten gaze at it, and the
+    wounded were healed." (Dial. ch. xciv.)
+
+Again, St. John is the only Evangelist who records that the Baptist
+"confessed, and denied not, but confessed, 'I am not the Christ.'"
+Justin cites these very-words as said by the Baptist:--
+
+    "For when John remained (or sat) by the Jordan ... men supposed him
+    to be Christ, but he cried to them, 'I am not the Christ, but the
+    voice of one crying,'" &c. (Dial. ch. lxxxviii.)
+
+Again, St. John is the only Evangelist who puts into the mouth of our
+Blessed Lord, when He was accused of breaking the Sabbath, the retort
+that the Jews on the Sabbath Day circumcise a man ... that the law of
+Moses should not be broken. (John vii. 22) And Justin also reproduces
+this in his Dialogue:--
+
+    "For, tell me, did God wish the priests to sin when they offer the
+    sacrifices on the Sabbaths? or those to sin who are circumcised, or
+    do circumcise, on the Sabbaths; since He commands that on the eighth
+    day--even though it happen to be a Sabbath--those who are born shall
+    be always circumcised?" (Dial. ch. xxvii.)
+
+Again, St. John represents our Lord, when similarly harassed by the
+Jews, as appealing to the upholding of all things by God on the Sabbath
+as well as on any other day, in the words, "My Father worketh hitherto,
+and I work." (John v. 17.) And Justin very shortly after uses the same
+argument:--
+
+    "Think it not strange that we drink hot water on the Sabbath, since
+    God directs the government of the universe on this day, equally as
+    on all others; and the priests on other days, so on this, are
+    ordered to offer sacrifices." (Dial. ch. xxix.)
+
+It is very singular that Justin, whilst knowing nothing of St. John,
+should, on a subject like this, use two arguments peculiar to St. John,
+and not to be found in disputes on the very same subject in the
+Synoptics.
+
+Again, St. John alone records that Jesus healed a man "blind from his
+birth," and notices that the Jews themselves were impressed with the
+greatness of the miracle. (John ix. 16, 32) Justin remarks, "In that we
+say that He made whole the lame, the paralytic, and those born blind."
+(Apol. I. ch. xxii.)
+
+Again, St. John is the only Evangelist who makes our Lord to say, "Now I
+tell you before it come, that when it is come to pass ye may believe."
+(John xiii. 19; xiv. 29; xvi. 4) And Justin adopts and amplifies this
+very sentiment with reference to the use of prophecy:--
+
+    "For things which were incredible, and seemed impossible with men,
+    these God predicted by the Spirit of prophecy as about to come to
+    pass, in order that, when they came to pass, there might be no
+    unbelief, but faith, because of their prediction." (Apol. I. ch.
+    xxxiii.)
+
+Again, St. John alone of the Evangelists records that our Lord used with
+the unbelieving Jews the argument that they believed not Moses, for, had
+they believed Moses, they would have believed Him, for Moses wrote of
+Him. (John, v. 46, 47) And Justin reproduces in substance the same
+argument:--
+
+    "For though ye have the means of understanding that this man is
+    Christ from the signs given by Moses, yet you will not." (Dial.
+    xciii.)
+
+Again, St. John is the only sacred writer who speaks of our Lord "giving
+the living water," and causing that water to flow from men's hearts, and
+Justin (somewhat inaccurately) reproduces the figure:--
+
+    "And our hearts are thus circumcised from evil, so that we are happy
+    to die for the name of the Good Rock, which causes living water to
+    burst forth for the hearts of those who by him have loved the Father
+    of all, and which gives those who are willing to drink of the water
+    of life." (Dial. ch. cxiv.)
+
+Again, St. John alone records that Christ spake of Himself as the Light,
+and Justin speaks of Him as "the only blameless and righteous Light sent
+by God." (Dial. ch. xvii.)
+
+Again, St. John alone speaks of our Lord as representing Himself to be
+the true vine, and His people as the branches. Justin uses the same
+figure with respect to the people or Church of God:--
+
+    "Just as if one should eat away the fruit-bearing parts of it vine,
+    it grows up again, and yields other branches flourishing and
+    fruitful; even so the same thing happens to us. For the vine planted
+    by God and Christ the Saviour is His People." (Dial. ch. cx.)
+
+Again, St. John alone represents our Saviour as saying, "I have power to
+lay [my life] down, and I have power to take it again. This commandment
+have I received of my Father." (John x. 18) And Justin says of Christ
+that, in fulfilment of a certain prophecy,--
+
+    "He is to do something worthy of praise and wonderment, being about
+    to rise again from the dead on the third day after the Crucifixion,
+    and this He has obtained from the Father." (Dial. ch. c.)
+
+Some of these last instances which I have given are reminiscences rather
+than reproductions; but like all other reminiscences they imply things
+remembered, sometimes not perfectly correctly, and so not applied as
+applied in the original; but they are all real reminiscences of words
+and things to be found only in our fourth Gospel.
+
+
+
+
+SECTION X.
+
+THE PRINCIPAL WITNESS.--HIS TESTIMONY SUMMED UP.
+
+
+From all this it is clear that Justin had not only seen and reverenced
+St. John's Gospel, but that his mind was permeated with its peculiar
+teaching.
+
+I hesitate not to say that, if a man rejects the evidence above adduced,
+he rejects it because on other grounds he is determined, cost what it
+may, to discredit the Fourth Gospel.
+
+Let us briefly recapitulate.
+
+Justin reproduced the doctrine of the Logos, using the words of St.
+John. He asserted the Divine and human natures of the Son of God in the
+words of St. John, or in exactly similar words. He reproduced that
+peculiar teaching of our Lord, to be found only in St. John, whereby we
+are enabled to hold the true and essential Godhead of Christ without for
+a moment holding that He is an independent God. He reproduced the
+doctrine of the Logos being, even before His Incarnation, in _every_ man
+as the "true light" to enlighten him.
+
+He reproduces the doctrine of the Sacraments in terms to be found only
+in the Fourth Gospel. He reproduces, or alludes to, arguments and types
+and prophecies and historical events, only to be found in St. John's
+Gospel.
+
+It seems certain, then, that if Justin was acquainted with any one of
+our four Gospels, that Gospel was the one according to St. John.
+
+What answer, the reader will ask, does the author of "Supernatural
+Religion" give to all this? Why, he simply ignores the greater part of
+these references (we trust through ignorance of their existence), and
+takes notice of some three or four, in which, to use the vulgar
+expression, he picks holes, by drawing attention to discrepancies of
+language or application, and dogmatically pronounces that Justin could
+not have known the fourth Gospel.
+
+Well, then, the reader will ask, from whom did Justin derive the
+knowledge of doctrines and facts so closely resembling those contained
+in St. John?
+
+Again, we have reference to supposed older sources of information which
+have perished. With respect to the Logos doctrine, the author of
+"Supernatural Religion" asserts:--
+
+    "His [Justin's] doctrine of the Logos is precisely that of Philo,
+    and of writings long antecedent to the fourth Gospel, and there can
+    be no doubt, we think, that it was derived from them."
+    ("Supernatural Religion," vol. ii. p. 297.)
+
+It may be well here to remark that, strictly speaking, there is no Logos
+_doctrine_ in St. John's Gospel,--by doctrine meaning "scientifically
+expressed doctrine," drawn out, and expounded at length, as in Philo.
+The Gospel commences with the assertion that the Logos, Whoever He be,
+is God, and is the pre-existent Divine nature of Jesus; he does this
+once and once only, and never recurs to it afterwards.
+
+The next passage referred to is the assertion of the Baptist, "I am not
+the Christ," and the conclusion of the author is that "There is every
+reason to believe that he derived it from a particular Gospel, in all
+probability the Gospel according to the Hebrews, different from ours."
+(Vol. ii. p. 302.)
+
+The last place noticed is Justin's reproduction of John iii. 3-5, in
+connection with the institution of baptism. After discussing this at
+some length, for the purpose of magnifying the differences and
+minimizing the resemblances, his conclusion is:--
+
+    "As both the Clementines and Justin made use of the Gospel according
+    to Hebrews, the most competent critics have, with reason, adopted
+    the conclusion that the passage we are discussing was derived from
+    that Gospel; at any rate it cannot for a moment he maintained as a
+    quotation from our fourth Gospel, and it is of no value as evidence
+    for its existence." ("Supernatural Religion," vol. ii. p. 313.)
+
+We have now tolerably full means of judging what a wonderful Gospel this
+Gospel to the Hebrews must have been, and what a loss the Church has
+sustained by its extinction.
+
+Here was a Gospel which contained a harmony of the history, moral
+teaching, and doctrine of all the four. As we have seen, it contained an
+account of the miraculous Birth and Infancy, embodying in one narrative
+the facts contained in the first and third Gospels. It contained a
+narrative of the events preceding and attending our Lord's Death, far
+fuller and more complete than that of any single Gospel in the Canon. It
+contained a record of the teaching of Christ, similar to our present
+Sermon on the Mount, embodying the teaching scattered up and down in all
+parts of SS. Matthew and Luke, and in addition to all this it embodied
+the very peculiar tradition, both in respect of doctrine and of history,
+of the fourth Gospel.
+
+How could it possibly have happened that a record of the highest value,
+on account both of its fulness and extreme antiquity, should have
+perished, and have been superseded by four later and utterly unauthentic
+productions, one its junior by at least 120 years, and each one of these
+deriving from it only a part of its teaching; the first three, for no
+conceivable reason, rejecting all that peculiar doctrine now called
+Johannean, and the fourth confining itself to reproducing this so-called
+Johannean element and this alone? It is only necessary to state this to
+show the utter absurdity of the author's hypothesis.
+
+But the marvel is that a person assuming such airs of penetration and
+research [63:1] should not have perceived that, if he has proved his
+point, he has simply strengthened the evidence for the supernatural, for
+he has proved the existence of a fifth Gospel, far older and fuller than
+any we now possess, witnessing to the supernatural Birth, Life, Death,
+and Resurrection of Jesus.
+
+The author strives to undermine the evidence for the authenticity of our
+present Gospels for an avowedly dogmatic purpose. He believes in the
+dogma of the impossibility of the supernatural; he must, for this
+purpose, discredit the witness of the four, and he would fain do this by
+conjuring up the ghost of a defunct Gospel, a Gospel which turns out to
+be far more emphatic in its testimony to the supernatural and the
+dogmatic than any of the four existing ones, and so the author of this
+pretentious book seems to have answered himself. His own witnesses prove
+that from the first there has been but one account of Jesus of Nazareth.
+
+
+
+
+SECTION XI.
+
+THE PRINCIPAL WITNESS ON OUR LORD'S GODHEAD.
+
+
+The author of "Supernatural Religion" has directed his attacks more
+particularly against the authenticity of the Gospel according to
+St. John. His desire to discredit this Gospel seems at times to arise
+out of a deep personal dislike to the character of the disciple whom
+Jesus loved. (Vol. ii. pp. 403-407, 427, 428, &c.)
+
+On the author's principles, it is difficult to understand the reason for
+such an attack on this particular Gospel. He is not an Arian or Socinian
+(as the terms are commonly understood), who might desire to disparage
+the testimony of this Gospel to the Pre-existence and Godhead of our
+Lord. His attack is on the Supernatural generally, as witnessed to by
+any one of the four Gospels; and it is allowed on all hands that the
+three Synoptics were written long before the Johannean; and, besides
+this, he has proved to his own satisfaction, and to the satisfaction of
+the Reviewers who so loudly applauded his work, that there existed a
+Gospel long anterior to the Synoptics, which is more explicit in its
+declarations of the Supernatural than all of them put together.
+
+However, as he has made a lengthened and vigorous attempt to discredit
+this Gospel especially, it may be well to show his extraordinary
+misconceptions respecting the mere contents of the Fourth Gospel, and
+the opinions of the Fathers (notably Justin Martyr) who seem to quote
+from it, or to derive their doctrine from it.
+
+The first question--and by far the most important one which we shall
+have to meet--is this: Is the doctrine respecting the Person of Jesus
+more fully developed in the pages of Justin Martyr, or in the Fourth
+Gospel? We mean by the doctrine respecting the Person of Jesus, that He
+is, with reference to His pre-existent state, the Logos and
+Only-begotten Son of God; and that, as being such, He is to be
+worshipped and honoured as Lord and God; and that, in order to be our
+Mediator, and the Sacrifice for our sin, He took upon Him our nature.
+
+The author of "Supernatural Religion" endeavours to trace the doctrine
+of the Logos, as contained in Justin, to older sources than our present
+Fourth Gospel, particularly to Philo and the Gospel according to the
+Hebrews. The latter is much too impalpable to enable us to verify his
+statements by it; but we shall have to show his misconceptions
+respecting the connection of Justin's doctrine with the former. What we
+have now to consider is the following statement:--
+
+    "It is certain, however, that, both Justin and Philo, unlike the
+    prelude to the Fourth Gospel (i. 1), place the Logos in a secondary
+    position to God the Father, another point indicating a less advanced
+    stage of the doctrine."
+
+From this we must, of course, infer that the author of "Supernatural
+Religion" considers that Justin does not state the essential Godhead of
+the Second Person as distinctly and categorically as it is stated in the
+Fourth Gospel. And as it is assumed by Rationalists that there was in
+the early Church a constantly increasing development of the doctrine of
+the true Godhead of our Lord, gradually superseding some earlier
+doctrine of an Arian, or Humanitarian, or Sadducean type; therefore, the
+more fully developed doctrine of the Godhead of our Lord in any book
+proves that book to be of later origin than another book in which it is
+not so fully developed.
+
+The author of "Supernatural Religion" cannot deny that Justin ascribes
+the names "Lord" and "God" and Pre-existence before all worlds to Jesus
+as the Logos, but he fastens upon certain statements or inferences
+respecting the subordination of the Son to the Father, and His acting
+for His Father, or under Him, in the works of Creation and Redemption,
+which Justin, as an orthodox believer who would abhor Tritheism, was
+bound to make, and most ignorantly asserts that such statements are
+contrary to the spirit of the Fourth Gospel.
+
+I shall now set before the reader the statements of both St. John and
+Justin respecting the Divine Nature of our Lord, so that he may judge
+for himself which is the germ and which the development.
+
+The Fourth Gospel once, and once only, sets forth the Godhead and
+Pre-existence of the Logos, and this is in the exordium or prelude:--
+
+    "In the beginning was the Word, and the Word was with God, and the
+    Word was God."
+
+The Fourth Gospel once, and once only, identifies this Word with the
+pre-existent nature of Jesus, in the concluding words of the same
+exordium:--
+
+    "The Word was made flesh and dwelt among us, and we behold His
+    Glory, the glory as of the Only-begotten of the Father, full of
+    grace and truth."
+
+Except in these two places (and, of course, I need not say that they are
+all-important as containing by implication the whole truth of God
+respecting Christ), there is no mention whatsoever of the "Word" in this
+Gospel.
+
+The Fourth Gospel gives to Jesus the name of God only in two places,
+_i.e._ in the narrative of the second appearance of our Lord to His
+apostles assembled together after His Resurrection, where Thomas is
+related to have said to Him the words, "My Lord and my God;" and in the
+words "The Word was God" taken in connection with "the Word was made
+flesh." The indirect, but certain, proofs by implication that Jesus
+fully shared with His Father the Divine Nature are numerous, as, for
+instance, that He wields all the power of Godhead, in that "whatsoever
+things [the Father] doeth these doeth the Son likewise"--that He is
+equal in point of nature with the Father, because God is His own proper
+Father ([Greek: idios])--that He raises from the dead whom He
+wills--that He and the Father are One--that when Esaias saw the glory of
+God in the temple he saw Christ's glory; and, because of all this, He is
+the object of faith, even of the faith which saves.
+
+But, as my purpose is not to show that either Justin or St. John hold
+the Godhead of our Lord, but rather to compare the statements of the one
+with the other; and, inasmuch as to cite the passages in which Justin
+Martyr assumes that our Blessed Lord possesses all Divine attributes
+would far exceed the limits which I have proposed to myself, I shall not
+further cite the passages in St. John, which only _imply_ our Lord's
+Godhead, but proceed to cite the _direct_ statements of Justin (or
+rather some of them) on this head.
+
+Whereas, then, St. John categorically asserts the Godhead of our Lord in
+one, or, at the most, two places, Justin directly asserts it nearly
+forty times. The following are noticeable:--
+
+    "And Trypho said, You endeavour to prove an incredible and well-nigh
+    impossible thing; [namely] that God endured to be born and become
+    man. [69:1] If I undertook, said I, [Justin] to prove this by
+    doctrines or arguments of men, you should not bear with me. But if I
+    quote frequently Scriptures, and so many of them, referring to this
+    point, and ask you to comprehend them, you are hard-hearted in the
+    recognition of the mind and will of God." (Dial. ch. lxviii.)
+
+Again:--
+
+    "This very Man Who was crucified is proved to have been set forth
+    expressly as God and Man, and as being crucified and as dying."
+    [69:2] (Dial. ch. lxxi.)
+
+Again, Justin accuses the Jews of having mutilated the Prophetical
+Scriptures, by having cut out of them the following prophecy respecting
+our Lord's descent into hell:--
+
+    "The Lord God remembered His dead people of Israel who lay in the
+    graves; and He descended to preach to them His own Salvation."
+    (Dial. ch. lxxii.)
+
+Again:--
+
+    "For Christ is King, and Priest, and God, and Lord, and Angel, and
+    Man, and Captain, and Stone, and a Son born, and first made subject
+    to suffering, then returning to heaven, and again coming with
+    glory." (Dial. xxxiv.)
+
+Again:--
+
+    "Now you will permit me first to recount the prophecies, which I
+    wish to do in order to prove that Christ is called both God, and
+    Lord of Hosts, and Jacob in parable, by the Holy Spirit." (Dial. ch.
+    xxxvi.)
+
+Again, Justin makes Trypho to say:--
+
+    "When you [Justin] say that this Christ existed as God before the
+    ages, then that He submitted to be born, and become man, yet that He
+    is not man of man, this [assertion] appears to me to be not merely
+    paradoxical, but also foolish. And I replied to this, I know that
+    the statement does appear to be paradoxical, especially to those of
+    your race, who are ever unwilling to understand or to perform the
+    [requirements] of God." (Dial. ch. xlviii.)
+
+Again, Justin makes Trypho demand:--
+
+    "Answer me then, first, how you can show that there is another God
+    besides the Maker of all things; [70:1] and then you will show
+    [further], that He submitted to be born of the Virgin.
+
+"I replied, Give me permission first of all to quote certain passages
+from the Prophecy of Isaiah which refer to the office of forerunner
+discharged by John the Baptist." (Dial. I.)
+
+Lastly:--
+
+    "Now, assuredly, Trypho, I shall show that, in the vision of Moses,
+    this same One alone, Who is called an Angel, and Who is God,
+    appeared to and communed with Moses.... Even so here, the
+    Scriptures, in announcing that the angel of the Lord appeared unto
+    Moses, and in afterwards declaring Him to be Lord and God, speaks of
+    the same One, Whom it declares by the many testimonies already
+    quoted to be minister to God, Who is above the world, above Whom
+    there is no other." (Dial. ch. lx.)
+
+In order not to weary the reader, I give the remainder in a note. [71:1]
+
+The reader will observe that the assertions of Justin, which I have
+given, are the strongest that could be made by any one who holds the
+Godhead of Christ, and yet holds that that Godhead is not an independent
+Divine Existence, but derived from the Father Who begat Him, and, by
+begetting, fully communicated to His Son or Offspring His own Godhead.
+
+From these extracts the reader will be able to judge for himself whether
+the doctrine of St. John is the expansion or development of that of
+Justin, or the doctrine of Justin the development of that of St. John.
+
+He will also be able to judge of the absurdity of supposing that after
+the time of Justin the cause of Orthodoxy demanded the forgery of a
+Gospel, in order to set forth more fully the Divine Glory of the
+Redeemer.
+
+
+
+
+SECTION XII.
+
+THE PRINCIPAL WITNESS ON THE DOCTRINE OF THE LOGOS.
+
+
+We have now to compare Justin's doctrine of the Logos with that of the
+Fourth Gospel.
+
+The doctrine or dogma of the Logos is declared in the Fourth Gospel in a
+short paragraph of fourteen verses, a part of which is occupied with the
+mission of the Baptist.
+
+The doctrine, as I have said before, is rather oracular enunciation than
+doctrine; _i.e._ it is not doctrine elaborately drawn out and explained
+and guarded, but simply laid down as by the authority of Almighty God.
+
+It is contained in four or five direct statements:--
+
+    "In the beginning was the Logos."
+
+In the beginning--that is, before all created things--when there was no
+finite existence by which time could be measured; in that fathomless
+abyss of duration when there was God only:--
+
+    "The Logos was with God."
+
+Though numerically distinct from Him, [73:1] He was so "by" or "with"
+Him as to be His fellow:--
+
+    "The Logos was God."
+
+That is, though numerically distinct, He partook of the same Divine
+Nature:
+
+    "All Things were made by Him."
+
+Because, partaking fully of the nature, He partook fully of the power of
+God, and so of His creating power.
+
+    "That was the true light which lighteth every man that cometh into
+    the world."
+
+    "The Logos was made flesh."
+
+He was incarnate by the Holy Ghost of the Virgin Mary, and was made man.
+
+The first enunciation, then, of St. John is that--
+
+    "IN THE BEGINNING WAS THE WORD."
+
+In Justin we read:--
+
+    "His Son, Who alone is properly called Son, the Word, Who also was
+    with Him, and was begotten before the works." (Apol. ii. ch. vi.)
+
+Again:--
+
+    "When you [Justin] say that this Christ existed as God before the
+    ages." (Dial. ch. xlviii.)
+
+Again:--
+
+    "God begat before all creatures a Beginning, [74:1] [who was] a
+    certain rational Power from Himself, Who is called by the Holy
+    Spirit, now the Glory of the Lord, now the Son, again Wisdom, again
+    an Angel, then God, and then Lord and Logos." (Dial. ch. lxi.)
+
+Now it is to be here remarked, that though the Logos is continually
+declared to be "begotten of," "derived from," "an offspring of" the
+Father, yet in no case is He declared to be "created" or "made,"
+anticipating the declaration which we confess in our Creed, "The Son is
+of the Father alone, not made, nor created, but begotten."
+
+St. John proceeds:--
+
+    "THE WORD WAS WITH GOD."
+
+In Justin we read:--
+
+    "This Offspring, which was truly brought forth from the Father, was
+    with the Father before all the creatures, and the Father communed
+    with Him." (Dial. ch. lxii.)
+
+Again, a little before, in the same chapter:--
+
+    "From which we can indisputably learn that God conversed with some
+    One who was numerically distinct from Himself."
+
+Again:--
+
+    "The Word, Who also was with Him." (Apol. ii. ch. vi.)
+
+Again, Trypho says:--
+
+    "You maintain Him to be pre-existent God." (Ch. lxxxvii.)
+
+Again:--
+
+    "I asserted that this Power was begotten from the Father, by His
+    Power and Will, but not by abscission, as if the essence of the
+    Father were divided; as all other things partitioned and divided are
+    not the same after as before they were divided; and for the sake of
+    example I took the case of fires kindled from a fire, which we see
+    to be distinct from it," &c. (Dial. cxxviii.)
+
+    "THE WORD WAS GOD."
+
+Justin writes:--
+
+    "The Word of Wisdom, Who is Himself this God begotten of the Father
+    of all things" (Dial. ch. lxi.) (See previous page.)
+
+Again:--
+
+    "They who affirm that the Son is the Father are proved neither to
+    have become acquainted with the Father, nor to know that the Father
+    of the Universe has a Son; Who also, being the first-begotten Word
+    of God, is even God." (Apol. I. ch. lxiii.)
+
+Again:--
+
+    "It must be admitted absolutely that some other One is called Lord
+    by the Holy Spirit besides Him Who is considered Maker of all
+    things." (Dial. ch. lvi.)
+
+But it is useless to multiply quotations, seeing that all those in pages
+69-71 are the echoes of this declaration of the Fourth Evangelist.
+
+St. John writes:--
+
+    "ALL THINGS WERE MADE BY HIM."
+
+And Justin writes:--
+
+    "Knowing that God conceived and made the world by the Word." (Apol.
+    I. ch. lxiv.)
+
+Again:--
+
+    "When at first He created and arranged all things by Him." (Apol.
+    II. ch. vi.)
+
+Again St. John writes:--
+
+    "THAT (_i.e._ THE WORD) WAS THE TRUE LIGHT THAT LIGHTETH EVERY MAN
+    THAT COMETH INTO THE WORLD."
+
+I have given above (p. 51) sufficient illustrations from Justin of this
+truth. I again draw attention to:--
+
+    "He is the Word of Whom every race of men were partakers." (Apol. I.
+    ch. xlvi.)
+
+Again:--
+
+    "He was and is the Word Who is in every man." (Apol. II. ch. x.)
+    "For whatever either lawgivers or philosophers uttered well, they
+    elaborated by finding and contemplating some part of the Word. But
+    since they did not know the whole of the Word which is Christ, they
+    often contradicted themselves." [77:1] (Apol. II. ch. x.)
+
+Again:--
+
+    "These men who believe in Him, in whom [Greek: en hois] abideth the
+    seed of God, the Word." (Apol. I. ch. xxxii.)
+
+Again:--
+
+    "I confess that I both boast and with all my strength strive to be
+    found a Christian; not because the teachings of Plato are different
+    from those of Christ, but because they are not in all respects
+    similar, as neither are those of the others, Stoics, and poets, and
+    historians. For each man spoke well in proportion to the share he
+    had of the spermatic Word." [77:2] (Apol. II. ch. xiii.)
+
+Lastly, St. John writes:--
+
+    "THE WORD WAS MADE FLESH."
+
+And Justin writes:--
+
+    "The Logos Himself, Who took shape and became man and was called
+    Jesus Christ." (Apol. II. ch. v.)
+
+Again:--
+
+    "The Word, Who is also the Son; and of Him we will in what follows
+    relate how He took flesh, and became Man." (Apol. II. ch. xxxii.)
+
+    "Jesus Christ is the only proper Son Who has been begotten by God,
+    being His Word, and First-begotten, and Power, and becoming man
+    according to His Will He taught us these things," &c. (Apol. I. ch.
+    xxiii.)
+
+Again:--
+
+    "In order that you may recognize Him as God coming forth from above,
+    and Man living among men." (Dial. lxiv.)
+
+Again:--
+
+    "He was the Only-begotten of the Father of all things, being
+    begotten in a peculiar manner Word and Power by Him, and having
+    afterwards become Man through the Virgin." (Dial. ch. cv.)
+
+After considering the above extracts, the reader will be able to judge
+of the truth of some assertions of the author of "Supernatural
+Religion," as, for instance:--
+
+    "We are, in fact, constantly directed by the remarks of Justin to
+    other sources of the Logos doctrine, and never to the Fourth Gospel,
+    with which his tone and terminology in no way agree." (Vol. ii. p.
+    293)
+
+Again:--
+
+    "We must see that Justin's terminology, as well as his views of the
+    Word become Man, is thoroughly different from that Gospel." (Vol.
+    ii. p. 296)
+
+Also:--
+
+    "It must be apparent to every one who seriously examines the
+    subject, that Justin's terminology is thoroughly different from, and
+    in spirit opposed to, that of the Fourth Gospel, and in fact that
+    the peculiarities of the Gospel are not found in Justin's writings
+    at all." (!!) (P. 297.) [78:1]
+
+On the contrary, we assert that every Divine Truth respecting the Logos,
+which appears in the germ in St. John, is expanded in Justin. St. John's
+short and pithy sentences are the text, and Justin's remarks are the
+exposition of that text, and of nothing less or more.
+
+So far from Justin's doctrine being contrary to the spirit of St. John's,
+Justin, whilst deviating somewhat from the strict letter, seizes and
+reproduces the very spirit. I will give in the next section two or three
+remarkable instances of this; which instances, strange to say, the
+author of "Supernatural Religion" quotes for the purpose of showing the
+absolute divergence and opposition between the two writers.
+
+
+
+
+SECTION XIII.
+
+THE PRINCIPAL WITNESS ON OUR LORD AS KING, PRIEST, AND ANGEL.
+
+
+The author of "Supernatural Religion" quotes the passage in Dial.
+xxxiv.:--
+
+    "For Christ is King, and Priest, and God, and Lord, and Angel, and
+    Man, and Captain, and Stone, and a Son born," &c.
+
+And he remarks, with what I cannot but characterize as astonishing
+effrontery, or (to use his own language with respect to Tischendorf) "an
+assurance which can scarcely be characterized otherwise than an
+unpardonable calculation upon the ignorance of his readers." (Vol. ii.
+p. 56.)
+
+    "Now these representations, which are constantly repeated throughout
+    Justin's writings, are quite opposed to the spirit of the Fourth
+    Gospel." (Vol. ii. p. 288.)
+
+He first of all takes the title "King," and arbitrarily and unwarrantably
+restricts Justin's derivation of it to the seventy-second Psalm,
+apparently being ignorant of the fact that St. John, in his very
+first chapter, records that Christ was addressed by Nathanael as "King
+of Israel"--that the Fourth Gospel alone describes how the crowd on His
+entry into Jerusalem cried, "Osanna, Blessed be the King of Israel, Who
+cometh in the name of the Lord" (xii. 13)--that this Gospel more fully
+than any other records how Pilate questioned our Lord respecting His
+Kingship, and recognized Him as King, "Behold your King;" and that those
+who mocked our Lord are recorded by St. John to have mocked Him as the
+"King of Israel."
+
+So that this term King, so far from being contrary to the spirit of the
+Fourth Gospel, is not even contrary to its letter.
+
+But this, gross though it seems, is to my mind as nothing to two other
+assertions founded on this passage of Justin:--
+
+    "If we take the second epithet, the Logos as Priest, which is quite
+    foreign to the Fourth Gospel, we find it repeated by Justin."
+
+Now, it is quite true that the title "priest" is not given to our Lord
+in St. John, just as it is not given to Him in any one of the three
+Synoptics, or indeed in any book of the New Testament, except the
+Epistle to the Hebrews: yet, notwithstanding this, of all the books of
+the New Testament, this Gospel is the one which sets forth the reality
+of Christ's Priesthood. For what is the distinguishing function of the
+Priesthood? Is it not Mediation and Intercession, and the Fourth Gospel
+more than all sets forth Christ as Mediator and Intercessor? As Mediator
+when He says so absolutely: "No man cometh unto the Father but by me;"
+"As my Father sent me so send I you; whosesoever sins ye remit, they are
+remitted unto them."
+
+Again, the idea of Priesthood is actually inherent in the figure of the
+good Shepherd "Who giveth His Life for the sheep;" for how does He give
+His life?--not in the way of physical defence against enemies, as an
+earthly "good shepherd" might do, but in the way of atoning Sacrifice,
+as the author of "Supernatural Religion" truly asserts, where he writes
+(vol. ii. p. 352):--
+
+    "The representation of Jesus as the Lamb of God taking away the sins
+    of the world is the very basis of the Fourth Gospel."
+
+Again, in the same page:--
+
+    "He died for the sin of the world, and is the object of faith, by
+    which alone forgiveness and justification before God can be
+    secured."
+
+Again, with reference to His Intercession, we have not only the truth
+set forth in such expressions as "I will pray the Father," but we have
+the actual exercise of the great act of priestly Intercession, as
+recorded in the seventeenth chapter of the Fourth Gospel. If we look to
+words only (which the author of "Supernatural Religion" too often does),
+then, of course, we allow that the epithet "priest" is quite foreign not
+only to the Fourth Gospel, but to every other book of the New Testament,
+except the Epistle to the Hebrews; but if we look to the things implied
+in the idea of Priesthood, such as Mediation and Intercession, in fact
+Intervention between God and Man, then we find that the whole New
+Testament is pervaded with the idea, and it culminates in the Fourth
+Gospel.
+
+The next assertion of the author of "Supernatural Religion" on the same
+passage betrays still more ignorance of the contents of St. John's
+Gospel, and a far greater eagerness to fasten on a seeming omission of
+the letter, and to ignore a pervadence of the spirit. He asserts:--
+
+    "It is scarcely necessary to point out that this representation of
+    the Logos as Angel, is not only foreign to, but opposed to, the
+    spirit of the Fourth Gospel." (Vol. ii. p. 293)
+
+Now just as in the former case we had to ask, "What is the
+characteristic of the priest?" so in order to answer this we have only
+to ask, "What is the characteristic of the angel?"
+
+An angel is simply "one sent." Such is the meaning of the word both in
+the Old and New Testament. The Hebrew word [Hebrew: mlakh] is applied
+indifferently to a messenger sent by man (see Job i. 14; 1 Sam. xi. 3; 2
+Sam. xi. 19-20), and to God's messengers the Holy Angels, that is, the
+Holy Messengers, the Holy ones sent. And similarly, in the New
+Testament, the word [Greek: angelos] is applied to human messengers in
+Luke vii. 24, [Greek: apelthontôn de tôn angelôn Iôannou], also in Luke
+ix. 52, and James ii. 25. That the characteristic of the angel is to be
+"sent" is implied in such common phrases as, "The Lord _sent_ His
+Angel," "I will _send_ mine angel," "Are they not all ministering
+spirits _sent_ forth to minister?" &c.
+
+Now one of the characteristic expressions of the Fourth Gospel--we might
+almost have said _the_ characteristic expression--respecting Jesus, is
+that He is "sent." To use the noun instead of the verb, He is God's
+special messenger, His [Greek: angelos], sent by Him to declare and to
+do His will: but this does not imply that He has, or has assumed, the
+nature of an angel; just as the application of the same word [Greek:
+angelos] to mere human messengers in no way implies that they have any
+other nature than human nature. Just as men sent their fellow-men as
+their [Greek: angeloi], so God sends One Who, according to Justin, fully
+partakes of His Nature, to be His [Greek: angelos].
+
+This sending of our Lord on the part of His Father is one of the chief
+characteristics of the Fourth Gospel, and the reader, if he cannot
+examine this Gospel for himself, comparing it with the others, has only
+to turn to any concordance, Greek or English, to satisfy himself
+respecting this matter.
+
+Jesus Christ is said to be "sent of God," _i.e._ to be His [Greek:
+angelos], only once in St. Matthew's Gospel (Matthew x. 40: "He that
+receiveth me receiveth Him that sent me"), only once in St. Mark (ix.
+37), only twice in St. Luke (ix. 48; xx. 13), but in the Fourth Gospel
+He is said to be sent of God about forty times. [84:1] In one discourse
+alone, that in John vi., Jesus asserts no less than six times that He is
+sent of God, or that God sent Him; so that the dictum, "This
+representation of the Logos as angel is not only foreign to, but opposed
+to, the spirit of the Fourth Gospel," is absolutely contrary to the
+truth.
+
+
+
+
+SECTION XIV.
+
+THE PRINCIPAL WITNESS ON THE DOCTRINE OF THE TRINITY.
+
+
+The author of "Supernatural Religion" asserts:--
+
+    "The Fourth Gospel proclaims the doctrine of an hypostatic Trinity
+    in a more advanced form than any other writing of the New
+    Testament." [85:1]
+
+This is hardly true if we consider what is meant by the proclamation of
+the doctrine of a Trinity.
+
+Such a doctrine can be set forth by inference, or it can be distinctly
+and broadly stated, as it is, for instance, in the First Article of the
+Church of England, or in the Creed of St. Athanasius.
+
+The doctrine of the Trinity is set forth by implication in every place
+in Scripture where the attributes or works of God are ascribed to two
+other Persons besides The Father. But it is still more directly set
+forth in those places where the Three Persons are mentioned together
+as acting conjointly in some Divine Work, or receiving conjointly
+some divine honour. In this sense the most explicit declarations of
+the doctrine of the Trinity are the Baptismal formula at the end of
+St. Matthew's Gospel, and the "grace," as it is called, at the end of
+St. Paul's Second Epistle to the Corinthians.
+
+St. John, by asserting in different places the Godhead of the Word, and
+the Divine Works of the Holy Ghost, implicitly proves the doctrine of
+the Trinity, but, as far as I can remember, he but twice mentions the
+Three adorable Persons together: Once in the words, "I will pray the
+Father and He shall give you another Comforter." And again, "But the
+Paraclete, which is the Holy Ghost, whom the Father shall send in My
+name, He shall teach you all things."
+
+Now, in respect of the explicit declaration of the doctrine of the
+Trinity, the statements of Justin are the necessary [86:1] developments
+not only of St. John's statements, but of those of the rest of the New
+Testament writers.
+
+I have given two passages in page 10.
+
+One of these is in the First Apology, and reads thus:--
+
+    "Our teacher of these things is Jesus Christ, Who also was born for
+    this purpose, and was crucified under Pontius Pilate, Procurator of
+    Judea in the times of Tiberius Caesar; and that we reasonably
+    worship Him, having learned that He is the Son of the true God
+    Himself, and holding Him in the Second place, and the Prophetic
+    Spirit in the Third, we will prove." (Apol. I. ch. xiii.)
+
+Again, he endeavours to show that Plato held the doctrine of a Trinity.
+He is proving that Plato had read the books of Moses:--
+
+    "And, as to his speaking of a third, he did this because he read, as
+    we said above, that which was spoken by Moses, 'that the Spirit of
+    God moved over the waters.' For he gives the second place to the
+    Logos which is with God, who he (Plato) said, was placed crosswise
+    in the universe; and the third place to the Spirit who was said to
+    be borne upon the water, saying, 'and the third around the third.'"
+    (Apol. I. ch. lx.)
+
+Now unquestionably, so far as expression of doctrine is concerned, these
+passages from Justin are the developments of the Johannean statements.
+The statements in St. John contain, in germ, the whole of what Justin
+develops; but it is absurd to assert that, after Justin had written the
+above, it was necessary, in order to bolster up a later, and
+consequently, in the eyes of Rationalists, a mere human development, to
+forge a now Gospel, containing nothing like so explicit a declaration of
+the Trinity as we find in writings which are supposed to precede it, and
+weighting its doctrinal statements with a large amount of historical
+matter very difficult, in many cases, to reconcile perfectly with the
+history in the older Synoptics.
+
+
+
+
+SECTION XV.
+
+JUSTIN AND ST. JOHN ON THE INCARNATION.
+
+
+Two further matters, bearing upon the relations of the doctrine of
+Justin to that of St. John, must now be considered. The Author of
+"Supernatural Religion" asserts that the doctrine of Justin respecting
+the Incarnation of the Word is essentially different from that of St.
+John:--
+
+    "It must be borne in mind that the terminology of John i. 14, 'And
+    the Word became flesh ([Greek: sarx egeneto]) is different from that
+    of Justin, who uses the word [Greek: sarkopoiêtheis]." (Vol. ii. p.
+    276.)
+
+Again, with reference to the word [Greek: monogenês], he writes:--
+
+    "The phrase in Justin is quite different from that in the Fourth
+    Gospel, i. 14, 'And the Word became flesh' ([Greek: sarx egeneto])
+    and tabernacled among us, and we beheld his glory, glory as of the
+    Only-begotten from the Father' ([Greek: hôs monogenous para patros],
+    &c.) In Justin he is 'the Only-begotten of the Father of all'
+    ([Greek: monogenês tô Patri tôn holôn)], 'and He became man'
+    ([Greek: anthrôpos genomenos]) 'through the Virgin,' and Justin
+    never once employs the peculiar terminology of the Fourth Gospel,
+    [Greek: sarx egeneto], in any part of his writings." (Vol. ii. p.
+    280.)
+
+Again:--
+
+    "He [Justin] is, in fact, thoroughly acquainted with the history of
+    the Logos doctrine and its earlier enunciation under the symbol of
+    Wisdom, and his knowledge of it is clearly independent of, and
+    antecedent to, the statements of the Fourth Gospel." (Vol. ii. p.
+    284)
+
+This passage is important. I think we cannot be wrong in deducing from
+it that the Author of "Supernatural Religion" considers that the Gospel
+of St. John was published subsequently to the time of Justin Martyr,
+that is, some time after A.D. 160 or 165.
+
+Again:--
+
+    "The peculiarity of his terminology in all these passages [all which
+    I have given above in pages 73-78], so markedly different, and even
+    opposed to that of the Fourth Gospel, will naturally strike the
+    reader." (Vol. ii. p. 286.)
+
+Again, and lastly:--
+
+    "We must see that Justin's terminology, as well as his views of the
+    Word become man, is thoroughly different from that Gospel. We have
+    remarked that, although the passages are innumerable in which Justin
+    speaks of the Word having become man through the Virgin, he never
+    once throughout his writings makes use of the peculiar expression of
+    the Fourth Gospel: 'The word became flesh' ([Greek: ho logos sarx
+    egeneto]). On the few occasions on which he speaks of the Word
+    having been _made_ flesh, he uses the term, [Greek: sarkopoiêtheis.]
+    In one instance he has [Greek: sarka echein], and speaking of the
+    Eucharist, Justin once explains that it is in memory of Christ being
+    made _body_, [Greek: sômatopoiêsasthai]. Justin's most common
+    phrase, however, and he repeats it in numberless instances, is that
+    the Logos submitted to be born, and become man [Greek: gennêthênai
+    anthrôpon genomenon hypemeinen] by a Virgin, or he uses variously
+    the expressions: [Greek: anthrôpos gegone, anthrôpos genomenos,
+    genesthai anthrôpon.]" (Vol. ii. p. 296.)
+
+Here, then, we have the differences specified by which the Author of
+"Supernatural Religion" thinks that he is justified in describing the
+terminology and views of Justin respecting the Incarnation as "markedly
+different and even opposed to," and as "thoroughly different from,"
+those of the Fourth Gospel.
+
+So that, because Justin, instead of embodying the sentence, [Greek: ho
+logos sarx egeneto], substitutes for it the participle, [Greek:
+sarkopoiêtheis], or the phrase, [Greek: sarka echein], or the
+infinitive, [Greek: sômatopoiêsasthai], or the expression, [Greek:
+anthrôpos gegone] he holds views thoroughly different from those of
+St. John respecting the most momentous of Christian truths.
+
+This is a fair specimen of the utterly reckless assertions in which this
+author indulges respecting the foundation truth of Christianity.
+
+If such terms, implying such divergences, can be applied to these
+statements of Justin's _belief_ in the Incarnation, what words of human
+language could be got to express his flat denial of the truth held in
+common by him and by St. John, if he had been an unbeliever? If Justin,
+with most other persons, considers that being "in the flesh" is the
+characteristic difference between men and spirits such as the angels,
+and expresses himself accordingly by saying that the Word "became man,"
+what sense is there in saying that he "is opposed to the spirit of the
+Fourth Gospel," in which we have the Word not only as the "Son of Man,"
+but possessing all the sinless weaknesses of human nature, so that He is
+weary, and weeps, and groans, and is troubled in spirit?
+
+And now we will make, if the reader will allow, a supposition analogous
+to some which the author of "Supernatural Religion" has made in pages
+360 and following of his first volume. We will suppose that all the
+ecclesiastical literature, inspired and uninspired, previous to the
+Council of Nice, had been blotted out utterly, and the Four Gospels
+alone preserved. And we will suppose some critic taking upon himself to
+argue that the Gospel of St. John was written after the Nicene Creed. On
+the principles and mode of argument of the author of "Supernatural
+Religion," he would actually be able to prove his absurdity, for he
+would be able to allege that the doctrine and terminology of the Fathers
+of the first General Council was "opposed to" that of the Fourth Gospel;
+and so they could not possibly have acknowledged its authority if they
+had even "seen" it. For he (the critic) would allege that the words of
+St. John respecting the Incarnation are not adopted by the Creed which
+the Nicene Fathers put forth; instead of inserting into the Creed the
+words [Greek: ho logos sarx egeneto], which, the critic would urge, they
+_must have done_ if they would successfully oppose foes who appealed to
+the letter of Scripture, they used other terms, as the participles
+[Greek: sarkôthenta] and [Greek: enanthrôpêsanta]. [91:1] Again, the
+supposed critic would urge, they applied to our Lord the phrase [Greek:
+gennêthenta pro pantôn tôn aiônôn], a phrase "so markedly different and
+indeed opposed to that of the Fourth Gospel," as the author of
+"Supernatural Religion" urges with respect to [Greek: gennêma pro pantôn
+tôn poiêmaton], and [Greek: apo tou Patros tôn holôn gennêtheis.] Again,
+the critic would urge that instead of calling the Son "God" absolutely,
+as in the sentence "the Word was God," they confess Him only as [Greek:
+Theos ek Theou], and this because He is [Greek: gennêtheis], and so he
+would say, with the author of "Supernatural Religion," "This is a
+totally different view from that of the Fourth Gospel, which in so
+emphatic a manner enunciates the doctrine, 'In the beginning was the
+Word, and the Word was with God, and God was the Word;'" and so our
+supposed critic will exclaim, "See what abundant proof that these
+Fathers had 'never even seen' the Fourth Gospel;" and according to all
+rules of Rationalistic criticism they had not, or, at least, they
+thought nothing of its authenticity; whilst all the time this same
+Gospel was open before them, and they devoutly reverenced every word as
+the word of the Holy Ghost, and would have summarily anathematized any
+one who had expressed the smallest doubt respecting its plenary
+Inspiration.
+
+
+
+
+SECTION XVI.
+
+JUSTIN AND ST. JOHN ON THE SUBORDINATION OF THE SON.
+
+
+The second matter connected with the relations of the doctrine of Justin
+Martyr to that of St. John, is the subordination of the Son to the
+Father.
+
+I have already noticed this truth (page 49), but, owing to its
+importance it may be well to devote to it a few further remarks. The
+author of "Supernatural Religion" does not seem to realize that in
+perfect Sonship two things are inherent, viz., absolute sameness (and
+therefore equality) of nature with the Father, and perfect subordination
+in the submission of His will to that of the Father.
+
+He consequently asserts:--
+
+    "It is certain, however, that both Justin and Philo, unlike the
+    prelude to the Fourth Gospel, place the Logos in a secondary
+    position to God the Father, another point indicating a less advanced
+    stage of the doctrine. Both Justin and Philo apply the term [Greek:
+    theos] to the Logos without the article. Justin distinctly says,
+    that Christians worship Jesus Christ as the Son of the True God,
+    holding Him in the Second Place [Greek: en deutera chôra echontes],
+    and this secondary position is systematically defined through
+    Justin's writings in a very decided way, as it is in the works of
+    Philo, by the contrast of the begotten Logos with the unbegotten
+    God. Justin speaks of the Word as the 'first born of the unbegotten
+    God' ([Greek: prôtotokos tô agennêtô Theô]), and the distinctive
+    appellation of the 'unbegotten God,' applied to the Father, is most
+    common in all his writings." (Vol. ii. p. 291)
+
+Now, when Justin speaks of holding Christ "in the Second Place," he does
+no more nor less than any Trinitarian Christian of the present day, when
+such an one speaks of the Son as the _Second_ Person of the Trinity, and
+as the only begotten Son and the Word of the Father.
+
+When we speak of Him as being the Second Person, we necessarily rank Him
+in the second place in point of numerical order. When we speak of Him as
+being the Son, we naturally place Him as, in the order of conception,
+second to, or after, Him that begat Him; [94:1] and, when we speak of
+Him as the Word, we also place Him in order of conception as after Him
+Who utters or gives forth the Word.
+
+Justin says no more than this in any expression which he uses.
+
+When he speaks of the Father as the unbegotten God, and the Son as the
+Begotten God, he does no more than the most uncompromising believer in
+the doctrine of the ever-blessed Trinity in the present day does, when,
+in the words of the Creed of St. Athanasius, that believer confesses
+that
+
+    "The Father is made of none, neither created nor begotten.
+
+    "The Son is of the Father alone, neither made, nor created, but
+    begotten."
+
+But we have not now so much to do with the orthodoxy of Justin as with
+the question as to whether his doctrine is anterior to St. John's, as
+being less decided in its assertions of our Lord's equality.
+
+Now there are no words in Justin on the side of our Lord's subordination
+at all equal to the words of Christ as given in St. John, "My Father is
+greater than I."
+
+The Gospel of St. John is pervaded by two great truths which underlie
+every part, and are the necessary complements of one another; these are,
+the perfect equality or identity of the nature of the Son with that of
+the Father, because He is the true begotten Son of His Father; and the
+perfect submission of the Will of the Son to that of the Father because
+He is His Father.
+
+The former appears in such assertions as "The Word was with God," "The
+Word was God," "My Lord and My God," "I and the Father are one," "He
+that hath seen Me hath seen the Father," "The glory which I had with
+Thee before the world was," "All things that the Father hath are mine,"
+&c.
+
+The latter is inherent in the idea of perfect Sonship, and is asserted
+in such statements as
+
+    God "gave His only begotten Son" (iii. 16).
+
+    "The Father loveth the Son, and hath given all things into His
+    hands" (iii. 35).
+
+    "The Son can do nothing of Himself" (v. 19).
+
+    "The Father loveth the Son, and showeth Him all things that Himself
+    doeth" (v. 20).
+
+    The Father hath "given to the Son to have life in Himself" (v. 26).
+
+    The Father "hath given Him authority to execute judgment also" (v.
+    27).
+
+    "I seek not mine own will, but the will of the Father" (v. 30).
+
+    "The works which the Father hath given me to finish" (v. 36).
+
+    "I am come in my Father's name" (v. 43).
+
+    "Him [the Son of Man] hath God the Father sealed" (vi. 27).
+
+    "I live by the Father" (v. 57).
+
+    "My doctrine is not mine, but His that sent me" (vii. 16).
+
+    "He that seeketh His glory that sent Him, the same is true" (vii.
+    18).
+
+    "I am from Him, and He hath sent me" (vii. 29).
+
+    "I do nothing of myself, but as my Father hath taught me, I speak
+    these things" (viii. 28).
+
+    "Neither came I of myself, but He sent me" (viii. 42).
+
+    "I have power to take it [my life] again; this commandment have I
+    received of my Father" (x. 18).
+
+    "My Father, which gave them me, is greater than all" (x. 29).
+
+    "I have kept my Father's commandments, and abide in His love" (xv.
+    10).
+
+I have read Justin carefully for the purpose of marking every expression
+in his writings bearing upon the relations of the Son to the Father, and
+I find none so strongly expressing subordination as these, and the
+declarations of this kind in the works of Justin are nothing like so
+numerous as they are in the short Gospel of St. John.
+
+The reader who knows anything about the history of Christian doctrine
+will see at a glance how impossible it would have been for a Gospel
+ascribing these expressions to Jesus to have been received by the
+Christian Church long before Justin's time, except that Gospel had been
+fully authenticated as the work of the last surviving Apostle.
+
+
+
+
+SECTION XVII.
+
+JUSTIN AND PHILO.
+
+
+The writer of "Supernatural Religion" asserts that Justin derived his
+Logos doctrine from Philo, and also that his doctrine was identical with
+that of Philo and opposed to that of St. John.
+
+But respecting this assertion two questions may be asked.
+
+From whom did Philo derive _his_ doctrine of the Logos? and
+
+From whom did Justin derive his identification of the Logos with Jesus?
+
+The Christian, all whose conceptions of salvation rest ultimately upon
+the truth that "The Word was God," believes (if, that is, he has any
+knowledge of the history of human thought), that God prepared men for
+the reception of so momentous a truth long before that truth was fully
+revealed. He believes that God prepared the Gentiles for the reception
+of this truth by familiarizing them with some idea of the Logos through
+the speculations of Plato; and he also believes that God prepared His
+chosen people for receiving the same truth by such means as the
+personification of Wisdom in the book of Proverbs, and in the Apocryphal
+moral books, and, above all, by the identification of the active
+presence and power of God with the Meymera or Word, as set forth in the
+Chaldee paraphrases.
+
+Both these lines of thought seem to have coalesced and to have reached
+their full development (so far as they could, at least, apart from
+Christianity) in Alexandrian Judaism, which is principally known to us
+in the pages of Philo; but how much of Philo's own speculation is
+contained in the extracts from his writings given by the author of
+"Supernatural Religion" it is impossible to say, as we know very little
+of the Alexandrian Jewish literature except from him. He seems, however,
+to write as if what he enunciated was commonly known and accepted by
+those for whom he wrote.
+
+There are two reasons which make me think that Justin, if he derived any
+part of his Logos doctrines from Alexandrian sources (which I much
+doubt), derived them from writings or traditions to which Philo, equally
+with himself, was indebted.
+
+One is that, in his Dialogue with Trypho, a Jew, he never mentions
+Philo, whose name would have been a tower of strength to him in
+disputing with a Jew, and convincing him that there might be another
+Person Who might be rightly called God besides the Father.
+
+Surely if Justin had known that Philo had spoken of God
+
+    "Appointing His true Logos, his first begotten Son, to have the care
+    of this sacred flock as the substitute of the great King" (quoted in
+    p. 274);
+
+and that--
+
+    "The most ancient Word is the image of God" (p. 274);
+
+and that
+
+    "The Word is the image of God by which the whole world was created"
+    (p. 275);
+
+surely, I say, he would have used the name of one who had been in his
+day such a champion of the Jewish people, and had suffered such insults
+from Caligula on their account. [100:1]
+
+Nothing seems more appropriate for the conversion of Trypho than many of
+the extracts from Philo given by the author of "Supernatural Religion."
+Herein, too, in this matter of Philo and Justin, the author of
+"Supernatural Religion" betrays his surprising inconsistency and refutes
+himself. He desires it to be inferred that Justin need not have
+seen--probably had not seen, even one of our present Gospels, because he
+does not name the authors, though there is abundant reason why the names
+of four authors of the Memoirs should not be paraded before unbelievers
+as suggesting differences in the testimony; whereas it would have been
+the greatest assistance to him in his argument with Trypho to have named
+Philo; and he does not. We would not infer from this, as the author of
+"Supernatural Religion" does most absurdly in parallel cases, that
+Justin "knew nothing" of Philo; had not even seen his books, and need
+not have heard of him; but we must gather from it that Justin did not
+associate the name of Philo with the Logos doctrine in its most advanced
+stage of development. Many other facts tend to show that Justin made
+little or no use of Philo. In the extracts given by the author of
+"Supernatural Religion" from Philo, all culled out to serve his purpose,
+the reader will notice many words and phrases "foreign" to Justin; for
+instance, [Greek: deuteros Theos, organon de Logon Theou, di' hou sympas
+ho kosmos edêmiourgeito]. More particularly the reader will notice that
+such adjectives as [Greek: orthos, hieros (hierôtatos)] and [Greek:
+presbys (presbytatos)] are applied to the Word in the short extracts
+from Philo given by the author of "Supernatural Religion," which are
+never applied to the Second Person of the Trinity in Justin. In fact,
+though there are some slight resemblances, the terminology of Philo is,
+to use the words of "Supernatural Religion," "totally different from"
+and "opposed to" that of Justin, and the more closely it is examined,
+the more clearly it will be seen that Justin cannot have derived his
+Logos doctrine from Philo.
+
+The other question is, "from whom did Justin derive his identification
+of the Logos with Jesus?"
+
+Not from Philo, certainly. We have shown above how St. John lays down
+with authority the identity of the Logos with the pre-existent Divine
+Nature of Jesus, not in long, elaborate, carefully reasoned
+philosophical dissertation, but in four short, clear, decisive
+enunciations. "In the beginning was the Word"--"The Word was with
+God"--"The Word was God"--"The Word was made flesh."
+
+We have seen how these were the manifest germs of Justin's teaching.
+Now, if at the time when Justin wrote the Fourth Gospel, as we shall
+shortly prove, must have been in use in the Church in every part of the
+world, why should Justin be supposed to derive from Philo a truth which
+he, being a Jew, would repudiate? Justin himself most certainly was not
+the first to identify the Logos with Jesus. The identification was
+asserted long before in the Apocalypse, which the author of
+"Supernatural Religion" shows to have been written about A.D. 70, or so.
+In fact, he ascertains its date to "a few weeks." Supposing, then, that
+the Apocalypse was anterior to St. John, on whose lines, so to speak,
+does Justin develope the Logos doctrine? Most assuredly not on Philo's
+lines (for his whole terminology essentially differs from that of the
+Alexandrian), but on the lines of the fourth Gospel, and on no other.
+
+Let the reader turn to some extracts which the author of "Supernatural
+Religion" gives out of Philo. In p. 265, he gives some very striking
+passages indeed, in which Philo speaks of the Logos as the Bread from
+heaven:--
+
+    "He is 'the substitute ([Greek: hyparchos]) of God,' 'the heavenly
+    incorruptible food of the soul,' 'the bread from heaven.' In one
+    place he says, 'and they who inquire what nourishes the soul ...
+    learnt at last that it is the Word of God, and the Divine Reason'
+    ... This is the heavenly nourishment to which the Holy Scripture
+    refers ... saying, 'Lo I rain upon you bread ([Greek: artos]) from
+    heaven' (Exod. xvi. 4). 'This is the bread ([Greek: artos]) which
+    the Lord has given them to eat.'" (Exod. xvi. 15)
+
+And again:--
+
+    "For the one indeed raises his eyes to the sky, perceiving the
+    Manna, the Divine Word, the heavenly incorruptible food of the
+    longing soul." Elsewhere ... "but it is taught by the initiating
+    priest and prophet Moses, who declares, 'This is the bread ([Greek:
+    artos]), the nourishment which God has given to the soul.' His own
+    Reason and His own Word which He has offered; for this bread
+    ([Greek: artos]) which He has given us to eat is Reason." (Vol. ii.
+    p. 265.)
+
+Now the Fourth Gospel also makes Jesus speak of Himself as the "Bread of
+Life," and "given by the Father;" but what is the bread defined by Jesus
+Himself to be? Not a mere intellectual apprehension, _i.e._ Reason, as
+Philo asserts; but the very opposite, no other than "His Flesh;" the
+product of His Incarnation. "The bread that I will give is My Flesh,"
+and He adds to it His Blood. "Except ye eat the Flesh of the Son of Man
+and drink His Blood, ye have no life in you."
+
+Now this also Justin reproduces, not after the conception of Philo,
+which is but a natural conception, but after the conception of Jesus in
+the Fourth Gospel, which is an infinitely mysterious and supernatural
+one.
+
+    "In like manner as Jesus Christ our Saviour, having been made flesh
+    by the Word of God, had both flesh and blood for our Salvation, so
+    likewise have we been taught that the food which is blessed by the
+    prayer of His Word, and from which our blood and flesh are by
+    transmutation nourished is the Flesh and Blood of that Jesus Who was
+    made flesh." (Apol. I. ch. lxvi.)
+
+I trust the reader will acquit me, in making this quotation, of any
+desire to enunciate any Eucharistic theory of the presence of Christ's
+Flesh in the Eucharist. All I have to do with is the simple fact that
+both Philo and St. John speak of the Word as the Bread of Life; but
+Philo explains that bread to be "reason," and St. John makes our Lord to
+set it forth as His Flesh, and Justin takes no notice of the idea of
+Philo, and reproduces the idea of the fourth Gospel.
+
+And yet we are to be told that Justin "knew nothing" of the Fourth
+Gospel, and that his Logos doctrine was "identical" with that of Philo.
+
+
+
+
+SECTION XVIII.
+
+DISCREPANCIES BETWEEN ST. JOHN AND THE SYNOPTICS.
+
+
+The author of "Supernatural Religion" devotes a large portion of his
+second volume to setting forth the discrepancies, real or alleged,
+between the Synoptics and the Fourth Gospel.
+
+In many of these remarks he seems to me to betray extraordinary
+ignorance of the mere contents of the Fourth Gospel. I shall notice two
+or three remarkable misconceptions; but, before doing this, I desire to
+call the reader's attention to the only inference respecting the
+authorship of this Gospel which can be drawn from these discrepancies.
+
+St. John's Gospel is undoubtedly the last Gospel published; in fact, the
+last work of the sacred canon. The more patent, then, the differences
+between St. John and the Synoptics, the more difficult it is to believe
+that a Gospel, containing subject-matter so different from the works
+already accepted as giving a true account of Christ, should have been
+accepted by the whole Church at so comparatively recent a date, unless
+that Church had every reason for believing that it was the work of the
+last surviving Apostle.
+
+Take, for instance, the [apparent] differences between St. John and the
+Synoptics respecting the scene of our Lord's ministry, the character of
+His discourses, the miracles ascribed to Him, and the day of His
+Crucifixion, or rather of His partaking of the Paschal feast. The most
+ignorant and unobservant would notice these differences; and the more
+labour required to reconcile the statements or representations of the
+last Gospel with the three preceding ones, the more certain it is that
+none would have ventured to put forth a document containing such
+differences except an Apostle who, being the last surviving one, might
+be said to inherit the prestige and authority of the whole college.
+
+It would far exceed the limits which I have prescribed to myself to
+examine the Fourth Gospel with the view of reconciling the discrepancies
+between it and the Synoptics, and also of bringing out the numberless
+undesigned coincidences between the earlier and the later account, of
+which the writer of "Supernatural Religion," led away by his usual
+dogmatic prejudices, has taken not the smallest notice.
+
+The reader will find this very ably treated in Mr. Sanday's "Authorship
+of the Fourth Gospel" (Macmillan).
+
+My object at present is of a far humbler nature, simply to show the
+utter untrustworthiness of some of the most confidently asserted
+statements of the writer of "Supernatural Religion."
+
+I shall take two:
+
+1. The difference between Christ's mode of teaching and the structure
+of His discourses, as represented by St. John and the Synoptics
+respectively.
+
+2. The intellectual impossibility that St. John should have written the
+Fourth Gospel.
+
+1. Respecting the difference of Christ's mode of teaching as recorded in
+St. John and in the Synoptics, he remarks:--
+
+    "It is impossible that Jesus can have had two such diametrically
+    opposed systems of teaching; one purely moral, the other wholly
+    dogmatic; one expressed in wonderfully terse, clear, brief sayings
+    and parables, the other in long, involved, and diffuse discourses;
+    one clothed in the great language of humanity, the other concealed
+    in obscure, philosophic terminology; and that these should have been
+    kept so distinct as they are in the Synoptics, on the one hand, and
+    the Fourth Gospel on the other. The tradition of Justin Martyr
+    applies solely to the system of the Synoptics, 'Brief and concise
+    were the sentences uttered by Him: for He was no Sophist, but His
+    word was the power of God.'" [106:1] (Vol. ii. p. 468)
+
+To take the first of those assertions. So far from its being
+"impossible" that Jesus "can have had two such diametrically opposite
+modes of teaching," it is not only possible, but we have undeniable
+proof of the fact in that remarkable saying of Christ recorded by both
+St. Matthew and St. Luke: "All things are delivered unto Me of My
+Father, and no man knoweth the Son, but the Father; neither knoweth any
+man the Father, save the Son, and he to whomsoever the Son will reveal
+Him." (Matth. xi. 27). The author of "Supernatural Religion" has studied
+the letter of this passage very carefully, for he devotes no less than
+ten pages to a minute examination of the supposed quotations of it in
+Justin and other Fathers (vol. i. pp. 402-412); but he does not draw
+attention to the fact that it is conceived in the spirit and expressed
+in the terms of the Fourth Gospel, and totally unlike the general style
+of the discourses in the Synoptics. [107:1] The Fourth Gospel shows us
+that such words as these, almost unique in the Synoptics, are not the
+only words uttered in a style so different from the usual teaching of
+our Lord--that at times, when He was on the theme of His relations to
+His Father, He adopted other diction more suited to the nature of the
+deeper truths He was enunciating.
+
+Then take the second assertion:--
+
+    "One [system] expressed in wonderfully terse, clear, brief sayings
+    and parables, the other in long, involved, and diffuse discourses."
+
+Again:--
+
+    "The description which Justin gives of the manner of teaching of
+    Jesus excludes the idea that he knew the Fourth Gospel. 'Brief and
+    concise were the sentences uttered by Him, for He was no Sophist,
+    but His word was the power of God.' (Apol. I. 14) No one could for a
+    moment assert that this description applies to the long and
+    artificial discourses of the Fourth Gospel, whilst, on the other
+    hand, it eminently describes the style of teaching with which we are
+    acquainted in the Synoptics, with which the Gospel according to the
+    Hebrews, in all its forms, was so closely allied." (Vol. ii. p. 315)
+
+Now I assert, and the reader can with very little trouble verify the
+truth of the assertion, that the mode of our Lord's teaching, as set
+forth in St. John, is more terse, axiomatic, and sententious--more in
+accordance with these words of Justin, "brief and concise were the
+sentences uttered by Him," than it appears in the Synoptics.
+
+To advert for a moment to the mere length of the discourses. The Sermon
+on the Mount is considerably longer than the longest discourse in St.
+John's Gospel (viz., that occupying chapters xiv., xv., xvi.). This is
+the only unbroken discourse of any length in this Gospel. The others,
+viz., those with Nicodemus, with the woman at Sychem, with the Jews in
+the Temple, and the one in the Synagogue at Capernaum, are much shorter
+than many in the Synoptics, and none of them are continuous discourses,
+but rather conversations. And, with respect to the composition, those in
+St. John are mainly made up of short, terse, axiomatic deliverances just
+such as Justin describes.
+
+Take, for instance, the sentences in the sixth chapter:--
+
+    "I am the bread of life."
+
+    "He that believeth on me hath everlasting life."
+
+    "I am that bread of life."
+
+    "This is the bread that cometh down from heaven, that a man should
+    eat thereof and not die."
+
+    "My flesh is meat indeed, and my blood is drink indeed."
+
+    "It is the spirit that quickeneth, the flesh profiteth nothing."
+
+And those in the tenth:--
+
+    "I am the door of the sheep."
+
+    "I am the good shepherd: the good shepherd giveth his life for the
+    sheep."
+
+    "I am the good shepherd, and know my sheep, and am known of mine."
+
+Then, if we compare parables, the passage in the Fourth Gospel most
+resembling a parable, viz., the similitude of the Vine and the branches,
+is made up of detached sentences more "terse" and "concise" than those
+of most parables in the Synoptics.
+
+The discourses in St. John are upon subjects very distasteful to the
+author of "Supernatural Religion," and he loses no opportunity of
+expressing his dislike to them; but it is a gross misrepresentation to
+say that the instruction, whatever it be, is conveyed in other than
+sentences as simple, terse, and concise as those of the Synoptics,
+though the subject-matter is different.
+
+We will now proceed to the last assertion:--
+
+    "One [system of teaching] clothed in the great language of humanity,
+    the other concealed in obscure philosophic terminology."
+
+What can this writer mean by the "philosophic terminology" of our Lord's
+sayings as reported in the Fourth Gospel? If the use of the term "Logos"
+be "philosophic terminology," it is confined to four sentences; and
+these not the words of Jesus Himself, but of the Evangelist. I do not
+remember throughout the rest of the Gospel a single sentence which can
+be properly called "philosophical."
+
+The author must confound "philosophical" with "mysterious." Each and
+every discourse in the fourth Gospel is upon, or leads to, some deep
+mystery; but that mystery is in no case set forth in philosophical, but
+in what the author of "Supernatural Religion" calls the "great language
+of humanity." Take the most mysterious by far of all the enunciations in
+St. John's Gospel, "Except ye eat the flesh of the Son of Man, and drink
+His Blood, ye have no life in you." What are the words of which this
+sentence is composed? "Eat," "flesh," "blood," "Son of man," "life." Are
+not these the commonest words of daily life? but, then, their use and
+association here is the very thing which constitutes the mystery.
+
+Again, take the salient words of each discourse--"Except a man be born
+again"--"be born of water and of the Spirit." "Whosoever drinketh of the
+water that I shall give him shall never thirst." "As the Father hath
+life in Himself, so hath He given to the Son to have life in Himself."
+"All that are in the graves shall hear His voice and shall come forth."
+"The bread that I will give is My flesh." "If ye believe not that I am
+He, ye shall die in your sins." "As the Father knoweth Me, even so know
+I the Father." "I am the Resurrection and the Life." "Whatsoever ye
+shall ask in My name, that will I do." "If I go not away, the Comforter
+will not come unto you but: if I depart, I will send Him unto you."
+
+It is the deepest of all mysteries that one in flesh and blood can say
+such things of Himself; but it is a perversion of language to speak of
+these sayings as "philosophical terminology." They are in a different
+sphere from all more _human_ philosophy, and, indeed, are opposed to
+every form of it. Philosophy herself requires a new birth before she can
+so much as see them.
+
+I must recur, however, to the author's first remark, in which he
+characterizes the discourses of the Synoptics as "purely moral," and
+those of St. John as "wholly dogmatic." This is by no means true. The
+discourses in the Synoptics are on moral subjects, but they continually
+make dogmatic assertions or implications as pronounced as those in the
+Fourth Gospel. In the Sermon on the Mount, for instance, the preacher
+authoritatively adds to and modifies the teaching of the very Decalogue
+itself. "Ye have heard that it was said TO them of old time" (for so
+[Greek: errhethê tois archaiois] must properly be translated); "but I
+say unto you." Again, Jesus assumes in the same discourse to be the
+Object of worship and the Judge of quick and dead, and that His
+recognition is salvation itself, when He says, "Not every one that saith
+unto Me Lord, Lord, shall enter," &c. "Many shall say to me in that day,
+Lord, Lord," &c., "then will I profess unto them, I never knew you,
+depart from me all ye that work iniquity."
+
+Take the following expressions out of a number of similar ones in St.
+Matthew:--
+
+    "I will make you (ignorant fishermen) fishers of men" (implying, I
+    will give you power over souls such as no philosopher or leader of
+    men has had before you). (iv. 21.)
+
+    "Blessed are ye when men shall persecute you for My sake." (v. 11.)
+
+    "If they have called the master of the house (_i.e._ Jesus)
+    Beelzebub, how much wore shall they call them of His household." (x.
+    25.)
+
+    "He that loveth father or mother more than Me is not worthy of me"
+    (so that the holiest of human ties are to give way to His personal
+    demands on the human heart). (x. 37.)
+
+    "He that loseth his life for My sake shall find it." (x. 39)
+
+    "No man knoweth the Son, but the Father." (xi. 27.)
+
+    "In this place is One greater than the temple." (xii. 6.)
+
+    "The Son of man is Lord even of the Sabbath Day." (xii. 8.)
+
+    "In His (Christ's) Name shall the Gentiles trust." (xii. 21.)
+
+    "In the time of harvest I will say to the reapers," _i.e._ the
+    angels. (xiii. 30.)
+
+    "The Son of man shall send forth his angels." (xiii. 41.)
+
+    "I will give unto Thee the keys of the kingdom of heaven." (xvi.
+    19.)
+
+    "Where two or three are gathered together in My Name there am I in
+    the midst of them." (xviii. 21.)
+
+    "He, [God], sent His servants--He sent other servants--Last of all
+    He sent unto them His Son, saying, they will reverence My Son."
+    (xxi. 37.)
+
+These places assert, by implication, the highest dogma respecting the
+Person of Christ. Who is He Who has such power in heaven and earth that
+He commands the angels in heaven, and gives the keys of the kingdom of
+God to His servant on earth? What Son is this Whom none but the Father
+knoweth, and Who alone knoweth the Father, and Who reveals the Father to
+whomsoever He will? What Son is this compared with Whom such saints as
+Moses, David, Elijah, Isaiah, and Daniel are "servants?" Those dogmatic
+assertions of the first Gospel suggest the question; and the Fourth
+Gospel gives the full and perfect answer--that He is the Word with God,
+that He is God, and the Only-begotten of the Father. The Epistles assume
+the answer where one speaks of "Jesus, who, being in the form of God,
+thought it not a thing to be tenaciously grasped to be equal with God,"
+and another speaks of God's own Son, and another compares Moses the
+servant with Christ the Son; but the fullest revelation is reserved to
+the last Gospel. And herein the order of God's dealings is observed, Who
+gives the lesser revelation to prepare for the fuller and more perfect.
+The design of the Gospel is to restore men to the image of God by
+revealing to them God Himself. But, before this can be done, they must
+be taught what goodness is, their very moral sense must be renewed.
+Hence the moral discourses of the Synoptics. Till this foundation is
+laid, first in the world, and then in the soul, the Gospel has nothing
+to lay hold of and to work upon; so it was laid first in the Sermon on
+the Mount, which, far beyond all other teaching, stops every mouth and
+brings in all the world guilty before God; and then the way is prepared
+for fuller revelations, such as that of the Atonement by the Death of
+Christ as set forth in the Epistles of St. Peter and St. Paul, and the
+revelation culminates in the knowledge of the Father and the Son in the
+Fourth Gospel.
+
+With respect to the assertion of the author of "Supernatural Religion,"
+that the discourses in this Gospel are, as compared with those in the
+Synoptics, _wholly_ dogmatic, as opposed to moral, the reader may judge
+of the truth of this by the following sayings of the Fourth Gospel:--
+
+    "Every one that doeth evil hateth the light."
+
+    "He that doeth truth cometh to the light."
+
+    "God is a Spirit, and they who worship Him must worship Him in
+    spirit and in truth."
+
+    "They that have done good [shall come forth] to the Resurrection of
+    Life."
+
+    "How can ye believe who receive honour one of another, and seek not
+    the honour that cometh of God only?"
+
+    "If any man will do His will, he shall know of the doctrine whether
+    it be of God."
+
+    "The truth shall make you free," coupled with
+
+    "Whosoever committeth sin is the servant of sin."
+
+    "If I your Lord and Master have washed your feet, ye ought also to
+    wash one another's feet."
+
+    "A new commandment I give unto you, that ye love one another as I
+    have loved you."
+
+    "He that hath My commandments and keepeth them, he it is that loveth
+    Me."
+
+These sayings, the reader will perceive, embody the deepest and highest
+moral teaching conceivable.
+
+One more point remains to be considered--the impossibility that St.
+John, taking into account his education and intellect, should have been
+the author of the Fourth Gospel. This is stated in the following
+passage:--
+
+    "The philosophical statements with which the Gospel commences, it
+    will be admitted, are anything but characteristic of the son of
+    thunder, the ignorant and unlearned fisherman of Galilee, who, to a
+    comparatively late period of life, continued preaching in his native
+    country to his brethren of the circumcision.... In the Alexandrian
+    philosophy, everything was prepared for the final application of the
+    doctrine, and nothing is more clear than the fact that the writer of
+    the Fourth Gospel was well acquainted with the teaching of the
+    Alexandrian school, from which he derived his philosophy, and its
+    elaborate and systematic application to Jesus alone indicates a late
+    development of Christian doctrine, which, we maintain, could not
+    have been attained by the Judaistic son of Zebedee." (Vol. ii. p.
+    415)
+
+Again, in the preceding page:--
+
+    "Now, although there is no certain information as to the time when,
+    if ever, the Apostle removed into Asia Minor, it is pretty certain
+    that he did not leave Palestine before A.D. 60. ... If we consider
+    the Apocalypse to be his work, we find positive evidence of such
+    markedly different thought and language actually existing when the
+    Apostle must have been at least sixty or seventy years of age, that
+    it is quite impossible to conceive that he could have subsequently
+    acquired the language and mental characteristics of the Fourth
+    Gospel."
+
+This, though written principally with reference to the diction, applies
+still more to the philosophy of the author of the Fourth Gospel. And,
+indeed, from his using the words "mental characteristics," we have no
+doubt that he desires such an application.
+
+Now, what are the facts? We must assume that St. John, though "unlearned
+and ignorant," compared with the leaders of the Jewish commonwealth, at
+the commencement of his thirty years' sojourn in the Jewish capital, was
+a man of average intellect. Here, then, we have a member of a sect more
+aggressive than any before known in the promulgation of its opinions,
+taking the lead in the teaching and defence of these opinions in a city
+to which the Jews of all nationalities resorted periodically to keep the
+great feasts. If the holding of any position would sharpen a man's
+natural intellect and give him a power over words, and a mental grasp of
+ideas to which in youth he had been a stranger, that position would be
+the leading one he held in the Church of such a city as Jerusalem.
+
+In the course of the thirty years which, according to the author of
+"Supernatural Religion," he lived there, he must have constantly had
+intercourse with Alexandrian Jews and Christians. It is as probable as
+not that during this period he had had converse with Philo himself, for
+the distance between Jerusalem and Alexandria was comparatively
+trifling. At Pentecost there were present Jews and proselytes from Egypt
+and the parts of Libya about Cyrene. There was also a Synagogue of the
+Alexandrians. Now I assert that a few hours' conversation with any
+Alexandrian Jew, or with any Christian convert from Alexandrian Judaism,
+would have, _humanly speaking_, enabled the Apostle, even if he knew not
+a word of the doctrine before, to write the four sentences in which are
+contained the whole Logos expression of the Fourth Gospel.
+
+St. John must have been familiar with the teaching of traditional
+interpretation respecting the Meymera as contained in the Chaldee
+paraphrases; indeed, the more "unlearned" and "ignorant" he was, the
+more he must have relied upon the Chaldee paraphrases for the knowledge
+of the Old Testament, the Hebrew having been for centuries a dead
+language. We have a Chaldee paraphrase of great antiquity on so early
+and familiar a chapter as the third of Genesis, explaining the voice of
+the Lord God by the voice of the Meymera, or Word of the Lord God
+(Genesis iii.).
+
+The natural rendering of this word into Greek would be Logos. I repeat,
+then, that, humanly speaking, if he had never entertained the idea
+before, a very short conversation with an Alexandrian Jew would have
+furnished him with all the "philosophy" required to make the four
+statements in which he simply identifies the Logos with the Divine
+Nature of his Lord.
+
+Of course, I do not for a moment believe that the Apostle was enabled to
+write the exordium of his Gospel by any such inspiration. There is not a
+more direct utterance of the Holy Spirit in all Scripture than that
+which we have in the prelude to the Fourth Gospel.
+
+But in the eyes of a Christian the grace of the Holy Spirit is shown in
+the power and explicitness, and above all in the simplicity of the
+assertions which identify the human conception, if such it can be
+called, of Platonism, or Judaism, with the highest divine truth.
+
+I believe that if the Apostle wrote those sentences at the time handed
+down by the Church's tradition, that is, when Cerinthian and other
+heresies respecting our Lord's nature were beginning to be felt, the
+power of the Holy Spirit was put forth to restrict him to these few
+simple utterances, and to restrain his human intellect from overloading
+them with philosophical or controversial applications of them, which
+would have marred their simplicity and diminished their power. [117:1]
+
+
+
+
+SECTION XIX.
+
+EXTERNAL PROOFS OF THE AUTHENTICITY OF OUR FOUR GOSPELS.
+
+
+We have now shown that Justin Martyr, the principal witness brought
+forward by the author of "Supernatural Religion" to discredit the Four
+Evangelists, either made use of the very books which we now possess, or
+books which contain exactly the same information respecting our Lord's
+miraculous Birth, Death, Resurrection, and moral teaching. We have seen,
+also, that Justin gives us, along with the teaching of the Synoptics,
+that peculiar teaching respecting the pre-existent Divine nature of
+Jesus which, as far as can be ascertained, was to be found only in the
+Fourth Gospel, and which is consequently called Johannean; and that,
+besides this, he refers to the history, and adopts the language, and
+urges the arguments which are to be found only in St. John.
+
+We have also shown that there are no internal considerations whatsoever
+for supposing that Justin did not make use of the Fourth Gospel.
+Instead, for instance, of the doctrine of St. John being a development
+of that held by Justin Martyr, the facts of the case all point to the
+contrary.
+
+We must now see whether there is external evidence which makes it not
+only probable, but as certain as any fact in literary history can be,
+that Justin must have known and made use of our present Evangelists;
+that if he was a teacher in such an acknowledged centre of
+ecclesiastical information or tradition as Rome, and _appears_ to quote
+our Gospels (with no matter what minor variations and inaccuracies), he
+did actually quote the same and no other; and if his inaccuracies, and
+discrepancies, and omissions of what we suppose he ought to have
+mentioned, were doubled or trebled, it would still be as certain as any
+fact of such a nature can be, that he quoted the Four Evangelists,
+because they must have been read and commented on in his day and in his
+church as the Memoirs of the Apostles, which took their place by the
+side of the prophets of the Old Testament in the public instruction of
+the Church. In order to this I shall have to examine the external
+evidence for the Canon of the New Testament--so far, that is, as the
+Four Gospels are concerned.
+
+In doing this I shall not take the usual method of tracing the evidence
+for the various books in question downwards from the Apostolic time--the
+reader will find this treated exhaustively in "Dr. Westcott on the
+Canon"--but I shall trace it upwards, beginning at a time at which there
+cannot be the smallest doubt that the New Testament was exactly the same
+as that which we now possess.
+
+For this purpose I shall take the Ecclesiastical History of Eusebius as
+the starting-point. The reader is, of course, aware that he is the
+earliest ecclesiastical writer whose history has come down to us, the
+historians who wrote before his time being principally known to us
+through fragments preserved in his book. He was born of Christian
+parents about the year A.D. 270, and died about 340. He probably wrote
+his history about or before the year 325.
+
+The reader, though he may not have read his history, will be aware, from
+the quotations from it in "Supernatural Religion," that Eusebius
+carefully investigated the history of the Canon of Scripture, and also
+the succession of ecclesiastical writers. His history is, in fact, to a
+great extent, a sketch of early Church literature. In dealing with the
+history of the Canon, he particularly notices whether a large number of
+writers have quoted certain books of Scripture, of whose acceptance by
+the whole Church doubts were entertained. This is important, as it shows
+that not only himself, but the Church, during the three ages whose
+history he has recorded, did not receive books of Scripture except upon
+what they deemed to be sufficient evidence, and that evidence was the
+reception of each book from Apostolic times by the whole Church. I will
+now give the testimony of Eusebius to the authenticity of the Four
+Gospels.
+
+First of all he describes the origin of the Gospel of St. Mark in the
+following words:--
+
+    "So greatly, however, did the splendour of piety enlighten the minds
+    of Peter's hearers, that it was not sufficient to hear but once, nor
+    to receive the unwritten doctrine of the Gospel of God, but they
+    persevered, in every variety of entreaties, to solicit Mark as the
+    companion of Peter, and whose Gospel we have, that he should leave
+    them a monument of the doctrine thus orally communicated, in
+    writing. Nor did they cease with their solicitations until they had
+    prevailed with the man, and thus become the means of that history
+    which is called the Gospel according to Mark. They say also, that
+    the Apostle (Peter), having ascertained what was done by the
+    revelation of the Spirit, was delighted with the zealous ardour
+    expressed by these men, and that the history obtained his authority
+    for the purpose of being read in the Churches. This account is given
+    by Clement in the Sixth Book of his Institutions, whose testimony
+    also is corroborated by that of Papias, Bishop of Hierapolis." (Bk.
+    ii. chap. xv. Crusé's translation.)
+
+This is narrated as having taken place in the reign of Claudius, _i.e._,
+between A.D. 41 and A.D. 54.
+
+The next Gospel whose origin he describes is that of St. Luke, in the
+following words:--
+
+    "But Luke, who was born at Antioch, and by profession a physician,
+    being for the most part connected with Paul, and familiarly
+    acquainted with the rest of the Apostles, has left us two inspired
+    books, the institutes of that spiritual healing art which he
+    obtained from them. One of these is his Gospel, in which he
+    testifies that he has recorded, 'as those who were from the
+    beginning eye-witnesses and ministers of the word,' delivered to
+    him, whom also, he says, he has in all things followed. The other is
+    his Acts of the Apostles, which he composed, not from what he had
+    heard from others, but from what he had seen himself. It is also
+    said that Paul usually referred to his Gospel, whenever in his
+    Epistles he spoke of some particular Gospel of his own, saying,
+    'according to my Gospel.'" (Bk. iii. ch. iv. Crusé's translation.)
+
+Further on, he describes the publication of the First and Fourth
+Gospels, thus:--
+
+    "Of all the disciples, Matthew and John are the only ones that have
+    left us recorded comments, and even they, tradition says, undertook
+    it from necessity. Matthew also, having first proclaimed the Gospel
+    in Hebrew, when on the point of going also to other nations,
+    committed it to writing in his native tongue, and thus supplied the
+    want of his presence to them by his writings. But after Mark and
+    Luke had already published their Gospels they say that John, who,
+    during all this time, was proclaiming the Gospel without writing, at
+    length proceeded to write it on the following occasion. The three
+    Gospels previously written had been distributed among all, and also
+    handed to him; they say that he admitted them, giving his testimony
+    to their truth; but that there was only wanting in the narrative the
+    account of the things done by Christ among the first of His deeds,
+    and at the commencement of the Gospel. And this was the truth. For
+    it is evident that the other three Evangelists only wrote the deeds
+    of our Lord for one year after the imprisonment of John the Baptist,
+    and intimated this in the very beginning of their history. For after
+    the fasting of forty days, and the consequent temptation, Matthew
+    indeed specifies the time of his history in these words, 'But,
+    hearing that John was delivered up, he returned from Judea into
+    Galilee.' Mark in like manner writes: 'But, after John was delivered
+    up, Jesus came into Galilee.' And Luke, before he commenced the
+    deeds of Jesus, in much the same way designates the time, saying,
+    'Herod thus added this wickedness above all he had committed, and
+    that he shut up John in prison.' For these reasons the Apostle John,
+    it is said, being entreated to undertake it, wrote the account of
+    the time not recorded by the former Evangelists, and the deeds done
+    by our Saviour, which they have passed by (for these were the events
+    that occurred before the imprisonment of John), and this very fact
+    is intimated by him when he says, 'This beginning of miracles Jesus
+    made,' and then proceeds to make mention of the Baptist, in the
+    midst of our Lord's deeds, as John was at that time 'baptizing at
+    Aenon, near to Salim.' He plainly also shows this in the words,
+    'John was not yet cast into prison.' The Apostle, therefore, in his
+    Gospel, gives the deeds of Jesus before the Baptist was cast into
+    prison, but the other three Evangelists mention the circumstances
+    after that event," &c. (Bk. iii. c. xxiv.)
+
+The last extract which I shall give is from the next chapter, when he
+mentions "The sacred Scriptures which are acknowledged as genuine, and
+those that are not:"--
+
+    "This appears also to be the proper place to give a summary
+    statement of the books of the New Testament already mentioned. And
+    here among the first must be placed _the Holy Quaternion of the
+    Gospels_; these are followed by the Book of the Acts of the
+    Apostles; after this must be mentioned the Epistles of Paul, which
+    are followed by the acknowledged First Epistle of John, also the
+    First of Peter to be admitted in like manner. After these are to be
+    placed, if proper, the Revelation of John, concerning which we shall
+    offer the different opinions in due time. These, then, are
+    acknowledged as genuine. Among the disputed books, although they are
+    well known and approved by many, is reputed that called the Epistle
+    of James and [that] of Jude. Also the Second Epistle of Peter, and
+    those called the Second and Third of John, whether they are of the
+    Evangelist, or of some other of the same name. Among the spurious
+    must be numbered both the books called the Acts of Paul, and that
+    called Pastor, and the Revelation of Peter. Besides these, the books
+    called the Epistle of Barnabas, and what are called the Institutions
+    of the Apostles. Moreover, as I said before, if it should appear
+    right, the Revelation of John, which some, as before said, reject,
+    but others rank among the genuine. But there are also some who
+    number among these the Gospel according to the Hebrews, with which
+    those of the Hebrews that have received Christ are particularly
+    delighted." (Bk. iii. ch. xxv.)
+
+Such are the statements of the oldest ecclesiastical historian whose
+work has come down to us.
+
+With respect to the Gospels, he knows but four as canonical, and has
+never heard of any other as accepted by the Church. He mentions
+Apocryphal and disputed books. Amongst the latter he mentions the Gospel
+to the Hebrews as acceptable to a local church; but he is wholly
+ignorant of any doubt having ever been cast upon the authority of the
+four in any branch of the Catholic Church.
+
+Now let the reader remember, that however Eusebius, like all other
+writers, _might_ be liable to be mistaken through carelessness, or
+prejudice, or any other cause of inaccuracy; yet that each of these
+statements respecting the authorship of the various Gospels is, on all
+principles of common sense, worth all the conjectural criticisms of the
+German and other writers, so copiously cited in "Supernatural Religion,"
+put together.
+
+For, in the first place, Eusebius flourished about 1500 years nearer to
+the original source of the truth than these critics, and had come to
+man's estate within 200 years of the publication of the Fourth Gospel.
+
+Now, at a time when tradition was far more relied upon, and so much more
+perfectly preserved and transmitted than in such an age of printed books
+and public journals as the present, this alone would make an enormous
+difference between a direct statement of Eusebius and the conjecture of
+a modern theorist. But far more than this, Eusebius had access to, and
+was well acquainted with, a vast mass of ecclesiastical literature which
+has altogether perished; and the greater part of which is only known to
+have existed through notices or extracts to be found in his work. For
+instance, in a few pages he gives accounts of writings which have
+perished of Papias (iii. c. 39), Quadratus and Aristides (iv. ch. 3),
+Hegesippus (iv. ch. 8 and 22), Tatian (iv. ch. 16), Dionysius of Corinth
+(iv. ch. 23), Pinytus (iv. ch. 23), Philip and Modestus (ch. 25), Melito
+(ch. 26), Apollinaris (ch. 27), Bardesanes (ch. 30).
+
+These are all writers who flourished in the first three quarters of the
+second century, and I have only mentioned those whose writings, from the
+wording of his notices, Eusebius appears to have seen himself.
+
+It is clear, I repeat, that the evidence of such an one on the
+authorship of the Gospels is worth all the conjectures and theories of
+modern critics of all classes put together.
+
+We shall pass over very briefly the first sixty years of the third
+century, _i.e._ between A.D. 200 and the time of Eusebius. During these
+years flourished Cyprian, martyred A.D. 257; Hippolytus, martyred about
+A.D. 240; and Origen, died A.D. 254.
+
+Respecting the latter, it appears from Eusebius that he published
+commentaries on the Gospels of St. Matthew and St. John. Of the latter
+Eusebius says the first five books wore composed at Alexandria, but of
+the whole work on St. John only twenty-two books have come down to us.
+(Bk. vi. ch. 24.) Now Origen was born a few years (at the most twenty)
+after the death of Justin; and we have seen how the author of
+"Supernatural Religion" evidently considers the works of Justin to be
+anterior to the Fourth Gospel. Is it credible, or oven conceivable, that
+a man of Origen's intellect, learning, and research should write twenty
+or thirty books of commentaries on a false Gospel which was forged
+shortly before his own time?
+
+He expressly states that the Church knew of but four Gospels:--
+
+    "As I have understood from tradition respecting the four Gospels,
+    which are the only undisputed ones in the whole Church of God
+    throughout the world. The first is written according to Matthew, the
+    same that was once a publican, but afterwards an Apostle of Jesus
+    Christ, who, having published it for the Jewish converts, wrote it
+    in Hebrew. The second is according to Mark, who composed it as Peter
+    explained to him, whom he [Peter] also acknowledged as his son in
+    his general epistle, saying, 'The elect Church in Babylon salutes
+    you, as also Mark, my son.' And the third according to Luke, the
+    Gospel commended by Paul, which was written for the converts from
+    the Gentiles; and, last of all, the Gospel according to John."
+    Extract from Origen's first book of his commentaries on St. Matthew,
+    quoted by Eusebius (vi. 25)
+
+As regards Cyprian, the following quotation will suffice:--
+
+    "The Church, setting forth the likeness of Paradise, includes within
+    her walls fruit-bearing trees, whereof that which does not bring
+    forth good fruit is cut off and is cast into the fire. These trees
+    she waters with four rivers, that is, with the four Gospels,
+    wherewith, by a celestial inundation, she bestows the grace of
+    saying baptism." Cyprian, Letter lxxii. to Jubaianus.
+
+As regards Hippolytus I have counted above fifty references to St.
+Matthew and forty to St. John, in his work on the "Refutation of
+Heresies," and "Fragments." I append in a note a passage taken from his
+comment on the Second Psalm, preserved to us by Theodoret. The reader
+will be able to judge from it from what sources he derived his knowledge
+of Christ. I give it rather for its devotional spirit than its evidence
+for the four. [126:1]
+
+We now come to the conclusion of the second century. Between the years
+180 and 200 or 210 A.D., there flourished three writers of whom we
+possess somewhat voluminous remains. Irenaeus, who was born about 140 at
+the latest, who was in youth the disciple of Polycarp, who was himself
+the disciple of St. John. Irenaeus wrote his work against heresies about
+the year 180, a little after he had succeeded Pothinus as Bishop of
+Lyons, and was martyred at the beginning of the next century (202).
+
+Clement of Alexandria, the date of whose birth or death is uncertain,
+flourished long before the end of the second century, for he became head
+of the catechetical school of Alexandria about the year 190.
+
+Tertullian was born about 150, was converted to Christianity about 185,
+was admitted to the priesthood in 192, and adopted the opinions of
+Montanus about the end of the century.
+
+I shall first of all give the testimony of these three writers to the
+universal reception of the Four Gospels by the Church, and consider to
+what time previous to their own day their testimony upon such a subject
+must, of necessity, reach.
+
+First of all, Irenaeus, in a well-known passage, asserts that--
+
+    "It is not possible that the Gospels can be either more or fewer in
+    number than they are."
+
+He then refers to the four zones of the earth, and the four principal
+winds, and remarks that, in accordance with this,
+
+    "He Who was manifest to men has given us the Gospel under four
+    aspects, but bound together by one Spirit."
+
+Then he refers to the four living creatures of the vision in the
+Revelation, and proceeds,--
+
+    "And, therefore, the Gospels are in accord with these things, among
+    which Christ is seated. For that according to John relates His
+    original effectual and glorious generation from the Father, thus
+    declaring, 'In the beginning was the word,' &c.... But that
+    according to Luke, taking up His priestly character, commences with
+    Zacharias the priest offering sacrifice to God. For now was made
+    ready the fatted calf, about to be immolated for the finding again
+    of the younger son. Matthew again relates His generation as a man,
+    saying, 'The Book of the generation of Jesus Christ, the Son of
+    David, the Son of Abraham;' and also, 'The birth of Jesus Christ was
+    on this wise.' This, then, is the Gospel of His humanity, for which
+    reason it is, too, that the character of an humble and meek man is
+    kept up through the whole Gospel. Mark, on the other hand, commences
+    with a reference to the prophetical spirit coming down from on high
+    to men, saying, 'The beginning of the Gospel of Jesus Christ, as it
+    is written in Esaias the prophet,' pointing to the winged aspect of
+    the Gospel: and on this account he made a compendious and cursory
+    narrative, for such is the prophetical character." (Iren., Bk. iii.
+    ch. xi.)
+
+Clement of Alexandria, speaking of a saying ascribed to our Lord,
+writes:--
+
+    "In the first place, then, in the four Gospels handed down amongst
+    us, we have not this saying; but in that which is according to the
+    Egyptians." (Miscellanies, iii. ch. xiii.)
+
+Tertullian writes thus:--
+
+    "Of the Apostles, therefore, John and Matthew first instil faith
+    into us; whilst, of Apostolic men, Luke and Mark renew it
+    afterwards. These all start with the same principles of the faith,
+    so far as relates to the one only God the Creator, and His Christ,
+    how that He was born of the Virgin, and came to fulfil the law and
+    the prophets. Never mind if there does occur some variation in the
+    order of their narratives, provided that there be agreement in the
+    essential matter of the faith in which there is disagreement with
+    Marcion." (Tertullian against Marcion, iv. c. ii.)
+
+Such are the explicit declarations of these three writers respecting the
+number and authorship of the Four. I shall give at the conclusion of
+this section some of the references to be found in these writers to the
+first two or three chapters in each Gospel.
+
+It is but very little to say that they quote the Four as frequently, and
+with as firm a belief in their being the Scriptures of God, as any
+modern divine. They quote them far more copiously, and reproduce the
+history contained in them far more fully than any modern divine whom I
+have ever read, who is not writing specifically on the Life of our Lord,
+or on some part of His teaching contained in the Gospels.
+
+But I have now to consider the question, "To what time, previous to
+their own day, or rather to the time at which they wrote, does their
+testimony to such a matter as the general reception of the Four Gospels
+of necessity reach back?"
+
+Clement wrote in Alexandria, Tertullian in Rome or Africa, Irenaeus in
+Gaul. They all flourished about A.D. 190. They all speak of the Gospels,
+not only as well known and received, but as being the only Gospels
+acknowledged and received by the Church. One of them uses very
+"uncritical" arguments to prove that the Gospels could only be four in
+number; but the very absurdity of his analogies is a witness to the
+universal tradition of his day. To what date before their time must this
+tradition reach, so that it must be relied upon as exhibiting the true
+state of things?
+
+Now this tradition is not respecting a matter of opinion, but a matter
+of fact--the fact being no other than the reading of the Gospels or
+Memoirs of our Lord in the public service of the Church. The "Memoirs of
+our Lord," with other books, formed the Lectionary of the Church. So
+that every Christian, who attended the public assemblies for worship,
+must know whether he heard the Gospels read there or not.
+
+Now any two men who lived successively to the age of sixty-five would be
+able to transmit irrefragable testimony, which would cover a hundred
+years, to the use of the Gospels in the lectionary of the Church.
+
+During the last five years we have had a change in our Lectionary, which
+change only affects the rearrangement of the portions read each day out
+of the same Gospels, and every boy and girl of fifteen years old at the
+time would recognize the alteration when it took place. If it had
+occurred fifty years ago, any man or woman of sixty-five would perfectly
+remember the change. If it had occurred within the last hundred years,
+any person of sixty-five could bear testimony to the fact that, when he
+first began to be instructed in the nature of the Church Services he was
+told by his elders that up to a time which they could perfectly
+recollect certain selections from Scripture had been read in Church, but
+that at such a period during their lifetime a change had been brought
+about after certain public debates, and that it received such or such
+opposition and was not at once universally adopted, which change was the
+reading in public of the present selection. It is clear then, that if
+all public documents were destroyed, yet any two men, who could scarcely
+be called old men, would be able to transmit with perfect certainty the
+record of any change in the public reading of Scripture during the last
+one hundred years.
+
+But, supposing that instead of a change in the mere selections from the
+Gospels, the very Gospels themselves had been changed, could such a
+thing have occurred unnoticed, and the memory of it be so absolutely
+forgotten that neither history nor tradition preserved the smallest hint
+of it at the end of a short century?
+
+Now this, and far more than this, is what the author of "Supernatural
+Religion" asks his readers to believe throughout his whole work.
+
+We have seen how, before the end of this century, no other authoritative
+memoirs of Christ were known by the Church, and these were known and
+recognized as so essential a part of the Christian system, that their
+very number as four, and only four, was supposed to be prefigured from
+the very beginning of the world.
+
+Now Justin lived till the year 165 in this century. He was martyred when
+Irenaeus must have been twenty-five years old. Both Clement and
+Tertullian must have been born before his martyrdom, perhaps several
+years, and yet the author of "Supernatural Religion" would have us
+believe that the books of Christians which were accounted most sacred in
+the year 190, and used in that year as frequently, and with as firm a
+belief in their authenticity as they are by any Christians now, were
+unused by Justin Martyr, and that one of the four was absolutely unknown
+to him--in all probability forged after his time.
+
+We are persistently told all this, too, in spite of the fact that he
+reproduces the account of the Birth, Teaching, Death, and Resurrection
+of Christ exactly as they are contained in the Four, without a single
+additional circumstance worth speaking of, making only such alterations
+as would be natural in the reproduction of such an account for those who
+were without the pale of the Church.
+
+But even this is not the climax of the absurdity which we are told that,
+if we are reasonable persons, we must accept. It appears that the
+"Memoirs" which, we are told, Justin heard read every Sunday in the
+place of assembly in Rome or Ephesus which he frequented, was a
+Palestinian Gospel, which combined, in one narrative, the accounts of
+the Birth, Life, Death, and moral Teaching of Jesus, together with the
+peculiar doctrine and history now only to be found in the Fourth Gospel.
+Consequently this Gospel was not only far more valuable than any one of
+our present Evangelists, but, we might almost say, more worthy of
+preservation than all put together, for it combined the teaching of the
+four, and no doubt reconciled their seeming discrepancies, thus
+obviating one of the greatest difficulties connected with their
+authority and inspiration; a difficulty which, we learn from history,
+was felt from the first. And yet, within less than twenty years, this
+Gospel had been supplanted by four others so effectually that it was all
+but forgotten at the end of the century, and is referred to by the first
+ecclesiastical historian as one of many apocrypha valued only by a local
+Church, and has now perished so utterly that not one fragment of it can
+be proved to be authentic.
+
+But enough of this absurdity.
+
+Taking with us the patent fact, that before the end of the second
+century, and during the first half of the third, the Four Gospels were
+accepted by the Church generally, and quoted by every Christian writer
+as fully as they are at this moment, can there be the shadow of a doubt
+that when Justin wrote the account of our Lord's Birth, which I have
+given in page 22, he had before him the first and third Evangelists, and
+combined these two accounts in one narrative? Whether he does this
+consciously and of set purpose I leave to the author of "Supernatural
+Religion," but combine the two accounts he certainly does.
+
+Again, when, in the accounts of the events preceding our Lord's Death,
+Justin notices that Jesus commanded the disciples to bring forth an ass
+and its foal (page 33), can any reasonable man doubt but that he owed
+this to St. Matthew, in whose Gospel alone it appears?
+
+Or when, in the extract I have given in page 20, he notices that our
+Lord called the sons of Zebedee Boanerges, can there be any reasonable
+doubt that he derived this from St. Mark, the only Evangelist who
+records it, whose Gospel (in accordance with universal tradition), he
+there designates as the "Memoirs of Peter?"
+
+Or again, when, in the extract I have given in page 34, he records that
+our Lord in His Agony sweat great drops [of blood], can there be a doubt
+but that he made use of St. Luke, especially since he mentions two or
+three other matters connected with our Lord's Death, only to be found in
+St. Luke? Or, again, why should we assume the extreme improbability of a
+defunct Gospel to account for all the references to, and reminiscences
+of, St. John's Gospel, which I have given in Sections VIII. and IX. of
+this work?
+
+So far for Justin Martyr.
+
+We will now turn to references in three or four other writers.
+
+In the Epistle of Vienne and Lyons we find the following:--
+
+    "And thus was fulfilled the saying of our Lord: 'The time shall come
+    in which every one that killeth you shall think that he offereth a
+    service to God.'"
+
+This seems like a reference to John xvi. 2. The words, with some very
+slight variation, are to be found there and not to be found elsewhere.
+The letter of the Churches was written about A.D. 178 "at the earliest,"
+we are told by the author of "Supernatural Religion." Well, we will make
+him a present of a few years, and suppose that it was written ten or
+twelve years later, _i.e._ about A.D. 190. Now we find that Irenaeus had
+written his great work, "Against Heresies," before this date. Surely,
+then, the notion of the writer of "Supernatural Religion," that we are
+to suppose that this was taken from some lost Apocryphal Gospel when
+Irenaeus, Bishop of Lyons, had actually used a written Gospel which
+contains it, refutes itself.
+
+We turn to Athenagoras.
+
+We find in his work, "Plea (or Embassy) for the Christians" (ch. x.),
+the following:--
+
+    "But the Son of God is the Logos of the Father in idea and in
+    operation, for after the pattern of Him and by Him were all things
+    made, the Father and the Son being one [I and My Father are one],
+    and the Son being in the Father, and the Father in the Son, in
+    oneness and power of spirit," &c. (John xiv. 10.)
+
+Again (ch. xii.):--
+
+    "Men who reckon the present life of very small worth indeed, and who
+    are conducted to the future life by this one thing alone, that they
+    know God and His Logos." [This is life eternal, that they may know
+    Thee the only true God, and Jesus Christ whom Thou hast sent.]
+
+Can the writer of "Supernatural Religion" be serious when he writes, "He
+nowhere identifies the Logos with Jesus?" Does the writer of
+"Supernatural Religion" seriously think that a Christian writer, living
+in 177, and presenting to the emperor a plea for Christians, would have
+any difficulty about identifying Jesus with that Son of God Whom he
+expressly states to be the Logos of God?
+
+The following also are seeming quotations from the Synoptics in
+Athenagoras.
+
+    "What, then, are those precepts in which we are instructed? 'I say
+    unto you, love your enemies, bless them that curse, pray for them
+    that persecute you, that ye may be sons of your Father which is in
+    the heavens, who maketh his sun to rise on the evil and the good,
+    and sendeth rain on the just and on the unjust.'
+
+    "'For if ye love them which love you, and lend to them which lend to
+    you, what reward shall ye have?'
+
+    "'For whosoever, He says, looketh on a woman to lust after her, hath
+    committed adultery already in his heart.'
+
+    "'For whosoever, says He, putteth away his wife and marrieth
+    another, committeth adultery.'"
+
+When we consider that in the time of Athenagoras, or very soon after,
+there were three authors living who spoke of the Gospels in the way we
+have shown, and quoted them in the way we shall now show, why assign
+these quotations to defunct Gospels of whose contents we are perfectly
+ignorant, when we have them substantially in Gospels which occupied the
+same place in the Church then as now?
+
+
+
+
+NOTE ON SECTION XIX.
+
+
+I have asserted that the three authors, Tertullian, Clement of
+Alexandria, and Irenaeus, all flourishing before the close of the second
+century, quote the four Gospels, if anything, more frequently than most
+modern Christian authors do. I append, in proof of this, some of the
+references in these authors to the first two or three chapters of our
+present Gospels.
+
+
+IRENAEUS.
+
+Matthew, i.
+
+    "And Matthew, too, recognizing one and the same Jesus Christ,
+    exhibiting his generation as a man from the Virgin ... says, 'The
+    book of the generation of Jesus Christ the son of David, the son of
+    Abraham.' Then, that he might free our mind from suspicion regarding
+    Joseph, he says, 'But the birth of Christ was on this wise: when His
+    mother was espoused,'" &c. (iii. xvi.)
+
+Then he proceeds to quote and remark upon the whole of the remainder of
+the chapter.
+
+    "Matthew again relates His generation as a man." For remainder, see
+    page 128.
+
+    "For Joseph is shown to be the son of Joachim and Jeconiah, as also
+    Matthew sets forth in his pedigree." (iii. 21, 9.)
+
+    "Born Emmanuel of the Virgin. To this effect they testify that
+    before Joseph had come together with Mary, while she therefore
+    remained in virginity, she was found with child of the Holy Ghost."
+    (iii. 21, 4.)
+
+    "Then again Matthew, when speaking of the angel, says, 'The angel of
+    the Lord appeared to Joseph in sleep.' (iii. 9, 2.)
+
+    "The angel said to him in sleep, 'Fear not to take to thee Mary, thy
+    wife'" (and proceeding with several other verses of the same
+    chapter). (iv. 23, l.)
+
+Matthew, ii.
+
+    "But Matthew says that the Magi, coming from the East, exclaimed,
+    'For we have seen His star in the East, and are come to worship
+    Him.'" (iii. 9, 2.)
+
+    "And that having been led by the star unto the house of Jacob to
+    Emmanuel, they showed, by those gifts which they offered, who it was
+    that was worshipped; myrrh, because it was He who should die and be
+    buried for the human race; gold, because He was a king," &c., &c.
+    (iii. 9, 2)
+
+    "He, since He was Himself an infant, so arranging it that human
+    infants should be martyrs, slain, according to the Scriptures, for
+    the sake of Christ." (iii. 16, 4.)
+
+Matthew, iii.
+
+    "For Matthew the apostle ... declares that John, when preparing the
+    way for Christ, said to them who were boasting of their relationship
+    according to the flesh, &c., 'O generation of vipers, who hath shown
+    you to flee from ... raise up children unto Abraham.' (iii. 9, 1.)
+
+    "As John the Baptist says, 'For God is able from these stones to
+    raise up children unto Abraham.'" (iv. 7, 2.)
+
+There are no less than six quotations or references to the ninth and
+tenth verses of this chapter, viz., iv. 24, 2; v. 34, 1; iv. 8, 3; iv.
+36, 4; v. 17, 4.
+
+    "Now who this Lord is that brings such a day about, John the Baptist
+    points out when he says of Christ, 'He shall baptize you with the
+    Holy Ghost and with fire, having His fan in His hand,'" &c. (iv. 4,
+    3.)
+
+    "Having a fan in His hands, and cleansing His floor, and gathering
+    the wheat,'" &c. (iv. 33, 1.)
+
+    "Who gathers the wheat into His barn, but will burn up the chaff
+    with fire unquenchable." (iv. 33, ll.)
+
+    "Then, speaking of His baptism, Matthew says, 'The heavens were
+    opened, and He saw the Spirit of God,'" &c. (iii. 9, 3.)
+
+Mark, i.
+
+    "Wherefore Mark also says, 'The beginning of the Gospel of Jesus
+    Christ the Son of God, as it is written in the prophets.'" (iii. 16,
+    3.)
+
+    "Yea, even the demons exclaimed, on beholding the Son, 'We know Thee
+    who Thou art, the Holy One of God.'" (iv. 6, 6.)
+
+Mark iv. 28.
+
+    "His Word, through whom the wood fructifies, and the fountains gush
+    forth, and the earth gives 'first the blade, then the ear, then the
+    full corn in the ear.'" (iv. 18, 4.)
+
+Luke, i.
+
+    "Thus also does Luke, without respect of persons, deliver to us what
+    he had learned from them, as he has himself testified, saying, 'Even
+    as they delivered them unto us, who from the beginning were
+    eye-witnesses and ministers of the Word.'" (iii. 14, 2.)
+
+Another reference to same in preface to Book iv.
+
+    "Luke, also, the follower and disciple of the Apostles, referring to
+    Zacharias and Elizabeth, from whom, according to promise, John was
+    born, says, 'And they were both righteous before God, walking in all
+    the commandments and ordinances of the Lord blameless,'", &c. (iii.
+    10, 1.)
+
+    "And again, speaking of Zacharias, 'And it came to pass, that while
+    he executed the priest's office,'" &c. (_Ibid._)
+
+    "And then, speaking of John, he (the angel) says: 'For he shall be
+    great in the sight of the Lord,'" &c. (_Ibid._)
+
+    "In the spirit and power of Elias." (iii. 10, 6.)
+
+    "Truly it was by Him of whom Gabriel was the angel who also
+    announced the glad tidings of His birth ... in the spirit and power
+    of Elias." (iii. 11, 4.)
+
+    "But at that time the angel Gabriel was sent from God, who did also
+    say to the Virgin, 'Fear not, Mary, for thou hast found favour with
+    God.'" (iii. 10, 2.)
+
+    "He shall be great, and shall be called the Son of the Highest," &c.
+    (iii. 10, 2.)
+
+    "And Mary, exulting because of this, cried out; prophesying on
+    behalf of the Church, 'My soul doth magnify the Lord.'" (iii. 10,
+    2.)
+
+    "And that the angel Gabriel said unto her, 'The Holy Ghost shall
+    come upon thee,'" &c. (iii. 21, 4.)
+
+    "In accordance with this design Mary the Virgin is found obedient,
+    saying, 'Behold the handmaid of the Lord, be it unto me according to
+    Thy word.'" (iii. 22, 4.)
+
+    "As Elizabeth testified when fitted with the Holy Ghost, saying to
+    Mary, 'Blessed art thou among women,'" &c. (iii. 21, 5.)
+
+    "Wherefore the prophets ... announced His Advent ... in freeing us
+    from the hands of all that hate us, that is, from every spirit of
+    wickedness, and causing us to serve Him in holiness and
+    righteousness all our days.'" (iv. 20, 4.)
+
+Luke, ii.
+
+    "Wherefore Simeon also, one of his descendants, carried fully out
+    the rejoicing of the patriarch, and said, 'Lord, now lettest Thou
+    Thy servant,'" &c. (iv. 7, l.)
+
+    "And the angel in like manner announced tidings of great joy to the
+    shepherds who were keeping watch by night." (iv. 7, 1.)
+
+    "Wherefore he adds, 'The shepherds returned, glorifying and praising
+    God for all which they had seen and heard.'" (iii. 10, 4.)
+
+    "And still further does Luke say in reference to the Lord, 'When the
+    days of purification were accomplished they brought Him up to
+    Jerusalem to present Him before the Lord.'" (iii. 10, 5.)
+
+    "They say also that Simeon, 'Who took Christ into his arms and gave
+    thanks to God,'" &c. (i. 8, 4.)
+
+    "They assert also that by Anna, who is spoken of in the Gospel as a
+    prophetess, and who after living seven years with her husband,
+    passed all the rest of her life in widowhood till she saw the
+    Saviour." (i. 8, 4.)
+
+    "The production, again, of the Duodecad of the aeons is indicated by
+    the fact that the Lord was twelve years of age when He disputed with
+    the teachers of the law," &c. (i. 3, 2.)
+
+    "Some passages, also, which occur in the Gospels receive from them a
+    colouring of the same kind, as the answer which He gave His mother
+    when He was twelve years old, 'Wist ye not that I must be about My
+    Father's business?'" (i. 20, 2.)
+
+Luke, iii.
+
+    "For because He knew that we should make a good use of our substance
+    which we should possess by receiving it from another, He says, 'He
+    that hath two coats let him impart to him that hath none, and he
+    that hath meat let him do likewise.'" (iv. 30, 3.)
+
+    "For when He came to be baptized He had not yet completed His
+    thirtieth year, but was beginning to be about thirty years of age;
+    for thus Luke, who has mentioned His years, has expressed it." (ii.
+    22, 5.)
+
+John, i.
+
+    "[John] thus commenced his teaching in the Gospel, 'In the beginning
+    was the Word, and the Word was with God, and the Word was God,'" &c.
+    (iii. 11, 1.)
+
+    "He (St. John) expresses himself thus: 'In the beginning was the
+    Word,'" &c. (i. 8, 5.)
+
+    "Thus saith the Scripture, 'By the word of the Lord were the heavens
+    made,' &c. And again, 'All things were made by Him, and without Him
+    was nothing made that was made.'" (i. 22, 1.)
+
+    "For he styles Him 'A light which shineth in darkness, and which was
+    not comprehended by it.'" (i. 8, 5.)
+
+    "And that we may not have to ask 'Of what God was the Word made
+    flesh?' He does Himself previously teach us, saying, 'There was a
+    man sent from God whose name was John. The same came as a witness
+    that he might bear witness of that Light. He was not that Light, but
+    that he might testify of the Light.'" (iii. 11, 4.)
+
+    "While the Gospel affirms plainly that by the Word, which was in the
+    beginning with God, all things were made, which Word, he says, was
+    made flesh and dwelt among us." (iii. 11, 2.)
+
+To John i. 14, "The Word was made flesh," the references are absolutely
+innumerable. Those I have given already will suffice.
+
+    "For this is the knowledge of salvation which was wanting to them,
+    that of the Son of God, which John made known, saying, 'Behold the
+    Lamb of God, who taketh away the sin of the world. This is He of
+    whom I said, After me cometh a Man Who was made before me, because
+    He was prior to me.'" (iii. 10, 2.)
+
+    "By whom also Nathaniel, being taught, recognized Him; he to whom
+    also the Lord bare witness that he was an Israelite indeed, in whom
+    was no guile. The Israelite recognized his King, therefore did he
+    cry out to Him, 'Rabbi, Thou art the Son of God. Thou art the King
+    of Israel.'" (iii. 11, 6.)
+
+John, ii.
+
+    "But that wine was better which the Word made from water, on the
+    moment, and simply for the use of those who had been called to the
+    marriage." (iii. 11, 5.)
+
+    "As also the Lord speaks in reference to Himself, 'Destroy this
+    temple, and in three days I will raise it up.' He spake this,
+    however, it is said, of the temple of His body." (v. 6, 2.)
+
+
+CLEMENT OF ALEXANDRIA.
+
+Matthew, i.
+
+    "And in the gospel according to Matthew the genealogy which begins
+    with Abraham is continued down to Mary, the mother of the Lord.
+    'For,' it is said, 'from Abraham to David are fourteen generations,
+    and from David to the carrying away into Babylon," &c.
+    (Miscellanies, i. 21.)
+
+Matthew, iii.
+
+    "For the fan is in the Lord's hand, by which the chaff due to the
+    fire is separated from the wheat." (Instructor, i. 9.)
+
+Matthew, iv.
+
+    "Therefore He Himself, urging them on to salvation, cries, 'The
+    Kingdom of Heaven is at hand.'" (Exhortation to Heathen, ch. ix.)
+
+Matthew, v.
+
+    "And because He brought all things to bear on the discipline of the
+    soul, He said, 'Blessed are the meek, for they shall inherit the
+    earth.'" (Miscellanies, iv. 6.)
+
+Mark, i.
+
+    "For he also 'ate locusts and wild honey.'" [In St. Matthew the
+    corresponding expression being 'His food was locusts and wild
+    honey.'] (Instructor, ii. 11.)
+
+Luke, iii.
+
+    "And to prove that this is true it is written in the Gospel by Luke
+    as follows: 'And in the fifteenth year, in the reign of Tiberius
+    Caesar, the word of the Lord came to John, the son of Zacharias.'
+    And again, Jesus was coming to His baptism, being about thirty years
+    old,' and so on." (Miscellanies, i. 21.)
+
+There are at least twenty more references to the accounts of the
+preaching of St. John in the third of St. Matthew, first of St. Mark,
+and third of St. Luke, in Clement's writings, which I have not given
+simply because it is difficult to assign the quotation to a particular
+Evangelist, as the account is substantially the same in the three.
+
+Luke xii. 16-20.
+
+    "Of this man's field (the rich fool) the Lord, in the Gospel, says
+    that it was fertile, and afterwards, when he wished to lay by his
+    fruits and was about to build greater barns," &c. (Miscellanies,
+    iii. 6.)
+
+Luke xiii. 32.
+
+    "Thus also in reference to Herod, 'Go tell that fox, Behold, I cast
+    out devils,'" &c. (Miscellanies, iv. 6.)
+
+Luke xiv. 12, 13.
+
+    "He says accordingly, somewhere, 'When thou art called to a wedding
+    recline not on the highest couch.' ... And elsewhere, 'When thou
+    makest a dinner or a supper,' and again, 'But, when thou makest an
+    entertainment, call the poor.'" (Instructor, ii. 1.)
+
+Luke, xv. Parable of Prodigal Son.
+
+    "For it were not seemly that we, after the fashion of the rich man's
+    son in the Gospel, should, as prodigals, abuse the Father's gifts."
+    (Instructor, ii. ch. i.)
+
+John, i.
+
+    "You have then God's promise; you have His love: become partakers of
+    His grace. And do not suppose the song of salvation to be new, as a
+    vessel or a house is new; for ... in the beginning was the Word, and
+    the Word was with God, and the Word was God." (Exhortation to
+    Heathen, ch. i.)
+
+    "For He has said, 'In the beginning the Word was in God, and the
+    Word was God." (Instructor, viii.)
+
+    "Wherefore it (the law) was only temporary; but eternal grace and
+    truth were by Jesus Christ. Mark the expressions of Scripture; of
+    the law only is it is said 'was given;' but truth, being the grace
+    of the Father, is the eternal work of the Word, and it is not said
+    to _be given_, but _to be_ by Jesus, _without whom nothing was_."
+    (Instructor, i. 7.)
+
+    "The divine Instructor is trustworthy, adorned as He is with three
+    of the fairest ornaments ... with authority of utterance, for He is
+    God and Creator; for all things were made by Him, and without Him
+    was not anything made: and with benevolence, for He alone gave
+    Himself a sacrifice for us, 'For the Good Shepherd giveth His life
+    for the sheep.'" (John x. 11.) (Instructor, i. 11.)
+
+    "For the darkness, it is said, comprehendeth it not." (Instructor,
+    ii. 10.)
+
+    "Having through righteousness attained to adoption, and therefore
+    'have received power to become the sons of God.'" (Miscellanies, iv.
+    6.)
+
+    "For of the prophets it is said, 'We have all received of His
+    fulness,' that is, of Christ's." (Miscellanies, i. 17.)
+
+    "And John the apostle says, 'No man hath seen God at any time. The
+    only begotten God,' [oldest reading,] 'who is in the bosom of the
+    Father, He hath declared Him." (Miscellanies, v. 12.) John, iii.
+
+    "He that believeth not is, according to the utterance of the
+    Saviour, condemned already." (Miscellanies, iv. 16.)
+
+    "Enslaved as you are to evil custom, and clinging to it voluntarily
+    till your last breath, you are hurried to destruction; because light
+    has come into the world, and men have loved the darkness rather than
+    the light." (Exhortation to Heathen, 10.)
+
+    "'I must decrease,' said the prophet John." (Miscellanies, vi. II.)
+
+
+TERTULLIAN.
+
+Matthew, i.
+
+    "There is, first of all, Matthew, that most faithful chronicler of
+    the Gospel, because the companion of the Lord; for no other reason
+    in the world than to show us clearly the fleshy original of Christ,
+    he thus begins, 'The book of the generation of Jesus Christ, the son
+    of David the son of Abraham.'" (On the Flesh of Christ, ch. xxii.)
+
+    "It is, however, a fortunate circumstance that Matthew also, when
+    tracing down the Lord's descent from Abraham to Mary, says, 'Jacob
+    begat Joseph, the husband of Mary, _of whom_ was born Jesus." (On
+    the Flesh of Christ, ch. xx.)
+
+    "You [the heretic] say that He was born _through_ a virgin, not _of_
+    a virgin, and _in_ a womb, not _of_ a womb; because the angel in the
+    dream said to Joseph, 'That which is born in her is of the Holy
+    Ghost.'" (_Ibid._ ch. xx.)
+
+Matthew, ii.
+
+    "For they therefore offered to the then infant Lord that
+    frankincense, and myrrh, and gold, to be, as it were, the close of
+    worldly sacrifice and glory, which Christ was about to do away." (On
+    Idolatry, ch. ix.)
+
+Mark i. 4.
+
+    "For, in that John used to preach 'baptism _for_ the remission of
+    sins,' the declaration was made with reference to a future
+    remission." (On Baptism, x.)
+
+Mark i. 24.
+
+    "This accordingly the devils also acknowledge Him to be: 'We know
+    Thee Who Thou art, the Son of God.'" (Against Praxeas, ch. xxvi.)
+
+Let the reader particularly remark this phrase. Tertullian quotes the
+last clauses differently from the reading in our present copies, "The
+Holy One of God." If such a quotation had occurred in Justin, the author
+of "Supernatural Religion" would have cited the phrase as a quotation
+from a lost Gospel, and asserted that the author had not even seen
+St. Mark.
+
+Luke, i.
+
+    "Elias was nothing else than John, who came 'in the power and spirit
+    of Elias.'" (On Monogamy, ch. viii.)
+
+    "I recognize, too, the angel Gabriel as having been sent to a
+    virgin; but when he is blessing her, it is 'among women.'" (On the
+    Veiling of Virgins, ch. vi.)
+
+    "Will not the angel's announcement be subverted, that the Virgin
+    should 'conceive in her womb and bring forth a son?' ... Therefore
+    even Elizabeth must be silent, although she is carrying in her womb
+    the prophetic babe, which was already conscious of his Lord, and is,
+    moreover, filled with the Holy Ghost. For without reason does she
+    say, 'And whence is this to me that the mother of my Lord should
+    come to me?' If it was not as her son, but only as a stranger, that
+    Mary carried Jesus in her womb, how is it she says, 'Blessed is the
+    fruit of thy womb?'" (On the Flesh of Christ, ch. xxi.)
+
+    "Away, says he [he is now putting words into the mouth of the
+    heretic], with that eternal plaguy taxing of Caesar, and the scanty
+    inn, and the squalid swaddling clothes, and the hard stable. We do
+    not care a jot for that multitude of the heavenly host which praised
+    their Lord at night. Let the shepherds take better care of their
+    flock ... Spare also the babe from circumcision, that He may escape
+    the pains thereof; nor let Him be brought into the temple, lest He
+    burden His parents with the expense of the offering; nor let Him be
+    handed to Simeon, lest the old man be saddened at the point of
+    death." (On the Flesh of Christ, ch. ii.)
+
+    "This He Himself, in those other gospels also, testifies Himself to
+    have been from His very boyhood, saying, 'Wist ye not, says He, that
+    I must be about my Father's business?'" (Against Praxeas, xxvi.)
+
+John, i.
+
+    "In conclusion, I will apply the Gospel as a supplementary testimony
+    to the Old Testament ... it is therein plainly revealed by Whom He
+    made all things. 'In the beginning was the Word,'--that is, the same
+    beginning, of course, in which God made the heaven and the
+    earth--'and the Word was with God, and the Word was God,'" &c.
+    (Against Hermogenes, ch. xx.)
+
+I give only one reference to the first few verses, as the number in
+Tertullian's writings is enormous.
+
+    "It is written, 'To them that believed on Him, gave He power to be
+    called Sons of God.'" (On Prayer, ch. ii.)
+
+    "But by saying 'made,' he [St. Paul] not only confirmed the
+    statement 'the Word was made flesh,' but he also asserted the
+    reality," &c. (On the Flesh of Christ, ch. xx.)
+
+John, ii.
+
+    "[He Jesus] inaugurates in _water_ the first rudimentary displays of
+    His power, when invited to the nuptials." (On Baptism, ch. ix.)
+
+The twenty-first chapter of the "Discourse against Praxeas" is filled
+with citations from St. John. I will give a small part.
+
+    "He declared what was in the bosom of the Father alone; the Father
+    did not divulge the secrets of His own bosom. For this is preceded
+    by another statement: 'No man hath seen God at any time.' Then
+    again, when He is designated by John as 'the Lamb of God.' ... This
+    [divine relationship] Nathanael at once recognized in Him, even as
+    Peter did on another occasion: 'Thou art the Son of God.' And He
+    affirmed Himself that they were quite right in their convictions,
+    for He answered Nathanael, 'Because I said I saw thee under the
+    fig-tree, dost thou believe?' ... When He entered the temple He
+    called it 'His Father's house,' [speaking] as the Son. In His
+    address to Nicodemus He says, 'So God loved the world,' &c....
+    Moreover, when John the Baptist was asked what he happened [to know]
+    of Jesus, he said, 'The Father loveth the Son, and hath given all
+    things into His Hands. He that believeth,' &c. Whom, indeed, did He
+    reveal to the woman of Samaria? Was it not 'the Messias which is
+    called Christ?' ... He says, therefore, 'My meat is to do the will
+    of Him that sent me, and to finish His work,'" &c. &c. (Against
+    Praxeas, ch. xxi.)
+
+
+
+
+SECTION XX.
+
+THE EVIDENCE FOR MIRACLES.
+
+
+It does not come within the scope of this work to examine at any length
+the general subject of miracles. The assertion that miracles, such as
+those recorded in Scripture, are absolutely impossible, and so have
+never taken place, must be met by the counter assertion that they are
+possible, and have taken place. They are possible to the Supreme Being,
+and have taken place by His will or sufferance at certain perfectly
+historical periods; especially during the first century after the birth
+of Christ. When to this it is replied that miracles are violations of
+natural law or order, and that it is contrary to our highest idea of the
+Supreme Being to suppose that He should alter the existing order of
+things, we can only reply that it is in accordance with our highest idea
+of Him that He should do so; and we say that in making these assertions
+we are not unreasonable, but speak in accordance with natural science,
+philosophy, and history.
+
+And, in order to prove this, we have only to draw attention to the
+inaccuracy which underlies the use of the term "law" by the author of
+"Supernatural Religion," and those who think as he does. The author of
+"Supernatural Religion" strives to bring odium on the miracles of the
+Gospel by calling them "violations of law," and by asserting that it is
+a false conception of the Supreme Being to suppose that He should have
+made an Universe with such elements of disorder within it that it should
+require such things as the violation, or even suspension, of laws to
+restore it to order, and that our highest and truest idea of God is that
+of One Who never can even so much as make Himself known except through
+the action of the immutable laws by which this visible state of things
+is governed.
+
+Now what is a law? The laws with which in this discussion we are given
+to understand we have to do, are strictly speaking limitations--the
+limitations of forces or powers which, in conception at least, must
+themselves be prior to the limitations.
+
+Take the most universal of all so-called "laws," the law of gravitation.
+The law of gravitation is the limitation imposed upon that mysterious
+force which appears to reside in all matter, that it should attract all
+other matter. This power of attraction is called gravitation; but
+instead of acting at random, as it were, it acts according to certain
+well-known rules which only are properly the "laws" of gravitation.
+
+Now the very existence of our world depends upon the force of attraction
+being counteracted. If, from a certain moment, gravitation were to
+become the only force in the solar system, the earth would fall upon the
+surface of the sun, and be annihilated; but the earth continues in
+existence because of the action of another force--the projectile
+force--which so far counteracts the force of the sun's attraction, that
+the earth revolves around the sun instead of falling upon its surface.
+In this case the _law_ of gravitation is not violated, or even
+suspended, but the force of gravitation is counteracted or modified by
+another force.
+
+Again, the blood circulates through our bodies by means of another power
+or force counteracting the force of gravitation, and this is the vital
+power or force.
+
+But why do we lift up our feet from the ground to go about some daily
+duty? Here comes another force--the force of will, which directs the
+action of some of the vital forces, but not that of others.
+
+But, again, two courses of action are open to us, and we deliberately
+choose the one because we think that it is our duty, though it may
+entail danger or pain, or even death. Here is a still deeper force or
+power, the force of conscience--the moral power which is clearly the
+highest power within us, for it governs the very will, and sits in
+judgment upon the whole man, and acquits or condemns him according to
+its rule of right and wrong.
+
+Here, then, are several gradations of power or force--any one of them as
+real as the others; each one making itself felt by counteracting and
+modifying the action of the one below it.
+
+Now the question arises, is there any power or force clearly above the
+highest controlling power within us, _i.e._ above our conscience? We say
+that there is. There are some who on this point can reverently take up
+the words of our Great Master, "We speak that we do know." We believe,
+as firmly as we believe in our own existence, that this our
+conscience--the highest power within us--has been itself acted upon by a
+Higher Power still, a moral and spiritual Power, which has enlightened
+it, purified it, strengthened it, in fact renewed it.
+
+Now, this purifying or enlightening of our moral powers has one
+remarkable effect. It makes those who have been acted upon by it to look
+up out of this present state of things for a more direct revelation of
+the character and designs of the Supreme Being. Minds who have
+experienced this action of a Superior Power upon them cannot possibly
+look upon the Supreme Being as revealing Himself merely by the laws of
+gravitation, or electricity, or natural selection. We look for, we
+desire a further and fuller Revelation of God, even though the
+Revelation may condemn us. We cannot rest without it. It is intolerable
+to those who have a sense of justice, for instance, to think that,
+whilst led by their sense of what is good and right, men execute
+imperfect justice, there is, after all, no Supreme Moral Governor Who
+will render to each individual in another life that just retribution
+which is assuredly not accorded to all in this life. [152:1]
+
+Now this, I say, makes us desire a revelation of the Supreme Moral
+Governor which is assuredly not to be found in the laws which control
+mere physical forces. As Dr. Newman has somewhere said, men believe what
+they wish to believe, and assuredly we desire to believe that there is a
+supreme Moral Governor, and that He has not left us wholly in the dark
+respecting such things as the laws and sanctions of His moral
+government. But has He really revealed these? We look back through the
+ages, and our eyes are arrested by the figure of One Who, according to
+the author of "Supernatural Religion," taught a "sublime religion." His
+teaching "carried morality to the sublimest point attained, or even
+attainable, by humanity. The influence of His Spiritual Religion has
+been rendered doubly great by the unparalleled purity and elevation of
+His own character. He presented the rare spectacle of a life, so far as
+we can estimate it, uniformly noble and consistent with His own lofty
+principles, so that the 'imitation of Christ' has become almost the
+final word in the preaching of His Religion, and must continue to be one
+of the most powerful elements of its permanence." (Vol. ii. p. 487.)
+
+It is quite clear from this testimony of an enemy to the Christian
+religion, as it appears in the Scriptures, that if the Supreme Moral
+Governor had desired to give to man a revelation of the principles and
+sanctions of His moral government, He could not have chosen a more
+fitting instrument. Such a character seems to have been made for the
+purpose. If He has not revealed God, no one has.
+
+Now, who is this Man Whose figure stands thus prominent above His
+fellows?
+
+We believe Him to be our Redeemer; but before He redeemed, He laid down
+the necessity of Redemption by making known to men the true nature of
+sin and righteousness, and the most just and inevitable Judgment of God.
+He revealed to us that there is One above us Who is to the whole race,
+and to every individual of the race, what our consciences are to
+ourselves--a Judge pronouncing a perfect judgment, because He perfectly
+knows the character of each man, perfectly observes and remembers his
+conduct, and, moreover, will mete out to each one a just and perfect
+retribution.
+
+But still, how are we to know that He has authority to reveal to us such
+a thing as that God will judge the race and each member of it by a just
+judgment? Natural laws reveal to us no such judgment. Nature teaches us
+that if we transgress certain natural laws we shall be punished. But it
+teaches no certain judgement either in this life or in any future life
+which will overtake the transgression of moral laws. A man may defraud,
+oppress, and seduce, and yet live a prosperous life, and die a quiet,
+painless death.
+
+How, then, are we to know that Jesus of Nazareth had authority to reveal
+that God will set all this right in a future state, and that He Himself
+will be the direct Agent in bringing the rectification about? How are we
+to know that what He says is true respecting a matter of such deep
+concern to ourselves, and yet so utterly unknown to mere physical
+nature, and so out of the reach of its powers? What proof have we of His
+Revelation, or that it is a Revelation? The answer is, that as what He
+revealed is above mere physical nature, so He attested it by the
+exhibition of power above physical nature--the exhibition of the direct
+power of God. He used miracles for this purpose; more particularly He
+staked the truth of His whole message on the miracle of His own
+Resurrection. [155:1] The Resurrection was to be the assurance of the
+perfection of both His Redemption and His Judgment.
+
+Now, against all this it is persistently alleged that even if He had the
+power He could not have performed miracles, because miracles are
+violations of law, and the Lawgiver cannot violate even mere physical
+laws; but this specious fallacy is refuted by the simple assertion that
+He introduced a new power or force to counteract or modify others, which
+counteraction or modification of forces is no more than what is taking
+place in every part of the world at every moment.
+
+Before proceeding further we will illustrate the foregoing by testing
+some assertions of the author of "Supernatural Religion."
+
+"Man," he asserts, "is as much under the influence of gravitation as a
+stone is" (vol. i. p. 40). Well, a marble statue is a stone. Can a
+marble statue, after it is thrown down, rise up again of itself, and
+stand upon its feet?
+
+Again--
+
+    "The law of gravitation suffers no alteration, whether it cause the
+    fall of an apple or shape the orbit of a planet" (p. 40).
+
+Of course the "law" suffers no alteration, but the force of gravitation
+suffers considerable modification if you catch the apple in your hand,
+or if the planet has an impulse given to it which compels it to career
+round the sun instead of falling upon his surface. Again (page 40):--
+
+    "The harmonious action of physical laws, and their adaptability to
+    an infinite variety of forms, constitutes the perfection of that
+    code which produces the order of nature. The mere superiority of man
+    over lower forms of organic and inorganic matter does not lift him
+    above physical laws, and the analogy of every grade in nature
+    forbids the presumption that higher forms may exist which are exempt
+    from their control."
+
+The number of fallacies in this short passage is remarkable. In the
+first place laws never act, _i.e._ of themselves. They have to be
+administered. Forces or powers act under the restraint of laws. I think
+I am right in saying that all physical _laws_, as distinguished from
+forces, are limitations of force. No man can conceive of a law acting by
+itself. There is no such thing, for instance, as a "Reign of Law." A
+power acts or, if you please, reigns, according to a law, but laws of
+themselves can do nothing.
+
+Again, the author says, "The mere superiority of man over lower forms of
+organic and inorganic matter does not lift him above physical laws."
+
+Yes, it does, partially at least, for it enables him, in his sphere, to
+control the very forces whose action is limited by laws. The superiority
+of man is shown in his control of the powers of nature, and making them
+obey his will. All such inventions as the steam engine or the electric
+telegraph lift man above certain physical laws, by enabling him to
+control the forces with which those laws have to do.
+
+Again, he writes: "The analogy of every grade in nature forbids the
+presumption that higher forms may exist which are exempt from their
+control." On the contrary, we assert that the analogy of every grade in
+nature encourages the presumption that higher forms may exist which can
+control these forces of nature far more directly and perfectly than we
+can.
+
+To proceed. In page 41 we read:--
+
+    "If in animated beings we have the solitary instance of an efficient
+    cause acting among the forces of nature, and possessing the power of
+    initiation, this efficient cause produces no disturbance of physical
+    law."
+
+I cite this place, in order to draw attention to what I suppose must
+have struck the careful reader, which is the application of the term
+"solitary instance" to the action of animated beings amongst the forces
+of nature. If there had been but one animated being in existence, such
+an epithet might not have been out of place; but when one considers that
+the world teems with such beings, and that by their every movement they
+modify or counteract, in their own case at least, the mightiest of all
+nature's forces, and that no inconsiderable portion of the earth's
+surface owes its conformation to their action, we are astonished at
+finding all this characterized as the solitary instance of an efficient
+cause. But by a sentence at the bottom of this page we are enlightened
+as to the real reason for so strange a view of the place of vital powers
+in the universe. In the eyes of those who persist in, as far as
+possible, ignoring all laws except physical laws, even to the extent of
+endeavouring to prove that moral forces themselves are but mere
+developed forms of physical ones, all manifestations of powers other
+than those of electricity, gravitation, magnetism, and so forth are
+anomalous, and we have the very word "anomaly" applied to them. "The
+only anomaly," he writes, "is our ignorance of the nature of vital
+force. [158:1] But do we know much more of the physical?"
+
+Men who thus concentrate their attention upon mere physical laws or
+phenomena, get to believe in no others. They are impatient of any things
+in the universe except what they can number, or measure, or weigh. They
+are in danger of regarding the Supreme Being Himself as an "anomaly."
+They certainly seem to do so, when they take every pains to show that
+the universe can get on perfectly well without His superintending
+presence and control.
+
+Whatever odium, then, may be attached to the violation of a natural
+_law_, cannot be attached to the action of a superior _force_, making
+itself felt amongst lower grades of natural forces.
+
+If it be rejoined that this superior force must act according to law, we
+answer, certainly, but according to what law? Not, of course, according
+to the law of the force which it counteracts, but according to the law
+under which itself acts.
+
+The question of miracles, then, is a matter of evidence; but we all know
+what a power human beings have of accepting or rejecting evidence
+according as they look for it or are prejudiced against it.
+
+If men concentrate their thought upon the lower forces of the universe,
+and explain the functions of life, and even such powers as affection,
+will, reason, and conscience, as if they were modifications of mere
+physical powers, and ignore a higher Will, and an all-controlling Mind,
+and a personal superintending Providence, what wonder if they are
+indisposed to receive any such direct manifestation of God as the
+Resurrection of Jesus, for the Resurrection of Jesus is the pledge of a
+righteous Judgment and Retribution which, however it takes place, will
+be the most astounding "anomaly" amidst the mere physical phenomena of
+the universe, whilst it will be the necessary completion of its moral
+order.
+
+The proof of miracles is then, as I said, a matter of evidence. When
+Hume asserts that "a miracle is a violation of the laws of nature," we
+meet him with the counter-assertion that it is rather the new
+manifestation in this order of things of the oldest of powers, that
+which originally introduced life into a lifeless world.
+
+When he says that "a firm and unalterable experience has established
+these laws," we say that science teaches us that there must have been
+epochs in the history of the world when new forces made their appearance
+on the scene, for it teaches us that the world was once incandescent,
+and so incapable of supporting any conceivable form of animal life, but
+that at a certain geological period life made its appearance.
+
+Now, we believe that it is just as wonderful, and contrary to the
+experience of a lifeless world, that life should appear on that world,
+as that it is contrary to the experience of the present state of things,
+that a dead body should be raised.
+
+When he asserts that a miraculous event is contrary to uniform
+experience, we can only reply that it is not contrary to the experience
+of the Evangelists, of St. Peter and St. Paul, and of the other Apostles
+and companions of the Lord; that it was not contrary to the experience
+of the multitudes who were miraculously fed, and of the multitudes who
+were miraculously healed. When it is replied to this, that we have
+insufficient evidence of the fact that these persons witnessed miracles,
+we rejoin that there is far greater evidence, both in quality and
+amount, for these miracles, especially for the crowning one, than there
+is for any fact of profane history; but, if there was twice the evidence
+that there is, its reception must depend upon the state of mind of the
+recipient himself.
+
+If a man, whilst professing to believe in "a God under whose beneficent
+government we know that all that is consistent with wise and omnipotent
+law is prospered and brought to perfection," yet has got himself to
+believe that such a God cannot introduce into any part of the universe a
+new power or force, as for instance that He is bound not to introduce
+vital force into a lifeless world, or mental power into a reasonless
+world, or moral power into a world of free agents, but must leave these
+forces to work themselves out of non-existence;--if it man, I say, has
+got himself to believe in such a Being, he will not, of course, believe
+in any testimony to miracles as accrediting a Revelation from Him, and
+so he will do his best to get rid of them after the fashion in which we
+have seen the author of "Supernatural Religion" attempt to get rid of
+the testimony of Justin Martyr to the use of the Four Gospels in his
+day.
+
+
+
+
+SECTION XXI.
+
+OBJECTIONS TO MIRACLES.
+
+
+I will now briefly dispose of two or three of the collateral objections
+against miracles.
+
+1. The author of "Supernatural Religion" makes much of the fact that the
+Scripture writers recognize that there may be, and have been, Satanic as
+well as Divine Miracles, and he argues that this destroys all the
+evidential value of a miracle. He writes:--
+
+    "Even taking the representation of miracles, therefore, which
+    Divines themselves give, they are utterly incompetent to perform
+    their contemplated functions. If they are super-human, they are not
+    super-Satanic, and there is no sense in which they can be considered
+    miraculously evidential of anything." (Vol. i. p. 25)
+
+Now, this difficulty is the merest theoretical one,--a difficulty, as
+the saying is, on paper; and never can be a practical one to any sincere
+believer in the holiness of God and the reality of goodness. Take the
+miracle of miracles, the seal of all that is supernatural in our
+religion, the Resurrection of Christ. If there be a conflict now going
+on between God and Satan, can there be a doubt as to the side to which
+this miracle is to be assigned? It is given to prove the reality of a
+Redemption which all those who accept it know to be a Redemption from
+the power of Satan. It is given to confirm the sanctions of morality by
+the assurance of a judgment to come. If Satan had performed it, he would
+have been simply casting out himself. If this miracle of the
+Resurrection be granted, all else goes along with it, and the children
+of God are fortified against the influence, real or counterfeit, of any
+diabolical miracle whatsoever.
+
+The miracles of the New Testament are not performed, as far as I can
+remember, in any single instance, to prove the truth of any one view of
+doctrinal Christianity as against another, but to evidence the reality
+of the Mission of the Divine Founder as the Son of God, and "the Son of
+God was manifested that He might destroy the works of the devil."
+
+2. With respect to what are called ecclesiastical miracles, _i.e._
+miracles performed after the Apostolic age, the author of "Supernatural
+Religion" recounts the notices of a considerable number, assumes that
+they are all false, and uses this assumed falsehood as a means of
+bringing odium on the accounts of the miracles of Christ.
+
+More particularly he draws attention to certain miracles recorded in the
+works of St. Augustine, of one at least of which he (Augustine) declares
+he was an eye-witness.
+
+Now, the difficulty raised upon these and similar accounts appears to me
+to be as purely theoretical as the one respecting Satanic miracles. If
+there be truth in the New Testament, it is evident that the Founder of
+Christianity not only worked miracles Himself, but gave power to His
+followers to do the same. When was this power of performing miracles
+withdrawn from the Church? Our Lord, when He gave the power, gave no
+intimation that it would ever be withdrawn, rather the contrary.
+However, even in Apostolic times, the performance of them seems to have
+become less frequent as the Church became a recognized power in the
+world. For instance, in the earlier Epistles of St. Paul the exercise of
+miraculous gifts seems to have been a recognized part of the Church's
+system, and in the later ones (1 and 2 Timothy and Titus) they are
+scarcely noticed. [164:1] If we are to place any credence whatsoever in
+ecclesiastical history, the performance of miracles seems never to have
+ceased, though in later times very rare in comparison with what they
+must have been in the first age.
+
+Now, if the miracles recorded by Augustine, or any of them, were true
+and real, the only inference is that the action of miraculous power
+continued in the Church to a far later date than some modern writers
+allow. If, on the contrary, they are false, then they take their place
+among hosts of other counterfeits of what is good and true. They no more
+go to prove the non-existence of the real miracles which they
+caricature, than any other counterfeit proves the non-existence of the
+thing of which it is the counterfeit. Nay, rather, the very fact that
+they are counterfeits proves the existence of that of which they are
+counterfeits. The Ecclesiastical miracles are clearly not independent
+miracles; true or false, they depend upon the miraculous powers of the
+early Church. If any of them are true, then these powers continued in
+the Church to a late date; if they are false accounts (whether wilfully
+or through mistake, makes no difference), their falsehood is one
+testimony out of many to the miraculous origin of the dispensation.
+
+Those recorded by Augustine are in no sense evidential. Nothing came of
+them except the relief, real or supposed, granted to the sufferers. No
+message from God was supposed to be accredited by them. No attempt was
+made to spread the knowledge of them; indeed, so far from this, in one
+case at least, Augustine is "indignant at the apathy of the friends of
+one who had been miraculously cured of a cancer, that they allowed so
+great a miracle to be so little known." (Vol. ii. p. 171.) In every
+conceivable respect they stand in the greatest contrast to the
+Resurrection of Christ.
+
+Each case of an Ecclesiastical miracle must be examined (if one cares to
+do so) apart, on its own merits. I can firmly believe in the reality of
+some, whilst the greater part are doubtful, and many are wicked
+impostures. These last, of course, give occasion to the enemy to
+disparage the whole system of which they are assumed to be a part, but
+they tell against Christianity only in the same sense in which all
+tolerated falsehood or evil in the Church obscures its witness to those
+eternal truths of which it is "the pillar and the ground."
+
+Now, all this is equally applicable to Superstition generally in
+relation to the supernatural. As the counterfeit miracles of the later
+ages witness that there must have been true ones to account for the very
+existence of the counterfeit, so the universal existence of Superstition
+witnesses to the reality of those supernatural interpositions of which
+it is the distorted image. If Hume's doctrine be true, that a miracle,
+_i.e._ a supernatural interposition, is contrary to universal
+experience and so incredible--if from the first beginning of things
+there has been one continuous sequence of natural cause and effect,
+unbroken by the interposition of any superior power, how is it that
+mankind have ever formed a conception of a supernatural power? And yet
+the conception, in the shape of superstition at least, is absolutely
+universal. Tribes who have no idea of the existence of God, use charms
+and incantations to propitiate unseen powers.
+
+Now, the distortion witnesses to the reality of that of which it is the
+distortion; the caricature to the existence of the feature caricatured.
+And so the universality of the existence of Superstition witnesses to
+the reality of these supernatural revelations and interpositions to
+which alone such a thing can be referred as its origin.
+
+
+
+
+SECTION XXII.
+
+JEWISH CREDULITY.
+
+
+Another argument which the author of "Supernatural Religion" uses to
+discredit miracles, is the superstition of the Jews, especially in our
+Lord's time, and their readiness to believe any miraculous story. He
+seems to suppose that this superstition reached its extreme point in the
+age in which Christ lived, which he calls "the age of miracles." He also
+assumes that it was an age of strong religious feeling and excitement.
+He says:--
+
+    "During the whole life of Christ, and the early propagation of the
+    religion, it must be borne in mind that they took place in an age,
+    and among a people, which superstition had made so familiar with
+    what were supposed to be preternatural events, that wonders awakened
+    no emotion, or were speedily superseded by some new demand on the
+    ever ready belief." (Vol. i. p. 98.)
+
+He proceeds to devote above twenty pages to instances of the
+superstition and credulity of the Jews about the time of Christ. The
+contents of these pages would be amusing if they did not reveal such
+deep mental degradation in a race which Christians regard as sacred,
+because of God's dealings with their fathers.
+
+Most readers, however, of these pages on the Demonology and Angelology
+of the Jews will, I think, be affected by them in a totally different
+way, and will draw a very different inference, from what the writer
+intends. The thoughtful reader will ask, "How could the Evangelical
+narratives be the outcome of such a hotbed of superstition as the author
+describes that time to have been?" It is quite impossible, it is
+incredible that the same natural cause, _i.e._ the prevalence of
+superstition, should have produced about the same time the Book of Enoch
+and the Gospel according to St. Matthew. And this is the more remarkable
+from the fact that the Gospels are in no sense more Sadducean than the
+Book of Enoch. The being and agency of good and evil spirits is as fully
+recognized in the inspired writings as in the Apocryphal, but with what
+a difference! I append in a note a part of the author's reproduction of
+the Book of Enoch, that the reader may see how necessary it is, on all
+principles of common sense, to look for some very different explanation
+of the origin of the Evangelical narratives than that given by the
+author of "Supernatural Religion." [168:1]
+
+In the Evangelical narratives I need hardly say the angels are simply
+messengers, as their name imports, and absolutely nothing more. When one
+describes himself it is in the words, "I am Gabriel that stand in the
+presence of God, and am sent to speak unto thee and to show thee these
+glad tidings."
+
+On the credulity of the Jews in our Lord's time, I repeat the author's
+remarks:--
+
+    "During the whole life of Christ, and the early propagation of the
+    religion, it must be borne in mind that they took place in an age,
+    and among a people, which superstition had made so familiar with
+    what were supposed to be preternatural events, that wonders awakened
+    no emotion, or were speedily superseded by some new demand on the
+    ever-ready belief." (Vol. i. p. 98.)
+
+Now, if the records of our Lord's life in the Gospels are not a tissue
+of falsehoods from beginning to end, this account of things is
+absolutely untrue. The miracles of Jesus awakened the greatest
+astonishment, betokening a time as unfamiliar with the actual
+performance of such things as our own.
+
+For instance, after the first casting out of a devil recorded in St.
+Mark, it is said.--
+
+    "They were all amazed, insomuch that they questioned among
+    themselves, saying, What thing is this? What new doctrine is this?
+    For with authority commandeth He even the unclean spirits, and they
+    do obey Him." (Mark i. 29.)
+
+In the next chapter, after the account of the healing of the sick of the
+palsy, it is said:--
+
+    "They were all amazed and glorified God, saying, We never saw it on
+    this fashion." (ii. 12.)
+
+Again (St. Luke v. 26), after the casting out of a devil: "They were all
+amazed." Again, Luke ix. 43 (also after the casting out of a devil),
+"They were all amazed at the mighty power of God." [170:1]
+
+From the account in St. John, the miracle of the opening of the eyes of
+the man born blind seems to have excited unbounded astonishment:--
+
+    "Since the world began was it not heard that any man opened the eyes
+    of one that was born blind." "Can a devil open the eyes of the
+    blind?" (John ix. 32, x. 21.)
+
+But more than this. If there be any truth whatsoever in the Gospel
+narrative, the disciples themselves, instead of exhibiting anything
+approaching to the credulity with which the author of "Supernatural
+Religion" taxes the contemporaries of Christ, exhibited rather a spirit
+of unbelief. If they had transmitted to us "cunningly devised fables,"
+they never would have recorded such instances of their own slowness of
+belief as is evinced by their conduct respecting the feeding of the four
+thousand following upon the feeding of the five thousand, when they ask
+the same question in the face of the same difficulty respecting the
+supply of food.
+
+Above all, their slowness of belief in the Resurrection of Christ after
+their Master's direct assertion that He would rise again, is directly
+opposed to the idea suggested by the author of "Supernatural Religion,"
+that they were ready to believe anything which seemed to favour His
+pretensions.
+
+Now, it may be alleged that these instances of the slowness of belief on
+the part of our Lord's immediate followers, and the conduct of the
+multitudes who expressed such wonder at His miracles, are contrary to
+one another, but, they are not; for the astonishment of the multitudes
+did not arise from credulity in the least, but was the expression of
+that state of mind which must exist (no matter how carefully it is
+concealed), when some unlooked-for occurrence, totally inexplicable on
+any natural principles, presents itself. I cite it to show how utterly
+unfamiliar that age was with even the pretence of the exhibition of
+miraculous powers. If there be any substratum of truth whatsoever in the
+accounts of the slowness of belief on the part of the Apostles, it is a
+proof that our Lord's most familiar friends were anything but the
+superstitious persons which certain writers assume them to have been.
+
+
+
+
+SECTION XXIII.
+
+DEMONIACAL POSSESSION.
+
+
+The question of Demoniacal Possession now demands a passing notice.
+
+The author of "Supernatural Religion" ascribes all such phenomena to
+imposture or delusion; and, inasmuch as these supposed miracles of
+casting out of evil spirits are associated with other miracles of Christ
+in the same narrative, he uses the odium with which this class of
+miracles is in this day regarded, for the purpose of discrediting the
+miracles of healing and the Resurrection of Jesus.
+
+I cannot help expressing my surprise at the difficulty which some
+writers, who desire fully and faithfully to uphold the supernatural,
+seem to have respecting Demoniacal Possession. The difficulty seems to
+me to be not in the action of evil spirits in this or in that way, but
+in their existence. And yet the whole analogy of nature, and the state
+of man in this world, would lead us to believe, not only in the
+objective existence of a world of spirits, but in the separation of
+their characters into good and evil.
+
+Those who deny the fact of an actually existing spiritual world of
+angels, if they are Atheists, must believe that man is the highest
+rational existence in the universe; but this is absurd, for the
+intellect of man in plainly very circumscribed, and he is slowly
+discovering laws which account for the phenomena which he sees, which
+laws were operative for ages before he discovered them, and imply
+infinitely more intellect in their invention, so to speak, and
+imposition and nice adjustment with one another, than he shows in their
+mere discovery. A student, for instance, has a problem put before him,
+say upon the adjustments of the forces of the heavenly bodies. The
+solution, if it evinces intelligence in him, must evince more and older
+intelligence in the man who sets him the problem; but if the conditions
+of the problem truly represent the acts of certain forces and their
+compensations, can we possibly deny that there is an intellect
+infinitely above ours who calculated beforehand their compensations and
+adjustments. All the laws of the universe must be assumed to be, even if
+they are not believed to be, the work of a personal intellect absolutely
+infinite, whose operations cannot be confined to this world, for it
+gives laws to all bodies, no matter how distant. The same reasoning,
+then, which shows that there is an intelligent will, because it can
+solve a problem, necessitates an infinitely higher Intelligence which
+can order the motions of distant worlds by laws of which our highest
+calculative processes are perhaps very clumsy representations.
+
+Those who, like the author of "Supernatural Religion," are good enough
+to admit (with limitations) the existence of a Supreme Being, and yet
+deny the existence of a spiritual world above ours, seem to me to act
+still more absurdly. For the whole analogy of the world of nature would
+lead as to infer that, as there is a descending scale of animated beings
+below man reaching down to the lowest forms of life, so there is an
+ascending scale above him, between him and God. The deniers of the
+existence of such beings as angels undertake to assert that there are no
+beings between ourselves and the Supreme Being, because nature (meaning
+by nature certain lower brute forces, such as gravitation and
+electricity), "knows nothing" of them.
+
+The Scriptures, on the contrary, would lead us to believe that just as
+in the natural world there are gradations of beings between ourselves
+and the lowest forms of life, so in the spiritual world (and we belong
+to both worlds) there are gradations of beings between ourselves and God
+Who created all things.
+
+The Scriptures would lead us to believe that these beings are
+intelligent free agents, and, as such, have had their time of
+probation--that some fell under their trial, and are now the enemies of
+God as wicked men are, and that others stood in the time of trial and
+continue the willing servants of God.
+
+The Scriptures reveal that good angels act as good men do; they
+endeavour, as far as lies in their power, to confirm others in goodness
+and in the service of God; and that evil angels act as evil men act,
+they endeavour to seduce others and to involve them in their own
+condemnation.
+
+The Scriptures say nothing to satisfy our curiosity about these beings,
+as Apocryphal books do. They simply describe the one as sent on errands
+of mercy, and the other as delighting in tempting men and inflicting
+pain. The mystery of the fall of some of these angels, and their
+consequent opposition to God, is no difficulty in itself. It is simply
+the oldest form of that which is to those who believe in the reality of
+the holiness and goodness of God the great problem of the universe--the
+origin and continuance of evil. It is simply the counterpart amongst a
+world of free agents above us of what takes place according to the
+[so-called] natural order of things amongst ourselves.
+
+That evil angels can tempt the souls of men, and in some cases injure
+their bodies, is not a whit more difficult than that evil men can do the
+same under the government of a God who exerts so universal a providence
+as is described in the Bible, and allowed to some extent by the author
+of "Supernatural Religion."
+
+I confess that I cannot understand the difficulty which some Christian
+writers evidently feel respecting the existence of such a thing as
+Demoniacal _possession_, whilst they seem to feel, or at least they
+_express_ no difficulty, respecting Demoniacal _temptation_. Demoniacal
+possession is the infliction of a physical evil for which the man is not
+accountable, but demoniacal temptation is an attempt to deprive a man of
+that for the keeping of which he is accountable, viz. his own innocence.
+Demoniacal possession is a temporal evil. The yielding to demoniacal
+temptation may cast a man for ever out of the favour of God. And yet
+demoniacal temptation is perfectly analogous to human temptation. A
+human seducer has it in his power, if his suggestions are received, to
+corrupt innocence, render life miserable, undermine faith in God and in
+Christ, and destroy the hopes of eternity--and a diabolical seducer can
+do no more.
+
+Again, the Scriptures seem to teach us that these wicked spirits are the
+authors of certain temporal evils, and I do not see that there is
+anything unreasonable in the fact, if it be granted, that there are
+spirits who exist independent of bodily frames--that these spirits are
+free agents, and have different characters, and act according to their
+characters, and also that, according to the laws (_i.e._ within the
+limitations) of their nature, they have power to act upon those below
+them in the scale of being, just as we can act upon creatures below us
+according to the limitations, _i.e._ the laws, of our nature. We are in
+our way able to inflict evil or to ward off evil from our fellow
+creatures, under the limitations, or laws which a higher Power has set
+over us; and the Scriptures teach us that there are other beings in the
+great spiritual kingdom of God who are able to do us good or mischief
+under the conditions which the same Supreme Power has imposed on their
+action. So that the one thing which the Scriptures reveal to us is, that
+there is a far vaster spiritual kingdom of God than the human race.
+
+With respect to demoniacal possession, our difficulties arise from two
+things--from our utter ignorance of the nature and real causes of mental
+diseases, and from our ignorance of the way in which purely spiritual
+beings can act upon beings such as ourselves, who ordinarily receive
+impressions only through our bodily organs. We know not, for instance,
+how God Himself acts upon our spirits, and yet, if He cannot, He has
+less power over us than we have over one another.
+
+Respecting the fact of God permitting such a thing as possession, there
+is no more real difficulty than is involved in His permitting such a
+thing as madness. The symptoms of possession seem generally to have
+resembled mania, and ascribing certain sorts of mania to evil spirits is
+only assigning one cause rather than another to a disease of whose
+nature we are profoundly ignorant. [178:1]
+
+Again, if we take into consideration the fact that in not a few cases
+madness is produced by moral causes, by yielding to certain temptations,
+as, for instance, to drunkenness, there will be still less difficulty in
+believing that madness, arising from the action of an evil being, may be
+the punishment of yielding to the seductions of that evil being.
+
+The miraculous cure of demoniacal possession presents, I need hardly
+say, less physical difficulty than any other cure performed by our Lord.
+Assuming the presence of an evil spiritual existence in the possessed
+person coming face to face with the most exalted spiritual Power and
+Goodness, the natural result is that the one quails before the other.
+
+But, in truth, all the difficulties respecting possession arise not so
+much from our ignorance, as from our dogmatism. We assert the dogma, or
+at least we quietly assume the dogma, that there are no spiritual or
+intellectual beings between ourselves and God; or, if we shrink from an
+assertion which so nearly implies our own omniscience, we lay down that
+these superior beings, of whose laws we know nothing, can only act upon
+us in ways precisely similar to those on which we act upon one another.
+
+
+
+
+SECTION XXIV.
+
+COMPETENT WITNESSES.
+
+
+Another objection which the author of "Supernatural Religion" urges
+against the credibility of our Lord's miracles, is that they were not
+performed before what he considers competent witnesses.
+
+    "Their occurrence [he writes] is limited to ages which were totally
+    ignorant of physical laws." (Vol. i. p. 201.)
+
+Again, he speaks of the age as one
+
+    "in which not only the grossest superstition and credulity
+    prevailed, but in which there was such total ignorance of natural
+    laws that men were incapable of judging of that reality [_i.e._ of
+    miracles]." (P. 204.)
+
+Again:--
+
+    "The discussion of miracles, then, is not one regarding miracles
+    actually performed within our own knowledge, but merely regarding
+    miracles said to have been performed eighteen hundred years ago, the
+    reality of which was not verified at the time by any scientific
+    examination." (P. 208.)
+
+From this we gather that the author of "Supernatural Religion" considers
+that the miracles of Christ should have been tested by scientific men;
+but we ask, By what scientific men? It is clear that if the testing was
+to have been satisfactory to those who think like the author of
+"Supernatural Religion," they must have been scientific men who
+approached the whole matter in a spirit of scepticism. Our Blessed Lord
+(I speak it with all reverence), if He cared to satisfy such men, should
+have delayed His coming to the present time, or should have called up
+out of the future, or created for this purpose, men who had doubts
+respecting the personality of God, who held Him to be fitly described as
+the Unknown and the Unknowable; who, to say the least, were in a state
+of suspense as to whether, if there be a Supreme Being, He can reveal
+Himself or make His will known. In fact, He must have called up, or
+created for the purpose, some individuals of a school of physicists
+which had no existence till 1,800 years after His time. For, if He had
+called into existence such witnesses as Sir Isaac Newton, or Sir
+Humphrey Davy, or Cuvier, or Faraday, they would have fallen down and
+worshipped.
+
+But, in truth, such witnesses, whether believing or sceptical, would
+have found no place for their science, for the miracles of Christ were
+of such a kind that the most scientific doubter could have no more
+accounted for them than the most ignorant. The miracle of which, next to
+our Lord's own Resurrection, we have the fullest evidence, is that of
+the feeding of the 5,000; for it is recorded by each one of the four
+Evangelists. Now, if this miracle had been performed in the presence of
+the members of all the scientific societies now in existence, their
+knowledge of natural laws could have contributed nothing to its
+detection or explanation. They could have merely laid it down to trick
+or deception, just as any of the unscientific persons present could have
+done, and perhaps did. The miracle was performed in the open. Our Lord
+must have been on some elevated ground where His voice could have
+reached some considerable part of the multitude, and on which every act
+of His could be observed. More than a thousand loaves would have been
+necessary, requiring the assistance of, say a hundred men, to collect
+them and bring them from a distance. This, too, is not one of those
+miracles which can be explained by the convenient hypothesis of a
+"substratum of truth." It is either a direct exhibition of the creative
+power of God, or a fiction as unworthy of a moment's serious
+consideration as a story in the "Arabian Nights."
+
+It is folly to imagine that such an act required scientific men to
+verify it. If the matter was either a reality, or presented that
+appearance of reality which the narrative implies, then the scientific
+person would have been stupefied, or in trembling and astonishment he
+would have fallen on his face like another opponent of the truth; or,
+may be, his very reason would have been shattered at the discovery that
+here before him was that very supernatural and divine Working in Whose
+existence he had been doing his best to persuade his fellow creatures to
+disbelieve.
+
+The Scripture narratives, if they are not altogether devoid of truth,
+lead us to believe that our Lord performed His miracles in the face of
+three sects or parties of enemies, Pharisees, Sadducees, and Herodians;
+each one rejecting His claims on grounds of its own. They were also
+performed in a populous city, of which all the rulers and the mass of
+the inhabitants were hostile to His pretensions. Such a place could
+never have been chosen as the scene of a miraculous event, known by
+those who promulgated it to have had no foundation in truth, and withal
+assumed to have been known throughout the city at the time, and to have
+been productive of a series of results, miraculous and ordinary, which
+were asserted to have commenced at the moment of its occurrence.
+
+The writer of "Supernatural Religion" would disparage the accounts of
+our Lord's supernatural works and Resurrection, because such accounts
+are to be found only in the writings of "enthusiastic followers," not in
+those of indifferent persons; but the nature of the case almost excludes
+all other testimony: for the miracles of our Lord were wrought for an
+evidential purpose,--to convince the Jews especially that He was the
+Christ, the hope of their fathers, and, as such, was not only to be
+believed in, but to be obeyed and followed. The only sign of real true
+belief was that the man who professed to believe joined that society
+which was instituted for the purpose of propagating and keeping alive
+the truth of His Messiahship. If any one who professed to believe
+stopped short of joining this society, his testimony to miracles would
+have been valueless, for the miracles were wrought to convince him of
+the truth of a matter in which, if he believed, he was bound to profess
+his belief, and, if he did not, he laid himself open to the charge of
+not really believing the testimony.
+
+Now, of course, the reader is aware that we have a signal proof of the
+validity of this argument in the well-known passage in Josephus which
+relates to our Lord. Josephus was the historian, and the only historian,
+of the period in which our Lord flourished. The eighteenth book of his
+"Antiquities of the Jews" covers the whole period of our Lord's life. If
+our Lord had merely attracted attention as a teacher of righteousness,
+which it is allowed on all hands that He did, it was likely that He
+would have been mentioned in this book along, with others whose teaching
+produced far less results. Mention appears to be made of Him in the
+following words:--
+
+    "Now there was about this time Jesus, a wise man, if it be lawful to
+    call him a man, for He was a doer of wonderful works, a teacher of
+    such men as receive the truth with pleasure. He drew over to Him
+    both many of the Jews and many of the Gentiles. He was [the] Christ.
+    And when Pilate, at the suggestion of the principal men among us,
+    had condemned Him to the cross, those that loved Him at the first
+    did not forsake Him; for He appeared to them alive again the third
+    day; as the Divine prophets had foretold these and ten thousand
+    other wonderful things concerning Him. And the tribe of Christians,
+    so named from Him, are not extinct at this day."
+
+Now, on external grounds there seems little doubt of the genuineness of
+this passage. It is in all copies of the historian's work, and is quoted
+in full by Eusebius, though not alluded to by fathers previous to his
+day. [183:1] If it is an interpolation, it must have been by the hand of
+a Christian; and yet it is absolutely inconceivable that any Christian
+should have noticed the Christian Church in such words as "the tribe of
+Christians, so named from Him, are not extinct at this day." It would
+have been absurd beyond measure to have described the Christians, so
+early as Justin's time even, as "not extinct," when they were filling
+the world with their doctrine, and their increase was a source of great
+perplexity and trouble to the Roman Government. It is just what a Jew of
+Josephus' time would have written who really believed that Jesus wrought
+miracles, but expected that nothing permanent would result from them.
+
+And yet there can be no doubt but that the passage is open to this
+insurmountable objection, that if Josephus had written it he would have
+professed himself a Christian, or a man of incredible inconsistency.
+Setting aside the difficulty connected with the acknowledgment of Jesus
+as the Christ, inasmuch as this name was frequently given to Him by
+those who did not believe in Him, yet how could Josephus state that His
+Resurrection was predicted by the prophets of his nation, and continue
+in appearance an unbeliever?
+
+But, whether genuine or not, this passage is decisive as to the
+impossibility of what is styled an independent testimony to our Lord:
+"He that is not with Me is against Me." The facts of our Lord's chief
+miracles and Resurrection were such, that the nearer men lived to the
+time the more impossible it would have been for them to have suspended
+their judgment.
+
+So that, instead of having the witness of men who, by their prudent
+suspension of judgment, betrayed their lurking unbelief, we have the
+testimony of men who, by their surrender of themselves, soul and body,
+evinced their undoubting faith in a matter in which there could be
+really no middle opinion.
+
+
+
+
+SECTION XXV.
+
+DATE OF TESTIMONY.
+
+
+One point remains--the time to which the testimony to our Lord's
+miracles reaches back. Can it be reasonably said to reach to within
+fifty years of His Death, or to within twenty, or even nearer?
+
+The author of "Supernatural Religion" asserts that it was not
+contemporaneous or anything like it. In fact, one might infer from his
+book that the miracles of Christ were not heard of till say a century,
+or three quarters of a century, after His time, for he says, "they were
+never heard of out of Palestine until long after the events are said to
+have occurred." [185:1] (P. 192.)
+
+In such a case, "long after" is very indefinite. It may be a century, or
+three quarters of a century, or perhaps half a century. It cannot be
+less, for every generation contains a considerable number of persons
+whose memories reach back for forty or fifty years. In a place of 3,000
+inhabitants, in which I am now writing, there are above fifty persons
+who can perfectly remember all that took place in 1830. There are some
+whose memories reach to twenty years earlier. Now let the reader try and
+imagine, if he can, the possibility of ascribing a number of remarkable
+acts--we will not say miraculous ones--to some one who died in 1830, and
+assuming also that these events were the basis of a society which had
+commenced with his death, and was now making way, and that the chief
+design of the society was to make known or keep up the memory of these
+events, and that there had been a literature written between the present
+time and the time of the said man's death, every line of which had been
+written on the assumption that the events in question were true, and yet
+these events had never really taken place. We must also suppose that the
+person upon whom these acts are attempted to be fastened was regarded
+with intense dislike by the great majority of his contemporaries, who
+did all they could to ruin him when alive, and blacken his memory after
+he had died, and who looked with especial dislike on the idea that he
+was supposed to have done the acts in question. Let the reader, I say,
+try and imagine all this, and he will see that, in the case of our Lord,
+the author's "long after" must be sixty or seventy years at the least;
+more likely a hundred.
+
+Let us now summon another witness to the supernatural, whose testimony
+we promised to consider, and this shall be Clement of Rome--the earliest
+author to whom it has suited the purpose of the author of "Supernatural
+Religion" to refer.
+
+If we are to rely upon the almost universal consent of ancient authors
+rather than the mere conjectures of modern critics, he is the person
+alluded to by St. Paul in the words, "With Clement also, and with other
+my fellow labourers, whose names are written in the book of life."
+(Phil. iv. 3.)
+
+Of this man Eusebius writes:--
+
+    "In the twelfth year of the same reign (Domitian's), after Anecletus
+    had been bishop of Rome twelve years, he was succeeded by Clement,
+    whom the Apostle, in his Epistle to the Philippians, shows had been
+    his fellow-labourer in these words: 'With Clement also and the rest
+    of my fellow-labourers, whose names are in the book of life.' Of
+    this Clement there is one Epistle extant, acknowledged as genuine,
+    of considerable length and of great merit, which he wrote in the
+    name of the Church at Rome, to that of Corinth, at the time when
+    there was a dissension in the latter. This we know to have been
+    publicly read for common benefit, in most of the Churches both in
+    former times and in our own." (Eccles. Hist. B. III. xv. xvi.)
+
+Origen confirms this. Clement of Alexandria reproduces several pages
+from his Epistle, calling him "The Apostle Clement," [187:1] and
+Irenaeus speaks of him as the companion of the Apostles:--
+
+    "This man, as he had seen the blessed Apostles and been conversant
+    with them, might be said to have the preaching of the Apostles still
+    echoing [in his ears], and their traditions before his eyes." (Bk.
+    III. ch. iii. 3)
+
+Irenaeus, it is to be remembered, died at the end of the second century,
+and his birth is placed within the first quarter of it, so that, in all
+probability, he had known numbers of Christians who had conversed with
+Clement.
+
+According to the author of "Supernatural Religion," the great mass of
+critics assign the Epistle of Clement to between the years A.D. 95-100.
+
+In dealing with this Epistle I shall, for argument's sake, assume that
+Clement quoted from an earlier Gospel than any one of our present ones,
+and that the one he quoted might be the Gospel according to the Hebrews,
+and I shall ask the same question that I asked respecting Justin
+Martyr--What views of Christ's Person and work and doctrine did he
+derive from this Gospel of his?
+
+The Epistle of Clement is one in which we should scarcely expect to find
+much reference to the Supernatural, for it is written throughout for the
+one practical purpose of healing the divisions in the Church of Corinth.
+These the writer ascribes to envy, and cites a number of Scripture
+examples of the evil effects of this disposition and the good effects of
+the contrary one. He adheres to this purpose throughout, and every word
+he writes bears more or less directly on his subject. Yet in this
+document, from which, by its design, the subject of the supernatural
+seems excluded, we have all the leading features of supernatural
+Christianity. We have the Father sending the Son (ch. xlii.); we have
+the Son coming of the seed of Jacob according to the Flesh (ch. xxxii.);
+we have the words, "Our Lord Jesus Christ, the sceptre of the Majesty of
+God, did not come in the pomp of pride and arrogance, although He might
+have done so, but in a lowly condition, as the Holy Spirit had declared
+regarding Him" (ch. xvi.); and at the end of the same we have:--
+
+    "If the Lord thus humbled Himself, what shall we do who have through
+    Him come under the yoke of His grace?"
+
+Clement describes Him in the words of the Epistle to the Hebrews as
+One--
+
+    "Who, being the brightness of His [God's] Majesty, is by so much
+    greater than the angels as He hath by inheritance obtained a more
+    excellent name than they." (Ch. xxxvi.)
+
+We have Clement speaking continually of the Death of Jesus as taking
+place for the highest of supernatural purposes,--the reconciliation of
+all men to God. "Let us look," he writes, "steadfastly to the Blood of
+Christ, and see how precious that Blood is to God, which, having been
+shed for our salvation, has set the grace of repentance before the whole
+world." (Ch. vii.) Again, "And thus they made it manifest that
+Redemption should flow through the Blood of the Lord to all them that
+believe and hope in God." (Ch. xii.) Again, "On account of the love He
+bore us, Jesus Christ our Lord gave His Blood for us by the will of God,
+His Flesh for our flesh, and His Soul for our souls." (Ch. xlix.) His
+sufferings are apparently said by Clement to be the sufferings of God.
+(Ch. ii.) But, above all, the statement of the truth of our Lord's
+Resurrection, and of ours through His, is as explicit as possible:--
+
+    "Let us consider, beloved, how the Lord continually proves to us
+    that there shall be a future resurrection, of which He has rendered
+    the Lord Jesus the first fruits by raising Him from the dead." (Ch.
+    xxiv.)
+
+    "[The Apostles] having therefore received their orders, and being
+    fully assured by the Resurrection of our Lord Jesus Christ, and
+    established in the Word of God, with full assurance of the Holy
+    Ghost, they went forth proclaiming that the Kingdom of God was at
+    hand." (Ch. xlii.)
+
+When we look to Clement's theology, we find it to have been what would
+now be called, in the truest and best sense of the word, "Evangelical,"
+thus:--
+
+    "We too, being called by His Will in Christ Jesus, are not justified
+    by ourselves, nor by our own wisdom, or understanding, or godliness,
+    or works which we have wrought in holiness of heart; but by that
+    faith through which from the beginning Almighty God has justified
+    all men." (Ch. xxxii.)
+
+Again:--
+
+    "All these the Great Creator and Lord of all has appointed to exist
+    in peace and harmony; while He does good to all, but most abundantly
+    to us who have fled for refuge to His compassion through Jesus
+    Christ our Lord."
+
+And he ends his Epistle with the following prayer:--
+
+    "May God, who seeth all things, and Who is the Ruler of all Spirits
+    and the Lord of all Flesh--Who chose our Lord Jesus, and us through
+    Him to be a peculiar people--grant to every soul that calleth upon
+    His glorious and holy Name, faith, fear, peace, patience, long
+    suffering, self-control, purity and sobriety, to the well pleasing
+    of His Name through our High Priest and Protector Jesus Christ."
+    (Ch. lviii.)
+
+But with all this his Christianity seems to have been Ecclesiastical, in
+the technical sense of the word. He seems to have had a much clearer and
+firmer hold than Justin had of the truth that Christ instituted, not
+merely a philosophy or system of teaching, but a mystical body or
+visible Church, having its gradations of officers corresponding to the
+officers of the Jewish Ecclesiastical system, and its orderly
+arrangements of worship. (Ch. xl-xlii.)
+
+Now this is the Christianity of a man who lived at least sixty or
+seventy years nearer to the fountain head of Christian truth than did
+Justin Martyr, whose witness to dogmatical or supernatural Christianity
+we have shown at some length.
+
+It is also gathered out of a comparatively short book, not one sixth of
+the length of the writings of Justin, and composed solely for an
+undogmatic purpose.
+
+His views of Christ and His work are precisely the same as those of
+Justin. By all rule of rationalistic analogy they ought to have been
+less "ecclesiastical," but in some respects they are more so.
+
+Clement certainly seems to bring out more fully our Lord's Resurrection
+(taking into consideration, that is, the scope of his one remaining book
+and its brevity), and the Resurrection of Christ is the crowning miracle
+which stamps the whole dispensation as supernatural.
+
+So far, then, as the Supernatural is concerned, it makes no difference
+whatsoever whether Clement used the Gospel according to St. Matthew or
+the Gospel according to the Hebrews. His Gospel, whatever it was, not
+only filled his heart with an intense and absorbing love of Christ, and
+a desire that all men should imitate Him, but it filled his mind with
+that view of the religion of Christ which we call supernatural and
+evangelical, but which the author of "Supernatural Religion" calls
+ecclesiastical.
+
+The question now arises, not so much from whom, but when, did he receive
+this view of Christ and His system. I do not mean, of course, the more
+minute features, but the substance. To what period must his
+reminiscences as a Christian extend? What time must his experiences
+cover? Irenaeus, in the place I have quoted, speaks of him as the
+companion of Apostles, Clement of Alexandria as an Apostle, Eusebius and
+Origen as the fellow-labourer of St. Paul. Now, I will not at present
+insist upon the more than likelihood that such was the fact. I will, for
+argument's sake, assume that he was some other Clement; but, whoever he
+was, one thing respecting him is certain--that the knowledge of
+Christianity was not poured into him at the moment when he wrote his
+Epistle, nor did he receive it ten--twenty--thirty years before. St.
+Peter and St. Paul were martyred in A.D. 68; the rest of the Apostolic
+College were dispersed long before. This Epistle shows little or no
+trace of the peculiar Johannean teaching or tradition of the Apostle who
+survived all the others; so, unless he had received his Christian
+teaching some years before the Martyrdom of the two Apostles Peter and
+Paul, that is, some time before A.D. 68, probably many years, I do not
+see that there can have been the smallest ground even for the tradition
+of the very next generation after his own that he knew the Apostles.
+Such a tradition could not possibly have been connected with the name of
+a man who became a Christian late in the century.
+
+Now, supposing that he was sixty-five years old when he wrote his
+Epistle, he was born about the time of our Lord's Death: he was
+consequently a contemporary of the generation that had witnessed the
+Death and Resurrection of Christ and the founding of the Church. If he
+had ever been in Jerusalem before its destruction, he must have fallen
+in with multitudes of surviving Christians of the 5,000 who were
+converted on and just after the day of Pentecost.
+
+His Christian reminiscences, then, must have extended far into the age
+of the contemporaries of Christ. A man who was twenty-five years old at
+the time of the Resurrection of Christ would scarcely be reckoned an old
+man at the time of the destruction of Jerusalem. Clement consequently
+might have spent twenty of the best years of his life in the company of
+persons who were old enough to have seen the Lord in the Flesh. [193:1]
+
+So that his knowledge of the Death and Resurrection of Christ, and the
+founding of the Church, even if he had never seen St. Paul or any other
+Apostle, must have been derived from a generation of men, all the older
+members of which wore Christians of the Pentecostal period.
+
+Now when we come to compare the Epistle of Clement with the only
+remaining Christian literature of the earliest period, _i.e._ the
+earlier Epistles of St. Paul, we find both the account of Christ and the
+Theology built upon that account, to be the same in the one and in the
+other.
+
+The supernatural fact respecting Christ to which the earliest Epistles
+of St. Paul most prominently refer, was His Resurrection as the pledge
+of ours, and this is the fact respecting Christ which is put most
+prominently forward by Clement, and for the same purpose. The First
+Epistle to the Corinthians is referred to by Clement in the words:--
+
+    "Take up the Epistle of the Blessed Apostle Paul. What did he write
+    to you at the time when the Gospel first began to be preached?
+    Truly, under the inspiration of the Spirit ([Greek: pneumatikôs]) he
+    wrote to you concerning himself and Cephas and Apollos, because even
+    then parties had been formed among you." (Ch. xlvii.)
+
+The other reproductions of the language of St. Paul's Epistles are
+numerous, and I give them in a note. [194:1] The reader will see at a
+glance that the Theology or Christology of Clement was that of the
+earliest writings of the Church of which we have any remains, and to
+these he himself frequently and unmistakably refers.
+
+The earlier Epistles of St. Paul, as those to the Thessalonians,
+Galatians, Corinthians, and Romans, are acknowledged on all hands, even
+by advanced German Rationalists, to be the genuine works of the Apostle
+Paul; indeed one might as well deny that such a man ever existed as
+question their authenticity. The First Epistle to the Corinthians, which
+is the longest and most dogmatic of the earlier ones, cannot have been
+written after the year 58. In a considerable number of chronological
+tables to which I have referred, the earliest date is the year 52, and
+the latest 58.
+
+To the First Epistle to the Thessalonians, which is undoubtedly the
+earliest of all, the earliest date assigned is 47, and the latest 53.
+
+Now it is ever to be remembered that in each of these--the First to the
+Thessalonians and the First to the Corinthians--we have enunciations of
+the great crowning supernatural event of Scripture--the Resurrection of
+Christ and our Resurrection as depending upon it, which are unsurpassed
+in the rest of Scripture.
+
+So that in the first Christian writing which has come down to us, we
+have the great fact of Supernatural Religion, which carries with it all
+the rest.
+
+The fullest enunciation of the evidences of the Resurrection is in a
+writing whose date cannot be later than 58, and runs thus:--
+
+    "Moreover, brethren, I declare unto you the Gospel which I preached
+    unto you, which also ye have received, and wherein ye stand; by
+    which also ye are saved, if ye keep in memory what I preached unto
+    you, unless ye have believed in vain. For I delivered unto you first
+    of all that which I also received, how that Christ died for our sins
+    according to the Scriptures; and that He was buried, and that He
+    rose again the third day according to the Scriptures. And that He
+    was seen of Cephas, then of the twelve. After that [196:1] He was
+    seen of above five hundred brethren at once, of whom the greater
+    part remain unto this present [twenty-five years after the event]
+    but some are fallen asleep. After that He was seen of James, then of
+    all the Apostles, and last of all He was seen of me also." (1 Cor.
+    xv. 1.)
+
+If the reader compares this with the accounts in any one of the Four,
+he will find that it gives the fullest list of our Lord's appearances
+which has come down to us, and this, be it remembered, forming part of
+the most categorical declaration of what the Gospel is, to be found in
+the New Testament. [196:1]
+
+A man, then, writes in A.D. 57 or earlier, that another, Who had died in
+A.D. 32 had been seen by a number of persons, and among these, by 500
+persons at once, of whom the greater part were alive when he wrote, and
+implying that the story had been believed ever since, and received by
+him (the writer) from those who had seen this Jesus, and that the fact
+was so essential to the religion that it was itself called "the Gospel,"
+a name continually given to the whole system of Christianity, and
+moreover that he himself, when in company with others, had seen this
+Jesus at noon-day, and, the history asserts, had been blinded by the
+sight. Now let the reader recall to his mind any public man who died
+twenty-five years ago, that is, in 1850, and imagine this man appearing,
+not as a disembodied spirit, but in his resuscitated body to first one
+of his friends, then to eleven or twelve, then to another, then to five
+hundred persons at one time, and a flourishing and aggressive
+institution founded upon this his appearance, and numbers of persons
+giving up their property, and breaking with all their friends, and
+adopting a new religion, and a new course of life of great self-denial,
+and even encountering bitter persecution and death, simply because they
+believed this man to be alive from the dead, and moreover some
+professing to do miracles, and to confer the power of doing miracles in
+the name and by the power of this risen man.
+
+Let the reader, I say, try to imagine all this, and then he will be able
+to judge of the credulity with which the author credits his readers when
+he writes:--
+
+    "All history shows how rapidly pious memory exaggerates and
+    idealizes the traditions of the past, and simple actions might
+    readily be transformed into miracles as the narrative circulated, in
+    a period so prone to superstition, and so characterized by love of
+    the marvellous." (Vol. ii. p. 209.)
+
+"All history," the author says; but why does he not give us a few
+instances out of "all history," that we might compare them with this
+Gospel account, and see if there was anything like it?
+
+Such a story, if false, is not a myth. A myth is the slow growth of
+falsehood through long ages, and this story of the Resurrection was
+written circumstantially within twenty years of its promulgation, by one
+who had been an unbeliever, and who had conferred with those who must
+have been the original promoters of the falsehood, if it be one.
+
+To call such a story a myth, is simply to shirk the odium of calling it
+by its right name, or more probably to avoid having to meet the
+astounding historical difficulty of supposing that men endured what the
+Apostles endured for what they must have known to have been a falsehood,
+and the still more astounding difficulty that One Whom the author of
+"Supernatural Religion" allows to have been a Teacher Who "carried
+morality to the sublimest point attained or even attainable by
+humanity," and Whose "life, as far as we can estimate it, was uniformly
+noble and consistent with his lofty principles," should have impressed a
+character of such deep-rooted fraud and falsehood on His most intimate
+friends.
+
+The author of "Supernatural Religion" has, however, added another to the
+many proofs of the truth of the Gospel. In his elaborate book of 1,000
+pages of attack on the authenticity of the Evangelists he has shown,
+with a clearness which, I think, has never been before realized, the
+great fact that from the first there has been but one account of Jesus
+Christ. In the writings of heathens, of Jews, of heretics, [199:1] in
+lost gospels, in contemporary accounts, in the earliest traditions of
+the Church, there appears but one account, the account called by its
+first proclaimers the Gospel; and the only explanation of the existence
+of this Gospel is its truth.
+
+
+THE END.
+
+
+
+
+[FOOTNOTES]
+
+
+[3:1] Papias, for instance, actually mentions St. Mark by name as
+writing a gospel under the influence of St. Peter. The author of
+"Supernatural Religion" devotes ten pages to an attempt to prove that
+this St. Mark's Gospel could not be ours. (Vol. i. pp. 448-459.)
+
+[6:1] I need hardly say that I myself hold the genuineness of the Greek
+recension. The reader who desires to see the false reasonings and
+groundless assumptions of the author of "Supernatural Religion"
+respecting the Ignatian epistles thoroughly exposed should read
+Professor Lightfoot's article in the "Contemporary Review" of February,
+1875. In pages 341-345 of this article there is an examination of the
+nature and trustworthiness of the learning displayed in the footnotes of
+this pretentious book, which is particularly valuable. I am glad to see
+that the professor has modified, in this article, the expression of his
+former opinion that the excerpta called the Curetonian recension is to
+be regarded as the only genuine one. "Elsewhere," the professor writes
+(referring to an essay in his commentary on the Philippians), "I had
+acquiesced in the earlier opinion of Lipsius, who ascribed them (_i.e._,
+the Greek or Vossian recension) to an interpolator writing about A.D.
+140. Now, however, I am obliged to confess that I have grave and
+increasing doubts whether, after all, they are not the genuine
+utterances of Ignatius himself."
+
+[10:1] [Greek: Ou gar monon en Hellêsi dia Sôkratous hypo logou êlenchthê
+tauta, alla kai en Barbarois hyp' autou tou Logou morphôthentos kai
+anthrôpou genomenou kai Iêsou Christou klêthentous.]
+
+[10:2] Such is a perfectly allowable translation of [Greek: kai ton par'
+autou hyion elthonta kai didaxanta hêmas tauta, kai ton tôn allôn
+hepomenôn kai exomoioumenôn agathôn angelôn straton, pneuma te to
+prophêtikon sebometha kai proskynoumen.] As there is nothing approaching
+to angel worship in Justin, such a rendering seems absolutely necessary.
+
+[15:1] "For the law promulgated in Horeb is now old, and belongs to you
+alone; but this is for all universally. Now law placed against law has
+abrogated that which is before it, and a covenant which comes after in
+like manner has put an end to the previous one; and an eternal and final
+law--namely, Christ--has been given to us." (Heb. viii. 6-13; Dial. ch.
+xi.)
+
+[15:2] "For the true spiritual Israel and descendants of Judah, Jacob,
+Isaac, and Abraham (who in uncircumcision was approved of and blessed by
+God on account of his faith, and called the father of many nations) are
+we who have been led to God through this crucified Christ, as shall be
+demonstrated while we proceed." (Phil. iii. 3, compared with Romans, iv.
+12-18; Dial. ch. xi.)
+
+[17:1] This, of course, was a Jewish adversary's view of the Christian
+doctrine of the Godhead of Christ, which Justin elsewhere modifies by
+showing the subordination of the Son to the Father in all things.
+
+[19:1] [Greek: En gar tois apomnêmoneumasi, ha phêmi hypo tôn apostolôn
+autou kai tôn ekeinois parakolouthêsantôn syntetachthai, hoti hidrôs
+hôsei thromboi katecheito autou euchomenou.] (Dial. ch. ciii.)
+
+[20:1] [Greek: Kai to eipein metônomakenai auton Petron hena tôn
+apostolôn, kai gegraphthai en tois apomnêmoneumasin autou gegenêmenon
+kai touto, k.t.l.]
+
+On this question the author of "Supernatural Religion" remarks,
+"According to the usual language of Justin, and upon strictly critical
+grounds, the [Greek: autou] in this passage must be ascribed to Peter;
+and Justin therefore seems to ascribe the Memoirs to that Apostle, and
+to speak consequently of a Gospel of Peter." (Vol. i. p. 417.)
+
+[28:1] That of our Lord being born in a cave.
+
+[29:1] [Greek: Iôannou gar kathezomenou.]
+
+[34:1] Justin has [Greek: hidrôs hôsei thromboi]; St. Luke, [Greek: ho
+hidrôs autou hôsei thromboi haimatos]. The author of "Supernatural
+Religion" lays great stress upon the omission of [Greek: haimatos], as
+indicating that Justin did not know anything about St. Luke; but we have
+to remember, first, that St. Luke alone mentions _any_ sweat of our Lord
+in His agony; secondly, that the account in Justin is said to be taken
+from "Memoirs drawn up by Apostles and _those who followed them_," _St.
+Luke being only one of those who followed_; thirdly, Justin and St. Luke
+both use a very scarce word, [Greek: thromboi]; fourthly, Justin and St.
+Luke both qualify this word by [Greek: hôsei]. If we add to this the
+fact that [Greek: thromboi] seems naturally associated with blood in
+several authors, the probability seems almost to reach certainty, that
+Justin had St. Luke's account in his mind. The single omission is far
+more easy to be accounted for than the four coincidences.
+
+[37:1] And He said unto them, "These are the words which I spake unto
+you while I was yet with you, that all things must be fulfilled which
+were written in the law of Moses, and in the prophets, and in the Psalms
+concerning me." (Luke xxiii. 44.)
+
+[48:1] It is the reading of Codices B and C of the Codex Sinaiticus of
+the Syriac, and of a number of Fathers and Versions.
+
+[51:1] [Greek: Hekastos gar tis apo merous tou spermatikou theiou logou
+to syngenes horôn kalôs ephthenxato.]
+
+[63:1] For instance, in vol. ii. p. 42, &c., he speaks of one
+of Tischendorf's assertions as "a conclusion the audacity of
+which can scarcely be exceeded."--Then, "This is, however, almost
+surpassed by the treatment of Canon Westcott."--Then, "The unwarranted
+inference of Tischendorf."--"There is no ground for Tischendorf's
+assumption."--"Tischendorf, the self-constituted modern Defensor Fidei,
+asserts with an assurance which can scarcely be characterized otherwise
+than as an unpardonable calculation upon the ignorance of his
+readers."--"Canon Westcott says, with an assurance which, considering
+the nature of the evidence, is singular."--"Even Dr. Westcott states,"
+&c.--For Tertullian his contempt seems unbounded: indeed we way say the
+same of all the Fathers. Numberless times does he speak of their
+"uncritical spirit." The only person for whom he seems to have a respect
+is the heretic Marcion. Even rationalists, such as Credner and Ewald,
+are handled severely when they differ from him. The above are culled
+from a few pages.
+
+[69:1] [Greek: Hoti Theos hypemeine gennêthênai kai anthrôpos
+genesthai.]
+
+[69:2] [Greek: Ex hôn diarrhêdên outous autos ho staurotheis hoti Theos
+kai anthrôpos, kai stauroumenos kai apothnêskôn kekêrygmenos
+apodeiknytai.]
+
+[70:1] The reader must remember that Justin puts this expression, which
+seems to imply a duality of Godhead, into the mouth of an adversary. In
+other places, as I shall show, he very distinctly guards against such a
+notion, by asserting the true and proper Sonship of the Word and his
+perfect subordination to His Father. There is a passage precisely
+similar in ch. lv.
+
+[71:1] "I continued: Moreover, I consider it necessary to repeat to you
+the words which narrate how He is both Angel and God and Lord, and Who
+appeared as a Man to Abraham." (Dial. ch. lviii.)
+
+"Permit me, further, to show you from the Book of Exodus, how this same
+One, Who is both Angel, and God, and Lord, and Man." (Dial. ch. lix.)
+
+"God begat before all creatures, a Beginning, a certain rational Power
+from Himself, Who is called by the Holy Spirit, now the Glory of the
+Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord
+and Logos." (Dial. ch. lxi.)
+
+"The Word of Wisdom, Who is Himself this God, begotten of the Father of
+all things, and Word, and Wisdom, and Power, and the Glory of the
+Begetter, will bear evidence to me," &c. (Dial. lxi.)
+
+"Therefore these words testify explicitly that He is witnessed to by Him
+Who established these things [_i.e._ the Father] as deserving to be
+worshipped, as God and as Christ." (Dial. lxiii.)
+
+The reader will find other declarations, most of which are equally
+explicit, in Dial. ch. lvi. (at the end), ch. lvii. (at the end), lxii.
+(middle), lxviii. (at middle and end), lxxiv. (middle), lxxv., lxxvi.
+(made Him known, being Christ, as God strong and to be worshipped),
+lxxxv. (twice called the Lord of Hosts), lxxxvii. (where Christ is
+declared to be pre-existent God), cxiii. (he [Joshua] was neither
+Christ, Who is God, nor the Son of God), cxv. (our Priest, Who is God,
+and Christ, the Son of God, the Father of all), cxxiv. (Now I have
+proved at length that Christ is called God), cxxv. (He ministered to the
+will of the Father, yet nevertheless is God), cxxvi. (thrice in this
+chapter), cxxvii., cxxviii., cxxix.
+
+[73:1] I adopt this phrase because, it is used by Justin. His words are
+[Greek: arithmô onta heteron]. (Dial. ch. lxii.)
+
+[74:1] [Greek: Hoti archên pro pantôn tôn ktismatôn ho Theos gegennêke
+dynamin tina ex heautou logikên, k.t.l.]
+
+[77:1] Dr. Pusey translates this passage thus:--"For all that the
+philosophers and legislators at any time declared or discovered aright,
+they accomplished according to their portion of discovery and
+contemplation of the Word; but as they did not know all the properties
+of the Word which is Christ," &c.
+
+[77:2] Translated by Dr. Pusey, "Seminal Divine Word."
+
+[78:1] A few pages further on I shall show that the mode of reasoning
+adopted by the author of "Supernatural Religion," in drawing inferences
+from the ways in which Justin expresses the idea of St. John's [Greek:
+ho logos sarx egeneto] would, if we adopted it, lead us to some very
+startling conclusions.
+
+[84:1] The following are some instances:--"God sent not His Son into the
+world to condemn the world." "He Whom God sent."--John iii. 17, 23. "My
+meat is to do the will of Him that sent me." "Jesus Christ, Whom Thou
+hast sent." "As my Father sent me, so send I you," &c.
+
+[85:1] This passage does not occur among the remarks upon Justin
+Martyr's quotations, but among those on the Clementine Homilies.
+However, it seems to be used to prove that the Gospel of St. John was
+published after the writing of the Clementines, which the author seems
+to think were themselves posterior to Justin.
+
+[86:1] I say the "necessary" developments, because Holy Scripture is
+given to the Church to be expounded and applied, and in order to this
+its doctrine must be collected out of many scattered statements, and
+stated and guarded, and this is its being developed. The Persons, the
+attributes, and the works of the three Persons of the Godhead are so
+described in Holy Scripture as Divine, and They are so conjoined in the
+works of Creation, Providence, and Grace, that we cannot but contemplate
+Them as associated together, and cannot but draw an impassable gulf
+between Their existence and that of all creatures, and we cannot but
+adoringly contemplate Their relations one to another, and hence the
+necessary development of the Christian dogma as contained in the Creeds.
+
+[91:1] [Greek: Ton di' hêmas tou anthrôpous kai dia tên hêmeteran
+sôtêrian katelthonta ek tôn ouranôn, kai sarkôthenta ek Pneumatos
+Hagiou kai Marias tês parthenou, kai enanthrôpêsanta, k.t.l.]
+
+[94:1] Though of course not as regards _time_, for all Catholics hold
+the Eternal Generation, that there never was a time in which the Father
+was not a Father; nor as regards power or extension, for whatever the
+Father does that the Son does also, and wherever the Father is there is
+the Son also.
+
+[100:1] Eusebius, B. ii. ch. v.
+
+[106:1] Apol. i. 14.
+
+[107:1] The spirit of this verse, and its form of expression, are quite
+those of the Gospel of St. John; and it serves to form a link of union
+between the three Synoptic Gospels and the Fourth, and to point to the
+vast and weighty mass of discourses of the Lord which are not related
+except by St. John. Alford in loco.
+
+[117:1] If the reader desires to see Logos doctrine expressed in
+philosophic terminology, he can find it in some of the extracts from
+Philo given in the notes of "Supernatural Religion" vol. ii. pp.
+272-298. Can there be a greater contrast than that between St. John's
+terse, concise, simple, enunciations and the following: [Greek: Kai ou
+monon phôs, alla kai pantos heterou phôtos archetypon mallon de
+archetypou presbyteron kai anôteron, Logon echon paradeigmatos to men
+gar paradeigma ho plêrestatos ên autou Logos, k.t.l.]--De Somniis, i.
+15, Mang. i. 634. There is no particularly advanced philosophic
+terminology here, and yet there is a profound difference between both
+the thought and wording of this sentence of Philo and St. John's four
+enunciations of the Logos. Again, [Greek: Dêlon de hoti kai hê
+archetypos sphragis, hon phamen einai kosmon noêton, autos an eiê to
+archetypon paradeigma, idea tôn ideôn, ho Theou Logos.]--De Mundi
+Opificio Mang. vol. i. p. 8. "It is manifest also that the archetypal
+seal, which we call that world which is perceptible only to the
+intellect, must itself be the archetypal model, the idea of ideas, the
+word of God." (Yonge's Translation.)
+
+[126:1] "When He came into the world He was manifested as God and man.
+And it is easy to perceive the man in Him when He hungers and shows
+exhaustion, and is weary and athirst, and withdraws in fear, and is in
+prayer and in grief, and sleeps on a boat's pillow, and entreats the
+removal of the cup of suffering, and sweats in an agony, and is
+strengthened by an angel, and betrayed by a Judas, and mocked by
+Caiaphas, and set at naught by Herod, and scourged by Pilate, and
+derided by the soldiers, and nailed to the tree by the Jews, and with a
+cry commits His spirit to His Father, and drops His head and gives up
+the ghost, and has His side pierced by a spear, and is wrapped in linen
+and laid in a tomb, and is raised by the Father from the dead. And the
+Divine in Him, on the other hand, is equally manifest when He is
+worshipped by angels, and seen by shepherds, and waited for by Simeon,
+and testified of by Anna, and inquired after by wise men, and pointed
+out by a star, and at a marriage makes wine of water, and chides the sea
+when tossed by the violence of winds, and walks upon the deep, and makes
+one see who was blind from birth, and raises Lazarus when dead for four
+days, and works many wonders, and forgives sins, and grants power to His
+disciples."
+
+[152:1] History affords multitudes of instances, but an example may be
+selected from one of the most critical periods of modern history. Let it
+be granted that Louis the Sixteenth of France and his Queen had all the
+defects attributed to them by the most hostile of serious historians;
+let all the excuses possible be made for his predecessor, Louis the
+Fifteenth, and also for Madame de Pompadour, can it be pretended that
+there are grounds for affirming that the vices of the two former so far
+exceeded those of the latter, that their respective fates were plainly
+and evidently just? That whilst the two former died in their beds, after
+a life of the most extreme luxury, the others merited to stand forth
+through coming time, as examples of the most appalling and calamitous
+tragedy. (Mivart's "Genesis of Species," ch. ix.)
+
+[155:1] What sign showest Thou us? Destroy this temple, and in three
+days I will raise it up: but He spake of the temple of His Body. (John
+ii. 19-21) An evil and adulterous generation seeketh after a sign, and
+there shall no sign be given to it but the sign of the Prophet Jonas,
+for as Jonas was three days and three nights in the whale's belly, so
+shall the Son of Man be three days and three nights in the heart of the
+earth. (Matt. xii. 39, 40) God commandeth all men everywhere to repent,
+because He hath appointed a day on which He will judge the world in
+righteousness by that man whom He hath chosen, whereof He hath given
+assurance unto all men in that He raised Him from the dead. (Acts xvii.
+30.)
+
+[158:1] This sentence seems extremely carelessly worded. The author
+cannot possibly mean that our ignorance is the anomaly, for throughout
+his whole work he assumes that ignorance is the rule in all matters,
+moral, physical, historical. The Fathers of the second century knew
+nothing of the Evangelists. St. John knows nothing of the writings of
+his brother Evangelists. They are all assumed to be ignorant of what
+they have not actually recorded. We know nothing of vital force, or
+physical force, or of a revelation. In fact, God Himself is the
+Unknowable.
+
+[164:1] Perhaps 1 Tim. i. 20, iv. 14; 2 Tim i. 6, may refer to such
+gifts; but the contrast between such slight intimations and the full
+recognition in 1 Cor. xii. and xiv. is very great.
+
+[168:1] "The author [of the book of Enoch] not only relates the fall of
+the angels through love for the daughters of men, but gives the names of
+twenty-one of them, and their leaders, of whom Jequn was he who seduced
+the Holy Angels, and Ashbeel it was who gave them evil counsel and
+corrupted them. A third, Gadreel, was he who seduced Eve. He also taught
+to the children of men the use and manufacture of all murderous weapons,
+of coats of mail, shields, swords, and of all the implements of war.
+Another evil angel, named Penemue, taught them many mysteries of wisdom.
+He instructed men in the art of writing, with paper and ink, by means of
+which, the author remarks, many fall into sin, even to the present day.
+Kaodejâ, another evil angel, taught the human race all the wicked
+practices of spirits and demons, and also magic and exorcism. The
+offspring of the fallen angels and of the daughters of men, were giants
+whose height was 3,000 ells, of these are the demons working evil upon
+earth. Azayel taught men various arts, the making of bracelets and
+ornaments, the use of cosmetics, the way to beautify the eyebrows,
+precious stones and all dye-stuffs and metals, &c. The stars are
+represented as animated beings. Enoch sees seven stars bound together in
+space like great mountains, and flaming with fire, and he enquires of
+the angel who leads him on account of what sin they are so bound. Uriel
+informs him that they are stars which have transgressed the commands of
+the Most High, and they are thus bound until ten thousand worlds, the
+number of the days of their transgression, shall be accomplished." So
+far for the "Angelology." As to the demons, "Their number is infinite
+... they are about as close as the earth thrown up out of a newly made
+grave. It is stated that each man has 10,000 demons at his right hand,
+and 1,000 on his left. The crush in the synagogue on the Sabbath arises
+from them, also the dresses of the Rabbins become so old and torn
+through their rubbing; in like manner also they cause the tottering of
+the feet. He who wishes to discover these spirits must take sifted ashes
+and strew them about his bed, and in the morning he will perceive their
+footprints upon them like a cock's tread. If any one wish to see them,
+he must take the after-birth of a black cat, which has been littered by
+a first-born black cat, and whose mother was also a first-birth, burn
+and reduce it to powder, and put some of it on his eyes, and he will see
+them." (Vol. i. pp. 104 and 111). And this is the stuff which the author
+would have us believe was the real origin of the supernatural in the
+life of Jesus!
+
+[170:1] See also Mark v. 42 (healing of Jairus' daughter), "They were
+astonished with a great astonishment." Mark vii. 37 (healing of deaf man
+with impediment in his speech), "They were beyond measure astonished."
+Luke v. 9, "He was astonished at the draught of fishes;" viii. 56, "Her
+parents were astonished."
+
+[178:1] There cannot be the slightest doubt but that certain cases of
+madness or mania present all the appearances of possession as it is
+described in Scripture. Another personality, generally intensely evil,
+has possession of the mind, speaks instead of the afflicted person,
+throws the patient into convulsions,--in fact, exhibits all the symptoms
+of the ancient demoniacs. I have now before me the record of five or six
+such cases attested by German physicians.
+
+[183:1] The reader will find the references to it discussed in a
+dissertation at the end of Whiston's "Josephus." Lardner utterly denies
+its authenticity. Daubuz, however, has, I think, clearly proved its
+style and phraseology to be those of Josephus.
+
+[185:1] Singular that he should say "out of Palestine," for if they were
+false they would be first heard of at a distance from the scene of their
+supposed occurrence. Jerusalem, so full of bitter enemies of Christ, was
+the last place in which His Resurrection was likely to be promulgated.
+
+[187:1] Miscellanies, IV. ch. xvii.
+
+[193:1] Let the reader remember that, if this be an assumption, the
+contrary assumption is infinitely the more unlikely. Our assumption is
+founded on the direct assertion of two writers of the second century,
+one of whom asserts that Clement was a close companion of Apostles,
+another that he was an Apostle: meaning, of course, such an one as
+Barnabas. A writer of the early part of the next century, Origen,
+asserts that he was the person mentioned in St. Paul's Epistle, and the
+principal Ecclesiastical Historian who lived within two hundred years of
+his time corroborates this.
+
+[194:1] "Ye ... were more willing to give than to receive" (ch. ii.). A
+reminiscence of St. Paul's quotation of Christ's words to be found in
+Acts xx. 35.
+
+"Ready to every good work" (ch. ii). Titus iii. 1. "Every kind of honour
+and happiness was bestowed upon you (ch. iii). Reminiscence of I
+Corinth. iv. 8.
+
+"Let us be imitators of them who in goat skins and sheep skins went
+about proclaiming the coming of Christ" (ch. xvii). Heb. xi. 37.
+
+"To us who have fled for refuge to his compassions" (ch. xx.).
+Reminiscence of Heb. vii.
+
+"Let us esteem those who have the rule over us." I Thess. v. 12, 13;
+Heb. xiii. 17.
+
+"Not by preferring one to another." 1 Tim. v. 21.
+
+"A future Resurrection, of which He has rendered the Lord Jesus the
+first fruits by raising Him from the dead" (ch. xxiv.). 1 Cor. xv. 20;
+Col. i. 18.
+
+"Nothing is impossible with God except to lie" (ch. xxvii.). Tit. i. 2;
+Heb. vi. 18.
+
+"From whom [Jacob] was descended our Lord Jesus Christ according to the
+flesh" (ch. xxxii.). Rom. ix. 5.
+
+"For [Scripture] saith, 'eye hath not seen,'" &c. (ch. xxxiv.). Cor. ii.
+9.
+
+"Not only they that do them, but also those that take pleasure in them
+that do them" (ch. xxxv.). Rom. i. 32. Ch. xxxvi. contains distinct
+reference to Heb. i. I gave an extract above.
+
+"Let us take our body for an example. The head is nothing without the
+feet ... yea, the very smallest members of our body are necessary and
+useful" (ch. xxxvii.), 1 Corinth. xii. 12, &c.
+
+"Let every one be subject to his neighbour according to the special gift
+bestowed upon him" ([Greek: kathôs kai etethê en tô charismati autou])
+(ch. xxxviii.). Rom. xii. 1-4; Ephes. iv. 8-12.
+
+"The blessed Moses, also, 'a faithful servant in all his house'" (ch.
+xliii.). Heb. iii. 5.
+
+"Have we not all one God and one Christ? Is there not one Spirit of
+grace poured upon us? Have we not one calling in Christ?" (ch. xlvi.).
+Ephes. iv. 4-6.
+
+"And have reached such a height of madness as to forget that we are
+members one of another" (ch. xlvi.). Rom. xii. 5.
+
+"Love beareth all things ... is long suffering in all things" (ch.
+xlix.). 1 Cor. xiii. 4.
+
+[196:1] One is in amazement when one reads, in the work of a man who
+professes to have such a love of truth, the words, "The fact is, that we
+have absolutely no contemporaneous history at all as to what the first
+promulgators of Christianity actually asserted" (vol. i. p. 193). This
+writer, as far as I remember, gives us no reason to believe that he
+doubts the authenticity of St. Paul's earlier Epistles. Again, what is
+"contemporary history?" Surely, if a man was now to write the history of
+the Crimean war in 1854-5, it would be a contemporary history.
+
+[199:1] Celsus, for instance, who had been some time dead when Origen
+refuted him, knew no other account than the one which he calumniated;
+Josephus the Jew knew no other, Trypho suggests no counter story. The
+wild exaggerations of the heretics refuted by Irenaeus all presupposed
+the one narrative, and can have had no other basis.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Lost Gospel and Its Contents, by 
+Michael F. Sadler
+
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+Project Gutenberg's The Lost Gospel and Its Contents, by Michael F. Sadler
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Lost Gospel and Its Contents
+       Or, The Author of "Supernatural Religion" Refuted by Himself
+
+Author: Michael F. Sadler
+
+Release Date: January 29, 2006 [EBook #17626]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE LOST GOSPEL AND ITS CONTENTS ***
+
+
+
+
+Produced by The Online Distributed Proofreading Team at
+http://www.pgdp.net
+
+
+
+
+
+[Transcriber's Note: Footnotes have been relocated to the end of the
+text. Footnote anchors have been labeled with the original page and
+footnote numbers.]
+
+
+
+
+THE LOST GOSPEL AND ITS CONTENTS;
+
+OR,
+
+THE AUTHOR OF "SUPERNATURAL RELIGION" REFUTED BY HIMSELF.
+
+
+BY THE REV. M.F. SADLER, M.A.,
+RECTOR OF HONITON.
+
+
+
+
+LONDON:
+GEORGE BELL AND SONS, YORK STREET,
+COVENT GARDEN.
+1876.
+
+
+
+
+PREFACE.
+
+
+This book is entitled "The Lost Gospel" because the book to which it is
+an answer is an attempt to discredit the Supernatural element of
+Christianity by undermining the authority of our present Gospels in
+favour of an earlier form of the narrative which has perished.
+
+It seemed to me that, if the author of "Supernatural Religion" proved
+his point, and demonstrated that the Fathers of the Second Century
+quoted Gospels earlier than those which we now possess, then the
+evidence for the Supernatural itself, considered as apart from the
+particular books in which the records of it are contained, would be
+strengthened; if, that is, it could be shown that this earlier form of
+the narrative contained the same Supernatural Story.
+
+The author of "Supernatural Religion," whilst he has utterly failed to
+show that the Fathers in question have used earlier Gospels, has, to my
+mind, proved to demonstration that, if they have quoted earlier
+narratives, those accounts contain, not only substantially, but in
+detail, the same Gospel which we now possess, and in a form rather more
+suggestive of the Supernatural. So that, if he has been successful, the
+author has only succeeded in proving that the Gospel narrative itself,
+in a written form, is at least fifty or sixty years older than the books
+which he attempts to discredit.
+
+With respect to Justin Martyr, to the bearing of whose writings on this
+subject I have devoted the greater part of my book, I can only say that,
+in my examination of his works, my bias was with the author of
+"Supernatural Religion." I had hitherto believed that this Father, being
+a native of Palestine, and living so near to the time of the Apostles,
+was acquainted with views of certain great truths which he had derived
+from traditions of the oral teaching of the Apostles, and the possession
+of which made him in some measure an independent witness for the views
+in question; but I confess that, on a closer examination of his
+writings, I was somewhat disappointed, for I found that he had no
+knowledge of our Lord and of His teaching worth speaking of, except
+what he might be fairly assumed to have derived from our present
+New Testament.
+
+I have to acknowledge my obligations to Messrs. Clark, of Edinburgh, for
+allowing me to make somewhat copious extracts from the writings of
+Justin in their ante-Nicene Library. This has saved a Parish Priest like
+myself much time and trouble. I believe that in all cases of importance
+in which I have altered the translation, or felt that there was a doubt,
+I have given the original from Otto's edition (Jena, 1842).
+
+
+
+
+CONTENTS.
+
+                                                        PAGE
+SECTION I.--Introductory                                   1
+SECTION II.--The Way Cleared                               5
+SECTION III.--The Principal Witness--His Religious
+    Views                                                  9
+SECTION IV.--The Principal Witness--The Sources of
+    his Knowledge respecting the Birth of Christ          19
+SECTION V.--The Principal Witness--His Testimony
+    respecting the Baptism of Christ                      29
+SECTION VI.--The Principal Witness--His Testimony
+    respecting the Death of Christ                        33
+SECTION VII.--The Principal Witness--His Testimony
+    respecting the Moral Teaching of our Lord             40
+SECTION VIII.--The Principal Witness--His Testimony
+    to St. John                                           45
+SECTION IX.--The Principal Witness--His Further
+    Testimony to St. John                                 53
+SECTION X.--The Principal Witness--His Testimony
+    summed up                                             60
+SECTION XI.--The Principal Witness on our Lord's
+    Godhead                                               65
+SECTION XII.--The Principal Witness on the Doctrine
+    of the Logos                                          73
+SECTION XIII.--The Principal Witness on our Lord as
+    King, Priest, and Angel                               80
+SECTION XIV.--The Principal Witness on the Doctrine
+    of the Trinity                                        85
+SECTION XV.--Justin and St. John on the Incarnation       88
+SECTION XVI.--Justin and St. John on the Subordination
+    of the Son                                            93
+SECTION XVII.--Justin and Philo                           98
+SECTION XVIII.--Discrepancies between St. John and the
+    Synoptics                                            104
+SECTION XIX.--External Proofs of the Authenticity
+    of our Four Gospels                                  118
+Note on Section XIX.--Testimonies of Irenaeus, Clement
+    of Alexandria, and Tertullian to the use of
+    the Four Gospels in their day                        136
+SECTION XX.--The Evidence for Miracles                   149
+SECTION XXI.--Objections to Miracles                     162
+SECTION XXII.--Jewish Credulity                          167
+SECTION XXIII.--Demoniacal Possession                    173
+SECTION XXIV.--Competent Witnesses                       179
+SECTION XXV.--Date of Testimony                          185
+
+
+
+
+THE LOST GOSPEL.
+
+
+SECTION I.
+
+INTRODUCTORY.
+
+
+In the following pages I have examined the conclusions at which the
+author of a book entitled "Supernatural Religion" has assumed to have
+arrived.
+
+The method and contents of the work in question may be thus described.
+
+The work is entitled "Supernatural Religion, an Inquiry into the Reality
+of Divine Revelation." Its contents occupy two volumes of about 500
+pages each, so that we have in it an elaborate attack upon Christianity
+of very considerable length. The first 200 pages of the first volume are
+filled with arguments to prove that a Revelation, such as the one we
+profess to believe in, supernatural in its origin and nature and
+attested by miracles, is simply incredible, and so, on no account, no
+matter how evidenced, to be received.
+
+But, inasmuch as the author has to face the fact, that the Christian
+Religion professes to be attested by miracles performed at a very late
+period in the history of the world, and said to have been witnessed by
+very large numbers of persons, and related very fully in certain books
+called the Canonical Gospels, which the whole body of Christians have,
+from a very early period indeed, received as written by eye-witnesses,
+or by the companions of eye-witnesses, the remaining 800 pages are
+occupied with attempts at disparaging the testimony of these writings.
+In order to this, the Christian Fathers and heretical writers of a
+certain period are examined, to ascertain whether they quoted the four
+Evangelists. The period from which the writer chooses his witnesses to
+the use of the four Evangelists, is most unwarrantably and arbitrarily
+restricted to the first ninety years of the second century (100-185 or
+so). We shall have ample means for showing that this limitation was for
+a purpose.
+
+The array of witnesses examined runs thus: Clement of Rome, Barnabas,
+Hermas, Ignatius, Polycarp, Justin Martyr, Hegesippus, Papias of
+Hierapolis, the Clementines, the Epistle to Diognetus, Basilides,
+Valentinus, Marcion, Tatian, Dionysius of Corinth, Melito of Sardis,
+Claudius Apollinaris, Athenagoras, Epistle of Vienne and Lyons,
+Ptolemaeus and Heracleon, Celsus and the Canon of Muratori.
+
+The examination of references, or supposed references, in these books to
+the first three Gospels fills above 500 pages, and the remainder (about
+220) is occupied with an examination of the claims of the fourth Gospel
+to be considered as canonical.
+
+The writer conducts this examination with an avowed dogmatical bias; and
+this, as the reader will soon see, influences the manner of his
+examination throughout the whole book. For instance, he never fails to
+give to the anti-Christian side the benefit of every doubt, or even
+suspicion. This leads him to make the most of the smallest discrepancy
+between the words of any supposed quotation in any early writer from one
+of our Canonical Gospels, and the words as contained in our present
+Gospels. If the writer quotes the Evangelist freely, with some
+differences, however slight, in the words, he is assumed to quote from a
+lost Apocryphal Gospel. If the writer gives the words as we find them in
+our Gospels, he attempts to show that the father or heretic need not
+have even seen our present Gospels; for, inasmuch as our present Gospels
+have many things in common which are derived from an earlier source, the
+quoter may have derived the words he quotes from the earlier source. If
+the quoter actually mentions the name of the Evangelist whose Gospel he
+refers to (say St. Mark), it is roundly asserted that his St. Mark is
+not the same as ours. [Endnote 3:1]
+
+The reader may ask, "How is it possible, against such a mode of
+argument, to prove the genuineness or authenticity of any book, sacred
+or profane?" And, of course, it is not. Such a way of conducting a
+controversy seems absurd, but on the author's premises it is a
+necessity. He asserts the dogma that the Governor of the world cannot
+interfere by way of miracle. He has to meet the fact that the foremost
+religion of the world appeals to miracles, especially the miracle of the
+Resurrection of the Founder. For the truth of this miraculous
+Resurrection there is at least a thousand times more evidence than there
+is for any historical fact which is recorded to have occurred 1,800
+years ago. Of course, if the supernatural in Christianity is impossible,
+and so incredible, all the witnesses to it must be discredited; and
+their number, their age, and their unanimity upon the principal points
+are such that the mere attempt must tax the powers of human labour and
+ingenuity to the uttermost.
+
+How, then, is such a book to be met? It would take a work of twice the
+size to rebut all the assertions of the author, for, naturally, an
+answer to any assertion must take up more space than the assertion.
+Fortunately, in this case, we are not driven to any such course; for, as
+I shall show over and over again, the author has furnished us with the
+most ample means for his own refutation. No book that I have over read
+or heard of contains so much which can be met by implication from the
+pages of the author himself, nor can I imagine any book of such
+pretensions pervaded with so entire a misconception of the conditions of
+the problem on which he is writing.
+
+These assertions I shall now, God helping, proceed to make good.
+
+
+
+
+SECTION II.
+
+THE WAY CLEARED.
+
+
+The writers, whose testimonies to the existence or use of our present
+Gospels are examined by the author, are twenty-three in number. Five of
+these, namely, Hegesippus, Papias, Melito, Claudius Apollinaris, and
+Dionysius of Corinth are only known to us through fragments preserved as
+quotations in Eusebius and others. Six others--Basilides, Valentinus,
+Marcion, Ptolemaeus, Heracleon, and Celsus--are heretical or infidel
+writers whom we only know through notices or scraps of their works in
+the writings of the Christian Fathers who refuted them. The Epistle of
+the Martyrs of Vienne and Lyons is only in part preserved in the pages
+of Eusebius. The Canon of Muratori is a mutilated fragment of uncertain
+date. Athenagoras and Tatian are only known through Apologies written
+for the Heathen, the last of all Christian books in which to look for
+definite references to canonical writings. The Epistle to Diognetus is a
+small tract of uncertain date and authorship. The Clementine Homilies is
+an apocryphal work of very little value in the present discussion.
+
+These are all the writings placed by the author as subsequent to Justin
+Martyr. The writers previous to Justin, of whom the author of
+"Supernatural Religion" makes use, are Clement of Rome (to whom we shall
+afterwards refer), the Epistle of Barnabas, the Pastor of Hermas, the
+Epistles of Ignatius, and that of Polycarp.
+
+As I desire to take the author on his own ground whenever it is possible
+to do so, I shall, for argument's sake, take the author's account of the
+age and authority of these documents. I shall consequently assume with
+him that
+
+    "None of the epistles [of Ignatius] have any value as evidence for
+    an earlier period than the end of the second or beginning of the
+    third century [from about 190 to 210 or so], if indeed they possess
+    any value at all." [6:1] (Vol. i. p. 274.)
+
+With respect to the short Epistle of Polycarp, I shall be patient of his
+assumption that
+
+    "Instead of proving the existence of the epistles of Ignatius, with
+    which it is intimately associated, it is itself discredited in
+    proportion as they are shown to be inauthentic." (Vol. i. p. 274)
+
+and so he
+
+    "assigns it to the latter half of the second century, in so far as
+    any genuine part of it is concerned." (P. 275)
+
+Similarly, I shall assume that the Pastor of Hermas "may have been
+written about the middle of the second century" (p. 256), and, with
+respect to the Epistle of Barnabas, I shall take the latest date
+mentioned by the author of "Supernatural Religion," where he writes
+respecting the epistle--
+
+    "There is little or no certainty how far into the second century its
+    composition may not reasonably be advanced. Critics are divided upon
+    the point, a few are disposed to date the epistle about the end of
+    the first century; others at the beginning of the second century;
+    while a still greater number assign it to the reign of Adrian (A.D.
+    117-130); and others, not without reason, consider that it exhibits
+    marks of a still later period." (Vol. i. p. 235.)
+
+The way, then, is so far cleared that I can confine my remarks to the
+investigation of the supposed citations from the Canonical Gospels, to
+be found in the works of Justin Martyr. Before beginning this, it may be
+well to direct the reader's attention to the real point at issue; and
+this I shall have to do continually throughout my examination. The work
+is entitled "Supernatural Religion," and is an attack upon what the
+author calls "Ecclesiastical Christianity," because such Christianity
+sets forth the Founder of our Religion as conceived and born in a
+supernatural way; as doing throughout His life supernatural acts; as
+dying for a supernatural purpose; and as raised from the dead by a
+miracle, which was the sign and seal of the truth of all His
+supernatural claims. The attack in the book in question takes the form
+of a continuous effort to show that all our four Gospels are
+unauthentic, by showing, or attempting to show, that they were never
+quoted before the latter part of the second century: but the real point
+of attack is the supernatural in the records of Christ's Birth, Life,
+Death, and Resurrection.
+
+
+
+
+SECTION III.
+
+THE PRINCIPAL WITNESS.--HIS RELIGIOUS VIEWS.
+
+
+The examination of the quotations in Justin Martyr of the Synoptic
+Gospels occupies nearly one hundred and fifty pages; and deservedly so,
+for the acknowledged writings of this Father are, if we except the
+Clementine forgeries and the wild vision of Hermas, more in length than
+those of all the other twenty-three witnesses put together. They are
+also valuable because no doubts can be thrown upon their date, and
+because they take up, or advert to, so many subjects of interest to
+Christians in all ages.
+
+The universally acknowledged writings of Justin Martyr are three:--Two
+Apologies addressed to the Heathen, and a Dialogue with Trypho a Jew.
+
+The first Apology is addressed to the Emperor Antoninus Pius, and was
+written before the year 150 A.D. The second Apology is by some supposed
+to be the first in point of publication, and is addressed to the Roman
+people.
+
+The contents of the two Apologies are remarkable in this respect, that
+Justin scruples not to bring before the heathen the very arcana of
+Christianity. No apologist shows so little "reserve" in stating to the
+heathen the mysteries of the faith. At the very outset he enunciates the
+doctrine of the Incarnate Logos:--
+
+    "For not only among the Greeks did Logos (or Reason) prevail to
+    condemn these things by Socrates, but also among the barbarians were
+    they condemned by the Logos himself, who took shape and became man,
+    and was called Jesus Christ." [10:1] (Apol. I. 5.)
+
+In the next chapter he sets forth the doctrine and worship of the
+Trinity:--
+
+    "But both Him [the Father] and the Son, Who came forth from Him and
+    taught these things to us and the host of heaven, the other good
+    angels who follow and are made like to Him, and the Prophetic
+    Spirit, we worship and adore, knowing them in reason and truth."
+    [10:2]
+
+Again:--
+
+    "Our teacher of these things is Jesus Christ, Who was also born for
+    this purpose, and was crucified under Pontius Pilate, procurator of
+    Judaea, in the time of Tiberius Caesar; and that we reasonably
+    worship Him, having learned that He is the Son of the True God
+    Himself, and holding Him in the second place, and the Prophetic
+    Spirit in the third." (Apol. I. ch. x. 3.)
+
+Again, a little further on, he claims for Christians a higher belief in
+the supernatural than the heathen had, for, whereas the heathen went no
+further than believing that souls after death are in a state of
+sensation, Christians believed in the resurrection of the body:--
+
+    "Such favour as you grant to these, grant also unto us, who not less
+    but more firmly than they believe in God; since we expect to receive
+    again our own bodies, though they be dead and cast into the earth,
+    for we maintain that with God nothing is impossible." (Apol. I. ch.
+    xviii.)
+
+In the next chapter (xix.) he proceeds to prove the Resurrection
+possible. This he does from the analogy of human generation, and he
+concludes thus:--
+
+    "So also judge ye that it is not impossible that the bodies of men
+    after they have been dissolved, and like seeds resolved into earth,
+    should in God's appointed time rise again and put on incorruption."
+
+In another place in the same Apology he asserts the personality of
+Satan:--
+
+    "For among us the prince of the wicked spirits is called the
+    serpent, and Satan, and the devil, as you can learn by looking into
+    our writings, and that he would be sent into the fire with his host,
+    and the men who followed him, and would be punished for an endless
+    duration, Christ foretold." (Apol. I. ch. xxviii.)
+
+In the same short chapter he asserts in very weighty words his belief in
+the ever-watchful providence of God:--
+
+    "And if any one disbelieves that God cares for these things (the
+    welfare of the human race), he will thereby either insinuate that
+    God does not exist, or he will assert that though He exists He
+    delights in vice, or exists like a stone, and that neither virtue
+    nor vice are anything, but only in the opinion of men these things
+    are reckoned good or evil, and this is the greatest profanity and
+    wickedness." (Apol. I. ch. xxviii.)
+
+Shortly after this he tells the heathen Emperor that the mission and
+work of Jesus Christ had been predicted:--
+
+    "There were amongst the Jews certain men who were prophets of God,
+    through whom the Prophetic Spirit published beforehand things that
+    were to come to pass, ere ever they happened. And their prophecies,
+    as they were spoken and when they were uttered, the kings who
+    happened to be reigning among the Jews at the several times
+    carefully preserved in their possession, when they had been arranged
+    in books by the prophets themselves in their own Hebrew language....
+    In these books, then, of the prophets, we found Jesus Christ
+    foretold as coming, born of a virgin, growing up to man's estate,
+    and healing every disease and every sickness, and raising the dead,
+    and being hated, and unrecognized, and crucified, and dying and
+    rising again, and ascending into heaven, and being, and being
+    called, the Son of God. We find it also predicted that certain
+    persons should be sent by Him into every nation to publish these
+    things, and that rather among the Gentiles (than among the Jews) men
+    should believe on Him. And He was predicted before He appeared,
+    first 5,000 years before, and again 3,000, then 2,000, then 1,000,
+    and yet again 800; for in the succession of generations prophets
+    after prophets arose." (Apol. I. ch. xxxi.)
+
+Then he proceeds to show how certain particular prophecies which he
+cites were fulfilled in the Jews having a lawgiver till the time of
+Christ, and not after; in Christ's entry into Jerusalem; in His Birth of
+a Virgin; in the place of His Birth; in His having His hands and feet
+pierced with the nails. (Ch. xxxiii., xxxiv., xxxv.)
+
+Again, immediately afterwards, he endeavours to classify certain
+prophecies as peculiarly those of God the Father, certain others as
+peculiarly those of God the Son, and others as the special utterance of
+the Spirit. (Ch. xxxvi.-xl.)
+
+Then he proceeds to specify certain particular prophecies as fulfilled
+in our Lord's Advent (ch. xl.); certain others in His Crucifixion
+(xli.); in His Session in heaven (xlv.); in the desolation of Judaea
+(xlvii.); in the miracles and Death of Christ (xlviii.); in His
+rejection by the Jews (xlix.); in His Humiliation (l.) He concludes with
+asserting the extreme importance of prophecy, as without it we should
+not be warranted in believing such things of any one of the human
+race:--
+
+    "For with what reason should we believe of a crucified Man that He
+    is the first-born of the unbegotten God, and Himself will pass
+    judgment on the whole human race, unless we have found testimonies
+    concerning Him published before He came, and was born as man, and
+    unless we saw that things had happened accordingly,--the devastation
+    of the land of the Jews, and men of every race persuaded by His
+    teaching through the Apostles, and rejecting their old habits, in
+    which, being deceived, they had had their conversation." (Ch. liii.)
+
+After this he speaks (ch. lxi.) of Christian Baptism, as being in some
+sense a conveyance of Regeneration, and of the Eucharist (ch. lxvi.), as
+being a mysterious communication of the Flesh and Blood of Christ, and
+at the conclusion he describes the worship of Christians, and tells the
+Emperor that in their assemblies the memoirs of the Apostles (by which
+name he designates the accounts of the Birth, Life, and Death of
+Christ), or the writings of the Prophets were read, as long as time
+permits, putting the former on a par with the latter, as equally
+necessary for the instruction of Christians.
+
+Besides this, we find that Justin holds all these views of Scripture
+truths which are now called Evangelical. He speaks of men now being
+
+    "Purified no longer by the blood of goats and sheep, or by the ashes
+    of an heifer, or by the offerings of fine flour, but by faith
+    through the Blood of Christ, and through His Death, Who died for
+    this very reason." (Dial.)
+
+And again:
+
+    "So that it becomes you to eradicate this hope (_i.e._ of salvation
+    by Jewish ordinances) from your souls, and hasten to know in what
+    way forgiveness of sins, and a hope of inheriting the promised good
+    things, shall be yours. But there is no other way than this to
+    become acquainted with this Christ, to be washed in the fountain
+    spoken of by Isaiah for the remission of sins, and for the rest to
+    lead sinless lives." (Dial. xliv.)
+
+So that from this Apology alone, though addressed to the heathen, we
+learn that Justin cordially accepted every supernatural element in
+Christianity. He thoroughly believed in the Trinity, the Incarnation of
+the Logos, the miraculous Conception, Birth, Life, Miracles, Death,
+Resurrection, and Ascension of Christ. He firmly believed in the
+predictive element in prophecy, in the atoning virtue of the Death of
+Christ, in the mysterious inward grace or inward part in each Sacrament,
+in the heart-cleansing power of the Spirit of God, in the particular
+providence of God, in the resurrection of the body, in eternal reward
+and eternal punishment.
+
+Whatever, then, was the source of his knowledge, that knowledge made him
+intensely dogmatic in his creed, and a firm believer in the supernatural
+nature of everything in his religion.
+
+The Second Apology is of the same nature as the first. A single short
+extract or two from it will show how firmly the author held the
+supernatural:--
+
+    "Our doctrines, then, appear to be greater than all human teaching;
+    because Christ, who appeared for our sakes, became the whole
+    rational being, both body, and reason, and soul.... These things our
+    Christ did through His own power. For no one trusted in Socrates so
+    as to die for this doctrine; but in Christ, who was partially known
+    even by Socrates (for He was and is the Word Who is in every man,
+    and Who foretold the things that were to come to pass both through
+    the prophets and in His own Person when He was made of like
+    passions, and taught these things); not only philosophers and
+    scholars believed, but also artizans and people entirely uneducated,
+    despising both glory, and fear, and death; since He is a Power of
+    the ineffable Father, and not the mere instrument of human reason."
+    (Apol. II. ch. x.)
+
+The dialogue with Trypho is the record of a lengthy discussion with a
+Jew for the purpose of converting him to the Christian faith. The
+assertion of the supernatural is here, if possible, more unreserved than
+in the First Apology. In order to convert Trypho, Justin cites every
+prophecy of the Old Testament that can, with the smallest show of
+reason, be referred to Christ.
+
+Having, first of all, vindicated the Christians from the charge of
+setting aside the Jewish law or covenant, by an argument evidently
+derived from the Epistle to the Hebrews, [15:1] and vindicated for
+Christians the title of the true spiritual Israel, [15:2] he proceeds to
+the prophetical Scriptures, and transcribes the whole of the prophecy of
+Isaiah from the fifty-second chapter to the fifty-fourth, and applies it
+to Christ and His Kingdom. (Dial. ch. xiii.) Shortly after, he applies
+to the second Advent of Christ the prophecy of Daniel respecting the Son
+of Man, brought before the Ancient of Days. (Ch. xxxi.) Then he notices
+and refutes certain destructive interpretations of prophecies which have
+been derived from the unbelieving Jews by our modern rationalists, as
+that Psalm cx. is spoken of Hezekiah, and Psalm lxxii. of Solomon.
+
+Then he proceeds to prove that Christ is both God and Lord of Hosts; and
+he first cites Psalm xxiv., and then Psalms xlvi., xcviii., and xlv.
+(Ch. xxxvi., xxxvii., xxxviii.)
+
+Then, after returning to the Mosaic law, and proving that certain points
+in its ritual wore fulfilled in the Christian system (as the oblation of
+fine flour in the Eucharist--ch. xli.), he concludes this part of his
+argument with the assertion that the Mosaic law had an end in Christ:--
+
+    "In short, sirs," said I, "by enumerating all the other appointments
+    of Moses, I can demonstrate that they were types, and symbols, and
+    declarations of those things which would happen to Christ, of those
+    who, it was foreknown, were to believe in Him, and of those things
+    which would also be done by Christ Himself." (Ch. xlii.)
+
+Then he again proves that this Christ was to be, and was, born of a
+virgin; and takes occasion to show that the virgin mentioned in Isaiah
+vii. was not a young married woman, as rationalists in Germany and among
+ourselves have learnt from the unbelieving Jews. (Ch. xliii.)
+
+To go over more of Justin's argument would be beside my purpose, which
+is at present simply to show how very firmly his faith embraced the
+supernatural.
+
+I shall mention one more application of prophecy. When Trypho asks that
+Justin should resume the discourse, and show that the Spirit of prophecy
+admits another God besides the Maker of all things, [17:1] Justin
+accepts his challenge, and commences with the appearance of the three
+angels to Abraham, and devotes much space and labour to a sifting
+discussion of the meaning of this place. The conclusion is thus
+expressed:--
+
+    "And now have you not perceived, my friends, that one of the
+    three, Who is both God and Lord, and ministers to Him Who is
+    [remains] in the heavens, is Lord of the two angels? For when [the
+    angels] proceeded to Sodom He remained behind, and communed with
+    Abraham in the words recorded by Moses; and when He departed after
+    the conversation Abraham went back to his place. And when He came
+    [to Sodom] the two angels no longer converse with Lot, but Himself,
+    as the Scripture makes evident; and He is the Lord Who received
+    commission from the Lord Who [remains] in the heavens, i.e. the
+    Maker of all things, to inflict upon Sodom and Gomorrah the
+    [judgments] which the Scripture describes in these terms: 'The Lord
+    rained upon Sodom sulphur and fire from the Lord out of heaven.'"
+    (Ch. lvi.)
+
+It is clear from all this that Justin Martyr looked upon prophecy as a
+supernatural gift, bestowed upon men in order to prepare them to receive
+that Christ whom God would send. Instead of regarding it as the natural
+surmising of far-seeing men who, from their experience of the past, and
+from their knowledge of human nature, could in some sort guess what
+course events are likely to take, he regarded it as a Divine influence
+emanating from Him Who knows the future as perfectly as He knows the
+past, and for His own purposes revealing events, and in many cases what
+we should call _trifling_ events, which would be wholly out of the power
+of man to guess or even to imagine.
+
+I am not, of course, concerned to show that Justin was right in his
+views of prophecy; all I am concerned to show is, that Justin regarded
+prophecy as the highest of supernatural gifts.
+
+Such, then, was the view of Justin respecting Christ and the Religion He
+established. Christ, the highest of supernatural beings, His Advent
+foretold by men with supernatural gifts to make known the future, coming
+to us in the highest of supernatural ways, and establishing a
+supernatural kingdom for bringing about such supernatural ends as the
+reconciliation of all men to God by His Sacrifice, the Resurrection of
+the body, and the subjugation of the wills of all men to the Will of
+God.
+
+
+
+
+SECTION IV.
+
+THE PRINCIPAL WITNESS.--THE SOURCES OF HIS KNOWLEDGE RESPECTING THE BIRTH
+OF CHRIST.
+
+
+The question now arises, and I beg the reader to remember that it is the
+question on which the author of "Supernatural Religion" stakes
+all,--From what source did Justin derive this supernatural view of
+Christianity?
+
+With respect to the Incarnation, Birth, Life, Death, and Resurrection of
+Christ, he evidently derives it from certain documents which he
+repeatedly cites, as "The Memoirs of the Apostles" ([Greek:
+Apomnemoneumata ton Apostolon]). These are the documents which he
+mentions as being read, along with the Prophets, at the meetings of
+Christians.
+
+On one occasion, when he is seemingly referring to the [bloody] sweat of
+our Lord, which is mentioned only in St. Luke, who is not an Apostle, he
+designates these writings as the "Memoirs which were drawn up by the
+Apostles _and those who followed them_." [19:1] Again, on another
+occasion, he seems to indicate specially the Gospel of St. Mark as being
+the "Memoirs of Peter." It is a well-known fact that all ecclesiastical
+tradition, almost with one voice, has handed down that St. Mark wrote
+his Gospel under the superintendence, if not at the dictation, of St.
+Peter; and when Justin has occasion to mention that our Lord gave the
+name of Boanerges to the sons of Zebedee, an incident mentioned only by
+St. Mark, he seems at least to indicate the Gospel of St. Mark as being
+specially connected with St. Peter as his Memoirs when he writes:
+[20:1]--
+
+    "And when it is said that he changed the name of one of the Apostles
+    to Peter; and when it is written in his Memoirs that this so
+    happened, as well as that He changed the names of two other
+    brothers, the sons of Zebedee, to Boanerges, which means 'sons of
+    thunder;' this was an announcement," &c. (Ch. cvi.)
+
+With the exception of these two apparent cases, Justin never
+distinguishes one Memoir from another. He never mentions the author or
+authors of the Memoirs by name, and for this reason--that the three
+undoubted treatises of his which have come down to us are all written
+for those outside the pale of the Christian Church. It would have been
+worse than useless, in writing for such persons, to distinguish between
+Evangelist and Evangelist. So far as "those without" were concerned, the
+Evangelists gave the same view of Christ and His work; and to have
+quoted first one and then another by name would have been mischievous,
+as indicating differences when the testimony of all that could be called
+memoirs was, in point of fact, one and the same.
+
+According to the author of "Supernatural Religion" Justin ten times
+designates the source of his quotations as the "Memoirs of the
+Apostles," and five times as simply the "Memoirs."
+
+Now the issue which the writer of "Supernatural Religion" raises is
+this: "Were these Memoirs our present four Gospels, or were they some
+older Gospel or Gospels?" to which we may add another: "Did Justin quote
+any other lost Gospel besides our four?"
+
+       *       *       *       *       *
+
+I shall now give some instances of the use which Justin makes of the
+writings which he calls "Memoirs," and this will enable the reader in
+great measure to judge for himself.
+
+First of all, then, I give one or two extracts from Justin's account of
+our Lord's Nativity. Let the reader remember that, with respect to the
+first of these, the account is not introduced in order to give Trypho an
+account of our Lord's Birth, but to assure him that a certain prophecy,
+as it is worded in the Septuagint translation of Isaiah--viz., "He shall
+take the powers of Damascus and the spoil of Samaria," was fulfilled in
+Christ. And indeed almost every incident which Justin takes notice of he
+relates as a fulfilment of some prophecy or other. Trifling or
+comparatively trifling incidents in our Lord's Life are noticed at great
+length, because they are supposed to be the fulfilment of some prophecy;
+and what we should consider more important events are passed over in
+silence, because they do not seem to fulfil any prediction.
+
+The first extract from Justin, then, shall be the following:--
+
+    "Now this King Herod, at the time when the Magi came to him from
+    Arabia, and said they knew from a star which appeared in the heavens
+    that a King had been born in your country, and that they had come to
+    worship Him, learned from the Elders of your people, that it was
+    thus written regarding Bethlehem in the Prophet: 'And thou,
+    Bethlehem, in the land of Judah, art by no means least among the
+    princes of Judah; for out of thee shall go forth the leader, who
+    shall feed my people.' Accordingly, the Magi from Arabia came to
+    Bethlehem, and worshipped the child, and presented him with gifts,
+    gold, and frankincense, and myrrh; but returned not to Herod, being
+    warned in a revelation after worshipping the child in Bethlehem. And
+    Joseph, the spouse of Mary, who wished at first to put away his
+    betrothed Mary, supposing her to be pregnant by intercourse with a
+    man, _i.e._ from fornication, was commanded in a vision not to put
+    away his wife; and the angel who appeared to him told him that what
+    is in her womb is of the Holy Ghost. Then he was afraid and did not
+    put her away, but on the occasion of the first census which was
+    taken in Judea under Cyrenius, he went up from Nazareth, where he
+    lived, to Bethlehem, to which he belonged, to be enrolled; for his
+    family was of the tribe of Judah, which then inhabited that region.
+    Then, along with Mary, he is ordered to proceed into Egypt, and
+    remain there with the Child, until another revelation warn them to
+    return to Judea. But when the Child was born in Bethlehem, since
+    Joseph could not find a lodging in that village, he took up his
+    quarters in a certain cave near the village; and while they were
+    there Mary brought forth the Christ and placed Him in a manger, and
+    here the Magi who came from Arabia, found Him. 'I have repeated to
+    you,' I continued, 'what Isaiah foretold about the sign which
+    foreshadowed the cave; but, for the sake of those which have come
+    with us to-day, I shall again remind you of the passage.' Then I
+    repeated the passage from Isaiah which I have already written,
+    adding that, by means of those words, those who presided over the
+    mysteries of Mithras were stirred up by the devil to say that in a
+    place, called among them a cave, they were initiated by him. 'So
+    Herod, when the Magi from Arabia did not return to him, as he had
+    asked them to do, but had departed by another way to their own
+    country, according to the commands laid upon them; and when Joseph,
+    with Mary and the Child, had now gone into Egypt, as it was revealed
+    to them to do; as he did not know the Child whom the Magi had gone
+    to worship, ordered simply the whole of the children then in
+    Bethlehem to be massacred. And Jeremiah prophesied that this would
+    happen, speaking by the Holy Ghost thus: 'A voice was heard in
+    Ramah, lamentation and much wailing, Rachel weeping for her
+    children, and she would not be comforted, because they are not.'"
+    (Dial. ch. lxxviii.)
+
+Now any unprejudiced reader, on examining this account, would instantly
+say that Justin had derived every word of it from the Gospels of St.
+Matthew and St. Luke, but that, instead of quoting the exact words of
+either Evangelist, he would say that he (Justin) "reproduced" them. He
+reproduced the narrative of the Nativity as it is found in each of these
+two Gospels. He first reproduces the narrative in St. Matthew in
+somewhat more colloquial phrase than the Evangelist used, interspersing
+with it remarks of his own; and in order to account for the Birth of
+Christ in Bethlehem he brings in from St. Luke the matter of the census,
+(not with historical accuracy but) sufficiently to show that he was
+acquainted with the beginning of Luke ii.; and in order to account for
+the fact that Christ was not born in the inn, but in a more sordid place
+(whether stable or cave matters not, for if it was a cave it was a cave
+used as a stable, for there was a "manger" in it), he reproduces Luke
+ii. 6-7.
+
+Justin then, in a single consecutive narrative, expressed much in his
+own words, gives the whole account, so far as it was a fulfilment of
+prophecy, made up from two narratives which have come down to us in the
+Gospels of St. Matthew and St. Luke, and in these only. It would have
+been absurd for him to have done otherwise, as he might have done if he
+had anticipated the carpings of nineteenth century critics, and assumed
+that Trypho, an unconverted Jew, had a New Testament in his hand with
+which he was so familiar that he could be referred to first one
+narrative and then the other, in order to test the correctness of
+Justin's quotations.
+
+Against all this the author of "Supernatural Religion" brings forward a
+number of trifling disagreements as proofs that Justin need not have
+quoted one of the Evangelists--probably did not--indeed, may not have
+ever seen our synoptics, or heard of their existence. But the reader
+will observe that he has given the same history as we find in the two
+synoptics which have given an account of the Nativity, and he apparently
+knew of no other account of the matter.
+
+We are reminded that there were numerous apocryphal Gospels then in use
+in the Church, and that Justin might have derived his matter from these;
+but, if so, how is it that he discards all the lying legends with which
+those Gospels team, and, with the solitary exception of the mention of
+the cave, confines himself to the circumstances of the synoptic
+narrative.
+
+The next place respecting the Nativity shall be one from ch. c.:--
+
+    "But the Virgin Mary received faith and joy, when the angel Gabriel
+    announced the good tidings to her that the Spirit of the Lord would
+    come upon her, and the power of the Highest would overshadow her;
+    wherefore also the Holy Thing begotten of her is the Son of God: and
+    she replied, 'Be it unto me according to Thy word.'"
+
+Here both the words of the angel and the answer of the virgin are almost
+identical with the words in St. Luke's Gospel; Justin, however, putting
+his account into the oblique narrative.
+
+We will put the two side by side that the reader may compare them.
+
+                             [GREEK TABLE]
+
+Pistin de kai charan labousa       |
+Maria he parthenos euangelizomenou |
+aute Gabriel angelou, hoti pneuma  | Pneuma hagion epeleusetai epi
+kyriou ep' auten epeleusetai,      | se, kai dynamis hypsistou
+kai dunamis hypsistou episkiasei   | episkiasei soi, dio kai to gennomenon
+auten, dio kai to gennomenon       | hagion klethesetai Hyios Theou.
+ex autes hagion estin Hyios Theou, |  *       *       *       *       *
+apekrinato, Genoito moi kata to    | Genoito moi kaia to rhema sou.
+rhema sou.                         |
+
+Now of these words, _as existing in St. Luke_, the author of
+"Supernatural Religion" takes no notice. Was he, then, acquainted with
+the fact that Justin's words _in this place_ so closely correspond with
+St. Luke's? We cannot say. We only know that he calls his readers'
+particular attention to a supposed citation of the previous words of the
+angel Gabriel, cited in another place:--
+
+    "Behold thou shalt conceive of the Holy Ghost, and shalt bear a Son,
+    and He shall be called the Son of the Highest, and thou shalt call
+    His name Jesus, for He shall save His people from their sins."
+    (Apol. I. ch. xxxiii.)
+
+The ordinary unprejudiced reader would say that Justin here reproduces
+St. Matthew and St. Luke, weaving into St. Luke's narrative the words of
+the angel to St. Joseph; but our author will not allow this for a
+moment. He insists that Justin knew nothing, or need have known nothing,
+of St. Luke. He shows that the words of the angel, "He shall save his
+people," &c., which seem to be introduced from St. Matthew, "are not
+accidentally inserted in this place, for we find that they are joined in
+the same manner to the address of the angel to Mary in the
+Protevangelium of St. James."
+
+But how about those words which succeed them in answer to the question
+of the Virgin, "How shall these things be?" I mean those quoted in the
+"Dialogue" beginning "The Holy Ghost shall come upon thee," &c. If ever
+one author quotes another, Justin in this place quotes St. Luke. They
+cannot be taken from the Protevangelium, because the corresponding words
+in the Protevangelium are very different from those in St. Luke; and the
+only real difference between Justin's quotation and St. Luke is that St.
+Luke reads, "shall be called the Son of God;" whereas Justin has "is the
+Son of God." Now in this Justin differs from the Protevangelium, which
+reads, "Shall be called the Son of the Highest;" so the probability is
+still more increased that in the quotation from the "Dialogue" he did
+not quote the Protevangelium, and did quote St. Luke. However, we will
+make the author a present of these words, because we want to assume for
+a moment the truth of his conclusion, which he thus expresses:--
+
+    "Justin's divergencies from the Protevangelium prevent our supposing
+    that, in its present form, it could have been the actual source of
+    his quotations; but the wide differences which exist between the
+    extant MSS. of the Protevangelium show that even the most ancient
+    does not present it in its original form. It is much more probable
+    that Justin had before him a still older work, to which both the
+    Protevangelium and the third Gospel were indebted." ("Supernatural
+    Religion," vol. i. p. 306.)
+
+Assuming, then, the correctness of this, Justin had a still older Gospel
+than that of St. Luke; and we shall hereafter show that St. Luke's
+Gospel was used in all parts of the world in Justin's day, and long
+before it. Now Justin himself lived only 100 years after the
+Resurrection; and this is no very great age for the copy of a book,
+still less for the book itself, of which any one may convince himself by
+a glance around his library. We may depend upon it that Justin would
+have used the oldest sources of information. A book so old in Justin's
+days may have been published at the outset of Christianity. The author
+himself surmises that it may have been the work of one of St. Luke's
+[Greek: polloi]. Anyhow it is an older and therefore, according to the
+writer's own line of argument all through his book, a more reliable
+witness to the things of Christ, and its witness is to the supernatural
+in His Birth. Are we, then, able to form any conjecture as to the name
+of this most ancient Gospel? Yes. The author of "Supernatural Religion"
+identifies it with the lost Gospel to the Hebrews, in the words:--
+
+    "Much more probably, however, Justin quotes from the more ancient
+    source from which the Protevangelium and perhaps St. Luke drew their
+    narrative. There can be little doubt that the Gospel according to
+    the Hebrews contained an account of the birth in Bethelehem, and as
+    it is, at least, certain that Justin quotes other particulars from
+    it, there is fair reason to believe that he likewise found this fact
+    [28:1] in that work." (Vol. ii. p. 313.)
+
+If, then, this be the Gospel from which Justin derived his account of
+the Nativity, it seems to have contained all the facts for which we have
+now to look into St. Matthew and St. Luke. It combined the testimonies
+of both Evangelists to the supernatural Birth of Jesus.
+
+
+
+
+SECTION V.
+
+THE PRINCIPAL WITNESS.--HIS TESTIMONY RESPECTING THE BAPTISM OF CHRIST.
+
+
+The next extract from Justin which I shall give is one describing our
+Lord's Baptism. This account, like almost every other given in the
+dialogue with Trypho, is mentioned by him, not so much for its own sake,
+but because it gave him opportunity to show the fulfilment, or supposed
+fulfilment, of a prophecy--in this case the prophecy of Isaiah that the
+"Spirit of the Lord should rest upon Him."
+
+    "Even at His birth He was in possession of His power; and as He grew
+    up like all other men, by using the fitting means, He assigned its
+    own [requirements] to each development, and was sustained by all
+    kinds of nourishment, and waited for thirty years, more or less,
+    until John appeared before Him as the herald of His approach, and
+    preceded Him in the way of baptism, as I have already shown. And
+    then, when Jesus had gone to the river Jordan, where John was
+    baptizing, and when He had stepped into the water, a fire was
+    kindled in the Jordan; and when He came out of the water, the Holy
+    Ghost lighted on Him like a dove [as] the Apostles of this very
+    Christ of ours wrote.... For when John remained (literally sat)
+    [29:1] by the Jordan, and preached the baptism of repentance,
+    wearing only a leathern girdle and a vesture made of camel's hair,
+    eating nothing but locusts and wild honey, men supposed him to be
+    Christ; but he cried to them--'I am not the Christ, but the voice of
+    one crying; for He that is stronger than I shall come, whose shoes I
+    am not worthy to bear....' The Holy Ghost, and for man's sake, as I
+    formerly stated, lighted on Him in the form of a dove, and there
+    came at the same instant from the heavens a voice, which was uttered
+    also by David when he spoke, personating Christ, what the Father
+    would say to Him, 'Thou art my Son, this day have I begotten Thee;'
+    [the Father] saying that His generation would take place for men, at
+    the time when they would become acquainted with Him. 'Thou art my
+    Son; this day have I begotten Thee.'" (Ch. lxxxviii.)
+
+The author of "Supernatural Religion" lays very great stress upon this
+passage, as indicating throughout sources of information different from
+our Gospels. He makes the most of the fact that John is said to have
+"sat" by the Jordan, not apparently remembering that sitting was the
+normal posture for preaching and teaching (Matthew v. 1; Luke iv. 20).
+He, of course, dwells much upon the circumstance that a fire was kindled
+in the Jordan at the time of our Lord's baptism, which additional
+instance of the supernatural Justin may have derived either from
+tradition or from the Gospel to the Hebrews. Above all, he dwells upon
+the fact--and a remarkable fact it is--that Justin supposes that the
+words of the Father wore not "Thou art my beloved Son, in Thee I am well
+pleased," but "Thou art my Son, this day have I begotten Thee."
+
+Now I do not for a moment desire to lessen the importance of the
+difficulty involved in a man, living in the age of Justin, giving the
+words, of the Father so differently to what they appear in our Gospels.
+But what is the import of the discrepancy? It is simply a theological
+difficulty, the same in all respects with that which is involved in the
+application of these very words to the Resurrection of Christ by St.
+Paul, in Acts xiii. 33. It is in no sense a difficulty having the
+smallest bearing on the supernatural; for it is equally as supernatural
+for the Father to have said, with a voice audible to mortal ears, "This
+day have I begotten Thee," as it is for Him to have said, "In Thee I am
+well pleased."
+
+What, then, is the inference which the author of "Supernatural Religion"
+draws from these discrepancies? This,--that Justin derived his
+information from the lost Gospel to the Hebrews.
+
+    "In the scanty fragments of the 'Gospel according to the Hebrews,'
+    which have been preserved, we find both the incident of the fire
+    kindled in Jordan, and the words of the heavenly voice, as quoted by
+    Justin:--'And as He went out of the water, the heavens opened, and
+    He saw the Holy Spirit of God in the form of a dove descend and
+    enter into Him. And a voice was heard from heaven, saying, 'Thou art
+    my beloved Son, in Thee I am well pleased;' and again, 'This day
+    have I begotten Thee.' And immediately a great light shone in that
+    place.' Epiphanius extracts this passage from the version in use
+    among the Ebionites, but it is well known that there were many other
+    varying forms of the same Gospel; and Hilgenfeld, with all
+    probability, conjectures that the version known to Epiphanius was no
+    longer in the same purity as that used by Justin, but represents the
+    transition stage to the Canonical Gospels, adopting the words of the
+    voice which they give without yet discarding the older form."
+    ("Supernatural Religion," vol. i. p. 320.)
+
+Here, then, are the remains of an older Gospel used by Justin, taken
+from copies which rationalists assert to have been, when used by him, in
+a state of greater purity than a subsequent recension, which subsequent
+recension was anterior to our present Gospels, and being older was
+purer, because nearer to the fountain-head of knowledge: but this older
+and purer form is characterized by a more pronounced supernatural
+element--to wit, the 'fire' in Jordan and the 'light'--so that, the
+older and purer the tradition, the more supernatural is its teaching.
+
+
+
+
+SECTION VI.
+
+THE PRINCIPAL WITNESS.--HIS TESTIMONY RESPECTING THE DEATH OF CHRIST.
+
+
+We have now to consider the various notices in Justin respecting our
+Lord's Crucifixion, and the events immediately preceding and following
+it. Justin notices our Lord's entry into Jerusalem:--
+
+    "And the prophecy, 'binding His foal to the vine and washing His
+    robe in the blood of the grape,' was a significant symbol of the
+    things which were to happen to Christ, and of what He was to do. For
+    the foal of an ass stood bound to a vine at the entrance of a
+    village, and He ordered His acquaintances to bring it to Him then;
+    and when it was brought He mounted and sat upon it, and entered
+    Jerusalem." (Apol. I. ch. xxxii.)
+
+Justin in a subsequent place (Dial. ch. liii.) notices the fact only
+mentioned in St. Matthew, that Jesus commanded the disciples to bring
+both an ass and its foal:--
+
+    "And truly our Lord Jesus Christ, when He intended to go into
+    Jerusalem, requested His disciples to bring Him a certain ass, along
+    with its foal, which was bound in an entrance of a village called
+    Bethphage; and, having seated Himself on it, He entered into
+    Jerusalem."
+
+Justin thus describes the institution of the Eucharist:--
+
+    "For the Apostles, in the Memoirs composed by them, which are called
+    Gospels, have thus delivered unto us what was enjoined upon them;
+    that Jesus took bread, and, when He had given thanks, said, 'This do
+    ye in remembrance of me, this is My body;' and that after the same
+    manner, having taken the cup and given thanks, He said, 'This is My
+    blood;' and gave it to them alone." (Apol. i. ch. lxvi.)
+
+He thus adverts to the dispersion of the Apostles:--
+
+    "Moreover, the prophet Zechariah foretold that this same Christ
+    would be smitten and His disciples scattered: which also took place.
+    For after His Crucifixion the disciples that accompanied Him were
+    dispersed." (Dial. ch. liii.)
+
+He mentions our Lord's agony as the completion of a prophecy in Psalm
+xxii.:--
+
+    "For on the day on which He was to be crucified, having taken three
+    of His disciples to the hill called Olivet, situated opposite to the
+    temple at Jerusalem, He prayed in these words: 'Father, if it be
+    possible, lot this cup pass from Me.' And again He prayed, 'Not as I
+    will, but as Thou wilt.'" (Dial. xcix.)
+
+His sweating great drops of blood (mentioned only in St. Luke), also in
+fulfilment of Psalm xxii.--
+
+    "For in the memoirs which I say were drawn up by His Apostles, and
+    those who followed them [it is recorded] that His sweat fell down
+    like drops of blood while He was praying, and saying, 'If it be
+    possible, let this cup pass.'" [34:1] (Ch. ciii.)
+
+His being sent to Herod (mentioned only in St. Luke):--
+
+    "And when Herod succeeded Archelaus, having received the authority
+    which had been allotted to him, Pilate sent to him by way of
+    compliment Jesus bound; and God, foreknowing that this would happen,
+    had thus spoken, 'And they brought Him to the Assyrian a present to
+    the king.'" (Ch. ciii.)
+
+His silence before Pilate, also quoted by Justin, in fulfilment of Psalm
+xxii.:--
+
+    "And the statement, 'My strength is become dry like a potsherd, and
+    my tongue has cleaved to my throat,' was also a prophecy of what
+    would be done by Him according to the Father's will. For the power
+    of His strong word, by which He always confuted the Pharisees and
+    Scribes, and, in short, all your nation's teachers that questioned
+    Him, had a cessation like a plentiful and strong spring, the waters
+    of which have been turned off, when He kept silence, and chose to
+    return no answer to any one in the presence of Pilate; as has been
+    declared in the Memoirs of His Apostles." (Dial. ch. cii.)
+
+His crucifixion:
+
+    "And again, in other words, David in the twenty-first Psalm thus
+    refers to the suffering and to the cross in a parable of mystery:
+    'They pierced my hands and my feet; they counted all my bones; they
+    considered and gazed upon me; they parted my garments among them,
+    and cast lots upon my vesture.' For when they crucified Him, driving
+    in the nails, they pierced His hands and feet; and those who
+    crucified Him parted His garments among themselves, each casting
+    lots for what he chose to have, and receiving according to the
+    decision of the lot." (Ch. xcvii.)
+
+The mocking of Him by His enemies:--
+
+    "And the following: 'All they that see Me laughed Me to scorn; they
+    spake with the lips; they shook the head: He trusted in the Lord,
+    let Him deliver Him since He desires Him;' this likewise He foretold
+    should happen to Him. For they that saw Him crucified shook their
+    heads each one of them, and distorted their lips, and, twisting
+    their noses to each other, they spake in mockery the words which are
+    recorded in the Memoirs of His Apostles, 'He said He was the Son of
+    God: let Him come down; let God save Him.'" (Ch. ci.)
+
+His saying, "My God, my God, why hast Thou forsaken Me?" (reported only
+in SS. Matthew and Mark):--
+
+    "For, when crucified, He spake, 'O God, my God, why hast Thou
+    forsaken me?'" (Ch. xcix.)
+
+His saying, "Father, into Thy hands I commend My Spirit," reported only
+in St. Luke:--
+
+    "For, when Christ was giving up His spirit on the cross, He said,
+    'Father, into Thy hands I commend my spirit,' as I have learned also
+    from the Memoirs." (Ch. cv.)
+
+His Resurrection and appearance to His Apostles gathered together (found
+only in SS. Luke and John), and His reminding the same Apostles that
+before His Death He had foretold it (found only in St. Luke):--
+
+    "And that He stood in the midst of His brethren, the Apostles (who
+    repented of their flight from Him when He was crucified, after He
+    rose from the dead, and after they were persuaded by Him that before
+    His Passion He had mentioned to them that He must suffer these
+    things, and that they were announced beforehand by the prophets)."
+    [37:1] (Ch. cvi.)
+
+The Jews spreading the report that His disciples had stolen away His
+Body by night (recorded only by St. Matthew):--
+
+    "Yet you not only have not repented, after you learned that He rose
+    from the dead, but, as I said before, you have sent chosen and
+    ordained men throughout all the world to proclaim that a godless and
+    lawless heresy had sprung from one Jesus, a Galilean deceiver, whom
+    we crucified, but His disciples stole Him by night from the tomb,
+    where He was laid when unfastened from the cross." (Ch. cviii.)
+
+The Apostles seeing the Ascension, and afterwards receiving power from
+Him in person, and going to every race of men:--
+
+    "And when they had seen Him ascending into heaven, and had believed,
+    and had received power sent thence by Him upon them, and went to
+    every race of men, they taught these things, and were called
+    Apostles." (Apol. I. ch. l.)
+
+From all this the reader will see at a glance that Justin's view of the
+Crucifixion and the events attending it was exactly the same as ours. He
+will notice that all the events related in Justin are the same as those
+recorded in the Evangelists Matthew and Luke; and that the circumstances
+related by Justin, and not to be found in the Synoptics, are of the most
+trifling character, as, for instance, that the blaspheming bystanders at
+the cross "screwed up their noses." I think this is the only additional
+circumstance to which the writer of "Supernatural Religion" draws
+attention. He will notice that Justin records some events only to be
+found in St. Matthew and some only in St. Luke. He will notice also how
+frequently Justin reproduces the narrative rather than quotes it.
+
+The ordinary reader would account for all this by supposing that Justin
+had our Synoptics (at least the first and third) before him, and
+reproduced incidents first from one and then from the other as they
+suited his purpose, and his purpose was not to give an account of the
+Crucifixion, but to elucidate the prophecies respecting the Crucifixion.
+
+The author of "Supernatural Religion," however, goes through those
+citations, or supposed citations, seriatim, and attempts to show that
+each one must have been taken from some lost Gospel, most probably the
+Gospel of the Hebrews.
+
+Be it so. Here, then, was a Gospel which contained all the separate
+incidents recorded in SS. Matthew and Luke, and, of course, combined
+them in one narrative. How is it that so inestimably valuable a
+Christian document was irretrievably lost, and its place supplied by
+three others, each far its inferior, each picking and choosing separate
+parts from the original; and that, about 120 years after the original
+promulgation of the Gospel, these three forged narratives superseded a
+Gospel which would have been, in the matter of our Lord's Birth, Death,
+and Resurrection, a complete and perfect harmony? I leave the author of
+"Supernatural Religion" to explain so unlikely a fact. One explanation
+is, however, on our author's own showing, inadmissible, which is, that
+our present Synoptics were adopted because they pandered more than the
+superseded one to the growing taste for the supernatural, for the
+earlier Gospel or Gospels contained supernatural incidents which are
+wanting in our present Synoptics.
+
+
+
+
+SECTION VII.
+
+THE PRINCIPAL WITNESS.--HIS TESTIMONY RESPECTING THE MORAL TEACHING OF
+OUR LORD.
+
+
+One more class of apparent quotations from our Synoptic Gospels must now
+be considered, viz., the citations in Justin of the moral teaching or
+precepts of Christ. Those are mostly to be found in one place, in one
+part of the First Apology (chapters xv.-xviii.), and they are introduced
+for the express purpose of convincing the Emperor of the high standard
+of Christ's moral teaching.
+
+The author of "Supernatural Religion" gives very considerable extracts
+from these chapters, which I shall give in his own translation:--
+
+    "He (Jesus) spoke thus of chastity: 'Whosoever may have gazed on a
+    woman, to lust after her, hath committed adultery already in the
+    heart before God.' And, 'If thy right eye offend thee cut it out,
+    for it is profitable for thee to enter into the kingdom of heaven
+    with one eye (rather) than having two to be thrust into the
+    everlasting fire.' And, 'Whosoever marrieth a woman, divorced from
+    another man, committeth adultery.'"
+
+       *       *       *       *       *
+
+    "And regarding our affection for all He thus taught: 'If ye love
+    them which love you what new thing do ye? for even the fornicators
+    do this; but I say unto you, pray for your enemies, and love them
+    which hate you, and bless them which curse you, and offer prayer for
+    them which despitefully use you.' And that we should communicate to
+    the needy, and do nothing for praise, He said thus: 'Give ye to
+    every one that asketh, and from him that desireth to borrow turn not
+    ye away, for, if ye lend to them from whom ye hope to receive, what
+    new thing do ye? for even the publicans do this. But ye, lay not up
+    for yourselves upon the earth, where moth and rust doth corrupt, and
+    robbers break through, but lay up for yourselves in the heavens,
+    where neither moth nor rust doth corrupt. For what is a man profited
+    if he shall gain the whole world but destroy his soul? or what shall
+    he give in exchange for it? Lay up, therefore, in the heavens, where
+    neither moth nor rust doth corrupt.' And, 'Be ye kind and merciful
+    as your Father also is kind and merciful, and maketh His sun to rise
+    on sinners, and just and evil. But be not careful what ye shall eat
+    and what ye shall put on. Are ye not better than the birds and the
+    beasts? and God feedeth them. Therefore be not careful what ye shall
+    eat or what ye shall put on, for your heavenly Father knoweth that
+    ye have need of these things; but seek ye the kingdom of the
+    heavens, and all these things shall be added unto you, for where the
+    treasure is there is also the mind of the man. And 'Do not these
+    things to be seen of men, otherwise ye have no reward of your Father
+    which is in heaven.' And regarding our being patient under injuries,
+    and ready to help all, and free from anger, this is what He said:
+    'Unto him striking thy cheek offer the other also; and him who
+    carrieth off thy cloak, or thy coat, do not thou prevent. But
+    whosoever shall be angry is in danger of the fire. But every one who
+    compelleth thee to go a mile, follow twain. And let your good works
+    shine before men, so that, perceiving, they may adore your Father,
+    which is in heaven.' ... And regarding our not swearing at all, but
+    ever speaking the truth, He thus taught: 'Ye may not swear at all,
+    but let your yea be yea, and your nay nay, for what is more than
+    these is of the evil one.'"
+
+       *       *       *       *       *
+
+    "'For not those who merely make profession, but those who do the
+    work,' as He said, 'shall be saved.' For He spake thus: 'Not every
+    one that saith unto me, Lord, Lord, shall (enter into the kingdom of
+    heaven, but he that doeth the will of my Father, which is in
+    heaven). For whosoever heareth me, and doeth what I say, heareth Him
+    that sent me. But many will say to me, Lord, Lord, have we not eaten
+    and drunk in Thy name, and done wonders? And then will I say unto
+    them, 'Depart from me, workers of iniquity.' There shall be weeping
+    and gnashing of teeth, when indeed the righteous shall shine as the
+    sun, but the wicked are sent into everlasting fire. For many shall
+    arrive in My name, outwardly, indeed, clothed in sheep-skins, but
+    inwardly being ravening wolves. Ye shall know them from their works,
+    and every tree that bringeth not forth good fruit is hewn down and
+    cast into the fire."
+
+       *       *       *       *       *
+
+    "As Christ declared, saying, 'To whom God has given more, of him
+    shall more also be demanded again.'"
+
+The ordinary reader, remembering that Justin was writing for the
+heathen, would suppose, after reading the above, that Justin reproduced
+from SS. Matthew and Luke the moral precepts of Christ, or rather those
+which suited his purpose, and his purpose was to show to the heathen
+Emperor that Christianity would make the best members of a community.
+
+To this end he reproduces the precepts respecting chastity, respecting
+love to all, and communicating to the needy--being kind and
+merciful--not caring much for material things--being patient and
+truthful--and above all, being sincere.
+
+He did not reproduce the precepts respecting prayer, simply because
+immoral men among the heathen worshipped their gods as devoutly as moral
+men did. He did not reproduce the Lord's prayer, because he would not
+consider that it belonged to the heathen, or the promises that God would
+hear prayer, simply because these would belong to Christians only.
+
+Again, he evidently altered and curtailed what the heathen would not
+understand, as for instance, in quoting our Lord's saying respecting
+"anger," he quoted it very shortly, because to have quoted at length the
+gradations of punishment for being "angry without a cause," for "calling
+a brother Raca" and "fool," would have been almost unintelligible to
+those unacquainted with Jewish customs.
+
+The author of "Supernatural Religion" repudiates the idea that Justin,
+in any of these quotations, makes use of our present Gospels. He
+examines these [so-called] quotations seriatim at considerable length,
+for the purpose of showing that Justin's variations from our present
+Gospels imply another source of information. He considers (and in this I
+cannot agree with him, though I shall, for argument's sake, yield the
+point) that--
+
+    "The hypothesis that these quotations are from the canonical gospels
+    requires the acceptance of the fact that Justin, with singular care,
+    collected from distant and scattered portions of these gospels a
+    series of passages in close sequence to each other, forming a whole
+    unknown to them, but complete in itself." ("Supernatural Religion,"
+    vol. i. p. 359)
+
+I say I cannot agree with this, because I think that the extracts I have
+given have all the signs of a piece of patchwork by no means well put
+together, but I will assume that he is right in his view.
+
+Here, then, we have, according to his hypothesis, another sermon of
+Christ's, which, owing to the "close sequence" of its various passages,
+and its completeness as a whole, must take its place alongside of the
+Sermon on the Mount. Where does it come from?--
+
+    "The simple and natural conclusion, supported by many strong
+    reasons, is that Justin derived his quotations from a Gospel which
+    was different from ours, though naturally by subject and design it
+    must have been related to them." (Vol. i. p. 384.)
+
+And in page 378 our author traces one of the passages of this
+"consecutive" discourse through an epistle ascribed to Clement of Rome
+to the "Gospel according to the Egyptians," which was in all probability
+a version of the "Gospel according to the Hebrews."
+
+Here, then, is a Gospel, the Gospel to the Hebrews, which not only
+contained, as the author has shown, a harmony of the histories in SS.
+Matthew and Luke, so far, at least, as the Birth and Death of Christ are
+concerned, but also such a full and consecutive report of the moral
+teaching of Christ, that it may not unfitly be described as "a series of
+passages in close sequence to each other," collected "with singular
+care" "from distant and scattered portions of these Gospels." How, we
+ask, could such a Gospel have perished utterly? A Gospel, which, besides
+containing records of the historical and supernatural much fuller than
+any one of the surviving Gospels, contained also a sort of Sermon on the
+Mount, amalgamating in one whole the moral teaching of our Lord, ought
+surely (if it ever was in existence) to have won its place in the canon.
+
+
+
+
+SECTION VIII.
+
+THE PRINCIPAL WITNESS.--HIS TESTIMONY TO ST. JOHN.
+
+
+We have now to consider the citations (or supposed citations) of Justin
+from the fourth Gospel. These, as I have mentioned, are treated by the
+author of "Supernatural Religion" separately at the conclusion of his
+work.
+
+Whatever internal coincidences there are between the contents of
+St. John and those of the Synoptics, the external differences are
+exceedingly striking, and it is not at all to my present purpose to keep
+this fact out of sight. The plan of St. John's Gospel is different, the
+style is different, the subjects of the discourses, the scene of action,
+the incidents, and (with one exception) the miracles, all are different.
+
+Now this will greatly facilitate the investigation of the question as to
+whether any author had St. John before him when he wrote. There may be
+some uncertainty with respect to the quotations from the Synoptics, as
+to whether an early writer quotes one or other, or derives what he cites
+from some earlier source, as for instance from one of St. Luke's [Greek:
+polloi].
+
+But it cannot be so with St. John. A quotation of, or reference to, any
+words of any discourse of our Lord, or an account of any transaction as
+reported by St. John, can be discerned in an instant. At least it can be
+at once seen that it cannot have been derived from the Synoptics, or
+from any supposed apocryphal or traditional sources from which the
+Synoptics derived their information.
+
+The special object of this Gospel is the identification of the
+pre-existent nature of our Lord with the eternal Word, and following
+upon this, His relation to His Father on the one side, and to mankind on
+the other.
+
+He is the only begotten of the Father, God being His own proper Father
+[Greek: idios], and so He is equal to the Father in nature (John v. 18),
+and yet, as being a Son, He is subordinate, so that He represents
+Himself throughout as sent by the Father to do His will and speak His
+words.
+
+With reference to mankind He is, before His Incarnation, the "Light that
+lighteth every man." After and through His Incarnation He is to man all
+in all. He is even in death the object of their Faith. He is the
+Mediator through whose very person God sends the Spirit. He is the Life,
+the Light, the Living Water, the Spiritual Food.
+
+Justin Martyr repeatedly reproduces in various forms of expression the
+truth that Christ is the eternal "Word made flesh" and revealed as the
+"Only-begotten Son of God," thus:--
+
+    "The first power after God the Father and Lord of all is the Word,
+    Who is also the Son, and of Him we will, in what follows, relate how
+    He took flesh and became man." (Apol. I. Ch. XXXII.)
+
+Again:--
+
+    "I have already proved that He was the only-begotten of the Father
+    of all things, being begotten in a peculiar manner [Greek: idios],
+    Word and Power by Him, and having afterwards become man through the
+    Virgin." (Dial. ch. cv.)
+
+Now, we have in these two passages four or five characteristic
+expressions of St. John relating to our Lord, not to be found in any
+other Scripture writer. I say "in any other," for I believe that not
+only the Epistles of St. John, but also the Apocalypse, notwithstanding
+certain differences in style, are to be ascribed to St. John.
+
+We have the term "Word" united with "the Son," and with "Only begotten,"
+and said to be "properly (proprie; [Greek: idios]) begotten;" a
+reminiscence of John v. 18, the only place in the New Testament where
+the adjective [Greek: idios] or its adverb [Greek: idios] is applied to
+the relations of the Father and the Son, and we have this Word becoming
+flesh and man.
+
+Now Justin, in one of the places, writes to convince an heathen emperor;
+and, in the other, an unbelieving Jew; and so in each case he reproduces
+the sense of John i. 1 and 14, and not the exact words. It would have
+been an absurdity for him to have quoted St. John exactly, for, in such
+a case, he must have retained the words "we beheld his glory, the glory
+as," which would have simply detracted from the force of the passage,
+being unintelligible without some explanation.
+
+Again, we have in the Dialogue (ch. lxi.) the words "The Word of Wisdom,
+Who is Himself this God begotten of the Father of all things." Now here
+there seems to be a reproduction of the old and very probably original
+reading of John i. 18, [48:1] "The only begotten God who is in the bosom
+of the Father." Certainly this reading of John i. 18 is the only place
+where the idea of being begotten is associated with the term "God."
+
+We next have to notice that Justin repeatedly uses the words "God" and
+"Lord" in collocation as applied to Jesus Christ; not "the Lord God,"
+the usual Old Testament collocation, but God and Lord, thus:
+
+    "For Christ is King and Priest and God and Lord," &c. (Dial. ch.
+    xxxiv.)
+
+Again:--
+
+    "There is, and there is said to be, another God and Lord subject to
+    the Maker of all things." (Dial. lvi.)
+
+Now the only Gospel in which these words are to be found together and
+applied to Christ is that according to St. John, where he records the
+confession of St. Thomas, "My Lord and my God" (John xx. 28).
+
+Again: St. John alone of the Evangelists speaks of our Lord as He that
+cometh from above [Greek: ho anothen erchomenos], as coming from heaven,
+as "leaving the world and going to the Father" (John iii. 31; xvi. 28),
+and Justin reproduces this in the words:--
+
+    "It is declared [by David in Prophecy,] that He would come forth
+    from the highest heavens, and again return to the same places, in
+    order that you may recognize Him as God coming forth from above and
+    man living among men." (Dial. ch. lxiv.)
+
+Again: though St. John asserts by implication the equality in point of
+nature of the Father and the Son (John v. 18), yet he also very
+repeatedly records words of Christ which assert His subordination to the
+Father. Nowhere in the Synoptics do we read such words as "I can of mine
+own self do nothing." "I seek not mine own will, but the will of the
+Father which hath sent me" (John v. 30): "My meat is to do the will of
+Him that sent me, and to finish His work" (iv. 34; also John vi. 38): "I
+have not spoken of myself; but the Father which sent me, He gave me a
+commandment, what I should say, and what I should speak." (xii. 49)
+
+Now Justin Martyr reproduces these intimations of the subordination of
+the Son:--
+
+    "Who is also called an Angel, because He announces to men whatsoever
+    the Maker of all things, above Whom there is no other God, wishes to
+    announce to them." (Dial. ch. lvi.)
+
+Again:--
+
+    "I affirm that He has never at any time done anything which He Who
+    made the world, above Whom there is no other God, has not wished Him
+    both to do and to engage Himself with." (Dial. lvi.)
+
+Again:--
+
+    "Boasts not in accomplishing anything through His own will or
+    might." (Ch. ci.)
+
+Let the reader clearly understand that I do not lay any stress
+whatsoever on these passages taken by themselves or together; but taken
+in connection with the intimation of the Word and Sonship asserted in
+St. John, and reproduced by Justin, they are very significant indeed.
+
+St. John asserts that Jesus is the Word and the Only Begotten--that He
+is "Lord" and "God," and equal with the Father as being His Son (v. 18);
+but, lest men conceive of the Word as an independent God, he asserts the
+subordination of the Son as consisting, not in inferiority of nature,
+but in submission of will.
+
+Justin reproduces in the same terms the teaching of St. John respecting
+the Logos--that the Logos was the Only Begotten, God-begotten, Lord and
+God. And then, lest his adversaries should assume from this that Christ
+was an independent God, he guards it by the assertion of the same
+doctrine of subordination of will; neither the doctrine nor the
+safeguard being expressly stated in the Synoptics, but contained in them
+by that wondrous implication by which one part of Divine truth really
+presupposes and involves all truth.
+
+We have now to consider St. John's teaching respecting the relation of
+the Logos to man. One aspect of this doctrine is peculiar to St. John,
+and is as mysterious and striking a truth as we have in the whole range
+of Christian dogma.
+
+It is contained in certain words in the exordium of the Fourth Gospel:
+"That [Word] was the true light which lighteth every man that cometh
+into the world."
+
+This passage embodies a truth which is unique in Scripture: that in the
+Word was Life, that the Life was the Light of men, and that that Light
+was (even before the Incarnation) the true Light which lighteth every
+man.
+
+This, I say, is a truth which is not, that I am aware of, to be found,
+except by very remote implication, in the rest of Scripture. And yet it
+is continually reproduced by Justin in a way which shows that he had
+drunk it in, as it were, and he used it continually as the principle on
+which to explain the vestiges of truth which existed among the heathen.
+
+Thus:--
+
+    "We have been taught that Christ is the first-born of God, and we
+    have declared above that He is the Word of Whom every race of men
+    were partakers; and those who lived reasonably (or with the Logos,
+    [Greek: hoi meta logou biosantes]) are Christians, even though they
+    have been thought Atheists; as among the Greeks, Socrates and
+    Heraclitus, and men like them." (Apol. I. ch. xlvi.)
+
+Again:--
+
+    "No one trusted in Socrates so as to die for this doctrine, but in
+    Christ, Who was partially known even by Socrates (for He was and is
+    the Word Who is in every man)," &c. (Apol. II. ch. x.)
+
+Again, in a noble passage:--
+
+    "For each man spoke well in proportion to the share he had of the
+    spermatic Divine Word, [51:1] seeing what was related to it. But
+    they who contradict themselves in the more important points appear
+    not to have possessed the heavenly wisdom, and the knowledge which
+    cannot be spoken against. Whatever things were rightly said among
+    all men are the property of us Christians." (Apol. II. xiii.)
+
+There cannot, then, be the smallest doubt but that Justin's mind was
+permeated by a doctrine of the Logos exactly such as he would have
+derived from the diligent study of the fourth Gospel. But may he not
+have derived all this from Philo? No; because, if so, he would have
+referred Trypho, a Jew, to Philo, his brother Jew, which he never does.
+The speciality of St. John's teaching is not that he, like Plato or
+Philo, elaborates a Logos doctrine, but that once for all, with the
+authority of God, he identifies the Logos with the Divine Nature of our
+Lord. No other Evangelist or sacred writer does this, and he does.
+
+
+
+
+SECTION IX.
+
+THE PRINCIPAL WITNESS.--HIS FURTHER TESTIMONY TO ST. JOHN.
+
+
+We now come to Justin's account of Christian Baptism, which runs thus:--
+
+    "I will also relate the manner in which we dedicated ourselves to
+    God when we had been made new through Christ, lest, if we omit this,
+    we seem to be unfair in the explanation we are making. As many as
+    are persuaded and believe that what we teach and say is true, and
+    undertake to be able to live accordingly, are instructed to pray and
+    to entreat God with fasting, for the remission of their sins that
+    are past, we praying and fasting with them. Then they are brought by
+    us where there is water, and are regenerated in the same manner in
+    which we were ourselves regenerated. For in the name of God, the
+    Father and Lord of the Universe, and of our Saviour Jesus Christ,
+    and of the Holy Spirit, they then receive the washing with water.
+    For Christ also said, 'Except ye be born again, ye shall not enter
+    into the Kingdom of Heaven.' Now, that it is impossible for those
+    who have once been born to enter into their mothers' wombs, is
+    manifest to all." (Apol. I. ch. lxi.)
+
+Now, taking into consideration the fact that St. John is the only writer
+who sets forth our Lord as connecting a birth with water [except a man
+be born of water and of the Spirit]; that when our Lord does this it is
+(according to St. John, and St. John only) following upon the assertion
+that he must be born again, and that St. John alone puts into the mouth
+of the objector the impossibility of a natural birth taking place twice,
+which Justin notices; taking these things into account, it does seem to
+me the most monstrous hardihood to deny that Justin was reproducing St.
+John's account.
+
+To urge trifling differences is absurd, for Justin, if he desired to
+make himself understood, could not have quoted the passage verbatim, or
+anything like it. For, if he had, he must have prefaced it with some
+account of the interview with Nicodemus, and he would have to have
+referred to another Gospel to show that our Lord alluded to baptism;
+for, though our Lord mentions water, He does not here categorically
+mention baptism. So, consequently, Justin would have to have said, "If
+you refer to one of our Memoirs you will find certain words which lay
+down the necessity of being born again, and seem to connect this birth
+in some way with water, and if you look into another Memoir you will see
+how this can be, for you will find a direction to baptize with water in
+the name of the Godhead, and if you put these two passages together you
+will be able to understand something of the nature of our dedication,
+and of the way in which it is to be performed, and of the blessing which
+we have reason to expect in it if we repent of our sins."
+
+Well, instead of such an absurd and indirect way of proceeding, which
+presupposes that Antoninus Pius was well acquainted with the Diatessaron,
+he simply reproduces the substance of the doctrine of St. John, and
+interweaves with it the words of institution as found in St. Matthew.
+I shall afterwards advert to the hypothesis that this account was
+taken from an apocryphal Gospel.
+
+Again, St. John is the only Evangelist who, in apparent allusion to the
+devout and spiritual reception of the Inward Part of the Lord's Supper,
+speaks of it as eating the Flesh of Christ, and drinking His Blood; the
+Synoptics and St. Paul in I Cor. x. 11, always speaking of it as His
+_Body_ and Blood. Now Justin, in describing the Sacrament of the Lord's
+Supper, uses the language peculiar to St. John as well as that of the
+Synoptics:--
+
+    "So likewise have we been taught that the food which is blessed by
+    the prayer of His word, and from which our blood and flesh by
+    transmutation are nourished, is the flesh and blood of that Jesus
+    Who was made flesh. For the Apostles, in the Memoirs composed by
+    them, which are called Gospels, have thus delivered unto us what was
+    enjoined upon them; that Jesus took bread, and when He had given
+    thanks, said, 'This do ye in remembrance of me. This is my body,'"
+    &c. (Apol. I. ch. lxvi.)
+
+This, of course, would be a small matter itself, but, taken in
+connection with the adoption of St. John's language in regard of the
+other sacrament a very short time before, it is exceedingly significant.
+
+Again, St. John is the only Evangelist who records our Lord's reference
+to the brazen serpent as typical of Himself lifted up upon the Cross.
+Justin cites the same incident as typical of Christ's Death, and,
+moreover, cites our Lord's language as it is recorded in St. John,
+respecting His being lifted up that men might believe in Him and be
+saved:--
+
+    "For by this, as I previously remarked, He proclaimed the mystery,
+    by which He declared that He would break the power of the serpent
+    which occasioned the transgression of Adam, and [would bring] to
+    them that believe on Him by this sign, i.e., Him Who was to be
+    crucified, salvation from the fangs of the serpent, which are wicked
+    deeds, idolatries, and other unrighteous acts. Unless the matter be
+    so understood, give me a reason why Moses set up the brazen serpent
+    for a sign, and bade those that were bitten gaze at it, and the
+    wounded were healed." (Dial. ch. xciv.)
+
+Again, St. John is the only Evangelist who records that the Baptist
+"confessed, and denied not, but confessed, 'I am not the Christ.'"
+Justin cites these very-words as said by the Baptist:--
+
+    "For when John remained (or sat) by the Jordan ... men supposed him
+    to be Christ, but he cried to them, 'I am not the Christ, but the
+    voice of one crying,'" &c. (Dial. ch. lxxxviii.)
+
+Again, St. John is the only Evangelist who puts into the mouth of our
+Blessed Lord, when He was accused of breaking the Sabbath, the retort
+that the Jews on the Sabbath Day circumcise a man ... that the law of
+Moses should not be broken. (John vii. 22) And Justin also reproduces
+this in his Dialogue:--
+
+    "For, tell me, did God wish the priests to sin when they offer the
+    sacrifices on the Sabbaths? or those to sin who are circumcised, or
+    do circumcise, on the Sabbaths; since He commands that on the eighth
+    day--even though it happen to be a Sabbath--those who are born shall
+    be always circumcised?" (Dial. ch. xxvii.)
+
+Again, St. John represents our Lord, when similarly harassed by the
+Jews, as appealing to the upholding of all things by God on the Sabbath
+as well as on any other day, in the words, "My Father worketh hitherto,
+and I work." (John v. 17.) And Justin very shortly after uses the same
+argument:--
+
+    "Think it not strange that we drink hot water on the Sabbath, since
+    God directs the government of the universe on this day, equally as
+    on all others; and the priests on other days, so on this, are
+    ordered to offer sacrifices." (Dial. ch. xxix.)
+
+It is very singular that Justin, whilst knowing nothing of St. John,
+should, on a subject like this, use two arguments peculiar to St. John,
+and not to be found in disputes on the very same subject in the
+Synoptics.
+
+Again, St. John alone records that Jesus healed a man "blind from his
+birth," and notices that the Jews themselves were impressed with the
+greatness of the miracle. (John ix. 16, 32) Justin remarks, "In that we
+say that He made whole the lame, the paralytic, and those born blind."
+(Apol. I. ch. xxii.)
+
+Again, St. John is the only Evangelist who makes our Lord to say, "Now I
+tell you before it come, that when it is come to pass ye may believe."
+(John xiii. 19; xiv. 29; xvi. 4) And Justin adopts and amplifies this
+very sentiment with reference to the use of prophecy:--
+
+    "For things which were incredible, and seemed impossible with men,
+    these God predicted by the Spirit of prophecy as about to come to
+    pass, in order that, when they came to pass, there might be no
+    unbelief, but faith, because of their prediction." (Apol. I. ch.
+    xxxiii.)
+
+Again, St. John alone of the Evangelists records that our Lord used with
+the unbelieving Jews the argument that they believed not Moses, for, had
+they believed Moses, they would have believed Him, for Moses wrote of
+Him. (John, v. 46, 47) And Justin reproduces in substance the same
+argument:--
+
+    "For though ye have the means of understanding that this man is
+    Christ from the signs given by Moses, yet you will not." (Dial.
+    xciii.)
+
+Again, St. John is the only sacred writer who speaks of our Lord "giving
+the living water," and causing that water to flow from men's hearts, and
+Justin (somewhat inaccurately) reproduces the figure:--
+
+    "And our hearts are thus circumcised from evil, so that we are happy
+    to die for the name of the Good Rock, which causes living water to
+    burst forth for the hearts of those who by him have loved the Father
+    of all, and which gives those who are willing to drink of the water
+    of life." (Dial. ch. cxiv.)
+
+Again, St. John alone records that Christ spake of Himself as the Light,
+and Justin speaks of Him as "the only blameless and righteous Light sent
+by God." (Dial. ch. xvii.)
+
+Again, St. John alone speaks of our Lord as representing Himself to be
+the true vine, and His people as the branches. Justin uses the same
+figure with respect to the people or Church of God:--
+
+    "Just as if one should eat away the fruit-bearing parts of it vine,
+    it grows up again, and yields other branches flourishing and
+    fruitful; even so the same thing happens to us. For the vine planted
+    by God and Christ the Saviour is His People." (Dial. ch. cx.)
+
+Again, St. John alone represents our Saviour as saying, "I have power to
+lay [my life] down, and I have power to take it again. This commandment
+have I received of my Father." (John x. 18) And Justin says of Christ
+that, in fulfilment of a certain prophecy,--
+
+    "He is to do something worthy of praise and wonderment, being about
+    to rise again from the dead on the third day after the Crucifixion,
+    and this He has obtained from the Father." (Dial. ch. c.)
+
+Some of these last instances which I have given are reminiscences rather
+than reproductions; but like all other reminiscences they imply things
+remembered, sometimes not perfectly correctly, and so not applied as
+applied in the original; but they are all real reminiscences of words
+and things to be found only in our fourth Gospel.
+
+
+
+
+SECTION X.
+
+THE PRINCIPAL WITNESS.--HIS TESTIMONY SUMMED UP.
+
+
+From all this it is clear that Justin had not only seen and reverenced
+St. John's Gospel, but that his mind was permeated with its peculiar
+teaching.
+
+I hesitate not to say that, if a man rejects the evidence above adduced,
+he rejects it because on other grounds he is determined, cost what it
+may, to discredit the Fourth Gospel.
+
+Let us briefly recapitulate.
+
+Justin reproduced the doctrine of the Logos, using the words of St.
+John. He asserted the Divine and human natures of the Son of God in the
+words of St. John, or in exactly similar words. He reproduced that
+peculiar teaching of our Lord, to be found only in St. John, whereby we
+are enabled to hold the true and essential Godhead of Christ without for
+a moment holding that He is an independent God. He reproduced the
+doctrine of the Logos being, even before His Incarnation, in _every_ man
+as the "true light" to enlighten him.
+
+He reproduces the doctrine of the Sacraments in terms to be found only
+in the Fourth Gospel. He reproduces, or alludes to, arguments and types
+and prophecies and historical events, only to be found in St. John's
+Gospel.
+
+It seems certain, then, that if Justin was acquainted with any one of
+our four Gospels, that Gospel was the one according to St. John.
+
+What answer, the reader will ask, does the author of "Supernatural
+Religion" give to all this? Why, he simply ignores the greater part of
+these references (we trust through ignorance of their existence), and
+takes notice of some three or four, in which, to use the vulgar
+expression, he picks holes, by drawing attention to discrepancies of
+language or application, and dogmatically pronounces that Justin could
+not have known the fourth Gospel.
+
+Well, then, the reader will ask, from whom did Justin derive the
+knowledge of doctrines and facts so closely resembling those contained
+in St. John?
+
+Again, we have reference to supposed older sources of information which
+have perished. With respect to the Logos doctrine, the author of
+"Supernatural Religion" asserts:--
+
+    "His [Justin's] doctrine of the Logos is precisely that of Philo,
+    and of writings long antecedent to the fourth Gospel, and there can
+    be no doubt, we think, that it was derived from them."
+    ("Supernatural Religion," vol. ii. p. 297.)
+
+It may be well here to remark that, strictly speaking, there is no Logos
+_doctrine_ in St. John's Gospel,--by doctrine meaning "scientifically
+expressed doctrine," drawn out, and expounded at length, as in Philo.
+The Gospel commences with the assertion that the Logos, Whoever He be,
+is God, and is the pre-existent Divine nature of Jesus; he does this
+once and once only, and never recurs to it afterwards.
+
+The next passage referred to is the assertion of the Baptist, "I am not
+the Christ," and the conclusion of the author is that "There is every
+reason to believe that he derived it from a particular Gospel, in all
+probability the Gospel according to the Hebrews, different from ours."
+(Vol. ii. p. 302.)
+
+The last place noticed is Justin's reproduction of John iii. 3-5, in
+connection with the institution of baptism. After discussing this at
+some length, for the purpose of magnifying the differences and
+minimizing the resemblances, his conclusion is:--
+
+    "As both the Clementines and Justin made use of the Gospel according
+    to Hebrews, the most competent critics have, with reason, adopted
+    the conclusion that the passage we are discussing was derived from
+    that Gospel; at any rate it cannot for a moment he maintained as a
+    quotation from our fourth Gospel, and it is of no value as evidence
+    for its existence." ("Supernatural Religion," vol. ii. p. 313.)
+
+We have now tolerably full means of judging what a wonderful Gospel this
+Gospel to the Hebrews must have been, and what a loss the Church has
+sustained by its extinction.
+
+Here was a Gospel which contained a harmony of the history, moral
+teaching, and doctrine of all the four. As we have seen, it contained an
+account of the miraculous Birth and Infancy, embodying in one narrative
+the facts contained in the first and third Gospels. It contained a
+narrative of the events preceding and attending our Lord's Death, far
+fuller and more complete than that of any single Gospel in the Canon. It
+contained a record of the teaching of Christ, similar to our present
+Sermon on the Mount, embodying the teaching scattered up and down in all
+parts of SS. Matthew and Luke, and in addition to all this it embodied
+the very peculiar tradition, both in respect of doctrine and of history,
+of the fourth Gospel.
+
+How could it possibly have happened that a record of the highest value,
+on account both of its fulness and extreme antiquity, should have
+perished, and have been superseded by four later and utterly unauthentic
+productions, one its junior by at least 120 years, and each one of these
+deriving from it only a part of its teaching; the first three, for no
+conceivable reason, rejecting all that peculiar doctrine now called
+Johannean, and the fourth confining itself to reproducing this so-called
+Johannean element and this alone? It is only necessary to state this to
+show the utter absurdity of the author's hypothesis.
+
+But the marvel is that a person assuming such airs of penetration and
+research [63:1] should not have perceived that, if he has proved his
+point, he has simply strengthened the evidence for the supernatural, for
+he has proved the existence of a fifth Gospel, far older and fuller than
+any we now possess, witnessing to the supernatural Birth, Life, Death,
+and Resurrection of Jesus.
+
+The author strives to undermine the evidence for the authenticity of our
+present Gospels for an avowedly dogmatic purpose. He believes in the
+dogma of the impossibility of the supernatural; he must, for this
+purpose, discredit the witness of the four, and he would fain do this by
+conjuring up the ghost of a defunct Gospel, a Gospel which turns out to
+be far more emphatic in its testimony to the supernatural and the
+dogmatic than any of the four existing ones, and so the author of this
+pretentious book seems to have answered himself. His own witnesses prove
+that from the first there has been but one account of Jesus of Nazareth.
+
+
+
+
+SECTION XI.
+
+THE PRINCIPAL WITNESS ON OUR LORD'S GODHEAD.
+
+
+The author of "Supernatural Religion" has directed his attacks more
+particularly against the authenticity of the Gospel according to
+St. John. His desire to discredit this Gospel seems at times to arise
+out of a deep personal dislike to the character of the disciple whom
+Jesus loved. (Vol. ii. pp. 403-407, 427, 428, &c.)
+
+On the author's principles, it is difficult to understand the reason for
+such an attack on this particular Gospel. He is not an Arian or Socinian
+(as the terms are commonly understood), who might desire to disparage
+the testimony of this Gospel to the Pre-existence and Godhead of our
+Lord. His attack is on the Supernatural generally, as witnessed to by
+any one of the four Gospels; and it is allowed on all hands that the
+three Synoptics were written long before the Johannean; and, besides
+this, he has proved to his own satisfaction, and to the satisfaction of
+the Reviewers who so loudly applauded his work, that there existed a
+Gospel long anterior to the Synoptics, which is more explicit in its
+declarations of the Supernatural than all of them put together.
+
+However, as he has made a lengthened and vigorous attempt to discredit
+this Gospel especially, it may be well to show his extraordinary
+misconceptions respecting the mere contents of the Fourth Gospel, and
+the opinions of the Fathers (notably Justin Martyr) who seem to quote
+from it, or to derive their doctrine from it.
+
+The first question--and by far the most important one which we shall
+have to meet--is this: Is the doctrine respecting the Person of Jesus
+more fully developed in the pages of Justin Martyr, or in the Fourth
+Gospel? We mean by the doctrine respecting the Person of Jesus, that He
+is, with reference to His pre-existent state, the Logos and
+Only-begotten Son of God; and that, as being such, He is to be
+worshipped and honoured as Lord and God; and that, in order to be our
+Mediator, and the Sacrifice for our sin, He took upon Him our nature.
+
+The author of "Supernatural Religion" endeavours to trace the doctrine
+of the Logos, as contained in Justin, to older sources than our present
+Fourth Gospel, particularly to Philo and the Gospel according to the
+Hebrews. The latter is much too impalpable to enable us to verify his
+statements by it; but we shall have to show his misconceptions
+respecting the connection of Justin's doctrine with the former. What we
+have now to consider is the following statement:--
+
+    "It is certain, however, that, both Justin and Philo, unlike the
+    prelude to the Fourth Gospel (i. 1), place the Logos in a secondary
+    position to God the Father, another point indicating a less advanced
+    stage of the doctrine."
+
+From this we must, of course, infer that the author of "Supernatural
+Religion" considers that Justin does not state the essential Godhead of
+the Second Person as distinctly and categorically as it is stated in the
+Fourth Gospel. And as it is assumed by Rationalists that there was in
+the early Church a constantly increasing development of the doctrine of
+the true Godhead of our Lord, gradually superseding some earlier
+doctrine of an Arian, or Humanitarian, or Sadducean type; therefore, the
+more fully developed doctrine of the Godhead of our Lord in any book
+proves that book to be of later origin than another book in which it is
+not so fully developed.
+
+The author of "Supernatural Religion" cannot deny that Justin ascribes
+the names "Lord" and "God" and Pre-existence before all worlds to Jesus
+as the Logos, but he fastens upon certain statements or inferences
+respecting the subordination of the Son to the Father, and His acting
+for His Father, or under Him, in the works of Creation and Redemption,
+which Justin, as an orthodox believer who would abhor Tritheism, was
+bound to make, and most ignorantly asserts that such statements are
+contrary to the spirit of the Fourth Gospel.
+
+I shall now set before the reader the statements of both St. John and
+Justin respecting the Divine Nature of our Lord, so that he may judge
+for himself which is the germ and which the development.
+
+The Fourth Gospel once, and once only, sets forth the Godhead and
+Pre-existence of the Logos, and this is in the exordium or prelude:--
+
+    "In the beginning was the Word, and the Word was with God, and the
+    Word was God."
+
+The Fourth Gospel once, and once only, identifies this Word with the
+pre-existent nature of Jesus, in the concluding words of the same
+exordium:--
+
+    "The Word was made flesh and dwelt among us, and we behold His
+    Glory, the glory as of the Only-begotten of the Father, full of
+    grace and truth."
+
+Except in these two places (and, of course, I need not say that they are
+all-important as containing by implication the whole truth of God
+respecting Christ), there is no mention whatsoever of the "Word" in this
+Gospel.
+
+The Fourth Gospel gives to Jesus the name of God only in two places,
+_i.e._ in the narrative of the second appearance of our Lord to His
+apostles assembled together after His Resurrection, where Thomas is
+related to have said to Him the words, "My Lord and my God;" and in the
+words "The Word was God" taken in connection with "the Word was made
+flesh." The indirect, but certain, proofs by implication that Jesus
+fully shared with His Father the Divine Nature are numerous, as, for
+instance, that He wields all the power of Godhead, in that "whatsoever
+things [the Father] doeth these doeth the Son likewise"--that He is
+equal in point of nature with the Father, because God is His own proper
+Father ([Greek: idios])--that He raises from the dead whom He
+wills--that He and the Father are One--that when Esaias saw the glory of
+God in the temple he saw Christ's glory; and, because of all this, He is
+the object of faith, even of the faith which saves.
+
+But, as my purpose is not to show that either Justin or St. John hold
+the Godhead of our Lord, but rather to compare the statements of the one
+with the other; and, inasmuch as to cite the passages in which Justin
+Martyr assumes that our Blessed Lord possesses all Divine attributes
+would far exceed the limits which I have proposed to myself, I shall not
+further cite the passages in St. John, which only _imply_ our Lord's
+Godhead, but proceed to cite the _direct_ statements of Justin (or
+rather some of them) on this head.
+
+Whereas, then, St. John categorically asserts the Godhead of our Lord in
+one, or, at the most, two places, Justin directly asserts it nearly
+forty times. The following are noticeable:--
+
+    "And Trypho said, You endeavour to prove an incredible and well-nigh
+    impossible thing; [namely] that God endured to be born and become
+    man. [69:1] If I undertook, said I, [Justin] to prove this by
+    doctrines or arguments of men, you should not bear with me. But if I
+    quote frequently Scriptures, and so many of them, referring to this
+    point, and ask you to comprehend them, you are hard-hearted in the
+    recognition of the mind and will of God." (Dial. ch. lxviii.)
+
+Again:--
+
+    "This very Man Who was crucified is proved to have been set forth
+    expressly as God and Man, and as being crucified and as dying."
+    [69:2] (Dial. ch. lxxi.)
+
+Again, Justin accuses the Jews of having mutilated the Prophetical
+Scriptures, by having cut out of them the following prophecy respecting
+our Lord's descent into hell:--
+
+    "The Lord God remembered His dead people of Israel who lay in the
+    graves; and He descended to preach to them His own Salvation."
+    (Dial. ch. lxxii.)
+
+Again:--
+
+    "For Christ is King, and Priest, and God, and Lord, and Angel, and
+    Man, and Captain, and Stone, and a Son born, and first made subject
+    to suffering, then returning to heaven, and again coming with
+    glory." (Dial. xxxiv.)
+
+Again:--
+
+    "Now you will permit me first to recount the prophecies, which I
+    wish to do in order to prove that Christ is called both God, and
+    Lord of Hosts, and Jacob in parable, by the Holy Spirit." (Dial. ch.
+    xxxvi.)
+
+Again, Justin makes Trypho to say:--
+
+    "When you [Justin] say that this Christ existed as God before the
+    ages, then that He submitted to be born, and become man, yet that He
+    is not man of man, this [assertion] appears to me to be not merely
+    paradoxical, but also foolish. And I replied to this, I know that
+    the statement does appear to be paradoxical, especially to those of
+    your race, who are ever unwilling to understand or to perform the
+    [requirements] of God." (Dial. ch. xlviii.)
+
+Again, Justin makes Trypho demand:--
+
+    "Answer me then, first, how you can show that there is another God
+    besides the Maker of all things; [70:1] and then you will show
+    [further], that He submitted to be born of the Virgin.
+
+"I replied, Give me permission first of all to quote certain passages
+from the Prophecy of Isaiah which refer to the office of forerunner
+discharged by John the Baptist." (Dial. I.)
+
+Lastly:--
+
+    "Now, assuredly, Trypho, I shall show that, in the vision of Moses,
+    this same One alone, Who is called an Angel, and Who is God,
+    appeared to and communed with Moses.... Even so here, the
+    Scriptures, in announcing that the angel of the Lord appeared unto
+    Moses, and in afterwards declaring Him to be Lord and God, speaks of
+    the same One, Whom it declares by the many testimonies already
+    quoted to be minister to God, Who is above the world, above Whom
+    there is no other." (Dial. ch. lx.)
+
+In order not to weary the reader, I give the remainder in a note. [71:1]
+
+The reader will observe that the assertions of Justin, which I have
+given, are the strongest that could be made by any one who holds the
+Godhead of Christ, and yet holds that that Godhead is not an independent
+Divine Existence, but derived from the Father Who begat Him, and, by
+begetting, fully communicated to His Son or Offspring His own Godhead.
+
+From these extracts the reader will be able to judge for himself whether
+the doctrine of St. John is the expansion or development of that of
+Justin, or the doctrine of Justin the development of that of St. John.
+
+He will also be able to judge of the absurdity of supposing that after
+the time of Justin the cause of Orthodoxy demanded the forgery of a
+Gospel, in order to set forth more fully the Divine Glory of the
+Redeemer.
+
+
+
+
+SECTION XII.
+
+THE PRINCIPAL WITNESS ON THE DOCTRINE OF THE LOGOS.
+
+
+We have now to compare Justin's doctrine of the Logos with that of the
+Fourth Gospel.
+
+The doctrine or dogma of the Logos is declared in the Fourth Gospel in a
+short paragraph of fourteen verses, a part of which is occupied with the
+mission of the Baptist.
+
+The doctrine, as I have said before, is rather oracular enunciation than
+doctrine; _i.e._ it is not doctrine elaborately drawn out and explained
+and guarded, but simply laid down as by the authority of Almighty God.
+
+It is contained in four or five direct statements:--
+
+    "In the beginning was the Logos."
+
+In the beginning--that is, before all created things--when there was no
+finite existence by which time could be measured; in that fathomless
+abyss of duration when there was God only:--
+
+    "The Logos was with God."
+
+Though numerically distinct from Him, [73:1] He was so "by" or "with"
+Him as to be His fellow:--
+
+    "The Logos was God."
+
+That is, though numerically distinct, He partook of the same Divine
+Nature:
+
+    "All Things were made by Him."
+
+Because, partaking fully of the nature, He partook fully of the power of
+God, and so of His creating power.
+
+    "That was the true light which lighteth every man that cometh into
+    the world."
+
+    "The Logos was made flesh."
+
+He was incarnate by the Holy Ghost of the Virgin Mary, and was made man.
+
+The first enunciation, then, of St. John is that--
+
+    "IN THE BEGINNING WAS THE WORD."
+
+In Justin we read:--
+
+    "His Son, Who alone is properly called Son, the Word, Who also was
+    with Him, and was begotten before the works." (Apol. ii. ch. vi.)
+
+Again:--
+
+    "When you [Justin] say that this Christ existed as God before the
+    ages." (Dial. ch. xlviii.)
+
+Again:--
+
+    "God begat before all creatures a Beginning, [74:1] [who was] a
+    certain rational Power from Himself, Who is called by the Holy
+    Spirit, now the Glory of the Lord, now the Son, again Wisdom, again
+    an Angel, then God, and then Lord and Logos." (Dial. ch. lxi.)
+
+Now it is to be here remarked, that though the Logos is continually
+declared to be "begotten of," "derived from," "an offspring of" the
+Father, yet in no case is He declared to be "created" or "made,"
+anticipating the declaration which we confess in our Creed, "The Son is
+of the Father alone, not made, nor created, but begotten."
+
+St. John proceeds:--
+
+    "THE WORD WAS WITH GOD."
+
+In Justin we read:--
+
+    "This Offspring, which was truly brought forth from the Father, was
+    with the Father before all the creatures, and the Father communed
+    with Him." (Dial. ch. lxii.)
+
+Again, a little before, in the same chapter:--
+
+    "From which we can indisputably learn that God conversed with some
+    One who was numerically distinct from Himself."
+
+Again:--
+
+    "The Word, Who also was with Him." (Apol. ii. ch. vi.)
+
+Again, Trypho says:--
+
+    "You maintain Him to be pre-existent God." (Ch. lxxxvii.)
+
+Again:--
+
+    "I asserted that this Power was begotten from the Father, by His
+    Power and Will, but not by abscission, as if the essence of the
+    Father were divided; as all other things partitioned and divided are
+    not the same after as before they were divided; and for the sake of
+    example I took the case of fires kindled from a fire, which we see
+    to be distinct from it," &c. (Dial. cxxviii.)
+
+    "THE WORD WAS GOD."
+
+Justin writes:--
+
+    "The Word of Wisdom, Who is Himself this God begotten of the Father
+    of all things" (Dial. ch. lxi.) (See previous page.)
+
+Again:--
+
+    "They who affirm that the Son is the Father are proved neither to
+    have become acquainted with the Father, nor to know that the Father
+    of the Universe has a Son; Who also, being the first-begotten Word
+    of God, is even God." (Apol. I. ch. lxiii.)
+
+Again:--
+
+    "It must be admitted absolutely that some other One is called Lord
+    by the Holy Spirit besides Him Who is considered Maker of all
+    things." (Dial. ch. lvi.)
+
+But it is useless to multiply quotations, seeing that all those in pages
+69-71 are the echoes of this declaration of the Fourth Evangelist.
+
+St. John writes:--
+
+    "ALL THINGS WERE MADE BY HIM."
+
+And Justin writes:--
+
+    "Knowing that God conceived and made the world by the Word." (Apol.
+    I. ch. lxiv.)
+
+Again:--
+
+    "When at first He created and arranged all things by Him." (Apol.
+    II. ch. vi.)
+
+Again St. John writes:--
+
+    "THAT (_i.e._ THE WORD) WAS THE TRUE LIGHT THAT LIGHTETH EVERY MAN
+    THAT COMETH INTO THE WORLD."
+
+I have given above (p. 51) sufficient illustrations from Justin of this
+truth. I again draw attention to:--
+
+    "He is the Word of Whom every race of men were partakers." (Apol. I.
+    ch. xlvi.)
+
+Again:--
+
+    "He was and is the Word Who is in every man." (Apol. II. ch. x.)
+    "For whatever either lawgivers or philosophers uttered well, they
+    elaborated by finding and contemplating some part of the Word. But
+    since they did not know the whole of the Word which is Christ, they
+    often contradicted themselves." [77:1] (Apol. II. ch. x.)
+
+Again:--
+
+    "These men who believe in Him, in whom [Greek: en hois] abideth the
+    seed of God, the Word." (Apol. I. ch. xxxii.)
+
+Again:--
+
+    "I confess that I both boast and with all my strength strive to be
+    found a Christian; not because the teachings of Plato are different
+    from those of Christ, but because they are not in all respects
+    similar, as neither are those of the others, Stoics, and poets, and
+    historians. For each man spoke well in proportion to the share he
+    had of the spermatic Word." [77:2] (Apol. II. ch. xiii.)
+
+Lastly, St. John writes:--
+
+    "THE WORD WAS MADE FLESH."
+
+And Justin writes:--
+
+    "The Logos Himself, Who took shape and became man and was called
+    Jesus Christ." (Apol. II. ch. v.)
+
+Again:--
+
+    "The Word, Who is also the Son; and of Him we will in what follows
+    relate how He took flesh, and became Man." (Apol. II. ch. xxxii.)
+
+    "Jesus Christ is the only proper Son Who has been begotten by God,
+    being His Word, and First-begotten, and Power, and becoming man
+    according to His Will He taught us these things," &c. (Apol. I. ch.
+    xxiii.)
+
+Again:--
+
+    "In order that you may recognize Him as God coming forth from above,
+    and Man living among men." (Dial. lxiv.)
+
+Again:--
+
+    "He was the Only-begotten of the Father of all things, being
+    begotten in a peculiar manner Word and Power by Him, and having
+    afterwards become Man through the Virgin." (Dial. ch. cv.)
+
+After considering the above extracts, the reader will be able to judge
+of the truth of some assertions of the author of "Supernatural
+Religion," as, for instance:--
+
+    "We are, in fact, constantly directed by the remarks of Justin to
+    other sources of the Logos doctrine, and never to the Fourth Gospel,
+    with which his tone and terminology in no way agree." (Vol. ii. p.
+    293)
+
+Again:--
+
+    "We must see that Justin's terminology, as well as his views of the
+    Word become Man, is thoroughly different from that Gospel." (Vol.
+    ii. p. 296)
+
+Also:--
+
+    "It must be apparent to every one who seriously examines the
+    subject, that Justin's terminology is thoroughly different from, and
+    in spirit opposed to, that of the Fourth Gospel, and in fact that
+    the peculiarities of the Gospel are not found in Justin's writings
+    at all." (!!) (P. 297.) [78:1]
+
+On the contrary, we assert that every Divine Truth respecting the Logos,
+which appears in the germ in St. John, is expanded in Justin. St. John's
+short and pithy sentences are the text, and Justin's remarks are the
+exposition of that text, and of nothing less or more.
+
+So far from Justin's doctrine being contrary to the spirit of St. John's,
+Justin, whilst deviating somewhat from the strict letter, seizes and
+reproduces the very spirit. I will give in the next section two or three
+remarkable instances of this; which instances, strange to say, the
+author of "Supernatural Religion" quotes for the purpose of showing the
+absolute divergence and opposition between the two writers.
+
+
+
+
+SECTION XIII.
+
+THE PRINCIPAL WITNESS ON OUR LORD AS KING, PRIEST, AND ANGEL.
+
+
+The author of "Supernatural Religion" quotes the passage in Dial.
+xxxiv.:--
+
+    "For Christ is King, and Priest, and God, and Lord, and Angel, and
+    Man, and Captain, and Stone, and a Son born," &c.
+
+And he remarks, with what I cannot but characterize as astonishing
+effrontery, or (to use his own language with respect to Tischendorf) "an
+assurance which can scarcely be characterized otherwise than an
+unpardonable calculation upon the ignorance of his readers." (Vol. ii.
+p. 56.)
+
+    "Now these representations, which are constantly repeated throughout
+    Justin's writings, are quite opposed to the spirit of the Fourth
+    Gospel." (Vol. ii. p. 288.)
+
+He first of all takes the title "King," and arbitrarily and unwarrantably
+restricts Justin's derivation of it to the seventy-second Psalm,
+apparently being ignorant of the fact that St. John, in his very
+first chapter, records that Christ was addressed by Nathanael as "King
+of Israel"--that the Fourth Gospel alone describes how the crowd on His
+entry into Jerusalem cried, "Osanna, Blessed be the King of Israel, Who
+cometh in the name of the Lord" (xii. 13)--that this Gospel more fully
+than any other records how Pilate questioned our Lord respecting His
+Kingship, and recognized Him as King, "Behold your King;" and that those
+who mocked our Lord are recorded by St. John to have mocked Him as the
+"King of Israel."
+
+So that this term King, so far from being contrary to the spirit of the
+Fourth Gospel, is not even contrary to its letter.
+
+But this, gross though it seems, is to my mind as nothing to two other
+assertions founded on this passage of Justin:--
+
+    "If we take the second epithet, the Logos as Priest, which is quite
+    foreign to the Fourth Gospel, we find it repeated by Justin."
+
+Now, it is quite true that the title "priest" is not given to our Lord
+in St. John, just as it is not given to Him in any one of the three
+Synoptics, or indeed in any book of the New Testament, except the
+Epistle to the Hebrews: yet, notwithstanding this, of all the books of
+the New Testament, this Gospel is the one which sets forth the reality
+of Christ's Priesthood. For what is the distinguishing function of the
+Priesthood? Is it not Mediation and Intercession, and the Fourth Gospel
+more than all sets forth Christ as Mediator and Intercessor? As Mediator
+when He says so absolutely: "No man cometh unto the Father but by me;"
+"As my Father sent me so send I you; whosesoever sins ye remit, they are
+remitted unto them."
+
+Again, the idea of Priesthood is actually inherent in the figure of the
+good Shepherd "Who giveth His Life for the sheep;" for how does He give
+His life?--not in the way of physical defence against enemies, as an
+earthly "good shepherd" might do, but in the way of atoning Sacrifice,
+as the author of "Supernatural Religion" truly asserts, where he writes
+(vol. ii. p. 352):--
+
+    "The representation of Jesus as the Lamb of God taking away the sins
+    of the world is the very basis of the Fourth Gospel."
+
+Again, in the same page:--
+
+    "He died for the sin of the world, and is the object of faith, by
+    which alone forgiveness and justification before God can be
+    secured."
+
+Again, with reference to His Intercession, we have not only the truth
+set forth in such expressions as "I will pray the Father," but we have
+the actual exercise of the great act of priestly Intercession, as
+recorded in the seventeenth chapter of the Fourth Gospel. If we look to
+words only (which the author of "Supernatural Religion" too often does),
+then, of course, we allow that the epithet "priest" is quite foreign not
+only to the Fourth Gospel, but to every other book of the New Testament,
+except the Epistle to the Hebrews; but if we look to the things implied
+in the idea of Priesthood, such as Mediation and Intercession, in fact
+Intervention between God and Man, then we find that the whole New
+Testament is pervaded with the idea, and it culminates in the Fourth
+Gospel.
+
+The next assertion of the author of "Supernatural Religion" on the same
+passage betrays still more ignorance of the contents of St. John's
+Gospel, and a far greater eagerness to fasten on a seeming omission of
+the letter, and to ignore a pervadence of the spirit. He asserts:--
+
+    "It is scarcely necessary to point out that this representation of
+    the Logos as Angel, is not only foreign to, but opposed to, the
+    spirit of the Fourth Gospel." (Vol. ii. p. 293)
+
+Now just as in the former case we had to ask, "What is the
+characteristic of the priest?" so in order to answer this we have only
+to ask, "What is the characteristic of the angel?"
+
+An angel is simply "one sent." Such is the meaning of the word both in
+the Old and New Testament. The Hebrew word [Hebrew: mlakh] is applied
+indifferently to a messenger sent by man (see Job i. 14; 1 Sam. xi. 3; 2
+Sam. xi. 19-20), and to God's messengers the Holy Angels, that is, the
+Holy Messengers, the Holy ones sent. And similarly, in the New
+Testament, the word [Greek: angelos] is applied to human messengers in
+Luke vii. 24, [Greek: apelthonton de ton angelon Ioannou], also in Luke
+ix. 52, and James ii. 25. That the characteristic of the angel is to be
+"sent" is implied in such common phrases as, "The Lord _sent_ His
+Angel," "I will _send_ mine angel," "Are they not all ministering
+spirits _sent_ forth to minister?" &c.
+
+Now one of the characteristic expressions of the Fourth Gospel--we might
+almost have said _the_ characteristic expression--respecting Jesus, is
+that He is "sent." To use the noun instead of the verb, He is God's
+special messenger, His [Greek: angelos], sent by Him to declare and to
+do His will: but this does not imply that He has, or has assumed, the
+nature of an angel; just as the application of the same word [Greek:
+angelos] to mere human messengers in no way implies that they have any
+other nature than human nature. Just as men sent their fellow-men as
+their [Greek: angeloi], so God sends One Who, according to Justin, fully
+partakes of His Nature, to be His [Greek: angelos].
+
+This sending of our Lord on the part of His Father is one of the chief
+characteristics of the Fourth Gospel, and the reader, if he cannot
+examine this Gospel for himself, comparing it with the others, has only
+to turn to any concordance, Greek or English, to satisfy himself
+respecting this matter.
+
+Jesus Christ is said to be "sent of God," _i.e._ to be His [Greek:
+angelos], only once in St. Matthew's Gospel (Matthew x. 40: "He that
+receiveth me receiveth Him that sent me"), only once in St. Mark (ix.
+37), only twice in St. Luke (ix. 48; xx. 13), but in the Fourth Gospel
+He is said to be sent of God about forty times. [84:1] In one discourse
+alone, that in John vi., Jesus asserts no less than six times that He is
+sent of God, or that God sent Him; so that the dictum, "This
+representation of the Logos as angel is not only foreign to, but opposed
+to, the spirit of the Fourth Gospel," is absolutely contrary to the
+truth.
+
+
+
+
+SECTION XIV.
+
+THE PRINCIPAL WITNESS ON THE DOCTRINE OF THE TRINITY.
+
+
+The author of "Supernatural Religion" asserts:--
+
+    "The Fourth Gospel proclaims the doctrine of an hypostatic Trinity
+    in a more advanced form than any other writing of the New
+    Testament." [85:1]
+
+This is hardly true if we consider what is meant by the proclamation of
+the doctrine of a Trinity.
+
+Such a doctrine can be set forth by inference, or it can be distinctly
+and broadly stated, as it is, for instance, in the First Article of the
+Church of England, or in the Creed of St. Athanasius.
+
+The doctrine of the Trinity is set forth by implication in every place
+in Scripture where the attributes or works of God are ascribed to two
+other Persons besides The Father. But it is still more directly set
+forth in those places where the Three Persons are mentioned together
+as acting conjointly in some Divine Work, or receiving conjointly
+some divine honour. In this sense the most explicit declarations of
+the doctrine of the Trinity are the Baptismal formula at the end of
+St. Matthew's Gospel, and the "grace," as it is called, at the end of
+St. Paul's Second Epistle to the Corinthians.
+
+St. John, by asserting in different places the Godhead of the Word, and
+the Divine Works of the Holy Ghost, implicitly proves the doctrine of
+the Trinity, but, as far as I can remember, he but twice mentions the
+Three adorable Persons together: Once in the words, "I will pray the
+Father and He shall give you another Comforter." And again, "But the
+Paraclete, which is the Holy Ghost, whom the Father shall send in My
+name, He shall teach you all things."
+
+Now, in respect of the explicit declaration of the doctrine of the
+Trinity, the statements of Justin are the necessary [86:1] developments
+not only of St. John's statements, but of those of the rest of the New
+Testament writers.
+
+I have given two passages in page 10.
+
+One of these is in the First Apology, and reads thus:--
+
+    "Our teacher of these things is Jesus Christ, Who also was born for
+    this purpose, and was crucified under Pontius Pilate, Procurator of
+    Judea in the times of Tiberius Caesar; and that we reasonably
+    worship Him, having learned that He is the Son of the true God
+    Himself, and holding Him in the Second place, and the Prophetic
+    Spirit in the Third, we will prove." (Apol. I. ch. xiii.)
+
+Again, he endeavours to show that Plato held the doctrine of a Trinity.
+He is proving that Plato had read the books of Moses:--
+
+    "And, as to his speaking of a third, he did this because he read, as
+    we said above, that which was spoken by Moses, 'that the Spirit of
+    God moved over the waters.' For he gives the second place to the
+    Logos which is with God, who he (Plato) said, was placed crosswise
+    in the universe; and the third place to the Spirit who was said to
+    be borne upon the water, saying, 'and the third around the third.'"
+    (Apol. I. ch. lx.)
+
+Now unquestionably, so far as expression of doctrine is concerned, these
+passages from Justin are the developments of the Johannean statements.
+The statements in St. John contain, in germ, the whole of what Justin
+develops; but it is absurd to assert that, after Justin had written the
+above, it was necessary, in order to bolster up a later, and
+consequently, in the eyes of Rationalists, a mere human development, to
+forge a now Gospel, containing nothing like so explicit a declaration of
+the Trinity as we find in writings which are supposed to precede it, and
+weighting its doctrinal statements with a large amount of historical
+matter very difficult, in many cases, to reconcile perfectly with the
+history in the older Synoptics.
+
+
+
+
+SECTION XV.
+
+JUSTIN AND ST. JOHN ON THE INCARNATION.
+
+
+Two further matters, bearing upon the relations of the doctrine of
+Justin to that of St. John, must now be considered. The Author of
+"Supernatural Religion" asserts that the doctrine of Justin respecting
+the Incarnation of the Word is essentially different from that of St.
+John:--
+
+    "It must be borne in mind that the terminology of John i. 14, 'And
+    the Word became flesh ([Greek: sarx egeneto]) is different from that
+    of Justin, who uses the word [Greek: sarkopoietheis]." (Vol. ii. p.
+    276.)
+
+Again, with reference to the word [Greek: monogenes], he writes:--
+
+    "The phrase in Justin is quite different from that in the Fourth
+    Gospel, i. 14, 'And the Word became flesh' ([Greek: sarx egeneto])
+    and tabernacled among us, and we beheld his glory, glory as of the
+    Only-begotten from the Father' ([Greek: hos monogenous para patros],
+    &c.) In Justin he is 'the Only-begotten of the Father of all'
+    ([Greek: monogenes to Patri ton holon)], 'and He became man'
+    ([Greek: anthropos genomenos]) 'through the Virgin,' and Justin
+    never once employs the peculiar terminology of the Fourth Gospel,
+    [Greek: sarx egeneto], in any part of his writings." (Vol. ii. p.
+    280.)
+
+Again:--
+
+    "He [Justin] is, in fact, thoroughly acquainted with the history of
+    the Logos doctrine and its earlier enunciation under the symbol of
+    Wisdom, and his knowledge of it is clearly independent of, and
+    antecedent to, the statements of the Fourth Gospel." (Vol. ii. p.
+    284)
+
+This passage is important. I think we cannot be wrong in deducing from
+it that the Author of "Supernatural Religion" considers that the Gospel
+of St. John was published subsequently to the time of Justin Martyr,
+that is, some time after A.D. 160 or 165.
+
+Again:--
+
+    "The peculiarity of his terminology in all these passages [all which
+    I have given above in pages 73-78], so markedly different, and even
+    opposed to that of the Fourth Gospel, will naturally strike the
+    reader." (Vol. ii. p. 286.)
+
+Again, and lastly:--
+
+    "We must see that Justin's terminology, as well as his views of the
+    Word become man, is thoroughly different from that Gospel. We have
+    remarked that, although the passages are innumerable in which Justin
+    speaks of the Word having become man through the Virgin, he never
+    once throughout his writings makes use of the peculiar expression of
+    the Fourth Gospel: 'The word became flesh' ([Greek: ho logos sarx
+    egeneto]). On the few occasions on which he speaks of the Word
+    having been _made_ flesh, he uses the term, [Greek: sarkopoietheis.]
+    In one instance he has [Greek: sarka echein], and speaking of the
+    Eucharist, Justin once explains that it is in memory of Christ being
+    made _body_, [Greek: somatopoiesasthai]. Justin's most common
+    phrase, however, and he repeats it in numberless instances, is that
+    the Logos submitted to be born, and become man [Greek: gennethenai
+    anthropon genomenon hypemeinen] by a Virgin, or he uses variously
+    the expressions: [Greek: anthropos gegone, anthropos genomenos,
+    genesthai anthropon.]" (Vol. ii. p. 296.)
+
+Here, then, we have the differences specified by which the Author of
+"Supernatural Religion" thinks that he is justified in describing the
+terminology and views of Justin respecting the Incarnation as "markedly
+different and even opposed to," and as "thoroughly different from,"
+those of the Fourth Gospel.
+
+So that, because Justin, instead of embodying the sentence, [Greek: ho
+logos sarx egeneto], substitutes for it the participle, [Greek:
+sarkopoietheis], or the phrase, [Greek: sarka echein], or the
+infinitive, [Greek: somatopoiesasthai], or the expression, [Greek:
+anthropos gegone] he holds views thoroughly different from those of
+St. John respecting the most momentous of Christian truths.
+
+This is a fair specimen of the utterly reckless assertions in which this
+author indulges respecting the foundation truth of Christianity.
+
+If such terms, implying such divergences, can be applied to these
+statements of Justin's _belief_ in the Incarnation, what words of human
+language could be got to express his flat denial of the truth held in
+common by him and by St. John, if he had been an unbeliever? If Justin,
+with most other persons, considers that being "in the flesh" is the
+characteristic difference between men and spirits such as the angels,
+and expresses himself accordingly by saying that the Word "became man,"
+what sense is there in saying that he "is opposed to the spirit of the
+Fourth Gospel," in which we have the Word not only as the "Son of Man,"
+but possessing all the sinless weaknesses of human nature, so that He is
+weary, and weeps, and groans, and is troubled in spirit?
+
+And now we will make, if the reader will allow, a supposition analogous
+to some which the author of "Supernatural Religion" has made in pages
+360 and following of his first volume. We will suppose that all the
+ecclesiastical literature, inspired and uninspired, previous to the
+Council of Nice, had been blotted out utterly, and the Four Gospels
+alone preserved. And we will suppose some critic taking upon himself to
+argue that the Gospel of St. John was written after the Nicene Creed. On
+the principles and mode of argument of the author of "Supernatural
+Religion," he would actually be able to prove his absurdity, for he
+would be able to allege that the doctrine and terminology of the Fathers
+of the first General Council was "opposed to" that of the Fourth Gospel;
+and so they could not possibly have acknowledged its authority if they
+had even "seen" it. For he (the critic) would allege that the words of
+St. John respecting the Incarnation are not adopted by the Creed which
+the Nicene Fathers put forth; instead of inserting into the Creed the
+words [Greek: ho logos sarx egeneto], which, the critic would urge, they
+_must have done_ if they would successfully oppose foes who appealed to
+the letter of Scripture, they used other terms, as the participles
+[Greek: sarkothenta] and [Greek: enanthropesanta]. [91:1] Again, the
+supposed critic would urge, they applied to our Lord the phrase [Greek:
+gennethenta pro panton ton aionon], a phrase "so markedly different and
+indeed opposed to that of the Fourth Gospel," as the author of
+"Supernatural Religion" urges with respect to [Greek: gennema pro panton
+ton poiematon], and [Greek: apo tou Patros ton holon gennetheis.] Again,
+the critic would urge that instead of calling the Son "God" absolutely,
+as in the sentence "the Word was God," they confess Him only as [Greek:
+Theos ek Theou], and this because He is [Greek: gennetheis], and so he
+would say, with the author of "Supernatural Religion," "This is a
+totally different view from that of the Fourth Gospel, which in so
+emphatic a manner enunciates the doctrine, 'In the beginning was the
+Word, and the Word was with God, and God was the Word;'" and so our
+supposed critic will exclaim, "See what abundant proof that these
+Fathers had 'never even seen' the Fourth Gospel;" and according to all
+rules of Rationalistic criticism they had not, or, at least, they
+thought nothing of its authenticity; whilst all the time this same
+Gospel was open before them, and they devoutly reverenced every word as
+the word of the Holy Ghost, and would have summarily anathematized any
+one who had expressed the smallest doubt respecting its plenary
+Inspiration.
+
+
+
+
+SECTION XVI.
+
+JUSTIN AND ST. JOHN ON THE SUBORDINATION OF THE SON.
+
+
+The second matter connected with the relations of the doctrine of Justin
+Martyr to that of St. John, is the subordination of the Son to the
+Father.
+
+I have already noticed this truth (page 49), but, owing to its
+importance it may be well to devote to it a few further remarks. The
+author of "Supernatural Religion" does not seem to realize that in
+perfect Sonship two things are inherent, viz., absolute sameness (and
+therefore equality) of nature with the Father, and perfect subordination
+in the submission of His will to that of the Father.
+
+He consequently asserts:--
+
+    "It is certain, however, that both Justin and Philo, unlike the
+    prelude to the Fourth Gospel, place the Logos in a secondary
+    position to God the Father, another point indicating a less advanced
+    stage of the doctrine. Both Justin and Philo apply the term [Greek:
+    theos] to the Logos without the article. Justin distinctly says,
+    that Christians worship Jesus Christ as the Son of the True God,
+    holding Him in the Second Place [Greek: en deutera chora echontes],
+    and this secondary position is systematically defined through
+    Justin's writings in a very decided way, as it is in the works of
+    Philo, by the contrast of the begotten Logos with the unbegotten
+    God. Justin speaks of the Word as the 'first born of the unbegotten
+    God' ([Greek: prototokos to agenneto Theo]), and the distinctive
+    appellation of the 'unbegotten God,' applied to the Father, is most
+    common in all his writings." (Vol. ii. p. 291)
+
+Now, when Justin speaks of holding Christ "in the Second Place," he does
+no more nor less than any Trinitarian Christian of the present day, when
+such an one speaks of the Son as the _Second_ Person of the Trinity, and
+as the only begotten Son and the Word of the Father.
+
+When we speak of Him as being the Second Person, we necessarily rank Him
+in the second place in point of numerical order. When we speak of Him as
+being the Son, we naturally place Him as, in the order of conception,
+second to, or after, Him that begat Him; [94:1] and, when we speak of
+Him as the Word, we also place Him in order of conception as after Him
+Who utters or gives forth the Word.
+
+Justin says no more than this in any expression which he uses.
+
+When he speaks of the Father as the unbegotten God, and the Son as the
+Begotten God, he does no more than the most uncompromising believer in
+the doctrine of the ever-blessed Trinity in the present day does, when,
+in the words of the Creed of St. Athanasius, that believer confesses
+that
+
+    "The Father is made of none, neither created nor begotten.
+
+    "The Son is of the Father alone, neither made, nor created, but
+    begotten."
+
+But we have not now so much to do with the orthodoxy of Justin as with
+the question as to whether his doctrine is anterior to St. John's, as
+being less decided in its assertions of our Lord's equality.
+
+Now there are no words in Justin on the side of our Lord's subordination
+at all equal to the words of Christ as given in St. John, "My Father is
+greater than I."
+
+The Gospel of St. John is pervaded by two great truths which underlie
+every part, and are the necessary complements of one another; these are,
+the perfect equality or identity of the nature of the Son with that of
+the Father, because He is the true begotten Son of His Father; and the
+perfect submission of the Will of the Son to that of the Father because
+He is His Father.
+
+The former appears in such assertions as "The Word was with God," "The
+Word was God," "My Lord and My God," "I and the Father are one," "He
+that hath seen Me hath seen the Father," "The glory which I had with
+Thee before the world was," "All things that the Father hath are mine,"
+&c.
+
+The latter is inherent in the idea of perfect Sonship, and is asserted
+in such statements as
+
+    God "gave His only begotten Son" (iii. 16).
+
+    "The Father loveth the Son, and hath given all things into His
+    hands" (iii. 35).
+
+    "The Son can do nothing of Himself" (v. 19).
+
+    "The Father loveth the Son, and showeth Him all things that Himself
+    doeth" (v. 20).
+
+    The Father hath "given to the Son to have life in Himself" (v. 26).
+
+    The Father "hath given Him authority to execute judgment also" (v.
+    27).
+
+    "I seek not mine own will, but the will of the Father" (v. 30).
+
+    "The works which the Father hath given me to finish" (v. 36).
+
+    "I am come in my Father's name" (v. 43).
+
+    "Him [the Son of Man] hath God the Father sealed" (vi. 27).
+
+    "I live by the Father" (v. 57).
+
+    "My doctrine is not mine, but His that sent me" (vii. 16).
+
+    "He that seeketh His glory that sent Him, the same is true" (vii.
+    18).
+
+    "I am from Him, and He hath sent me" (vii. 29).
+
+    "I do nothing of myself, but as my Father hath taught me, I speak
+    these things" (viii. 28).
+
+    "Neither came I of myself, but He sent me" (viii. 42).
+
+    "I have power to take it [my life] again; this commandment have I
+    received of my Father" (x. 18).
+
+    "My Father, which gave them me, is greater than all" (x. 29).
+
+    "I have kept my Father's commandments, and abide in His love" (xv.
+    10).
+
+I have read Justin carefully for the purpose of marking every expression
+in his writings bearing upon the relations of the Son to the Father, and
+I find none so strongly expressing subordination as these, and the
+declarations of this kind in the works of Justin are nothing like so
+numerous as they are in the short Gospel of St. John.
+
+The reader who knows anything about the history of Christian doctrine
+will see at a glance how impossible it would have been for a Gospel
+ascribing these expressions to Jesus to have been received by the
+Christian Church long before Justin's time, except that Gospel had been
+fully authenticated as the work of the last surviving Apostle.
+
+
+
+
+SECTION XVII.
+
+JUSTIN AND PHILO.
+
+
+The writer of "Supernatural Religion" asserts that Justin derived his
+Logos doctrine from Philo, and also that his doctrine was identical with
+that of Philo and opposed to that of St. John.
+
+But respecting this assertion two questions may be asked.
+
+From whom did Philo derive _his_ doctrine of the Logos? and
+
+From whom did Justin derive his identification of the Logos with Jesus?
+
+The Christian, all whose conceptions of salvation rest ultimately upon
+the truth that "The Word was God," believes (if, that is, he has any
+knowledge of the history of human thought), that God prepared men for
+the reception of so momentous a truth long before that truth was fully
+revealed. He believes that God prepared the Gentiles for the reception
+of this truth by familiarizing them with some idea of the Logos through
+the speculations of Plato; and he also believes that God prepared His
+chosen people for receiving the same truth by such means as the
+personification of Wisdom in the book of Proverbs, and in the Apocryphal
+moral books, and, above all, by the identification of the active
+presence and power of God with the Meymera or Word, as set forth in the
+Chaldee paraphrases.
+
+Both these lines of thought seem to have coalesced and to have reached
+their full development (so far as they could, at least, apart from
+Christianity) in Alexandrian Judaism, which is principally known to us
+in the pages of Philo; but how much of Philo's own speculation is
+contained in the extracts from his writings given by the author of
+"Supernatural Religion" it is impossible to say, as we know very little
+of the Alexandrian Jewish literature except from him. He seems, however,
+to write as if what he enunciated was commonly known and accepted by
+those for whom he wrote.
+
+There are two reasons which make me think that Justin, if he derived any
+part of his Logos doctrines from Alexandrian sources (which I much
+doubt), derived them from writings or traditions to which Philo, equally
+with himself, was indebted.
+
+One is that, in his Dialogue with Trypho, a Jew, he never mentions
+Philo, whose name would have been a tower of strength to him in
+disputing with a Jew, and convincing him that there might be another
+Person Who might be rightly called God besides the Father.
+
+Surely if Justin had known that Philo had spoken of God
+
+    "Appointing His true Logos, his first begotten Son, to have the care
+    of this sacred flock as the substitute of the great King" (quoted in
+    p. 274);
+
+and that--
+
+    "The most ancient Word is the image of God" (p. 274);
+
+and that
+
+    "The Word is the image of God by which the whole world was created"
+    (p. 275);
+
+surely, I say, he would have used the name of one who had been in his
+day such a champion of the Jewish people, and had suffered such insults
+from Caligula on their account. [100:1]
+
+Nothing seems more appropriate for the conversion of Trypho than many of
+the extracts from Philo given by the author of "Supernatural Religion."
+Herein, too, in this matter of Philo and Justin, the author of
+"Supernatural Religion" betrays his surprising inconsistency and refutes
+himself. He desires it to be inferred that Justin need not have
+seen--probably had not seen, even one of our present Gospels, because he
+does not name the authors, though there is abundant reason why the names
+of four authors of the Memoirs should not be paraded before unbelievers
+as suggesting differences in the testimony; whereas it would have been
+the greatest assistance to him in his argument with Trypho to have named
+Philo; and he does not. We would not infer from this, as the author of
+"Supernatural Religion" does most absurdly in parallel cases, that
+Justin "knew nothing" of Philo; had not even seen his books, and need
+not have heard of him; but we must gather from it that Justin did not
+associate the name of Philo with the Logos doctrine in its most advanced
+stage of development. Many other facts tend to show that Justin made
+little or no use of Philo. In the extracts given by the author of
+"Supernatural Religion" from Philo, all culled out to serve his purpose,
+the reader will notice many words and phrases "foreign" to Justin; for
+instance, [Greek: deuteros Theos, organon de Logon Theou, di' hou sympas
+ho kosmos edemiourgeito]. More particularly the reader will notice that
+such adjectives as [Greek: orthos, hieros (hierotatos)] and [Greek:
+presbys (presbytatos)] are applied to the Word in the short extracts
+from Philo given by the author of "Supernatural Religion," which are
+never applied to the Second Person of the Trinity in Justin. In fact,
+though there are some slight resemblances, the terminology of Philo is,
+to use the words of "Supernatural Religion," "totally different from"
+and "opposed to" that of Justin, and the more closely it is examined,
+the more clearly it will be seen that Justin cannot have derived his
+Logos doctrine from Philo.
+
+The other question is, "from whom did Justin derive his identification
+of the Logos with Jesus?"
+
+Not from Philo, certainly. We have shown above how St. John lays down
+with authority the identity of the Logos with the pre-existent Divine
+Nature of Jesus, not in long, elaborate, carefully reasoned
+philosophical dissertation, but in four short, clear, decisive
+enunciations. "In the beginning was the Word"--"The Word was with
+God"--"The Word was God"--"The Word was made flesh."
+
+We have seen how these were the manifest germs of Justin's teaching.
+Now, if at the time when Justin wrote the Fourth Gospel, as we shall
+shortly prove, must have been in use in the Church in every part of the
+world, why should Justin be supposed to derive from Philo a truth which
+he, being a Jew, would repudiate? Justin himself most certainly was not
+the first to identify the Logos with Jesus. The identification was
+asserted long before in the Apocalypse, which the author of
+"Supernatural Religion" shows to have been written about A.D. 70, or so.
+In fact, he ascertains its date to "a few weeks." Supposing, then, that
+the Apocalypse was anterior to St. John, on whose lines, so to speak,
+does Justin develope the Logos doctrine? Most assuredly not on Philo's
+lines (for his whole terminology essentially differs from that of the
+Alexandrian), but on the lines of the fourth Gospel, and on no other.
+
+Let the reader turn to some extracts which the author of "Supernatural
+Religion" gives out of Philo. In p. 265, he gives some very striking
+passages indeed, in which Philo speaks of the Logos as the Bread from
+heaven:--
+
+    "He is 'the substitute ([Greek: hyparchos]) of God,' 'the heavenly
+    incorruptible food of the soul,' 'the bread from heaven.' In one
+    place he says, 'and they who inquire what nourishes the soul ...
+    learnt at last that it is the Word of God, and the Divine Reason'
+    ... This is the heavenly nourishment to which the Holy Scripture
+    refers ... saying, 'Lo I rain upon you bread ([Greek: artos]) from
+    heaven' (Exod. xvi. 4). 'This is the bread ([Greek: artos]) which
+    the Lord has given them to eat.'" (Exod. xvi. 15)
+
+And again:--
+
+    "For the one indeed raises his eyes to the sky, perceiving the
+    Manna, the Divine Word, the heavenly incorruptible food of the
+    longing soul." Elsewhere ... "but it is taught by the initiating
+    priest and prophet Moses, who declares, 'This is the bread ([Greek:
+    artos]), the nourishment which God has given to the soul.' His own
+    Reason and His own Word which He has offered; for this bread
+    ([Greek: artos]) which He has given us to eat is Reason." (Vol. ii.
+    p. 265.)
+
+Now the Fourth Gospel also makes Jesus speak of Himself as the "Bread of
+Life," and "given by the Father;" but what is the bread defined by Jesus
+Himself to be? Not a mere intellectual apprehension, _i.e._ Reason, as
+Philo asserts; but the very opposite, no other than "His Flesh;" the
+product of His Incarnation. "The bread that I will give is My Flesh,"
+and He adds to it His Blood. "Except ye eat the Flesh of the Son of Man
+and drink His Blood, ye have no life in you."
+
+Now this also Justin reproduces, not after the conception of Philo,
+which is but a natural conception, but after the conception of Jesus in
+the Fourth Gospel, which is an infinitely mysterious and supernatural
+one.
+
+    "In like manner as Jesus Christ our Saviour, having been made flesh
+    by the Word of God, had both flesh and blood for our Salvation, so
+    likewise have we been taught that the food which is blessed by the
+    prayer of His Word, and from which our blood and flesh are by
+    transmutation nourished is the Flesh and Blood of that Jesus Who was
+    made flesh." (Apol. I. ch. lxvi.)
+
+I trust the reader will acquit me, in making this quotation, of any
+desire to enunciate any Eucharistic theory of the presence of Christ's
+Flesh in the Eucharist. All I have to do with is the simple fact that
+both Philo and St. John speak of the Word as the Bread of Life; but
+Philo explains that bread to be "reason," and St. John makes our Lord to
+set it forth as His Flesh, and Justin takes no notice of the idea of
+Philo, and reproduces the idea of the fourth Gospel.
+
+And yet we are to be told that Justin "knew nothing" of the Fourth
+Gospel, and that his Logos doctrine was "identical" with that of Philo.
+
+
+
+
+SECTION XVIII.
+
+DISCREPANCIES BETWEEN ST. JOHN AND THE SYNOPTICS.
+
+
+The author of "Supernatural Religion" devotes a large portion of his
+second volume to setting forth the discrepancies, real or alleged,
+between the Synoptics and the Fourth Gospel.
+
+In many of these remarks he seems to me to betray extraordinary
+ignorance of the mere contents of the Fourth Gospel. I shall notice two
+or three remarkable misconceptions; but, before doing this, I desire to
+call the reader's attention to the only inference respecting the
+authorship of this Gospel which can be drawn from these discrepancies.
+
+St. John's Gospel is undoubtedly the last Gospel published; in fact, the
+last work of the sacred canon. The more patent, then, the differences
+between St. John and the Synoptics, the more difficult it is to believe
+that a Gospel, containing subject-matter so different from the works
+already accepted as giving a true account of Christ, should have been
+accepted by the whole Church at so comparatively recent a date, unless
+that Church had every reason for believing that it was the work of the
+last surviving Apostle.
+
+Take, for instance, the [apparent] differences between St. John and the
+Synoptics respecting the scene of our Lord's ministry, the character of
+His discourses, the miracles ascribed to Him, and the day of His
+Crucifixion, or rather of His partaking of the Paschal feast. The most
+ignorant and unobservant would notice these differences; and the more
+labour required to reconcile the statements or representations of the
+last Gospel with the three preceding ones, the more certain it is that
+none would have ventured to put forth a document containing such
+differences except an Apostle who, being the last surviving one, might
+be said to inherit the prestige and authority of the whole college.
+
+It would far exceed the limits which I have prescribed to myself to
+examine the Fourth Gospel with the view of reconciling the discrepancies
+between it and the Synoptics, and also of bringing out the numberless
+undesigned coincidences between the earlier and the later account, of
+which the writer of "Supernatural Religion," led away by his usual
+dogmatic prejudices, has taken not the smallest notice.
+
+The reader will find this very ably treated in Mr. Sanday's "Authorship
+of the Fourth Gospel" (Macmillan).
+
+My object at present is of a far humbler nature, simply to show the
+utter untrustworthiness of some of the most confidently asserted
+statements of the writer of "Supernatural Religion."
+
+I shall take two:
+
+1. The difference between Christ's mode of teaching and the structure
+of His discourses, as represented by St. John and the Synoptics
+respectively.
+
+2. The intellectual impossibility that St. John should have written the
+Fourth Gospel.
+
+1. Respecting the difference of Christ's mode of teaching as recorded in
+St. John and in the Synoptics, he remarks:--
+
+    "It is impossible that Jesus can have had two such diametrically
+    opposed systems of teaching; one purely moral, the other wholly
+    dogmatic; one expressed in wonderfully terse, clear, brief sayings
+    and parables, the other in long, involved, and diffuse discourses;
+    one clothed in the great language of humanity, the other concealed
+    in obscure, philosophic terminology; and that these should have been
+    kept so distinct as they are in the Synoptics, on the one hand, and
+    the Fourth Gospel on the other. The tradition of Justin Martyr
+    applies solely to the system of the Synoptics, 'Brief and concise
+    were the sentences uttered by Him: for He was no Sophist, but His
+    word was the power of God.'" [106:1] (Vol. ii. p. 468)
+
+To take the first of those assertions. So far from its being
+"impossible" that Jesus "can have had two such diametrically opposite
+modes of teaching," it is not only possible, but we have undeniable
+proof of the fact in that remarkable saying of Christ recorded by both
+St. Matthew and St. Luke: "All things are delivered unto Me of My
+Father, and no man knoweth the Son, but the Father; neither knoweth any
+man the Father, save the Son, and he to whomsoever the Son will reveal
+Him." (Matth. xi. 27). The author of "Supernatural Religion" has studied
+the letter of this passage very carefully, for he devotes no less than
+ten pages to a minute examination of the supposed quotations of it in
+Justin and other Fathers (vol. i. pp. 402-412); but he does not draw
+attention to the fact that it is conceived in the spirit and expressed
+in the terms of the Fourth Gospel, and totally unlike the general style
+of the discourses in the Synoptics. [107:1] The Fourth Gospel shows us
+that such words as these, almost unique in the Synoptics, are not the
+only words uttered in a style so different from the usual teaching of
+our Lord--that at times, when He was on the theme of His relations to
+His Father, He adopted other diction more suited to the nature of the
+deeper truths He was enunciating.
+
+Then take the second assertion:--
+
+    "One [system] expressed in wonderfully terse, clear, brief sayings
+    and parables, the other in long, involved, and diffuse discourses."
+
+Again:--
+
+    "The description which Justin gives of the manner of teaching of
+    Jesus excludes the idea that he knew the Fourth Gospel. 'Brief and
+    concise were the sentences uttered by Him, for He was no Sophist,
+    but His word was the power of God.' (Apol. I. 14) No one could for a
+    moment assert that this description applies to the long and
+    artificial discourses of the Fourth Gospel, whilst, on the other
+    hand, it eminently describes the style of teaching with which we are
+    acquainted in the Synoptics, with which the Gospel according to the
+    Hebrews, in all its forms, was so closely allied." (Vol. ii. p. 315)
+
+Now I assert, and the reader can with very little trouble verify the
+truth of the assertion, that the mode of our Lord's teaching, as set
+forth in St. John, is more terse, axiomatic, and sententious--more in
+accordance with these words of Justin, "brief and concise were the
+sentences uttered by Him," than it appears in the Synoptics.
+
+To advert for a moment to the mere length of the discourses. The Sermon
+on the Mount is considerably longer than the longest discourse in St.
+John's Gospel (viz., that occupying chapters xiv., xv., xvi.). This is
+the only unbroken discourse of any length in this Gospel. The others,
+viz., those with Nicodemus, with the woman at Sychem, with the Jews in
+the Temple, and the one in the Synagogue at Capernaum, are much shorter
+than many in the Synoptics, and none of them are continuous discourses,
+but rather conversations. And, with respect to the composition, those in
+St. John are mainly made up of short, terse, axiomatic deliverances just
+such as Justin describes.
+
+Take, for instance, the sentences in the sixth chapter:--
+
+    "I am the bread of life."
+
+    "He that believeth on me hath everlasting life."
+
+    "I am that bread of life."
+
+    "This is the bread that cometh down from heaven, that a man should
+    eat thereof and not die."
+
+    "My flesh is meat indeed, and my blood is drink indeed."
+
+    "It is the spirit that quickeneth, the flesh profiteth nothing."
+
+And those in the tenth:--
+
+    "I am the door of the sheep."
+
+    "I am the good shepherd: the good shepherd giveth his life for the
+    sheep."
+
+    "I am the good shepherd, and know my sheep, and am known of mine."
+
+Then, if we compare parables, the passage in the Fourth Gospel most
+resembling a parable, viz., the similitude of the Vine and the branches,
+is made up of detached sentences more "terse" and "concise" than those
+of most parables in the Synoptics.
+
+The discourses in St. John are upon subjects very distasteful to the
+author of "Supernatural Religion," and he loses no opportunity of
+expressing his dislike to them; but it is a gross misrepresentation to
+say that the instruction, whatever it be, is conveyed in other than
+sentences as simple, terse, and concise as those of the Synoptics,
+though the subject-matter is different.
+
+We will now proceed to the last assertion:--
+
+    "One [system of teaching] clothed in the great language of humanity,
+    the other concealed in obscure philosophic terminology."
+
+What can this writer mean by the "philosophic terminology" of our Lord's
+sayings as reported in the Fourth Gospel? If the use of the term "Logos"
+be "philosophic terminology," it is confined to four sentences; and
+these not the words of Jesus Himself, but of the Evangelist. I do not
+remember throughout the rest of the Gospel a single sentence which can
+be properly called "philosophical."
+
+The author must confound "philosophical" with "mysterious." Each and
+every discourse in the fourth Gospel is upon, or leads to, some deep
+mystery; but that mystery is in no case set forth in philosophical, but
+in what the author of "Supernatural Religion" calls the "great language
+of humanity." Take the most mysterious by far of all the enunciations in
+St. John's Gospel, "Except ye eat the flesh of the Son of Man, and drink
+His Blood, ye have no life in you." What are the words of which this
+sentence is composed? "Eat," "flesh," "blood," "Son of man," "life." Are
+not these the commonest words of daily life? but, then, their use and
+association here is the very thing which constitutes the mystery.
+
+Again, take the salient words of each discourse--"Except a man be born
+again"--"be born of water and of the Spirit." "Whosoever drinketh of the
+water that I shall give him shall never thirst." "As the Father hath
+life in Himself, so hath He given to the Son to have life in Himself."
+"All that are in the graves shall hear His voice and shall come forth."
+"The bread that I will give is My flesh." "If ye believe not that I am
+He, ye shall die in your sins." "As the Father knoweth Me, even so know
+I the Father." "I am the Resurrection and the Life." "Whatsoever ye
+shall ask in My name, that will I do." "If I go not away, the Comforter
+will not come unto you but: if I depart, I will send Him unto you."
+
+It is the deepest of all mysteries that one in flesh and blood can say
+such things of Himself; but it is a perversion of language to speak of
+these sayings as "philosophical terminology." They are in a different
+sphere from all more _human_ philosophy, and, indeed, are opposed to
+every form of it. Philosophy herself requires a new birth before she can
+so much as see them.
+
+I must recur, however, to the author's first remark, in which he
+characterizes the discourses of the Synoptics as "purely moral," and
+those of St. John as "wholly dogmatic." This is by no means true. The
+discourses in the Synoptics are on moral subjects, but they continually
+make dogmatic assertions or implications as pronounced as those in the
+Fourth Gospel. In the Sermon on the Mount, for instance, the preacher
+authoritatively adds to and modifies the teaching of the very Decalogue
+itself. "Ye have heard that it was said TO them of old time" (for so
+[Greek: errhethe tois archaiois] must properly be translated); "but I
+say unto you." Again, Jesus assumes in the same discourse to be the
+Object of worship and the Judge of quick and dead, and that His
+recognition is salvation itself, when He says, "Not every one that saith
+unto Me Lord, Lord, shall enter," &c. "Many shall say to me in that day,
+Lord, Lord," &c., "then will I profess unto them, I never knew you,
+depart from me all ye that work iniquity."
+
+Take the following expressions out of a number of similar ones in St.
+Matthew:--
+
+    "I will make you (ignorant fishermen) fishers of men" (implying, I
+    will give you power over souls such as no philosopher or leader of
+    men has had before you). (iv. 21.)
+
+    "Blessed are ye when men shall persecute you for My sake." (v. 11.)
+
+    "If they have called the master of the house (_i.e._ Jesus)
+    Beelzebub, how much wore shall they call them of His household." (x.
+    25.)
+
+    "He that loveth father or mother more than Me is not worthy of me"
+    (so that the holiest of human ties are to give way to His personal
+    demands on the human heart). (x. 37.)
+
+    "He that loseth his life for My sake shall find it." (x. 39)
+
+    "No man knoweth the Son, but the Father." (xi. 27.)
+
+    "In this place is One greater than the temple." (xii. 6.)
+
+    "The Son of man is Lord even of the Sabbath Day." (xii. 8.)
+
+    "In His (Christ's) Name shall the Gentiles trust." (xii. 21.)
+
+    "In the time of harvest I will say to the reapers," _i.e._ the
+    angels. (xiii. 30.)
+
+    "The Son of man shall send forth his angels." (xiii. 41.)
+
+    "I will give unto Thee the keys of the kingdom of heaven." (xvi.
+    19.)
+
+    "Where two or three are gathered together in My Name there am I in
+    the midst of them." (xviii. 21.)
+
+    "He, [God], sent His servants--He sent other servants--Last of all
+    He sent unto them His Son, saying, they will reverence My Son."
+    (xxi. 37.)
+
+These places assert, by implication, the highest dogma respecting the
+Person of Christ. Who is He Who has such power in heaven and earth that
+He commands the angels in heaven, and gives the keys of the kingdom of
+God to His servant on earth? What Son is this Whom none but the Father
+knoweth, and Who alone knoweth the Father, and Who reveals the Father to
+whomsoever He will? What Son is this compared with Whom such saints as
+Moses, David, Elijah, Isaiah, and Daniel are "servants?" Those dogmatic
+assertions of the first Gospel suggest the question; and the Fourth
+Gospel gives the full and perfect answer--that He is the Word with God,
+that He is God, and the Only-begotten of the Father. The Epistles assume
+the answer where one speaks of "Jesus, who, being in the form of God,
+thought it not a thing to be tenaciously grasped to be equal with God,"
+and another speaks of God's own Son, and another compares Moses the
+servant with Christ the Son; but the fullest revelation is reserved to
+the last Gospel. And herein the order of God's dealings is observed, Who
+gives the lesser revelation to prepare for the fuller and more perfect.
+The design of the Gospel is to restore men to the image of God by
+revealing to them God Himself. But, before this can be done, they must
+be taught what goodness is, their very moral sense must be renewed.
+Hence the moral discourses of the Synoptics. Till this foundation is
+laid, first in the world, and then in the soul, the Gospel has nothing
+to lay hold of and to work upon; so it was laid first in the Sermon on
+the Mount, which, far beyond all other teaching, stops every mouth and
+brings in all the world guilty before God; and then the way is prepared
+for fuller revelations, such as that of the Atonement by the Death of
+Christ as set forth in the Epistles of St. Peter and St. Paul, and the
+revelation culminates in the knowledge of the Father and the Son in the
+Fourth Gospel.
+
+With respect to the assertion of the author of "Supernatural Religion,"
+that the discourses in this Gospel are, as compared with those in the
+Synoptics, _wholly_ dogmatic, as opposed to moral, the reader may judge
+of the truth of this by the following sayings of the Fourth Gospel:--
+
+    "Every one that doeth evil hateth the light."
+
+    "He that doeth truth cometh to the light."
+
+    "God is a Spirit, and they who worship Him must worship Him in
+    spirit and in truth."
+
+    "They that have done good [shall come forth] to the Resurrection of
+    Life."
+
+    "How can ye believe who receive honour one of another, and seek not
+    the honour that cometh of God only?"
+
+    "If any man will do His will, he shall know of the doctrine whether
+    it be of God."
+
+    "The truth shall make you free," coupled with
+
+    "Whosoever committeth sin is the servant of sin."
+
+    "If I your Lord and Master have washed your feet, ye ought also to
+    wash one another's feet."
+
+    "A new commandment I give unto you, that ye love one another as I
+    have loved you."
+
+    "He that hath My commandments and keepeth them, he it is that loveth
+    Me."
+
+These sayings, the reader will perceive, embody the deepest and highest
+moral teaching conceivable.
+
+One more point remains to be considered--the impossibility that St.
+John, taking into account his education and intellect, should have been
+the author of the Fourth Gospel. This is stated in the following
+passage:--
+
+    "The philosophical statements with which the Gospel commences, it
+    will be admitted, are anything but characteristic of the son of
+    thunder, the ignorant and unlearned fisherman of Galilee, who, to a
+    comparatively late period of life, continued preaching in his native
+    country to his brethren of the circumcision.... In the Alexandrian
+    philosophy, everything was prepared for the final application of the
+    doctrine, and nothing is more clear than the fact that the writer of
+    the Fourth Gospel was well acquainted with the teaching of the
+    Alexandrian school, from which he derived his philosophy, and its
+    elaborate and systematic application to Jesus alone indicates a late
+    development of Christian doctrine, which, we maintain, could not
+    have been attained by the Judaistic son of Zebedee." (Vol. ii. p.
+    415)
+
+Again, in the preceding page:--
+
+    "Now, although there is no certain information as to the time when,
+    if ever, the Apostle removed into Asia Minor, it is pretty certain
+    that he did not leave Palestine before A.D. 60. ... If we consider
+    the Apocalypse to be his work, we find positive evidence of such
+    markedly different thought and language actually existing when the
+    Apostle must have been at least sixty or seventy years of age, that
+    it is quite impossible to conceive that he could have subsequently
+    acquired the language and mental characteristics of the Fourth
+    Gospel."
+
+This, though written principally with reference to the diction, applies
+still more to the philosophy of the author of the Fourth Gospel. And,
+indeed, from his using the words "mental characteristics," we have no
+doubt that he desires such an application.
+
+Now, what are the facts? We must assume that St. John, though "unlearned
+and ignorant," compared with the leaders of the Jewish commonwealth, at
+the commencement of his thirty years' sojourn in the Jewish capital, was
+a man of average intellect. Here, then, we have a member of a sect more
+aggressive than any before known in the promulgation of its opinions,
+taking the lead in the teaching and defence of these opinions in a city
+to which the Jews of all nationalities resorted periodically to keep the
+great feasts. If the holding of any position would sharpen a man's
+natural intellect and give him a power over words, and a mental grasp of
+ideas to which in youth he had been a stranger, that position would be
+the leading one he held in the Church of such a city as Jerusalem.
+
+In the course of the thirty years which, according to the author of
+"Supernatural Religion," he lived there, he must have constantly had
+intercourse with Alexandrian Jews and Christians. It is as probable as
+not that during this period he had had converse with Philo himself, for
+the distance between Jerusalem and Alexandria was comparatively
+trifling. At Pentecost there were present Jews and proselytes from Egypt
+and the parts of Libya about Cyrene. There was also a Synagogue of the
+Alexandrians. Now I assert that a few hours' conversation with any
+Alexandrian Jew, or with any Christian convert from Alexandrian Judaism,
+would have, _humanly speaking_, enabled the Apostle, even if he knew not
+a word of the doctrine before, to write the four sentences in which are
+contained the whole Logos expression of the Fourth Gospel.
+
+St. John must have been familiar with the teaching of traditional
+interpretation respecting the Meymera as contained in the Chaldee
+paraphrases; indeed, the more "unlearned" and "ignorant" he was, the
+more he must have relied upon the Chaldee paraphrases for the knowledge
+of the Old Testament, the Hebrew having been for centuries a dead
+language. We have a Chaldee paraphrase of great antiquity on so early
+and familiar a chapter as the third of Genesis, explaining the voice of
+the Lord God by the voice of the Meymera, or Word of the Lord God
+(Genesis iii.).
+
+The natural rendering of this word into Greek would be Logos. I repeat,
+then, that, humanly speaking, if he had never entertained the idea
+before, a very short conversation with an Alexandrian Jew would have
+furnished him with all the "philosophy" required to make the four
+statements in which he simply identifies the Logos with the Divine
+Nature of his Lord.
+
+Of course, I do not for a moment believe that the Apostle was enabled to
+write the exordium of his Gospel by any such inspiration. There is not a
+more direct utterance of the Holy Spirit in all Scripture than that
+which we have in the prelude to the Fourth Gospel.
+
+But in the eyes of a Christian the grace of the Holy Spirit is shown in
+the power and explicitness, and above all in the simplicity of the
+assertions which identify the human conception, if such it can be
+called, of Platonism, or Judaism, with the highest divine truth.
+
+I believe that if the Apostle wrote those sentences at the time handed
+down by the Church's tradition, that is, when Cerinthian and other
+heresies respecting our Lord's nature were beginning to be felt, the
+power of the Holy Spirit was put forth to restrict him to these few
+simple utterances, and to restrain his human intellect from overloading
+them with philosophical or controversial applications of them, which
+would have marred their simplicity and diminished their power. [117:1]
+
+
+
+
+SECTION XIX.
+
+EXTERNAL PROOFS OF THE AUTHENTICITY OF OUR FOUR GOSPELS.
+
+
+We have now shown that Justin Martyr, the principal witness brought
+forward by the author of "Supernatural Religion" to discredit the Four
+Evangelists, either made use of the very books which we now possess, or
+books which contain exactly the same information respecting our Lord's
+miraculous Birth, Death, Resurrection, and moral teaching. We have seen,
+also, that Justin gives us, along with the teaching of the Synoptics,
+that peculiar teaching respecting the pre-existent Divine nature of
+Jesus which, as far as can be ascertained, was to be found only in the
+Fourth Gospel, and which is consequently called Johannean; and that,
+besides this, he refers to the history, and adopts the language, and
+urges the arguments which are to be found only in St. John.
+
+We have also shown that there are no internal considerations whatsoever
+for supposing that Justin did not make use of the Fourth Gospel.
+Instead, for instance, of the doctrine of St. John being a development
+of that held by Justin Martyr, the facts of the case all point to the
+contrary.
+
+We must now see whether there is external evidence which makes it not
+only probable, but as certain as any fact in literary history can be,
+that Justin must have known and made use of our present Evangelists;
+that if he was a teacher in such an acknowledged centre of
+ecclesiastical information or tradition as Rome, and _appears_ to quote
+our Gospels (with no matter what minor variations and inaccuracies), he
+did actually quote the same and no other; and if his inaccuracies, and
+discrepancies, and omissions of what we suppose he ought to have
+mentioned, were doubled or trebled, it would still be as certain as any
+fact of such a nature can be, that he quoted the Four Evangelists,
+because they must have been read and commented on in his day and in his
+church as the Memoirs of the Apostles, which took their place by the
+side of the prophets of the Old Testament in the public instruction of
+the Church. In order to this I shall have to examine the external
+evidence for the Canon of the New Testament--so far, that is, as the
+Four Gospels are concerned.
+
+In doing this I shall not take the usual method of tracing the evidence
+for the various books in question downwards from the Apostolic time--the
+reader will find this treated exhaustively in "Dr. Westcott on the
+Canon"--but I shall trace it upwards, beginning at a time at which there
+cannot be the smallest doubt that the New Testament was exactly the same
+as that which we now possess.
+
+For this purpose I shall take the Ecclesiastical History of Eusebius as
+the starting-point. The reader is, of course, aware that he is the
+earliest ecclesiastical writer whose history has come down to us, the
+historians who wrote before his time being principally known to us
+through fragments preserved in his book. He was born of Christian
+parents about the year A.D. 270, and died about 340. He probably wrote
+his history about or before the year 325.
+
+The reader, though he may not have read his history, will be aware, from
+the quotations from it in "Supernatural Religion," that Eusebius
+carefully investigated the history of the Canon of Scripture, and also
+the succession of ecclesiastical writers. His history is, in fact, to a
+great extent, a sketch of early Church literature. In dealing with the
+history of the Canon, he particularly notices whether a large number of
+writers have quoted certain books of Scripture, of whose acceptance by
+the whole Church doubts were entertained. This is important, as it shows
+that not only himself, but the Church, during the three ages whose
+history he has recorded, did not receive books of Scripture except upon
+what they deemed to be sufficient evidence, and that evidence was the
+reception of each book from Apostolic times by the whole Church. I will
+now give the testimony of Eusebius to the authenticity of the Four
+Gospels.
+
+First of all he describes the origin of the Gospel of St. Mark in the
+following words:--
+
+    "So greatly, however, did the splendour of piety enlighten the minds
+    of Peter's hearers, that it was not sufficient to hear but once, nor
+    to receive the unwritten doctrine of the Gospel of God, but they
+    persevered, in every variety of entreaties, to solicit Mark as the
+    companion of Peter, and whose Gospel we have, that he should leave
+    them a monument of the doctrine thus orally communicated, in
+    writing. Nor did they cease with their solicitations until they had
+    prevailed with the man, and thus become the means of that history
+    which is called the Gospel according to Mark. They say also, that
+    the Apostle (Peter), having ascertained what was done by the
+    revelation of the Spirit, was delighted with the zealous ardour
+    expressed by these men, and that the history obtained his authority
+    for the purpose of being read in the Churches. This account is given
+    by Clement in the Sixth Book of his Institutions, whose testimony
+    also is corroborated by that of Papias, Bishop of Hierapolis." (Bk.
+    ii. chap. xv. Cruse's translation.)
+
+This is narrated as having taken place in the reign of Claudius, _i.e._,
+between A.D. 41 and A.D. 54.
+
+The next Gospel whose origin he describes is that of St. Luke, in the
+following words:--
+
+    "But Luke, who was born at Antioch, and by profession a physician,
+    being for the most part connected with Paul, and familiarly
+    acquainted with the rest of the Apostles, has left us two inspired
+    books, the institutes of that spiritual healing art which he
+    obtained from them. One of these is his Gospel, in which he
+    testifies that he has recorded, 'as those who were from the
+    beginning eye-witnesses and ministers of the word,' delivered to
+    him, whom also, he says, he has in all things followed. The other is
+    his Acts of the Apostles, which he composed, not from what he had
+    heard from others, but from what he had seen himself. It is also
+    said that Paul usually referred to his Gospel, whenever in his
+    Epistles he spoke of some particular Gospel of his own, saying,
+    'according to my Gospel.'" (Bk. iii. ch. iv. Cruse's translation.)
+
+Further on, he describes the publication of the First and Fourth
+Gospels, thus:--
+
+    "Of all the disciples, Matthew and John are the only ones that have
+    left us recorded comments, and even they, tradition says, undertook
+    it from necessity. Matthew also, having first proclaimed the Gospel
+    in Hebrew, when on the point of going also to other nations,
+    committed it to writing in his native tongue, and thus supplied the
+    want of his presence to them by his writings. But after Mark and
+    Luke had already published their Gospels they say that John, who,
+    during all this time, was proclaiming the Gospel without writing, at
+    length proceeded to write it on the following occasion. The three
+    Gospels previously written had been distributed among all, and also
+    handed to him; they say that he admitted them, giving his testimony
+    to their truth; but that there was only wanting in the narrative the
+    account of the things done by Christ among the first of His deeds,
+    and at the commencement of the Gospel. And this was the truth. For
+    it is evident that the other three Evangelists only wrote the deeds
+    of our Lord for one year after the imprisonment of John the Baptist,
+    and intimated this in the very beginning of their history. For after
+    the fasting of forty days, and the consequent temptation, Matthew
+    indeed specifies the time of his history in these words, 'But,
+    hearing that John was delivered up, he returned from Judea into
+    Galilee.' Mark in like manner writes: 'But, after John was delivered
+    up, Jesus came into Galilee.' And Luke, before he commenced the
+    deeds of Jesus, in much the same way designates the time, saying,
+    'Herod thus added this wickedness above all he had committed, and
+    that he shut up John in prison.' For these reasons the Apostle John,
+    it is said, being entreated to undertake it, wrote the account of
+    the time not recorded by the former Evangelists, and the deeds done
+    by our Saviour, which they have passed by (for these were the events
+    that occurred before the imprisonment of John), and this very fact
+    is intimated by him when he says, 'This beginning of miracles Jesus
+    made,' and then proceeds to make mention of the Baptist, in the
+    midst of our Lord's deeds, as John was at that time 'baptizing at
+    Aenon, near to Salim.' He plainly also shows this in the words,
+    'John was not yet cast into prison.' The Apostle, therefore, in his
+    Gospel, gives the deeds of Jesus before the Baptist was cast into
+    prison, but the other three Evangelists mention the circumstances
+    after that event," &c. (Bk. iii. c. xxiv.)
+
+The last extract which I shall give is from the next chapter, when he
+mentions "The sacred Scriptures which are acknowledged as genuine, and
+those that are not:"--
+
+    "This appears also to be the proper place to give a summary
+    statement of the books of the New Testament already mentioned. And
+    here among the first must be placed _the Holy Quaternion of the
+    Gospels_; these are followed by the Book of the Acts of the
+    Apostles; after this must be mentioned the Epistles of Paul, which
+    are followed by the acknowledged First Epistle of John, also the
+    First of Peter to be admitted in like manner. After these are to be
+    placed, if proper, the Revelation of John, concerning which we shall
+    offer the different opinions in due time. These, then, are
+    acknowledged as genuine. Among the disputed books, although they are
+    well known and approved by many, is reputed that called the Epistle
+    of James and [that] of Jude. Also the Second Epistle of Peter, and
+    those called the Second and Third of John, whether they are of the
+    Evangelist, or of some other of the same name. Among the spurious
+    must be numbered both the books called the Acts of Paul, and that
+    called Pastor, and the Revelation of Peter. Besides these, the books
+    called the Epistle of Barnabas, and what are called the Institutions
+    of the Apostles. Moreover, as I said before, if it should appear
+    right, the Revelation of John, which some, as before said, reject,
+    but others rank among the genuine. But there are also some who
+    number among these the Gospel according to the Hebrews, with which
+    those of the Hebrews that have received Christ are particularly
+    delighted." (Bk. iii. ch. xxv.)
+
+Such are the statements of the oldest ecclesiastical historian whose
+work has come down to us.
+
+With respect to the Gospels, he knows but four as canonical, and has
+never heard of any other as accepted by the Church. He mentions
+Apocryphal and disputed books. Amongst the latter he mentions the Gospel
+to the Hebrews as acceptable to a local church; but he is wholly
+ignorant of any doubt having ever been cast upon the authority of the
+four in any branch of the Catholic Church.
+
+Now let the reader remember, that however Eusebius, like all other
+writers, _might_ be liable to be mistaken through carelessness, or
+prejudice, or any other cause of inaccuracy; yet that each of these
+statements respecting the authorship of the various Gospels is, on all
+principles of common sense, worth all the conjectural criticisms of the
+German and other writers, so copiously cited in "Supernatural Religion,"
+put together.
+
+For, in the first place, Eusebius flourished about 1500 years nearer to
+the original source of the truth than these critics, and had come to
+man's estate within 200 years of the publication of the Fourth Gospel.
+
+Now, at a time when tradition was far more relied upon, and so much more
+perfectly preserved and transmitted than in such an age of printed books
+and public journals as the present, this alone would make an enormous
+difference between a direct statement of Eusebius and the conjecture of
+a modern theorist. But far more than this, Eusebius had access to, and
+was well acquainted with, a vast mass of ecclesiastical literature which
+has altogether perished; and the greater part of which is only known to
+have existed through notices or extracts to be found in his work. For
+instance, in a few pages he gives accounts of writings which have
+perished of Papias (iii. c. 39), Quadratus and Aristides (iv. ch. 3),
+Hegesippus (iv. ch. 8 and 22), Tatian (iv. ch. 16), Dionysius of Corinth
+(iv. ch. 23), Pinytus (iv. ch. 23), Philip and Modestus (ch. 25), Melito
+(ch. 26), Apollinaris (ch. 27), Bardesanes (ch. 30).
+
+These are all writers who flourished in the first three quarters of the
+second century, and I have only mentioned those whose writings, from the
+wording of his notices, Eusebius appears to have seen himself.
+
+It is clear, I repeat, that the evidence of such an one on the
+authorship of the Gospels is worth all the conjectures and theories of
+modern critics of all classes put together.
+
+We shall pass over very briefly the first sixty years of the third
+century, _i.e._ between A.D. 200 and the time of Eusebius. During these
+years flourished Cyprian, martyred A.D. 257; Hippolytus, martyred about
+A.D. 240; and Origen, died A.D. 254.
+
+Respecting the latter, it appears from Eusebius that he published
+commentaries on the Gospels of St. Matthew and St. John. Of the latter
+Eusebius says the first five books wore composed at Alexandria, but of
+the whole work on St. John only twenty-two books have come down to us.
+(Bk. vi. ch. 24.) Now Origen was born a few years (at the most twenty)
+after the death of Justin; and we have seen how the author of
+"Supernatural Religion" evidently considers the works of Justin to be
+anterior to the Fourth Gospel. Is it credible, or oven conceivable, that
+a man of Origen's intellect, learning, and research should write twenty
+or thirty books of commentaries on a false Gospel which was forged
+shortly before his own time?
+
+He expressly states that the Church knew of but four Gospels:--
+
+    "As I have understood from tradition respecting the four Gospels,
+    which are the only undisputed ones in the whole Church of God
+    throughout the world. The first is written according to Matthew, the
+    same that was once a publican, but afterwards an Apostle of Jesus
+    Christ, who, having published it for the Jewish converts, wrote it
+    in Hebrew. The second is according to Mark, who composed it as Peter
+    explained to him, whom he [Peter] also acknowledged as his son in
+    his general epistle, saying, 'The elect Church in Babylon salutes
+    you, as also Mark, my son.' And the third according to Luke, the
+    Gospel commended by Paul, which was written for the converts from
+    the Gentiles; and, last of all, the Gospel according to John."
+    Extract from Origen's first book of his commentaries on St. Matthew,
+    quoted by Eusebius (vi. 25)
+
+As regards Cyprian, the following quotation will suffice:--
+
+    "The Church, setting forth the likeness of Paradise, includes within
+    her walls fruit-bearing trees, whereof that which does not bring
+    forth good fruit is cut off and is cast into the fire. These trees
+    she waters with four rivers, that is, with the four Gospels,
+    wherewith, by a celestial inundation, she bestows the grace of
+    saying baptism." Cyprian, Letter lxxii. to Jubaianus.
+
+As regards Hippolytus I have counted above fifty references to St.
+Matthew and forty to St. John, in his work on the "Refutation of
+Heresies," and "Fragments." I append in a note a passage taken from his
+comment on the Second Psalm, preserved to us by Theodoret. The reader
+will be able to judge from it from what sources he derived his knowledge
+of Christ. I give it rather for its devotional spirit than its evidence
+for the four. [126:1]
+
+We now come to the conclusion of the second century. Between the years
+180 and 200 or 210 A.D., there flourished three writers of whom we
+possess somewhat voluminous remains. Irenaeus, who was born about 140 at
+the latest, who was in youth the disciple of Polycarp, who was himself
+the disciple of St. John. Irenaeus wrote his work against heresies about
+the year 180, a little after he had succeeded Pothinus as Bishop of
+Lyons, and was martyred at the beginning of the next century (202).
+
+Clement of Alexandria, the date of whose birth or death is uncertain,
+flourished long before the end of the second century, for he became head
+of the catechetical school of Alexandria about the year 190.
+
+Tertullian was born about 150, was converted to Christianity about 185,
+was admitted to the priesthood in 192, and adopted the opinions of
+Montanus about the end of the century.
+
+I shall first of all give the testimony of these three writers to the
+universal reception of the Four Gospels by the Church, and consider to
+what time previous to their own day their testimony upon such a subject
+must, of necessity, reach.
+
+First of all, Irenaeus, in a well-known passage, asserts that--
+
+    "It is not possible that the Gospels can be either more or fewer in
+    number than they are."
+
+He then refers to the four zones of the earth, and the four principal
+winds, and remarks that, in accordance with this,
+
+    "He Who was manifest to men has given us the Gospel under four
+    aspects, but bound together by one Spirit."
+
+Then he refers to the four living creatures of the vision in the
+Revelation, and proceeds,--
+
+    "And, therefore, the Gospels are in accord with these things, among
+    which Christ is seated. For that according to John relates His
+    original effectual and glorious generation from the Father, thus
+    declaring, 'In the beginning was the word,' &c.... But that
+    according to Luke, taking up His priestly character, commences with
+    Zacharias the priest offering sacrifice to God. For now was made
+    ready the fatted calf, about to be immolated for the finding again
+    of the younger son. Matthew again relates His generation as a man,
+    saying, 'The Book of the generation of Jesus Christ, the Son of
+    David, the Son of Abraham;' and also, 'The birth of Jesus Christ was
+    on this wise.' This, then, is the Gospel of His humanity, for which
+    reason it is, too, that the character of an humble and meek man is
+    kept up through the whole Gospel. Mark, on the other hand, commences
+    with a reference to the prophetical spirit coming down from on high
+    to men, saying, 'The beginning of the Gospel of Jesus Christ, as it
+    is written in Esaias the prophet,' pointing to the winged aspect of
+    the Gospel: and on this account he made a compendious and cursory
+    narrative, for such is the prophetical character." (Iren., Bk. iii.
+    ch. xi.)
+
+Clement of Alexandria, speaking of a saying ascribed to our Lord,
+writes:--
+
+    "In the first place, then, in the four Gospels handed down amongst
+    us, we have not this saying; but in that which is according to the
+    Egyptians." (Miscellanies, iii. ch. xiii.)
+
+Tertullian writes thus:--
+
+    "Of the Apostles, therefore, John and Matthew first instil faith
+    into us; whilst, of Apostolic men, Luke and Mark renew it
+    afterwards. These all start with the same principles of the faith,
+    so far as relates to the one only God the Creator, and His Christ,
+    how that He was born of the Virgin, and came to fulfil the law and
+    the prophets. Never mind if there does occur some variation in the
+    order of their narratives, provided that there be agreement in the
+    essential matter of the faith in which there is disagreement with
+    Marcion." (Tertullian against Marcion, iv. c. ii.)
+
+Such are the explicit declarations of these three writers respecting the
+number and authorship of the Four. I shall give at the conclusion of
+this section some of the references to be found in these writers to the
+first two or three chapters in each Gospel.
+
+It is but very little to say that they quote the Four as frequently, and
+with as firm a belief in their being the Scriptures of God, as any
+modern divine. They quote them far more copiously, and reproduce the
+history contained in them far more fully than any modern divine whom I
+have ever read, who is not writing specifically on the Life of our Lord,
+or on some part of His teaching contained in the Gospels.
+
+But I have now to consider the question, "To what time, previous to
+their own day, or rather to the time at which they wrote, does their
+testimony to such a matter as the general reception of the Four Gospels
+of necessity reach back?"
+
+Clement wrote in Alexandria, Tertullian in Rome or Africa, Irenaeus in
+Gaul. They all flourished about A.D. 190. They all speak of the Gospels,
+not only as well known and received, but as being the only Gospels
+acknowledged and received by the Church. One of them uses very
+"uncritical" arguments to prove that the Gospels could only be four in
+number; but the very absurdity of his analogies is a witness to the
+universal tradition of his day. To what date before their time must this
+tradition reach, so that it must be relied upon as exhibiting the true
+state of things?
+
+Now this tradition is not respecting a matter of opinion, but a matter
+of fact--the fact being no other than the reading of the Gospels or
+Memoirs of our Lord in the public service of the Church. The "Memoirs of
+our Lord," with other books, formed the Lectionary of the Church. So
+that every Christian, who attended the public assemblies for worship,
+must know whether he heard the Gospels read there or not.
+
+Now any two men who lived successively to the age of sixty-five would be
+able to transmit irrefragable testimony, which would cover a hundred
+years, to the use of the Gospels in the lectionary of the Church.
+
+During the last five years we have had a change in our Lectionary, which
+change only affects the rearrangement of the portions read each day out
+of the same Gospels, and every boy and girl of fifteen years old at the
+time would recognize the alteration when it took place. If it had
+occurred fifty years ago, any man or woman of sixty-five would perfectly
+remember the change. If it had occurred within the last hundred years,
+any person of sixty-five could bear testimony to the fact that, when he
+first began to be instructed in the nature of the Church Services he was
+told by his elders that up to a time which they could perfectly
+recollect certain selections from Scripture had been read in Church, but
+that at such a period during their lifetime a change had been brought
+about after certain public debates, and that it received such or such
+opposition and was not at once universally adopted, which change was the
+reading in public of the present selection. It is clear then, that if
+all public documents were destroyed, yet any two men, who could scarcely
+be called old men, would be able to transmit with perfect certainty the
+record of any change in the public reading of Scripture during the last
+one hundred years.
+
+But, supposing that instead of a change in the mere selections from the
+Gospels, the very Gospels themselves had been changed, could such a
+thing have occurred unnoticed, and the memory of it be so absolutely
+forgotten that neither history nor tradition preserved the smallest hint
+of it at the end of a short century?
+
+Now this, and far more than this, is what the author of "Supernatural
+Religion" asks his readers to believe throughout his whole work.
+
+We have seen how, before the end of this century, no other authoritative
+memoirs of Christ were known by the Church, and these were known and
+recognized as so essential a part of the Christian system, that their
+very number as four, and only four, was supposed to be prefigured from
+the very beginning of the world.
+
+Now Justin lived till the year 165 in this century. He was martyred when
+Irenaeus must have been twenty-five years old. Both Clement and
+Tertullian must have been born before his martyrdom, perhaps several
+years, and yet the author of "Supernatural Religion" would have us
+believe that the books of Christians which were accounted most sacred in
+the year 190, and used in that year as frequently, and with as firm a
+belief in their authenticity as they are by any Christians now, were
+unused by Justin Martyr, and that one of the four was absolutely unknown
+to him--in all probability forged after his time.
+
+We are persistently told all this, too, in spite of the fact that he
+reproduces the account of the Birth, Teaching, Death, and Resurrection
+of Christ exactly as they are contained in the Four, without a single
+additional circumstance worth speaking of, making only such alterations
+as would be natural in the reproduction of such an account for those who
+were without the pale of the Church.
+
+But even this is not the climax of the absurdity which we are told that,
+if we are reasonable persons, we must accept. It appears that the
+"Memoirs" which, we are told, Justin heard read every Sunday in the
+place of assembly in Rome or Ephesus which he frequented, was a
+Palestinian Gospel, which combined, in one narrative, the accounts of
+the Birth, Life, Death, and moral Teaching of Jesus, together with the
+peculiar doctrine and history now only to be found in the Fourth Gospel.
+Consequently this Gospel was not only far more valuable than any one of
+our present Evangelists, but, we might almost say, more worthy of
+preservation than all put together, for it combined the teaching of the
+four, and no doubt reconciled their seeming discrepancies, thus
+obviating one of the greatest difficulties connected with their
+authority and inspiration; a difficulty which, we learn from history,
+was felt from the first. And yet, within less than twenty years, this
+Gospel had been supplanted by four others so effectually that it was all
+but forgotten at the end of the century, and is referred to by the first
+ecclesiastical historian as one of many apocrypha valued only by a local
+Church, and has now perished so utterly that not one fragment of it can
+be proved to be authentic.
+
+But enough of this absurdity.
+
+Taking with us the patent fact, that before the end of the second
+century, and during the first half of the third, the Four Gospels were
+accepted by the Church generally, and quoted by every Christian writer
+as fully as they are at this moment, can there be the shadow of a doubt
+that when Justin wrote the account of our Lord's Birth, which I have
+given in page 22, he had before him the first and third Evangelists, and
+combined these two accounts in one narrative? Whether he does this
+consciously and of set purpose I leave to the author of "Supernatural
+Religion," but combine the two accounts he certainly does.
+
+Again, when, in the accounts of the events preceding our Lord's Death,
+Justin notices that Jesus commanded the disciples to bring forth an ass
+and its foal (page 33), can any reasonable man doubt but that he owed
+this to St. Matthew, in whose Gospel alone it appears?
+
+Or when, in the extract I have given in page 20, he notices that our
+Lord called the sons of Zebedee Boanerges, can there be any reasonable
+doubt that he derived this from St. Mark, the only Evangelist who
+records it, whose Gospel (in accordance with universal tradition), he
+there designates as the "Memoirs of Peter?"
+
+Or again, when, in the extract I have given in page 34, he records that
+our Lord in His Agony sweat great drops [of blood], can there be a doubt
+but that he made use of St. Luke, especially since he mentions two or
+three other matters connected with our Lord's Death, only to be found in
+St. Luke? Or, again, why should we assume the extreme improbability of a
+defunct Gospel to account for all the references to, and reminiscences
+of, St. John's Gospel, which I have given in Sections VIII. and IX. of
+this work?
+
+So far for Justin Martyr.
+
+We will now turn to references in three or four other writers.
+
+In the Epistle of Vienne and Lyons we find the following:--
+
+    "And thus was fulfilled the saying of our Lord: 'The time shall come
+    in which every one that killeth you shall think that he offereth a
+    service to God.'"
+
+This seems like a reference to John xvi. 2. The words, with some very
+slight variation, are to be found there and not to be found elsewhere.
+The letter of the Churches was written about A.D. 178 "at the earliest,"
+we are told by the author of "Supernatural Religion." Well, we will make
+him a present of a few years, and suppose that it was written ten or
+twelve years later, _i.e._ about A.D. 190. Now we find that Irenaeus had
+written his great work, "Against Heresies," before this date. Surely,
+then, the notion of the writer of "Supernatural Religion," that we are
+to suppose that this was taken from some lost Apocryphal Gospel when
+Irenaeus, Bishop of Lyons, had actually used a written Gospel which
+contains it, refutes itself.
+
+We turn to Athenagoras.
+
+We find in his work, "Plea (or Embassy) for the Christians" (ch. x.),
+the following:--
+
+    "But the Son of God is the Logos of the Father in idea and in
+    operation, for after the pattern of Him and by Him were all things
+    made, the Father and the Son being one [I and My Father are one],
+    and the Son being in the Father, and the Father in the Son, in
+    oneness and power of spirit," &c. (John xiv. 10.)
+
+Again (ch. xii.):--
+
+    "Men who reckon the present life of very small worth indeed, and who
+    are conducted to the future life by this one thing alone, that they
+    know God and His Logos." [This is life eternal, that they may know
+    Thee the only true God, and Jesus Christ whom Thou hast sent.]
+
+Can the writer of "Supernatural Religion" be serious when he writes, "He
+nowhere identifies the Logos with Jesus?" Does the writer of
+"Supernatural Religion" seriously think that a Christian writer, living
+in 177, and presenting to the emperor a plea for Christians, would have
+any difficulty about identifying Jesus with that Son of God Whom he
+expressly states to be the Logos of God?
+
+The following also are seeming quotations from the Synoptics in
+Athenagoras.
+
+    "What, then, are those precepts in which we are instructed? 'I say
+    unto you, love your enemies, bless them that curse, pray for them
+    that persecute you, that ye may be sons of your Father which is in
+    the heavens, who maketh his sun to rise on the evil and the good,
+    and sendeth rain on the just and on the unjust.'
+
+    "'For if ye love them which love you, and lend to them which lend to
+    you, what reward shall ye have?'
+
+    "'For whosoever, He says, looketh on a woman to lust after her, hath
+    committed adultery already in his heart.'
+
+    "'For whosoever, says He, putteth away his wife and marrieth
+    another, committeth adultery.'"
+
+When we consider that in the time of Athenagoras, or very soon after,
+there were three authors living who spoke of the Gospels in the way we
+have shown, and quoted them in the way we shall now show, why assign
+these quotations to defunct Gospels of whose contents we are perfectly
+ignorant, when we have them substantially in Gospels which occupied the
+same place in the Church then as now?
+
+
+
+
+NOTE ON SECTION XIX.
+
+
+I have asserted that the three authors, Tertullian, Clement of
+Alexandria, and Irenaeus, all flourishing before the close of the second
+century, quote the four Gospels, if anything, more frequently than most
+modern Christian authors do. I append, in proof of this, some of the
+references in these authors to the first two or three chapters of our
+present Gospels.
+
+
+IRENAEUS.
+
+Matthew, i.
+
+    "And Matthew, too, recognizing one and the same Jesus Christ,
+    exhibiting his generation as a man from the Virgin ... says, 'The
+    book of the generation of Jesus Christ the son of David, the son of
+    Abraham.' Then, that he might free our mind from suspicion regarding
+    Joseph, he says, 'But the birth of Christ was on this wise: when His
+    mother was espoused,'" &c. (iii. xvi.)
+
+Then he proceeds to quote and remark upon the whole of the remainder of
+the chapter.
+
+    "Matthew again relates His generation as a man." For remainder, see
+    page 128.
+
+    "For Joseph is shown to be the son of Joachim and Jeconiah, as also
+    Matthew sets forth in his pedigree." (iii. 21, 9.)
+
+    "Born Emmanuel of the Virgin. To this effect they testify that
+    before Joseph had come together with Mary, while she therefore
+    remained in virginity, she was found with child of the Holy Ghost."
+    (iii. 21, 4.)
+
+    "Then again Matthew, when speaking of the angel, says, 'The angel of
+    the Lord appeared to Joseph in sleep.' (iii. 9, 2.)
+
+    "The angel said to him in sleep, 'Fear not to take to thee Mary, thy
+    wife'" (and proceeding with several other verses of the same
+    chapter). (iv. 23, l.)
+
+Matthew, ii.
+
+    "But Matthew says that the Magi, coming from the East, exclaimed,
+    'For we have seen His star in the East, and are come to worship
+    Him.'" (iii. 9, 2.)
+
+    "And that having been led by the star unto the house of Jacob to
+    Emmanuel, they showed, by those gifts which they offered, who it was
+    that was worshipped; myrrh, because it was He who should die and be
+    buried for the human race; gold, because He was a king," &c., &c.
+    (iii. 9, 2)
+
+    "He, since He was Himself an infant, so arranging it that human
+    infants should be martyrs, slain, according to the Scriptures, for
+    the sake of Christ." (iii. 16, 4.)
+
+Matthew, iii.
+
+    "For Matthew the apostle ... declares that John, when preparing the
+    way for Christ, said to them who were boasting of their relationship
+    according to the flesh, &c., 'O generation of vipers, who hath shown
+    you to flee from ... raise up children unto Abraham.' (iii. 9, 1.)
+
+    "As John the Baptist says, 'For God is able from these stones to
+    raise up children unto Abraham.'" (iv. 7, 2.)
+
+There are no less than six quotations or references to the ninth and
+tenth verses of this chapter, viz., iv. 24, 2; v. 34, 1; iv. 8, 3; iv.
+36, 4; v. 17, 4.
+
+    "Now who this Lord is that brings such a day about, John the Baptist
+    points out when he says of Christ, 'He shall baptize you with the
+    Holy Ghost and with fire, having His fan in His hand,'" &c. (iv. 4,
+    3.)
+
+    "Having a fan in His hands, and cleansing His floor, and gathering
+    the wheat,'" &c. (iv. 33, 1.)
+
+    "Who gathers the wheat into His barn, but will burn up the chaff
+    with fire unquenchable." (iv. 33, ll.)
+
+    "Then, speaking of His baptism, Matthew says, 'The heavens were
+    opened, and He saw the Spirit of God,'" &c. (iii. 9, 3.)
+
+Mark, i.
+
+    "Wherefore Mark also says, 'The beginning of the Gospel of Jesus
+    Christ the Son of God, as it is written in the prophets.'" (iii. 16,
+    3.)
+
+    "Yea, even the demons exclaimed, on beholding the Son, 'We know Thee
+    who Thou art, the Holy One of God.'" (iv. 6, 6.)
+
+Mark iv. 28.
+
+    "His Word, through whom the wood fructifies, and the fountains gush
+    forth, and the earth gives 'first the blade, then the ear, then the
+    full corn in the ear.'" (iv. 18, 4.)
+
+Luke, i.
+
+    "Thus also does Luke, without respect of persons, deliver to us what
+    he had learned from them, as he has himself testified, saying, 'Even
+    as they delivered them unto us, who from the beginning were
+    eye-witnesses and ministers of the Word.'" (iii. 14, 2.)
+
+Another reference to same in preface to Book iv.
+
+    "Luke, also, the follower and disciple of the Apostles, referring to
+    Zacharias and Elizabeth, from whom, according to promise, John was
+    born, says, 'And they were both righteous before God, walking in all
+    the commandments and ordinances of the Lord blameless,'", &c. (iii.
+    10, 1.)
+
+    "And again, speaking of Zacharias, 'And it came to pass, that while
+    he executed the priest's office,'" &c. (_Ibid._)
+
+    "And then, speaking of John, he (the angel) says: 'For he shall be
+    great in the sight of the Lord,'" &c. (_Ibid._)
+
+    "In the spirit and power of Elias." (iii. 10, 6.)
+
+    "Truly it was by Him of whom Gabriel was the angel who also
+    announced the glad tidings of His birth ... in the spirit and power
+    of Elias." (iii. 11, 4.)
+
+    "But at that time the angel Gabriel was sent from God, who did also
+    say to the Virgin, 'Fear not, Mary, for thou hast found favour with
+    God.'" (iii. 10, 2.)
+
+    "He shall be great, and shall be called the Son of the Highest," &c.
+    (iii. 10, 2.)
+
+    "And Mary, exulting because of this, cried out; prophesying on
+    behalf of the Church, 'My soul doth magnify the Lord.'" (iii. 10,
+    2.)
+
+    "And that the angel Gabriel said unto her, 'The Holy Ghost shall
+    come upon thee,'" &c. (iii. 21, 4.)
+
+    "In accordance with this design Mary the Virgin is found obedient,
+    saying, 'Behold the handmaid of the Lord, be it unto me according to
+    Thy word.'" (iii. 22, 4.)
+
+    "As Elizabeth testified when fitted with the Holy Ghost, saying to
+    Mary, 'Blessed art thou among women,'" &c. (iii. 21, 5.)
+
+    "Wherefore the prophets ... announced His Advent ... in freeing us
+    from the hands of all that hate us, that is, from every spirit of
+    wickedness, and causing us to serve Him in holiness and
+    righteousness all our days.'" (iv. 20, 4.)
+
+Luke, ii.
+
+    "Wherefore Simeon also, one of his descendants, carried fully out
+    the rejoicing of the patriarch, and said, 'Lord, now lettest Thou
+    Thy servant,'" &c. (iv. 7, l.)
+
+    "And the angel in like manner announced tidings of great joy to the
+    shepherds who were keeping watch by night." (iv. 7, 1.)
+
+    "Wherefore he adds, 'The shepherds returned, glorifying and praising
+    God for all which they had seen and heard.'" (iii. 10, 4.)
+
+    "And still further does Luke say in reference to the Lord, 'When the
+    days of purification were accomplished they brought Him up to
+    Jerusalem to present Him before the Lord.'" (iii. 10, 5.)
+
+    "They say also that Simeon, 'Who took Christ into his arms and gave
+    thanks to God,'" &c. (i. 8, 4.)
+
+    "They assert also that by Anna, who is spoken of in the Gospel as a
+    prophetess, and who after living seven years with her husband,
+    passed all the rest of her life in widowhood till she saw the
+    Saviour." (i. 8, 4.)
+
+    "The production, again, of the Duodecad of the aeons is indicated by
+    the fact that the Lord was twelve years of age when He disputed with
+    the teachers of the law," &c. (i. 3, 2.)
+
+    "Some passages, also, which occur in the Gospels receive from them a
+    colouring of the same kind, as the answer which He gave His mother
+    when He was twelve years old, 'Wist ye not that I must be about My
+    Father's business?'" (i. 20, 2.)
+
+Luke, iii.
+
+    "For because He knew that we should make a good use of our substance
+    which we should possess by receiving it from another, He says, 'He
+    that hath two coats let him impart to him that hath none, and he
+    that hath meat let him do likewise.'" (iv. 30, 3.)
+
+    "For when He came to be baptized He had not yet completed His
+    thirtieth year, but was beginning to be about thirty years of age;
+    for thus Luke, who has mentioned His years, has expressed it." (ii.
+    22, 5.)
+
+John, i.
+
+    "[John] thus commenced his teaching in the Gospel, 'In the beginning
+    was the Word, and the Word was with God, and the Word was God,'" &c.
+    (iii. 11, 1.)
+
+    "He (St. John) expresses himself thus: 'In the beginning was the
+    Word,'" &c. (i. 8, 5.)
+
+    "Thus saith the Scripture, 'By the word of the Lord were the heavens
+    made,' &c. And again, 'All things were made by Him, and without Him
+    was nothing made that was made.'" (i. 22, 1.)
+
+    "For he styles Him 'A light which shineth in darkness, and which was
+    not comprehended by it.'" (i. 8, 5.)
+
+    "And that we may not have to ask 'Of what God was the Word made
+    flesh?' He does Himself previously teach us, saying, 'There was a
+    man sent from God whose name was John. The same came as a witness
+    that he might bear witness of that Light. He was not that Light, but
+    that he might testify of the Light.'" (iii. 11, 4.)
+
+    "While the Gospel affirms plainly that by the Word, which was in the
+    beginning with God, all things were made, which Word, he says, was
+    made flesh and dwelt among us." (iii. 11, 2.)
+
+To John i. 14, "The Word was made flesh," the references are absolutely
+innumerable. Those I have given already will suffice.
+
+    "For this is the knowledge of salvation which was wanting to them,
+    that of the Son of God, which John made known, saying, 'Behold the
+    Lamb of God, who taketh away the sin of the world. This is He of
+    whom I said, After me cometh a Man Who was made before me, because
+    He was prior to me.'" (iii. 10, 2.)
+
+    "By whom also Nathaniel, being taught, recognized Him; he to whom
+    also the Lord bare witness that he was an Israelite indeed, in whom
+    was no guile. The Israelite recognized his King, therefore did he
+    cry out to Him, 'Rabbi, Thou art the Son of God. Thou art the King
+    of Israel.'" (iii. 11, 6.)
+
+John, ii.
+
+    "But that wine was better which the Word made from water, on the
+    moment, and simply for the use of those who had been called to the
+    marriage." (iii. 11, 5.)
+
+    "As also the Lord speaks in reference to Himself, 'Destroy this
+    temple, and in three days I will raise it up.' He spake this,
+    however, it is said, of the temple of His body." (v. 6, 2.)
+
+
+CLEMENT OF ALEXANDRIA.
+
+Matthew, i.
+
+    "And in the gospel according to Matthew the genealogy which begins
+    with Abraham is continued down to Mary, the mother of the Lord.
+    'For,' it is said, 'from Abraham to David are fourteen generations,
+    and from David to the carrying away into Babylon," &c.
+    (Miscellanies, i. 21.)
+
+Matthew, iii.
+
+    "For the fan is in the Lord's hand, by which the chaff due to the
+    fire is separated from the wheat." (Instructor, i. 9.)
+
+Matthew, iv.
+
+    "Therefore He Himself, urging them on to salvation, cries, 'The
+    Kingdom of Heaven is at hand.'" (Exhortation to Heathen, ch. ix.)
+
+Matthew, v.
+
+    "And because He brought all things to bear on the discipline of the
+    soul, He said, 'Blessed are the meek, for they shall inherit the
+    earth.'" (Miscellanies, iv. 6.)
+
+Mark, i.
+
+    "For he also 'ate locusts and wild honey.'" [In St. Matthew the
+    corresponding expression being 'His food was locusts and wild
+    honey.'] (Instructor, ii. 11.)
+
+Luke, iii.
+
+    "And to prove that this is true it is written in the Gospel by Luke
+    as follows: 'And in the fifteenth year, in the reign of Tiberius
+    Caesar, the word of the Lord came to John, the son of Zacharias.'
+    And again, Jesus was coming to His baptism, being about thirty years
+    old,' and so on." (Miscellanies, i. 21.)
+
+There are at least twenty more references to the accounts of the
+preaching of St. John in the third of St. Matthew, first of St. Mark,
+and third of St. Luke, in Clement's writings, which I have not given
+simply because it is difficult to assign the quotation to a particular
+Evangelist, as the account is substantially the same in the three.
+
+Luke xii. 16-20.
+
+    "Of this man's field (the rich fool) the Lord, in the Gospel, says
+    that it was fertile, and afterwards, when he wished to lay by his
+    fruits and was about to build greater barns," &c. (Miscellanies,
+    iii. 6.)
+
+Luke xiii. 32.
+
+    "Thus also in reference to Herod, 'Go tell that fox, Behold, I cast
+    out devils,'" &c. (Miscellanies, iv. 6.)
+
+Luke xiv. 12, 13.
+
+    "He says accordingly, somewhere, 'When thou art called to a wedding
+    recline not on the highest couch.' ... And elsewhere, 'When thou
+    makest a dinner or a supper,' and again, 'But, when thou makest an
+    entertainment, call the poor.'" (Instructor, ii. 1.)
+
+Luke, xv. Parable of Prodigal Son.
+
+    "For it were not seemly that we, after the fashion of the rich man's
+    son in the Gospel, should, as prodigals, abuse the Father's gifts."
+    (Instructor, ii. ch. i.)
+
+John, i.
+
+    "You have then God's promise; you have His love: become partakers of
+    His grace. And do not suppose the song of salvation to be new, as a
+    vessel or a house is new; for ... in the beginning was the Word, and
+    the Word was with God, and the Word was God." (Exhortation to
+    Heathen, ch. i.)
+
+    "For He has said, 'In the beginning the Word was in God, and the
+    Word was God." (Instructor, viii.)
+
+    "Wherefore it (the law) was only temporary; but eternal grace and
+    truth were by Jesus Christ. Mark the expressions of Scripture; of
+    the law only is it is said 'was given;' but truth, being the grace
+    of the Father, is the eternal work of the Word, and it is not said
+    to _be given_, but _to be_ by Jesus, _without whom nothing was_."
+    (Instructor, i. 7.)
+
+    "The divine Instructor is trustworthy, adorned as He is with three
+    of the fairest ornaments ... with authority of utterance, for He is
+    God and Creator; for all things were made by Him, and without Him
+    was not anything made: and with benevolence, for He alone gave
+    Himself a sacrifice for us, 'For the Good Shepherd giveth His life
+    for the sheep.'" (John x. 11.) (Instructor, i. 11.)
+
+    "For the darkness, it is said, comprehendeth it not." (Instructor,
+    ii. 10.)
+
+    "Having through righteousness attained to adoption, and therefore
+    'have received power to become the sons of God.'" (Miscellanies, iv.
+    6.)
+
+    "For of the prophets it is said, 'We have all received of His
+    fulness,' that is, of Christ's." (Miscellanies, i. 17.)
+
+    "And John the apostle says, 'No man hath seen God at any time. The
+    only begotten God,' [oldest reading,] 'who is in the bosom of the
+    Father, He hath declared Him." (Miscellanies, v. 12.) John, iii.
+
+    "He that believeth not is, according to the utterance of the
+    Saviour, condemned already." (Miscellanies, iv. 16.)
+
+    "Enslaved as you are to evil custom, and clinging to it voluntarily
+    till your last breath, you are hurried to destruction; because light
+    has come into the world, and men have loved the darkness rather than
+    the light." (Exhortation to Heathen, 10.)
+
+    "'I must decrease,' said the prophet John." (Miscellanies, vi. II.)
+
+
+TERTULLIAN.
+
+Matthew, i.
+
+    "There is, first of all, Matthew, that most faithful chronicler of
+    the Gospel, because the companion of the Lord; for no other reason
+    in the world than to show us clearly the fleshy original of Christ,
+    he thus begins, 'The book of the generation of Jesus Christ, the son
+    of David the son of Abraham.'" (On the Flesh of Christ, ch. xxii.)
+
+    "It is, however, a fortunate circumstance that Matthew also, when
+    tracing down the Lord's descent from Abraham to Mary, says, 'Jacob
+    begat Joseph, the husband of Mary, _of whom_ was born Jesus." (On
+    the Flesh of Christ, ch. xx.)
+
+    "You [the heretic] say that He was born _through_ a virgin, not _of_
+    a virgin, and _in_ a womb, not _of_ a womb; because the angel in the
+    dream said to Joseph, 'That which is born in her is of the Holy
+    Ghost.'" (_Ibid._ ch. xx.)
+
+Matthew, ii.
+
+    "For they therefore offered to the then infant Lord that
+    frankincense, and myrrh, and gold, to be, as it were, the close of
+    worldly sacrifice and glory, which Christ was about to do away." (On
+    Idolatry, ch. ix.)
+
+Mark i. 4.
+
+    "For, in that John used to preach 'baptism _for_ the remission of
+    sins,' the declaration was made with reference to a future
+    remission." (On Baptism, x.)
+
+Mark i. 24.
+
+    "This accordingly the devils also acknowledge Him to be: 'We know
+    Thee Who Thou art, the Son of God.'" (Against Praxeas, ch. xxvi.)
+
+Let the reader particularly remark this phrase. Tertullian quotes the
+last clauses differently from the reading in our present copies, "The
+Holy One of God." If such a quotation had occurred in Justin, the author
+of "Supernatural Religion" would have cited the phrase as a quotation
+from a lost Gospel, and asserted that the author had not even seen
+St. Mark.
+
+Luke, i.
+
+    "Elias was nothing else than John, who came 'in the power and spirit
+    of Elias.'" (On Monogamy, ch. viii.)
+
+    "I recognize, too, the angel Gabriel as having been sent to a
+    virgin; but when he is blessing her, it is 'among women.'" (On the
+    Veiling of Virgins, ch. vi.)
+
+    "Will not the angel's announcement be subverted, that the Virgin
+    should 'conceive in her womb and bring forth a son?' ... Therefore
+    even Elizabeth must be silent, although she is carrying in her womb
+    the prophetic babe, which was already conscious of his Lord, and is,
+    moreover, filled with the Holy Ghost. For without reason does she
+    say, 'And whence is this to me that the mother of my Lord should
+    come to me?' If it was not as her son, but only as a stranger, that
+    Mary carried Jesus in her womb, how is it she says, 'Blessed is the
+    fruit of thy womb?'" (On the Flesh of Christ, ch. xxi.)
+
+    "Away, says he [he is now putting words into the mouth of the
+    heretic], with that eternal plaguy taxing of Caesar, and the scanty
+    inn, and the squalid swaddling clothes, and the hard stable. We do
+    not care a jot for that multitude of the heavenly host which praised
+    their Lord at night. Let the shepherds take better care of their
+    flock ... Spare also the babe from circumcision, that He may escape
+    the pains thereof; nor let Him be brought into the temple, lest He
+    burden His parents with the expense of the offering; nor let Him be
+    handed to Simeon, lest the old man be saddened at the point of
+    death." (On the Flesh of Christ, ch. ii.)
+
+    "This He Himself, in those other gospels also, testifies Himself to
+    have been from His very boyhood, saying, 'Wist ye not, says He, that
+    I must be about my Father's business?'" (Against Praxeas, xxvi.)
+
+John, i.
+
+    "In conclusion, I will apply the Gospel as a supplementary testimony
+    to the Old Testament ... it is therein plainly revealed by Whom He
+    made all things. 'In the beginning was the Word,'--that is, the same
+    beginning, of course, in which God made the heaven and the
+    earth--'and the Word was with God, and the Word was God,'" &c.
+    (Against Hermogenes, ch. xx.)
+
+I give only one reference to the first few verses, as the number in
+Tertullian's writings is enormous.
+
+    "It is written, 'To them that believed on Him, gave He power to be
+    called Sons of God.'" (On Prayer, ch. ii.)
+
+    "But by saying 'made,' he [St. Paul] not only confirmed the
+    statement 'the Word was made flesh,' but he also asserted the
+    reality," &c. (On the Flesh of Christ, ch. xx.)
+
+John, ii.
+
+    "[He Jesus] inaugurates in _water_ the first rudimentary displays of
+    His power, when invited to the nuptials." (On Baptism, ch. ix.)
+
+The twenty-first chapter of the "Discourse against Praxeas" is filled
+with citations from St. John. I will give a small part.
+
+    "He declared what was in the bosom of the Father alone; the Father
+    did not divulge the secrets of His own bosom. For this is preceded
+    by another statement: 'No man hath seen God at any time.' Then
+    again, when He is designated by John as 'the Lamb of God.' ... This
+    [divine relationship] Nathanael at once recognized in Him, even as
+    Peter did on another occasion: 'Thou art the Son of God.' And He
+    affirmed Himself that they were quite right in their convictions,
+    for He answered Nathanael, 'Because I said I saw thee under the
+    fig-tree, dost thou believe?' ... When He entered the temple He
+    called it 'His Father's house,' [speaking] as the Son. In His
+    address to Nicodemus He says, 'So God loved the world,' &c....
+    Moreover, when John the Baptist was asked what he happened [to know]
+    of Jesus, he said, 'The Father loveth the Son, and hath given all
+    things into His Hands. He that believeth,' &c. Whom, indeed, did He
+    reveal to the woman of Samaria? Was it not 'the Messias which is
+    called Christ?' ... He says, therefore, 'My meat is to do the will
+    of Him that sent me, and to finish His work,'" &c. &c. (Against
+    Praxeas, ch. xxi.)
+
+
+
+
+SECTION XX.
+
+THE EVIDENCE FOR MIRACLES.
+
+
+It does not come within the scope of this work to examine at any length
+the general subject of miracles. The assertion that miracles, such as
+those recorded in Scripture, are absolutely impossible, and so have
+never taken place, must be met by the counter assertion that they are
+possible, and have taken place. They are possible to the Supreme Being,
+and have taken place by His will or sufferance at certain perfectly
+historical periods; especially during the first century after the birth
+of Christ. When to this it is replied that miracles are violations of
+natural law or order, and that it is contrary to our highest idea of the
+Supreme Being to suppose that He should alter the existing order of
+things, we can only reply that it is in accordance with our highest idea
+of Him that He should do so; and we say that in making these assertions
+we are not unreasonable, but speak in accordance with natural science,
+philosophy, and history.
+
+And, in order to prove this, we have only to draw attention to the
+inaccuracy which underlies the use of the term "law" by the author of
+"Supernatural Religion," and those who think as he does. The author of
+"Supernatural Religion" strives to bring odium on the miracles of the
+Gospel by calling them "violations of law," and by asserting that it is
+a false conception of the Supreme Being to suppose that He should have
+made an Universe with such elements of disorder within it that it should
+require such things as the violation, or even suspension, of laws to
+restore it to order, and that our highest and truest idea of God is that
+of One Who never can even so much as make Himself known except through
+the action of the immutable laws by which this visible state of things
+is governed.
+
+Now what is a law? The laws with which in this discussion we are given
+to understand we have to do, are strictly speaking limitations--the
+limitations of forces or powers which, in conception at least, must
+themselves be prior to the limitations.
+
+Take the most universal of all so-called "laws," the law of gravitation.
+The law of gravitation is the limitation imposed upon that mysterious
+force which appears to reside in all matter, that it should attract all
+other matter. This power of attraction is called gravitation; but
+instead of acting at random, as it were, it acts according to certain
+well-known rules which only are properly the "laws" of gravitation.
+
+Now the very existence of our world depends upon the force of attraction
+being counteracted. If, from a certain moment, gravitation were to
+become the only force in the solar system, the earth would fall upon the
+surface of the sun, and be annihilated; but the earth continues in
+existence because of the action of another force--the projectile
+force--which so far counteracts the force of the sun's attraction, that
+the earth revolves around the sun instead of falling upon its surface.
+In this case the _law_ of gravitation is not violated, or even
+suspended, but the force of gravitation is counteracted or modified by
+another force.
+
+Again, the blood circulates through our bodies by means of another power
+or force counteracting the force of gravitation, and this is the vital
+power or force.
+
+But why do we lift up our feet from the ground to go about some daily
+duty? Here comes another force--the force of will, which directs the
+action of some of the vital forces, but not that of others.
+
+But, again, two courses of action are open to us, and we deliberately
+choose the one because we think that it is our duty, though it may
+entail danger or pain, or even death. Here is a still deeper force or
+power, the force of conscience--the moral power which is clearly the
+highest power within us, for it governs the very will, and sits in
+judgment upon the whole man, and acquits or condemns him according to
+its rule of right and wrong.
+
+Here, then, are several gradations of power or force--any one of them as
+real as the others; each one making itself felt by counteracting and
+modifying the action of the one below it.
+
+Now the question arises, is there any power or force clearly above the
+highest controlling power within us, _i.e._ above our conscience? We say
+that there is. There are some who on this point can reverently take up
+the words of our Great Master, "We speak that we do know." We believe,
+as firmly as we believe in our own existence, that this our
+conscience--the highest power within us--has been itself acted upon by a
+Higher Power still, a moral and spiritual Power, which has enlightened
+it, purified it, strengthened it, in fact renewed it.
+
+Now, this purifying or enlightening of our moral powers has one
+remarkable effect. It makes those who have been acted upon by it to look
+up out of this present state of things for a more direct revelation of
+the character and designs of the Supreme Being. Minds who have
+experienced this action of a Superior Power upon them cannot possibly
+look upon the Supreme Being as revealing Himself merely by the laws of
+gravitation, or electricity, or natural selection. We look for, we
+desire a further and fuller Revelation of God, even though the
+Revelation may condemn us. We cannot rest without it. It is intolerable
+to those who have a sense of justice, for instance, to think that,
+whilst led by their sense of what is good and right, men execute
+imperfect justice, there is, after all, no Supreme Moral Governor Who
+will render to each individual in another life that just retribution
+which is assuredly not accorded to all in this life. [152:1]
+
+Now this, I say, makes us desire a revelation of the Supreme Moral
+Governor which is assuredly not to be found in the laws which control
+mere physical forces. As Dr. Newman has somewhere said, men believe what
+they wish to believe, and assuredly we desire to believe that there is a
+supreme Moral Governor, and that He has not left us wholly in the dark
+respecting such things as the laws and sanctions of His moral
+government. But has He really revealed these? We look back through the
+ages, and our eyes are arrested by the figure of One Who, according to
+the author of "Supernatural Religion," taught a "sublime religion." His
+teaching "carried morality to the sublimest point attained, or even
+attainable, by humanity. The influence of His Spiritual Religion has
+been rendered doubly great by the unparalleled purity and elevation of
+His own character. He presented the rare spectacle of a life, so far as
+we can estimate it, uniformly noble and consistent with His own lofty
+principles, so that the 'imitation of Christ' has become almost the
+final word in the preaching of His Religion, and must continue to be one
+of the most powerful elements of its permanence." (Vol. ii. p. 487.)
+
+It is quite clear from this testimony of an enemy to the Christian
+religion, as it appears in the Scriptures, that if the Supreme Moral
+Governor had desired to give to man a revelation of the principles and
+sanctions of His moral government, He could not have chosen a more
+fitting instrument. Such a character seems to have been made for the
+purpose. If He has not revealed God, no one has.
+
+Now, who is this Man Whose figure stands thus prominent above His
+fellows?
+
+We believe Him to be our Redeemer; but before He redeemed, He laid down
+the necessity of Redemption by making known to men the true nature of
+sin and righteousness, and the most just and inevitable Judgment of God.
+He revealed to us that there is One above us Who is to the whole race,
+and to every individual of the race, what our consciences are to
+ourselves--a Judge pronouncing a perfect judgment, because He perfectly
+knows the character of each man, perfectly observes and remembers his
+conduct, and, moreover, will mete out to each one a just and perfect
+retribution.
+
+But still, how are we to know that He has authority to reveal to us such
+a thing as that God will judge the race and each member of it by a just
+judgment? Natural laws reveal to us no such judgment. Nature teaches us
+that if we transgress certain natural laws we shall be punished. But it
+teaches no certain judgement either in this life or in any future life
+which will overtake the transgression of moral laws. A man may defraud,
+oppress, and seduce, and yet live a prosperous life, and die a quiet,
+painless death.
+
+How, then, are we to know that Jesus of Nazareth had authority to reveal
+that God will set all this right in a future state, and that He Himself
+will be the direct Agent in bringing the rectification about? How are we
+to know that what He says is true respecting a matter of such deep
+concern to ourselves, and yet so utterly unknown to mere physical
+nature, and so out of the reach of its powers? What proof have we of His
+Revelation, or that it is a Revelation? The answer is, that as what He
+revealed is above mere physical nature, so He attested it by the
+exhibition of power above physical nature--the exhibition of the direct
+power of God. He used miracles for this purpose; more particularly He
+staked the truth of His whole message on the miracle of His own
+Resurrection. [155:1] The Resurrection was to be the assurance of the
+perfection of both His Redemption and His Judgment.
+
+Now, against all this it is persistently alleged that even if He had the
+power He could not have performed miracles, because miracles are
+violations of law, and the Lawgiver cannot violate even mere physical
+laws; but this specious fallacy is refuted by the simple assertion that
+He introduced a new power or force to counteract or modify others, which
+counteraction or modification of forces is no more than what is taking
+place in every part of the world at every moment.
+
+Before proceeding further we will illustrate the foregoing by testing
+some assertions of the author of "Supernatural Religion."
+
+"Man," he asserts, "is as much under the influence of gravitation as a
+stone is" (vol. i. p. 40). Well, a marble statue is a stone. Can a
+marble statue, after it is thrown down, rise up again of itself, and
+stand upon its feet?
+
+Again--
+
+    "The law of gravitation suffers no alteration, whether it cause the
+    fall of an apple or shape the orbit of a planet" (p. 40).
+
+Of course the "law" suffers no alteration, but the force of gravitation
+suffers considerable modification if you catch the apple in your hand,
+or if the planet has an impulse given to it which compels it to career
+round the sun instead of falling upon his surface. Again (page 40):--
+
+    "The harmonious action of physical laws, and their adaptability to
+    an infinite variety of forms, constitutes the perfection of that
+    code which produces the order of nature. The mere superiority of man
+    over lower forms of organic and inorganic matter does not lift him
+    above physical laws, and the analogy of every grade in nature
+    forbids the presumption that higher forms may exist which are exempt
+    from their control."
+
+The number of fallacies in this short passage is remarkable. In the
+first place laws never act, _i.e._ of themselves. They have to be
+administered. Forces or powers act under the restraint of laws. I think
+I am right in saying that all physical _laws_, as distinguished from
+forces, are limitations of force. No man can conceive of a law acting by
+itself. There is no such thing, for instance, as a "Reign of Law." A
+power acts or, if you please, reigns, according to a law, but laws of
+themselves can do nothing.
+
+Again, the author says, "The mere superiority of man over lower forms of
+organic and inorganic matter does not lift him above physical laws."
+
+Yes, it does, partially at least, for it enables him, in his sphere, to
+control the very forces whose action is limited by laws. The superiority
+of man is shown in his control of the powers of nature, and making them
+obey his will. All such inventions as the steam engine or the electric
+telegraph lift man above certain physical laws, by enabling him to
+control the forces with which those laws have to do.
+
+Again, he writes: "The analogy of every grade in nature forbids the
+presumption that higher forms may exist which are exempt from their
+control." On the contrary, we assert that the analogy of every grade in
+nature encourages the presumption that higher forms may exist which can
+control these forces of nature far more directly and perfectly than we
+can.
+
+To proceed. In page 41 we read:--
+
+    "If in animated beings we have the solitary instance of an efficient
+    cause acting among the forces of nature, and possessing the power of
+    initiation, this efficient cause produces no disturbance of physical
+    law."
+
+I cite this place, in order to draw attention to what I suppose must
+have struck the careful reader, which is the application of the term
+"solitary instance" to the action of animated beings amongst the forces
+of nature. If there had been but one animated being in existence, such
+an epithet might not have been out of place; but when one considers that
+the world teems with such beings, and that by their every movement they
+modify or counteract, in their own case at least, the mightiest of all
+nature's forces, and that no inconsiderable portion of the earth's
+surface owes its conformation to their action, we are astonished at
+finding all this characterized as the solitary instance of an efficient
+cause. But by a sentence at the bottom of this page we are enlightened
+as to the real reason for so strange a view of the place of vital powers
+in the universe. In the eyes of those who persist in, as far as
+possible, ignoring all laws except physical laws, even to the extent of
+endeavouring to prove that moral forces themselves are but mere
+developed forms of physical ones, all manifestations of powers other
+than those of electricity, gravitation, magnetism, and so forth are
+anomalous, and we have the very word "anomaly" applied to them. "The
+only anomaly," he writes, "is our ignorance of the nature of vital
+force. [158:1] But do we know much more of the physical?"
+
+Men who thus concentrate their attention upon mere physical laws or
+phenomena, get to believe in no others. They are impatient of any things
+in the universe except what they can number, or measure, or weigh. They
+are in danger of regarding the Supreme Being Himself as an "anomaly."
+They certainly seem to do so, when they take every pains to show that
+the universe can get on perfectly well without His superintending
+presence and control.
+
+Whatever odium, then, may be attached to the violation of a natural
+_law_, cannot be attached to the action of a superior _force_, making
+itself felt amongst lower grades of natural forces.
+
+If it be rejoined that this superior force must act according to law, we
+answer, certainly, but according to what law? Not, of course, according
+to the law of the force which it counteracts, but according to the law
+under which itself acts.
+
+The question of miracles, then, is a matter of evidence; but we all know
+what a power human beings have of accepting or rejecting evidence
+according as they look for it or are prejudiced against it.
+
+If men concentrate their thought upon the lower forces of the universe,
+and explain the functions of life, and even such powers as affection,
+will, reason, and conscience, as if they were modifications of mere
+physical powers, and ignore a higher Will, and an all-controlling Mind,
+and a personal superintending Providence, what wonder if they are
+indisposed to receive any such direct manifestation of God as the
+Resurrection of Jesus, for the Resurrection of Jesus is the pledge of a
+righteous Judgment and Retribution which, however it takes place, will
+be the most astounding "anomaly" amidst the mere physical phenomena of
+the universe, whilst it will be the necessary completion of its moral
+order.
+
+The proof of miracles is then, as I said, a matter of evidence. When
+Hume asserts that "a miracle is a violation of the laws of nature," we
+meet him with the counter-assertion that it is rather the new
+manifestation in this order of things of the oldest of powers, that
+which originally introduced life into a lifeless world.
+
+When he says that "a firm and unalterable experience has established
+these laws," we say that science teaches us that there must have been
+epochs in the history of the world when new forces made their appearance
+on the scene, for it teaches us that the world was once incandescent,
+and so incapable of supporting any conceivable form of animal life, but
+that at a certain geological period life made its appearance.
+
+Now, we believe that it is just as wonderful, and contrary to the
+experience of a lifeless world, that life should appear on that world,
+as that it is contrary to the experience of the present state of things,
+that a dead body should be raised.
+
+When he asserts that a miraculous event is contrary to uniform
+experience, we can only reply that it is not contrary to the experience
+of the Evangelists, of St. Peter and St. Paul, and of the other Apostles
+and companions of the Lord; that it was not contrary to the experience
+of the multitudes who were miraculously fed, and of the multitudes who
+were miraculously healed. When it is replied to this, that we have
+insufficient evidence of the fact that these persons witnessed miracles,
+we rejoin that there is far greater evidence, both in quality and
+amount, for these miracles, especially for the crowning one, than there
+is for any fact of profane history; but, if there was twice the evidence
+that there is, its reception must depend upon the state of mind of the
+recipient himself.
+
+If a man, whilst professing to believe in "a God under whose beneficent
+government we know that all that is consistent with wise and omnipotent
+law is prospered and brought to perfection," yet has got himself to
+believe that such a God cannot introduce into any part of the universe a
+new power or force, as for instance that He is bound not to introduce
+vital force into a lifeless world, or mental power into a reasonless
+world, or moral power into a world of free agents, but must leave these
+forces to work themselves out of non-existence;--if it man, I say, has
+got himself to believe in such a Being, he will not, of course, believe
+in any testimony to miracles as accrediting a Revelation from Him, and
+so he will do his best to get rid of them after the fashion in which we
+have seen the author of "Supernatural Religion" attempt to get rid of
+the testimony of Justin Martyr to the use of the Four Gospels in his
+day.
+
+
+
+
+SECTION XXI.
+
+OBJECTIONS TO MIRACLES.
+
+
+I will now briefly dispose of two or three of the collateral objections
+against miracles.
+
+1. The author of "Supernatural Religion" makes much of the fact that the
+Scripture writers recognize that there may be, and have been, Satanic as
+well as Divine Miracles, and he argues that this destroys all the
+evidential value of a miracle. He writes:--
+
+    "Even taking the representation of miracles, therefore, which
+    Divines themselves give, they are utterly incompetent to perform
+    their contemplated functions. If they are super-human, they are not
+    super-Satanic, and there is no sense in which they can be considered
+    miraculously evidential of anything." (Vol. i. p. 25)
+
+Now, this difficulty is the merest theoretical one,--a difficulty, as
+the saying is, on paper; and never can be a practical one to any sincere
+believer in the holiness of God and the reality of goodness. Take the
+miracle of miracles, the seal of all that is supernatural in our
+religion, the Resurrection of Christ. If there be a conflict now going
+on between God and Satan, can there be a doubt as to the side to which
+this miracle is to be assigned? It is given to prove the reality of a
+Redemption which all those who accept it know to be a Redemption from
+the power of Satan. It is given to confirm the sanctions of morality by
+the assurance of a judgment to come. If Satan had performed it, he would
+have been simply casting out himself. If this miracle of the
+Resurrection be granted, all else goes along with it, and the children
+of God are fortified against the influence, real or counterfeit, of any
+diabolical miracle whatsoever.
+
+The miracles of the New Testament are not performed, as far as I can
+remember, in any single instance, to prove the truth of any one view of
+doctrinal Christianity as against another, but to evidence the reality
+of the Mission of the Divine Founder as the Son of God, and "the Son of
+God was manifested that He might destroy the works of the devil."
+
+2. With respect to what are called ecclesiastical miracles, _i.e._
+miracles performed after the Apostolic age, the author of "Supernatural
+Religion" recounts the notices of a considerable number, assumes that
+they are all false, and uses this assumed falsehood as a means of
+bringing odium on the accounts of the miracles of Christ.
+
+More particularly he draws attention to certain miracles recorded in the
+works of St. Augustine, of one at least of which he (Augustine) declares
+he was an eye-witness.
+
+Now, the difficulty raised upon these and similar accounts appears to me
+to be as purely theoretical as the one respecting Satanic miracles. If
+there be truth in the New Testament, it is evident that the Founder of
+Christianity not only worked miracles Himself, but gave power to His
+followers to do the same. When was this power of performing miracles
+withdrawn from the Church? Our Lord, when He gave the power, gave no
+intimation that it would ever be withdrawn, rather the contrary.
+However, even in Apostolic times, the performance of them seems to have
+become less frequent as the Church became a recognized power in the
+world. For instance, in the earlier Epistles of St. Paul the exercise of
+miraculous gifts seems to have been a recognized part of the Church's
+system, and in the later ones (1 and 2 Timothy and Titus) they are
+scarcely noticed. [164:1] If we are to place any credence whatsoever in
+ecclesiastical history, the performance of miracles seems never to have
+ceased, though in later times very rare in comparison with what they
+must have been in the first age.
+
+Now, if the miracles recorded by Augustine, or any of them, were true
+and real, the only inference is that the action of miraculous power
+continued in the Church to a far later date than some modern writers
+allow. If, on the contrary, they are false, then they take their place
+among hosts of other counterfeits of what is good and true. They no more
+go to prove the non-existence of the real miracles which they
+caricature, than any other counterfeit proves the non-existence of the
+thing of which it is the counterfeit. Nay, rather, the very fact that
+they are counterfeits proves the existence of that of which they are
+counterfeits. The Ecclesiastical miracles are clearly not independent
+miracles; true or false, they depend upon the miraculous powers of the
+early Church. If any of them are true, then these powers continued in
+the Church to a late date; if they are false accounts (whether wilfully
+or through mistake, makes no difference), their falsehood is one
+testimony out of many to the miraculous origin of the dispensation.
+
+Those recorded by Augustine are in no sense evidential. Nothing came of
+them except the relief, real or supposed, granted to the sufferers. No
+message from God was supposed to be accredited by them. No attempt was
+made to spread the knowledge of them; indeed, so far from this, in one
+case at least, Augustine is "indignant at the apathy of the friends of
+one who had been miraculously cured of a cancer, that they allowed so
+great a miracle to be so little known." (Vol. ii. p. 171.) In every
+conceivable respect they stand in the greatest contrast to the
+Resurrection of Christ.
+
+Each case of an Ecclesiastical miracle must be examined (if one cares to
+do so) apart, on its own merits. I can firmly believe in the reality of
+some, whilst the greater part are doubtful, and many are wicked
+impostures. These last, of course, give occasion to the enemy to
+disparage the whole system of which they are assumed to be a part, but
+they tell against Christianity only in the same sense in which all
+tolerated falsehood or evil in the Church obscures its witness to those
+eternal truths of which it is "the pillar and the ground."
+
+Now, all this is equally applicable to Superstition generally in
+relation to the supernatural. As the counterfeit miracles of the later
+ages witness that there must have been true ones to account for the very
+existence of the counterfeit, so the universal existence of Superstition
+witnesses to the reality of those supernatural interpositions of which
+it is the distorted image. If Hume's doctrine be true, that a miracle,
+_i.e._ a supernatural interposition, is contrary to universal
+experience and so incredible--if from the first beginning of things
+there has been one continuous sequence of natural cause and effect,
+unbroken by the interposition of any superior power, how is it that
+mankind have ever formed a conception of a supernatural power? And yet
+the conception, in the shape of superstition at least, is absolutely
+universal. Tribes who have no idea of the existence of God, use charms
+and incantations to propitiate unseen powers.
+
+Now, the distortion witnesses to the reality of that of which it is the
+distortion; the caricature to the existence of the feature caricatured.
+And so the universality of the existence of Superstition witnesses to
+the reality of these supernatural revelations and interpositions to
+which alone such a thing can be referred as its origin.
+
+
+
+
+SECTION XXII.
+
+JEWISH CREDULITY.
+
+
+Another argument which the author of "Supernatural Religion" uses to
+discredit miracles, is the superstition of the Jews, especially in our
+Lord's time, and their readiness to believe any miraculous story. He
+seems to suppose that this superstition reached its extreme point in the
+age in which Christ lived, which he calls "the age of miracles." He also
+assumes that it was an age of strong religious feeling and excitement.
+He says:--
+
+    "During the whole life of Christ, and the early propagation of the
+    religion, it must be borne in mind that they took place in an age,
+    and among a people, which superstition had made so familiar with
+    what were supposed to be preternatural events, that wonders awakened
+    no emotion, or were speedily superseded by some new demand on the
+    ever ready belief." (Vol. i. p. 98.)
+
+He proceeds to devote above twenty pages to instances of the
+superstition and credulity of the Jews about the time of Christ. The
+contents of these pages would be amusing if they did not reveal such
+deep mental degradation in a race which Christians regard as sacred,
+because of God's dealings with their fathers.
+
+Most readers, however, of these pages on the Demonology and Angelology
+of the Jews will, I think, be affected by them in a totally different
+way, and will draw a very different inference, from what the writer
+intends. The thoughtful reader will ask, "How could the Evangelical
+narratives be the outcome of such a hotbed of superstition as the author
+describes that time to have been?" It is quite impossible, it is
+incredible that the same natural cause, _i.e._ the prevalence of
+superstition, should have produced about the same time the Book of Enoch
+and the Gospel according to St. Matthew. And this is the more remarkable
+from the fact that the Gospels are in no sense more Sadducean than the
+Book of Enoch. The being and agency of good and evil spirits is as fully
+recognized in the inspired writings as in the Apocryphal, but with what
+a difference! I append in a note a part of the author's reproduction of
+the Book of Enoch, that the reader may see how necessary it is, on all
+principles of common sense, to look for some very different explanation
+of the origin of the Evangelical narratives than that given by the
+author of "Supernatural Religion." [168:1]
+
+In the Evangelical narratives I need hardly say the angels are simply
+messengers, as their name imports, and absolutely nothing more. When one
+describes himself it is in the words, "I am Gabriel that stand in the
+presence of God, and am sent to speak unto thee and to show thee these
+glad tidings."
+
+On the credulity of the Jews in our Lord's time, I repeat the author's
+remarks:--
+
+    "During the whole life of Christ, and the early propagation of the
+    religion, it must be borne in mind that they took place in an age,
+    and among a people, which superstition had made so familiar with
+    what were supposed to be preternatural events, that wonders awakened
+    no emotion, or were speedily superseded by some new demand on the
+    ever-ready belief." (Vol. i. p. 98.)
+
+Now, if the records of our Lord's life in the Gospels are not a tissue
+of falsehoods from beginning to end, this account of things is
+absolutely untrue. The miracles of Jesus awakened the greatest
+astonishment, betokening a time as unfamiliar with the actual
+performance of such things as our own.
+
+For instance, after the first casting out of a devil recorded in St.
+Mark, it is said.--
+
+    "They were all amazed, insomuch that they questioned among
+    themselves, saying, What thing is this? What new doctrine is this?
+    For with authority commandeth He even the unclean spirits, and they
+    do obey Him." (Mark i. 29.)
+
+In the next chapter, after the account of the healing of the sick of the
+palsy, it is said:--
+
+    "They were all amazed and glorified God, saying, We never saw it on
+    this fashion." (ii. 12.)
+
+Again (St. Luke v. 26), after the casting out of a devil: "They were all
+amazed." Again, Luke ix. 43 (also after the casting out of a devil),
+"They were all amazed at the mighty power of God." [170:1]
+
+From the account in St. John, the miracle of the opening of the eyes of
+the man born blind seems to have excited unbounded astonishment:--
+
+    "Since the world began was it not heard that any man opened the eyes
+    of one that was born blind." "Can a devil open the eyes of the
+    blind?" (John ix. 32, x. 21.)
+
+But more than this. If there be any truth whatsoever in the Gospel
+narrative, the disciples themselves, instead of exhibiting anything
+approaching to the credulity with which the author of "Supernatural
+Religion" taxes the contemporaries of Christ, exhibited rather a spirit
+of unbelief. If they had transmitted to us "cunningly devised fables,"
+they never would have recorded such instances of their own slowness of
+belief as is evinced by their conduct respecting the feeding of the four
+thousand following upon the feeding of the five thousand, when they ask
+the same question in the face of the same difficulty respecting the
+supply of food.
+
+Above all, their slowness of belief in the Resurrection of Christ after
+their Master's direct assertion that He would rise again, is directly
+opposed to the idea suggested by the author of "Supernatural Religion,"
+that they were ready to believe anything which seemed to favour His
+pretensions.
+
+Now, it may be alleged that these instances of the slowness of belief on
+the part of our Lord's immediate followers, and the conduct of the
+multitudes who expressed such wonder at His miracles, are contrary to
+one another, but, they are not; for the astonishment of the multitudes
+did not arise from credulity in the least, but was the expression of
+that state of mind which must exist (no matter how carefully it is
+concealed), when some unlooked-for occurrence, totally inexplicable on
+any natural principles, presents itself. I cite it to show how utterly
+unfamiliar that age was with even the pretence of the exhibition of
+miraculous powers. If there be any substratum of truth whatsoever in the
+accounts of the slowness of belief on the part of the Apostles, it is a
+proof that our Lord's most familiar friends were anything but the
+superstitious persons which certain writers assume them to have been.
+
+
+
+
+SECTION XXIII.
+
+DEMONIACAL POSSESSION.
+
+
+The question of Demoniacal Possession now demands a passing notice.
+
+The author of "Supernatural Religion" ascribes all such phenomena to
+imposture or delusion; and, inasmuch as these supposed miracles of
+casting out of evil spirits are associated with other miracles of Christ
+in the same narrative, he uses the odium with which this class of
+miracles is in this day regarded, for the purpose of discrediting the
+miracles of healing and the Resurrection of Jesus.
+
+I cannot help expressing my surprise at the difficulty which some
+writers, who desire fully and faithfully to uphold the supernatural,
+seem to have respecting Demoniacal Possession. The difficulty seems to
+me to be not in the action of evil spirits in this or in that way, but
+in their existence. And yet the whole analogy of nature, and the state
+of man in this world, would lead us to believe, not only in the
+objective existence of a world of spirits, but in the separation of
+their characters into good and evil.
+
+Those who deny the fact of an actually existing spiritual world of
+angels, if they are Atheists, must believe that man is the highest
+rational existence in the universe; but this is absurd, for the
+intellect of man in plainly very circumscribed, and he is slowly
+discovering laws which account for the phenomena which he sees, which
+laws were operative for ages before he discovered them, and imply
+infinitely more intellect in their invention, so to speak, and
+imposition and nice adjustment with one another, than he shows in their
+mere discovery. A student, for instance, has a problem put before him,
+say upon the adjustments of the forces of the heavenly bodies. The
+solution, if it evinces intelligence in him, must evince more and older
+intelligence in the man who sets him the problem; but if the conditions
+of the problem truly represent the acts of certain forces and their
+compensations, can we possibly deny that there is an intellect
+infinitely above ours who calculated beforehand their compensations and
+adjustments. All the laws of the universe must be assumed to be, even if
+they are not believed to be, the work of a personal intellect absolutely
+infinite, whose operations cannot be confined to this world, for it
+gives laws to all bodies, no matter how distant. The same reasoning,
+then, which shows that there is an intelligent will, because it can
+solve a problem, necessitates an infinitely higher Intelligence which
+can order the motions of distant worlds by laws of which our highest
+calculative processes are perhaps very clumsy representations.
+
+Those who, like the author of "Supernatural Religion," are good enough
+to admit (with limitations) the existence of a Supreme Being, and yet
+deny the existence of a spiritual world above ours, seem to me to act
+still more absurdly. For the whole analogy of the world of nature would
+lead as to infer that, as there is a descending scale of animated beings
+below man reaching down to the lowest forms of life, so there is an
+ascending scale above him, between him and God. The deniers of the
+existence of such beings as angels undertake to assert that there are no
+beings between ourselves and the Supreme Being, because nature (meaning
+by nature certain lower brute forces, such as gravitation and
+electricity), "knows nothing" of them.
+
+The Scriptures, on the contrary, would lead us to believe that just as
+in the natural world there are gradations of beings between ourselves
+and the lowest forms of life, so in the spiritual world (and we belong
+to both worlds) there are gradations of beings between ourselves and God
+Who created all things.
+
+The Scriptures would lead us to believe that these beings are
+intelligent free agents, and, as such, have had their time of
+probation--that some fell under their trial, and are now the enemies of
+God as wicked men are, and that others stood in the time of trial and
+continue the willing servants of God.
+
+The Scriptures reveal that good angels act as good men do; they
+endeavour, as far as lies in their power, to confirm others in goodness
+and in the service of God; and that evil angels act as evil men act,
+they endeavour to seduce others and to involve them in their own
+condemnation.
+
+The Scriptures say nothing to satisfy our curiosity about these beings,
+as Apocryphal books do. They simply describe the one as sent on errands
+of mercy, and the other as delighting in tempting men and inflicting
+pain. The mystery of the fall of some of these angels, and their
+consequent opposition to God, is no difficulty in itself. It is simply
+the oldest form of that which is to those who believe in the reality of
+the holiness and goodness of God the great problem of the universe--the
+origin and continuance of evil. It is simply the counterpart amongst a
+world of free agents above us of what takes place according to the
+[so-called] natural order of things amongst ourselves.
+
+That evil angels can tempt the souls of men, and in some cases injure
+their bodies, is not a whit more difficult than that evil men can do the
+same under the government of a God who exerts so universal a providence
+as is described in the Bible, and allowed to some extent by the author
+of "Supernatural Religion."
+
+I confess that I cannot understand the difficulty which some Christian
+writers evidently feel respecting the existence of such a thing as
+Demoniacal _possession_, whilst they seem to feel, or at least they
+_express_ no difficulty, respecting Demoniacal _temptation_. Demoniacal
+possession is the infliction of a physical evil for which the man is not
+accountable, but demoniacal temptation is an attempt to deprive a man of
+that for the keeping of which he is accountable, viz. his own innocence.
+Demoniacal possession is a temporal evil. The yielding to demoniacal
+temptation may cast a man for ever out of the favour of God. And yet
+demoniacal temptation is perfectly analogous to human temptation. A
+human seducer has it in his power, if his suggestions are received, to
+corrupt innocence, render life miserable, undermine faith in God and in
+Christ, and destroy the hopes of eternity--and a diabolical seducer can
+do no more.
+
+Again, the Scriptures seem to teach us that these wicked spirits are the
+authors of certain temporal evils, and I do not see that there is
+anything unreasonable in the fact, if it be granted, that there are
+spirits who exist independent of bodily frames--that these spirits are
+free agents, and have different characters, and act according to their
+characters, and also that, according to the laws (_i.e._ within the
+limitations) of their nature, they have power to act upon those below
+them in the scale of being, just as we can act upon creatures below us
+according to the limitations, _i.e._ the laws, of our nature. We are in
+our way able to inflict evil or to ward off evil from our fellow
+creatures, under the limitations, or laws which a higher Power has set
+over us; and the Scriptures teach us that there are other beings in the
+great spiritual kingdom of God who are able to do us good or mischief
+under the conditions which the same Supreme Power has imposed on their
+action. So that the one thing which the Scriptures reveal to us is, that
+there is a far vaster spiritual kingdom of God than the human race.
+
+With respect to demoniacal possession, our difficulties arise from two
+things--from our utter ignorance of the nature and real causes of mental
+diseases, and from our ignorance of the way in which purely spiritual
+beings can act upon beings such as ourselves, who ordinarily receive
+impressions only through our bodily organs. We know not, for instance,
+how God Himself acts upon our spirits, and yet, if He cannot, He has
+less power over us than we have over one another.
+
+Respecting the fact of God permitting such a thing as possession, there
+is no more real difficulty than is involved in His permitting such a
+thing as madness. The symptoms of possession seem generally to have
+resembled mania, and ascribing certain sorts of mania to evil spirits is
+only assigning one cause rather than another to a disease of whose
+nature we are profoundly ignorant. [178:1]
+
+Again, if we take into consideration the fact that in not a few cases
+madness is produced by moral causes, by yielding to certain temptations,
+as, for instance, to drunkenness, there will be still less difficulty in
+believing that madness, arising from the action of an evil being, may be
+the punishment of yielding to the seductions of that evil being.
+
+The miraculous cure of demoniacal possession presents, I need hardly
+say, less physical difficulty than any other cure performed by our Lord.
+Assuming the presence of an evil spiritual existence in the possessed
+person coming face to face with the most exalted spiritual Power and
+Goodness, the natural result is that the one quails before the other.
+
+But, in truth, all the difficulties respecting possession arise not so
+much from our ignorance, as from our dogmatism. We assert the dogma, or
+at least we quietly assume the dogma, that there are no spiritual or
+intellectual beings between ourselves and God; or, if we shrink from an
+assertion which so nearly implies our own omniscience, we lay down that
+these superior beings, of whose laws we know nothing, can only act upon
+us in ways precisely similar to those on which we act upon one another.
+
+
+
+
+SECTION XXIV.
+
+COMPETENT WITNESSES.
+
+
+Another objection which the author of "Supernatural Religion" urges
+against the credibility of our Lord's miracles, is that they were not
+performed before what he considers competent witnesses.
+
+    "Their occurrence [he writes] is limited to ages which were totally
+    ignorant of physical laws." (Vol. i. p. 201.)
+
+Again, he speaks of the age as one
+
+    "in which not only the grossest superstition and credulity
+    prevailed, but in which there was such total ignorance of natural
+    laws that men were incapable of judging of that reality [_i.e._ of
+    miracles]." (P. 204.)
+
+Again:--
+
+    "The discussion of miracles, then, is not one regarding miracles
+    actually performed within our own knowledge, but merely regarding
+    miracles said to have been performed eighteen hundred years ago, the
+    reality of which was not verified at the time by any scientific
+    examination." (P. 208.)
+
+From this we gather that the author of "Supernatural Religion" considers
+that the miracles of Christ should have been tested by scientific men;
+but we ask, By what scientific men? It is clear that if the testing was
+to have been satisfactory to those who think like the author of
+"Supernatural Religion," they must have been scientific men who
+approached the whole matter in a spirit of scepticism. Our Blessed Lord
+(I speak it with all reverence), if He cared to satisfy such men, should
+have delayed His coming to the present time, or should have called up
+out of the future, or created for this purpose, men who had doubts
+respecting the personality of God, who held Him to be fitly described as
+the Unknown and the Unknowable; who, to say the least, were in a state
+of suspense as to whether, if there be a Supreme Being, He can reveal
+Himself or make His will known. In fact, He must have called up, or
+created for the purpose, some individuals of a school of physicists
+which had no existence till 1,800 years after His time. For, if He had
+called into existence such witnesses as Sir Isaac Newton, or Sir
+Humphrey Davy, or Cuvier, or Faraday, they would have fallen down and
+worshipped.
+
+But, in truth, such witnesses, whether believing or sceptical, would
+have found no place for their science, for the miracles of Christ were
+of such a kind that the most scientific doubter could have no more
+accounted for them than the most ignorant. The miracle of which, next to
+our Lord's own Resurrection, we have the fullest evidence, is that of
+the feeding of the 5,000; for it is recorded by each one of the four
+Evangelists. Now, if this miracle had been performed in the presence of
+the members of all the scientific societies now in existence, their
+knowledge of natural laws could have contributed nothing to its
+detection or explanation. They could have merely laid it down to trick
+or deception, just as any of the unscientific persons present could have
+done, and perhaps did. The miracle was performed in the open. Our Lord
+must have been on some elevated ground where His voice could have
+reached some considerable part of the multitude, and on which every act
+of His could be observed. More than a thousand loaves would have been
+necessary, requiring the assistance of, say a hundred men, to collect
+them and bring them from a distance. This, too, is not one of those
+miracles which can be explained by the convenient hypothesis of a
+"substratum of truth." It is either a direct exhibition of the creative
+power of God, or a fiction as unworthy of a moment's serious
+consideration as a story in the "Arabian Nights."
+
+It is folly to imagine that such an act required scientific men to
+verify it. If the matter was either a reality, or presented that
+appearance of reality which the narrative implies, then the scientific
+person would have been stupefied, or in trembling and astonishment he
+would have fallen on his face like another opponent of the truth; or,
+may be, his very reason would have been shattered at the discovery that
+here before him was that very supernatural and divine Working in Whose
+existence he had been doing his best to persuade his fellow creatures to
+disbelieve.
+
+The Scripture narratives, if they are not altogether devoid of truth,
+lead us to believe that our Lord performed His miracles in the face of
+three sects or parties of enemies, Pharisees, Sadducees, and Herodians;
+each one rejecting His claims on grounds of its own. They were also
+performed in a populous city, of which all the rulers and the mass of
+the inhabitants were hostile to His pretensions. Such a place could
+never have been chosen as the scene of a miraculous event, known by
+those who promulgated it to have had no foundation in truth, and withal
+assumed to have been known throughout the city at the time, and to have
+been productive of a series of results, miraculous and ordinary, which
+were asserted to have commenced at the moment of its occurrence.
+
+The writer of "Supernatural Religion" would disparage the accounts of
+our Lord's supernatural works and Resurrection, because such accounts
+are to be found only in the writings of "enthusiastic followers," not in
+those of indifferent persons; but the nature of the case almost excludes
+all other testimony: for the miracles of our Lord were wrought for an
+evidential purpose,--to convince the Jews especially that He was the
+Christ, the hope of their fathers, and, as such, was not only to be
+believed in, but to be obeyed and followed. The only sign of real true
+belief was that the man who professed to believe joined that society
+which was instituted for the purpose of propagating and keeping alive
+the truth of His Messiahship. If any one who professed to believe
+stopped short of joining this society, his testimony to miracles would
+have been valueless, for the miracles were wrought to convince him of
+the truth of a matter in which, if he believed, he was bound to profess
+his belief, and, if he did not, he laid himself open to the charge of
+not really believing the testimony.
+
+Now, of course, the reader is aware that we have a signal proof of the
+validity of this argument in the well-known passage in Josephus which
+relates to our Lord. Josephus was the historian, and the only historian,
+of the period in which our Lord flourished. The eighteenth book of his
+"Antiquities of the Jews" covers the whole period of our Lord's life. If
+our Lord had merely attracted attention as a teacher of righteousness,
+which it is allowed on all hands that He did, it was likely that He
+would have been mentioned in this book along, with others whose teaching
+produced far less results. Mention appears to be made of Him in the
+following words:--
+
+    "Now there was about this time Jesus, a wise man, if it be lawful to
+    call him a man, for He was a doer of wonderful works, a teacher of
+    such men as receive the truth with pleasure. He drew over to Him
+    both many of the Jews and many of the Gentiles. He was [the] Christ.
+    And when Pilate, at the suggestion of the principal men among us,
+    had condemned Him to the cross, those that loved Him at the first
+    did not forsake Him; for He appeared to them alive again the third
+    day; as the Divine prophets had foretold these and ten thousand
+    other wonderful things concerning Him. And the tribe of Christians,
+    so named from Him, are not extinct at this day."
+
+Now, on external grounds there seems little doubt of the genuineness of
+this passage. It is in all copies of the historian's work, and is quoted
+in full by Eusebius, though not alluded to by fathers previous to his
+day. [183:1] If it is an interpolation, it must have been by the hand of
+a Christian; and yet it is absolutely inconceivable that any Christian
+should have noticed the Christian Church in such words as "the tribe of
+Christians, so named from Him, are not extinct at this day." It would
+have been absurd beyond measure to have described the Christians, so
+early as Justin's time even, as "not extinct," when they were filling
+the world with their doctrine, and their increase was a source of great
+perplexity and trouble to the Roman Government. It is just what a Jew of
+Josephus' time would have written who really believed that Jesus wrought
+miracles, but expected that nothing permanent would result from them.
+
+And yet there can be no doubt but that the passage is open to this
+insurmountable objection, that if Josephus had written it he would have
+professed himself a Christian, or a man of incredible inconsistency.
+Setting aside the difficulty connected with the acknowledgment of Jesus
+as the Christ, inasmuch as this name was frequently given to Him by
+those who did not believe in Him, yet how could Josephus state that His
+Resurrection was predicted by the prophets of his nation, and continue
+in appearance an unbeliever?
+
+But, whether genuine or not, this passage is decisive as to the
+impossibility of what is styled an independent testimony to our Lord:
+"He that is not with Me is against Me." The facts of our Lord's chief
+miracles and Resurrection were such, that the nearer men lived to the
+time the more impossible it would have been for them to have suspended
+their judgment.
+
+So that, instead of having the witness of men who, by their prudent
+suspension of judgment, betrayed their lurking unbelief, we have the
+testimony of men who, by their surrender of themselves, soul and body,
+evinced their undoubting faith in a matter in which there could be
+really no middle opinion.
+
+
+
+
+SECTION XXV.
+
+DATE OF TESTIMONY.
+
+
+One point remains--the time to which the testimony to our Lord's
+miracles reaches back. Can it be reasonably said to reach to within
+fifty years of His Death, or to within twenty, or even nearer?
+
+The author of "Supernatural Religion" asserts that it was not
+contemporaneous or anything like it. In fact, one might infer from his
+book that the miracles of Christ were not heard of till say a century,
+or three quarters of a century, after His time, for he says, "they were
+never heard of out of Palestine until long after the events are said to
+have occurred." [185:1] (P. 192.)
+
+In such a case, "long after" is very indefinite. It may be a century, or
+three quarters of a century, or perhaps half a century. It cannot be
+less, for every generation contains a considerable number of persons
+whose memories reach back for forty or fifty years. In a place of 3,000
+inhabitants, in which I am now writing, there are above fifty persons
+who can perfectly remember all that took place in 1830. There are some
+whose memories reach to twenty years earlier. Now let the reader try and
+imagine, if he can, the possibility of ascribing a number of remarkable
+acts--we will not say miraculous ones--to some one who died in 1830, and
+assuming also that these events were the basis of a society which had
+commenced with his death, and was now making way, and that the chief
+design of the society was to make known or keep up the memory of these
+events, and that there had been a literature written between the present
+time and the time of the said man's death, every line of which had been
+written on the assumption that the events in question were true, and yet
+these events had never really taken place. We must also suppose that the
+person upon whom these acts are attempted to be fastened was regarded
+with intense dislike by the great majority of his contemporaries, who
+did all they could to ruin him when alive, and blacken his memory after
+he had died, and who looked with especial dislike on the idea that he
+was supposed to have done the acts in question. Let the reader, I say,
+try and imagine all this, and he will see that, in the case of our Lord,
+the author's "long after" must be sixty or seventy years at the least;
+more likely a hundred.
+
+Let us now summon another witness to the supernatural, whose testimony
+we promised to consider, and this shall be Clement of Rome--the earliest
+author to whom it has suited the purpose of the author of "Supernatural
+Religion" to refer.
+
+If we are to rely upon the almost universal consent of ancient authors
+rather than the mere conjectures of modern critics, he is the person
+alluded to by St. Paul in the words, "With Clement also, and with other
+my fellow labourers, whose names are written in the book of life."
+(Phil. iv. 3.)
+
+Of this man Eusebius writes:--
+
+    "In the twelfth year of the same reign (Domitian's), after Anecletus
+    had been bishop of Rome twelve years, he was succeeded by Clement,
+    whom the Apostle, in his Epistle to the Philippians, shows had been
+    his fellow-labourer in these words: 'With Clement also and the rest
+    of my fellow-labourers, whose names are in the book of life.' Of
+    this Clement there is one Epistle extant, acknowledged as genuine,
+    of considerable length and of great merit, which he wrote in the
+    name of the Church at Rome, to that of Corinth, at the time when
+    there was a dissension in the latter. This we know to have been
+    publicly read for common benefit, in most of the Churches both in
+    former times and in our own." (Eccles. Hist. B. III. xv. xvi.)
+
+Origen confirms this. Clement of Alexandria reproduces several pages
+from his Epistle, calling him "The Apostle Clement," [187:1] and
+Irenaeus speaks of him as the companion of the Apostles:--
+
+    "This man, as he had seen the blessed Apostles and been conversant
+    with them, might be said to have the preaching of the Apostles still
+    echoing [in his ears], and their traditions before his eyes." (Bk.
+    III. ch. iii. 3)
+
+Irenaeus, it is to be remembered, died at the end of the second century,
+and his birth is placed within the first quarter of it, so that, in all
+probability, he had known numbers of Christians who had conversed with
+Clement.
+
+According to the author of "Supernatural Religion," the great mass of
+critics assign the Epistle of Clement to between the years A.D. 95-100.
+
+In dealing with this Epistle I shall, for argument's sake, assume that
+Clement quoted from an earlier Gospel than any one of our present ones,
+and that the one he quoted might be the Gospel according to the Hebrews,
+and I shall ask the same question that I asked respecting Justin
+Martyr--What views of Christ's Person and work and doctrine did he
+derive from this Gospel of his?
+
+The Epistle of Clement is one in which we should scarcely expect to find
+much reference to the Supernatural, for it is written throughout for the
+one practical purpose of healing the divisions in the Church of Corinth.
+These the writer ascribes to envy, and cites a number of Scripture
+examples of the evil effects of this disposition and the good effects of
+the contrary one. He adheres to this purpose throughout, and every word
+he writes bears more or less directly on his subject. Yet in this
+document, from which, by its design, the subject of the supernatural
+seems excluded, we have all the leading features of supernatural
+Christianity. We have the Father sending the Son (ch. xlii.); we have
+the Son coming of the seed of Jacob according to the Flesh (ch. xxxii.);
+we have the words, "Our Lord Jesus Christ, the sceptre of the Majesty of
+God, did not come in the pomp of pride and arrogance, although He might
+have done so, but in a lowly condition, as the Holy Spirit had declared
+regarding Him" (ch. xvi.); and at the end of the same we have:--
+
+    "If the Lord thus humbled Himself, what shall we do who have through
+    Him come under the yoke of His grace?"
+
+Clement describes Him in the words of the Epistle to the Hebrews as
+One--
+
+    "Who, being the brightness of His [God's] Majesty, is by so much
+    greater than the angels as He hath by inheritance obtained a more
+    excellent name than they." (Ch. xxxvi.)
+
+We have Clement speaking continually of the Death of Jesus as taking
+place for the highest of supernatural purposes,--the reconciliation of
+all men to God. "Let us look," he writes, "steadfastly to the Blood of
+Christ, and see how precious that Blood is to God, which, having been
+shed for our salvation, has set the grace of repentance before the whole
+world." (Ch. vii.) Again, "And thus they made it manifest that
+Redemption should flow through the Blood of the Lord to all them that
+believe and hope in God." (Ch. xii.) Again, "On account of the love He
+bore us, Jesus Christ our Lord gave His Blood for us by the will of God,
+His Flesh for our flesh, and His Soul for our souls." (Ch. xlix.) His
+sufferings are apparently said by Clement to be the sufferings of God.
+(Ch. ii.) But, above all, the statement of the truth of our Lord's
+Resurrection, and of ours through His, is as explicit as possible:--
+
+    "Let us consider, beloved, how the Lord continually proves to us
+    that there shall be a future resurrection, of which He has rendered
+    the Lord Jesus the first fruits by raising Him from the dead." (Ch.
+    xxiv.)
+
+    "[The Apostles] having therefore received their orders, and being
+    fully assured by the Resurrection of our Lord Jesus Christ, and
+    established in the Word of God, with full assurance of the Holy
+    Ghost, they went forth proclaiming that the Kingdom of God was at
+    hand." (Ch. xlii.)
+
+When we look to Clement's theology, we find it to have been what would
+now be called, in the truest and best sense of the word, "Evangelical,"
+thus:--
+
+    "We too, being called by His Will in Christ Jesus, are not justified
+    by ourselves, nor by our own wisdom, or understanding, or godliness,
+    or works which we have wrought in holiness of heart; but by that
+    faith through which from the beginning Almighty God has justified
+    all men." (Ch. xxxii.)
+
+Again:--
+
+    "All these the Great Creator and Lord of all has appointed to exist
+    in peace and harmony; while He does good to all, but most abundantly
+    to us who have fled for refuge to His compassion through Jesus
+    Christ our Lord."
+
+And he ends his Epistle with the following prayer:--
+
+    "May God, who seeth all things, and Who is the Ruler of all Spirits
+    and the Lord of all Flesh--Who chose our Lord Jesus, and us through
+    Him to be a peculiar people--grant to every soul that calleth upon
+    His glorious and holy Name, faith, fear, peace, patience, long
+    suffering, self-control, purity and sobriety, to the well pleasing
+    of His Name through our High Priest and Protector Jesus Christ."
+    (Ch. lviii.)
+
+But with all this his Christianity seems to have been Ecclesiastical, in
+the technical sense of the word. He seems to have had a much clearer and
+firmer hold than Justin had of the truth that Christ instituted, not
+merely a philosophy or system of teaching, but a mystical body or
+visible Church, having its gradations of officers corresponding to the
+officers of the Jewish Ecclesiastical system, and its orderly
+arrangements of worship. (Ch. xl-xlii.)
+
+Now this is the Christianity of a man who lived at least sixty or
+seventy years nearer to the fountain head of Christian truth than did
+Justin Martyr, whose witness to dogmatical or supernatural Christianity
+we have shown at some length.
+
+It is also gathered out of a comparatively short book, not one sixth of
+the length of the writings of Justin, and composed solely for an
+undogmatic purpose.
+
+His views of Christ and His work are precisely the same as those of
+Justin. By all rule of rationalistic analogy they ought to have been
+less "ecclesiastical," but in some respects they are more so.
+
+Clement certainly seems to bring out more fully our Lord's Resurrection
+(taking into consideration, that is, the scope of his one remaining book
+and its brevity), and the Resurrection of Christ is the crowning miracle
+which stamps the whole dispensation as supernatural.
+
+So far, then, as the Supernatural is concerned, it makes no difference
+whatsoever whether Clement used the Gospel according to St. Matthew or
+the Gospel according to the Hebrews. His Gospel, whatever it was, not
+only filled his heart with an intense and absorbing love of Christ, and
+a desire that all men should imitate Him, but it filled his mind with
+that view of the religion of Christ which we call supernatural and
+evangelical, but which the author of "Supernatural Religion" calls
+ecclesiastical.
+
+The question now arises, not so much from whom, but when, did he receive
+this view of Christ and His system. I do not mean, of course, the more
+minute features, but the substance. To what period must his
+reminiscences as a Christian extend? What time must his experiences
+cover? Irenaeus, in the place I have quoted, speaks of him as the
+companion of Apostles, Clement of Alexandria as an Apostle, Eusebius and
+Origen as the fellow-labourer of St. Paul. Now, I will not at present
+insist upon the more than likelihood that such was the fact. I will, for
+argument's sake, assume that he was some other Clement; but, whoever he
+was, one thing respecting him is certain--that the knowledge of
+Christianity was not poured into him at the moment when he wrote his
+Epistle, nor did he receive it ten--twenty--thirty years before. St.
+Peter and St. Paul were martyred in A.D. 68; the rest of the Apostolic
+College were dispersed long before. This Epistle shows little or no
+trace of the peculiar Johannean teaching or tradition of the Apostle who
+survived all the others; so, unless he had received his Christian
+teaching some years before the Martyrdom of the two Apostles Peter and
+Paul, that is, some time before A.D. 68, probably many years, I do not
+see that there can have been the smallest ground even for the tradition
+of the very next generation after his own that he knew the Apostles.
+Such a tradition could not possibly have been connected with the name of
+a man who became a Christian late in the century.
+
+Now, supposing that he was sixty-five years old when he wrote his
+Epistle, he was born about the time of our Lord's Death: he was
+consequently a contemporary of the generation that had witnessed the
+Death and Resurrection of Christ and the founding of the Church. If he
+had ever been in Jerusalem before its destruction, he must have fallen
+in with multitudes of surviving Christians of the 5,000 who were
+converted on and just after the day of Pentecost.
+
+His Christian reminiscences, then, must have extended far into the age
+of the contemporaries of Christ. A man who was twenty-five years old at
+the time of the Resurrection of Christ would scarcely be reckoned an old
+man at the time of the destruction of Jerusalem. Clement consequently
+might have spent twenty of the best years of his life in the company of
+persons who were old enough to have seen the Lord in the Flesh. [193:1]
+
+So that his knowledge of the Death and Resurrection of Christ, and the
+founding of the Church, even if he had never seen St. Paul or any other
+Apostle, must have been derived from a generation of men, all the older
+members of which wore Christians of the Pentecostal period.
+
+Now when we come to compare the Epistle of Clement with the only
+remaining Christian literature of the earliest period, _i.e._ the
+earlier Epistles of St. Paul, we find both the account of Christ and the
+Theology built upon that account, to be the same in the one and in the
+other.
+
+The supernatural fact respecting Christ to which the earliest Epistles
+of St. Paul most prominently refer, was His Resurrection as the pledge
+of ours, and this is the fact respecting Christ which is put most
+prominently forward by Clement, and for the same purpose. The First
+Epistle to the Corinthians is referred to by Clement in the words:--
+
+    "Take up the Epistle of the Blessed Apostle Paul. What did he write
+    to you at the time when the Gospel first began to be preached?
+    Truly, under the inspiration of the Spirit ([Greek: pneumatikos]) he
+    wrote to you concerning himself and Cephas and Apollos, because even
+    then parties had been formed among you." (Ch. xlvii.)
+
+The other reproductions of the language of St. Paul's Epistles are
+numerous, and I give them in a note. [194:1] The reader will see at a
+glance that the Theology or Christology of Clement was that of the
+earliest writings of the Church of which we have any remains, and to
+these he himself frequently and unmistakably refers.
+
+The earlier Epistles of St. Paul, as those to the Thessalonians,
+Galatians, Corinthians, and Romans, are acknowledged on all hands, even
+by advanced German Rationalists, to be the genuine works of the Apostle
+Paul; indeed one might as well deny that such a man ever existed as
+question their authenticity. The First Epistle to the Corinthians, which
+is the longest and most dogmatic of the earlier ones, cannot have been
+written after the year 58. In a considerable number of chronological
+tables to which I have referred, the earliest date is the year 52, and
+the latest 58.
+
+To the First Epistle to the Thessalonians, which is undoubtedly the
+earliest of all, the earliest date assigned is 47, and the latest 53.
+
+Now it is ever to be remembered that in each of these--the First to the
+Thessalonians and the First to the Corinthians--we have enunciations of
+the great crowning supernatural event of Scripture--the Resurrection of
+Christ and our Resurrection as depending upon it, which are unsurpassed
+in the rest of Scripture.
+
+So that in the first Christian writing which has come down to us, we
+have the great fact of Supernatural Religion, which carries with it all
+the rest.
+
+The fullest enunciation of the evidences of the Resurrection is in a
+writing whose date cannot be later than 58, and runs thus:--
+
+    "Moreover, brethren, I declare unto you the Gospel which I preached
+    unto you, which also ye have received, and wherein ye stand; by
+    which also ye are saved, if ye keep in memory what I preached unto
+    you, unless ye have believed in vain. For I delivered unto you first
+    of all that which I also received, how that Christ died for our sins
+    according to the Scriptures; and that He was buried, and that He
+    rose again the third day according to the Scriptures. And that He
+    was seen of Cephas, then of the twelve. After that [196:1] He was
+    seen of above five hundred brethren at once, of whom the greater
+    part remain unto this present [twenty-five years after the event]
+    but some are fallen asleep. After that He was seen of James, then of
+    all the Apostles, and last of all He was seen of me also." (1 Cor.
+    xv. 1.)
+
+If the reader compares this with the accounts in any one of the Four,
+he will find that it gives the fullest list of our Lord's appearances
+which has come down to us, and this, be it remembered, forming part of
+the most categorical declaration of what the Gospel is, to be found in
+the New Testament. [196:1]
+
+A man, then, writes in A.D. 57 or earlier, that another, Who had died in
+A.D. 32 had been seen by a number of persons, and among these, by 500
+persons at once, of whom the greater part were alive when he wrote, and
+implying that the story had been believed ever since, and received by
+him (the writer) from those who had seen this Jesus, and that the fact
+was so essential to the religion that it was itself called "the Gospel,"
+a name continually given to the whole system of Christianity, and
+moreover that he himself, when in company with others, had seen this
+Jesus at noon-day, and, the history asserts, had been blinded by the
+sight. Now let the reader recall to his mind any public man who died
+twenty-five years ago, that is, in 1850, and imagine this man appearing,
+not as a disembodied spirit, but in his resuscitated body to first one
+of his friends, then to eleven or twelve, then to another, then to five
+hundred persons at one time, and a flourishing and aggressive
+institution founded upon this his appearance, and numbers of persons
+giving up their property, and breaking with all their friends, and
+adopting a new religion, and a new course of life of great self-denial,
+and even encountering bitter persecution and death, simply because they
+believed this man to be alive from the dead, and moreover some
+professing to do miracles, and to confer the power of doing miracles in
+the name and by the power of this risen man.
+
+Let the reader, I say, try to imagine all this, and then he will be able
+to judge of the credulity with which the author credits his readers when
+he writes:--
+
+    "All history shows how rapidly pious memory exaggerates and
+    idealizes the traditions of the past, and simple actions might
+    readily be transformed into miracles as the narrative circulated, in
+    a period so prone to superstition, and so characterized by love of
+    the marvellous." (Vol. ii. p. 209.)
+
+"All history," the author says; but why does he not give us a few
+instances out of "all history," that we might compare them with this
+Gospel account, and see if there was anything like it?
+
+Such a story, if false, is not a myth. A myth is the slow growth of
+falsehood through long ages, and this story of the Resurrection was
+written circumstantially within twenty years of its promulgation, by one
+who had been an unbeliever, and who had conferred with those who must
+have been the original promoters of the falsehood, if it be one.
+
+To call such a story a myth, is simply to shirk the odium of calling it
+by its right name, or more probably to avoid having to meet the
+astounding historical difficulty of supposing that men endured what the
+Apostles endured for what they must have known to have been a falsehood,
+and the still more astounding difficulty that One Whom the author of
+"Supernatural Religion" allows to have been a Teacher Who "carried
+morality to the sublimest point attained or even attainable by
+humanity," and Whose "life, as far as we can estimate it, was uniformly
+noble and consistent with his lofty principles," should have impressed a
+character of such deep-rooted fraud and falsehood on His most intimate
+friends.
+
+The author of "Supernatural Religion" has, however, added another to the
+many proofs of the truth of the Gospel. In his elaborate book of 1,000
+pages of attack on the authenticity of the Evangelists he has shown,
+with a clearness which, I think, has never been before realized, the
+great fact that from the first there has been but one account of Jesus
+Christ. In the writings of heathens, of Jews, of heretics, [199:1] in
+lost gospels, in contemporary accounts, in the earliest traditions of
+the Church, there appears but one account, the account called by its
+first proclaimers the Gospel; and the only explanation of the existence
+of this Gospel is its truth.
+
+
+THE END.
+
+
+
+
+[FOOTNOTES]
+
+
+[3:1] Papias, for instance, actually mentions St. Mark by name as
+writing a gospel under the influence of St. Peter. The author of
+"Supernatural Religion" devotes ten pages to an attempt to prove that
+this St. Mark's Gospel could not be ours. (Vol. i. pp. 448-459.)
+
+[6:1] I need hardly say that I myself hold the genuineness of the Greek
+recension. The reader who desires to see the false reasonings and
+groundless assumptions of the author of "Supernatural Religion"
+respecting the Ignatian epistles thoroughly exposed should read
+Professor Lightfoot's article in the "Contemporary Review" of February,
+1875. In pages 341-345 of this article there is an examination of the
+nature and trustworthiness of the learning displayed in the footnotes of
+this pretentious book, which is particularly valuable. I am glad to see
+that the professor has modified, in this article, the expression of his
+former opinion that the excerpta called the Curetonian recension is to
+be regarded as the only genuine one. "Elsewhere," the professor writes
+(referring to an essay in his commentary on the Philippians), "I had
+acquiesced in the earlier opinion of Lipsius, who ascribed them (_i.e._,
+the Greek or Vossian recension) to an interpolator writing about A.D.
+140. Now, however, I am obliged to confess that I have grave and
+increasing doubts whether, after all, they are not the genuine
+utterances of Ignatius himself."
+
+[10:1] [Greek: Ou gar monon en Hellesi dia Sokratous hypo logou elenchthe
+tauta, alla kai en Barbarois hyp' autou tou Logou morphothentos kai
+anthropou genomenou kai Iesou Christou klethentous.]
+
+[10:2] Such is a perfectly allowable translation of [Greek: kai ton par'
+autou hyion elthonta kai didaxanta hemas tauta, kai ton ton allon
+hepomenon kai exomoioumenon agathon angelon straton, pneuma te to
+prophetikon sebometha kai proskynoumen.] As there is nothing approaching
+to angel worship in Justin, such a rendering seems absolutely necessary.
+
+[15:1] "For the law promulgated in Horeb is now old, and belongs to you
+alone; but this is for all universally. Now law placed against law has
+abrogated that which is before it, and a covenant which comes after in
+like manner has put an end to the previous one; and an eternal and final
+law--namely, Christ--has been given to us." (Heb. viii. 6-13; Dial. ch.
+xi.)
+
+[15:2] "For the true spiritual Israel and descendants of Judah, Jacob,
+Isaac, and Abraham (who in uncircumcision was approved of and blessed by
+God on account of his faith, and called the father of many nations) are
+we who have been led to God through this crucified Christ, as shall be
+demonstrated while we proceed." (Phil. iii. 3, compared with Romans, iv.
+12-18; Dial. ch. xi.)
+
+[17:1] This, of course, was a Jewish adversary's view of the Christian
+doctrine of the Godhead of Christ, which Justin elsewhere modifies by
+showing the subordination of the Son to the Father in all things.
+
+[19:1] [Greek: En gar tois apomnemoneumasi, ha phemi hypo ton apostolon
+autou kai ton ekeinois parakolouthesanton syntetachthai, hoti hidros
+hosei thromboi katecheito autou euchomenou.] (Dial. ch. ciii.)
+
+[20:1] [Greek: Kai to eipein metonomakenai auton Petron hena ton
+apostolon, kai gegraphthai en tois apomnemoneumasin autou gegenemenon
+kai touto, k.t.l.]
+
+On this question the author of "Supernatural Religion" remarks,
+"According to the usual language of Justin, and upon strictly critical
+grounds, the [Greek: autou] in this passage must be ascribed to Peter;
+and Justin therefore seems to ascribe the Memoirs to that Apostle, and
+to speak consequently of a Gospel of Peter." (Vol. i. p. 417.)
+
+[28:1] That of our Lord being born in a cave.
+
+[29:1] [Greek: Ioannou gar kathezomenou.]
+
+[34:1] Justin has [Greek: hidros hosei thromboi]; St. Luke, [Greek: ho
+hidros autou hosei thromboi haimatos]. The author of "Supernatural
+Religion" lays great stress upon the omission of [Greek: haimatos], as
+indicating that Justin did not know anything about St. Luke; but we have
+to remember, first, that St. Luke alone mentions _any_ sweat of our Lord
+in His agony; secondly, that the account in Justin is said to be taken
+from "Memoirs drawn up by Apostles and _those who followed them_," _St.
+Luke being only one of those who followed_; thirdly, Justin and St. Luke
+both use a very scarce word, [Greek: thromboi]; fourthly, Justin and St.
+Luke both qualify this word by [Greek: hosei]. If we add to this the
+fact that [Greek: thromboi] seems naturally associated with blood in
+several authors, the probability seems almost to reach certainty, that
+Justin had St. Luke's account in his mind. The single omission is far
+more easy to be accounted for than the four coincidences.
+
+[37:1] And He said unto them, "These are the words which I spake unto
+you while I was yet with you, that all things must be fulfilled which
+were written in the law of Moses, and in the prophets, and in the Psalms
+concerning me." (Luke xxiii. 44.)
+
+[48:1] It is the reading of Codices B and C of the Codex Sinaiticus of
+the Syriac, and of a number of Fathers and Versions.
+
+[51:1] [Greek: Hekastos gar tis apo merous tou spermatikou theiou logou
+to syngenes horon kalos ephthenxato.]
+
+[63:1] For instance, in vol. ii. p. 42, &c., he speaks of one
+of Tischendorf's assertions as "a conclusion the audacity of
+which can scarcely be exceeded."--Then, "This is, however, almost
+surpassed by the treatment of Canon Westcott."--Then, "The unwarranted
+inference of Tischendorf."--"There is no ground for Tischendorf's
+assumption."--"Tischendorf, the self-constituted modern Defensor Fidei,
+asserts with an assurance which can scarcely be characterized otherwise
+than as an unpardonable calculation upon the ignorance of his
+readers."--"Canon Westcott says, with an assurance which, considering
+the nature of the evidence, is singular."--"Even Dr. Westcott states,"
+&c.--For Tertullian his contempt seems unbounded: indeed we way say the
+same of all the Fathers. Numberless times does he speak of their
+"uncritical spirit." The only person for whom he seems to have a respect
+is the heretic Marcion. Even rationalists, such as Credner and Ewald,
+are handled severely when they differ from him. The above are culled
+from a few pages.
+
+[69:1] [Greek: Hoti Theos hypemeine gennethenai kai anthropos
+genesthai.]
+
+[69:2] [Greek: Ex hon diarrheden outous autos ho staurotheis hoti Theos
+kai anthropos, kai stauroumenos kai apothneskon kekerygmenos
+apodeiknytai.]
+
+[70:1] The reader must remember that Justin puts this expression, which
+seems to imply a duality of Godhead, into the mouth of an adversary. In
+other places, as I shall show, he very distinctly guards against such a
+notion, by asserting the true and proper Sonship of the Word and his
+perfect subordination to His Father. There is a passage precisely
+similar in ch. lv.
+
+[71:1] "I continued: Moreover, I consider it necessary to repeat to you
+the words which narrate how He is both Angel and God and Lord, and Who
+appeared as a Man to Abraham." (Dial. ch. lviii.)
+
+"Permit me, further, to show you from the Book of Exodus, how this same
+One, Who is both Angel, and God, and Lord, and Man." (Dial. ch. lix.)
+
+"God begat before all creatures, a Beginning, a certain rational Power
+from Himself, Who is called by the Holy Spirit, now the Glory of the
+Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord
+and Logos." (Dial. ch. lxi.)
+
+"The Word of Wisdom, Who is Himself this God, begotten of the Father of
+all things, and Word, and Wisdom, and Power, and the Glory of the
+Begetter, will bear evidence to me," &c. (Dial. lxi.)
+
+"Therefore these words testify explicitly that He is witnessed to by Him
+Who established these things [_i.e._ the Father] as deserving to be
+worshipped, as God and as Christ." (Dial. lxiii.)
+
+The reader will find other declarations, most of which are equally
+explicit, in Dial. ch. lvi. (at the end), ch. lvii. (at the end), lxii.
+(middle), lxviii. (at middle and end), lxxiv. (middle), lxxv., lxxvi.
+(made Him known, being Christ, as God strong and to be worshipped),
+lxxxv. (twice called the Lord of Hosts), lxxxvii. (where Christ is
+declared to be pre-existent God), cxiii. (he [Joshua] was neither
+Christ, Who is God, nor the Son of God), cxv. (our Priest, Who is God,
+and Christ, the Son of God, the Father of all), cxxiv. (Now I have
+proved at length that Christ is called God), cxxv. (He ministered to the
+will of the Father, yet nevertheless is God), cxxvi. (thrice in this
+chapter), cxxvii., cxxviii., cxxix.
+
+[73:1] I adopt this phrase because, it is used by Justin. His words are
+[Greek: arithmo onta heteron]. (Dial. ch. lxii.)
+
+[74:1] [Greek: Hoti archen pro panton ton ktismaton ho Theos gegenneke
+dynamin tina ex heautou logiken, k.t.l.]
+
+[77:1] Dr. Pusey translates this passage thus:--"For all that the
+philosophers and legislators at any time declared or discovered aright,
+they accomplished according to their portion of discovery and
+contemplation of the Word; but as they did not know all the properties
+of the Word which is Christ," &c.
+
+[77:2] Translated by Dr. Pusey, "Seminal Divine Word."
+
+[78:1] A few pages further on I shall show that the mode of reasoning
+adopted by the author of "Supernatural Religion," in drawing inferences
+from the ways in which Justin expresses the idea of St. John's [Greek:
+ho logos sarx egeneto] would, if we adopted it, lead us to some very
+startling conclusions.
+
+[84:1] The following are some instances:--"God sent not His Son into the
+world to condemn the world." "He Whom God sent."--John iii. 17, 23. "My
+meat is to do the will of Him that sent me." "Jesus Christ, Whom Thou
+hast sent." "As my Father sent me, so send I you," &c.
+
+[85:1] This passage does not occur among the remarks upon Justin
+Martyr's quotations, but among those on the Clementine Homilies.
+However, it seems to be used to prove that the Gospel of St. John was
+published after the writing of the Clementines, which the author seems
+to think were themselves posterior to Justin.
+
+[86:1] I say the "necessary" developments, because Holy Scripture is
+given to the Church to be expounded and applied, and in order to this
+its doctrine must be collected out of many scattered statements, and
+stated and guarded, and this is its being developed. The Persons, the
+attributes, and the works of the three Persons of the Godhead are so
+described in Holy Scripture as Divine, and They are so conjoined in the
+works of Creation, Providence, and Grace, that we cannot but contemplate
+Them as associated together, and cannot but draw an impassable gulf
+between Their existence and that of all creatures, and we cannot but
+adoringly contemplate Their relations one to another, and hence the
+necessary development of the Christian dogma as contained in the Creeds.
+
+[91:1] [Greek: Ton di' hemas tou anthropous kai dia ten hemeteran
+soterian katelthonta ek ton ouranon, kai sarkothenta ek Pneumatos
+Hagiou kai Marias tes parthenou, kai enanthropesanta, k.t.l.]
+
+[94:1] Though of course not as regards _time_, for all Catholics hold
+the Eternal Generation, that there never was a time in which the Father
+was not a Father; nor as regards power or extension, for whatever the
+Father does that the Son does also, and wherever the Father is there is
+the Son also.
+
+[100:1] Eusebius, B. ii. ch. v.
+
+[106:1] Apol. i. 14.
+
+[107:1] The spirit of this verse, and its form of expression, are quite
+those of the Gospel of St. John; and it serves to form a link of union
+between the three Synoptic Gospels and the Fourth, and to point to the
+vast and weighty mass of discourses of the Lord which are not related
+except by St. John. Alford in loco.
+
+[117:1] If the reader desires to see Logos doctrine expressed in
+philosophic terminology, he can find it in some of the extracts from
+Philo given in the notes of "Supernatural Religion" vol. ii. pp.
+272-298. Can there be a greater contrast than that between St. John's
+terse, concise, simple, enunciations and the following: [Greek: Kai ou
+monon phos, alla kai pantos heterou photos archetypon mallon de
+archetypou presbyteron kai anoteron, Logon echon paradeigmatos to men
+gar paradeigma ho plerestatos en autou Logos, k.t.l.]--De Somniis, i.
+15, Mang. i. 634. There is no particularly advanced philosophic
+terminology here, and yet there is a profound difference between both
+the thought and wording of this sentence of Philo and St. John's four
+enunciations of the Logos. Again, [Greek: Delon de hoti kai he
+archetypos sphragis, hon phamen einai kosmon noeton, autos an eie to
+archetypon paradeigma, idea ton ideon, ho Theou Logos.]--De Mundi
+Opificio Mang. vol. i. p. 8. "It is manifest also that the archetypal
+seal, which we call that world which is perceptible only to the
+intellect, must itself be the archetypal model, the idea of ideas, the
+word of God." (Yonge's Translation.)
+
+[126:1] "When He came into the world He was manifested as God and man.
+And it is easy to perceive the man in Him when He hungers and shows
+exhaustion, and is weary and athirst, and withdraws in fear, and is in
+prayer and in grief, and sleeps on a boat's pillow, and entreats the
+removal of the cup of suffering, and sweats in an agony, and is
+strengthened by an angel, and betrayed by a Judas, and mocked by
+Caiaphas, and set at naught by Herod, and scourged by Pilate, and
+derided by the soldiers, and nailed to the tree by the Jews, and with a
+cry commits His spirit to His Father, and drops His head and gives up
+the ghost, and has His side pierced by a spear, and is wrapped in linen
+and laid in a tomb, and is raised by the Father from the dead. And the
+Divine in Him, on the other hand, is equally manifest when He is
+worshipped by angels, and seen by shepherds, and waited for by Simeon,
+and testified of by Anna, and inquired after by wise men, and pointed
+out by a star, and at a marriage makes wine of water, and chides the sea
+when tossed by the violence of winds, and walks upon the deep, and makes
+one see who was blind from birth, and raises Lazarus when dead for four
+days, and works many wonders, and forgives sins, and grants power to His
+disciples."
+
+[152:1] History affords multitudes of instances, but an example may be
+selected from one of the most critical periods of modern history. Let it
+be granted that Louis the Sixteenth of France and his Queen had all the
+defects attributed to them by the most hostile of serious historians;
+let all the excuses possible be made for his predecessor, Louis the
+Fifteenth, and also for Madame de Pompadour, can it be pretended that
+there are grounds for affirming that the vices of the two former so far
+exceeded those of the latter, that their respective fates were plainly
+and evidently just? That whilst the two former died in their beds, after
+a life of the most extreme luxury, the others merited to stand forth
+through coming time, as examples of the most appalling and calamitous
+tragedy. (Mivart's "Genesis of Species," ch. ix.)
+
+[155:1] What sign showest Thou us? Destroy this temple, and in three
+days I will raise it up: but He spake of the temple of His Body. (John
+ii. 19-21) An evil and adulterous generation seeketh after a sign, and
+there shall no sign be given to it but the sign of the Prophet Jonas,
+for as Jonas was three days and three nights in the whale's belly, so
+shall the Son of Man be three days and three nights in the heart of the
+earth. (Matt. xii. 39, 40) God commandeth all men everywhere to repent,
+because He hath appointed a day on which He will judge the world in
+righteousness by that man whom He hath chosen, whereof He hath given
+assurance unto all men in that He raised Him from the dead. (Acts xvii.
+30.)
+
+[158:1] This sentence seems extremely carelessly worded. The author
+cannot possibly mean that our ignorance is the anomaly, for throughout
+his whole work he assumes that ignorance is the rule in all matters,
+moral, physical, historical. The Fathers of the second century knew
+nothing of the Evangelists. St. John knows nothing of the writings of
+his brother Evangelists. They are all assumed to be ignorant of what
+they have not actually recorded. We know nothing of vital force, or
+physical force, or of a revelation. In fact, God Himself is the
+Unknowable.
+
+[164:1] Perhaps 1 Tim. i. 20, iv. 14; 2 Tim i. 6, may refer to such
+gifts; but the contrast between such slight intimations and the full
+recognition in 1 Cor. xii. and xiv. is very great.
+
+[168:1] "The author [of the book of Enoch] not only relates the fall of
+the angels through love for the daughters of men, but gives the names of
+twenty-one of them, and their leaders, of whom Jequn was he who seduced
+the Holy Angels, and Ashbeel it was who gave them evil counsel and
+corrupted them. A third, Gadreel, was he who seduced Eve. He also taught
+to the children of men the use and manufacture of all murderous weapons,
+of coats of mail, shields, swords, and of all the implements of war.
+Another evil angel, named Penemue, taught them many mysteries of wisdom.
+He instructed men in the art of writing, with paper and ink, by means of
+which, the author remarks, many fall into sin, even to the present day.
+Kaodeja, another evil angel, taught the human race all the wicked
+practices of spirits and demons, and also magic and exorcism. The
+offspring of the fallen angels and of the daughters of men, were giants
+whose height was 3,000 ells, of these are the demons working evil upon
+earth. Azayel taught men various arts, the making of bracelets and
+ornaments, the use of cosmetics, the way to beautify the eyebrows,
+precious stones and all dye-stuffs and metals, &c. The stars are
+represented as animated beings. Enoch sees seven stars bound together in
+space like great mountains, and flaming with fire, and he enquires of
+the angel who leads him on account of what sin they are so bound. Uriel
+informs him that they are stars which have transgressed the commands of
+the Most High, and they are thus bound until ten thousand worlds, the
+number of the days of their transgression, shall be accomplished." So
+far for the "Angelology." As to the demons, "Their number is infinite
+... they are about as close as the earth thrown up out of a newly made
+grave. It is stated that each man has 10,000 demons at his right hand,
+and 1,000 on his left. The crush in the synagogue on the Sabbath arises
+from them, also the dresses of the Rabbins become so old and torn
+through their rubbing; in like manner also they cause the tottering of
+the feet. He who wishes to discover these spirits must take sifted ashes
+and strew them about his bed, and in the morning he will perceive their
+footprints upon them like a cock's tread. If any one wish to see them,
+he must take the after-birth of a black cat, which has been littered by
+a first-born black cat, and whose mother was also a first-birth, burn
+and reduce it to powder, and put some of it on his eyes, and he will see
+them." (Vol. i. pp. 104 and 111). And this is the stuff which the author
+would have us believe was the real origin of the supernatural in the
+life of Jesus!
+
+[170:1] See also Mark v. 42 (healing of Jairus' daughter), "They were
+astonished with a great astonishment." Mark vii. 37 (healing of deaf man
+with impediment in his speech), "They were beyond measure astonished."
+Luke v. 9, "He was astonished at the draught of fishes;" viii. 56, "Her
+parents were astonished."
+
+[178:1] There cannot be the slightest doubt but that certain cases of
+madness or mania present all the appearances of possession as it is
+described in Scripture. Another personality, generally intensely evil,
+has possession of the mind, speaks instead of the afflicted person,
+throws the patient into convulsions,--in fact, exhibits all the symptoms
+of the ancient demoniacs. I have now before me the record of five or six
+such cases attested by German physicians.
+
+[183:1] The reader will find the references to it discussed in a
+dissertation at the end of Whiston's "Josephus." Lardner utterly denies
+its authenticity. Daubuz, however, has, I think, clearly proved its
+style and phraseology to be those of Josephus.
+
+[185:1] Singular that he should say "out of Palestine," for if they were
+false they would be first heard of at a distance from the scene of their
+supposed occurrence. Jerusalem, so full of bitter enemies of Christ, was
+the last place in which His Resurrection was likely to be promulgated.
+
+[187:1] Miscellanies, IV. ch. xvii.
+
+[193:1] Let the reader remember that, if this be an assumption, the
+contrary assumption is infinitely the more unlikely. Our assumption is
+founded on the direct assertion of two writers of the second century,
+one of whom asserts that Clement was a close companion of Apostles,
+another that he was an Apostle: meaning, of course, such an one as
+Barnabas. A writer of the early part of the next century, Origen,
+asserts that he was the person mentioned in St. Paul's Epistle, and the
+principal Ecclesiastical Historian who lived within two hundred years of
+his time corroborates this.
+
+[194:1] "Ye ... were more willing to give than to receive" (ch. ii.). A
+reminiscence of St. Paul's quotation of Christ's words to be found in
+Acts xx. 35.
+
+"Ready to every good work" (ch. ii). Titus iii. 1. "Every kind of honour
+and happiness was bestowed upon you (ch. iii). Reminiscence of I
+Corinth. iv. 8.
+
+"Let us be imitators of them who in goat skins and sheep skins went
+about proclaiming the coming of Christ" (ch. xvii). Heb. xi. 37.
+
+"To us who have fled for refuge to his compassions" (ch. xx.).
+Reminiscence of Heb. vii.
+
+"Let us esteem those who have the rule over us." I Thess. v. 12, 13;
+Heb. xiii. 17.
+
+"Not by preferring one to another." 1 Tim. v. 21.
+
+"A future Resurrection, of which He has rendered the Lord Jesus the
+first fruits by raising Him from the dead" (ch. xxiv.). 1 Cor. xv. 20;
+Col. i. 18.
+
+"Nothing is impossible with God except to lie" (ch. xxvii.). Tit. i. 2;
+Heb. vi. 18.
+
+"From whom [Jacob] was descended our Lord Jesus Christ according to the
+flesh" (ch. xxxii.). Rom. ix. 5.
+
+"For [Scripture] saith, 'eye hath not seen,'" &c. (ch. xxxiv.). Cor. ii.
+9.
+
+"Not only they that do them, but also those that take pleasure in them
+that do them" (ch. xxxv.). Rom. i. 32. Ch. xxxvi. contains distinct
+reference to Heb. i. I gave an extract above.
+
+"Let us take our body for an example. The head is nothing without the
+feet ... yea, the very smallest members of our body are necessary and
+useful" (ch. xxxvii.), 1 Corinth. xii. 12, &c.
+
+"Let every one be subject to his neighbour according to the special gift
+bestowed upon him" ([Greek: kathos kai etethe en to charismati autou])
+(ch. xxxviii.). Rom. xii. 1-4; Ephes. iv. 8-12.
+
+"The blessed Moses, also, 'a faithful servant in all his house'" (ch.
+xliii.). Heb. iii. 5.
+
+"Have we not all one God and one Christ? Is there not one Spirit of
+grace poured upon us? Have we not one calling in Christ?" (ch. xlvi.).
+Ephes. iv. 4-6.
+
+"And have reached such a height of madness as to forget that we are
+members one of another" (ch. xlvi.). Rom. xii. 5.
+
+"Love beareth all things ... is long suffering in all things" (ch.
+xlix.). 1 Cor. xiii. 4.
+
+[196:1] One is in amazement when one reads, in the work of a man who
+professes to have such a love of truth, the words, "The fact is, that we
+have absolutely no contemporaneous history at all as to what the first
+promulgators of Christianity actually asserted" (vol. i. p. 193). This
+writer, as far as I remember, gives us no reason to believe that he
+doubts the authenticity of St. Paul's earlier Epistles. Again, what is
+"contemporary history?" Surely, if a man was now to write the history of
+the Crimean war in 1854-5, it would be a contemporary history.
+
+[199:1] Celsus, for instance, who had been some time dead when Origen
+refuted him, knew no other account than the one which he calumniated;
+Josephus the Jew knew no other, Trypho suggests no counter story. The
+wild exaggerations of the heretics refuted by Irenaeus all presupposed
+the one narrative, and can have had no other basis.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Lost Gospel and Its Contents, by
+Michael F. Sadler
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