Univ.of uj. Library 
 
 53 
 
 fj>74 
 
 THE UNIVERSITY 
 OF ILLINOIS 
 LIBRARY 
 
 From the collection of 
 Julius Doerner, Chicago 
 Purchased, 1918, 
 

 
 
 
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 . 
 
 
 
 
 
 
 
 
 
 
 
 
 ' 
 
 
 
 
 
 
 
 
 
 
f 
 
 V 
 
 W/W£ 
 
 
 
 
 
 
HISTORICAL WORKS 
 
 BY THE REV. DR GILES. 
 
 1. Hebrew Records: an Historical Inquiry concerning the age, author- 
 
 ship, and authenticity of the Old Testament, 8vo, Second Edition, 
 J. Chapman, London, 1853. 
 
 2. Christian Records : an Historical Inquiry concerning the age, author- 
 
 ship, and authenticity of the New Testament, 8vo, J. Chapman, 
 London, 1853. 
 
 3. History of the Ancient Britons, with an Appendix of all the 
 
 original documents in which the Britons are mentioned, 2 vols 8vo, 
 Bell, London, 1847. 
 
 4. Life and Letters of Thomas a Becket, 2 vols 8vo, Whitaker, 
 
 London, 1846. 
 
 5. The Life and Times of Alfred the Great, 8vo, London, Bell, 
 
 1849. 
 
 6. History of Bampton, Second Edition, enlarged and corrected, 8v#, J. R. 
 
 Smith, London, 1848. 
 
 7. History of Witney, with notices of the neighbouring parishes and 
 
 hamlets, Coggs, Crawley, Curbridge, Ducklington, Hailey, Minster 
 Lovel, and Stanton Harcourt, 8vo. J. R. Smith, London, 1852. 
 
 8. Patres Ecclesi® Anglican.®, containing the complete works of 
 
 Aldiielm, Bede, Boniface, Cuthbert, LanfraNc, Arnulf of Lisi- 
 eux, Becket, Edward Grim, Roger de Pontigny, William Fitz- 
 Stephen, Gilbert Foliot, Herbert de Bosham, John of Salisbury, 
 and Peter of Blois, 35 vols 8vo, Whittaker, London. 1837 to 1848. 
 
 9. A series of Monastic Chronicles and Medi®val Writings now in 
 
 progress, containing the Works of Geoffrey of Monmouth, Robert 
 Grossetete, Alan of Tewkesbury, &c. and forming part of the Cax- 
 ton Society Publications, 8vo, J. R. Smith, 36 Soho Square, London. 
 
 1 
 
Digitized by the Internet Archive 
 in 2016 
 
 
 
 
 https://archive.org/details/christianrecordsOOgile 
 
CHRISTIAN RECORDS: 
 
 AN HISTORICAL ENQUIRY 
 
 CONCERNING THE 
 
 AGE, AUTHORSHIP, AND AUTHENTICITY 
 
 OF 
 
 THE NEW TESTAMENT 
 
 BY THE EEV. DB GILES, 
 
 LATE FELLOvF OF CORPUS CHRISTI COLLEGE, OXFORD. 
 
 LONDON : 
 
 WHITTAKER AND CO; AVE MARIA LANE. 
 1854. 
 

 
 
 
 
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 n z^i z:>j& li * v 
 
 
PREFACE. 
 
 To deny that the truth of Christianity, the facts upon which it 
 is built, and the doctrines which it inculcates, are of the utmost 
 importance to our best interests, and require to be most carefully 
 examined, would better suit the days of intolerance on the one 
 hand and of blind belief on the other, than the times in which we 
 live. For the Christian religion not only sets forth a peculiar 
 morality little insisted upon, though not wholly unknown, among 
 the ancient nations of the world, but propounds also a variety of 
 speculative or scholastic doctrines, scarcely intelligible to the 
 people — or even to a large number of their teachers — as the princi- 
 ples upon which it professes to base its moral code ; and, thirdly, 
 recites a series of historical facts, on which both the moral and 
 doctrinal codes are founded. The points of enquiry, then, to all 
 who would study Christianity with minuteness, are three : 1. Its 
 moral or practical character; 2. Its doctrines or speculative 
 aspect ; and, 8. Its historical evidence. 
 
 Tt is right to state, lest the general appearance of the present 
 work should lead to a misconception of its nature, that it has no- 
 thing to do with the second point to which we have alluded ; and 
 hardly any thing to do with the first, except, indeed, incidentally to 
 extol the beautiful theory of morals which Christianity teaches — 
 but which, sad to say, its professors almost invariably discard, pre- 
 5* tending to discover in what they term altered times and circum- 
 stances a sufficient reason for rejecting all that noble sacrifice of 
 
6 
 
 PREFACE. 
 
 self to which the early Christians submitted ; and for adopting in 
 its place such pride and magnificence of manner, that neither they 
 would know their great Master, if he should suddenly return to 
 earth, — or their Master them. 
 
 It is only then with the third point above-mentioned — the his- 
 torical facts of Christianity — that the present work is concerned, 
 and even this field of enquiry has been narrowed within limits 
 which give the work a specific character, not to be misunderstood, 
 except by those who wilfully pervert or carelessly misinterpret the 
 plain and obvious meaning of what they read. 
 
 My object in the present work has been to show that the histori- 
 cal books of the New Testament, namely the four gospels and the 
 Acts of the Apostles, were not in existence before the year 150 of 
 the Christian era. The proofs of this assertion are to be found in 
 the work itself, which is so concisely written, that even a sum- 
 mary of the arguments would occupy half the volume. Those 
 therefore who wish to know the grounds on which so important a 
 conclusion is founded, must obtain the object they are in search of 
 by a patient perusal of the work. Those who are persuaded 
 before-hand that such a conclusion cannot be proved by any argu- 
 ments whatever, will do well to close the book at once ; for their 
 reluctance to give up cherished opinions cannot be greater than 
 my own unwillingness to give them unnecessary pain. It is no 
 motive of profit or fame, that has led me to devote so many toil- 
 some w r eeks to the composition of this book. As in the case of my 
 former book of a similar nature “ Hebrew Records,” it is to the 
 select few, and not to the multitude that the work has been address- 
 ed, and the sale of the whole limited impression of the work can- 
 not even reimburse the outlay which its publication has occasion- 
 ed. For my own part, I have derived great consolation by reliev- 
 ing my mind of that sinister view of the Scriptures which, whilst 
 
PREFACE. 
 
 7 
 
 it believes every word to have been inspired by God, is yet puzzled 
 at every step to get rid of some awkward difficulty in the shape of 
 contradictions that cannot be reconciled, imperfections that would 
 greatly detract from even admitted human compositions, and 
 erroneous principles of morality that would have hardly found a 
 place in the most incomplete systems of the philosophers of Greece 
 and Rome. 
 
 For many centuries after the Christian era, the authenticity of 
 the four gospels was taken for granted ; no one was heard either 
 to impugn or to defend it. The objections of the ancient philoso- 
 phers, Celsus, Porphyry, and others, had been drowned in the tide 
 of orthodox resentment, which flowed in a thousand episcopal 
 channels, or were consumed in the fire to which their writings 
 were consigned ; and when ancient literature was overwhelmed by 
 the irruption of the barbarians, there was no one left to question 
 the articles of faith which the Church put forth as her landmarks, 
 whilst the low ebb of scholarship even in the church itself was such 
 that, if any one had been able to attack, it is certain that no one 
 would have been qualified to defend, the authenticity of the Chris- 
 tian Scriptures, or the justice of the received opinion, which as- 
 cribed their authorship to the apostles. The revival of learning 
 in the fifteenth century witnessed also as its result a disposition to 
 examine more carefully into the nature of those books, the sole 
 depositaries of doctrines on which depends the temporal and eternal 
 happiness of Christendom. A few faint signs of life were occa- 
 sionally given by the spirit of free inquiry, to shew that the idea of 
 private judgment was not yet abandoned and might some day be 
 revived. Still there was a natural unwillingness in the minds of 
 men to encourage a train of argument by which their most impor- 
 tant interests were thought to be endangered. But the cause of 
 free inquiry has still progressed, and even in England, a hundred 
 years ago, the labours of Bishop Marsh led that learned divine to 
 
8 
 
 PREFACE. 
 
 conclusions which had, up to his time, been looked upon as deviat- 
 ing greatly from the true faith, if not actually heretical. 
 
 Since the days of Bishop Marsh, little has been done until very 
 lately in England towards the elucidation of this most important 
 question. But the spread of critical intelligence has at last paved 
 the way for upsetting the last weak defences of those who still 
 look upon the four gospels as the undoubted and authentic writ- 
 ings of Matthew, Mark, Luke and John. The most orthodox de- 
 fenders of the faith find themselves obliged to modify the terms 
 in which the authenticity and inspiration of the four gospels is 
 expressed. There remains little to encounter but the reluctance 
 which is felt to abandon what has hitherto been held by almost the 
 whole Christian world as sacred as the cause of truth itself. But 
 this estimate of the word — we speak not of the spirit of the scrip- 
 tures — is unreasonable and cannot be maintained. Nothing is so 
 sacred as truth, nor will even the highest interests of mankind be 
 enhanced or heightened by being placed upon a false or faulty 
 basis. There is now' no longer the power even if there be the wish 
 to prevent free inquiry into every question which it is possible to 
 raise on this or any other subject. It cannot be said that the 
 latitude w r hich is now given to individual opinion has been met by 
 apathy on the part of the intelligent public, for all classes show' the 
 greatest anxiety to know more on a subject, about which they now 
 see that they have taken too much for granted, under the false 
 impression that they knew all that was to be known. 
 
 Neither can it be said that practical morality has suffered in the 
 present day from the less respect shown to dogmas resting upon no 
 demonstration or pretence of demonstration, but hitherto accepted 
 on implict faith in the authority of the church. Morality, 
 aye Christian morality, is wholly distinct from the question 
 whether our scriptures are human or divine, and whether they are 
 
PREFACE. 
 
 9 
 
 the writings of Christ's apostles or the productions of a more re- 
 cent age. Practical morality, which is irrespective of modes of 
 faith, is justly considered, in the present day, as the great object 
 to which our religious feelings should be directed ; and it will be 
 best attained, by availing ourselves, successively, of the fresh 
 knowledge and new aids to devotion which God's revelations 
 daily unfold to us, not by slumbering at our posts, as if we had 
 already reached the end of truth, or as if there were nothing in 
 store for us and our descendents through the vista of eternity to 
 come, 'which demonstration tells us is as endless as that portion of 
 it that has preceded our own existence. If the volume here pub- 
 lished, shall promote, in the smallest degree, the feeling that our 
 duties are not stationary, but onward, I shall be pleased to think 
 that my labours have not been in vain. If the conclusions which 
 I have arrived at, are thought to be not logically drawn from the 
 premises which are laid down as their basis, it will be the part of 
 those who hold a different view of the matter, not to abuse what 
 may displease them, but to refute what may be wrong; if any one 
 shall be found to admit the truth of my conclusions, but to 
 question the utility of making them public, I reply that the same 
 truth which has furnished rest to my own mind, may bring repose 
 to others also, and that it is dangerous to conceal the truth on a 
 subject that concerns us all. Lastly, if any one shall complain 
 that the rules of ordinary criticism have here been applied to the 
 New Testament, in the same way as to any other book, 1 reply 
 that in every other path of life the richest commodities are all 
 meted by the same standard of weight or measure as the meanest ; 
 and that, if those principles of literary discrimination, which have 
 been taught to me, as they are still taught to thousands in our 
 universities at so great a public cost, are to be warped or modified 
 before they can be applied to what concerns us most, it is time 
 that the public should know how weak are the bulwarks which 
 
 they have erected, at so great a cost, between error and truth ; and 
 
 2 
 
10 
 
 PREFACE. 
 
 how futile are the studies on which the wealth of the nation and 
 the energies of its most valued youth are now employed and 
 wasted. 
 
 The Epistles and the Revelation are unnoticed in this volume : 
 they belong rather to Philosophy than to History, but I have little 
 doubt that the received opinions about them are erroneous, and 
 shall probably at no distant date record my own theory of their 
 origin in a separate work. 
 
 J. A. G. Bampton, Oct. 26, 1858. 
 
TABLE OF CONTENTS. 
 
 CHAP. PAGE 
 
 I. Introduction. 17 
 
 II. Canon of the New Testament — Reputed authors of 
 
 the several books 21 
 
 III. The New Testament considered as a whole — Inter- 
 
 polations in the text. . . . . 26 
 
 IV. Christianity not mentioned by Josephus or Philo. 28 
 
 Interpolated passage in Josephus about Christ. 29. 
 
 Another shorter passage about James the brother of Jesus. 31. 
 Genuine passage about John the Baptist. 33. 
 
 The Mishma does not mention Christianity. 35. 
 
 V. Testimony of the early heathen writers to the question 
 
 of the Christian Scriptures 35 
 
 Suetonius names Chrestus and Christians. 36. 
 
 Tacitus 37. Pliny 38. Seneca 41. Epictetus 42. Marcus Aure- 
 lius, and Lucian 43. 
 
 Singular history of Peregrinus. 45. 
 
 VI. The Testimony of the apostolical fathers, Barnabas, 
 
 Clement, Ignatius, Polvcarp, and Hermas. . 50 
 
 Barnabas quotes Christ’s words directly, but not the four gospels. 52 
 The Apostolical Fathers not genuine : their works have been gra- 
 dually reduc-~l in bulk by the rejection of one after another as 
 spurious. 54. 
 
12 
 
 TABLE OF CONTENTS. 
 
 VII. Papias quoted by Irenseus and Eusebius. . . 58 
 
 The evidence of Papias disproves the authenticity of our gospels, 
 he also quotes an uncanonical work, the Gospel of the Hebrews. 
 
 VIII. Justin Martyr — Irenseus — Celsus. ... 65 
 
 Works of adversaries burnt by the zeal of the early Christians. 
 
 67. Works of Justin Martyr mostly spurious 68. His genuine 
 w r orks do not quote or even name the gospels or their writers 71. 
 Extracts from Justin Martyr. 73. 
 
 IX. That the existing Gospels according to Matthew and 
 
 Mark are different from the writings ascribed to 
 them by Papias and Eusebius. . . . 91 
 
 X. Internal Evidence of the Gospels. — St Luke's Gospel 
 
 declaredly not contemporary — Erroneous transla- 
 tion of the first four verses. .... 95 
 
 XL The genealogies of Christ, in the Gospels according 
 to Matthew and St John, cannot be reconciled with 
 one another. ...... 98 
 
 XII. The two accounts of the Annunciation. . . 105 
 
 XIII. Different views entertained by the four evangelists 
 
 concerning the duration of Christ's ministry. . 108 
 
 XIV. Uncertainty about the place of Christ’s birth. . 114 
 
 XV. Uncertainty about the time of Christ’s birth — Ana- 
 
 chronism of the Census. Christ born before 
 a. n. 1. 118 
 
 XVI. The flight into Egypt, in St Matthew’s Gospel, 
 
TABLE OF CONTENTS. 
 
 13 
 
 incompatible with the immediate return of the 
 Holy Family to Nazareth, as related by St Luke. 126 
 
 XVII. Relation of John the Baptist's ministry to that of 
 
 Christ. ....... 127 
 
 1. John’s preaching and doctrines 2. First meeting of Jesus 
 and the Baptist 3. Imprisonment of the Baptist 4. John’s 
 doubts about the Messiahship of Jesus. 
 
 XVIII. The Temptation in the Wilderness. . . 139 
 
 XIX. The twelve apostles — Variation, 1. in their names ; 
 
 2. in the time, place and manner of their being 
 called to the apostleship — The Seventy . . 145 
 
 XX. Sermon on the Mount 154 
 
 XXI. The Lord's Prayer 166 
 
 XXII. Development of later ideas. . . . .169 
 
 1. The witness of John the Baptist. 2. Christ’s use of the word 
 cross. 3. The kingdom of heaven taken by storm. 4. Use of 
 the word gospel. 
 
 XXIII. Jesus always accompanied by a multitude of 
 
 followers. . . . . . . .174 
 
 XXIV. Purification of the Temple. . . . 179 
 
 XXV. Healing of the centurion's servant. . . 183 
 
 XXVI. Healing-of the two blind men at Jericho. . 186 
 
 XXVII. The Miracle of the Loaves and Fishes. . 187 
 
14 TABLE OP CONTENTS. 
 
 XXVIII. The demoniac among the tombs and the swine. 195 
 
 XXIX. Contradictory instructions respecting the Sama- 
 ritans 198 
 
 XXX. Christ anointed by a woman at a feast. . . 199 
 
 XXXI. Raising of Jairus’s daughter. , . . 203 
 
 XXXII. Christ’s last journey and triumphal entry into 
 
 Jerusalem. ....... 205 
 
 XXXIII. The barren fig-tree. . . . .209 
 
 XXXIV. The Last Supper 211 
 
 XXXV. Christ’s agony in the garden of Gethsemane. 219 
 
 XXXVI. Christ’s arrest and examination before the high- 
 
 priest. ; . . . . . .221 
 
 XXXVII. Christ’s trial before Pilate. . . . 229 
 
 XXXVIII. The Crucifixion 237 
 
 XXXIX. The Resurrection of Christ and the witnesses 
 
 thereof. 250 
 
 XL. Christ’s appearances to his disciples. . . 259 
 
 XLI. The death of Judas, and purchase of the potter’s 
 
 field 264 
 
 XLII. Similarity of style and language in the first three 
 
TABLE OF CONTENTS. 
 
 15 
 
 gospels— Opinions of various writers in favour of 
 their having been compiled from earlier records. 265 
 
 XLIII. Summary of the Acts of the Apostles. . 276 
 
 Discrepancies and Anachronisms — 1. Paul, otherwise called 
 Saul. 281. 2. The Ascension. 282. 3. Simeon and Simon. 283. 
 
 4. Theudas and Judas. 284. 5, The Conversion of Saint 
 
 Paul. 287. 
 

 
 
 
 
 . 
 
 
 
 
 
 
 
 
 
 . 
 
 
 
 
CHRISTIAN RECORDS. 
 
 CHAPTER I. Introduction. 
 
 The early records of the Christian religion, from the nature of 
 the ease, bear a strong likeness to those of Judaism : they are, 
 indeed, regarded by all orthodox Christians as a supplement to 
 the more early writings, founded upon the same facts, and deve- 
 loping a scheme of religion which had been rather shadowed out 
 than fully revealed to the Jews in the first asres of the world. 
 This connection between the books of the Old Testament and 
 those of the New is distinct from any connection real or supposed 
 between the tw-o creeds, of which these writings give us the 
 history ; for it is possible to conceive that two modes of faith and 
 worship may have been entirely distinct in their origin, and were 
 afterwards assimilated the one to the other from causes operating 
 extensively among the first followers of those religions in a variety 
 of w r ays, according to the peculiar circumstances of the case. As 
 regards Christianity and Judaism, it is evident that, though the 
 Jews have disclaimed all connection with Christians, yet the Chris- 
 tians will not consent to give up their connection with the Jews. 
 On the contrary, they maintain that their own faith is derived from 
 Judaism, of which it is a sort of fulfilment ; and they point out 
 
18 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 to the incredulous unbelievers, numerous passages, in the Jewish 
 scriptures, foretelling the more enlarged system into which their 
 narrow ritual would be developed. It is this circumstance which 
 makes it so important to examine, carefully and critically, both 
 Christian and J ewish writings, to ascertain their historical character, 
 and to test their authorship, their authenticity, the age in which 
 they were written, and every other point which may serve to 
 throw r light on the momentous questions which they involve. If 
 we reflect that the religion of the ancient Jews is known only from 
 the accounts which have come dowm to us in the Old Testament ; 
 and that almost the only witness of primitive Christianity is the 
 picture of it which the New Testament unfolds, it is clear that all 
 the questions which can arise upon the subject must be settled, 
 almost wholly — for tradition and contemporary history lend little 
 or no additional help — according to the evidence which those two 
 ancient volumes furnish. This course of inquiry may, it is evident, 
 interfere greatly with our preconceived notions of the affinity 
 between the Christian and Jewish religions. Eor, even if we 
 admit that their historical records bear a striking resemblance, the 
 one to the other, leading to the inference that the religions them- 
 selves were analogous, and were from the first intended to be so, 
 yet this conclusion would be greatly shaken, if it could be shewn 
 that those respective records were not compiled until many ages 
 after the beginning of the religious systems which they describe, 
 and it might fairly be asked whether the religions themselves may 
 not have been changed or modified in the course of so long a 
 time. These observations point out the importance of our present 
 work, which is to examine the books of the New Testament, with 
 reference to the age when they were written, the sources from 
 which they were derived, and the authority which they conse- 
 quently possess, either as descriptive of Christianity in its first 
 stages, or as a rule of conduct which it behoves us to follow in 
 the actual condition of the world. Such an inquiry, in the case 
 of the Old Testament, has led to the conviction that its compila- 
 tion is (o be ascribed to a date later than the Babylonish captivity, 
 
INTRODUCTION. 
 
 19 
 
 1 .] 
 
 and consequently that it is not to be considered as a contemporary 
 narrative of the events which happened in the times of Moses, 
 Joshua, Samuel, David, and others, by whom it is generally sup- 
 posed to have been written. In the same way, if it were shewn 
 that the several books of the New Testament were not written 
 until later than the events which they record, it would in like 
 manner follow, that their contemporary character would be lost. 
 But here a caution seems necessary, lest men, with that precipi- 
 tancy which unhappily attends too many of our inquiries after 
 truth, when they find that an extreme opinion cannot be main- 
 tained, run into its opposite, like the crew of an ill-ballasted ship 
 who rush from side to side, as their vessel dips, until all are 
 overwhelmed in the storm, which, with prudence, they might have 
 ridden out in safety. To calm the fears of such imprudent en- 
 quirers, it may be stated in the outset that the inquiry, which we 
 are about to institute concerning the New Testament, lies within 
 narrow limits ; its authorship can in no way be referred to a date 
 later than about two hundred years after the birth of Christ : this 
 circumstance alone takes it entirely out of the class of works, to 
 which the Jewish scriptures must be referred. We read the acts 
 of Moses, his miracles and his legislation, in a book compiled a 
 thousand years after Moses was dead ; but we read the acts and 
 miracles of Jesus Christ in a book, which some say is contemporary 
 with its subject, and which all admit to have been written very 
 near to the time of which it treats. 
 
 There is another point of difference between the two books of 
 which we are speaking. The Old Testament was written almost 
 before literature existed even in the most polite nations of the 
 world : little or nothing had been written among the Greeks, if 
 we except the ancient writings of Homer, Hesiod, and other heroic 
 poets, when the venerable Pentateuch appeared among the Israel- 
 ites; but literature had risen to its highest point, and even begun 
 to decay, before the books of the New 7 Testament were written. 
 This fact is at the same time a point of difference and a point of 
 likeness between the two : for whilst on the one hand those who 
 
20 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 have descended from an eminence are equally at a distance from 
 its top as those who have not yet mounted, yet, on the other 
 hand, the models of a literature once flourishing were still, we 
 may believe, open to the age which saw the birth of the evangelic 
 narratives, and could hardly fail to give a colouring to those 
 narratives not to be found in the first and ruder, however sublime, 
 essays of the old Hebrew writers. This difference is indeed 
 plainly to be observed in the comparison of the Old and New 
 Testament. Though there are ill-concealed sutures in both, 
 showing, as we shall hereafter point out, their origin, yet these 
 breaks in their style of composition are less apparent in the New r 
 Testament than in the Old. This circumstance is of course to be 
 ascribed to the different circumstances, under which each was 
 written. The compilers of the Old Testament, from the age of 
 Ezra downwards, had to deal with old documents of different ages, 
 extending over many hundred years; but those, to whose dili- 
 gence we owe the preservation of the Christian scriptures, compiled 
 from records which ascended not more than a hundred years, or 
 thereabouts, earlier than their own time ; and, it may be remarked, 
 all that they have left us is of a singularly uniform character, 
 evidently the work of one age, and presenting no such varieties 
 of style, as strike us so forcibly in various passages of the Old 
 Testament, where ancient documents, however short, have plain- 
 ly been inserted. But, that we may not anticipate what must 
 hereafter be brought before our notice in a regular form, let us 
 proceed first to enumerate the several books of which the New 
 Testament is composed, and then, having stated the opinions which 
 generally prevail on the subject of their authorship and various 
 other points concerning them, to examine on what grounds, either 
 of internal or of external contemporary evidence, such opinions 
 may be maintained. 
 
CHAPTER II. 
 
 Canon of the New Testament — Reputed authors of the 
 
 SEVERAL BOOKS. 
 
 “ The canon of the New Testament,” — the quotation is from 
 the Introduction to the New Testament, in vol. iii of D'oyly and 
 Mant’s Eamily Bible — “consists of twenty-seven books, which 
 were written by eight different authors, all of whom were contem- 
 porary with our Saviour. These books were written at different 
 times, and at places remote from each other ; and, when the 
 latest of them was published, the Gospel had been preached, and 
 churches founded, in many parts of Asia, Europe, and Africu. 
 Different churches at first received different books, according to 
 their situation and circumstances; their canons were gradually en- 
 larged, and it was not long, though the precise time is not known, 
 before the same, or very nearly the same, books were acknowledged 
 by the Christians of all countries. These books may be divided 
 into four parts ; namely the Gospels, the Acts of the Apostles, the 
 Epistles, and the Revelation.” 
 
 The idea, which this extract presents, of the assemblage of 
 writings that passes under the name of the New Testament, is that 
 which generally prevails among the people of Christian countries, 
 and can be traced back to the second or third century of our era. 
 An opinion so long prevalent, should ever be treated with the 
 utmost respect and circumspection ; though it must be remarked, 
 at once, that the proposition, above quoted, is of a complex 
 nature, involving several questions, each of which is really distinct, 
 and can only for the purpose of an abstract, be presented to the 
 thoughts in one general assertion, with others that are of a 
 wholly different nature. These questions may be analysed 
 thus. 
 
22 CHRISTIAN RECORDS. [chap. 
 
 1. Whether the several books of the New Testament were 
 written by different authors— no matter as to the number, eight 
 or more — or were the production of one and the same writer. 
 
 2. Whether these writers, or this writer if only one, were con- 
 temporary with our Saviour or not. 
 
 8. Whether the several books or divisions of the New Testa- 
 ment were written at different times, and irrespective of one 
 another, or whether they were written at the same time, with a 
 co-operative design, 
 
 4. Whether the separate books passed current, in early times, 
 among various classes of Christians, who knew’ of no other writings 
 than those which they severally possessed. 
 
 5. Whether the canons w T ere gradually enlarged ; and if so, 
 w 7 hat was the process, until they reached their final state. 
 
 6. How long was it after the occurrence of the events that the 
 final canon of their history was formed. 
 
 It is manifest that all these questions are perfectly distinct, and 
 consequently, that the blending of so many subjects into one pro- 
 position can only be admitted in a summary or popular view of the 
 wdiole subject. It is our present purpose to bring together, from 
 various sources, all the original authorities which may enable 
 the reader to answer these questions for himself. And though 
 those who follow us into the depths of so dark an age as the two 
 first centuries of the Christian era, will have frequent cause to 
 lament the fewness of our original documents, on the other hand 
 they must not be surprised if our enquiry should lead us to mo- 
 dify, very considerably, the summary, which the Christian world 
 at large is content to receive respecting the various questions here 
 enumerated. 
 
 The names under which the several books of the New Testa- 
 ment are commonly received, are these : 
 
 1. Gospel according to St Matthew, 
 
 2. Gospel according to St Mark, 
 
 3. Gospel according to St Luke, 
 
2 .] 
 
 NEW TESTAMENT CANON. 
 
 23 
 
 4. Gospel according to St John, 
 
 5. The Acts of the Apostles, 
 
 6. St Paul’s Epistle to the Romans, 
 
 7. — 1st Epistle to the Corinthians, 
 
 8. — Ilnd Epistle to the Corinthians, 
 
 9. — Epistle to the Galatians, 
 
 10. — Ephesians, 
 
 11. — Philippians, 
 
 12. — Colossians, 
 
 13. — First Epistle to the Thessalonians, 
 
 14. — Second Epistle to the Thessalonians, 
 
 15. — First Epistle to Timothy, 
 
 16. — Second Epistle to Timothy, 
 
 17. — Epistle to Titus, 
 
 18. — Epistle to Philemon, 
 
 19. — Epistle to the Hebrews, 
 
 20. The General Epistle of St James, 
 
 21. The First General Epistle of St Peter, 
 
 22. The Second General Epistle of St Peter, 
 
 23. The First General Epistle of St John, 
 
 24. The Second General Epistle of St John, 
 
 25. The Third General Epistle of St John, 
 
 26. The General Epistle of St Jude, 
 
 27. The Revelation of St John the Divine. 
 
 It is generally believed that these twenty seven books were 
 written by eight different writers, all of whom were contemporary 
 with the events which they relate. The names of the writers are 
 these : 
 
 1. Matthew, who is generally believed to have written the Gospel accor- 
 ding to St Matthew. 
 
 2. Mark, — the Gospel according to St Mark. 
 
 3. Luke, — the Gospel according to St Luke, and the Acts of the 
 Apostles. 
 
 4. John — the Gospel according to St John, the three General (or 
 Catholic) Epistles of St John, and the Apocalypse or Revelation of St John 
 the Divine. 
 
 5. St Paul — the fourteen Epistles which pass under his name. 
 
 6. St Peter — the two Epistles that bear his name. 
 
 7. St James — the General Epistle of St James. 
 
24 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 8. St Jude — the General Epistle of St Jude, 
 
 The ascription of the twenty seven books to these writers is 
 supported, in the case of eighteen of them, upon a declaration 
 which they bear upon their face, that they were written by those 
 authors. These are, seventeen of the epistles which bear the 
 superscription of their presumed writers, “ Paul an apostle of 
 Jesus Christ,” “ Peter an apostle,” “ Jude the servant of Jesus 
 Christ,” and the Revelation which begins, 
 
 The Revelation of J esus Christ, which God gave unto him, to shew unto 
 his servants things which must shortly come to pass , and he sent it and 
 signified it by his angel unto his servant John &c. ... John to the seven 
 churches which are in Asia &c. 
 
 The four Gospels, the Acts of the Apostles, and four of the 
 Epistles are wholly anonymous — they give no direct intimation of 
 their writers, and there is no other foundation for the ascription 
 of them to their received authors than the voice of tradition handed 
 down through several hundred years. This tradition is not strong 
 enough to put the matter wholly out of doubt ; for although it 
 mounts far into the early ages of Christianity, it does not mount 
 far enough to support a conclusive inference. We can trace the 
 books of the New Testament, with their attendant traditions, up 
 to a certain point — the second century after Christ ; but we cannot 
 trace them farther; there is no evidence that either the Gospel, 
 Acts of the Apostles or the other writings, existed within 100 
 years of the crucifixion, much less that they were from the 
 first known to be the productions of the writers to whom tradition 
 generally assigns them, and whose names they bear. 
 
 This is the true issue between the two theological parties who 
 have written on this subject, — not whether we can trace a long 
 chain of Christian evidence up to a period very near to the times 
 of the Apostles, but whether this chain does not fail us at the very 
 point where all depends upon its strength ; for whilst, in judging 
 of a history written many ages after the event, we should pass 
 lightly over many exaggerations, erroneous views, and other 
 
2 .] 
 
 ANONYMOUS BOOKS. 
 
 25 
 
 defects, as the accumulations of latter times, yet in examining a 
 history which professes to be contemporaneous or almost contem- 
 poraneous with the event, our requirements become necessarily 
 more strict and searching, and if at this early stage of the matter 
 tradition alone is still found to supply the only argument of 
 authorship, it becomes a grave question whether the authenticity of 
 such a history is not to be pronounced doubtful, perhaps to be re- 
 jected altogether. In saying this, I do not imply that the facts 
 which such a book relates are to be rejected, but that the book, in 
 which these are found, is no longer to be received as a contempo- 
 rary history. The facts still remain for consideration, though the 
 book is not in itself a conclusive guarantee for their truth, 
 because the evidence which it affords is proved to be anonymous 
 evidence : we no longer regard it as the writing of one who had 
 witnessed with his own eyes the truth of what he has written. It 
 cannot be denied that such a doubt, about the authorship of any 
 book that enters into the momentous question of religion, is 
 at once a great difficulty in the way of fully testing the doctrines 
 of that particular form of religion and the truth of the facts on 
 which those doctrines rest. The truth of a fact may indeed 
 be established even by a writing whose author is unknown ; but 
 in such a case, the fact must bear probability upon its surface, or 
 the arguments which are brought to support it must be propor- 
 tionably stronger — at all events the world at large will examine 
 them the more rigidly, according as they lead to substantiate facts 
 divergent from the general experience of mankind. 
 
 If therefore any one of the separate books of the New Testa- 
 ment comes before us anonymously, we may be allowed — nay, 
 we are bound, to examine it with the most scrupulous accuracy, 
 that, if possible, we may discover who wrote it, as well as when 
 it was written, and what sources of information its writer may 
 have had for knowing that he wrote nothing but the truth. 
 Neither are we debarred or excused from fulfilling this duty by 
 the silent consent of so many centuries, which would seem to in- 
 fer that the question here agitated has long ago been set at rest. 
 
 4 
 
26 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Eor this notion of its having been set at rest is erroneous. There 
 is positive proof, in writings of the first ages of Christianity, that 
 the same question, as to the age and authorship of the books of 
 the New Testament, was even then agitated, and if it was then 
 set at rest, this was done, not by a deliberate sentence of the judge, 
 but by burning all the evidence on which the unpalateable side of 
 the controversy was supported. Prom that time, almost down to 
 the present day, the process has been continued, and often, not 
 only the writings which raised a doubt, but those who produced 
 such writings, have been burned also. Such then having been the 
 state of things, it is no wonder if a question involving such conse- 
 quences has generally slumbered, or been roused to life only when 
 that love of sifting the truth which is so natural to our species, 
 has prompted some bolder spirit to renew a controversy, that seemed 
 never to have been fully settled. It is, happily, unnecessary in 
 the present day, to abstain from following wherever truth may 
 lead us. On the contrary, it is thought good service to the world 
 to illustrate and define in every possible way, the duties which we 
 owe to the great author of our being, by sounding and probing the 
 foundations upon which those duties rest. 
 
 CHAPTER TII. 
 
 The New Testament considered as a whole — Interpola- 
 tions IN THE TEXT. 
 
 Notwithstanding the observation, so often repeated by biblical 
 critics and commentators, that the books of the New Testament 
 have a separate origin and consequently a separate authority, it 
 must not be forgotten that this view of them is not the primary 
 one, as regards ourselves. It may have applied to the two first 
 centuries, before the Canon was complete, but at present, we know 
 these books, not in their individual, but in their aggregate form. 
 
NEW TESTAMENT AS A WHOLE. 
 
 27 
 
 3.] 
 
 and according to this view must all our arguments be conduc- 
 ted. It is evident that the New Testament, besides having 
 separately had eight different writers, must also have had 
 a compiler, — an editor or body of editors, to whom we owe 
 the form in which the books now appear. Possibly, the editor, 
 or editors, were content to copy the twenty seven books into one 
 volume, without altering in the slightest degree the text of them. 
 But the same conditions allow us also to suppose that a further 
 editorial process took place, extending to changes more or less 
 extensive, in order to mould separate writings into one harmonious 
 body. It will be replied perhaps to this, that no variation of 
 reading, of any consequence, has been discovered in all the manu- 
 scripts of the Sacred Text that have come down to us. Such a 
 reply has often been made, but it is of no weight ; for it is not to 
 be expected that important variations of the text would be found 
 in manuscripts so modem as those now remaining. No existing 
 MS. can be traced up as far as the fourth century, and we know 
 for certain that in the time of Eusebius, about A. D. 320, the 
 canon of the New Testament was complete. It is not in the fif- 
 teen centuries since Eusebius, but in the three before his time, 
 that we must search for all our evidence as to the text and authen- 
 ticity of the New Testament canon and the books that it contains. 
 It was manifestly a very early step for the founders of our ecclesias- 
 tical system to reduce to uniformity all the copies of those books 
 which they selected to form their canon ; this necessity, together 
 with the general tendency of the Christian community to have 
 accurate copies of books which were held in such general estima- 
 tion, are quite sufficient to account for the trivial variations of 
 reading which are found in the different MSS. of the New 
 Testament now existing. Notwithstanding all this, how r ever, it 
 is w'ell known that the text of our books has been tampered with 
 in certain passages, and interpolations have been made, for sinister 
 purposes, which shew the necessity of our relaxing none of that 
 vigilant criticism by which the whole truth may be ascertained on 
 points so closely affecting our temporal and eternal interests. It 
 
28 
 
 CHRISTIAN RECORDS. 
 
 [CHAR. 
 
 would add greatly to the proposed extent of this work, if we were 
 here lo enter minutely into the consideration of the various words 
 and passages which have been proved to be interpolations, and 
 not from the first genuine portions of the original text. The 
 most important of them is the verse, 1 John, v, 7, 
 
 There are three that bear record in heaven, the Father, the Word, and 
 the Holy Ghost : and these three are one. 
 
 The authenticity of this passage had long been disputed in the 
 church, and has at last been thoroughly sifted by the learned and 
 justly celebrated professor Porson, who, in his able work, 
 “ Letters to Archdeacon Travis,” has set the question at rest, 
 and clearly shown the much canvassed passage to be a forgery. 
 
 Such points as there, though they may bear with great weight 
 upon doctrinal investigations, have little interest for those, who 
 pursue an historical investigation like the present. For though 
 it should be proved that the verse where the (i Three Heavenly 
 Witnesses” are named, was not to be found in the New Testament 
 in the time of Eusebius, about A. D, 320, yet, if all the rest of 
 the New Testament was then what it now is, we are not in the 
 least degree nearer to the discovery when the book was first writ- 
 ten ; its general identity has never been disputed, though in a few 
 places the reading has certainly been altered, not always it may 
 be hoped, from such dishonest motives as those which have led to 
 the verse of the Three Heavenly Witnesses being now perma- 
 nently engrafted into the sacred volume. 
 
 CHAPTER IV. 
 
 Christianity not mentioned by Josephus or Philo. 
 
 The year 37 — seven years after the crucifixion of our Lord — is 
 remarkable for the birth of Flavius Josephus, the learned and 
 
JOSEPHUS. 
 
 29 
 
 4 .] 
 
 warlike Jew : and about the same time, whilst Josephus was still 
 a boy, flourished Philo Judmus, a philosopher of Alexandria, half 
 Jewish half Greek, and author of numerous writings, still extant, 
 mostly treatises on the Jewish law, and savouring of the Platonic 
 philosophy, which for nearly two centuries had flourished in the 
 Egyptian capital. 
 
 That two voluminous writers — for their collected works fill 
 fourteen volumes *• — should have lived so near the time of the 
 Christian history, one of them being actually contemporary with 
 Christ, and probably about the same age, is a fact fraught with 
 much interest to our subject, as likely to furnish some test by 
 which the accuracy of the sacred narrative might be tried. Great 
 therefore is our disappointment at finding that Philo makes no 
 mention of the Christians or of Christ's crucifixion : and in the 
 somewhat prolix history of Josephus there is nothing but two 
 passages, now admitted to be forgeries, in which any allusion to 
 the same subject is to be found. The following is the principal 
 of these passages. 
 
 Jos. Antiq. xviii, iii, 3. 
 
 Tiverai Be /card rovrov rov y povov 'Itjctovs, cotpos avrjp, elye 
 dvBpa avrov \eyeiv ypyj • rjv yap irapaho^cov epycov 7TOL7jrr)< 
 BiBdcnca\os avOpcorrcov row rjBovfj ra aKrjOfj Beyopcevow * /cal 
 7 roAXou? puev 'IovBalovs, 7 roXAou? Be /cal tov 'EWijvucov 
 errr^ydyero. O Xp terror onro? rjv. Kal avrov evBel^et rd)V 
 7 rpcorcov avBpcov Trap r)p2v, crravpcp eTTireripirj/coro 9 UiXdrov , 
 ov/c eiravcravro 01 ye irpcarov avrov dyamqcravre 9. ’Ecpdvrj yap 
 avrol 9 rpLTTjv eycov rjpuepav irdXtv £6ov, rcov deloov Trpocprjrcbv 
 ravrd re n:aX aXKa puvpia Oavpbdcna rrepl avrov elprj/corcov. El 9 
 eri vvv row Xpicrrtavcov arro rovBe oovopiaapievoov ov/c erreXv ire ro 
 (pvXov. 
 
 About this time was Jesus, a wise man, if at least it be right to call him 
 a man : for he was the doer of wonderful works, a teacher of men who re- 
 
 * In Richter’s edition, Lips. 1826 — 30. 
 
CHRISTIAN RECORDS. 
 
 SO 
 
 [chap. 
 
 ceivc with pleasure the things which are true, and he gained over to him- 
 self many Jews and many of the Greeks. He was the Christ. And when 
 Pilate, at the information of the first men among us, had punished him on 
 the cross, those who love^ him from the first did not cease to love him. 
 For he appeared to them again the third day alive ; the divine prophets 
 having spoken both these and numberless other wonders about him. The 
 tribe of Christians, so named from him, have not ceased to exist until the 
 present time. 
 
 Those who are best acquainted with the character of Josephus 
 and the style of his writings, have no hesitation in condemning 
 this passage as a forgery interpolated in the text during the third 
 century by some pious Christian, who was scandalized that so 
 famous a writer as Josephus should have taken no notice of the 
 Gospels or of Christ their subject. But the zeal of the interpola- 
 tor has outrun his discretion, for we might as well expect to 
 gather grapes from thorns or figs from thistles as to find this no- 
 tice of Christ among the Judaizing writings of Josephus. It is 
 well known that this author was a zealous Jew, devoted to the 
 laws of Moses and to the traditions of his countrymen. IIovv 
 then could he have written that Jesus was the Christ ? Such an 
 admission would have proved him to be a Christian himself, in 
 which case the passage under consideration, too long for a Jew, 
 would have been far too short for a believer in the new religion, 
 and thus the passage stands forth, like an ill-set jewel, contrasting 
 most inliarmoniously, with every thing around it. If it had been 
 genuine, we might be sure that Justin Martyr, Tertullian and 
 Chrysostom would have quoted it in their controversies with the 
 Jews, and that Origen or Photius would have mentioned it. But 
 Eusebius, the ecclesiastical historian [I, 11], is the first who 
 quotes it, and our reliance on the judgment or even the honesty 
 of this writer is not so great as to allow of our considering 
 every thing found in his works as undoubtedly genuine. 
 
 Besides the extract already quoted, there is another short notice 
 of Christ, which, in the words of Paley, is “ allowed by many, 
 though not without considerable question being moved about it,” 
 
JOSEPHUS. 
 
 U] 
 
 31 
 
 The main point of the narrative is very brief ; but it is best to 
 give the context from the beginning of the chapter. 
 
 IIe/jb7reL Be /cal Kalcrap 'AX(31pop eh tt]p 'lovBatap errap^ov, 
 <f> r/arov rrjv reXevrrjv Trvdopiepo ?. ' O Se fiao-iXevs dtpelXeTO peep 
 
 TOP * I(£KJryjTOV TTjP dp^epCOCTVPTJP, Tft) Be ’ AvaVOV TTaiBl, KCLL CIVTM 
 ’ Apclpw Xey opuepco, rrjv BcaBo^rjp t?)? eBco/ce. Tovtop Be 
 
 tyacrl top 'TrpeaftvTCLTOP 5/ Apclpop evTvyevTaTOP y epeaOcu • 'irepre 
 yap eor^e 7 nxt&z?, /cal tovtovs irapra ? cri wefty ap^iepaTevcrai r &> 
 060), auro? real tt pore pop rfjs TtpLrjs 67 rl irXelcrTop airoXavcras, 
 07T€p ovBepl (Tvpe(3r] tcop Trap ’ rjpulp apyiepewp. O Se pecorepo ? 
 '’Apapos, op rrjp ap^iepcoavprjp eefiapeep 7 rapetX^epai, Opacrvs rjp 
 top TpOTrop, /cat ToXpL7)Tr)<; Bta/fiepoPTW alpeaip Be fieryei tt)P 
 XaBBov/caiwp, 0L7rep elcrl 7 repl t«? /cplaets oopiol nrapa nrapra 9 
 tou? ’lovBaiovs, /caQcbs r/Br) BeBifXco/capbep. r/ Are Brj ovp tolovtos 
 ojp o ''Apapos, po^Lcras eyeip /caipbp eTTLirjBeiop, Bed to TeQpapai 
 peep rjcTTOP , ’ AX/Blpop Be €TL /caTa ttjp oBop VTrdp%eip, /caOiCpi 
 
 avpeBpiOP KptTcop * /cal irapayaycop eh avTo [top dBeX<pop Irjcrov 
 tov Xeyopuepov XptcrTov, * Ia/cco(3o<i opopLa avTco] /cal TLPas eTepovs, 
 00 ? irapapopiTjadpT/op /caT^yoplap TTOLTjcrapLepos, TrapeBco/ce Xeva- 
 OrjaopLepovs. 
 
 Caesar sends Albinus as eparch [governor] into Judaea, when he learnt 
 that Festus was dead. But the emperor took away the high priesthood 
 from Joseph, and gave to the son of Ananus, who was also called Ananus, 
 the succession to the office. The elder Ananus is said to have been 
 a most lucky man : for he had five sons, and it happened that they all were 
 God’s high-priests, whilst himself also had before enjoyed that dignity for a 
 very long time, which never was the case with any other of our high-priests. 
 But the younger Ananus, whom we just named as having been appointed 
 to the high-priesthood, was of a very bold and enterprising character : 
 he followed the sect of the Sadduces, who are severe in their judgments 
 beyond all the other Jews, as we have already shewn. Ananus then, being 
 such a man as I have described, thinking that he had met with a fitting 
 opportunity, seeing that Festus was dead, and Albinus was still on his 
 journey, appoints a sanhedrim [meeting] of judges, and bringing before 
 it [the brother of Jesus who is called Christ, named James] and some 
 others, accused them of having broken the law, and gave them over to be 
 s toned. 
 
82 
 
 CHRISTIAN RECORDS. 
 
 CHAP. 
 
 The words enclosed in brackets, the brother of Jesus &c., are 
 probably an interpolation ~ x ' in the text, introduced, like the pre- 
 ceding, by some dishonest copyist in order to set aside the unfa- 
 vourable consequences deduced from the silence of Josephus. 
 Many reasons may be given for looking upon the words in ques- 
 tion as an interpolation. I shall, however, be content, at present, 
 to rest the case upon internal evidence; reserving until a future 
 chapter the consideration of the relationship between Christ and 
 James— for there is a remarkable obscurity on this point, in all 
 the texts of the New Testament, where it is noticed. The inter- 
 nal evidence of the words before us is against their authenticity. 
 Eor if the longer passage quoted from Josephus be rejected as 
 spurious, the few words now before us are incomplete : they 
 clearly refer to a more full account of Jesus which had preceded. 
 If, however, we admit the former extract as genuine, the latter is 
 inconsistent with it ; for, in the former, Jesus is called the Christ/ 
 equivalent to £ the Messiah^ : but in the latter he is called simply 
 ‘Christ/ a name having no spiritual signification, and importing 
 nothing more than an ordinary surname. This inconsistency 
 could not have proceeded from Josephus, to whom the Greek and 
 Hebrew languages were equally well known. It is extremely 
 improbable that Josephus would use the term the Christ, without 
 further explaining its signification ; it is equally improbable that 
 he would have used the surname Christ, without shewing that it 
 originally had a spiritual derivation : but it is doubly improba- 
 ble that he would have used both expressions, for the same indi- 
 vidual, without stating that it indicated the Messiah whose coming 
 the Jewish people were daily expecting. It would be very pos- 
 sible, also, to raise a question about the name Christ itself, if such 
 enquiries were the main subject of this work ; for its etymology 
 
 * Mr Hartwell Horne, in his ‘Introduction &c.’ says of this passage, 
 “ the authenticity of which has never been disputed or suspected yet 
 we read in Paley’s Evidences, chap. VII — “ In another passage allowed by 
 many, although not without considerable question being moved about it, 
 we hear of James, the brother of &c.” 
 
JOSEPHUS. 
 
 4 .] 
 
 33 
 
 though evident, does not denote its origin. Suetonius and Lucian 
 have Xprjaros Chrestus good , which is a different word from 
 XpiaTos Christus anointed , the Greek term for Messiah, 
 the Hebrew name by which the expected prophet of the Jews 
 was pointed out. These enquiries would be interesting, but must 
 not detain us from our purpose, which is, — not to examine the 
 evidences on which the history of Christianity is founded, but to 
 ascertain at what stage of its progress this history was written. 
 The authenticity of the passages quoted from Josephus docs but 
 slightly affect this question. If it be admitted that his notice of 
 Christ is genuine, it is certain that we find nowhere in his works 
 any mention of the Christian books. 
 
 In contrast with this notice of Christ is another passage found 
 in Josephus respecting Johu the Baptist, about which no suspi- 
 cion of spuriousness has ever been entertained. 
 
 Ticrl 8e twv IovSalcov ibo/cei oXcaXeuat r ov 'Hpdohov arparou 
 vi to r ov &eov, Kal ptdXa So/caicos nvvvptevov kclto, 7 tqiv^v'Iwclvvov 
 rod eTrucdXovpievov Barmarov. Kretvet yap rovrov 'HpGb8r]$, 
 dyaOov av8pa, /cal too? ’ Iov8atov$ /ceXevovra dperrjv iiracncovvTa 9, 
 Kat rrj rrpos dXXrfXov ? 8tKatoavvrj Kat n rpos tov Seov evae/3elrf 
 'Xpcofievovs fiairncr ptd) crvvikvai' ovtco yap Kat rrjv ^dirnatv 
 diro8eKT7]V avrep (pavetcrdai, pur] errt nvcov dptaprd8cov rrapaiTpaet 
 Xpcoptevcov, dXX' icjd dyveta rod adoptaro^y are 8rj Kal t/}? 
 tyx/Xfis StKatoGVvrj 'irpoeKiceKaOapptevrj ?. Kal r mu dXXcou 
 avarpeefyopteua ov — Kal yap ypOrjaav iirl nXelarov rfj aKpodaei 
 rcbv Xoycov , Se/tra? 'HpcoSr ] <? to evl roaov8e rrtOavbv avrov 
 rot? dvdpcoTTot^ ptrj errl arroardaet rtvl cjoepot, rravra yap 
 ecpKecrav avptftovXf) rfj €K€lvov rrpd<~ovres, 7roXv Kpetrrov 
 pyetrat, irplv to veobrepov e£ avrov yeveaOat, irpoXafiaw dvai- 
 pelu, r) ptera(3oXr}<; yevoptevr)s eh t a rvpdyptara eptireadv 
 pteravoetv. Kal 6 ptbv, inro'^rUt rfj 'HpobSov, 8ecrpuo< i eh t ov 
 M a^atpovina 7repL(f)6eh, to 7 rpoetprjpbevov (ppovpiov, ravry 
 Kitvvvrat. Tots 8e ’ Iov8atots 8o%av eirl ripuupia rfj etceivov 
 
34 CHRISTIAN RECORDS. [chap. 
 
 top oXeSpov in tl t&> arparevpian r/evia6cu, rov Geov /ca/ccos 
 'HpcoSy OiXovros. Jos. Ant. xvii, v, 2. 
 
 It seemed to some of the Jews that Herod’s army was destroyed by 
 Clod, thus taking deserved vengeance for the death of John surnamed the 
 Baptist. For Herod slew him, though he was a good man and exhorted 
 the Jews to cherish virtue, and whilst practising uprightness towards one 
 another, and piety towards God, to have recourse to baptism : for that 
 their baptism would be acceptable to him, not if they made use of it for 
 the setting aside of their sins, but for purity of body, that is if the soul 
 also had been previously purified by righteousness. And when the rest 
 of the people gathered themselves together — for they were excited to a 
 great degree by hearing his words — Herod, fearing his great power of per- 
 suading men, lest it might lead to a revolt — for they seemed likely to do 
 every thing by his counsel — deemed it much better, before any new thing 
 should proceed from him, to seize him and put him to death, than, after 
 some change had been wrought, to repent when he had fallen into trouble. 
 And so he [John], on account of Herod’s suspicion, was sent in bonds to 
 the before-mentioned castle of Machaerus, and there put to death. But the 
 Jews thought that Herod’s army was destroyed in vengeance for his death 
 arising from God’s anger being kindled against Herod. 
 
 Ilcrc would have been a good opportunity for the writer to have 
 alluded to the connection between John the Baptist and Christ — 
 if, at least, he was acquainted with the life and mission of both 
 those teachers. But a good reason is supplied by Josephus him- 
 self, in the memoir of his own life, why he should have been 
 acquainted with the teaching of John the Baptist, but not with 
 that of Christ. For, in his search after truth, Josephus joined 
 for a time the sect of the Essenes, to which John the Baptist, 
 from the remarkable similarity of their doctrines, seems to have 
 belonged, and so had an opportunity of learning the nature of 
 their teaching : whilst on the other hand, as lie afterwards left 
 them and joined the Pharisees, the enemies of Christ, it is not 
 likely that he ever knew of the Christian doctrines, or, certainly, 
 that he would mention Christ as the Messiah that was to come. 
 
 The paragraphs here quoted, are the only ones in the works of 
 Josephus which bear upon the history found in the four gospels. 
 
TILE MIjSHNA. 
 
 35 
 
 4.] 
 
 and the silence of J oseplius leads to the inference that Christianity 
 had not begun to make much noise in the world during his life ; 
 that is, prior to about the 90th year of the Christian era. 
 
 The Mislma, a collection of Jewish traditions compiled about 
 the year 180, takes no notice of Christianity, though it contains 
 a chapter headed “ De cultu peregrino,” (i Of strange worship.” 
 This omission is thought by Dr Paley to prove nothing, for, says 
 he, “it cannot be disputed but that Christianity was perfectly well 
 known to the world at this time.” It cannot, certainly, be dis- 
 puted that Christianity was beginning to be known to the world, 
 but whether it had yet emerged from the lower classes of persons 
 among whom it originated, may well be doubted. It is a prevail- 
 ing error, in biblical criticism, to suppose that the whole world 
 was feelingly alive to what was going on in small and obscure 
 parts of it. — The existence of Christians was probably known to 
 the compilers of the Mishna in 180 : even though they did not 
 deign to notice them ; but they could not have had any know- 
 ledge of the New Testament; or they would undoubtedly have 
 noticed it ; if, at least, we are right in ascribing to it so high a 
 character, attracting, (as we know it does), the admiration of 
 every one in every country to which it is carried. 
 
 CHAPTER V. 
 
 Testimony of the early heathen writers to the 
 
 QUESTION OP THE CHRISTIAN SCRIPTURES. 
 
 Prom Josephus and Philo, the only Jewish writers coeval with 
 Christ and his apostles, we turn to the Gentile world, i. e. the 
 Grecian and Homan authors who lived during the first two cen- 
 turies of the Christian era. We have seen that not even the 
 
CHRISTIAN RECORDS 
 
 36 
 
 [®hajp. 
 
 existence of the Christian faith, must less that of its written 
 records, was known to either of the two only literary Jews of that 
 period. But the case of the classical writers of Greeee and Rome 
 is different : these were certainly aware that there was a sect 
 of men calling themselves Christians, but they were ignorant that 
 the Christians had any religious books among them. To extract 
 from all the classical writers, who lived between A. D. 30 and 
 A. D. 200, would be the most satisfactory mode of making the 
 reader acquainted with the history of our religion after the ter- 
 mination of the apostolic age : but, for our present purpose, the 
 examination of these writers is superfluous. For though the re< 
 mains of Grecian and Latin profane literature which belong to the 
 first and second centuries of our era, are enough to form a library 
 of themselves, they contain no allusion to the New Testament, and 
 consequently the testimony which they render is of little moment 
 to the question concerning that book, though it fully proves that 
 the Christians were very numerous even at that early period. 
 
 But we may not dismiss these authors altogether without con- 
 sideration : for a negative testimony may be derived, even from 
 those descriptions which are adduced from them to prove the early 
 existence and rapid spread of the Christian religion. 
 
 The Latin writers, who lived between the time of Christ's 
 crucifixion and the year A. D. 20U, are Seneca, Lucan, Suetonius, 
 Tacitus, Persius, Juvenal, Martial, Pliny the Elder, Silius Italicus, 
 Statius, Quintilian, and Pliny theyounger, besides numerous others 
 of inferior note. The greater number of these make mention of 
 the Jews but not of the Christians. In fact, Suetonius, Tacitus, 
 and the younger Pliny are the only Roman writers who mention 
 the Christian religion or its founder. Their testimony is decided 
 as to the great increase of Christianity towards the end of the 
 first century. 
 
 Suetonius, speaking of the transactions of Nero's reign, says: 
 
 Affecti suppliers Christiani, genus hominum superstitionis novae et 
 
 mahflcae. 
 
5.] 
 
 TACITUS. 
 
 •37 
 
 The Christians, a set of men of a new and mischievous superstition, were 
 punished. 
 
 In another passage, also, the same author briefly alludes to 
 Christ — at least it would appear so ; though the ideas of the 
 writer seem very confused, and his knowledge of the subject very 
 scanty. He seems to have supposed that Christ, or Chrest as we 
 read in the Latin manuscripts of his work, had placed himself at 
 tlie head of a seditious movement, not in Jerusalem, but in 
 Rome. 
 
 Judmos impulsore Chresto assidue tumultuantes Roma expulit. Suet. 
 Claud. 25. 
 
 He expelled from Rome the Jews who were continually making distur- 
 bances at tlie instigation of Chrestus. 
 
 The next writer is Tacitus, who was contemporary with Sue- 
 tonius : they both wrote about the year 100. The account which 
 Tacitus gives of the Christians is as follows : 
 
 Ergo abolendo rumori Nero subdidit reos, et quaesitissimis pcenis affecit, 
 quos, per flagitia invisos, vulgus Ciiristianos appellabat. Auctor nominis 
 ejus Christus, Tiberio imperitante, per procuratorem Pontium Pilatum sup- 
 plicio affectus erat. liepressaque in praesens exitiabilis superstitio rursus 
 erumpebat, non modo per Judceam, originem ejus mali, sed per urbem 
 etiam, quo cuncta undique atrocia aut pudenda confluunt celebranturque. 
 Igitur primo correpti, qui fatebantur, deinde indicio corum, multitudo in- 
 gens, baud perinde in crimine incendii, quam odio liumani generis, convicti 
 sunt. Et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu 
 canum interirent, aut crucibus adfixi, aut flammandi, atque, ubi defecisset 
 dies, in usum nocturni luminis urerentur. Hortos suos ei spectaculo Nero 
 obtulerat, et circense ludicruin edebat, habitu aurigae permixtus plebi vel 
 curriculo insistent. Unde quanquam adversus sontes et novissima excmpla 
 meritos, miseratio oriebatur, tanquam non ntilitate publica, sed in saevitiam 
 unius, absumerentur. Tac. Ann. xv, 44. 
 
 Nero, therefore, to put an end to the report, laid the blame, and inflicted 
 the most exquisite punishments, upon those, whom, being hated for their 
 crimes, the vulgar called Christians. The author of that name was Christ, 
 who, in the reign of Tiberius, had been punished by Pontius Pilate the pro- 
 curator. This deadly superstition, having been checked for the present, 
 broke out again, not only throughout Judaea, the origin of that evil, but 
 also throughout the city [of Rome] whither all atrocious and shameful 
 things flow together from all quarters and are put in practice. Those 
 
CHRISTIAN RECORDS. 
 
 [chap. 
 
 38 
 
 therefore, who confessed, were first seized, and then, by their information, 
 a great multitude were convicted, not so much on the charge of arson, as 
 for hatred of mankind. Their deaths also were aggravated by insult ; for 
 they were wrapped in the skins of wild beasts, and torn to pieces by dogs, 
 or else were crucified, or destined to be burnt, and so, when the day was 
 over, they served as a light to enlighten the night. Nero had offered his 
 gardens for that spectacle, and exhibited the circensian games, mingling 
 with the people in the dress of a charioteer, or standing in a chariot. 
 Wherefore, though they were guilty, and had deserved the worst punish- 
 ments, yet pity was felt towards them, as if they were put to death, not for 
 the public good, but to gratify the cruelty of one man. 
 
 The most important testimony is that of Pliny the Younger, 
 who lived some years later than Tacitus and Suetonius. He was 
 proconsul of Pontus and Bithynia, and found the number of 
 Christians in those provinces increase so rapidly, that he was puz- 
 zled how to act towards them, and consulted the emperor Trajan 
 on the subject. The letters which passed between them have been 
 preserved. 
 
 Plinii Epistoljs 97 , 98 . 
 
 Caius Plinius Trajano imperatori Salutem — Solemnc est mihi, do- 
 mine, omnia, de quibus dubito, ad te referre. Quis enim potest melius vel 
 cunctationem meam regere, vel ignorantiam instruere? Cognitionibus de 
 Christianis interfui nunquam : ideo nescio, quid et quatenus aut puniri sol- 
 eat, aut quaeri. Nec mediocriter haesilavi, sitne aliquod discrimen aetatum 
 an quamlibet teneri nihil a robustioribus differant ; deturne pcenitentiie 
 venia, an ci, qui omnino Christianus fuit, desisse non prosit ; noitien ipsum, 
 etiamsi flagitiis careat, an flagitia cohterentia nomini, puniantur. Interim 
 in iis, qui ad me tanquam Christiani deferebantur, hunc sum sequutus mo- 
 dum. Interrogavi ipsos, an essent Christiani : confitentcs iterum ac tertio 
 interrogavi, supplicium minatus: perseverantes duci jussi. Neque enim 
 dubitabam, qualecunque esset, quod fatorentur, pervicaciain certe, etinflex- 
 ibilem obstinationem debere puniri. Fuerunt alii similis amentias : quos, 
 quia cives Romani erant, adnotavi in urbem remittendos. Mox ipso trac- 
 tatu, ut fieri solet, diffundente se crimine, plures species inciderunt. Pro- 
 positus est libellus sine auctore, multorum nomina continens, qui negarent 
 se esse Christianos, aut fuisse, quum, praeeunte me, deos appellarcnt, 
 ct imagini tuae, quain propter hoc jusserain cum simulacris numinum ad- 
 ferri, tliure ac vino supplicarent, prieterea maledicerent Christo : quorum 
 nihil cogi posse dicuntur, qui sunt revera Christiani. Ergo dimittendos 
 putavi. Alii ab indicc nominati, esse se Christianos dixerunt, et mox ne- 
 
5 .] 
 
 PLINY. 
 
 39 
 
 gaverunt : i’uisse quidem, sed desisse ; quidam ante tviennium, quidam ante 
 plures annos, non nemo etiam ante viginti quoque. Omnes et imaginem 
 tuam, deorumque simulacra vcnerati sunt : ii et Christo maledixerunt. Ad- 
 firmabant autem, hanc fuissc summam vel culpa? suae, vel erroris, quod 
 essent soliti stato die ante luccm convenire: carmenque Christo, quasi l)co, 
 dicere secum invicem : seque Sacramento non in scelus aliquod obgtringere, 
 sed ne furta, ne latrocinia, lie adulteria committerent, ne fidem fallerent, 
 ne depositnm appellati abnegarent : quibus peractis morem sihi discedendi 
 fuissc, rursusque coeundi ad capiendum cibum, proiniscuum tamen, et 
 innoxium : quod ipsum facere desisie post edictum meum, quo secundum 
 mandata tua hetaerias esse vetueram. Quo magis necessarium credidi, ex 
 duabus ancillis, quae ministrac dicebantur, quid esset veri, et per tormenta 
 quaerere. Sed nihil aliud invcni, quam superstitionem pravam et immodi- 
 cam, ideoque, dilata cognitione, ad consulendum te decurri. Visa est enim 
 mihi res digna consultatione, maxime propter periclitantium numerum. 
 Multi enim omnis aetatis, omnis ordinis, utriusque^sexus etiam, vocantur 
 in periculum, et vocabuntur. Ncque enim civitates tantnm, sed vicos 
 etiam atque agros superstitionis istius contagio pervagata est : quae videtur 
 sisti et corrigi posse. Certe satis constat, prope iam desolata templa coepisse 
 celebrari, et sacra sotcmnia din intermissa repeti, passimque venire victi- 
 mas, quarum adhuc rarissimus emtor inveniebatur. Ex quo facile est 
 opinari, quae turba liominum emendari pdssit, si fiat poenitentiae locus. 
 
 Trajanus Piunio Salutem. Actum quern debuisti, mi Secunde, in excuti- 
 endis caussis eorum, qui Christiani ad te delati fuerant, sequutus es. Neque 
 enim in universum aliquid, quod quasi certain formam habeat, constitui 
 potest. Conquireiuli non sunt : si deferantur etarguantur, puniendi sunt: 
 ita tamen, ut, qui negaverit se Christianum esse, idque re ipsa manifestum 
 fecerit, id est, supplicando diis nostris, quamvis suspectus in praeteritum 
 fuerit, veniam ex poenitentia impctrct. Sine auctore vero propositi libelli, 
 nullo crimine locum habere debent. Nam et pessimi exempli, nec nostri 
 seculi est. 
 
 C. Puny to the emteror Trajan, Health — It is customary with me 
 to refer to you, my lord, all matters about which I entertain a doubt. For 
 who is better able either to rule my hesitation or to instruct my ignorance ? 
 I have never been present at the enquiries about the Christians : and there- 
 fore cannot say for what crime or to what extent they are usually punished, 
 or what is the nature of the inquiry about them. Nor have I been free 
 from great doubts whether there should not be a distinction between ages, 
 or how far those of a tender frame should be treated differently from the 
 robust : whether those who repent should not be pardoned, so that one who 
 
40 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 has been a Christian, should not derive advantage from having ceased to 
 be one : whether the name itself, of being a Christian, should be punished, 
 or only crimes attendant upon the name. 
 
 In the mean time, I have laid down this rule in dealing with those who 
 were brought before me for being Christians. 1 asked whether they were 
 Christians : if they confessed, I asked them a second and a third time, 
 threatening them with punishment : if they persevered, I ordered them to 
 be led off. For I had no doubt in my mind, that whatever it might be 
 which they acknowledged, obduracy and inflexible obstinacy at all events 
 should be punished. There were otlier#guilty of like folly, whom I set aside 
 to be sent to Rome, because they were Roman citizens. In the next place, 
 when this crime began, as usual, gradually to spread, it shewed itself in a 
 variety of ways. An indictment was set forth without any author, contain- 
 ing the names of many, who denied that they were Christians or ever had 
 been ; and, when I set the example, they called on the gods, and made 
 offerings of frankincense and wine to your image, which I, for this purpose, 
 had ordered to be brought out together with the images of the gods ; 
 moreover they cursed Christ : none of which acts can be extorted from those 
 who are really Christians. I consequently gave orders that they should be 
 discharged. Again : others, who had been informed against, said that 
 they were Christians, and afterwards denied it : that they had been so once 
 but had ceased to be so ; some three years ago, some longer than that, and 
 some even twenty years before : all of them worshipped your image and 
 the statues of the gods ; they also cursed Christ. But they asserted that 
 this was the sum total of their crime or error, whichever it may be called, 
 that they were used to come together on a stated day before it was light, 
 and to sing in turn, among themselves, a hymn to Christ, as to a god, and 
 to bind themselves by an oath, not to any thing wicked, but that they would 
 not commit theft, robbery or adultery, nor break their word, nor deny that 
 any thing had been entrusted to them when called upon to restore it. 
 After this they said that it was their custom to separate, and again to meet 
 together to take their meals, which w T ere in common and of a harmless na- 
 ture : but that they had ceased even to do this since the proclamation which 
 I issued according to your commands, forbidding such meetings to be held. 
 I therefore deemed it the more necessary to enquire of two servant-maids, 
 who were said to be attendants [deaconnesses ?] what was the real truth, 
 and to apply the torture. But I found that it was nothing but a bad and 
 excessive superstition, and I consequently adjourned the enquiry, and con- 
 sulted you upon the subject. For it seemed to me to be a matter on which 
 it was desirable to take advice, in consequence of the number of those who 
 are in danger. For there are many of every age, of every rank, and even 
 
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PLINY. 
 
 41 
 
 5.] 
 
 of both sexes, who are invited to incur the danger, and will still be invited. 
 For the infection of this superstition has spread through, not only cities, 
 but also villages and the country ; though it seems possible to check and 
 remedy it. At all events it is evident that the temples, which had been 
 almost deserted, have begun to be frequented, and the sacred solemnities 
 which had been intermitted are revived, and victims are sold everywhere, 
 though formerly it was difficult to find a buyer. It is therefore easy to 
 believe, what a number of persons may be corrected, if the door of repen- 
 tance be left open. 
 
 Trajan to Pliny, Health. — You have acted very properly, my Secun- 
 dus, in enquiring into the case of those, who were bronght before you for 
 being Christians. For it is impossible to lay down any universal rule 
 bearing a set form. The Christians are not to be sought out : but if they 
 are brought up and convicted, they must be punished : yet in such a 
 way that, if any one denies he is a Christian, and proves what he says by 
 some deed, such as making offerings to our deities, though he may be 
 open to suspicion about the past, yet he should be pardoned in consequence 
 of his repentance. But indictments put forth anonymously cannot be ad- 
 mitted in the case of any crime. For this would be a most dangerous 
 precedent, and wholly incompatible with the age in which we live. 
 
 The philosopher Seneca lived in the latter half of the first 
 century after Christ. His writings, which are tolerably numerous, 
 do not allude to the Christians : though, from more than one 
 passage we may gather that he was acquainted with the Jewish 
 nation. In his 95th epistle, § 47, we read, 
 
 Accendere aliquem lucernam sabbathis prohibeamus : quoniam nec 
 lumine dii egent, et ne homines quidem delectantur fuligine. — Let us forbid 
 a man from lighting a candle on the sabbath day; for the gods do not 
 want a light, and neither do men take pleasure in smoke. 
 
 In Epistle 108, § 22, is an allusion to the Jewish custom of 
 avoiding certain kinds of flesh : 
 
 In Tiberii Caesaris principatum juventae tempus inciderat : alienigena 
 turn sacra movebantur : sed inter argumenta superstitionis ponebatur quo- 
 rundam animalium abstinentia. — My youth was cast in the reign of Tiberius 
 Caesar : foreign religious rites were at that time much talked of : among 
 their different kinds of superstition was abstinence from the flesh of certain 
 animals. 
 
 G 
 
42 CHRISTIAN RECORDS. [cha£. 
 
 It has been thought that Seneca may have been personally ac- 
 quainted with St Paul; for they both lived at the same time; and 
 we learn from the Acts of the Apostles that Paul taught the 
 Christian doctrines at Rome, “ no man forbidding him/’ The 
 possibility of such an acquaintance between the philosopher and 
 the preacher led to the fabrication of thirteen letters, said to have 
 passed between them : but these letters, which are still extant, * 
 are too dull to have been written by St Paul and Seneca, and have 
 been justly set aside as neither authentic nor valuable. 
 
 The foreging extracts furnish all the evidence which can be 
 gained from the Latin writers on the subject of Christianity down 
 to the latter half of the second century of our era. 
 
 The Greek classic writers, who lived between the time of Christ’s 
 crucifixion and the year 200 are those which follow ; Epictetus, 
 Plutarch, /Elian, Arrian, Galen, Lucian, Dionysius of Halicarnas- 
 sus, Ptolemy, Marcus Aurelius [who, though a Roman emperor, 
 wrote in Greek], Pausanias, and many others of less note. The 
 allusions to Christianity found in their works are singularly brief 
 and lead to the belief that the religion was still confined to the 
 poor, of whom, we have our Lord’s assurance, the kingdom of 
 Heaven was mostly to consist. Yet we must bestow a few re- 
 marks upon the Greek authors whose names have been enumera- 
 ted; for they throw a certain light over the early progress of 
 Christianity. 
 
 Epictetus, the Stoic philosopher, speaks of the Christians under 
 the name of Galilseans, and ascribes to them an intrepidity of 
 character which he sets dawn as madness. 
 
 Is it possible that a man may arrive at this temper, and become indif- 
 ferent to these things from madness or from habit as the Galileans? 
 
 Eifty years latter than Epictetus lived Marcus Aurelius, the 
 well known emperor, who, amid the cares of royalty, found time 
 
 * I have recently published them in Cooex Atocrypiius Novi Testa- 
 ment!, 2 vols 8vo, Lond. at. I). Nutt, 18*)2. 
 
LUCIAN. 
 
 43 
 
 5 .] 
 
 to indulge in the delights of learning. In his philosophic treatise 
 Tlepl eavrov, concerning himself, vve find the following words, not 
 very complimentary to the Christians, but clearly indicating their 
 existence and the position they occupied in the reign of the youn- 
 ger Antonine. 
 
 To Be eroi/Aov tovto, iva airo IBi/cfj 5 /cplcrem epyr\rai, Kara 
 (pc\r)v 7 rapara^iv, a>? 01 XpuTTtavol, aWa \e\oyi(Tpievco<;, /cal 
 aefivcos, /cal (bare /cal aWov irelaat, drpaycbBoa^. 
 
 Let this preparation of the mind [i. e. to die] arise from its own judg- 
 ment, and not from obstinacy like the Christians; but deliberately, and 
 reverentially, and un dramatically, that it may persuade others. 
 
 The most remarkable writer of that age was Lucian of Samos- 
 ata, the author of numerous dialogues and discourses, still extant, 
 and written in a style worthy of the best age of Grecian literature. 
 The character of their author has been unworthily assailed by 
 modern bigots, who have ascribed to him a violent hatred against 
 the Christians. This charge is wholly unsupported by the notices 
 of Christianity that occur in his writings. Indeed the only pas- 
 sages which at all seem to indicate such a feeling, occur in the 
 dialogue named Philopatris, which certainly was not written by 
 Lucian, but by some other writer who lived at a later period, when 
 the doctrines of Christianity had become extensively known. The 
 dialogue lies between Triephon and Critias ; the former of whom 
 calls on the latter to swear, — not by Jupiter, Juno, or any of the 
 heathen deities, but by another deity whom he periphrastically 
 describes, in terms that shew him to have been acquainted with 
 the god of the Hebrews and of the Christians : 
 
 KPITIA^. Kal t iva eiropiocropiai ye ; 
 
 TPIE<£f2N. 'TyjnpLeBovra 6eov, pueyav, apifipoTOV, ovpavicova, 
 Tiov Trarpos, 'rrvevpia etc Trarpbs e/ciropevopievov , 
 
 *Ev e/c Tptcov , /cal e% evos rpla, 
 
 Tavra vopu^e Zrjva, tovB' rjyov 6eov. 
 
44 
 
 CHRISTIAN RECORDS. 
 
 [chap* 
 
 KPITIA 2 . ApiOfieecv fxe BiBaaKets, Kal op/cos 97 dpiQp/r)TiKr)' 
 Kal yap apiO^eeis d>9 NiKopbayo? 6 Fepaarjvo^. Ovk olBa yap 
 tl Xeyeos, eV rpla, rpla ev. Mrj rrjv rerpa/crvv $979 rrjv 
 TIvOayopoVf rj rrjv oyBoaBa, /cal rpiatcaha ; 
 
 TPIE$f 2 N. Ulya ra vepOe, Kal ra <747979 agca- ovk ea& d)Be 
 fierpelv ra yjrvXXjcov iyvr). 'Eya> yap ere BcBagco rl to rrciv, Kal 
 Ti? o 7 Tp( 07 )V Trdvreov, Kal TL TO GVGT7]lia TOO TTaVTOS. Kal yap 
 7 Tpd) 7 )v Kayco ravra eiracryov, airep av • rjvcKa Be pioi TaXCXam 
 ivervyev, avarpaXavrlas, errlppivos, e? rplrov ovpavov depo- 
 fiarrjeras, Kal ra KaWicrra eKp,ep,a 0 r)Kob < ?, Bi vBaros r)p,a<; 
 dveKalviaev, e’9 ra tcov puaKapcov tyvea TrapeiaaiBevae, Kal eV tcov 
 dae^cov ycopcov 97 / 40.9 eXvTpcoaaro , 
 
 Critias. And by whom shall I swear? 
 
 Triephon. The god who rules aloft, great, immortal, heavenly, Son of 
 the Father, Spirit proceeding from the Father: One out of Three, and 
 Three out of One : These consider as Jove ; look on him as God. 
 
 Critias. You are teaching me arithmetic ; and the oath is arithmeti- 
 cal. You are arithmeticizing, like Nicomachus the Gerasenian. For I 
 know not what you say, one-three, and three-one. Do you allude to the 
 tetrad of Pythagoras, or the ogdoad, or the triakad ? 
 
 Triephon. Say nothing of those earthly matters, that should he forever 
 buried in silence : we have not now to follow the traces of spiders. I will 
 teach you all, and who was the earliest of all, and what is the system of the 
 universe. For I was once what you are now: but when the Galilaean 
 [St Paul] lighted upon me, that bald-headed, long-nosed man, who trod 
 the air into the third heaven, and became acquainted with such beautiful 
 things, and renewed us with water, he guided me into the footsteps of the 
 blessed, and rescued us from the wicked places. 
 
 But tlie dialogue, in which these words occur, was not written 
 until many years after the death of Lucian. In a discourse on 
 the character and adventures of Alexander the magician, he makes 
 this pretender tell his deluded followers : 
 
 Pontus was full of atheists and Christians, who tried to spread the basest 
 calumnies about him ; and he bade his followers stone them, if they wish to 
 have the favour of God. 
 
 Aeyco, dOecov epLTrcTrXrjcrQaL Kal Xpiariavlov top FLovtov, 01 
 
LUCIAN. 
 
 45 
 
 5-1 
 
 • 7 repl avrov roXptcbat ret KctKtara ^Xaacpyptetv, ovs etceXeve XiOots 
 iXavvetv, etye iOeXovatv tXeco e^ecv top Oeov. Luc. Alex. 25. 
 
 A third extract from the “ Death of Peregrinns/’ gives us all 
 that can be gained out of the works of Lucian on our present sub- 
 ject. The author relates the previous history and crimes of this 
 talented but wicked man, how he killed his father and was saved 
 by flight from the punishment due to his misdeeds. 
 
 <Pvy rjv eavrov KaraBtKaaas ei rXavdro, aXXrjv aXXore afjbeifiwv. 
 11, f/ Oreirep /cal rrjv Oavptaarrjv ao<plav rcov Xprjartavcov 
 i^eptaOe, n repl rrjv UaXatarivrjv rols lepevat /cal ypaptptarevatv 
 avrcov ^vyyevoptevos. Kal rt yap ; iv (Bpa^el i ratBas avrovs 
 aTre<f)r)ve, 7 rpocprjrrjs, /cal Otaaapxv^y Kal %vvayco yen?, Kal rravra 
 ptovos avros cov. Kal rcov ft'tfiXcov ras ptev i^rjyetro, Kal Bteaatper 
 7 roXXas Be avro s Kal %vveypa<f>e, Kal oos 6eov avrov iKetvot 
 rjyovvro, Kal voptoOerr) ixpcovro, Kal irpoardrr]v irreypatyov. Tov 
 pteyav yovv eKelvov ert ae(3ovaiv dvdpcorrov, rov iv rfj TlaXatartvrj 
 avaaKoXorrtaOevra, ore Katvyv ravrrjv reXerrjv efctfyayev is rov 
 (3lov. 12. Tore Brj Kal avXXrjcf/Oels irrl rovrep 6 TJpcorevs , 
 everreaev els to Beaptcor^ptov, orrep Kal avro ov pttKpov avreo 
 d^tcopta rrepteirolrjae rrpos rov e^rjs fitov, Kal rrjv reparelav, Kal 
 Bo^oKoirtav, ojv ipcov irvyyavev. 'Errel 8 ’ ovv iSeSero , ol 
 Xptartavol crvpufyopdv rrotovptevot to rrpdypta, irdvra BkIvow, 
 i^aprrdaat 'iretpcbptevot avrov. Elr iirel rovro rjv aBvvarov, rjye 
 aXXrj Oepaireta nr da a ov rrapepycos dXXd %vv arrovBy eylyvero e 
 Kal eco0ev ptev evOvs rjv opav rrapa rco Beaptwrrjptco rreptptevovra 
 Xijpas rtvas, Kal 7 ratBta opepava • ol Be ev TeXet avrebv 
 Kal avveKctOevBov evBov pter avrov , BtacpOetpovres robs 
 
 BeaptocfrvXaKas ’ eira Betrrva rrotKtXa elsGKoptt^ero, kvI Xoyot 
 iepol avrojv eXeyovro, Kal 6 f3eXrtaros TIepeyptvos ( ert yap rovro 
 eKaXelro) Katvos XcoKpdrr]S vrr avrtov oovoptd^ero. 13. Kal ptrjv 
 Kal rcov ev ’ Aata 7 roXecov iarlv wv r]Kov reves, rcov Xptartavwv 
 areXXovrcov airo rov Kotvov, /Sorjdijaovres, Kal ^vvayopevaovres, 
 Kal 7rapafiv0r)a6ptevot rov dvBpa. 'AptrjX avov $e rt ro rdyos 
 errtBeiKvvvrat , eTretBav rt rotovrov yevrfrat, Brjptootov. ’ Ev fipaxpt 
 
40 
 
 CHRISTIAN RECORDS. 
 
 [chap, 
 
 yap, depieeBodae irdvrcov . Kal 8>/ /cal rcb Tlepeypepep n roXXa rore 
 rj/ce xprjpeara Trap avrebp errl rrpocpdcree rebp Becrpeebp, Kal rrposoBop 
 ov puKpav ravrnjp 67roL7)aaro. TlenreeKaere yap avrov 9 ol KaKodae- 
 peope 9, to peep oXop dOdparoe eaeaOae, Kal (BiebcrecrOae top del 
 Xpopop. Hap 6 Kal Karaepfpopodcre rod Oavarov, Kal eKopres 
 avrovs enreBeBoaerep ol n roXXoe. Enreera Be 6 popeoOerrjs 6 nrpebros 
 
 enreeorep avrovs, ebs dBeXcpol rrdvres elev dXXrjXwp • hreeBdp drra % 
 nrapa(3dpres, 6eovs peep rods 'EXXtjvlkovs anrapP'/jereovrae, top Be 
 eweaKoXomapeepov iKeepop (Tocbeerrrjp av rebp irposKVPebere, Kal 
 Kara robs €K€lvov popeov s (Beebcre . Karaeppopodaep ovv dnrdpreov 
 intern 79 , Kal KOLva rjyodprae, avev repo s aKpe/3ods rrlareei )s ra 
 roeadra rrapaBe^dpeepoe. *H.p r oIpvp nrapeXOr) res els avrovs 
 70779 , Kal Tenpin 79 apOpeorros, ko! nrpdypeacre xprjaOae Bvvdpeepos, 
 avrUa pedXa ttXovctlos ip (Bpa^dl iykvero, IBeebraes dvOpebnroes 
 iyyapdp. 14 . HXyp dXX ' 6 Tlepeypevos d<fiee8r) inro rod rore 
 rfjs Xvptas apyopros, dvBpos cfnXoaofpla ^ celpopro 9, 09 ervpees rrjv 
 drropoiap avrov, Kal ore Be^aer cep dnroOavelp, <09 86%ap inrl 
 rovrep diroXenroe, d(f>rjK6p avrop, ovBe rdjs KoXdereeo 9 vnroXa/3ebp 
 d<~LOP. O Be eh rrjp olKelav in raveXOebp, KaraXapejBdpee to 7 re pi 
 rod 7 rarpebov epopov ere epXey peaepop, Kal 7 roXXou 9 rov 9 inrapareipo- 
 peevov 9 t?)p Karrjyoplap. Aer/pnraerro Be ra irXeZarra re op 
 KTTjpedrcop nrapd rrjp drroBijpeeap avrov, Kal peopoe vnreXeenropro ol 
 dypol oaop eh rrepreKaiBeKa raXdvreop d^ta, tjp 6 yepeop KareXenrep, 
 ov % ebsn rep 6 irayyeXoeos Oeayeprjs eXeye, rrepraKi^yCXiwp. 
 roerovroe yap ovBe rj nracra rebp Uapeapebp 7roXes, rrevre ervp avrfj 
 ras yeerpeeberas nrapaXaf3od(ra, nrpaOeerj dp, avroe 9 dpOpebiroes, 
 Kal (3o(TKrjpeacre, Kal rfj Xotnrfj irapacrKevrj. J 5 . ’ AXX 9 ere ye 77 
 Karrjyopea Kal to eyKXrjpea Oeppeop rjp, Kal icpKee ovk eh peaKpap 
 irrapacrrrjcreaOae res avrd>. Kal pedXeara 6 Bfjpeos avros rjya- 
 paKree, yjpr\arbp, <09 ecpaaav ol IBopre 9, yepopra rrepOodpres, ovreos 
 dcrefto) 9 a7roXwXoTa. 'O Be croepos ovros Tlpcorevs n rpos anravra 
 radra crKeyjraaOe oeop re itjedpe, Kal o7rcos top kIpBvpop 8ei(f>vye‘ 
 TlapeXOciop yap eh rrjp iKKXrjaeap rebp Hapeavebp, ( iKopea Be r/Br), 
 Kal rpe/3copa nrepapbp r^penTee^ero, Kal nrr)pap Trapr t prr)ro, Kal to 
 %vXop ip rr} x ei P l KL w oXeos pedXa rpayeKebs ecrKevaaro,) 
 
LUCIAN. 
 
 5.] 
 
 47 
 
 tolovtos ovv in Travels avrocs, acpelvat e<py ryv ova lav, yv 6 
 fjLafcapLTys 7r ary p avra) Kareknre , hypo a lav elvai nraaav . Tovro 
 &>? yrcovaev 6 hypos, irevyres avOpconroL, kcli n rpos hcavopas 
 fce^yvores, avetcpayov evOus eva (piXoaocpov, cva (p CXonrarpiv , eva 
 Aioyevovs kcli KpLTyros ^yXcoryv. 01 he i^Opol inrecpipcovro. 
 Kav €L ns 67 rt^etpyaeie pepvyaOai rod cpovov, XlOols ev0vs 
 if3dXXero. 16. 'Efjyet ovv to hevrepov nrXavyaopevos, hcava 
 ecpohia tovs Xpianavovs ix wv > v(p ' wv hopvcpopovpevos, iv anraatv 
 d<p06voos yv. Kal % povov pev nva ovrcos e/36a/ceTO. Eira 
 nrapavopyaas ti kcli is eKeivovs, (wcpOy yap ti, dts olpai, eaOlwv 
 tcov an roppyrcov avrols) ovk eri nrposiepev(*>v avrcov dnropovpevos, 
 6K nraXivcohias (Zero heTv &c. 
 
 Consigning himself to exile, lie took to flight, and wandered about from 
 one country to another. At this time it was that he learnt the wonderful 
 philosophy of the Chrestians, having kept company with their priests and 
 scribes* in Palestine. And what was the end of it ? In a short time he 
 shewed them to be mere children, for he became a prophet, a leader of their 
 processions, the marslialler of their meetings, and every thing in himself 
 alone. And of books he explained and cleared up some, and wrote many 
 himself : and they deemed him a god, made use of him as a legislator, and 
 enrolled him as their patron. They still worship that great man who was 
 crucified in Palestine, because he introduced this new worship into life. 
 For this, then, Proteus was seized and thrown into prison, which circum- 
 stance also gave him no little importance from that moment, both in the 
 working of wonders, and in thirst for popularity, of which he was very 
 fond. When he was put in prison, the Christians, looking upon it as a 
 misfortune, moved every thing in their endeavours to rescue him. But 
 when this was impossible, every other kind of attention was shewn to him, 
 not leisurely but with all their zeal. At early dawn, might be seen waiting 
 about the prison old women, certain widows, and orphan children. But 
 those of them who were in authority, also, corrupting the guards, slept 
 in the prison with him. Then elegant suppers were carried in for him, and 
 they held there their sacred conversations, and the good Peregrinus (for he 
 was still so called) was named by them a new Socrates. Moreover there 
 came to him persons from some of the cities of Asia, sent by the Christians 
 
 * Lucian here confounds the Christians with the Jews : the former had no 
 priests or scribes. 
 
48 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 out of their common stock, to assist him, to join in advising him, and to 
 comfort the man. But it is wonderful what alacrity they show, whenever 
 such a thing happens, in the common cause. For in a very short time they 
 are lavish of every thing they have : and Peregrinus, on the plea of his 
 imprisonment, then received so many things from them, that he made no 
 small revenue from this source. For those unlucky people have brought 
 themselves to the belief, that they shall be wholly immortal, and live for 
 ever ; for which reason also the most'part of them despise life, and willingly 
 give themselves up. In the next place, their first lawgiver has persuaded 
 them that they are all brethren one of another, when, having once trans- 
 gressed the law, they have denied the gods of the Greeks, and worship that 
 sophist of theirs who was crucified, and live according to his laws. They 
 therefore despise all things alike, and look upon all things as common, 
 having received such doctrines without any very exact belief. If then 
 any man, who is a magician, or good artist, and knows how to manage 
 matters, goes among them he immediately becomes rich in a short time, and 
 laughs at those foolish people. 
 
 The governor of Syria, being a man who took pleasure in philosophy, 
 treated Peregrinus with mildness ; for perceiving his madness, and that he 
 would even die to leave behind him a reputation on that account, he set him 
 free not thinking him worthy of punishment. But he, returning to his own 
 country, found the ferment about his father’s murder still alive, and many 
 persons ready to accuse him. The greatest part of his possessions had been 
 plundered through his absence, and nothing remained but the land, to the 
 value of fifteen talents : for the whole of the property, which the old man 
 left, was in value about thirty talents, not five thousand, as the ridiculous 
 Theagenes stated. For this is a sum which all the city of the Parianians, 
 with five other neighbouring cities, including their men and cattle, and all 
 their goods, would not fetch. But the accusation and the charge against him 
 was still hot, and it was probable that before long some one would stand 
 forward against him. The people at large were most excited against him, 
 from sorrow that a good old man, according to those who had seen him, 
 should have been so impiously murdered. But only see the contrivance 
 which this cunning Proteus adopted to meet all this, and how he escaped 
 the danger. His hair was now long, and he had on a rough cloak : a staff 
 was in his hand, and he had altogether a very tragic appearence. In this 
 guise, then, he went before the people, and said that he would give up to 
 them as public property, all that his good father had left him. The people, 
 being mostly poor men, and eager to receive distributions, no sooner heard 
 this than they shouted out he was a philosopher and a patriot, equal to 
 Diogenes and Crates : but his enemies held their peace. If any one at- 
 
LUCIAN. 
 
 49 
 
 5 .] 
 
 tempted to recall to mind the murder he had committed, he was immediately 
 stoned. 16. Peregrinus then went out a second time on his wanderings, 
 having plenty of provision for his journeys from the Christians, by whom 
 he was escorted as if by guards, and had every thing in great plenty : and 
 in this way he supported himself for some time. But afterwards he gave 
 some offence to them also, — he was seen, I believe, eating some of the 
 meats which are forbidden among them — and being at a loss what to do 
 when they no longer visited him, he thought it best to recant, &c. 
 
 The date of Lucian is towards the end of the second century ; 
 and Peregrinus lived some years earlier. It is remarkable that 
 the only paragraph where books are named, is so worded that it 
 is dangerous to suppose the New Testament scriptures arc meant. 
 “ Of books, he [Peregrinus] explained and cleared up some,” 
 but “ many he wrote himself/’ These expressions give the idea 
 of a process of writing books as being then practised, perhaps on 
 an extensive scale. We know from other sources that the second 
 century was most productive in gospels, acts of apostles, epistles, 
 and revelations. A large number of such works still remain, 
 and some of them, for aught we know, may have been written by 
 Peregrinus, during the time that he frequented the Christian 
 meetings, and made himself famous for his versatile acquirements. 
 
 The account given of Peregrinus and the “ books/’ forbid us 
 to limit the term to the apostolical writings which now form the 
 canon of the New Testament. If those books had been then in 
 existence, and received for canonical, we can hardly believe that 
 Peregrinus could have gained credit for writing others, which, 
 like the brazen shields of Numa, would in after ages make it dif- 
 ficult to distinguish between the genuine and the false. 
 
 Yet it is probable that, at this very time, or about the middle 
 of the second century, the books of the New Testament were 
 written, not yet however, as possessing the sole authority of the 
 church, but as sharing with other writings, some of which are still 
 in existence, the attention of Christians, according as each was be- 
 lieved to contain facts of Christ’s history worthy to be read bv 
 believers. 
 
 7 
 
50 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 CHAPTER VI. 
 
 The testimony op the apostolical fathers, Barnabas, 
 Clement, Ignatius, Polycarp and IIermas. 
 
 Those modem theologians, who have written on the evidences 
 of tlie Christian religion, lay much stress upon the testimony of 
 five writers, Barnabas, Clement, Ignatius, Polycarp and Hermas, 
 who are said to have been contemporary with the twelve apostles, 
 and under whose names are still extant certain short compositions, 
 mostly epistles, said to furnish the strongest evidence to the exist- 
 ence and identity of the gospels, and of the history contained in 
 them. It will be proper to examine these alleged testimonies with 
 minuteness, because these are the only writings, that have come 
 down to us earlier than the year 100, and as their authors are said 
 to have had familiar intercourse with the apostles themselves, we 
 might expect to find in them explicit mention of every thing which 
 the apostles themselves had written. The point at which 1 am here 
 aiming, must not be misunderstood. If the four gospels and other 
 books were written by those who had been eyewitnesses of Christ's 
 miracles, and the five apostolical fathers had conversed with the 
 apostles, it is not to be conceived that they would not have 
 named the actual books themselves which possessed so high autho- 
 rity and would be looked up to with so much respect by all the 
 Christians. This is the only way in which their evidence could be 
 of use to support the authenticity of the New Testament as being 
 the work of the apostles ; but this is a testimony which the five 
 apostolical fathers fail to supply. There is not a single sentence, 
 m all their remaining works, in which a clear allusion to the New 
 Testament is to be found. It is in vain that their evidence to the 
 facts of Christianity has been cited by Paley and other advocates 
 of the authenticity. This is not the point at issue. Few persons 
 
G.] 
 
 APOSTOLICAL LATHERS. 
 
 51 
 
 will be found to dispute the facts of Christ’s history, but they con- 
 tend, and with truth, that the accounts of them, which have come 
 down to us in the New Testament, were not put together as we 
 now have them, until many years had elapsed — a sufficient time, 
 in short, to explain the vagueness with which some of the facts are 
 recorded, and even the contradictions which lie between the diffe- 
 rent evangelists in their narratives of the same transaction. 
 
 The author of the “ Evidences of Christianity ” justly argues 
 thus : 
 
 Now that the original story, the story delivered by the first preachers of 
 the institution, should have died away so entirely as to have left no record 
 or memorial of its existence, although so many records and memorials of 
 the time and transaction remain ; and that another story should have step- 
 ped into its place, and gained exclusive possession of the belief of all who 
 professed themselves disciples of the institution, is beyond any example of 
 the corruption of even oral tradition, and still less consistent with the ex- 
 perience of written history : and this improbability, which is very great, is 
 rendered still greater by the reflection, that no such change as the oblivion 
 of one story, and the substitution of another, took place in any future peri- 
 od of the Christian era. Christianity hath travelled through dark and tur- 
 bulent ages; nevertheless it came out of the cloud and the storm, such, in 
 substance, as it entered in. Many additions were made to the primitive 
 history, and these entitled to different degrees of credit, many doctrinal 
 errors also were from time to time grafted into the public creed ; but still 
 the original story remained, and remained the same. In all its principal 
 parts, it has been fixed from the beginning. 
 
 That the treatises ascribed to Barnabas, Clement, Ignatius, 
 Polycarp and Hermas are based upon the same story as the books 
 of the New Testament, is not to be denied. The events related in 
 the history of Christ passed current in tradition among the Chris- 
 tians long before they were set down in writing : and the sayings 
 of Christ were no doubt treasured up like household jewels by his 
 disciples and followers. Why, then, may we not refer the quota- 
 tions of Christ’s words, occurring in the Apostolical Fathers, to 
 an origin of this kind? If we examine a few of those quotations, 
 
 LIBRARY ^ 
 
 DIVERSITY OF ILLINOIS 
 
CHRISTIAN RECORDS. 
 
 52 
 
 [ciiap. 
 
 the supposition, just stated, will expand into reality. In the epistle 
 attributed to Barnabas, chap. 5, we read, 
 
 'Ore Se rou? ISlov 9 airoaroXov^, fieXkovTas /crjpvaaeiv to 
 evayyeXiov avrov , e^eXe^aro, ovtcls virep nraaav apbaprlav 
 dvopLwrepovs — iva Seigrj, oti ov/c rjXOe “ fcaXeacu 8i/caiov$, dXXa 
 cipuapTcoXov^ et? pberdvotav — totc ifpavepuxrev ecnrrop vldv Oeov 
 elvcu. 
 
 But when he [Christ] chose his own apostles, about to preach his gospel, 
 and who were lawless beyond every kind of sin, — that he might shew how 
 he came not “ to call the righteous but sinners to repentance,” — he then 
 displayed himself to be the son of God. 
 
 Here is not necessarily an allusion to either of the four gospels 
 which we now have, but only to a remarkable apophthegm of our 
 Lord, which may have been current universally among the Chris- 
 tians, long before it was perpetuated in the gospels. The same 
 may be said of every single sentence found in any of the Aposto- 
 lical Bathers, which on first sight might be thought to be a deci- 
 ded quotation from one of the gospels according to Matthew, 
 Mark, Luke or John. It is impossible to deny the truth of this 
 observation ; for we see it confirmed by the fact that the Apostoli- 
 cal Bathers do actually quote Moses, and other Old Testament 
 writers by name, “ Moses hath said,” “ But Moses says,” &c. in 
 numerous passages ; but we nowhere meet with the words " Mat- 
 thew hath said in his Gospel,” "John hath said,” &c. They 
 always quote, not the words of the evangelists, but the words of 
 Christ himself directly, which furnishes the strongest presumption, 
 that, though the sayings of Christ were in general vogue, yet the 
 evangelical histories, into which they were afterwards embodied, 
 were not then in being. 
 
 But the converse of this view of the case, leads us to the same 
 conclusion. The Apostolical Bathers quote sayings of Christ 
 which are not found in our gospels. If we suppose Barnabas to 
 have quoted above from our gospel according to St Matthew, 
 
6.1 
 
 APOSTOLICAL LATHERS. 
 
 53 
 
 from what source did he take the following, which also appears in 
 his treatise, cli. 7 P 
 
 Oi OeXovres fie IBecv, teal ayjracrOal fiov t f)s fiaaCkeias, ocpel- 
 Xovat 0Xc/3evre< ; real iraOovres Xa/3eiv fie . 
 
 Those who wish to see me, and to touch my kingdom, must be contrite 
 and suffering and so take hold of me. 
 
 These words do not occur in any part of the New Testament. 
 Aware of the importance of this fact, the advocates of the authen- 
 ticity have endeavoured to explain it by alleging that passages of 
 similar meaning are to be found in the New Testament. This 
 explanation is not sufficient : for if Barnabas had the New Tes- 
 tament before him, why did he not make use of it by wording his 
 quotations with accuracy ? We must not lower our religion, or its 
 early teachers to a level with the most imbecile individuals of our 
 species, by ascribing to them a mode of acting which, on all other 
 subjects, would expose them to contempt. It is unnecessary to 
 do so. Eor there is no proof that our New Testament was in 
 existence during the lives of the A poslolical Fathers, who therefore 
 could not make citations out of books which they had never seen. 
 
 The foregoing remarks have been made on the supposition that 
 the writings which remain under the names of Barnabas, Clement,. 
 Ignatius, Polycarp and Hermas, were really written by persona 
 who bore those names, and that those persons not only lived in 
 the first century, but were intimate, more or less, with the apostles- 
 and their companions. But such admission is, unhappily, mor& 
 than the cause of truth will warrant. The writings of the Apos- 
 tolical Fathers labour under a more heavy load of doubt and sus- 
 picion than any other ancient compositions either sacred or profane- 
 In former times, when the art of criticism was in its infancy, these 
 writings were ten times as extensive as they are now, and they 
 were circulated without the slightest doubt of their authenticity. 
 But, as the spirit of inquiry grew, and the records of past times 
 were investigated, the mists which obscured the horizon of belief 
 
54 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 were gradually dispersed, and the genial sun of truth began to 
 shed beams of unexpected light upon the toilsome progress of man- 
 kind. Things which had chained and enslaved the mind for ages, 
 dissolved and faded into nothing at the dawn of day, aud objects 
 that once held the most unbounded sway over the belief, proved 
 to be unreal beings, phantoms of the mind, creatures of supersti- 
 tion, if not of fraud, placed like the ghostly lions in the path of 
 the pilgrim, to deter him from proceeding on the way that leads 
 to the heavenly city of truth. 
 
 I have said that the writings of the Apostolical Fathers were once 
 ten times as bulky as at present. The assertion does not pass the 
 bounds of truth : for under that title were once included the works 
 of Dionysius the Areopagite, mentioned in the Acts of the Apos- 
 tles, occupying two large folio volumes. When these works, con- 
 sisting of religious dissertations, had for many hundred years pass- 
 ed for authentic throughout all Christendom, and had even been 
 painfully translated into Latin by Rufinusthe celebrated presbyter 
 of Aquileia, a sudden shock was given to the feelings of those who 
 believed in these mysterious volumes. Truth laid its magic wand 
 upon the ponderous tomes and they at once disappeared from the 
 sight, leaving to their author the narrow limits of fame which he 
 occupies in the Acts of the Apostles — limits beyond which he 
 should never have been compelled to go : for, as an enlightened 
 man and one of the first to recognize the truth of Christianity, his 
 reputation is more brilliant than all the theological treatises in the 
 world, even if authentic, could bestow. The works of Dionysius 
 the Areopagite were found out to be forgeries, put together, per- 
 haps, by some pious but ill -principled devotee, who thought that 
 the paucity of writings in the first century of the Christian era was 
 a defect, which had better be supplied by fraud than the void be 
 suffered to remain. With the works of Dionysius nine tenths of 
 primitive Christian writings were withdrawn from the regions of 
 authenticity : and about 250 pages, as given in the edition 
 of Ilefele, were now all that remained of what had once been as- 
 cribed to the pens of the contemporaries of the apostles. But the 
 
6.] APOSTOLICAL PATllEES. 55 
 
 process of exhaustion was not yet ended. The Shepherd of Her- 
 nias, a contemptible train of allegories, and all that remained of 
 their supposed author, soon followed the lucubrations of the Areo- 
 pagite. The Shepherd, also, was declared to be a forgery, or, if 
 not an intentional forgery , at all events to have been written by 
 another Hermas who lived many years later, and not the contem- 
 porary of the apostles. This fact is now no more disputed than 
 the spuriousness of Dionysius : no one ventures to say that the 
 work of Hermas is genuine, — unless, perhaps, some solitary critic, 
 possessing more credulity than ratiocination, sturdily rebuilds upon 
 a blind faith the edifice which the free use of reason had de- 
 molished. 
 
 With Hermas, 130 more pages of testimony w T ere cancelled, and 
 the enemies of the authenticity rejoiced in the destruction which 
 their onslaught had made in the ranks of their orthodox oppo- 
 nents. 
 
 But the defenders of the early Christian writers were not dismay- 
 ed by the process which had thinned their ranks. There were four 
 Apostolical Fathers remaining of the six ; and the credit of these 
 could not be shaken. The victory was still theirs, with the com- 
 pact body of evidence which these four undoubted witnesses sup- 
 plied. Alas ! how w^eak is the strength of man ! above all, of the 
 dogmatist, who quenches the light of reason, and calls on us blindly 
 to follow where a blind guide had gone before ! It is painful to 
 contemplate the issue, which inevitably awaits an examination of 
 the four apostolical fathers which were left. It is hard to find 
 words in which to relate the sentence that has already been passed 
 on Barnabas. Hefele, the enlightened, and orthodox editor of 
 these writings, has passed the judgment, and we will give it in his 
 own words. 
 
 No one will deny that the testimonies are in favour of its authenticity 
 [i. e. of the Epistle of Barnabas]. Nevertheless, we are induced for grave 
 reasons to deny that it is the production of the Apostolic Father. 
 
 1. If it had been considered authentic by the ancients, it would have 
 been read in the churches, as Augustine said of the apocryphal writings as- 
 
CHRISTIAN RECORDS. 
 
 5G 
 
 [chap. 
 
 cribed to Andrew and Jolin : “ If written by them, they would have been 
 received by the church.” 
 
 2. The epistle was written after the destruction of Jerusalem, as maybe 
 conjectured from Chap. 16. But, as we have shewn above (Lit. 1), there 
 is no doubt that Barnabas was then dead. 
 
 3. In chap. 5, the apostles are called “ lawless beyond every kind of 
 sin ; ” which I think Barnabas, who had been the companion of the apos- 
 tles, would hardly have uttered. Such hyperbolical expressions rather suit 
 a rhetorician of the second century. 
 
 4. The marvels related in chap. 10 about the hare, the hyaena, &c. sav- 
 our of some allegorizing trifler rather than of an apostle. 
 
 5. Barnabas, who had travelled over all Asia Minor, and lived many 
 years at Antioch in Syria, ought to have known the falsehood of that which 
 is stated in chapter 9, that the priests of the idols, and all the Syrians were 
 circumcised. 
 
 6. There are numerous allegorical trifles, particularly in chaps 5 — 1 1 
 which could not have been written by him, who, for the vivacity of his elo- 
 quence, was called by the apostles Bar-Nabas, the son of consolation. 
 
 7. There are some errors in chaps 7 and 8, respecting the Jewish sacred 
 rites, which could not have been committed by Barnabas, who was a Le- 
 vite, and had dwelt long at Jerusalem. 
 
 8. Numerous other inconsistencies are found in the same epistle &c. 
 
 A similar train of reasoning lias led Hefele to ascribe the epis- 
 tle of Barnabas to some writer who lived in the early part of the 
 second century. We need not repeat those reasons, but it is im- 
 portant to remark that, if the work be correctly ascribed to that 
 later period, its making no mention of the four gospels would 
 equally shew that the canon of the New Testament was not even 
 then formed ; nor is this inconsistent with our view of those his- 
 tories. There is no evidence that they existed earlier than 
 the middle of the second century, for they are not named by any 
 writer who lived before that time. 
 
 The sentence pronounced upon Barnabas leaves little more than 
 a hundred pages for all that remain of the works of Ignatius, Poly- 
 carp, and Clement of Rome. But the work of elimination is not 
 yet ended. 
 
 1 . As regards Ignatius ; hear the words of Hefele : 
 
PAPIAS. 
 
 57 
 
 6 .] 
 
 Fifteen epistles pass under the name of Ignatius Of these, 
 
 EIGHT, BY THE UNANIMOUS DECISION OF THE LEARNED, ARE PRONOUNCED TO 
 BE SPURIOUS ! 
 
 2 . As regards Poly carp, to whom one epistle is ascribed : 
 
 The authenticity of his Epistle has been called in question by the Centu- 
 riators of Magdeburg, by Dallaeus and others, and defended by Nicolas de 
 Nourry &c. 
 
 3. As regards Clement, the reputed author of two epistles : 
 
 We agree to the opinion of Grabius, and Mohler, that the so-called se- 
 cond epistle of Clement was one of the homilies falsely ascribed to him &c. 
 Wocher thinks it was written by Dionysius bishop of Corinth. But Gra- 
 bius considers it a spurious work of the middle of the third century. 
 
 Thus not one of these primitive writers has escaped suspicion. 
 The three survivors, Polycarp, Clement and Ignatius, present a 
 very feeble phalanx, quite incompetent to maintain the communi- 
 cations between A. D. 60 (about the date of Paul) and A. D. 
 150, when Justin Martyr and others come to the rescue in con- 
 tinuing the process of tradition : and, as we have seen, not one of 
 these has been allowed to pass unquestioned. A heavy blow has, 
 within the last few years, been dealt on the most important, even 
 of these — Ignatius. His works, long disputed, because they 
 contained passages supporting certain ecclesiastical ordinances, and 
 in the opinion of many savouring of a more recent date, when 
 those ordinances were better established, had given much labour 
 to Pearson and others to defend their authenticity. At length, 
 some ancient MSS. have been brought to Europe from the east — 
 and published by the Eev. W. Cureton : — in those MSS. many 
 of the disputed passages are not found ! 
 
 In this way is the boasted testimony of the Apostolical Fathers 
 reduced to the shadow of a shade. Humbled from the high office 
 of speaking in the cause of truth, they have to fight for their own 
 existence. From the stately magnificence of two folios, they have 
 dwindled to about the quantity of matter which would fill fifty 
 pages of the present volume, and still, in this concentrated form, 
 
 8 
 
58 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 they give no indication that, in their day, the books of the New 
 Testament were in being. What conclusion may we then draw 
 from these reasonings ? That the four gospels — for our principal 
 concern is with them — were not compiled before the end of the 
 first century ; that consequently they are not contemporary records 
 of the Christian history ; that we do wrong in abiding by the letter 
 when it is quite evident that we have nothing to do but with their 
 spirit : that adventitious authority adduced in their support is 
 unnecessary : that they are to be judged by their own glorious 
 doctrines alone ; and that they derive no more support or illus- 
 tration from the contemptible writings of the Apostolical Eathers, 
 than the sun can receive additional brilliancy from a wax-taper 
 or a farthing rushlight. 
 
 CHAPTER VII. 
 
 Papias quoted by Iren^us and Eusebius. 
 
 A connecting link between the Apostolical Eathers and the 
 great writers who lived at the end of the second century, Justin 
 Martyr, Irenaeus and Clement of Alexandria is supplied by Papias, 
 who is quoted by Eusebius at the end of Book III of his Eccle- 
 siastical History. 
 
 Archdeacon Paley, in his Evidences of Christianity, brings 
 forward Papias to prove that the books of the New Testament, 
 which we now have, were in existence and publicly known to the 
 world at the time when Papias lived. These are the words of 
 Paley : 
 
 Papias, a hearer of John, and companion of Polycarp, as Irenaeus attests, 
 and of that age, as all agree, in a passage quoted by Eusebius, from a 
 work now lost, expressly ascribes the respective gospels to Matthew and 
 Mark ; and in a manner which proves that these gospels must have publicly 
 borne the names of these authors at that time, and probably long before ; 
 for Papias does not say that one gospel was written by Matthew and ano- 
 
PAPIAS. 
 
 59 
 
 ?•] 
 
 ther by Mark ; but, assuming this as perfectly well known, be tells us 
 from what materials Mark collected his account, namely from Peter’s 
 preaching, and in what language Matthew wrote, namely in Hebrew. 
 Whether Papias was well informed in this statement, or not ; to the 
 point for which I produce this testimony, namely, that these hooks bore 
 these names at this time, his authority is complete. 
 
 Before we proceed to comment upon these words, let us exa- 
 mine the whole chapter, in Eusebius^ Ecclesiastical History, where 
 almost all that we know of Papias is found. Euseb. Hist. Ecc. 
 
 Ill, 39. 
 
 Too Be Tlairia avyypdpLpiaTa Trevre tov apiOpiov cftepercu, a 
 /cal emyeypaivTai, Aoylcov KvpiaKcov igrjyrjcrecos. Tovtcov teal 
 Elprjvalo 9 &>? pLovcov arnco ypacpevrcov pLVTjpuovevei, coBe 7rcos 
 \eycov * 
 
 Taura $5 xa) Hanlag 6 ’I codvvoo joev dxovcrTYjg, HoXuxap7rov Se 
 It alpog ysyovcbg, ap^aiog dvvjp, syypd^cog smpapTvpsl sv rrj 
 TSTccprr] twv eavTOV /3*/3 xlcov. ’'Ectti yap arnco ttevts /3i/ 3X lot 
 (TVVTETayiOSVa. 
 
 Kal 6 puev Elprjvalo 9 Tama. Amos ye purjv 6 II air las /car a 
 to nrpoolpuov tcov amov Aoycov, a/cpoaTrjv piev Kal amb'TTTrjv 
 ovSapucbs eavTov yeveaOai tcov lepcov diroaToXcov epupalvei, 
 7 rapeiXrjcpevai Be Ta Trjs ttIctt€(os 7 rapa tcov eKelvois yvcoplpuov 
 BiBaaKei, Bi cov (f/rjcrl Xetjecov * 
 
 Odx OXVY\<TCO 8s (TOl Xa) 0(TU TOTE 7Tapd TCOV 7T pSCT fivTEpCOV KaXcog 
 spaQov xa) xaXcog ep,VY\p,6vsvcra, cruyxaTaTa%ai Taig EppcYjVslaig, 
 8ia(3sfiaio6p.EVog hi rep avTcov aXqQsiav. Od yap TOig Ta noXXa 
 Xsyoucriv s^aipov cocrneq oi 7roXXo), aXXa rolg TaXYjdrj didacyxoucriv * 
 odds TOig rag aXXoTglag sVToXag p,VYifoovs6ou<riv, aXX a rolg Tag itapa 
 too K upiou Ttj 7 t'icttsi 8e8ofo svag, xa) an auTrjg napayivop.svag Trjg 
 aXrjQsiag. Ei 8s non xal nap^KOXov^rixcog Tig TOig 7rpscr(3tJTSpoig 
 eX $oi, Tobg tcov npscrfivTspcov avsxpivov X oyovg • t / ’Avdpeag, rj t'i 
 n ETgog slnsv, >j t'i ( \>lXnrnog, yj t/ Qcopcag, yj ’laxofiog’ Y) ti 
 ’I coavvrjg, y] M analog, yj Tig sTepog tcov too K vp'iou j UadrjTcov • a te 
 
GO 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 ’ApKTTiMV, xat 6 npscfiuTepos Tcoavvrjs ol too Kupiov ptafojral 
 Xeyoocnv. Oo yap Ta lx tuiV fiifiXlcov toctovtIv ps wcpsXslv 
 w7rsAa/x/3avov, ocrov ra nctQu ^tucrrjs <pa>vij£ xa» pcsvoucrrjs. 
 
 "Ev6a Kal emctTrjcraL aj-iov St? KaTapiOpbovvTi av tco to 
 ’ Icodvvov ovofia 4 ajp top ptep irporepov Uerpco /ecu ’ IaKcb(3co Kal 
 Mar 6 coup Kal rot? XolttoIs diroaToXocs crvyicaTaXeyei, cra<£w? 
 hrjXcov tov evayyeXicrTrjv • top S’ erepov ’ Icodvvrjv , hcacrTeiXas 
 tov Xoyov, erepov irapa tov tcov clitocttoXcov apiOpubv KararaaaeL , 
 irpoTa^as avrov tov ’ AptaTicova . ^acfocbsTe avTov tt peer f3vTepov 
 ovopua^ec. r /2? /cat Sta tovtcov diroheLKwadai ttjv IcrTOplav 
 dXnjOrj, tcov Suo /cara t?)p ’ Act lav opucovvpila Ke^prjcrdat elprjKOTMV, 
 Suo T6 iv 'Ecfrecrcp yevecrQai pLvrjpiaTa, Kal eKaTepov ’ Icodvvov eVt 
 put' XeyecrOai • ot? /cat dvayKalov irpoae^eiv tov vovv. Elko ? 
 yap top SeuTepov, el p,rj Tt? iOeXoi tov irpcoTov ttjv eir opoptaTO? 
 <f>epopLevT]v ’ Icoavvov 'AiroKaXw^nv ecopaKevai. Kal 6 vvv Se 
 7] puv hrjAovpievos II air las tou? peep twp dirocrToXcov Xoyovs n rapa 
 tcov avrols TraprjKoXovOrjKOTCov optoAoyet TrapelXrjcpevai,, 'Apur- 
 tlcovos Se /cal tou 7rpecrj3vTepov ’ Icodvvov avTrjKOOv eavTov cprjcrc 
 y eveaOai. ’ OvopcacrTi yovv TroXXaKis avTcov p,vr)p,ovevcras, iv 
 tols avTov crvyy pdpipcacn tlOtjctlv avTcov n rapabocreis. Kal 
 
 TavTa S’ rjpuv ovk els to d^prjcrTOV elprjcrOco. ”A%lov Se Tat? 
 arroSodelcrats tov II air la cpcovals irpoad-^rai Xebecs eTepas avTov, 
 St’ mv 7rapd8o£d Tiva l cr to pel Kal aXXa, cos av e’/c irapahoaecos els 
 auTOP eXOovTa. To ptep ovv /caTa t^p f lepairoXiv $> ikimrov tov 
 durbcTToXov apba Tads OuyaTpdcn ScaTptyai, Sta twp irpoaOev 
 SeSrjXc oTai. Tls Se /caTa tou? avTobs 6 Hair las yepoptepo? 
 8iTjyTj(TLV TrapeiXrjtyevai Oavpuacrlav vtto tcov tov <$>CXl'jnrov 
 OvyaTepcov ptp^ptopeuet, Ta pup <7?7pteta)Teop. NeKpov yap 
 dvdcrT acr lv KaT avTov yey ovvlav laTopel, Kal av n tclXiv eTepov 
 irapaho^ov rrrepl Tovcttov tov iiriKXrjOevTa Bapaa/3av yeyovos , 
 cos 8?iXr)TrjpLov (j) cippuaKov e’pt7 tlovtos Kal p,T)8ev ayhes Sta ttjv 
 tov Kvplov %a/otp u7roptetpapTO?. Tovtov Se top Tovcttov pteTa 
 ttjv tov XcoTrjpos dvdXr) / ^nv, tou? lepovs airocTToXovs pt«Ta 
 MaT0la (TTtjaal Te Kal eirev^aadai dvrl tov 7Tpo8oTov TovSa €7rl 
 
7.] PA PI AS. 61 
 
 top KXrjpov rys ctpaTrXypdaeoos avrdiP dptOptov, rj twp Ilpdgeoov 
 cb8e 7ra)9 icrropetypa^y • 
 
 Kat errr\rav 8vo, ’la ;<nj<p rov xa\ovptevov Bapra/3av, og £7rex\YjQv) 
 ’lovrrog, xa\ M arQlav • xa) nporev^aptevoi ehrov. 
 
 Kat aXXa 8e 6 avro 9 a >9 e/c 'irapahoaecos aypa<f>ov els avrov 
 rjicovra irapareOetrat, gevas re rtvas rrapa/3oXds rov Scorrjpos 
 Kat BtSaaKaXtas avrov, Kal rtva aXXa ptvdtKcorepa. ’ Ev ol 9 Kal 
 ^tXtaha rtva (prjatv ircov eaeaOat ptera rrjv Ik veKpwv dvaarraatv , 
 crcoptartKcos rrjs Xptcrrov /3aatXela < ? errl ravrycrl rrjs yrjs 
 virocrrycropLepys, Kal pyodptatras diroaroXtKds nrapeKbe^dptevov 
 Strjyycrets vTToXaftetv, ra iv virohelyptacrt rrpo 9 avroov ptvartKcbs 
 elprjpteva ptrj avvecopaKora. 2<fio8pa yap rot apttKpbs mp top 
 povp, C 09 av eK rcbv avrov Xoycov reKpuppaptevov ehrelv, <f> aiverat • 
 7 rXrjv Kal rots pter avrov rrXelarots oaots rbbv eKtcXyataartKclv 
 rrjs opto las avrcp 86 % 779 rrapalrtos yeyove, ryp dp^atorrjra ravBpos 
 7Tpo/3e/3Xr)ptepots, cocnrep ovv Etpyvalco, Kal el ns aWos ra optota 
 (frpoplop avarve^ppev. Kal dXXas 8e rfj 18 la ypa<f>p 7rapa8l8ooatv 
 * Aptarlcovos rov rrpoaOev 8e8rjXcoptevov rcbv rov Kvplov Xoycov 
 Btyyrjaets, /cal rov 1 rpecrfivrepov 'Icoavvov irapaBoaets * ecj) as 
 rovs cfrtXoptadets dvarrept^avres, dvar/Kalcos vvv irpoaOpaoptev 
 rats irpoaeKreOelcrats avrov cpcopats irapdbocuv, rj 7 re pi MapKOV 
 rov to evayyeXtov yeypacporos eKreOetrat Bta tovtcop • 
 
 Ka) rouP 6 ngerfivTepog eXsye. Mapxog psv epptrjvevr^g YIerpov 
 yevopevog, ora ep.vr]p,6vevrev, axpificag eypa^ev, ov ptev rot rd%ei ra 
 u7ro rov Xpirrov rj Xeybevra rj Trpaybevra. Ours yap rjxovre rov 
 Kvglov, ovrs 7rapv]xoAovdr]rsv avrop • vrrepov §s, els Tlergcp, 
 
 0 g 7 rpog rag xpsiag sttoisIto rag didarxa\lag, aAA’ ovy* Unrip 
 rvvra%iv rcbv xvpiaxtbv Troiovptevog Xoycov, lorn otJSev yptapre 
 Mapxog, ovrcjjg evia yga^/ag i clg d7rep,vrip.ovsvT£V. ‘Evo^ ydg 
 broiYjraro 7 rpovoiav, rov ptvjSey civ yxovrs napaXnrsiv, >j \psvrarQal 
 ri ev avrolg. 
 
 Tavra ptev ovv laropyrat rd> Tlarrla 7 repl rov MdpKov, Tlepl 
 8e rov MarOalov ravr elprjrat • 
 
62 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 M utQcuo; pdv ovv 'E/3 pccifit diocXexTcp toc Xoyicc cruvsypd\po(TO. 
 'H p[AYjvsv(TE 8* aura ch$ rjv Suvarof sxu(tto$. 
 
 Ke%p7]TCU S’ o auTo? /laprvplai? curb t% ’ Icodwov irporepas 
 ZiTUJToXrjS, /cal diro Trjs Tlerpov o/xo/w?. ’ E/credeLTac Se /cal 
 
 aXkrjV laroplav irepl yvvaucos, iirl 7roXXah dfiapriai 9 hiafi\r)- 
 0eta7]s €7rl toO Kvplov. *Hv to /car’ 'Efipaiov 9 evayyeXtov 
 irepie^eL. 
 
 Of the writings of Papias. 
 
 The writings of Papias are said to have been five in number, which are 
 also entitled “ Description of our Lord’s Oracles.” Irenaeus mentions these 
 as the only things written by him : his words are, 
 
 Papias also, who was the hearer of John and a companion of Polycarp, an ancient man, 
 witnesses these things in writing in the fourth book of his works. For there were five books 
 compiled by him. 
 
 These are the words of Irenaeus. Papias himself, however, in the pre- 
 face of his works, shews that he was by no means a hearer and witness of 
 the holy apostles, but teaches us that he received the things of the faith 
 from those who were known to them [the apostles]. He says, 
 
 But I will not hesitate to set down in writing to you whatever things I formerly well learnt 
 from the elders and well remembered, maintaining the truth about them. For I did not 
 take pleasure like most men in those who spoke the most, but in those who taught the truth, 
 not in those who quoted the commands of others but those who delivered the commands 
 given by our Lord in the faith and the truths that came from it. But if by chance any one 
 came who had followed the elders, I examined the words of the elders, what says Andrew, or 
 Peter, or Philip, or Thomas, or James, or John, or Matthew, or any other of the Lord’s disci- 
 ples ? and what Aristion and the elder John, our Lord’s disciples, say. For I did not consider 
 that what came out of hooks would benefit me so much as what came from the living and 
 abiding voice. 
 
 In this passage we may dwell one moment on the fact that the name 
 of John is there twice mentiond. The former of them he classes with 
 Peter and James* and Matthew and the other apostles, plainly indicating 
 the evangelist. But the other John, after an interval of some words, he 
 includes among those others who were over and above the number of the 
 apostles, placing him after Aristion. He also plainly names him an elder. 
 So that by these words is shewn to be true the statement of those who have 
 said that there were two who bore the same name in Asia, and that there 
 were two monuments in Ephesus, each of which is said to be that of John. 
 These things are worthy of consideration. For it is probable that the 
 second, if one is^not disposed to allow that it was the first, saw the revelation 
 which passes under the name of John. But Papias, of whom we are now 
 
70 
 
 PAPIAS. 
 
 63 
 
 speaking, acknowledges that he received the words of the apostles from those 
 who were their followers : and he says that he was an actual hearer of 
 Aristion and of John the elder. He at least mentions them often by name, 
 and in his writings gives their traditions. So far then may what I have 
 said be not said fruitlessly. But it is worth while to add to the sayings of 
 Papias which have been related, other sentences of his, in which he records 
 some other marvellous things, as having come to him by tradition. The 
 story of Philip the apostle having stopped with his daughters at Hierapolis, 
 has already been related. But how Papias tells us that he was in their 
 company and heard a recital of marvellous events from Philip’s daughters, 
 I will now particularize. He relates the resurrection of a dead man 
 that took place where he was ; and again another miracle that hap- 
 pened to Justus surnamed Barsabas, how he drank a rank poison and 
 by the grace of the Lord suffered no harm. This was the Justus, whom, 
 after the resurrection of our Lord, the holy apostles set up with Matthias 
 and prayed over them, for the drawing of lots to fill up their number 
 in the stead of the traitor Judas ; as the book of the Acts thus des- 
 cribes it: 
 
 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias : 
 and they prayed and said. 
 
 Other things also hath the same [Papias] set forth as having come to 
 him by unwritten tradition, both some strange parables of our Saviour, and 
 teachings of his, and some other mythical things. Among which also he 
 says that there will be a thousand years [millennium] after the resurrec- 
 tion from the dead, when Christ will reign bodily upon this earth. This 
 idea I suppose he formed, from having received the apostolical descriptions, 
 not understanding the things which were said by them mystically by way 
 of examples. For he appears to have been a very little-minded man, if 
 we may conjecture from his works ; except in the judgment of the greatest 
 part of ecclesiastical writers who came after him, to whom he was in part 
 the cause of their having the same opinion as himself, and who Sheltered 
 themselves under the man, such as Irenseus, and others if there be any, who 
 shewed that they held the same opinions. But in his own writings he de- 
 livers also other descriptions of our Lord’s sayings which he got from 
 Aristion already mentioned, and traditions of John the elder: to which 
 we refer those who are desirous of knowing more about them : at present 
 we find it necessary to add to those sayings of his which have been already 
 explained, a tradition respecting Mark who wrote the gospel, which is thus 
 worded : 
 
 And this the elder said. Mark became the expounder ol Peter, and wrote accurately whatever 
 
64 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 he delivered, not indeed in a regular order, such things as were either said or done by 
 Christ. For he was neither a hearer nor a follower of Christ. But afterwards, as I said, he fol- 
 lowed Peter, Who delivered his teachings as occasion served, but did not make a regular ar- 
 rangement of our Lord’s words : so that Mark made no error, thus writing some things as 
 he delivered them. For he took forethought of one thing, not to leave out anything of what he 
 heard, or to make a mistake about any thing therein. 
 
 These things are related by Papias about Mark. But about Matthew 
 these are his words : 
 
 Matthew, then, in the Hebrew dialect wrote the oracles : and each person interpreted 
 them as he was able. 
 
 The same man uses testimonies from the former epistle of John and 
 likewise from that of Peter. He sets forth, also, another history, concer- 
 ning the woman, who was charged with many sins before our Lord, 
 and which is contained in the gospel according to the Hebrews. 
 
 It is clear from this account of Papias given by Eusebius, who 
 lived about 320, that not one of Paley's assertions about him is 
 correct. The evidence indeed, which we have about him, is 
 mostly at second-hand : Eusebius and Irenseus differ in their ac- 
 counts of him : the latter says that Papias was a hearer of John ; 
 Eusebius denies this, and proves by the testimony of Papias him- 
 self that he w T as not contemporary with the apostles but received 
 the rudiments of the faith from an intermediate generation. 
 Neither does Papias “ expressly ascribe the respective gospels to 
 Matthew and Mark.” On the contrary, he tells us that Matthew 
 wrote a gospel in the Hebrew language; and there is no proof 
 that the Greek gospel, now extant, is a translation from a Hebrew 
 original. This explanation rests purely upon conjecture, and 
 cannot be supported by any figure of logic whatever. In the 
 absence of positive proof, we may be allowed to indulge in a 
 harmless conjecture, but not to erect that conjecture into a cer- 
 tainty, or to build an inference and a theory upon so w r eak a 
 foundation. 
 
 The notice of St Mark bears a sense still more opposed to that 
 which Paley has attributed to it. Papias tells us that Mark 
 gathered up the various stories which dropped from the mouth of 
 
8 .] 
 
 JUSTIN MARTYR, 
 
 65 
 
 Peter, he did not make a regular arrangement of our Lord's words, 
 but “ writing some things as he [Peter] delivered them." This 
 shews that the gospel according to St Mark, which we now have, 
 is not the work which was compiled by St Mark : for it is a " re- 
 gular arrangement of our Lord's words," it is written in a regular 
 order," and not a collection of anecdotes, written down promis- 
 cuously, as they fell from the mouth of Peter. It is highly pro- 
 bable that all the four gospels now in existence were compiled 
 out of such scraps as had been gathered from the first apostles, 
 and handed down by tradition : but there is no evidence to show 
 that the four gospels were, any of them, written by the apostles 
 themselves. 
 
 One word more, and we shall have done with Papias. Gran- 
 ting, for the moment, that he alludes pointedly, in the extracts 
 quoted from Eusebius, to those very gospels which we still have, 
 bearing the names of Matthew and of John : why has Paley pass- 
 ed over in silence the Gospel of the Hebrews, which Papias men- 
 tions with quite as much respect as those of Matthew and Mark ? 
 The argument proves too much ; for, if the words of Papias shew 
 the early existence of the canonical gospels, they also show that 
 the uncanonical ones were equally ancient; and it leaves us in a 
 most distressing state of embarrassment if we attempt to distinguish 
 the one-from the other. 
 
 CHAPTER Till. 
 
 J USTIN M ARTY R I RENTES — CeLSUS. 
 
 The second century of our era opens with a generation of men, 
 none of whom, in all probability, had conversed with the disciples 
 and first followers of our Lord. It is not to be denied that an 
 intermediate race, who had associated with St Paul, may have con- 
 nected the apostles with the age of which we are about to speak. 
 
 9 
 
66 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 But this has no bearing upon the question of the Gospel histories. 
 If, during the seventy years which passed between the crucifixion, 
 A. D. 30, and the year 100, it cannot be shewn that those iden- 
 tical works were actually in existence, but merely the doctrines 
 and the sayings of Christ, which they contain, were current in 
 tradition only, it is a moral certainty that such deviations as we 
 actually find between one gospel and another in relating the same 
 fact, would assuredly take place. The total absence of all allusion 
 to Matthew, Mark, Luke, and John, in the Apostolical Bathers, 
 who alone were prior to A. D. 100, justifies us in saying that 
 those Fathers were not aware of there being such books, as the 
 four evangelical histories : but their existence is inseparable from 
 their being well known to those Fathers ; we cannot for an instant 
 suppose that those men could have been ignorant of such records, 
 — writings of such vital import to their religion, in comparison 
 with which all their ties were as nothing in their sight. 
 
 Neither would the freshness of the Christian miracles, and their 
 currency in tradition, call off the attention of the public, much 
 less of their teachers, from the waitings in which all those mira- 
 cles were related by eye -witnesses. We find, on the contrary, by 
 our own experience, that the freshness of a fact gives vogue to 
 the most trivial history in whieh it is related, so much so that the 
 general estimate of it derives a colouring from the mode in which 
 it is first published to the w’ orld in writing, and loses many of the 
 traits by which it was marked in the reality. It is, therefore, 
 from the most weighty reasons which the case will admit of, that 
 we come to the conclusion already stated, that the gospels were 
 not yet reduced to the form, which they now bear, at the begin- 
 ning of the second century of our era. 
 
 If we pursue the investigation further than this date, the same 
 striking peculiarity, which is so evident in the writers of the first 
 century, forces itself on our notice in the beginning of the second. 
 Reference is still made, not to any book in which Christ's doctrines 
 are to be found, but to the doctrines as floating on the wings of 
 tradition- 
 
8 .] 
 
 JUSTIN MARTYR. 
 
 67 
 
 The writers of the second century are Justin Martyr, Irenseus, 
 Clement of Alexandria, Athenagoras, Theophilus, Hegesippus, 
 besides the fragments of Papias, which have been examined in 
 the last chapter, with a few remains of Quadratus and perhaps 
 one or two others. 
 
 It is much to be regretted that the indiscreet zeal of the early 
 Christians, or the cupidity of copyists — for the true origin of the 
 evil has not been clearly acertained — should have led to the fabri- 
 cation of so many writings, ascribed to men of talents and piety, 
 that difficulties spring up before us at almost every step, and en- 
 velope the works of the early Pathers in a cloud of doubt and 
 mystery almost impenetrable. This evil, which in the case of the 
 Apostolical Pathers led to its own remedy by the ill-judged length 
 to which its authors carried their audacity, becomes, in the second 
 century, more limited in its dimensions and therefore the more 
 uncertain and dangerous in its results. 
 
 The process of elimination, which gradually reduced the so- 
 called writings of the first century from two folio volumes to fifty 
 slender pages, would, in the case of any other, profane, works, 
 have prepared the enquirer for casting from him with disgust the 
 small remnant, even if not fully convicted of spuriousness — for there 
 is no other case in record of so wide a disproportion between what 
 is genuine and what is spurious. When nine-tenths of a book 
 has been set aside as worthless, it has hardly ever been thought 
 worth while to deal delicately with the remainder. Like the 
 iEsopic fable, which tells us that the solitary and perhaps inno- 
 cent goose suffered for his companionship with the more destruc- 
 tion crane, so, also, human tribunals are not over sensitive about 
 the fate of a single criminal found in company with notorious and 
 convicted offenders. 
 
 The evil, we have observed, follows us into the very middle of 
 the second century; for of the writings ascribed to Justin Martyr 
 and to Iremeus more than half are acknowledged forgeries. This 
 will be evident from the following list of them. 
 
 The latest and best edition of Justin Marty Ps works is by Otto, 
 
68 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 8 vols Svo Jense, 1848. The first volume contains the Opera 
 Indubitata or Undoubted Works of J ustin, which are these : 
 
 1. Apologia Major, ad Antoninum Pium — Greater Apology, addressed 
 to Antoninus Pius. 
 
 2 . Apologia Minor, ad Senatum Romanian — Lesser Apology, addressed 
 to the Roman Senate. 
 
 3. Dialogus cum Tryplione Judaso — Dialogue with Trypho the Jew, 
 
 Volume II contains the Opera Addubitata or Doubtful Works : 
 
 1. Oratio ad Gentiles — Address to the Gentiles. 
 
 2. Cohortatio ad Gentiles — Exhortation to the Gentiles. 
 
 3. De Monarchia — On Monarchy. 
 
 4. Epistola ad Diognetum — Epistle to Diognetus : 
 
 Volume III contains the Opera Subditicia or Spurious Works. 
 
 1. Expositio Rectse Fidei — Exposition of the True Faith. 
 
 2. Epistola ad Zenam et Serenum. 
 
 3. Confutatio dogmatum quorundam Aristotelis — Refutation of certain 
 dogmas of Aristotle. 
 
 4. Quaestiones et Responsiones ad Orthodoxos — Questions and Answers, 
 addressed to the Orthodox. 
 
 5. Qumstiones Christianorum ad Gentiles — Questions from Christians to 
 the Gentiles. 
 
 G. Quaestiones Gentilium ad Christianos — Questions from the Gentiles 
 to Christians. 
 
 This list shews that more than half of the works once ascribed 
 to Justin Martyr are either doubtful or actually spurious. These 
 must, then, be set aside altogether; for they were no doubt writ- 
 ten long after the time of Justin, when his authority as an ancient 
 of the church was great, and the pious but fraudulent wish to 
 support its dogmas by the weight of his name tempted dishonest 
 men to forge such writings — or, perhaps, the pecuniary value of 
 his works allured the avarice of copyists to multiply works and 
 to pass them off upon the world as his. 
 
 Let us then confine our remarks to those parts of Justin Mar- 
 tyr which are held to be undoubtedly genuine. These occupy 
 770 pages in the first volume of the latest editor: but, as every 
 
JUSTIN MARTYR. 
 
 69 • 
 
 8 .] 
 
 alternate page is filled with the Latin translation, we must reduce 
 that number to about 385. A further diminution of one-third 
 must be made for the notes, and we shall have about 260 octavo 
 pages as the extent of the writings of Justin Martyr, now extant. 
 
 We must now turn our attention to the mode in which these 
 remains have been used to support the alleged authenticity of the 
 gospels, and their contemporaneousness with the facts which they 
 contain. 
 
 In the Evidences of Christianity, chap, ix § 1, we find the fol- 
 lowing use made of Justin Martyr’s works : 
 
 Although the nature of his two principal writings, one of which was 
 addressed to heathens, and the other was a conference with a Jew, did not 
 lead him to such frequent appeals to Christian books, as would have ap- 
 peared in a discourse intended for Christian readers ; we nevertheless 
 reckon up in them between twenty and thirty quotations of the Gospels and 
 Acts of the Apostles, certain, distinct, and copious : if each verse he counted 
 separately, a much greater number, if each expression, a very great one. 
 
 We meet with quotations of three of the gospels within the compass of 
 half a page. — “ And in other words he says, Depart from me into outer 
 darkness, which the Father hath prepared for Satan and his angels,” 
 (which is from Matthew, xxv, 41)..*“ And again he said in other words, I 
 give unto you power to tread upon serpents, and scorpions, and venomous 
 beasts, and upon all the power of the enemy.” (This from Luke x, 19). 
 “ And before he was crucified, he said, The Son of Man must suffer many 
 things, and be rejected of the Scribes and Pharisees, and be crucified, and 
 rise again the third day.” (This from Mark viii, 31). 
 
 In another place, Justin quotes a passage in the history of Christ’s birth, 
 as delivered by Matthew and J ohn, and fortifies his quotation by this re- 
 markable testimony : “As they have taught, who have written the history 
 of all things concerning our Saviour Jesus Christ ; and we believe them.” 
 Quotations are also found from the Gospel of Saint John. 
 
 What, moreover, seems extremely material to be observed is, that in all 
 J ustin’s works, from which might be extracted almost a complete life of 
 Christ, there are but two instances in which he refers to any thing as said 
 or done by Christ, which is not related concerning him in our present 
 Gospels : which shews, that these Gospels, and these, we may say, alone, 
 were the authorities from which the Christians of that day drew the infor- 
 mation upon which they depended. One of these instances is of a saying 
 
70 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 of Christ, not met with in any book now extant, f The other, of a circum- 
 tance in Christ’s baptism, namely, a fiery or luminous appearance upon the 
 water, which, according to Ephihanius, is noticed in the Gospel of the 
 Hebrews : and which might be true : but which, whether true or false, 
 is mentioned by Justin, with a plain mark of diminution when compared 
 with what he quotes as resting upon Scripture authority. The reader will 
 advert to this distinction : “ And then, when Jesus came to the river Jor- 
 
 dan, where John was baptizing, as Jesus descended into the water, a fire also 
 was kindled in Jordan ; and when he came up out of the water, the apos- 
 tles of this our Christ have written, that the Holy Ghost lighted upon 
 him as a dove.” 
 
 All the references in Justin are made without mentioning the author; 
 which proves that these books were perfectly notorious, and that there were 
 no other accounts of Christ then extant, or at least, no others so received 
 and credited as to make it necessary to distinguish these from the rest. 
 
 But, although Justin mentions not the author’s name, he calls the books, 
 “ Memoirs composed by the Apostles and their Companions ; ” which des- 
 criptions, the latter especially, exactly suit with the titles which the Gos- 
 pels and Acts of the Apostles now bear. 
 
 From this notice of Justin Martyr, the hasty reader might be 
 led to infer that the books of the New Testament were, at all events 
 in Justin's time, perfectly well known arid formed into a canon, as 
 we now have them, to the exclusion of all other unrecognized 
 Gospels, of which a great number were even then or within a few 
 years known to be in being. Here then at last, he would infer, 
 must a limit be placed to those speculations which ascribed to 
 them a later origin than the age of the apostles themselves. The 
 testimony of Justin Martyr who wrote his Apology for the Cliris- 
 
 t Paley here adds this note : — “ Wherefore also our Lord Jesus Christ has said, In 
 whatsoever I shall find you, in the same I will also judge you.” Possibly Justin intended 
 not to quote any text, hut to represent the sense of many of our Lord’s sayings. Fabricius 
 has observed, that this saying has been quoted by many writers, and that Justin is the only 
 one who ascribes it to our Lord, and that perhaps by a slip of his memory. 
 
 Words resembling these are read repeatedly in Ezekiel : “ I will judge them according to 
 their ways ; ” (chap, vii, 3. xxxiii, 20.) It is remarkable that Justin had just before express- 
 ly quoted Ezekiel. Mr Jones upon this circumstance founded a conjecture, that Justin 
 wrote only “ the Lord hath said,” intending to quote the words of God. or rather the sense 
 of those words in Ezekiel ; and that sonic transcriber, imagining these to be the words of Christ, 
 inserted in his copy the addition “ Jesus Christ.” Vol. i, p. 539. 
 
JUSTIN MARTYR. 
 
 71 
 
 8 .] 
 
 tians in A. 1). 151, * must remove all doubt that the four evangelic 
 histories were already in his time the basis of Christian teaching 
 and the exclusive record of Christ's life and miracles. Such, too, 
 was my own conclusion, — for this is not an argument to be hand- 
 led by a debater or mere advocate, who does not feel the truth and 
 the force of the doubt which he propounds : it is of momentous 
 import to all, that the exact value and character of our religious 
 books should be ascertained, and that those who write on the sub- 
 ject should declare their own convictions as to the truth; for 
 where so many feel painfully and bitterly that ignorance is not 
 bliss, it surely is not “ folly to be wise." Such, I repeat, was my 
 own opinion of the origin of the gospels, almost down to the 
 moment that this page is passing though the press. Taking for 
 granted, the report made by Lardner, and from him copied, with 
 all artistic effect, into the Evidences of Christianity, I had never 
 — (and I may ask Who has ?) — compared the report with the 
 original witnesses ; and never felt a misgiving that statements 
 could, even unintentionally, be so perverted. The works 
 of Justin Martyr do not fall in the way of one in a hundred 
 thousand of our countrymen. How is it then to be deprecated 
 that erroneous statements should pass current about him ! How 
 is it to be censured that his testimony should be changed and he 
 should be made to speak a falsehood ! Does he once name 
 a single writer of the eight, who are said to have written 
 the books of the New Testament? No : — the very names of 
 the evangelists Matthew, Mark, Luke and John, are never mention- 
 ed by him — do not occur once in all his works. It is therefore 
 childish to say that he has quoted from our existing gospels, and 
 so proves their existence, as they now are, in his own time. It is 
 possible that they were then in being ; but, if so, they did not pass 
 under the names by which they are now known, nor were they held 
 in the same estimation as now : or they would certainly have been 
 
 See Clinton’s Fasti Romani. 
 
n 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 quoted, not vaguely, but specifically, by Justin Martyr. That 
 they were “perfectly notorious,” and Justin therefore has not 
 named their authors, is a rhetorical flourish on the part of Pa- 
 ley ; for Justin has not even named the books themselves, much 
 less their writers. He has nowhere remarked, like those fathers 
 of the church who lived several ages after him, that there are 
 four gospels of higher importance and estimation than any others, 
 forming a canon of Christianity, so that whatever was not read there- 
 in or might be proved thereby, was not required of any man to be 
 believed as an article of Christian faith. All this was the creation of 
 a later age, but is wanting in Justin Martyr, and the defect leads 
 us to the conclusion that our four gospels had not then emerged 
 from obscurity, but were still, if in being, confounded with a larger 
 mass of Christian traditions which about this very time were be- 
 ginning to be set down in writing. The age of Justin Martyr, 
 we must remember, was the very age, in which the unscrupulous 
 Peregrinus, whose history is given by Lucian, t professed himself 
 a Christian, and beat the Christians at their own weapons, — ex- 
 pounded their books for them — wrote others himself, and epded 
 by deserting their brotherhood as hastily as he had entered it. 
 The age of J ustin Martyr was the age when books would naturally 
 begin to be written; for the obscurity of the first generation of 
 Chritians had given way to a more flourishing condition. The 
 sect was emerging into consequence, and it behoved them to collect 
 together their traditions and to store them up for the use of fu- 
 ture times. A multitude of Gospels, Acts of different Apostles, 
 Epistles, and Revelations then swarmed into life. Many of these 
 have come down either wholly or in substance to our times ; and 
 Justin Martyr has actually mentioned facts and sayings of Christ 
 which are found in such uncanonical gospels only. These asser- 
 tions must now be substantiated by a more close examination of 
 
 f See, back, at page 47 . 
 
73 
 
 8.] JUSTIN MARTYR. 
 
 the works which are believed to be his genuine productions. 
 
 1. Justin Martyr never once mentions by name the evangelists 
 
 Matthew , Mark , Luke and John. 
 
 This circumstance is of great importance ; for those who assert 
 that our four canonical gospels are contemporary records of our 
 Saviour's ministry, ascribe them to Matthew, Mark, Luke, and 
 John, and to no other writers. In this they are in a certain sense 
 consistent ; for contemporary writings are very rarely anonymous. 
 If so, how could they be proved to be contemporary ? Justin 
 Martyr, it must be remembered, wrote in 150, but neither he nor 
 any writer before him has alluded, in the most remote degree, to 
 four specific gospels bearing the names of Matthew, Mark, Luke, 
 and John. Let those who think differently, produce the passages 
 in which such mention is to be found. 
 
 2. Justin Martyr never , if we except an interpolated passage ,* 
 
 mentions even any book called a gospel. 
 
 This fact also is most significant. All our four canonical 
 records are termed gospels , and have no other name : evayyeXcov 
 is the term, not only universally given to these four books, but 
 expressly invented to describe that class of history, which relates 
 the life and miracles of Christ. That this name nowhere occurs 
 for 150 years, is a strong argument that it did not exist, or at 
 least was not in general circulation. 
 
 3. Justin Martyr several times alludes to Memorials of the apos- 
 tles , * Airo pm) povev para ’ AttocttoXwv , in general terms , with- 
 out the slightest indication of their number , nature , or extent. 
 
 Six passages are here given, with an English translation. 
 
 1. (vol. I, p. 86, ed. Otto.) 
 
 '’AyyeXo? Oeov evrjyyeXio-aro avrrjv, elTrcov * ’ I8ov , crvXXij'^rg 
 ev yacrrpl he rrvevparo ? dylov teal re^y viov , kcli vios v^lgtov 
 KX rjOrjcreTai, kcli KaXecrei ? to ovo/xa avrov 'Irjcrovv • airros yap 
 aherei rov Xabv avrov arrrb rwv dpaprihv avrcov , co? oi 
 
 * ’ ATTopvrj/jLovevpacriv, a KaXeirai evayyeXta, Ap. ], c. 66, Schlei- 
 ermacher pointed out that this is an instance of a gloss or side note, which 
 had crept into the text. EvyyeXicp in Dial. c. 10, and in c. 100, means 
 1 the gospel-history.’ 
 
 10 
 
CHRISTIAN RECORDS. 
 
 74 
 
 [chap. 
 
 drrojxvrjjiovevGavre^ ; rravra ra rrepl rov ^corrjpo^ rjptcbv 'Irjcrov 
 Xptarov iBlBaljav. [See Luke 1, 31 — 35 ; Mat. 1, 21.] 
 
 An angel of God brought to her the glad tidings, saying, “ Behold, thou 
 shalt conceive in thy womb by the Holy Spirit, and bring forth a son, 
 and he shall be called Son of the Highest, and thou shalt call his name 
 Jesus ; for he shall save his people from their sins, as those have taught, 
 who have recorded all things concerning our Saviour Jesus Christ. 
 
 2. (vol. I, p. 158.) 
 
 Kal rfj rov rjXlov Xeyoptevrj rjpteprj rravrcov Kara 7ro\et9 rj 
 dypovs ptevovrcov irrl ro avro crvveXevcns ytverat, Kal ra drrojxvrj- 
 ptovevptara rcbv dirocrroXcov rj ra crvyypdptptara rcbv TrpocjyrjrMV 
 avaytvcocrKerat, pte^pt^ iy^copet. Elra iravcrapevov rov 
 avaytvcbaKovro ? 6 rrpoeerrdis hid Xoyov rrjv vovQecrtav Kal irpoKX- 
 rjatv rrj 9 rcbv KaXcbv rovrcov puptrjcrecDS rrotetrat. * Eiretra 
 
 dmcrrapteOa Kotvfj rravres Kal evya^ rreptiroptev. Kal , cb 9 
 
 rrpoec^rjptev , rravaaptevwv rjptcbv rrj? ev^rj^ apros rrpoa<f>eperat 
 Kal olvos Kal vBcop, Kal 6 irpoeard ) 9 etyds optolcos Kal eir^ap tartar, 
 oar) Bvvaptt? avrcb, dvairepiret, Kal 6 Xao 9 eirevfyrjptet Xeycov ro 
 'Aptrjv, Kal 7] BidSocrts Kal rj jierdXrjyjn^ arro rcbv ev^apterrrjOev- 
 rcov eKaarco ylverat Kal rot 9 ov Trapovcn Bta rcbv BtaKovwv 
 rreptrrerat, 01 evrropovvre ^ ? Be Kal /3ovXoptevot Kara rrpoatpecnv 
 eKaaros rrjv eavrov o /3ovXerat BIBcocn, Kal ro crvXXeyoptevov 
 rrapa rcb rrpoearcbrt arrorWerat, Kal avro 9 irrtKOVpel opcpavoh 
 re Kal xVP aL 9, Kal roh Bid vocrov rj Bi aXXrjv air lav Xetiroptevot^, 
 Kal to?9 iv Becrjjtoh oven, Kal rot 9 rrapeTrtBrjptots oven Jfevots, Kal 
 drrXcb^ rraen to ?9 iv yjpetcb oven KrjBeptcbv ylverat. Trjv 3e rov 
 rjXtov rjptepav Kotvfj rravre<i rrjv avveXevcnv rrotovpteOa, irretBr ) 
 rrpcbrrj icrrlv rjptepa, iv fj 6 Oeo<; ro crKoro<; Kal rrjv vXrjv r petyas 
 Koaptov €7roL7)cre } Kal 'Irjcrovs Xptcrrbs 6 fjpterepo ^ ? acorrjp rfj avrfj 
 rjptepa £k veKpcbv dvearrj • rfj yap 7 rpo rrj 9 Kpovucrj 9 ierravpcocrav 
 avrov Kal rfj ptera rrjv KpovtKrjv, rjrv ? icrrlv rjXtov rjptepa, Ravels 
 rot 9 aTToaroXots avrov Kal ptaOrjrah eBtBaffe ravra arrep eh 
 irrlcTKe^tv Kal vpttv dveBcoKaptev. 
 
 On the day called the day of the Sun a meeting in one place is held, of 
 all who dwell in the cities or the country ; and the memorials of the apostles 
 
8 .] 
 
 JUSTIN MARTYR. 
 
 75 
 
 or the writings of the prophets are read, as long as it is convenient. Then 
 when ’the reader has done, the president, in a speech, makes an admonition 
 and exhortation to imitate these good men. Then we stand up all of us 
 together and send forth prayers. And, when we have ended the prayer, 
 as we said before, bread, and wine, and water are brought, and the 
 president utters at the same time prayers and thanksgivings, as well as he 
 is able, and the people give assent saying Amen, and the distribution and 
 partaking of the things blessed is made to each, and is sent to those who 
 are absent, by means of the attendants [deacons]. Those who are well off 
 and willing give each at his own option what he chooses, and the money 
 collected is placed before the president, who gives assistance to both 
 orphans and widows, and to those who are beliind-hand from illness or any 
 other cause, and to those who are in bonds, and to strangers resident 
 among them, and, generally, he aids all who are in need. We all in 
 common come to the meeting on the day of the Sun, since it is the first 
 day, on which God, having changed darkness and matter, made the world, 
 and Jesus Christ our Saviour rose from the dead on the same day : for 
 they crucified him on the day before Saturn’s day, and on the day after 
 Saturn’s day, which is the day of the Sun, appearing to his apostles and 
 disciples he taught these things which we have given out to you also for 
 consideration. 
 
 ’ 3. (vol. I, p. 358.) 
 
 Kal yap aTroStbov? to n rvevpa hrl too crravpu) ehre • IlaTep, 
 els %eZpa 5 gov iraparldepai to Trvevpd pov • &>? Kal gk too v citto- 
 pvrjpovevpctTwv Kal tovto epadov. Kal yap 7Tj009 to virepfidWeiv 
 rrjv <&apLGal(ov TroXirelav too? •paOrjrd's avrov gvvcoOmv, el Se 
 prj ye, eiriGTaaQai otl ov GoodijaovTat, ravra elprjKevai ev too? 
 dTCopvr)povevpaGi yeypairrai. 'Kav prj TrepiGGevarj vpwv r\ 
 SiKaiOGVvrj 7 fXelov tcov ypapparecov Kal ^apiaalcov, ov prj 
 eiGeXOrjre elsTrjv ftaGikeiav rwv ovpavcov. [See Mat. 5, 20.] 
 
 For also when giving up his breath on the cross, he said, “ Father, into 
 thy hands I commend my spirit,” as also I learnt this also from the 
 Memorials. For it is written in the Memorials* that when urging his 
 disciples to surpass the system of the Pharisees, or, if not, to be assured 
 that they would not be saved, he said to them these words : “ Except your 
 righteousness shall exceed the righteousness of the Scribes and Pharisees, 
 ye shall in no case enter into the kingdom of heaven.” 
 
 4. (vol. I, p. 361.) 
 
 Mer avTcov Sidycov vpvrjae top Geov, 009 teal iv T059 dnropvrj-’ 
 
76 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 fjjOvevfUMTi rcov arroaroXodv SrjXovrat yeyevrjptevov, &c. 
 
 Kal to etireiv ptertovoptaKevat avrov Uerpov eva rcbv arro- 
 aroXcov, Kal yeypd<j)6at iv to£<? diropvvpovevpaatv avrov yeyevrj- 
 ptevov Kal rovro, ptera rod Kal aXXovs Svo dSeXfpovs, vlovs 
 Ze/3eSalov ovras, ptercovopaKevat ovoptart rov Boavepyes, 6 
 icrr tv viol (3povrr)<$, crrjptavrtKov rjv rov avrov eKelvov elvat, St 9 
 ov Kal to €'TT(ji)vvpLov 'laKtiofi To) ’ IcrparjX in TtK\r)6evrt eSoOrj. 
 
 Being with them he sang a hymn to God, as also is shewn to have been 
 
 done in the Memorials of the apostles &c and that he 
 
 changed the name of one of his disciples to Peter, this also is written in 
 his Memorials, together with his also changing the names of two other 
 brethren, sons of Zebedee, calling them Boanerges, that is, Sons of 
 Thunder. 
 
 This last extract is peculiar for having not avrdov their memor- 
 ials, i. e. the memorials of the apostles, but avrov his memorials ; 
 and it is doubtful whether the memorials of Peter, or of Christ 
 are meant. The learned editor Otto says that, if six hundred 
 manuscripts were in favour of the common reading avrov , he would 
 alter it to avreov. This bold style of criticism is certainly con- 
 venient for those who adjust facts to theories, but not for those 
 who adapt their theories to facts. As avrov* and not avrwv is the 
 actual reading, we must infer that either Peter’s memorials or 
 Christ’s memorials are here spoken of. If Peter’s, no such book 
 was ever known to exist : if Christ’s, the expression is too vague 
 to designate the four canonical gospels, and may refer to the 
 uncanonical writings or to any traditionary accounts. 
 
 5. (vol. I, p. 362.) 
 
 ’ Avare tXavros ovv Kal ev ovpavco apta rip yewrjOrjvai avrov 
 aerrepos, ew? yeypanrrat iv rois anropvppovevpaat rcbv anrocrroXcov 
 avrov, ot diro 'Appafila? ptayot, Ik rovrov iirtyvovres, irapeyevovro 
 Kal TrpoaeKvvyaav avrw. 
 
 The star then having appeared in the heaven id the time of his birth, as 
 is written in the memorials of his apostles, the magi of Arabia, knowing 
 from this, came and worshipped him. 
 
8 .] 
 
 JUSTIN MARTYR. 
 
 77 
 
 6. (vol. I, p. 362.) 
 
 Kal otl rfj TpiTrj gpepa epeXXev avacrrrjaecrOai peTci to 
 <TTavpco6rjvcu, yeypairrac ev rot? diropvripovevpacnv otl oi diro 
 tov <y evovs vpwv crvfy)TOVVTe<; avra. eXeyov, otl Aei^ov rjplv 
 crripeioV' Kal ctTre/cpivaTO avTol ? • Tevea irovr\pa Kal poL%aXh 
 G7]pL6LOV t7rity]T€L, Kal (T7]peL0V OV Sodt]CT€TaL aVToh 6L p7J TO 
 (T7]pL6L0V ’ IcOVa . 
 
 And because lie was to rise from tlie dead on the third day after his 
 crucifixion, it is written in the memorials, that those of your natmu 
 questioning him, said Shew us a sign. And he answered to them, An evil 
 and adulterous generation seeketh after a sign ; and there shall no sign be 
 given to them, but the sign of Jonas. 
 
 4. Justin Martyr has nowhere mentioned any of the Epistles , nor 
 even once named Paid or any other of the apo sties , except one 
 slight remark that Christ changed Simon’s name to Peter. 
 
 This is a fact not to be overlooked : not even the Epistles, 
 which bear the names of Paul, Peter, James, John and Jude, nor 
 any of their writers, are ever once mentioned by Justin Martyr. 
 Is not this a sign that the distinctness, into which these works 
 with the names of their writers, have been brought, is the result 
 of a development which had hardly begun in the time of Justin 
 Martyr ? Even the change of Peter's name to Simon, so briefly 
 noticed in the extract quoted in page 76, confirms this view of 
 the gradual growth of our gospels out of primitive traditions. 
 
 5. Justin Martyr has , in a remarkable passage, named one John, 
 to whom a revelation was made by God, in terms shewing plainly 
 that Justin Martyr knew less about the canon of the New 
 Testament than we do. 
 
 Kal €7T€LTa Kal Trap rj piv dvrjp tls, gS ovopa la ydvvrjs, eh rwv 
 d'KOCTToXinv rod XpurTod, iv diroKoXv-^rei yevopevrj avTw yi\ia 
 €T7] TTOLrjcreLV iv 'IepovcraXyp tou? to gpeTepw XpLaTp 7 rtcrreu- 
 aavTaf n TpoecfnrjTeva-e, Kal peTa TavTa tt)v /caOoXucrjv /cal, crvveX- 
 ovtl (pdvac, alaiviav opoOvpabov apa irdvTwv dvdcrTacriv yeviqcrecr- 
 Oai Kal KpicLv. r> Oirep Kal 6 Kvpio<; r/pwv ehrev, otl Ome 
 
78 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 7 afxrjo-ovaiv ovre ya/jLrjOrfaovTcu, aXX IcrdyyeXoi eaomai , ri/cva 
 tov t?5? dvaardo-ecDS oWe?. (vol. 1 , p. 282.) [See Rev. ap. 
 20, 4, 6 .] 
 
 And then among us also, a certain man, whose name was John, one of 
 the apostles of Christ, in a revelation made to him, prophesied that 
 those who believed on our Christ would spend a thousand years in Jeru- 
 salem, and after this would be the general, and to speak briefly, the eternal 
 resurrection and judgment of all men ; which also our Lord has said, They 
 shall neither marry nor be given in marriage, but shall be equal to the 
 angels, being the children of the God of the resurrection. 
 
 Is this the language of a writer who regarded “ the Revelation 
 not a revelation of St John the Divine” as a portion of the Holy 
 word of God, distinct from all other revelations whatever ? Does 
 J ustin Martyr speak of the favourite apostle John in these unseem- 
 ly terms as a certain man , “ one John” as we might render it ? 
 Surely the zeal of the •commentators has greatly damaged the 
 blessed books of the New Testament by asserting that the early 
 fathers quoted them in such disparaging terms as these ! Surely 
 if the books of the New Testament are really inspired ^orks, the 
 very pupils and contemporaries of Christ himself would not 
 mention them in such language as this, only to shew in how 
 little esteem they held them. We, “who have not seen and 
 yet have believed,” are more true disciples of our heavenly 
 master, than those who saw, and shewed their belief by employing 
 such unfaithful terms to describe the written repositories of their 
 faith ! Great is God and his rule is over all : by the inspiration of 
 his spirit do we live, move and have our being, and write books 
 on all subjects from the cedar of Lebanon to the hyssop that 
 groweth upon the wall — But, if his Spirit dictated in heaven-sent 
 dialect to his inspired apostles every word textually of those 
 gospels, acts, epistles, and the Revelation too, alas for the hardness 
 of Justin Martyr’s heart, that he should designate the last of 
 these books, as a revelation , made to a certain John, one of the 
 apostles of our blessed Master ! 
 
 6 . Justin Martyr has in six instances — not two only> as Paley 
 
JUSTIN MARTYR. 
 
 79 
 
 8 .] 
 
 erroneously states — quoted sayings of C/irist, or events of Christ's 
 life , which do not occur in our gospels , hut were found in other 
 uncanonical writings. 
 
 The six instances here follow : 
 
 1. ITcoXo? rydp Tt? OVOV el<JTTjKei €V TLVl eldoBlp KOOfjLTJS Trpos 
 apnre\ov BeBepievos. [vol. 1, p. 82.] 
 
 For an ass’s foal was standing at a certain entrance to a village, tied to 
 a vine. 
 
 That the foal was tied, is apparent from the canonical gospel, 
 but that it was tied to a vine no where appears in our books ; 
 Justin Martyr obtained this additional fact from some other source, 
 perhaps from tradition. 
 
 2. Kal <yap , d>? eh rev 6 'irpotyrjTqs, Biacrypovres avrov i/cdO laav 
 eirl /3^/xaTo? Kal eh tov % Kpivov rjpuv. (vol. 1, p. 90.) 
 
 For also, as said tlie prophet, mocking him, they placed him on a 
 tribunal, and said, “ Give judgment for us.” 
 
 Our gospels relate that the soldiers platted a crown of thorns 
 for Jesus, and placed a reed by way of sceptre in his hand : but 
 they are silent about his being placed on a tribunal or judgment 
 seat. Yet this very natural completion of their mockery no doubt 
 was related in some other of the numerous gospels not admitted 
 into the canon. 
 
 3 . Aio Kal r/pberepos Kvpios'Irjaovs Xpiaros ehrev • ’ Ev oh civ 
 v/jicis KaraXdfico, ev tovtois Kal Kpivco. (vol. 1, p. 156.) 
 
 Wherefore also our Lord Jesus Christ said, “ In whatsoever things I 
 shall apprehend you, in those also will I judge you.” 
 
 This saying of Christ occurs nowhere in our gospels, but was 
 no doubt to be found somewhere or other, in Justin Martyr's time, 
 or he would not have quoted it. Grotius and others think that 
 it is taken from the Gospel according to the Hebrews. 
 
 4 . TevvrjOevro^ Be Tore tov iraiBiov iv Brj&Xeepu, eireiBr] ’Icocrrjff) 
 ovk elyev ev rfj Kcbfirj eKeivg irov KaraXvaai, iv (nrrfkaicp nvl 
 
80 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 avvey yvs rrjs Kanpur)? KareXvae * Kal tot€, avrwv ovranv itcel 
 ireroKeu rj Mapca rov Xpuarov Kal iv (pdrvrj avrov ireOeUei, 
 07rov e\P6vre 9 oi diro 'Appafila? puayoi evpov avrov. [vol. 1, pt 
 2, p. 268.] 
 
 The child then being born in Bethlehem, when Joseph had no place to 
 put up at in that village, he put up in a cave near the village, and then, 
 whilst they were there, Mary brought forth Christ, and placed him in a 
 manger, where those who came from Arabia found him. 
 
 In tliis extract we recognize a particular of Christ's history, 
 related not by either of the canonical gospels, but by Protevange- 
 lium Jacobi, Ilistoria Josephi, Evangelium infantiae, and Historia 
 de Nativitate Marise, all, apocryphal works,* not received by 
 the Church. 
 
 5 . Kal Tore iXOovro? rov 'Irjcroi) irrl rov ’IopSavrjv rrorapuov 
 evOa 6 'Icodvvrj? iftairri^e, KareXObvro? rov 'Irjcrov 67 rl to vScop 
 Kal 7 rvp dvrjcjyOr] iv ran ’ IopBdvrj , Kal dvahvvro? avrov drro rov 
 v8aro? <09 nrepicrrepav ro dytov irvedpua emrrrrfvai err avro , 
 eypayjrav oi cnroaroXoL avrov rovrov rov Xpucrrov rjpuwv. [vol. 1, 
 pt. 2, p. 306.] 
 
 And then when Jesus had gone to the river Jordan, where John was 
 baptizing, Jesus having gone down into the water, both a fire was kindled 
 in the Jordan, and when he came up from the water, the apostles of this 
 same our Christ have written that the holy spirit lighted upon him like a 
 dove. 
 
 This kindling of a fire in Jordan, is evidently a fact not to 
 be gathered from the canonical gospels : Justin Martyr read it in 
 one of the numerous uncanonical works with which the early ages 
 of Christianity abounded. It was found among others, in 
 Prcedicatio Pauli ‘ The preaching of Paul', a work now lost; in 
 the Gospel of the Ebionites, mentioned by Epiphanius, ff ceres. 30, 
 § 13; and in the Sibylline Oracles, a work still extant, Lib. VII, 
 81—83. 
 
 * All these are to be found in Codex Apocryplius Novi Testamenti, 
 2 vols 8vo, apud D. Nutt, London, 1852. 
 
8 .] 
 
 JUSTIN MARTYR. 
 
 81 
 
 ITpos on? Kal avros (IeodvvTjs 6 6a7rncrrr)$) i/3oa. Ovk elpl 
 6 XpLcrros, dXXa cjxovrj ftocovros • fj^ei yap 6 la^vporepo^ piov, 
 ov ovk el pi itcavos ra vi rohrjpara (Baardcrat. Kal eXOovros rod 
 * Irjcrov 67TL rov ’ IopSavrjv , Kal voptCppevov ’Icoo-rjcj) rod reKrovo? 
 vlod virdp^eov, Kal aeoSods, eo? at ypacpal eKrjpvcrcrov, cpatvopevov, 
 Kal t€ktovo<; vopcCppevov (radra yap ra reKrovtKa epya elpyd^ero 
 ev dvOpdcnTOis cov, aporpa Kal £i jya, Sta rovrcov Kal ra rrjs 
 StKatocrvv7)<; crvp/3oXa StSdcrKcov Kal evepyrj /3tov), ro rrvedpa ovv 
 ro aytov Kal Sta tou? dvOpooirovs, t»? 7 Tpoetyrjv, ev ei'Sec ireptarepd^ 
 e'Treirrrj avrat, Kal (pcovrj eK rcbv ovpavwv apa eXrjXvOet, rjns Kal 
 8ta A avid Xey opevrj, co? diro irpoaooirov avrod Xeyovros oirep 
 avrcp diro rod Ilarpos epeXXe Xey ecrOat • TVo? pov el av, eyco 
 arjpepov yeyevvrjKa ere • rore yeveertv avrod Xeycov ylvecrOat rot? 
 dvOpcbirots, e^orov rj yvobats avrod epeXXe ytveadat. [vol. 1, pt 
 2, p. 308] See Luke 3, 22. 
 
 To whom also he [John the Baptist] cried out, “ I am not the Christ, 
 but the voice of one crying : for there shall come he who is stronger than 
 I, whose shoes I am not able to carry.” And Jesus having come to the 
 Jordan, and being thought to he the son of Joseph the carpenter, and 
 appearing uncomely, as the scriptures foretold, and being thought to be a 
 carpenter (for whilst he was among men he made these works of a 
 carpenter, ploughs and yokes, teaching by means of them tokens of justice 
 and an active life), the holy spirit also, for man’s sake, as I said before, 
 lighted on him in the shape of a dove, and a voice came at the same time 
 from heaven, which also was spoken by David, as saying in his person 
 what was about to be addressed to him by the Father, “ Thou art my son ; 
 this day have I begotten thee,” meaning that he was then born to men, 
 when their knowledge of him first began. 
 
 That our Saviour was the son of a carpenter is known from our 
 canonical gospels, but that he himself worked at that trade is 
 related in two of the uncanonical writings, namely the "Gospel of 
 our Saviour’s Infancy/’ Evangelium Inf antics, &c. and the ,f Gospel 
 of St Thomas/’ Evangelium Thomas Israelites . In the latter, 
 ploughs mAyokes are especially named as the articles which he was 
 occupied in making ; and it is not unlikely that J ustin Martyr 
 quoted the fact from this very uncanonical gospel of St Thomas, 
 
 II 
 
82 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 The quotations, which we have thus minutely examined, lead 
 us to believe that J ustin Martyr draws from many sources, some 
 of which are now no longer in being, and not from the four gospels 
 only. Indeed he appears uot to have known that there were four 
 and four only authentic records of our Saviour's teaching. This 
 view will be confirmed if we find that the sayings of Christ which 
 he quotes are not in exactly the same words as we read in our 
 existing four gospels. This is actually the case. In hardly a 
 single instance does he quote the exact words which we find in 
 Matthew, Mark, Luke, and John, but rather the same in 
 substance ; and in some cases we cannot find any single sentence 
 in our four gospels corresponding even in sense with the words of 
 Justin Martyr, but are obliged to form a compound of words 
 brought together from two or more of the canonical gospels. 
 
 This seems to prove that Justin quotes the sayings from the 
 current traditions of the day, and from a variety of memorials 
 relating the deeds of Christ and his apostles. Nor is it to be 
 wondered at that Christ's expressions should be remarkably similar 
 in these different traditions and narratives, for they were peculiarly 
 adapted for being remembered. 
 
 In the First Apology, said to have been addressed to the Roman 
 emperor, Antonins Pius, Justin himself notices their short and 
 pithy character : 
 
 B panels Se teal o-vvto/jlol Trap avrov \6you yeyovacnv • ov 
 yap ao^LCTTrjS vrrrjp^ev • aXka hvvapus Oeov 6 \6yos avrov rjv. 
 Apol. I, § 14. 
 
 The sayings that came from him were short and concise : for he was 
 not a sophist, but his word was the power of a god. 
 
 This peculiarity, it must be observed, rendered it easy for 
 Christ's sayings to be preserved and handed down to posterity, as 
 we find they were, with very little verbal disagreement — and yet 
 disagreeing slightly, as we, in fact, read them, in the four gospels, 
 in Justin Martyr, and elsewhere. 
 
8 .] 
 
 JUSTIN MARTYR. 
 
 83 
 
 I shall now copy word for word the first ten sentences of 
 Justin Martyr, which seem to be taken from our four gospels, 
 and place in parallel columns the passages of similar import, from 
 Matthew, Mark, Luke, and John, which Justin Martyr is said to 
 have quoted. The object of this comparison will be to shew that 
 Justin Martyr gives us Christ's sayings in their traditionary forms 
 and not in the words which are found in our four gospels : it is 
 evident that this argument addresses itself to the learned reader 
 alone : as the identity of quotation can be proved or disproved, 
 not in a translation, but in the original language only. 
 
 1 . 
 
 [Ilepl fxev ovv craxfipocrvvrjs toctovtov eh rev • 'Os av ipL^Xe^p 
 ' yvvaucl irpos to iiriOvpbrjcrai avrrjs ijSrj e/io Revere rfj fcapSca 
 Trap a toj 0eo>. 
 
 The same sentiment is found in Matthew, v, 28, but the words 
 are different : 
 
 IT as 6 /3\e7T(ov y vvaiica i Tpos to emOvpbrjaaL avTrjs, r)8rj 
 epbofyeverev atiTrjv Iv Trj /capSta avTov. 
 
 Why did J ustin Martyr write *0? av ea^Xeyjrrj, when, if he had 
 St Matthew's gospel before him, he might with more ease and 
 accuracy have written lias o fiXeircov ? Why also has he omitted 
 avTrjv and added n rapa tm ©eoy, if he might have cited the 
 passage more correctly from St Matthew's gospel, then lying 
 before him ? The solution is that he cites a well known saying, 
 current in tradition and perhaps also in numberless brief docu- 
 ments handed down as records of what Christ had said and taught. 
 
 2 . 
 
 El 6 6(p>9a\p,6< ; (tov 6 Se^cos a/cav8a\l%ei ere, e/c/coyjrov avTov • 
 avpicpepec yap ctol piov6(f)9a\pLov elcre\9elv els ttjv fiacrtXelav twv 
 ovpavcov , rj pueTa to)v 8vo Trepb^Orjvac els to alcoviov i rvp. 
 
 This passage is very like to Matthew v, 29 : 
 
 El [3e] o o(f>9a\pLos crov 6 Sextos crKavSaXl^ei, ere, e%e\e avTov, 
 
CHRISTIAN RECORDS. 
 
 84 
 
 [chap. 
 
 /cal (Sake diro gov • avfityepeL yap gol, iva drrokrjrai gv rcbv 
 puekcbv gov, /cal purj okov ro g coped gov fikrjOj) efc y eevvav. 
 
 But it is also like Matthew xviii, 9 : 
 
 El 6 offiOakpios gov G/cavhaki^ei gg , e^eke avrov, /cal /3ake dirb 
 GOV • KcCkOV GOL GGtI pLOVOcjoOdkpLOV 66 ? T7]V %COT)V GLGGk0GLV, T) 8vO 
 d(pdakpLovs G'xpvra BkrjOrjvaL el<; rrjv yGGwav rod n rvpos. 
 
 And it bears an equal likeness to Mark, ix, 47 : 
 
 'Eav 6 ocfoOakpibs gov Gfcav 8 akl%GL gg, gk(3oXg avrov • /cakov 
 GOL GGrl pLOv6(f)0akpLOV GLGGk0GLV € i 9 TTJV (3aGlkGLaV rOV 0GOV, Tj 
 8vo d(j)dakpLOV<z fyovra /3k7]6r]vaL gls rrjv 7 GGvvav rov 7rvpo<;. 
 
 Yet, strange to say, it is not identical in words with either of 
 the three. 
 
 3 . 
 
 f O? 7 apLGL a7rokGkvp,Gvr)v dcj) irGpov av 8 po<; pboiyarai. 
 
 Matthew and Luke may be compared, but only to detect a 
 difference : 
 
 Matt, v, 32. *'0? Gav airokG- Luke xvi, 18. IT a<? 6 cltto - 
 kvfievrjv yapLrjGp, pbOL^arat. kekvpLevijv arro dv8pos yapecbv, 
 
 pLOL'XGVGL. 
 
 4 . 
 
 EIgI riVGS OITLVG 9 GVVOV^LG0r}GaV VI TO rO)V dv6pCt)7rCDV, glgI 3 ’ 
 ol iyevvrjOrjGav gvvov^ol, glgI Sg ol GvvovyiGav iavrovs 81 a rrjv 
 fiaGikGLav rcbv ovpavcbv • rrkrjV ov iravres rovro %c opovGiv . 
 
 This is a paraphrase rather than a quotation of the following in 
 St Matthew's Gospel. 
 
 Matt, xix, 12. EIgl yap evvofypL, olrLVG 9 i/c /coCklas pirjrpb? 
 eyGvvrjdrjaav ovrco • /cal glgIv gvvov^ol, oircvGS Gvvov%LG0T]aav 
 in to rcbv av6 pcbircov • /cal glglv gvvov^ol, olriVGs GvvovyiGav iav- 
 rov 9 81 a rrjv ftaGikGLav rcbv ovpavcbv. f O 8vvdpLGV0$ ywpelv, 
 XcopGirco. 
 
8 .] 
 
 JUSTIN MARTY E. 
 
 85 
 
 5. 
 
 [. Ehre Be ovtcos •] Ouk rjXOov KaXecrai Bucaiovs dXX' a/iap- 
 TcoXoi eh fMeravotav. 
 
 These words are found in three of the canonical gospels : 
 
 Matt, ix, 13. Ov/c Mark, ii, 19. Ovk Luke v, 32. Ovk 
 rjXOov KaXecrai BiKai- rfxOov KaXecrai Bi- eXrjXvOa KaXecrai 
 ovs dXX a/iaprco\- Kalovs, dXX dpap- BiKalovs, dXX' dpiap- 
 ov 9 eh pierdvoiav. tcoXov 9 eh puerd- tchXovs eh pierdvoi- 
 voiav. av. 
 
 In this only instance is there a perfect agreement between the 
 words of Justin and the canonical gospels, three of which, 
 Matthew, Mark, and Luke, give the same saying of Christ in the 
 same words. A variety of thoughts here rush upon the mind. 
 Are these three gospels based upon a common document ? If so, 
 is not Justin Martyr's citation drawn from the same anonymous 
 document, rather than from the three gospels, seeing that he does 
 not name them? If, on the other hand, Justin has cited them 
 accurately in this instance, why has he failed to do so in the 
 others? For no other reason than that traditionary sayings are 
 generally thus irregularly exact or inexact, and Justin, citing from 
 them, has been as irregularly exact as they were. 
 
 6 . 
 
 [Ilepl Be tov crrepyeiv anravTas ravra eBlBa^evd\ El dyairdre 
 tov 9 cvyairwvTas vpicis, ti Kaivov 7 roieire ; Kal yap 01 7 ropvoi 
 tovto 'Koiovcriv. 
 
 Matt, v, 46. ' Eav yap d- Luke vi, 32. El ayanrare 
 
 yaTrrjcrrjTe tov 9 ayairwvTas vpi- tov 9 dyaiTMVTa^ vpicis, iroia 
 <29, Tiva puadov e%eTe ; ovyl vplv %dpis ecrTi ; Kal yap 01 
 Kal 01 TeXcbvai to avTO 7 roiovai ; apiapTcoXol tov 9 dyanrcovTas 
 
 ai>TOv<; dyairwcri. 
 
 7. 
 
 'Eyd> Be vpdv Xeyco • EuyeaOe virep tojv e^Opcov vpiwv Kal 
 
CHRISTIAN RECORDS. 
 
 86 
 
 [chap. 
 
 dyairaTe tov 9 fuaovvra^ v/ias, Kal evXoyeiTe tou9 Karafxo/iivov^ 
 v/jlIv Kal eiryeaOe virep tmv eirypea^ovTcov vpid<$. 
 
 Matt, v, 44. 'Eyd Be Xeyeo 
 vpuv, 'Ayairare toi>9 e^Opovs 
 vp6)v, evXoyeiTe rou? Karapco- 
 puevovs vpia<;, kclXms 7 TOielre to£? 
 puaovaivvpid^yKal irpoaev^eerOe 
 virep tw v enrypea'CpVTMV vpbds 
 KCU BiMKOVTCDV Vpbds. 
 
 Luke vi, 27. ’AXX' vpuv 
 Xey (o tols aKovovcnv, ' Ay air are 
 tow? e^Opov^ vpcov • /caA,w? 
 7 roiecre rot? puaovcnv vpicis * 
 eu\o7etT€ rou? fcarapoopLevovs 
 vpuv • TrpoaevyecrQe virep tcov 
 eTrypeatpVTwv tyxa?. 
 
 [£Jt9 $e to Koivcovelv Tot? Beopevoi^ Kal pyBev 7 rpo? Bo^av 
 irotelv ravra ecpyJ] Tlavrl too ciltovvtl BlBot 6 Kal tov ftovXopcevov 
 BavelcraaOai pcy airocrTpa^rjre. El yap Savel^ere Trap mv 
 ekiri^ere Xa/Selv, tL tcaivov 7 roiecre ; tovto /cal 01 reXojvac 
 iroiovcnv . 
 
 Luke vi, 30 — 34. JJavTi Be 
 too aiTovvTi ere Bi'Bov, Kaljziro 
 tov alpovTOS ra era pur) airaiTei. 
 . . (v. 34.) Kal eav Bavel^yre 
 Trap mv eXiri^ere aTroXaf3e2v, 
 Tcoia vpuv 'XfLpvs earl ; Kal yap 
 ol dpcapTcoXol dpuaprcciXov ? Bave /- 
 tpvaiVy iva dTToXafiwcrL rd icra. 
 9. 
 
 Matt, v, 42. Too ahodvrl 
 ere BIBov Kal tov OeXovTa dirb 
 erov BavelcracrOai, py diro - 
 crTpa(f)f}<;. 
 
 'Tpeis Se /x?) 6 ycravpity]Te eavTot 9 eVl t ^9 7779, o 7 rou <77)9 zeal 
 ( 3 pcocn$ acfravL^eL Kal XycrTal Biopvcraovori • Oyaavpt^eTe Be eavTol 9 
 ez/ toT? ovpavot 9, 07 rou out6 err/ 9 ovt 6 / 3 pcb(ri<; cHpavL^et. 
 
 Matt, vi, 19 — 20. My Oycravpd^eTe vpuv Oyeravpovs hrl 
 Tys 7779, ottov err/ 9 /cal fipcDcrLs dcj^avL^ec, Kal ottov KXeiTTai 
 Biopvaerovcn Kal kX^ttovctl • Qyaavpl^eTe Be vpuv Oycravpovs ev 
 ovpavco, oirov ovTe <77)9 oi/re f3pcbcri<; dcpavl^ei. 
 
 10 . 
 
 Tiydp dxpeXetTac dv9p(DTro< dv tov icoapov 0 X 0 v KepByerr},Tyv 
 
JUSTIN MARTYR. 
 
 87 
 
 8 .] 
 
 he -^nryrjv avrov arroXear) ; rj r L hdoaei avrrjs dvr aXXaypa ; 
 OrjaavpOfere ovv ev Tot? ovpavois, orrov ovre arjs ovre Bpwais 
 cupavL^et. 
 
 Matt, xvi, 26. Ti yap wcpeXeZrac avOpwrros, eav rov Koapov 
 oXov Kephrjarj, rrjv Se ^J/'vyfjv avrov tyjpiwOfj ; rj ri hcoaei avOpw- 
 7 T 09 avrdXXaypa rrjs tyvyfjs avrov ; Matt, vi, 20. @rj- 
 aavpitpre he vpZv Or/aavpovs ev ovpavw, orrov ovre ar 79 ovre 
 j3pwat 9 a^avi^ec. 
 
 TiveaOe he yprjarol Kai oiKrippoves, co < ? /cal 6 rrarrjp vpwv 
 y prjaro 9 ean /cal oiKrippwv , /cal rov rjXiov avrov avareXXeo errl 
 dpaprwXovs /cal hucalovs /cal rrovrjpovs. 
 
 Matt, v, 45. "On rov rjXiov Luke, vi, 35. TiveaOe ovv 
 avrov avareXXei errl rrovrjpovs oiKrlppoves, /ca6co<; /cal 6 rrarrjp 
 /cal ayaOov 9 /cal ftp eye t errl hi- vpwv ohcrlppwv earl, 
 icalov*; /cal ahhcov 9 . 
 
 12 . 
 
 Mr) peptpvdre he rl (frayrjre rj ri evhvarjaOe. Ovy vpeZs rwv 
 rrerecvwv /cal rwv Orjpiwv hiacfrepere ; Kal 6 0eo9 rpecpec avrd . 
 Mr) ovv peptpvrjarjre ri <j bayrjre rj ri evhvarjaOe • olhe yap 6 
 rrarrjp vpwv 6 ovpavio 9 on rovrcov ypeiav eyere. ZrjreZre he rrjv 
 ) SaaCXeiav rwv ovpavwv, Kal ravra rrdvra rrpoareOrjaerai vpZv. 
 e/ Orrov yap 6 Qrjaavpos eanv, eKeZ Kal 6 vov 9 rov dvOpwrrov . 
 
 To make up this passage in Justin Martyr, we are obliged to 
 join together several from the gospels of St Matthew and St Luke. 
 
 Matt, vi, 25 Mrj 
 
 pepipvare rfj 'yjrvyfj vpwv, ri 
 (pdyrjre Kal ri rrirjre • prjhe rw 
 aw pan vpwv, ri evhvarjaOe. 
 
 (31) Mr) ovv pepipvrjarjre,\i- 
 yovres • T i cpdrywpev, rj ri rriw- 
 pev, rj ri rrepi/3aX(bpe0a. 
 
 (32) .... Olhe yap 6 
 
 Luke xii, 22 Mrj 
 
 pepipvare rfj 'yjrvyfj vpwv, ri 
 (pdyrjre • prjhe rw acopan, ri 
 evhvarjaOe. 
 
 (24) .... Tloaw paXXov 
 vpeZ? hca<pepere rwv rrereivwv ; 
 (29) Kal vpeZs prj J rjreZre n 
 cf)dyr) re, rj ri rrirjre , Kal prj 
 
ss 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 rrarrjp vpcov 6 ovpavios on 
 ^prj^ere roiircov drrdvroov. Zrj- 
 T61T6 Be 7 TpbbrOV TTjV /3aaiXelaV 
 rov 0eov /cal rrjv Bi/caioavvrjv 
 avrov * /cal ravra rrdvra rrpoa- 
 reOrjaerai vp.iv. 
 
 (21) "Ottov yap eanv 6 
 Orjaavpo s vpcov, i/cel earai /cal 
 rj /capBia vpcov. 
 
 13. 
 
 perecopi^eaOe. 
 
 (30) ... . 'Tpobv Be 6 rrarrjp 
 olBev , on yjprj’Cpre rovreov. 
 TlXrjv ^rjreire rrjv /3aaiXeiav 
 rov Oeov, /cal ravra rrdvra 
 rrpoareQrjaerai vpiv. 
 
 (34) "Ottov yap eanv 6 
 Orjaavpos vpcov, e/cei /cal rj 
 KapBla vpcov ecrrai. 
 
 Mr/ rroirjre ravra rrpos ro OeaOrjvai vrro rcov dvOpborrcov, el Be 
 prj ye, piaOov ov/c e%ere rrapa rod Uarpos vpcov rov ev rois 
 ovpavois. 
 
 Matt, vi, 1 . Ilpoae^ere rrjv Bi/caioavvrjv vpco v prj rroieiv 
 eprrpoaOev rcov dvOpborrcov, rrpos ro OeaOrjvai avrois * el Be prjye, 
 piaOov ov/c eyere rrapa rap rrarpl vpcov rep ev rots ovpavois. 
 
 14. 
 
 \JJepl Be rov bvetjifcd/covs elvai /cal vrryperiKovs rraai /cal 
 aopyrjrovs a eefirj ravra ean.~\ Tep rvrrrovri aov rrjv aiayova 
 Trapeze /cal rrjv aXXrjv, /cal rov alpovra crov rov yircova rj ro 
 
 Ipanov prj /ccoXvarjs. 
 
 Matt. v_, 39 — 40 
 
 "Oar is ae parriaei errl rrjv 
 Be^idv aov aiayova, arpeyfrov 
 avrep /cal rrjv aXXrjv • /cal rep 
 OeXovri aoi /cpiOrjvai, /cal rov 
 %ircbvd aov Xa/3eiv, defies avrep 
 /cal ro Ipanov. 
 
 li 
 
 Luke vi, 29. Tep rvrrrovri 
 ae errl rrjv aiayova, rrdpeye 
 /cal rrjv aXXrjv * /cal drro rov 
 aipovros aov ro Ipanov, ical 
 rov %irebva prj /ccoXvarjs • 
 
 *Os 3’ av opyiaOrj, evoyos eanv els ro rrvp. Ilavri Be dyya- 
 pevovri ae piXiov atcoXovOrjaov Bvo. 
 
 Aapyfrdno Be vpcov ra /caXa epya eprrpoaOev robv dvOpborraov. 
 iva ftXerrovres Oavpd^coai rov rrarepa vpcov rov ev rols ovpavois. 
 
8 .] 
 
 JUSTIN MARTYR. 
 
 89 
 
 Matt, v, 22 09 B' av eirry, ficope, evo^o? ear at eh 
 
 rrjp yeeppap tov 7 rvpo 9 . . . ( 41 ) Kal ogtis ere ayyapevGe^ 
 
 fiikcop ev, v 7 r aye fier avrov Bvo ( 16 ) Ovtco kafi- 
 
 yjrarco to </>£>? v/i cop epnrpoaQev tcop dvOpcdircov, ottco? lBcoglp 
 vficbv rd Kaka epya, Kal Botjaacoac top irarepa v/icop top ip 
 roh ovpapoh. 
 
 16 . 
 
 [ Ilepl Be tov fir) ofivvvai okcos, Takrjdrj Be keyeip del , ovrco 
 7 rapeKekevaaro •] Mr) opLocrrjre oX<w9 • earco Be v/icop to pal pal 
 Kal to ov ov • to Be rrepiGGov tovtcop ck tov Troprjpov. 
 
 Matt, v, 34 . Mr) ofioGai oX &>9 ( 37 ) '' Egtco Be 6 
 
 X0709 vficov , pal val, ov ov‘ to Be irepiGGov tovtcop , e/e tov 
 T ropijpov ear ip, 
 
 17. 
 
 ['12? Be Kal top 0 eop fiovop Be l irpOGKvvelp, ovtco 9 eireicrev 
 ehrcov •] Meytarr) evrokr) ean • Kvptop top Qeov gov rrpoa- 
 KVP7)G€L<i Kal avreo fiopco karpevaev ? ef 0X779 T779 KapBias gov Kal 
 e’f 0X77? T779 Igvvo^ gov, Kvpiop top Qeop top TroirjGapTa <re. 
 
 Mat. iv, 10, Jey- 
 paTrrat yap • Kvpiop 
 top Qeov gov rrpoG- 
 KVpr)Ge t?, /cat aoTw 
 /Ltovo) karpevGeLS. 
 
 Mark, xii, 30 , 
 Kat dyairrfGeis Kvp- 
 LOV TCP Qeop GOV €{ |* 
 0X779 T/79 KapBta? 
 
 gov, Kal ef 0X779 T779 
 'tyvy^fjs gov, Kal ef 
 0X779 T779 Btapoias 
 gov, Kal ei~ okrjs T779 
 Ig'Xvo? gov * aVTTJ 
 TTpcorr) epTokr). 
 
 Luke x, 27. 
 
 ’ AyairrfGeis Kvpiop 
 tov Qeop gov ef 
 0X779 T779 KapBlas 
 
 gov, Kal eg 0X779 
 T779 ^0^779 crou, /cai 
 ef 0X779 T779 Biavola 9 
 
 GOV. 
 
 With these quotations may be closed our notice of Justin Mar- 
 tyr ; though a less minute examination would have been insuffi- 
 cient for a writer generally considered to be the most important of 
 the second century of our era. The result to which a perusal of 
 his works will lead, is of the gravest character. He will be found 
 to quote nearly two hundred sentiments or savings of Christ ; but 
 
 12 
 
90 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 makes hardly a single clear allusion to all those circumstances of 
 time or place, which give so much interest to Christ's teaching, as 
 recorded in the four gospels. The inference is that he quotes 
 Christ's sayings as delivered by tradition or taken down in writing 
 before the four gospels were compiled. 
 
 The two other names, Iren^eus and Celsus, which are placed 
 at the head of this chapter, will not detain us long; for even those 
 who deny the authenticity of the four gospels as the writings of 
 Matthew, Mark, Luke, and John, allow that they were at last com- 
 piled about the end of the second, or the beginning of the third 
 century. 
 
 Of Irenes us we know but little. He is supposed by Dodwell 
 to have been born as early as A. D. 97, and Dr Lardner places 
 him about A. D. 178. He is said to have been bishop of Lyons 
 in Gaul about that time, but his principal work being a trea- 
 tise against heresies seems to be a reason why the time at which 
 he lived should be fixed as late as possible, for, otherwise, we are 
 led to an unfavourable impression from the fact that heresies were 
 already in existence so soon after the first teaching of Christianity. 
 The works of Treneeus are in a very mutilated state, and need not 
 be now examined, for as they certainly were written many years 
 after the Apologies of Justin Martyr, they could only prove that 
 the four gospels were already in existence in the latter half of the 
 second century. 
 
 Of Celsus we know still less than of Irenaeus. He is, indeed, 
 known to us only through Origen's “ Defence of Christianity 
 against the attack of Celsus." He was the first literary antagonist 
 of Christianity, and seems to have written during the age of the 
 Antonines : his work was designated the Word of Truth CAXrjOr)? 
 Aoyos). The nature of his philosophical opinions is a subject of 
 uncertainty with learned men to this present moment, and even the 
 simplest circumstances of his history were unknown even to his in- 
 quisitive opponent. “ Whatever may have been his character and 
 his tenets, it is evident," says Dr Waddington, “ even from the 
 fragments of his work which are cited by his adversary, that 
 
IREN /EU S — CELSU S. 
 
 91 
 
 9.] 
 
 he possessed great general powers of expression, especially of sar- 
 casm and of rhetoric ; that he was skilful in the selection of points 
 for attack ; and that he possessed too that wicked talent of pervert- 
 ing truth and insinuating falsehood, of suppressing largely and 
 inventing discreetly, and confounding established facts with 
 rumoured calumnies — which so commonly marks the distinguished 
 controversialist.” The work of Celsus has perished — it would in- 
 deed have been wonderful, if it had survived so many centuries of 
 intolerance, when every thing that opposed the prevailing belief 
 was carefully destroyed, and all men were bent not so much upon 
 the pursuit of truth as upon the maintainance, at all sacrifices, of 
 the existing order of things. 
 
 CHAPTER IX. 
 
 That the existing Gospels according to Matthew and Mark 
 
 ARE DIFFERENT FROM THE WRITINGS ASCRIBED TO THEM BY 
 
 Papias and Eusebius. 
 
 “The history of the New Testament,” says Dr Lardner \yol. 1, 
 p. 136], “is attended with many difficulties.” This remark sug- 
 gests a variety of thoughts, which crowd upon and almost over- 
 whelm the mind. Were the gospels written by our Lord’s apostles, 
 to be the only source from which his followers are to draw their 
 Christian morals and to regulate their course of life — and is their 
 history still “attended with many difficulties”? It is not to be 
 believed ; God’s work is not a failure; Christ’s teaching is not ob- 
 scure nor his philosophy kept beneath a lock, to which even the 
 most learned men can hardly find a key. What then are the 
 difficulties, which the able writer of the Credibility of the Gospel 
 History had in view ? The only real difficulty arises from the false 
 notion that the gospels were written by Matthew, Mark, Luke, 
 and John, or indeed by anyone living at the time when the events 
 recorded in those histories took place. All other difficulties vanish, 
 
92 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 when this primary difficulty is removed. Let it be granted that 
 the gospels were compiled when tradition began to be too weak any 
 longer to transmit those facts, and it is clear that inaccuracies in 
 modes of speech, discrepancies in dates and details and such other 
 € difficulties* — many of which occur in the four gospels— will at 
 once sink into insignificance : for who can expect that such minor 
 blemishes will be wholly absent from a history, first written 150 
 years after the event, when all who had seen it had been long re- 
 moved from this world ? 
 
 We will now see what Internal Evidence the New Testa- 
 ment furnishes, bearing upon the question, in what age the books 
 of the New Testament were composed. The External Evidence 
 has been considered in the previous chapters — so far at least, as is 
 necessary to establish the conclusion that the four gospels, bearing 
 the names of Matthew, Mark, Luke and John, are not contem- 
 porary records: for, if they were not in being during the 150 
 years immediately following after the crucifixion of our Lord, it is 
 absolutely certain that they could not have been compiled into 
 their present form by any writers who were themselves witnesses 
 of those events. To establish the same inference, indeed, a less 
 space than 150 years would, ordinarily, be sufficient, but the cir- 
 cumstance, in itself very suspicious, of the great age ascribed to 
 St John, Polycarp, and others, by ecclesiastical writers, contrary to 
 all general probability — apparently because there was a wide blank 
 to be filled up — makes it necessary to comprise a longer space of 
 time in the review of authors who are said, or may be supposed, 
 to name the gospels and their authors. 
 
 Having then failed to find any notices of the four gospels 
 in works earlier than the date of Irenseus, we will now proceed to 
 examine whether any allusion is made to the apostles as having 
 written or delivered down to posterity any records at all of the 
 wonderful things which they had witnessed in their life-time. 
 Here we shall find abundant evidence to convince us that what the 
 apostles or their immediate disciples left behind them, was cer- 
 tainly different from any thing which our New Testament now 
 
9.] 
 
 MATTHEW AND MARK. 
 
 93 
 
 contains. We must here consider the existing four gospels with 
 reference to the four apostles to whom they are ascribed, and see 
 how far they harmonize with existing notices of what those apostles 
 left behind them in writing. Eor, if it should appear that the dis- 
 ciples of our Lord did actually leave any writings behind them, or 
 were thought to have done so, and those writings seem to be of 
 a different character from our existing gospels, the genuineness of 
 the four will be disproved by the same process — This is the case 
 with the first two gospels ; but concerning the other two, we have 
 not enough evidence to justify such a conclusion. 
 
 In the first place, then, the Gospel of St Matthew, which 
 we now have, is not that which was originally ascribed to that 
 apostle. Eor it is four times repeated by Eusebius, that St 
 Matthew wrote a gospel in Hebrew [Eccl. Hist. 116, 30: 138, 
 1 : 219, 2: 223, 19 : and 290, 22]. One of these passages — suf- 
 ficient for our present purpose — is quoted by Eusebius from 
 Papias, and has been already given at page 64 : 
 
 Matthew, then, in the Hebrew dialect wrote the oracles : and each per- 
 son interpreted them as he was able. 
 
 If St Matthew wrote his gospel in Hebrew, why has the original 
 perished ? The existing Greek text is either a translation of the 
 Hebrew, or it is a separate work. But it cannot be a translation, 
 for many reasons. 
 
 1 . Because there is not the slightest evidence on record of its 
 being a translation. 
 
 2. Because it is unreasonable to believe that an authentic work 
 — written by inspiration — would perish or be superseded by an un- 
 authenticated translation — for all translations are less authentic 
 than their original. 
 
 3. Because there are many features in our present gospel accord- 
 ing to St Matthew, which are common to the gospels of St Mark, 
 and St Luke ; which would lead to the inference that the latter are 
 translations also. 
 
 4. Besides, there is nothing in the gospel of St Matthew, as re- 
 gards its style or construction, that would lead to the inference of 
 
CHRISTIAN RECORDS. 
 
 04 
 
 [chap. 
 
 its being a translation, any more than all the other books contained 
 in the New Testament. 
 
 For these reasons we conclude that the “ Hebrew Gospel of St 
 Matthew,” which perhaps no one has seen since Pantsenus who 
 brought it from India, * and the “ Greek Gospel according to St 
 Matthew,” are separate and independent works. 
 
 The Gospel written by St Mark, also, seems to have been 
 a different work from that which is now entitled “ according to St 
 Mark.” This document, also, is mentioned by Papias, as quoted 
 by Eusebius ; the account which they give of it is not applicable 
 to the work which we now have. For the “ Gospel according to 
 St Mark ” professes to give a continuous history of Christ's life, as 
 regularly as the other three gospels, but the work; noticed by Papi- 
 
 • Eusebius gives us the following account of Pantaenus — “ At that 
 time [about B. C. 180], there presided in the school of the faithful at that 
 place [Alexandria] a man highly celebrated on account of his learning, 
 by name Pantaenus. For there had been from ancient time erected 
 among them a school of sacred learning, which remains to this day ; and 
 we have understood that it has been wont to be furnished with men 
 eminent for their eloquence and the study of divine things ; and it is said 
 that this person excelled others of that time, having been brought up in 
 the Stoic philosophy ; that he was nominated or sent forth as a missionary 
 to preach the gospel of Christ to the nations of the East, and to have 
 travelled into India. Fortherewere yetatthat time many evangelists of 
 the word, animated with a divine zeal of imitating the apostles, by contri- 
 buting to the enlargement of the gospel, and building up the church ; of 
 whom this Pantaenus was one ; who is said to have gone to the Indians, 
 where it is commonly said he found the gospel of Matthew, written in the 
 Hebrew tongue, which before his arrival had been delivered to some in 
 that country who had the knowledge of Christ, to whom Bartholomew, one 
 of the apostles, is said to have preached, and to have left with them that 
 writing of Matthew’, and that it was preserved among them to that time. 
 This Pantaenus, therefore, for his many excellent performances, was at 
 last made president of the school of Alexandria, where he set forth the 
 treasures of the divine principles both by word of mouth and by his 
 writings.” Eccl. Hist. 5, 9. 
 
 St Jerome, as quoted by Dr Lardner, vol. 1, p. 391, says of him — “ Pan- 
 taenus, a philosopher of the Stoic sect, according to an ancient custom of 
 the city of Alexandria, was, at the request of ambassadors from India, 
 sent into that country by Demetrius, bishop of Alexandria, where he 
 found that Bartholomew, one of the twelve apostles, had preached the 
 coming of our Lord Jesus Christ, according to the gospel of Matthew, 
 which he brought back with him to Alexandria, written in Hebrew 
 letters.” 
 
10 .] 
 
 LUKE'S GOSPEL. 
 
 95 
 
 as is expressly stated to have been memoranda taken down from 
 time to time, as Peter delivered them, and it is not said that Mark 
 ever reduced these notes into the form of a more perfect history. 
 
 Of the Gospels, originally ascribed to Luke and John, we have 
 no notices which may enable us to decide whether they coincided 
 in character with those which are now entitled “ According to 
 those evangelists." 
 
 CHAPTER X. 
 
 Internal Evidence of the Gospels. — St Luke's Gospel 
 
 DECLAREDLY NOT CONTEMPORARY ERRONEOUS TRANSLATION 
 
 OF THE FIRST FOUR VERSES. 
 
 Having, in the preceding chapters, examined briefly but 
 sufficiently, the historical evidence derived from without, bearing 
 upon the authorship and date of the books of the New Testament, 
 we must now turn to the books themselves, if perchance they 
 may supply any indication of the age when they were written. This 
 mode of proceeding is sanctioned by the authority of all critics : 
 for, in all ages, there have been instances of books that have 
 been proved genuine or spurious by the application of this test 
 only. It is even admitted among all men, that there is no other 
 test so sure, to distinguish the true from the false : for truth must be 
 harmonious and consistent with itself, but error — not to say 
 intentional error or forgery — will betray itself by inconsistencies, 
 contradictions and a general want of harmony between its various 
 parts. It cannot be too often repeated, that our concern is not, 
 mainly, with the facts which are related by the four evangelists, 
 but simply with the mode in which those facts are related — 
 not to prove that the gospel histories are untrue, but that many 
 matters of detail are not in such strict harmony as to allow us to 
 suppose that they were written by eye-witnesses, guided by inspira- 
 tion from above. \ work, dictated by God's spirit, would, by the 
 
96 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 necessity of the case, be free from blemish, and defy criticism. 
 It would compel the faith, not only of friends but of foes. 
 It would be a great shining light, like the universe around us, like 
 the sun at noonday, shedding its rays alike upon the evil and the 
 good, scorching error to its root, and confounding tbe pen of the 
 critic and the bold front of the blasphemer until they sunk hum- 
 bled in the dust at the blaze of God's ineffable majesty. But this 
 is not a picture of the evangelical histories, even in the judgment 
 of their most partial commentators. The miserable lucubrations 
 with which the noble simplicity of the gospels is overwhelmed, are 
 unworthy of the text w r hich they are intended to illustrate. And 
 why ? Because they vacillate from point to point, that they may 
 reconcile things which do not allow of being reconciled : they 
 apply to the interpretation of the most splendid book which the 
 world has yet beheld, a mode of criticism, that would be rejected 
 with contempt, if applied to the profane histories of Greece and 
 Rome. And they do this to support a theory which cannot 
 be maintained, which has been the cause of all the opposition that 
 the Christian writings have ever had to encounter. Let it be 
 maintained that those books are the writings of the disciples 
 of Christ, acting under the inspiration of the Almighty, and we 
 exclaim with emphasis that they are not good enough to warrant 
 such an origin. But, admit that they are the works of pious 
 writers living 150 years or more after the time when those events 
 happened, and all difficulties vanish — criticism is mute — discre- 
 pancies dwindle into nothing, and we bow with reverence to the 
 books which give us assurance of happiness based upon virtue and 
 love, that will attend on us beyond the limits of this transitory 
 life. 
 
 In examining the Internal Evidence which the books of the New 
 Testament supply, we shall be compelled to treat many subjects 
 with brevity, but it is hoped at sufficient length to form a body of 
 proof, bearing with great weight upon the conclusion to be 
 established. The numerous extracts which we shall be compelled 
 to make from the books themselves will preclude us from indulg- 
 
10 .] 
 
 SAINT LUKE. 
 
 97 
 
 ing in many reflections that would be of great interest in them- 
 selves, but might draw us to too great a distance from the object 
 which we have in view. Let us therefore commence the second 
 part of our subject, the Internal Evidence, by examining whether 
 either of the four gospels professes to be contemporary with the 
 events which it relates. 
 
 Now the gospel ascribed to St Luke differs from the others in 
 having a form of dedication prefixed, from which we learn that 
 it was compiled by its author for the use of one Theophilus : who 
 occurs no where else in history, except in this dedication, and 
 another like it prefixed to the Acts of the Apostles. The purpose 
 for which the dedication is here brought forward is to correct the 
 very grave errors which occur in the translation of it found in 
 our authorised bibles. T use the term grave errors, because the 
 words, by which the Greek is translated, lead the English reader 
 to the belief that the author claims the credit of being a contem- 
 porary writer, whereas the Greek expressly declares that the 
 author has accurately followed the accounts which had been handed 
 down to his times by others who had been eye-witnesses of the 
 facts. This is an important difference between the writer’s real 
 meaning and that which is attributed to him by those who follow 
 an erroneous translation. The reader may judge from what 
 follows whether this statement is correct. 
 
 Original Greek. 
 
 'Eireihi^irep 7 roXXol hreyelp'iqaav dvard^aaQai hirjyrjcnv 7 repl 
 rd>v 7T€7f\r}po(fx)p7]p,evct)V eV r)guv 7rpay/idra)v, fcaOcb 9 7 rapeSoaav 
 r)p!iv oi dir dpyfjs avroirraL teal vTrrjperat yevo/aevoi rov Xoyou • 
 eSofe tcapol, TraprjicoXovOrjKOTL avcoOev nrdaiv /ca9e^rj<i 
 
 am ypayfrcu, repdreare SeotyCXe, iva ernyv^ rrrepl &v tcar^rjdT]^ 
 Xoycov ty) v aafydCkeiav. 
 
 Authorised Version. Corrected Translation. 
 
 Forasmuch as many have taken 1 Forasmuch as many have taken 
 in hand to set forth in order a de- in hand to set forth in order a des- 
 
 claration of those things which are cription of those things, which 
 
 13 
 
98 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 most surely believed among us, 
 
 2 Even as they delivered them 
 unto us. which from the beginning 
 were eye-witnesses, and ministers of 
 the word ; 
 
 3 It seemed good to me also, 
 having had perfect understanding of 
 all things from the very first, to write 
 unto thee in order, most excellent 
 Theophilus, 
 
 4 That thou mightest know the 
 certainty of those things, wherein 
 thou hast been instructed. 
 
 HAVE BEEN BROUGHT TO FULFILMENT 
 IN US, 
 
 2 Even as they, which from 
 the beginning were eyewitnesses 
 and ministers of the word, have 
 
 HANDED DOWN to US, 
 
 3 It seemed good to me also, 
 
 FOLLOWING ALL ACCURATELY FROM 
 
 the beginning, to write unto thee 
 in order, must excellent Theophilus, 
 
 4 That thou mightest know the 
 certainty of those things, wherein 
 thou hast been instructed. 
 
 There are here, it is clear, three serious mistranslations. The 
 writer of this gospel does not say that he is going to write about 
 things “ which are surely believed among us,” but things, “which 
 have been brought to fulfilment (or completion) in us.” Neither 
 was it himself and his contemporaries, “ which from the beginning 
 were eye-witnesses and ministers of the word, but others “ who 
 handed it down to him and his contemporaries.” Thirdly, the 
 writer had not “ perfect understanding of all things from the 
 first,” but he “followed or traced down all the accounts of others 
 from the first.” If these statements do not show that he disclaims 
 a contemporary character, and writes only at second-hand, then is 
 there no rule for receiving literary evidence, but words may be 
 turned to any meaning that may best suit the purpose of those who 
 use them. 
 
 CHAPTER XI. 
 
 The genealogies of Christ, in the Gospels according to St 
 Matthew and St John, cannot he reconciled with one 
 
 ANOTHER. 
 
 In the gospels according to St Matthew and St Mark are 
 given genealogies of Christ, shewing his descent, in the for- 
 mer from Abraham, in the latter from the first man Adam. 
 
GENEALOGIES. 
 
 99 
 
 11 .] 
 
 The catalogue, given in Luke’s gospel, [iii, 23 — 38] is in accord- 
 ance, for the earlier part from Adam to Abraham, with the list of 
 names found in the book of Genesis ; and from Abraham down- 
 wards to David, it agrees with the genealogy given in St Mat- 
 thew’s gospel [1, 2-6], and both agree with the genealogy of the 
 Old Testament, in either the Septuagint version or the Hebrew ori- 
 ginal. But the descent of Jesus, after the time of David, is told 
 so discrepancy in the two gospels, that it is absolutely impossible 
 to reconcile them. In this portion of the genealogy, i. e. from 
 David to Christ, the two accounts are inadmissible for these 
 four reasons. 
 
 1 They do not agree with one another. 
 
 2. They do not agree with the genealogy found in the Old 
 Testament. 
 
 3. They are not supported by probability. 
 
 4. The genealogy of St Matthew is not consistent with itself. 
 
 The inference to be deduced from these serious discrepancies will 
 be that the genealogies were drawn up later than the time of Christ, 
 not by contemporary writers, who might have ascertained the truth 
 without difficulty, but by later writers, after the dispersion of 
 the Jews into other countries, and the destruction of records and 
 and registers had made it difficult to ascertain the exact lineage of 
 the family of Christ. 
 
 1. The first of the discrepancies will be evident from an inspec- 
 tion of the following table, in which the several pedigrees from 
 David to Christ are given in three parallel columns. 
 
100 CHRISTIAN RECORDS. [chap. 
 
 OLD TESTAMENT 
 
 MATTHEW 
 
 LUKE 
 
 David = Bath-sheba 
 
 David 
 
 David 
 
 
 Solomon Nathan 
 
 Solomon 
 
 Nathan 
 
 Rehoboam 
 
 Roboam 
 
 Mattatha 
 
 Abijah 
 
 Abia 
 
 Men an 
 
 Asa 
 
 Asa 
 
 Melea 
 
 J ehoshapbat 
 
 Josapliat 
 
 Eliakim 
 
 J ehoram 
 
 Joram 
 
 Jon an 
 
 Ahaziah or Azariah 
 
 
 J oseph 
 
 or Jehoachaz 
 
 Ozias 
 
 Juda 
 
 Joash 
 
 
 Simeon 
 
 Amaziah 
 
 
 Levi 
 
 Uzziah or Azariah 
 
 
 Matthat 
 
 J otham 
 
 Joatham 
 
 J orim 
 
 Ahaz 
 
 Achaz 
 
 Eliezer 
 
 Hezekiah 
 
 Ezekias 
 
 Jose 
 
 Manasseh 
 
 Manasses 
 
 Er 
 
 Ammon 
 
 Am on 
 
 Elmo dam 
 
 Josiah 
 
 Josias 
 
 Cosam 
 
 Eliakim or J ehoiakim 
 
 
 Addi 
 
 Jeconiah 
 
 Jechonia 
 
 Melchi 
 
 Salathiel 
 
 Salathiel 
 
 Neri 
 
 Salathiel 
 
 Pedaiah 
 
 Zorobabel 
 
 Zorobabel 
 
 Zorobabel 
 
 
 Abiud 
 
 Rhesa 
 
 
 Eliakim 
 
 Joanna 
 
 
 Azor 
 
 Juda 
 
 
 Sadoc 
 
 Joseph 
 
 
 Achim 
 
 Seinei 
 
 
 Eliud 
 
 Mattathias 
 
 
 Eleazar 
 
 Maath 
 
 
 
 Nagge 
 
 Esli 
 
 Naum 
 
 Amos 
 
 
 
 Mattathias 
 
 Joseph 
 
 
 
 Janna 
 
 Melchi 
 
 
 M atthan 
 
 Levi 
 
 Matthat 
 
 
 Jacob 
 
 Heli 
 
 
 Joseph 
 
 Joseph 
 
 
 Christ 
 
 Christ 
 
GENEALOGIES. 
 
 101 
 
 11 .] 
 
 On comparing these lists, we find that between David and 
 Christ there are only two names which occur in both Matthew 
 and Luke, — those of Zorobabel and of Joseph the reputed father 
 of Jesus. In tracing the list downwards from David there would 
 be less difficulty in explaining this, at least to a certain point, for 
 Matthew follows the line of Solomon, and Luke that of Nathan — 
 both of whom were sons of David. But even in the downward line, 
 on reaching Salathiel, where the two genealogies again come into 
 contact, we find, to our astonishment, that in Luke he is x he son 
 of Neri, whilst in Matthew his father's name is Jechonias. From 
 Zorobabel downwards, the lists are again divergent until we reach 
 Joseph, who in St Luke is placed as the son of Heli, whilst in St 
 Matthew his father's name is Jacob. 
 
 To solve this patent difficulty, the English reader turns to the 
 Family Bible published by the Society for promoting Christian 
 Knowledge ; where, in a note on the passage in St Luke, he finds 
 the following account of the matter : 
 
 It is seen that the genealogy of our Saviour, here given by St Luke, is 
 entirely different, as far as David, from that given by St Matthew, chap. i. 
 Among the various methods of explaining this, which have been proposed, 
 the most probable is, that whereas St Matthew traced the genealogy 
 through Joseph the husband of his mother, so St Luke here traces it through 
 Mary his mother. It is certain that Heli was not the natural father of 
 Joseph, for St Matthew expressly tells us, that “Jacob begat Joseph” : it 
 is therefore inferred that Heli was the father of Mary, and only father-in- 
 law of Joseph. But it was never usual with the Jews to mention the names 
 of females in their genealogies ; on this account, Mary is not mentioned 
 here by St Luke, but is only intimated or included, when the line is com- 
 menced from her father Heli. The true purport of this genealogy becomes 
 more evident, if we consider, as seems to be intended, the word Jesus to 
 be understood at every step. Thus it is to be supplied, Jesus, as was sup- 
 posed, the son of Joseph, Jesus the son of Heli, Jesus the son of Mat- 
 that, &c. — Jesus the son of Seth, Jesus the son of Adam, Jesus the son of 
 God. A style of genealogy precisely similar to this is used by Moses at 
 Gen. xxxvi, 2, “ Abolibamah the daughter of Anah, the daughter of Zi- 
 beon.” &c. 
 
 Thus it appears that St Luke composing his gospel for the use of the 
 
102 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Gentiles, and intending to prove that Christ was the seedjof the woman, 
 necessarily reckons by the line of his mother, Mary the daughter of Ileli. 
 St Matthew, on the other hand, intending to deduce his legal descent from 
 David and Abraham, reckons by the line of Joseph the espoused husband 
 of Mary through whom the legal descent was to be carried. Dr Lightfoot. 
 
 It is difficult to look upon this extract seriously, or to believe 
 that so weak an argument could ever have been put forward to 
 explain what is really a great difficulty to all those who believe 
 that the two gospels in question were written by two contempora- 
 ries — and one of them a disciple — of our Lord. If we suppose 
 Luke to say that Joseph was the son of Heli, and to mean that 
 Mary, Joseph's wife, was the daughter of Heli, we are at liberty 
 to give to words whatever meaning may best suit our own con- 
 venience, and the critical art, by which so many truths have been 
 saved from oblivion, may be cast aside as no longer of any benefit 
 to mankind ! But there is nowhere any indication that Mary was 
 the daughter of Eli, or that the Jews omitted “women in their 
 genealogies." The utmost that can be said on this point, is that 
 the Jews like the English, traced their descent, if possible, through 
 the male line ; and, in the case cited from Gen. xxxvi, 2, where 
 is the evidence that Anah was not a female as well as a male ap- 
 pellation among the Jews? The passage cited is in itself a proof 
 of this fact. The words f Aholibamah . . . the daughter of Zibeon,' 
 occurring in serious prose — not poetry — indicates that females were 
 named occasionally in Jewish genealogies, and also that Anah, at 
 least in this instance, was the name of a woman. But to recur 
 more closely to our subject : the genealogies of Matthew and Luke 
 are so different that it is impossible both can be true ; and, it is 
 not a sufficient reply to this objection to state that the writers 
 wrote one thing, and meant another : there is no evidence that 
 Jewish writers ever called a man the son of his wife's father, ab- 
 solutely, and without some indication of their doing so. 
 
 2. But the genealogies differ almost as much from that which 
 is found in the Old Testament, as they do from one another, as 
 may be seen from the tables given above. That of Luke does 
 not so easily admit of being tested by this comparison ; for Luk« 
 
GENEALOGIES. 
 
 11 .] 
 
 103 
 
 traces the lineage of Christ through David's son Nathan, whose 
 family and descent do not occur at all in the Old Testament. 
 Yet even here, the only point where it is possible to compare the 
 two, they are found to differ : for Salathiel and Zorobabel, the 
 only intermediate links which occur both in the Old Testament 
 and in Luke, are placed in the former as grandfather and grandson, 
 whilst in Luke they stand in the relation of father and son ; besides 
 which Salathiel appears in Luke as the son of Neri, whilst in the 
 Old Testament his father's name is Jechonias. Luke also mentions 
 Kesa as the son of Zorobabel, but no such name occurs in the Old 
 Testament of any such person. As the Old Testament genealogy 
 is the more ancient, being in fact the original authority, it is clear 
 that the genealogy given by St Luke must be set aside as inaccu- 
 rate, because refuted by the evidence of an original and more au- 
 thentic document. The genealogy of St Matthew, following the 
 line of Solomon, as does that of the Old Testament, admits of a 
 more ready comparison between the two; and here also we find a 
 perfect harvest of divergencies. 
 
 First, as to the number of generations : the Old Testament 
 gives 22, St Matthew only 17 from David to Zorobabel. Se- 
 condly, though the names for the first 8 generations, from David 
 to Jehoram, are as nearly alike as, perhaps, the Greek and Hebrew 
 idioms will admit, yet a serious discrepancy immediately occurs ; for 
 before Ozias, the 8th member of St Matthew's list, we have three 
 names, Ahaziah, Joash and Amaziah, given in the Old Testament, 
 and altogether omitted in St Matthew. The same gospel genealogy 
 also omits Eliakim after Josiah, and Pedaiah between Salathiel 
 and Zorobabel. 
 
 The question then arises. How are these difficulties to be sur- 
 mounted ? and the dilemma which arises is simple : one of the 
 tw r o accounts must be erroneous ; but, as the Old Testament is 
 the original authority, from which all later Jewish writers must 
 have drawn their information, if they wished their histories to be 
 received for truth, it follows that St Matthew's gospel, as well as 
 that of Luke, have been inaccurately copied from the original 
 
104 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 sources. This leads us to believe that the writings, in which such 
 mistakes are found, were composed when the facilities for arriving 
 at the truth had been removed out of the way, i. e. that these 
 writings are not contemporary with the events which they de- 
 scribe. 
 
 3. But a third objection lies to the reception of the gospel 
 genealogies — that they offend against probability ; for whilst the 
 gospel of St Matthew has 28 generations from David to Christ — 
 both inclusive, St Luke has 43 generations for the same period. 
 Now, the interval between David and Christ, 1050 years, divided 
 by 28 in the one case and by 43 in the other, gives 34 years to a 
 generation according to St Matthew, and 24 according to St 
 Luke. The former estimate is unreasonably long; no instance 
 can be found in the history of the world, of 28 generations, each 
 of 34 years' duration. The objection does not apply to the other 
 gospel, for 24 years is, perhaps, a reasonable duration to allow to 
 each member in so long a pedigree. 
 
 4. A fourth objection to the genealogy of St Matthew is that 
 it is inconsistent with itself : for, although the writer sets out w r ith 
 the statement that the pedigree from Abraham to Christ exhibits 
 three periods, each of fourteen members or forty tw r o altogether, 
 yet the names given in the list amount to forty one only, even if 
 we include those of Abraham and of Christ. This cannot have 
 arisen from the error of a copyist ; at least not within the last 
 1600 years, for Porphyry, one of the early opponents of Chris- 
 tianity, has mentioned the omission. It is true that some manus- 
 cript copies of the New Testament still exist, in which the number 
 is made to amount to forty two, by the insertion of an additional 
 name, Jehoiakim, between Josias and Jechonias ; but, unfortu- 
 nately for this mode of correction, it has the effect of augmenting 
 the second period of names from 14 to 15, and still leaves the 
 third period, from Jechonias to Jesus, where only 13 names occur, 
 imperfect as before. 
 
 Some persons have attempted to account for the discrepancy by 
 supposing that the writer has counted some of the names in his 
 
12 .] 
 
 THE ANNUNCIATION. 
 
 105 
 
 list, twice, so as to include them in two of the separate periods of 
 14. It would be a waste of words to refute so puerile an idea; 
 and it is more to the point to suppose that the writer was led by 
 a fanciful view of his subject, to divide the genealogy into three 
 periods, for the sake of convenience, and neglected the slight dif- 
 ference between the actual number and that which he arbitrarily 
 adopted. This may be admitted without much danger to the 
 truth of the history, — if it be supposed that the writer lived at a 
 time when he could coolly trifle with a serious subject, but not if 
 that writer was one of the twelve disciples, inspired by God to 
 declare to future ages the marvellous deeds which they had seen* 
 and the love of Jesus his Son ! 
 
 CHAPTER XII. 
 
 The two accounts of the Annunciation. 
 
 The careful reader of the gospel history cannot fail to observe 
 an incompleteness in the narratives of all the four evangelists, 
 which gives them the appearance of contradicting one another, 
 and has led their opponents to condemn them prematurely and in 
 many instances unfairly. To this extreme they have been led, 
 perhaps, in some cases, by the unreasonable conduct of indiscreet 
 partisans whose admiration of the gospels will not hear of their 
 being incomplete or in any way defective. The truth is often 
 found to lie half-way between extreme controversialists, even when 
 the sacredness of the gospel is assailed on the one hand, or de- 
 fended on the other. 
 
 The history of the annunciation of the birth of Christ, as related 
 # by St Matthew and St Luke, will be found to be attended with a 
 difficulty which requires to be noticed. 
 
 14 
 
10G 
 
 CHRISTIAN RECORDS 
 
 [chap. 
 
 The two accounts are here subjoined. 
 
 MATT. 1, 18—25. 
 
 18 IT Now the birth of Jesus Christ was on 
 this wise : When as his mother Mary was 
 espoused to Joseph, before they came toge- 
 ther, she was found with child of the Holy 
 Ghost. 
 
 19 Then Joseph her husband, being a just 
 man, and not willing to make her a publick 
 example, was minded to put her away 
 privily. 
 
 behold, the angel of the Lord appeared unto 
 
 20 But while he thought on these things, 
 him in a dream, saying, Joseph, thou son of 
 David, fear not to take unto thee Mary thy 
 wife : for that which is conceived in her is of 
 the Holy Ghost. 
 
 21 And she shall bring forth a son, and 
 thou shalt call his name JESUS : for he shall 
 save his people from their sins. 
 
 22 Now all this was done, that it might be 
 fulfilled which was spoken of the Lord by the 
 prophet, saying, 
 
 23 Behold a virgin shall be with child, and 
 shall bring forth a son, and they shall call 
 his name Emmanuel, which being interpret- 
 ed is, God with us. 
 
 24. Then Joseph being raised from sleep 
 did as the angel of the Lord had bidden him, 
 and took unto him his wife : 
 
 25 And knew her not till she had brought 
 forth her firstborn son : and he called his 
 name JESUS. 
 
 LUKE 1, 26—28. 
 
 26 And in the sixth month the angel 
 Gabriel was sent from God unto a city of 
 Galilee, named Nazareth, 
 
 27 To a virgin espoused to a man whose 
 name was Joseph, of the house of David; 
 and the virgin’s name was Mary. 
 
 28 And the angel came in unto her, and 
 said, Hail, thou that art highly favoured, 
 the Lord is with thee: blessed art thou 
 among women. 
 
 29 And when she saw him, she was trou- 
 bled at his saying, and cast in her mind wdiat 
 manner of salutation this should be. 
 
 30 And the angel said unto her, Fear not, 
 Mary : for thou hast found favour with God. 
 
 31 And, behold, thou shalt conceive in thy 
 womb, and bring forth a son, and shalt call 
 his name JESUS. 
 
 32 He shall be great, and shall be called the 
 Son of the Highest : and the Lord God shall 
 give unto him the throne of his father David : 
 
 33 And he shall reign over the house of 
 Jacob for ever; and of his kingdom there 
 shall be no end. 
 
 34 Then said Mary unto the angel. How 
 shall this be, seeing I know not a man l 
 
 35 And the angel answered and said unto 
 her, The Holy Ghost shall come upon thee, 
 and the power of the Highest shall over- 
 shadow thee : therefore also that holy thing 
 which shall be born of thee shall be called the 
 Son of God. 
 
 36 And, behold, thy cousin Elisabeth, she 
 hath also conceived a son in her old age : 
 and this is the sixth month with her, who was 
 called barren. 
 
 37 For with God nothing shall be impossi- 
 ble. 
 
 38 And Mary said, Behold the handmaid 
 of the J.ord; be it unto me according to thy 
 word. And the angel departed from her. 
 
 The points in these narratives which arrest our attention are 
 manifold : 
 
 1. Either there are two different accounts of the same thing, 
 or two separate annunciations were made, the one to Joseph, and 
 the other to Mary. But either of these suppositions is attended 
 with a difficulty. If they are two accounts of the same transac- 
 tion, it is evident that they do not agree together ; aud we must 
 explain the variation by supposing that tradition had gradually 
 altered the features of the story, before it was at length set down 
 in writing. If, however, there were two annunciations, it is ob- 
 vious to remark that one of them seems to have been superfluous ; 
 
THE ANNUNCIATION. 
 
 107 
 
 for the announcement made to Mary, that she should conceive by 
 the agency of the Holy Ghost, would render it unnecessary that 
 the same announcement should be made to Joseph also. Not so 
 — will doubtlessly be the reply — it was necessary that so impor- 
 tant a fact as the conception of Mary by the Holy Ghost should 
 be borne out by a heavenly communication made both to the hus- 
 band and to the wife. If so, why was not the communication 
 made to Joseph at the same time as to his wife? The angel ap- 
 peared to Mary before she had conceived, but he did not shew 
 himself to Joseph until his nuptials with Mary had been solem- 
 nised, and then, before they came together, the husband dis- 
 covered the condition which his wife was in. It is evident that 
 two or three months must have passed since the conception, and 
 it also appears that Joseph found out the fact for himself, — and 
 that Mary did not communicate it to him. This is not what we 
 should have expected, nor what propriety seems to require. The 
 heavenly message which Mary had received, followed by a change 
 in her coudition, that would naturally lead to suspicion and even 
 scandal among her friends, would have extorted from the most 
 reluctant female a confession of the truth ; but to leave it to be 
 found out by her husband, on the celebration of their wedding, 
 would be neither prudent nor becoming. 
 
 In some of the uncanonical or apocryphal gospels the history of 
 the annunciation is related with many additional particulars ; for 
 instance, that Mary's silence, previous to Joseph's discovery of her 
 condition, arose from her having wholly forgotten the announce- 
 ment made to herself; but this is simply absurd, for her condition 
 of body would daily have reminded her of it* If we listen to 
 another of the apocryphal gospels, Mary did actually communi- 
 cate to Joseph what had passed ; but in this case, if he had be- 
 lieved her, the later announcement made to himself would have 
 been superfluous, and, on the other hand, if he did not believe 
 her, the message previously delivered to Mary, as clearly must have 
 failed of its effect. Thus there are difficulties lying in our path, 
 whichever view of the story we may prefer. Upon the whole. 
 
108 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 the weight of probability is in favour of the first named interpre- 
 tation — that St Matthew and St Luke relate the same annuncia- 
 tion with different features. To this conclusion it is no objection 
 that it infers a discrepancy between the two evangelists ; for such 
 a discrepancy is sufficiently explained by the fading character of 
 tradition, which always gives divergencies to different accounts of 
 the same transaction, until they are consigned to writing and ad- 
 mit of being thoroughly compared and tested. It is a fair argu- 
 ment against our believing in two separate annunciations, that 
 neither of the evangelists has related both. It is rather remarkable 
 that two only of the evangelists have alluded at all to so striking an 
 intervention of the Almighty ; but that two such interventions 
 took place is less credible, when we find that neither of those two 
 evangelists was acquainted with more than one. 
 
 CHAPTER XIII. 
 
 Different views entertained by the four evangelists 
 
 CONCERNING THE DURATION OF CHRIST'S MINISTRY. 
 
 A comparison of the four gospels, Matthew, Mark, Luke, and 
 John, as to the general plan of the history which they contain, 
 leads to the discovery of a very important divergency existing be- 
 tween them, respecting the duration of time occupied by the events 
 therein described. On this point they do not all differ from one 
 another ; — for Matthew, Mark and Luke agree tolerably well in 
 their general outline ; but the chronology of John's gospel is re- 
 markably at variance with all the other three. 
 
 According to the first gospel, Christ, after his baptism and 
 temptation in the wilderness, for which he had gone expressly out 
 of Galilee into Judaea, immediately returns to Galilee and performs 
 a series of cures, miracles, and other actions which occupy the 
 whole of the evangelist's narrative as far as the end of the 
 XXIlIth chapter. In chapter XIX, verse 1, he is related to have 
 
DURATION OP MINISTRY. 
 
 109 
 
 gone into Judaea beyond Jordan, and in the first part of chapter 
 XXI, is related the visit to Jerusalem which led to his cruci- 
 fixion. He there spends the day generally in the temple and re- 
 tires to pass the night at Bethany. 
 
 The scheme of the second gospel is in harmony with the fore- 
 going. All the earlier part of it is occupied with Christ's teaching 
 in Galilee, and at chap. XI, verse I, we read that he set out on 
 his visit to Jerusalem. 
 
 The gospel of St Luke does not differ from the two preceding. 
 Eighteen chapters are occupied with Christ's teaching in Galilee, 
 and in the 1st verse of chapter XIX, we read that he went up to 
 Jerusalem, passing through the town of Jericho. 
 
 Very different, however, is the historical basis of the gospel 
 according to St John, where, in chapter II, 13, immediately after 
 the account of Christ's first miracle in Cana of Galilee, we read : 
 
 And the Jews’ passover was at hand, and Jesus went up to Jerusalem. 
 
 In chapter III, 22, we read ; 
 
 After these things came Jesus and his disciples into the land of Judaea ; 
 and there he tarried with them and baptized. 
 
 But in the interval between these two texts it is not said that 
 Jesus had left Judsea, so that it appears superfluous information 
 to tell us that he again came into it. 
 
 At chap. IY, verse 1 — 3, we are told that he left it, and for 
 what reason. 
 
 When therefore the Lord knew how the Pharisees had heard that Jesus 
 made and baptized more disciples than John, (though Jesus himself bap- 
 tized not, but his disciples,) he left Judaea, and departed again into 
 Galilee. 
 
 IV, 46. So Jesus came again into Cana of Galilee, where he made the 
 water wine. 
 
 He does not however remain long in Galilee, for at chap. Y, 
 verse 1, it is said that he again goes up to a feast. 
 
 After this there was a feast of the Jews; and Jesus went up to Jerusalem. 
 
110 CHRISTIAN RECORDS. [chap. 
 
 W r e next find him again in Galilee, without being told how he 
 had found his way thither : 
 
 VI, 1. After these things Jesus went over the sea of Galilee, which is 
 the sea of Tiberias. And a great multitude followed him, because they saw 
 his miracles which he did on them that were diseased. And Jesus went 
 up into a mountain and there he sat with his disciples. 
 
 In the next verse, VI, 4, we are told that “ the passover a feast 
 of the Jews was nigh.” 
 
 It is not, however, said that Jesus went up to this passover ; 
 though shortly after he again goes up to Jerusalem, unknown to 
 his disciples, whom he had led to suppose that he did not mean 
 to attend the feast. 
 
 VII, 2. Now the Jews’ feast of tabernacles was ‘at hand 8. 
 
 Go ye up unto this feast : I go not yet unto this feast ; for my time is not 
 yet full come. 9. When he had said these words unto them, he abode still 
 in Galilee. 10. But when his brethren were gone up, then went he also 
 up unto the feast, not openly, but as it were in secret. 
 
 At chapter X, verse 22, we read 
 
 And it was at Jerusalem the feast of the dedication and it was winter, 
 And Jesus walked in the temple in Solomon’s porch. 
 
 Erom which it would seem that Jesus passed the whole interval 
 between the two feasts at Jerusalem — at least there is no notice 
 of his having left it — between the feast of tabernacles and the feast 
 of dedication. 
 
 At chap. X, 40 — 1, it is related that the Jews 
 
 Sought again to take him, but he escaped out of their hand, And went 
 away again beyond Jordan into the place where John at first baptized ; 
 and there he abode. 
 
 In the Xlth chapter is related his return into Judaea (out of 
 Peraea), to Bethany for the purpose of recalling Lazarus to life, 
 and his subsequent retirement “unto a country near to the wilder- 
 ness, into a city called Ephraim,” from fear of the Jews who had 
 formed a design to kill him. Erom this place he returned to 
 Bethany, six days before the final passover at which he was put 
 to death. XII, 1* 
 
DURATION OF MINISTRY. 
 
 Ill 
 
 13 .] 
 
 The general character of the chronology of the four gospels 
 may be briefly stated as deduced from the above outline. The 
 first three gospels evidently lay the scene of Christ’s teaching in 
 Galilee, whilst the gospel of St John places it principally in 
 Judsea and in Jerusalem. So remarkable a discrepancy has not 
 escaped the notice of the commentators and harmonists, and 
 various modes have been adopted to reconcile the four narratives, 
 so as to form a chronological basis for the history of our Lord’s 
 teaching and for the duration of his ministry. According to the 
 first three gospels, Christ’s public life lasted only one year, at the 
 end of which he went up to Jerusalem and was crucified. But, 
 according to St John’s gospel, his ministry would appear to have 
 lasted as many years as there occur passovers. This point, how- 
 ever, is not so easy to ascertain, for in some of the passages 
 which I have just quoted from St John’s gospel, where a feast 
 is mentioned, it is uncertain whether the feast of the passover or 
 some other feast is spoken of. Tt is, therefore, only by the most 
 minute investigation of particular events that the commentators 
 have endeavoured to form a system , and unhappily the results 
 they have arrived at, do not speak favourably of the process by 
 which they have been deduced; for whilst some have come to 
 the conclusion that the w r hole period of Christ’s ministry lasted 
 two years, others have extended it to four and even to five years. 
 
 It appears that, before the time of Eusebius, no one suspected 
 that the ministry lasted more than one year, but when the work 
 of Eusebius appeared, in the early part of the fourth century, and 
 theology began to assume the form of a science, this, like every 
 other subject, was examined and canvassed in a variety of ways, 
 until there arose that great diversity of opinion which has since 
 prevailed. It w T as from the scarcity, they say, of copies of the 
 New Testament and the difficulty of bringing together and 
 comparing the four gospels that the world so long acquiesced in 
 the first opinion ; but also that St John’s gospel w f as then less 
 known than it afterwards became. But this argument is dan- 
 gerous to the antiquity of St John’s gospel ; for, if not known, 
 
CHRISTIAN RECORDS. 
 
 in 
 
 [CHA£. 
 
 might not the enemies of its authenticity argue its non-existence ? 
 This, it is true, would be to draw an inference from imaginary 
 premises ; for there is no proof that the gospel of St John was 
 less known before the time of Eusebius than the other three 
 gospels. It is safer therefore to set aside all these opinions and 
 inferences, and to be guided by a view of the gospels themselves, 
 and not by Eusebius or any other authorities ; for the gospels are 
 open to us as to them, and are indeed more accessible to us than 
 they were in the fourth century, w'ben copies of them were ex- 
 ceedingly dear and scarce. 
 
 The first three gospels plainly exhibit the events of only one 
 year ; to prove them erroneous or defective in so important a 
 feature as this, would be to detract greatly from their value — 
 rather to nullify their authority — at least if we suppose them the 
 work of God, or of prophets and apostles, who had witnessed the 
 mighty works of Christ, and having seen him die upon the cross, 
 were inspired by God to write a faithful account of his ministry. 
 We cannot however convict them of such inaccuracy ; for the 
 whole tenor of their narratives points to the speedy termination of 
 Christ’s career, and that he only visited Jerusalem at the passover 
 which coincided with his crucifixion. Could it be believed that 
 so long a time as three, four, or five years would have produced 
 no more sensible effect even among so stubborn a people as the 
 Jews ? Such wonderful cures and miraculous deeds would have 
 filled the whole world, if they had been continued for so long a 
 time; and persons would have come from distant countries to 
 see so wonderful a prophet — as the queen of Sheba came of old 
 to see the wisdom and the riches of Solomon, or as pilgrims have 
 gone in our days, from the farthest part of Europe, to witness 
 the childish exhibitions which the knavery or folly of the Romish 
 priests sets forth to deceive the unwary. Nothing however of this 
 sort is recorded : and we justly infer from it that the ministry of 
 Christ was short, as we read in the first three gospels, and did 
 not extend to more than the period of one year. 
 
 This opinion is confirmed by certain indications, occurring in 
 
DURATION OF MINISTRY. 
 
 113 
 
 13.] 
 
 oilier parts of the history. Thus at Matt. XXI, 10, where 
 Christ's triumphal entry into Jerusalem is recorded, we read : 
 
 And when he was come into Jerusalem, all the city was moved, saying, 
 “ Who is this?” And the multitude said, “This is Jesus the prophet of 
 Nazareth of Galilee. 
 
 Would this questioning have taken place, if Jesus had often 
 made visits to Jerusalem, and been well known there? The 
 multitude who answered the question, and who knew Jesus, 
 consisted of those “who had come to the feast," — St John* 
 indicates this — but the people of Jerusalem knew him not, and 
 therefore asked “ Who is this ? 
 
 How then is the original divergency between the first three 
 gospels and that of John to be explained? If Matthew, Mark, 
 and Luke cannot be convicted of error, must we accuse John of 
 having falsified the fact of history. As there is no appearance of 
 an intention to mislead in his narrative, is it possible that the 
 writer was himself ignorant of the truth, and can merely be 
 handing down to us the accounts which he had received from 
 others ? If so, the writer or compiler of this gospel, as we now 
 have it, was not contemporary with those facts — not to have known 
 whether Christ's teaching ran through the space of one or of four 
 3 ears, or, at least, not to have stated this clearly for the benefit 
 of his readers, shows clearly that the writer could not have been 
 that John, Christ's beloved disciple, who was present at all the 
 most important passages of his master's life, and who must have 
 been able to settle this and every other doubt that might arise. 
 This inference is the less to be avoided, if we admit, as is cur- 
 rently reported, that St John writes to supply the deficiencies of 
 the former evangelists, and yet, so far from rectifying a most 
 serious error, he has perpetuated a discussion, which, if w r e follow 
 received opinions, is now farther from being cleared up than 
 ever. 
 
 There is, however, a mode of explaining even this difficulty. 
 
 • “ On the next da3 r much people that were come to the feast, when 
 the)' heard that Jesus was coming to Jerusalem, took branches &c.” 
 
 1 5 
 
114 
 
 CHRISTIAN RECORDS. 
 
 [chap . 
 
 The gospel of St John is even still more unclironological in its 
 order than the other three : and its general character, having 
 rather doctrine than history in view, authorizes our supposing — 
 what is indeed evident in almost every part of it — that the vari- 
 ous facts which it records are placed as subordinate to Christ's 
 teaching, and as suited the peculiar view of the writer. The 
 fragmentary character, also, of all the four gospels, showing that 
 they have all been copied from tradition or from separate tradi- 
 tional anecdotes, would also have the effect of giving an unchro- 
 nological and divergent appearance to the accounts of four sepa- 
 rate compilers. 
 
 CHAPTER XIV. 
 
 Uncertainty about the place of Christ's birth. 
 
 Respecting the time and place of Christ's birth, the evangelists 
 Mark and John are altogether silent; for they begin their his- 
 tories with the preaching of John the Baptist, and the appearance 
 of Christ among those who throng to the banks of the river 
 Jordan to be partakers of his baptism. St John does not name 
 the place from which Jesus came for this purpose, but Mark 
 is more explicit : 
 
 Mark i, 9. And it came to pass in those days, that Jesus came from 
 Nazareth of Galilee, and was baptized of John in Jordan. 
 
 This tallies exactly with the general idea, common to all the 
 evangelists, that Christ resided in Nazareth during the early part 
 of his life. But residence at a place does not imply that a man 
 was also born there : as is shewn in the history before us : for 
 two of the evangelists, Matthew and Luke, relate that Christ 
 was born at Bethlehem, a village about six miles from Jerusalem. 
 It is, indeed, very surprising that all the four evangelists have 
 not related the fact of his birtli at Bethlehem ; for, as it was 
 
PLACE OF CHRIST'S BIRTH. 
 
 115 
 
 IE] 
 
 essential to the Messiah that he should be a Jew, and of the seed 
 of David, it might be objected to the gospels of Mark and John 
 — if these were the only histories of Christ in existence — that 
 having been born in Galilee, he might possibly not be a Jew 
 at all. 
 
 As the general reader is apt to regard Judaea, Samaria, and 
 Galilee as three districts of the same country, like three counties 
 of England, it may be proper to explain the real nature of the 
 connexion, which is not quite the same as in the case of the 
 three counties. 
 
 We read in Tacitus [Annals, 12, 54], that in the year 32, i. e. 
 two years after Christ was crucified, Cu manus a Roman had the 
 government of Galilee, and that the inhabitants of the country 
 waged a predatory war with their neighbours the Samaritans, 
 who were under the government of Antonius Eelix. This cir- 
 cumstance shows that there was at that time no common national 
 feeling between the two states. The general tenor of the gospels 
 leads also to the same inference, that the Samaritans, and, a 
 fortiori, the Galileans, were aliens, and not included among God's 
 chosen people. In fact, they were in the time of Christ a differ- 
 ent people altogether, though it is true that they occupied the 
 territory which had formerly belonged to the tribes of Issackar, 
 Naphthali, Zebulon, Asher, and part of Dan. But the country 
 was almost depopulated in the wars with the Babylonians, and 
 had again been peopled by settlers of all nations. Strabo [760] 
 enumerates among its inhabitants Arabians, Egyptians, and Phoe- 
 nicians, and, though they had, according to Josephus, 204 cities 
 and towns in their country, and w r ere a very industrious people, 
 yet the Jews treated them with contempt, and their language was 
 a mixed jargon — not the same which w T as spoken by the Jews at 
 Jerusalem, as appears in the denial of Peter, who was instantly re- 
 cognized by his dialect. In harmony with these facts, we find that 
 the Jews held the Galilseans in great contempt, and when told of 
 the supposed birth-place of Christ, they asked, whether any good 
 or any prophet could come out of Galilee and Nazareth. 
 
116 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Thus, then, we are justified in expressing some surprise that 
 neither Mark nor John has alluded to the fact of Christ's having 
 been born at Bethlehem, as a ready refutation of those who 
 might contend that he was not a Jew at all. 
 
 St Matthew and St Luke, however, have recorded that Christ 
 was born at Bethlehem; but it will be evident from an impartial 
 perusal of their separate narratives, that the j mints of view, from 
 which these two contemplate the birth at Bethlehem, do not 
 coincide: for whilst St Matthew supposes that Christ's parents 
 had always lived at Bethlehem before the flight into Egypt, St 
 Luke tells us that they lived at Nazareth, and only went to 
 Bethlehem for a short visit during which Mary gave birth to 
 Jesus. The narratives of Matthew and Luke here follow. 
 
 MATT. 2, 1—23. LUKE 2, 1—52. 
 
 And it came to pass in those days, that there 
 went out a decree from Caesar Augustus, 
 that all the world should be taxed. 
 
 2 (And this taxing was first^made when 
 Cyrenius was governor of Syria.) 
 
 3 And all went to be taxed, everyone into 
 his own city. 
 
 4 And Joseph also went up from Galilee, 
 out of the city of Nazareth, into Judaea, unto 
 the city of David, which is called Bethle- 
 hem ; (because he was of the house and 
 lineage of David :) 
 
 5 To be taxed with Mary his espoused 
 wife, being great with child. 
 
 6 And so it was, that, while they were 
 there, the days were accomplished that she 
 should be delivered. 
 
 7 And she brought forth her first-born son, 
 and wrapped him in swaddling clothes, and 
 laid him in a manger ; because there was no 
 room for them in the inn. 
 
 20 And the shepherds returned, glorifying 
 and praising God for all the things that they 
 had heard and seen, as it was told unto 
 them. 
 
 21 And when eight days were accomplished 
 for the circumcising of the child, his name 
 was called JESUS, which was so named of 
 the angel before he was conceived in the 
 womb. 
 
 22 And when the days of her purification 
 according to the law of Moses were accom- 
 plished, they brought him to Jerusalem, to 
 present him to the Lord ; 
 
 23 (As it is written in the law of the Lord, 
 Every male that openeth the womb shall be 
 called holy to the Lord ;) 
 
 24 And to offer a sacrifice according to 
 that which is said in the law of the Lord, A 
 pair of turtledoves, or two young pigeons. 
 
 25 And, behold, there was a man in Jeru- 
 
 Now when Jesus was born in Bethlehem 
 of Judaea in the days of Herod the king, be- 
 hold, there came wise men from the east to 
 Jerusalem, 
 
 2 Saying, Where is he that is born King 
 of the Jews ? for we have seen his star in the 
 east, and are come to worship him. 
 
 8 When Herod the king had heard these 
 things, he was troubled, and all Jerusalem 
 with him. 
 
 4 And when he had gathered all the chief 
 priests and scribes of the people together, 
 he demanded of them where Christ should 
 be born. 
 
 5 And they said unto him, In Bethlehem 
 of Judaea : for thus it is written by the pro- 
 phet, 
 
 6 And thou, Bethlehem, in the land of 
 Juda, art not the least among the princes of 
 Juda ; for out of thee shall come a Governor, 
 that shall rule my people Israel. 
 
 7 Then Herod, when he had privily called 
 the wise men, enquired of them diligently 
 what time the star appeared. 
 
 8 And he sent them to Bethlehem, and 
 said, Go and search diligently for the young 
 child : and when ye have found him, bring 
 
117 
 
 14]. CHRIST'S 
 
 me word again, that I may come and worship 
 him also. 
 
 9 When they had heard the king they de- 
 parted : and, lo, the star, which they saw 
 in the east, went before them, till it came and 
 stood over where the young child was. 
 
 10 When they saw the star, they rejoiced 
 with exceeding great joy. 
 
 11 IT And when they were come into the 
 house, they saw the yonng child with Mary 
 his mother, and fell down, and worshipped 
 him : and when they had opened their trea- 
 sures, they presented unto him gifts : gold, 
 and frankincense, and myrrh. 
 
 12 And being warned of God in a dream 
 that they should not return to Herod, they 
 departed into their own country another 
 way. 
 
 13 And when they were departed, behold, 
 the angel of the Lord appeareth to Joseph in 
 a dream, saying, Arise, and take the young 
 child and his mother, and flee into Egypt, 
 and be thou there until I bring thee word : 
 for Herod will seek the young child to destroy 
 him. 
 
 14 When he arose, betook the young child 
 and his mother by night, and departed into 
 Egypt : 
 
 15 And was there until the death of 
 Herod : that it might be fulfilled which was 
 spoken of the Lord by the prophet, saying, 
 Out of Egypt have I called my son. 
 
 16 H Then Herod, when he saw that he 
 was mocked of the wise men, was exceeding 
 wroth, and sent forth, and slew all the 
 children that were in Bethlehem, and in all 
 the coasts thereof, from two years old and 
 under, according to the time which he had 
 diligently enquired of the wise men. 
 
 17 Then was fulfilled that which was 
 spoken by Jeremy the prophet, saying, 
 
 18 In Rama was there a voice heard, la- 
 mentation, and weeping, and great mourning, 
 Rachel weeping for herchildren, and would 
 not be comforted, because they are not. 
 
 19 But when Herod was dead, behold, 
 an angel of the Lord appeareth in a dream to 
 Joseph in Egypt, 
 
 20 Saying, Arise, and take the young child 
 and his mother, and go into the land of Israel : 
 for they are dead which sought the young 
 child’s life. 
 
 21 And he arose, and took the young child 
 and his mother, and came into the land of 
 Israel. 
 
 22 But when he heard that Archelaus did 
 reign in Judaea in the room of his father 
 Herod, he was afraid to go thither : notwith- 
 standing, being warned of God in a dream, 
 he turned aside into the parts of Galilee : 
 
 23 And he came and dwelt in a city called 
 Nazareth : that it might be fulfilled which 
 was spoken by the prophets, He shall be call- 
 ed a Nazarene. 
 
 INFANCY. 
 
 salem, whose name k WAS Simeon : and the 
 same man was just and devout, waiting for 
 the consolation of Israel: and the Holy 
 
 Ghost was upon him. 
 
 26 And it was revealed unto him by the 
 Holy Ghost, that he should not see death, 
 before he had seen the Lord’s Christ. 
 
 27 And he came by the Spirit into the 
 temple : and when the parents brought in 
 the child Jesus, to do for him after the cus- 
 tom of the law, 
 
 28 Then took he him up in his arms, and 
 blessed God, and said, 
 
 29 Lord, now lettest thou thy servant 
 depart in peace, according to thy word : 
 
 30 For mine eyes have seen thy salvation, 
 
 31 Which thou hast prepared before the 
 face of all people ; 
 
 32 A light to lighten the Gentiles, and the 
 glory of thy people Israel . 
 
 33 And Joseph and his mother marvelled 
 at those things which where spoken of him. 
 
 34 And Simeon blessed them and said 
 unto Mary his mother, Behold, this child is 
 set for the fall and rising again of many in 
 Israel ; and for a sign which shall be spoken 
 against ; 
 
 35 (Yea, a sword shall pierce through thy 
 own soul also,) that the thoughts of many 
 hearts may be revealed. 
 
 36 And there was one Anna, a prophetess, 
 the daughter of Phanuel, of the tribe of 
 Asser ; she was of a great age, and had lived 
 with an husband seven years from her vir- 
 ginity ; 
 
 37 And she was a widow of about fourscore 
 and four years, which departed not from the 
 temple, but served God with fastings and 
 prayers night and day. 
 
 38 And she coming in that instant gave 
 thanks likewise unto the Lord, and spake of 
 him to all them that looked for redemption 
 in Jerusalem. 
 
 39 And when they had performed all things 
 according to the law of the Lord, they re- 
 turned into Galilee, to their own city 
 Nazareth. 
 
 40 And the child grew, and waxed strong 
 in spirit, filled with wisdom : and the grace 
 of God was upon him. 
 
 41 Now his parents went to Jerusalem 
 every year at the feast of the passover. 
 
 42 And when he was twelve years old, they 
 went up to Jerusalem after the custom of the 
 feast. 
 
 48 And when they had fulfilled the days, 
 as they returned, the child Jesus tarried be- 
 hind in Jerusalem: and Joseph arid his 
 mother knew not of it. 
 
 44 But they, supposing him to have been 
 in the company, went a day’s journey ; and 
 they sought him among their kinsfolk and 
 acquaintance. 
 
 45 And when they found him not, they 
 turned back again to Jerusalem, seeking 
 him. 
 
 46 And it came to pass, that after three 
 days they found him in the temple, sitting 
 in the midst of the doctors, both hearing 
 them, and asking them questions. 
 
 47 And all that heard him were astonished 
 at his understanding and answers. 
 
118 
 
 CHRISTIAN RECORDS. 
 
 [cHAl\ 
 
 MATTHEW LUKE 
 
 48 And when they saw him, they were 
 amazed • and his mother said unto him, Son, 
 why hast thou thus dealt with us ? behold, 
 thy father and I have sought the sorrowing. 
 
 49 And he said unto them, IIow is it that 
 ye sought me ? wist ye not that 1 must be 
 about my Father’s business ? 
 
 50 And they understood not the saying 
 which he spake unto them. 
 
 51 And he went down with them, and 
 came to Nazareth, and was subject unto 
 them : but his mother kept all these sayings 
 in her heart. 
 
 52 And Jesus increased in wisdom and 
 stature, and in favour with God and man. 
 
 The evangelists here agree iu fixing the birth at Bethlehem; 
 but St Matthew supposed it — and not Nazareth — to be the place 
 where Joseph and Mary had previously resided ; or he would not 
 have related that they feared to return into Judsea, and were so 
 led to take up their abode at Nazareth which was not in Judaea. 
 If St Matthew had known Christ’s parents as having commonly 
 resided at Nazareth, and that they were only on a visit of forty 
 days at Bethlehem, he would not have thought it required an 
 explanation, why Jesus should be called a Nazarene. 
 
 But St Luke knew that the family of Joseph were ordinarily 
 inhabitants of Nazareth, and he therefore does not think it neces- 
 sary to give any other reason for Christ’s being called a Na- 
 zarene. 
 
 CHAPTER XY. 
 
 Uncertainty about the time of Christ’s birth — Anachro- 
 nism of the Census. Christ born before a.d, 1. 
 
 Concerning the time of Christ’s birth there are even greater 
 doubts than about the place ; for, though the four evangelists 
 have noticed several contemporary facts, which would seem to 
 settle this point most accurately, yet on comparing these dates 
 with the general history of the period, we meet with very serious 
 
15.] 
 
 THE CENSUS. 
 
 IUJ 
 
 discrepancies, which involve the subject in the greatest uncer- 
 tainty. 
 
 The data which the Gospels furnish for ascertaining the chro- 
 nology are these : 
 
 1. The census, stated by St Luke [2, 1] to have been the 
 cause of Mary's visit to Bethlehem, where her son Jesus was 
 born. 
 
 2. The fifteenth year of the reign of Tiberius, marked, as St 
 Luke tells us, by the following synchronisms : 
 
 Luke 3, 1 — 3. Now in the fifteenth year of the reign of Tiberius Ceesar, 
 Pontius Pilate being governor of Judsea, and Herod being tetrarch of Gali- 
 lee, and his brother Philip tetrarch of Ituraea and of the region of Traclio- 
 nitis, and Lysanias the tetrarch of Abilene, 2 Annas and Caiaphas being 
 the high priests, the word of God came unto John the son of Zacharias in 
 the wilderness. 3 And he came into all the country about Jordan, preach- 
 ing the baptism of repentance for the remission of sins. 
 
 At verse 23 of the same chapter, we read, that at the same 
 time. 
 
 Jesus himself began to be about thirty years of age. 
 
 Erom these data, we should infer that Christ was born fifteen 
 years before the emperor Tiberius came to the throne, and that 
 the census alluded to by the writer took place in the same year. 
 To the former part of this inference, we have nothing to object at 
 present; for the statement that Jesus was thirty years old, fifteen 
 years after the death of Augustus, implies that he was born fifteen 
 years before the decease of that emperor ; and no concurrent 
 events are related, which enable us to dispute the truth of the 
 account. 
 
 But the writer of St Luke's gospel is not correct in stating 
 that a census or taxation, decreed by Csesar Augustus, and exe- 
 cuted by Cyrenius [in Latin Quirinus] furnished occasion for 
 Mary's visiting Bethlehem, wdiere her son Jesu was born, fifteen 
 years before the death of the emperor Augustus. There is no 
 mention in history of any census, or assessment of the whole 
 Roman empire for the purpose of taxation, or indeed for any 
 other purpose, as having been made at that time ; and even if such 
 
120 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 a taxation had been made, it would not have extended to Judsea, 
 which was still an independent country, under its king Herod the 
 Great, and was not reduced to the form of a Roman province until 
 ten years afterwards. 
 
 Is it then to be supposed that the account which St Luke's 
 Gospel gives us of a census, is a pure forgery on the part of the 
 waiter, and that no such enrolment or mission of Cyrenius ever 
 took place? Far from it— it is only necessary to suppose that the 
 writer has committed an anachronism — not a forgery : for it is 
 related by Josephus that Cyrenius did actually go into Judaea on a 
 mission of the kind referred to by the evangelist about the yea r 
 A. D. 10, and consequently ten years later than the birth of Christ. 
 The affair is related by Josephus [Antiq. 13, 1, 1], in these 
 words : 
 
 Cyrenius. a man of those who assemble in the senate, who had both 
 discharged the other magistracies, and had gone through all so as also to 
 have been consul, and who was in other respects great in estimation, came 
 with a few attendants to Syria, having been sent by Caesar to give justice 
 to the nation, and to take an account of their substance. Coponius also 
 a man of the equestrian order, is sent with him to hold supreme authority 
 over the Jews. 
 
 But Cyrenius also came into the country of the Jews, which had been 
 made an appendage to Syria, both to make a valuation of their substance, 
 and to administer the property of Archelaus. But the people, although at 
 first bearing ill their obedience to pay tribute, refrained from making any 
 further opposition, by the persuasion of their chief priest Joazar, who was 
 the son of Boethus. Overcome by the arguments of Joazar, they gave in 
 a valuation of their property, nothing doubting. 
 
 There cau be little doubt that this is the mission of Cyrenius 
 which the evangelist supposed to be the occasion of the visit of 
 Christ's parents to Bethlehem. But such an error betrays on 
 the part of the waiter a great ignorance of the J ewisli history and 
 of Jewish politics; for, if Christ was born in the reign of Herod 
 the Great, no Roman census or enrolment could have taken place 
 in the dominions of an independent king. If, however, Christ 
 was born in the year of the census, not only Herod the Great, 
 but Archelaus, also, his son was dead. Nay, by no possibility can 
 
15 .] 
 
 TIME OF CHRIST'S BIRTH. 
 
 in 
 
 the two events be brought together ; for even after the death of 
 Archelaus, Judaea alone became a Roman province; Galilee was 
 still governed by Herod Antipas as an independent prince, and 
 Christ's parents would not have been required to go out of their 
 own country to Jerusalem for the purpose of a census which did 
 not comprise their own country Galilee. Besides which, it is 
 notorious that the Roman census was taken from house to house, 
 at the residence of each, and not at the birth-place or family 
 rendez-vous of each tribe. It is in vain that harmonists and 
 commentators have attempted to reconcile these conflicting 
 accounts. There is no need of any other explanation than the 
 obscurity of the history at the time St Luke's gospel was written. 
 This view does not weaken the estimation in which every sensible 
 man will hold both that and the other three gospels, which were 
 written to perpetuate the glorious sentiments and teaching of 
 Christ — not to teach us chronology. — It matters not what was 
 the circumstance that led the holy family to Bethlehem : all we 
 know about it, is, that it certainly was not the census, which did 
 not happen until ten years afterwards, and which, if it had been 
 in harmony as regards the time, would still have presented num- 
 berless difficulties, forbidding us to accept it in the manner which 
 the evangelist has described. 
 
 There is another circumstance of some moment connected with 
 the time of Christ's birth, which confirms our view, that the 
 Gospels were not written until the events which they contain had 
 become obscured by time. So important an occurrence as the 
 intervention of the son of God to redeem and instruct mankind, 
 might seem a likely subject to engage the attention of the world, 
 and to occupy the pens of numerous writers to hand down to 
 posterity every minute particular of so solemn a theme. To 
 expect that nothing would be doubtful or unsettled about a 
 person so exalted would be wholly natural and consistent with 
 reason. That such an expectation would be in every way 
 reasonable was admitted from the very beginning of the Christian 
 Church : for not ouly do we date our time from the exact year in 
 
 16 
 
122 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 which Christ is said to have been born, but our ecclesiastical 
 calendar has determined with scrupulous minuteness the day and 
 almost the hour at which every particular of Christ's wonderful 
 life is stated to have happened. All this is implicitly believed by 
 millions ; yet all these things are among the most uncertain and 
 shadowy that history has recorded. We have no clue to either 
 the day or the time of year, or even the year itself in which Christ 
 was born. Every thing about him is unknown, save the 
 beneficent morality w r hich he has taught us, but which we daily 
 repudiate, and that short space of his life termed his ‘ Ministry/ 
 when, as the Gospels tell us, he w r ent about doing good, and had 
 not where to lay his head. Notwithstanding the seeming accuracy 
 of our Gospels, which tell us that in the “ fifteenth year of the 
 reign of the emperor Tiberius — Jesus began to be about thirty 
 years old," yet there has always been a doubt in the Church, 
 whether a mistake of four years has not been made in fixing the 
 first year of the Christian era. Wheu we reflect that the present 
 mode of calculating time. Anno Domini 2, 20, 30, 1800, &c. 
 was not adopted until 500 years of our era had already passed, it 
 will not be wonderful that there should be some difficulty in 
 recovering dates that had for so long a time been neglected. 
 But all such probabilities as these are based upon the supposition 
 that the history is similar to other histories, and the whole 
 question, of a human , not of a divine nature. For that which 
 comes from God, suffers no obscuration by lapse of time — to 
 Him especially is applicable that legal maxim, which w T e apply to 
 our kings — nullum temjous occurrit regi . If the Gospels, written 
 by his immediate inspiration, have once for all declared that his 
 Son came in the flesh in the fifteenth year before the death of 
 the emperor Augustus, that Herod the Great was still alive, and 
 that a census of the whole Roman world w r as made in that year, 
 we may be sure that all these points will be found to concur at 
 the beginning of the year Anno Domini 1, so that no doubt may 
 be raised or incredulity be entertained ! 
 
 But, unhappily, there has been a doubt about the concurrence 
 
15.] 
 
 TIME OF CHRIST’S BIRTH, 
 
 123 
 
 of these things ; until it is at last universally allowed that it is 
 certain those events do not concur at all, and that our present 
 calculation of 1853 years since the birth of Christ is erroneous. 
 It is true that no practical evil can result from this error ; for a 
 conventional harmony between the years following A. D. 1, and 
 those preceding that date has long been established. According 
 to our best system of chronology, the birth of Christ is fixed at 
 Dec. 25 or Christmas day at the end of the year Before Christ 1, 
 so that, by neglecting the short space of time, six days, which 
 remain to complete the year B. C. 1, we cons’der Christ’s birth to 
 coincide with the end of the year B. C. 1, and the beginning of 
 the year A. D. 1. It is also agreed, that the year A. D. 1 shall 
 coincide with the following dates : 
 
 1. The 1st year of the 195 th Olympiad. 
 
 2. The consulship of Caius Caesar and Lucius iEmilius Paulus. 
 
 3. The 32nd year of the reign of the emperor Augustus. 
 
 By this mode of synchronism, we find that 1853 years have 
 passed, down to the present time, — not since the birth of Christ, 
 but since the time conventionally fixed on as the end of B. C. 1 
 and the beginning of A. D. 1. 
 
 There can be no doubt that this system had its origin in too 
 implicit a reliance on the words of the gospel, “ In the fifteenth 
 year of the reign of the emperor Tiberius, Jesus began to be 
 about thirty years old”: for, since it has been usual to examine 
 the grounds upon which history is founded, — a process not so 
 general in the days of Dionysius Exiguus, who first used the date 
 A. D. — we have discovered, that at the time fixed on for the 
 birth of Christ, king Herod the Great had been dead nearly four 
 years ! By the same discovery also it was evident, either that the 
 history of Christ’s persecution by Herod the Great is fictitious, 
 or else, that in the fifteenth year of Tiberius, Jesus began to be - 
 not about thirty but about thirty-four years of age. 
 
 The ecclesiastical historian, Sulpicius Severus, has observed, in 
 his Chronicle [Hist. Sac. 2, 29] 
 
 Christus natus est Sabino et Rufo consulibus, 8 Calendas Januarias. 
 
124 CHRISTIAN RECORDS. [chap. 
 
 Christ was born in the consulship of Sabinus and Rufus, on the 8th day 
 before the calends of January, i. e. Dec. 25, B. C. 1. 
 
 According to the observations made above, this would be cor- 
 rect ; and we might be content to find that an unimportant error 
 had been satisfactorily remedied. But other ancient writers are 
 not found to be in agreement with Sulpicius on the one hand, or 
 with the received system of chronology on the other. 
 
 Cassiodorus, who lived in the 6th century, says : 
 
 Caius Lentulus et Marcus Messala. His consulibus Dominus noster 
 Jesus Christus filius Dei in Bethlehem nascitur anno imperii Augusti 41. 
 
 Caius Lentulus and Marcus Messala. In their consulship, our Lord 
 Jesus Christ, the son of God, is born in Bethlehem, in the 41st year of the 
 reign of Augustus. 
 
 The consulship of Caius Lentulus and Marcus Messala fell on 
 the 3rd not the 4th year before A. D. 1 : and Cassiodorus is sup- 
 ported in this account by Clement of Alexandria, who says, in his 
 Stromata, 1, p. 340 B : 
 
 Tlvovtcli a<p' ov 6 Kvpios eyevvrjOr] e<w? KopoSov reXevrrj 9 ra 
 nr dvr a err] e/carov iveurj/covra reaaapa, prjv eh, rjpLepai Ly . 
 
 From the time when the Lord was born until the death of Commodus, 
 were in all, 194 years, one month, and thirteen days. 
 
 Commodus was slain A. D. 192, Dec. 31, so that our Lord's 
 birth fell in B. C. 3. 
 
 But, unfortunately, the ecclesiastical historian Eusebius agrees 
 with neither of the writers already cited, 7ior with the received 
 chronological arrangement. In his Ecclesiastical History, 1, 5, he 
 writes : 
 
 ’Hu Srj ovu tovto Sevrepou kcu Teo-aepaKoarbu ero? rfjs Av- 
 7 ovgtov /3a(TL\eta<; Alyvirrov S' viroTayr l /? /cal TeXevTrjs ’ Avrco - 
 vlov /ecu KXeoTrdrpas — oySoov eVo? /cal e'ucoaTov. 
 
 This was the 42nd year of the reign of Augustus, but of the subjection of 
 Egypt and the death of Antony and Cleopatra, the 28th year. 
 
 “ Eusebius/' observes Mr Clinton [Fasti Hellenici , vol. 3, 
 p. 258], “like Josephus, Ant . 18, 2, 2, reckoned the years of 
 
TIME OF CHRIST’S BIRTH. 
 
 125 
 
 15.] 
 
 Augustus from the death of Caesar.” He therefore places the 
 birth of Christ in the year B. C. 2. 
 
 Epiphanius, also, in his work On Heresies [liber 1, tom. 1, 
 p. 48 B], says the same : 
 
 T<p recr&epaKocrTM Sevrepcp Avyovcrrov fiaaiXeax; yevvarai 
 6 HcOTTJp. 
 
 In the 42nd year of the emperor Augustus, the Saviour is born. 
 
 Zonaras [10, p. 544 B] and Orosius [6, 9 2] agree in placing 
 the birth of Christ at the end of the second year before the 
 beginning of our era. 
 
 Again, Tertullian, in his work Against the Jeivs, ch. 8, makes a 
 calculation which fixes the birth of Christ both to the year B. C. 1 
 and B. C. 3, in the same sentence. 
 
 Videbimus quoniam quadragesimo et primo anno imperii Augusti, quo 
 post mortem Cleopatrae imperavit, nascitur Christus. Et supervixit idem 
 Augustus ex quo nascitur Christus annis 15. 
 
 We shall see that Christ was born in the 41st of the reign of Augustus 
 dating from the death of Cleopatra. Augustus survived the birth of Christ 
 15 years. 
 
 The particulars of this notice do not agree together. 
 
 “41 -}- 15=56 years,” as Mr Clinton observes, “ do not ex- 
 press the interval.” If Tertullian placed the Nativity fifteen years 
 before the death of Augustus, he placed it in this year [A. D. 1]. 
 But there is an error in the text of Tertullian. The reign of 
 Augustine cannot by any possibility be dated from the death of 
 Cleopatra, which happened only 30 years before Christ. It has 
 therefore been proposed to substitute Ccesaris for Cleojoatrce, but 
 as Caesar was slain 43 years before A. D. 1, in this case Tertullian 
 places the Nativity in B. C. 3. Thus in the same sentence he 
 gives conflicting dates. 
 
 Lastly; the evidence of an old Roman calendar. Fasti apud 
 Norisium , may be brought for placing the birth of Christ, not at 
 the beginning, but at the end, of the first year of our era : 
 
 Cassare et Paulo [consuhbus] Hoc consul. Christus natus est 8 cal. Jan, 
 
1 26 CHRISTIAN RECORDS. [chap. 
 
 Caesar and Paulus. In this consulship, Christ was born on the 8th day 
 before the calends of January — i. e. Dec. 25, A. D. 1. 
 
 Prom a consideration of all these different opinions, it may 
 safely be inferred that it is impossible to determine the exact 
 truth. All the writers here named have, no doubt, taken the 
 statements of the gospels as the ground-work of their different 
 systems of chronolgy; but, when we reflect that the statements 
 of the Gospels are inconsistent with themselves and involve a 
 dilemma, we are necessarily led to the inference that they are erro- 
 neous in one or other of the conflicting points — Either Christ was 
 thirty four, not thirty, years old in the fifteenth year of Tiberius, 
 or he was not born until four years after the death of Herod the 
 Great. 1 leave it for those who worship the letter of the gospels 
 and neglect or undervalue their spirit, to say which alternative 
 they will choose. 
 
 CHAPTER XYI. 
 
 The plight into Egypt, in St Matthew's Gospel, incom- 
 patible WITH THE IMMEDIATE RETURN OF THE HOLY 
 
 Family to Nazareth, as related by St Luke. 
 
 The same two evangelists who have related that Christ was 
 born at Bethlehem in the days of Herod the king, have gone 
 further into details concerning what took place at Bethlehem and 
 Jerusalem, followed by the flight into Egypt, which do not agree 
 together, and cannot be reconciled in any other way than by 
 supposing that one of them was ignorant of some facts with 
 which the other was acquainted. Thus St Luke tells us [see the 
 ‘parallel extracts given in page 117], that when Mary had made 
 
JOHN THE BAPTIST. 
 
 127 
 
 17.] 
 
 the usual offering, for her purification, in the temple, 40 days 
 after the birth of Jesus, the holy family immediately returned to 
 Nazareth their usual place of residence. But if so, what becomes 
 of the visit of the magi, and the flight into Egypt ? There is no 
 room for this to have taken place, for if the flight into Egypt and 
 the tarrying there until the death of Herod are to be understood 
 as following immediately after the birth, in that case Mary did 
 not go to Jerusalem to present Christ in the temple. If, on the 
 other hand, the offering in the temple is the first event after the 
 birth, and the flight into Egypt followed, it is equally certain, 
 that St Luke is wrong in saying that 
 
 When they had performed all things according to the law of the Lord, 
 they returned into Galilee, to their own city Nazareth. 
 
 The solution of this dilemma is to be found not by laboriously 
 endeavouring to prove that two years intervened between events, 
 w r hich the writers have related in the same breath, as following 
 closely one upon the other, but by admitting that the gospels, like 
 all other writings, are liable to error, that the writers of the dif- 
 ferent gospels have put together all such separate narratives of 
 particulars as came within their reach or seemed worthy of admis- 
 sion into their respective works. According to this view, -we may 
 infer — must indeed infer, for there is no reasonable alternative — 
 that the writer of the Gospel according to Luke w r as not aw’are of 
 the flight into Egypt, and therefore connects the return of Christ 
 with his parents to Nazareth as immediately following the presen- 
 tation in the temple, and the other incidents which took place 
 during their short visit to Jerusalem and Bethlehem. 
 
 CHAPTER XVII. 
 
 Relation of John the Baptist's ministry to that of Christ. 
 
 The most remarkable prophet or teacher among the Jews 
 before the appearance of our Saviour upon earth, was John the 
 
128 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Baptist. The history of his miraculous conception, birth, and 
 mode of life until the beginning of his public preaching, is related 
 by Luke alone, who concludes his narrative [chap. 1, 5 — 80] 
 with these words : 
 
 80 And the child grew, and waxed strong in spirit, and was in the 
 deserts till the day of his shewing unto Israel. 
 
 Josephus alone, of all the profane ancient historians, has men- 
 tioned John the Baptist. The passages of his history where this 
 notice occurs, have already been given in page 34 of this volume. 
 They present an unimportant variation from the gospel narrative, 
 not very difficult to be cleared up. Whilst the evangelist as- 
 cribes Herod's command that the Baptist should be beheaded, to 
 the oath which he had sworn to his daughter-in-law, and the 
 malice of his offended wife, Josephus attributes it to a political 
 motive — the fear lest John might raise a sedition among the 
 people. It is easy to see that, the fact being undoubted, the 
 motive assigned for its commission may have varied according to 
 the peculiar circumstances of the case. Whilst John's followers 
 saw nothing but religious persecution, the politician may have 
 seen nothing but precaution — political though unjust — in the 
 cruel orders of the king. Nay, it is not impossible that the 
 secret enmity instigated by his wife, may have been veiled by the 
 more plausible appearance of regard for the public tranquillity ; 
 or, in another point of view, that real solicitude for the tranquil- 
 lity of his government may have lurked beneath his apparent 
 readiness to gratify Herodias, ratified by the obligation of the 
 oath which he had sworn. 
 
 In the scarcity of information respecting this singular ascetic 
 we turn to the profane writers to gather what they have left us 
 concerning the order or class to which the Baptist belonged. 
 
 The classical poet Juvenal mentions an order of priests called 
 Baptae or Baptists, dedicated to the service of the goddess 
 Cotytto : 
 
 Cecropiam soliti Baptae lassare Cotytto : [Sat. 2, 92] 
 
 The Baptae, used to invoke the Athenian Cotytto. 
 
17 .] 
 
 BAPTISM. 
 
 129 
 
 Some have named Thrace as the soil from which the worship 
 of the goddess Cotytto was imported into Greece. But, gene- 
 rally, the Grecian gods and religious ceremonies came from 
 Egypt and Phoenicia ; nor is it difficult to imagine that Thrace 
 may have received from those countries the orgies, which she 
 afterwards transmitted to Greece and Rome. At any rate, it is 
 worthy of observation, that the Baptse of the Romans are not 
 mentioned by the more ancient classics, but only by those who 
 lived about the time of the Christian era. 
 
 The idea of using water as emblematic of spiritual washing is 
 too obvious to allow surprise at the antiquity of this rite. Dr 
 Hyde, in his treatise on the Religion of the ancient Persians, 
 ch. 34, p. 406, tells us that it prevailed among that people. 
 
 Pro infantibus non utuntur circumcisione, sed tantum baptismo seu 
 lotione ad animae purificationem internam. Infantem ad sacerdotem in 
 ecclesiam adductum sistunt coram sole et igne, qua facta ceremonia, eun- 
 dem sanctiorem existimant. I). Lord dicit quod aquam ad hoc efferunt 
 in cortice arboris Holm : ea autem arbor revera est Haum Magorum, 
 cujus mentionem alia occasione supra fecimus. Alias, aliquando fit 
 immergendo in magnum vas aquae, ut dicit Tavernier. Post talem lo- 
 tionem seu baptismum, sacerdos imponit nomen a parentibus inditum. 
 
 Postea anno aetatis loo, quando incipit induere tunicam, sudra, et cin- 
 gulum, ut religionem ingrediatur, et ille in articulis fidei versatur, a sa- 
 cerdote ei datur confirmatio, ut ab eo tempore, inter numerum fidelium 
 admittatur, et fidelis esse reputetur. 
 
 They do not use circumcision for their children, but only baptism or 
 washing for the inward purification of the soul. They bring the child to 
 the priest into the church and place him in front of the sun and fire, 
 which ceremony being completed they look upon him as more sacred than 
 before. Lord savs that they bring the water for this purpose in bark of 
 the Holm-tree : that tree is in truth the Haum of the Magi, of which we 
 spoke before on another occasion. Sometimes also it is otherwise done by 
 immersing him in a large vessel of water, ut Tavernier tells us. After 
 such washing or baptism, the priest imposes on the child the name given 
 by his parents. . . . 
 
 Afterwards, in the 15th year of his age, when he begins to put on the 
 
 17 
 
130 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 tunic, the sudra [a kind of cloak], and the girdle, that he may enter 
 upon religion, and is engaged upon the articles of belief, the priest be- 
 stows upon him confirmation, that he may from that time be admitted 
 into the number of the faithful, and may be looked upon as a believer 
 himself. 
 
 The Manichaeans, a Christian sect who followed the doctrines 
 of Mani, are said by Beausobre to have administered baptism to 
 children, conformably to the custom of the Persian Magi, “ from 
 which he \_Mani] deviated as little as he possibly could.” Beaus. 
 liv. 9, ch. 6, sect. 16. 
 
 We have positive evidence from Tertullian that the rite of 
 baptism was used among the gentiles in his time. He says in 
 his treatise De Baptismo , 
 
 Certe ludis Apollinaribus et Eleusiniis tinguntur, idque se in regenera- 
 tionem et impunitatem perjuriorum suoruin agere praesumunt. 
 
 Nam et sacris quibusdam per lavacrum initiantur Isidis alicujus aut 
 Mithras. [cap. 5.] 
 
 They are certainly dipped at the Apollinarian and Eleusinian solemni- 
 ties, and they presume that they do this for the purpose of regeneration 
 and impunity for their perjuries. . . . 
 
 At certain sacred rites of one Isis and Mithra they initiate themselves 
 by dipping. 
 
 It has been thought that baptism was prevalent among the 
 Jews also, long before the beginning of the Christian era. This 
 is a subject which has not been very satisfactorily cleared up. 
 Though there is no sure evidence disproving the existence of the 
 rite, yet the evidence which is thought to establish the opposite 
 view is not so conclusive as could be wished. We have seen 
 from Josephus that John was surnamed the Baptist, because he 
 baptized those who came to him. This seems to indicate that 
 baptism was not usual among the Jews, and yet it seems to pre- 
 suppose that the rite was not altogether unknown. In the days 
 of Justin Martyr, [about A. D. 150] it is thought to have been 
 practised among them ; and the following passages from his 
 works are supposed to bear reference to it. 
 
17.] 
 
 BAPTISM. 
 
 131 
 
 Ou yap irdaiv dvay/cala avrrj rj it ep crop')'], dXX' vplv pbbvots, 
 iva, &)? 7rpG6<p7]V, t avra irdQr\T 6 a vvv ev SUrj irdayere. OuSe 
 yap to ^dirnapa e/ceivo ro dvaxpeXes to tcov Xd/c/cwv TrpocrXapL- 
 ftdvopuev * ovBev yap 7T/oo9 to fidimapua tovto to tt)9 £0)779 iart. 
 Just. Mar. Dial. xix. 
 
 For, this circumcision is not necessary to all, but to you alone ; that, as 
 I said before, you may suffer those things which you now justly suffer. 
 For neither do we adopt that useless baptism, the baptism in cisterns; for 
 there is no communion between this baptism and that of life. 
 
 Ao^d&pLev tov ©eov, apua tcl eOvrj crvveXOovTa, otl /cal rj/aas 
 eTrea/ce^aTO ’ Bo^d^copuev avrov Bla tov /3acnXeco< ; T779 36 ^779, 
 Bta rod Kvplov rwv Bvvdpiecov. EvB6/cr]cre yap /cal eu? tcl edvrj, 
 /cal ra 9 Ova las rjBtov Trap rjpL&v rj Trap ’ vpbcbv Xapi/3dvei. TY 9 
 ovv €tl pioc TrepLTopLrjs Xoyos, VI TO TOV ©€OV pbapTVprjOevTL ; Tfc 
 i/celvov tov (SaTTTio-pLaTOs %p6ia dylxp TTvevpiaTi fteftaiTTLcrpLevcp ; 
 TavTa olpiai Xeycov 7 relcreiv /cal tov$ f3pa%vv vovv /ce/CTrjpievovs. 
 Just. Mar. Dial. 29- 
 
 Let us glorify God, all ye assembled nations, because he hath also 
 looked on us : let us glorify him through the king of glory, through the 
 Lord of powers. For he hath been well pleased also with the gentiles, 
 and receives sacrifices more willingly from us than from you. What 
 account should 1 any longer make of circumcision, seeing that I have 
 been borne witness to by God? What need of that baptism is there to one 
 who has been baptized with the holy spirit? In saying these things, I 
 think that I shall persuade even those who have very little sense. 
 
 Bat these passages are remarkably indecisive; and, even if 
 they should be thought to point to a baptismal ceremony among 
 the Jews, yet those who practised it, may have belonged to the 
 sect of the followers of John the Baptist, who certainly continued 
 for a long time to be distinct from the Christian community. See 
 Acts 18, 25. 
 
 1 . John’s preaching and doctrines. 
 
 The peculiar doctrines of John the Baptist may be seen in the 
 following passages from the early part of the four gospels con- 
 cerning his first appearance as a teacher. 
 
132 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 MATTHEW, 3, 1—12. 
 
 In those days came John the Baptist, 
 preaching in the wilderness of Judaea, 
 
 2 And saying, Repent ye : for the kingdom 
 of heaven is at hand. 
 
 3 For this is he that was spoken of by the 
 prophet Esaias, saying, The voice of one 
 crying in the wilderness, Prepare ye the way 
 of the Lord, make his paths straight. 
 
 4 And the same John had his raiment of 
 camel’s hair, and a leathern girdle about his 
 loins ; and his meat was locusts and wild 
 honey. 
 
 5 Then went out to him Jerusalem, and all 
 Judaea, anu all the region round about 
 Jordan, 
 
 6 And were baptized of him in Jordan, 
 confessing their sins. 
 
 7 || Rut when he saw many of the Pha- 
 risees and Sadducees come to his baptism, he 
 said unto them, O generation of vipers, who 
 hath warned you to flee from the wrath to 
 come? 
 
 8 Bring forth therefore fruits meet for 
 repentance : 
 
 9 And think not to say within yourselves, 
 We have Abraham to our father : for I say 
 unto you, that God is able of these stones to 
 raise up children unto Abraham. 
 
 10 And now also the ax is laid unto the 
 root of the trees : therefore every tree which 
 bringeth not forth good fruit is hewn down, 
 and cast into the fire. 
 
 11 1 indeed baptize you with water unto 
 repentance : but he that cometh after me is 
 mightier than I, whose shoes I am not wor- 
 thy to bear : he shall baptize you with the 
 Holy Ghost, and with fire : 
 
 12 Whose fan is in his hand, and he will 
 throughly purge his floor, and gather his 
 wheat into the garner ; but he will burn up 
 the chaff with unquenchable fire. 
 
 MARK, 1, 1—8. 
 
 The beginning of the gospel of Jesus 
 Christ, the Son of God ; 
 
 2 As it is written in the prophets, Behold, 
 I send my messenger before thy face, which 
 shall prepare thy way before thee. 
 
 3 The voice of one crying in the wilderness, 
 Prepare ye the way of the Lord, make his 
 paths straight. 
 
 4 John did baptize in the wilderness, and 
 preach the baptism of repentance for the re- 
 mission of sins. 
 
 5 And there went out unto him all the 
 land of Judaea, and they of Jerusalem, and 
 were baptized of him in the river Jordan, con- 
 fessing their sins. 
 
 6 And John was clothed with camel’s hair, 
 and with a girdle of a skin about his loins ; 
 and he did eat locusts and wild honey: 
 
 7 And preached, saying, There cometh one 
 mightier than I after me, the latchet of 
 whose shoes I am not worthy to stoop down 
 and unloose. 
 
 8 I indeed have baptized you with water : 
 but he shall baptize you with the Holy Ghost. 
 
17.] 
 
 BAPTISM. 
 
 133 
 
 LUKE, 3, 1—18. 
 
 Now in the fifteenth year of the reign of 
 Tiberius Caesar, Pontius Pilate being gover- 
 nor of Judaea, and Herod being tetrarch of 
 Galilee, and his brother Philip tetrarch of 
 Ituraea and of the region of Trachonitis, and 
 Lysanias the tetrarch of Abilene, 
 
 2 Annas and Caiaphas being the high 
 priests, the word of God came unto John the 
 son of Zacharias in the wilderness. 
 
 3 And he came into all the country about 
 Jordan, preaching the baptism of repentance 
 for the remission of sins ; 
 
 4 As it is written in the book of the words 
 of Esaias the prophet, saying, The voice of 
 one crying in the wilderness, Prepare ye the 
 way of the Lord, make his paths strait. 
 
 5 Every valley shall be filled, and every 
 mountain and hill shall be brought low ; and 
 the crooked shall be made straight, and the 
 rough ways shall be made smooth ; 
 
 6 And all flesh shall see the salvation of 
 God. 
 
 7 Then said he to the multitude that came 
 forth to be baptized of him, O generation of 
 vipers, who hath warned you to flee from the 
 wrath to come ? 
 
 8 Bring forth therefore fruits worthy of 
 repentance, and begin not to say within your- 
 selves, We have Abraham to our father: for 
 I say unto you, That God is able of these 
 stones to raise up children unto Abraham. 
 
 9 And now also the axe is laid unto the 
 root of the trees : every tree therefore which 
 bringeth not forth good fruit is hewn down, 
 and cast into the fire. 
 
 10 And the people asked him, saying, 
 What shall we do then ? 
 
 11 He answered and saith unto them, He 
 that hath two coats, let him impart to him 
 that hath none ; and he that hath meat, let 
 him do likewise. 
 
 12 Then came also publicans to be bapti- 
 zed, and said unto him, Master, what shall 
 we do ? 
 
 13 And he said unto them, Exact no more 
 than that which is appointed you. 
 
 14 And the soldiers likewise demanded of 
 him, saying, And what shall we do ? And he 
 said unto them, Do violence to no man, 
 neither accuse any falsely; and be content 
 with your wages. 
 
 15 And as the people were in expectation, 
 and all men mused in theii hearts of John, 
 whether he were the Christ, or not ; 
 
 16 John answered, saying unto them all, 
 I indeed baptize you with water ; but one 
 mightier than I cometh, the latchet of whose 
 shoes I am not worthy to unloose: he shall 
 baptize you with the Holy Ghost and with 
 fire : 
 
 17 Whose fan is in his hand, and he will 
 throughly purge his floor, and will gather the 
 wheat into his garner ; but the chaff he will 
 burn with fire unquenchable. 
 
 18 And many other things in his exhorta- 
 tion preached he unto the people. 
 
 JOHN, 1, 1-28. 
 
 In the beginning was the Word, and the 
 Word was with God, and the Word was God. 
 
 2 The same was in the beginning with 
 God. 
 
 3 All things were made by him ; and with- 
 out him was not any thing made that was 
 made. 
 
 4 In him was life ; and the life was the 
 light of men. 
 
 5 And the light shineth in darkness : and 
 the darkness comprehended it not. 
 
 6 IT There was a man sent from God, 
 whose name was John. 
 
 7 The same came for a witness, to bear 
 witness of the Light, that all men through 
 him might believe. 
 
 8 He was not that Light, but was sent to 
 bear witness of that Light. 
 
 9 That was the true Light, which lighteth 
 every man that cometh into the world. 
 
 10 He was in the world, and the world was 
 made by him, and the world knew him not. 
 
 11 He came unto his own and his own 
 received him not. 
 
 12 But as many as received him, to them 
 gave he power to become the sons of God, 
 even to them that believe on his name : 
 
 13 Which were born, not of blood, nor of 
 the will of the flesh, nor of the will of man, 
 but of God. 
 
 14 And the Word was made flesh, and 
 dwelt among us, (and we beheld his glory, 
 the glory as of the only begotten of the 
 Father,) full of grace and truth. 
 
 15 H John bare witness of him, and cried, 
 saying, This was he of whom I spake, He 
 that cometh after me is preferred before me : 
 for he was before me. 
 
 16 And of his fulness have all we received 
 and grace for grace. 
 
 17 For the law was given by Moses, but 
 grace and truth came by Jesus Christ. 
 
 18 No man hath seen God atanytime ; the 
 only begotten Son, which is in the bosom of 
 the Father, he hath declared him. 
 
 19 H And this is the record of John, when 
 the Jews sent priests and Levites from Jeru- 
 salem to ask him, Who art thou ? 
 
 20 And he confessed, and denied not; but 
 confessed, I am not the Christ. 
 
 21 And they asked him, What then 1 Art 
 thou Elias ? And he saith, l am not. Art 
 thou that prophet ? And he answered, No. 
 
 22 Then said they unto him, Who art thou ? 
 that we may give an answer to them that 
 sent us. What sayest thou of thyself ? 
 
 23 He said, I am the voice of one crying in 
 the wilderness, Make straight the way of the 
 Lord, as said the prophet Esaias. 
 
 24 And they which were sent were of the 
 Pharisees. 
 
 25 And they asked him, and said unto him, 
 Why baptizest thou then, if thou be not that 
 Christ, nor Elias, neither that prophet ? 
 
 26 John answered them, saying, I baptize 
 with water : but there standeth one among 
 you, whom ye know not ; 
 
 27 He it is, who coming after me is pre- 
 ferred before me, whose shoe’s latchet I am 
 not worthy to unloose. 
 
 28 These things were done in Bethabara 
 beyond Jordan, where John was baptizing. 
 
134 CHRISTIAN RECORDS. [ciiap. 
 
 There are some unimportant differences between the four 
 evangelists in these extracts : 
 
 1. St Matthew says that the words, “O generation of vi- 
 pers &c." were addressed to the Scribes and Pharisees — St Luke, 
 to the multitude. 
 
 2. The first three gospels represent the Baptist as saying va- 
 guely and in general terms, that a greater than himself was com- 
 ing, without specifying him more minutely; but St John is more 
 definite — “ There standeth one among you, whom ye know 
 not.” 
 
 3. The record of John concerning himself, “ I am the voice of 
 one crying in the wilderness, Make straight the way of the Lord, 
 
 MATTHEW, 3, 13—17. 
 
 13 § Then cometh Jesus from Galilee to 
 Jordan unto John, to be baptized of him. 
 
 14 But John forbad him, saying, I have 
 need to be baptized of thee, and comest thou 
 to me ? 
 
 15 And Jesus answering said unto him, 
 Suffer it to be so now : for thus it berom- 
 eth us to fulfil all righteousness. Then he 
 suffered him. 
 
 16 And Jesus, when he was baptized, 
 went up straightway out of the water: and, 
 lo, the heavens were opened unto him, and 
 he saw the Spirit of God descending like a 
 dove, and lighting upon him : 
 
 17 And lo a voice from heaven, saying, 
 This is my beloved Son, in whom I am well 
 pleased. 
 
 MARK, 1,9—11. 
 
 9 And it came to pass in those days, that 
 Jesus came from Nazareth of Galilee, and 
 was baptized of John in Jordan. 
 
 10 And straightway coming up out of the 
 water, he saw the heavens opened, and the 
 Spirit like a dove descending upon him : 
 
 11 And there came a voice from heaven, 
 saying Thou art my beloved Son, in whom 
 I am well pleased. 
 
 There is here, also, a variation in the four different accounts 
 — of some importance. Three of the gospels relate a miraculous 
 appearance, which, though seen by a multitude of persons, yet 
 seems to have produced no result, and to have attracted no no- 
 tice. But the fourth evangelist, it will be observed, limits the 
 miraculous appearance to the physical or mental vision of the 
 
17.] 
 
 BAPTISM. 
 
 135 
 
 &c” [John 1, 23.] is represented by the three other evangelists 
 as coming not from John himself, but from the writer [comp. 
 Matt. 3, 3 : Mark 1,3: and Luke 3, 4]. 
 
 This peculiarity, of running the thoughts of the writer into 
 the mouth of the person speaking, is not uncommon with all 
 the four evangelists, especially with the last, as we shall have 
 frequent occasion to remark. 
 
 2. First meeting of Jesus and the Baptist . 
 
 The second class of extracts from the four gospels, concerning 
 the Baptist, make us acquainted with the mode in which Jesus 
 first met him and was baptized by him in Jordan. 
 
 LUKE, 3, 19—22. 
 
 19 But Herod the tetrarch, being reproved 
 by him for Herodias his brother Philip’s 
 •wife, and for all the evils which Herod had 
 done, 
 
 20 Added yet this above all, that he shut 
 up John in prison. 
 
 21 Now when all the people were baptized, 
 it came to pass, that Jesus also being bap- 
 tized, and praying, the heaven was opened, 
 
 22 And the Holy Ghost descended in a 
 bodily shape like a dove upon him, and a 
 voice came from heaven, which said, Thou 
 art my beloved Son ; in thee I am well 
 pleased. 
 
 JOHN, 1, 29—36. 
 
 29 § The next day John seeth Jesus com- 
 ing unto him, and saith, Behold the Lamb 
 of God, which taketh away the sin of the 
 world. 
 
 30 This is he of whom I said, After me 
 cometh a man which is preferred befoi-e me .- 
 for he was before me. 
 
 31 And I knew him not: but that he 
 should be made manifest to Israel, therefore 
 am I come baptizing with water. 
 
 32 And John bare record, saying, I saw 
 the Spirit descending from heaven like a 
 dove, and it abode upon him. 
 
 33 And I knew him not : but he that sent 
 me to baptize with water, the same said un- 
 to me, Upon whom thou shalt see the Spirit 
 descending, and remaining on him, the same 
 is he which baptizeth with the Holy Ghost. 
 
 34 And I saw, and bare record that this is 
 the Son of God. 
 
 35 § Again the next day after John stood, 
 and two of his disciples; 
 
 36 And looking upon Jesus as he walked, 
 he saith, Behold the Lamb of God! 
 
 Baptist alone. “ John bare record, {we read ) saying, I saw the 
 spirit descending from heaven &c.” In other words we have, in 
 St John's Gospel, the miracle related, not as a well-known oc- 
 currence, but resting on the word only of the Baptist. And it 
 would appear from what follows, “ And I knew him not, &c.” 
 that the miracle was intentionally reveled to John the Baptist, 
 
 l 
 
136 
 
 CHRISTIAN RECORDS. 
 
 [CH\P. 
 
 to enable him to distinguish the remarkable person of whom he 
 was the forerunner. The reasonable inference is, that John told 
 the people how he had been enabled to discriminate the Messiah, 
 and that, in process of time, it was popularly believed that the 
 whole multitude had seen the miracle. This opinion is strength- 
 ened by the other traditions to which we have already alluded. 
 
 MATT. 4, 12—17. 
 
 12 f Now when Jesus had heard that 
 John was cast into prison, he departed into 
 Galilee ; 
 
 13 And leaving Nazareth, he came and 
 dwelt in Capernaum, which is upon the sea 
 coast, in the borders of Zabulon and Neph- 
 thalim : 
 
 14 That it might be fulfilled which was 
 spoken by Esaias the prophet, saying, 
 
 15 The land of Zabulon, and the land of 
 Nephthalim, by the way of the sea, beyond 
 Jordan, Galilee of the Gentiles; 
 
 16 The people which sat in darkness saw 
 great light ; and to them which sat in the 
 region and shadow of death light is sprung 
 up. 
 
 17 IT From that time Jesus began to 
 preach, and to say, Repent: for the king- 
 dom of heaven is at hand. 
 
 MARK, 1, 14—15. 
 
 14 Now after that John was put in prison, 
 Jesus dame into Galilee, preaching the gos- 
 pel of the kingdom of God, 
 
 15 And saying, The time is fulfilled, and 
 the kingdom of God is at hand : repent ye, 
 and believe the gospel. 
 
 There is no doubt that John the Baptist was imprisoned by 
 Herod's orders, for we have the independent testimony of Jose- 
 phus and of all the four evangelists ; but there is an uncertainty 
 as to the time, in relation to Christ's ministry, at which the im- 
 prisonment took place. It is difficult to bring the observation 
 of St John above quoted, u For John was not yet cast into pri- 
 son," into harmony with what the other three evangelists have 
 written. They all relate that immediately or soon after the 
 baptism, John the Baptist was cast into prison, and that Jesus, 
 hearing of it, departed into Galilee. But the author of the 
 fourth Gospel interposes several important events, and among 
 others the marriage of Cana in Galilee, and a visit of Jesus to Je- 
 rusalem at the feast of the Passover. 
 
 The didactic nature of St John's Gospel, apparently the least 
 chronological of the foujp would deter us from taking his nar- 
 
BAPTISM. 
 
 17.] 
 
 137 
 
 [see p. 80], of other miraculous appearances seen at the baptism 
 of our Lord, but not recorded in our four gospels. 
 
 3. Imprisonment of the Baptist, 
 
 The imprisonment of John the Baptist must next be ex- 
 amined. 
 
 LUKE 4, 14—15. 
 
 14 § And Jesus returned in the power of 
 the Spirit into Galilee : and there went out a 
 fame of him through all the region round 
 about. 
 
 15 And he taught in their synagogues, be- 
 ing glorified of all. 
 
 JOHN, 3, 22—24. 
 
 22 § After these things came Jesus and 
 his disciples into the land of Judaea; and 
 there he tarried with them, and baptized. 
 
 23 § And John also was baptizing in 
 -Enon near to Salim, because there was 
 much water there : and they came, and were 
 baptized. 
 
 24 For John was not yet cast into prison. 
 
 rative in preference to that of Matthew and Mark. But, if, as 
 we might infer from the latter, Jesus retired into Galilee from 
 fear of sharing the Baptist's fate, it would create surprise that he 
 should choose the very dominions of Herod as his place of re- 
 fuge, to escape falling into his hands. 
 
 4. John! s doubts about the Messiah-ship of Jesus, 
 
 It appears from the general tenour of the first three gospels 
 that the wonderful works of Christ speedily attracted the notice 
 of John whilst in prison, and of his disciples, who seem still to 
 have had free access to their matter. Two interviews between 
 
 Jesus and the disciples of John are mentioned, but in both of 
 
 them there is something to arrest attention. The first occasion 
 
 arose from the disciples of John contrasting their own master's 
 
 ascetic doctrine with the milder practices of Jesus. 
 
 18 
 
138 CHRISTIAN RECORDS. [chap. 
 
 The parallel notices of this matter from the gospels of Matthew 
 Mark and Luke here follow. 
 
 MATT. 9, 14—17. 
 
 14 H Then came to him the 
 disciples of John, saying, Why 
 do we and the Pharisees fast 
 oft, but thy disciples fast not ? 
 
 15 And Jesus said unto 
 them, Can the children of the 
 bridechamber mourn, as long 
 as the bridegroom is with 
 them ? but the days will come, 
 when the bridegroom shall be 
 taken from them, and then 
 shall they fast. 
 
 16 No man putteth a piece 
 of new cloth unto an old gar- 
 ment, for that which is putin 
 to fill it up taketh from the 
 garment, and the rent is made 
 worse. 
 
 17 Neither do men put new 
 wine into old bottles : else the 
 bottles break, and the wine 
 runneth out, and the bottles 
 perish : but they put new wine 
 into new bottles, and both are 
 preserved. 
 
 MARK, 2, 18—22. 
 
 1 8 And the disciples of John 
 and of the Pharisees used to 
 fast : and they come and say 
 unto him, Why do the disci- 
 ples of John and of the Phari- 
 sees fast, but thy disciples 
 fast not ? 
 
 19 And Jesus said unto 
 them, Can the children of the 
 bridechamber fast while the 
 bridegroom is with them ? as 
 long as they have the bride- 
 groom with them, they cannot 
 fast. 
 
 20 But the days will come, 
 when the bridegroom shall be 
 taken away from them, and 
 then shall they fast in those 
 days. 
 
 21 No man also seweth a 
 piece of new cloth on an old 
 garment : else the new piece 
 that filled it up taketh away 
 from the old, and the rent is 
 made worse. 
 
 22 And no man putteth new 
 wine into old bottles : else the 
 new wine doth burst the 
 bottles, and the wine is spil- 
 led, and the bottles will be 
 marred : but new wine must 
 be put into new bottles. 
 
 LUKE, 5, 33—39. 
 
 33 IT And they said unto 
 him, Why do the disciples of 
 John fast often, and make 
 prayers, and likewise the 
 disciples of the Pharisees; 
 but thine eat and drink ? 
 
 34 And he said unto them, 
 Can ye make the children of 
 the bridechamber fast, while 
 the bridegroom is with them ? 
 
 35 But the days will come, 
 when the bridegroom shall be 
 taken away from them, and 
 then shall they fast in those 
 days, 
 
 36 H And he spake also a 
 parable unto them ; No man 
 putteth a piece of a new gar- 
 ment upon an old ; if other- 
 wise, then both the new 
 maketh a rent, and the piece 
 that was taken out of the 
 new agreeth not with the old. 
 
 37 And no man putteth new 
 wine into old bottles ; else the 
 new wine will burst the 
 bottles, and be spilled, and the 
 bottles shall perish. 
 
 3S But new wine must be 
 put into new bottles ; and both 
 are preserved. 
 
 39 No man also having 
 drunk old wine straightway 
 desireth new : for he saith, 
 The old is better. 
 
 But the three evangelists do not wholly coincide in their 
 accounts. St Matthew alone says that the disciples of John came 
 and asked Jesus why his followers did not fast : Mark and Luke 
 place the question in the mouths of the people who are represented 
 as always following Jesus about. 
 
 On the second interview between Jesus and the disciples of 
 John, the only two evangelists who relate it, St Matthew and St 
 Luke, are agreed : 
 
18.] 
 
 TEMPTATION. 
 
 139 
 
 MATT. 11, 2—6. 
 
 2 Now when John had heard in the prison 
 the works of Christ, he sent two of his 
 disciples, 
 
 3 And said unto him, Art thou he that 
 should come, or do we look for another ? 
 
 4 Jesus answered and said unto them, Go 
 and shew John again those things which ye 
 do hear and see : 
 
 5 The blind .receive their sight, and the 
 lame walk, the lepers are cleansed, and the 
 deaf hear, the dead are raised up, and the 
 poor have the gospel preached to them. 
 
 6 And blessed is he, whosoever shall not 
 be offended in me. 
 
 LUKE, 7, 18—23. 
 
 IS. And the disciples of John shewed him 
 of all these things. 
 
 19 || And John calling unto him two of 
 his disciples sent them to Jesus, saying. Art 
 thou he that should come ? or look we for 
 another ? 
 
 20 When the men were come unto him, 
 they said, John Baptist hath sent us unto 
 thee, saying, Art thou he that should come '! 
 or look we for another 1 
 
 21 And in the same hour he cured many 
 of their infirmities and plagues, and of evil 
 spirits ; and unto many that were blind he 
 gave sight. 
 
 22 Then Jesus answering said unto them, 
 Go your way, and tell John what things ye 
 have seen and heard ; how that the blind see, 
 the lame walk, the lepers are cleansed, the 
 deaf hear, the dead are raised, to the poor 
 the gospel is preached. 
 
 28 And blessed is he, whosoever shall not 
 be offended in me. 
 
 But it is iii every way surprising that John the Baptist, who 
 had before borne such noble testimony to the Messiahship of 
 Jesus, should at last waver in his faith, and send two of his dis- 
 ciples to enquire whether Jesus really was he that should come, or 
 they were to look for some other besides him. It has been justly 
 remarked that John would really have been a reed shaken b^ the 
 wind, if he could have wavered about so vital a point in so 
 remarkable a manner. 
 
 CHAPTER XVIII. 
 
 The Temptation in the Wilderness. 
 
 The reputed authors of the four gospels, Matthew, Mark, Luke, 
 and John, are said to have been, two of them, of the number of 
 the twelve apostles who were chosen from the first to be Christ's 
 immediate followers; and the other two, Mark and Luke, to have 
 been in the next rank to the apostleship, having been followers, 
 one of St Peter, the other of St Paul. As the events which pre- 
 ceded the choosing of the twelve apostles, could not be known to 
 them by the evidence of their own senses, but must have come to 
 
140 
 
 CHRISTIAN RECORDS. 
 
 [CUAP. 
 
 them by the recital of others, we might make allowance for any dis- 
 crepancies between the four evangelists on all those particulars, 
 which they had received from others, and had not themselves 
 witnessed. But it has unfortunately been the custom to ascribe 
 to the four gospels, a priori, an immaculate character, which is to 
 exempt them from examination, on the plea that they were in- 
 spired, word for word, by God. Be it so — we may then be sure 
 that they are immaculate, as has been asserted : but even on this 
 point they must be tried, and there is no other way of trying 
 them than that which is usual with all other books, and with 
 every kind of evidence admitted among mankind. If two of our 
 Lord's apostles, and two who were followers of other apostles, 
 wrote the gospels, as we now have them, by inspiration from on 
 high, w r e shall undoubtedly find the most perfect agreement be- 
 tween them in every particular, even on those points which they 
 had not themselves witnessed, but which they learnt from others, 
 whilst the divine inspiration prevented them from making any 
 error about the facts which they were writing. In describing the 
 effects of the divine inspiration, it is not enough to say that it 
 would guard them from material errors — all errors are material, on 
 so solemn a subject — It w r ould guard them from every error what- 
 soever, or it would be of no value. Indeed, to admit that the 
 writers of the gospels were inspired, and then to speak of their 
 contemporary character, and the means they had of knowing the 
 truth, is the most futile work of supererogation that can be ima- 
 gined. Eor the divine inspiration alone suffices — it would make 
 the deaf to hear and the dumb to speak, and the man, who had 
 never seen a pen, to write rapidly the solemn things which the 
 Almighty wished to make known to the world, about its Lord and 
 its Saviour. Error — mistake — anachronism — are words that can 
 have no place in the vocabulary of God, and the gospels would 
 only defy criticism, because they would make good their superna- 
 tural pretensions against any test that criticism could apply. 
 
 How different is this ideal description from the truth of things ! 
 Notwithstanding the aid of inspiration, and the nearness of the 
 
18.] 
 
 TEMPTATION. 
 
 141 
 
 time, the four evangelists have not been able to tell us even the 
 first event of Christ's ministry — his Temptation — without dif- 
 fering one from another. And yet, if we interpret correctly the 
 account given in John 1, 40 — 44, three disciples, Simon, Andrew, 
 and Philip, had been chosen only the day before the temptation 
 in the wilderness began. The first three gospels furnish the fol- 
 lowing acccounts of the Temptation in the wilderness — placed in 
 parallel columns : 
 
 MATT. 4, 1—11. MARK, 1, 12—13. LUKE, 8, 1—13. 
 
 Then was Jesus led up 
 of the spirit into the wilder- 
 ness to be tempted of the 
 devil. 
 
 2 And when he had fasted 
 forty days and forty nights, 
 he was afterwards an hun- 
 gred. 
 
 3 And when the tempter 
 came to him, he said, If 
 thou be the Son of God, 
 command that these stones 
 he made bread. 
 
 4 But he answered and said, It is written, 
 Man shall not live by bread alone, but by 
 every word that proceedeth out of the mouth 
 of God. 
 
 a Then the devil taketh him up into the 
 holy city, and setteth him on a pinnacle of 
 the temple, 
 
 6 And saith unto him, If thou be the Son 
 of God, cast thyself down : for it is written, 
 He shall give his angels charge concerning 
 thee : and in their hands they shall bear 
 thee up, lest at any time thou dash thy foot 
 against a stone. 
 
 7 Jesus said unto him, It is written again, 
 Thou shalt not tempt the Lord thy God. 
 
 8 Again, the devil taketh him up into an 
 exceeding high mountain, and sheweth him 
 all the kingdoms of the world, and the glory 
 of them ; 
 
 9 And saith unto him, All these things 
 will I give thee, if thou wilt fall down and 
 worship me. 
 
 10 Then saith Jesus unto him. Get thee 
 hence, Satan : for it is written, Thou shalt 
 worship the Lord thy God, and him only shalt 
 thou serve. 
 
 1 1 Then the devil leaveth him, and, behold, 
 angels came and ministered unto him. 
 
 And Jesus being full of 
 the Holy Ghost returned from 
 Jordan, and was led by the 
 Spirit into the wilderness, 
 
 2 Being forty days tempted 
 of the devil. And in those 
 days he did eat nothing : and 
 when they were ended, he 
 afterward hungered. 
 
 3 And the devil said unto 
 him, If thou be the Son of 
 God, command this stone 
 that it be made bread. 
 
 4 And Jesus answered him, saying, It is. 
 written, That man shall not live by bread 
 alone, but by every word of God. 
 
 5 And the devil, taking him up into an 
 high mountain, shewed unto him all the king- 
 doms of the world in a moment of time. 
 
 6 And the devil said unto him, All this: 
 power will I give thee, and the glory of them : 
 for that is delivered unto me ; and to whom- 
 soever I will I give it. 
 
 7 If thou therefore wilt worship me, all' 
 shall be thine. 
 
 8 And Jesus answered and said unto him, 
 Get thee behind me, Satan : for it is written, 
 Thou shalt worship the Lord thy God, and 
 him only shalt thou serve. 
 
 9 And he brought him to Jerusalem, and 
 set him on a pinnacle of the temple, and said 
 unto him, If thou be the son of God, cast 
 thyself down from hence : 
 
 10 For it is written, He shall give his angels 
 charge over thee, to keep thee : 
 
 11 And in their hands they shall bear- 
 thee up, lest at any time thou dash thy foot 
 against a stone. 
 
 12 And Jesus answering said unto him, It 
 is said, Thou shalt not tempt the Lord thy 
 God. 
 
 13 And when the devil had ended all the 
 temptation, he departed from him for a 
 season. 
 
 12 And immediately the 
 spirit driveth him into the 
 wilderness. 
 
 13 And he was there in 
 the wilderness forty days, 
 tempted of Satan ; and was 
 with the wild beasts ; and 
 the angels ministered unto 
 him. 
 
uz 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 In all three, the Temptation is placed immediately after the 
 baptism of Jesus. The language of Matthew, Then was Jesus led 
 fyc. [Tore then], is the least decisive : but Mark is remarkably 
 pointed And immediately Sfc. \_€u0v<? directly, strait-fonoard] : and 
 all doubt is wholly dispelled by St Luke, who having in the pre- 
 vious chapter related the descent of the Holy Ghost, now tells us 
 that “ Jesus, being full of the Holy Ghost, returned from Jordan, 
 and was led by the spirit into the wilderness.” 
 
 Thus there is no doubt that all the three, Matthew, Mark, and 
 Luke, place the temptation of Jesus immediately after his baptism 
 in the river Jordan. 
 
 If now we turn to the gospel of St John, we find, to our sur- 
 prise, that he not only passes over this remarkable scene altoge- 
 ther, but places the marriage at Cana of Galilee on the third day 
 after Christ's baptism. 
 
 John 1, 35. Again, the next day after, John stood, and two of his 
 disciples .... 
 
 1, 43. The day following, Jesus would go forth into Galilee, and 
 findeth Philip, and saith unto him, Follow me, .... 
 
 The second chapter opens with the marriage at Cana : 
 
 John 2, 1 — 11. And the third day there was a marriage in Cana of 
 Galilee ; and the mother of J esus was there : 
 
 2 And both Jesus was called, and his disciples, to the marriage. 
 
 3 And when they wanted wine, the mother of Jesus saith unto him, 
 They have no wine. 
 
 4 Jesus saith unto her, Woman, what have I to do with thee? mine 
 hour is not yet come. 
 
 5 His mother saith unto the servants, Whatsoever he saith unto you, 
 do IT. 
 
 6 And there were set there six waterpots of stone, after the manner of 
 the purifying of the Jews, containing two or three firkins apiece. 
 
 7 Jesus saith unto them, Fill the waterpots with water. And they 
 filled them up to the brim. 
 
 8 And he saith unto them, Di'aw out now, and bear unto the governor 
 of the feast. And they bare it. 
 
 0 When the ruler of the feast had tasted the water that was made wine 
 
18.] 
 
 TEMPTATION. 
 
 143 
 
 and knew not whence it was : (but the servants which drew the water 
 knew ; ) the governor of the feast called the bridegroom, 
 
 10 And saith unto him, Every man at the beginning doth set forth good 
 wine ; and when men have well drunk, then that which is worse : but 
 thou hast kept the good wine until now. 
 
 11 This beginning of miracles did Jesus in Cana of Galilee, and mani- 
 fested forth his glory ; and his disciples believed on him. 
 
 By this order of events, the scene of the forty days in the wil- 
 derness is altogether excluded, for the very days between the 
 baptism in Jordan and the marriage are numbered. To reconcile 
 such conflicting accounts is impossible, without rejecting one of 
 them. It is better to reject the narrative of St John, for three 
 reasons : 
 
 1. Because his silence about the temptation does not invalidate 
 the testimony of the other three witnesses who relate it — and the 
 only way to admit their testimony is to break the sequence of 
 events observed by John. 
 
 2. Because the distance between the Jordan and Cana of 
 Galilee is too great to allow the probability that Christ could have 
 so soon got there. 
 
 3. Because the writer of the fourth Gospel relates incidental 
 matters which show that he pays no regard to chronology, but 
 only to Christ's teaching and miracles — He tells us that “ his 
 disciples believed on him but, seeing that only Philip, Andrew, 
 and Simon Peter had been first brought into the company of Je6us 
 the day before, it is rather premature to speak of his disciples — 
 and very surprising that they should have followed him to the 
 distance of seventy miles. But, unless they followed him, Jesus 
 had no other disciples who could believe on him. 
 
 Thus we can only explain these contradictions by admitting that 
 there are many mistakes and inaccuracies in the gospel-his- 
 tories — as in every other book that ever yet was written ; and 
 the way to deal with these is to meet them openly and candidly, 
 not to explain them away in a manner which brings both the gos- 
 pels and their annotators into manifest and merited contempt. 
 
144 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Admitting then that the temptation of Jesus followed closely 
 after his baptism, we are startled and offended at the incidents of 
 which it is made up. That the devil should appear personally to 
 the Son of God is certainly not more wonderful than that he should, 
 in a more remote age, have appeared among the sons of God, in 
 the presence of God himself, to tempt and torment the righteous 
 Job. But that Satan should carry Jesus bodily and literally 
 through the air, first to the top of a high mountain, and then to 
 the topmost pinnacle of the Temple, is wholly inadmissible — it is 
 an insult to our understanding, and an affront to our Great 
 Creator and Redeemer. 
 
 Must we then reject the moral as well as the literal acceptation 
 of Christ's Temptation ? By no means : the spirit of the Gospel 
 runs through all Christ's history, teeming with life and light, 
 where the letter of those ancient histories would slay. The moral 
 lesson may be taken thus : Jesus, endowed with a master-mind 
 by the gift of his Almighty Father, retires to meditate in that 
 eastern wilderness, on the subject of his mission, and to prepare 
 himself by prayer and fasting for encountering the lusts of the 
 world, the stings of ambition, and the pride of life. Who will 
 doubt that Jesus, if he could be supposed to give way to worldly 
 ambition, might have gained that kingdom which he was charged 
 with coveting ? The thought of all these things, and the sight of 
 the fair land of Judsea, for one moment cast their shadow over 
 his spotless mind — but he spurns the tempter, described in the 
 story as bodily present before him — “ Get thee behind me, Satan ; 
 for it is written, Thou shalt not tempt the Lord thy God." Is 
 such a scene less real, less weighty in teaching a stern moral 
 lesson, because it passes in the mind ? Is evil less rife, less perni- 
 cious to us, because for eighteen hundred years we have never 
 seen Satan bodily amongst us ? Then indeed are we far advanced 
 on the road to virtue, since vice no longer meets us in the shape 
 of a being that has horns and hoofs. 
 
19 .] 
 
 THE APOSTLES, 
 
 145 
 
 CHAPTER XIX. 
 
 The twelve apostles — Variation, 1. in their names; 2. in 
 
 THE TIME, PLACE AND MANNER OF THEIR BEING CALLED TO 
 THE APOSTLESIIIP TlIE SEVENTY. 
 
 It is related by two of the evangelists, Mark, and Luke, that 
 Jesus chose twelve out of those who followed him, to be his 
 immediate attendants. Matthew, without stating that J esus chose 
 the twelve, seems to imply that such a choice had been made, by 
 naming them “ the twelve,” the f ‘ twelve disciples," &c. All the 
 three furnish a list of their names, the occasion when Christ or- 
 dained them as a separate body, and the instructions which 
 he gave to them when he sent them forth to preach. 
 
 MATT. 10, 1—4. MARK 3, 13—21. 
 
 LUKE, 6, 13—19. 
 
 And when he had called 
 unto him his twelve disciples, 
 he gave them power against 
 unclean spirits, to cast them 
 out, and to heal all manner of 
 sickness and all manner of 
 disease. 
 
 2 Now the names of the 
 twelve apostles are these ; 
 The first, Simon, who is called 
 Peter, and Andrew his bro- 
 ther ; James th e son of Zebe- 
 dee, and John his brother , 
 
 3 Philip, and Bartholomew; 
 Thomas, and Matthew the 
 publican; James the son of 
 Alphaeus, and Lebbieus, 
 whose surname was Thad- 
 daeus ; 
 
 4 Simon the Canaanite, and 
 Judas Iscariot, who also be- 
 trayed him. 
 
 13 And he goeth up into a 
 mountain, and calleth unto 
 him whom he would: and 
 they came unto him. 
 
 14 And he ordained twelve, 
 that they should be with him, 
 and that he might send them 
 forth to preach, 
 
 15 And to have power to 
 heal sicknesses, and to cast 
 out devils : 
 
 16 And Simon he surnamed 
 Peter ; 
 
 17 And James the son of 
 Zebedee, and John the brother 
 of James; and he surnamed 
 them Boanerges, which is, 
 The sons ot thunder : 
 
 18 And Andrew, and Philip, 
 and Bartholomew, and Mat- 
 thew, and Thomas, and James 
 the son of Alphaeus, and 
 Thaddaeus, and Simon the 
 Canaanite, 
 
 19 And Judas Iscariot, 
 which also betrayed him : and 
 they went into an house. 
 
 20 And the multitude com- 
 eth together again, so that 
 they could not so much as eat 
 bread. 
 
 21 And when his friends 
 heard of it, they went out 
 to lay hold on him : for they 
 said, He is beside himself. 
 
 19 
 
 13 And when it was day, he 
 called unto him his disci- 
 ples : and of them he chose 
 twelve, whom also he named 
 apostles ; 
 
 14 Simon, (whom he also 
 named Peter,) and Andrew 
 his brother, James and John, 
 Philip and Bartholomew, 
 
 15 Matthew and Thomas, 
 James the son of Alphaeus, 
 and Simon called Zelotes, 
 
 16 And Judas the brother 
 of James, and Judas Iscariot, 
 w'hich also was the traitor. 
 
 17 And he came down with 
 them, and stood in the plain, 
 and the company of his disci- 
 ples, and a great multitude of 
 people out of all Judaea and 
 Jerusalem, and from the sea 
 coast of Tyre and Sidon, which 
 came to hear him, and to be 
 healed of their diseases ; 
 
 18 And they that were 
 vexed with unclean spirits : 
 and they were healed. 
 
 19 And the whole multi- 
 tude sought to touch him : for 
 there went virtue out of him, 
 and healed them all. 
 
MG 
 
 CHRISTIAN RECORDS, 
 
 [chap. 
 
 MATTHEW 10, 5—11, 1. 
 
 5 These twelve Jesus sent 
 forth, and commanded them, 
 saying, Go not into the way 
 of the Gentiles, and into any 
 city of the Samaritans enter ye 
 not : 
 
 6 But go rather to the lost 
 sheep of the house of Israel. 
 
 7 And as ye go, preach, 
 saying, The kingdom of hea- 
 ven is at hand. 
 
 8 Heal the sick, cleanse the 
 lepers, raise the dead, cast out 
 devils : freely ye have receiv- 
 ed, freely give. 
 
 9 Provide neither gold, nor 
 silver, nor brass in your purses, 
 
 10 Nor scrip for your jour- 
 ney, neither two coats, neither 
 shoes, nor yet staves : for the 
 workman is worthy of his 
 meat. 
 
 Iff And into whatsoever city 
 or town ye shall enter, enquire 
 who in it is worthy ; and there 
 abide till ye go thence. 
 
 12 And when ye come into 
 an house, salute it. 
 
 13 And if the house be 
 worthy, let your peace come 
 upon it : but if it be not 
 worthy, let your peace return 
 to you. 
 
 14 And whosoever shall not 
 receive you, nor hear your 
 words, when ye depart out of 
 that house or city, shake off 
 the dust of your feet. 
 
 15 Verily I say unto yon, If 
 shall be more tolerable for the 
 land of Sodom and Gomorrha 
 in the day of judgment, than 
 for that city. 
 
 1 6 Behold I send you forth as 
 sheep in the midst of wolves : 
 be ye therefore wise as ser- 
 pents, and harmless as doves. 
 
 17 But beware of men : for they will deliver you up to the councils, and they will scorrrger 
 you in their synagogues ; 
 
 18 And ye shall be brought before governors and kings for my sake, for a testimony against 
 them and the Gentiles. 
 
 19 But when they deliver you up, take no thought how or what ye shall speak : for it shall 
 be given you in that same hour what ye shall speak. 
 
 20 For it is not ye that speak, but the Spirit of your Father which speaketh in you. 
 
 21 And the brother shall deliver up the brother to death, and the father the 
 child : and the children shall rise up against their parents, and cause them to be put 
 to death. 
 
 22 And ye shall be hated of all men for my name’s sake : but he that endureth to tbe 
 end shall be saved, 
 
 23 But when they persecute you in this city, flee ye into another : for verily I say 
 unto you, Ye shall not have gone over the cities of Israel, till the Son of man be 
 come. 
 
 24 The disciple is not above his master, nor the servant above his lord. 
 
 25 It is enough for the disciple that he be as Ins master, and the servant as his lord. 
 If they have called the master of the house Beelzebub, how much more shall they call 
 them of his household? 
 
 26 Fear them not therefore : for there is nothing covered, that shall not be revealed : 
 and hid, that shall not be known. 
 
 27 What I tell you in darkness, that speak ye in light : and what ye hear in t?se ear 
 that preach ye upon the housetops. 
 
 MARK 6, 7—13. 
 
 7 And he called unto him 
 the twelve, and began to send 
 them forth by two and two ; 
 and gave them power over 
 unclean spirits ; 
 
 8 And commanded them 
 that they should take nothing 
 lor their journey, save a staff 
 only; no scrip, no bread, no 
 money in their purse; 
 
 9 But be shod with san- 
 dals ; and not put on two 
 coats. 
 
 10 And he said unto them, 
 In what place soever ye enter 
 into an house, there abide till 
 ye depart from that place. 
 
 11 And whosoever shall not 
 receive you, nor hear you, 
 when ye depart thence, shake 
 off the dust under your feet 
 for a testimony against them. 
 Verily I say unto you, It 
 shall be more tolerable for 
 Sodom and Gomorrha in the 
 day of judgment, than for that 
 city. 
 
 12 And they went out, and 
 preached that men should 
 repent. 
 
 13 And they cast out many 
 devils, and anointed with oil) 
 many that were sick and 
 healed them. 
 
 LUKE 9, 1—6. 
 
 Then he called his twelve 
 disciples together, and gave 
 them power and authority over 
 all devils, and to cure diseases. 
 
 2 And he sent them to 
 preach the kingdom of God 
 and to heal the sick. 
 
 3 And he said unto them. 
 Take nothing for your jour- 
 ney, neither staves, nor scrip, 
 neither bread, neither money ; 
 neither have two coats apiece. 
 
 4 And whatsoeverhouse ye 
 enter into, there abide, and 
 thence depart. 
 
 5 And whosoever will not 
 receive you, when ye go out 
 of that city, shake off the very 
 dust from your feet for a 
 testimony against them. 
 
 6 And they departed, and 
 went through the towns, 
 preaching the gospel, aax$ 
 healing everywhere. 
 
THE APOSTLES. 
 
 147 
 
 19.] 
 
 28 And fear not them which kill the body, but are not able to kill the soul : but ra- 
 ther fear him which is able to destroy both soul and body in hell. 
 
 29 Are not two sparrows sold for a farthing? and one of them shall not fall on the 
 ground without your Father. 
 
 30 But the very hairs of your head are all numbered. 
 
 31 Fear ye not therefore, ye are of more value than many sparrows. 
 
 32 Whosoever therefore shall confess me before men, him will I confess also before 
 my Father which is in heaven. 
 
 . . &c. &c. . . 
 
 CHAPTER XI. 
 
 AND it came to pass, when Jesus had made an end of cmmoahding his twelve dis 
 pies, he departed thence to teach and to preach in their cities. 
 
 Here we observe only eleven names occurring the same in all 
 the three — Simon Peter and Andrew his brother, James and 
 John [sons of Zebedee], Philip and Bartholomew, Matthew and 
 Thomas, Simon the Canaanite or the Zealot, Judas Iscariot, and 
 James the son of Alphseus. About the twelth disciple, the 
 evangelists are not agreed. Mark calls him Thaddaeus ; Matthew, 
 Lebbseus, “ whose * surname was Thaddaeus” ; Luke calls him 
 Judas, and says that he was “of James/” Our authorized version 
 supplies this blank by inserting the word, “ brother ” on the 
 strength of the first verse of the General Epistle of St Jude. 
 
 Jude, the servant of Jesus Christ and brother of James, to them that are 
 sanctified &c. 
 
 But this reason is insufficient — there is nothing to show that the 
 Jude of the epistle is the same person as the Judas of St Luke. 
 But further, a blank between two proper names, in Greek, 
 is always to be supplied, as in the cases before us, James of Zebe- 
 dee, James of Alphaus, Judas of James, by son or daughter, according 
 to the sex, not by brother or sister. We are therefore again 
 thrown back to the only explanation of which the case admits, 
 that either St Luke has made a mistake in naming the twelfth dis- 
 ciple Judas, or Matthew and Mark in calling him Thaddaeus. 
 Some of the commentaries try to clear up the difficulty by sup- 
 
 • This is an interpolation, — no doubt inserted, with either good or bad 
 intent, to reconcile Matthew and Mark. The early manuscripts have not 
 the sentence, “ whose surname was Thaddaeus.” 
 
148 
 
 CHRISTIAN RECORDS. 
 
 [CHA.P. 
 
 posing Thaddseus or Theudas and Judas to be the same name. 
 But this, besides being a mere conjecture, would prove too much 
 — it would admit Judas Iscariot among the claimants for the 
 name of Thaddseus, and render the whole subject of these names 
 infinitely more doubtful than before. 
 
 The gospel of St John, being less minute in historical particu- 
 lars than the other three, has no list of the names of the twelve 
 apostles. 
 
 Now it is remarkable that in a matter apparently so important 
 as this, the three evangelists, who have undertaken to hand down 
 to posterity the names of Christ’s apostles, should not agree 
 together in those names. According to the view which this work 
 is written to maintain, there is no difficulty arising from this or 
 any other similar discrepancy, either to the truth of Christianity 
 or to the cause of general religion. But those who believe that 
 the gospels are four separate and independent works written by 
 four contemporaries of Christ, under the guidance of God’s holy 
 spirit, are bound to explain how it is possible for them to have 
 made a mistake even in the names of those men, to whose labours 
 we owe the establishment of Christ’s religion, after their master 
 was removed from the earth. 
 
 But we have not yet noticed all the inaccuracies to be found in 
 one or other of the four gospels respecting the names of Christ’s 
 disciples. Matthew, who is termed “ the publican ” (see the list) 
 by the gospel which he is preposterously supposed to have written 
 himself, is elsewhere called Levi by St Luke and Levi the son of 
 Alphseus by St Mark. The parallel accounts of his “call” here 
 follow. 
 
 MATT. 9, 9—13. 
 
 9 And as Jesus passed forth 
 from thence, he saw a man, 
 named Matthew, sitting at the 
 receipt of custom : and he 
 Biith unto him, Follow me. 
 And he arose, and followed 
 him. 
 
 10 And it came to pass, as 
 Jesus sat at meat in the house, 
 behold, many publicans and 
 sinners came and sat down 
 with him and his disciples. 
 
 MARK 2, 13—17. 
 
 13 And he went forth again 
 by the sea side ; and all the 
 multitude resorted unto him, 
 and he taught them. 
 
 14 And as he passed by, he 
 saw Levi the son of Alphaeus 
 sitting at the receipt of custom 
 and said unto him, Follow 
 me. And he arose and fol- 
 lowed him. 
 
 15 And it came to pass, that, 
 as Jesus 6at at meat in his 
 
 LUKE 5, 27—32. 
 
 27 And after these things 
 he Went forth, and saw a pub- 
 lican, named Levi, sitting at 
 the receipt of custom: and he 
 said unto him, Follow me. 
 
 28 And he left all, rose up, 
 and followed him. 
 
 29 And Levi made him a 
 great feast in his house : and 
 there was a great company of 
 publicans and of others that 
 sat down with them. 
 
19.] 
 
 THE APOSTLES. 
 
 149 
 
 11 And when the Pharisees 
 saw it, they said unto his 
 disciples, Why eateth your 
 Master with publicans and 
 sinners ? 
 
 12 But when Jesus heard 
 that, he said unto them, 
 They that be whole need not a 
 physician, but they that are 
 sick. 
 
 13 But go ye and learn what 
 that meaneth, I will have 
 mercy, and not sacrifice : for 
 I am not come to call the 
 righteous, but sinners to re- 
 pentance. 
 
 house, many publicans and 
 sinners sat also together with 
 Jesus and his disciples ; for 
 there were many, and they 
 followed him. 
 
 16 And when the scribes 
 and Pharisees saw him eat 
 with publicans and sinners, 
 they said unto his disciples, 
 How is it that he eateth aud 
 drinketh with publicans and 
 sinners 1 
 
 17 When Jesus heard it, 
 he saith unto them, They that 
 are whole have no need of the 
 physician, but they that are 
 sick: I came not to call the 
 righteous, but sinners to re- 
 pentance. 
 
 30 But their scribes and 
 Pharisees murmured against 
 his disciples, saying, Why do 
 ye eat and drink with publi- 
 cans and sinners ? 
 
 31 And Jesus answering 
 said unto them, They that are 
 whole need not a physician ; 
 but they that are sick. 
 
 32 I came not to call the 
 righteous, but sinners to 
 repentance. 
 
 We cannot doubt that Matthew the publican, — supposing him 
 to have written the gospel — knew his own name ; but it is very 
 surprising that St Mark and St Luke, his contemporaries, did not 
 know it also. 
 
 There is, in the next place, an historical inaccuracy in either 
 St Luke, or in Matthew and Mark, respecting the call of the 
 
 two pairs of brothers, 
 
 MATT. 4, 18—22. 
 
 18 IT And Jesus, walking 
 by the sea of Galilee, saw two 
 brethen, Simon called Peter, 
 and Andrew his brother, cast- 
 ing a net into the sea : for 
 they were fishers. 
 
 19 And he saith unto them, 
 Follow me, and I will make 
 you fishers of men. 
 
 20 And they straightway 
 left their nets and followed 
 him. 
 
 21 And going on from 
 thence, he saw other two bre- 
 thren, James the son of Ze- 
 bedee, and John his brother, 
 in a ship with Zebedee their 
 father, mending their nets ; 
 and he called them. 
 
 22 And they immediately 
 left the ship and their father, 
 and followed him. 
 
 Peter and Andrew, Ji 
 
 MARK 1, 16—20. 
 
 16 Now as he walked by the 
 sea of Galilee, he eaw Simon 
 and Andrew his brother cast- 
 ing a net into the sea : for they 
 were fishers. 
 
 17 And Jesus said unto 
 them. Come ye after me, and 
 I will make you to become 
 fishers of men. 
 
 18 And straightway they 
 forsook their nets, and follow- 
 ed him. 
 
 19 And when he had gone a 
 little farther thence, he saw 
 James the son of Zebedee, 
 and John his brother, who also 
 were in the ship mending their 
 nets. 
 
 20 And straightway he call- 
 ed them : and they left their 
 father Zebedee in the ship 
 with the hired servants, and 
 went after him. 
 
 imes and John. 
 
 LUKE 5, 1—11. 
 
 And it came to pass, that, as 
 the people pressed upon him to 
 hear the word of God, he stood 
 by the lake of Gennesaret, 
 
 2 And saw two ships stand- 
 ing by the lake : but the 
 
 fishermen were gone out of 
 them, and were washing 
 their nets. 
 
 3 And he entered into one 
 of the ships, which was 
 Simon’s, and prayed him that 
 he would thrust out a little 
 from the land. And he sat 
 down, and taught the people 
 out of the ship. 
 
 4 Now when he had left 
 speaking, he said unto Simon 
 Launch out into the deep 
 and let down your nets for 
 a draught. 
 
 5 And Simon answering said 
 unto him, Master, we have 
 toiled all the night, and have 
 taken nothing : nevertheless 
 at thy word I will let down 
 the net. 
 
 6 And when they had this 
 done, they inclosed a great 
 multitude of fishes : and their 
 net brake. 
 
 7 And they beckoned unto 
 their partners, which were 
 in the other ship, that they 
 should come and help them. 
 
150 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 And they came, and filled both 
 the ships, so that they began 
 to sink. 
 
 8 When Simon Peter saw 
 it, he fell down at Jesus’s 
 knees, saying, Depart from 
 me : for I am a sinful man, O 
 Lord. 
 
 9 For he was astonished, 
 and all that were with him, at 
 the draught of the fishes 
 which they had taken : 
 
 10 And so was also James, 
 and John, the sons ofZebedee, 
 which were partners with 
 Simon. And Jesus said unto 
 Simon, Fear not ; from hence- 
 forth thou shalt catch men. 
 
 1 1 And when they brought 
 their ships to land, they for- 
 sook all, and followed him. 
 
 The third evangelist represents the four as following Jesus in 
 Consequence of the miraculous draught of fishes, but Matthew and 
 Mark, with less likelihood, omit the miracle. All the three lay 
 the Scene of their call in Galilee, near the lake of Gennesareth. 
 
 It may be observed, by way of proving how neglectful the gos- 
 pel writers are of chronology, that St Luke places the miracle of 
 raising Simon's wife's mother, before the call of Simon : St Mat- 
 thew and St Mark place it afterwards. 
 
 MATT. 8, 14.— 15. 
 
 14 And when Jesus was 
 come into Peter’s house, he 
 saw his wife’s mother laid, and 
 sick of a fever. 
 
 15 And he touched her hand, 
 and the fever left her : and she 
 arose, and ministered unto 
 them. 
 
 MARK. 1, 29—31. 
 
 29 And forthwith, when 
 they were come out of the 
 synagogue, they entered into 
 the house of Simon and And- 
 rew, with James and John. 
 
 30 But Simon’s wife’s mo- 
 ther lay sick of a fever, and 
 anon they tell him of her. 
 
 31 And he came and took 
 her by the hand, and lifted her 
 up ; and immediately the 
 fever left her, and she minis- 
 tered unto them. 
 
 LUKE 4, 38—39. 
 
 38 And he arose out of the 
 synagogue, and entered into 
 Simon’s house. And Simon’s 
 wife’s mother was taken with 
 a great fever ; and they be- 
 sought him for her. 
 
 39 And he stood over her, 
 and rebuked the fever ; and it 
 left her: and immediately she 
 arose and ministered unto 
 them. 
 
 In tliis comparison of the different accounts of the call of these 
 lour disciples, we have taken no notice of St John. We must 
 now observe that his account is so entirely at variance with the 
 three already narrated, that all the four cannot at the same time 
 be true. 
 
 JOHN 1, 85-61. 
 
 f" 35 Again the next day after John stood, and two of his disciples ; 
 
 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God ! 
 
 37 And the two disciples heard him speak, and they followed Jesus. 
 
 38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? 
 
19 .] 
 
 THE APOSTLES 
 
 151 
 
 They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwelled 
 thou ? 
 
 39 He saith unto them, Come and see. They came and saw where he dwelt, and 
 abode with him that day : for it was about the tenth hour. 
 
 40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter'® 
 brother. 
 
 41 He first findeth his own brother Simon, and saith unto him. We have found the 
 Messias, which is, being interpreted, the Christ. 
 
 42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art 
 Simon the son of Jona : thou shalt be called Cephas, which is by interpretation, A stone. 
 
 43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto 
 him, Follow me. 
 
 44 Now Philip was of Bethsaida, the city of Andrew and Peter. 
 
 45 Philip findeth Nathanael, and saith unto him, We have found him, of whom 
 Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. 
 
 46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip 
 saith unto him, Come and see. 
 
 47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, 
 in w hom is no guile ! 
 
 48 Nathanael saith nnto him, Whence knowest thou me? Jesus answered and said 
 unto him, Beforetliat Philip called thee, when thou wast under the fig tree, I saw thee. 
 
 49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God: thou 
 art the King of Israel. 
 
 50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the 
 fig tree, believest thou ? thou shalt see greater things than these. 
 
 51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven 
 open, and the angels of God ascending and descending upon the Son ot man. 
 
 In this narrative the first remarkable circumstance is, that Judaea, 
 near the Jordan, where John was baptizing, not Galilee, is the 
 place where Jesus first meets with Peter,' Andrew, and a third 
 who is supposed to be John. Secondly these three, certainly two 
 of them — seem to have been previously disciples of the Baptist, 
 and now, as it were by a sudden impulse, become followers of 
 Christ. Thirdly, a strange name, Nathanael, next occurs in con- 
 junction with Philip, though it is not found in either of the first 
 three gospels, and only in one other passage of St John's gospel, 
 where, however, he is mentioned as if he was one of the twelve 
 apostles or disciples. All this is wholly irreconcileable with the 
 narratives of Matthew, Mark, and Luke, who know nothing of 
 Nathanael, and who place the call of Simon, Andrew, James, and 
 John, in Galilee, where they usually lived and plied their trade of 
 fishermen, not in Judsea where John the Baptist was baptising. 
 
 The last particular of disagreement between the evangelists 
 consists in the silence of three on a most significant and important 
 circumstance related by the fourth — the appointment of seventy 
 disciples, subordinate to the twelve : 
 
 LUKE, 10, 1—20. 
 
 After these things the Lord appointed other seventy also, and sent them two and two be- 
 fore his face into every city and place, whither he himself would come. 
 
IS 2 
 
 CHRISTIAN RECORDS, 
 
 [chap. 
 
 2 Therefore said he unto them, The harvest truly is great, but the labourers are few : 
 pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. 
 
 3 Go your ways : behold, I send you forth as lambs among wolves. 
 
 4 Carry neither purse, nor scrip, nor shoes : and salute no man by the way. 
 
 5 And into whatsoever house ye enter, first say, Peace be to this house. 
 
 6 And if the son of peace be there, your peace shall rest upon it : if not, it shall turn to you 
 again. 
 
 7 And in the same house remain, eating and drinking such things as they give: for the 
 labourer is worthy of his hire. Go not from house to house. 
 
 8 And into whatsoever city ye enter, and they receive you, eat such things as are set be- 
 fore you : 
 
 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh 
 unto you. 
 
 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the 
 streets of the same, and say, 
 
 1 1 Even the very dust of your city, which cleaveth on us, we do wipe off against you : 
 notwithstahding be ye sure of this, that the kingdom of God is come nigh unto you. 
 
 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that 
 
 city 
 
 16 He that heareth you heareth me ; and that he despiseth you despiseth me : and he that 
 despiseth me despiseth him that sent me. 
 
 17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto 
 us through thy name. 
 
 18 And he said unto them, I beheld Satan as lightning fall from heaven. 
 
 19 Behold, I give unto you power to tread on serpents and scorpions, and over all the 
 power of the enemy : and nothing shall by any means hurt you. 
 
 20 Notwithstanding in this rejoice not, that the spirits are subject unto you ; but rather 
 rejoice, because your names are written in heaven. 
 
 The whole case is so well put by a learned German critic, that, 
 however distinct his line of argument may be from the specific 
 object of this work, it w r ould be difficult to explain the present 
 subject in better words than his. 
 
 * “ Luke makes us acquainted with a circle of disciples, inter- 
 mediate to the twelve, and the mass of the partisans of Jesus. He 
 tells us (10, 1 — 17) that, besides the twelve, Jesus chose other 
 seventy also , and sent them two and two before him into all the 
 districts which he intended to visit on his last journey, that they 
 might proclaim the approach of the kingdom of heaven. As the 
 other evangelists have no allusion to this event, the most recent 
 critics have not hesitated to make their silence on this head a re- 
 proach to them, particularly to the first evangelist, in his supposed 
 character of apostle. But the disfavour towards Matthew on this 
 score ougljt to be moderated by the consideration, that neither in the 
 other gospels, nor in the Acts, nor in any apostolic epistle, is there 
 any trace of the seventy disciples, who could scarcely have passed 
 thus unnoticed, had their mission been as fruitful in consequences, 
 
 * Strauss, Life of Jesus, vol. 2, p. 92, Eng. Edition. 
 
THE SEVENTY. 
 
 153 
 
 19.] 
 
 as it is commonly supposed. It is said, however, that the import- 
 ance of this appointment lay in its significance rather than in its 
 effects. As the number of the twelve apostles, by its relation to 
 that of the tribes of Israel, shadowed forth the destination of 
 Jesus for the Jewish people ; so the seventy, or as some authori- 
 ties have it, the seventy-two disciples, were representatives of the 
 seventy or seventy-two peoples, with so many different tongues, 
 which, according to the Jewish and early Christian view, formed 
 the sum of the earth's inhabitants, t and hence they denoted the 
 universal destination of Jesus and his kingdom. Moreover, 
 seventy was a sacred number with the Jewish nation ; Moses de- 
 puted seventy elders (Num. II, 16. 27); the Sanhedrim had 
 seventy members; the Old Testament, seventy translators. 
 
 Had Jesus, then, under the pressing circumstances that mark 
 his public career, nothing more important to do than to cast about 
 for significant numbers, and to surround himself with inner and 
 outer circles of disciples, regulated by these mystic measures ? or 
 rather, is not this constant preference for sacred numbers, this 
 assiduous development of mi idea to which the number of the 
 apostles furnished the suggestion, wholly in the spirit of the pri- 
 mitive Christian legend ? This, supposing it imbued with Jewish 
 prepossessions, would infer, that as Jesus had respect to the twelve 
 tribes in fixing the number of his apostles, he would extend the 
 parallel by appointing seventy subordinate disciples, corresponding 
 to the seventy elders ; or, supposing the legend animated by the 
 more universal sentiments of Paul, it could not escape the per- 
 suasion that to the symbol of the relation of his office to the 
 Israelitish people, Jesus would annex another, significative of its 
 destination for all the kindreds of the earth. However agreeable 
 this class of seventy disciples may have always been to the church, 
 as a series of niches for the reception of men who, without belong- 
 ing to the twelve, w r ere yet of importance to her, as Mark, Luke, 
 and Matthew ; we are compelled to pronounce the decision of our 
 
 1 Clem. Horn. 18, 4. Recog. Clem. 2, 42. Epiphan. Haer. 1, 5. 
 
 20 
 
154 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 most recent critic precipitate, and to admit that the gospel of Luke, 
 by its acceptance of such a narrative, destitute as it is of all historical 
 confirmation, and of any other apparent source than dogmatical in- 
 terests, is placed in disadvantageous comparison with that of Mat- 
 thew. We gather, indeed, from Acts 1, 21, that Jesus had more 
 than the twelve as his constant companions ; but that these formed 
 a body of exactly seventy, or that that number was selected from 
 them, does not seem adequately warranted ” 
 
 It may be added to these observations of the learned professor, 
 that the instructions given by Christ to the seventy, according to 
 the narrative of St Luke, are almost identical even in words with 
 those, which, according to Matthew, Mark, and Luke himself, 
 he had before given to the twelve [ see page 146]. We may 
 therefore conclude that the single mission of the twelve had gra- 
 dually been expanded by tradition into two, one of which was 
 assigned to the twelve, the other to the seventy, before the history 
 had been set down in writing. 
 
 CHAPTER XX. 
 
 Sermon on the Mount. 
 
 That the four gospels do not follow a strict chronological order 
 in the events which they relate, has long been admitted even by 
 their warmest advocates. With the exception of a certain rough 
 outline — that Christ's ministry lay first and mainly in Galilee, and 
 afterwards in Judaea and Jerusalem, we cannot obtain any thing 
 like an approximative scheme of his travels through the countries 
 and cities which he visited. Even where an attempt is made by 
 the evangelists to connect the performance of some great miracle, 
 or the delivery of some beautiful parable, with another event as 
 following or preceding it, we find in almost every case that the four 
 gospels differ in those attendant circumstances. 
 
155 
 
 20.] SERMON ON THE MOUNT. 
 
 This is remarkably so in the case of the Sermon on the Mount 
 — a most beautiful discourse, containing the heads of a moral 
 law, that has been the admiration of every nation and of all ages 
 — so excellent in every point of view, that charity can find no 
 other reason than its surpassing and impracticable excellence for 
 the apathy with which men seem agreed, whilst admiring it in 
 theory, to reject it totally in practice ! 
 
 The Sermon on the Mount consists of a series of maxims, each 
 complete in itself, yet occasionally connected with those which 
 follow or precede it, as the case may be, with parables and 
 occasional apostrophes introduced, which give it a remarkably 
 vivid and energetic character throughout, and render it a perfect 
 specimen of all the peculiar modes in which Christ conveyed to 
 his hearers the new and beautiful morality which he taught. 
 
 Yet, in spite of all these qualities, and of the far-famed repu- 
 tation which this Discourse has met with throughout all Christen- 
 dom, there is good ground for believing that such a collective 
 body of maxims was never at any one time delivered from the lips 
 of our Lord, — but that a number of separate and shorter discour- 
 ses, spoken at different times, have been put together to form 
 this more lengthened and admired [Sermon. The reasons for 
 entertaining this belief will be readily gathered from the following 
 table, in which the Sermon on the Mount of St Matthew is 
 placed in juxta-position with the disjointed maxims of it, which 
 are found in the other gospels, shewing certain peculiarities which 
 deny to it the character of being a distinct and independent 
 discourse. 
 
 MATT. 5, 1—7, 29. 
 
 And seeing the multitudes, he 
 went up into a mountain : and 
 when he was set, his disciples came 
 unto him : 
 
 2 And he opened his mouth, and 
 taught them, saying, 
 
 3 Blessed are the poor in spirit : 
 for theirs is the kingdom of hea- 
 ven. 
 
 LUKE 6, 20—26. 
 
 20 And he lifted up his eyes on his 
 disciples, and said, Blessed be ye poor : 
 for yours is the kingdom of God. 
 
156 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 4 Blessed are they that mourn : 
 for they shall be comforted. 
 
 5 Blessed are the meek : for they 
 shall inherit the earth. 
 
 6 Blessed are they which do hun- 
 ger and thirst after righteousness : 
 for they shall be filled. 
 
 7 Blessed are the merciful : for 
 they shall obtain mercy. 
 
 8 Blessed are the pure in heart r 
 for they shall see God. 
 
 9 Blessed are the peacemakers : 
 for they shall be called the children 
 of God. 
 
 10 Blessed are they which are 
 persecuted for righteousness’ sake : 
 for theirs is the kingdom of hea- 
 ven. 
 
 1 1 Blessed are ye, when men 
 shall revile you, and persecute you , 
 and shall say all manner of evil 
 against you falsely, for my sake. 
 
 12 Rejoice, and be exceeding 
 glad : for great is your reward in 
 heaven : for so persecuted they the 
 prophets which were before you. 
 
 13 Ye are the salt of 
 the earth : but if the salt 
 have lost his savour, 
 wherewith shall it be 
 salted? it is thenceforth 
 good for nothing, but 
 to be cast out, and to 
 be trodden under foot 
 of men. 
 
 21 Blessed are ye that hunger now: 
 for ye shall be filled. Blessed are ye 
 that weep now : for ye shall laugh. 
 
 22 Blessed are ye, when men shall 
 hate you, and when they shall separate 
 you FROM THEIR COMPANY.jand shall 
 reproach you, and cast out your name as 
 evil, for the Son of man’s sake. 
 
 23 Rejoice ye in that day, and leap 
 for joy : for, behold, your reward is 
 great in heaven : for in the like manner 
 did their fathers unto the prophets. 
 
 24 But woe unto you that are rich ! 
 for ye have received your consolation. 
 
 25 Woe unto you that are full ! for ye 
 shall hunger. Woe unto you that laugh 
 now ! for ye shall mourn and weep. 
 
 27 Woe unto you, when all men shall 
 speak well of you ! for so did their fa- 
 thers to the false prophets. 
 
 LUKE 14, 34. Salt is good : 
 but if the salt have lost his 
 savour, wherewith shall it be 
 seasoned ? 35 It is neither fit 
 for the land, nor yet for the 
 dunghill ; but men cast it out. 
 He that hath ears to hear, let 
 him hear. 
 
 MARK 9, 50. Salt is good : 
 but if the salt have lost his salt- 
 ness, wherewith will ye season 
 it ? Have salt in yourselves, and 
 have peace one with another. 
 
 MARK 4, 21. And he said 
 unto them, Isa candle brought 
 to be put under a bushel, or 
 under a bed 1 and not to be set 
 on a candlestick 1 
 
 LUKE 8, 16. No man, when 
 he hath lighted a candle, cover- 
 eth it with a vessel, or putteth 
 it under a bed ; but setteth it on 
 a candlestick, that they which 
 enter in may see the light. 
 
 14 Ye are the light 
 of the world. A city 
 that is set on an hill 
 cannot be hid. 
 
 15 Neither do men 
 light a candle, and put 
 it under a bushel, but 
 on a candlestick ; and 
 it giveth light unto all 
 that are in the house. 
 
 16 Let your light so 
 shine before men, that 
 they may see your good 
 works, and glorify your 
 Father which is in hea- 
 
 LUKE 11, 33. No man, when 
 he hath lighted a candle, putteth 
 it in a secret place, neither under 
 a bushel, but on a candlestick, 
 that they which come in may 
 see the light. 
 
 ven. 
 
20 .] 
 
 SERMON ON THE MOUNT. 
 
 157 
 
 LUKE 16, 17. And it is easier for heaven 
 and earth to pass, than one tittle of the law 
 to fail. 
 
 17 Think not that I am come to 
 destroy the law, or the prophets : I 
 am not come to destroy, but to 
 fulfil. 
 
 18 For verily I say unto you, Till 
 heaven and earth pass, one jot or 
 one tittle shall in no wise pass from 
 the law, till all be fulfilled. 
 
 19 Whosoever therefore shall break one of these least commandments, 
 and shall teach men so, he shall be called the least in the kingdom of hea- 
 ven : but whosoever shall do and teach them, , the same shall be called 
 great in the kingdom of heaven. 
 
 20 For I say unto you, That except your righteousness shall exceed 
 the righteousness of the scribes and Pharisees, ye shall in no case enter 
 into the kingdom of heaven. 
 
 21 Ye have heard that it was said by them of old time, Thou shalt not 
 kill; and whosoever shall kill shall be in danger of the judgment: 
 
 22 But I say unto you, That whosoever is angry with his brother with- 
 out a cause shall be in danger of the judgment : and whosoever shall say 
 to his brother, Raca, shall be in danger of the council : but whosoever 
 shall say, Thou fool, shall be in danger of hell fire. 
 
 23 Therefore if thou bring thy gift to the altar, and there rememberest 
 that thy brother hath ought against thee ; 
 
 24 Leave there thy gift before the altar, and go thy way ; first be re- 
 conciled to thy brother, and then come and offer thy gift. 
 
 25 Agree with thine adversary 
 
 LUKE 12, 58 — 59. When thou goest with 
 thine adversary to the magistrate, as thou art 
 in the way, give diligence that thou mayest 
 he delivered from him, lest he hale thee 
 to the judge, and the judge deliver thee to 
 the officer, and the officer cast thee into 
 prison. 59 I tell thee, thou shalt not depart 
 thence, till thou hast paid the very last mite. 
 
 quickly, whiles thou art in the way 
 with him ; lest at any time the ad- 
 versary deliver thee to the judge, 
 and the judge deliver thee to the 
 officer, and thou be cast into prison. 
 
 26 Verily I say unto thee, Thou 
 shalt by no means come out thence, 
 till thou hast paid the uttermost 
 farthing. 
 
 27 Ye have heard that it was said by them of old time, Thou shalt not 
 commit adultery : 
 
 28 But I say unto you, That whosoever looketh on a woman to lust 
 after her hath committed adultery with her already in his heart. 
 
 29 And if thy right eye offend 
 thee, pluck it out, and cast it from 
 thee: for it is profitable for thee 
 that one of thy members should 
 perish, and not that thy whole body 
 should be cast into hell. 
 
 30 And if thy right hand offend 
 thee, cut it off, and cast it from 
 thee : for it is profitable for thee 
 that one of thy members should 
 perish, and not that thy whole body 
 should be cast into hell. 
 
 MATT. 18, 8 — 9. Wherefore if thine hand 
 
 MARK, 9,43—48. And if thy hand offend 
 thee, cut it off : it is better for thee to enter 
 into life maimed, than having two hands to 
 go into hell, into the fire that never shall be 
 quenched : Where their worm dieth not, and 
 the fire is not quenched. And if thine eye 
 offend thee pluck it out : it is better for thee 
 to enter into the kingdom of God with one 
 eye, than having two eyes to be cast into hell 
 fire. Where their worm dieth not and the 
 fire is not quenched. 
 
158 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 or thy foot offend thee, cut them off and cast 
 them from thee ; it is better for thee to enter 
 into life halt or maimed, rather than having 
 two hands or two feet to be cast into ever- 
 lasting fire. 9 And if thine eye offend thee, 
 pluck it out and cast it from thee : it is better 
 for thee to enter into life w r ith one eye, rather 
 than having two eyes to be cast into hell 
 fire. 
 
 31 It hath been said, Whosoever 
 shall put away his wife, let him 
 give her a writing of divorcement : 
 
 MATT. 19, 7 . Why did Moses then com- MARK, 10, 4. Moses suffered to write a 
 mand to give a writing of divorcement, and bill of divorcement, and to put her away, 
 to put her away ? 
 
 32 But I say unto 
 you, That whosoever 
 shall put away his wife, 
 saving for the cause of 
 fornication, causeth her 
 to commit adultery : and 
 whosoever shall marry 
 her that is divorced 
 committeth adultery. 
 
 MATT. 19, 9. And I say 
 unto you, Whosoever shall put 
 away his wife, except it be for 
 fornication, and shall marry 
 another committeth adultery ; 
 and whoso marrieth her that 
 is put away, doth commit 
 adultery. 
 
 33 Again, ye have heard that it 
 hath been said by them of old time, 
 
 Thou shalt r not forswear thyself, 
 hut shalt perform unto the Lord 
 thine oaths : 
 
 34 But I say unto you, Swear 
 not at all ; neither by heaven ; for 
 it is God’s throne : 
 
 35 Nor by the earth, for it is 
 his footstool : neither by Jerusa- 
 lem , for it is the city of the great 
 King. 
 
 36 Neither shalt thou swear by 
 thy head, because thou canst not 
 make one hair white or black. 
 
 37 But let your communication 
 be, Yea, yea ; Nay, nay : for what- 
 soever is more than these cometh 
 of evil. 
 
 38 Ye have heard that it hath 
 been said, An eye for an eye, and 
 a tooth for a tooth : 
 
 39 But I say unto you, That ye LUKE 6, 29 — 31 . 
 
 resist not evil : but whosoever shall 39 And unto him that smiteth the* on 
 
 MARK 10, 11. 12: And he 
 saith unto them, Whosoever 
 shall put away his wife, and 
 marry another, committeth 
 adultery against her. 12 And 
 if a woman shall put away 
 her husband, and be married to 
 another, she committeth adul- 
 tery. 
 
 LUKE 16, 18. Whosoever 
 putteth away his wife, and 
 marrieth another, committeth 
 adultery : and whosoever mar- 
 rieth her that is put away 
 from her husband commit- 
 teth adultery. 
 
20 .] 
 
 SERMON ON THE MOUNT. 
 
 159 
 
 smite thee on thy right cheek, turn 
 to him the other also. 
 
 40 And if any man will sue thee 
 at the law, and take away thy coat, 
 let him have thy cloke also. 
 
 41 And whosoever shall compel 
 thee to go a mile, go with him 
 twain. 
 
 42 Give to him that asketh thee, 
 and from him that would borrow of 
 thee turn not thou away. 
 
 43 Ye have heard that it hath 
 been said, Thou shalt love thy 
 neighbour, and hate thine enemy. 
 
 44 But 1 say unto you, Love 
 your enemies, bless them that curse 
 you, do good to them that hate you, 
 and pray for them which despite- 
 fully use you, and persecute you ; 
 
 45 That ye may be the children 
 of your Father which is in heaven : 
 for he maketh his sun to rise on the 
 evil and on the good, and sendeth 
 rain on the just and on the unjust. 
 
 46 For if ye love them which 
 love you, what reward have ye ? do 
 not even the publicans the same? 
 
 47 And if ye salute your bre- 
 thren only, what do ye more than 
 others ? do not even the publicans 
 so ? 
 
 48 Be ye therefore perfect, even 
 as your Father which is in heaven 
 is perfect. 
 
 the one cheek offer also the other; and 
 him that taketh away thy cloke forbid 
 not to take thy coat also. 
 
 30 Give to every man that asketh of 
 thee ; and of him that taketh away thy 
 goods ask them not again. 
 
 31 And as ye would that men should 
 do to you, do ye also to them likewise. 
 
 LUKE 6, 27—28. 
 
 27 But I say unto you which hear, 
 Love your enemies, do good to them 
 which hate you, 
 
 28 Bless them that curse you, and 
 pray for them which despitefully use 
 you. 
 
 LUKE 6, 32—36. 
 
 32 For if ye love them which love 
 you, what thank have ye? for sinners 
 also love those that love them. 
 
 33 And if ye do good to them which 
 do good to you, what thank have ye ? 
 for sinners also do even the same. 
 
 34 And if ye lend to them of whom 
 ye hope to receive, what thank have ye ? 
 for sinners also lend to sinners, to re- 
 ceive as much again. 
 
 35 But love ye your enemies, and do 
 good, and lend, hoping for nothing 
 again ; and your reward shall he great, 
 and ye shall be the children of the 
 Highest : for he is kind unto the un- 
 thankful and to the evil. 
 
 36 Be ye therefore merciful, as your 
 Father also is merciful. 
 
 Chapter 6. 
 
 Take heed that ye do not your alms before men, to be seen of them : 
 otherwise ye have no reward of your Father which is in heaven. 
 
 2 Therefore when thou doest thine alms, do not sound a trumpet before 
 thee, as the hypocrites do in the synagogues and in the streets, that they 
 may have glory of men. Verily I say unto you, They have their reward. 
 
 3 But when thou doest alms, let not thy left hand know what thy right 
 hand doeth : 
 
 4 That thine alms may be in secret : and thy Father which seetli in 
 secret himself shall reward thee openly. 
 
 5 And when thou prayest, thou shalt not be as the hypocrites are : for 
 they love to pray standing in the synagogues and in the corners] of the 
 streets, that they may be seen of men. 
 
 6 But thou, when thou prayest, enter into thy closet, and when thou 
 hast shut thy door, pray to thy Father which is in secret; and thy Father 
 which seeth in secret shall reward thee openly. 
 
 7 But when ye pray, use not vain repetitions, as the heathen do : for 
 they think that they shall be heard for their much speaking. 
 
160 CHRISTIAN RECORDS. [chap. 
 
 8 Be not ye therefore like unto them : for your Father knoweth what 
 things ye have need of, before ye ask him. 
 
 9 After this manner therefore 
 pray ye: Our Father which art in 
 heaven, Hallowed be thy name. 
 
 10 Thy kingdom come. Thy will 
 be done in earth, as it is in heaven. 
 
 1 1 Give us this day our daily 
 bread. 
 
 12 And forgive us our debts, as 
 we forgive our debtors. 
 
 13 And lead us not into tempta- 
 tion, but deliver us from evil : For 
 thine is the kingdom, and the power, 
 and the glory, for ever. Amen. 
 
 14 For if ye forgive men their 
 trespassess, your heavenly Father 
 will also forgive you : 
 
 15 But if ye forgive not men their 
 trespasses, neither will your Father 
 forgive your trespasses. 
 
 16 Moreover when ye fast, be 
 
 not, as the hypocrites, of a sad 
 countenance : for they disfigure 
 
 their faces, that they may appear 
 unto men to fast. Verily I say 
 unto you, They have their reward. 
 
 17 But thou, when thou fastest, 
 anoint thine head, and wash thy 
 face ; 
 
 LUKE 11, 2 — 4. Our Father which art in 
 heaven, Hallowed be thy name, Thy 
 kingdom come. Thy will be done, as in 
 Heaven, so in earth. 
 
 Give us day by day our daily bread. And 
 forgive us our sins ; for we also forgive 
 every one that is indebted to us. And 
 lead us not into temptation ; but deliver 
 us from evil. 
 
 MARK 11, 25, 26. And when ye stand 
 praying, forgive if ye have aught against 
 any : that your Father also which is in 
 heaven may forgive you your trespasses. 
 But if ye do not forgive, neither will 
 your Father which is in heaven forgive 
 your trespasses. 
 
 18 That thou appear not unto men to fast, but unto thy Father which 
 is in secret: and thy Father which seeth in secret, shall reward thee 
 openly. 
 
 19 Lay not up for yourselves 
 treasures upon earth, where moth 
 and rust doth corrupt, and where 
 thieves break through and steal : 
 
 20 But lay up for yourselves 
 treasures in heaven, where neither 
 moth nor rust doth corrupt, and 
 where thieves do not break through 
 nor steal : 
 
 LUKE 12, 33—34. 
 
 Sell that ye have, and give alms ; 
 provide yourselves bags which wax not 
 old, a treasure in the heavens that fail- 
 eth not, where no thief approacheth, 
 neither moth corrupteth. For where 
 your treasure is, there will your heart 
 be also. 
 
 21 For where your treasure is, 
 there will your heart be also. 
 
 22 The light of the body is the 
 eye : if therefore thine eye be sin- 
 gle, thy whole body shall be full of 
 light. 
 
 23 But if thine eye be evil, thy 
 whole body shall be full of dark- 
 ness. If therefore the light that is 
 
 LUKE 11, 34—36. 
 
 The light of the body, is the eye : 
 therefore when thine eye is single, thy 
 whole body also is full of light; but 
 when thine eye is evil, thy body also is 
 full of darkness. Take heed therefore 
 that the light which is in thee is not 
 darkness. If thy whole body therefore 
 be full of light, having no part dark, the 
 whole shall be full of light, as when the 
 bright shining of a candle doth give 
 thee light. 
 
20 ] 
 
 SERMON ON THE MOUNT. 
 
 161 
 
 in thee be darkness, how great is 
 that darkness ! 
 
 24 No man can serve two mas- 
 ters : for either he will hate the 
 one, and love the other , or else he 
 will hold to the one, and despise 
 the other. Ye cannot serve God 
 and mammon. 
 
 25 Therefore I say unto you, 
 Take no thought for yonr life, 
 what ye shall eat, or what ye shall 
 drink ; nor yet for your body, what 
 ye shall put on. Is not the life 
 more than meat, and the body than 
 raiment ? 
 
 26 Behold the fowls of the air : 
 for they sow not, neither do they 
 reap, nor gather into barns ; yet 
 your heavenly Father feedeth them. 
 Are ye not much better than they ? 
 
 27 Which of you by taking 
 thought can add one cubit unto his 
 stature ? 
 
 28 And why take ye thought for 
 raiment? Consider the lilies of the 
 field, how they grow ; they toil not, 
 neither do they spin : 
 
 29 And yet I say unto you, That 
 even Solomon in all his glory was 
 not arrayed like one of these. 
 
 30 Wherefore, if God so clothe 
 the grass of the field, which to day 
 is, and to morrow is cast into the 
 oven, shall he not much more clothe 
 you, O ye of little faith ? 
 
 31 Therefore take no thought, 
 saying, What shall we eat ? or, 
 What shall we drink? or, Where- 
 withal shall we be clothed ? 
 
 32 (For after all these things do 
 the Gentiles seek :) for your hea- 
 venly Father knoweth that ye have 
 need of all these things. 
 
 33 But seek ye first the kingdom 
 of God, and his righteousness; and 
 all these things shall be added unto 
 you. 
 
 34 Take therefore no thought 
 for the morrow : for the morrow 
 shall take thought for the things of 
 itself. Sufficient unto the day is 
 the evil thereof. 
 
 LUKE 16, 13. 
 
 No servant can serve two masters : 
 for either he will hate the one, and love 
 the other; or else he will hold to the 
 one, and despise the other. Ye cannot 
 serve God and mammon. 
 
 LUKE 12, 22—31. 
 
 22 And he said unto his disciples, 
 Therefore I say unto you, Take no 
 thought for your life, what ye shall eat ; 
 neither for the body, what ye shall put 
 on. 
 
 23 The life is more than meat, and 
 the body is more than raiment. 
 
 24 Consider the ravens : for they nei- 
 ther sow nor reap ; which neither have 
 storehouse nor barn; and God feedeth 
 them : how much more are ye better 
 than the fowls ? 
 
 25 And which of you with taking 
 thought can add to his stature one 
 cubit? 
 
 26 If ye then be not able to do that 
 thing which is least, why take ye 
 thought for the rest ? 
 
 27 Consider the lilies how they grow : 
 they toil not, they spin not ; and yet I 
 say unto you, that Solomon in all his 
 glory was not arrayed like one of these. 
 
 28 If then God so clothe the grass, 
 which is to day in the field, and to mor- 
 row is cast into the oven ; how much 
 mors will he clothe you, O ye of 
 little faith 1 
 
 29 And seek not ye what ye shall eat, 
 or what ye shall drink, neither be ye of 
 doubtful mind : 
 
 30 For all these things do the nations of 
 the world seek after : and your Father 
 knoweth that ye have need of these 
 things. 
 
 31 But rather seek ye the kingdom of 
 God ; and all these things shall be added 
 unto you. 
 
 21 
 
162 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Chapter VII. 
 
 Judge not, that ye be 
 not judged. 
 
 2 For with what judg- 
 ment ye judge, ye shall 
 be judged : and with 
 what measure ye mete, 
 it shall be measured to 
 you again. 
 
 3 And why beholdest thou the 
 mote that is in thy brother’s eye, 
 but considerest not the beam that is 
 in thine own eye ? 
 
 4 Or how wilt thou say to thy 
 brother, Let me pull the mote out of 
 thine eye ; and behold a beam is in 
 thine own eye ? 
 
 5 Thou hypocrite, first cast out 
 the beam out of thine own eye ; and 
 then shalt thou see clearly to cast 
 out the mote out of thy brother’s 
 eye. 
 
 6 Give not that which is holy un- 
 to the dogs, neither cast ye your 
 pearls before swine, lest they tram- 
 ple them under their feet, and turn 
 again and rend you. 
 
 7 Ask, and it shall be given you ; 
 seek, and ye shall find ; knock, and 
 it shall be opened unto you ; 
 
 8 For every one that asketh re- 
 ceiveth ; and he that seeketh find- 
 eth ; and to him that knocketh it 
 shall he opened. 
 
 0 Or what man is there of you, 
 whom if his son ask bread, will he 
 give him a stone ? 
 
 10 Or if he ask a fish, will he give 
 him a serpent ? 
 
 11 If ye then, being evil, know 
 how to give good gifts unto your 
 children, how much more shall your 
 Father which is in heaven give good 
 things to them that ask him ? 
 
 37 Judge not, and ye shall 
 not.be judged : condemn not, 
 and ye shall not be condemn- 
 ed : forgive, and ye 6liall be 
 forgiven : 
 
 88 Give, and it shall be given unto you j 
 good measure, pressed down, and shaken to- 
 gether, and running over, shall men give in- 
 to your bosom. For with the same measure 
 that ye mete withal it shall be measured to 
 you again. 
 
 39 And he spake a parable unto them, Can 
 the blind lead the blind ? shall they not both 
 fall into the ditch ? 
 
 40 The disciple is not above his master : 
 but every one that is perfect shall be as his 
 master. 
 
 41 And why beholdest thou the mote that 
 is in thy brother’s eye, but perceivest not the 
 beam that is in thine own eye ? 
 
 42 Either how canst thou say to thy 
 brother, Brother, let me pull out the mote 
 that is in thine eye, when thou thyself 
 beholdest not the beam that is in thine own 
 eye 1 Thou hypocrite, cast out first the 
 beam out of thine own eye, and then shalt 
 thou see clearly to pull out the mote that is in 
 thy brother’s eye. 
 
 LUKE 11, 9, 10. And I say unto you, Ask , 
 and it shall be given you : seek, and ye shall 
 find ; knock, and it shall be opened unto 
 you. For every one that asketh receiveth ; 
 and he that seeketh findeth ; and to him that 
 knocketh it shall be opened. If a son shall 
 ask bread of any of you that is a father, will 
 he give him a stone ? or if he ask a fish, will 
 he for a fish give him a serpent ? Or if he ask 
 an egg, will he offer him a scorpion ? If ye 
 then, being evil, know how to give good 
 gifts unto your children : how much more 
 shall your Heavenly Father give the Holy 
 Spirit to them that ask him ? 
 
 MARK 4, 24. And he said 
 unto them, Take heed what 
 ye hear : with what measure 
 ye mete, it shall be measured 
 to you: and unto you that 
 hear shall more be given. 
 
 12 Therefore all things whatsoever ye would that men should do to you, 
 do ye even so to them : for this is the law and the prophets. 
 
 13 Enter ye in at the strait gate : 
 
 for wide is the gate, and broad is the LUKE 13 , 24. Strive to enter in at the 
 way, that leadeth to destruction, strait gate : for many, I say unto you, will 
 
 and many there be which go in seek to enter in, and shall not be able, 
 
 thereat : 
 
SERMON ON THE MOUNT. 
 
 163 
 
 20 ] 
 
 14 Because strait is the gate, and 
 narrow is the way, which leadeth 
 unto life, and few there be that 
 find it. 
 
 15 Beware of false prophets, 
 which come to you in sheep’s cloth- 
 ing, but inwardly they are ravening 
 wolves. 
 
 16 Ye shall know them by their 
 fruits. Do men gather grapes of 
 thorns, or figs of thistles ? 
 
 17 Even so every good tree 
 bringeth forth good fruit ; but a 
 corrupt tree bringeth forth evil 
 fruit. 
 
 18 A good tree cannot bring 
 forth evil fruit, neither can a corrupt 
 tree bring forth good fruit. 
 
 19 Every tree that bringeth not 
 forth good fruit is hewn down, and 
 cast into the fire. 
 
 20 Wherefore by their fruits ye 
 shall know them. 
 
 WATT, 3, 10. And now also the ax is laid 
 unto the root of the trees : therefore every 
 tree which bringeth not forth good fruit is 
 hewn down and cast into the fire . 
 
 MATT. 12, 33. Either make the tree good, 
 and his fruit good ; or else make the tree cor- 
 rupt, and his fruit corrupt: for the tree 
 is known by his fruit. 
 
 21 Not every one that saithunto 
 me, Lord, Lord, shall enter into the 
 kingdom of heaven ; but he that do- 
 eth the will of my Father which is 
 in heaven. 
 
 22 Many will say to me in that 
 day, Lord, Lord, have we not pro- 
 phesied in thy name ? and in thy 
 name have cast out devils ? and in 
 thy name done many wonderful 
 works ? 
 
 23 And then will I profess unto 
 them, I never knew you : depart 
 from me, ye that work iniquity. 
 
 21 Therefore whosoever heareth 
 these sayings of mine, and doeth 
 them, I will liken him unto a wise 
 man, which built his house upon a 
 rock : 
 
 25 And the rain descended, and 
 the floods came, and the winds 
 blew, and beat upon that house ; 
 and it fell not : for it was founded 
 upon a rock. 
 
 43 For a good tree bringeth not forth cor- 
 rupt fruit ; neither doth a corrupt tree bring 
 forth good fruit. 
 
 44 For every tree is known by his own 
 fruit. For of thorns men do not gather figs, 
 nor of a bramble bush gather they grapes. 
 
 45 A good man out of the good treasure of 
 his heart bringeth forth that which is good ; 
 and an evil man out of the evil treasure of his 
 heart bringeth forth that which is evil : for of 
 the abundance of the heart his mouth 
 speaketh. 
 
 LUKE 3, 9. And now also the axe is laid 
 unto the root of the trees : every tree there- 
 fore which bringeth not forth good fruit is 
 hewn down and cast into the fire. 
 
 46 And why call ye me Lord, Lord, and do 
 not the things which I say ? 
 
 47 Whosoever cometh to me, and heareth 
 my sayings and doeth them, I will shew you 
 to whom he is like : 
 
 48 He is like a man which built an house, 
 and digged deep, and laid the foundation on 
 a rock : and when the flood arose, the stream 
 beat vehemently upon that house, and could 
 not shake it : for it was founded upon a rock. 
 
164 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 26 And every one that heareth 
 these sayings of mine, and doeth 
 them not, shall be likened unto a 
 foolish man, which built his house 
 upon the sand : 
 
 27 And the rain descended, and 
 the floods came, and the winds blew, 
 and beat upon that house ; and it 
 fell : and great was the fall of it. 
 
 28 And it came to pass, when 
 Jesus had ended these sayings, the 
 people were astonished at his doc- 
 trine : 
 
 29 For he taught them as one 
 having authority, and not as the 
 scribes. 
 
 49 But he that heareth, and doeth not, Is 
 like a man that without a foundation built 
 an house upon the earth ; against which the 
 stream did heat vehemently, and immediately 
 it fell ; and the ruin of that house was great. 
 
 MARK 1,22. And they were astonished at 
 his doctrine : for he taught them as one that 
 had authority and not as the scribes. 
 
 The ‘ reasons, ' which this harmony furnishes, for doubting the 
 original separate character of a Sermon on the Mount, are these. 
 
 1. Because it is only in Matthew's gospel that the discourse so 
 called is found in a perfect state. 
 
 2. Because in all the other gospels are found, sparsim and dis- 
 connectedly, only a variety of maxims, used by Christ on different 
 occasions, in part the same as those which have been gathered 
 by Matthew under one head. 
 
 3. Because some of the very maxims which Matthew includes 
 in the Sermon on the Mount, occur elsewhere again even in St 
 Matthew's own gospel as spoken by Christ at other times. 
 
 4. Because some of the said maxims are found elsewhere, as 
 spoken not by Jesus, but by John the Baptist. 
 
 5. The appellation Sermon on the Mount has been adopted in 
 later times to designate a discourse which does not stand forward 
 with any particular prominence even in the gospel according to 
 St Matthew. 
 
 6. Because the beginning and the end of Matthew's “ Sermon 
 on the Mount " are given by St Luke, but with every circum- 
 stance of time, place and manner diametrically opposed to what is 
 found in the gospel according to St Matthew — This last reason 
 demands a few words of explanation. 
 
 Time — According to St Matthew, Jesus, having returned from 
 
20 ] 
 
 SERMON ON THE MOUNT. 
 
 165 
 
 the wilderness of Judsea into Galilee, calls Simon Peter, Andrew, 
 James and John, and immediately afterwards heals all that are 
 brought unto him, and, seeing the multitudes, goes up into a 
 mountain and delivers the Sermon on the Mount. The time 
 therefore is evidently fixed by Matthew at the very beginning 
 of Christ’s ministry. But in the paralled history of St Luke, a 
 much longer space of time is supposed to have passed between 
 the Temptation in the wilderness and the Sermon on the Mount 
 — all the events of chapters 4, 5, and half of chap. 6 — and they 
 are very numerous — are interposed between those two points of 
 time. 
 
 Place — The locality of the Sermon, according to St Matthew, 
 was the mountain, into which Jesus went up : but in St Luke, 
 he is represented as having gone up “into a mountain to pray,” 
 and “continued all night in prayer to God (6, 12).” He is then 
 said to have gone down again from the mountain in the morning 
 before he addressed the multitude. 
 
 Luke 6, 17, And he came down with them and stood in the plain &c, 
 
 These two versions of the story are irreconcileable the one 
 with the other. 
 
 Manner — But the manner in which Christ delivered this dis- 
 course is also differently set forth by the two evangelists. In St 
 Matthew’s gospel he is made to address the people in a sitting 
 posture. 
 
 And seeing the multitudes, he went up into a mountain and when he 
 was set, his disciples came unto him (5, 1). 
 
 But in St Luke’s account he is said to have gone down and 
 stood in the plain. 
 
 Thus we have not conformity, either of time, place , or manner , 
 in the accounts of the two evangelists who have told us all we 
 know about the Sermon on the Mount — and are led by this and 
 the other reasons above stated, to doubt whether it ever was de- 
 livered at all as a separate discourse, — whether its present state 
 is not rather an embodiment of various moral sentences grouped 
 together by tradition or the fanciful arrangement of the writer. 
 
106 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 CHAPTER XXI— The Lord’s Prayer. 
 
 If we would derive from the books of the New Testament the 
 benefit which they are best qualified to furnish, we shall dwell 
 less upon their historical accuracy, and more upon their practical 
 and moral use. The subjects, which have occupied our attention 
 in the preceding chapters, must have led the reader to perceive 
 that the four gospels cannot be received as accurate and literal 
 histories. In his anxiety to hold fast on those beautiful truths 
 contained in this cherished book, which were taught him in his 
 childhood, and to which his soul cleaves, as to a part of her own 
 nature, he must acknowledge the propriety of casting much over- 
 board in order to escape making shipwreck of the whole. His 
 true consolation is that not the lovely but the odious elements 
 of his nature will be jarred by the sacrifice which he is called 
 upon to make. The spirit of the Christian book will still remain 
 with us, when we no longer reverence the letter that killeth. 
 Now, says the apostle, abide Eaith, Hope, Charity — these three ; 
 but the greatest of them is Charity. In the name, then, of 
 the great Apostle who spake these w r ords, we may proceed 
 with our work, without fear or hesitation — certain that the great- 
 est of Christian virtues is as safe from danger by these speculations 
 as the rock of adamant amid the waves which fall and are broken 
 against its base. The Christian religion has always suffered from 
 the rash zeal of its real or pretended adherents. Its mercifull 
 doctrines, found in the NewTestameut, have ever been clouded 
 by the deep shadows cast upon them by the literal interpretation 
 of that book. By freeing the New Testament from the trammels 
 which involve it, we may alone hope to give it a more vital circu- 
 lation in the hearts rather than in the lips or in the hands of the 
 multitude. There is no way so certain, of bringing the gifts of 
 providence into contempt as to magnify them beyond the place 
 which they justly occupy in the scale of things. In proportion 
 as this evil is great, is its remedy difficult. Hence the vulgar 
 
21 ] 
 
 LORD’S PRAYER. 
 
 1 G 7 
 
 apprehension that long established error is safer than novel truth 
 — hence the feeling, too common, but culpably erroneous, that on 
 the most serious and momentous of all the subjects which can 
 interest us, it is possible for ignorance to be bliss, and that it may 
 be folly to be wise. If we have proved by the arguments con- 
 tained in the last Chapter that the Sermon on the Mount is to be 
 regarded rather as a compilation of Christ’s sayings, possessing no 
 separate original character of its own, though we may cease 
 henceforth to regard it in this latter light, yet our respect for 
 the moral lessons which it conveys will suffer no diminution — In 
 the same way, no offence need be felt if we proceed to find a 
 similar want of authenticity in what is commonly called ‘ The Lord’s 
 prayer,’ a short but beautiful effusion, adopted by Christians in 
 every age and clime, and bearing the character of having been 
 delivered by Christ to his disciples, at their own request, as a 
 mode of addressing their Pather which is in Heaven, and of 
 pouring out their petitions to the throne of grace. It must be 
 remembered, that what we are here concerned with, is simply to 
 bring the evidence which the ‘ Lord’s Prayer’ furnishes to bear 
 upon the question, about what time the gospels, in which that 
 Prayer is found, were written. Without raising a doubt or a 
 question wdiether the Lord’s Prayer was really given by Christ 
 or not — such a surmise would be only worthy of that senseless 
 scepticism which doubts every thing — we yet are justified in sug- 
 gesting a doubt as to the time when that beautiful and simple 
 prayer was first reduced to writing. Two copies of the Lord’s 
 Prayer have come down to us — they are found in the gospels of 
 St Matthew [6, 9 — 13] and St Luke [11, 2 — 4]. They may be 
 seen at page 160 of this volume in the usual version: the 
 Greek text here follows in parallel columns : 
 
 Tlarep ypucov 6 ev Tot? ovpa - 
 vot 9, ajyiaaOrjTco to ovopid gov ‘ 
 ’ EXOerco rj (BaaLXeia gov • 
 yevrjdrjrco to Oekn^pud gov , co? 
 ev ovpavw, /cal ei rl TJ79 7779 • 
 
 IlaTep rjpLM v 6 ev rof? ovpa- 
 vols, drjLaGOrjrG) to ovopid gov * 
 * EXOeTco 7 ] / 3 aG(Xela gov • 
 yevrjOrjTCO to 6 e\rjpid gov , d>? 
 ev ovpdvw , fcal errrl Trj? 7^9 • 
 
168 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Tov aprov rjptwv tov emov- 
 cnov So? r^ptiv ar/ptepov. 
 
 Kal afyes rjptlv ra ofetXr)- 
 ptara rjptwv, ft>? Kal rjpteis ac^te- 
 ptev Tot? b(f>ei\6rat<; rjptcbv. Kal 
 fjLTj elaeveyfcps rjptas els rretpaa- 
 l wv , aXXa pvaat rjptas airo tov 
 
 TTOVTJpOV. 
 
 ''Otl crov icrriv rj (Baatketa, 
 
 Kal r] Swazis, Kal rj 8oi;a et? 
 tou ? altovas • 
 
 'ApLTJV. 
 
 The first difference to be noticed between the two gospels on 
 the subject of the Lord's prayer, regards the occasion when each 
 of the two represents it as having been delivered, St Matthew 
 introduces it into the Sermon on the Mount, and therefore refers 
 it to the very beginning of Christ's ministry. But St Luke 
 says, at 11, 1 ; 
 
 And it came to pass, that, as he was praying in a certain place, when 
 he ceased, one of his disciples said unto him, Lord, teach us to pray, as 
 John also taught his disciples. 
 
 2 And he said unto them, when ye pray, say, Our Father &c. 
 
 This took place at a much more advanced period of Christ's 
 ministry, and has nothing to do with the Sermon on the Mount, 
 The account of St Luke is also more probable, by its giving an 
 occasion for the delivery of the Prayer. Christ's disciples, unwilling 
 to be at a disadvantage with the disciples of J ohn the Baptist, 
 ask their master to furnish them also with a form of prayer, as 
 John had already done to-liis followers. 
 
 But, secondly, the two copies of the Lord's prayer do not agree 
 together. St Matthew's copy adds a whole sentence, ‘ ‘ Eor thine 
 is the kingdom, " &c. which is omitted by St Luke. This is of no 
 consequence to those who regard the evangelists generally as 
 having saved all they could from the wreck of time, but those who 
 refer these writings to the direct inspiration of the Almighty, are 
 bound to explain the principles upon which they can ascribe to 
 
 Tov aprov rjptwv tov £ttiov- 
 <iiov BlSov rjpuv to KaO ' rj ptepav ■ 
 Kal a</)€? rjpuv to.? apapria^ 
 rjfiwv Kal yap avrol afylepuev 
 7 ravrl btyelXovri rjpuv. Kal 
 pur) elaeveyKrjs fjptas et? rreipaa- 
 ptov , aKka pvaat rjptw ? arro tov 
 7 rovrjpov. 
 
22 .] 
 
 LATER IDEAS. 
 
 169 
 
 such a source two copies of a document so important, because so 
 generally used by Christians, yet differing so much the one from 
 the other. 
 
 CHAPTER XXII. 
 
 Development of later ideas. 
 
 A striking witness to the late composition of the gospels is 
 furnished by expressions, denoting ideas that could not have had 
 any being in the time of Christ and his disciples, but must have 
 been developed afterwards, at a time when the Christian religion 
 was established on a broader and still increasing basis. 
 
 1. The first instance of this anticipation of ideas occurs in the 
 words which St John's gospel places in the mouth of John the 
 Baptist : 
 
 John 1, 15. John bare witness of him, and cried, saying, This was he 
 of whom I spake, He that cometh after me is preferred before me : for he 
 was before me. 16 And of his fulness have all we received, and grace for 
 grace. 16 For the law was given by Moses, hut grace and truth came by 
 Jesus Christ. 18 No man hath seen God at any time, the only begotten 
 Son, which is in the bosom of the Father, he hath declared him. 
 
 These words appear to have been spoken by John the Baptist, 
 as the record which he bare to Christ. But the latter part, “ And 
 of his fulness &c." could not be spoken by John ; for the things 
 there spoken of as resulting from Christ's coming, had not yet re- 
 sulted. Neither John the Baptist nor the multitude he was 
 addressing, had yet received either grace or fulness from Christ. 
 “ The only-begotten Son, which was in the bosom of the Bather," 
 had not then “ declared him,” nor was he at all known to the 
 world, when these words are thought to have been spoken. The 
 truth is that these words were not spoken by John the Baptist at 
 all, but flow from the thoughts of the writer, who knew not where 
 to stop, but having once taken up the words of the Baptist, 
 is borne along in the same tenour, and gives utterance to senti- 
 
 22 
 
CHRISTIAN RECORDS. 
 
 170 
 
 [chap. 
 
 ments, which apply not to the Baptist but to himself, and to the 
 aspect of things in his own time. 
 
 2. A still more remarkable form of words is ascribed by 
 the evangelists repeatedly to Christ himself; and a grave anachro- 
 nism is the result. The word cross is used metaphorically by 
 Christ in numerous passages : 
 
 MATT. 10, 38. And lie that taketh not his cross andfolloweth after me 
 is not worthy of me. 
 
 MATT. 16, 24. Then said Jesus unto his disciples, “If any man 
 will come after me, let him deny himself, and take up his cross, and follow 
 me.” 
 
 MARK 8, 34. And when he had called the people unto him with his 
 disciples also, he said unto them, “ Whosoever will come after me, let him 
 deny himself, and take up his cross and follow me.” 
 
 MARK 10, 21. Then Jesus beholding him loved him, and said unto him, 
 “ One thing thou lackest : go thy way, sell whatsoever thou hast, and give 
 to the poor, and thou shalt have treasure in heaven : and come, take up the 
 cross, and follow me.” 
 
 LUKE 9, 23. And he said unto them all, “ If any man will come after 
 me, let him deny himself, and take up his cross daily, and follow me.” 
 
 LUKE 14, 27. And whosoever doth not bear his cross, and come after 
 me, cannot be my disciple. 
 
 When these exhortations to patience, fortitude, and persever- 
 ance were delivered, the Jews did not know the meaning of 
 the word cross, used metaphorically for Christian patience under 
 affliction and perseverance in Christian well-doing. It was only 
 after Christ had suffered on the cross, that the word acquired that 
 signification, or the thing itself that reverence which it has since 
 received. There may be no doubt that Christ called on the parties 
 to follow him, and to become his disciples, but he would not use 
 for that purpose a word which his hearers could not understand. 
 Some may think that there is an analogy between this misuse of 
 the word cross and the exclamation of the Jewish multitude, 
 demanding the execution of our Lord. “ Crucify him ! crucify 
 him !” is said to have been their cry, and we might here substitute 
 another word better suited to the modes of execution practised 
 among the Jews : but this argument is not quite conclusive, for, 
 
LATER IDEAS. 
 
 171 
 
 22 .] 
 
 though the Roman supremacy over Judaea had not long existed, 
 yet it is possible the people of Jerusalem would be sufficiently 
 aware that crucifixion was the ordinary Roman punishment. 
 
 3. Again : we observe a similar incoherence of words and ideas 
 in Christ's address to his disciples, concerning John the Baptist, 
 then in prison. 
 
 It is related in Matthew's gospel, chap. 11, v. 2 : 
 
 Now when John had heard in the prison the works of Christ, he sent 
 two of his disciples, 3 And said unto him, Art thou he that should come, 
 or do we look for another ? 
 
 When John's messengers were gone, a conversation takes place 
 on the subject between Jesus and his disciples— — it is related both 
 by St Matthew and St Luke : 
 
 MATT. 11, 7—19. 
 
 7 And as they departed, Jesus 
 began to say unto the multitude 
 concerning John, What went ye out 
 into the wilderness to see ? A reed 
 shaken with the wind ? 
 
 8 But what went ye out for to 
 see ? A prophet ? behold, they that 
 wear soft clothing are in kings’ 
 houses. 
 
 9 But what went ye out for to see ? 
 A prophet ? yea, I say unto you, and 
 more than a prophet. 
 
 10 For this is he, of whom it is 
 written, Behold, I send my messen- 
 ger before thy face, which shall pre- 
 pare thy way before thee. 
 
 11 Verily I say unto you, Among 
 them that are born of women there 
 hath not risen a greater than John 
 the Baptist : notwithstanding he 
 that is least in the kingdom of heaven 
 is greater than he. 
 
 12 And from the days of John 
 the Baptist until now the kingdom 
 of heaven suffereth violence, and 
 the violent take it by force. 
 
 13 For all the prophets and the 
 law prophesied until John. 
 
 14 And if ye will receive it, this 
 is Elias, which was for to come. 
 
 LUKE 7, 24—35. 
 
 24 And when the messengers of 
 John were departed, he began to 
 speak unto the people concerning 
 John, What went ye out into the 
 wilderness for to see ? A reed shaken 
 with the wind ? 
 
 25 But what went ye out for to 
 see ? A man clothed in soft raiment ! 
 Behold, they which are gorgeously 
 apparelled, and live delicately, are 
 in king’s courts. 
 
 26 But what went ye out for to 
 see? A prophet? Yea, I say unto 
 you, and much more than a prophet. 
 
 27 This is he of whom it is writ- 
 ten, Behold, I send my messenger 
 before thy face, which shall prepare 
 thy way before thee. 
 
 28 For I say unto you, Among 
 those that are born of women there 
 is not a greater prophet than John 
 the Baptist : but he that is least in 
 the kingdom of God is greater than 
 he. 
 
 29 And all the people that heard 
 him, and the publicans, justified 
 God, being baptized with the bap- 
 tism of John. 
 
 30 But the Pharisees and lawyers 
 rejected the counsel of God against 
 
172 CHRISTIAN RECORDS. [chap. 
 
 15 He that hath ears to hear, let 
 him hear. 
 
 16 But whereunto shall I liken 
 this generation ? It is like unto 
 children sitting in”the markets, and 
 calling unto their fellows, 
 
 17 And saying, We have piped 
 unto you, and ye have not danced ; 
 we have mourned unto you, and ye 
 have not lamented. 
 
 18 For John came neither eating 
 nor drinking, and they say, He hath 
 a devil. 
 
 19 The Son of man came eating 
 and drinking, and they say, Behold 
 a man gluttonous, and a winebibber, 
 a friend of publicans and sinners. 
 But wisdom is justified of her chil- 
 dren. 
 
 themselves, being not baptized of 
 him. 
 
 31 And the Lord said, Whereunto 
 then shall I liken the men of this 
 generation ? and to what are they 
 like? 
 
 32 They are like unto children 
 sitting in the marketplace, and call- 
 ing one to another, and saying, We 
 have piped unto you, and ye have 
 not danced ; we have mourned to 
 you, and ye have not wept. 
 
 33 For John the Baptist came 
 neither eating bread nor drinking 
 wine ; and ye say, He hath a devil. 
 
 34 The Son of man is come eating 
 and drinking; and ye say, Behold 
 a gluttonous man, and a winebibber, 
 a friend of publicans and sinners ! 
 
 35 But wisdom is justified of all 
 her children. 
 
 In this recital of the words of J esus, St Luke is more cautious 
 than St Matthew; for he omits those suspicious words, which 
 Christ could not have spoken, “ Erom the days of John the Baptist 
 until now , the kingdom of heaven suffereth violence, and the 
 violent take it by force.” What length of time had elapsed be- 
 tween the “days of John the Baptist” and “now”? — Not a day 
 — hardly an hour. Jesus had just dismissed John’s disciples, to 
 go back to their master who was in prison, where he had been 
 placed a short time before by Herod. No time at all had elapsed 
 between John the baptist and Christ, though there is no doubt 
 that when the gospel of St Matthew was written, a very long time 
 had passed, enough to fully justify the use of the words we 
 are considering. The kingdom of heaven too could at that time 
 be hardly said to have begun ; for John himself only announced 
 that it was at hand ; but that it suffered violence during the life 
 of the Baptist or even of Jesus, is certainly contrary to the truth 
 of history — we read, that violence was indeed done to it, by its 
 enemies, who wished to crush it, but that its friends were, at all 
 events, still too unfaithful and wavering to use much violence in 
 forcing their way into it — which is the meaning of the evangelist. 
 
22 .] 
 
 LATER IDEAS. 
 
 173 
 
 4. The title by which the four histories of Christ's life and 
 death are known among Christians — in English gospel , in Greek 
 evayyekcov , in Erench evangile — has a twofold signification, simi- 
 lar to church and many other words, which have both an abstract 
 and a concrete meaning. We have already noticed that the word 
 gospel , as a title to the evangelic histories, is of late origin, not 
 being found to bear this sense in J ustin Martyr or any of the 
 fathers who wrote before the end of the second century. The literal 
 meaning of the Greek, ev well and dyyeXia message 3 tidings, is ex- 
 cellently rendered into English by an old Saxon word gospel, or 
 god-spell, that is good-spell, good tidings . The word has long been 
 confined to signify the good tidings of the evangelic kingdom, but 
 in its origin it probably might denote any good news whatsoever. 
 In the same way, the Greek word at first bore a general significa- 
 tion, which was gradually narrowed to its present theological 
 dimensions. That the preaching of the kingdom of heaven 
 was soon looked upon as good tidings, and designated by a word 
 bearing that import, may be conceded without difficulty, but it 
 seems to me unlikely that Christ himself used the word. In the 
 following texts the word gospel occurs. The reader may distinguish 
 between those cases where the use of the word may be referred to 
 the writer, and those in which Christ himself is made to use it. 
 
 MARK I, 14 15. Now after that John was put in prison, Jesus came 
 into Galilee, preaching the gospel of the kingdom of God, 15 And saying, 
 The time is fulfilled, and the kingdom of God is at hand : repent ye, and 
 believe the gospel. 
 
 MATT. 4, 23. And Jesus went about all Galilee, teaching in their syna- 
 gogues, and preaching the gospel of the kingdom, and healing all manner 
 of sickness and all manner of disease among the people* 
 
 MATT. 9, 35. And Jesus went about all the cities and villages, teach- 
 ing in their synagogues, and preaching the gospel of the kingdom, and 
 healing every sickness and every disease among the people. 
 
 MARK 8, 35. For whosoever will save his life shall lose it ; but whoso- 
 ever shall lose his life for my sake and the gospel’s, the same shall save it. 
 
 MARK 10, 29. And Jesus answered and said, Verily I say unto you, 
 There is no man that hath left house or brethren, or sisters, or father, 
 or mother, or wife, or children, or lands for my sake* and the gospel’s, 30 
 
CHRISTIAN RECORDS. 
 
 in 
 
 [chap. 
 
 But he shall receive an hundredfold now in this time, houses, and 
 brethren, &c. 
 
 MATT. 24, 14. And this gospel of the 
 kingdom shall be preached in all the world for 
 a witness unto all nations, and then shall the 
 end come. 
 
 MATT. 26, 13. Verily I say unto you, 
 wheresoever this gospel shall be preached 
 in the whole world, there also shall this, 
 that this woman hath done, be told for a 
 memorial of her. 
 
 MARK 13, 10. And the gospel must first 
 be published among all nations. 
 
 MARK 14, 9. Wheresoever this gospel shall 
 be preached throughout the whole world, 
 this also that she hath done shall be spoken 
 of for a memorial of her. 
 
 LUKE 10, 1. And it came to pass, that on one of those days, as 
 he taught the people in the temple, and preached the gospel, the chief 
 priests and the scribes came upon him with the elders. 
 
 5. The last instance of a later idea prematurely introduced into 
 the gospels is to be found in the words of Martha, when Jesus 
 says that her brother Lazarus shall rise again ; “ Yes,” says she> 
 “ at the last day.” But this was a Christian, not a J ewish idea : 
 the Jews know nothing of a last day; Christ first taught this be- 
 lief, and there had not been sufficient time for Martha to have 
 imbibed the idea so deeply as to be able to reply to Jesus by re- 
 ference to his own doctrine. 
 
 CHAPTER XXIII. 
 
 Jesus always accompanied by a multitude oe followers. 
 
 The four gospels are all marked with a dramatic or scenic 
 character, well fitted for purposes of doctrine, but remarkably im- 
 probable if we regard them as relating straight forward matters of 
 fact. Thus we find that the Scribes and Pharisees — Christ's open 
 enemies — are always at hand, to find fault with him and to discuss 
 his most trivial actions. An instance of this we have in the walk 
 through the cornfields on the sabbath day, as related by the first 
 three evangelists. 
 
 MATT. 12, 1—8. MARK 2, 23—28. LUKE 6, 1—5. 
 
 At that time Jesus went on 23 And it came to pass, that And it came to pass on the 
 the sabbath day through the he v'ent through the corn second sabbath after the first, 
 corn; and his disciples were fields on the sabbath day; that he went through the com 
 an hungred, and began to and his disciples began, as fields ; and his disciples pluck- 
 pluck the ears of corn, and to they went, to pluck the ears of ed the ears of corn, and did 
 eat- corn. eat, rubbing them in their 
 
 2 But when the Fharisees 24 And the Pharisees said hands. 
 
23.] 
 
 MULTITUDE OF FOLLOWERS 
 
 175 
 
 saw it, they said unto him, 
 Behold, thy disciples do that 
 which is not lawful to do upon 
 the sabbath day. 
 
 3 But he said unto them, 
 Have ye not read what David 
 did, when he was an hungred, 
 and they that were with him ; 
 
 4 How he entered into the 
 house of God, and did eat the 
 shewbread, which was not 
 lawful for him to eat, neither 
 for them which were with 
 him, but only for the priests ? 
 
 5 Or have ye not read in the 
 law, how that on the sabbath 
 day the priests in the temple 
 profane the sabbath, and are 
 blameless ? 
 
 6 But I say unto you, That 
 in this place is one greater 
 than the temple. 
 
 7 But if ye had known what 
 this meaneth, I will have 
 mercy, and not sacrifice, ye 
 would not have condemned 
 the guiltless. 
 
 8 For the Son of man is 
 Lord even of the sabbath day. 
 
 unto him, Behold, why do 
 they on the sabbath day that 
 which is not lawful ? 
 
 25 And he said unto them, 
 Have ye never read what 
 David did, when he had need, 
 and was an hungred, he, and 
 they that were with him ? 
 
 26 How he went into the 
 house of God in the days of 
 Abiathar the high priest, and 
 did eat the shewbread, which 
 is not lawful to eat but for the 
 priests, and gave also to them 
 which were with him ? 
 
 27 And he said unto them, 
 The sabbath was made for 
 man, and not man for the 
 sabbath : 
 
 28 Therefore the Son of man 
 is Lord also of the sabbath. 
 
 2 And certain of the Phari- 
 sees said unto them, Why do 
 ye that which is not lawful to 
 do on the sabbath day ? 
 
 3 And Jesus answering 
 them said, Have ye not read 
 so much as this, what David 
 did, when himself was an 
 hungred, and they which were 
 with him ; 
 
 4 How he went into the 
 house of God, and did take 
 and eat the shewbread, and 
 gave also to them that were 
 with him ; which is not lawful 
 to eat but for the priests 
 alone ? 
 
 5 And he said unto them, 
 That the Son of man is Lord 
 also of the sabbath. 
 
 How the Pharisees could have time to follow Jesus about in 
 this way on all occasions, it is hard to conjecture — They surely did 
 not attend on him as friends; and consideration for our common 
 humanity will not allow us to suppose that from hatred of him 
 they would have taken so much trouble. The various transac- 
 tions of which Christ’s life, whilst he was on earth, consists, have 
 evidently derived a colouring, suited to place them in the most 
 striking and picturesque light before the eyes of the world. Un- 
 less we admit this principle of interpretation, it is impossible to 
 move onwards through the mass of extraordinary facts which hem 
 us in. If we take the accounts literally, we must believe that the 
 whole political state of Jerusalem, if not of all Judaea and Galilee, 
 stood still to watch the career of our Lord — Pharisees, Sadducees, 
 Priests, and Scribes, seem to have had nothing else to do, or to leave 
 every thing else undone. It may be admitted that we know very 
 little of these Scribes, Priests, Pharisees and Sadducees, — hardly 
 any thing, indeed, beyond what we read of them in the New Tes- 
 tament. But we know at all events, that they were the leading 
 men of the Jews, and, though subordinate to the authority of the 
 Roman procurator, yet administrating a considerable portion of the 
 
CHRISTIAN RECORDS. 
 
 176 
 
 [chap. 
 
 public government, and were consequently men of too high rank 
 to follow so obscure a person as Christ appeared to be. 
 
 Neither do we find sufficient testimony in the writers of that 
 period, to the truth of the supposition that a Messiah was generally 
 expected at that time by the Jews. We certainly find allusion to 
 an opinion of this kind being afloat forty or fifty years after Christ's 
 crucifixion, but not earlier. This is an important difference. An 
 expectation of a Messiah should have preceded the appearance of 
 Christ, if it is to be accepted as an explanation of the great atten- 
 tion with which the rulers of the Jews watched all his motions. 
 But an expectation of a Messiah, following so long after Christ's 
 appearance on earth, may have had its origin in Christ's own his- 
 tory, and so be of no weight in settling such questions as the 
 present. 
 
 But even this is admitting too much ; for all the passages quo- 
 ted from the ancient authors in this matter prove that the expec- 
 tation was rather of a ruler of the world than of a Messiah, strictly 
 so called. 
 
 We may briefly dismiss the well known eclogue of Virgil, writ- 
 ten in compliment to his patron Augustus, as having not the most 
 remote bearing upon the events which passed in Judsea some 
 twenty years afterwards : 
 
 Magnus ab integro saeclorum nascitur ordo ! 
 
 A mighty revolution, it is true, was about to come ; but it was 
 the royal family of the Caesars, not the humble family in the inn 
 at Bethlehem, of which the poet was speaking. How vain, then, 
 the endeavours of weak-minded men to enlist the Roman Virgil 
 among the harbingers of Christ and of his religion ! 
 
 A second indication of Christ's coming and of a general expec- 
 tation concerning him, is supposed to be contained in Suetonius's 
 Life of Vespasian, § 4. 
 
 Peregrinatione Achaica inter comites Neronis, quum cantarite eo aut 
 discederet saepius, aut pvaesens obdormisceret, gravissimam contraxit 
 offensam : prohibitusque non contubernio modo, sed etiam publica saluta- 
 tione, secessit in parvam ac deviam civitatem, quoad latenti etiamque ex- 
 
23.] 
 
 LATER IDEAS. 
 
 177 
 
 trema metuenti provincia cum exercitu oblata est. Percrebuerat Oriente 
 toto vetus et constans opinio, esse in fatis, ut eo tempore Judaea profecti 
 rerum potirentur. Id de imperatore Romano, quantum eventu postea 
 paruit, praedictum Judaei ad se trahentes, rebellarunt ; caesoque praeposito 
 legatum insuper Syriae consularem suppetias ferentem, rapta aquila fuga- 
 verunt. Suet. Vespas. 4. 
 
 In the journey through Greece among the companions of Nero, he 
 [Vespasian] often either went out when Nero sang, or went to sleep if he 
 remained, and by doing so gave serious offence. For this cause he was 
 excluded from his society, and from salutation in public, and withdrew into 
 a small out of the way city, where he lay concealed, until suddenly, when 
 he was looking out for some extreme punishment, he was intrusted with 
 the government of a province and the command of an army. An old and 
 constant opinion had grown up throughout the whole of the East, that it 
 was fated for the empire of the world at that time to devolve on some one 
 who should go forth from Judaea. This prediction referred to a Roman 
 emperor, as was afterwards evident by the result, but the Jews took it to 
 themselves, and rose in rebellion. Having slain their governor, they 
 moreover routed the lieutenant of Syria, a man of consular rank, who was 
 bringing supplies, and took the standard of the eagle. 
 
 This was forty years or more after the crucifixion of our Lord. 
 It is dangerous to say that the old and constant opinion was pro- 
 phetical of Christ ; for, if so, prophecy, always obscure until ful- 
 filled, was in this case foiled in its fulfilment also. The expecta- 
 tion, it seems, was not gratified by Christ's coming. It was still 
 to be realized, and was at last quenched by the reeking swords of 
 the Romans, who claimed for themselves and for their emperors 
 the fulfilment of the expectation which had grown up among the 
 people of the East. 
 
 We find in the History of Tacitus, 5, 13, a similar account of 
 this expectation by which the Jews were encouraged to revolt 
 against the Romans. 
 
 Evenerant prodigia, quae neque hostiis, neque votis piare fas liabet gens 
 superstitioni obnoxia, religionibus adversa. Visae per ccelum concurrere 
 acies, rutilantia arma et subito nubium igne collucere templum. Expassae 
 repente delubri fores et audita major humana vox, Excedere Deos , simul 
 ingens motus excedentium. Quae pauci in metum trahebant : pluribus 
 persuasis inerat, antiquis sacerdotum littaris contineri, eo ipso tempore 
 
 23 
 
178 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 fore, ut valesceret Oriens, profectique Judaea rerum potirentur. Sed 
 vulgus, more humanae cupidinis, sibi tantam fatorum magnitudinem inter- 
 pretati, ne adversis quidem ad vera mutabantur. Multitudinem obses- 
 sorum, omnis aetatis, virile ac muliebre sexus, sexcenta millia fuisse 
 accepimus. Arma cunctis qui ferre possent : et plures quam pro numero 
 audebant. Obstinatio viris feminisque par : ac, si transferre sedes coge- 
 rentur, major vitae metus quam mortis. Hanc adversus urbem gentemque 
 Caesar Titus, quando impetus et subita belli locus abnueret, aggeribus 
 vineisque certare statuit. 
 
 Many prodigies had happened, but that nation is so sunk in supersti- 
 tion, and opposed to religion, that they do not deem it right to expiate 
 these either by victims or by prayers. Armies were seen fighting in 
 heaven, arms rattling, and the temple was illuminated by a sudden light 
 from the clouds. The gates of the forum were suddenly thrown open, and 
 a voice more than human was heard, that “ the Gods were leaving” ; upon 
 which there was a great move as of persons leaving. These things 
 alarmed some : but the greater number were persuaded that it was written 
 in the ancient writings of their priests, that the East would at this very 
 time gain strength, and the empire of the world devolve on some one who 
 should go forth from Judaea. This ambiguous expression was prophetic 
 of Vespasian and Titus. But the common people, after the custom of 
 human cupidity, interpreting such a magnificent decree of the fates in 
 their own favour, could not be induced even by misfortune to view things 
 in their true light. We have heard that the number of the besieged, of 
 every age, men and women, was six hundred thousand. All took arms, 
 who could bear them, and those who dared to do so, were far more than in 
 proportion to the whole number. Men and women were alike obstinate, 
 and they showed less fear of death than of living in exile. Such was the 
 
 MATT. 21, 12—17. 
 
 12 And Jesus went into the tem- 
 ple of God, and cast out all them 
 that sold and bought in the temple, 
 and overthrew the tables of the 
 moneychangers, and the seats of 
 them that sold doves, 
 
 13 And said unto them, It is 
 written, my house shall be called 
 the house of prayer , but ye have 
 made it a den of thieves. 
 
 14 And the blind and the lame 
 came to him in the temple; and he 
 healed them. 
 
 MARK 11, 15—19. 
 
 15 And they come to Jerusalem : 
 and Jesus went into the temple, 
 and began to cast out them that 
 sold and bought in the temple, and 
 overthrew the tables of the money- 
 changers, and the seats of them 
 that sold doves ; 
 
 16 And would not suffer that 
 any man should carry any vessel 
 through the temple. 
 
 17 And he taught, saying unto 
 them, Is it not written, My house 
 shall be called of all nations the 
 house of prayer ? but ye have made 
 it a den of thieves. 
 
PURIFICATION OP TEMPLE. 
 
 179 
 
 28 .] 
 
 city, such the people, which Titus Caesar, seeing that the nature of the 
 ground would not allow of a speedy decision by assault, prepared to assail 
 ■with mounds and military engines. 
 
 Thus, we see no good ground for believing that there was a 
 general expectation of a Messiah, in our sense of the word, prevalent 
 among the Jews at the time when Christ appeared. The aspira- 
 tion of all nations in distress, finds vent for itself in the wish for 
 a regenerator, and the Exoriare aliquis of the poet no doubt 
 found its way into the hearts of the Jews, as well as of all other 
 oppressed nations. But this does not account for the extraordinary 
 concourse of people always following Christ — this is the result of 
 the after idea of the Christians, who thought such a thing prob- 
 able, and could only account for the existing state of their sect 
 by magnifying every tiling that concerned its founder. 
 
 CHAPTER XXIII. 
 
 Purification of the Temple. 
 
 Perhaps the most remarkable of all Christ's miracles — because 
 in performing it he put himself in open hostility to the Jewish 
 authorities — was the ejection of traders from the temple of Jeru- 
 salem. The miracle is thus related by the four evangelists. 
 
 LUKE 19, 45—48. 
 
 45 And he went into the temple, 
 and began to cast out them that 
 sold therein, and them that bought ; 
 
 40 Saying unto them, It is writ- 
 ten, My house is the house of 
 prayer : but ye have made it a den 
 of thieves. 
 
 JOHN 2, 13—17. 
 
 13 And the Jews’ passover was 
 at hand, and Jesus went up to 
 J erusalem, 
 
 14 And found in the temple 
 those that sold oxen and sheep and 
 doves, and the changers of money 
 sitting : 
 
 15 And when he had made a 
 scourge of small cords, he drove 
 them all out of the temple, and the 
 sheep, and the oxen ; and poured 
 out the changers’ money, and over- 
 threw the tables ; 
 
 16 And said unto them that sold 
 doves, Take these things hence ; 
 
180 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 15 And when the chief priests 
 and scribes saw the wonderful 
 things that he did, and the children 
 crying in the temple, and saying, 
 
 Hosanna to the son of David ; they 
 were sore displeased, 
 
 16 And said unto him, Hearest 
 thou what these say? And Jesus 
 saith unto them, Yea; have ye 
 never read, Out of the mouth of 
 babes and sucklings thou hast per- 
 fected praise ? 
 
 17 And he left them, and went 
 out of the city into Bethany ; and 
 he lodged there. 
 
 There are no striking points of difference in these recitals of 
 the same fact. All of them suggest to the mind a similar picture 
 of the purification of the temple with its attendant circumstances. 
 But, as regards the time, when this remarkable scene took place, 
 there is an important difference between the four evangelists. 
 Whilst the first three gospels place it at the end of Christ's minis- 
 try, during his stay at Jerusalem which ended with his seizure 
 in the garden of Gethsemane, the fourth evangelist places it at 
 the very beginning of his public life, during one of those previous 
 visits to Jerusalem, which are mentioned in the gospel of St John 
 alone. 
 
 This discrepancy is remarkable, and forbids our thinking that 
 the apostles Matthew and John, both of whom were witnesses of 
 the deed, could have, one or the other, made so great an error in 
 relating it. 
 
 There is, moreover, a minor discrepancy between St Mark and 
 the others in the day, on which the deed is related to have taken 
 place. Matthew and Luke relate it among the events of the same 
 day, on which Jesus rode on the ass into Jerusalem. Not so 
 Mark: he says at 11, 11 : 
 
 And Jesus entered into Jerusalem, and into the temple, and when he 
 had looked round about upon all things, and now the eventide was come, 
 lie went out unto Bethany with the twelve. 
 
 Verily this “looking about upon all things” commends itself 
 
 18 And the scribes and chief 
 priests heard it, and sought how 
 they might destroy him : for they 
 feared him, because all the people 
 was astonished at his doctrine. 
 
 19 And when even was come, he 
 went out of the city. 
 
23 .] 
 
 PURIFICATION OF TEMPLE. 
 
 LSI 
 
 47 And he taught daily in the 
 temple. But the chief priests and 
 the scribes and the chief of the 
 people sought to destroy him, 
 
 48 And could not find what they 
 might do : for all the people were 
 very attentive to hear him. 
 
 make not my Father’s house an 
 house of merchandise. 
 
 17 And his disciples remembered 
 that it was written, The zeal of 
 thine house hath eaten me up. 
 
 much more to our common sense, and is more consistent with the 
 general character o f Christ than the “ making a scourge of small 
 cords.” 
 
 It is on the morrow, at a second visit to the temple, according 
 to St Mark, that the traders are driven out, and the tables of the 
 money-changers overthrown. 
 
 What inference, then, is to be drawn from these inharmonious 
 accounts of the evangelists ? Some biblical critics have concluded, 
 with St John, that the transaction took place in the early part of 
 Christ* s ministry ; others at its close. A third body of commentators, 
 unwilling to allow that either of the evangelists is in error, have 
 supposed that the same scene in the temple was twice enacted, 
 once at the beginning, and again at the termination of Christ's 
 career. 
 
 But neither of these explanations is satisfactory ; for, whilst 
 neither of them wholly disembarrasses the subject of its attendant 
 difficulties, there are other considerations, which suggest another 
 view of the matter, more reconcilable with Christ's character, and 
 demanding our assent no less as a religious than as a reasonable 
 deduction. If we are startled at finding that the witnesses of this 
 deed do not agree about the time when it happened, does it not 
 surprize us still more that such a deed should be related as a fact 
 at all ? Let us picture to ourselves a single man entering a throng 
 of merchants in London or any other of our populous cities, and 
 
182 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 forcibly ejecting them from their usual haunts — some hundreds of 
 tradesmen driven headlong away by the force of a single arm. It 
 is inconceivable that such a scene could be real. The guards and 
 constables of the city would have interposed, even if the traders 
 themselves had not been firm in defending their property from 
 destruction, and the daring assailant been speedily repulsed. It 
 is painful to imagine such a scene as passing in reality before our 
 eyes — the Son of God and the Saviour of men, creating a tumult 
 in that Temple which he wished to purify. The people, instead 
 of being astonished at his doctrine, would have heen terrified at 
 his power, and would certainly have been little disposed, not many 
 days afterwards, to crowd round the judgment hall, in which he 
 was tried for his life, and to cry “ Crucify him, crucify him !” 
 Another principle of interpretation must, then, be adopted — 
 that the transaction was not real, but allegorical and didactic. 
 That the people might be astonished at his doctrine, it was not 
 necessary that the traders should actually be all driven bodily out 
 of the Temple. There were probably hundreds of persons, who 
 sold articles, such as doves and pigeons for offerings, and changed 
 money in the court of the Temple — and this without being cons- 
 cious of doing wrong, for such practices had been always common 
 and were regarded as indifferent, in those external parts of the 
 building which were not looked upon as sacred. It was enough 
 to create astonishment among the people that Jesus should speak 
 against these things, and endeavour to open their eyes to the uni- 
 versality of the religious sentiment — to spiritualize their hearts, 
 and freeing them from the formalities of the Jewish ritual, to ex- 
 pand their minds so as to comprehend the infinity of the divine 
 attributes. Eor this purpose, the whip of small cords was as 
 potent a symbol, as a flying cherubim with a sword of flame. 
 The whip of small cords was an allegory merely. — The Saviour 
 chastised with his burning words the traders by whom he was sur- 
 rounded : he drove them in gesture only, but not in literal reality. 
 He suited the action to the word, like an energetic orator, and 
 with his word, not with his hands — that never, after or before, 
 
23.] 
 
 CENTURION'S SERVANT. 
 
 183 
 
 were raised save in prayer to Heaven — did lie overthrow the tables 
 of the money-changers, and the seats of them that sold doves. 
 Whether this scenic mode of teaching took place at the beginning 
 or end of his ministry, or at both, becomes now a matter of no 
 consequence : that there should be a doubt as to the time when 
 it happened, shows that the books, in which such doubts are not 
 cleared up, could not have been written, whilst the Holy Ghost 
 was still visibly on earth, to elucidate even more important points 
 than that. 
 
 CHAPTER XXV. 
 
 Healing of the centurion's servant. 
 
 It has often been remarked that the same fact, related by se- 
 veral eye-witnesses, is sure to be related in as many different 
 manners as there are relators. Not only will inaccuracies of 
 detail be committed by all and a different colouring be given by 
 each to almost every distinct transaction, but positive contradic- 
 tions will occur on many matters of fact, about which, it might be 
 supposed, there could be no possibility of a mistake. Yet all this 
 has never invalidated the separate testimony of each witness, be- 
 cause it is well known that to be wholly free from error is more than 
 human, but that by confronting and comparing the testimony of 
 the separate authorities, an approximative conclusion may be ar- 
 rived at, sufficient for all the practical purposes of life. We must 
 extend this principle to the four gospels, if we would wish to obtain 
 a true historic view of them — but we must not, at the same time, 
 argue that as inspired writings, they do not exhibit any of those 
 defects for which alone such a principle of interpretation can be 
 required. Let us see how this principle may be applied to the 
 account of Christ's healing the centurion's servant, related by St 
 Matthew and St Luke. 
 
184 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 MATT. 8, 5— 13. 
 
 5 And when Jesus was entered 
 into Capernaum, there came unto 
 him a centurion, beseeching him, 
 
 6 And saying, Lord, my servant 
 lieth at home sick of the palsy, 
 grievously tormented. 
 
 7 And Jesus saith unto him, I 
 will come and heal him. 
 
 8 The centurion answered and 
 said, Lord, 1 am not worthy that 
 thou shouldest come under my roof : 
 but speak the word only, and my 
 servant shall be healed. 
 
 9 For I am a man under autho- 
 rity, having soldiers under me : and 
 I say to this man , Go, and he 
 goeth ; and to another, Come, and 
 he cometh ; and to my servant, Do 
 this, and he doeth it. 
 
 10 When Jesus heard it, he mar- 
 velled, and said to them that fol- 
 lowed, Verily I say unto you, I 
 have not found so great faith, no, 
 not in Israel. 
 
 11 And I say unto you, That 
 many shall come from the east and 
 west, and shall sit down with Abra- 
 ham, and Isaac, and Jacob, in the 
 kingdom of heaven. 
 
 12 But the children of the king- 
 dom shall be cast out into outer 
 darkness : there shall be weeping 
 and gnashing of teeth. 
 
 13 And Jesus said unto the cen- 
 turion, Go thy way ; and as thou 
 hast believed, so be it done unto 
 thee. And his servant was healed 
 in the selfsame hour. 
 
 LUKE 7, 1—10. 
 
 Now when he had ended all his 
 sayings in the audience of the peo- 
 ple, he entered into Capernaum. 
 
 2 And a certain centurion’s ser- 
 vant, who was dear unto him, was 
 sick, and ready to die. 
 
 3 And when he heard of Jesus, 
 he sent unto him the elders of the 
 Jews, beseeching him that he would 
 come and heal his servant. 
 
 4 And when they came to Jesus, 
 they besought him instantly, say- 
 ing, That he was worthy for whom 
 he should do this : 
 
 5 For he loveth our nation, and 
 he hath built us a synagogue. 
 
 6 Then Jesus went with them. 
 And when he was now not far from 
 the house, the centurion sent friends 
 to him, saying unto him, Lord, 
 trouble not thyself : for I am not 
 worthy that thou shouldest enter 
 under my roof : 
 
 7 Wherefore neither thought I 
 myself worthy to come unto thee : 
 but say in a word, and my servant 
 shall be healed. 
 
 8 For I also am a man set under 
 authority, having under me soldiers, 
 and I say unto one, Go, and he 
 goeth ; and to another, Come, and 
 he cometh ; and to my servant, Do 
 this, and he doeth it. 
 
 9 When Jesus heard these things, 
 he marvelled at him, and turned 
 him about, and said unto the people 
 that followed him, I say unto you, 
 I have not found so great faith, no, 
 not in Israel. 
 
 10 And they that were sent, re- 
 turning to the house, found the 
 servant whole that had been sick. 
 
 The difference between these two is worthy of observation : 
 
 1. According to Matthew's gospel, the centurion comes himself : 
 but according to Luke he sends a message by the “ elders of the 
 Jews.” St Matthew, as one of the twelve, was probably present ; 
 for the event takes place immediately after the Sermon on the 
 
25.] 
 
 CENTURION'S SERVANT. 
 
 185 
 
 Mount, at which one would suppose Matthew, though not yet 
 called (see Matt. 9, 9), to have been present, for he, alone of the 
 four evangelists, gives it in full. St Luke, not having been of 
 the twelve, may not have been present. So far, therefore, the ad- 
 vantage is in favour of St Matthew, admitting for the moment 
 that these two are writers of the two gospels. But there is a 
 difficulty about both these accounts if viewed separately : It is 
 not likely that a Roman centurion would have come himself to 
 solicit the aid of Jesus for one of his servants, as related by St 
 Matthew ; and still less so that he should have sent “ the elders 
 of the Jews," as we read in the gospel according to St Luke. 
 The former account is improbable, not only on account of the rank 
 of the centurion, but — as would appear from St Luke’s observa- 
 tion that he had built a Jewish synagogue — on account of his 
 riches also. That he would send the “ elders of the Jew's" is 
 still less likely, because the Jew's to a man were repugnant to the 
 Roman government, and the house of a Roman military officer is 
 almost the last place in which one w r ould expect to find their 
 elders. Of the two accounts that of St Luke is the least probable, 
 and is more complex in its details than that of St Matthew, which 
 is on this account also to be preferred. 
 
 2. But, in the second place, according to saint Luke, the cen- 
 turion sends a second deputation consisting of his own friends, 
 counteracting the message which he had before sent, and u saying 
 unto him. Lord, trouble not thyself : for I am not worthy that 
 thou shouldest enter under my roof &c." This second message 
 seems to have growm out of the previous particulars. Tradition 
 had handed down the centurion's great faith in Christ's power to 
 work the miracle even at a distance, but according to the writer of 
 the third gospel, the centurion not having gone himself, a second 
 message was necessary in order to communicate to Jesus the ex- 
 pression of faith, which according to the first gospel was made 
 by word of mouth. This also awards the preference to the gospel 
 of saint Matthew as more probable from its greater simplicity. 
 
 But, whilst we exercise this necessary principle of selection, 
 
 24 
 
186 
 
 CHRISTIAN RECORDS. 
 
 [chap, 
 
 and reject one narrative for the other, we necessarily protest 
 against the obligation to accept both alike, as emanations from 
 the great fountain of unmixed and unadulterated truth. We may 
 also go further, and express doubts whether two accounts, so dif- 
 ferent, could have proceeded from contemporary writers, one, or 
 both of whom perhaps, saw with their own eyes the occurrence 
 which they relate. 
 
 CHAPTER XXVI. 
 
 Healing of the two blind men at Jericho. 
 
 Three of the evangelists mention the restoration of sight to the 
 blind performed by Jesus near the entrance of the city of Jericho. 
 
 MATT. 20, 29—34. 
 
 29 And as they departed 
 from Jericho, a great multi- 
 tude followed him. 
 
 30 And, behold, two blind 
 men sitting by the way side, 
 when they heard that Jesus 
 passed by, cried out, saying, 
 Have mercy on us, O Lord, 
 thou son of David. 
 
 31 And the multitude re- 
 buked them, because they 
 should hold their peace : but 
 they cried the more, saying, 
 Have mercy on us, O Lord, 
 thou son of David. 
 
 32 And Jesus stood still, 
 and called them, and said, 
 What will ye that I shall do 
 unto you ? 
 
 33 They say unto him, 
 Lord, that our eyes may be 
 opened. 
 
 34 So Jesus had compassion 
 on them, and touched their 
 eyes : and immediately their 
 eyes received sight, and they 
 followed him. 
 
 MARK 10, 46—52. 
 
 46 And they came to Jeri- 
 cho : and as he went out of 
 Jericho with his disciples and 
 a great number of people, 
 blind Bartimceus, the son of 
 Timaeus, sat by the highway 
 side begging. 
 
 47 And when he heard that 
 it was Jesus of Nazareth, he 
 began to cry out, and say, 
 Jesus, Thou son of David, 
 have mercy on me. 
 
 48 And many charged him 
 that he should hold his peace . 
 but he cried the more a great 
 deal, Thou son of David, have 
 mercy on me. 
 
 49 And Jesus stood still, 
 and commanded him to be 
 called. And they call the 
 blind man, saying unto him, 
 Be of good comfort, rise ; he 
 calleth thee. 
 
 50 And he, casting away 
 his garment, rose, and came 
 to Jesus. 
 
 51 And Jesus answered and 
 said unto him, What wilt thou 
 that I should do unto thee ? 
 The blind man said unto him, 
 Lord, that I might receive my 
 sight. 
 
 52 And Jesus said unto 
 him, Go thy way; thy faith 
 hath made thee whole. And 
 immediately he received 'his 
 sight, and followed Jesus in 
 the way. 
 
 LUKE 19, 35—43. 
 
 35 And it came to pass, that 
 as he was come nigh unto 
 Jericho, a certain blind magi 
 sat by the way side begging : 
 
 36 And hearing the multi- 
 tude pass by, he asked what 
 it meant. 
 
 37 And they told him, that 
 Jesus of Nazareth passeth by. 
 
 38 And he cried, saying, 
 Jesus, thou son of David, 
 have mercy on me. 
 
 39 And they which went 
 before rebuked him, that he 
 should hold his peace : but 
 he cried so much the more, 
 Thou son of David, have 
 mercy on me. 
 
 40 And Jesus stood, and 
 commanded him to be brought 
 unto him : and when he was 
 come near, he asked him, 
 
 41 Saying, What wilt thou 
 that I shall do unto thee ? 
 And he said, Lord, that I may 
 receive my sight. 
 
 42 And Jesus said unto 
 him, Receive thy sight : thy 
 faith hath saved thee. 
 
 43 And immediately he re- 
 ceived his sight, and followed 
 him, glorifying God : and all 
 the people, when they saw it, 
 gave praise unto God. 
 
26 .] 
 
 BLIND BARTIMiEUS. 
 
 187 
 
 There can be no doubt., from the very great similarity in the 
 attendant circumstances, that the incident is the same in all three 
 gospels, or, in other words, that the three writers speak of the 
 same miracle : and yet they have related it in a manner so remark- 
 ably different, the one from the other, that it is impossible to as- 
 certain the real nature of the occurrence. 
 
 1. Matthew and Mark lay the scene of the miracle at Christ's 
 departure out of Jericho: Luke places it at Christ's entry into 
 that city. 
 
 2. Matthew says that there were two blind men healed : Mark 
 and Luke confine the incident to one, whom Mark alone calls 
 Bar-timseus. 
 
 With these exceptions, all the other particulars are so exactly 
 similar, that we cannot doubt they belong to the same miracle. 
 Eor if Christ once cured a blind Bartimseus, as he was departing 
 from Jericho, according to Mark, he must, a second time, have 
 cured two blind men as he was leaving that town, according to 
 Matthew, and must a third time have healed a single blind man, 
 according to Luke, as he was entering into Jericho. These argu- 
 guments prove that the three writers of the gospel copied tradition, 
 and were not themselves eye witnesses of the fact. * 
 
 CHAPTER XXVTI. 
 
 The Miracle of the Loaves and Pishes. 
 
 Among the comparatively few incidents of Christ's life, related 
 by all the four evangelists, without much variation or discrepancy, 
 is the miraculous feeding of the multitude by the multiplication of 
 the loaves and fishes. 
 
 The circumstances that preceded and led to this event, according 
 to Matthew and Mark, was the death of John the Baptist, which 
 
 * The other cases of healing the blind, which occur in the four gospels, 
 will be found at Matt. 12, 22 ; Mark 8, 23 ; Luke 7, 22 ; Jo. 9, l. 
 
188 CHRISTIAN RECORDS. [chap. 
 
 caused Jesus to retire by ship into a desert place for greater 
 security. In Luke's gospel we read that Herod, who had behead- 
 ed John, wished to see Jesus, who in consequence retires with his 
 disciples into a desert place, but seemingly by land. The fourth 
 
 MATT. 14, 12—22. 
 
 14. And Jesus went forth, and 
 saw a great multitude, and was 
 moved with compassion toward 
 them, and he healed their sick. 
 
 15 And when it was evening, his 
 disciples came to him, saying, This 
 is a desert place, and the time is 
 now past ; send the multitude away, 
 that they may go into the villages, 
 and buy themselves victuals. 
 
 16 But Jesus said unto them, 
 They need not depart ; give ye 
 them to eat. 
 
 17 And they say unto him, We 
 have here but five loaves, and two 
 fishes. 
 
 18 He said, Bring them hither 
 to me. 
 
 19 And he commanded the mul- 
 titude to sit down on the grass, and 
 took the five loaves, and the two 
 fishes, and looking up to heaven, 
 he blessed, and brake, and gave the 
 loaves to lih disciples, and the 
 disciples to the multitude. 
 
 20 And they did all eat, and 
 were filled : and they took up of 
 the fragments that remained twelve 
 baskets full. 
 
 21 And they that had eaten were 
 about five thousand men, beside 
 women and children. 
 
 MARK 6, 34—44. 
 
 34 And Jesus, when he came 
 out, saw much people, and was 
 moved with compassion toward 
 them, because they were as sheep 
 not having a shepherd : and he 
 began to teach them many things. 
 
 35 And when the day was now 
 far spent, his disciples came unto 
 him, and said, This is a desert place, 
 and now the time is far passed: 
 
 36 Send them away, that they 
 may go into the country round 
 about, and into the villages, and 
 buy themselves bread : for they 
 have nothing to eat. 
 
 37 He answered and said unto 
 them, Give ye them to eat. And 
 they say unto him, Shall we go and 
 buy two hundred pennyworth of 
 bread, and give them to eat ? 
 
 38 He saith unto them, How 
 many loaves have ye ? go and see. 
 And when they knew, they say, 
 Five, and two fishes. 
 
 39 And he commanded them to 
 make all sit down by companies 
 upon the green grass. 
 
 40 And they sat down in ranks, 
 by hundreds, and by fifties. 
 
 41 And when he had taken the 
 five loaves and the two fishes, he 
 looked up to heaven, and blessed, 
 and brake the loaves, and gave 
 them to his disciples to set before 
 them ; and the two fishes divided 
 he among them all. 
 
 42 And they did all eat, and 
 were filled. 
 
 43 And they took up twelve bas- 
 kets full of the fragments, and of 
 the fishes. 
 
 44 And they that did eat of the 
 
27 .] 
 
 LOAVES AND FISHES. 
 
 189 
 
 evangelist does not mention the death of the Baptist in connection 
 with the feeding of the multitude. The narratives of the four are 
 remarkably in harmony with one another and without a doubt 
 refer to the same incident. 
 
 LUKE 9, 10—17. 
 
 10 And the apostles, when they 
 were returned, told him all that 
 they had done. And he took them, 
 and went aside privately into a de- 
 sert place belonging to the city 
 called Bethsaida. 
 
 11 And the people, when they 
 knew it, followed him : and he re- 
 ceived them, and spake unto them 
 of the kingdom of God, and healed 
 them that had need of healing. 
 
 12 And when the day began to 
 wear away, then came the twelve, 
 and said unto him, Send the multi- 
 tude away, that they may go into 
 the town and country round about, 
 and lodge, and get victuals : for we 
 are here in a desert place. 
 
 13 But he said unto them, Give 
 ye them to eat. And they said, 
 We have no more but five loaves 
 and two fishes ; except we should 
 go and buy meat for all this people. 
 
 14 For they were about five 
 thousand men. And he said to his 
 disciples, Make them sit down by 
 fifties in a company. 
 
 15 And they did so, and made 
 them all sit down. 
 
 16 Then he took the five loaves 
 and the two fishes, and looking up 
 to heaven, he blessed them, and 
 brake, and gave to the disciples to 
 set before the multitude. 
 
 17 And they did eat, and were 
 all filled : and there was taken up 
 of fragments that remained to them 
 twelve baskets. 
 
 JOHN 6, 5—14. 
 
 5 When Jesus then lifted up his 
 eyes, and saw a great company 
 come unto him, he saith unto Philip, 
 Whence shall we buy bread, that 
 these may eat? 
 
 6 And this he said to prove him : 
 for he himself knew what he would 
 do. 
 
 7 Philip answered him, Two hun- 
 dred pennyworth of bread is not 
 sufficient for them, that every one 
 of them may take a little. 
 
 8 One of his disciples, Andrew, 
 Simon Peter’s brother, saith unto 
 him, 
 
 9 There is a lad here, which hath 
 five barley loaves, and two small 
 fishes : but what are they among so 
 many ? 
 
 10 And Jesus said, Make the men 
 sit down. Now there was much 
 grass in the place. So the men sat 
 down, in number about five thou- 
 sand. 
 
 11 And Jesus took the loaves; 
 and when he had given thanks, he 
 distributed to the disciples, and the 
 disciples to them that were set 
 down ; and likewise of the fishes 
 as much as they would. 
 
 12 When they were filled, he 
 said unto his disciples, Gather up 
 the fragments that remain that 
 nothing be lost. 
 
 13 Therefore they gathered them 
 together, and filled twelve baskets 
 with the fragments of the five bar- 
 ley loaves, which remained over 
 and above unto them that had 
 eaten. 
 
 14 Then those men, when they 
 had seen the miracle that Jesus did, 
 
190 
 
 CHRISTIAN RECORDS. [chap. 
 
 22 And straightway Jesus con- 
 strained his disciples to get into a 
 ship, and to go before him unto the 
 other side, while he sent the multi- 
 tudes away. 
 
 loaves were about five thousand 
 men. 
 
 45 And straitway he constrained 
 his disciples to get into the ship, 
 and to go to the other side unto 
 Bethsaida, while he sent away the 
 people. 
 
 As soon as the multitude are fed, the disciples of Jesus take 
 skip, leaving behind them their master, who at night follows them 
 walking on the sea (Matt. 14, 25 : Mark 6, 48 ; not in Luke : 
 John 6, 19). So far there is agreement between the evangelists, 
 though there may be uncertainty as to the relative position of the 
 place where the multitude were fed, and the place to which they 
 crossed in the boat. The account of their landing at the latter is 
 given thus : 
 
 MATT. 14, 34. MARK 6, 53. JOHN 6, 17. 
 
 And when they were gone And when they had passed And went over the sea to- 
 over, they came into the land over, they came into the land wards Capernaum, 
 of Gennesaret. of Gennesaret, and drew to 
 
 the shore. 
 
 As Capernaum was a town in the land of Gennesaret, the three 
 narratives of Matthew, Mark, and John, are so far in harmony with 
 one another. The disciples land in Gennesaret ; but we see in 
 the last verses of the foregoing harmony, Matt. 14, 22, and Mark 
 6, 45, that Christ’s instructions were to go before him “ unto the 
 other side” ; from which we might infer that the feeding of the 
 multitude took place on the eastern side of the lake. 
 
 St John however tells us, at 6, 23, that 
 
 There came other boats from Tiberias nigh unto the place where they 
 did eat bread, after that the Lord had given thanks. 
 
 Prom which it w r ould appear that the feeding took place on the 
 south-western side, and that Christ with his disciples afterwards 
 sailed in the boat along the shore northward towards Capernaum, 
 also on the western bank of the lake. But this interpretation it- 
 not more probable than the other, for the eastern side of the lake 
 
27.] 
 
 LOAVES AND FISHES. 
 
 191 
 
 said, This is of a truth that prophet 
 that should come into the world. 
 
 15 When Jesus therefore per- 
 ceived that they would come and 
 take him by force, to make him a 
 king, he departed again into a 
 mountain himself alone. 
 
 16 And when even was now 
 come, his disciples went down into 
 the sea. 
 
 17. And entered unto a ship &c. 
 
 was also the territory of Herod, and it was the intention of Jesus 
 to retire out of his power. 
 
 The remarkable incident, thus carefully and accurately des- 
 cribed, would, we might suppose, be of a nature to end all the 
 doubts which Christ’s disciples could entertain respecting his 
 divine mission and his miraculous power. Five thousand men,” 
 say two of the evangelists, Mark and John, “ besides women and 
 children,” adds Matthew, obtain a plentiful meal from five barley 
 loaves and two small fishes : and yet, within a very short space 
 of time, the disciples, who had served the food round to the mul- 
 titude, seem to have forgotten the circumstance altogether. 
 
 The fourteenth chapter of Matthew concludes with the arrival 
 of Christ and his disciples at Capernaum, whence he makes a 
 journey into the parts near Tyre and Sidon, returning to the neigh- 
 bourhood of the sea of Galilee. Then, at verse 32 of the following 
 chapter, is an account of another miraculous feeding of a multitude, 
 corresponding in almost every particular with the former, and not 
 only with no allusion made to the former feeding, but preceded by 
 a doubt on the part of the disciples as to how so large a number 
 should be fed, showing that they either did not know of any other 
 previous miracle of the kind, or (which is wholly absurd and in- 
 credible) that they had forgotten it. — This latter miracle is related 
 by Matthew and Mark alone: Luke and John do not notice it. 
 
 MATT. 15, 32—39. . MARK 8, 1—10. 
 
 32 Then Jesus called his disci- In those days the multitude being 
 pies unto him , and said, I have com- very great, and having nothing to 
 
192 CHRISTIAN 
 
 passion on the multitude, because 
 they continue with me now three 
 days, and have nothing to eat : and 
 I will not send them away fasting, 
 lest they faint in the way. 
 
 33 And his disciples say unto 
 him, Whence should we have so 
 much bread in the wilderness, as to 
 fill so great a multitude ? 
 
 34 And Jesus saith unto them, 
 How many loaves have ye ? And 
 they said, Seven, and a few little 
 fishes. 
 
 35 And he commanded the mul- 
 titude to sit down on the ground. 
 
 36 And he took the seven loaves 
 and the fishes, and gave thanks, 
 and brake them , and gave to his 
 disciples, and the disciples to the 
 multitude. 
 
 37 And they did all eat, and 
 were filled : and they took up of the 
 broken meat that was left seven 
 baskets full. 
 
 38 And they that did eat were 
 four thousand men, beside women 
 and children. 
 
 39 And he sent away the multi- 
 tude, and took ship, and came into 
 the coasts of Magdala. 
 
 Chapter xjv, 1 — 12. 
 
 The Pharisees also with the Sad- 
 ducees came, and tempting desired 
 him that he would shew them a sign 
 from heaven. 
 
 2 He answered and said unto 
 them, When it is evening, ye say, 
 It will he fair weather : for the sky 
 is red. 
 
 3 And in the morning, It will he 
 foul weather to day ; for the sky is 
 red and lowering. O ye hypocrites, 
 ye can discern the face of the sky , 
 but can ye not discern the signs of 
 the times ? 
 
 4 A wicked and adulterous gene- 
 ration seeketh after a sign ; and 
 there shall no sign be given unto it, 
 but the sign of the prophet Jonas. 
 
 And he left them, and departed. 
 
 RECORDS. [chap. 
 
 eat, Jesus called his disciples unto 
 him , and saith unto them, 
 
 2 I have compassion on the mul- 
 titude, because they have now been 
 with me three days, and have no- 
 thing to eat : 
 
 3 And if I send them away fast- 
 ing to their own houses, they will 
 faint by the way : for divers of them 
 came from far. 
 
 4 And his disciples answered him, 
 From whence can a man satisy these 
 men with bread here in the wilder- 
 ness ? 
 
 5 And he asked them, How many 
 loaves have ye? And they said, 
 Seven. 
 
 6 And he commanded the people 
 to sit down on the ground : and he 
 took the seven loaves, and gave 
 thanks, and brake, and gave to his 
 disciples to set before them ; and 
 they did set them before the people. 
 
 7 And they had a few small 
 fishes : and he blessed and com 
 manded to set them also before 
 them. 
 
 8 So they did eat ; and were fill- 
 ed : and they took up of the broken 
 meat that was left seven baskets. 
 
 9 And they that had eaten were 
 about four thousand : and he sent 
 them away. 
 
 10 And straightway he entered 
 into a ship with his disciples, and 
 came into the parts of Dalma- 
 nutba. 
 
 1 1 And the Pharisees came forth, 
 and began to question with him, 
 seeking of him a sign from heaven, 
 tempting him. 
 
 12 And he sighed deeply in his 
 spirit, and saith, Why doth this 
 generation seek after a sign ? verily 
 1 say unto you, There shall no sign 
 be given unto this generation. 
 
 1 3 And lie left them and entering 
 into the ship again departed to the 
 other side. 
 
LOAVES AND FISHES. 
 
 193 
 
 27.] 
 
 The points of agreement between the accounts of this and the 
 former miracle are more than the points of difference : the follow- 
 ing observations seem just and reasonable. 
 
 1 . In the one case, five thousand, in the other four thousand, 
 is the number fed — a slight difference, such as often creeps silently 
 and accidentally, into the most credible histories. 
 
 2. Matthew, in the latter, as well as in the former miracle, adds 
 “besides women and children,” omitted by Mark. 
 
 3. In both instances, the disciples make the men sit down, and 
 distribute round the food from the hands of Jesus. 
 
 4. In both instances, the scene of the miracle is the wilderness, 
 near the sea of Galilee. 
 
 5. In both instances, Jesus embarks on board a ship, immedi- 
 ately after the multitude are fed, and passes across the lake. 
 
 These circumstances are so remarkably similar that it is ex- 
 tremely difficult to believe in the separate occurrence of two such 
 miracles. History, it has been said, never repeats itself; but 
 here we have two events so precisely alike that it is difficult to 
 distinguish the one from the other. And, to add to our astonish- 
 ment, it appears from Matthew and Mark, that both these re- 
 markable miracles were lost upon the disciples, who shortly after 
 the occurrence of the second, expect a rebuke from their master 
 because they had taken no bread with them in the ship : 
 
 MATT. IG, 5—12. 
 
 5 And when his disciples were 
 come to the other side, they had 
 forgotten to take bread. 
 
 6 Then Jesus said unto them, 
 Take heed and beware of the leaven 
 of the Pharisees and of the Saddu- 
 cees. 
 
 7 And they reasoned among 
 themselves, saying, It is because we 
 have taken no bread. 
 
 8 Which when Jesus perceived, 
 he said unto them, O ye of little 
 faith, why reason ye among your- 
 selves, because ye have brought no 
 bread ? 
 
 MARK. 8, 14—26. 
 
 14 Now the disciples had forgot- 
 ten to take bread, neither had they 
 in the ship with them more than one 
 loaf. 
 
 15 And he charged them, saying, 
 Take heed, beware of the leaven of 
 the Pharisees, and of the leaven of 
 Herod. 
 
 16 And they reasoned among 
 themselves, saying, It is because we 
 have no bread. 
 
 17 And when Jesus knew it, he 
 saith unto them, Why reason ye, 
 because ye have no bread ? perceive 
 ye not yet, neither understand ? 
 have ye your heart yet hardened ? 
 
194 CHRISTIAN RECORDS. [chap. 
 
 18 Having eyes, see ye not? and 
 do ye not remember? 
 
 19 When I brake the five loaves 
 among five thousand, how many 
 baskets full of fragments took ye 
 up? They say unto him, Twelve. 
 
 20 And when the seven among 
 four thousand, how many baskets 
 full of fragments took ye up ? And 
 they said Seven. 
 
 21 And he said unto them, How 
 is it that ye do not understand ? 
 
 22 And he cometh to Bethsaida; 
 and they bring a blind man unto 
 him, and besought him to touch 
 him. 
 
 23 And he took the blind man by 
 the hand, and led him out of the 
 town ; and when he had spit on his 
 eyes, and put his hands upon him, 
 he asked him if he saw ought. 
 
 24 And he looked up, and said, I 
 see men as trees, walking. 
 
 25 After that he put his hands 
 again upon his eyes, and made him 
 look up : and he was restored, and 
 saw every man dearly. 
 
 2G And he sent him away to his 
 house, saying, Neither go into the 
 town, nor tell it to any in the town. 
 
 IIow then is the whole narrative to be viewed? The four ac- 
 counts of the miraculous multiplication of food, fail in almost 
 every condition which would entitle them to be regarded as writ- 
 ten by contemporary authors. But, as later records, we may re- 
 fer to the fading character of tradition those incoherent or incon- 
 sistent particulars, which otherwise embarrass us and defy every 
 attempt to explain them. 
 
 If reason may be admitted in elucidating so extraordinary an 
 occurrence, we might suggest that Christ only once supplied food 
 miraculously and with beneficent purpose to a smaller number of 
 people, who on that occasion only, and not always, were following 
 him, and that the traditional memory of this event gave birth in 
 time to a written record of tw r o separate miracles, wrought in one 
 case on five thousand, in the other on four thousand men, “ besides 
 
 9 Do ye not yet understand, 
 neither remember the five loaves of 
 the five thousand, and how many 
 baskets ye took up ? 
 
 10 Neither the seven loaves of 
 the four thousand, and how many 
 baskets ye took up ? 
 
 1 1 How is it that ye do not under- 
 stand that I spake it not to you con- 
 cerning bread, that ye should be- 
 ware of the leaven of the. Pharisees 
 and of the Sadducees ? 
 
 12 Then understood they how 
 that he bade them not beware of the 
 leaven of bread, but of the doctrine 
 of the Pharisees and of the Sad- 
 ducees. 
 
27 .] 
 
 LOAVES AND EISHES. 
 
 195 
 
 women and children.” In this way only does it seem possible to 
 escape from the double difficulties which the literal interpretation 
 of the text presents. That four or five thousand persons if not 
 more should twice have followed Christ into a desert place, where 
 they stopped three days without any thing to eat, and were then 
 fed miraculously with bread and fish, can hardly be accepted li- 
 terally, for two reasons : 
 
 1. Such an event would have led to a thorough revolution in any 
 country ancient or modern, and is utterly out of harmony with 
 all the other miracles of Christ, which were mostly of a private and 
 unostentatious nature. 
 
 2. Because immediately after both the miraculous feedings, the 
 very disciples themselves seem not to be aware of an inference 
 which would now occur to the most simple child, that it was un- 
 necessary for them any more to carry with them articles of food, 
 which might be readily supplied by the miraculous powers of their 
 master. 
 
 CHAPTER XXVIII. 
 
 The demoniac among the tombs and the swine. 
 
 In three of the gospels we have an account of a multitude of 
 devils or evil spirits cast out by Jesus and suffered to enter into 
 certain swine, which, in consequence of being thus demoniacally 
 possessed, are driven over a precipice and perish in the sea. 
 
 MATT. 8, 28—34. 
 
 2S And when he was come 
 to the other side into the 
 country of the Gergesenes, 
 there met him two possessed 
 with devils, coming out of the 
 tombs, exceeding fierce, so 
 that no man might pass by 
 that way. 
 
 29 And behold, they cried 
 out, saying, What have we to 
 do with thee, Jesus, thou Son 
 of God ? art thou come hither 
 to torment us before the time ? 
 
 MARK 5, 1—20. 
 
 And they came over unto 
 the other side of the sea, into 
 the country of the Gadarenes. 
 
 2 And when he was come 
 out of the ships, immediately 
 there met him out of the 
 tombs a man with an unclean 
 spirit, 
 
 3 Who had his dwelling 
 among the tombs; and no 
 man could bind him, no, not 
 with chains : 
 
 4 Because that he had been 
 often bound witli fetters and 
 chains, and the chains had 
 been plucked asunder by him, 
 and the fetters broken in 
 
 LUKE 8, 20—40. 
 
 26 And they arrived at tire 
 country of the Gadarenes, 
 w r hich is over against Galilee. 
 
 27 And when he went forth 
 to land, there met him out of 
 the city a certain man, which 
 had devils long time, and 
 ware no clothes, neither abode 
 in any house, but in the 
 tombs. 
 
 28 When he saw Jesus, he 
 cried out and fell down before 
 him, and with a loud voice 
 said, What have I to do with 
 thee, Jesus, thou Son of God 
 most high 1 I beseech thee, 
 torment me not. 
 
196 
 
 CHRISTIAN RECORDS, 
 
 [chap, 
 
 30 And there was a good 
 way off from them an herd of 
 many swine feeding. 
 
 31 So the devils besought 
 him, saying, If thou cast us 
 out, suffer us to go away into 
 the herd of swine. 
 
 32 And he said unto them, 
 Go. And when they were 
 come out, they went into the 
 herd of swine: and, behold, 
 the whole herd of swine ran 
 violently down a steep place 
 into the sea, and perished in 
 the waters. 
 
 33 And they that kept them 
 fled, and went their ways into 
 the city, and told every thing, 
 and what was befallen to the 
 possessed of the devils. 
 
 34 And, behold, the whole 
 city came out to meet Jesus : 
 and when they saw him, they 
 besought him that he would 
 depart out of their coasts. 
 
 Chapter ix. 
 
 And he entered into a ship, 
 and passed over, and came 
 into his own city. 
 
 pieces : neither could any 
 
 man tame him. 
 
 5 And always, night and 
 day, he was in the mountains, 
 and in the tombs, crying, and 
 cutting himself with stones. 
 
 6 But when he saw Jesus 
 afar off, he ran and wor- 
 shipped him, 
 
 7 And cried with a loud 
 voice, and said, What have I 
 to do with thee, Jesus, thou 
 Son of the most high God? I 
 adjure thee by God, that thou 
 torment me not. 
 
 8 For he said unto him, 
 Come out of the man, thou 
 unclean spirit. 
 
 9 And he asked him , What 
 is thy name? And he answer- 
 ed, saying, My name is 
 Legion : for we are many. 
 
 10 And he besought him 
 much that he would not 
 send them away out of the 
 country. 
 
 11 Now there was there 
 nigh unto the mountains a 
 great herd of swine feeding. 
 
 12 And all the devils be- 
 sought him, saying, Send us 
 into the swine, that we may 
 enter into them. 
 
 13 And forthwith Jesus 
 gave them leave. And the 
 unclean spirits went out, and 
 entered into the swine : and 
 the herd ran violently down a 
 steep place into the sea, (they 
 were about two thousand;) 
 and were choked in the sea. 
 
 14 And they that fed the 
 swine fled, and told it in the 
 city, and in the country. 
 And they went out to see 
 what it was that was done. 
 
 15 And they come to Jesus, 
 and see him that was possess- 
 ed with the devil, and had 
 the legion, sitting, and cloth- 
 ed, and in his right mind : 
 and they were afraid. 
 
 16 And they that saw it 
 told them how it befell to him 
 that was possessed with the 
 devil, and also concerning 
 the swine. 
 
 17 And they began to pray 
 him to depart out of their 
 coasts 
 
 18 And when he was come 
 into the ship, he that had 
 been possessed with the devil 
 prayed him that he might be 
 with him. 
 
 19 Howbeit Jesus suffered 
 him not, but saith unto him, 
 Go home to thy triends, and 
 tell them how great tilings 
 the. Lord hath done for thee, 
 and hath had compassion on 
 thee. 
 
 29 (For he had commanded 
 the unclean spirit to come out 
 of the man. For oftentimes 
 it had caught him: and he 
 was kept bound with chains 
 and in fetters : and he brake 
 the bands, and was driven of 
 the devil into the wilderness.) 
 
 30 And Jesus asked him, 
 saying, What is thy name ? 
 And he said, Legion : because 
 many devils Were entered into 
 him. 
 
 31 And they besought him 
 that he would not command 
 them to go out into the deep. 
 
 32 And there was there an 
 herd of many swine feeding 
 on the mountain : and they 
 besought him that he would 
 suffer them to enter into 
 them. And he suffered them. 
 
 33 Then went the devils out 
 of the man, and entered into 
 the swine : and the herd ran 
 violently down a steep place 
 into the lake, and were chok- 
 ed. 
 
 34 When they that fed them 
 saw what was done, they fled, 
 and went and told it in the 
 city and in the country. 
 
 35 Then they went out to 
 see what was done ; and came 
 to Jesus, and found the man, 
 out of whom the devils were 
 departed, sitting at the feet of 
 Jesus, clothed, and in his 
 right mind : and they were 
 afraid. 
 
 36 They also which saw it 
 told them by what means he 
 that was possessed of the 
 devils was healed. 
 
 37 Then the whole multi- 
 tude of the country of the 
 Gadarenes round about be- 
 sought him to depart from 
 them ; for they were taken 
 with great fear : and he went 
 up into the ship, and returned 
 back again. 
 
 38 Now the man out of 
 whom the devils were depart- 
 ed besought him that he 
 might be with him : but Jesus 
 sent him away, saying, 
 
 39 Return to thine own 
 house, and show how great 
 things God hath done unto 
 
27.] 
 
 DEMONIAC. 
 
 197 
 
 20 And he departed, and thee. And he went his way, 
 began to publish in Decapolis and published throughout the 
 how great things Jesus had whole city how great things 
 done for him : and all men Jesus had done unto him. 
 did marvel. 40 And it came to pass, 
 
 that, when Jesus was return- 
 ed, the people gladly re- 
 ceived him : for they were all 
 waiting for him. 
 
 The purpose for which this remarkable occurrence is here ad- 
 duced, is neither to uphold nor to deny its real historical charac- 
 ter; but to point out from two of its principal features, that it 
 has not been handed down to us by three eye-witnesses — for in 
 one principal feature of the story, the three writers differ from one 
 another, and in another important particular there is an anachro- 
 nism in the words of two of the writers. 
 
 Eirst : St Matthew speaks of two demoniacs, Mark and Luke 
 of only one ; and it is now impossible, for want of further tes- 
 timony, to determine which is in the right. 
 
 The other inconsistency or anachronism has reference to the 
 answer which the unclean spirit makes to the question, “ What is 
 thy name ? ” — And he answered, saying, “ My name is Legion ; for 
 we are many.” The four gospels are written in Greek, and the 
 word legion is Latin : but in Galilee and Persea, the people spoke 
 neither Latin nor Greek, but Hebrew or a dialect of it. The 
 word legion would be perfectly unintelligible to the disciples of 
 Christ and to almost every body in the country, as much so as the 
 English word 1 regiment ‘ or 9 brigade/ How than can we account 
 for the Latin word legion thus occurring in a vernacular dialogue 
 between men of Galilee and Persea P This question may be ans- 
 wered thus. The compiler of the evangelic records lived at a time 
 when the world was wholly subdued by the Homan arms, and every 
 city and country within its wide boundaries was witnessing the 
 discipline and haughtiness of the Roman legions. The word legion 
 was then used, as we use the word host, to describe a large inde- 
 finite number, and the compilers so used it, not reflecting that in 
 the time of Christ such usage was unknown, because the country 
 was not then reduced into the tranquillity of a subject province. 
 
198 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 CHAPTER XXIX. 
 
 Contradictory instructions respecting the Samaritans. 
 
 The traditional origin of a book is easily detected in the various 
 forms, often out of harmony with one another, which maxims 
 assume after the death of him who first propounded them. The 
 truth of this assertion will be at once evident to the classical stu- 
 dent, who cannot fail to remember the dissonance between the 
 original tenets of Epicurus and those which gradually obtained 
 vogue among the latter Epicureans. The same progress seems 
 to have befallen many particulars of Christ's teaching. Our at- 
 tention is now invited to the intercourse of himself and his disci- 
 ples with the Samaritans, presenting two opposite views, which 
 have given much trouble to commentators, and led to a vacillating 
 system of interpretation, likely to do more harm than good. The 
 inconsistency is this, that at one lime Christ seems to forbid all 
 intercourse with Samaritans, at another he not only allows it but 
 sanctions it by his own conduct. 
 
 At chap. 10, verse 5 of Matthew's gospel, Jesus says to his 
 disciples, 
 
 Into any city of the Samaritans enter ye not. 
 
 But in the 4th chapter of John, we find that after his conver- 
 sation with the Samaritau woman at the well, he abode two days 
 (v. 40) and brought about the conversion of many. At Luke 9, 
 51 — 56, we find a settled purpose to lodge among the Samaritans, 
 so much so that when those to whom he first came, would not 
 receive him, from their national prejudice against those who were 
 going up to Jerusalem, he goes to find quarters at another Sama- 
 ritan village. 
 
 MATT. 26, 1—13. 
 
 And it came to pass, when Jesus 
 had finished all these sayings, he 
 said unto his disciples, 
 
 2 Ye know that after two days is 
 
 MARK 14, 1—9. 
 
 After two days was the feast of 
 the passover, and of unleavened 
 bread : and the chief priests and 
 the scribes sought how they might 
 
30.] 
 
 CHRIST ANOINTED. 
 
 199 
 
 LUKE 9, 51—56. 
 
 51 And it came to pass, when the time was come that he should be 
 received up, he stedfastly set his face to go to Jerusalem, 
 
 52 And sent messengers before his face : and they went, and entered 
 into a village of the Samaritans, to make ready for him. 
 
 53 And they did not receive him, because his face was as though he 
 would go to Jerusalem. 
 
 54 And when his disciples James and John saw this , they said, Lord, 
 wilt thou that we command fire to come down from heaven, and consume 
 them, even as Elias did ? 
 
 55 But he turned, and rebuked them, and said, Ye know not what 
 manner of spirit ye are of. 
 
 56 For the Son of man is not come to destroy men’s lives, hut to save 
 them. And they went to another village. 
 
 The parable of the good Samaritan also clearly proves that Christ 
 had no animosity towards the Samaritans, but rather sought to 
 free the minds of his hearers from the prejudice which the Jews 
 entertained against then. This wish shows itself also in the his- 
 tory of the ten lepers, Luke 17, 11 — 19 : and in Acts 1, 8, we 
 read that the apostles were to preach the gospel, after Christ's 
 death, in Samaria, as well as in Galilee and Judsea. There can be 
 no doubt that this inconsistency would be cleared up if we had 
 fuller accounts of the very extraordinacy occurrences with which 
 the life of Christ abounds ; and that to attempt a conjectural ex- 
 planation of it is attended with hasard, and may lead to erro- 
 neous conclusions. 
 
 CHAPTER XXX. * 
 
 Christ anointed by a woman at a feast. 
 
 All the four evangelic histories give an account of a woman 
 who poured ointment or oil upon the head or feet of Jesus, whilst 
 he sat at meat. The parallel accounts here follow. 
 
 LUKE 7, 36—50. 
 
 36 And one of the Pharisees de- 
 sired him that he would eat with 
 him. And he went into the Phari- 
 see’s house, and sat down to meat. 
 
 JOHN 12, 1—9. 
 
 Then Jesus six days before the 
 passover came to Bethany, where 
 Lazarus was which had been dead, 
 whom he raised from the dead. 
 
200 CHRISTIAN RECORDS. [chap. 
 
 the feast of the passover, and the 
 Son of man is betrayed to be 
 crucified. 
 
 3 Then assembled together the 
 chief priests, and the scribes, and 
 the elders of the people, unto the 
 palace of the high priest, who was 
 called Caiaphas, 
 
 4 And consulted that they might 
 take Jesus by sub til ty, and kill 
 him . 
 
 5 But they said, Not on the feast 
 day , lest there be an uproar among 
 the people. 
 
 6 Now when Jesus was in Betha- 
 ny, in the house of Simon the 
 leper, 
 
 7 There came unto him a woman 
 having an alabaster box of very pre- 
 cious ointment, and poured it on 
 his head, as he sat at meat . 
 
 8 But when his disciples saw it , 
 they had indignation, saying, To 
 what purpose is this waste ? 
 
 9 For this ointment might have 
 been sold for much, and given to the 
 poor. 
 
 10 When Jesus understood it, he 
 said unto them, Why trouble ye 
 the woman ? for she hath wrought a 
 good work upon me. 
 
 11 For ye have the poor always 
 
 with you : but me ye have not 
 always. ^ 
 
 12 For in that she hath poured 
 this ointment on my body, she did 
 it for my burial. 
 
 13 Verily I say unto you, Where- 
 soever this gospel shall be preached 
 in the whole world, there shall also 
 this, that this woman hath done, be 
 told for a memorial of her. 
 
 take him by craft, and put him to 
 death. 
 
 2 But they said, Not on the feast 
 day , lest there be an uproar of the 
 people. 
 
 3 And being in Bethany in the 
 house of Simon the leper, as he sat 
 at meat, there came a woman hav- 
 ing an alabaster box of ointment of 
 spikenard very precious ; and she 
 brake the box, and poured it on his 
 head. 
 
 4 And there were some that had 
 indignation within themselves, and 
 said, Why was this waste of the 
 ointment made ? 
 
 5 For it might have been sold for 
 more than three hundred pence, 
 and have been given to the poor. 
 And they murmured against her. 
 
 6 And Jesus said, Let her alone : 
 why trouble ye her ? she hath 
 wrought a good work on me. 
 
 7 For ye have the poor with you 
 always, and whensoever ye will ye 
 may do them good : but me ye 
 have not always. 
 
 8 She hath done what she could : 
 she is come aforehand to anoint my 
 body to the burying. 
 
 9 Verily I say unto yrm, Where- 
 soever this gospel shall be preached 
 throughout the whole world, this 
 also that she hath done shall be 
 spoken of for a memorial of her. 
 
30 .] 
 
 CHRIST ANOINTED. 
 
 201 
 
 37 And, behold, a woman in the 
 city, which was a sinner, when she 
 knew that Jesus sat at meat in the 
 Pharisee’s house, brought an ala- 
 baster box of ointment, 
 
 38 And stood at his feet behind 
 him weeping, and began to wash 
 his feet with tears, and did wipe 
 them with the hairs of her head, and 
 kissed his feet, and anointed them 
 with the ointment. 
 
 39 Now when the Pharisee 
 which had bidden him saw it, he 
 spake within himself, saying, This 
 man, if he were a prophet, would 
 have known who and what manner 
 of woman this is that touchetli him : 
 for she is a sinner. 
 
 40 And Jesus answering said 
 unto him, Simon, I have somewhat 
 to say unto thee. And he saith, 
 
 Master, say on. 
 
 41 There was a certain creditor 
 which had two debtors: the one 
 owed five hundred pence, and the 
 other fifty. 
 
 42 And when they had nothing 
 to pay, he frankly forgave them 
 both. Tell me therefore, which of 
 them will love him most ? 
 
 43 Simon answered and said, I 
 suppose that he, to whom he forgave 
 most. And he said unto him, Thou 
 hast rightly judged. 
 
 44 And he turned to the woman, 
 and said unto Simon, Seest thou 
 this woman? I entered into thine 
 house, thou gavest me no water for 
 my feet : but she hath washed my 
 
 feet with tears, and wiped them with the hairs of her head. 
 
 45 Thou gavest me no kiss : but this woman since the time 1 came 
 in hath not ceased to kiss my feet. 
 
 46 My head with oil thou didst not anoint : but this woman hath anointed 
 my feet with ointment. 
 
 47 Wherefore I say unto thee, Her sins, which are many, are for- 
 given : for she loved much : but to whom little is forgiven, the same 
 loveth little. 
 
 48 And he said unto her, Thy sins are forgiven. 
 
 49 And they that sat at meat with him began to say within themselves 
 Who is this that forgiveth sins also? 
 
 50 And he said to the woman, Thy faith hath saved thee ; go in peace 
 
 20 
 
 2 There they made him a supper ; 
 and Martha served : but Lazarus 
 was one of them that sat at the 
 table with him. 
 
 3 Then took Mary a pound of 
 ointment of spikenard, very costly, 
 and anointed the feet of Jesus, and 
 wiped his feet with her hair : and 
 the house was filled with the odour 
 of the ointment. 
 
 4 Then saith one of his disciples, 
 Judas Iscariot, Simon’s son , which 
 should betray him, 
 
 5 Why was not this ointment sold 
 for three hundred pence and given 
 to the poor? 
 
 6 This he said, not that he cared 
 for the poor ; but because he was a 
 thief, and had the bag, and bare 
 what was put therein. 
 
 7 Then said J esus, Let her alone ; 
 against the day of my burying hath 
 she kept this. 
 
 8 For the poor always ye have 
 with you ; but me ye have not 
 always. 
 
 9 Much people of the Jews there- 
 fore knew that he was there : and 
 they came not for Jesus’ sake only, 
 but that they might see Lazarus 
 also, whom he had raised from the 
 dead. 
 
202 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 There are here so many striking points of agreement and the 
 words of the descriptions are so nearly the same, that it is impossi- 
 ble to believe they refer to other than the same occurrence. And 
 yet there is such a difference as to time, place, persons and man- 
 ner,, that it is equally difficult to imagine eye-witnesses could have 
 varied so greatly in relating what they had seen. 
 
 1. The four evangelists differ as to the time when this took 
 place : Luke relates it in the early part of Christ's ministry ; the 
 other three place it within a few days of his crucifixion. Again 
 Matthew' and Mark say that it was tw r o days, J ohn six days before 
 the feast of the passover. 
 
 2. Matthew r and Mark say that it took place at the village of 
 Bethany in the house of Simon the leper (elsewdiere unheard of) ; 
 Luke calls him Simon a Pharisee, and lays the scene in a city, 
 (7, 37). But John gives us to understand that it' was at Bethany 
 in the house of Martha and Mary sister of Lazarus, for he tells 
 us that “ Martha served," and he adds (v. 9) that a large number 
 of persons had come together that they might see Lazarus, “ whom 
 he had raised from the dead." 
 
 3. As to the manner of the act, there is equal divergency in the 
 four accounts. The first three evangelists speak of an alabaster 
 box (or jar) of ointment ; the fourth of a pound of ointment — which 
 apparently, she had just bought at a shop, and might or might 
 not be contained in a box or jar. Matthew and Mark say that the 
 w'oman poured the ointment on his head, as he sat at meat : but 
 Luke and John say that she anointed his feet with it ; and Luke, 
 entering more into detail, adds that she stood behind Jesus — a 
 position in harmony with the anointing of his head, but very un- 
 favourable for pouring the ointment over his feet, unless he 
 reclined like the Romans. 
 
 4. The persons concerned in this scene are either vaguely des- 
 cribed, or are actually different. xVccording to Matthew and 
 Mark, it is ‘ a w oman ' who anoints Jesus : Luke adds the words 
 ‘which was a sinner/ but John limits the deed to ‘ Mary' the 
 brother of Lazarus and Martha. As there is no proof that this 
 
30.] 
 
 CHRIST ANOINTED 
 
 203 
 
 Mary was a sinner more than any other woman, we are at a loss 
 to reconcile these accounts — the mind is led to wander in the di- 
 rection of Mary Magdalen, who is described in the gospels as a 
 sinner. Lastly, there is not perfect agreement about the person 
 who expostulates with our Lord. Matthew and Mark say it was 
 the disciples who ‘ had indignation , at the waste : John names 
 Judas Iscariot, son of Simon [the leper or Pharisee who gave the 
 feast but Luke refers it to Simon the Pharisee himself. 
 
 Ail these circumstances point to the conclusion that we know 
 very little about the real particulars of this occurrence — nothing 
 indeed beyond the fact that a pound of ointment was used by 
 some unknown woman in anointing Jesus, but whether his feet or 
 his head, in what place, and at what time, and under what cir- 
 cumstances, we are wholly ignorant. 
 
 CHAPTER XXXI. 
 
 Raising of Jairus’s daughter. 
 
 MATT. 9, 18—26. 
 
 18 While he spake these 
 things unto them, behold, 
 there came a certain ruler, and 
 worshipped him saying, My 
 daughter is even now dead : 
 but come and lay thy hand 
 upon her, and she shall live. 
 
 19 And Jesus arose, and fol- 
 lowed him, and so did his 
 disciples. 
 
 20 And behold, a woman &c. 
 
 23 And when Jesus came 
 into the ruler’s house, and saw 
 the minstrels and the people 
 making a noise, 
 
 24 He said unto them, Give 
 place : for the maid is not 
 dead, but sleepcth. And they 
 laughed him to scorn. 
 
 25 But when the people 
 were put forth, he went in, and 
 took her by the hand, and the 
 maid arose. 
 
 26 And the fame hereof 
 went abroad into all that land. 
 
 MARK 5, 22—43. 
 
 22 And, behold, there com- 
 eth one of the rulers of the 
 synagogue, Jairus by name , 
 and when he saw him, he fell 
 at his feet, 
 
 23 And besought him great- 
 ly, saying, My little daughter 
 lieth at the point of death : I 
 pray thee, come and lay thy 
 hands on her, that she may be 
 healed ; and she shall live. 
 
 24 And Jesus went with 
 him ; and much people fol- 
 lowed him and thronged him. 
 
 25 And a certain woman &c. 
 
 35 While he yet spake, there 
 came from the ruler of the 
 synagogue’s house certain 
 which said, Thy daughter is 
 dead: why troublest thou the 
 Master any further ? 
 
 36 As soon as Jesus heard 
 the word that was spoken, he 
 saith unto the ruler of the 
 synagogue, Be not afraid, only 
 believe. 
 
 37 And be suffered no man 
 to follow him, save Peter, and 
 James, and John the brother 
 of James. 
 
 38 And lie cometh to the 
 house of the synagogue, and 
 seeth the tumult, and them 
 that wept and wailed greatly. 
 
 LUKE 8, 41—56. 
 
 41 And, behold, there came 
 a man named Jairus, and he 
 was a ruler of the synagogue : 
 and he fell down at Jesus’s 
 feet, and besought him that he 
 would come into his house : 
 
 42 For he had one only 
 daughter, about twelve years 
 of age, and she lay a dying. 
 But as he went the people 
 thronged him. 
 
 43 And a woman & c. 
 
 49 While he yet spake, there 
 cometh one from the ruler of 
 the synagogue’s house, saying 
 to him, Thy daughter is dead : 
 trouble not the Master. 
 
 50 But when Jesus heard it, 
 he answered him, saying, Fear 
 not : believe only, and she 
 shall be made whole. 
 
 51 And when he came into 
 the house, he suffered no man 
 to go in, save Peter, and James, 
 and John, and the father and 
 the mother of the maiden. 
 
204 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 3!) And when he was come 
 in, he saith unto them, Why 
 make ye this ado, and weep ! 
 the damsel is not dead, but 
 sleepeth. 
 
 40 And they laughed him to 
 scorn. But when he had put 
 them all out, he taketh the 
 father and the mother of the 
 damsel, and them that were 
 with him, and entereth in 
 where the damsel was lying. 
 
 41 And he took the damsel 
 by the hand, and said unto her 
 Talitlia cumi ; which is, being 
 interpreted, Damsel, 1 say 
 unto thee, arise. 
 
 42 And straightway the 
 damsel arose, aud walked ; 
 for she was of the age of 
 twelve years. And they w ere 
 astonished with a great 
 astonishment. 
 
 43 And he charged them 
 straitly that no man should 
 know it; and commanded that 
 something should be given her 
 to eat. 
 
 52 And all Wept, and be- 
 wailed her : but he said, Weep 
 not; she is not dead, but 
 sleepeth. 
 
 53 And they laughed him to 
 scorn, knowing that she was 
 dead. 
 
 54 And he put them all out, 
 and took her by the hand, and 
 called saying, Maid, arise. 
 
 55 And her spirit came 
 again, and she arose straight- 
 way : and he commanded to 
 give meat. 
 
 56 And her parents were 
 astonished : but he charged 
 them that they should tell no 
 man what was done. 
 
 The three gospels of Matthew, Mark, and Luke, agree in fixing 
 the scene of this miracle at Capernaum, the time , close upon the 
 return of Jesus into Galilee, after casting out the devils which 
 were suffered to enter into the bodies of the swine. 
 
 There are however certain differences in the three accounts, 
 which indicate a traditional origin. 
 
 1. St Matthew says that the ruler's daughter was already dead, 
 and that the ruler came and asked Jesus to restore her to life: 
 Mark and Luke, however, relate, with greater probability, that the 
 child was lying at the point of death, and that her father reques- 
 ted Jesus to go and heal her. 
 
 On their way to the house, the people thronged him, and a 
 woman having an issue of blood, under circumstances told briefly 
 
 MATT. 19, 1. 
 
 And it came to pass, tliat when 
 Jesus liad finished these sayings, lie 
 departed from Galilee, and came 
 into the coasts of Judaea beyond 
 Jordan. 
 
 MARK 10, 1. 
 
 And he arose from thence, and 
 cometh into the coasts of Judaea by 
 the farther side of Jordan : and the 
 people resort unto him again, and as 
 lie was wont, he taught them again 
 
CHRIST'S LAST JOURNEY. 
 
 205 
 
 3L] 
 
 by Matthew and more fully by the other two, was cured by touch- 
 ing him. Immediately after this, messengers from the ruler's house, 
 according to Mark and Luke, bring the information that the child 
 is dead. 
 
 2. Mark and Luke state that Jesus suffered only Peter, James 
 and John to follow him into the ruler's house : but Matthew does 
 not mention this circumstance. 
 
 3. The conclusion of the history is also different, for whilst we 
 learn from Matthew that the report of the miracle “went abroad 
 into all that land," Mark and Luke relate that Jesus charged the 
 father and mother, who with his three disciples were the only 
 persons that entered the room, “ that they should tell no man 
 what was done." 
 
 CHAPTER NXXI. 
 
 Christ's last journey and triumphal entry into 
 Jerusalem. 
 
 The ministry of Christ in Galilee ends with a journey from 
 Capernaum, where he principally resided, to Jerusalem, into which 
 he entered in triumph, riding upon an ass. This distinction is 
 less obvious in St John's gospel, on account of its didactic nature, 
 than in the others. Yet even in John's gospel the historical 
 division is evident. 
 
 The principal points of the last journey and the triumphal entry 
 into Jerusalem here follow in the words of the four gospels. 
 
 LUKE 9, 51. 
 
 And it came to pass when the 
 time was come that lie should be 
 received up, he stedfastly set his 
 face to go up to Jerusalem. 
 
 17, 11. And it came to pass, as 
 
 JOHN 11, 54. 
 
 Jesus therefore walked no more 
 openly among the Jews; but went 
 thence to a country near to the 
 wilderness, into a city called 
 Ephraim, and there continued with 
 
206 
 
 CHRISTIAN RECORDS. 
 
 20, 17. And Jesus, going up to 
 Jerusalem, took the twelve disciples 
 apart in the way, and said unto them, 
 18 Behold, we go up Jerusalem, &c. 
 
 20, 29. And as they departed from 
 Jericho a great multitude followed 
 him. Ch. xxi. 
 
 And when they drew nigh unto 
 Jerusalem, and were come to Beth- 
 phage, unto the mount of Olives, 
 then sent Jesus two disciples, 
 
 2 Saying unto them, Go into the 
 village over against you, and 
 straightway ye shall find an ass tied 
 and a colt with her : loose them , and 
 bring them unto me. 
 
 .3 And if any man say ought unto 
 you, ye shall say, The Lord hath 
 need of them ; and straightway he 
 will send them. 
 
 4 All this was done, that it might 
 be fulfilled which was spoken by 
 the prophet, saying, 
 
 5 Tell ye the daughter of Sion, 
 Behold, thy King cometh unto thee, 
 meek, and sitting upon an ass, and 
 a colt the foal of an ass. 
 
 6 And the disciples went and did 
 as Jesus commanded them, 
 
 7 And brought the ass, and the 
 colt, and put on them their clothes, 
 and they set him thereon. 
 
 8 And a very great multitude 
 spread their garments in the way ; 
 others cut down branches from the 
 trees, and strawed them in the way. 
 
 9 And the multitudes that went 
 before, and that followed, cried, 
 saying, Hosanna to the son of David: 
 Blessed is he that cometh in the 
 name of the Lord ; Hosanna in the 
 highest. 
 
 [chap. 
 
 10, 32. And they were in the way 
 going up to Jerusalem; and Jesus 
 went before them and they were 
 amazed ; and, as they followed, they 
 were afraid. And he took again the 
 twelve, and began to tell them what 
 things should happen unto him, 33 
 Saying, Behold, we go up to J erusa- 
 lem &c. 
 
 10, 46. And they came to 
 Jericho &c. Ch. xi. 
 
 And when they came nigh to 
 Jerusalem, unto Bethphage and 
 Bethany, at the mount of Olives, he 
 sendetli forth two of his disciples, 
 
 2 And saitli unto them, Go your 
 way into the village over against 
 you : and as soon as ye be entered 
 into it, ye shall find a colt tied, 
 whereon never man sat ; loose him, 
 and bring him. 
 
 3 And if any man say unto you, 
 Why do ye this ? say ye that the 
 Lord hath need of him ; and 
 straightway he shall send him 
 hither. 
 
 4 And they went their way, and 
 found the colt tied by the door with- 
 out in a place where two ways met : 
 and they loose him. 
 
 5 And certain of them that stood 
 there said unto them, What do ye, 
 loosing the colt ? 
 
 6 And they said unto them even 
 as Jesus had commanded : and they 
 let them go. 
 
 7 And they brought the colt 
 to Jesus, and cast their garments on 
 him ; and he sat upon him. 
 
 8 And many spread their gar- 
 ments in the way : and others cut 
 down branches off the trees, and 
 strawed them in the way. 
 
 9 And they that went before, and 
 they that followed, cried, saying, 
 Hosanna ; Blessed is he that cometh 
 in the name of the Lord : 
 
 10 Blessed be the kingdom of our 
 father David, that cometh in the 
 name of the Lord : Hosanna in the 
 highest. 
 
31.] 
 
 CHRIST'S LAST JOURNEY, 
 
 207 
 
 he went to Jerusalem, that lie pass- 
 ed through the midst of Samaria 
 and Galilee. 
 
 IS, 31. Then lie took unto him 
 the twelve, and said unto them, 
 Behold, we go up to Jerusalem, &c. 
 
 18, 35. And it came to pass, 
 that as he was come nigh unto 
 Jericho, &c. 
 
 19, 1. And Jesus entered and 
 passed through Jericho &c. 
 
 19, 28. And when he had thus 
 spoken, he went before, ascending 
 up to Jerusalem. 
 
 29 And it came to pass, when he 
 was come nigh to Bethphage and 
 Bethany, at the mount called the 
 mount of Olives, he sent two of his 
 disciples, 
 
 30 Saying, Go ye into the village 
 over against you ; in the which at 
 your entering ye shall find a colt 
 tied, whereon yet never man sat : 
 loose him, and bring him hither . 
 
 31 And if any man ask you, 
 Why do ye loose him ? thus shall 
 ye say unto him, Because the Lord 
 hath need of him. 
 
 32 And they that were sent went 
 their way, and found even as he 
 had said unto them. 
 
 33 And as they were loosing the 
 colt, the owners thereof said unto 
 them, Why loose ye the colt? 
 
 34 And they said, The Lord hath 
 need of him. 
 
 35 And they brought him to 
 Jesus : and they cast their gar- 
 ments upon the colt, and they set 
 Jesus thereon. 
 
 36 And as he went, they spread 
 their clothes in the way. 
 
 37 And when he was come nigh, 
 even now at the descent of the 
 mount of Olives, the whole multi- 
 tude of the disciples began to rejoice 
 and praise God with a loud voice 
 for all the mighty works that they 
 had seen : 
 
 38 Saying, Blessed he the King 
 that cometh in the name of the 
 Lord : peace in heaven, and glory 
 in the highest. 
 
 his disciples. 55 And the Jews’ 
 passover was nigh at hand &c. 
 
 12, 1. Then Jesus six days before 
 the passover came to Bethany, 
 where Lazarus was which had been 
 dead, whom he raised from the 
 dead. 2 There they made him a 
 supper &c. 
 
 12 On the next day much people 
 that were come to the feast, when 
 they heard that Jesus was coming 
 to Jerusalem, 
 
 13 Took branches of palm trees, 
 and went forth to meet him, and 
 cried, Hosanna: Blessed is the 
 King of Israel that cometh in the 
 name of the Lord. 
 
 14 And Jesus, when he had 
 found a young ass, sat thereon ; as 
 it is written, 
 
 15 Fear not, daughter of Sion : 
 behold, thy King cometh, sitting on 
 an ass’s colt. 
 
 16 These things understood not 
 his disciples at the first : but when 
 Jesus was glorified, then remembe- 
 red they that these things were 
 written of him, and that they had 
 done these things unto him. 
 
 1 7 The people therefore that was 
 with him when he called Lazarus 
 out of his grave, and raised him 
 from the dead, bare record. 
 
 18 For this cause the people also 
 met him, for that they heard that 
 he had done this miracle. 
 
208 
 
 CHRISTIAN RECORDS. 
 
 ciiap. 
 
 10 And when he was come into 
 Jerusalem, all the city was moved, 
 saying, Who is this? 
 
 1 1 And the multitude said, This 
 is Jesus the prophet of Nazareth of 
 Galilee. 
 
 There are three points in these accounts which are at variance 
 one with another. 
 
 1. Matthew, Mark and Luke represent Jesus as going up to 
 Jerusalem from Galilee, passing through Jericho, and then riding 
 on the ass from Bethphage and Bethany, into Jerusalem, without 
 stopping at Bethany. John, on the other hand, brings Jesus not 
 from Galilee but from the city of Ephraim, and makes him par- 
 take of a supper and pass the night at Bethany. 
 
 2. Matthew, Mark, and Luke, w r ho agree in bringing Jesus out 
 of Galilee, differ about the road which he took. The two former 
 say that he crossed the Jordan and passed along to the east of 
 that river, again crossing it to the w’estw r ard near Jericho : but 
 Luke says, as plainly, at 17, 11, that he came by the strait road 
 which led through Galileeand Samaria. 
 
 3. A third difference between the evangelists is equally real, but 
 of less importance. Whilst Matthew speaks of an ass, and a colt 
 the foal of an ass, the other three name the ass’s colt only. The 
 variation may be explained — the word and should be rendered 
 even ; and we get a meaning that at once reconciles Matthew with 
 the other three, “ an ass, even a colt the foal of an ass.” But this 
 very solution is in itself a more powerful argument against the 
 originality of Matthew’s gospel than the error which it remedies 
 — for it shews that Matthew copied from some original documents 
 which he could not understand, and that he is a compiler from 
 others, instead of being an original authority or eye-witness, 
 
 4. Lastly, as regards the honours paid to Christ in his entry 
 into Jerusalem, Matthew says that a “ very great multitude” 
 “ spread their garments in the way,” and he speaks of the “ mul- 
 titudes that went before and that followed.” Mark, more mode- 
 
FIG-TREE. 
 
 209 
 
 33.] 
 
 39 And some of the Pharisees 
 from among the multitude said unto 
 him, Master, rebuke thy disciples. 
 
 40 And he answered and said 
 unto them, I tell you that, if these 
 should hold their peace, the stones 
 would immediately cry out. 
 
 19 The Pharisees therefore said 
 among themselves, Perceive ye how 
 ye prevail nothing? behold, the 
 world is gone after him. 
 
 rate in his terms, says that “ many spread their garments in the 
 way,” and Luke, keeping still closer to probability, says <c they,” 
 i. e. the disciples, “ spread their clothes in the way,” and “ the 
 whole multitude of the disciples began to rejoice &c.” John, 
 however, is altogether at variance with all the three, for having 
 made Jesus rest that night at Bethany, he says that, “ on the next 
 day” the multitude who escorted him into Jerusalem consisted of the 
 “ much people that were come unto the feast,” and now went out 
 expressly to meet him. It is seldom that histories written by 
 contemporary historians present such discrepancies as these, and 
 very hard to believe that they could possibly proceed from eye- 
 witnesses : but that such histories were written by the immediate 
 inspiration of God, is wholly inadmissible. 
 
 CHAPTER XXXIII. 
 
 The barren fig-tree. 
 
 When our Lord, after receiving such triumphal honours, had 
 entered Jerusalem, he went, in the words of Mark (11, 11), 
 
 into the temple; and when he had looked round about upon all things, 
 and now the eventide was come, he went out unto Bethany with the 
 twelve. 
 
 From this time until his crucifixion it was his practice to walk 
 into Jerusalem in the morning, and to return to dine in the after- 
 noon at Bethany. The incident of the barren fig-tree is told by 
 Matthew and Mark, and is said to have happened the first morn- 
 ing after his triumphal entry. 
 
 27 
 
210 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 MATT. 21, 18—22. 
 
 18 Now in the morning as he re- 
 turned into the city, he hungered. 
 
 1 9 And when he saw a fig tree in 
 the way, he came to it, and found 
 nothing thereon but leaves only, and 
 said unto it, Let no fruit grow on 
 thee henceforward for ever. And 
 presently the fig tree withered 
 away ! 
 
 20 And when the disciples saw 
 it , they marvelled, saying, How soon 
 is the fig tree withered away ! 
 
 21 Jesus said unto them, Verily 
 I say unto you, If ye have faith, 
 and doubt not, ye shall not only do 
 this which is done to the fig tree, but 
 also if ye shall say unto this moun- 
 tain, Be thou removed and be thou 
 cast into the sea ; it shall be done. 
 
 22 And all things, whatsoever ye 
 shall ask in prayer, believing, ye 
 shall receive. 
 
 MARK 11, 12—24. 
 
 12 And on the morrow, when 
 they were come from Bethany, he 
 was hungry : 
 
 13 And seeing a fig tree afar off 
 having leaves, he came, if haply he 
 might find any thing thereon : and 
 when he came to it, he found no- 
 thing hut leaves ; for the time of figs 
 was not yet. 
 
 14 And Jesus answered and said 
 unto it, No man eat fruit of thee 
 hereafter for ever. And his dis- 
 ciples heard it. 
 
 20 And in the morning, as they 
 passed by, they saw the fig tree 
 
 "dried up from the roots. 
 
 21 And Peter calling to remem- 
 brance saith unto him, Master, be- 
 hold, the fig tree which thou cur- 
 sedst is withered away. 
 
 22 And Jesus answering saith 
 unto them, Have faith in God. 
 
 23 For verily I say unto you, 
 That whosoever shall say unto this 
 mountain, Be thou removed, and be 
 thou cast into the sea ; and shall not 
 doubt in his heart, but shall believe 
 that those things which he saith 
 shall come to pass ; he shall have 
 whatsoever he saith. 
 
 24 Therefore 1 say unto you, 
 What things soever )^e desire, when 
 ye pray, believe that ye receive them 
 and ye shall have them. 
 
 We have here marks of something more than a traditional 
 origin : it is certain that the general character of the event and of 
 Christ’s conduct has been corrupted ; for. 
 
 1. We no where find in all the gospels a similar instance 
 of Christ’s power being put forth to do harm rather than good. 
 It is of no importance whether the fig-tree, which withered when 
 Jesus cursed it, was public or private property, save that, in the 
 latter case, the owner might justly have complained of the wrong 
 done to him. But even if the fig was growing on the waste by the 
 road-side — which is not probable, considering that Christ saw it 
 
34.] 
 
 THE LAST SUPPE1L 
 
 211 
 
 “ afar off ” (verse 12) — yet it was placed there by the providence 
 of God to live its time and to perish wdien its time was come, not 
 to be cursed and to perish prematurely by a curse pronounced gra- 
 tuitously upon it. We are therefore justified in believing that 
 some particulars developing the true character of this transaction 
 have been lost, and this view coincides most happily with the 
 theory that all our existing gospels are, as their traditional origin 
 would make them, occasionally contradictory. 
 
 2. A second observation on this act of Jesus involves a contra- 
 diction between the two accounts. Matthew says that the fig tree 
 withered in the sight of the disciples, immediately after the words of 
 Jesus : Mark says that the disciples did not observe the withering 
 of the tree until the following morning. Reduced to the test of 
 reason, the latter is the more probable of the two. 
 
 3. But thirdly, we must not omit to notice the very extraordi- 
 nary avowal of Mark that “ the time of figs w r as not yet,?’ If so, 
 why did our Lord expect to find figs upon the tree ? and why did 
 he, as a child strikes an inanimate thing that hurts him, curse the 
 tree for not producing fruit, when the season for that fruit was not 
 yet come ? This is not the real character of the story ; nor is it 
 possible now to recover its real character, wdiicli has passed into 
 the gulf of oblivion, leaving behind it only what the compilers of 
 our gospel-histories have been able to recover from the wreck. 
 
 CHAPTER XXXIV. 
 
 The Last Supper. 
 
 The didactic character of St John's gospel shows itself most 
 conspicuously in the account of the last supper of which Christ 
 partook with his disciples. The account of the supper begins with 
 chapter 13 verse 1, and ends at chap. 18 verse l, where is related 
 the departure of Christ and his disciples from the supper-room : 
 almost the whole interval of five chapters is filled with his dis- 
 courses and exhortations. In the middle of these, at the end of 
 
212 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 chapter 14 is the exclamation, “ Arise, let us go hence,” introdu- 
 ced very abruptly, and leading to no move on the part of the 
 guests, for they still listen to other admonitions which fill chapters 
 15, 16, and 17. 
 
 MATT. 26, 17—30. 
 
 17 Now the first day of th e feast 
 of unleavened bread the disciples 
 came to Jesus, saying unto him, 
 Where wilt thou that we prepare for 
 thee to eat the passover? 
 
 18 And he said, Go into the city 
 to such a man, and say unto him, 
 The Master saith, My time is at 
 hand; I will keep the passover at 
 thy house with my disciples. 
 
 19 And the disciples did as Jesus 
 had appointed them ; and they made 
 ready the passover. 
 
 20 Now when the even was come, 
 he sat down with the twelve. 
 
 21 And as they did eat, he said, 
 Verily I say unto you, that one of 
 you shall betray me. 
 
 22 And they were exceeding sor- 
 rowful, and began every one of them 
 to say unto him, Lord, is it I ? 
 
 23 And he answered and said, 
 He that dippeth his hand with me 
 in the dish, the same shall betray 
 me. 
 
 24 The Son of man goeth as it is 
 written of him : but woe unto that 
 man by whom the Son of man is 
 betrayed 1 it had been good for that 
 man if he had not been born. 
 
 25 Then Judas, which betrayed 
 him, answered and said, Master, is 
 it I? He said unto him, Thou hast 
 said. 
 
 MARK 14, 12—26. 
 
 12 And the first day of unlea- 
 vened bread, when they killed the 
 passover, his disciples said unto him, 
 Where wilt thou that we go and 
 prepare that thou mayest eat the 
 passover. 
 
 13 And he sendeth forth two of 
 his disciples, and saith unto them. 
 Go ye into the city, and there shall 
 meet you a man bearing a pitcher 
 of water : follow him. 
 
 14 And wheresoever he shall go 
 in, say ye to the goodman of the 
 house, The master saith, Where is 
 the guestchamber, where I shall eat 
 the passover with my disciples ? 
 
 15 And he will shew you a large 
 upper room furnished and prepared : 
 there make ready for us. 
 
 16 And his disciples went forth, 
 and came into the city, and found 
 as he had said unto them : and they 
 made ready the passover. 
 
 17 And in the evening he cometh 
 with the twelve. 
 
 18 And as they sat and did eat, 
 Jesus said, Verily I say unto you. 
 One of you which eateth with me 
 shall betray me. 
 
 19 And they began to be sorrow- 
 ful, and to say unto him one by one, 
 Is it I ? and another said , Is it I ? 
 
 20 And he answered and said 
 unto them, It is one of the twelve, 
 that dippeth with me in the dish. 
 
 21 The Son of man indeed goeth, 
 as it is written of him : but woe to 
 that man by whom the Son of man 
 is betrayed ! good were it for that 
 man if he had never been born. 
 
34.] 
 
 THE LAST SUPPEK. 
 
 213 
 
 The supper of which we are now speaking, is one of the most 
 interesting and important events of the whole gospel-history, and 
 is related by all the evangelists. 
 
 LUKE 22, 7—35. 
 
 7 Then came the day of unlea- 
 vened bread, when the passover 
 must be killed. 
 
 8 And he sent Peter and John, 
 saying, Go and prepare us the pass- 
 over, that we may eat. 
 
 9 And they said unto him, Where 
 wilt thou that we prepare. 
 
 10 And he said unto them, Behold 
 when ye are entered into the city, 
 there shall a man meet you, bearing 
 a pitcher of water ; follow him into 
 the house where he enteretli in. 
 
 1 1 And ye shall say unto the 
 good-man of the house, The Master 
 saith unto thee, Where is the guest- 
 chamber, where I shall eat the pass- 
 over with my disciples ? 
 
 12 And he shall shew you a large 
 upper room furnished : there make 
 ready. 
 
 13 And they went, and found as 
 he had said unto them : and they 
 made ready the passover. 
 
 14 And when the hour was come, 
 he sat down, and the twelve apostles 
 with him. 
 
 15 And he said unto them, With 
 desire I have desired to eat this 
 passover with you before I suffer : 
 
 16 For I say unto you, I will not 
 any more eat thereof, until it be 
 fulfilled in the kingdom of God. 
 
 1 7 And he took the cup, and gave 
 thanks, and said, Take this, and di- 
 vide it among yourselves : 
 
 18 For 1 say unto you, I will not 
 drink of the fruit of the vine, until 
 the kingdom of God shall come. 
 
 19 And he took bread, and gave 
 thanks, and brake it and gave unto 
 them, saying, This is my body which 
 is given for you : this do in remem- 
 brance of me. 
 
 JOHN 13, 1—18, 2. 
 
 Now before the feast of the pass- 
 over, when Jesus knew that his hour 
 was come that he should depart out 
 of this world unto the Father, hav- 
 ing loved his own which were in the 
 world, he loved them unto the end. 
 
 2 And supper being ended, the 
 devil having now put into the heart 
 of Judas Iscariot, Simon’s son , to 
 betray him ; 
 
 3 Jesus knowing that the Father 
 had given all things into his hands, 
 and that he was come from God and 
 went to God , 
 
 4 He riseth from supper, and laid 
 aside his garments , and took a 
 towel, and girded himself. 
 
 5 After that he poureth water 
 into a bason, and began to wash the 
 disciples’ feet, and to wipe them with 
 the towel wherewith he was girded. 
 
 G Then comcth he to Simon 
 Peter : and Peter saith unto him, 
 Lord, dost thou wash my feet ? 
 
 7 Jesus answered and said unto 
 him, What J do thou knowest not 
 
214 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 MATT. 
 
 2G And as they were eating, J esus 
 took bread, and blessed it, and brake 
 it, and gave it to the disciples, and 
 said, Take, eat ; this is my body. 
 
 27 And be took the cup, and gave 
 thanks, and gave it to them, saying, 
 Drink ye all of it ; 
 
 28 For this is my blood of the 
 new testament, which is shed for 
 many for the remission of sins. 
 
 29 But I say unto you, I will not 
 drink henceforth of this fruit of the 
 vine, until that day when I drink it 
 new with you in my Father’s king- 
 dom. 
 
 30 And when they had sung an 
 hymn, they went out into the mount 
 of Olives. 
 
 MARK. 
 
 22 And as they did eat, Jesus 
 took bread, and blessed, and brake 
 it, and gave to them, and said, Take, 
 eat : this is my body. 
 
 23 And he took the cup, and 
 when he had given thanks, he gave 
 it to them : and they all drank of 
 it. 
 
 24 And he said unto them, This 
 is my blood of the new testament, 
 which is shed for many. 
 
 25 Verily I say unto you, I will 
 drink no more of the fruit of the 
 vine, untill that day that I drink it 
 new in the kingdom of God. 
 
 26 And when they had sung an 
 hymn, they went out into the mount 
 of Olives. 
 
 LUKE. 
 
 20 Likewise also the cup after 
 supper, saying, This cup is the new 
 testament in my blohd, which is shed 
 for you. 
 
 2 1 But, behold, the hand of him 
 that betrayeth me is with me on the 
 table. 
 
 22 And truly the Son of man 
 goeth, as it was determined : but 
 woe unto that man by whom he is 
 betrayed ! 
 
 23 And they began to enquire 
 among themselves, which of them 
 it was that should do this thing. 
 
 24 And there was also a strife 
 among them, which of them should 
 be accounted the greatest. 
 
 25 And he said unto them, The 
 kings of the Gentiles &c. &c. 
 
 31 And the Lord said, Simon, 
 Simon, behold, Satan hath desired 
 to have you, that he may sift you as 
 wheat : 
 
 32 But I have prayed for thee, 
 that thy faith fail not : and when 
 thou art converted, strengthen thy 
 brethren. 
 
 33 And he said unto him, Lord, 
 l am ready to go with thee, both 
 into prison, and to death. 
 
 34 And he said, I tell thee, Peter, 
 
 JOHN. 
 
 now; but thou shalt know here- 
 after. 
 
 8 Peter saitli unto him, Thou 
 shalt never wash my feet. Jesus 
 answered him, If I wash thee not, 
 thou hast no part with me. 
 
 9 Simon Peter saitli unto him, 
 Lord, not my feet only, but also my 
 hands and my head. 
 
 10 Jesus saith to him, He that is 
 washed needetli not save to wash 
 his feet, but is clean every whit : and 
 ye are clean, but not all. 
 
 11 For he knew who should 
 betray him , therefore said he, Ye 
 are not all clean. 
 
 12 So after he had washed their 
 feet, and had taken his garments 
 and was set down again, he said 
 unto them, Know ye what I have 
 done to you ? 
 
 18 Ye call me Master and Lord : 
 and ye say well ; for so I am. 
 
 14 If I then, your Lord and 
 Master, have washed your feet; ye 
 also ought to wash one another’s 
 feet. 
 
 15 For 1 have given you an ex- 
 ample, that ye should do as I have 
 done to you. 
 
 1C Verily, verily, 1 say unto you 
 
TIIE LAST SUPPER. 
 
 215 
 
 34.] 
 
 LUKE. 
 
 the cock shall not crow this day, be- 
 fore that thou shalt thrice deny that 
 thou knowest me. 
 
 35 And he said unto them, When 
 1 sent you &c. 
 
 scripture may be fulfilled, He tha 
 heel against me. 
 
 JOHN. 
 
 The servant is not greater than his 
 lord ; neither he that is sent greater 
 than he that sent him. 
 
 17 If ye know these things, happy 
 are ye if ye do them. 
 
 18 1 speak not of you all : I know 
 whom I have chosen : hut that the 
 leth bread with me hath lifted up his 
 
 19 Now I tell you before it come, that, when it is come to pass, ye may 
 believe that I am he. 
 
 20 Verily, verily, I say unto you, He that receiveth whomsoever I send 
 receiveth me; and he that receiveth me receiveth him that sent me. 
 
 21 When Jesus had thus said, he was troubled in spirit, and testified, 
 and said, Verily, verily, I say unto you, that one of you shall betray me. 
 
 22 Then the disciples looked one on another, doubting of whom he 
 spake. 
 
 23 Now there was leaning on Jesus’s bosom one of his disciples, whom 
 Jesus loved. 
 
 24 Simon Peter therefore beckoned to him, that he should ask who it 
 should be of whom he spake. 
 
 25 He then lying on Jesus’s breast saith unto him, Lord, who is it ? 
 
 26 Jesus answered, He it is, to whom I shall give a sop, when I have 
 dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, 
 the son of Simon. 
 
 27 And after the sop Satan entered into him. Then said Jesus unto 
 him, That thou doest, do quickly. 
 
 28 Now no man at the table knew for what intent he spake this unto 
 him. 
 
 29 For some of them thought, because Judas had the bag, that Jesus 
 had said unto him, Buy those things that we have need of against the feast ; 
 or, that he should give something to the poor. 
 
 30 He then having received the sop went immediately out : and it was 
 night. 
 
 31 Therefore, when he was gone out, Jesus said, Now is the Son of man 
 glorified, and God is glorified in him. 
 
 32 If God be glorified in him, God shall also glorify him in himself, and 
 shall straightway glorify him. 
 
 33 Little children, yet a little while I am with you. Ye shall seek me : 
 and as I said unto the Jews, Whither I go, ye cannot come ; so now I say 
 to you. 
 
 34 A new commandment I give unto you, That ye love one another ; 
 as I have loved you, that ye also love one another. 
 
 35 By this shall all men know that ye are my disciples, if ye have love 
 one to another. 
 
 36 Simon Peter said unto him Lord, whither goest thou? Jesus 
 answered him, Whither I go, thou canst not follow me now ; but thou shalt 
 follow me afterwards. 
 
 37 Peter said unto him, Lord why cannot I follow thee now ? I will lay 
 down my life for thy sake. 
 
21G 
 
 CHRISTIAN RECORDS. 
 
 CHAP.l 
 
 38 Jesus answered him, Wilt thou lay down thy life for my sake? 
 Verily, verily, I say unto thee, The cock shall not crow, till thou hast de- 
 nied me thrice. 
 
 LUKE. 
 
 39 And he came out, and went, 
 as he was wont, to the mount 
 of Olives ; and his disciples also 
 followed him. 
 
 CHAPTER XVIII. 
 
 When Jesus had spoken these 
 words, he went forth with his disci- 
 ples over the brook Cedron, where 
 was a garden into the which he 
 entered and his disciples. 
 
 2 And Judas also, which betray- 
 ed him, knew the place : for Jesus 
 oft-times resorted thither with his 
 disciples. 
 
 In examining these parallel narratives, we find there is a difference 
 as to the place, the time, the nature, and the subordinate circum- 
 stances of the last supper, which warrant tbe belief that the ac- 
 counts of it, thus divergent, have been compiled in a later age, 
 when all the particulars that had been handed down respecting it, 
 were already faint with time, and even in many respects contra- 
 dictory. 
 
 1. As to the place of the supper; it appears from the concur- 
 rent testimony of the first three evangelists that it took place at 
 Jerusalem, Jesus having sent some of his disciples that very 
 morning from Bethany into the city to make preparation for the 
 feast. But in the gospel of St John the supper appears to have 
 been at Bethany, whither Christ returned every evening to take 
 his meals, after the occupation of the day at Jerusalem — nothing 
 is said of the sending the disciples into Jerusalem in the morning 
 to make preparations for the feast, or of his going thither himself 
 in the evening. 
 
 2. The time, also, of the supper is not the same in the four 
 gospels ; for, whilst Matthew, Mark and Luke fix it accurately 
 in the evening, the first day of unleavened bread, i. e. the 14th of 
 the month Nisan, which, according to our modern calendar, would 
 be, for A. D. 30, the 9th day of April, the gospel of St John 
 says with equal precision, “ Now before the feast of the pass- 
 over &c.” 
 
LAST SUPPER. 
 
 217 
 
 34.] 
 
 3. As regards the nature of the supper also the last evangelist 
 is not in harmony with the other three ; for Matthew, Mark and 
 Luke all describe it as the passover or paschal feast, “ they made 
 ready the passover ” ; and Luke especially adds, “ With desire I 
 have desired to eat this passover with you before I suffer ” : but 
 John has not the slightest indication that it was the passover or 
 any thing more than a common meal. These remarks apply to the 
 beginning of the meal in saint John's gospel, not of course to its 
 end ; for the narrative, after five chapters of intervening discourses 
 and admonitions addressed to the disciples, does actually come 
 round to the same point as the other three gospels, for, “ when 
 Jesus (18, 1) had spoken these words, he went forth with his 
 disciples over the brook Cedron ” ; coming — it will be remembered 
 — from Bethany, and not, as in Matthew, Mark, and Luke, from 
 Jerusalem. 
 
 4. And lastly, the subordinate circumstances of the supper are 
 equally divergent. 
 
 The first three evangelists relate the message carried by some 
 of the disciples to a man in the city that he should make ready a 
 room at his house for the paschal feast. This circumstance is not 
 noticed by John, but it is also related differently by the other 
 three. Whilst, according to Matthew, Christ sends his disciples 
 generally, Mark says that only two went, and Luke tells us that 
 these two were Peter and John. Again, in Matthew they are 
 instructed to go to the house of a certain man [ 7 rpo? rov uelva'] 
 and give notice that they would eat the passover there that 
 evening. But in Mark and Luke, they are instructed to 
 follow a servant who should meet them in the street bearing a 
 pitcher of water into a house where they should find a table and 
 room prepared for then. These details are not contradictory, and 
 yet the one excludes the other. If they went to the house of a 
 certain man — whereby is implied that Jesus specified the man by 
 name, what was the need of their watching the servant in the 
 street to know where they should go ? It is evident that the 
 evangelists have written according to the knowledge of each, and 
 
 28 
 
218 
 
 CHRISTIAN RECORDS. 
 
 [chap 
 
 that the traditions which they followed had become divergent one 
 from another. 
 
 We proceed to review the incidents that are said to have hap- 
 pened at the feast, and these also are very differently told by the 
 four. 
 
 In the first place Matthew and Mark relate Christ's detection 
 of Judas's treachery as preceding the institution of the com- 
 munion : but Luke inverts this order and places the communion 
 first. John, however, omits all notice of the communion and in- 
 stead represents Jesus as washing the feet of his disciples. He 
 also makes Judas Iscariot leave the feast, immediately after his 
 treason was detected. If we insert this fact as having been acci- 
 dentally omitted by the first three gospels, we still cannot reconcile 
 the accounts of Matthew Mark and Luke, for if in Matthew and 
 Mark the previous detection of Judas saved him from the sin of 
 partaking in the communion, yet in Luke, his detection followed 
 after the institution of that ceremony, and he consequently must 
 have partaken of it. But the probability is that Matthew, Mark 
 and Luke were not aware that Judas left the room, for they do 
 not relate his detection in such explicit terms as John ; who alone 
 says that Jesus presented a sop to the traitor who immediately 
 left the room : *in the other three evangelists, there is no indica- 
 tion of Judas having been designated so pointedly. 
 
 Secondly, Luke places the “ strife among the disciples which 
 should be greatest " as one of the incidents of the last supper ; 
 but Mark says that it took place as they were on their way to 
 Capernaum some time before. 
 
 Thirdly, according to Luke, Christ foretells Peter's denial of him 
 whilst they are still sitting at meat, but Matthew and Mark agree 
 in placing it after their arrival at the mount of Olives. 
 
35.] 
 
 AGONY 
 
 219 
 
 CHAPTER XXXV. 
 
 Christ's agony in the garden of Gethsemane. 
 
 From the mount of Olives, Jesus and his disciples withdraw 
 into the neighbouring garden of Gethsemane. The fourth gospel 
 then immediately relates the coming of Judas and his betrayal of 
 his master, but the other three gospels interpose a scene generally 
 
 called the Agony in 
 
 MATT. 26,36—46. 
 
 36 Then cometh Jesus with 
 them unto a place called Ge- 
 thsemane, and saith unto the 
 disciples, Sit ye here, while I 
 go and pray yonder. 
 
 37 And he took with him 
 Peter and the two sons of Ze- 
 bedee, and began to be sorrow- 
 ful and very heavy. 
 
 38 Then saith he unto them, 
 My soul is exceeding sorrow- 
 ful, even unto death : tarry 
 ye here, and watch with me. 
 
 39 And he went a little far- 
 ther, and fell on his face, and 
 prayed, saying, O my Father, 
 if it be possible, let this cup 
 pass from me : nevertheless 
 not as I will, bnt as thou 
 
 WILT. 
 
 40 And he cometh unto the 
 disciples, and findeth them 
 asleep, and saith unto Peter, 
 What, could ye not watch 
 with me one hour ? 
 
 41 Watch and pray, that ye 
 enter not into temptation : the 
 spirit indeed is willing, but 
 the flesh is weak. 
 
 42 He went away again the 
 second time, and prayed, say- 
 ing, O my Father, if this cup 
 may not pass away from me, 
 except l drink it, thy will be 
 done. 
 
 43 And he came and found 
 them asleep again : for their 
 eyes were heavy. 
 
 44 And he left them, and 
 went away again, and prayed 
 the third time, saying the same 
 words. 
 
 45 Then cometh he to his 
 disciples, and saith unto them, 
 Sleep on now, and take youk 
 rest : behold, the hour is at 
 hand, and the Son of man is 
 betrayed into the hands of 
 sinners. 
 
 46 Rise, let us be going : 
 behold, he is at hand that doth 
 betray me. 
 
 \e garden. 
 
 MARK 14, 32—42. 
 
 32 And they came to a place 
 which was named Gethse- 
 mane : and he saith to his 
 disciples, Sit ye here, while I 
 shall pray. 
 
 33 And he talceth with him 
 Peter and James and John, 
 and began to be sore amazed, 
 and to be very heavy ; 
 
 34 And saith unto them, 
 My soul is exceeding sorrow- 
 ful unto death : tarry ye here, 
 and watch. 
 
 35 And he went forward a 
 little, and fell on the ground, 
 and prayed that if it were 
 possible, the hour might pass 
 from him. 
 
 36 And he said, Abba, Fa- 
 ther, all things are possible 
 unto thee : takeaway this cup 
 from me : nevertheless not 
 what I will, but what thou 
 wilt. 
 
 37 And he cometh, and 
 findeth them sleeping, and 
 saith unto Peter, Simon, 
 sleepest thou ? couldest not 
 thou watch one hour ? 
 
 38 Watch ye and pray, lest 
 ye enter into temptation. The 
 spirit truly is ready, but the 
 flesh is weak. 
 
 39 And again he went away, 
 and prayed, and spake the 
 same words. 
 
 40 And when he returned, 
 he found them asleep again, 
 (for their eyes were heavy,) 
 neither wist they what to ans- 
 wer him. 
 
 41 And he cometh the third 
 time, and saith unto them, 
 Sleep on now, and take your 
 rest: it is enough, the hour is 
 come ; behold, the Son of man 
 is betrayed into the hands of 
 sinners. 
 
 42 Rise up, lotus go ; lo, he 
 that betrayeth me is at hand. 
 
 LUKE 22, 40—46. 
 
 40 And when he was at the 
 place, he said unto them, Pray 
 that ye enter not into tempta 
 tion. 
 
 41 And „he was withdrawn 
 from them about a stone’s cast, 
 and kneeled down, and 
 prayed, 
 
 42 Saying, Father, if thou 
 
 be willing, remove this cup 
 from me : nevertheless not 
 
 my will, but thine, be done. 
 
 43 And there appeared an 
 angel unto him from heaven, 
 strengthening him. 
 
 44 And being in an agony 
 he prayed more earnestly : and 
 his sweat was as it were great 
 drops of blood falling down to 
 the ground. 
 
 45 And when he rose up from 
 prayer, and was come to his 
 disciples, he found them 
 sleeping for sorrow, 
 
 46 And said unto them, 
 Why sleep ye 1 rise and pray, 
 lest ye enter into temptation. 
 
220 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 The first observation called forth by a perusal of this narrative 
 relates to the very remarkable circumstance of its being totally 
 omitted by St John, one of the very three selected (if we may be- 
 lieve Matthew and Mark) to be more closely witnesses of it. To 
 explain the omission by supposing that John’s gospel was supple- 
 mentary to the other three is impossible, for that gospel fre- 
 quently mentions at length things of little moment that are also 
 found in Matthew, Mark and Luke, whilst it fails to supply in- 
 formation on points of great interest that are cursorily treated by 
 the others. The present is an event which would certainly have 
 been worthy of elucidation from saint John, if his object had been 
 to supply deficiencies ; for, though Matthew, Mark and Luke re- 
 late the Agony in the Garden, yet they do it in such a manner as 
 to give rise to more than one embarrassing question on the subject. 
 
 2. From Matthew and Luke we learn that Christ says to his 
 disciples, “ Sit ye here, while I go and pray yonder,” and then 
 taking with him his three favourite disciples Peter and James and 
 John, goes, it appears, away to some little distance from the other 
 eight. But at Matt. v. 38, and Mark v. 34, we read that he tells 
 even them to tarry, i. e. to remain behind, and going himself alone 
 a little further, throws himself upon the ground in prayer. But 
 in Luke’s gospel we find nothing of the selection of Peter and 
 James and John : Christ only goes alone “about a stone’s cast,” 
 kneeL down and prays. 
 
 3. Luke adds the miraculous appearance of an angel sent to 
 strengthen Christ : but neither Matthew nor Mark has this par- 
 ticular; which, we might suppose, would in itself have been a 
 sufficient reason for some notice on the part of John who was so 
 close a witness of it. 
 
 4. Matthew and Mark represent Christ as coming to the three 
 disciples three times and each time finding them asleep. But 
 Luke limits his account to one return, not to the three, but to all 
 the eleven, and says that all the eleven were asleep from sorrow. 
 
36 .] 
 
 CHRIST'S ARREST. 
 
 221 
 
 CHAPTER XXXYI. 
 
 Christ's arrest and examination before the high-priest. 
 
 The agreement between the four evangelists, about the main 
 outlines of Christ’s life and death, is as striking as their want of 
 agreement on all the minor details. Thus, in the account of his 
 arrest, all the four agree in fixing it, for the timey on the evening 
 of his last supper, and, for t\\e place, in the garden of Gethsemane. 
 These things may have descended to the writers of the gospels by 
 tradition, and no variation have been made on points so specific. 
 But in the minute details which the gospels give of the arrest, it 
 is impossible to reconcile the accounts of the four together. 
 
 MATT. 26, 47—50. 
 
 47 And while he yet spake, lo, 
 Judas, one of the twelve, came, and 
 with him a great multitude with 
 swords and staves, from the chief 
 priests and elders of the people. 
 
 48 Now he that betrayed him 
 gave them a sign, saying, Whomso- 
 ever I shall kiss, that same is he : 
 hold him fast. 
 
 49 And forthwith he came to 
 Jesus, and said, Hail, master ; and 
 kissed him. 
 
 50 And Jesus said unto him, 
 Friend, wherefore art thou come? 
 Then came they, and laid hands on 
 Jesus, and took him. 
 
 MARK 14, 43—46. 
 
 43 And immediately, while he 
 yet spake, cometh Judas, one of the 
 twelve, and with him a great multi- 
 tude with swords and staves, from 
 the chief priests and the scribes and 
 the elders. 
 
 44 And he that betrayed him had 
 given them a token, saying, Whom- 
 soever I shall kiss, that same is he ; 
 take him, and lead him away safely. 
 
 45 And as soon as he was come, 
 he goeth straightway to him, and 
 saith, Master, master ; and kissed 
 him. 
 
 46 And they laid their hands on 
 him, and took him. 
 
 JOHN 18, 3—9. 
 
 3 Judas then, having received a 
 band of men and officers from the 
 chief priests and Pharisees, cometh 
 thither with lanterns and torches and 
 weapons. 
 
 4 Jesus therefore, knowing all 
 things that should come upon him, 
 went forth, and said unto them, 
 Whom seek ye ? 
 
 5 They answered him, Jesus of 
 Nazareth. Jesus saith unto them, 
 
 I am he. And Judas also, which betrayed him, stood with them. 6 As 
 soon then as he had said unto them, I am Ac, they went backward, and fell 
 to the ground. 7 Then asked he them again, Whom seek ye ? And they 
 said, Jesus of Nazareth. 8 Jesus answered, I have told you that I am he : 
 if therefore ye seek me, let these go their way ; 9 That the saying might 
 be fulfilled, which he spake, Of them which thou gavest me have I lost 
 
 LUKE 22, 47—48. 
 
 47 And while he yet spake, be- 
 hold a multitude, and he that was 
 called Judas, one of the twelve, 
 went before them, and drew near 
 unto Jesus to kiss him. 
 
 48 But Jesus said unto him, 
 Judas, Betray est thou the Son of 
 man with a kiss ? 
 
222 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Here, though all agree that Jesus was betrayed by Judas 
 Iscariot, yet the mode in which this was done is differently told 
 by the four. If, with John, Jesus stepped forth and declared him- 
 self, it is evident that Judas did not indicate him by going up 
 and kissing him, or, at least, such a step would have been super- 
 fluous. — John's narrative is on the whole the most divergent, for 
 he introdnces, besides the dialogue between Jesus and the soldiers 
 who arrest him, a very extraordinary display of supernatural power, 
 wholly unnnoticed by the other three. The omission of this fact 
 is fatal to their claim of having been present at this remarkable 
 scene. That all the four copied from such desultory sources as had 
 come down to their times, and neither were themselves eye-wit- 
 nesses nor drew from the writings of those who were, is perhaps 
 more evident from the little incident of Peter's smiting the high 
 priest's servant than from any other particular. It is related by 
 all the four, immediately after the kiss of Judas. 
 
 MATT. 26, 51—56. 
 
 51 And behold, one of them which 
 were with Jesus stretched out his 
 hand, and drew his sword, and 
 struck a servant of the high priest’s, 
 and smote off his ear. 
 
 52 Then said Jesus unto him, 
 Put up again thy sword into his 
 place : for all they that take the 
 sword shall perish with the sword. 
 
 53 Thinkest thou that I cannot 
 now pray to my Father, and he shall 
 presently give me more than twelve 
 legions of angels? 
 
 54 But how then shall the scrip- 
 tures be fulfilled, that thus it must 
 he? 
 
 55 In that same hour said Jesus 
 to the multitudes, Are ye come out 
 as against a thief with swords and 
 staves for to take me ? I sat daily 
 with you teaching in the temple, and 
 ye laid no hold on me. 
 
 56 But all this was done, that the 
 scriptures of the prophets might be 
 fulfilled. Then all the disciples 
 forsook him, and fled, 
 
 MARK 14, 47—52. 
 
 47 And one of them that stood 
 by drew a sword, and smote a ser- 
 vant of the high priest, and cut off 
 his ear. 
 
 48 And Jesus answered and said 
 unto them, Are ye come out, as a- 
 gainst a thief, with swords and with 
 staves to take me ? 
 
 49 I was daily with you in the 
 temple teaching, and ye took me 
 not : but the scriptures must he ful- 
 filled. 
 
 50 And they all forsook him, and 
 fled. 
 
 51 And there followed him a cer- 
 tain young man, having a linen cloth 
 cast about his naked body ; and the 
 young men laid hold on him : 
 
 52 And he left the linen cloth, 
 and fled from them naked. 
 
CHRIST'S ARREST. 
 
 223 
 
 36.] 
 
 LUKE 22, 49—53. 
 
 49 When they which were about 
 him saw what would follow, they 
 said unto him, Lord, shall we smite 
 with the sword ? 
 
 50 And one of them smote the 
 servant of the high priest, and cut 
 off his right ear. 
 
 51 And Jesus answered and said, 
 
 Suffer ye thus far. And he touched 
 his ear, and healed him. 
 
 52 Then Jesus said unto the chief 
 priests, and captains of the temple, 
 and the elders, which were come to 
 him, Be ye come out, as against a 
 thief, with swords and staves ? 
 
 53 When I was daily with you 
 in the temple, ye stretched forth no 
 hands against me : but this is your 
 hour, and the power of darkness. 
 
 The growth of this circumstance from Mark's simple statement 
 that “ one of them that stood by drew a sword, and smote a ser- 
 vant of the high priest and cut off his ear," is worthy of notice. 
 
 Eirst : Luke adds that all the disciples meant to defend them- 
 selves, and asked Jesus, “ Shall we smite with the sword ?" 
 
 Secondly : Matthew adds that Jesus reproved the author of the 
 deed. 
 
 Thirdly : from Luke we learn that Jesus also healed the woun- 
 ded ear with a touch. 
 
 Fourthly : John makes the history complete by adding that it 
 was Peter w r ho struck the blow, and that Malchus w r as the name 
 of the wounded servant. 
 
 This accession of particulars looks exceedingly like the slow 
 process of additional features, made bit by bit, which all 
 such accounts receive, when a number of persons are trying to 
 bring to light what has begun to fade away, and each particular 
 has to be sought after with patient zeal and untiring perseverance 
 — every contributor being, as it would seem, ignorant of the 
 effect of his discoveries, and careful only to collect facts, which 
 hereafter may be blended together, — unless it be an isolated fact^ 
 as of the young man, named by Mark, who, alarmed at what was 
 
 JOHN 18, 10—11. 
 
 10 Then Simon Peter having a 
 sword drew it, aud smote the high 
 priest’s servant, and cut off his 
 right ear. The servant’s name was 
 Malchus. 
 
 11 Then said Jesus unto Peter, 
 Put up thy sword into the sheath : 
 the cup which my Father hath given 
 me, shall I not drink it ? 
 
224 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 going on in the dead of night, threw a sheet from the bed round 
 his body, but, surprised and frightened at the sight of the soldiers, 
 left his covering in their hands, and fled naked away. 
 
 The company of soldiers meanwhile carry off their prisoner ; but* 
 
 MATT. 2 6, 57—75. 
 
 57 And they that had laid hold 
 on Jesns led him away to Caiaphas 
 the high priest, where the scribes 
 and the elders were assembled. 
 
 58 But Peter followed him afar 
 off unto the high priest’s palace, 
 and went in, and sat with the ser- 
 vants, to see the end. 
 
 59 Now the chief priests, and 
 elders, and all the council, sought 
 false witness against Jesus, to put 
 him to death , 
 
 60 But found none : yea, though 
 many false witnesses came, yet 
 found they none. At the last came 
 two false witnesses, 
 
 61 And said, This fellow said, I 
 am able to destroy the temple of 
 God, and to build it in three days. 
 
 62 And the high priest arose, and 
 said unto him, Answerest thou 
 nothing? what is it which these 
 witness against thee ? 
 
 63 But Jesus held his peace. 
 And the high priest answered and 
 said unto him, I adjure thee by the 
 living God, that thou tell us whether 
 thou be the Christ the Son of God. 
 
 64 Jesus saith unto him, Thou 
 hast said : nevertheless I say unto 
 you, Hereafter shall ye see the Son 
 of man sitting on the right hand of 
 power and coming in the clouds of 
 heaven. 
 
 65 Then the high priest rent his 
 cloths, Saying, He hath spoken 
 
 MARK, 14, 53—72. 
 
 53 And they led Jesus away to 
 the high priest : and with him were 
 assembled all the chief priests and 
 the elders and the scribes. 
 
 54 And Peter followed him afar 
 off, even into the palace of the high 
 priest: and sat with the servants, 
 and warmed himself at the fire. 
 
 55 And the chief priests and all 
 the council sought for witness 
 against Jesus to put him to death ; 
 and found none. 
 
 56 For many hare false witness 
 against him, but their witness agreed 
 not together. 
 
 57 And there arose certain, and 
 hare false witness against him, say- 
 ing, 
 
 58 We heard him say, I will 
 destroy this temple that is made 
 with hands, and within three days 
 I will build another made without 
 hands. 
 
 59 But neither so did their wit- 
 ness agree together. 
 
 60 And the high priest stood up 
 in the midst, and asked Jesus, 
 saying, Answerest thou nothing? 
 what is it which these witness against 
 thee ? 
 
 61 But he held his peace, and 
 answered nothing. Again the high 
 priest asked him, and said unto him, 
 Art thou the Christ, the Son of the 
 Blessed ? 
 
 62 And Jesus said, I am : and ye 
 
86 .] 
 
 BEFORE TIIE HIGH-PRIEST. 
 
 225 
 
 though the disciples had at first all taken to flight, Peter came 
 again and followed his master, in company, says John's gospel, 
 with another disciple, generally said to have been John himself. 
 The four narratives proceed thus. 
 
 LUKE 22, 54—71. 
 
 54 Then took they him, and led 
 him, and brought him into the high 
 priest’s house. 
 
 And Peter followed afar off. 
 
 55 And when they had kindled a 
 fire in the midst of the hall, and 
 were set down together, Peter sat 
 down among them. 
 
 56 But a certain maid beheld 
 him as he sat by the fire, and 
 earnestly looked upon him, and 
 said, This man was also with him. 
 
 57 And he denied him saying, 
 Woman, I know him not. 
 
 58 And after a little while an- 
 other saw him, and said, Thou art 
 also of them. And Peter said, Man, 
 I am not. 
 
 59 And about the space of one hour 
 after another confidently affirmed, 
 saying, Of a truth this fellow was 
 also with him : for he is a Galilaean. 
 
 60 And Peter said, Man, 1 know 
 not what thou sayest. And imme- 
 diately, while he yet spake, the cock 
 crew. 
 
 61 And the Lord turned, and 
 looked upon Peter. And Peter 
 remembered the word of the Lord, 
 how he had said unto him, Before 
 the cock crow thou shalt deny me 
 thrice. 
 
 62 And Peter went out, and wept 
 bitterly. 
 
 JOHN 18, 12—26. 
 
 1 2 Then the hand and the captain 
 and officers of the Jews took Jesus, 
 and bound him, 
 
 13 And led him a way to Annas 
 first; for he was father in law to 
 Caiaphas, which was the high priest 
 that same year. 
 
 14 Now Caiaphas was he, which 
 gave counsel to the Jews, that it was 
 expedient that one man should die 
 for the people. 
 
 15 And Simon Peter followed Je- 
 sus, and so did another disciple : 
 that disciple was known unto the 
 high priest, and went in with Jesus 
 into the palace of the high priest. 
 
 16 But Peter stood at the door 
 without. Then went out that other 
 disciple, which was known unto the> 
 high priest, and spake unto her that 
 kept the door, and brought in 
 Peter. 
 
 17 Then saith the damsel that 
 kept the door unto Peter, Art not- 
 thou also one of this man’s disciples ? 
 He saith, I am not. 
 
 18 And the servants and officers 
 stood there, who had made a fire of 
 coals ; for it was cold : and they 
 warmed themselves : and Peter stood 
 with them, and warmed himself. 
 
 19 The high priest then asked 
 Jesus of his disciples, and of his 
 doctrine. 
 
 20 Jesus answered him, I spake 
 openly to the world ; I ever taught 
 in the synagogue, and in the temple, 
 whither the Jews always resort ; and 
 in secret have I said nothing. 
 
 21 Why askest thou me? ask 
 them which heard me, what I have 
 said unto them : behold, they know 
 
 29 
 
22G 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 MATT. 
 
 blasphemy ; what further need have 
 we of witnesses? behold, now ye 
 have heard his blasphemy. 
 
 66 What think ye ? They answer- 
 ed and said, He is guilty of death. 
 
 67 Then did they spit in his face, 
 and buffeted him ; and others smote 
 him with the palms of their hands, 
 
 68 Saying, Prophesy unto us, thou 
 Christ, Who is he that smote thee? 
 
 69 Now Peter sat without in the 
 alace : and a damsel came unto 
 im, saying, Thou also wast with 
 
 Jesus of Galilee. 
 
 70 But he denied before them all, 
 saying, 1 know not what thou 
 sayest. 
 
 71 And when he was gone out 
 into the porch, another maid saw 
 him, and said unto them that were 
 there, This fellow was also with 
 Jesus of Nazareth. 
 
 72 And again he denied with an 
 oath, 1 do not know the man. 
 
 73 And after a while came unto 
 him they that stood by, and said to 
 Peter, Surely thou also art one of 
 them ; for thy speech betrayeth 
 thee. 
 
 74 Then began he to curse and 
 to swear, saying , I know not the 
 man. And immediately the cock 
 crew. 
 
 75 And Peter remembered the 
 word of Jesus, which said unto him, 
 Before the cock crow, thou shalt 
 deny me thrice. And he went out, 
 and wept bitterly. 
 
 MARK. 
 
 shall see the Son of man sitting on 
 the right hand of power, and coming 
 in the clouds of heaven. 
 
 63 Then the high priest rent his 
 clothes, and saith, What need we 
 any further witnesses ? 
 
 64 Ye have heard the blasphemy : 
 what think ye ? And they all con- 
 demned him to be guilty of death. 
 
 65 And some began to spit on 
 him, and to cover his face, and to 
 buffet him, and to say unto him, 
 Prophesy : and the servants did 
 strike him with the palms of their 
 hands. 
 
 66 And as Peter was beneath in 
 the palace, there cometh one of the 
 maids of the high priest : 
 
 67 And when she saw Peter 
 warming himself, she looked upon 
 him, and said, And thou also wast 
 with Jesus of Nazareth. 
 
 68 But he denied, saying, I know 
 not, neither understood I what thou 
 sayest. And he went out into the 
 porch ; and the cock crew. 
 
 69 And a maid saw him again, 
 and began to say to them that stood 
 by, This is one of them. 
 
 70 And he denied it again. And 
 a little after, they that stood by said 
 again to Peter, Surely thou art one 
 of them : for thou art a Galilaean, 
 and thy speech agreeth thereto. 
 
 71 But he began to curse and to 
 swear, saying , I know not this man 
 of whom ye speak. 
 
 72 And the second time the cock 
 crew. And Peter called to mind 
 the word that Jesus said unto him, 
 Before the cock crow twice, thou 
 shalt deny me thrice. And when he 
 thought thereon, he wept. 
 
 In these accounts are many particulars, difficult to be reconciled. 
 1. Whilst in the other three gospels Jesus is led straight into 
 the palace of the high priest, we find in John that he is first led 
 
36.] 
 
 BEFORE THE HIGH PRIEST. 
 
 U1 
 
 LUKE 
 
 63 And the men that held J esus 
 mocked him, and smote him. 
 
 64 And when they had blindfold- 
 ed him, they struck him on the face, 
 and asked him, saying, Prophesy, 
 who is it that smote thee 1 
 
 65 And many other things blas- 
 phemously spake they against him. 
 
 66 And as soon as it was day, 
 the elders of the people and the 
 chief priests and the scribes came 
 together, and led him into their 
 council, saying, 
 
 67 Art thou the Christ ? tell us. 
 And he said unto them, If I tell you, 
 ye will not believe : 
 
 18 And if I also ask you, ye will 
 not answer me, nor let me go. 
 
 69 Hereafter shall the Son of 
 man sit on the right hand of the 
 power of God. 
 
 70 Then said they all, Art thou 
 then the Son of God ? And he said 
 unto them, Ye say that I am. 
 
 17 And they said, What need we 
 any further witness ? for we our- 
 selves have heard of his own 
 mouth. 
 
 JOHN 
 
 what I said. 
 
 22 And when he had thus spoken, 
 one of the officers which stood by 
 struck Jesus with the palm of his 
 hand, saying, Answerest thou the 
 high priest so ? 
 
 23 Jesus answered him, If I have 
 spoken evil, bear witness of the evil : 
 but if well, why smitest thou me ? 
 
 24 Now Annas had* sent him 
 bound unto Caiaphas the high 
 priest. 
 
 25 And Simon Peter stood and 
 warmed himself. They said there- 
 fore unto him, Art not thou also one 
 of his disciples ? He denied it , and 
 said, I am not. 
 
 26 One of the servants of the 
 high priest, being his kinsman whose 
 ear Peter cut off, saith, Did not I 
 see thee in the garden with him ? 
 
 27 Peter then denied again : and 
 immediately the cock crew. 
 
 * Had is an interpolation of our trans- 
 lators. The original Greek is anecTeikev, 
 which must apply to a consecutive series of 
 events. 
 
 away to Annas the father-in-law of Caiaphas ( v . 13), and yet with- 
 in a few verses ( v . 15) Peter is said to have followed Jesus into the 
 palace of the high-priest, having been detained a short time at 
 the door until his companion (John ?) had obtained his admission. 
 
228 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 The discrepancy appears to arise solely from the rude and incohe- 
 rent manner in which the fourth gospel is compiled : often relating 
 facts of which no trace occurs elsewhere, it as often damages their 
 credibility by the confused order and incoherent manner in which 
 they are related. 
 
 2. If, then, we cut the previous difficulty, and lay the scene of 
 Christ’s examination in the palace of the high priest, we have next 
 to observe that St Luke puts off that examination until the next 
 morning early (v. 66), leaving Jesus for the night in the hands of 
 the servants and officers who make sport of him, blindfold him, 
 and treat him with many indignities. In this Luke is not borne 
 out by the other three, all of whom relate the examination as 
 occurring over night, and place the buffeting and smiting, as the 
 immediate consequence of his having been therein declared to be 
 worthy of death. 
 
 3. But a third discrepancy, concerning the denial of Christ by 
 Peter, furnishes a still stronger proof that these records have not 
 come down to us with the exactness of a contemporary character, 
 much less with the authority of inspiration. The four accounts 
 of Peter’s denial vary considerably. 
 
 The variations will be more intelligible, exhibited in a tabular 
 form. 
 
 1st Denial. 2nd Denial. 3rd Denial. 
 
 According to Matthew — Out in the porch, to another Out in the porch, to the by- 
 
 seated in an outer room, by maid. standers. 
 
 the fire, to a damsel. 
 
 Mark — Agrees with Matthew in all three. 
 
 Luke — seated in an outer Still near the fire, to another Still near the fire, to a man. 
 
 room by the fire, to a damsel, damsel. 
 
 John — On entering, to the Seated by the fire, to the Still seated by the fire, to 
 
 damsel who kept the door. by-standers. one of the servants, who was 
 
 a relation of Malchus. 
 
 The circumstance of the cock crowing is also differently told. 
 Mark alone says that the first crowing was immediately after the 
 first denial, and the second immediately after the third. The other 
 three place the only crowing with which they were acquainted 
 immediately after the third denial. 
 
 Such variations do not impugn the idea of the fact, but only the 
 accuracy of the writers ; and the introduction of the cock at all 
 
37 .] 
 
 CHRIST'S TRIAL. 
 
 220 
 
 seems to militate against all the four alike, for they all place the 
 scene over night, and cocks do not crow until the dawn of day. 
 
 Lastly, there is a remarkable feature added to the story by saint 
 Luke alone — that Jesus, after the third denial, turned and looked 
 at Peter, who was smitten with remorse and went out to weep 
 bitterly. But all the other three evangelists agree that Jesus and 
 Peter were separated from one another — Matthew and Mark even 
 tell us that, whilst the former was led in before the high priest, the 
 latter sat without by the fire. To harmonize these different 
 authorities, without rejecting one of them, is impossible, though it 
 may not be difficult to extract from them a consistent narrative, if 
 reason and not preconceived opinion, be allowed its due weight in 
 conducting the enquiry. 
 
 CHAPTER XXXVII. 
 
 Christ's trial before Pilate. 
 
 The examination of Christ before the Jewish sanhedrim — for 
 such appears to have been the meeting of priests and elders — 
 being completed ; he is next sent before Pilate, the Roman gover- 
 nor, where he is again tried, and his trial is thus related by the 
 four evangelists. 
 
 MATT. 27, 1—31. MARK 15, 1—20. LUKE 22, 1—25. 
 
 JOHN 18, 28—19, 16. 
 
 When the morning And straightway in Chapter XXII. 28 Then led they 
 was come, all the chief the morning the chief And the whole mul- Jesus from Caiaphas 
 priests and elders of priests held a consul- titude of them arose, unto the hall of judg- 
 
 the people took counsel tation with the elders and led him unto Pi- ment : and it was early ; 
 
 against Jesus to put and scribes and the late. and they themselves 
 
 him to death : whole council, and went not into the judg- 
 
 2 And when they had bound Jesus, and car- ment hall, lest they 
 
 bound him, they led ried him away, and should be defiled ; but 
 
 him away, and deliver- delivered him to Pi- that they might eat the 
 
 ed him to Pontius late. passover. 
 
 Pilate the governor. . 29 Pilate then went 
 
 out unto them, and 
 
 said, What accusation bring ye against this man ! 30 They answered and said unto him, If 
 
 he were not a malefactor, we would not have delivered him up unto thee. 31 Then said 
 Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore 
 said unto him, It is not lawful for us to put any man to death : 32 That the saying of Jesus 
 
 might be fulfilled, which he spake, signifying what death he should die. 33 Then Pilate en- 
 
230 
 
 CHRISTIAN RECORDS. 
 
 WATT. 
 
 11 And Jesus stood 
 before the governor : 
 and the governor ask- 
 ed him, saying, Art 
 thou the King of the 
 Jews ? And Jesus said 
 unto him, Thou sayest. 
 
 12 Andwhenhewas 
 accused of the chief 
 priests and elders, he 
 answered nothing. 
 
 13 Then said Pilate 
 unto him, Hearest 
 thou not how many 
 things they witness 
 against thee ? 
 
 14 And he answered 
 him to never a word ; 
 insomuch that the go- 
 vernor marvelled 
 
 greatly. 
 
 MARK. 
 
 2 And Pilate asked 
 him, Art thou the 
 King of the Jews ? 
 And he answering said 
 unto him, Thou sayest 
 
 IT. 
 
 3 And the chief 
 priests accused him of 
 many things : but he 
 answered nothing. 
 
 4 And Pilate asked 
 him again, saying, 
 Answerest thou no- 
 thing ? behold how 
 many things they wit- 
 ness against thee. 
 
 5 But Jesus yet ans- 
 wered nothing ; so that 
 Pilate marvelled. 
 
 LUKE. 
 
 2 And they began to 
 accuse him, saying, 
 We found this fellow 
 perverting the nation, 
 and forbidding to give 
 tribute to CEesar, say- 
 ing that he himself is 
 Christ a King. 
 
 3 And Pilate asked 
 him, saying, Art thou 
 the King of the Jews ? 
 And he answered him 
 and said, Thou sayest 
 
 IT. 
 
 4 Then said Pilate 
 to the chief priests and 
 to the people, 1 find 
 no fault in this man. 
 
 5 And they were the 
 more fierce, saying, 
 He stirrethup the peo- 
 ple, teaching through- 
 out all Jewry, begin- 
 ning from Galilee to 
 this place. 
 
 6 When Pilate heard 
 of Galilee, he asked 
 whether the man were 
 a Galilaean. 
 
 7 And as soon as he 
 knew that he belonged 
 unto Herod’s jurisdic- 
 tion, he sent him to 
 Herod, Who himself 
 also was at Jerusalem 
 at that time. 
 
 8 And when Herod 
 saw Jesus, he was ex- 
 ceeding glad: for he 
 was desirous to see him 
 of a long seasom, be- 
 cause he had heard 
 many things of him; 
 and he hoped to have 
 seen some miracle done 
 by him. 
 
 9 Then he questioned 
 with him in many 
 words ; but he answer- 
 ed him nothing. 
 
 10 And the chief 
 priests and scribes 
 stood and vehemently 
 accused him. 
 
 11 And Herod with 
 his men of war set him 
 at nought, and mock- 
 ed him, and arrayed 
 him in a georgeous 
 robe, and sent him 
 again to Pilate. 
 
 12 And the same day 
 Pilate and Herod were 
 made friends together : 
 for before they were at 
 enmity between them- 
 selves. 
 
 [CUAP. 
 
 JOHN, 
 
 tered into the judg- 
 ment hall again, and 
 called Jesus, and said 
 unto him, Art thou the 
 King of the Jews ? 
 
 34 Jesus answered 
 him, Sayest thou this 
 thing of thyself, or did 
 others tell it thee of 
 me ? 
 
 35 Pilate answered, 
 Am I a Jew? Thine 
 own nation and the 
 chief priests have deli- 
 vered thee unto me : 
 what hast thou done ? 
 
 36 Jesus answered. 
 My kingdom is not of 
 this world : if my king- 
 dom were of this 
 world, then would my 
 servants fight, that I 
 should not be delivered 
 to the Jews : but now 
 is my kingdom not 
 from hence. 
 
 37 Pilate therefore 
 said unto him. Art 
 thou a king then ? 
 Jesus answered, Thou 
 sayest that I am a king. 
 To this end was 1 born 
 and for this cause 
 came I into the world, 
 that I should bear wit- 
 ness unto the truth. 
 Every one that is of 
 the truth heareth my 
 voice. 
 
37.] 
 
 CHRIST'S TRTAL. 
 
 231 
 
 15 Now at THAT 
 feast the governor was 
 wont to release unto 
 the people a prisoner, 
 whom they would. 
 
 16 And they had 
 then a notable prisoner, 
 called Barabbas. 
 
 17 Therefore when 
 they were gathered to- 
 gether, Pilate said unto 
 them, Whom -will ye 
 that I release unto 
 you ? Barabbas, or 
 Jesus which is called 
 Christ ? 
 
 18 For he knew that 
 for envy they had de- 
 livered him. 
 
 19 When he was set 
 down on the judgment 
 seat, his wife sent unto 
 him, saying, Have 
 thou nothing to do 
 with that just man : 
 for I have suffered 
 many things this day 
 in a dream because of 
 him. 
 
 20 But the chief 
 priests and elders per- 
 suaded the multitude 
 that they should ask 
 Barabbas, and destroy 
 Jesus. 
 
 21 The governor 
 answered and said unto 
 them, Whether of the 
 twain will ye that I 
 release unto you ? 
 They said, Barabbas. 
 
 22 Pilate saith unto 
 them, What shall I do 
 then with Jesus which 
 is called Chrsit ? They 
 all say unto him, Let 
 him be crucified. 
 
 23 And the governor 
 said, Why, what evil 
 hath he done ? But 
 they cried out the more 
 saying, Let him be 
 crucified. 
 
 24 When Pilate saw 
 that he could prevail 
 nothing, but that ra- 
 ther a tumult was 
 made, he took water, 
 and washed his hands 
 
 13 And Pilate, when 38 Pilate saith unto 
 
 he had called together him, What is truth? 
 the chief priests and and, when he had said 
 the rulers and the this, he went out again 
 people, unto the Jews, and 
 
 14 Said unto them, saith unto them, I find 
 Ye have brought this in him no fault at all. 
 man unto me, as one 
 
 that perverteth the 
 people : and, behold, I, 
 having examined him 
 
 6 Now at that feast before you, have found 
 he released unto them no fault in this man 
 one prisoner, whomso- touching those things 
 ever they desired. whereof ye accuse 
 
 7 And there was him: 
 
 one named Barabbas, 15 No, nor yet He- 
 which lay bound rod : for I sent you to 
 with them that had him ; and, lo, nothing 
 made insurrection worthy of death is done 
 with him, who had unto him. 
 committed murder in 16 I will therefore 
 the insurrection. chastise him, and re- 
 
 8 And the multitude lease him. 
 
 crying aloud began to 17 (For of necessity 39 But ye have a 
 desire him to do as he he must release one custom, that 1 should 
 had ever done unto unto them at the release unto you one 
 them. ' feast.) at the passover : will 
 
 9 But Pilate ans- is And they cried ye therefore that I 
 
 wered them, saying, out all at once, saying, release unto you the 
 Will ye that I release Away with this man, King of the Jews ? 
 unto you the King of and release unto us 40 Then cried they 
 the Jews? Barabbas: all again, saying, Not 
 
 10 For he knew that 19 (Who for a cer- this man, but Barabbas. 
 the chief priests had tain sedition made in Now Barabbas was a 
 delivered him for envy, the city, and for mur- robber. 
 
 der, was cast into pri- 
 son.) 
 
 1 1 But the chief 
 priests moved the peo- 
 ple, that he should 
 rather release Barabbas 
 unto them. 
 
 12 And Pilate ans- 
 wered and said again 
 unto them, What will 
 ye then that I shall do 
 unto him whom ye 
 call the King of the 
 Jews ? 
 
 13 And they cried 
 out again, Crucify 
 him. 
 
 14 Then Pilate said 
 unto them, Why what 
 evil hath he done ? 
 And they cried out the 
 more exceedingly, 
 Crucify him. 
 
 20 Pilate therefore, 
 willing to release Jesus 
 spake again to them. 
 
 21 But they cried, 
 saying, Crucify him, 
 crucify him. 
 
 22 And he said unto 
 them the third time, 
 Why, what evil hath 
 he done ? I have found 
 no cause of death in 
 him : I will therefore 
 chastise him, and let 
 him go. 
 
 23 And they were in- 
 stant with loud voices, 
 requiring that he might 
 be crucified. And the 
 voices of them and of 
 the chief priests pre- 
 vailed. 
 
 24 And Pilate gave 
 sentence that it should 
 be as they required. 
 
 Chapter xix. 
 
 Then Pilate there- 
 fore took Jesus, and 
 scourged him. 
 
 2 And the soldiers 
 platted a crown of 
 thorns, and put it on 
 his head, and they put 
 on him a purple robe, 
 
 3 And said, Hail, 
 King of the Jews ! and 
 they smote him with 
 their hands. 
 
 4 Pilate therefore 
 went forth again, and 
 saith unto them, Be- 
 hold, 1 bring him forth 
 to you, that ye may 
 know that I find no 
 fault in him. 
 
 5 Then came Jesus 
 forth, wearing the 
 crown of thorns, and 
 the purple robe. And 
 Pilate saith unto 
 them, Behold the man! 
 
 6 When the chief 
 priests therefore and 
 officers saw him, they 
 cried out, saying, Cru- 
 cify him, crucify him. 
 
232 
 
 CHRISTIAN RECORDS, 
 
 before the multitude, 
 saying, I am innocent 
 of the blood of this just 
 person : see ye to it. 
 
 25 Then answered 
 all the people, and said, 
 His blood be on us, 
 and on our children. 
 
 26 Then released he 
 Barabbas unto them : 
 and when he had 
 scourged Jesus, he de- 
 livered him to be cru- 
 cified. 
 
 27 Then the soldiers 
 of the governor took 
 Jesus into the common 
 hall, and gathered unto 
 him the whole band of 
 soldiers. 
 
 28 And they stripped 
 him, and put on him a 
 scarlet robe. 
 
 29 And when they 
 had platted a crown of 
 thorns, they put it 
 upon his head, and a 
 reed in his right hand : 
 and they bowed the 
 knee before him, and 
 mocked him, saying, 
 Hail, King of the 
 Jews ! 
 
 30 And they spit 
 upon him, and took 
 the reed, and smote 
 him on the head. 
 
 31 And after that 
 they had mocked him, 
 they took the robe off 
 from him, and put his 
 own raiment on him, 
 and led him away to 
 crucify him. 
 
 15 And so Pilate, 
 willing to content the 
 people, released Bar- 
 abbas unto them, and 
 delivered Jesus, when 
 he had scourged him, 
 to be crucified. 
 
 16 And the soldiers 
 led him away into the 
 hall, called Praeto- 
 rium ; and they call 
 together the whole 
 band. 
 
 17 And they clothed 
 him with purple, and 
 platted a crown of 
 thorns, and put it about 
 his HEAD, 
 
 18 And began to sa- 
 lute him, Hail, King 
 of the Jews ! 
 
 19 And they smote 
 him on the head with 
 a reed, and did spit 
 upon him, and bowing 
 their knees worship- 
 ped him. 
 
 20 And when they 
 had mocked him, they 
 took off the purple 
 from him, and put his 
 own clothes on him, 
 and led him out to cru- 
 cify him. 
 
 25 And he released 
 unto them him that for 
 sedition and murder 
 w r as cast into prison, 
 whom they had de- 
 sired ; but lie deliver- 
 ed Jesus to their will. 
 
 [chap. 
 
 Pilate saith unto them, 
 Take ye him, and 
 crucify him : for I find 
 no fault in him. 
 
 7 The Jew's answer- 
 ed him, We have a 
 law, and by our law 
 he ought to die, be- 
 cause he made himself 
 the Son of God. 
 
 8 When Pilate there- 
 fore heard that saying, 
 he w r as the more 
 afraid ; 
 
 9 And went again 
 into the judgment hall, 
 and saith unto Jesus, 
 Whence art thou ? But 
 Jesus gave him no an- 
 swer. 
 
 10 Then saith Pilate 
 unto him, Speakest 
 thou not unto me ? 
 knowest thou not that 
 I have power to cru- 
 cify thee and have 
 power to release thee ? 
 
 1 1 Jesus answered, 
 Thou couldest have no 
 power at all against 
 me, except it were 
 given thee from above : 
 therefore he that de- 
 livered me unto thee 
 hath the greater sin. 
 
 12 And from thence- 
 
 forth Pilate sought to 
 release him : but the 
 Jew's cried out, saying, 
 If thou let this man 
 go, thou art not Caesar’s 
 friend : whosoever 
 
 maketh himself a king 
 speaketh against Cae- 
 sar. 
 
 13 When Pilate 
 therefore heard that 
 saying, he brought 
 Jesus forth, and sat 
 down in the judgment 
 seat in a place that is 
 called the Pavement, 
 but in the Hebrew, 
 Gabbatha. 
 
 14 And it w'as the 
 preparation of passover 
 and about the sixth 
 hour : and he saith 
 unto the Jews, Behold 
 your King ! 
 
 15 But they cried 
 out, Away with him, 
 away with him cru- 
 cify him. Pilate, saith 
 unto them, Shall I 
 crucify vour King ? 
 The chief priests an- 
 swered, We have no 
 king but Caesar. 
 
 16 Then delivered 
 he him therefore unto 
 them to be crucified. 
 
37.] 
 
 CHRIST’S TRIAL. 
 
 233 
 
 That the particulars of this trial are of a legendary character, 
 and will not bear a close examination, must be evident to all 
 who are acquainted with Roman history. It is well known that 
 some years before the crucifixion of our Lord, J udaea had been 
 taken possession of by the Romans, reduced to the form of a pro- 
 vince, and was governed by a procurator. We learn from John, 
 18, 31, in the fourth column of the foregoing harmony, that the 
 Jews had no longer the power of life and death ; which supplies 
 the reason why it was necessary to bring Jesus before Pilate’s tri- 
 bunal. That he was so brought before the Roman procurator, is 
 testified by all the evangelists ; but there lies at the outset a dis- 
 crepancy between John and the other three, as to the place in 
 which this trial was held. For Matthew, Mark, and Luke, all 
 assert that Jesus stood before the governor, and was there accused 
 of many things by the chief priests and elders. But this could 
 hardly be done if the priests and elders remained without and 
 “went not into the judgment hall, lest they should be defiled, but 
 that they might eat the passover.” St John, who tells us this, 
 adapts the circumstances of the trial to this beginning of it, and 
 makes Pilate go backward and forward, out from the judgment 
 hall to the people, and again in from the people to examine Jesus 
 further. This is said to have happened three times, according to 
 saint John, but nothing of the kind is told by the other evange- 
 lists ; which causes great perplexity to the mind in forming a true 
 estimate of this remarkable trial. Perhaps there is no nation in 
 the world, however humble, in which the public administration of 
 justice would be rendered so undignified, as that the chief magis- 
 trate should quit the judgment seat in the trial of a public cri- 
 minal, and, in a question of life and death, go backwards and for- 
 wards between the accuser and the prisoner, that he might hear 
 what they had to plead. It may be said without hesitation that 
 no Roman governor ever condescended to an act which he would 
 deem so derogatory to his rank and dignity. The writer of the 
 fourth gospel was no doubt embarrassed by the connection between 
 Christ’s death and the Jewish passover; and being aware that in 
 
 30 
 
234 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 his own previous narrative, he had not identified the Last Supper 
 with (he paschal feast, he naturally supposed that it was still to 
 come, in which case the Jewish rulers must not disqualify them- 
 selves from partaking of it by immediate contact even with the 
 court of the governor. Whether any traditions had already been 
 embodied into this form, out of which the fourth gospel, was 
 compiled, is now uncertain, but this is not unlikely. We may 
 therefore set aside this peculiar feature of St John's gospel and 
 suppose, with the other three, that accusers and accused stood 
 before the governor. 
 
 2. We must next set aside another incident mentioned by 
 Luke alone, Pilate’s sending Jesus to Herod, not because it would 
 be incompatible with Roman customs — on the contrary it was al- 
 ways agreeable to them that the allied kings should administer 
 justice to their own subjects — but because it is related under many 
 improbable circumstances by Luke, and related by him alone, and 
 because by admitting it as so related, we should crowd too many 
 events into the brief space of time which elapsed between the 
 dawn of day, and the crucifixion. That so singular an incident 
 as the reference of a state prisoner to another tribunal, should 
 have escaped the notice of three out of four contemporary writers, 
 is most significant, and this significancy is increased by the fact 
 that none of their narratives present any break into which the 
 omitted circumstance might be introduced. It is certain that 
 they omitted it because they knew nothing about it. But if it 
 had happened, they could not fail to know it, or, writing by 
 inspiration, they could not but have been inspired with the 
 knowledge of such an important incident. Mark, at all events, 
 ought to have known it by natural means ; for we are told that 
 he wrote what he had heard from saint Peter, who was present in 
 the high priest's palace, and no doubt followed his master into 
 the Roman prsetorium. 
 
 The most improbable circumstance about it is that Herod, a 
 king, “ with his men of war set him at nought, and mocked him, 
 and arrayed him in a gorgeous robe, and sent him again to 
 
CHRIST’S TRIAL. 
 
 235 
 
 37.] 
 
 Pilate.” It is inconceivable that a man of rank should condescend 
 to such degrading conduct, and would be hard to believe, even if 
 it were recorded by all the evangelists. But as it is related by 
 only one s we are driven to look round for a solution of so 
 patent a difficulty; and a solution at once presents itself in the 
 equally remarkable fact, that this mockery of Jesus is related to 
 have happened at four different times^ — first, by the servants of 
 the high priest over night (Luke 22, 63) : secondly, by Herod 
 (Luke 23, 11) : thirdly, by the Roman soldiers before the warrant 
 of crucifixion (John 19, 2) : and fourthly by the same after the war- 
 rant was issued (Matt. 27, 27 : Mark 1 5, 17). We cannot resist the 
 feeling that one circumstance of this nature has here been multiplied 
 into four. The probability is that Jesus was only once mocked — 
 not by Herod who really wished to see Jesus, nor by the Roman sol- 
 ders, for that would have been unworthy of their magnanimous 
 chivalry, but by the servants of the chief priests, who were per- 
 haps pleased with the opportunity of taunting him who had so 
 often with his truthful irony taunted and baffled their masters. 
 
 That Jesus should have been sent to Herod at so early an hour 
 in the morning, is inconceivable; and the multitude of events 
 crowded into so small a space of time throws great improbability 
 on this particular — for we learn from Mark 15, 25, that Christ 
 was crucified immediately after the trial, at nine o’clock in the 
 morning. 
 
 3. A third doubt, with respect to the details of Christ’s trial 
 before Pilate, arises from the discordant statements of the evange- 
 lists about his scourging Jesus. It is well known that Roman 
 criminals condemned to death were scourged, virgis ccesi , before 
 execution. That Jesus was so dealt with, we need not doubt, 
 though only Matthew and Mark say so — “ when he had scourged 
 Jesus, he delivered him to be crucified.” But Luke, who does 
 not actually say that Jesus was eventually scourged, makes Pilate 
 propose to the Jewish people that he should release, i. e. acquit 
 Jesus, having first scourged him — “ chastise him and let him go.” 
 But this would have been a flagrant act of injustice, not only ac- 
 cording to the Roman but every human code of law or right. A 
 
236 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Roman criminal, like an English criminal, was either found guilty, or 
 innocent. If guilty, he was scourged and executed, but if innocent, 
 lie suffered neither. Now all the four evangelists agree that Pilate 
 declared Jesus to be innocent — “ I find no fault in him.” We 
 must therefore look for an explanatipn of this discordancy between 
 the evangelists, in the simplicity of the early Christians and their 
 want of knowledge of the world. If Pilate had been fully convin- 
 ced of Christ's innocence, he would probably not have condemned 
 him, though it may be reasonably admitted that he was not un- 
 willing to gratify the Jewish authorities, and therefore perhaps to 
 look at the charges brought against the prisoner in a Jewish and 
 not a Roman point of view. 
 
 4. The proceedings related to have taken place at the trial must 
 be much qualified before they can be accepted as historical. The 
 questions asked of Jesus have evidently assumed the irregular 
 character likely to have been given them by the Christians talking 
 over such matters in later times, and altogether ignorant of the 
 formality belonging to a court of justice. In particular, the 
 question “ What hast thou done?” — asking the prisoner to state 
 his own offence and to convict himself — reminds one rather of a 
 father's expostulation with his son, or of a master's castigation 
 of his pupil than of a trial in a court of justice bv the governor of 
 a large and important province, conducted according to the laws of 
 the greatest people that ever yet existed upon the earth. 
 
 5. Lastly ; there is a want of uniformity with respect to the 
 custom pleaded by Pilate, of releasing one prisoner, and sacrificing 
 another, on behalf of the people. This custom is nowhere men- 
 tioned by any historian, sacred or profane ; and it may be con- 
 jectured that the confused manner in which it is alluded to by the 
 evangelists is a proof there was no very clear idea of its meaning 
 or application even in their time. All the four tell us that it was 
 
 MATT 27, 32—66. MARK 15, 21—47. 
 
 32 And as they came out, they 21 And they compel one Simon 
 found a man of Cyrene, Simon by a Cyrenian, who passed by, coming 
 
 name : him they compelled to hear out of the country, the father of 
 his cross. Alexander and Rufus, to bear his 
 
37.] 
 
 THE CRUCIFIXION. 
 
 237 
 
 customary for the governor to release unto them a prisoner whom 
 they would; and Dr Hammond, in a note on Matthew 27, 15, 
 says that “ this seems not to have been the custom of the Jews, 
 but introduced by the Roman governor as an act of grace, for the 
 purpose of gaining popularity.” Yet in John 18, 39, Pilate says, 
 “ Ye have a custom that I should release unto you one at the pass- 
 over &c” As if the custom were a Jewish, not a Roman custom 
 — and it was Jewish, not Roman, if it prevailed at all ; for the 
 whole of Roman history may be read in vain, without finding any 
 notice of such a custom prevailing at any period of their existence. 
 It may be suspected, indeed, from a passage in John, 11, 49 — 50, 
 where Caiaphas counsels, 
 
 That it is expedient for us that one man should die for the people &c. 
 that some confusion has been made between an act of release and 
 an act of sacrifice, — that the idea of offering up an innocent victim 
 has been moulded by time into that of releasing a guilty one — a 
 proceeding much more conducive, if not to the glory of God, yet 
 to peace and good-will among men. 
 
 CHAPTER XXXVIII. 
 
 The Crucifixion. 
 
 The execution of Jesus followed unusually soon after sentence 
 was pronounced. At dawn of day, (about 6 o'clock, in the month 
 of May of the year A. D. 30) he was brought before Pilate, and 
 at 9 o'clock (the third hour, Mark, 15, 25) he was crucified. The 
 account of it is found in all the four gospels. 
 
 LUKE 23, 26—56. JOHN 19, 16— 
 
 26 And as they led him away, 16 And they took Jesus and led 
 they laid hold upon one Simon, a him away. 
 
 Cyrenian, coming out of the country, 17 And he, bearing his cross, 
 
238 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 MATT. 
 
 33 And when they were come 
 unto a place called Golgotha, that 
 is to say, a place of a skull, 
 
 34 They gave him vinegar to 
 drink mingled with gall : and when 
 he had tasted thereof \ he would not 
 drink. 
 
 35 And they crucified him, and 
 parted his garments, casting lots : 
 that it might be fulfilled which was 
 spoken by the prophet, They parted 
 my garments among them, and upon 
 my vesture did they cast lots. 
 
 36 And sitting down they watch- 
 ed him there ; 
 
 37 And set up over his head his 
 accusation written, THIS IS 
 JESUS THE KING OF THE 
 JEWS. 
 
 38 Then were there two thieves 
 crucified with him, one on the right 
 hand, and another on the left. 
 
 39 And they that passed by re- 
 viled him, wagging their heads, 
 
 40 And saying, Thou that des- 
 troyest the temple, and buildest it in 
 three days, save thyself. If thou be 
 the Son of God, come down from 
 the cross. 
 
 41 Likewise also the chief priests 
 mocking him, with the scribes and 
 elders, said, 
 
 42 He saved others ; himself he 
 cannot save. If he be the King of 
 Israel, let him now come down from 
 the cross, and we will believe him. 
 
 43 He trusted in God ; let him 
 deliver him now, if he will have 
 him : for he said, I am the Son of 
 God. 
 
 44 The thieves also, which were 
 crucified with him, cast the same in 
 his teeth. 
 
 45 Now from the sixth hour there 
 was darkness over all the land unto 
 the ninth hour. 
 
 46 And about the ninth hour 
 Jesus cried with a loud voice, say- 
 ing, Eli, Eli, lama sabachthani ? 
 
 MARK 
 
 cross. 
 
 22 And they bring him unto the 
 place Golgotha, which is, being in- 
 terpreted, The place of a skull. 
 
 23 And they gave him to drink 
 wine mingled with myrrh : but he 
 received it not. 
 
 24 And when they had crucified 
 him, they parted his garments, cast- 
 ing lots upon them, what every man 
 should take. 
 
 25 And it was the third hour, and 
 they crucified him. 
 
 26 And the superscription of his 
 accusation was written over, THE 
 KING OF THE JEWS. 
 
 27 And with him they crucify 
 two thieves ; the one on his right 
 hand, and the other on his left. 
 
 28 And the scripture was fulfilled, 
 which saith, And he was numbered 
 with the transgressors. 
 
 29 And they that passed by railed 
 on him, wagging their heads, and 
 saying, Ah, thou that destroyest the 
 temple, and buildest it in three days, 
 
 30 Save thyself, and come down 
 from the cross. 
 
 31 Likewise also the chief priests 
 mocking said among themselves 
 with the scribes, He saved others; 
 himself he cannot save. 
 
 32 Let Christ the King of Israel 
 descend now from the cross, that we 
 may see and believe. And they that 
 were crucified with him reviled him. 
 
 33 And when the sixth hour was 
 come, there was darkness over the 
 whole land until the ninth hour. 
 
 34 And at the ninth hour Jesus 
 cried with a loud voice, saying, Eloi, 
 Eloi, lama sabachthani? which is, 
 being interpreted, My God, my God, 
 why hast thou forsaken me ? 
 
 35 And some of them that stood 
 by, when they heard it, said, Behold, 
 he calleth Elias. 
 
 36 And one ran and filled a 
 spunge full of vinegar, and put it on 
 
37.] 
 
 CHRIST'S TRIAL. 
 
 239 
 
 LUKE 
 
 and on him they laid the cross, that 
 he might bear after Jesus. 
 
 27 And there followed him a 
 great company of people, and of 
 women, which also bewailed and 
 lamented him. 
 
 28 But Jesus turning unto them 
 said, Daughters of Jerusalem, weep 
 not for me, but weep for yourselves, 
 and for your children. 
 
 29 For, behold, the days are 
 coming, in the which they shall say, 
 Blessed are the barren, and the 
 wombs that never bare, and the paps 
 which never gave suck. 
 
 80 Then shall they begin to say 
 to the mountains, Fall on us ; and 
 to the hills, Cover us. 
 
 31 For if they do these things in 
 a green tree, what shall be done in 
 the dry ? 
 
 32 And there were also two other, 
 malefactors, led with him to be put 
 to death. 
 
 33 And when they were come to 
 the place, which is called Calvary, 
 there they crucified him, and the 
 malefactors, one on the right hand, 
 and the other on the left. 
 
 34 Then said Jesus, Father, for- 
 give them ; for they know not what 
 they do. And they parted his rai- 
 ment, and cast lots. 
 
 35 And the people stood behold- 
 ing. And the rulers also with them 
 derided him, saying, He saved 
 others ; let him save himself, if he 
 be Christ, the chosen of God. 
 
 36 And the soldiers also mocked 
 him, coming to him, and offering 
 him vinegar, 
 
 37 And saying, If thou be the 
 king of the Jews, save thyself. 
 
 38 And a superscription also was 
 written over him in letters of Greek, 
 and Latin, and Hebrew, THIS IS 
 THE KING OF THE JEWS. 
 
 39 And one of the malefactors 
 which were hanged railed on him, 
 saying, If thou be Christ, save thy- 
 self and us. 
 
 JOHN 
 
 went forth into a place called the 
 place of a skull, which is called in 
 the Hebrew Golgotha : 
 
 1 8 Where they crucifiedpiim, and 
 two other with him, on either side 
 one, and Jesus in the midst. 
 
 19 And Pilate wrote a title, and 
 put it on the cross. And the writ- 
 ing was, JESUS OF NAZARETH 
 THE KING OF THE JEWS. 
 
 20 This title then read many of 
 the Jews : for the place where Jesus 
 was crucified was nigh to the city : 
 and it was written in Hebrew, and 
 Greek, and Latin. 
 
 21 Then said the chief priests of 
 the Jews to Pilate, Write not, The 
 King of the Jews ; but that he said, 
 I am King of the Jews. 
 
 22 Pilate answered, What I have 
 written I have written. 
 
 23 Then the soldiers, when they 
 had crucified Jesus, took his gar- 
 ments, and made four parts, to every 
 soldier a part , and also his coat : 
 now the coat was without seam, 
 woven from the top throughout. 
 
 24 They said therefore among 
 themselves, Let us not rend it, but 
 cast lots for it, whose it shall be : 
 that the scripture might be fulfilled, 
 which saith, They parted my raim- 
 ent among them, and for my vesture 
 they did cast lots. These things 
 therefore the soldiers did. 
 
 25 Now there stood by the cross 
 of Jesus his mother, and his mother’s 
 sister, Mary the wife of Cleophas, 
 and Mary Magdalene. 
 
 26 When Jesus therefore saw his 
 mother, and the disciple standing 
 by, whom he loved, he saith unto 
 his mother, Woman, behold thy 
 son ! 
 
 27 Then saith he to the disciple, 
 Behold thy mother ! And from that 
 hour that disciple took her unto his 
 own home. 
 
 28 After this, Jesus knowing that 
 all things were now accomplished, 
 that the scripture might be fulfilled, 
 
240 CHRISTIAN RECORDS. 
 
 MATT. 
 
 that is to say, My God, my God, 
 why hast thou forsaken me? 
 
 47 Some of them that stood there, 
 when they head that , said, This man 
 calleth for Elias. 
 
 48 And straightway one of them 
 ran and took a spunge, and filled it 
 with vinegar, and put it on a reed, 
 and gave him to drink. 
 
 49 The rest said, Let he, let us 
 see whether Elias will come to save 
 him. 
 
 50 Jesus, when he had cried a- 
 gain with a loud voice, yielded up 
 the ghost. 
 
 51 And, behold, the veil of the 
 temple was rent in twain from the 
 top to the bottom ; and the earth 
 did quake, and the rocks rent ; 
 
 52 And the graves were opened ; 
 and many bodies of the saints which 
 slept arose, 
 
 53 And came out of the graves 
 after his resurrection, and went into 
 the holy city, and appeared unto 
 many. 
 
 54 Now when the centurion, and 
 they that were with him, watching 
 Jesus, saw the earthquake, and those 
 things that were done, they feared 
 greatly, saying, Truly this was the 
 Son of God. 
 
 55 And many women were there 
 beholding afar off, which followed 
 Jesus from Galilee, ministering unto 
 him : 
 
 56 Among which was Mary Mag- 
 dalene, and Mary the mother of 
 James and Joses, and the mother of 
 Zebedee’s children. 
 
 57 When the even was come, 
 there came a rich man of Arima- 
 tlraea, named Joseph, who also him- 
 self was Jesus’s disciple : 
 
 58 He went to Pilate, and begged 
 the body of Jesus. Then Pilate 
 commanded the body to be deli- 
 vered. 
 
 59 And when Joseph had taken 
 the body, he wrapped it in a clean 
 linen cloth. 
 
 MARK 
 
 a reed, and gave him to drink, say- 
 ing, Let alone ; let us see whether 
 Elias will come to take him down. 
 
 37 And Jesus cried with a loud 
 voice, and gave up the ghost. 
 
 38 And the veil of the temple was 
 rent in twain from the top to the 
 bottom. 
 
 39 And when the centurion, 
 which stood over against him, saw 
 that he so cried out, and gave up the 
 ghost, he said, Truly this man was 
 the Son of God. 
 
 40 There were also women look- 
 ing on afar off : among whom was 
 Mary Magdalene, and Mary the 
 mother of James the less and of 
 Joses, and Salome ; 
 
 41 (Who also, when he was in 
 Galilee, followed him, and minis- 
 tered unto him ;) and many other 
 women which came up with him 
 unto Jerusalem. 
 
 42 And now when the even was 
 come, because it was the prepara- 
 tion, that is, the day before the 
 sabbath, 
 
 43 Joseph of Arimatluea, an 
 honourable counsellor, which also 
 waited for the kingdom of God, 
 came, and went in boldly unto Pilate, 
 and craved the body of Jesus. 
 
 44 And Pilate marvelled if he 
 were already dead : and calling unto 
 him the centurion, he asked him 
 whether he had been any while 
 dead. 
 
 45 And when he knew it of the 
 centurion, he gave the body to 
 Joseph. 
 
 46 And he bought fine linen, and 
 took him down, and wrapped him 
 in the linen, and laid him in a se- 
 
37.] 
 
 CHRIST'S TRIAL. 
 
 241 
 
 LUKE 
 
 40 But the other answering re- 
 buked him, saying, Dost not thou 
 fear God, seeing thou art in the same 
 condemnation 1 
 
 41 And we indeed justly ; for we 
 receive the due reward of our 
 deeds : but this man hath done no- 
 thing amiss. 
 
 42 And he said unto Jesus, Lord, 
 remember me when thou comest 
 into thy kingdom. 
 
 43 And Jesus said unto him, 
 Verily I say unto thee, To day shalt 
 thou be with me in paradise. 
 
 44 And it was about the sixth 
 hour, and there was a darkness over 
 all the earth until the ninth hour. 
 
 45 And the sun was darkened, 
 and the veil of the temple was rent 
 in the midst. 
 
 46 And when Jesus had cried 
 with a loud voice, he said, Father, 
 into thy hands I commend my 
 spirit: and having said thus, he 
 gave up the ghost. 
 
 47 Now when the centurion saw 
 what was done, he glorified God, 
 saying, Certainly this was a righte- 
 ous man. 
 
 48 And all the people that came 
 together to that sight, beholding the 
 things which were done, smote their 
 breasts, and returned. 
 
 49 And all his acquaintance, and 
 the women that followed him from 
 Galilee, stood afar off, beholding 
 these things. 
 
 50 And behold, there was a man 
 named Joseph, a counsellor; and he 
 was a good man, and a just : 
 
 51 (The same had not consented 
 to the counsel and deed of them :) 
 he was of Arimathsea, a city of the 
 Jews : who also himself waited for 
 the kingdom of God. 
 
 52 This man went unto Pilate, 
 and begged the body of Jesus. 
 
 53 And he took it down, and 
 wrapped it in linen, and laid it in 
 a sepulchre that was hewn in stone, 
 
 JOHN 
 
 saith, I thirst. 
 
 29 Now there was set a vessel full 
 of vinegar : and they filled a spunge 
 with vinegar, and put it upon hyssop, 
 and put it to his mouth. 
 
 30 When Jesus therefore had re- 
 ceived the vinegar,, he said, It is 
 finished : and he bowed his head, 
 and gave up the ghost. 
 
 31 The Jews therefore, because it 
 was the preparation, that the bodies 
 should not remain upon the cross on 
 the sabbath day, (for that sabbath 
 day was an high day,) besought 
 Pilate that their legs might be 
 broken, and that they might be taken 
 away. 
 
 32 Then came the soldiers, and 
 brake the legs of the first, and of 
 the other which was crucified, with 
 him. 
 
 33 But when they came to Jesus, 
 and saw that he was dead already, 
 they brake not his legs : 
 
 34 But one of the soldiers with a 
 spear pierced his side, and forthwith 
 came there out blood and water. 
 
 35 And he that saw it bare re- 
 cord, and his record is true : and he 
 knoweth that he saith true, that ye 
 might believe. 
 
 36 For these things were done, 
 that the scripture should be fulfilled, 
 A bone of him shall not be broken. 
 
 37 And again another scripture 
 saith, They shall look on him whom 
 they pierced. 
 
 38 And after this Joseph of Ari- 
 mathaea, being a disciple of Jesus, 
 but secretly for fear of the Jews, 
 besought Pilate that he might take 
 away the body of Jesus: and Pik te 
 gave him leave. He came therefore, 
 and took the body of Jesus. 
 
 39 And there came also Nicode- 
 mus, which at the first came to Jesus 
 by night, and brought a mixture of 
 myrrh and aloes, about an hundred 
 pound weight. 
 
 40 Then took they the body of 
 
242 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 MATT. 
 
 60 And laid it in his own new 
 tomb, which he had hewn out in the 
 rock : and he rolled a great stone 
 to the door of the sepulchre, and 
 departed. 
 
 61 And there was Mary Magda- 
 lene, and the other Mary, sitting 
 over against the sepulchre. 
 
 62 Now the next day, that fol- 
 lowed the day of the preparation, 
 the chief priests and Pharisees came 
 together unto Pilate, 
 
 63 Saying, Sir, we remember that 
 that deceiver said, while he was yet 
 alive, After three days I will rise 
 again. 
 
 64 Command therefore that the 
 sepulchre be made sure until the 
 third day, lest his disciples come by 
 night, and steal him away, and say 
 unto the people, He is risen from 
 the dead : so the last error shall be 
 worse than the first. 
 
 65 Pilate said unto them, Ye have 
 a watch : go your way, make it as 
 sure as ye can. 
 
 66 So they went, and made the 
 sepulchre sure, sealing the stone, 
 and setting a watch. 
 
 MARK 
 
 pulchre which was hewn out of a 
 rock, and rolled a stone unto the 
 door of the sepulchre. 
 
 47 And Mary Magdalene and 
 Mary the mother of Joses beheld 
 where he was laid. 
 
 In comparing these four narratives, we observe that St John, 
 as usual, stands aloof from the other three, occasionally making 
 us acquainted with facts which they have omitted, as often omit- 
 ting circumstances which they have related, and frequently relating 
 the same facts in a manner so contradictory to theirs, that no other 
 argument is needful to prove his gospel to be a distinct work, and 
 not, as is commonly supposed, supplementary to the other three. 
 
 There are seven points of divergency in the foregoing harmony ; 
 some of which are irreconcilable even by the widest conjecture, 
 whilst all militate against the contemporary character of the 
 writings. 
 
 1. In the first place St John says that Jesus bore his own cross 
 to the place of execution, called in Hebrew Golgotha : but Mat- 
 thew, Mark, and Luke relate that the soldiers laid hold of one 
 
37.] 
 
 843 
 
 CHRIST'S TRIAL. 
 
 LUKE 
 
 wherein never man before was laid. 
 
 54 And that day was the prepara- 
 tion, and the sabbath drew on. 
 
 55 And the women also, which 
 came with him from Galilee, follow- 
 ed after, and beheld the sepulchre, 
 and how his body was laid. 
 
 56 And they returned, and pre- 
 pared spices and ointments ; and 
 rested the sabbath day according to 
 the commandment. 
 
 JOHN 
 
 Jesus, and wound it in linen clothes 
 with the spices, as the manner of the 
 Jews is to bury. 
 
 41 Now in the place where he was 
 crucified there was a garden ; and 
 in the garden a new sepulchre, 
 wherein was never man yet laid. 
 
 42 There laid they Jesus there- 
 fore because of the J ews’ preparation 
 day , for the sepulchre was nigh at 
 hand. 
 
 Simon a Cyrenian, who was accidentally passing by, and compelled 
 him to carry the cross. The account of John is the most likely 
 to be true ; for it was part of the Roman punishment of cruci- 
 fixion that the criminal should bear his own cross. The opposite 
 story, though told by three writers, is also less likely, because of 
 the injustice done to Simon an innocent passer-by — for it was not 
 a period of revolution among the Jews, when such an outrage 
 might happen, but of regular lawful government. Some of the 
 German commentators have supposed that the designation of 
 Simon, f< father of Alexander and Rufus," added by Mark, was 
 intended to refer to two persons known in after times as “ Alex- 
 ander the coppersmith " and “ Rufus chosen in the Lord " [see 
 Acts 19, 33 : Rom. 16, 13 : 1 Tim. 1, 20 : and 2 Tim. 4, 14]. 
 Others have imagined that the services of Simon were needful, in 
 consequence of our Lord having fainted beneath the weight of 
 the cross. Both of these ideas are conjectural. The absurd 
 legend, of much later growth, that the Cyrenian was thrown in the 
 way, by Providence, and was crucified instead of Jesus, need not 
 arrest our attention one moment. 
 
 2. A very serious discrepancy between John and the other 
 three evangelists concerns the time of the day at which Christ was 
 first tried before Pilate and then crucified. St John says, 19, 14, 
 that it was c< about the sixth hour," that is 12 o'clock at noon, 
 when Pilate, in the course of the trial, said “ Behold your king." 
 But St Mark says, 15, 25, “ it was the third hour," that is, 9 
 
244 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 o’clock in the morning, when “they crucified him.” Thus by 
 ■blending of these two authorities we are led to the inference that 
 he was crucified three hours before he was condemned ! An at- 
 tempt has been made to show that John followed a different no- 
 tation of time from the other three, but no conjectural arrange- 
 ment of the day will harmonize with the interval of three hours 
 from the 3d hour to the 6th hour. Besides which, there is not 
 tile slightest evidence that John has followed a different arrange- 
 ment of time from the others. If he did so, writing under ins- 
 piration, it is remarkable that we should, with such a guide, be 
 left in ignorance on a point of so much importance, such as has 
 altogether vitiated the authority of many other writings less im- 
 portant than the gospels. The more probable way of reconciling 
 the two statements, is to reject one of them. We must prefer 
 the account of St John, because it fixes on a more reasonable time 
 for the condemnation of Jesus, 12 o’clock at noon, than the early 
 hour before 9 o'clock in the morning, as we read in the gospel of 
 St Mark. 
 
 3. It is said by all the evangelists that a draught of liquor was 
 given to Jesus by those who were present at the crucifixion ; but 
 the description of this fact is so different in the four, that it is 
 difficult to discover the real nature of the incident. 
 
 First, Matthew tells us that, before the crucifixion, the soldiers 
 gave him vinegar to drink, mingled with gall ; and that, afterwards 
 about the ninth hour (3 o’clock) when he cried Eli, Eli &c. one 
 of the by-standers “ ran and took a sponge, and filled it with 
 vinegar, and put it on a reed and gave him to drink.” 
 
 With this account Mark’s agrees in the main, but with two 
 divergencies : instead of vinegar and gall, it now r is wine and 
 myrrh : and again, when he who ran and got the sponge, gives 
 Jesus to drink a second time, in Matthew it is “ the rest” of the 
 by-standers who say in ridicule, “Let him alone, let us see whe- 
 ther Elias will come to save him,” but in Mark, it is the man him- 
 self who says it, which is absurd. Again ; in Luke, we hear 
 nothing of the myrrh or gall mingled with the vinegar ; the 
 
37.] 
 
 CHRIST'S TRIAL. 
 
 245 
 
 draught is offered once only and then in mockery, whereas in 
 Matthew and Mark, neither of the two draughts seems to have 
 been offered in a mocking spirit. 
 
 Thirdly ; in John, it is said that the vinegar was mingled 
 neither with gall nor myrrh , but with hyssop, and that it was 
 offered at the request of Jesus himself, who exclaimed “I thirst.” 
 
 These discordancies are of remarkably little importance to the 
 general character of the gospel history, if we are allow ed to explain 
 them reasonably ; but if we regard all the four as distinct inspira- 
 tions, the merest child will ask, why was hyssop inspired to one 
 evangelist, and myrrh or gall to the others ? Why also did the 
 draught flow from the pen of Matthew as given seriously, whilst 
 in Luke it w r as offered in mockery ? We may answer that neither 
 of the four w riters seems to have had an exact idea of the occur- 
 rence, but each wrote down faithfully what had come to him 
 by tradition. Neither of them seems to have been aware that the 
 vinegar, — small sour wine, via du pays — mingled with either 
 gall, myrrh, or hyssop, before it was given to Jesus, was meant 
 in kindness to deaden the pain of crucifixion, and perhaps, after- 
 wards, presented an aspect of mockery to those, who, a hundred 
 and fifty years later, received what was told them by their elders, 
 without having the means of testing the history acurately for 
 themselves. 
 
 4. The words of Christ, as he was hanging on the cross, are 
 variously reported by the four evangelists, and in particular his 
 last exclamation immediately before his death. The dying words 
 of emiuent individuals are always of interest and have often been 
 recorded in history; but in hardly one case out of a hundred is 
 there any variation in the accounts about the exact words spoken. 
 In the case of our Lord, however, it is impossible to reconcile the 
 divergent reports of his last words upon the cross. With the ex- 
 ception that Matthew and Mark agree in making him speak twice 
 only, first, “ Eli, Eli, lama sabachthani,” and then, his last cry, 
 before he died, the other tw r o evangelists differ from both of these, 
 and, multiplying the number of Christ’s speeches, differ wholly 
 
246 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 from one another. For instance, Luke has nothing of Eli, eli, 
 latna sabachthani, but tells us of a dialogue between Christ and 
 the thieves; after which he says that Jesus cried with a loud 
 voice, and, having exclaimed “ Into thy hands I commend my 
 spirit, ” gave up the ghost. St John, however, knows nothing of 
 all this, but in its place has a dialogue with Christ's mother, and 
 with John — “ Woman, behold thy son !" “Behold thy mother !'' 
 after which he exclaims, “ I thirst/' and then with the words 
 “It is finished !’' bows his head and gives up the ghost. Nowin 
 these St John and St Luke positively contradict one another: 
 the one says, the last words were “ Father, into thy hands I com- 
 mend my spirit the other says the words were “ It is finished." 
 The difference is unimportant — perhaps both cries were uttered, 
 and we might not wonder at two writers having described the 
 matter differently, if it were not generally believed that both of 
 those writers drew their history not from human sources but from 
 inspiration. 
 
 5. A fifth variation between the evangelists is found in their 
 account of the two thieves crucified with Jesus. In Matthew 
 they “ cast the same in his teeth in Mark they “ revile him 
 but in Luke, it is only one of the malefactors that reviles Christ, 
 the other repents, and confessing his sins, is promised immediate 
 happiness with Christ in paradise. The only reasonable explana- 
 tion of this difference is, that the first two evangelists did not 
 know of the exact particulars, recorded more at length by Luke. 
 
 6. The inscription, placed by Pilate upon the cross, occurs in 
 four different forms, according to the gospel in which it is found. 
 The four forms are these. 
 
 This is Jesus the king of the Jews. Matt. 
 
 The king of the Jews. Mark. 
 
 This is the king of the Jews. Luke. 
 
 Jesus of Nazareth the king of the Jews. John. 
 
 As the value of inscriptions depends wholly upon their being 
 
37.] 
 
 CHRIST’S TRIAL. 
 
 247 
 
 faithfully and exactly copied, it is evident that the inscription now 
 under consideration cannot be relied on for accuracy, but has been 
 handed down in a popular form by divers traditions, each of 
 which has been adopted by one or other of the four evangelists. 
 
 7. Neither can we form a very accurate idea of the mode in 
 which the soldiers cast lots for Christ’s clothing, seeing that all 
 the accounts of it are vague and discordant. 
 
 Matthew describes the process as if he thought they cast lots 
 on all Christ’s garments alike — “ they parted his garments, casting 
 lots.” 
 
 Mark, following the same idea, explains it more fully, “ parted 
 his garments, casting lots upon them, what every man should 
 take/’ 
 
 Luke uses the very general expression — “ parted his garments, 
 and cast lots.” 
 
 The general notion which these terms convey is clearly to the 
 effect that the whole of Christ’s clothing was divided into portions, 
 and lots were then drawn, to determine what portion each soldier 
 should take. This interpretation is not weakened by Matthew’s 
 applying a prophecy from the old Testament to this subject, “They 
 parted my garments among them, and upon my vesture did they 
 cast lots ( Ps . 22, 18) for there is a distinction made in our 
 translation between garments and vesture , where there is no dis- 
 tinction in the original Greek, l/jidna and IfiaTurgLo^. Indeed, 
 even in English, it would be difficult to point out a real difference 
 between garments and vesture. The truth is that in the connec- 
 tive and lies the cause of the confusion. We should read, “ even 
 upon my vesture did they cast lots, “ and we again come to the 
 same conclusion that all the articles of Christ’s clothing were dis- 
 tributed by lot among the soldiers. 
 
 We turn then to the fourth gospel, where we find a much more 
 detailed account of the matter. It appears from John that there 
 were four soldiers, and that the clothes were divided into four 
 parts, one of which in consequence was given without lotto each. 
 But the tunic, xctcou — coat in our testaments — being of a pecu- 
 
248 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 liar make, woven in one piece without seam throughout, was not 
 cut into four parts, but reserved as a fifth portion, for which the 
 four soldiers cast lots separately. It is also to be observed that 
 the same text from the Old Testament is quoted by John in illus- 
 trating this story, which has been already named as quoted by St 
 Matthew. A thought here comes iuto the mind, which seems to 
 explain the whole. Did not St John's narrative grow out of the 
 Greek version of the supposed prophesy, in which there is a fan- 
 ciful distinction between l^ana garments and l/jLaTia/io 9 vesture P 
 It is known that popular prophecies tend to bring on their own 
 fulfilment. If it was so here, which looks in every way probable, 
 the idea of the lot having been applied to the tunic or seamless- 
 coat, has gradually growth out of the necessity of harmonizing 
 the incident with the prophecy of it found in the Book of Psalms. 
 
 7. We come to the seventh and last point of difference between 
 the four gospels concerning the lookers on or bystanders who 
 were present at the consummation of Christ's marvellous career. 
 
 We learn from Matthew that there were present, 1. The centu- 
 rion and Roman soldiers. 2. The chief priests, scribes and elders, 
 who mocked him saying, “ He saved others &c." 3. Many 
 
 “'women, which followed Jesus from Galilee, ministering unto 
 him : among which was Mary Magdalene, and Mary the mother 
 of James and Joses, and the mother of Zebedee's children." Two 
 of these women, Mary Magdalene and the other Mary, followed the 
 body to the sepulchre, and sat down over against the sepulchre. 
 
 In Mark's gospel, instead of “ the mother of Zebedee's chil- 
 dren is the more particular definition of “ Salome," which is sup- 
 posed (o be the name of the same person. 
 
 In Luke's gospel, are some additional circumstances. We read 
 that “a great company of people followed him," and “of women, 
 which also bewailed and lamented him." It was to these that 
 Jesus turned and uttered that beautiful address, “ Daughters of 
 Jerusalem, weep not for me, but weep for yourselves and for your 
 children"— and if he had ended there, the picture would have 
 been complete, but Luke makes him add, if not without meaning. 
 
CRUCIFIXION. 
 
 249 
 
 3S.J 
 
 yet certainly so as to weaken the force of the preceding apostrophe, 
 some parts of an address which lie had delivered some time 
 before (see Luke 21, 23), and some words which occur almost 
 verbatim in the Septuagint version of the prophet Hosea (10,8). 
 
 It appears also from verse 48, that all his acquaintance, and the 
 women that followed him from Galilee, stood afar off, beholding 
 his crucifixion. 
 
 Between these particulars, recorded by Matthew, Mark and 
 Luke, and John, there is not a perfect agreement, for the latter 
 says that the women who followed Christ were his mother's sister 
 the wife of Cleophas, and Mary Magdalene, and that they stood 
 “ by the cross," and not “ afar off," as in Luke's gospel. Be- 
 sides these women, John also the beloved disciple was present, 
 and received his master's parting admonition to take charge of 
 his bereaved mother. 
 
 The list of women does not coincide with that given by the 
 other evangelists : they say nothing of Mary Christ's mother, — 
 a remarkable omission, which alone is enough to prove the tradi- 
 tional character of the writings. John moreover does not men- 
 tion Salome, the mother of Zebedee's children, and instead of 
 Mary the mother of James and Joses, he has Mary the wife of 
 Cleophas. It is not certain that these designations point to the 
 same person; for, at Matthew 10, 3, we find that James, com- 
 monly called the Less, was the son, not of Cleophas, but of Alp- 
 heus; and there is no proof that Alpheus and Cleophas were the 
 same person, as some of our commentators have gratuitously 
 assumed. An additional difficulty is occasioned by the mention 
 of Christ's f mother's sister ' being present. The words are so 
 closely connected with “Mary the wife of Cleophas," that they 
 are generally thought to describe the same person. If so, two 
 sisters, Christ's mother and his aunt, bore the same name, Mary — - 
 a most remarkable and improbable circumstance in those days, 
 when persons bore only one proper name, and likely to result in 
 great family confus’on. 
 
250 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 CHAPTER XXXIX. 
 
 The Resurrection of Christ and the witnesses thereof. 
 
 We have seen in the preceding chapters that the exact order of 
 time and other particulars regarding the last supper of our Lord 
 with his disciples and the events incidental to his seizure, trial, 
 and crucifixion, cannot now be clearly ascertained. The interval, 
 however, of a Jewish sabbath, or day of rest, when no one stirred 
 abroad, and consequently nothing happened to embroil further 
 the course of the history, gives us a fresh point for starting, and 
 w e find that all the four evangelists present a tolerable agreement 
 as to the momentous occurrences which next follow. The expres- 
 sion a ‘ tolerable agreement ' implies that some critics object to 
 the terms employed by the several gospel -writers to describe the 
 point of time when the scene re-opens with a visit made by certain 
 women to the tomb of Jesus. Matthew relates that “it was at the 
 end of the sabbath, as it began to dawn toward the first day of 
 the week,” and St John tells us that it was early, when it was yet 
 dark”: but these terms, though apparently contradictory, are yet 
 not so, for who does not know that the dawn begins to shew itself 
 
 MATT. 28, 1 — 15. 
 
 In tlie end of the sabbath, as it 
 began to dawn toward the first day 
 of the week, came Mary Magdalene 
 and the other Mary to see the se- 
 pulchre. 
 
 2 And, behold, there was a great 
 earthquake : for the angel of the 
 Lord descended from heaven, and 
 
 MARK 16, 1—11. 
 
 And when the sabbath was past, 
 Mary Magdalene, and Mary the 
 mother of James, and Salome, had 
 bought sweet spices, that they might 
 come and anoint him. 
 
 2 And very early in the morning 
 the first day of the week, they came 
 unto the sepulchre at the rising of 
 the sun. 
 
 ,3 And they said among them- 
 selves, Who shall roll us away the 
 stone from the door of the sepul- 
 chre ? 
 
faintly in the remote cast, whilst the face of the heaven is stiP 
 dark, though not perhaps densely dark P Strictly speaking, also, 
 the end of the sabbath means Sat urday evening, after six o'clock ; 
 but the qualifying words, “as it began to dawn towards the first 
 day of the week," shew plainly that St Matthew was speaking 
 not of the evening, but of the morning after the sabbath. The 
 chief difficulty which attends the comparison of tiie four narratives 
 is the observation of St Mark, “ They came unto the sepulchre at 
 the rising of the sun." If the sun were just rising, it. could not 
 be yet dark, though probably the interval between the time of 
 the women's setting out from home and their arrival at the sepul- 
 chre, in latitudes where there is not much twilight, may have 
 been long enough to account for the different descriptions used 
 by the evangelists. After all, it. appears unnecessary to harmonize 
 statements which are not very far apart from one another ; they 
 point out, within an hour or two probably, the time at which the 
 women named by the evangelists set out on a visit to Christ's 
 tomb very early on the Sunday morning after his crucifixion. 
 
 Here however their agreement ends, and we find a series of 
 facts stated by each in so different a manner, that it is impossible 
 to harmonize them exactly. 
 
 LUKE 24, 1—12. 
 
 Now upon the first day of the 
 week, very early in the morning, 
 they came unto the sepulchre, 
 bringing the spices which they had 
 prepared, and certain others with 
 them. 
 
 2 And they found the stone roll- 
 ed away from the sepulchre. 
 
 3 And they entered in, and found 
 not the body of the Lord Jesus. 
 
 JOHN 20, 1—18. 
 
 The first day of the week cometh 
 Mar)' Magdalene early, when it was 
 yet dark, unto the sepulchre, 
 
 and seeth the stone taken away 
 from the sepulchre. 
 
252 
 
 CHRISTIAN RECORDS. 
 
 [chap* 
 
 MATT. 
 
 came and rolled back the stone 
 from the door, and sat upon it. 
 
 3 His countenance was like light- 
 ning, and his raiment white as 
 snow : 
 
 4 And for fear of him the keep- 
 ers did shake, and became as dead 
 men. 
 
 5 And the angel answered and 
 said unto the women, Fear not ye : 
 for I know that ye seek Jesus, 
 which was crucified. 
 
 6 He is not here : for he is risen, 
 as he said. Come, see the place 
 where the Lord lay. 
 
 7 And go quickly, and tell his 
 disciples that he is risen from the 
 dead ; and, behold, he goeth before 
 you into Galilee ; there shall ye see 
 him : lo, I have told you. 
 
 8 And they departed quickly 
 from the sepulchre with fear and 
 great joy ; and did run to bring his 
 disciples word. 
 
 9 And as they went to tell his 
 disciples, behold, Jesus met them, 
 saying, All hail. And they came 
 and held him by the feet, and 
 worshipped him. 
 
 10 Then said Jesus unto them, 
 Be not afraid : go tell my brethren 
 that they go into Galilee, and there 
 shall they see me. 
 
 11 Now when they were going, 
 behold, some of the watch came 
 into the city, and shewed unto the 
 chief priests all the things that w ere 
 done. 
 
 12 And when they were assem- 
 bled with the elders, and had taken 
 counsel, they gave large money 
 unto the soldiers, 
 
 13 Saying, Say ye, His disciples 
 came by night, and stole him aivay 
 while we slept. 
 
 14 And if this come to the go- 
 vernor’s ears, we will persuade him, 
 and secure you. 
 
 15 So they took the money, and 
 did as they were taught : and this 
 saying is commonly reported among 
 the J ews until this day. 
 
 MARK 
 
 4 And when they looked, they 
 saw that the stone was rolled away, 
 for it was very great : 
 
 5 And entering into the sepul- 
 chre, they saw a young man sitting 
 on the right side, clothed in a long 
 white garment ; and they were 
 affrighted. 
 
 6 And he saith unto them, Be 
 not affrighted : Ye seek Jesus of 
 Nazareth, which was crucified; he 
 is risen; he is not here: behold 
 the place where they laid him. 
 
 7 But go your way, tell his dis- 
 ciples and Peter that he goeth be- 
 fore you into Galilee : there shall 
 ye see him, as he said unto you. 
 
 8 And they w T ent out quickly, 
 and fled from the sepulchre; for 
 they trembled and were amazed : 
 neither said they any thing to any 
 man ; for they were afraid. 
 
 9 Now when Jesus was risen 
 early the first day of the week, he 
 appeared first to Mary Magdalene, 
 out of whom he had cast seven 
 devils. 
 
 10 And she went and told them 
 that had been with him, as they 
 mourned and wept. 
 
 11 And they, when they had 
 heard that he was alive, and had 
 been seen of her, believed not. 
 
39.] 
 
 RESURRECTION. 
 
 253 
 
 LUKE 
 
 4 And it came to pass, as they 
 were much perplexed thereabout, 
 behold, two men stood by them in 
 shining garments : 
 
 5 And as they were afraid, and 
 bowed down their faces to the earth, 
 they said unto them, Why seek ye 
 the living among the dead? 
 
 6 He is not here, but is risen : 
 remember how he spake unto you 
 when he was yet in Galilee, 
 
 7 Saying, The Son of man must 
 be delivered into the hands of sin- 
 ful men, and be crucified, and the 
 third day rise again. 
 
 8 And they remembered his 
 words, 
 
 9 And returned from the sepul- 
 chre, and told all these things unto 
 the eleven, and to all the rest. 
 
 10 It was Mary Magdalene, and 
 Joanna, and Mary the mother of 
 James, and other women that were 
 with them, which told these things 
 unto the apostles. 
 
 11 And their words seemed to 
 them as idle tales, and they be- 
 lieved them not. 
 
 12 Then arose Peter, and ran 
 unto the sepulchre; and stooping 
 down, he beheld the linen clothes 
 laid by themselves, and departed, 
 wondering in himself at that which 
 was come to pass. 
 
 JOHN 
 
 2 Then she runneth, and cometh 
 to Simon Peter, and to the other 
 disciple, whom Jesus loved, and 
 saith unto them, They have taken 
 the Lord out of the sepulchre, and 
 we know not where they have laid 
 him. 
 
 3 Peter therefore went forth, and 
 that other disciple, and came to the 
 sepulchre. 
 
 So they ran both together : and 
 the other disciple did outrun 
 Peter, and came first to the sepul- 
 chre. 
 
 5 And he stooping down, and 
 looking in , saw the linen clothes ly- 
 ing ; yet went he not in. 
 
 6 Then cometh Simon Peter fol- 
 lowing him, and went into the se- 
 pulchre, and seeth the linen clothes 
 lie. 
 
254 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 JOHN 
 
 7 And the napkin, that was about his head, not lying with the linen 
 clothes, but wrapped together in a place by itself. 
 
 8 Then went in also that other disciple, which come first to the sepul- 
 chre, and he saw, and believed, 
 
 9 For as yet they knew not the scripture, that he must rise again from 
 the dead. 
 
 10 Then the disciples went away again unto their own home. 
 
 11 But Mary stood without at the sepulchre weeping : and as she wept, 
 she stooped down, and looked into the sepulchre, 
 
 12 And seeth two angels in white sitting, the one at the head, and the 
 other at the feet, wdiere the body of Jesus had lain. 
 
 13 And they say unto her, Woman, why weepest thou? She saitli unto 
 them, Because they have taken away my Lord, and 1 know not where 
 they have laid him. 
 
 14 And when she had thus said, she turned herself back, and saw Jesus 
 standing, and knew not that it was Jesus. 
 
 15 Jesus saith unto her, Woman, why weepest thou? whom seekest 
 thou? She, supposing him to be the gardner, saith unto him, Sir, if thou 
 have borne him hence, tell me where thou hast laid him, and 1 will take 
 him away. 
 
 l(i Jesus saith unto her, Mary. She turned herself, and saith unto 
 him, Rabboni ; which is to say, Master. 
 
 17 Jesus saith unto her, Touch me not; for I am not yet ascended 
 to my Father: but go to my brethren, and say unto them, I ascend 
 unto my Father, and your Father; and to my God, and your God. 
 
 18 Mary Magdalene came and told the disciples that she had seen 
 the Lord, and that he had spoken these things unto her. 
 
 1. According to St Matthew, ‘ Mary Magdalene and the other 
 Mary* are the women who go to see the sepulchre : Mark has 
 three names, ‘ Mary Magdalene, and Mary the mother of James, 
 and Salome': according to Luke {verse 10), “It was Mary Mag- 
 dalene, and Joanna, and Mary the mother of James, and other 
 women that were with them, which told these things unto the 
 apostles": lastly St John names ‘ Mary Magdalene' only as 
 coming to the sepulchre at that early hour. The explanation 
 given by the harmonists and commentators is that each writer has 
 named such w T omen only as suited his peculiar object. But what 
 specific object could this be ? There is no ground for believing 
 that the four evangelists wrote for a separate and especial purpose 
 or design : this is the conjecture of those who find it convenient 
 to have such a basis on which to rest other conclusions equally 
 
30.] 
 
 RESURRECTION. 
 
 conjectural. It is more reasonable to suppose that each writer 
 recorded what he had been told, and that, as tradition varied, so 
 also is there a variation in their accounts. It is true that John was 
 the only disciple who could claim to have been au eye-witness, and 
 he, at least, leaves no room for doubting that Mary Magdalene 
 went alone to the tomb. No sooner did she see that it was empty 
 than she ran off — a most natural thing to do if she was alone, but 
 equally unnatural if any other woman was in her company. This 
 feature of St John’s gospel shews that his account at least cannot 
 be harmonized with the others, though they may perhaps, even as 
 far as this point is concerned, be brought into something like a 
 conventional agreement. 
 
 Z. But the object which the men had in view by making so 
 early a visit to the tomb, involves a second discrepancy, between 
 Matthew and John, who take one view of the matter, and Mark 
 and Luke, who take the other. The first and fourth evangelists 
 allege no other motive on the part of the women than the wish, 
 which was exceedingly natural and praiseworthy, of seeing again 
 the tomb of their beloved benefactor. But Mark and Luke at- 
 tribute to them the wish to embalm the body of Jesus. We have 
 no means of determining which of these motives was the real one, 
 but, if it should be thought that Mark and Luke have stated the 
 case correctly, it is remarkable that Matthew and John, both of 
 whom were of the number of the twelve apostles, and the latter 
 an eye-witness, should have omitted such a fact, whilst the other 
 two evangelists, who were neither eye-witnesses nor apostles, should 
 have added it. A certain degree of preference may perhaps be 
 claimed for Matthew and John, on the ground, that Joseph of 
 Arimathaea is said to have already embalmed the body before it 
 was consigned to the tomb, but even this fact seems to be involved 
 in as much difficulty as that which it is adduced to illustrate. 
 
 3. A third, and still more serious discrepancy is found in the 
 different ways in which the appearance of the angels is recorded. 
 Matthew mentions only one angel ; who came down from heaven, 
 and rolling away the slone from the door cf the sepulchre sat 
 
256 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 down upon it, outside the tomb ; — all this, apparently, done in 
 the presence of the two Maries at the moment of their arrival. 
 Mark however relates, that they found the stone rolled away, and 
 entering in, saw a young man silting on the right side } clothed in 
 a long white garment. St Luke relates, with Mark, that they 
 found the stone rolled away, and entered in ; where, as they were 
 perplexed at not finding Christ's body, two men stood by them in 
 shining garments . Lastly St John says that Mary Magdalene 
 
 had run off to call Peter, and having returned in his company, 
 had remained behind when he left the tomb, and then, on looking 
 into the tomb, saw two angels in white , silting , the one at the head f 
 and the other at the feet , where the body of Jesus had lain . It is 
 plain that where the four narratives differ so totally, it is impos- 
 sible to harmonize them, in any other way than by multiplying the 
 vision of angels in a most surprising manner, and — as regards the 
 writers — by supposing that they carefully closed their eyes to 
 every thing except the very fact which they were relating, 
 no matter how it might be surrounded by other incidents 
 which in the eyes of another writer would give it a totally diffe- 
 rent character, and lead to a wholly different description. If we 
 were called upon to determine the real nature of the appearances 
 of the angels, as recorded in any other work, it might not be dif- 
 ficult to set aside all the divergencies that lie between the four 
 narratives, and so to extract what remains as common to them all. 
 By this abstraction, we should infer that Mary Magdalene, for 
 certain, and perhaps also some other women in her company, went 
 at an early hour to see the sepulchre of Jesus, and that, when they 
 arrived there, an angel — perhaps two — appeared and told them 
 that Jesus was already risen. This origiual and simple story, 
 handed down by tradition, had grown, after a hundred years or 
 more, into the four varied narratives which we find in the four 
 gospels. 
 
 4. A fourth difference between the evangelists in their descrip- 
 tion of the same Sunday morning, concerns the visit of Peter to 
 
RESURRECTION. 
 
 257 
 
 39.] 
 
 the sepulchre. Here again, each writer has a different mode of 
 viewing the matter. 
 
 According to St Matthew, the women, as instructed by the 
 angel, go and tell the disciples that their master was risen from 
 the dead, but nothing is said of a visit of Peter to the tomb. 
 
 In St Mark's gospel, the same turn is given to the account ; 
 but the words of the angel are “ Go your way, tell his disciples 
 and Peter &c." Still the writer does not add that Peter went to 
 the sepulchre to see with his own eyes what had happened. 
 
 It is in the third gospel that we first find a hint of this fact. 
 It is there stated that the women reported what they had seen to 
 the apostles who received their report as idle tales. “ Then arose 
 Peter and ran unto the sepulchre ; and stooping down, he beheld 
 the linen clothes laid by themselves, and departed, wondering in 
 himself at that which was come to pass." This visit, it will be 
 observed, is still unconnected with that of Mary Magdalene, and 
 later in point of time. 
 
 But in St J ohn's gospel, the story receives several new features. 
 Mary Magdalene, alone, runs and calls Peter, to whom John is 
 added, and all three return to the tomb. Peter and John then 
 depart, leaving Mary Magdalene alone; and all this precedes both 
 the appearance of the angels to her and her announcement of Christ's 
 resurrection to the whole body of the apostles. In deciding be- 
 tween the two, whilst, on the one hand, we bow to the supposed 
 authority which John might claim as an eye-witness, yet, on the 
 other hand, his account is less probable than that of the other 
 evangelists, because it multiplies the visits, backwards and for- 
 wards, to and from the tomb ; because it is less simple than the 
 other accounts ; and because it is not likely that Peter and John 
 would have left Mary Magdalene alone weeping at the tomb. 
 
 5. A remarkable incident among those which occur at the se- 
 pulchre is the appearance of Christ himself to the women, as they 
 leave the spot to fulfil the commands of the angel. In the rela- 
 tion of this occurrence, Mark is more concise than Matthew, but 
 ■without any other points of difference. St John tells the story 
 
 33 
 
258 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 in a very different way from St Matthew, partly because lie re- 
 presents Mary Magdalene as being alone. In the first gospel Jesus 
 salutes them, and they at once know him. In *St John, Mary 
 does not know him, until he has emphatically called her by name. 
 She even takes him for the gardener and asks him if he knows 
 where the body of Jesus has been carried. This account has not 
 an air of probability about it ; for it gives a low idea of Christ's 
 personal appearance to mistake him for the gardener, and the in- 
 terval of one day could not have produced forgetfulness in Mary's 
 mind. The paleness produced by the death which his body had 
 suffered would even have guided her mind to a recognition — not 
 a forgetfulness of him. We must therefore choose the account 
 which Matthew gives of this highly interesting interview. 
 
 But another objection lies against the exact accuracy of the 
 words which were spoken by the angels, drawn from the appear- 
 ance of Christ so speedily afterwards. St Matthew and St Mark 
 represent the angel as bidding Mary tell his disciples that they 
 should see Christ again in Galilee : and yet the words are hardly 
 out of the angel's mouth, before Mary herself sees him there upon 
 the spot, and all the disciples see him that same day in Jerusa- 
 lem. We must suppose that the conversation between Mary and 
 the angels was preserved a long time by tradition, and gradually 
 assumed a different character, as it flowed, during a hundred 
 years or more, into different channels. 
 
 6. It is not unworthy of enquiry why St Matthew alone should 
 have related that the Jewish authorities sealed the stone and set a 
 guard of Roman soldiers, who fled at the appearance of the angel 
 who accosted Mary. That so remarkable a guarantee against 
 fraud should have faded away, so as to be known to only one of 
 the four writers of gospels, furnishes a strong probability that the 
 gospels were not written by the apostles themselves, or by their 
 contemporaries ; for they would certainly not have omitted to re- 
 cord such an occurrence. 
 
40.] 
 
 259 
 
 CHRIST’S APPEARANCES. 
 
 CHAPTER XL. 
 
 Christ’s appearances to his disciples. 
 
 On the day of Christ’s resurrection he is said by Mark and 
 Luke to have shewn himself to two of his disciples, on the ray to 
 Emmaus. This was his first appearance to any of his disciples 
 and is thus related. 
 
 LUKE 24, 13—32. 
 
 13 And, behold, two of them 
 went that same day to a village 
 called Emmaus, which was from Je- 
 rusalem about threescore furlongs. 
 
 14 And they talked together of all 
 these things which had happened. 
 
 15 And it came to pass, that, while they communed together and reason- 
 ed, Jesus himself drew near, and went with them. 
 
 16 But their eyes were holden that they should not know him. 
 
 17 And he said unto them, What manner of communications are these 
 that ye have one to another, as ye walk, and are sad? 
 
 18 And the one of them, whose name was Cleophas, answering said 
 unto him, Art thou only a stranger in Jerusalem, and hast not known the 
 things which are come to pass there in these days ? 
 
 19 And he said unto them, What things? And they said unto him, Con- 
 cerning Jesus of Nazai’eth, which was a prophet mighty in deed and word 
 before God, and all the people : 
 
 20 And how the chief priests and our rulers delivered him to be con- 
 demned to death, and have crucified him. 
 
 21 But we trusted that it had been he which should have redeemed Is- 
 rael : and beside all this, to day is the third day since these things were 
 done. 
 
 22 Yea, and certain women also of our company made us astonished, 
 which were early at the sepulchre ; 
 
 23 And when they found not his body, they came, saying, that they 
 had also seen a vision of angels, which said that he was alive. 
 
 21 And certain of them which were with us went to the sepulchre, and 
 found it even so as the women had said : hut him they saw not. 
 
 25 Then he said unto them, O fools, and slow of heart to believe all that 
 the prophets have spoken : 
 
 26 Ought not Christ to have suffered these things, and to enter into his 
 glory ? 
 
 27 And beginning at Moses and all the prophets, he expounded unto 
 them in all the scriptures the things concerning himself. 
 
 23 And they drew nigh unto the village, whither they went: and he 
 made as though he would have gone further. 
 
 29 But they constrained him, saying, Abide with us : for it is toward 
 eyening, and the day is far spent. And he went in to tarry with them. 
 
 30 And it came to pass as he sat at meat with them, he took bread, 
 and blessed it, and brake, and gave to them 
 
 MARK 16, 12—13. 
 
 12 After that he appeared in 
 another form unto two of them, as 
 they walked, and went into the 
 country. 
 
260 
 
 CHRISTIAN RECORDS. 
 
 [CIIAP. 
 
 31 And their eyes were opened, and they said one to another, Did not 
 our heart burn within us, while he talked with us by the way, and while 
 
 he opened to us the scriptures ? 
 
 32 And they went and told it 
 unto the residue : neither believed 
 they them. 
 
 .From Emmaus the scene shifts forthwith to Jerusalem : and the 
 four narratives vary considerably about the events which follow. 
 Matthew's account is the shortest — he knows nothing of the walk 
 to Emmaus, and represents the eleven disciples as going direct to 
 Galilee, where they receive Christ's final orders, and the gospel 
 history is at an end. 
 
 MATT. 28, 16—20. 
 
 16 Then the eleven disciples went away into Galilee, into a mountain 
 where Jesus had appointed them. 
 
 17 And when they saw him, they worshipped him : hut some doubted. 
 
 18 And Jesus came and spake unto them, saying, All power is given 
 unto me in heaven and in earth. 
 
 19 Go ye therefore, and teach all nations, baptizing them in the name 
 of the Father, and of the Son, and of the Holy Ghost : 
 
 20 Teaching them to observe all things whatsoever 1 have commanded 
 you : and, lo, I am with you alway, even unto the end of the world. 
 Amen. 
 
 In Mark, also, the narrative is very short, but as he lays the 
 scene principally at Jerusalem, his account will be best viewed in 
 juxta-position with the other two. 
 
 MARK, 16, 14—20. 
 
 14 Afterward he appeared 
 unto the eleven as they sat at 
 meat, and upbraided them 
 with their unbelief and hard- 
 ness of heart, because they 
 believed not them which had 
 seen him after he was risen. 
 
 15 And he said unto them, 
 Go ye into all the world, and 
 preach the gospel to every 
 creature. 
 
 16 He that believeth and is 
 baptized shall be saved : but 
 he that believeth not shall be 
 damned. 
 
 17 And these signs shall 
 follow them that believe ; In 
 my name shall they cast out 
 devils ; they shall speak with 
 new tongues ; 
 
 18 They shall take up ser- 
 
 LUKE 24, 33—53. 
 
 33 And they rose up the 
 same hour, and returned to 
 Jerusalem, and found the 
 eleven gathered together, and 
 them that were with them, 
 
 34 Saying, The Lord is risen 
 indeed, and hath appeared to 
 Simon. 
 
 35 And they told what 
 things were done in the way, 
 and how he was known of 
 them in breaking of bread. 
 
 36 And as they thus spake, 
 Jesus himself stood in the 
 midst of them, and saitli unto 
 them, Peace be unto you. 
 
 37 But they were terrified 
 and affrighted, and supposed 
 that they had seen a spirit. 
 
 38 And he said unto them, 
 Why are ye troubled? and 
 
 John 20, 19—21, 25. 
 
 19 Then the same day at 
 evening, being the first day 
 of the week, when the doors 
 were shut where the disciples 
 were assembled for fear of the 
 Jews, came Jesus and stood 
 in the midst, and saith unto 
 them, Peace be unto you. 
 
 20 And when he had so 
 said, he shewed unto them 
 his hands and his side. Then 
 were the disciples glad, when 
 they saw the Lord. 
 
 21 Then said Jesus to them 
 again, Peace be unto you : as 
 my Father hath sent me, even 
 so send I you. 
 
 22 And when he had said 
 this, he breathed on them, 
 and saith unto them, Receive 
 ye the Holy Ghost : 
 
40.] 
 
 CHRIST'S APPEARANCES. 
 
 261 
 
 pents; and if they drink any w hy do thoughts arise in your 23 Whose soever sins ye 
 
 deadly thing, it shall not hurt hearts ? remit, they are remitted unto 
 
 them: they shall lay hands 39 Behold my hands and them; and whosesoever sins 
 on the sick, and they shall my feet, that it is I myself: ye retain, they are retained, 
 recover. handle me, and see; for a 24 But Thomas, one of the 
 
 spirit hath not flesh and bones, twelve, called Didymus, w r as 
 as ye see me have. not with them when Jesus 
 
 40 And when he had thus spoken, he shewed them his came. 
 
 hands and his feet. 25 The other disciples there- 
 
 41 And while they yet believed not for joy, and wondered, fore said unto him, We have 
 
 he said unto them, Have ye here any meat ? seen the Lord. But he said 
 
 42 And they gave him a piece of a broiled fish, and of an unto them, Except I shall see 
 
 honeycomb. in his hands the print of the 
 
 43 And he took it, and did eat before them. nails, and put my finger into 
 
 44 And he said unto them, These are the words which I the print of rthe nails, and 
 spake unto you, while I was yet with you, that all things thrust my hand into his side, 
 must be fulfilled, which were written in the law of Moses, and I will not believe. 
 
 IN tbe prophets, and in the psalms, concerning me. 26 And after eight days 
 
 45 Then opened he their understanding, that they might again his disciples were with- 
 
 understand the scriptures, in, and Thomas with them : 
 
 46 And said unto them, Thus it is written, and thus it be- then came Jesus, the doors 
 
 hoved Christ to suffer, and to rise from the dead the third being shut, and stood in the 
 day : midst, and said. Peace be unto 
 
 47 And that repentance and remission of sins should be you. 
 
 preached in his name among all nations, beginning at Jeru- 27 Then saith heto Thomas, 
 salem. Reach hither thy finger, and 
 
 48 And ye are witnesses of these things. behold my hands ; and reach 
 
 49 And, behold, I send the promise of my Father upon hither thy hand, and thrust it 
 
 you : but tarry ye in the city into my side : and be not 
 of Jerusalem, until ye be en- faithless, but believing, 
 dued with power from on high. 28 And Thomas answered 
 and said unto him, My Lord 
 
 19 So then after the Lord 50 And he led them out as and my God. 
 
 had spoken unto them, he was far as to Bethany, and he lif- 29 Jesus saith unto him, 
 
 received up into heaven, and ted up his hands, and blessed Thomas, because thou hast 
 
 sat on the right hand of God. them. ' seen me, thou hast believed : 
 
 20 And they went forth, and 51 And it came to pass, blessed are they that have 
 
 preached every where, the while he blessed them, he was not seen, and yet have be- 
 Lord working with them, parted from them, and carried lieved. 
 
 and confirming the word with up into heaven. 30 And many other signs 
 
 signs following. Amen. 52 And they worshipped truly did Jesus in the presence 
 
 him, and returned to Jerusa- of his disciples, which are not 
 Jem with great joy : w ritten in this book : 
 
 53 And were continually in 31 But these are written, 
 the temple, praising and that ye might believe that 
 blessing God. Amen. Jesus is the Christ, the Son of 
 
 God ; and that believing ye 
 might have life through his 
 name. 
 
 CHAPTER XXI. 
 
 After these things Jesus shewed himself again to the disciples at the sea of Tiberias ; and 
 on this wise shewed he himself. 
 
 2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana 
 in Galilee, and the sons of Zebedee, and two other of his disciples. 
 
 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. 
 They went forth, and entered into a ship immediately ; and that night they caught nothing. 
 
 4 But when the morning was now come, Jesus stood on the shore : but the disciples knew 
 not that it was Jesus. 
 
 5 Then Jesus saith unto them, Children, have ye any meat ? They answered him, No. 
 
 6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. 
 They cast therefore, and now they were not able to draw it for the multitude of fishes. 
 
 7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when 
 Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was 
 naked,) and did cast himself into the sea. 
 
 8 And the other disciples came in a little ship ; (for they were not far from land, but as it 
 were two hundred cubits,) dragging the net with fishes. 
 
 9 As soon then as they were come to land, they saw a fire of coals there, and fish laid 
 thereon, and bread. 
 
262 
 
 CHRISTIAN RECORDS. 
 
 [chap, 
 
 10 Jesus saith unto them, Bring of the fish which ye have now caught. 
 
 11 Simon Peter went up, and drew the net to land full of great fishes, an ; hundred'and fifty 
 and three : and for all there were so many, yet was not the net broken. 
 
 12 Jesus saith unto them, Come and dine. And none of the disciples durst ask^him, 
 Who art thou ? knowing that it was the Lord. 
 
 13 Jesus then cometh, and taketh bread, and giveth them, and fish likewise. 
 
 14 This is now the third time that Jesus shewed himself to his disciples, after that he.was 
 risen from the dead. 
 
 15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou 
 me more than these ; He saith unto him, Yea, Lord ; thou knowest that I love thee. He 
 saith unto him, Feed my lambs. 
 
 16 He saith to him again the second time, Simon, son of Jonas, lovest thou me ? He saith 
 unto him, Yea, Lord: thou knowest that I love thee. He saith unto him, Feed my sheep. 
 
 17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was 
 grieved becauseltie said unto him the third time, Lovest thou me ? And he said unto him, 
 Lord, thou knowest all things , thou knowest that I love thee. Jesus saith unto him,* Feed 
 my sheep. 
 
 18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and 
 walkedst whither thou wouldest : but when thou shalt be old, thou shalt stretch forth thy 
 hands, and another shall gird thee, and carry thee whither thou wouldest not. 
 
 19 This spake he, signifying by what death he should glorify God. And when he had 
 spoken this, he saith unto him, Follow me. 
 
 20 Then Peter, turning about, seeth the disciple whom Jesus loved following ; which also 
 leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? 
 
 21 Peter seeing him saith to Jesus, Lord, and what shall this man do? 
 
 22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee ? follow 
 thou me. 
 
 23 Then went this saying abroad among the brethren, that that disciple should not die : 
 yet Jesus said not unto him, He shall not die ; but, If I will that he tarry till I come, what 
 is that to thee ? 
 
 24 This is the disciple which testifieth of these things, and wrote these things : and we 
 know that his testimony is true. 
 
 25 And there are also many other things which Jesus did, the which if they should be 
 written every one, I suppose that even the world itself could not contain the books that 
 should be written. Amen. 
 
 1. On the day of the resurrection, at even, as is agreed by Luke 
 and John, though Mark’s language afterward is more vague 
 and general, Christ first showed himself to his disciples as they 
 sat at meat. This indication proves that it was at that hour in 
 the afternoon when it was customary to take the dinner or princi- 
 pal meal of the day. Eut here lies a want of agreement between 
 Mark and Luke. The former, knowing nothing of the walk 
 to Emmaus, and of Christ having already dined there with the two 
 disciples, represents the first appearance of Christ as during the 
 dinner at Jerusalem. But Luke, who has already described the 
 meal at Emmaus, and made the two disciples return immediately to 
 Jerusalem, (no doubt on foot — a journey of six miles) says 
 nothing of the eleven being at dinner when Christ joins them. It 
 is in vain to attempt to harmonize these accounts by the supposition 
 of two meals. Eor this was altogether unusual, especially for men 
 in a low rank of life, like the apostles. It remains therefore to sup- 
 pose that one of the two accounts is inaccurate, though from the 
 
40.] 
 
 CHRIST’S APPEARANCES. 
 
 263 
 
 want of sufficient facts it may be impossible to determine which of 
 the two should be preferred. 
 
 2. The second difference lies between Matthew and Mark. 
 Both record only one appearance of Christ to his disciples, but 
 Matthew represents them as having first gone into Galilee, where 
 they meet their master and receive his final instructions. Mark 
 places this scene at Jerusalem, apparently on the evening of the day 
 of the resurrection, and adds that immediately afterwards he was 
 taken up into heaven. 
 
 3. A third view is suggested by the words of Luke — that after 
 the exhortations given on the evening of the resurrection, Jesus 
 led his disciples out to Bethany, where he bestowed a blessing 
 upon them, and was immediately afterwards taken up into heaven. 
 The disciples then return to Jerusalem and spend their time con- 
 tinually in the temple, praising^and blessing God. 
 
 4. In St John’s gospel, we read that on the evening of the 
 resurrection Thomas, not being with the other ten, when Jesus 
 appeared, entertained doubts, which were not dispelled until eight 
 days afterwards when Christ again showed himself to the disciples. 
 The history seems here to end with the observation that there 
 were many other signs done by Jesus in the presence of his disci- 
 ples, besides those that are tc written in this book ” : but in chap- 
 ter 21, a new series of events begins, the scene of which lies in 
 Galilee, the time, uncertain ; and the disciples, so far from frequent- 
 ing the temple and praising God continually, have gone back to 
 their usual haunts and occupations. Peter with six other of the 
 disciples, “ Thomas, Nathanael, the sons of Zebedee, and two 
 others,” go out fishing, and the next morning Jesus joins them 
 standing on the shore : they take a meal together, and the scene 
 closes as abruptly as before in the 20th chapter, and almost in the 
 same words respecting the many other things that Jesus did over 
 and above those the evangelist has related. 
 
 The ascension of Christ will be considered in a future chapter, 
 in connexion with the new view of it, there to be presented, 
 
CHRISTIAN RECORDS, 
 
 264 
 
 [chap. 
 
 from the Acts of the Apostles furnishing some new particulars, 
 one of which is not in harmony with the gospel narrative. 
 
 CHAPTER XLI. 
 
 The death op Judas, and purchase op the potter’s field. 
 
 The repentance and death of Judas Iscariot are related by Mat- 
 thew alone of thu evangelists ; but in the 1st chapter of the Acts 
 of the apostles is a different account of the same matter in- 
 troduced into a speech of Peter to the apostles, when they elected 
 Matthias to be their colleague in the place of Judas. 
 
 MATT. 27, 3—10. 
 
 3 Then Judas, which had betrayed him, 
 when he saw that he was condemned, re- 
 pented himself, and brought again the thirty 
 pieces of silver to the chief priests and 
 elders , 
 
 4 Saying, I have sinned in that I have be- 
 trayed the innocent blood. And they said, 
 What is that to us ? see thou to that. 
 
 5 And he cast down the pieces of silver in 
 the temple, and departed, and went and 
 hanged himself. 
 
 6 And the chief priests took the silver 
 pieces, and said, It is not lawful for to put 
 them into the treasury, because it is the 
 price of blood. 
 
 7 And they took counsel, and bought with 
 them the potter’s field, to bury strangers in. 
 
 8 Wherefore that field was called, the 
 field of blood, unto this day. 
 
 9 Then was fulfilled that which was spo- 
 ken by Jeremy the prophet, saying, And they 
 took the thirty pieces of silver, the price of 
 him that was valued, whom they of the 
 children of Israel did value ; 
 
 10 And gave them for the potter’s field, as 
 the Lord appointed me. 
 
 ACTS 1, 16—19. 
 
 16 Men and brethren, this scripture must 
 needs have been fulfilled, which the Holy 
 Ghost by the mouth of David spake before 
 concerning Judas, which was guide to them 
 that took Jesus. 
 
 17 For he was numbered with us, and had 
 obtained part of this ministry. 
 
 18 Now this man purchased a field with 
 the reward of iniquity : and falling headlong, 
 he burst asunder in the midst, and all his 
 bowels gushed out. 
 
 19 And it was known unto all the dwellers 
 at Jerusalem ; insomuch as that field is call- 
 ed in their proper tongue, Aceldama, that is 
 to say, The field of blood. 
 
 These extracts will not detain us long : there are three points 
 to be noticed. 
 
 1. Matthew says that the chief priests bought the field with the 
 thirty pieces of silver : but Peter says that Judas himself was the 
 purchaser. 
 
 2. Matthew relates that Judas hanged himself in remorse 
 immediately after the crucifixion of Jesus : Peter knows nothing 
 of his remorse; on the contrary he shows that Judas spent 
 the money, no doubt, to gratify his own taste, and died afterwards, 
 
DEATH OF JUDAS. 
 
 265 
 
 41 .] 
 
 as if by an accident, or a judgment of Providence, certainly not 
 by his own hand. The supposition that he hanged himself over a 
 precipice, and fell by reason of the rope breaking, is too childish 
 to merit notice. 
 
 3. The prophesy which, according to Matthew, was fulfilled by 
 the history of Judas, is very different in the Old Testament from 
 what it appears in the New. The prophet Zechariah, speaking of 
 himself and his exhortations to the people, proceeds thus (11, 
 11 — 13 ): 
 
 And so the poor of the flock that waited upon me knew that it was the 
 word of the Lord. 
 
 12 And 1 said unto them, — If ye think good, give me my price ; and 
 if not, forbear. So they weighed for my price thirty pieces of silver. 
 
 13 And the Lord said unto me, Cast it unto the potter : a goodly price 
 that I was prised at of them. And I took the thirty pieces of silver, and 
 cast them to the potter in the house of the Lord. 
 
 It would be difficult to find any analogy between the facts of 
 the gospel-history and those which the prophet imagined: the 
 only connection between them is evidently the number of the 
 silver-pieces, thirty, the house of the Lord, and the mention of 
 the Potter's Field. 
 
 CHAPTER XL1I. 
 
 Similarity op style and language in the first three 
 gospels — Opinions of various writers in favour of their 
 
 HAVING .BEEN COMPILED FROM EARLIER RECORDS. 
 
 Recurring to the evangelic writings, and viewing them as four 
 separate histories, the most hasty reader cannot fail to observe 
 the marked difference between St John's Gospel and that of 
 the other three, regarding not only the historical order of events, 
 as before pointed out, * but the style also, in which the four are 
 written. Even in the discourses of of our Lord, which, as Justin 
 
 * See page 111. 
 
 34 
 
266 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Martyr t tells us, were given in short pithy sentences, easy to be 
 borne in mind, this difference of style is very observable, and the 
 reason of it may be partly found in the universally admitted fact 
 that the fourth gospel was written many years later than the 
 other three. We will then exclude the gospel of St John from 
 the comparison now to be made; for, even if we admit that he 
 has gathered his facts and discourses from original sources common 
 to them all, it is equally certain that he has expanded, or contrac- 
 ted, and otherwise modified these to suit his own convenience, and 
 occasionally introduced many thoughts and modes of expression 
 of his own. 
 
 The first three gospels of our canon are remarkably alike ; their 
 writers agree in relating the same thing not only in the same 
 manner, but likewise in the very words, as must be evident to 
 every common reader who has paid the slightest attention to the 
 subject. The parallel extracts which here follow, are taken almost 
 at random from the three gospels, out of a much larger number 
 of examples which might, if needful, be brought forward, and the 
 comparison, which is here made, through the English version, 
 would be far more striking, if the extracts were given in the ori- 
 ginal Greek. 
 
 MATT. 21, 23—27. 
 
 23 And when he was come into 
 the temple, the chief priests and the 
 elders of the people came unto him 
 as he was teaching, and said, By 
 what authority doest thou these 
 things ? and who gave thee this au- 
 thority ? 
 
 24 And Jesus answered and said 
 unto them, I also will ask you one 
 thing, which if ye tell me, I in like 
 wise will tell you by what authority 
 I do these things. 
 
 25 The baptism of John, whence 
 was it ? from heaven, or of men ? 
 
 MARK 11, 27—33. 
 
 And as he was walking in the tem- 
 ple, there come to him the chief 
 priests, and the scribes, and the 
 elders, 
 
 28 And say unto him, By what 
 authority doest thou these things? 
 and who gave thee this authority to 
 do these things ? 
 
 29 And Jesus answered and said 
 unto them, I will also ask of you 
 one question, and answer me, and 
 I will tell you by what authority I 
 do these things. 
 
 30 The baptism of John, was it 
 from heaven, or of men? answer 
 me. 
 
 f See page 82. 
 
42.] 
 
 SIMILARITY OT STYLE. 
 
 267 
 
 And they reasoned with themselves, 
 saying, If we shall say, From hea- 
 ven ; he will say unto us, Why did 
 ye not then believe him? 
 
 26 But if we shall say, Of men ; 
 we fear the people ; for all hold 
 John as a prophet. 
 
 27 And they answered J esus, and 
 said, We cannot tell. And he said 
 unto them, Neither tell I you by 
 what authority I do these things. 
 
 31 And they reasoned with them- 
 selves, saying, If we shall say, From 
 heaven ; he will say, Why then did 
 ye not believe him. 
 
 32 But if we shall say, Of men ; 
 they feared the people : for all men 
 counted John, that he was a pro- 
 phet indeed. 
 
 33 And they answered and said 
 unto Jesus, We cannot tell. And 
 Jesus answering saith unto them,- 
 Neither do I tell you by what au- 
 thority I do these things. 
 
 MATT. 9, 2—7. 
 
 Jesus seeing their faith said 
 unto the sick of the palsy ; 
 Son, be of good cheer; thy 
 sins be forgiven thee. 
 
 3 And, behold, certain of 
 the scribes said within them- 
 selves, This man blas- 
 phemeth. 
 
 4 And Jesus knowing their 
 thoughts said, Wherefore 
 think ye evil in your, hearts? 
 
 5 For whether is easier, to 
 say, Thy sins be forgiven 
 thee ; or to say, Arise, and 
 walk ? 
 
 6 But that ye may know 
 that the Son of man hath 
 power on earth to forgive sins, 
 (then saith he to the sick of 
 the palsy,) Arise, take up thy 
 bed, and go unto thine house. 
 
 7 And he arose, and depar- 
 ted to his house. 
 
 MARK 2, 5—12. 
 
 5 When Jesus saw their 
 faith, he said unto the sick of 
 the palsy, Son, thy sins be 
 forgiven thee. 
 
 6 But there were certain of 
 the scribes sitting there, and 
 reasoning in their hearts, 
 
 7 Why doth this man thus 
 speak blasphemies ? who can 
 forgive sins but God only ? 
 
 8 And immediately when 
 Jesus perceived in his spirit 
 that they so reasoned within 
 themselves, he said unto them, 
 Why reason ye these things in 
 your hearts ? 
 
 9 Whether is it easier to say 
 to the sick of the palsy, Thy 
 sins be forgiven thee ; or to 
 say, Arise and take up thy bed 
 and walk ? 
 
 10 But that ye may know 
 that the Son of man hath 
 power on earth to forgive sins, 
 (he saith to the sick of the 
 palsy,) 
 
 11 I say unto thee, Arise, 
 and take up thy bed, and go 
 thy way into thine house. 
 
 12 And immediately he 
 arose, took up the bed and 
 went forth before them all ; 
 
 LUKE 5, 10— 25. 
 
 20 And when he saw their 
 faith, he said unto him, Man, 
 thy sins are forgiven thee. 
 
 21 And the scribes and the 
 Pharisees began to reason, 
 saying, Who is this which 
 speaketh blasphemies ? Who 
 can forgive sins, but God 
 alone ? 
 
 22 But ; when Jesus percei- 
 ved their thoughts, he ans- 
 wering said unto them, What 
 reason ye in your hearts ? 
 
 23 Whether is easier, to say, 
 Thy sins be forgiven thee ; 
 or to say, Rise up and walk ? 
 
 24 But that ye may know 
 that the Son of man hath power 
 upon earth to forgive sins, 
 (he said unto the sick of the 
 palsy,) I say unto thee, Arise, 
 and take up thy couch, and go 
 into thine house. 
 
 25 And immediately he rose 
 up before them, and took up 
 that whereon he lay, and de- 
 parted to his own house, glo- 
 rifying God. 
 
 MARK J, 21—28. 
 
 21 And they went into Caper- 
 naum ; and straightway on the sab- 
 bath day he entered into the syna- 
 gogue, and taught. 
 
 22 And they were astonished at 
 his doctiine : for he taught them as 
 one that had authority, and not as 
 the scribes. 
 
 23 And there was in their syna- 
 gogue a man with an unclean spirit ; 
 and he cried out, 
 
 LUKE 4, 31—37. 
 
 31 And came down to Caper- 
 naum, a city of Galilee, and taught 
 the n on the sabbath days. 
 
 32 And they were astonished at 
 his doctrine : for his word was with 
 power. 
 
 33 And in the synagogue there 
 was a man, which had a spirit of an 
 unclean devil, and cried out with a 
 loud voice, 
 
268 
 
 CHRISTIAN RECORDS. 
 
 [chap, 
 
 24 Saying, Let us alone ; what 
 have we to do with thee, thou Jesus 
 of Nazareth? art thou come to des- 
 troy us ? I know thee who thou art, 
 the Holy One of God. 
 
 25 And Jesus rebuked him say- 
 ing, Hold thy peace, and come out 
 of him. 
 
 26 And when the unclean spirit 
 had torn him, and cried with a loud 
 voice, he came out of him. 
 
 27 And they were all amazed, 
 insomuch that they questioned 
 among themselves, saying, What is 
 this ? what new doctrine is this ? for 
 with authority commandeth he even 
 the unclean spirits, and they do obey 
 him. 
 
 28 And immediately his fame 
 spread abroad throughout all the re- 
 gion round about Galilee. 
 
 MATT. 24, 33. 
 
 Now learn a parable of the 
 fig-tree , when his branch is 
 yet tender, and putteth forth 
 leaves, ye know that summer 
 isnigli: so likewise, ye, when 
 ye shall see all these things, 
 know that it is near, even at 
 the doors. Verily, I say unto 
 you, this generation shall not 
 pass, till all these things be 
 fulfilled. Heaven and earth 
 shall pass away, but my words 
 shall not pass away. 
 
 MATT. 24, 9—35. 
 
 And ye shall be hated of all na- 
 tions for my name’s sake ... 13 But 
 he that shall endure unto the end, 
 the same shall be saved. 
 
 15 When ye therefore shall see 
 the abomination of desolation, 
 spoken of by Daniel the prophet, 
 stand in the holy place, (whoso 
 readeth, let him understand :) 
 16 Then let them which be in Judea 
 flee unto the mountains : 
 
 17 Let him which is on the 
 house-top not come down to take 
 any thing out of his house. 18 Nei- 
 ther let him which is in the field re- 
 turn back to take his clothes. 
 
 34 Saying, Let us alone; what 
 have we to do with thee, thou Jesus 
 of Nazareth ? art thou come to des- 
 troy us? I know thee who thou art; 
 the Holy One of God. 
 
 35 And Jesus rebuked him, say- 
 ing, Hold thy peace, and come out 
 cf him. And when the devil had 
 thrown him in the midst, he came out 
 of him, and hurt him not. 
 
 36 And they were all amazed, 
 and spake among themselves, say- 
 ing, What a word is this! for with 
 authority and power he commandeth 
 the unclean spirits, and they come 
 out. 
 
 37 And the fame of him went out 
 into every place of the country round 
 about. 
 
 LUKE, 21, 31. 
 
 Behold the fig-tree, and all 
 the trees ; when they now 
 shoot forth, ye see and know 
 of your ownselves, that sum- 
 mer is now nigh at hand : so 
 likewise, ye, when ye see these 
 things come to pass, know ye 
 that the kingdom of God is 
 nigh at hand. Verily, I say 
 unto you, this generation shall 
 not pass away, till all be ful- 
 filled. Heaven and earth shall 
 pass away, but my words shall 
 not pass away. 
 
 MARK 13, 13—32. 
 
 13 And ye shall be hated of all 
 men for my name’s sake : but he 
 that shall endure unto the end, the 
 same shall be saved. 
 
 14 But when ye shall see the 
 abomination of desolation, spoken 
 of by Daniel the prophet, standing 
 where it ought not, (let him that 
 readeth understand,) then let them 
 that be in Judea flee to the moun- 
 tains : 
 
 15 And let him that is on the 
 house-top not go down into the 
 house, neither enter therein , to take 
 any thing out of his house. 16 And 
 let him that is in the field not turn 
 back again for to take up his gar- 
 ment. 
 
 MARK, 13, 20. 
 
 Now learn a parable of the 
 fig-tree ; when her branch is 
 yet tender, and putteth forth 
 leaves, ye know that .summer 
 is near : so ye, in like man- 
 ner, when ye shall see these 
 things come to pass, know that 
 it is nigh, even at the doors. 
 Verily, I say unto you, that 
 this generation shall not pass*, 
 till all these things be done. 
 Heaven and earth shall pass 
 away, but my words shall not 
 pass away. 
 
SIMILARITY OF STYLE. 
 
 269 
 
 42.] 
 
 19 And woe unto them that are 
 with child, and to them that give 
 suck in those days. 20 But pray 
 ye that your flight he not in winter, 
 neither on the sabbath day. 
 
 21 For then shall be great tribu- 
 lation, such as was not since the be- 
 ginning of the world to this time, nor 
 ever shall be. 
 
 22 And except those days should 
 be shortened, there should no flesh 
 be saved : but for the elect’s sake 
 those days shall be shortened. 
 
 23 Then if any man shall say 
 unto you, Lo, here is Christ, or 
 there ; believe it not. 
 
 24 For there shall arise false 
 Christs and false prophets, and shall 
 shew great signs and wonders ; in- 
 somuch that, if it were possible, they 
 shall deceive the very elect. 
 
 25 Behold, I have told you be- 
 fore. 
 
 29 Immediately after the tribu- 
 lation of those days shall the sun be 
 darkened, and the moon shall not 
 give her light, and the stars shall 
 fall from heaven, and the powers 
 of the heavens shall be shaken : 
 
 30 . . . and they shall see the 
 Son of man coming in the clouds of 
 heaven with power and great glory. 
 
 31 And he shall send his an- 
 gels with a great sound of a trum- 
 pet, and they shall gather together 
 his elect from the four winds, from 
 one end of heaven to the other. 
 
 32. Now learn a parable of the 
 fig tree; When his branch is yet 
 tender, and putteth forth his leaves, 
 ye know that summer is nigh. 
 
 33 So likewise ye, when ye shall 
 see all these things, know that it 
 is near, even at the doors. 
 
 34 Verily I say unto you, This 
 generation shall not pass till all 
 these things be fulfilled. 
 
 17 But woe to them that are 
 with child, and to them that give 
 suck in those days ! 
 
 1 8 And pray ye that your flight 
 he not in the winter. 
 
 19 For in those days shall he 
 affliction, such as was not from the 
 beginning of the creation which God 
 created unto this time, neither shall 
 be. 
 
 20 And except that the Lord had 
 shortened those days no flesh should 
 be saved ; but for the elect’s sake, 
 whom he hath chosen, he hath 
 shortened the days. 
 
 21 And then, if any man shall 
 say to you, Lo, here is Christ ; or 
 lo, he is there ; believe him not : 
 
 22 For false Christs and false 
 prophets shall rise, and shall shew 
 signs and wonders, to seduce, if it 
 were possible, even the elect. 
 
 23 But take ye heed : behold, I 
 have foretold you all things. 
 
 24 But in those days, after that 
 tribulation, the sun shall be dark- 
 ened, and the moon shall not give 
 her light, 
 
 25 And the stars of heaven shall 
 fall, and the powers that are in 
 heaven shall be shaken. 
 
 26 And then shall they see the 
 Son of man coming in the clouds 
 with great power and glory. 
 
 27 And then shall he send his 
 angels, and shall gather together 
 his elect from the uttermost part 
 of the earth to the uttermost part 
 of heaven. 
 
 28 Now learn a parable of the 
 fig tree; When her branch is yet 
 tender, and putteth forth leaves, 
 ye know that summer is near: 
 
 29 So ye, in like manner, when 
 ye shall see these things come to 
 pass, know that it is nigh, even at 
 the doors. 
 
 30 Verily I say unto you, that 
 this generation shall not pass, till 
 all these things be done. 
 
270 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 85 Heaven and earth shall pass 31 Heaven and earth shall pass 
 away, but my words shall not pass away : but my words shall not pass 
 away. away. 
 
 The agreement between the three evangelists in these extracts 
 is remarkable, and leads to the question how such coincidences 
 could arise between works which, from the first years of Christi- 
 anity until the beginning of the seventeenth century, were under- 
 stood to be perfectly independent, and to have had each a separate 
 and independent origin. The answer to this question may at last, 
 after more than a hundred years of discussion, be given with to- 
 lerable certainty, if we are allowed to judge of this subject accord- 
 ing to the rules of reason and common sense, by which all other 
 such difficulties are resolved. 
 
 “ The most eminent critics ” — we quote from Marsh's Michae- 
 lis, vol. 3, part 2, page 1 7 0 — “ are at present decidedly of opinion 
 that one of the two suppositions must necessarily be adopted — 
 either that the three evangelists copied from each other, or that all 
 the three drew from a common source , and that the notion of an 
 absolute independence, in respect to the composition of our three 
 first gospels, is no longer tenable. Yet the question, which of 
 these two suppositions ought to be adopted in preference to the 
 other, is still in agitation ; and each of them has such able advo- 
 cates, that, if we were guided by the authority of names, the de- 
 cision would be extremely difficult." 
 
 The alternative between a common source and copying from each 
 other , is now no longer in the same position as in the days of 
 Michaelis or Bishop Marsh. To decide between the two is no 
 longer difficult. No one will now admit that either of the four 
 evangelists has copied from the other three ; 
 
 1. Because in neither of the four is there the slightest notice 
 of the others ; 
 
 2. Because, if either of the evangelists may be thought, from 
 the remarkable similarity of any particular part of his narrative, 
 to have copied out of either of the other gospels, we immediately 
 light upon so many other passages, wholly inconsistent with what 
 
OBIGIN OF GOSPELS. 
 
 271 
 
 42.] 
 
 the other three have related on the same subject, that we imme- 
 diately ask why he has not copied from the others on those points 
 also. 
 
 It only remains therefore for us to infer that there was a com- 
 mon source, first traditional and then written — the ’ ATro/uvrjfjLovev - 
 Haro, in short, or Memorials &c. of Justin Martyr; and that from 
 this source the four canonical gospels, together with thirty or forty 
 others, many of which are still in existence, were, at various periods 
 of early Christianity, compiled by various writers. 
 
 This conclusion may not only be reasonably deduced from the 
 various arguments already given in this volume, but seems also to 
 have been the result which many writers on this subject, have 
 more or less invariably arrived at. A brief notice of previous 
 enquiries may be here acceptable to the reader. 
 
 Among the ancients, Epiphanius, in the fourth century, says of 
 the gospels that their statements are harmonious and alike 
 (cr v/jL<j)CQV( 0 <; kclI laws /cr}pvf;cu, Haeres. 51, 6), and that this resul- 
 ted from their being drawn from the same fountain ( otl ef airf)? 
 Tr)<$ 7r7]<yr]<; copfA7]vrcu ) . 
 
 The first who, in modern times ventured to call in question the 
 genuineness of the four gospels, was Le Clerc, who, in his His- 
 toria Critica, published at Amsterdam, 1716, put forth the sup- 
 position that they were, at least in some part, compiled out of 
 similar, if ; not the same original documents. 
 
 This view w as revived by Michaelis, in the Introduction to his 
 great work, published 1777. 
 
 In 1783, Dr Semler published at Halle a treatise, in which he 
 propounded the theory that the first three gospels were mostly 
 copied and translated from older Hebrew or Syriac documents. 
 
 In 1 7 84, the idea of a Syriac, Chaldee, or Hebrew prototype, 
 first started by Semler, was revived and strongly maintained in a 
 work by Lessing, published among his postumous writings. 
 
 The idea was again taken up, in 1790, by Dr Niemeyer, pro- 
 fessor of divinity at Halle, who ventures to point out one source 
 
CHRISTIAN RECORDS. 
 
 272 
 
 [chap. 
 
 from which the materials for compiling our gospels may have been 
 derived. 
 
 Jam si fides habenda est patrum auctoritati, antiquissima extitit de vita 
 Jesu Christi narratio, in usum eorum, qui e Judaeis Christiani facti erant, 
 Palaestinensium imprimis scripta. 
 
 [If the authority of the Fathers may he believed, there existed a 
 most ancient narrative concerning the life of Jesus Christ, for the use 
 principally of those inhabitants of Palestine, who from Jews had become 
 Christians.] 
 
 Haec narratio variis nominibus insignitur, quo pertinent Evangelium 
 duodecim apostolorum, Hebrseorum, Nazarseorum, secundum Matthaeum : 
 eademque, nisi me omnia fallunt, pro fonte habenda est, e quo reliqua id 
 genus scripta tanquam rivuli originein suam duxerunt. 
 
 [This narrative is distinguished by various names : to this refers the 
 gospel of the twelve apostles, of the Hebrews, and of the Nazarenes, ac- 
 cording to Matthew, and the same, unless I am wholly deceived, is to be 
 regarded as the source, from which the other writings of this sort have 
 drawn their origin, like streams from the fountain-head.] 
 
 Quum vero contineret hie liber, de quo quserimus, Apostolorum de vita 
 Christi narrationes, non modo propter argumenti gravitatem credibile est 
 ejus exemplaria in plurimorum Christianorum manibus fuisse, quorum max- 
 ime debebat interesse divinam magistri sui imaginem intueri, verum etiam 
 singulis exemplaribus ea, quae quisque aliunde de Christo comperta habe- 
 ret, tanquam auctaria adscripta esse : ita quidem ut vel Apostolorum aevo, 
 plures extiterint horum memorabilium recensiones. Quod si sumitur ; 
 mulla facillime explicari possunt, quae, sublata ista hypothesi, admodum 
 obscuras reddunt evangeliorum nostrorum origines. Primum intelligitur 
 consensus Matthaei, Marci, Lucae, per plures evangeliorum suorum partes, 
 non modo in rerum quas tractunt similitudine, verum etiam verborum 
 conspiratione perspicuus : Fac centum homines ejusdem facti fuisse testes; 
 fac centum ipsos quod viderint mandasse literis : Consentient re, different 
 verbis : nec quisquam casu factum esse judicabit, si vel tres aut quatuor 
 ex eorum numero rem ita narraverint, ut per plurimarum periodorum 
 seriem, verbum verbo respondeat. 
 
 Hoc vero quis ignorat sexcenties observari in evangelistarum commenta- 
 riis? Atqui hoc mirum non est. Nempe ex eodem hauserunt fonte. Me- 
 morabilia Christi et dicta et facta Hebraice scripta, in usum Graece lo- 
 quentium, Graeca fecerunt. Qui vero factum est, ut Lucas alium seque- 
 retur rerum ordinem, quam Matthaeus; ut in Marco plura desiderentur, 
 in Matthaeo, cujus vestigia premere videtur, obvia? Ut in singulis partibus, 
 
ORIGIN OF GOSPELS. 
 
 273 
 
 42 .] 
 
 alter altero vevbosior, in observandis rebus minutis diligentior reperiatur ? 
 Quoniam, ut diximus, mira fuit exemplarhim , quae ista Apostolorum 
 ’Anofxvrjfiovcvpara complectebantur, diversitas. Deinde, quoniam liberum 
 fuit iis, qui ex istis Commentariis sua evangelia concinnabant, addere quae 
 sibi aliunde innotuissent, resecare quae vel sublest fidei, vel minus utilia 
 lectoribus, et a suo scribendi consilio remota judicarent. 
 
 “ Since this book of which we speak contained the narrations of the apostles concerning 
 the life of Christ, not only is it credible from the importance of its argument, that copies of 
 it should have been in the hands of the generality of Christians, whom it ought chiefly to 
 have concerned to behold the divine image of their master, but that in each particular copy, 
 would be written as a sort of supplement, whatever any one had found to be true concerning 
 Christ from other sources : so that indeed, even in the age of the apostles, there might have 
 been several selections of these memoirs : w'hicli, if it be admitted, many things can be most 
 easily explained, which otherwise render the origin of our gospels very obscure. In the 
 first place, the clear agreement of Matthew, Mark, and Luke, in many parts of their gospels, 
 not only in the resemblance of the subjects of which they treat, but in use of the same 
 words, is understood. Make a hundred men to have been witnesses of the same fact ; make 
 the same hundred to have written accounts of what they saw ; they will agree in matter, they 
 will differ in words : — nor will any one say that it happened by accident, if even three or four 
 out of their number, had so related their story, as to answer word for word, through a course 
 of many periods. 
 
 “ But who is ignorant, that such an agreement is to be observed repeatedly in the com- 
 mentaries of the Evangelists? But this is not wonderful: since they drew from the 
 same fountain. They translated the memorable sayings and actions of Christ, which were 
 written in Hebrew, into Greek, for the use of those who spoke the Greek language. But, 
 how came it that Luke should follow a different arrangement from Matthew? That many 
 things should be wanting in Mark, that are readily to be met with in Matthew, whose steps 
 he seems to follow ? That in particular parts, one should be found more wordy than the 
 other? in observing minute circumstances more diligent ? — Why! Because as we have said, 
 there really was a wonderful diversity in the copies which contained those memoirs of the 
 apostles : and, secondly, because it was optionable for those who composed their gospels, 
 out of those commentaries, to add whatever they knew of the matter from other sources, 
 and to cut off whatever they considered to be of equivocal credibility, or less useful to 
 readers and alien from their object in writing.” 
 
 In 1793, a prize was proposed by the theological faculty of 
 Gottingen for the best essay on the origin of the four gospels, and 
 the mode by which they came to get a canonical authority beyond 
 the other gospels usually termed uncanonical. The prize was 
 given to Halfeld, who maintained that the four gospels were de- 
 rived from earlier but different sources. 
 
 The next who endeavoured to elucidate this subject was Dr 
 Eichhorn, who, in vol. 5 of Allgemeine Bibliothek der Biblischen 
 Literatur (1794), gave a dissertation on the origin of the first 
 three gospels, in which he endeavoured to establish that a common 
 document had, in process of time, received various additions, and 
 
 35 
 
274 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 that three different copies of this kind had been used respectively 
 by the three evangelists, each independently of each other. This 
 original document was written, he thinks, in Hebrew, but possi- 
 bly had been translated into Greek, which afterwards became 
 varied by the transcribers, and so furnished an origin both of the 
 variations as well as of the similarity of style so observable in the 
 four gospels of our canon. 
 
 The next critic who wrote on this important question was 
 Beausobre, who says in his work on the Manichseans, vol. 1, p. 
 455 — 456 . 
 
 We must place at the head of the first class two gospels .... The most 
 ancient of all in my opinion is the Gospel according to the Hebrews, which 
 the Nazarenes pretended to be the original of saint Matthew. It began 
 with the words, “ Now it came to pass in the days of Herod ” 
 
 It appears from the fragments of it which have been preserved to our 
 times, that it contained no heresy, and that, with a few exceptions, the 
 history of our Lord was there faithfully related. 
 
 In this gospel was found the history of the woman taken in adultery, as 
 related in the 8th chapter of saint John : and since this was not contained 
 in many copies of this last gospel, some have conjectured that it had been 
 taken out of the Gospel of the Nazarenes, and inserted in that of John. 
 If this be true, it is a testimony which the ancients have rendered to the 
 gospel of the Nazarenes, and, if this history was originally contained in 
 saint John’s gospel, it is another proof of the truth of their gospel. 
 
 That which has been called the Gospel according to the Egyptians is of 
 the same antiquity. Origen has made mention of it. Clement of Alex- 
 andria had already quoted it in several passages ; and, if the second epis- 
 tle of Clement of Rome is genuine, this gospel would have a testimony 
 even yet more ancient than that of those two doctors. There is also, in 
 the Bibliotheca Patrum, a commentary on saint Luke ascribed to Titus of 
 Bostra, in which this bishop seems to place the Gospel according to the 
 Egyptians in the same class with those which saint Luke has indicated, 
 and therefore earlier than his gospel. As the Encratites quoted it in de- 
 fence of their error about marriage, the Fathers have not absolutely rejec- 
 ted its testimonies. They have endeavoured to explain it in an orthodox 
 sense ; which shows that this book had a sort of authority, and was not 
 suspected of having been forged by the heretics. Whenever I have re- 
 flected, that it was received by the Christians of Egypt, I have not been 
 
ORIGIN or GOSPELS. 
 
 275 
 
 42 .] 
 
 able to avoid the thought, that it had been written by the Essenians, who 
 had believed in Jesus Christ. The religion of those persons had in it much 
 of Christianity. The gospel of the Egyptians was full of mysticism, 
 parables, enigmas, and allegories. This is attributed to the spirit of the 
 nation, but for my part, I should rather attribute it to the spirit of the 
 Essenians. They found in it sentences, which appeared to favour Encra- 
 tism. Now, the Essenians lived in continence and abstinence. It is there- 
 fore very likely, that persons of this Jewish sect, the only one that Jesus 
 Christ never blamed, attached themselves to the Son of God, and followed 
 him ; and after his death, having retired into Egypt, composed there a 
 history of his life, and of his teaching, which was published in Egypt, and 
 was therefore called the Gospel according to the Egyptians. 
 
 The learned work of Michaelis was translated into English by 
 Bishop Marsh, who came to the following conclusion on the same 
 question which had occupied his predecessors — that 
 
 St Matthew , St Mark, and St Luke , all three used different copies of 
 some common document , which before any of our canonical Greek gospels 
 existed, was known as the Gospel according to the Hebrews, or the 
 Gospel according to the twelve Apostles; a gospel, of which the 
 ancients speak with great respect: or the Gospel according to the Na- 
 zarenes, or the Gospel according to Matthew. The materials of which, 
 our St Matthew who wrote in Hebrew, retained, in the language in which 
 he found them, Hebrew, Chaldee, or Syriac: but St Mark, and St Luke, 
 beside their copies of that original Hebrew, Chaldee, or Syriac document, 
 used a Greek translation of it, which had been made before any of the ad- 
 ditions, which our St Matthew found in his Hebrew copy, had been in- 
 serted. Lastly, the person who translated St Matthew' s Hebrew copy of 
 that original document into Greek, frequently derived assistance from the 
 Greek translation of St Mark , where St Mark had matter in common with 
 St Matthew ; that is, to save his own trouble, he copied the Greek of St 
 Mark, instead of continuing his own translation, de novo, from Matthew’s 
 Hebrew transcript: and in those places, but in those places only , where St 
 Mark had no matter in common with St Matthew, he frequently had re- 
 course, with the same view, to the ready-made Greek of St Luke's Gospel. 
 But though the person who translated St Matthew’s particular Hebrew' 
 copy of the common Hebrew document into Greek, did compare and 
 collate those two other gospels with his own, yet Matthew, Mark, and 
 Luke, had no other knowledge of each other's gospels." 
 
 Whilst these and other writers from within the pale of the 
 
276 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 established European churches were carefully endeavouring to 
 support, whilst they examined, the orthodox view of the four 
 gospels, another class of "writers, less heedful of consequences, 
 have in modern times wholly denied a divine character to either 
 Christianity or the Christian writers. Toland, Bolingbroke, 
 Chubb, Morgan, T. Paine, and later still, Taylor the author of 
 the Diegesis, — a work whose light and offensive tone is an anti- 
 dote to the learning and talent which it developes — have, in 
 various modes, pursued a line of criticism hostile to the estimation 
 in which the books of the New Testament have hitherto been held. 
 But, whilst no great weight can be attached to the lucubrations of 
 our own countrymen, though Dr Arnold's dissatisfaction with 
 the old doctrines of the authenticity and inspiration, is a fact not 
 to be slighted, yet in Germany a host of learned and intellectual 
 waiters have arisen who have rescued theology from the charge of 
 having alone been stationary, when every other science has moved 
 onward. 
 
 Let us proceed, but even still more briefly, to examine the 
 Acts and the rest of the books of the New r Testament — They w'ill 
 furnish similar arguments against the prevailing opinion that they 
 are all written by men w'ho were contemporary with the events 
 which they relate. 
 
 CHAPTER XLIII. 
 
 Summary of the Acts of the Apostles. 
 
 The book of the Acts of the Apostles, which is placed, in the 
 New Testament, immediately after the four gospels, begins with 
 a short dedication or preface addressed to Theophilus, wdio is rea- 
 sonably supposed to be the same to whom the gospel according to 
 St Luke is inscribed. The book contains the adventures which 
 
13.] 
 
 SUMMARY OF ACTS. 
 
 277 
 
 happened to some of the apostles, and especially to saint Paul, a 
 new convert, between Christ's ascension into heaven and the year 
 of our Lord 63. A summary of its contents may be convenient 
 to save the trouble of constant reference to the New Testament. 
 
 Christ’s Ascension, 40 days after his Resurrection : cliap. 1, vv. 3 — 9. 
 
 “In those days” [1, 15], — when the number of the disciples was 
 
 120, Matthias is elected into the place of Judas: 26. 
 
 The Holy Spirit is given on the day of Pentecost [II, 1]. According 
 
 to the modern mode of computation, Easter day, in year 33, was Ap. 5, 
 and Whitsunday was May 24. 
 
 Soon afterwards, Peter, “standing up with the eleven,” addressed the 
 people. “ The same day were added unto them about three thousand 
 souls,” II, 41. 
 
 Gamaliel cautions the people not to molest the apostles, for that their 
 
 doctrines, if false, would die away of their own accord ; and, in illustra- 
 tion of this, he reminds them that the similar attempts of Theudas and 
 Judas the Galilaean, “ in the days of the taxing,” had been brought to 
 nought. V, 35 — 36. 
 
 — Seven deacons are chosen. “ And the word of God increased ; and the 
 number of the disciples multiplied in Jerusalem greatly; and a great 
 company of the priests were obedient to the faith.” VI, 1 — 7. 
 
 Stephen, the deacon, is stoned to death. VII. 
 
 The first notice of Paul here occurs in Acts VII, 58, where the witnesses 
 against Stephen, stripping themselves to cast the first stone against their 
 victim, laid down “ their clothes at a young man’s feet whose name was 
 Saul.” 
 
 VIII, 1. “Saul was consenting unto his [ Stephen's ] death.” 
 
 — “ At that time there was a great persecution against the church which 
 was at Jerusalem ; and they were all scattered abroad throughout the 
 regions of Judea and Samaria, except the apostles.” VIII, 1. 
 
 “ As for Saul, he made havoc of the church &c.” VIII, 3. 
 
 Marginal date 34. 
 
 — Saul’s journey to Damascus — His conversion on the way, IX, 3 — 22. 
 A. D. 35. 
 
 — “ After that many days were fulfilled,” Saul escapes from Damascus 
 and goes to Jerusalem. IX, 23 — 27. 
 
 IX, 30. The disciples, fearing lest the Gentiles should murder him, 
 
 “ brought him down to Czesarea, and sent him forth to Tarsus.” 
 
278 CHRISTIAN RECORDS. [chap. 
 
 — “ And it came to pass in those days that she [Tabitha or Dorcas] 
 was sick and died.” IX, 37. 
 
 — “ And it came to pass that he [Peter] tarried many days in Joppa with 
 one Simon a tanner.” IX, 43. 
 
 — Peter is warned to go with the messengers of Cornelius from Joppa to 
 Caesarea. X. 
 
 The date given in the margin of our bibles to these events is A. D. 41. 
 
 — “Then departed Barnabas to Tarsus, for to seek Saul, and when he 
 had found him, he brought him to Antioch. And it came to pass that a 
 whole year they assembled themselves with the church and taught much 
 people. And the disciples were called Christians first in Antioch. And 
 in those days came prophets from Jerusalem unto Antioch ; and there 
 stood up one of them named Agabus, and signified by the spirit that there 
 should be great dearth throughout all the world : which came to pass in the 
 days of Claudius Caesar. Then the disciples, every man according to his 
 ability, determined to send relief unto the brethren which dwelt in Judaea : 
 which also they did, and sent it to the elders by the hands of Barnabas and 
 Saul.” XI, 25—30. 
 
 An approximative date to these events may be obtained from the death 
 of Herod, which happened A. D. 44, and is related in connection with 
 these events. Acts 12, 23. 
 
 — “ About that time Herod the king stretched forth his hand to vex 
 certain of the church.” James is put to death, and Peter is imprisoned, 
 
 but escapes by the interference of an angel “ And he [Herod] went 
 
 down from Judaea to Caesarea, and there abode.” XII, 1 — 19. 
 
 “ Barnabas and Saul returned from Jerusalem when they had ful- 
 filled their ministry, and took with them John, whose surname was 
 Mark.” XII, 25. 
 
 In chap. 13, it is related that Barnabas and Saul are deputed to preach 
 the gospel in distant countries, and that they proceed accordingly to Se- 
 leucia, and from thence to Cyprus ( v . 4), where they visit the principal 
 cities Salamis and Paphos ( vv . 5, 6]. Here, in the account of their ren- 
 contre with Elymas the sorcerer, before Sergius Paulus, the deputy, i. e. 
 proconsul, we first learn that Saul was also called Paul (v. 9) ; and from 
 this time the name of Saul is dropped. 
 
 XIII, 13. They sail from Paphos to Perga in Pampliylia. John, alias 
 Mark, returns to Jerusalem. 
 
 — 14. They depart from Perga to Antioch, where Paul preaches in the 
 synagogue on the two following sabbaths, but being persecuted by the Jews, 
 they shake off the dust from their feet and depart to iconium ( v . 51). 
 
43.] 
 
 SUMMARY OF ACTS. 
 
 279 
 
 XIV, 1 — 6. They preach at Iconium, but, “ when there was an assault 
 made both of the Gentiles, and also of the Jews with their rulers,” they 
 flee to Lystra and Derbe. 
 
 — 8 — 28. At Lystra Paul cures a lame man ; the people take him and 
 Barnabas for gods ,* but by the intervention of some Jews from Antioch 
 and Iconium, their minds are turned, and they stone Paul, leaving him for 
 dead. On his recovery, he and Barnabas depart to Derbe, thence back to 
 Lystra, Iconium, Antioch, Perga, Attalia (v. 25) and back to Antioch, 
 where they “ abode long time with the disciples.” 
 
 — Paul and Barnabas go up from Antioch to Jerusalem to consult the 
 church about circumcision, and return to Antioch taking with them Ju- 
 das, surnamed Barsabas, and Silas. XV, 1 — 35. A. D. 51. 
 
 — Paul sets out on his second tour, but quarrels with Barnabas about 
 John surnamed Mark. Barnabas takes Mark and sails to Cyprus. XV, 
 36—39. 
 
 — Paul proceeds on his journey, in company with Silas: they visited 
 Derbe, Lystra, and passing through Phrygia, Mysia, Troas, crossed to 
 Samothrace, Neapolis, Philippi, (where Paul cast out from a woman, a 
 spirit of divination, 16, 12 : and was imprisoned with Silas, but released 
 after the shock of an earthquake) Amphipolis, Apollonia, Thessalonica, 
 Beraea, 17, 18: Athens, and Corinth, (where they “found a certain Jew 
 named Aquila, born in Pontus, lately come from Italy, with his wife Pris- 
 cilla, because that Claudius had commanded all Jews to depart from 
 Rome.” 18, 2. 
 
 — [The date is 54 in margin] after which they “ continued there a year 
 and six months” (Gallio being deputy of Achaia), Cenchreae, 18,18: 
 Ephesus, Caesarea, Jerusalem and Antioch. XV, 40 — XVIII, 22. 
 
 — After Paul “ had spent some time there [at Antioch]” he “ went over 
 all the country of Galatia and Phrygia in order ” — to Ephesus (where he 
 “ disputed daily in the school of one Tyrannus — by the space of two years,”) 
 Macedonia, 20, 1 : Greece, where he abode three months, Philippi, Troas, 
 Assos, 20, 13 : Mitylene, Chios, Samos, Trogyllium, Miletus, Ephesus, 
 
 20, 17 : Coos, Rhodes, Patara, Tyre, 21,3 : Ptolemais, Caesarea, Jerusalem, 
 where he was led before the chief captain Claudius Lysias, who asked him 
 if he was not that Egyptian who had “ led into the wilderness 4000 men 
 that were murderers &c.” 21, 38. 
 
 Paul makes his defence, but owing to the clamours of the Jews, they are 
 on the point of scourging him, until it is known that he was a Roman citi- 
 zen ; upon which he is on the morrow set free from his bonds and again 
 examined/on the morrow, face to face with his accusers. 22, 1 — 30. 
 
280 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Ananias the high priest commanding to smite Paul, is rebuked by Paul, 
 who does not know that he is the high priest. The Jews conspire to kill 
 Paul but through Paul’s sister’s son information thereof is sent to Claudius 
 Lysias who sends him down to Caesarea 23, 1 — 35. 
 
 He appears before Felix, and is left bound two years, until Festus was 
 sent to succeed Felix. XXIV, 1 — 27. 
 
 Paul, having been heard by Festus and king Agrippa, appeals to Caesar. 
 The hearing occupies the whole of chapters 25 and 26. 
 
 Paul takes ship for Rome, and on his arrival at that city, he dwelt “ two 
 years in his own hired house, and received all that came in unto him, 
 preaching the kingdom of God, and teaching those things which concern 
 the Lord Jesus Christ with all confidence, no man forbidding him.” 
 Chapters 27 and 28. 
 
 The particulars of the voyage, though highly interesting, are of 
 no importance to our present subject. 
 
 Our present object is, neither to defend nor to assail the truth 
 of the history contained in this book, but to show, as has been 
 done in the case of the gospels, that the work is an anonymous 
 compilation, drawn up in a later age, and does not possess 
 the authority of an original contemporary record of the first 20 or 
 30 years after the death of Christ. The arguments will be deduced, 
 as in the gospel, partly from errors, anachronisms, and contradic- 
 tions, found in the book itself, partly from a comparison of its 
 contents with other profane histories of the period udiich it treats 
 of. 
 
 Prom the inscription to Theophilus, it has been argued that the 
 book of the Acts was w r ritten by Saint Luke ; but this inference is 
 based on the supposition that the gospel, bearing his name, was 
 also written by him ; and we have shown that no proof of this 
 can be produced beyond the popular tradition. Where therefore 
 the premises are traditional or conjectural, the conclusion drawn 
 from them must clearly be conjectural also. There are however 
 certain passages in the Acts which are thought to prove that the 
 author of the Acts w r as at all events contemporary with Saint 
 Paul and actually accompanied him on his travels. Thus, in the 
 last chapter, verse 7, the w r riter says, 
 
ACTS — Paul, Saul. 
 
 281 
 
 In the same quarters were possessions of the chief man of the island, 
 whose name was Publius, who received us, and lodged us three days 
 courteously. 
 
 The same form of words is found in several other passages of 
 the work. This conclusion might be of weight, if it were cer- 
 tain that the Acts of the Apostles is a distinct original work, as 
 opposed to a compilation in which different traditions and docu- 
 ments are put together in the very words which they bore in their 
 original fragmentary state. This point however cannot be proved 
 of the Acts of the Apostles. There is the strongest internal evi- 
 dence that the work is compiled out of fragments, and that 
 the compiler has united them together so as to make a continuous 
 history, but has not been able to conceal the sutures which join, 
 and yet separate, the several portions of the work. To the com- 
 piler of the work* then, may be due the dedication to Theophi- 
 lus, as in the case of the gospel, but not the character of having 
 himself witnessed the events which he relates of the apostles 
 generally in the first few chapters, and afterwards of Paul alone 
 We may now consider the facts which seem to prove that this view 
 of the work is a reality and not a supposition. 
 
 1. Paul, otherwise called Saul. 
 
 1. In the first place, after the thirteenth chapter, verse 9, where 
 w r e learn that Saul was “ also called Paul,” we hear little or 
 nothing of the twelve apostles, but the history follows the new 
 apostle Paul, almost exclusively, and it is only in the travels o 
 Paul that the writer of the history, whoever he may have been 
 uses the personal pronouns we and us. A suspicion arises from 
 
 * An apposite illustration of this process may be adduced in the various 
 lives of Thomas a Becket, preserved in MS. in various public libraries — 
 Besides several independent lives of this saint by known writers, there is 
 a compilation from various sources called the Quadrilogus. No less than 
 six copies of this work are extant, each professing to be the work of a sepa- 
 rate author, who has prepared a new preface of his own — but the body 
 of the work is the same in all ! 
 
 36 
 
282 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 this fact, that the book of the Acts is made up out of two originals, 
 one the Acts of the Apostles generally, the other the Acts or 
 Travels of saint Paul. It would seem that the compiler did not 
 know why the name of Saul was changed to Paul, for he merely 
 tells us that the two names designate the same person, and this 
 view of the case militates strongly against the opinion that the 
 writer was himself a witness of the events which he relates. 
 
 2. The Ascension . 
 
 2. There is a serious discrepancy between the writer of the Acts 
 of the Apostles and the evangelists on the subject of the Ascen- 
 sion. It will be seen in the Harmony of events following 
 the resurrection, given in the 40th chapter (p. 261), that Matthew 
 and John take no notice of this important particular, that, accord- 
 ing to Mark (16, 19) the ascension took place from the room in 
 which the eleven sat at meat in Jerusalem on the evening of the 
 resurrection, but that in Luke’s gospel (24, 50 — 51,) it took 
 place from Bethany, w'hither Jesus led them out immediately after 
 his appearance to them on the evening of the resurrection. Now, 
 however, we learn from the Acts (1, 3) that Christ “shewed him- 
 self alive after his passion by many infallible proofs, being seen 
 of them forty days, and speaking of the things pertaining to the 
 kingdom of God.” It is impossible to insert this interval of forty 
 days into the narrative of Saint Luke between the resurrection 
 which happened in the morning and the ascension which took 
 place at Bethany in the evening. Again in the Acts (1, 4) Jesus 
 tells his disciples “ that they should not depart from Jerusalem,” 
 until they should “ be endued with power from on high (Luke 24, 
 59),” but, in Matthew’s gospel, they had already gone into Gali- 
 lee, immediately after the resurrection, and in John appear to 
 have resumed their old occupations, supposing that they had for 
 ever lost their master. 
 
 In the latter statement about not departing from Jerusalem, the 
 author of the Acts is at variance with Saint Matthew r , but in the 
 former, about the forty days, he is at variance with Saint Luke. 
 How then can it be said that the same person wrote the gospel and 
 
ACTS — Simon, Simeon. 
 
 283 
 
 the Acts — which are at variance with one another on so important 
 a point as the question whether Christ was seen only one day or 
 forty by his disciples after his resurrection ? The two accounts can 
 only be reconciled by supposing one of them to be erroneous, 
 which leads to the inevitable inference that the books could not 
 both be written by apostles or infallible authors. 
 
 3. Simeon and Simon. 
 
 3, In the 15th chapter of the Acts of the Apostles, is the no- 
 tice of a meeting held by Paul and Barnabas and the other 
 apostles and elders respecting the alleged necessity of keeping the 
 law of Moses. Peter then rises, and addresses them as follows : 
 
 7 Men and brethren, ye know how that a good while ago God made 
 choice among us that the Gentiles by my mouth should hear the word of 
 the gospel, and believe. 
 
 8 And God, which knoweth the hearts, bare them witness, giving them 
 the Holy Ghost, even as he did unto us ; 
 
 9 And put no difference between us and them, purifying their hearts by 
 faith. 
 
 10 Now therefoi'e why tempt ye God, to put a yoke upon the neck of 
 the disciples, which neither our fathers nor we were able to bear ? 
 
 11 But we believe that through the grace of the Lord Jesus Christ we 
 shall be saved, even as they. 
 
 When Peter had ended, Paul and Barnabas address the meet- 
 ing ; after which James, commonly called the first bishop of 
 Jerusalem, begins to speak thus : 
 
 13 Men and brethren, hearken unto me : 14 Simeon hath declared how 
 God at the first did visit the Gentiles, to take out of them a people for his 
 name &c. 
 
 This is an important passage, and it is worth while to consider 
 who is meant by Simeon, and what “ visitation of the Gentiles ” is 
 here referred to. The note, in D’oily and Mant's Family Bible, 
 interprets Simeon, “the same as Simon, meaning saint Peter.” 
 But this is making very short work of the matter : Simeon is not 
 the same name as Simon , either in Hebrew, in Greek, or in any 
 other language. In Greek especially the difference is strongly 
 
m 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 marked, XifMov — ^v/ieav. The mind involuntarily turns to aged 
 Simeon, who is said in the gospel of saint Luke to have come into 
 the temple, when the infant Jesus was presented by his mother, 
 and to have blessed God, and said, 
 
 (Luke 2, 29—32) Lord, now lettest thou thy servant depart in peace, 
 according to thy word. 
 
 30 For mine eyes have seen thy salvation, 
 
 31 Which thou hast prepared before the face of all people ; 
 
 32 A light to lighten the Gentiles, and the glory of thy people Israel. 
 
 But there are difficulties in both views of the matter. If Simon 
 Peter's address to the meeting is what James refers to, why does 
 he puzzle the subject by calling him Simeon ?* Moreover the 
 words which he addressed to the meeting do not convey the 
 meaning which James ascribes to Simeon. The remark which 
 Peter made, was that they knew how God through him had lately 
 admitted the Gentiles to the privileges of the gospel: but James 
 tells the assembly that Simeon had declared how God at the first 
 had chosen the Jews from among the Gentiles, to the honour of 
 his name. There is here some great confusion, as if the writer 
 had obtained a faint knowledge of what had been said by aged 
 Simeon fifty years before in the temple, and was unable to explain 
 more clearly what had already become obscure by time. 
 
 4. Thendas and Judas . 
 
 4. In the 5th chapter of the Acts, verses 36 — 37, we read : 
 
 36 For before these days rose up Theudas, boasting himself to be 
 somebody ; to whom a number of men, about four hundred, joined them- 
 selves : who was slain ; and all, as many as obeyed him, were scattered, 
 and brought to nought. 
 
 37 After this man rose up Judas of Galilee in the days of the taxing, 
 and drew away much people after him : he also perished ; and all, even as 
 many as obeyed him, were dispersed. 
 
 These words form part of the speech of Gamaliel to the Jewish 
 sanhedrim, dissuading them from persecuting Peter, lest they 
 
 * Simeon is substituted for Simon in the inscription to the second 
 Epistle of S’t Peter. 
 
ACTS — Theudas, Judas. 
 
 285 
 
 should be found to fight against God. Gamaliel enforces his ar- 
 gument by pointing out that all previous impostors had fallen by 
 the weakness of their cause, and he suggests that the apostles 
 also, left to themselves, will not succeed, unless their doctrine is 
 from above. 
 
 The cases which Gamaliel cites in support of his argument are 
 those of Theudas and Judas the Galilean. But there is this re- 
 markable difficulty attendant upon the affair, that, when Gamaliel 
 made this address to the sanhedrim, the insurrection of Theudas 
 and his misguided followers had not taken place ! The account of 
 the affair is found in Josephus. 
 
 <&dBov Be tt)s * lovBaia s eiriTpoirevopTOS, 76779 tls dprjp, OevBas 
 OVOpLCLTL, 7 T 6 L 06 L TOP 7 rXel<TT 0 P 0%X0P, dvaXaftoVTCL TCLS KTTjCTeiS 
 eirecrOai irpos top ’ IopBaprjp irorapbop amco* “ npocjotfTrjs yap 
 eXeyep eipai, Kal Trpocrrdypbari top iroTapbp aylaaSy BloBop ecjorj 
 irape^eip amols paBlap .” Kal Tama Xeycop ttoWovs rjiraT^aep. 
 Ov pirjp eiacrep amovs T779 dcjopocrvprjs opacrQai <&dBos, cOOC i£e- 
 Trep/^rep lXtjp lirirkoop eir amov 9, tjtis dirpoaBoKriTOS eirLTrecrovcra, 
 ttoXXovs puep apelXe, 7 roXXovs Be ^ooPTas eXa/ 3 ep • am op re top 
 Q evBap %(Dyprj(raPTe<; diroTepbi'ovcn ttjp KecjoaXrjp, Kal Kopil^ovcnp 
 els 'IepocroXvp,a. Ta puep ovp crvpb( 3 dpTa tols 'lovBaioLS KaTa 
 to 69 Kovairiov <PaBov ttjs e 7 riTp 07 rrjs ^popov 9, Tama eykpeTO. 
 
 2 . * HXOe Be $aB(p Tiftkpios 'AXe^apBpos BcdBo^os, J AXe£ap- 
 Bpov Trais tov Kal dXafiap^rjcravTOS ip ’ AXe^apBpeiT, ykvei re 
 Kal ttXovtm irpWTevaaPTo 9 tcop e/eet KaO’ amop , 09 BurjpeyKe Kal 
 TTj irpos top 6eop evcreftela tov 7racBos ’ AXe^apBpov • rofc yap 
 iraTpLOi 9 ovk ipepiepep ovtos eOeaip. ’ EttI tovtols Brj Kal top 
 pueyap Xipbop KaTa Trjp ' lovBaiap crvpef3ri y epkaOai • KaO ’ op Kal 77 
 (3a<JiA.L<Tcra 'EXeprj, ttoXXcop xprjpLaTcop ooprjcrapbkprj ctltop drrb 
 ttjs AiymrTov, Biepetp,e toi 9 diropovpbkpop ?, bos irpoelirop. IIpos 
 tovtocs Be Kal 01 walBes ’ IovBa tov TaXiXalov dprjpkOrjaap — 
 tov top X aop airo 'PcopLalcop diro(TTr](jaPTO 9, Kvpr)piov Ttjs 'lov- 
 Balas TiprjTov opt os, cos ip tocs Trpo tovt cop iBrfXdxjapuep . — Jos. 
 Ant . 20, 5, 1 — «2. 
 
286 
 
 CHRISTIAN RECORDS. 
 
 [ciiap. 
 
 Whilst Fadus was governor of Judaea, [i, e. in the fourth year of Clau- 
 dius A. D. 44] a certain magician [ hnpostor ], Theudas by name, persuades 
 the greater part of the multitude to take their possessions and follow him 
 to the river Jordan. For he said that he was a prophet, and told them 
 that he would divide the river bv his command, and afford them an easy 
 passage. And by saying this he deceived many. Fadus however did 
 not suffer them to reap the fruits of their folly ; but sent against them a 
 troop of cavalry, which falling on them unexpectedly, slew many of them, 
 and took many alive. They captured Theudas alive, and cut off his head 
 and carried it to Jerusalem. 
 
 Such were the events which happened to the Jews at the time of Cuspius 
 Fadus’s government. 
 
 2. The successor of Fadus was Tiberius Alexander, son of Alexander 
 who was Alabarch in Alexandria, the first man there of his time both in 
 birth and in wealth, and who for piety towards God also was far above 
 his son Alexander: for the latter did not abide by the customs of his 
 country. It was during the government of these men that the great 
 famine also happened in Judaea, when also the queen Helena bought 
 corn in Egypt for much money, and dealt it out, as we have already said, 
 to those who were in need. In addition to these were put to death also 
 the children of Judas the Galilean — who led the people to revolt from the 
 Romans, when Cyrenius was the valuer in Judea, as we have shown in 
 the previous part of this history. 
 
 Those who defend the genuineness and accuracy of the Acts of 
 the Apostles, suggest that there may have been two Theudas' s, 
 and two insurrections, one of which had already happened before 
 the time of Gamaliel, but there is not the slightest authority for 
 such a supposition, and, wanting this, it is highly improbable that 
 two such events should have happened, so precisely similar, within 
 so short a period. 
 
 But the insurrection of Judas the Galilean, is said to have fol- 
 lowed that of Theudas, and to have happened at the time of the 
 taxing, which is erroneously supposed by Saint Luke to have 
 been the occasion which led Christ's parents to visit Bethlehem 
 ten years before [see page II 9 of this volume]. But instead of 
 happening immediately after the insurrection of Theudas, it hap- 
 pened forty years before, though it appears from the extract above 
 
ACTS — Conversion of St Paul. 
 
 287 
 
 quoted out of Josephus, that the children of Judas the Galilean 
 were put to death immediately after the tumult, begun by Theu- 
 das, had been repressed. The connection between the two names, 
 Theudas and Judas, both in the speech of Gamaliel, and in the 
 History of Josephus, is at any rate curious, and is a strong ar- 
 gument that the same incidents are referred to, both by the 
 Jewish historian, and the writer of the Acts — No other proof 
 however is wanting that the writer of the Acts of the Apostles has 
 endeavoured to ornament his narrative, like Thucydides and Livy, 
 by placing in the mouths of his characters speeches, which he 
 supposed likely to have been spoken in the circumstances under 
 which those persons were placed. 
 
 No other explanation so reasonable can be given for Gamaliel 
 being made to refer in his speech to an event which did not hap- 
 pen'until forty years'afterwards. 
 
 5. The Conversion of Saint Paul. 
 
 The first eight chapters of the Acts of the Apostles convey us, 
 according to the margin of our bibles, from the date of Christ's 
 crucifixion to A. D. 34 — embracing an interval of four years, if 
 we place Christ's death in 30, but of one year only, if we place it 
 in the year 33 of our era. This chronological arrangement is ex- 
 ceedingly arbitrary, for we have no sure indication of the time at 
 which any of the events related in the Acts of the Apostles may 
 be supposed to have happened — a few short and vague allusions 
 to the “ days of Claudius Caesar," and such like, are all the data 
 that remain. 
 
 The ninth chapter of the Acts opens with the journey of saint 
 Paul to Damascus, and of his conversion by the way. Three ac- 
 counts of this event have come down to us — all of them in the 
 Acts — the first in the words of the author or compiler of the 
 book, writing of saint Paul in the third person, the other two in 
 the words of Paul, speaking in the first person, first to the people 
 of Jerusalem, and secondly before king Agrippa. 
 
288 
 
 CHRISTIAN RECORDS, 
 
 [chap. 
 
 ACTS 9, 1—8. 
 
 And Saul, yet breathing out 
 threatenings and slaughter 
 against the disciples of the 
 Lord, went unto the high- 
 priest, 
 
 2 And desired of him letters 
 to Damascus to the synago- 
 gues, that if he found any of 
 this way, whether they were 
 men or women, he might bring 
 them bound unto Jerusalem. 
 
 3 And as he journeyed, he 
 came near Damascus : and 
 suddenly there shined round 
 about him a light from hea- 
 ven : 
 
 4 And he fell to the earth, 
 and heard a voice saying unto 
 him, Saul, Saul, why persecu- 
 test thou me ? 
 
 5 And he said, who art thou, 
 Lord ? And the Lord said, I 
 am Jesus whom thou persecu- 
 test : it is hard for thee to kick 
 against the pricks. 
 
 6 And he trembling and as- 
 tonished said, Lord, what wilt 
 thou have me to do ? And the 
 Lord said unto him, Arise, 
 and go into the city, and it 
 shall be told thee what thou 
 must do. 
 
 7 And the men which jour- 
 neyed with him stood speech- 
 less, hearing a voice, but see- 
 ing no man. 
 
 8 And Saul arose from the 
 earth ; and when his eyes were 
 opened, he saw no man : but 
 they led him by the hand, and 
 brought him into Damascus. 
 
 ACTS 22, 5—11. 
 
 I received letters unto the 
 brethren, and went to Damas- 
 cus, to bring them which were 
 there bound unto Jerusalem, 
 for to be punished. 
 
 6 And it came to pass, that, 
 as I made my journey, and 
 was come nigh unto Damascus 
 about noon, suddenly there 
 shone from heaven a great 
 light round about me. 
 
 7 And I fell unto the ground 
 and heard a voice saying unto 
 me, Saul, Saul, why persecu- 
 tes! thou me ? 
 
 8 And I answered, Who art 
 thou, Lord ? And he said unto 
 me, I am Jesus of Nazareth, 
 whom thou persecutest. 
 
 9 And they that were with 
 me saw indeed the light, and 
 were afraid : but they heard 
 not the voice of him that 
 spake to me. 
 
 10 And I said, What shall 
 I do, Lord ? And the Lord 
 said unto me, Arise, and go 
 into Damascus ; and there it 
 shall be told thee of all things 
 which are appointed for thee 
 to do. 
 
 II And when I could not 
 see for the glory of that light, 
 being led by the hand of them 
 that were with me, I came 
 into Damascus. 
 
 ACTS 26, 12— 
 
 Whereupon as I w*ent to 
 Damascus with authority and 
 commission from the chief 
 priests. 
 
 13 At mid-day, O king, I 
 saw in the way a light from 
 heaven, above the brightness 
 of the sun, shining round 
 about me and them which 
 journeyed with me. 
 
 14 And when we were all 
 fallen to the earth, I heard a 
 voice speaking unto me, and 
 saying in the Hebrew tongue, 
 Saul, Saul, why persecutest 
 thou me ? It is hard for thee 
 to kick against the pricks. 
 
 15 And I said, who art 
 thou, Lord ? And he said, I 
 am Jesus whom thou perse- 
 cutest. 
 
 16 But rise, and stand 
 upon thy feet fo^ I have ap- 
 peared unto thee for this 
 purpose, to make thee a minis- 
 ter and a witness both of 
 these things which thou hast 
 seen and of those things in 
 the which I will appear unto 
 thee &c. 
 
 In these accounts we meet with two serious difficulties involving 
 a charge — not of forgery or of dishonesty, in the compiler of the 
 book, but that in the first part of this story he was ignorant of 
 the political relations of Damascus to Judsea, and that, as regards 
 the miraculous event which happened to Paul, he has handed 
 down three different accounts of it, so little harmonizing one with 
 the other that it is quite evident we have the event second-hand, 
 and not in the words of a contemporary, an eye-witness, or an 
 inspired historian. 
 
 1. The first charge against the writer, that he was ignorant of 
 the political relations between Judsea and Damascus, is simple. 
 The chief priests at Jerusalem had no power whatever over per- 
 so ns living at Damascus — that city did not belong to J udsea, any 
 
43.] 
 
 SAUL AT DAMASCUS. 
 
 289 
 
 more than Boulogne to the English ; and we all know what would 
 be the consequence, if an English magistrate were sent with full 
 powers to seize and bring to London the numerous British refu- 
 gees who have fled to that Gallic sea-port. The priests of the 
 Jews had no power at Damascus : the Roman empire comprised 
 that beautiful city in her extensive territories ; the Roman arms 
 and laws were established there in the time of saint Paul, and 
 the ecclesiastical rulers of the Jews at Jerusalem had no authority 
 at all over the people of Damascus, which was to them a foreign 
 city. We learn indeed from Dr Cave's note, given in D'Oyly 
 and Mant's Eamily Bible, that 
 
 The Jewish Sanhedrim had not only the power of seizing and scourging 
 offenders against their law, within the bounds of their own country, but, 
 by the connivence and favour of the Romans, might send into other coun- 
 tries where there were any synagogues that acknowledged a dependence 
 in religious matters upon the council at Jerusalem, to apprehend them. 
 
 But this unsupported assertion is not sufficient: so extra- 
 ordinary an usurpation by the Jewish priests of authority 
 over a Roman city beyond the frontiers of Judsea, requires 
 the strongest confirmation before it can be accepted as 
 a fact, and writers of the present day have accordingly en- 
 deavoured to find in the political circumstances of those times a 
 support for the Scripture narrative. We will quote, in full, the 
 explanation which has been given of this matter by Messrs Cony- 
 beare and Howson, the excellent and learned authors of the Life 
 and Epistles of Saint Paul.* 
 
 There was war between Aretas, who reigned at Petra, the desert metro- 
 polis of Stony Arabia, and Herod Antipas, his son-in-law, the tetrarch of 
 Galilee. A misunderstanding concerning the boundaries of the two princi- 
 palities had been aggravated into an inveterate quarrel by Herod’s unfaith- 
 fulness to the daughter of the Arabian king, and his shameful attachment 
 to “his brother Philip's wife.” The Jews generally sympathised with the 
 cause of Aretas, rejoiced when Herod’s army was cut off, and declared 
 
 • In two volumes 4to London, 1850, with many beautiful illustrations. 
 
 37 
 
290 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 that this disaster was a judgment for the murder of John the Baptist. 
 Herod wrote to Rome and obtained an order for assistance from Vitellius, 
 the governor of Syria. But when Vitellius was on his march through 
 Judaea, from Antioch towards Petra, he suddenly heard of the death of 
 Tiberius (A. D. 37); and the Roman army was withdrawn, before the 
 war was brought to a conclusion. It is evident that the relations of the 
 neighbouring powers must have been for some years in a very unsettled 
 condition along the frontiers of Arabia, Judaea, and Syria ; and the falling 
 of a rich border-town like Damascus from the hands of the Romans into 
 those of Aretas would be a natural occurrence of the war. If it could be 
 proved that the city was placed in the power of the Arabian Ethnarch 
 under these particular circumstances, and at the time of Paul's journey, 
 good reason would be assigned for believing it probable that the ends for 
 which he went were assisted by the political relations of Damascus. And it 
 would indeed be a singular coincidence, if his zeal in persecuting the 
 Christians were promoted by the sympathy of the Jews for the fate of John 
 the Baptist. 
 
 But there are grave objections to this view of the occupation of Damas- 
 cus by Aretas. Such a liberty taken by a petty chieftain with the Roman 
 power would have been an act of great audacity ; and it is difficult to be- 
 lieve that Vitellius would have closed the campaign, if such a city was in 
 the hand of an enemy. It is more likely that Caligula, — who in many 
 ways contradicted the policy of his predecessor, — who banished Herod 
 Antipas and patronised Herod Agrippa, — assigned the city of Damascus 
 as a free gift to Aretas. This supposition, as well as the former, will per- 
 fectly explain the remarkable passage in St Paul’s letter, where he distinct- 
 ly says that it was garrisoned by the Ethnarch of Aretas, at the time of 
 his escape. Many such changes of territorial occupation took place under 
 the emperors, which would have been lost to history, were it not for the 
 information derived from a coin, an inscription, or the incidental remark 
 of a writer who had different ends in view. Any attempt to make this 
 escape from Damascus a fixed point of absolute chronology will be unsuc- 
 cessful , but, from what has been said, it may fairly be collected, that 
 Saul’s journey from Jerusalem to Damascus took place not far from that 
 year which saw the death of Tiberius, and the accession of Caligula. 
 
 It would seem hardly needful to make any addition to this ex- 
 tract, — for the writers of the work put forth with much diffi- 
 dence the two theories, whiclrwould equally well explain the poli- 
 tical difficulty about the mission of saint Paul to Damascus. But 
 
43.] 
 
 SAUL AT DAMASCUS. 
 
 291 
 
 it is right to point out that both of those explanations are purely 
 conjectural. There is not the slightest allusion in history to the 
 occupation of Damascus by Aretas of Petra : nor is it likely that 
 in a war with Herod, the king of Petra, which lies wholly to the 
 south of Judaea, would have seized on a city, lying to the north 
 of that country, and belonging, not to Herod, but to the Romans. 
 But moreover, even if Damascus had for the moment fallen into 
 the hands of Aretas, it is still very unlikely that this prince would 
 have allowed the quarrel between the Jewish priests and the Chris- 
 tians, to be carried to such lengths. There is no proof that any 
 persecution of the Christians was yet made or likely to be made, 
 in Judaea, when under the tolerant government of the Romans. 
 We may be sure that the judgment of Gallio, who “ drave” the 
 parties “ from the judgment seat,” is a fair index of what would 
 be thought by other Roman magistrates under similar circumstan- 
 ces — “If it were a matter of wrong or wicked lewdness, O ye 
 Jews, reason would that I should bear with you : but if it be a 
 question of words and names, and of your law, look ye to it ; for 
 1 will be no judge of such matters.” 
 
 We must then look for another interpretation of saint Paul’s 
 mission ; and it will be found, not by attempting to substantiate 
 the history to the letter, but by reading it in the spirit of the 
 writer. The simplicity of the early Christians led them to mag- 
 nify every incident of their past annals into political importance, 
 but we who have to analyse what they put together, must pursue 
 the opposite process — we must strip from the mission of saint 
 Paul, its public and more showy features, leaving its private 
 and more intrinsic character. That the enmity of the priests was 
 seconded by the zeal of Saul their agent need not be doubted, 
 that he was furnished with letters &c. is also admissible, but not 
 that the mission was supported by the authority to imprison and 
 persecute the Christians, who were as much the subjects of Rome 
 and under the protection of universal tolerance as the priests 
 themselves. 
 
 2. In the miraculous particulars with which the conversion of 
 
292 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 St Paul is more immediately elothed, there is a variation in the 
 accounts which we should not expect to find in contemporary nar- 
 ratives, but only in writings which had been constructed many 
 years afterwards from tradition. In the 9th chapter of the Acts, 
 where the first account of PauTs vision occurs, it is said that 
 
 the men who journeyed with him, stood speechless, hearing a voice , hut 
 seeing no man. 
 
 But, in chap. 22, Paul himself says that 
 
 they that were with me saw indeed the light , and were afraid, but they 
 heard not the voice of him that spake to me. 
 
 In both of these descriptions, the latter as well as the former, 
 we may suppose that the men kept their footing, but in chap. 26, 
 Paul tells, in another recital which he is making of the events 
 which then happened to him. 
 
 And when we were all fallen to the earth, I heard a voice &c. 
 
 The commentators make a feeble attempt to harmonize these 
 accounts, but it is only by such means as would be wholly rejec- 
 ted in the interpretation of any other human composition, and 
 therefore cannot be readily admitted in interpreting the word of 
 God. — The threefold description of Paul’s conversion leads to 
 the conclusion that each description comes from a different do- 
 cument, the author of which had not seen the other two. 
 
 6. Use of the loord Christians . 
 
 We learn from Acts 1 1, 26, that the disciples of Christ were 
 called “ Christians first in Antioch.” But it is not related at 
 wdiat time this name was first given to them ; and it is not pro- 
 bable that it began to be used at the very outset : for our Saviour’s 
 proper name was Jesus and not Christ. The latter was a more 
 vague title, only applicable to him whom the Jews in Hebrew would 
 call the Messiah. Some time would elapse before the identifica- 
 tion of Jesus as the Christ would lead the world at large to give 
 him that name generally, or to call his followers by a name deri- 
 ved from it. The etymology of the word, also, is not in favour 
 
THE WORD ‘CHRISTIAN/ 
 
 293 
 
 43.] 
 
 of its early use ; for the termination anus is not Greek but Latin, 
 and cannot be supposed to have been introduced into Palestine, 
 before the Roman conquest of that country, which was not com- 
 pleted before the siege of Jerusalem in A. D. 70. It is therefore 
 not probable that the disciples were called Christians before that 
 time. This view of the matter is supported by the very rare oc- 
 currence of the word in the New Testament — it occurs three times 
 only in that volume ; first, in the. passage above quoted, secondly 
 in Acts 26, 28, where Agrippa says to Paul, “ Almost thou per- 
 suadest me to be a Christian,” and lastly in the 1st epistle of 
 Peter, 4, 16 ; 
 
 Yet if any of you suffer as a Christian, let him not be ashamed ; but 
 let him glorify God on this behalf. 1 Pet. 4, 16. 
 
 In the second place where it occurs, an anachronism is involved. 
 Por the use of the word Christian grew up too slowly to allow the 
 possibility that Agrippa should have employed it as a w r ell known 
 and recognized term. He seems to have^known nothing whatever 
 of the Christian doctrines before he saw Paul, and Festus, who 
 first told him of the “ certain man left in bonds by Felix,” seems, 
 if we may judge from chap. 25, vv. 14. — 21, to have known 
 almost as little as Agrippa. 
 
 Lastly, the use of the word Christian in an epistle w r ritten by 
 St Peter, is quite as unlikely, for the same reason, as in king 
 Agrippa’s speech to Paul, — with a further reason, that the allusion 
 to “suffering as a Christian ” was not wholly appropriate in the 
 days of the apostles themselves, though it was highly appropriate 
 many years afterwards, when the Roman magistrates, like Pliny, 
 were compelled to use force to put down the system of socialism, 
 liberty and equality, which was adopted by the Christians, and 
 would, if unchecked, have infallibly subverted all the existing fa- 
 bric of society. Let not the inference to w r hich this leads, be 
 misunderstood or misconstrued. No doubt is here expressed that 
 Agrippa, in his speech, and St Peter in his epistles, used some 
 word equivalent to the word Christian; the only doubtful point is 
 
294 CHRISTIAN RECORDS [chap. 
 
 that they used this very word. If * Christian f be a translation 
 of the word they used, then those writings, in which this word 
 is found, are translations, and not the original works of the 
 apostles to whom they are ascribed. 
 
 7. Seeming anticipation of regular Christian worship . 
 
 The two passages which here follow seem to point to a state of 
 things which did not exist at the time when they were written : 
 
 1. In Acts 13, 42 — 44, the whole city, Gentiles and Jews, 
 come together on the sabbath , not once, but regularly. Is not 
 this a picture of a later age, when the Christians had become a 
 large and increasing body ? 
 
 2. In Acts 14, 1, “ a great multitude both of the Jews and 
 the Greeks believed.” Gentiles and Greeks are the same in 
 the language of Scripture. How came there to be a great mul- 
 titude of Gentiles in the Jewish synagogue ? 
 
 8. Confusion in the name of the disciples aud brethren of Christ 
 James , Jadas 8fc . 
 
 After the ascension of Christ into heaven, we read in Acts 1, 
 
 12—14, 
 
 12 Then returned they unto Jerusalem from the mount called Olivet, 
 which is from Jerusalem a sabbath day’s journey. 
 
 13 And when they were come in, they went up into an upper room ( 
 where abode both Peter and James and John, and Andrew, Philip and 
 Thomas, Bartholomew, jand Matthew, James the son of Alpheus, and 
 Simon Zelotes, and Judas the brother of James. 
 
 14 These all continued with one accord in prayer and supplication, with 
 the woman, and Mary the mother of Jesus, and with his brethren. 
 
 The twelve disciples of Christ are here enumerated as in the 
 gospel according to St Luke, and not in harmony with the lists of 
 Matthew and Mark [ see page 145] : but our attention is called at 
 present to the remarkable obscurity which hangs over every men- 
 tion of the brethren and other relations, of Jesus particularly 
 James, whenever they occur in the drama of the gospel history 
 [t will be expedient to bring together every passage, where their 
 
43.] 
 
 CHRIST'S BROTHERS. 
 
 295 
 
 names are mentioned, in the Gospels and Acts, besides that which 
 has just been given from Acts 1, 13. 
 
 It will be remembered that there were two of Christ's apostles 
 both named James, two others named Simon, and two named 
 Judas. The two Simons are distinguished as Simon Peter and 
 Simon theCanaanite : the two James's are also sufficiently distinct, 
 one is the brother of John and Zebedee, whilst of the two Judases 
 one is Iscariot the traitor. There remain therefore the second 
 James, and the second Judas; and about these and their relation- 
 ship to Christ there to so much obscurity that it is impossible to 
 regard the books which leave such a point unsettled, as written 
 by any of the apostles themselves, who would have known the 
 subject so thoroughly, and would not, one would think, leave so 
 interesting a point involved in the obscurity which now lies over it. 
 
 The first mention of James and Judas, which we may here 
 notice, is that which occurs in the lists of the twelve apostles, in 
 all of which James is termed, son of Alpheus, the word son, not oc- 
 curring in the Greek, but being supplied by the translators, as is 
 rightly done in such cases. But, whereas Judas occurs only in 
 St Luke's list, and in that of the Acts given in page 145, in both 
 of which he is styled ‘ of James,' to which our translators have ar- 
 bitrarily prefixed' brother '; in Mark he is called Thaddaeus, and 
 in Matthew Lebbaeus, to which some copyith has unwarrantably 
 interpolated ‘ whose surname was Thaddaeus.' [Seep. 147 of this 
 work] Whatever be the cause of this discrepancy concerning the 
 name of the twelfth disciple; we may proceed to observe that both 
 James and Judas appear to have been brothers of Jesus Christ, if 
 we may believe the accounts of two of the evangelists, where is rela- 
 ted Christ's hostile reception among his own countrymen. 
 
 MATT. 13, 55—56. MARK. 6, 3. LUKE 4, 22. JOHN 6, 42. 
 
 Is not this the car- Is not this the car- Is not this Joseph’s Is not this Jesus the 
 penter’sson? Isnothis penter, the son of Mary son? son of Joseph, whose 
 
 mother called Mary? the brother of James, father and mother we 
 
 and his brethren, James and Joses, and ofJuda, know? 
 
 and Joses, and Simon and Simon ? and are not 
 and Judas? 56 And his his sisters here with 
 sisters, are they not all us ? and they were of- 
 with us ? Whence then fended at him. 
 hath this man all these 
 things ? 
 
296 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Whether they were sons of Joseph singly, of Mary singly, or 
 of both Joseph and Mary, we are not told, nor need we stop to 
 enquire ; for though it may be important to the speculative theo- 
 logian to maintain the immaculate character of Mary, and her free- 
 dom from all the (supposed) stains which the functious of woman- 
 hood and motherhood might make her liable to, yet those who 
 look only to the facts will leave such useless questions unanswered, 
 and endeavour only to ascertain who these four were, who are here 
 said to have been brothers of our Lord, and whether they w ere 
 or were not the same persons, of whom two figure also in the lists 
 of the twelve apostles. If James w 7 as the son of Alpheus, so also 
 W’ere Joses, Judas or Juda, and Simon. But another comparison 
 of texts from Matthew, Mark, and John, show that the mother of 
 James and Joses was another Mary, sister of Christ's mother, and 
 not Mary the virgin herself. 
 
 MATT. 27, 56. MARK 15, 40. JOHN 19, 25. 
 
 Among which was Mary Among whom was Mary His mother and his mother’s 
 Magdalene, and Mary the Magdalene, and Mary the mo- sister Mary the wife of Cleo- 
 motherof James and Joses and ther of James the Less and of phas, and Mary Magdalene, 
 the mother of Zebedee’s chil- Joses, and Salome . \ 
 dren. 
 
 The difficulties which here beset one are most perplexing. Two 
 sisters are both named Mary, and the four sons are at one time 
 attributed to the one of these, at another time to the other. Com- 
 mentators endeavour to remove this difficulty by rendering the 
 word aSe\(f)OL cousins and not brethren — “ And his cousins, James, 
 and Joses, and Simon and Judas ["Matt. 13, 55].” But this 
 interpretation will not stand : aSe\</>o? is not used in this manner 
 to denote either brother or cousin ; at least not so specifically as 
 in the present passage; where also the word aheX^au, ‘ sisters, * 
 immediately follows : the obvious interpretation of the wmrds is 
 brothers and sisters ; and w 7 e are not justified in adopting a more 
 remote meaning of a word, because its obvious interpretation 
 would lead us into a difficulty of another kind. 
 
 The same James — the Less, as the commentators tell us — is 
 named in several other passages which are here subjoined, and in 
 
JAMES AND JUDAS. 
 
 43.] 
 
 297 
 
 one of them, as the reader will notice, he is called by St Paul 
 the brother of our Lord. 
 
 Acts 12, 2. And he [Herod] killed James the brother of John with the 
 sword. 
 
 Acts 12, 17. And he [Peter] said. Go, shew these things unto James, 
 and to the brethren. 
 
 Acts 15, 13. And James answered, saying, Men and brethren, hearken 
 unto me. 
 
 Acts 21, 18. And the day following Paul went in with us unto James : 
 and all the elders were present. 
 
 1 Cor. 15, 7. After that, he [Christ] was seen of James; then of all the 
 apostles. 
 
 Gal. 1, 19. But other of the apostles saw I none save James the Lord’s 
 brother. 
 
 Gal. 2, 9 — 42. And when James, Cephas, and John, who seemed to be 
 pillars, perceived the grace that was given unto me, &c ... For before 
 that certain came from James, he [Peter] did eat with the Gentiles. 
 
 We proceed to notice a similar confusion, attendant on the name 
 of Judas. 
 
 In Acts 1, 23, we have" Joseph called Barsabas, who was sur- 
 named Justus,” who was put forward with Matthias as competi- 
 tors for the apostleship. But in 15, 22, we find also that Judas 
 who was sent with Paul and Silas to Antioch on the subject of 
 circumcision, was surnamed Barsabas, and though it is next to 
 impossible that the two persons were each surnamed Barsabas, 
 the editors of the Family Bible have notwithstanding endeavoured 
 to distinguish them. 
 
 Note in the Fam. Bib. to Acts 15, 22. “ Judas surnamed Barsabas ] 
 
 Not the Barsabas mentioned at chap. 1, 23 ; for his name was Joseph. 
 Some think it is his brother. It appears from ver.32, that this Judas Bar- 
 sabas was a prophet. 
 
 But it must be observed that Barsabas is not a name but a sur- 
 name, given on account of some peculiarity in the individual, 
 and it is hardly likely that two persons in the immediate circle of 
 the apostles should have had the same peculiarity and been called 
 by the same surname, cognomen, or, as we say vulgarly, * nick- 
 name/ 
 
 38 
 
298 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Iii the note to chap. 1, 23, of the same Family Bible we read : 
 
 Joseph called Barsabas ] Probably he who is called Joses (Mark 6, 3 ; 
 15, 40), the brother of St James the Less ; the rather to be so supposed, be- 
 cause’he is surnamed Justus, as St James was. Dr Lightfoot. 
 
 That we may properly use conjecture in supplying what is 
 obscure in history, cannot be doubted ; but the conjecture in this 
 case renders the original difficulty more obscure than ever. The 
 original difficulty is this. 
 
 Joseph surnamed Barsabas , also snrnamed Justus . 
 
 Judas surnamed Barsabas . 
 
 Were these the same person ? The first view of the case sug- 
 gests that they were , and that in one of the two instances an error 
 has been made by the writer or by a copyist in substituting Judas 
 for Joseph, or the reverse. This probability is much encreased 
 from the circumstance that one of the names occurs in the former 
 part of the Acts, where Saul's history is given without the expla- 
 nation that Saul and Paul were the same person, the other is 
 found only in the latter position of the Acts where Paul's history 
 is the principal subject. We have remarked above that these two 
 divisions of the Acts seem to have been derived from two different 
 originals. But the commentator, Dr Lightfoot, multiplies the 
 difficulty most fearfully. According to his explanation we have 
 the following brothers and both of them surnamed Justus. 
 
 Joseph, alias Joses , surnamed Barsabas , and 
 
 James the Less . 
 
 If to this we add from Luke 6, 16, that J udas also w r as brother 
 of James [see p. 145 of this volume ], and from Acts 4, 36 that 
 Joses was surnamed Barsabas, and we shall find the most extra- 
 ordinary combination of difficulties that ever beset a genealogical 
 table. The genealogy will stand thus : 
 
 Joseph James Simon Judas 
 
 alias Joses the [the same 
 
 surnamed Barsabas Less, who was 
 
 surnamed Barnabas surnamed surnamed 
 
 surnamed Justus Justus Barsabas?] 
 
 It is manifest thafr we shall get no good by introducing James 
 
CEPHAS AND PETEK. 
 
 299 
 
 43.] 
 
 the Less and the genealogy -which accompanies him. A more 
 simple solution may be found, as above stated, by supposing that 
 Judas Barsabas and Joseph Barsabas were the same person, 
 but that whether his real name was Joseph or Judas, seeing that 
 it has been variously given in the only two places where it occurs, 
 it is now impossible, and happily unimportant, to determine. 
 
 ; To conclude; it results from the above genealogy and the notes 
 of the commentators, that Joses Barsabas was the same as the 
 famous Barnabas the fellow-traveller of St Paul ; he is first named 
 at Acts 4, 36 ; and again at 9, 27, and 15, 22, where he is thrown 
 into connection with his own brother Judas also surnamed Barsa- 
 bas, without our being told that there was any relationship be- 
 tween them. It is manifest that no reliance whatever can be 
 placed on the accuracy of a history in which we meet with such 
 irreconcilable statements. 
 
 In connection with this subject, the uncertainty which hangs 
 over the names of some of the actors in the gospel history, we may 
 briefly name a remarkable error which has crept into our New 
 Testaments, respecting the names Cephas and Peter, though it 
 occurs not in the Acts, but in St Paurs epistle to the Galatians, 
 c/i. 2, vv. 7 — 11-: 
 
 But contrariwise, when they saw that the gospel of the circumcision was 
 committed unto me, as the gospel of the circumcision was unto Peter, 8 
 (For he that wrought effectually in Peter to the apostleship of the circum- 
 cision, the same was mighty in me toward the Gentiles ;) 9 And when 
 James, Cephas, and John, who seemed to be pillars, perceived the grace 
 that was given unto me, they gave to me and Barnabas the right hands of 
 fellowship ; that we should go unto the heathen, and they unto the cir- 
 cumcision. 10 Only they would that we should remember the poor; the 
 same which I also was forward to do. 11 But when Peter was come to 
 Antioch, I withstood him to the face, because he was to be blamed. 
 12 For before that certain came from James, he did eat with the Gentiles : 
 but when they were come, he withdrew and separated himself, fearing 
 them which were of the circumcision. 13 And the other Jews dissembled 
 likewise with him ; insomuch that Barnabas also was carried away with 
 their dissimulation, 
 
 It has always been a stumbling-block to the commentators that 
 
^00 
 
 CHRISTIAN RECORDS. 
 
 [chap. 
 
 Paul should have withstood Peter to the face ; and it has also hither- 
 to remained unexplained how Peter could be said to preach the gos- 
 pel of the circumcision , that is, to the Jews only ; for it is notorious 
 that a vision was granted to St Peter expressly for the purpose of 
 shewing that the wall of partition between Jews and Gentiles was 
 broken down. The words “ when Peter was come to Antioch 
 &c” are quoted by Eusebius, in Book 1, chap. 12, of his Eccles- 
 iastical History, but, strange to say, Eusebius reads “ Cephas ” not 
 Peter “ was come to Antioch.” His words here follow : 
 
 'H iaropta irapa KXrjpbevrL Kara ty]V irepbirT^v rcov vtto- 
 Tvn rooaecov, ev fj xal Krjtyav, i re pi ov (frrjarlv 6 Ilavkos, “"Ore Be 
 rj\6e Krj(j)d<; ek ' Avrioyeiav, Kara irpooamov avrca dvrearrjv^ 
 eva (j>r)crl yeyovevai twv e/38op,rjicovTa pLaOrjT&v, opbaiwpLOV FLerpip 
 TvyyavovTa rq> dirocrroXw. Euseb. Hist. Ecc. 1, 12. 
 
 The story is found in Clement in the fifth of the Hypotyposes, in which 
 he says also that Cephas, of whom St Paul speaks, “ when Cephas was 
 come to Antioch, I withstood him to the face,” was one of the seventy dis- 
 ciples, and had the same name as Peter the apostle. 
 
 We learn from the History of the apostles by Dorotheus, the 
 same fact, that one of the seventy disciples, not one of the twelve , 
 was Cephas, who was bishop of Cannia, and that it was he whom 
 St Paul withstood to the face at Antioch. A strong suspicion 
 arises that Cephas and Peter were wholly different persons, who 
 were confounded together when the books of the New Testament 
 w r ere compiled. If this be so, the natural inference is that facts 
 had become faint by time, that the original witnesses had been 
 removed from the world, and many other sources of error had 
 arisen, wdien the existing histories of Christ and of his religion 
 w r ere put into the shape in which they now appear.