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.
[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.