Footnotes

Footnotes1.Joseph. Antiq. xii. 5; 1 Maccab. i. 11-15, 43, 52; 2 Maccab. iv. 9-16.2.πονήροι, ἀσεβεῖς.—Antiq. xiii. 4, xii. 10.3.Baba-Kama, fol. 82; Menachoth, fol. 64; Sota, fol. 49; San-Baba, fol. 90.4.Menachoth, fol. 99.5.Baba-Kama, fol. 63.6.Mass. Sopherim, c. i. in Othonis Lexicon Rabbin. p. 329.7.Philo is not mentioned by name once in the Talmud, nor has a single sentiment or interpretation of an Alexandrine Jew been admitted into the Jerusalem or Babylonish Talmud.8.Aristobulus wrote a book to prove that the Greek sages drew their philosophy from Moses, and addressed his book to Ptolemy Philometor.9.Gal. iv. 24, 25.10.Col. i. 16.11.1 Cor. x. 21.12.Dante, Parad. xiv.13.See the question carefully discussed in M. F. Delaunay's Moines et Sibylles; Paris, 1874, pp. 28 sq.14.See, on this curious topic, C. Aubertin: Sénèque et St. Paul; Paris, 1872.15.Euseb. Hist. Eccl. ii. 17. The Bishop of Caesarea is quoting from Philo's account of the Therapeutae, and argues that these Alexandrine Jews must have been Christians, because their manner of life, religious customs and doctrines, were identical with those of Christians.“Their meetings, the distinction of the sexes at these meetings, the religious exercises performed at them,are still in vogue among us at the present day, and, especially at the commemoration of the Saviour's passion, we, like them, pass the time in fasting and vigil, and in the study of the divine word. All these the above-named author (Philo) has accurately described in his writings, andare the same customs that are observed by us alone, at the present day, particularly the vigils of the great Feast, and the exercises in them, and the hymns that are commonly recited among us. He states that, whilst one sings gracefully with a certain measure, the others, listening in silence, join in at the final clauses of the hymns; also that, on the above-named days, they lie on straw spread on the ground, and, to use his own words, abstain altogether from wine and from flesh. Water is their only drink, and the relish of their bread salt and hyssop. Besides this, he describes the grades of dignity among those who administer the ecclesiastical functions committed to them, those of deacons, and the presidencies of the episcopate as the highest. Therefore,”Eusebius concludes,“it is obvious to all that Philo, when he wrote these statements,had in view the first heralds of the gospel, and the original practices handed down from the apostles.”16.It is deserving of remark that the turning to the East for prayer, common to the Essenes and primitive Christians, was forbidden by the Mosaic Law and denounced by prophets. When the Essenes diverged from the Law, the Christians followed their lead.17.Γίνεται δὲ κατὰ τοῦτον τὸν χρόνον Ιησοῦς, σοφὸς ἀνὴρ, εἴγε ἄνδρα αὐτὸν λέγειν χρή; ἦν γὰρ παραδόξων ἔργων ποιητὴς, διδάσκαλος ἀνθρώπων τῶν ἡδονῇ τ᾽ ἀληθῆ δεχομένων; καὶ πολλοὺς μὲν Ἰουδαίους, πολλοὺς δὲ καὶ τοῦ Ἑλληνικοῦ ἐπηγάγετο. Ὁ Χριστὸς οὖτος ἦν. Καὶ αὐτὸν ἐνδείξει τῶν πρώτων ἀνδρῶν παρ᾽ ἡμῖν σταυρῷ ἐπιτετιμηκότος Πιλάτου, οὐκ ἐπαύσαντο οἵ γε πρῶτον αὐτὸν ἀγαπήσαντες; ἐφάνη γαρ αὐτοῖς τρίτην ἔχων ἡμέραν πάλιν ζῶν, τῶν θείων προφητῶν ταῦτά τε καὶ ἄλλα μυρία θαυμάσια περὶ αὐτοῦ εἰρηκότων; εἰς ἔτι νῦν τῶν χριστιανῶν ἀπὸ τοῦδε ὠνομασμένων οὐκ ἐπέλίπε τὸ φῦλον.—Lib. xviii. c. iii. 3.18.Hist. Eccl. lib. i. c. 11; Demonst. Evang. lib. iii.19.He indeed distinctly affirms that Josephus did not believe in Christ, Contr. Cels. i.20.Juvenal, Satir. vi. 546.“Aere minuto qualiacunque voles Judaei somnia vendunt.”The Emperors, later, issued formal laws against those who charmed away diseases (Digest. lib. i. tit. 13, i. 1). Josephus tells the story of Eleazar dispossessing a demon by incantations. De Bello Jud. lib. vii. 6; Antiq. lib. viii. c. 2.21.Hist. Eccl. i. 11.22.Contr. Cels. i. 47; and again, ii. 13:“This (destruction), as Josephus writes,‘happened upon account of James the Just, the brother of Jesus, called the Christ;’but in truth on account of Christ Jesus, the Son of God.”23.Acts xxiii.24.Bibliothec. cod. 33.25.Plin. Hist. Nat. v. 17; Epiphan. adv. Haeres. xix. 1.26.Epiphan. adv. Haeres. x.27.For information on the Essenes, the authorities are, Philo, Περὶ τοῦ πάντα σπουδαῖον εἶναι ἐλεύθερον, and Josephus, De Bello Judaico, and Antiq.28.Compare Luke x. 4; John xii. 6, xiii. 29; Matt. xix. 21; Acts ii. 44, 45, iv. 32, 34, 37.29.Compare Matt. vi. 28-34; Luke xii. 22-30.30.Compare Matt. v. 34.31.Compare Matt. vi. 25, 31; Luke xii. 22, 23.32.Compare Matt. xv. 15-22.33.Compare Matt. vi. 1-18.34.From אסא, meaning the same as the Greek Therapeutae.35.Compare Luke x. 25-37; Mark vii. 26.36.Matt. iv. 16, v. 14, 16, vi. 22; Luke ii. 32, viii. 16, xi. 23, xvi. 8; John i. 4-9, iii. 19-21, viii. 12, ix. 5, xi. 9, 10, xii. 35-46.37.Luke viii. 10; Mark iv. 12; Matthew xiii. 11-15.38.Clem. Homil. xix. 20.39.Compare Matt. xv. 3, 6.40.The reference to salt as an illustration by Christ (Matt. v. 13; Mark ix. 49, 50; Luke xiv. 34) deserves to be noticed in connection with this.41.Clem. Homil. xiv. 1:“Peter came several hours after, and breaking bread for the Eucharist, and putting salt upon it, gave it first to our mother, and after her, to us, her sons.”42.Acts xx. 7; 1 Cor. xvi. 2; Rev. i. 9.43.Const. Apost. lib. viii. 33.44.Acts ii. 46, iii. 1, v. 42.45.Acts xv.46.Acts i. 22, iv. 2, 33, xxiii. 6.47.Acts xxiii. 7.48.Acts xv. 5.49.Acts xv. 29.50.Clem. Homil. vii. 8.51.Col. ii. 21.52.Gal. iv. 10. When it is seen in the Clementines how important the observance of these days was thought, what a fundamental principle it was of Nazarenism, I think it cannot be doubted that it was against this that St. Paul wrote.53.Col. ii. 16.54.Clement. Homil. xix. 22.55.Gal. v. 2-4.56.1 Cor. v. 1.57.Euseb. Hist. Eccl. iii. 29.58.Ibid.59.“Lies der Papisten Bücher, höre ihre Predigen, so wirst du finden, dass diess ihr einziger Grund ist, darauf sie stehen wider uns pochen und trotzen, da sie vorgeben, es sei nichts Gutes aus unserer Lehre gekommen. Denn alsbald, da unser Evangelium anging und sie hören liess, folgte der gräuliche Aufruhr, es erhuben sich in der Kirche Spaltung und Sekten, es ward Ehrbarkeit, Disziplin und Zucht zerrüttet, und Jedermann wolte vogelfrei seyn und thun, was ihm gelüstet nach allem seinen Muthwillen und Gefallen, als wären alle Gesetze, Rechte und Ordnung gans aufhoben, wie es denn leider allzu wahr ist. Denn der Muthwille in allen Ständen, mit allerlei Laster, Sünden und Schanden ist jetzt viel grösser denn zuvor, da die Leute, und sonderlich der Pöbel, doch etlichermassen in Furcht und in Zaum gehalten waren, welches nun wie ein zaumlos Pferd lebt und thut Alles, was es nur gelüstet ohne allen Scheu.”—Ed. Walch, v. 114. For a very full account of the disorders that broke out on the preaching of Luther, see Döllinger's Die Reformation in ihre Entwicklung. Regensb. 1848.60.Epistolas, 1528, ii. 192.61.1 Cor. xi. 1.62.Acts xxi. 23, 24.63.James ii. 20.64.It is included by Eusebius in the Antilegomena, and, according to St. Jerome, was rejected as a spurious composition by the majority of the Christian world.65.Rev. ii. 1, 14, 15.66.בלעם,destruction of the people, from בלע,to swallow up, and עם,people= Νικόλαος.67.2 Pet. ii. 21.68.Τοῦ ἐχθροῦ ἀνθρώπου ἄνομον τίνα καὶ φλυαρώδη διδασκαλιάν—Clem. Homil. xx. ed. Dressel, p. 4. The whole passage is sufficiently curious to be quoted. St. Peter writes:“There are some from among the Gentiles who have rejected my legal preaching, attaching themselves to certain lawless and trifling preaching of the man who is my enemy. And these things some have attempted while I am still alive, to transform my words by certain various interpretations, in order to the dissolution of the Law; as though I also myself were of such a mind, but did not freely proclaim it, which God forbid! For such a thing were to act in opposition to the law of God, which was spoken by Moses, and was borne witness to by our Lord in respect of its eternal continuance; for thus he spoke: The heavens and the earth shall pass away, but one jot or one tittle shall in no wise pass from the law.”69.“Apostolum Paulum recusantes, apostatam eum legis dicentes.”—Iren. Adv. Haeres. i. 26. Τὸν δὲ ἀπόστυλον ἀποστάτην καλοῦσι.—Theod. Fabul. Haeret. ii. 1.70.Hom. xi. 85.71.Hom. iv. 22.72.Clem. Homil. ii. 38-40, 48, iii. 50, 51.73.Of course I mean the designation given to the Pauline sect, not the religion of Christ.74.Adv. Haeres. i. 24.75.Origen, Contr. Cels. lib. viii.76.Ibid.lib. vi.77.Contra Cels. lib. i.78.Ibid.lib. ii.79.Amongst others, Clemens: Jesus von Nazareth, Stuttgart, 1850; Von der Alme: Die Urtheile heidnischer und jüdischer Schriftsteller, Leipzig, 1864.80.Adv. Haer. lib. iii; Haer. lxviii. 7.81.“Quantae traditiones Pharisaeorum sint, quas hodie vocant δευτερώσεις et quam aniles fabulae, evolvere nequeo: neque enim libri patitur magnitudo, et pleraque tam turpia sunt ut erubescam dicere.”82.Haeres. xiii.83.Beracoth, xi.a.84.Tract. Sanhedrim, fol. 107, and Sota, fol. 47.85.Bartolocci: Bibliotheca Maxima Rabbinica, sub. nom.86.Sepher Nizzachon, n. 337.87.Eisenmenger: Neuentdecktes Judenthum, I. pp. 231-7. Königsberg, 1711.88.Tract. Sabbath, fol. 67.89.Ibid.fol. 104.90.The passage is not easy to understand. I give three Latin translations of it, one by Cl. Schickardus, the second quoted from Scheidius (Loca Talm. i. 2).“Filius Satdae, filius Pandeirae fuit. Dixit Raf Chasda: Amasius Pandeirae, maritus Paphos filius Jehudae fuit. At quomodo mater ejus Satda? Mater ejus Mirjam, comptrix mulierum fuit.”“Filius Stadae filius Pandirae est. Dixit Rabbi Chasda: Maritus seu procus matris ejus fuit Stada, iniens Pandiram. Maritus Paphus filius Judae ipse est, mater ejus Stada, mater ejus Maria,”&c. Lightfoot, Matt. xxvii. 56, thus translates it:“Lapidârunt filium Satdae in Lydda, et suspenderunt eum in vesperâ Paschatis. Hic autem filius Satdae fuit filius Pandirae. Dixit quidem Rabb Chasda, Maritus (matris ejus) fuit Satda, maritus Pandira, maritus Papus filius Judae: sed tamen dico matrem ejus fuisse Satdam, Mariam videlicet, plicatricem capillorum mulierum: sicut dicunt in Panbeditha, Declinavit ista a marito suo.”91.פנדירה. As a man's name it occurs in 2 Targum, Esther vii.92.Avoda Sava, fol. 27.93.Talmud, Tract. Beracoth, ix. fol. 61,b.94.Gittin, fol. 90,a.95.Chajigah, fol. 4,b.96.Calla, fol. 18,b.97.Son of Levi, according to the Toledoth Jeschu of Huldrich.98.In the apocryphal Gospel of Thomas, Jesus as a boy behaves without respect to his master and the elders; thence possibly this story was derived.99.Fol. 114.100.Justin Mart. Dialog. cum Tryph. c. 17 and 108.101.Cont. Cels. lib. iii.102.Lettres sur les Juifs. Œuvres, I. 69, p. 36.103.Luther's Works, Wittemberg, 1556, T. V. pp. 509-535. The passage quoted is on p. 513.104.Lib. viii. 33.105.Martyrol. Rom. ad. 1 Januar.106.Fabricius, Codex Apocryph. N.T. ii. p. 493.107.Whereas the bitter conflict of Simon Peter and Simon Magus was a subject well known in early Christian tradition.108.Wagenseil: Tela ignea Satanae. Hoc est arcani et horribiles Judaeorum adversus Christum Deum et Christianam religionem libri anecdoti; Altdorf, 1681.109.Nob was a city of Benjamin, situated on a height near Jerusalem, on one of the roads which led from the north to the capital, and within sight of it, as is certain from the description of the approach of the Assyrian army in Isaiah (x. 28-32).110.Herod put Alexander Hyrcanus to death B.C. 30. Alexandra, the mother of Hyrcanus, reigned after the death of Jannaeus, from B.C. 79 to B.C. 71.111.Sozomen, Hist. Eccl. ii. 1.112.Acta Sanct. Mai. T. I. pp. 445-451.113.Ps. lxix. 22.114.Isa. liii. 5.115.Rome. Simon Cephas is Simon Peter, but the miraculous power attributed to him perhaps belongs to the story of Simon Magus.116.Isa. i. 14.117.Hosea i. 9.118.Matt. xix. 28.119.The Oelberg was especially characteristic of German churches, and was erected chiefly in the fifteenth and sixteenth centuries. They remain at Nürnberg, Xanten, Worms, Marburg, Donauwörth, Landshut, Wasserburg, Ratisbon, Klosterneuburg, Wittenberg, Merseburg, Lucerne, Bruges, &c.120.Mááse, c. 188. I have told the story more fully in the Christmas Number of“Once a Week,”1868.121.Joh. Jac. Huldricus: Historia Jeschuae Nazareni, a Judaeis blaspheme corrupta; Leyden, 1705.122.The mystery of the chariot is that of the chariot of God and the cherubic beasts, Ezekiel i. The Jews wrote the name of God without vowels, Jhvh; the vowel points taken from the name Adonai (Lord) were added later.123.The story is somewhat different in the Talmudic tract Calla, as already related.124.From Mizraim, Egypt.125.Evidently the author confounds John the Baptist with John the Apostle.126.Judas Iscarioth. In St. John's Gospel he is called the son of Simon (vi. 71, xiii. 2, 26). Son of Zachar is a corruption of Iscarioth. The name Iscarioth is probably from Kerioth, his native village, in Judah.127.Isa. lxiii. 1-3. Singularly enough, this passage is chosen for the Epistle in the Roman and Anglican Churches for Monday in Holy Week, with special reference to the Passion.128.Gen. xxxi. 47.129.Isa. ii. 3.130.1 Sam. ii. 6.131.Lev. xxiv. 16.132.This is taken from Sanhedrim, fol. 43.133.It is worth observing how these two false witnesses disagree in almost every particular about our blessed Lord's birth and passion.134.This is probably taken from the story of Simon Magus in the Pseudo-Linus. Simon flies from off a high tower. In the Apocryphal Book of the Death of the Virgin, the apostles come to her death-bed riding on clouds. Ai is here Rome, not Capernaum.135.The author probably saw representations of the Ascension and of the Last Judgment, with Christ seated with the Books of Life and Death in his hand on a great white cloud, and composed this story out of what he saw, associating the pictures with the floating popular legend of Simon Magus.136.In the story of Simon the Sorcerer, it is at the prayer of Simon Peter that the Sorcerer falls whilst flying and breaks all his bones. Perhaps the author saw a picture of the Judgment with saints on the cloud with Jesus, and the lost falling into the flames of hell.137.Ἑβραΐδι διαλέκτῳ.138.Euseb. Hist. Eccl. lib. iii. c. 39.139.Ibid.lib. v. c. 8.140.Spicileg. Patrum, Tom. I.141.Euseb. Hist. Eccl. vi. 25.142.Ibid.iii. 24.143.St. Hieron. De vir. illust., s.v. Matt.144.Ibid.s.v. Jacobus.145.Ibid.in Matt. xii. 13.146.Ibid.Contra. Pelag. iii. 1.147.Ἔχουσι δὲ (οἱ Ναζαραῖοι) τὸ κατὰ Μαθαῖον εὐαγγέλιον πληρέστατον ἑβραιστι.—Haer. xxix. 9.148.Καθῶς ἐξ ἀρχῆς ἐγράφη.—Ibid.149.Ibid.xxx. 3.150.Εὐαγγέλιον κατὰ τοὺς ἀποστόλους.151.Εὐαγγέλιον κατὰ τοὺς δώδεκα. Origen calls it“The Gospel of the Twelve Apostles,”Homil. i. in Luc. St. Jerome the same, in his Prooem. in Comment. sup. Matt.152.Adv. Pelag. iii. 10.153.Ἀπομνημονεύματα τῶν Ἀποστόλων.154.“Ἐν τοῖς γεγομένοις ὑπ᾽ αὐτῶν ἀπομνημονεύμασιν, ἅ καλεῖται Εὐαγγέλια.”And“ἐν τῷ λεγομένῳ Εὐαγγελίῳ,”when speaking of these Reminiscences, Dialog. cum Tryphon. §11. Just. Mart. Opera, ed. Cologne, p. 227.155.1 Apol. ii.156.Justin Mart. Opp. ed. Cologne; 2 Apol. p. 64; Dialog. cum Tryph. p. 301;ibid.p. 253; 2 Apol. p. 64; Dial. cum Tryph. p. 326; 2 Apol. pp. 95, 96.157.Οἱ ἐξ Ἀραβίας μάγοι, or μάγοι ἀπὸ Ἀραβίας.—Dialog. cum Tryph. pp. 303, 315, 328, 330, 334, &c.158.Matt. ii. 1.159.Ἐν σπηλαίῳ τινὶ σύνεγγυς τῆς κώμης κατέλυσε.—Dialog. cum. Tryph. pp. 303, 304.160.Dial. cum Tryph. p. 291.161.Euseb. Hist. Eccl. iii. 25.162.Adv. Pelag. iii. 1.163.Comm. in Ezech. xxiv. 7.164.“De versione Syriacâ testatur Sionita, quod ut semper in summâ veneratione et auctoritate habita erat apud omnes populos qui Chaldaicâ sive Syriacâ utuntur linguâ, sic publicè in omnibus eorum ecclesiis antiquissimis, constitutis in Syriâ, Mesopotamiâ, Chaldaeâ, Aegypto, et denique in universis Orientis partibus dispersis ac disseminatis accepta ac lecta fuit.”—Walton: London Polyglott, 1657.165.In Matt. iii. 17; Luke i. 71; John i. 3; Col. iii. 5.166.It omits the 2nd and 3rd Epistles of St. John, the Epistle of Jude, and the Apocalypse.167.As in the food of the Baptist, in the narrative of the baptism, in the mention of Zacharias, son of Barachias, in place of Zacharias, son of Jehoiada, the instruction to Peter on fraternal forgiveness, &c. It interprets the name Emmanuel.168.Ignat. Ad. Smyrn. c. 3.169.Catal. Script. Eccl. 15.170.Clem. Alex. Strom. ii. 9.171.Hom. xv. in Jerem.172.Hist. Eccl. iii. 25. Some of those books of the New Testament now regarded as Canonical were also then reckoned among the Antilegomena.173.Ἄρτι ἔλαβε μέ ἡ μήτηρ μοῦ τὸ ἅγιον πνεῦμα, ἐν μιᾷ τῶν τριχῶν μοῦ, καὶ ἀνήνενκε μὲ εἰς τὸ ὅρος τὸ μέγα Θαβὼρ.—Origen: Hom. xv. in Jerem., and in Johan.174.Ἄρτι ἔλαβε μέ ἡ μήτηρ μοῦ τὸ ἅγιον πνεῦμα, ἐν μιᾷ τῶν τριχῶν μοῦ, καὶ ἀνήνενκε μὲ εἰς τὸ ὅρος τὸ μέγα Θαβὼρ.—Origen: Hom. xv. in Jerem., and in Johan.175.“Modo tulit me mater mea Spiritus Sanctus in uno capillorum meorum.”—Hieron. in Mich. vii. 6.176.Matt. iv. 1.177.Acts viii. 39.178.Τὴν δε θήλειαν καλεῖσθαι ἅγιον πνεῦμα.—Hippolyt. Refut. ix. 13, ed. Dunker, p. 462. So also St. Epiphanius, εἶναι δὲ καὶ τὸ πνεῦμα θηλεῖαν.—Haeres. xix. 4, liii. 1.179.Ap. Euseb. Hist. Eccles. vi. 38.180.Haeres. xix. 1, xxx. 17.181.Homilies, iii. 20-27.182.In the“Refutation of Heresies”attributed by the Chevalier Bunsen and others to St. Hippolytus, Helena is said in Simonian Gnosticism to have been the“lost sheep”of the Gospels, the incarnation of the world principle—found, recovered, redeemed, by Simon, the incarnation of the divine male principle.183.Ὁ θαυμάσας βασιλεύσει, γεγράπται, καὶ ὁ βασιλεύσας ἀναπαύσεται. Clem. Alex. Stromata, i. 9.184.Strom. lib. vii. This was exaggerated in the doctrine of the Albigenses in the twelfth and thirteenth centuries. The“Perfects,”the ministers of the sect,“reconciled”the converted. But if one of the Perfect sinned (i.e.ate meat or married), all whom he had reconciled fell with him from grace, even those who were dead and in heaven.185.Dial. cum Tryph. § 88.186.“Sicut illud apostoli libenter audire: Omnia probate; quod bonum est tenete; et Salvatoris verba dicentis: Esto probati nummularii.”—Epist. ad Minervium et Alexandrum.187.Homil. ii. 51, iii. 50, xviii. 20. Γίνεσθε τραπεζίται δόκιμοι.188.Recog. ii. 51.189.Stromat. i. 28.190.“Inter maxima ponitur crimina qui fratris sui spiritum contristaverit.”St. Hieron. Comm. in Ezech. xvi. 7.191.“Nunquam læti sitis nisi cum fratrem vestrum videritis in charitate.”192.“Si peccaverit frater tuus in verbo, et satis tibi fecerit, septies in die suscipe eum. Dixit illi Simon discipulus ejus: Septies in die? Respondit Dominus et dixit ei: Etiam ego dico tibi, usque septuagies septies.”—Adv. Pelag. i. 3.193.Matt. xxvii. 16.194.“Homo iste qui aridam habet manum in Evangelio quo utuntur Nazaraei caementarius scribitur.”—Hieron. Comm. in Matt. xii. 13.195.“Homo iste ... scribitur istius modi auxilium precans, Caementarius eram, manibus victum quaeritans; precor te, Jesu, ut mihi restituas sanitatem, ne turpiter manducem cibos.”—Ibid.196.Ibid.xxvii. 16.197.“Filius Magistri eorum interpretatus.”—Ibid.198.Hist. Eccl. iii. 39.199.viii. 3-11.200.He probably knew it through a translation.201.Comm. in Matt. i. 6.202.2 Chron. xxiv. 20.203.“In Evangelis quo utuntur Nazareni, pro filio Barachiae, filium Jojadae reperimus scriptum.”—Hieron. in Matt. xxiii. 35.204.Luke xvii. 3, 4.205.“Dixit ad eum alter divitum: Magister, quid bonum faciens vivam? Dixit ei: Homo, leges et prophetas fac. Respondit ad eum: Feci. Dixit ei: Vade, vende omnia quae possides et divide pauperibus, et veni, sequere me. Caepit autem dives scalpere caput suum et non placuit ei. Et dixit ad eum Dominus: Quomodo dicis: Legem feci et prophetas, quoniam scriptum est in lege: Dilige proximum tuum sicut teipsum, et ecce multi fratres tui filii Abrahae amicti sunt stercore, morientes prae fame, et domus tua plena est multis bonis et non egreditur omnino aliquid ex ea ad eos. Et conversus dixit Simoni discipulo suo sedenti apud se: Simon fili Joannae, facilius eat camelum intrare per foramen acus quam divitem in regnum coelorum.”—Origen, Tract. viii. in Matt. xix. 19. The Greek text has been lost.206.It is found in the Talmud, Beracoth, fol. 55,b; Baba Metsia, fol. 38,b; and it occurs in the Koran, Sura vii. 38.207.Matt. iii. 13.208.“In Evangelio juxta Hebraeos ... narrat historia: Ecce, mater Domini et fratres ejus dicebant ei, Joannes Baptista baptizat in remissionem peccatorum, eamus et baptizemur ab eo. Dixit autem eis; quid peccavi, ut vadam et baptizer ab eo? Nisi forte hoc ipsum, quod dixi, ignorantia est.”—Cont. Pelag. iii. 2.209.“Ad accipiendum Joannis baptisma paene invitum a Matre sua Maria esse compulsum.”—In a treatise on the re-baptism of heretics, published by Rigault at the end of his edition of St. Cyprian.210.“Factum est autem cum ascendisset Dominus de aqua, descendit fons omnis Spiritus Sancti, et requievit super eum et dixit illi, Fili mi, in omnibus prophetis expectabam te, ut venires et requiescerem in te. Tu es enim requies mea, tu es filius meus primogenitus, qui regnas in sempiternum.”—In Mich. vii. 6.211.St. Epiph. Haeres. xxx. § 13. Τοῦ λαοῦ βαπτισθέντοσ, ἦλθε καὶ Ἰησοῦς καὶ ἐβαπτίσθη ὑπὸ τοῦ Ἰωάννου. Καί ὡς ἀνῆλθεν ἀπὸ τοῦ ὕδατος, ἠνοίχησαν οἱ οὐρανοὶ, καὶ εἴδε τὸ πνεῦμα τοῦ Θεοῦ τὸ ἅγιον εἶδει ἐν περιστερὰς κατελθούσης καὶ εἰσελθούσης εἰς αὐτόν. Καὶ φωνὴ ἐγένετο ἐκ τοῦ οὐρανοῦ, λέγουσα: Σύ μου εἴ ὁ ἀγαπητὸς, ἔν σοὶ ηὐδόκησα. Καὶ πάλιν; Ἐγω σήμερον γεγέννηκα σε. Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα. Ὂ ἰδὼν ὁ Ἰωάννης λέγει αὐτῷ: Σύ τίς εἵ, κύριε? Καὶ πάλιν φωνὴ ἐξ οὐρανοῦ πρὸς αὐτόν: Οὗτος ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς, ἐφ᾽ ὂν ηὐδόκησα. Καὶ τότε ὁ Ἰωάννης προσπεσὼν αὐτῷ ἔλεγε: Δέομαι σου, κύριε, σύ με βάπτισον. Ὁ δὲ ἐκώλυεν αὐτῷ, λέγων: Ἄφες, ὅτι οὔτως ἐστι πρέπον πληρωθῆναι πάντα.212.I put them in apposition:Justin.Καὶ πῦρ ανήφθη ἐν τῷ Ἰορδάνῃ.—Dial. cum Tryph. § 88.Epiphan.Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα.—Haeres. xxx. § 13.Justin.Υἱος μου εἴ συ; ἐγὼ σήμερον γεγέννηκα σε.—Dial. cum Tryph. § 88 and 103.Epiphan.Ἐγω σήμερον γεγέννηκα σε.—Haeres. xxx. § 13.213.Heb. i. 5, v. 5.214.John i. 29-34.215.“Etiam in prophetis quoque, postquam uncti sunt Spiritu sancto, inventus est sermo peccati.”—Contr. Pelag. iii. 2.216.1 Cor. xv. 7.217.“Evangelium ... secundum Hebraeos ... post resurrectionem Salvatoris refert:—Dominus autem, cum dedisset sindonem servo sacerdotis, ivit ad Jacobum et apparuit ei. Juraverat enim Jacobus, se non comesturum panem ab illa hora, qua biberat calicem Domini, donec videret eum resurgentem a dormientibus.—Rursusque post paululum: Afferte, ait Dominus, mensam et panem. Statimque additur:—Tulit panem et benedixit, ac fregit, et dedit Jacobo justo, et dixit ei: Frater mi, comede panem tuum, quia resurrexit Filius hominis a dormientibus.”—Hieron. De viris illustribus, c. 2.218.Euseb. H. E. lib. ii. c. 23.219.Acts xxiii. 14.220.Hist. Eccl. Francorum, i. 21.221.The“History of the Apostles”purports to have been written by Abdias B. of Babylon, disciple of the apostles, in Hebrew. It was translated into Greek, and thence, it was pretended, into Latin by Julius Africanus. That it was rendered from Greek has been questioned by critics. As we have it, it belongs to the ninth century; but the publication of Syriac versions of the legends on which the book of Abdias was founded, Syriac versions of the fourth century, which were really translated from the Greek, show that some Greek originals must have existed at an early age which are now lost.222.Καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἦλεν ἔφη αὐτοῖς: λάβετε, ψηλαφήσατε με, καὶ ἴδετε, ὅτι οὺκ εἰμί δαιμόνιον ἀσώματον. Καὶ εὐθύς αὐτοῦ ἥψαντο και ἐπιστεύσαν.—Ignat. Ep. ad Smyrn. c. 3. St. Jerome also:“Et quando venit ad Petrum et ad eos qui cum Petro erant, dixit eis: Ecce palpate me et videte quia non sum daemonium incorporale. Et statim tetigerunt eum et crediderunt.”—De Script. Eccl. 16. Eusebius quotes the passage after Ignatius. Hist. Eccl. iii. 37.223.Luke xxiv. 37-39.224.Καὶ γὰρ ὁ Χριστὸς εἶπεν: ἄν μὴ ἀναγεννηθῆτε, οὐ μὴ εἰσελθῆτε εἰς τὴν Βασιλείαν τῶν οὐρανῶν.—1 Apolog. § 61. Oper. p. 94.225.Ἐὰν μήτις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ.—John iii. 3.226.“In Evangelio ... legimus non velum templi scissum, sed superliminare templi mirae magnitudinis corruisse.”—Epist. 120, Ad Helibiam.227.Ἔλθον καταλῦσαι τὰς θυσίας, καὶ ἐαν μή ταύσασθε τοῦ θυεῖν, οῦ παύσεται ἀφ᾽ ὑμῶν ἡ ὀργή.—Epiphan. Haeres. xxx. § 16.228.Recog. i. 36.229.Recog. i. 54.230.Joseph. Antiq. xviii. 1, 5; Philo Judaeus. Περὶ τοῦ πάντα σπουδαῖον εἶναι ἐλεύθερον. See what has been said on this subject already, p. 16.231.Heb. x. 5.232.(Μὴ) ἐπιθυμίᾳ ἐπεθύμησα (κρέας) τοῦτο τό πάσχα φαγεῖν μεθ᾽ ὑμῶν; Epiph. Heræs. xxx. 22. The words added to those in St. Luke are placed in brackets; cf. Luke xxii. 15.233.Epiphan. Haeres. xxx. 15.234.Καὶ Ἰησοῦς γοῦν φησὶ, Διὰ τοὺς ἀσθενοῦντας ἠσθένουν, καὶ διὰ τοὺς πεινῶντας ἐπείνων, καὶ διὰ τοὺς διψῶντας ἐδίψων. In Matt. xvii. 21.235.Perhaps this passage was in the mind of St. Paul when he wrote of himself,“To the weak became I as weak, that I might gain the weak.”1 Cor. ix. 22.236.Αἰτεῖσθε γάρ, φησί, τὰ μεγάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσαται. Clemens Alex. Stromatae, i. Καὶ αἰτεῖτε τὰ ἐπουράνια, καὶ τὰ ἐπίγεια ὑμῖν προστεθήσεται.—Origen, De Orat. 2 and 43.237.Cont. Cels. vii. and De Orat. 53.238.Acts xi. 35. It is also quoted as a saying of our Lord in the Apostolic Constitutions, iv. 3.239.Ep. 4.240.Οὕτοι, φαεσὶν, ὁι θέλοντές με ἰδεῖν, καὶ ἅψασθαί μου τῆς βασιλείας, ὀφείλουσι θλιβέντες καί παθόντες λαβεῖν με.—Ep. 7.241.Διὰ τοῦτο ταῦτα ἡμῶν πρασσόντων, εἶπεν ὁ κύριος, ᾽Εὰν ἦτε μετ᾽ ἐμου συνηγμένοι ἐν τῷ κόλπῳ μου, καὶ μὴ ποιεῖτε τὰς ἐντολάς μου, ἀποβαλῶ ὑμᾶς καὶ ἐρῶ ὑμῖν, ὑπάγετε ἀπ᾽ ἐμοῦ, οὐκ οἶδα ὑμᾶς, ἐργάται ἀνομίας. 2 Ep. ad Corinth. 4.242.Λέγει γὰρ ὁ κύριος, ἔσεσθε ὡς ἀρνία ἐν μέσῳ λύκων. Ἀποκριθεὶς δὲ ὁ Πέτρος αὐτῷ λέγει, Ἐαν οὖν διασπαράξωσιν οἱ λύκοι τὰ ἀρνία? Εἶπεν ὁ Ἰησοῦς τῷ Πέτρῳ. Μὴ φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ ἀποθανεῖν αὐτά. Καὶ ὑμεῖς μὴ φοβεῖσθε τοὺς ἀποκτέινοντας ὑμᾶς, καὶ μηδὲν ὑμῖν δυναμένου ποιεῖν, ἀλλὰ φοβεῖσθε τὸν μετὰ το ἀποθανεῖν ὑμας ἔχοντα ἐξουσίαν ψυχῆς καὶ σώματος τοῦ βαλεῖν εἰς γέενναν πυρὸς.Ibid.5.243.Ἄρα οὖν τοῦτο λέγει: Τηρήσατε τὴν σάρκα ἁγνὴν καί τὴν σφραγίδα ἄσπιλον, ἵνα τὴν αἰώνιον ξωὴν ἀπολάβητε.—Ibid.8.244.Rom. iv. 11 2 Cor. i. 22; Eph. i. 13, iv. 30; 2 Tim. ii. 19.245.Ἐν οἶς ἀν ὑμᾶς καταλάβω, ἐν τούτοις καὶ κρινῶ.—Just. Mart. in Dialog. c. Trypho. Ἐφ᾽ οἶς γὰρ εὕρω ἡμᾶς, φησὶν, ἐπὶ τούτοις καὶ κρινῶ. Clem. Alex. Quis dives salv. 40.246.Μυστήριον ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου.—Clem. Alex. Strom. v.247.Λογίων κυριακῶν ἐξηγήσεις.248.Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνεγράψατο, ἡρμήνευσε δὲ αὐτὰ ὡς ἦν δυνατὸς ἕκαστος.249.τὰ ὑπὸ τοῦ Χριστοῦ ἢ λεχθέντα ἢ πραχθέντα; and οὐ ποιούμενος σὺνταξιν τῶν κυριακῶν λογίων.250.συνεγράψατο τὰ λόγια.251.ἀρχαῖος ἀνήρ.252.Iren. c. Haeres. v. 33.253.Scarcely actual disciples and eye-witnesses.254.Euseb. Hist. Eccl. iii. 39.255.σφόδρα σμικρὸς τὸν νοῦν.256.καθ᾽ Ἑβραιοὺς εὐαγγέλιον. H. E. iii. 25, 27, 39; iv. 22.257.συγγράμματα πέντε.258.Aram. ריקא.259.Aram. ממונא.260.Aram. גהנם.261.Aram. אמן.262.μιά κεραὶα, Aram. קוץ or עוקץ.263.vi. 7, βαττολογεῖν; v. 5, κληρονομεῖν τὴν γῆν; v. 2, ἀγνοίγειν τὸ στόμα; v. 3, πτωχοί; v. 9, υἱοὶ τοῦ Θεοῦ; v. 12, μισθὸς πολύς; v. 39, τῷ πονηρῷ; vi. 25; x. 28, 39, ψυχὴ, for life; vi. 22, 23, ἀπλοῦς and πονηρὸς, sound and sick; vi. 11, ἄρτος, for general food; the“birds of heaven,”in vi. 25, &c. &c.264.Targum, Gen. xxiv. 22, 47; Job xlii. 11; Exod. xxxii. 2; Judges viii. 24; Prov. xi. 22, xxv. 12; Hos. ii. 13.265.Euseb. Hist. Eccl. iii. 39.266.ἀκριβῶς ἔγραψεν, and σποιήσατο πρόνοιαν τοῦ μηδέν παραλιτεῖν ἢ ψεύδασθαι.267.Οὐ μέντοι τάξει, and ἕνια γράφας, ὡς ἀπεμνημόνευσεν.268.λεχθέντα καὶ πραχθέντα.269.Μαθαῖος τὰ λόγια συνετάξατο—. Μάρκος ... οὐκ ὥσπερ σύνταξιν τῶν κυριακῶν λογίων ποιούμενος.270.Μάρκος ἑρμηνευτὴς Πέτρου γενόμενος ἔγραφεν.271.Mark i. 20,“they left their father Zebedee in the shipwith the day-labourers;”i. 31,“he took her by the hand;”ii. 3,“a paralyticborne of four;”4,“they broke up the roof and let down the bed;”iii. 10,“they pressed upon him to touch him;”iii. 20,“they could not so much as eat bread;”iii. 32,“the multitude sat about him;”iv. 36,“they took himeven as he was,”without his going home first to get what was necessary; iv. 38,“on a pillow;”v. 3-5, v. 25-34, vi. 40, the ranks, the hundreds, the green grass; vi. 53-56, x. 17, there came one running, and kneeled to him; x. 50,“casting away his robe;”xi. 4,“a colt tied by the door without in a place where two ways met;”xi. 12-14, xi. 16, xiii. 1, the disciples notice thegreat stonesof which the temple was built; xiv. 3, 5, 8, xiv. 31,“he spoke yet more vehemently;”xiv. 51, 52, 66,“he warmed himself at the fire;”xv. 21,“coming out of the country;”xv. 40, 41, Salome named.272.Mark i. 33, 45, ii. 2, 13, iii. 9, 20, 32, iv. 10, v. 21, 24, 31, vi. 31, 55, viii. 34, xi. 18.273.Mark i. 7,“he bowed himself;”iii. 5,“he looked round with anger;”ix. 38,“he sat down;”x. 16,“he took them up in his arms, and laid his hands on them;”x. 23,“Jesus looked round about;”xiv. 3,“she broke the box;”xiv. 4,“they murmured;”xiv. 40,“they knew not what to answer him;”xiv. 67, &c.274.Compare Mark iv. 4 sq.; viii. 1 sq.; x. 42 sq.; xiii. 28 sq.; xiv. 43 sq. &c. Matt. xiii 4 sq.; xv. 32 sq.; xx. 28 sq.; xxiv. 32 sq.; xxvi. 47 sq. &c.275.For more examples, see Scholten, Das älteste Evangelium, Elberfeld, 1869, pp. 66-78.276.Mark ix. 37-50 is another instance of difference of order of sayings between him and St. Matthew.With Mark ix. 37 corresponds Matt. x. 40.With Mark ix. 40 corresponds Matt. xii. 30.With Mark ix. 41 corresponds Matt. x. 42.With Mark ix. 42 corresponds Matt. xviii. 6.With Mark ix. 43 corresponds Matt. v. 29 and xviii. 8.With Mark ix. 47 corresponds Matt. xvii. 9.With Mark ix. 50 corresponds Matt. v. 13.277.Col. iv. 16; 1 Thess. v. 27.278.Col. iv. 16.279.Apost. Const. viii. 5.280.Luke ii. 19, 51.281.Luke i. 66.282.Acts xx. 16.283.1 Cor. xvi. 8.284.Epist. xxvii. ad Marcellam.285.Apost. Const. viii. 33.286.St. Luke, however, has much that was not available to the deutero-Matthew, and St. Mark rigidly confined himself to the use of St. Peter's recollections only.287.St. Luke's Gospel contains Hebraisms, yet he was not a Jew (Col. iv. 11, 14). This can only be accounted for by his using Aramaic texts which he translated. From these the Acts of the Apostles are free.288.Cf. Scholten: Das älteste Evangelium; Elberfeld, 1869. See also on St. Matthew's and St. Mark's Gospels, Saunier: Ueber der Quellen des Evang. Marc., Berlin, 1825; De Wette: Lehrb. d. Hist. Krit. Einleit. in d. N.T., Berl. 1848; Baur: Der Ursprung der Synop. Evang., Stuttg. 1843; Köstlin: Das Markus Evang., Leipz. 1850; Wilke: Der Urevang., Dresd. 1838; Réville: Etudes sur l'Evang. selon St. Matt., Leiden, 1862, &c.289.Chron. Paschale, p. 6, ed. Ducange. Τῆδε μεγάλη ἡμέρᾳ τῶν ἀζύμων αὐτὸς ἔπαθεν, καὶ διηγοῦνται Ματθαῖον οὕτω λέγειν, ὅθεν ἀσύμφωνος, τῷ νόμῳ ἡ νόησις αὐτῶν, καὶ στασιάζειν δοκαῖν κατ᾽ αὐτοὺς τὰ εὐαγγελία.290.Homil. iii. 45.291.Homil. ix. 9-12.292.Homil. xix. 22.293.Gal. iv. 10.294.Homil. ii. 38, 50, 52.295.Homil. xiii. 13-21.296.Homil. xv. 9; see also 7.297.Homil. xv. 7.298.Homil. xii. 6.299.Hist. Eccl. ii. 23.300.Homil. xvi. 15.301.Homil. xviii. 22.302.Hilgenfeld: Die Clementinischen Recognitionen und Homilien; Jena, 1848. Compare also Uhlhorn: Die Homilien und Recognitionen; Göttingen, 1854; and Schliemann: Die Clementinen; Hamburg, 1844.303.Merx, Bardesanes von Edessa, Halle, 1863, p. 113. That the“Recognitions”have undergone interpolation at different times is clear from Book iii., where chapters 2-12 are found in some copies, but not in the best MSS.304.Recog. i. 43, 50.305.Ibid.i. 40.306.Recog. i. 42.307.Ibid.45.308.John i. 41.309.Acts iv. 27.310.Acts x. 34-38.311.Recog. i. c. 48.312.Πῦρ βώμων ἐσβέννυσεν, Homil. iii. 26.313.Recog. i. c. 57.314.Ibid.ii. 30, also ii. 3.315.Recog. i. c. 60.316.Matt. xi. 9, 11.317.Recog. i. c. 61, ii. c. 28.318.Ibid.ii. 27, 29.319.Ibid.ii. 22, 28.320.Ibid.ii. 28, 32.321.Matt. x. 34-36.322.Recog. ii. 27; Matt. x. 25.323.Ibid.29.324.Recog. ii. 30.325.Matt. xxiii. 13.326.Luke xi. 52.327.Recog. ii. c. 46:“They must seek his kingdom and righteousness which the Scribes and Pharisees, having received the key of knowledge, have not shut in but shut out.”The same Syro-Chaldaic expression has been variously rendered in Greek by St. Matthew and St. Luke. See Lightfoot: Horae Hebraicae in Luc. xi. 52.328.Recog. ii. 31, 35.329.Ibid.iii. 41, 37, 20.330.Ibid.iii. i.331.Ibid.vii. 37.332.Recog. vi. 11.333.Ibid.vi. 14.334.Ibid.iv. 4.335.Ibid.v. 9.336.Ibid.v. 2.337.Ibid.iii. 62.338.Ibid.iv. 35.339.Ibid.iii. 38.340.Ibid.iii. 14.341.Ibid.vi. 4.342.Ibid.x. 45.343.Ibid.v. 13, iii. 38.344.Hom. iii. 57.345.Luke vi. 36.346.Matt. v. 44-46.347.Recog. vi. 5.348.Πάτερ ἄφες αὐτοῖς τὰς ἁμαρτίας αὐτῶν οὐγὰρ οἴδασιν ἅ ποιούσιν. Hom. xi. 20. In St. Luke it runs, Πάτερ ἄφες αὐτοῖς; οὐ γὰρ οἴδασι τί ποιοῦσι.—Luke xxiii. 34.349.M. Nicolas: Etudes sur les Evangiles Apocryphes, pp. 72, 73.350.Recog. vi. 9.351.Ἀμὴν λέγω ὑμῖν, ἒαν μὴ ἀναγεννηθῆτε ὕδατι ζωῆς (in another place ὕδατι ζῶντι), εἰς ὄνομα πατρὸς, υἱοῦ καὶ ἁγίου πνεύματος, οὐ μὴ εἰσελθῆτε εἰς τὴν βασιλείαν τῶν οὐρανῶν.—Homil. xi. 26.352.Recognitions vi. 9:“For thus hath the true prophet testified to us with an oath: Verily I say unto you,”&c. The oath is, of course, the Ἀμὴν, ἀμὴν.353.Recog. v. 13; John viii. 34.354.Rom. vi. 16.355.Recog. v. 34; Rom. ii. 28.356.Recog. iv. 34. The same in the Homilies, xi. 35.357.Τὰ ἀγαθὰ ἐλθεῖν δέι, μακάριος δὲ δι᾽ οὗ ἔρχεται ὅμοιως καὶ τὰ κακὰ ἀνάγκη ἐλθεῖν, οὐαι δὲ δι᾽ οὖ ἔρχεται.358.Hom. ii. 19.359.Ibid.ii. 51.360.Ibid.ii. 51, xviii. 20.361.Ibid.ii. 53.362.Homil. ii. 61.363.Ibid.xix. 2.364.Ibid.viii. 21. In the Hebrew תירא rendered by the LXX. φοβηθήση. The word in St. Matthew is προσκυνήσεις.365.Ibid.xv. 5.366.Homil. iii. 52.367.John x. 9.368.Homil. iii. 52; cf. John x. 16.369.Ibid.iii. 57; Mark xii. 29.370.Homil.ix. 27.Οὔτε οὗτος τι ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα δι᾽ αὐτοῦ φανερωθῇ ἡ δύναμις τοῦ Θεοῦ τῆς ἀγνοίας ἰωμένη τὰ ἁμαρτήματα.John.ix. 3.Οὔτε οὗτος ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ.371.Homil. iii. 64; cf. Luke xii. 43, but also Matt. xxiv. 46.372.Ibid.xi. 33; cf. Luke xi. 31, 32, but also Matt. xii. 42, 41. The order in Matt. reversed.373.Homil. xii. 31; cf. Matt. x. 29, 30; Luke xii. 6, 7.374.Euseb. Hist. Eccl. vi. 12.375.“Qui Jesum separant a Christo et impassibilem perseverasse Christum, passum vero Jesum dicunt, id quod secundum Marcum est praeferunt Evangelium.”—Iren. adv. Haeres. iii. 2. The Greek is lost.376.Matt. xii. 47, 48, xiii. 55; Mark iii. 32; Luke viii. 20; John vii. 5.377.Origen, Comment. in Matt. c. ix.378.Τὸ αἰγύπτιον Εὐαγγέλιον; Epiphan. Haeres. lxii. 2; Evangelium secundum Ægyptios; Origen, Hom. i. in luc.; Evangelium juxta Aegyptios; Hieron. Prolog. in Comm. super Matth.379.Schneckenburg, Ueber das Evangelium der Aegypter; Berne, 1834.380.Clement of Alexandria.Stromat. iii. 12.Πυνθανομένης τῆς Σαλωμῆς πότε γνωσθήσεται τὰ περὶ ὦν ἥρετο, ἔφη ὁ κύριος; ὅταν τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε, καὶ ὅταν γένηται τὰ δύο ἕν, καὶ τὸ ἄῤῥεν μετὰ τῆς θηλείας οὔτε ἄῤῥεν οὔτε θῆλυ.Clement of Rome.2 Epist. c. 12.Ἐπερωτηθείς γάρ αὐτὸς ὁ κύριος ὑπὸ τινος πότε ἥξει αύτοῦ ἡ βασιλεία? ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἄρσεν οὔτε θῆλυ.381.Ὅ τῆς δοκήσεως ἐξάρχων.—Stromat. iii. 13.382.Adv. Haeres. i. 11.383.“Ad mentem vero tunica pellicea symbolice est pellis naturalis, id est corpus nostrum. Deus enim intellectum condens primum, vocavit illum Adam; deinde sensum, cui vitae (Eva) nomen dedit; tertio ex necessitate corpus quoque facit, tunicam pelliceam, illud per symbolum dicens. Oportebat enim ut intellectus et sensus velut tunica cutis induerent corpus.”—Philo: Quaest. et Solut. in Gen. i. 53, trans. from the Armenian by J. B. Aucher; Venice, 1826.384.Clem. Alex. Stromat. iii. 6.385.Ibid.9.386.Clem. Alex. Stromat. iii. 9.387.“Sensus, quae symbolice mulier est.”—Philo: Quaest. et Solut. i. 52.“Generatio ut sapientum fert sententia, corruptionis est principium.”—Ibid.10.388.Nicolas: Études sur les Evangiles apocryphes, pp. 128-130. M. Nicolas was the first to discover the intimate connection that existed between the Gospel of the Egyptians and Philonian philosophy.The relation in which Philo stood to Christian theology has not, as yet, so far as I am aware, been thoroughly investigated. Dionysius the Areopagite, the true father of Christian theosophy, derives his ideas and terminology from Philo. Aquinas developed Dionysius, and on the Summa of the Angel of the Schools Catholic theology has long reposed.389.Tert. De praescr. haeretica, c. 51.“Cerdon solum Lucae Evangelium, nec tamen totum recipit.”390.For an account of the doctrines of Marcion, the authorities are, The Apologies of Justin Martyr; Tertullian's treatise against Marcion, i.-v.; Irenaeus against Heresies, i. 28; Epiphanius on Heresies, xlii. 1-3; and a“Dialogus de recta in Deum fide,”printed with Origen's Works, in the edition of De la Rue, Paris, 1733, though not earlier than the fourth century.391.1 Cor. iv. 4.392.Rom. v. 20.393.Rom. vi. 5.394.Rom. vii. 7.395.Rom. viii. 2.396.Rom. iii. 28.397.Gal. iii. 23-25.398.Euseb. Hist. Eccles. iv. 15, vii. 12. De Martyr. Palaest. 10.399.Cf. 1 Col. ix. 1, xv. 8; 2 Cor. xii.400.Epiphan. Haeres. xlii. 11.401.Iren. adv. Haeres. iii. 11.402.“Contraria quaeque sententiae emit, competentia autem sententiae reservarit.”—Tertul. adv. Marcion, iv. 6.403.Epiphan. Haeres. xlvii. 9-12.404.“Ego meum, (Evangelium) dico verum, Marcion suum. Ego Marcionis affirmo adulteratum, Marcion meum. Quis inter nos disceptabit?”—Tert. adv. Marcion, iv. 4.405.Not St. John's Gospel; that is unique; a biography by an eye-witness, not a composition of distinct notices.406.2 Cor. ii. 17, and iv. 2.407.Matt. v. 17, 18.408.Luke xvi. 16.409.Tert.:“Transeat coelum et terra citius quam unus apex verborum Domini;”but Tertullian is not quoting directly, so that the words may have been, and probably were, τῶν λόγων μου, not τῶν λόγων τοῦ θεοῦ.410.Euseb. Hist. Eccl. vi. 12; Theod. Fabul. haeret. ii. 2.411.Epiphan. Ancor. 31.412.Hieron. adv. Pelag. ii.413.Hilar. De Trinit. x.414.“Christus Jesus in evangelio tuo meus est.”415.See note 4 on p.240.416.As xix. 10“Filius hominis venit, salvum facere quod perfit ... elisa est sententia haereticorum negantiumcarnissalutem;—pollicebatur (Jesus)totiushominis salutem.”417.Sch. 4. ἐν αὐτοῖς for μετ᾽ αὐπῶν. Sch. 1, ὑμῖν for αὐτοῖς. Sch. 26, κλῆσιν for κρίσιν. Sch. 34, πάτερ for πάτερ ὑμῶν, &c.418.Marcion called his Gospel“The Gospel,”as the only one he knew and recognized, or“The Gospel of the Lord.”419.The division into chapters is, of course, arbitrary.420.Ἐν ἔτει πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος (St. Luke, ἐπιτροπεύοντος), Ποντίου Πιλάτου τῆς Ἰουδαίας, κατῆλθεν ὁ Ἰησοῦς εἰς Καπερναούμ, πόλιν τῆς Γαλιλαίας, καὶ εὐθέως τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκε (St. Luke, καὶ διδάσκων αὐτοὺς ἐν τοῖς σάββασιν).421.Ναζαρηνέ omitted.422.St. Luke iv. 37 omitted here, and inserted after iv. 39.423.Luke iv. 15 inserted here.424.οὗ ἦν τεθραμμένος omitted.425.ἀνέστη ἀναγνῶσαι omitted, and Luke iv. 17-20.426.καὶ ἤρξατο κηρύσσειν αὐτοῖς. St. Luke has, Ἤρξατο δὲ λέγειν πρὸς αὐτούς, ὅτι σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.427.The rest of the verse (22) omitted.428.ἐν τῇ πατρίδι σου omitted.429.ἐν τῷ Ἰσραήλ after ἐπὶ Ἐλισσαίου τοῦ προφήτου.430.ἐπορεύετο εἰς Καπερναούμ. St. Luke has, ἐπορεύετο καὶ κατῆλθεν εἰς Καπερναούμ.431.τίς μου ἡ μήτηρ καὶ οἱ ἀδελφοί.432.Εὐχαριστῶ καὶ ἐξομολογοῦμαί σοι, κύριε τοῦ οὐρανοῦ, ὅτι ἅτινα ἦν κρυπτὰ σοφοῖς καὶ συνετοῖς ἀπεκάλυψας, &c. St. Luke has, ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας, &c.433.οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς, οὐδε τὸν υἱόν τις γινώσκει εἰ μὴ ὁ πατήρ, καὶ ῷ ἂν ὁ υἱός ἀποκαλύψη.434.In some of the most ancient codices of St. Luke,“which art in heaven”is not found. Πάτερ, ἐλθέτω πρὸς ἡμᾶς τὸ ἅγιον πνεῦμά σου.435.κλῆσιν instead of κρίσιν.436.ὑμῶν omitted.437.τῇ ἑσπερινῇ φυλακῇ, for ἐν τῇ δευτέρᾳ φυλακῇ καὶ ἐν τῇ τρίτῃ φυλακῇ.438.πάντας τοὺς δικαίους.439.ἐκβαλλομένους καὶ κρατουμένους ἔξω.440.ἐμόν for ὑμέτερον.441.ἢ τῶν λόγων μου μίαν κεραίαν πεσεῖν.442.Some codices of St. Luke have, λίθος μυλικὸς; others, μύλος ὀνικός.443.Ἀπέστειλεν αὐτοὺς λέγων.444.μὴ ὁ ἀλλογενὴς ουτος omitted; the previous question, Οὐχ εὑρέθησαν κ.τ.λ., made positive; and Luke iv. 27 inserted.445.Μή με λέγε ἀγαθόν, εἷς ἐστιν ἀγαθός, ὁ πατήρ.446.ὑπὸ τοῦ Θεοῦ inserted.447.Καὶ καταλύοντα τὸν νόμον καὶ τοὺς προφήτας after διαστρέφοντα τὸ ἔθνος, and καὶ ἀναστρέφοντα τὰς γυναῖκας καὶ τὰ τέκνα after φόρους μὴ δοῦναι.448.ἐν τῷ παραδείσῳ omitted. Possibly the whole verse was omitted.449.οἷς ἐλάλησεν ὑμῖν, instead of ἐλάλησαν οἱ προφῆται. Volckmar thinks that in v. 19,“of Nazareth”was omitted, but neither St. Epiphanius nor Tertullian say so.450.Tert. adv. Marcion, iv. 2.“Marcion evangelio scilicet suo nullum adscribit nomen.”451.Ἕν ἐστι τὸ εὐαγγέλιον, ὃ ὁ Χριστὸς ἔγραψεν.452.Rom. i. 16, xv. 19, 29; 1 Cor. ix. 12, 18; 2 Cor. iv. 4, ix. 13; Gal. i. 7.453.Rom. i. 9.454.Rom. i. 1, xv. 16; 1 Thess. ii. 2, 9; 1 Tim. i. 11.455.Volckmar: Das Evangelium Marcions; Leipzig, 1852, p. 54.456.Luke ii. 19, 51.457.Luke i. 66.458.John xix. 26.459.This was some time prior to the composition of St. John's Gospel. The first two chapters of St. Luke's Gospel were written apparently by the same hand which wrote the rest. Similarities, identity of expression, almost prove this. Compare i. 10 and ii. 13 with viii. 37, ix. 37, xxiii. 1; also i. 10 with xiv. 17, xxii. 14; i. 20 with xxii. 27, and i. 20 with xii. 3, xix. 44; i. 22 with xxiv. 23; i. 44 with vii. 1, ix. 44; also i. 45 with x. 23, xi. 27, 28; also i. 48 with ix. 38; i. 66 with ix. 44; i. 80 with ix. 51; ii. 6 with iv. 2; ii. 9 with xxiv. 4; ii. 10 with v. 10; ii. 14 with xix. 18; ii. 20 with xix. 37; ii. 25 with xxiii. 50; ii. 26. with ix. 20.460.The descent of the Holy Ghost in bodily shape explains why in iv. 1 he is said to have been full of the Holy Ghost. I suspect the narrative of the unction occurred here. This was removed to cut off occasion to Docetic error, and the gap was clumsily filled with an useless genealogy.461.Ναζωραῖος for Ναζαρηνός omitted.462.Tertul. adv. Marcion, iv. c. 25,“ut doctor de ea vita videatur consuluisse quae in lege promittitur longaeva.”463.ὅταν ὄψησθε πάντας τοὺς δικαίους ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους καὶ κρατουμένους ἔξω.—Epiph. Schol. 40; Tertul. c. 30.464.Luke xiii. 25-30.465.Matt. vii. 13.466.Hist. of the Christian Religion, tr. Bohn, ii. p. 131.467.παρέκοψε τό: λέγετε, ἀχρεῖοι δοῦλοί ἐσμεν: ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν, Sch. 47.468.Baur calls it an“ungeschickte Zusatz.”469.The Gospel is printed in Thilo's Codex Apocryph. Novi Testamenti, Lips. 1832, T.I. pp. 401-486. For critical examinations of it see Ritschl: Das Evangelium Marcions und das Kanonische Ev. Lucas, Tübingen, 1846. Baur: Kritische Untersuchungen über die Kanonischen Evangelien, Tübingen, 1847, p. 393 sq. Gratz: Krit. Untersuchungen über Marcions Evangelium, Tübing. 1818. Volckmar: Das Evangelium Marcions, Leipz. 1852. Nicolas: Etudes sur les Evangiles Apocryphes, Paris, 1866, pp. 147-160.470.Luke iv. 18.471.Luke iv. 28; compare vi. 13 with Matt. x. and Luke x. 1-16, vii. 36-50, x. 38-42, xvii. 7-10, xvii. 11-19, x. 30-37, xv. 11-32; Luke xiii. 25-30, compared with Matt. vii. 13; Luke vii. 50, viii. 48, xviii. 42, &c.472.He died about A.D. 160.473.Clem. Alex. Strom. vi.474.Epiphan. Haeres. xxx. 3-7.475.Strom. iv.476.Tertul. De Præscrip. 49.477.Tertul. De Praescrip. 38.478.Iren. Adv. Haeres. i. 20.479.Ibid.iii. 11.480.“Suum praeter haec nostra.”—Tertull. de Praescrip. 49.481.Epiphan. Haeres. xxxiv. 1; Iren. Haer. i. 9.482.Iren. i. 26.483.Wright: Syriac Apocrypha, Lond. 1865, pp. 8-10.484.Tischendorf: Codex Apocr. N. T.; Evang. Thom. i. c. 6, 14.485.Ibid.ii. c. 7; Latin Evang. Thom. iii. c. 6, 12.486.Pseud. Matt. c. 31.487.Epiph. Hæres. xxvi. 3.488.The second passage and its meaning are: Εἶδον δένδρον φέρον δώδεκα καρποὺς τοῦ ἐνιαυτοῦ, καὶ εἶπέ μοι; τοῦτό ἐστι τὸ ξύλον τῆς ζωῆς, ὃ αὐτοῖ ἀλληγορούσιν εἰς τὴν κατὰ μῆνα γινομένην γυναικείαν ῥύσιν. Μισγόμενοι δὲ μετ᾽ ἀλλήλων τεκνοποιΐαν ἀπαγορεύουσιν. οὐ γὰρ εἰς τὸ τεκνοποιῆσαι παρ᾽ αὐτοῖς ἡ φθορὰ ἐσπούδασται, ἀλλ᾽ ἡδονῆς χάριν.—Epiph. Haeres. xxvi. 5.489.Epiphan. Haeres. xxvi. 2. He says, moreover: οὐκ αἰσχυνόμενοι αὐτοῖς τοῖς ῥήμασι τὰ τῆς πορνείας διηγεῖσθαι πάλιν ἐρωτικὰ τῆς κύπριδος ποιητούματα.490.Iren. Haeres. i. 35.491.Nicolas: Etudes sur les Evangiles Apocryphes, p. 168.492.Baur: Die Christliche Gnosis, p. 193.493.ἐν ἀποκρύφοις ἀναγινώσκοντες.—Haeres. xxvi. 5.494.Euseb. Hist. Eccl. ii. 1.495.Acts viii. 5, 13, 27-39, xxi. 8.496.Acts xxi. 8.497.Epiphan. Haeres. xxvi. 13.498.Jalkut Rubeni, fol. 107. See my“Legends of Old Testament Characters,”II. pp. 108, 109.499.2 Cor. xii. 2.500.The cuneiform text in Lenormant, Textes cuneiformes inédits, No. 30. The translation in Lenormant: Les premières civilizations, 1. pp. 87-89.501.Clem. Alex. Stromata, i. f. 304; iii. f. 438; vii. f. 722.502.Rom. vii. 17.503.Iren. Haeres. i. 25.504.Compare Rom. iii. 20. Epiphanes died at the age of seventeen. Epiphan. Haeres. xxxii. 3.505.Epiphan. xxxii. 4.506.Clem. Strom. iii. fol. 526.507.It is instructive to mark how the enunciation of the same principles led to the same results after the lapse of twelve centuries. The proclamation of free grace, emancipation from the Law, justification by faith only, in the sixteenth century quickened into being heresies which had lain dead through long ages. Bishop Barlow, the Anglican Reformer, and one of the compilers of our Prayer-book, thus describes the results of the enunciation of these doctrines in Germany and Switzerland, results of which he was an eye-witness:“There be some which hold opinion that all devils and damned souls shall be saved at the day of doom. Some of them persuade themselves thatthe serpent which deceived Eve was Christ. Some of them grant to every man and woman two souls. Some affirm lechery to be no sin, and that one may use another man's wife without offence. Some take upon them to be soothsayers and prophets of wonderful things to come, and have prophesied the day of judgment to be at hand, some within three months, some within one month, some within six days. Some of them, both men and women, at their congregations for a mystery show themselves naked, affirming that they be in the state of innocence. Also, some hold that no man ought to be punished or suffer execution for any crime or trespass, be it ever so horrible”(A Dyalogue describing the orygynall ground of these Lutheran faccyons, 1531). We are in presence once more of Marcosians, Ophites, Carpocratians. Had these sects lingered on through twelve centuries? Possibly only; but it is clear that the dissemination of the same doctrines caused the production of these obscene sects by inevitable logical necessity, whether an historical filiation be established or not.508.Matt. xvi. 21, 22; Mark vii. 31.509.Ideas reproduce themselves singularly. There is an essay by De Quincy advocating the same view of the character and purpose of Judas.510.Epiphan. Haeres. xxxviii. 1.511.Iren. Adv. Haeres. i. 31.512.Etudes, p. 176.513.Epiphan. Haeres. xxxviii. 2.514.2 Cor. xii. 4.515.Reprinted in the Journal of Sacred Literature and Biblical Record, p. 372.

Footnotes1.Joseph. Antiq. xii. 5; 1 Maccab. i. 11-15, 43, 52; 2 Maccab. iv. 9-16.2.πονήροι, ἀσεβεῖς.—Antiq. xiii. 4, xii. 10.3.Baba-Kama, fol. 82; Menachoth, fol. 64; Sota, fol. 49; San-Baba, fol. 90.4.Menachoth, fol. 99.5.Baba-Kama, fol. 63.6.Mass. Sopherim, c. i. in Othonis Lexicon Rabbin. p. 329.7.Philo is not mentioned by name once in the Talmud, nor has a single sentiment or interpretation of an Alexandrine Jew been admitted into the Jerusalem or Babylonish Talmud.8.Aristobulus wrote a book to prove that the Greek sages drew their philosophy from Moses, and addressed his book to Ptolemy Philometor.9.Gal. iv. 24, 25.10.Col. i. 16.11.1 Cor. x. 21.12.Dante, Parad. xiv.13.See the question carefully discussed in M. F. Delaunay's Moines et Sibylles; Paris, 1874, pp. 28 sq.14.See, on this curious topic, C. Aubertin: Sénèque et St. Paul; Paris, 1872.15.Euseb. Hist. Eccl. ii. 17. The Bishop of Caesarea is quoting from Philo's account of the Therapeutae, and argues that these Alexandrine Jews must have been Christians, because their manner of life, religious customs and doctrines, were identical with those of Christians.“Their meetings, the distinction of the sexes at these meetings, the religious exercises performed at them,are still in vogue among us at the present day, and, especially at the commemoration of the Saviour's passion, we, like them, pass the time in fasting and vigil, and in the study of the divine word. All these the above-named author (Philo) has accurately described in his writings, andare the same customs that are observed by us alone, at the present day, particularly the vigils of the great Feast, and the exercises in them, and the hymns that are commonly recited among us. He states that, whilst one sings gracefully with a certain measure, the others, listening in silence, join in at the final clauses of the hymns; also that, on the above-named days, they lie on straw spread on the ground, and, to use his own words, abstain altogether from wine and from flesh. Water is their only drink, and the relish of their bread salt and hyssop. Besides this, he describes the grades of dignity among those who administer the ecclesiastical functions committed to them, those of deacons, and the presidencies of the episcopate as the highest. Therefore,”Eusebius concludes,“it is obvious to all that Philo, when he wrote these statements,had in view the first heralds of the gospel, and the original practices handed down from the apostles.”16.It is deserving of remark that the turning to the East for prayer, common to the Essenes and primitive Christians, was forbidden by the Mosaic Law and denounced by prophets. When the Essenes diverged from the Law, the Christians followed their lead.17.Γίνεται δὲ κατὰ τοῦτον τὸν χρόνον Ιησοῦς, σοφὸς ἀνὴρ, εἴγε ἄνδρα αὐτὸν λέγειν χρή; ἦν γὰρ παραδόξων ἔργων ποιητὴς, διδάσκαλος ἀνθρώπων τῶν ἡδονῇ τ᾽ ἀληθῆ δεχομένων; καὶ πολλοὺς μὲν Ἰουδαίους, πολλοὺς δὲ καὶ τοῦ Ἑλληνικοῦ ἐπηγάγετο. Ὁ Χριστὸς οὖτος ἦν. Καὶ αὐτὸν ἐνδείξει τῶν πρώτων ἀνδρῶν παρ᾽ ἡμῖν σταυρῷ ἐπιτετιμηκότος Πιλάτου, οὐκ ἐπαύσαντο οἵ γε πρῶτον αὐτὸν ἀγαπήσαντες; ἐφάνη γαρ αὐτοῖς τρίτην ἔχων ἡμέραν πάλιν ζῶν, τῶν θείων προφητῶν ταῦτά τε καὶ ἄλλα μυρία θαυμάσια περὶ αὐτοῦ εἰρηκότων; εἰς ἔτι νῦν τῶν χριστιανῶν ἀπὸ τοῦδε ὠνομασμένων οὐκ ἐπέλίπε τὸ φῦλον.—Lib. xviii. c. iii. 3.18.Hist. Eccl. lib. i. c. 11; Demonst. Evang. lib. iii.19.He indeed distinctly affirms that Josephus did not believe in Christ, Contr. Cels. i.20.Juvenal, Satir. vi. 546.“Aere minuto qualiacunque voles Judaei somnia vendunt.”The Emperors, later, issued formal laws against those who charmed away diseases (Digest. lib. i. tit. 13, i. 1). Josephus tells the story of Eleazar dispossessing a demon by incantations. De Bello Jud. lib. vii. 6; Antiq. lib. viii. c. 2.21.Hist. Eccl. i. 11.22.Contr. Cels. i. 47; and again, ii. 13:“This (destruction), as Josephus writes,‘happened upon account of James the Just, the brother of Jesus, called the Christ;’but in truth on account of Christ Jesus, the Son of God.”23.Acts xxiii.24.Bibliothec. cod. 33.25.Plin. Hist. Nat. v. 17; Epiphan. adv. Haeres. xix. 1.26.Epiphan. adv. Haeres. x.27.For information on the Essenes, the authorities are, Philo, Περὶ τοῦ πάντα σπουδαῖον εἶναι ἐλεύθερον, and Josephus, De Bello Judaico, and Antiq.28.Compare Luke x. 4; John xii. 6, xiii. 29; Matt. xix. 21; Acts ii. 44, 45, iv. 32, 34, 37.29.Compare Matt. vi. 28-34; Luke xii. 22-30.30.Compare Matt. v. 34.31.Compare Matt. vi. 25, 31; Luke xii. 22, 23.32.Compare Matt. xv. 15-22.33.Compare Matt. vi. 1-18.34.From אסא, meaning the same as the Greek Therapeutae.35.Compare Luke x. 25-37; Mark vii. 26.36.Matt. iv. 16, v. 14, 16, vi. 22; Luke ii. 32, viii. 16, xi. 23, xvi. 8; John i. 4-9, iii. 19-21, viii. 12, ix. 5, xi. 9, 10, xii. 35-46.37.Luke viii. 10; Mark iv. 12; Matthew xiii. 11-15.38.Clem. Homil. xix. 20.39.Compare Matt. xv. 3, 6.40.The reference to salt as an illustration by Christ (Matt. v. 13; Mark ix. 49, 50; Luke xiv. 34) deserves to be noticed in connection with this.41.Clem. Homil. xiv. 1:“Peter came several hours after, and breaking bread for the Eucharist, and putting salt upon it, gave it first to our mother, and after her, to us, her sons.”42.Acts xx. 7; 1 Cor. xvi. 2; Rev. i. 9.43.Const. Apost. lib. viii. 33.44.Acts ii. 46, iii. 1, v. 42.45.Acts xv.46.Acts i. 22, iv. 2, 33, xxiii. 6.47.Acts xxiii. 7.48.Acts xv. 5.49.Acts xv. 29.50.Clem. Homil. vii. 8.51.Col. ii. 21.52.Gal. iv. 10. When it is seen in the Clementines how important the observance of these days was thought, what a fundamental principle it was of Nazarenism, I think it cannot be doubted that it was against this that St. Paul wrote.53.Col. ii. 16.54.Clement. Homil. xix. 22.55.Gal. v. 2-4.56.1 Cor. v. 1.57.Euseb. Hist. Eccl. iii. 29.58.Ibid.59.“Lies der Papisten Bücher, höre ihre Predigen, so wirst du finden, dass diess ihr einziger Grund ist, darauf sie stehen wider uns pochen und trotzen, da sie vorgeben, es sei nichts Gutes aus unserer Lehre gekommen. Denn alsbald, da unser Evangelium anging und sie hören liess, folgte der gräuliche Aufruhr, es erhuben sich in der Kirche Spaltung und Sekten, es ward Ehrbarkeit, Disziplin und Zucht zerrüttet, und Jedermann wolte vogelfrei seyn und thun, was ihm gelüstet nach allem seinen Muthwillen und Gefallen, als wären alle Gesetze, Rechte und Ordnung gans aufhoben, wie es denn leider allzu wahr ist. Denn der Muthwille in allen Ständen, mit allerlei Laster, Sünden und Schanden ist jetzt viel grösser denn zuvor, da die Leute, und sonderlich der Pöbel, doch etlichermassen in Furcht und in Zaum gehalten waren, welches nun wie ein zaumlos Pferd lebt und thut Alles, was es nur gelüstet ohne allen Scheu.”—Ed. Walch, v. 114. For a very full account of the disorders that broke out on the preaching of Luther, see Döllinger's Die Reformation in ihre Entwicklung. Regensb. 1848.60.Epistolas, 1528, ii. 192.61.1 Cor. xi. 1.62.Acts xxi. 23, 24.63.James ii. 20.64.It is included by Eusebius in the Antilegomena, and, according to St. Jerome, was rejected as a spurious composition by the majority of the Christian world.65.Rev. ii. 1, 14, 15.66.בלעם,destruction of the people, from בלע,to swallow up, and עם,people= Νικόλαος.67.2 Pet. ii. 21.68.Τοῦ ἐχθροῦ ἀνθρώπου ἄνομον τίνα καὶ φλυαρώδη διδασκαλιάν—Clem. Homil. xx. ed. Dressel, p. 4. The whole passage is sufficiently curious to be quoted. St. Peter writes:“There are some from among the Gentiles who have rejected my legal preaching, attaching themselves to certain lawless and trifling preaching of the man who is my enemy. And these things some have attempted while I am still alive, to transform my words by certain various interpretations, in order to the dissolution of the Law; as though I also myself were of such a mind, but did not freely proclaim it, which God forbid! For such a thing were to act in opposition to the law of God, which was spoken by Moses, and was borne witness to by our Lord in respect of its eternal continuance; for thus he spoke: The heavens and the earth shall pass away, but one jot or one tittle shall in no wise pass from the law.”69.“Apostolum Paulum recusantes, apostatam eum legis dicentes.”—Iren. Adv. Haeres. i. 26. Τὸν δὲ ἀπόστυλον ἀποστάτην καλοῦσι.—Theod. Fabul. Haeret. ii. 1.70.Hom. xi. 85.71.Hom. iv. 22.72.Clem. Homil. ii. 38-40, 48, iii. 50, 51.73.Of course I mean the designation given to the Pauline sect, not the religion of Christ.74.Adv. Haeres. i. 24.75.Origen, Contr. Cels. lib. viii.76.Ibid.lib. vi.77.Contra Cels. lib. i.78.Ibid.lib. ii.79.Amongst others, Clemens: Jesus von Nazareth, Stuttgart, 1850; Von der Alme: Die Urtheile heidnischer und jüdischer Schriftsteller, Leipzig, 1864.80.Adv. Haer. lib. iii; Haer. lxviii. 7.81.“Quantae traditiones Pharisaeorum sint, quas hodie vocant δευτερώσεις et quam aniles fabulae, evolvere nequeo: neque enim libri patitur magnitudo, et pleraque tam turpia sunt ut erubescam dicere.”82.Haeres. xiii.83.Beracoth, xi.a.84.Tract. Sanhedrim, fol. 107, and Sota, fol. 47.85.Bartolocci: Bibliotheca Maxima Rabbinica, sub. nom.86.Sepher Nizzachon, n. 337.87.Eisenmenger: Neuentdecktes Judenthum, I. pp. 231-7. Königsberg, 1711.88.Tract. Sabbath, fol. 67.89.Ibid.fol. 104.90.The passage is not easy to understand. I give three Latin translations of it, one by Cl. Schickardus, the second quoted from Scheidius (Loca Talm. i. 2).“Filius Satdae, filius Pandeirae fuit. Dixit Raf Chasda: Amasius Pandeirae, maritus Paphos filius Jehudae fuit. At quomodo mater ejus Satda? Mater ejus Mirjam, comptrix mulierum fuit.”“Filius Stadae filius Pandirae est. Dixit Rabbi Chasda: Maritus seu procus matris ejus fuit Stada, iniens Pandiram. Maritus Paphus filius Judae ipse est, mater ejus Stada, mater ejus Maria,”&c. Lightfoot, Matt. xxvii. 56, thus translates it:“Lapidârunt filium Satdae in Lydda, et suspenderunt eum in vesperâ Paschatis. Hic autem filius Satdae fuit filius Pandirae. Dixit quidem Rabb Chasda, Maritus (matris ejus) fuit Satda, maritus Pandira, maritus Papus filius Judae: sed tamen dico matrem ejus fuisse Satdam, Mariam videlicet, plicatricem capillorum mulierum: sicut dicunt in Panbeditha, Declinavit ista a marito suo.”91.פנדירה. As a man's name it occurs in 2 Targum, Esther vii.92.Avoda Sava, fol. 27.93.Talmud, Tract. Beracoth, ix. fol. 61,b.94.Gittin, fol. 90,a.95.Chajigah, fol. 4,b.96.Calla, fol. 18,b.97.Son of Levi, according to the Toledoth Jeschu of Huldrich.98.In the apocryphal Gospel of Thomas, Jesus as a boy behaves without respect to his master and the elders; thence possibly this story was derived.99.Fol. 114.100.Justin Mart. Dialog. cum Tryph. c. 17 and 108.101.Cont. Cels. lib. iii.102.Lettres sur les Juifs. Œuvres, I. 69, p. 36.103.Luther's Works, Wittemberg, 1556, T. V. pp. 509-535. The passage quoted is on p. 513.104.Lib. viii. 33.105.Martyrol. Rom. ad. 1 Januar.106.Fabricius, Codex Apocryph. N.T. ii. p. 493.107.Whereas the bitter conflict of Simon Peter and Simon Magus was a subject well known in early Christian tradition.108.Wagenseil: Tela ignea Satanae. Hoc est arcani et horribiles Judaeorum adversus Christum Deum et Christianam religionem libri anecdoti; Altdorf, 1681.109.Nob was a city of Benjamin, situated on a height near Jerusalem, on one of the roads which led from the north to the capital, and within sight of it, as is certain from the description of the approach of the Assyrian army in Isaiah (x. 28-32).110.Herod put Alexander Hyrcanus to death B.C. 30. Alexandra, the mother of Hyrcanus, reigned after the death of Jannaeus, from B.C. 79 to B.C. 71.111.Sozomen, Hist. Eccl. ii. 1.112.Acta Sanct. Mai. T. I. pp. 445-451.113.Ps. lxix. 22.114.Isa. liii. 5.115.Rome. Simon Cephas is Simon Peter, but the miraculous power attributed to him perhaps belongs to the story of Simon Magus.116.Isa. i. 14.117.Hosea i. 9.118.Matt. xix. 28.119.The Oelberg was especially characteristic of German churches, and was erected chiefly in the fifteenth and sixteenth centuries. They remain at Nürnberg, Xanten, Worms, Marburg, Donauwörth, Landshut, Wasserburg, Ratisbon, Klosterneuburg, Wittenberg, Merseburg, Lucerne, Bruges, &c.120.Mááse, c. 188. I have told the story more fully in the Christmas Number of“Once a Week,”1868.121.Joh. Jac. Huldricus: Historia Jeschuae Nazareni, a Judaeis blaspheme corrupta; Leyden, 1705.122.The mystery of the chariot is that of the chariot of God and the cherubic beasts, Ezekiel i. The Jews wrote the name of God without vowels, Jhvh; the vowel points taken from the name Adonai (Lord) were added later.123.The story is somewhat different in the Talmudic tract Calla, as already related.124.From Mizraim, Egypt.125.Evidently the author confounds John the Baptist with John the Apostle.126.Judas Iscarioth. In St. John's Gospel he is called the son of Simon (vi. 71, xiii. 2, 26). Son of Zachar is a corruption of Iscarioth. The name Iscarioth is probably from Kerioth, his native village, in Judah.127.Isa. lxiii. 1-3. Singularly enough, this passage is chosen for the Epistle in the Roman and Anglican Churches for Monday in Holy Week, with special reference to the Passion.128.Gen. xxxi. 47.129.Isa. ii. 3.130.1 Sam. ii. 6.131.Lev. xxiv. 16.132.This is taken from Sanhedrim, fol. 43.133.It is worth observing how these two false witnesses disagree in almost every particular about our blessed Lord's birth and passion.134.This is probably taken from the story of Simon Magus in the Pseudo-Linus. Simon flies from off a high tower. In the Apocryphal Book of the Death of the Virgin, the apostles come to her death-bed riding on clouds. Ai is here Rome, not Capernaum.135.The author probably saw representations of the Ascension and of the Last Judgment, with Christ seated with the Books of Life and Death in his hand on a great white cloud, and composed this story out of what he saw, associating the pictures with the floating popular legend of Simon Magus.136.In the story of Simon the Sorcerer, it is at the prayer of Simon Peter that the Sorcerer falls whilst flying and breaks all his bones. Perhaps the author saw a picture of the Judgment with saints on the cloud with Jesus, and the lost falling into the flames of hell.137.Ἑβραΐδι διαλέκτῳ.138.Euseb. Hist. Eccl. lib. iii. c. 39.139.Ibid.lib. v. c. 8.140.Spicileg. Patrum, Tom. I.141.Euseb. Hist. Eccl. vi. 25.142.Ibid.iii. 24.143.St. Hieron. De vir. illust., s.v. Matt.144.Ibid.s.v. Jacobus.145.Ibid.in Matt. xii. 13.146.Ibid.Contra. Pelag. iii. 1.147.Ἔχουσι δὲ (οἱ Ναζαραῖοι) τὸ κατὰ Μαθαῖον εὐαγγέλιον πληρέστατον ἑβραιστι.—Haer. xxix. 9.148.Καθῶς ἐξ ἀρχῆς ἐγράφη.—Ibid.149.Ibid.xxx. 3.150.Εὐαγγέλιον κατὰ τοὺς ἀποστόλους.151.Εὐαγγέλιον κατὰ τοὺς δώδεκα. Origen calls it“The Gospel of the Twelve Apostles,”Homil. i. in Luc. St. Jerome the same, in his Prooem. in Comment. sup. Matt.152.Adv. Pelag. iii. 10.153.Ἀπομνημονεύματα τῶν Ἀποστόλων.154.“Ἐν τοῖς γεγομένοις ὑπ᾽ αὐτῶν ἀπομνημονεύμασιν, ἅ καλεῖται Εὐαγγέλια.”And“ἐν τῷ λεγομένῳ Εὐαγγελίῳ,”when speaking of these Reminiscences, Dialog. cum Tryphon. §11. Just. Mart. Opera, ed. Cologne, p. 227.155.1 Apol. ii.156.Justin Mart. Opp. ed. Cologne; 2 Apol. p. 64; Dialog. cum Tryph. p. 301;ibid.p. 253; 2 Apol. p. 64; Dial. cum Tryph. p. 326; 2 Apol. pp. 95, 96.157.Οἱ ἐξ Ἀραβίας μάγοι, or μάγοι ἀπὸ Ἀραβίας.—Dialog. cum Tryph. pp. 303, 315, 328, 330, 334, &c.158.Matt. ii. 1.159.Ἐν σπηλαίῳ τινὶ σύνεγγυς τῆς κώμης κατέλυσε.—Dialog. cum. Tryph. pp. 303, 304.160.Dial. cum Tryph. p. 291.161.Euseb. Hist. Eccl. iii. 25.162.Adv. Pelag. iii. 1.163.Comm. in Ezech. xxiv. 7.164.“De versione Syriacâ testatur Sionita, quod ut semper in summâ veneratione et auctoritate habita erat apud omnes populos qui Chaldaicâ sive Syriacâ utuntur linguâ, sic publicè in omnibus eorum ecclesiis antiquissimis, constitutis in Syriâ, Mesopotamiâ, Chaldaeâ, Aegypto, et denique in universis Orientis partibus dispersis ac disseminatis accepta ac lecta fuit.”—Walton: London Polyglott, 1657.165.In Matt. iii. 17; Luke i. 71; John i. 3; Col. iii. 5.166.It omits the 2nd and 3rd Epistles of St. John, the Epistle of Jude, and the Apocalypse.167.As in the food of the Baptist, in the narrative of the baptism, in the mention of Zacharias, son of Barachias, in place of Zacharias, son of Jehoiada, the instruction to Peter on fraternal forgiveness, &c. It interprets the name Emmanuel.168.Ignat. Ad. Smyrn. c. 3.169.Catal. Script. Eccl. 15.170.Clem. Alex. Strom. ii. 9.171.Hom. xv. in Jerem.172.Hist. Eccl. iii. 25. Some of those books of the New Testament now regarded as Canonical were also then reckoned among the Antilegomena.173.Ἄρτι ἔλαβε μέ ἡ μήτηρ μοῦ τὸ ἅγιον πνεῦμα, ἐν μιᾷ τῶν τριχῶν μοῦ, καὶ ἀνήνενκε μὲ εἰς τὸ ὅρος τὸ μέγα Θαβὼρ.—Origen: Hom. xv. in Jerem., and in Johan.174.Ἄρτι ἔλαβε μέ ἡ μήτηρ μοῦ τὸ ἅγιον πνεῦμα, ἐν μιᾷ τῶν τριχῶν μοῦ, καὶ ἀνήνενκε μὲ εἰς τὸ ὅρος τὸ μέγα Θαβὼρ.—Origen: Hom. xv. in Jerem., and in Johan.175.“Modo tulit me mater mea Spiritus Sanctus in uno capillorum meorum.”—Hieron. in Mich. vii. 6.176.Matt. iv. 1.177.Acts viii. 39.178.Τὴν δε θήλειαν καλεῖσθαι ἅγιον πνεῦμα.—Hippolyt. Refut. ix. 13, ed. Dunker, p. 462. So also St. Epiphanius, εἶναι δὲ καὶ τὸ πνεῦμα θηλεῖαν.—Haeres. xix. 4, liii. 1.179.Ap. Euseb. Hist. Eccles. vi. 38.180.Haeres. xix. 1, xxx. 17.181.Homilies, iii. 20-27.182.In the“Refutation of Heresies”attributed by the Chevalier Bunsen and others to St. Hippolytus, Helena is said in Simonian Gnosticism to have been the“lost sheep”of the Gospels, the incarnation of the world principle—found, recovered, redeemed, by Simon, the incarnation of the divine male principle.183.Ὁ θαυμάσας βασιλεύσει, γεγράπται, καὶ ὁ βασιλεύσας ἀναπαύσεται. Clem. Alex. Stromata, i. 9.184.Strom. lib. vii. This was exaggerated in the doctrine of the Albigenses in the twelfth and thirteenth centuries. The“Perfects,”the ministers of the sect,“reconciled”the converted. But if one of the Perfect sinned (i.e.ate meat or married), all whom he had reconciled fell with him from grace, even those who were dead and in heaven.185.Dial. cum Tryph. § 88.186.“Sicut illud apostoli libenter audire: Omnia probate; quod bonum est tenete; et Salvatoris verba dicentis: Esto probati nummularii.”—Epist. ad Minervium et Alexandrum.187.Homil. ii. 51, iii. 50, xviii. 20. Γίνεσθε τραπεζίται δόκιμοι.188.Recog. ii. 51.189.Stromat. i. 28.190.“Inter maxima ponitur crimina qui fratris sui spiritum contristaverit.”St. Hieron. Comm. in Ezech. xvi. 7.191.“Nunquam læti sitis nisi cum fratrem vestrum videritis in charitate.”192.“Si peccaverit frater tuus in verbo, et satis tibi fecerit, septies in die suscipe eum. Dixit illi Simon discipulus ejus: Septies in die? Respondit Dominus et dixit ei: Etiam ego dico tibi, usque septuagies septies.”—Adv. Pelag. i. 3.193.Matt. xxvii. 16.194.“Homo iste qui aridam habet manum in Evangelio quo utuntur Nazaraei caementarius scribitur.”—Hieron. Comm. in Matt. xii. 13.195.“Homo iste ... scribitur istius modi auxilium precans, Caementarius eram, manibus victum quaeritans; precor te, Jesu, ut mihi restituas sanitatem, ne turpiter manducem cibos.”—Ibid.196.Ibid.xxvii. 16.197.“Filius Magistri eorum interpretatus.”—Ibid.198.Hist. Eccl. iii. 39.199.viii. 3-11.200.He probably knew it through a translation.201.Comm. in Matt. i. 6.202.2 Chron. xxiv. 20.203.“In Evangelis quo utuntur Nazareni, pro filio Barachiae, filium Jojadae reperimus scriptum.”—Hieron. in Matt. xxiii. 35.204.Luke xvii. 3, 4.205.“Dixit ad eum alter divitum: Magister, quid bonum faciens vivam? Dixit ei: Homo, leges et prophetas fac. Respondit ad eum: Feci. Dixit ei: Vade, vende omnia quae possides et divide pauperibus, et veni, sequere me. Caepit autem dives scalpere caput suum et non placuit ei. Et dixit ad eum Dominus: Quomodo dicis: Legem feci et prophetas, quoniam scriptum est in lege: Dilige proximum tuum sicut teipsum, et ecce multi fratres tui filii Abrahae amicti sunt stercore, morientes prae fame, et domus tua plena est multis bonis et non egreditur omnino aliquid ex ea ad eos. Et conversus dixit Simoni discipulo suo sedenti apud se: Simon fili Joannae, facilius eat camelum intrare per foramen acus quam divitem in regnum coelorum.”—Origen, Tract. viii. in Matt. xix. 19. The Greek text has been lost.206.It is found in the Talmud, Beracoth, fol. 55,b; Baba Metsia, fol. 38,b; and it occurs in the Koran, Sura vii. 38.207.Matt. iii. 13.208.“In Evangelio juxta Hebraeos ... narrat historia: Ecce, mater Domini et fratres ejus dicebant ei, Joannes Baptista baptizat in remissionem peccatorum, eamus et baptizemur ab eo. Dixit autem eis; quid peccavi, ut vadam et baptizer ab eo? Nisi forte hoc ipsum, quod dixi, ignorantia est.”—Cont. Pelag. iii. 2.209.“Ad accipiendum Joannis baptisma paene invitum a Matre sua Maria esse compulsum.”—In a treatise on the re-baptism of heretics, published by Rigault at the end of his edition of St. Cyprian.210.“Factum est autem cum ascendisset Dominus de aqua, descendit fons omnis Spiritus Sancti, et requievit super eum et dixit illi, Fili mi, in omnibus prophetis expectabam te, ut venires et requiescerem in te. Tu es enim requies mea, tu es filius meus primogenitus, qui regnas in sempiternum.”—In Mich. vii. 6.211.St. Epiph. Haeres. xxx. § 13. Τοῦ λαοῦ βαπτισθέντοσ, ἦλθε καὶ Ἰησοῦς καὶ ἐβαπτίσθη ὑπὸ τοῦ Ἰωάννου. Καί ὡς ἀνῆλθεν ἀπὸ τοῦ ὕδατος, ἠνοίχησαν οἱ οὐρανοὶ, καὶ εἴδε τὸ πνεῦμα τοῦ Θεοῦ τὸ ἅγιον εἶδει ἐν περιστερὰς κατελθούσης καὶ εἰσελθούσης εἰς αὐτόν. Καὶ φωνὴ ἐγένετο ἐκ τοῦ οὐρανοῦ, λέγουσα: Σύ μου εἴ ὁ ἀγαπητὸς, ἔν σοὶ ηὐδόκησα. Καὶ πάλιν; Ἐγω σήμερον γεγέννηκα σε. Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα. Ὂ ἰδὼν ὁ Ἰωάννης λέγει αὐτῷ: Σύ τίς εἵ, κύριε? Καὶ πάλιν φωνὴ ἐξ οὐρανοῦ πρὸς αὐτόν: Οὗτος ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς, ἐφ᾽ ὂν ηὐδόκησα. Καὶ τότε ὁ Ἰωάννης προσπεσὼν αὐτῷ ἔλεγε: Δέομαι σου, κύριε, σύ με βάπτισον. Ὁ δὲ ἐκώλυεν αὐτῷ, λέγων: Ἄφες, ὅτι οὔτως ἐστι πρέπον πληρωθῆναι πάντα.212.I put them in apposition:Justin.Καὶ πῦρ ανήφθη ἐν τῷ Ἰορδάνῃ.—Dial. cum Tryph. § 88.Epiphan.Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα.—Haeres. xxx. § 13.Justin.Υἱος μου εἴ συ; ἐγὼ σήμερον γεγέννηκα σε.—Dial. cum Tryph. § 88 and 103.Epiphan.Ἐγω σήμερον γεγέννηκα σε.—Haeres. xxx. § 13.213.Heb. i. 5, v. 5.214.John i. 29-34.215.“Etiam in prophetis quoque, postquam uncti sunt Spiritu sancto, inventus est sermo peccati.”—Contr. Pelag. iii. 2.216.1 Cor. xv. 7.217.“Evangelium ... secundum Hebraeos ... post resurrectionem Salvatoris refert:—Dominus autem, cum dedisset sindonem servo sacerdotis, ivit ad Jacobum et apparuit ei. Juraverat enim Jacobus, se non comesturum panem ab illa hora, qua biberat calicem Domini, donec videret eum resurgentem a dormientibus.—Rursusque post paululum: Afferte, ait Dominus, mensam et panem. Statimque additur:—Tulit panem et benedixit, ac fregit, et dedit Jacobo justo, et dixit ei: Frater mi, comede panem tuum, quia resurrexit Filius hominis a dormientibus.”—Hieron. De viris illustribus, c. 2.218.Euseb. H. E. lib. ii. c. 23.219.Acts xxiii. 14.220.Hist. Eccl. Francorum, i. 21.221.The“History of the Apostles”purports to have been written by Abdias B. of Babylon, disciple of the apostles, in Hebrew. It was translated into Greek, and thence, it was pretended, into Latin by Julius Africanus. That it was rendered from Greek has been questioned by critics. As we have it, it belongs to the ninth century; but the publication of Syriac versions of the legends on which the book of Abdias was founded, Syriac versions of the fourth century, which were really translated from the Greek, show that some Greek originals must have existed at an early age which are now lost.222.Καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἦλεν ἔφη αὐτοῖς: λάβετε, ψηλαφήσατε με, καὶ ἴδετε, ὅτι οὺκ εἰμί δαιμόνιον ἀσώματον. Καὶ εὐθύς αὐτοῦ ἥψαντο και ἐπιστεύσαν.—Ignat. Ep. ad Smyrn. c. 3. St. Jerome also:“Et quando venit ad Petrum et ad eos qui cum Petro erant, dixit eis: Ecce palpate me et videte quia non sum daemonium incorporale. Et statim tetigerunt eum et crediderunt.”—De Script. Eccl. 16. Eusebius quotes the passage after Ignatius. Hist. Eccl. iii. 37.223.Luke xxiv. 37-39.224.Καὶ γὰρ ὁ Χριστὸς εἶπεν: ἄν μὴ ἀναγεννηθῆτε, οὐ μὴ εἰσελθῆτε εἰς τὴν Βασιλείαν τῶν οὐρανῶν.—1 Apolog. § 61. Oper. p. 94.225.Ἐὰν μήτις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ.—John iii. 3.226.“In Evangelio ... legimus non velum templi scissum, sed superliminare templi mirae magnitudinis corruisse.”—Epist. 120, Ad Helibiam.227.Ἔλθον καταλῦσαι τὰς θυσίας, καὶ ἐαν μή ταύσασθε τοῦ θυεῖν, οῦ παύσεται ἀφ᾽ ὑμῶν ἡ ὀργή.—Epiphan. Haeres. xxx. § 16.228.Recog. i. 36.229.Recog. i. 54.230.Joseph. Antiq. xviii. 1, 5; Philo Judaeus. Περὶ τοῦ πάντα σπουδαῖον εἶναι ἐλεύθερον. See what has been said on this subject already, p. 16.231.Heb. x. 5.232.(Μὴ) ἐπιθυμίᾳ ἐπεθύμησα (κρέας) τοῦτο τό πάσχα φαγεῖν μεθ᾽ ὑμῶν; Epiph. Heræs. xxx. 22. The words added to those in St. Luke are placed in brackets; cf. Luke xxii. 15.233.Epiphan. Haeres. xxx. 15.234.Καὶ Ἰησοῦς γοῦν φησὶ, Διὰ τοὺς ἀσθενοῦντας ἠσθένουν, καὶ διὰ τοὺς πεινῶντας ἐπείνων, καὶ διὰ τοὺς διψῶντας ἐδίψων. In Matt. xvii. 21.235.Perhaps this passage was in the mind of St. Paul when he wrote of himself,“To the weak became I as weak, that I might gain the weak.”1 Cor. ix. 22.236.Αἰτεῖσθε γάρ, φησί, τὰ μεγάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσαται. Clemens Alex. Stromatae, i. Καὶ αἰτεῖτε τὰ ἐπουράνια, καὶ τὰ ἐπίγεια ὑμῖν προστεθήσεται.—Origen, De Orat. 2 and 43.237.Cont. Cels. vii. and De Orat. 53.238.Acts xi. 35. It is also quoted as a saying of our Lord in the Apostolic Constitutions, iv. 3.239.Ep. 4.240.Οὕτοι, φαεσὶν, ὁι θέλοντές με ἰδεῖν, καὶ ἅψασθαί μου τῆς βασιλείας, ὀφείλουσι θλιβέντες καί παθόντες λαβεῖν με.—Ep. 7.241.Διὰ τοῦτο ταῦτα ἡμῶν πρασσόντων, εἶπεν ὁ κύριος, ᾽Εὰν ἦτε μετ᾽ ἐμου συνηγμένοι ἐν τῷ κόλπῳ μου, καὶ μὴ ποιεῖτε τὰς ἐντολάς μου, ἀποβαλῶ ὑμᾶς καὶ ἐρῶ ὑμῖν, ὑπάγετε ἀπ᾽ ἐμοῦ, οὐκ οἶδα ὑμᾶς, ἐργάται ἀνομίας. 2 Ep. ad Corinth. 4.242.Λέγει γὰρ ὁ κύριος, ἔσεσθε ὡς ἀρνία ἐν μέσῳ λύκων. Ἀποκριθεὶς δὲ ὁ Πέτρος αὐτῷ λέγει, Ἐαν οὖν διασπαράξωσιν οἱ λύκοι τὰ ἀρνία? Εἶπεν ὁ Ἰησοῦς τῷ Πέτρῳ. Μὴ φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ ἀποθανεῖν αὐτά. Καὶ ὑμεῖς μὴ φοβεῖσθε τοὺς ἀποκτέινοντας ὑμᾶς, καὶ μηδὲν ὑμῖν δυναμένου ποιεῖν, ἀλλὰ φοβεῖσθε τὸν μετὰ το ἀποθανεῖν ὑμας ἔχοντα ἐξουσίαν ψυχῆς καὶ σώματος τοῦ βαλεῖν εἰς γέενναν πυρὸς.Ibid.5.243.Ἄρα οὖν τοῦτο λέγει: Τηρήσατε τὴν σάρκα ἁγνὴν καί τὴν σφραγίδα ἄσπιλον, ἵνα τὴν αἰώνιον ξωὴν ἀπολάβητε.—Ibid.8.244.Rom. iv. 11 2 Cor. i. 22; Eph. i. 13, iv. 30; 2 Tim. ii. 19.245.Ἐν οἶς ἀν ὑμᾶς καταλάβω, ἐν τούτοις καὶ κρινῶ.—Just. Mart. in Dialog. c. Trypho. Ἐφ᾽ οἶς γὰρ εὕρω ἡμᾶς, φησὶν, ἐπὶ τούτοις καὶ κρινῶ. Clem. Alex. Quis dives salv. 40.246.Μυστήριον ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου.—Clem. Alex. Strom. v.247.Λογίων κυριακῶν ἐξηγήσεις.248.Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνεγράψατο, ἡρμήνευσε δὲ αὐτὰ ὡς ἦν δυνατὸς ἕκαστος.249.τὰ ὑπὸ τοῦ Χριστοῦ ἢ λεχθέντα ἢ πραχθέντα; and οὐ ποιούμενος σὺνταξιν τῶν κυριακῶν λογίων.250.συνεγράψατο τὰ λόγια.251.ἀρχαῖος ἀνήρ.252.Iren. c. Haeres. v. 33.253.Scarcely actual disciples and eye-witnesses.254.Euseb. Hist. Eccl. iii. 39.255.σφόδρα σμικρὸς τὸν νοῦν.256.καθ᾽ Ἑβραιοὺς εὐαγγέλιον. H. E. iii. 25, 27, 39; iv. 22.257.συγγράμματα πέντε.258.Aram. ריקא.259.Aram. ממונא.260.Aram. גהנם.261.Aram. אמן.262.μιά κεραὶα, Aram. קוץ or עוקץ.263.vi. 7, βαττολογεῖν; v. 5, κληρονομεῖν τὴν γῆν; v. 2, ἀγνοίγειν τὸ στόμα; v. 3, πτωχοί; v. 9, υἱοὶ τοῦ Θεοῦ; v. 12, μισθὸς πολύς; v. 39, τῷ πονηρῷ; vi. 25; x. 28, 39, ψυχὴ, for life; vi. 22, 23, ἀπλοῦς and πονηρὸς, sound and sick; vi. 11, ἄρτος, for general food; the“birds of heaven,”in vi. 25, &c. &c.264.Targum, Gen. xxiv. 22, 47; Job xlii. 11; Exod. xxxii. 2; Judges viii. 24; Prov. xi. 22, xxv. 12; Hos. ii. 13.265.Euseb. Hist. Eccl. iii. 39.266.ἀκριβῶς ἔγραψεν, and σποιήσατο πρόνοιαν τοῦ μηδέν παραλιτεῖν ἢ ψεύδασθαι.267.Οὐ μέντοι τάξει, and ἕνια γράφας, ὡς ἀπεμνημόνευσεν.268.λεχθέντα καὶ πραχθέντα.269.Μαθαῖος τὰ λόγια συνετάξατο—. Μάρκος ... οὐκ ὥσπερ σύνταξιν τῶν κυριακῶν λογίων ποιούμενος.270.Μάρκος ἑρμηνευτὴς Πέτρου γενόμενος ἔγραφεν.271.Mark i. 20,“they left their father Zebedee in the shipwith the day-labourers;”i. 31,“he took her by the hand;”ii. 3,“a paralyticborne of four;”4,“they broke up the roof and let down the bed;”iii. 10,“they pressed upon him to touch him;”iii. 20,“they could not so much as eat bread;”iii. 32,“the multitude sat about him;”iv. 36,“they took himeven as he was,”without his going home first to get what was necessary; iv. 38,“on a pillow;”v. 3-5, v. 25-34, vi. 40, the ranks, the hundreds, the green grass; vi. 53-56, x. 17, there came one running, and kneeled to him; x. 50,“casting away his robe;”xi. 4,“a colt tied by the door without in a place where two ways met;”xi. 12-14, xi. 16, xiii. 1, the disciples notice thegreat stonesof which the temple was built; xiv. 3, 5, 8, xiv. 31,“he spoke yet more vehemently;”xiv. 51, 52, 66,“he warmed himself at the fire;”xv. 21,“coming out of the country;”xv. 40, 41, Salome named.272.Mark i. 33, 45, ii. 2, 13, iii. 9, 20, 32, iv. 10, v. 21, 24, 31, vi. 31, 55, viii. 34, xi. 18.273.Mark i. 7,“he bowed himself;”iii. 5,“he looked round with anger;”ix. 38,“he sat down;”x. 16,“he took them up in his arms, and laid his hands on them;”x. 23,“Jesus looked round about;”xiv. 3,“she broke the box;”xiv. 4,“they murmured;”xiv. 40,“they knew not what to answer him;”xiv. 67, &c.274.Compare Mark iv. 4 sq.; viii. 1 sq.; x. 42 sq.; xiii. 28 sq.; xiv. 43 sq. &c. Matt. xiii 4 sq.; xv. 32 sq.; xx. 28 sq.; xxiv. 32 sq.; xxvi. 47 sq. &c.275.For more examples, see Scholten, Das älteste Evangelium, Elberfeld, 1869, pp. 66-78.276.Mark ix. 37-50 is another instance of difference of order of sayings between him and St. Matthew.With Mark ix. 37 corresponds Matt. x. 40.With Mark ix. 40 corresponds Matt. xii. 30.With Mark ix. 41 corresponds Matt. x. 42.With Mark ix. 42 corresponds Matt. xviii. 6.With Mark ix. 43 corresponds Matt. v. 29 and xviii. 8.With Mark ix. 47 corresponds Matt. xvii. 9.With Mark ix. 50 corresponds Matt. v. 13.277.Col. iv. 16; 1 Thess. v. 27.278.Col. iv. 16.279.Apost. Const. viii. 5.280.Luke ii. 19, 51.281.Luke i. 66.282.Acts xx. 16.283.1 Cor. xvi. 8.284.Epist. xxvii. ad Marcellam.285.Apost. Const. viii. 33.286.St. Luke, however, has much that was not available to the deutero-Matthew, and St. Mark rigidly confined himself to the use of St. Peter's recollections only.287.St. Luke's Gospel contains Hebraisms, yet he was not a Jew (Col. iv. 11, 14). This can only be accounted for by his using Aramaic texts which he translated. From these the Acts of the Apostles are free.288.Cf. Scholten: Das älteste Evangelium; Elberfeld, 1869. See also on St. Matthew's and St. Mark's Gospels, Saunier: Ueber der Quellen des Evang. Marc., Berlin, 1825; De Wette: Lehrb. d. Hist. Krit. Einleit. in d. N.T., Berl. 1848; Baur: Der Ursprung der Synop. Evang., Stuttg. 1843; Köstlin: Das Markus Evang., Leipz. 1850; Wilke: Der Urevang., Dresd. 1838; Réville: Etudes sur l'Evang. selon St. Matt., Leiden, 1862, &c.289.Chron. Paschale, p. 6, ed. Ducange. Τῆδε μεγάλη ἡμέρᾳ τῶν ἀζύμων αὐτὸς ἔπαθεν, καὶ διηγοῦνται Ματθαῖον οὕτω λέγειν, ὅθεν ἀσύμφωνος, τῷ νόμῳ ἡ νόησις αὐτῶν, καὶ στασιάζειν δοκαῖν κατ᾽ αὐτοὺς τὰ εὐαγγελία.290.Homil. iii. 45.291.Homil. ix. 9-12.292.Homil. xix. 22.293.Gal. iv. 10.294.Homil. ii. 38, 50, 52.295.Homil. xiii. 13-21.296.Homil. xv. 9; see also 7.297.Homil. xv. 7.298.Homil. xii. 6.299.Hist. Eccl. ii. 23.300.Homil. xvi. 15.301.Homil. xviii. 22.302.Hilgenfeld: Die Clementinischen Recognitionen und Homilien; Jena, 1848. Compare also Uhlhorn: Die Homilien und Recognitionen; Göttingen, 1854; and Schliemann: Die Clementinen; Hamburg, 1844.303.Merx, Bardesanes von Edessa, Halle, 1863, p. 113. That the“Recognitions”have undergone interpolation at different times is clear from Book iii., where chapters 2-12 are found in some copies, but not in the best MSS.304.Recog. i. 43, 50.305.Ibid.i. 40.306.Recog. i. 42.307.Ibid.45.308.John i. 41.309.Acts iv. 27.310.Acts x. 34-38.311.Recog. i. c. 48.312.Πῦρ βώμων ἐσβέννυσεν, Homil. iii. 26.313.Recog. i. c. 57.314.Ibid.ii. 30, also ii. 3.315.Recog. i. c. 60.316.Matt. xi. 9, 11.317.Recog. i. c. 61, ii. c. 28.318.Ibid.ii. 27, 29.319.Ibid.ii. 22, 28.320.Ibid.ii. 28, 32.321.Matt. x. 34-36.322.Recog. ii. 27; Matt. x. 25.323.Ibid.29.324.Recog. ii. 30.325.Matt. xxiii. 13.326.Luke xi. 52.327.Recog. ii. c. 46:“They must seek his kingdom and righteousness which the Scribes and Pharisees, having received the key of knowledge, have not shut in but shut out.”The same Syro-Chaldaic expression has been variously rendered in Greek by St. Matthew and St. Luke. See Lightfoot: Horae Hebraicae in Luc. xi. 52.328.Recog. ii. 31, 35.329.Ibid.iii. 41, 37, 20.330.Ibid.iii. i.331.Ibid.vii. 37.332.Recog. vi. 11.333.Ibid.vi. 14.334.Ibid.iv. 4.335.Ibid.v. 9.336.Ibid.v. 2.337.Ibid.iii. 62.338.Ibid.iv. 35.339.Ibid.iii. 38.340.Ibid.iii. 14.341.Ibid.vi. 4.342.Ibid.x. 45.343.Ibid.v. 13, iii. 38.344.Hom. iii. 57.345.Luke vi. 36.346.Matt. v. 44-46.347.Recog. vi. 5.348.Πάτερ ἄφες αὐτοῖς τὰς ἁμαρτίας αὐτῶν οὐγὰρ οἴδασιν ἅ ποιούσιν. Hom. xi. 20. In St. Luke it runs, Πάτερ ἄφες αὐτοῖς; οὐ γὰρ οἴδασι τί ποιοῦσι.—Luke xxiii. 34.349.M. Nicolas: Etudes sur les Evangiles Apocryphes, pp. 72, 73.350.Recog. vi. 9.351.Ἀμὴν λέγω ὑμῖν, ἒαν μὴ ἀναγεννηθῆτε ὕδατι ζωῆς (in another place ὕδατι ζῶντι), εἰς ὄνομα πατρὸς, υἱοῦ καὶ ἁγίου πνεύματος, οὐ μὴ εἰσελθῆτε εἰς τὴν βασιλείαν τῶν οὐρανῶν.—Homil. xi. 26.352.Recognitions vi. 9:“For thus hath the true prophet testified to us with an oath: Verily I say unto you,”&c. The oath is, of course, the Ἀμὴν, ἀμὴν.353.Recog. v. 13; John viii. 34.354.Rom. vi. 16.355.Recog. v. 34; Rom. ii. 28.356.Recog. iv. 34. The same in the Homilies, xi. 35.357.Τὰ ἀγαθὰ ἐλθεῖν δέι, μακάριος δὲ δι᾽ οὗ ἔρχεται ὅμοιως καὶ τὰ κακὰ ἀνάγκη ἐλθεῖν, οὐαι δὲ δι᾽ οὖ ἔρχεται.358.Hom. ii. 19.359.Ibid.ii. 51.360.Ibid.ii. 51, xviii. 20.361.Ibid.ii. 53.362.Homil. ii. 61.363.Ibid.xix. 2.364.Ibid.viii. 21. In the Hebrew תירא rendered by the LXX. φοβηθήση. The word in St. Matthew is προσκυνήσεις.365.Ibid.xv. 5.366.Homil. iii. 52.367.John x. 9.368.Homil. iii. 52; cf. John x. 16.369.Ibid.iii. 57; Mark xii. 29.370.Homil.ix. 27.Οὔτε οὗτος τι ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα δι᾽ αὐτοῦ φανερωθῇ ἡ δύναμις τοῦ Θεοῦ τῆς ἀγνοίας ἰωμένη τὰ ἁμαρτήματα.John.ix. 3.Οὔτε οὗτος ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ.371.Homil. iii. 64; cf. Luke xii. 43, but also Matt. xxiv. 46.372.Ibid.xi. 33; cf. Luke xi. 31, 32, but also Matt. xii. 42, 41. The order in Matt. reversed.373.Homil. xii. 31; cf. Matt. x. 29, 30; Luke xii. 6, 7.374.Euseb. Hist. Eccl. vi. 12.375.“Qui Jesum separant a Christo et impassibilem perseverasse Christum, passum vero Jesum dicunt, id quod secundum Marcum est praeferunt Evangelium.”—Iren. adv. Haeres. iii. 2. The Greek is lost.376.Matt. xii. 47, 48, xiii. 55; Mark iii. 32; Luke viii. 20; John vii. 5.377.Origen, Comment. in Matt. c. ix.378.Τὸ αἰγύπτιον Εὐαγγέλιον; Epiphan. Haeres. lxii. 2; Evangelium secundum Ægyptios; Origen, Hom. i. in luc.; Evangelium juxta Aegyptios; Hieron. Prolog. in Comm. super Matth.379.Schneckenburg, Ueber das Evangelium der Aegypter; Berne, 1834.380.Clement of Alexandria.Stromat. iii. 12.Πυνθανομένης τῆς Σαλωμῆς πότε γνωσθήσεται τὰ περὶ ὦν ἥρετο, ἔφη ὁ κύριος; ὅταν τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε, καὶ ὅταν γένηται τὰ δύο ἕν, καὶ τὸ ἄῤῥεν μετὰ τῆς θηλείας οὔτε ἄῤῥεν οὔτε θῆλυ.Clement of Rome.2 Epist. c. 12.Ἐπερωτηθείς γάρ αὐτὸς ὁ κύριος ὑπὸ τινος πότε ἥξει αύτοῦ ἡ βασιλεία? ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἄρσεν οὔτε θῆλυ.381.Ὅ τῆς δοκήσεως ἐξάρχων.—Stromat. iii. 13.382.Adv. Haeres. i. 11.383.“Ad mentem vero tunica pellicea symbolice est pellis naturalis, id est corpus nostrum. Deus enim intellectum condens primum, vocavit illum Adam; deinde sensum, cui vitae (Eva) nomen dedit; tertio ex necessitate corpus quoque facit, tunicam pelliceam, illud per symbolum dicens. Oportebat enim ut intellectus et sensus velut tunica cutis induerent corpus.”—Philo: Quaest. et Solut. in Gen. i. 53, trans. from the Armenian by J. B. Aucher; Venice, 1826.384.Clem. Alex. Stromat. iii. 6.385.Ibid.9.386.Clem. Alex. Stromat. iii. 9.387.“Sensus, quae symbolice mulier est.”—Philo: Quaest. et Solut. i. 52.“Generatio ut sapientum fert sententia, corruptionis est principium.”—Ibid.10.388.Nicolas: Études sur les Evangiles apocryphes, pp. 128-130. M. Nicolas was the first to discover the intimate connection that existed between the Gospel of the Egyptians and Philonian philosophy.The relation in which Philo stood to Christian theology has not, as yet, so far as I am aware, been thoroughly investigated. Dionysius the Areopagite, the true father of Christian theosophy, derives his ideas and terminology from Philo. Aquinas developed Dionysius, and on the Summa of the Angel of the Schools Catholic theology has long reposed.389.Tert. De praescr. haeretica, c. 51.“Cerdon solum Lucae Evangelium, nec tamen totum recipit.”390.For an account of the doctrines of Marcion, the authorities are, The Apologies of Justin Martyr; Tertullian's treatise against Marcion, i.-v.; Irenaeus against Heresies, i. 28; Epiphanius on Heresies, xlii. 1-3; and a“Dialogus de recta in Deum fide,”printed with Origen's Works, in the edition of De la Rue, Paris, 1733, though not earlier than the fourth century.391.1 Cor. iv. 4.392.Rom. v. 20.393.Rom. vi. 5.394.Rom. vii. 7.395.Rom. viii. 2.396.Rom. iii. 28.397.Gal. iii. 23-25.398.Euseb. Hist. Eccles. iv. 15, vii. 12. De Martyr. Palaest. 10.399.Cf. 1 Col. ix. 1, xv. 8; 2 Cor. xii.400.Epiphan. Haeres. xlii. 11.401.Iren. adv. Haeres. iii. 11.402.“Contraria quaeque sententiae emit, competentia autem sententiae reservarit.”—Tertul. adv. Marcion, iv. 6.403.Epiphan. Haeres. xlvii. 9-12.404.“Ego meum, (Evangelium) dico verum, Marcion suum. Ego Marcionis affirmo adulteratum, Marcion meum. Quis inter nos disceptabit?”—Tert. adv. Marcion, iv. 4.405.Not St. John's Gospel; that is unique; a biography by an eye-witness, not a composition of distinct notices.406.2 Cor. ii. 17, and iv. 2.407.Matt. v. 17, 18.408.Luke xvi. 16.409.Tert.:“Transeat coelum et terra citius quam unus apex verborum Domini;”but Tertullian is not quoting directly, so that the words may have been, and probably were, τῶν λόγων μου, not τῶν λόγων τοῦ θεοῦ.410.Euseb. Hist. Eccl. vi. 12; Theod. Fabul. haeret. ii. 2.411.Epiphan. Ancor. 31.412.Hieron. adv. Pelag. ii.413.Hilar. De Trinit. x.414.“Christus Jesus in evangelio tuo meus est.”415.See note 4 on p.240.416.As xix. 10“Filius hominis venit, salvum facere quod perfit ... elisa est sententia haereticorum negantiumcarnissalutem;—pollicebatur (Jesus)totiushominis salutem.”417.Sch. 4. ἐν αὐτοῖς for μετ᾽ αὐπῶν. Sch. 1, ὑμῖν for αὐτοῖς. Sch. 26, κλῆσιν for κρίσιν. Sch. 34, πάτερ for πάτερ ὑμῶν, &c.418.Marcion called his Gospel“The Gospel,”as the only one he knew and recognized, or“The Gospel of the Lord.”419.The division into chapters is, of course, arbitrary.420.Ἐν ἔτει πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος (St. Luke, ἐπιτροπεύοντος), Ποντίου Πιλάτου τῆς Ἰουδαίας, κατῆλθεν ὁ Ἰησοῦς εἰς Καπερναούμ, πόλιν τῆς Γαλιλαίας, καὶ εὐθέως τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκε (St. Luke, καὶ διδάσκων αὐτοὺς ἐν τοῖς σάββασιν).421.Ναζαρηνέ omitted.422.St. Luke iv. 37 omitted here, and inserted after iv. 39.423.Luke iv. 15 inserted here.424.οὗ ἦν τεθραμμένος omitted.425.ἀνέστη ἀναγνῶσαι omitted, and Luke iv. 17-20.426.καὶ ἤρξατο κηρύσσειν αὐτοῖς. St. Luke has, Ἤρξατο δὲ λέγειν πρὸς αὐτούς, ὅτι σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.427.The rest of the verse (22) omitted.428.ἐν τῇ πατρίδι σου omitted.429.ἐν τῷ Ἰσραήλ after ἐπὶ Ἐλισσαίου τοῦ προφήτου.430.ἐπορεύετο εἰς Καπερναούμ. St. Luke has, ἐπορεύετο καὶ κατῆλθεν εἰς Καπερναούμ.431.τίς μου ἡ μήτηρ καὶ οἱ ἀδελφοί.432.Εὐχαριστῶ καὶ ἐξομολογοῦμαί σοι, κύριε τοῦ οὐρανοῦ, ὅτι ἅτινα ἦν κρυπτὰ σοφοῖς καὶ συνετοῖς ἀπεκάλυψας, &c. St. Luke has, ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας, &c.433.οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς, οὐδε τὸν υἱόν τις γινώσκει εἰ μὴ ὁ πατήρ, καὶ ῷ ἂν ὁ υἱός ἀποκαλύψη.434.In some of the most ancient codices of St. Luke,“which art in heaven”is not found. Πάτερ, ἐλθέτω πρὸς ἡμᾶς τὸ ἅγιον πνεῦμά σου.435.κλῆσιν instead of κρίσιν.436.ὑμῶν omitted.437.τῇ ἑσπερινῇ φυλακῇ, for ἐν τῇ δευτέρᾳ φυλακῇ καὶ ἐν τῇ τρίτῃ φυλακῇ.438.πάντας τοὺς δικαίους.439.ἐκβαλλομένους καὶ κρατουμένους ἔξω.440.ἐμόν for ὑμέτερον.441.ἢ τῶν λόγων μου μίαν κεραίαν πεσεῖν.442.Some codices of St. Luke have, λίθος μυλικὸς; others, μύλος ὀνικός.443.Ἀπέστειλεν αὐτοὺς λέγων.444.μὴ ὁ ἀλλογενὴς ουτος omitted; the previous question, Οὐχ εὑρέθησαν κ.τ.λ., made positive; and Luke iv. 27 inserted.445.Μή με λέγε ἀγαθόν, εἷς ἐστιν ἀγαθός, ὁ πατήρ.446.ὑπὸ τοῦ Θεοῦ inserted.447.Καὶ καταλύοντα τὸν νόμον καὶ τοὺς προφήτας after διαστρέφοντα τὸ ἔθνος, and καὶ ἀναστρέφοντα τὰς γυναῖκας καὶ τὰ τέκνα after φόρους μὴ δοῦναι.448.ἐν τῷ παραδείσῳ omitted. Possibly the whole verse was omitted.449.οἷς ἐλάλησεν ὑμῖν, instead of ἐλάλησαν οἱ προφῆται. Volckmar thinks that in v. 19,“of Nazareth”was omitted, but neither St. Epiphanius nor Tertullian say so.450.Tert. adv. Marcion, iv. 2.“Marcion evangelio scilicet suo nullum adscribit nomen.”451.Ἕν ἐστι τὸ εὐαγγέλιον, ὃ ὁ Χριστὸς ἔγραψεν.452.Rom. i. 16, xv. 19, 29; 1 Cor. ix. 12, 18; 2 Cor. iv. 4, ix. 13; Gal. i. 7.453.Rom. i. 9.454.Rom. i. 1, xv. 16; 1 Thess. ii. 2, 9; 1 Tim. i. 11.455.Volckmar: Das Evangelium Marcions; Leipzig, 1852, p. 54.456.Luke ii. 19, 51.457.Luke i. 66.458.John xix. 26.459.This was some time prior to the composition of St. John's Gospel. The first two chapters of St. Luke's Gospel were written apparently by the same hand which wrote the rest. Similarities, identity of expression, almost prove this. Compare i. 10 and ii. 13 with viii. 37, ix. 37, xxiii. 1; also i. 10 with xiv. 17, xxii. 14; i. 20 with xxii. 27, and i. 20 with xii. 3, xix. 44; i. 22 with xxiv. 23; i. 44 with vii. 1, ix. 44; also i. 45 with x. 23, xi. 27, 28; also i. 48 with ix. 38; i. 66 with ix. 44; i. 80 with ix. 51; ii. 6 with iv. 2; ii. 9 with xxiv. 4; ii. 10 with v. 10; ii. 14 with xix. 18; ii. 20 with xix. 37; ii. 25 with xxiii. 50; ii. 26. with ix. 20.460.The descent of the Holy Ghost in bodily shape explains why in iv. 1 he is said to have been full of the Holy Ghost. I suspect the narrative of the unction occurred here. This was removed to cut off occasion to Docetic error, and the gap was clumsily filled with an useless genealogy.461.Ναζωραῖος for Ναζαρηνός omitted.462.Tertul. adv. Marcion, iv. c. 25,“ut doctor de ea vita videatur consuluisse quae in lege promittitur longaeva.”463.ὅταν ὄψησθε πάντας τοὺς δικαίους ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους καὶ κρατουμένους ἔξω.—Epiph. Schol. 40; Tertul. c. 30.464.Luke xiii. 25-30.465.Matt. vii. 13.466.Hist. of the Christian Religion, tr. Bohn, ii. p. 131.467.παρέκοψε τό: λέγετε, ἀχρεῖοι δοῦλοί ἐσμεν: ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν, Sch. 47.468.Baur calls it an“ungeschickte Zusatz.”469.The Gospel is printed in Thilo's Codex Apocryph. Novi Testamenti, Lips. 1832, T.I. pp. 401-486. For critical examinations of it see Ritschl: Das Evangelium Marcions und das Kanonische Ev. Lucas, Tübingen, 1846. Baur: Kritische Untersuchungen über die Kanonischen Evangelien, Tübingen, 1847, p. 393 sq. Gratz: Krit. Untersuchungen über Marcions Evangelium, Tübing. 1818. Volckmar: Das Evangelium Marcions, Leipz. 1852. Nicolas: Etudes sur les Evangiles Apocryphes, Paris, 1866, pp. 147-160.470.Luke iv. 18.471.Luke iv. 28; compare vi. 13 with Matt. x. and Luke x. 1-16, vii. 36-50, x. 38-42, xvii. 7-10, xvii. 11-19, x. 30-37, xv. 11-32; Luke xiii. 25-30, compared with Matt. vii. 13; Luke vii. 50, viii. 48, xviii. 42, &c.472.He died about A.D. 160.473.Clem. Alex. Strom. vi.474.Epiphan. Haeres. xxx. 3-7.475.Strom. iv.476.Tertul. De Præscrip. 49.477.Tertul. De Praescrip. 38.478.Iren. Adv. Haeres. i. 20.479.Ibid.iii. 11.480.“Suum praeter haec nostra.”—Tertull. de Praescrip. 49.481.Epiphan. Haeres. xxxiv. 1; Iren. Haer. i. 9.482.Iren. i. 26.483.Wright: Syriac Apocrypha, Lond. 1865, pp. 8-10.484.Tischendorf: Codex Apocr. N. T.; Evang. Thom. i. c. 6, 14.485.Ibid.ii. c. 7; Latin Evang. Thom. iii. c. 6, 12.486.Pseud. Matt. c. 31.487.Epiph. Hæres. xxvi. 3.488.The second passage and its meaning are: Εἶδον δένδρον φέρον δώδεκα καρποὺς τοῦ ἐνιαυτοῦ, καὶ εἶπέ μοι; τοῦτό ἐστι τὸ ξύλον τῆς ζωῆς, ὃ αὐτοῖ ἀλληγορούσιν εἰς τὴν κατὰ μῆνα γινομένην γυναικείαν ῥύσιν. Μισγόμενοι δὲ μετ᾽ ἀλλήλων τεκνοποιΐαν ἀπαγορεύουσιν. οὐ γὰρ εἰς τὸ τεκνοποιῆσαι παρ᾽ αὐτοῖς ἡ φθορὰ ἐσπούδασται, ἀλλ᾽ ἡδονῆς χάριν.—Epiph. Haeres. xxvi. 5.489.Epiphan. Haeres. xxvi. 2. He says, moreover: οὐκ αἰσχυνόμενοι αὐτοῖς τοῖς ῥήμασι τὰ τῆς πορνείας διηγεῖσθαι πάλιν ἐρωτικὰ τῆς κύπριδος ποιητούματα.490.Iren. Haeres. i. 35.491.Nicolas: Etudes sur les Evangiles Apocryphes, p. 168.492.Baur: Die Christliche Gnosis, p. 193.493.ἐν ἀποκρύφοις ἀναγινώσκοντες.—Haeres. xxvi. 5.494.Euseb. Hist. Eccl. ii. 1.495.Acts viii. 5, 13, 27-39, xxi. 8.496.Acts xxi. 8.497.Epiphan. Haeres. xxvi. 13.498.Jalkut Rubeni, fol. 107. See my“Legends of Old Testament Characters,”II. pp. 108, 109.499.2 Cor. xii. 2.500.The cuneiform text in Lenormant, Textes cuneiformes inédits, No. 30. The translation in Lenormant: Les premières civilizations, 1. pp. 87-89.501.Clem. Alex. Stromata, i. f. 304; iii. f. 438; vii. f. 722.502.Rom. vii. 17.503.Iren. Haeres. i. 25.504.Compare Rom. iii. 20. Epiphanes died at the age of seventeen. Epiphan. Haeres. xxxii. 3.505.Epiphan. xxxii. 4.506.Clem. Strom. iii. fol. 526.507.It is instructive to mark how the enunciation of the same principles led to the same results after the lapse of twelve centuries. The proclamation of free grace, emancipation from the Law, justification by faith only, in the sixteenth century quickened into being heresies which had lain dead through long ages. Bishop Barlow, the Anglican Reformer, and one of the compilers of our Prayer-book, thus describes the results of the enunciation of these doctrines in Germany and Switzerland, results of which he was an eye-witness:“There be some which hold opinion that all devils and damned souls shall be saved at the day of doom. Some of them persuade themselves thatthe serpent which deceived Eve was Christ. Some of them grant to every man and woman two souls. Some affirm lechery to be no sin, and that one may use another man's wife without offence. Some take upon them to be soothsayers and prophets of wonderful things to come, and have prophesied the day of judgment to be at hand, some within three months, some within one month, some within six days. Some of them, both men and women, at their congregations for a mystery show themselves naked, affirming that they be in the state of innocence. Also, some hold that no man ought to be punished or suffer execution for any crime or trespass, be it ever so horrible”(A Dyalogue describing the orygynall ground of these Lutheran faccyons, 1531). We are in presence once more of Marcosians, Ophites, Carpocratians. Had these sects lingered on through twelve centuries? Possibly only; but it is clear that the dissemination of the same doctrines caused the production of these obscene sects by inevitable logical necessity, whether an historical filiation be established or not.508.Matt. xvi. 21, 22; Mark vii. 31.509.Ideas reproduce themselves singularly. There is an essay by De Quincy advocating the same view of the character and purpose of Judas.510.Epiphan. Haeres. xxxviii. 1.511.Iren. Adv. Haeres. i. 31.512.Etudes, p. 176.513.Epiphan. Haeres. xxxviii. 2.514.2 Cor. xii. 4.515.Reprinted in the Journal of Sacred Literature and Biblical Record, p. 372.

Footnotes1.Joseph. Antiq. xii. 5; 1 Maccab. i. 11-15, 43, 52; 2 Maccab. iv. 9-16.2.πονήροι, ἀσεβεῖς.—Antiq. xiii. 4, xii. 10.3.Baba-Kama, fol. 82; Menachoth, fol. 64; Sota, fol. 49; San-Baba, fol. 90.4.Menachoth, fol. 99.5.Baba-Kama, fol. 63.6.Mass. Sopherim, c. i. in Othonis Lexicon Rabbin. p. 329.7.Philo is not mentioned by name once in the Talmud, nor has a single sentiment or interpretation of an Alexandrine Jew been admitted into the Jerusalem or Babylonish Talmud.8.Aristobulus wrote a book to prove that the Greek sages drew their philosophy from Moses, and addressed his book to Ptolemy Philometor.9.Gal. iv. 24, 25.10.Col. i. 16.11.1 Cor. x. 21.12.Dante, Parad. xiv.13.See the question carefully discussed in M. F. Delaunay's Moines et Sibylles; Paris, 1874, pp. 28 sq.14.See, on this curious topic, C. Aubertin: Sénèque et St. Paul; Paris, 1872.15.Euseb. Hist. Eccl. ii. 17. The Bishop of Caesarea is quoting from Philo's account of the Therapeutae, and argues that these Alexandrine Jews must have been Christians, because their manner of life, religious customs and doctrines, were identical with those of Christians.“Their meetings, the distinction of the sexes at these meetings, the religious exercises performed at them,are still in vogue among us at the present day, and, especially at the commemoration of the Saviour's passion, we, like them, pass the time in fasting and vigil, and in the study of the divine word. All these the above-named author (Philo) has accurately described in his writings, andare the same customs that are observed by us alone, at the present day, particularly the vigils of the great Feast, and the exercises in them, and the hymns that are commonly recited among us. He states that, whilst one sings gracefully with a certain measure, the others, listening in silence, join in at the final clauses of the hymns; also that, on the above-named days, they lie on straw spread on the ground, and, to use his own words, abstain altogether from wine and from flesh. Water is their only drink, and the relish of their bread salt and hyssop. Besides this, he describes the grades of dignity among those who administer the ecclesiastical functions committed to them, those of deacons, and the presidencies of the episcopate as the highest. Therefore,”Eusebius concludes,“it is obvious to all that Philo, when he wrote these statements,had in view the first heralds of the gospel, and the original practices handed down from the apostles.”16.It is deserving of remark that the turning to the East for prayer, common to the Essenes and primitive Christians, was forbidden by the Mosaic Law and denounced by prophets. When the Essenes diverged from the Law, the Christians followed their lead.17.Γίνεται δὲ κατὰ τοῦτον τὸν χρόνον Ιησοῦς, σοφὸς ἀνὴρ, εἴγε ἄνδρα αὐτὸν λέγειν χρή; ἦν γὰρ παραδόξων ἔργων ποιητὴς, διδάσκαλος ἀνθρώπων τῶν ἡδονῇ τ᾽ ἀληθῆ δεχομένων; καὶ πολλοὺς μὲν Ἰουδαίους, πολλοὺς δὲ καὶ τοῦ Ἑλληνικοῦ ἐπηγάγετο. Ὁ Χριστὸς οὖτος ἦν. Καὶ αὐτὸν ἐνδείξει τῶν πρώτων ἀνδρῶν παρ᾽ ἡμῖν σταυρῷ ἐπιτετιμηκότος Πιλάτου, οὐκ ἐπαύσαντο οἵ γε πρῶτον αὐτὸν ἀγαπήσαντες; ἐφάνη γαρ αὐτοῖς τρίτην ἔχων ἡμέραν πάλιν ζῶν, τῶν θείων προφητῶν ταῦτά τε καὶ ἄλλα μυρία θαυμάσια περὶ αὐτοῦ εἰρηκότων; εἰς ἔτι νῦν τῶν χριστιανῶν ἀπὸ τοῦδε ὠνομασμένων οὐκ ἐπέλίπε τὸ φῦλον.—Lib. xviii. c. iii. 3.18.Hist. Eccl. lib. i. c. 11; Demonst. Evang. lib. iii.19.He indeed distinctly affirms that Josephus did not believe in Christ, Contr. Cels. i.20.Juvenal, Satir. vi. 546.“Aere minuto qualiacunque voles Judaei somnia vendunt.”The Emperors, later, issued formal laws against those who charmed away diseases (Digest. lib. i. tit. 13, i. 1). Josephus tells the story of Eleazar dispossessing a demon by incantations. De Bello Jud. lib. vii. 6; Antiq. lib. viii. c. 2.21.Hist. Eccl. i. 11.22.Contr. Cels. i. 47; and again, ii. 13:“This (destruction), as Josephus writes,‘happened upon account of James the Just, the brother of Jesus, called the Christ;’but in truth on account of Christ Jesus, the Son of God.”23.Acts xxiii.24.Bibliothec. cod. 33.25.Plin. Hist. Nat. v. 17; Epiphan. adv. Haeres. xix. 1.26.Epiphan. adv. Haeres. x.27.For information on the Essenes, the authorities are, Philo, Περὶ τοῦ πάντα σπουδαῖον εἶναι ἐλεύθερον, and Josephus, De Bello Judaico, and Antiq.28.Compare Luke x. 4; John xii. 6, xiii. 29; Matt. xix. 21; Acts ii. 44, 45, iv. 32, 34, 37.29.Compare Matt. vi. 28-34; Luke xii. 22-30.30.Compare Matt. v. 34.31.Compare Matt. vi. 25, 31; Luke xii. 22, 23.32.Compare Matt. xv. 15-22.33.Compare Matt. vi. 1-18.34.From אסא, meaning the same as the Greek Therapeutae.35.Compare Luke x. 25-37; Mark vii. 26.36.Matt. iv. 16, v. 14, 16, vi. 22; Luke ii. 32, viii. 16, xi. 23, xvi. 8; John i. 4-9, iii. 19-21, viii. 12, ix. 5, xi. 9, 10, xii. 35-46.37.Luke viii. 10; Mark iv. 12; Matthew xiii. 11-15.38.Clem. Homil. xix. 20.39.Compare Matt. xv. 3, 6.40.The reference to salt as an illustration by Christ (Matt. v. 13; Mark ix. 49, 50; Luke xiv. 34) deserves to be noticed in connection with this.41.Clem. Homil. xiv. 1:“Peter came several hours after, and breaking bread for the Eucharist, and putting salt upon it, gave it first to our mother, and after her, to us, her sons.”42.Acts xx. 7; 1 Cor. xvi. 2; Rev. i. 9.43.Const. Apost. lib. viii. 33.44.Acts ii. 46, iii. 1, v. 42.45.Acts xv.46.Acts i. 22, iv. 2, 33, xxiii. 6.47.Acts xxiii. 7.48.Acts xv. 5.49.Acts xv. 29.50.Clem. Homil. vii. 8.51.Col. ii. 21.52.Gal. iv. 10. When it is seen in the Clementines how important the observance of these days was thought, what a fundamental principle it was of Nazarenism, I think it cannot be doubted that it was against this that St. Paul wrote.53.Col. ii. 16.54.Clement. Homil. xix. 22.55.Gal. v. 2-4.56.1 Cor. v. 1.57.Euseb. Hist. Eccl. iii. 29.58.Ibid.59.“Lies der Papisten Bücher, höre ihre Predigen, so wirst du finden, dass diess ihr einziger Grund ist, darauf sie stehen wider uns pochen und trotzen, da sie vorgeben, es sei nichts Gutes aus unserer Lehre gekommen. Denn alsbald, da unser Evangelium anging und sie hören liess, folgte der gräuliche Aufruhr, es erhuben sich in der Kirche Spaltung und Sekten, es ward Ehrbarkeit, Disziplin und Zucht zerrüttet, und Jedermann wolte vogelfrei seyn und thun, was ihm gelüstet nach allem seinen Muthwillen und Gefallen, als wären alle Gesetze, Rechte und Ordnung gans aufhoben, wie es denn leider allzu wahr ist. Denn der Muthwille in allen Ständen, mit allerlei Laster, Sünden und Schanden ist jetzt viel grösser denn zuvor, da die Leute, und sonderlich der Pöbel, doch etlichermassen in Furcht und in Zaum gehalten waren, welches nun wie ein zaumlos Pferd lebt und thut Alles, was es nur gelüstet ohne allen Scheu.”—Ed. Walch, v. 114. For a very full account of the disorders that broke out on the preaching of Luther, see Döllinger's Die Reformation in ihre Entwicklung. Regensb. 1848.60.Epistolas, 1528, ii. 192.61.1 Cor. xi. 1.62.Acts xxi. 23, 24.63.James ii. 20.64.It is included by Eusebius in the Antilegomena, and, according to St. Jerome, was rejected as a spurious composition by the majority of the Christian world.65.Rev. ii. 1, 14, 15.66.בלעם,destruction of the people, from בלע,to swallow up, and עם,people= Νικόλαος.67.2 Pet. ii. 21.68.Τοῦ ἐχθροῦ ἀνθρώπου ἄνομον τίνα καὶ φλυαρώδη διδασκαλιάν—Clem. Homil. xx. ed. Dressel, p. 4. The whole passage is sufficiently curious to be quoted. St. Peter writes:“There are some from among the Gentiles who have rejected my legal preaching, attaching themselves to certain lawless and trifling preaching of the man who is my enemy. And these things some have attempted while I am still alive, to transform my words by certain various interpretations, in order to the dissolution of the Law; as though I also myself were of such a mind, but did not freely proclaim it, which God forbid! For such a thing were to act in opposition to the law of God, which was spoken by Moses, and was borne witness to by our Lord in respect of its eternal continuance; for thus he spoke: The heavens and the earth shall pass away, but one jot or one tittle shall in no wise pass from the law.”69.“Apostolum Paulum recusantes, apostatam eum legis dicentes.”—Iren. Adv. Haeres. i. 26. Τὸν δὲ ἀπόστυλον ἀποστάτην καλοῦσι.—Theod. Fabul. Haeret. ii. 1.70.Hom. xi. 85.71.Hom. iv. 22.72.Clem. Homil. ii. 38-40, 48, iii. 50, 51.73.Of course I mean the designation given to the Pauline sect, not the religion of Christ.74.Adv. Haeres. i. 24.75.Origen, Contr. Cels. lib. viii.76.Ibid.lib. vi.77.Contra Cels. lib. i.78.Ibid.lib. ii.79.Amongst others, Clemens: Jesus von Nazareth, Stuttgart, 1850; Von der Alme: Die Urtheile heidnischer und jüdischer Schriftsteller, Leipzig, 1864.80.Adv. Haer. lib. iii; Haer. lxviii. 7.81.“Quantae traditiones Pharisaeorum sint, quas hodie vocant δευτερώσεις et quam aniles fabulae, evolvere nequeo: neque enim libri patitur magnitudo, et pleraque tam turpia sunt ut erubescam dicere.”82.Haeres. xiii.83.Beracoth, xi.a.84.Tract. Sanhedrim, fol. 107, and Sota, fol. 47.85.Bartolocci: Bibliotheca Maxima Rabbinica, sub. nom.86.Sepher Nizzachon, n. 337.87.Eisenmenger: Neuentdecktes Judenthum, I. pp. 231-7. Königsberg, 1711.88.Tract. Sabbath, fol. 67.89.Ibid.fol. 104.90.The passage is not easy to understand. I give three Latin translations of it, one by Cl. Schickardus, the second quoted from Scheidius (Loca Talm. i. 2).“Filius Satdae, filius Pandeirae fuit. Dixit Raf Chasda: Amasius Pandeirae, maritus Paphos filius Jehudae fuit. At quomodo mater ejus Satda? Mater ejus Mirjam, comptrix mulierum fuit.”“Filius Stadae filius Pandirae est. Dixit Rabbi Chasda: Maritus seu procus matris ejus fuit Stada, iniens Pandiram. Maritus Paphus filius Judae ipse est, mater ejus Stada, mater ejus Maria,”&c. Lightfoot, Matt. xxvii. 56, thus translates it:“Lapidârunt filium Satdae in Lydda, et suspenderunt eum in vesperâ Paschatis. Hic autem filius Satdae fuit filius Pandirae. Dixit quidem Rabb Chasda, Maritus (matris ejus) fuit Satda, maritus Pandira, maritus Papus filius Judae: sed tamen dico matrem ejus fuisse Satdam, Mariam videlicet, plicatricem capillorum mulierum: sicut dicunt in Panbeditha, Declinavit ista a marito suo.”91.פנדירה. As a man's name it occurs in 2 Targum, Esther vii.92.Avoda Sava, fol. 27.93.Talmud, Tract. Beracoth, ix. fol. 61,b.94.Gittin, fol. 90,a.95.Chajigah, fol. 4,b.96.Calla, fol. 18,b.97.Son of Levi, according to the Toledoth Jeschu of Huldrich.98.In the apocryphal Gospel of Thomas, Jesus as a boy behaves without respect to his master and the elders; thence possibly this story was derived.99.Fol. 114.100.Justin Mart. Dialog. cum Tryph. c. 17 and 108.101.Cont. Cels. lib. iii.102.Lettres sur les Juifs. Œuvres, I. 69, p. 36.103.Luther's Works, Wittemberg, 1556, T. V. pp. 509-535. The passage quoted is on p. 513.104.Lib. viii. 33.105.Martyrol. Rom. ad. 1 Januar.106.Fabricius, Codex Apocryph. N.T. ii. p. 493.107.Whereas the bitter conflict of Simon Peter and Simon Magus was a subject well known in early Christian tradition.108.Wagenseil: Tela ignea Satanae. Hoc est arcani et horribiles Judaeorum adversus Christum Deum et Christianam religionem libri anecdoti; Altdorf, 1681.109.Nob was a city of Benjamin, situated on a height near Jerusalem, on one of the roads which led from the north to the capital, and within sight of it, as is certain from the description of the approach of the Assyrian army in Isaiah (x. 28-32).110.Herod put Alexander Hyrcanus to death B.C. 30. Alexandra, the mother of Hyrcanus, reigned after the death of Jannaeus, from B.C. 79 to B.C. 71.111.Sozomen, Hist. Eccl. ii. 1.112.Acta Sanct. Mai. T. I. pp. 445-451.113.Ps. lxix. 22.114.Isa. liii. 5.115.Rome. Simon Cephas is Simon Peter, but the miraculous power attributed to him perhaps belongs to the story of Simon Magus.116.Isa. i. 14.117.Hosea i. 9.118.Matt. xix. 28.119.The Oelberg was especially characteristic of German churches, and was erected chiefly in the fifteenth and sixteenth centuries. They remain at Nürnberg, Xanten, Worms, Marburg, Donauwörth, Landshut, Wasserburg, Ratisbon, Klosterneuburg, Wittenberg, Merseburg, Lucerne, Bruges, &c.120.Mááse, c. 188. I have told the story more fully in the Christmas Number of“Once a Week,”1868.121.Joh. Jac. Huldricus: Historia Jeschuae Nazareni, a Judaeis blaspheme corrupta; Leyden, 1705.122.The mystery of the chariot is that of the chariot of God and the cherubic beasts, Ezekiel i. The Jews wrote the name of God without vowels, Jhvh; the vowel points taken from the name Adonai (Lord) were added later.123.The story is somewhat different in the Talmudic tract Calla, as already related.124.From Mizraim, Egypt.125.Evidently the author confounds John the Baptist with John the Apostle.126.Judas Iscarioth. In St. John's Gospel he is called the son of Simon (vi. 71, xiii. 2, 26). Son of Zachar is a corruption of Iscarioth. The name Iscarioth is probably from Kerioth, his native village, in Judah.127.Isa. lxiii. 1-3. Singularly enough, this passage is chosen for the Epistle in the Roman and Anglican Churches for Monday in Holy Week, with special reference to the Passion.128.Gen. xxxi. 47.129.Isa. ii. 3.130.1 Sam. ii. 6.131.Lev. xxiv. 16.132.This is taken from Sanhedrim, fol. 43.133.It is worth observing how these two false witnesses disagree in almost every particular about our blessed Lord's birth and passion.134.This is probably taken from the story of Simon Magus in the Pseudo-Linus. Simon flies from off a high tower. In the Apocryphal Book of the Death of the Virgin, the apostles come to her death-bed riding on clouds. Ai is here Rome, not Capernaum.135.The author probably saw representations of the Ascension and of the Last Judgment, with Christ seated with the Books of Life and Death in his hand on a great white cloud, and composed this story out of what he saw, associating the pictures with the floating popular legend of Simon Magus.136.In the story of Simon the Sorcerer, it is at the prayer of Simon Peter that the Sorcerer falls whilst flying and breaks all his bones. Perhaps the author saw a picture of the Judgment with saints on the cloud with Jesus, and the lost falling into the flames of hell.137.Ἑβραΐδι διαλέκτῳ.138.Euseb. Hist. Eccl. lib. iii. c. 39.139.Ibid.lib. v. c. 8.140.Spicileg. Patrum, Tom. I.141.Euseb. Hist. Eccl. vi. 25.142.Ibid.iii. 24.143.St. Hieron. De vir. illust., s.v. Matt.144.Ibid.s.v. Jacobus.145.Ibid.in Matt. xii. 13.146.Ibid.Contra. Pelag. iii. 1.147.Ἔχουσι δὲ (οἱ Ναζαραῖοι) τὸ κατὰ Μαθαῖον εὐαγγέλιον πληρέστατον ἑβραιστι.—Haer. xxix. 9.148.Καθῶς ἐξ ἀρχῆς ἐγράφη.—Ibid.149.Ibid.xxx. 3.150.Εὐαγγέλιον κατὰ τοὺς ἀποστόλους.151.Εὐαγγέλιον κατὰ τοὺς δώδεκα. Origen calls it“The Gospel of the Twelve Apostles,”Homil. i. in Luc. St. Jerome the same, in his Prooem. in Comment. sup. Matt.152.Adv. Pelag. iii. 10.153.Ἀπομνημονεύματα τῶν Ἀποστόλων.154.“Ἐν τοῖς γεγομένοις ὑπ᾽ αὐτῶν ἀπομνημονεύμασιν, ἅ καλεῖται Εὐαγγέλια.”And“ἐν τῷ λεγομένῳ Εὐαγγελίῳ,”when speaking of these Reminiscences, Dialog. cum Tryphon. §11. Just. Mart. Opera, ed. Cologne, p. 227.155.1 Apol. ii.156.Justin Mart. Opp. ed. Cologne; 2 Apol. p. 64; Dialog. cum Tryph. p. 301;ibid.p. 253; 2 Apol. p. 64; Dial. cum Tryph. p. 326; 2 Apol. pp. 95, 96.157.Οἱ ἐξ Ἀραβίας μάγοι, or μάγοι ἀπὸ Ἀραβίας.—Dialog. cum Tryph. pp. 303, 315, 328, 330, 334, &c.158.Matt. ii. 1.159.Ἐν σπηλαίῳ τινὶ σύνεγγυς τῆς κώμης κατέλυσε.—Dialog. cum. Tryph. pp. 303, 304.160.Dial. cum Tryph. p. 291.161.Euseb. Hist. Eccl. iii. 25.162.Adv. Pelag. iii. 1.163.Comm. in Ezech. xxiv. 7.164.“De versione Syriacâ testatur Sionita, quod ut semper in summâ veneratione et auctoritate habita erat apud omnes populos qui Chaldaicâ sive Syriacâ utuntur linguâ, sic publicè in omnibus eorum ecclesiis antiquissimis, constitutis in Syriâ, Mesopotamiâ, Chaldaeâ, Aegypto, et denique in universis Orientis partibus dispersis ac disseminatis accepta ac lecta fuit.”—Walton: London Polyglott, 1657.165.In Matt. iii. 17; Luke i. 71; John i. 3; Col. iii. 5.166.It omits the 2nd and 3rd Epistles of St. John, the Epistle of Jude, and the Apocalypse.167.As in the food of the Baptist, in the narrative of the baptism, in the mention of Zacharias, son of Barachias, in place of Zacharias, son of Jehoiada, the instruction to Peter on fraternal forgiveness, &c. It interprets the name Emmanuel.168.Ignat. Ad. Smyrn. c. 3.169.Catal. Script. Eccl. 15.170.Clem. Alex. Strom. ii. 9.171.Hom. xv. in Jerem.172.Hist. Eccl. iii. 25. Some of those books of the New Testament now regarded as Canonical were also then reckoned among the Antilegomena.173.Ἄρτι ἔλαβε μέ ἡ μήτηρ μοῦ τὸ ἅγιον πνεῦμα, ἐν μιᾷ τῶν τριχῶν μοῦ, καὶ ἀνήνενκε μὲ εἰς τὸ ὅρος τὸ μέγα Θαβὼρ.—Origen: Hom. xv. in Jerem., and in Johan.174.Ἄρτι ἔλαβε μέ ἡ μήτηρ μοῦ τὸ ἅγιον πνεῦμα, ἐν μιᾷ τῶν τριχῶν μοῦ, καὶ ἀνήνενκε μὲ εἰς τὸ ὅρος τὸ μέγα Θαβὼρ.—Origen: Hom. xv. in Jerem., and in Johan.175.“Modo tulit me mater mea Spiritus Sanctus in uno capillorum meorum.”—Hieron. in Mich. vii. 6.176.Matt. iv. 1.177.Acts viii. 39.178.Τὴν δε θήλειαν καλεῖσθαι ἅγιον πνεῦμα.—Hippolyt. Refut. ix. 13, ed. Dunker, p. 462. So also St. Epiphanius, εἶναι δὲ καὶ τὸ πνεῦμα θηλεῖαν.—Haeres. xix. 4, liii. 1.179.Ap. Euseb. Hist. Eccles. vi. 38.180.Haeres. xix. 1, xxx. 17.181.Homilies, iii. 20-27.182.In the“Refutation of Heresies”attributed by the Chevalier Bunsen and others to St. Hippolytus, Helena is said in Simonian Gnosticism to have been the“lost sheep”of the Gospels, the incarnation of the world principle—found, recovered, redeemed, by Simon, the incarnation of the divine male principle.183.Ὁ θαυμάσας βασιλεύσει, γεγράπται, καὶ ὁ βασιλεύσας ἀναπαύσεται. Clem. Alex. Stromata, i. 9.184.Strom. lib. vii. This was exaggerated in the doctrine of the Albigenses in the twelfth and thirteenth centuries. The“Perfects,”the ministers of the sect,“reconciled”the converted. But if one of the Perfect sinned (i.e.ate meat or married), all whom he had reconciled fell with him from grace, even those who were dead and in heaven.185.Dial. cum Tryph. § 88.186.“Sicut illud apostoli libenter audire: Omnia probate; quod bonum est tenete; et Salvatoris verba dicentis: Esto probati nummularii.”—Epist. ad Minervium et Alexandrum.187.Homil. ii. 51, iii. 50, xviii. 20. Γίνεσθε τραπεζίται δόκιμοι.188.Recog. ii. 51.189.Stromat. i. 28.190.“Inter maxima ponitur crimina qui fratris sui spiritum contristaverit.”St. Hieron. Comm. in Ezech. xvi. 7.191.“Nunquam læti sitis nisi cum fratrem vestrum videritis in charitate.”192.“Si peccaverit frater tuus in verbo, et satis tibi fecerit, septies in die suscipe eum. Dixit illi Simon discipulus ejus: Septies in die? Respondit Dominus et dixit ei: Etiam ego dico tibi, usque septuagies septies.”—Adv. Pelag. i. 3.193.Matt. xxvii. 16.194.“Homo iste qui aridam habet manum in Evangelio quo utuntur Nazaraei caementarius scribitur.”—Hieron. Comm. in Matt. xii. 13.195.“Homo iste ... scribitur istius modi auxilium precans, Caementarius eram, manibus victum quaeritans; precor te, Jesu, ut mihi restituas sanitatem, ne turpiter manducem cibos.”—Ibid.196.Ibid.xxvii. 16.197.“Filius Magistri eorum interpretatus.”—Ibid.198.Hist. Eccl. iii. 39.199.viii. 3-11.200.He probably knew it through a translation.201.Comm. in Matt. i. 6.202.2 Chron. xxiv. 20.203.“In Evangelis quo utuntur Nazareni, pro filio Barachiae, filium Jojadae reperimus scriptum.”—Hieron. in Matt. xxiii. 35.204.Luke xvii. 3, 4.205.“Dixit ad eum alter divitum: Magister, quid bonum faciens vivam? Dixit ei: Homo, leges et prophetas fac. Respondit ad eum: Feci. Dixit ei: Vade, vende omnia quae possides et divide pauperibus, et veni, sequere me. Caepit autem dives scalpere caput suum et non placuit ei. Et dixit ad eum Dominus: Quomodo dicis: Legem feci et prophetas, quoniam scriptum est in lege: Dilige proximum tuum sicut teipsum, et ecce multi fratres tui filii Abrahae amicti sunt stercore, morientes prae fame, et domus tua plena est multis bonis et non egreditur omnino aliquid ex ea ad eos. Et conversus dixit Simoni discipulo suo sedenti apud se: Simon fili Joannae, facilius eat camelum intrare per foramen acus quam divitem in regnum coelorum.”—Origen, Tract. viii. in Matt. xix. 19. The Greek text has been lost.206.It is found in the Talmud, Beracoth, fol. 55,b; Baba Metsia, fol. 38,b; and it occurs in the Koran, Sura vii. 38.207.Matt. iii. 13.208.“In Evangelio juxta Hebraeos ... narrat historia: Ecce, mater Domini et fratres ejus dicebant ei, Joannes Baptista baptizat in remissionem peccatorum, eamus et baptizemur ab eo. Dixit autem eis; quid peccavi, ut vadam et baptizer ab eo? Nisi forte hoc ipsum, quod dixi, ignorantia est.”—Cont. Pelag. iii. 2.209.“Ad accipiendum Joannis baptisma paene invitum a Matre sua Maria esse compulsum.”—In a treatise on the re-baptism of heretics, published by Rigault at the end of his edition of St. Cyprian.210.“Factum est autem cum ascendisset Dominus de aqua, descendit fons omnis Spiritus Sancti, et requievit super eum et dixit illi, Fili mi, in omnibus prophetis expectabam te, ut venires et requiescerem in te. Tu es enim requies mea, tu es filius meus primogenitus, qui regnas in sempiternum.”—In Mich. vii. 6.211.St. Epiph. Haeres. xxx. § 13. Τοῦ λαοῦ βαπτισθέντοσ, ἦλθε καὶ Ἰησοῦς καὶ ἐβαπτίσθη ὑπὸ τοῦ Ἰωάννου. Καί ὡς ἀνῆλθεν ἀπὸ τοῦ ὕδατος, ἠνοίχησαν οἱ οὐρανοὶ, καὶ εἴδε τὸ πνεῦμα τοῦ Θεοῦ τὸ ἅγιον εἶδει ἐν περιστερὰς κατελθούσης καὶ εἰσελθούσης εἰς αὐτόν. Καὶ φωνὴ ἐγένετο ἐκ τοῦ οὐρανοῦ, λέγουσα: Σύ μου εἴ ὁ ἀγαπητὸς, ἔν σοὶ ηὐδόκησα. Καὶ πάλιν; Ἐγω σήμερον γεγέννηκα σε. Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα. Ὂ ἰδὼν ὁ Ἰωάννης λέγει αὐτῷ: Σύ τίς εἵ, κύριε? Καὶ πάλιν φωνὴ ἐξ οὐρανοῦ πρὸς αὐτόν: Οὗτος ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς, ἐφ᾽ ὂν ηὐδόκησα. Καὶ τότε ὁ Ἰωάννης προσπεσὼν αὐτῷ ἔλεγε: Δέομαι σου, κύριε, σύ με βάπτισον. Ὁ δὲ ἐκώλυεν αὐτῷ, λέγων: Ἄφες, ὅτι οὔτως ἐστι πρέπον πληρωθῆναι πάντα.212.I put them in apposition:Justin.Καὶ πῦρ ανήφθη ἐν τῷ Ἰορδάνῃ.—Dial. cum Tryph. § 88.Epiphan.Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα.—Haeres. xxx. § 13.Justin.Υἱος μου εἴ συ; ἐγὼ σήμερον γεγέννηκα σε.—Dial. cum Tryph. § 88 and 103.Epiphan.Ἐγω σήμερον γεγέννηκα σε.—Haeres. xxx. § 13.213.Heb. i. 5, v. 5.214.John i. 29-34.215.“Etiam in prophetis quoque, postquam uncti sunt Spiritu sancto, inventus est sermo peccati.”—Contr. Pelag. iii. 2.216.1 Cor. xv. 7.217.“Evangelium ... secundum Hebraeos ... post resurrectionem Salvatoris refert:—Dominus autem, cum dedisset sindonem servo sacerdotis, ivit ad Jacobum et apparuit ei. Juraverat enim Jacobus, se non comesturum panem ab illa hora, qua biberat calicem Domini, donec videret eum resurgentem a dormientibus.—Rursusque post paululum: Afferte, ait Dominus, mensam et panem. Statimque additur:—Tulit panem et benedixit, ac fregit, et dedit Jacobo justo, et dixit ei: Frater mi, comede panem tuum, quia resurrexit Filius hominis a dormientibus.”—Hieron. De viris illustribus, c. 2.218.Euseb. H. E. lib. ii. c. 23.219.Acts xxiii. 14.220.Hist. Eccl. Francorum, i. 21.221.The“History of the Apostles”purports to have been written by Abdias B. of Babylon, disciple of the apostles, in Hebrew. It was translated into Greek, and thence, it was pretended, into Latin by Julius Africanus. That it was rendered from Greek has been questioned by critics. As we have it, it belongs to the ninth century; but the publication of Syriac versions of the legends on which the book of Abdias was founded, Syriac versions of the fourth century, which were really translated from the Greek, show that some Greek originals must have existed at an early age which are now lost.222.Καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἦλεν ἔφη αὐτοῖς: λάβετε, ψηλαφήσατε με, καὶ ἴδετε, ὅτι οὺκ εἰμί δαιμόνιον ἀσώματον. Καὶ εὐθύς αὐτοῦ ἥψαντο και ἐπιστεύσαν.—Ignat. Ep. ad Smyrn. c. 3. St. Jerome also:“Et quando venit ad Petrum et ad eos qui cum Petro erant, dixit eis: Ecce palpate me et videte quia non sum daemonium incorporale. Et statim tetigerunt eum et crediderunt.”—De Script. Eccl. 16. Eusebius quotes the passage after Ignatius. Hist. Eccl. iii. 37.223.Luke xxiv. 37-39.224.Καὶ γὰρ ὁ Χριστὸς εἶπεν: ἄν μὴ ἀναγεννηθῆτε, οὐ μὴ εἰσελθῆτε εἰς τὴν Βασιλείαν τῶν οὐρανῶν.—1 Apolog. § 61. Oper. p. 94.225.Ἐὰν μήτις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ.—John iii. 3.226.“In Evangelio ... legimus non velum templi scissum, sed superliminare templi mirae magnitudinis corruisse.”—Epist. 120, Ad Helibiam.227.Ἔλθον καταλῦσαι τὰς θυσίας, καὶ ἐαν μή ταύσασθε τοῦ θυεῖν, οῦ παύσεται ἀφ᾽ ὑμῶν ἡ ὀργή.—Epiphan. Haeres. xxx. § 16.228.Recog. i. 36.229.Recog. i. 54.230.Joseph. Antiq. xviii. 1, 5; Philo Judaeus. Περὶ τοῦ πάντα σπουδαῖον εἶναι ἐλεύθερον. See what has been said on this subject already, p. 16.231.Heb. x. 5.232.(Μὴ) ἐπιθυμίᾳ ἐπεθύμησα (κρέας) τοῦτο τό πάσχα φαγεῖν μεθ᾽ ὑμῶν; Epiph. Heræs. xxx. 22. The words added to those in St. Luke are placed in brackets; cf. Luke xxii. 15.233.Epiphan. Haeres. xxx. 15.234.Καὶ Ἰησοῦς γοῦν φησὶ, Διὰ τοὺς ἀσθενοῦντας ἠσθένουν, καὶ διὰ τοὺς πεινῶντας ἐπείνων, καὶ διὰ τοὺς διψῶντας ἐδίψων. In Matt. xvii. 21.235.Perhaps this passage was in the mind of St. Paul when he wrote of himself,“To the weak became I as weak, that I might gain the weak.”1 Cor. ix. 22.236.Αἰτεῖσθε γάρ, φησί, τὰ μεγάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσαται. Clemens Alex. Stromatae, i. Καὶ αἰτεῖτε τὰ ἐπουράνια, καὶ τὰ ἐπίγεια ὑμῖν προστεθήσεται.—Origen, De Orat. 2 and 43.237.Cont. Cels. vii. and De Orat. 53.238.Acts xi. 35. It is also quoted as a saying of our Lord in the Apostolic Constitutions, iv. 3.239.Ep. 4.240.Οὕτοι, φαεσὶν, ὁι θέλοντές με ἰδεῖν, καὶ ἅψασθαί μου τῆς βασιλείας, ὀφείλουσι θλιβέντες καί παθόντες λαβεῖν με.—Ep. 7.241.Διὰ τοῦτο ταῦτα ἡμῶν πρασσόντων, εἶπεν ὁ κύριος, ᾽Εὰν ἦτε μετ᾽ ἐμου συνηγμένοι ἐν τῷ κόλπῳ μου, καὶ μὴ ποιεῖτε τὰς ἐντολάς μου, ἀποβαλῶ ὑμᾶς καὶ ἐρῶ ὑμῖν, ὑπάγετε ἀπ᾽ ἐμοῦ, οὐκ οἶδα ὑμᾶς, ἐργάται ἀνομίας. 2 Ep. ad Corinth. 4.242.Λέγει γὰρ ὁ κύριος, ἔσεσθε ὡς ἀρνία ἐν μέσῳ λύκων. Ἀποκριθεὶς δὲ ὁ Πέτρος αὐτῷ λέγει, Ἐαν οὖν διασπαράξωσιν οἱ λύκοι τὰ ἀρνία? Εἶπεν ὁ Ἰησοῦς τῷ Πέτρῳ. Μὴ φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ ἀποθανεῖν αὐτά. Καὶ ὑμεῖς μὴ φοβεῖσθε τοὺς ἀποκτέινοντας ὑμᾶς, καὶ μηδὲν ὑμῖν δυναμένου ποιεῖν, ἀλλὰ φοβεῖσθε τὸν μετὰ το ἀποθανεῖν ὑμας ἔχοντα ἐξουσίαν ψυχῆς καὶ σώματος τοῦ βαλεῖν εἰς γέενναν πυρὸς.Ibid.5.243.Ἄρα οὖν τοῦτο λέγει: Τηρήσατε τὴν σάρκα ἁγνὴν καί τὴν σφραγίδα ἄσπιλον, ἵνα τὴν αἰώνιον ξωὴν ἀπολάβητε.—Ibid.8.244.Rom. iv. 11 2 Cor. i. 22; Eph. i. 13, iv. 30; 2 Tim. ii. 19.245.Ἐν οἶς ἀν ὑμᾶς καταλάβω, ἐν τούτοις καὶ κρινῶ.—Just. Mart. in Dialog. c. Trypho. Ἐφ᾽ οἶς γὰρ εὕρω ἡμᾶς, φησὶν, ἐπὶ τούτοις καὶ κρινῶ. Clem. Alex. Quis dives salv. 40.246.Μυστήριον ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου.—Clem. Alex. Strom. v.247.Λογίων κυριακῶν ἐξηγήσεις.248.Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνεγράψατο, ἡρμήνευσε δὲ αὐτὰ ὡς ἦν δυνατὸς ἕκαστος.249.τὰ ὑπὸ τοῦ Χριστοῦ ἢ λεχθέντα ἢ πραχθέντα; and οὐ ποιούμενος σὺνταξιν τῶν κυριακῶν λογίων.250.συνεγράψατο τὰ λόγια.251.ἀρχαῖος ἀνήρ.252.Iren. c. Haeres. v. 33.253.Scarcely actual disciples and eye-witnesses.254.Euseb. Hist. Eccl. iii. 39.255.σφόδρα σμικρὸς τὸν νοῦν.256.καθ᾽ Ἑβραιοὺς εὐαγγέλιον. H. E. iii. 25, 27, 39; iv. 22.257.συγγράμματα πέντε.258.Aram. ריקא.259.Aram. ממונא.260.Aram. גהנם.261.Aram. אמן.262.μιά κεραὶα, Aram. קוץ or עוקץ.263.vi. 7, βαττολογεῖν; v. 5, κληρονομεῖν τὴν γῆν; v. 2, ἀγνοίγειν τὸ στόμα; v. 3, πτωχοί; v. 9, υἱοὶ τοῦ Θεοῦ; v. 12, μισθὸς πολύς; v. 39, τῷ πονηρῷ; vi. 25; x. 28, 39, ψυχὴ, for life; vi. 22, 23, ἀπλοῦς and πονηρὸς, sound and sick; vi. 11, ἄρτος, for general food; the“birds of heaven,”in vi. 25, &c. &c.264.Targum, Gen. xxiv. 22, 47; Job xlii. 11; Exod. xxxii. 2; Judges viii. 24; Prov. xi. 22, xxv. 12; Hos. ii. 13.265.Euseb. Hist. Eccl. iii. 39.266.ἀκριβῶς ἔγραψεν, and σποιήσατο πρόνοιαν τοῦ μηδέν παραλιτεῖν ἢ ψεύδασθαι.267.Οὐ μέντοι τάξει, and ἕνια γράφας, ὡς ἀπεμνημόνευσεν.268.λεχθέντα καὶ πραχθέντα.269.Μαθαῖος τὰ λόγια συνετάξατο—. Μάρκος ... οὐκ ὥσπερ σύνταξιν τῶν κυριακῶν λογίων ποιούμενος.270.Μάρκος ἑρμηνευτὴς Πέτρου γενόμενος ἔγραφεν.271.Mark i. 20,“they left their father Zebedee in the shipwith the day-labourers;”i. 31,“he took her by the hand;”ii. 3,“a paralyticborne of four;”4,“they broke up the roof and let down the bed;”iii. 10,“they pressed upon him to touch him;”iii. 20,“they could not so much as eat bread;”iii. 32,“the multitude sat about him;”iv. 36,“they took himeven as he was,”without his going home first to get what was necessary; iv. 38,“on a pillow;”v. 3-5, v. 25-34, vi. 40, the ranks, the hundreds, the green grass; vi. 53-56, x. 17, there came one running, and kneeled to him; x. 50,“casting away his robe;”xi. 4,“a colt tied by the door without in a place where two ways met;”xi. 12-14, xi. 16, xiii. 1, the disciples notice thegreat stonesof which the temple was built; xiv. 3, 5, 8, xiv. 31,“he spoke yet more vehemently;”xiv. 51, 52, 66,“he warmed himself at the fire;”xv. 21,“coming out of the country;”xv. 40, 41, Salome named.272.Mark i. 33, 45, ii. 2, 13, iii. 9, 20, 32, iv. 10, v. 21, 24, 31, vi. 31, 55, viii. 34, xi. 18.273.Mark i. 7,“he bowed himself;”iii. 5,“he looked round with anger;”ix. 38,“he sat down;”x. 16,“he took them up in his arms, and laid his hands on them;”x. 23,“Jesus looked round about;”xiv. 3,“she broke the box;”xiv. 4,“they murmured;”xiv. 40,“they knew not what to answer him;”xiv. 67, &c.274.Compare Mark iv. 4 sq.; viii. 1 sq.; x. 42 sq.; xiii. 28 sq.; xiv. 43 sq. &c. Matt. xiii 4 sq.; xv. 32 sq.; xx. 28 sq.; xxiv. 32 sq.; xxvi. 47 sq. &c.275.For more examples, see Scholten, Das älteste Evangelium, Elberfeld, 1869, pp. 66-78.276.Mark ix. 37-50 is another instance of difference of order of sayings between him and St. Matthew.With Mark ix. 37 corresponds Matt. x. 40.With Mark ix. 40 corresponds Matt. xii. 30.With Mark ix. 41 corresponds Matt. x. 42.With Mark ix. 42 corresponds Matt. xviii. 6.With Mark ix. 43 corresponds Matt. v. 29 and xviii. 8.With Mark ix. 47 corresponds Matt. xvii. 9.With Mark ix. 50 corresponds Matt. v. 13.277.Col. iv. 16; 1 Thess. v. 27.278.Col. iv. 16.279.Apost. Const. viii. 5.280.Luke ii. 19, 51.281.Luke i. 66.282.Acts xx. 16.283.1 Cor. xvi. 8.284.Epist. xxvii. ad Marcellam.285.Apost. Const. viii. 33.286.St. Luke, however, has much that was not available to the deutero-Matthew, and St. Mark rigidly confined himself to the use of St. Peter's recollections only.287.St. Luke's Gospel contains Hebraisms, yet he was not a Jew (Col. iv. 11, 14). This can only be accounted for by his using Aramaic texts which he translated. From these the Acts of the Apostles are free.288.Cf. Scholten: Das älteste Evangelium; Elberfeld, 1869. See also on St. Matthew's and St. Mark's Gospels, Saunier: Ueber der Quellen des Evang. Marc., Berlin, 1825; De Wette: Lehrb. d. Hist. Krit. Einleit. in d. N.T., Berl. 1848; Baur: Der Ursprung der Synop. Evang., Stuttg. 1843; Köstlin: Das Markus Evang., Leipz. 1850; Wilke: Der Urevang., Dresd. 1838; Réville: Etudes sur l'Evang. selon St. Matt., Leiden, 1862, &c.289.Chron. Paschale, p. 6, ed. Ducange. Τῆδε μεγάλη ἡμέρᾳ τῶν ἀζύμων αὐτὸς ἔπαθεν, καὶ διηγοῦνται Ματθαῖον οὕτω λέγειν, ὅθεν ἀσύμφωνος, τῷ νόμῳ ἡ νόησις αὐτῶν, καὶ στασιάζειν δοκαῖν κατ᾽ αὐτοὺς τὰ εὐαγγελία.290.Homil. iii. 45.291.Homil. ix. 9-12.292.Homil. xix. 22.293.Gal. iv. 10.294.Homil. ii. 38, 50, 52.295.Homil. xiii. 13-21.296.Homil. xv. 9; see also 7.297.Homil. xv. 7.298.Homil. xii. 6.299.Hist. Eccl. ii. 23.300.Homil. xvi. 15.301.Homil. xviii. 22.302.Hilgenfeld: Die Clementinischen Recognitionen und Homilien; Jena, 1848. Compare also Uhlhorn: Die Homilien und Recognitionen; Göttingen, 1854; and Schliemann: Die Clementinen; Hamburg, 1844.303.Merx, Bardesanes von Edessa, Halle, 1863, p. 113. That the“Recognitions”have undergone interpolation at different times is clear from Book iii., where chapters 2-12 are found in some copies, but not in the best MSS.304.Recog. i. 43, 50.305.Ibid.i. 40.306.Recog. i. 42.307.Ibid.45.308.John i. 41.309.Acts iv. 27.310.Acts x. 34-38.311.Recog. i. c. 48.312.Πῦρ βώμων ἐσβέννυσεν, Homil. iii. 26.313.Recog. i. c. 57.314.Ibid.ii. 30, also ii. 3.315.Recog. i. c. 60.316.Matt. xi. 9, 11.317.Recog. i. c. 61, ii. c. 28.318.Ibid.ii. 27, 29.319.Ibid.ii. 22, 28.320.Ibid.ii. 28, 32.321.Matt. x. 34-36.322.Recog. ii. 27; Matt. x. 25.323.Ibid.29.324.Recog. ii. 30.325.Matt. xxiii. 13.326.Luke xi. 52.327.Recog. ii. c. 46:“They must seek his kingdom and righteousness which the Scribes and Pharisees, having received the key of knowledge, have not shut in but shut out.”The same Syro-Chaldaic expression has been variously rendered in Greek by St. Matthew and St. Luke. See Lightfoot: Horae Hebraicae in Luc. xi. 52.328.Recog. ii. 31, 35.329.Ibid.iii. 41, 37, 20.330.Ibid.iii. i.331.Ibid.vii. 37.332.Recog. vi. 11.333.Ibid.vi. 14.334.Ibid.iv. 4.335.Ibid.v. 9.336.Ibid.v. 2.337.Ibid.iii. 62.338.Ibid.iv. 35.339.Ibid.iii. 38.340.Ibid.iii. 14.341.Ibid.vi. 4.342.Ibid.x. 45.343.Ibid.v. 13, iii. 38.344.Hom. iii. 57.345.Luke vi. 36.346.Matt. v. 44-46.347.Recog. vi. 5.348.Πάτερ ἄφες αὐτοῖς τὰς ἁμαρτίας αὐτῶν οὐγὰρ οἴδασιν ἅ ποιούσιν. Hom. xi. 20. In St. Luke it runs, Πάτερ ἄφες αὐτοῖς; οὐ γὰρ οἴδασι τί ποιοῦσι.—Luke xxiii. 34.349.M. Nicolas: Etudes sur les Evangiles Apocryphes, pp. 72, 73.350.Recog. vi. 9.351.Ἀμὴν λέγω ὑμῖν, ἒαν μὴ ἀναγεννηθῆτε ὕδατι ζωῆς (in another place ὕδατι ζῶντι), εἰς ὄνομα πατρὸς, υἱοῦ καὶ ἁγίου πνεύματος, οὐ μὴ εἰσελθῆτε εἰς τὴν βασιλείαν τῶν οὐρανῶν.—Homil. xi. 26.352.Recognitions vi. 9:“For thus hath the true prophet testified to us with an oath: Verily I say unto you,”&c. The oath is, of course, the Ἀμὴν, ἀμὴν.353.Recog. v. 13; John viii. 34.354.Rom. vi. 16.355.Recog. v. 34; Rom. ii. 28.356.Recog. iv. 34. The same in the Homilies, xi. 35.357.Τὰ ἀγαθὰ ἐλθεῖν δέι, μακάριος δὲ δι᾽ οὗ ἔρχεται ὅμοιως καὶ τὰ κακὰ ἀνάγκη ἐλθεῖν, οὐαι δὲ δι᾽ οὖ ἔρχεται.358.Hom. ii. 19.359.Ibid.ii. 51.360.Ibid.ii. 51, xviii. 20.361.Ibid.ii. 53.362.Homil. ii. 61.363.Ibid.xix. 2.364.Ibid.viii. 21. In the Hebrew תירא rendered by the LXX. φοβηθήση. The word in St. Matthew is προσκυνήσεις.365.Ibid.xv. 5.366.Homil. iii. 52.367.John x. 9.368.Homil. iii. 52; cf. John x. 16.369.Ibid.iii. 57; Mark xii. 29.370.Homil.ix. 27.Οὔτε οὗτος τι ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα δι᾽ αὐτοῦ φανερωθῇ ἡ δύναμις τοῦ Θεοῦ τῆς ἀγνοίας ἰωμένη τὰ ἁμαρτήματα.John.ix. 3.Οὔτε οὗτος ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ.371.Homil. iii. 64; cf. Luke xii. 43, but also Matt. xxiv. 46.372.Ibid.xi. 33; cf. Luke xi. 31, 32, but also Matt. xii. 42, 41. The order in Matt. reversed.373.Homil. xii. 31; cf. Matt. x. 29, 30; Luke xii. 6, 7.374.Euseb. Hist. Eccl. vi. 12.375.“Qui Jesum separant a Christo et impassibilem perseverasse Christum, passum vero Jesum dicunt, id quod secundum Marcum est praeferunt Evangelium.”—Iren. adv. Haeres. iii. 2. The Greek is lost.376.Matt. xii. 47, 48, xiii. 55; Mark iii. 32; Luke viii. 20; John vii. 5.377.Origen, Comment. in Matt. c. ix.378.Τὸ αἰγύπτιον Εὐαγγέλιον; Epiphan. Haeres. lxii. 2; Evangelium secundum Ægyptios; Origen, Hom. i. in luc.; Evangelium juxta Aegyptios; Hieron. Prolog. in Comm. super Matth.379.Schneckenburg, Ueber das Evangelium der Aegypter; Berne, 1834.380.Clement of Alexandria.Stromat. iii. 12.Πυνθανομένης τῆς Σαλωμῆς πότε γνωσθήσεται τὰ περὶ ὦν ἥρετο, ἔφη ὁ κύριος; ὅταν τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε, καὶ ὅταν γένηται τὰ δύο ἕν, καὶ τὸ ἄῤῥεν μετὰ τῆς θηλείας οὔτε ἄῤῥεν οὔτε θῆλυ.Clement of Rome.2 Epist. c. 12.Ἐπερωτηθείς γάρ αὐτὸς ὁ κύριος ὑπὸ τινος πότε ἥξει αύτοῦ ἡ βασιλεία? ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἄρσεν οὔτε θῆλυ.381.Ὅ τῆς δοκήσεως ἐξάρχων.—Stromat. iii. 13.382.Adv. Haeres. i. 11.383.“Ad mentem vero tunica pellicea symbolice est pellis naturalis, id est corpus nostrum. Deus enim intellectum condens primum, vocavit illum Adam; deinde sensum, cui vitae (Eva) nomen dedit; tertio ex necessitate corpus quoque facit, tunicam pelliceam, illud per symbolum dicens. Oportebat enim ut intellectus et sensus velut tunica cutis induerent corpus.”—Philo: Quaest. et Solut. in Gen. i. 53, trans. from the Armenian by J. B. Aucher; Venice, 1826.384.Clem. Alex. Stromat. iii. 6.385.Ibid.9.386.Clem. Alex. Stromat. iii. 9.387.“Sensus, quae symbolice mulier est.”—Philo: Quaest. et Solut. i. 52.“Generatio ut sapientum fert sententia, corruptionis est principium.”—Ibid.10.388.Nicolas: Études sur les Evangiles apocryphes, pp. 128-130. M. Nicolas was the first to discover the intimate connection that existed between the Gospel of the Egyptians and Philonian philosophy.The relation in which Philo stood to Christian theology has not, as yet, so far as I am aware, been thoroughly investigated. Dionysius the Areopagite, the true father of Christian theosophy, derives his ideas and terminology from Philo. Aquinas developed Dionysius, and on the Summa of the Angel of the Schools Catholic theology has long reposed.389.Tert. De praescr. haeretica, c. 51.“Cerdon solum Lucae Evangelium, nec tamen totum recipit.”390.For an account of the doctrines of Marcion, the authorities are, The Apologies of Justin Martyr; Tertullian's treatise against Marcion, i.-v.; Irenaeus against Heresies, i. 28; Epiphanius on Heresies, xlii. 1-3; and a“Dialogus de recta in Deum fide,”printed with Origen's Works, in the edition of De la Rue, Paris, 1733, though not earlier than the fourth century.391.1 Cor. iv. 4.392.Rom. v. 20.393.Rom. vi. 5.394.Rom. vii. 7.395.Rom. viii. 2.396.Rom. iii. 28.397.Gal. iii. 23-25.398.Euseb. Hist. Eccles. iv. 15, vii. 12. De Martyr. Palaest. 10.399.Cf. 1 Col. ix. 1, xv. 8; 2 Cor. xii.400.Epiphan. Haeres. xlii. 11.401.Iren. adv. Haeres. iii. 11.402.“Contraria quaeque sententiae emit, competentia autem sententiae reservarit.”—Tertul. adv. Marcion, iv. 6.403.Epiphan. Haeres. xlvii. 9-12.404.“Ego meum, (Evangelium) dico verum, Marcion suum. Ego Marcionis affirmo adulteratum, Marcion meum. Quis inter nos disceptabit?”—Tert. adv. Marcion, iv. 4.405.Not St. John's Gospel; that is unique; a biography by an eye-witness, not a composition of distinct notices.406.2 Cor. ii. 17, and iv. 2.407.Matt. v. 17, 18.408.Luke xvi. 16.409.Tert.:“Transeat coelum et terra citius quam unus apex verborum Domini;”but Tertullian is not quoting directly, so that the words may have been, and probably were, τῶν λόγων μου, not τῶν λόγων τοῦ θεοῦ.410.Euseb. Hist. Eccl. vi. 12; Theod. Fabul. haeret. ii. 2.411.Epiphan. Ancor. 31.412.Hieron. adv. Pelag. ii.413.Hilar. De Trinit. x.414.“Christus Jesus in evangelio tuo meus est.”415.See note 4 on p.240.416.As xix. 10“Filius hominis venit, salvum facere quod perfit ... elisa est sententia haereticorum negantiumcarnissalutem;—pollicebatur (Jesus)totiushominis salutem.”417.Sch. 4. ἐν αὐτοῖς for μετ᾽ αὐπῶν. Sch. 1, ὑμῖν for αὐτοῖς. Sch. 26, κλῆσιν for κρίσιν. Sch. 34, πάτερ for πάτερ ὑμῶν, &c.418.Marcion called his Gospel“The Gospel,”as the only one he knew and recognized, or“The Gospel of the Lord.”419.The division into chapters is, of course, arbitrary.420.Ἐν ἔτει πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος (St. Luke, ἐπιτροπεύοντος), Ποντίου Πιλάτου τῆς Ἰουδαίας, κατῆλθεν ὁ Ἰησοῦς εἰς Καπερναούμ, πόλιν τῆς Γαλιλαίας, καὶ εὐθέως τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκε (St. Luke, καὶ διδάσκων αὐτοὺς ἐν τοῖς σάββασιν).421.Ναζαρηνέ omitted.422.St. Luke iv. 37 omitted here, and inserted after iv. 39.423.Luke iv. 15 inserted here.424.οὗ ἦν τεθραμμένος omitted.425.ἀνέστη ἀναγνῶσαι omitted, and Luke iv. 17-20.426.καὶ ἤρξατο κηρύσσειν αὐτοῖς. St. Luke has, Ἤρξατο δὲ λέγειν πρὸς αὐτούς, ὅτι σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.427.The rest of the verse (22) omitted.428.ἐν τῇ πατρίδι σου omitted.429.ἐν τῷ Ἰσραήλ after ἐπὶ Ἐλισσαίου τοῦ προφήτου.430.ἐπορεύετο εἰς Καπερναούμ. St. Luke has, ἐπορεύετο καὶ κατῆλθεν εἰς Καπερναούμ.431.τίς μου ἡ μήτηρ καὶ οἱ ἀδελφοί.432.Εὐχαριστῶ καὶ ἐξομολογοῦμαί σοι, κύριε τοῦ οὐρανοῦ, ὅτι ἅτινα ἦν κρυπτὰ σοφοῖς καὶ συνετοῖς ἀπεκάλυψας, &c. St. Luke has, ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας, &c.433.οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς, οὐδε τὸν υἱόν τις γινώσκει εἰ μὴ ὁ πατήρ, καὶ ῷ ἂν ὁ υἱός ἀποκαλύψη.434.In some of the most ancient codices of St. Luke,“which art in heaven”is not found. Πάτερ, ἐλθέτω πρὸς ἡμᾶς τὸ ἅγιον πνεῦμά σου.435.κλῆσιν instead of κρίσιν.436.ὑμῶν omitted.437.τῇ ἑσπερινῇ φυλακῇ, for ἐν τῇ δευτέρᾳ φυλακῇ καὶ ἐν τῇ τρίτῃ φυλακῇ.438.πάντας τοὺς δικαίους.439.ἐκβαλλομένους καὶ κρατουμένους ἔξω.440.ἐμόν for ὑμέτερον.441.ἢ τῶν λόγων μου μίαν κεραίαν πεσεῖν.442.Some codices of St. Luke have, λίθος μυλικὸς; others, μύλος ὀνικός.443.Ἀπέστειλεν αὐτοὺς λέγων.444.μὴ ὁ ἀλλογενὴς ουτος omitted; the previous question, Οὐχ εὑρέθησαν κ.τ.λ., made positive; and Luke iv. 27 inserted.445.Μή με λέγε ἀγαθόν, εἷς ἐστιν ἀγαθός, ὁ πατήρ.446.ὑπὸ τοῦ Θεοῦ inserted.447.Καὶ καταλύοντα τὸν νόμον καὶ τοὺς προφήτας after διαστρέφοντα τὸ ἔθνος, and καὶ ἀναστρέφοντα τὰς γυναῖκας καὶ τὰ τέκνα after φόρους μὴ δοῦναι.448.ἐν τῷ παραδείσῳ omitted. Possibly the whole verse was omitted.449.οἷς ἐλάλησεν ὑμῖν, instead of ἐλάλησαν οἱ προφῆται. Volckmar thinks that in v. 19,“of Nazareth”was omitted, but neither St. Epiphanius nor Tertullian say so.450.Tert. adv. Marcion, iv. 2.“Marcion evangelio scilicet suo nullum adscribit nomen.”451.Ἕν ἐστι τὸ εὐαγγέλιον, ὃ ὁ Χριστὸς ἔγραψεν.452.Rom. i. 16, xv. 19, 29; 1 Cor. ix. 12, 18; 2 Cor. iv. 4, ix. 13; Gal. i. 7.453.Rom. i. 9.454.Rom. i. 1, xv. 16; 1 Thess. ii. 2, 9; 1 Tim. i. 11.455.Volckmar: Das Evangelium Marcions; Leipzig, 1852, p. 54.456.Luke ii. 19, 51.457.Luke i. 66.458.John xix. 26.459.This was some time prior to the composition of St. John's Gospel. The first two chapters of St. Luke's Gospel were written apparently by the same hand which wrote the rest. Similarities, identity of expression, almost prove this. Compare i. 10 and ii. 13 with viii. 37, ix. 37, xxiii. 1; also i. 10 with xiv. 17, xxii. 14; i. 20 with xxii. 27, and i. 20 with xii. 3, xix. 44; i. 22 with xxiv. 23; i. 44 with vii. 1, ix. 44; also i. 45 with x. 23, xi. 27, 28; also i. 48 with ix. 38; i. 66 with ix. 44; i. 80 with ix. 51; ii. 6 with iv. 2; ii. 9 with xxiv. 4; ii. 10 with v. 10; ii. 14 with xix. 18; ii. 20 with xix. 37; ii. 25 with xxiii. 50; ii. 26. with ix. 20.460.The descent of the Holy Ghost in bodily shape explains why in iv. 1 he is said to have been full of the Holy Ghost. I suspect the narrative of the unction occurred here. This was removed to cut off occasion to Docetic error, and the gap was clumsily filled with an useless genealogy.461.Ναζωραῖος for Ναζαρηνός omitted.462.Tertul. adv. Marcion, iv. c. 25,“ut doctor de ea vita videatur consuluisse quae in lege promittitur longaeva.”463.ὅταν ὄψησθε πάντας τοὺς δικαίους ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους καὶ κρατουμένους ἔξω.—Epiph. Schol. 40; Tertul. c. 30.464.Luke xiii. 25-30.465.Matt. vii. 13.466.Hist. of the Christian Religion, tr. Bohn, ii. p. 131.467.παρέκοψε τό: λέγετε, ἀχρεῖοι δοῦλοί ἐσμεν: ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν, Sch. 47.468.Baur calls it an“ungeschickte Zusatz.”469.The Gospel is printed in Thilo's Codex Apocryph. Novi Testamenti, Lips. 1832, T.I. pp. 401-486. For critical examinations of it see Ritschl: Das Evangelium Marcions und das Kanonische Ev. Lucas, Tübingen, 1846. Baur: Kritische Untersuchungen über die Kanonischen Evangelien, Tübingen, 1847, p. 393 sq. Gratz: Krit. Untersuchungen über Marcions Evangelium, Tübing. 1818. Volckmar: Das Evangelium Marcions, Leipz. 1852. Nicolas: Etudes sur les Evangiles Apocryphes, Paris, 1866, pp. 147-160.470.Luke iv. 18.471.Luke iv. 28; compare vi. 13 with Matt. x. and Luke x. 1-16, vii. 36-50, x. 38-42, xvii. 7-10, xvii. 11-19, x. 30-37, xv. 11-32; Luke xiii. 25-30, compared with Matt. vii. 13; Luke vii. 50, viii. 48, xviii. 42, &c.472.He died about A.D. 160.473.Clem. Alex. Strom. vi.474.Epiphan. Haeres. xxx. 3-7.475.Strom. iv.476.Tertul. De Præscrip. 49.477.Tertul. De Praescrip. 38.478.Iren. Adv. Haeres. i. 20.479.Ibid.iii. 11.480.“Suum praeter haec nostra.”—Tertull. de Praescrip. 49.481.Epiphan. Haeres. xxxiv. 1; Iren. Haer. i. 9.482.Iren. i. 26.483.Wright: Syriac Apocrypha, Lond. 1865, pp. 8-10.484.Tischendorf: Codex Apocr. N. T.; Evang. Thom. i. c. 6, 14.485.Ibid.ii. c. 7; Latin Evang. Thom. iii. c. 6, 12.486.Pseud. Matt. c. 31.487.Epiph. Hæres. xxvi. 3.488.The second passage and its meaning are: Εἶδον δένδρον φέρον δώδεκα καρποὺς τοῦ ἐνιαυτοῦ, καὶ εἶπέ μοι; τοῦτό ἐστι τὸ ξύλον τῆς ζωῆς, ὃ αὐτοῖ ἀλληγορούσιν εἰς τὴν κατὰ μῆνα γινομένην γυναικείαν ῥύσιν. Μισγόμενοι δὲ μετ᾽ ἀλλήλων τεκνοποιΐαν ἀπαγορεύουσιν. οὐ γὰρ εἰς τὸ τεκνοποιῆσαι παρ᾽ αὐτοῖς ἡ φθορὰ ἐσπούδασται, ἀλλ᾽ ἡδονῆς χάριν.—Epiph. Haeres. xxvi. 5.489.Epiphan. Haeres. xxvi. 2. He says, moreover: οὐκ αἰσχυνόμενοι αὐτοῖς τοῖς ῥήμασι τὰ τῆς πορνείας διηγεῖσθαι πάλιν ἐρωτικὰ τῆς κύπριδος ποιητούματα.490.Iren. Haeres. i. 35.491.Nicolas: Etudes sur les Evangiles Apocryphes, p. 168.492.Baur: Die Christliche Gnosis, p. 193.493.ἐν ἀποκρύφοις ἀναγινώσκοντες.—Haeres. xxvi. 5.494.Euseb. Hist. Eccl. ii. 1.495.Acts viii. 5, 13, 27-39, xxi. 8.496.Acts xxi. 8.497.Epiphan. Haeres. xxvi. 13.498.Jalkut Rubeni, fol. 107. See my“Legends of Old Testament Characters,”II. pp. 108, 109.499.2 Cor. xii. 2.500.The cuneiform text in Lenormant, Textes cuneiformes inédits, No. 30. The translation in Lenormant: Les premières civilizations, 1. pp. 87-89.501.Clem. Alex. Stromata, i. f. 304; iii. f. 438; vii. f. 722.502.Rom. vii. 17.503.Iren. Haeres. i. 25.504.Compare Rom. iii. 20. Epiphanes died at the age of seventeen. Epiphan. Haeres. xxxii. 3.505.Epiphan. xxxii. 4.506.Clem. Strom. iii. fol. 526.507.It is instructive to mark how the enunciation of the same principles led to the same results after the lapse of twelve centuries. The proclamation of free grace, emancipation from the Law, justification by faith only, in the sixteenth century quickened into being heresies which had lain dead through long ages. Bishop Barlow, the Anglican Reformer, and one of the compilers of our Prayer-book, thus describes the results of the enunciation of these doctrines in Germany and Switzerland, results of which he was an eye-witness:“There be some which hold opinion that all devils and damned souls shall be saved at the day of doom. Some of them persuade themselves thatthe serpent which deceived Eve was Christ. Some of them grant to every man and woman two souls. Some affirm lechery to be no sin, and that one may use another man's wife without offence. Some take upon them to be soothsayers and prophets of wonderful things to come, and have prophesied the day of judgment to be at hand, some within three months, some within one month, some within six days. Some of them, both men and women, at their congregations for a mystery show themselves naked, affirming that they be in the state of innocence. Also, some hold that no man ought to be punished or suffer execution for any crime or trespass, be it ever so horrible”(A Dyalogue describing the orygynall ground of these Lutheran faccyons, 1531). We are in presence once more of Marcosians, Ophites, Carpocratians. Had these sects lingered on through twelve centuries? Possibly only; but it is clear that the dissemination of the same doctrines caused the production of these obscene sects by inevitable logical necessity, whether an historical filiation be established or not.508.Matt. xvi. 21, 22; Mark vii. 31.509.Ideas reproduce themselves singularly. There is an essay by De Quincy advocating the same view of the character and purpose of Judas.510.Epiphan. Haeres. xxxviii. 1.511.Iren. Adv. Haeres. i. 31.512.Etudes, p. 176.513.Epiphan. Haeres. xxxviii. 2.514.2 Cor. xii. 4.515.Reprinted in the Journal of Sacred Literature and Biblical Record, p. 372.

I put them in apposition:

Justin.Καὶ πῦρ ανήφθη ἐν τῷ Ἰορδάνῃ.—Dial. cum Tryph. § 88.

Epiphan.Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα.—Haeres. xxx. § 13.

Justin.Υἱος μου εἴ συ; ἐγὼ σήμερον γεγέννηκα σε.—Dial. cum Tryph. § 88 and 103.

Epiphan.Ἐγω σήμερον γεγέννηκα σε.—Haeres. xxx. § 13.

Mark ix. 37-50 is another instance of difference of order of sayings between him and St. Matthew.

With Mark ix. 37 corresponds Matt. x. 40.With Mark ix. 40 corresponds Matt. xii. 30.With Mark ix. 41 corresponds Matt. x. 42.With Mark ix. 42 corresponds Matt. xviii. 6.With Mark ix. 43 corresponds Matt. v. 29 and xviii. 8.With Mark ix. 47 corresponds Matt. xvii. 9.With Mark ix. 50 corresponds Matt. v. 13.

Homil.ix. 27.

Οὔτε οὗτος τι ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα δι᾽ αὐτοῦ φανερωθῇ ἡ δύναμις τοῦ Θεοῦ τῆς ἀγνοίας ἰωμένη τὰ ἁμαρτήματα.

John.ix. 3.

Οὔτε οὗτος ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ.

Clement of Alexandria.Stromat. iii. 12.

Πυνθανομένης τῆς Σαλωμῆς πότε γνωσθήσεται τὰ περὶ ὦν ἥρετο, ἔφη ὁ κύριος; ὅταν τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε, καὶ ὅταν γένηται τὰ δύο ἕν, καὶ τὸ ἄῤῥεν μετὰ τῆς θηλείας οὔτε ἄῤῥεν οὔτε θῆλυ.

Clement of Rome.2 Epist. c. 12.

Ἐπερωτηθείς γάρ αὐτὸς ὁ κύριος ὑπὸ τινος πότε ἥξει αύτοῦ ἡ βασιλεία? ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἄρσεν οὔτε θῆλυ.

Nicolas: Études sur les Evangiles apocryphes, pp. 128-130. M. Nicolas was the first to discover the intimate connection that existed between the Gospel of the Egyptians and Philonian philosophy.

The relation in which Philo stood to Christian theology has not, as yet, so far as I am aware, been thoroughly investigated. Dionysius the Areopagite, the true father of Christian theosophy, derives his ideas and terminology from Philo. Aquinas developed Dionysius, and on the Summa of the Angel of the Schools Catholic theology has long reposed.

Back to IndexNext