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diff --git a/old/67151-h/67151-h.htm b/old/67151-h/67151-h.htm deleted file mode 100644 index 28af84f..0000000 --- a/old/67151-h/67151-h.htm +++ /dev/null @@ -1,8497 +0,0 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> - <head> - <meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> - <meta http-equiv="Content-Style-Type" content="text/css" /> - <title> - The Project Gutenberg eBook of The Proofs of Christ’s Resurrection, by Charles R. Morrison. - </title> - - <link rel="coverpage" href="images/cover.jpg" /> - -<style type="text/css"> - -a { - text-decoration: none; -} - -body { - margin-left: 10%; - margin-right: 10%; -} - -h1,h2,h3 { - text-align: center; - clear: both; -} - -h2.nobreak { - page-break-before: avoid; -} - -hr.chap { - margin-top: 2em; - margin-bottom: 2em; - clear: both; - width: 65%; - margin-left: 17.5%; - margin-right: 17.5%; -} - -div.chapter { - page-break-before: always; -} - -ul { - list-style-type: none; -} - -li.indx { - margin-top: .5em; - padding-left: 2em; - text-indent: -2em; -} - -li.ifrst { - margin-top: 2em; - padding-left: 2em; - text-indent: -2em; -} - -li.isub1 { - padding-left: 4em; - text-indent: -2em; -} - -p { - margin-top: 0.5em; - text-align: justify; - margin-bottom: 0.5em; - text-indent: 1em; -} - -table { - margin: 1em auto 1em auto; - max-width: 40em; - border-collapse: collapse; -} - -td { - padding-left: 2.25em; - padding-right: 0.25em; - vertical-align: top; - text-indent: -2em; -} - -.tdr { - text-align: right; -} - -.tdpg { - vertical-align: bottom; - text-align: right; -} - -.blockquote { - margin: 1.5em 10%; -} - -.center { - text-align: center; - text-indent: 0em; -} - -.figcenter { - margin: auto; - text-align: center; -} - -.footnotes { - margin-top: 1em; - border: dashed 1px; -} - -.footnote { - margin-left: 10%; - margin-right: 10%; - font-size: 0.9em; -} - -.footnote .label { - position: absolute; - right: 84%; - text-align: right; -} - -.fnanchor { - vertical-align: super; - font-size: .8em; - text-decoration: none; -} - -.hanging { - margin-top: 2em; - padding-left: 2em; - text-indent: -2em; -} - -.larger { - font-size: 150%; -} - -.pagenum { - position: absolute; - right: 4%; - font-size: smaller; - text-align: right; - font-style: normal; -} - -.poetry-container { - text-align: center; - margin: 1em; -} - -.poetry { - display: inline-block; - text-align: left; -} - -.poetry .stanza { - margin: 1em 0em 1em 0em; -} - -.poetry .verse { - padding-left: 3em; -} - -.poetry .indent0 { - text-indent: -3em; -} - -.poetry .indent6 { - text-indent: 0em; -} - -.right { - text-align: right; -} - -.smaller { - font-size: 80%; -} - -.smcap { - font-variant: small-caps; - font-style: normal; -} - -.titlepage { - text-align: center; - margin-top: 3em; - text-indent: 0em; -} - -.x-ebookmaker img { - max-width: 100%; - width: auto; - height: auto; -} - -.x-ebookmaker .poetry { - display: block; - margin-left: 1.5em; -} - -.x-ebookmaker .blockquote { - margin: 1.5em 5%; -} - </style> - </head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The Proofs of Christ's Resurrection; from a Lawyer's Standpoint, by Charles R. Morrison</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Proofs of Christ's Resurrection; from a Lawyer's Standpoint</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: Charles R. Morrison</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: January 12, 2022 [eBook #67151]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Stephen Hutcheson, Bryan Ness and the Online Distributed Proofreading Team at https://www.pgdp.net (This book was produced from images made available by the HathiTrust Digital Library.)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE PROOFS OF CHRIST'S RESURRECTION; FROM A LAWYER'S STANDPOINT ***</div> - -<p><span class="pagenum"><a id="Page_1"></a>[1]</span></p> - -<p class="titlepage larger">THE PROOFS<br /> -<span class="smaller">OF</span><br /> -CHRIST’S RESURRECTION;</p> - -<p class="titlepage">FROM A LAWYER’S STANDPOINT.</p> - -<p class="titlepage">BY<br /> -CHARLES R. MORRISON.</p> - -<div class="figcenter titlepage" style="width: 150px;"> -<img src="images/title.jpg" width="150" height="200" alt="" /> -</div> - -<p class="titlepage"><span class="smaller">ANDOVER:</span><br /> -WARREN F. DRAPER.<br /> -<span class="smaller">1882.</span></p> - -<p><span class="pagenum"><a id="Page_2"></a>[2]</span></p> - -<p class="titlepage">Entered, according to Act of Congress, in the year 1882,<br /> -<span class="smcap">By WARREN F. DRAPER</span>,<br /> -In the Office of the Librarian of Congress, at Washington.</p> - -<p class="titlepage"><i>All Rights Reserved.</i></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_3"></a>[3]</span></p> - -<h2 class="nobreak" id="PREFACE">PREFACE.</h2> - -</div> - -<p>The present treatise is intended to give what the author -has often felt the need of—a compact and thoroughly reliable -statement of the principal historical facts to the authenticity -and integrity of the New Testament writings concerning our -Lord, and the presumptions from them which establish his -claims as our Divine Redeemer and Saviour.</p> - -<p>The question of his Resurrection from the dead is selected -as the pivot, because everything hinges upon it. This question, -whichever way it is determined, is decisive. It is a -question which greatly concerns every one. It is a question -of evidence, and as such is especially deserving of careful -inquiry by members of the legal profession. For, as Prof. -Greenleaf observed in his work hereafter cited,—“If a close -examination of the evidences of Christianity may be expected -of one class of men more than another, it would seem incumbent -on us, who make the law of evidence one of our peculiar -studies.”</p> - -<p>As the question of Christ’s Resurrection is the objective -point of our inquiries, all other questions are subordinated -to it, and examined so far only as deemed material to the -main question.</p> - -<p>The author has availed himself of a lawyer’s privilege, and -made use of the researches, arguments, and conclusions of -others who may justly be regarded as authority, and to -whom he has given credit as far as practicable, but has endeavored -to form an independent judgment in view of all -accessible sources of information.</p> - -<p><span class="pagenum"><a id="Page_4"></a>[4]</span></p> - -<p>The work is, in the main, as published in a series of articles -in the <i>New Hampshire Journal</i>, and also in the <i>Vermont -Chronicle</i>, from March 5, 1881, to April 1, 1882, which will -explain the use of the common version in the earlier chapters -and the New Revision in the later ones.</p> - -<p>While the proofs have been marshalled around the principal -fact, those to establish the subsidiary question of our -Four Gospels and the Book of Acts have been largely -centered upon the “Memoirs” mentioned in the confessedly -genuine writings of Justin Martyr. Justin, in his First -Apology, so called, written before the year one hundred and -fifty of our era, and probably ten years earlier, has given a -graphic account of the usages in the churches generally. -In this account he says that, on the “day called Sunday,” -Memoirs of Christ were read with the Prophets, in all their -assemblies. Hence, when it is ascertained that these Memoirs -were our Canonical Gospels, we make a long stride toward -the conclusion of their undoubted authenticity and genuineness.</p> - -<p>To all questions of evidence which arise, the author applies -legal principles and presumptions derived from experience -and constantly acted upon in courts of justice. He asks of -the reader a patient perusal to the end, for he confidently -believes that the vital fact of Christ’s Resurrection, with all -the grand consequences which necessarily follow it, is as -susceptible of proof, from undoubted historical facts and solid -argument, as any other event in history.</p> - -<p>The work is written for busy men in all the walks of life, -and the writer has endeavored to make himself understood.</p> - -<p class="right"><span class="smcap">Charles R. Morrison.</span></p> - -<p><span class="smcap">Manchester, N. H.</span>, August, 1882.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_5"></a>[5]</span></p> - -<h2 class="nobreak">CONTENTS.</h2> - -</div> - -<table summary="Contents"> - <tr> - <td class="tdr smaller">CHAPTER</td> - <td></td> - <td class="tdpg smaller">PAGE</td> - </tr> - <tr> - <td class="tdr">I.</td> - <td><span class="smcap">Sources of Evidence</span></td> - <td class="tdpg"><a href="#CHAPTER_I">7</a></td> - </tr> - <tr> - <td class="tdr">II.</td> - <td><span class="smcap">Admissions and Presumptions</span></td> - <td class="tdpg"><a href="#CHAPTER_II">12</a></td> - </tr> - <tr> - <td class="tdr">III.</td> - <td><span class="smcap">Papias and Justin Martyr</span></td> - <td class="tdpg"><a href="#CHAPTER_III">14</a></td> - </tr> - <tr> - <td class="tdr">IV.</td> - <td><span class="smcap">The Memoirs intended by Justin Martyr</span></td> - <td class="tdpg"><a href="#CHAPTER_IV">18</a></td> - </tr> - <tr> - <td class="tdr">V.</td> - <td><span class="smcap">Quotations and Citations</span></td> - <td class="tdpg"><a href="#CHAPTER_V">23</a></td> - </tr> - <tr> - <td class="tdr">VI.</td> - <td><span class="smcap">Justin’s Use of the Fourth Gospel</span></td> - <td class="tdpg"><a href="#CHAPTER_VI">30</a></td> - </tr> - <tr> - <td class="tdr">VII.</td> - <td><span class="smcap">No others proved</span></td> - <td class="tdpg"><a href="#CHAPTER_VII">34</a></td> - </tr> - <tr> - <td class="tdr">VIII.</td> - <td><span class="smcap">Presumption of Permanency</span></td> - <td class="tdpg"><a href="#CHAPTER_VIII">43</a></td> - </tr> - <tr> - <td class="tdr">IX.</td> - <td><span class="smcap">The Memoirs of the Year One Hundred And Eighty</span></td> - <td class="tdpg"><a href="#CHAPTER_IX">45</a></td> - </tr> - <tr> - <td class="tdr">X.</td> - <td> <span class="smcap">Ascending the Stream</span></td> - <td class="tdpg"><a href="#CHAPTER_X">50</a></td> - </tr> - <tr> - <td class="tdr">XI.</td> - <td><span class="smcap">Still ascending the Stream</span></td> - <td class="tdpg"><a href="#CHAPTER_XI">57</a></td> - </tr> - <tr> - <td class="tdr">XII.</td> - <td><span class="smcap">In their proper Repositories</span></td> - <td class="tdpg"><a href="#CHAPTER_XII">63</a></td> - </tr> - <tr> - <td class="tdr">XIII.</td> - <td><span class="smcap">Integrity of the Gospels</span></td> - <td class="tdpg"><a href="#CHAPTER_XIII">67</a></td> - </tr> - <tr> - <td class="tdr">XIV.</td> - <td><span class="smcap">The Credibility of the Evangelists</span></td> - <td class="tdpg"><a href="#CHAPTER_XIV">74</a></td> - </tr> - <tr> - <td class="tdr">XV.</td> - <td><span class="smcap">The Apocalypse and the Four Epistles</span></td> - <td class="tdpg"><a href="#CHAPTER_XV">81</a></td> - </tr> - <tr> - <td class="tdr">XVI.</td> - <td><span class="smcap">His Predictions concerning Himself</span></td> - <td class="tdpg"><a href="#CHAPTER_XVI">89</a><span class="pagenum"><a id="Page_6"></a>[6]</span></td> - </tr> - <tr> - <td class="tdr">XVII.</td> - <td><span class="smcap">Order of Events</span></td> - <td class="tdpg"><a href="#CHAPTER_XVII">101</a></td> - </tr> - <tr> - <td class="tdr">XVIII.</td> - <td><span class="smcap">Sufficiency of the Proofs</span></td> - <td class="tdpg"><a href="#CHAPTER_XVIII">110</a></td> - </tr> - <tr> - <td class="tdr"></td> - <td class="smaller">(<i>False Assumptions.</i>)</td> - <td class="tdpg"></td> - </tr> - <tr> - <td class="tdr">XIX.</td> - <td><span class="smcap">Sufficiency of the Proofs</span></td> - <td class="tdpg"><a href="#CHAPTER_XIX">120</a></td> - </tr> - <tr> - <td class="tdr"></td> - <td class="smaller">(<i>Affirmative Evidence.</i>)</td> - <td class="tdpg"></td> - </tr> - <tr> - <td class="tdr">XX.</td> - <td><span class="smcap">Logical Results</span></td> - <td class="tdpg"><a href="#CHAPTER_XX">134</a></td> - </tr> - <tr> - <td class="tdr"></td> - <td><span class="smcap">Index</span></td> - <td class="tdpg"><a href="#INDEX_A">143</a></td> - </tr> -</table> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_7"></a>[7]</span></p> - -<h1><span class="smaller">THE</span> -PROOFS OF CHRIST’S RESURRECTION.</h1> - -<h2 class="nobreak" id="CHAPTER_I">CHAPTER I.<br /> -<span class="smaller">SOURCES OF EVIDENCE.</span></h2> - -</div> - -<p>It is a characteristic of all who deny this and all other -miracles, that they beg the whole question to begin with. -They assume as an axiom that a miracle is impossible, or -impossible to be proved by human testimony. Or, to put it -more mildly, in the language of one of their number (Renan<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a>), -“neither men of the people nor men of the world are competent -to prove it. Great precaution and a long habit of -scientific research are requisite.” If these are sound axioms, -it should be a matter of indifference who were the witnesses, -or what their credibility or means of knowledge, since at the -best they were but human, and it is not claimed that they -were experts or <i>savans</i> after the modern skeptical school, -although they might be expected to know whether one who -walked with them, and to whose instructions they listened, -and from whom they received their commission, were dead -or alive.</p> - -<p>It is also a comfortable assumption on their part that no -one is a scholar who does not agree with their opinion, and -many young men who would not be thought to be behind the -times are misled by their confident boasting. “No modern -theologian,” says Strauss,<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a> “who is also a scholar, now considers -any of the four Gospels to be the work of its pretended<span class="pagenum"><a id="Page_8"></a>[8]</span> -author, or in fact to be by an Apostle or colleague of an -Apostle.” The logic of this is, that if any one does so -consider them, he is not a scholar. The same kind of -scholarship and habit of thinking that induced this wise -conclusion brought him at last to the denial of the existence -of a personal God or a future life. His experience is instructive, -and shows the inevitable tendency of all reasoning that -denies the possibility of a miracle or a divine revelation. -Mill’s hard logic cannot well be resisted. “Once admit a -God, and the production, by his direct volition, of an effect -which in any case owed its origin to his creative will, is no -more a purely arbitrary hypothesis to account for the past, -but must be reckoned with as a serious possibility.” If, then, -a miracle may occur, it may be proved<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[A]</a> by human testimony, -for the very motive or reason for its occurrence, or, at least -the principal reason, must be its value as an attestation.</p> - -<p>And the immense labor which the Tübingen school and -every class of skeptics have bestowed in attempts to disprove -the authorship of the Four Gospels, shows that they have not -much confidence in their axioms after all. Why so anxious as -to the witnesses, if it is immaterial who they are, or what -they testify to? If a miracle cannot be proved by <i>any</i> -evidence, why have they multiplied books to prove or disprove -the authorship of the gospels?</p> - -<h3>THE BEST EVIDENCE.</h3> - -<p>The best evidence of which the subject admits, is all that -is required in courts; and it is sufficient in matters of the -highest concern, even in cases of life and death, that a fact -be proved beyond a reasonable doubt. The best evidence to -Christ’s disciples of his resurrection, was that of their own -senses. This evidence we cannot have. We are in the -position, in some respects, of jurors, who must decide not -from their own knowledge, but upon the testimony of others. -We have not, however, the witnesses upon the stand, but<span class="pagenum"><a id="Page_9"></a>[9]</span> -only what may be regarded as their depositions, and it is -made a question whether the writings produced are their -depositions.</p> - -<p>The question, then, in this stage is, who were the writers -of the Four Gospels and the book of Acts? As to the latter, -the writer claims to have written a former treatise, and it -seems to be taken by both parties to the controversy, that -the same person (whoever he was) wrote both books, so that -any evidence of Luke’s authorship of the third Gospel, is -evidence of his authorship of Acts, and <i>vice versa</i>. And the -same is true in respect to the Fourth Gospel and the First -Epistle of John.</p> - -<p>The best evidence as to the authorship of any of these -books which the nature of the subject admits of, is from history -and tradition, including in these terms quotations, -citations, harmonies, commentaries, translations, and manuscripts.</p> - -<p>There are two modes of presenting this evidence. One is -to begin with their present acknowledged acceptance, and -ascend the stream; the other is to strike tributaries, as near -their source as we are able, and descend to the river. The -latter will be adopted here in the first instance, and ultimately -both modes of proof.</p> - -<h3>LOST TRIBUTARIES.</h3> - -<p>One hundred years from the crucifixion, churches had been -established in all the cities and in many of the villages of the -Roman Empire, from Cappadocia and Pontus on the east, to -Gaul on the west, and Christians were very numerous. -Tacitus describes those at Rome at the time of Nero’s -barbarity, as “a great multitude,” and Pliny, in his letter -to Trajan, <i>cir.</i> A.D. 110, affirms that the heathen temples -were almost deserted, so that the sacred victims scarcely -found any purchasers, and that the “superstition,” as he -termed it, not only infected the cities, but had even spread -into the villages, of Pontus and Bithynia (Gibbon, p. 576).<span class="pagenum"><a id="Page_10"></a>[10]</span> -Hence persons unacquainted with the subject might suppose -that it would be easy to adduce abundant proof from writers -of the first century, as to what memoirs of our Lord, if any, -were in the churches at the time Pliny wrote his celebrated -letter. Such, however, is not the fact.</p> - -<p>There is no <i>direct</i> historical testimony known to be -earlier than the first apology<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[3]</a> of Justin Martyr to the -Roman Emperor, <i>cir.</i> A.D. 139. There are certain fragments -written by Papias, Bishop of Hierapolis, which -may be of an earlier date, but this is uncertain. There -are also quotations apparently from the third and fourth -Gospels, by Basilides,<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[4]</a> the Gnostic heretic who flourished -at Alexandria as early as A.D. 125. There is an epistle -to the Philippian church, attributed to Polycarp which -Dean Stanley thinks dates about A.D. 130. Its genuineness -is not universally admitted. There is an epistle, -conceded to be genuine, from the church at Rome to the -church at Corinth, of the probable date of A.D. 95. There -are epistles attributed by some to Ignatius, who suffered -martyrdom, <i>cir.</i> A.D. 107, but their genuineness is controverted. -There are in addition three other writings known as -the Epistle of Barnabas, the Letter to Diognetus, and the -Pastor Hermas. They are by unknown authors, and of -uncertain date, but were probably written in the latter part -of the first or the first part of the second century.</p> - -<p>And these are all that have come down to us in any form -from the first one hundred years after the crucifixion. That -we have no more is easily explained. This period was one of -intense activity and violent persecutions. Five (as some -reckon them) of the ten general persecutions were within<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[5]</a> -this period. The first was under Nero, A.D. 64, the second -under Domitian, A.D. 95, the third under Trajan, A.D. 100, -the fourth under Antoninus the Philosopher, and the fifth -under Severus, A.D. 127; and, as some of these continued -several years, there was scarcely an intermission for three-quarters -of a century. The horrible tortures and cruel<span class="pagenum"><a id="Page_11"></a>[11]</span> -deaths under Nero are well-known, and, under Domitian, -forty thousand were supposed to have suffered martyrdom.</p> - -<p>It is no matter of surprise, therefore, that so little has -reached us from this early period. Christians were making -history, not writing it, and of their writings the most -perished. There were hundreds and thousands who well -knew what memoirs of our Lord were accepted by the -churches in this period, from whose lips no voice comes -except in the volume of universal tradition.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> Renan’s Life of Jesus, p. 43.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> The Old Faith and the New (1874), p. 45.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_3" href="#FNanchor_3" class="label">[A]</a> See also <i>post</i>, <a href="#CHAPTER_XVIII">c. 18</a>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_4" href="#FNanchor_4" class="label">[3]</a> A.D. 138 or 139 is the date most usually assigned to this most important -work, although some place it as late as A.D. 150. If his statement -in it that “Christ was born 150 years ago” were to be taken strictly, it -would make its date A.D. 146 or A.D. 144, according as we allow four or -six years as the error for the beginning of the true Christian era; but he -may have used the number in a general way. His martyrdom is variously -stated at A.D. 165 and A.D. 167.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_5" href="#FNanchor_5" class="label">[4]</a> That the quotations were by Basilides himself Matthew Arnold’s -reasoning seems entirely satisfactory, and “no one” he says, “who had -not a theory to serve would ever dream of doubting it.” Perhaps it may -be permitted to regard Matthew Arnold as a “scholar;” and see Abbot’s -“Fourth Gospel,” Boston (1880), p. 86. See also <i>post</i>, <a href="#CHAPTER_V">c. 5</a>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_6" href="#FNanchor_6" class="label">[5]</a> Buck’s Theological Dictionary, and Vol. VII of M’Clintock and Strong’s -Cyclopedia, p. 966.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_12"></a>[12]</span></p> - -<h2 class="nobreak" id="CHAPTER_II">CHAPTER II.<br /> -<span class="smaller">ADMISSIONS AND PRESUMPTIONS.</span></h2> - -</div> - -<p>With the somewhat scanty and inconclusive evidence -from writings of the first one hundred years from the crucifixion, -are there any facts that are conceded, and any presumptions -from them? There are concessions, and from -what motives is immaterial, since there is no doubt of the -existence of the facts that are admitted even by those who -deny the authenticity of the Gospels. Says Renan<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">[1]</a>: “Not -the slightest doubt has been raised by serious criticism -against the authenticity of the Epistle to the Galatians, the -two Epistles to the Corinthians, or the Epistle to the -Romans; while the arguments on which are founded the -attacks on the two Epistles to the Thessalonians, and that to -the Philippians, are without value.” And it may be added -that the genuineness of the Book of Revelations is conceded -and insisted upon by most of his way of thinking.</p> - -<p>Now, from the four Epistles against whose authenticity “not -the slightest doubt has been raised by serious criticism,” and -the writings of Josephus, Tacitus and Pliny, these facts are -as well established as any facts of history can possibly be -established:—Jesus Christ was born in Judea in the days of -Herod, and was crucified under Pontius Pilate. He was a -most extraordinary character, and a wonderful teacher. He -gathered disciples, of whom twelve were called Apostles. -After his death, his followers were formed into numerous -churches, which, in a few years, extended into all parts of the -then known world, and of which there has been a continuous -succession till now. If, from their disciples, we know something -of the life and teachings of Confucius and Socrates, we -should expect as much concerning him whose advent revolutionized -the world, within three centuries overturned the old<span class="pagenum"><a id="Page_13"></a>[13]</span> -pagan superstitions throughout the Roman Empire, and is -still the greatest moral power of the most enlightened nations -of the earth. But, if there were any accepted memoirs of -him in that first hundred years from his crucifixion, what has -become of them? It is incredible that they should have -dropped out of existence and there be no history or tradition -of it. It is incredible that they should have been lost -to churches having a continuous life, or that others should -have been substituted for them, and there be no trace -of their disappearance or of a substitution. In the -churches in every period, the old and the young were -together. How, then, was displacement and substitution -possible without protest? How was the loss of accepted -memoirs possible, so long as there was a continued succession -of teachers? Yet none have reached our time other than -those which have come to us through all the centuries as -authentic writings of those whose names they bear.</p> - -<p>By the law of the “survival of the fittest,” all other productions -making any pretensions to such a character perished -long ago, only fragments of them remain, and our four Gospels -are in the churches. There is, therefore, to begin with, -the strongest presumption in their favor. “It is,” says -Professor Greenleaf,<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">[2]</a> “for the objector to show them spurious; -for on him, by the plainest rules of law, lies the burden -of proof.” And from what has appeared it is plain that this -“burden” is a very heavy one.<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[3]</a></p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_7" href="#FNanchor_7" class="label">[1]</a> Renan’s Life of Jesus, p. 35.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_8" href="#FNanchor_8" class="label">[2]</a> The Testimony of the Four Evangelists (p. 28, section 10), by Simon -Greenleaf, LL.D., 1846. His standard work on evidence is in every lawyer’s -library.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_9" href="#FNanchor_9" class="label">[3]</a> See also <i>post</i>, <a href="#CHAPTER_VIII">c. 8</a>.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_14"></a>[14]</span></p> - -<h2 class="nobreak" id="CHAPTER_III">CHAPTER III.<br /> -<span class="smaller">PAPIAS AND JUSTIN MARTYR.</span></h2> - -</div> - -<p>The fact of the early reception, by the churches, of -Memoirs of Christ deemed authentic, probable in itself without -any proof, is conclusively proved by writings and to which -reference has been made, particularly those of Papias and -Justin Martyr.</p> - -<p>Papias was bishop of Hierapolis, in Phrygia, in the first -part of the second century of the Christian era. Though of -moderate capacity, and entertaining extravagant ideas of the -millennium, he was entirely honest, and there is no reason to -question his testimony as to what he was told in respect to -Matthew and Mark. He suffered martyrdom about A.D. -163. From fragments of his writings found in Eusebius and -in the works of Irenæus, it appears that “John the Presbyter” -gave him information in respect to the First and Second -Gospels.</p> - -<p>There is a difference of opinion as to whether this John -was John the Apostle. Eusebius held that he was not, and -says that in his day (264-340) there were two tombs at Ephesus, -both of which were called John’s. The question of identity -is not very material. Papias gives, in explanation, that -he imagined that “what was to be got from books” concerning -the Lord, was not as profitable to him “as what -came from the living and abiding voice.” For this reason, -he says, “If, then, any one who had attended on the elders -came, I asked minutely after their sayings, what Andrew or -Peter said, or what was said by Philip, or by Thomas, or by -James, or by John, or by Matthew, or by any other of the -Lord’s disciples,<a id="FNanchor_10" href="#Footnote_10" class="fnanchor">[1]</a> which things Aristion and the Presbyter -John, the disciples of the Lord, say.”</p> - -<p>From this, it is plain there were then accredited “books”<span class="pagenum"><a id="Page_15"></a>[15]</span> -concerning our Lord. And two of these books are identified -by his statement of what he was told by John the Presbyter, -that “Mark, having become the interpreter of Peter, wrote -down accurately whatever he remembered of Peter’s instructions,” -whom he accompanied (it was not, however, in exact -order that he related the sayings or deeds of Christ), “and -Matthew put together the oracles in the Hebrew language, -and each one interpreted them as best he could.” -These extracts prove that the First and Second Gospels were -extant, not only when Papias wrote, and when the Presbyter -gave him the information, but also some time before. His -informant, if <i>not</i> John the Apostle, must have been one who -had seen the Apostles or some of them, so that the testimony -is very direct.</p> - -<p>That Papias does not mention Luke’s Gospel, or John’s -Gospel, proves nothing except that he had no occasion to say -anything about them, in that connection. The Fourth Gospel -may not have been <i>written</i> at the time of the interview -with the Presbyter, for the Apostle John lived until about the -year 100, and he wrote his Gospel very late in life. It is not -quoted by Clement.</p> - -<p>And as to the Third Gospel, the occasion for the writing of -it is distinctly stated by the author himself, who was well -known. And so of the Fourth Gospel; its authorship modestly -but clearly appears upon its face. We have mere fragments -from Papias not exceeding two or three hundred lines -all told. In some of his five books (almost the whole of which -have been lost) there may have been references to both Luke -and John. Eusebius<a id="FNanchor_11" href="#Footnote_11" class="fnanchor">[2]</a> states that Papias made use of testimonials -from the First Epistle of John; but as he does not -say that Papias ascribed that Epistle to John, his use of it -only proves that it was extant when he wrote. There is, -however, a quotation in one of these fragments (v), “In my -Father’s house are many mansions,” which is literally as in -John xiv. 2, and so, presumptively, was taken from it. It is -an interesting fact that the only <i>quotations</i> other than this,<span class="pagenum"><a id="Page_16"></a>[16]</span> -by Papias (if those in this fragment are indeed by him), are -as in verses 25 to 28 of the 15th of First Corinthians, a -chapter which will be found to have great weight in another -part of this discussion.</p> - -<p>Papias, therefore, probably<a id="FNanchor_12" href="#Footnote_12" class="fnanchor">[3]</a> quotes the Fourth Gospel. But, -without such quotation, no inference could be drawn against -Luke or John from mere silence. Papias would still prove -the First and Second Gospels, leaving the Third and Fourth to -stand upon the presumption in their favor stated in our last -chapter, and upon positive evidence from other sources.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_10" href="#FNanchor_10" class="label">[1]</a> The quotations from Papias are from Vol. I, of the Ante-Nicene -Christian Library, translated by Rev. Alexander Roberts, D.D., and James -Donaldson, LL.D.; and so in respect to any of the Apostolic Fathers. -The editors say the words, “Which things, <i>etc.</i>,” are usually translated, -“What Aristion and John say,” and that such translation is admissible, -but that they more naturally mean that John and Aristion, even at the time -of Justin’s writing, were telling him of the sayings of the Lord.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_11" href="#FNanchor_11" class="label">[2]</a> Eusebius B. III., c. 39.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_12" href="#FNanchor_12" class="label">[3]</a> The editors call it “mere guess-work” (Ante-Nicene Christian Library, -Vol. I., p. 444, note). Eusebius makes no mention of it, though his -silence is not conclusive against it.</p> - -<p>The question is of sufficient importance to warrant the giving of the entire -passage from Irenæus in which the quotations appear. It is the last -of five short chapters of his work on Heresies. Certain passages are -printed in italics, which the reader is specially asked to consider: “As -the <i>presbyters</i> say, then those who were deemed worthy of an abode in -heaven shall go there, others shall enjoy the delights of Paradise, and others -shall possess the splendor of the city, for everywhere the Saviour will -be seen, according as they shall be worthy who see Him. But there is -this distinction between the habitation of those who produce an hundred-fold, -and those who produce sixty-fold, and who produce thirty-fold; -for the first will be taken up into the heavens, the second class will dwell -in Paradise, and the last will inhabit the city; and that on this account -the Lord said, ‘In my Father’s house are many mansions;’ for all things -belong to God, who supplies all with a suitable dwelling-place, even as -His word says, that a share is given to all by the Father, according as -each one is or shall be worthy. And this is the couch in which they shall -recline who feast, being invited to the wedding. <i>The Presbyters, the disciples -of the Apostles</i>, say that this is the gradation and arrangement of -those who are saved, and that they advance through steps of this nature; -and that, moreover, they ascend through the Spirit to the Son, and -through the Son to the Father; and that in due time the Son will yield up -His work to the Father, even as it is said by the apostle, ‘For He must -reign till He hath put all enemies under His feet. The last enemy that -shall be destroyed is death.’ For in the times of the kingdom the just -man who is on the earth shall forget to die. But when He saith all -things are put under Him, it is manifest that He is excepted which did put -all things under Him. And when all things shall be subdued unto Him, -then shall the Son also Himself be subject unto Him that put all things -under Him, that the Son may be all in all.” There being no question of -the genuineness of this passage from Irenæus, by whom were the quotations, -found in it? Now while it is possible they were by <i>Irenæus</i>, to illustrate -what ‘the Presbyters, the disciples of the Apostles,’ maintained, -the more obvious and natural interpretation is, that they were cited by those -Presbyters themselves. This being so, it is not of much consequence -whether Irenæus had this information of these views and citations, from -Papias (from whom he had obtained like information upon other subjects -as to the sayings of the Presbyters), or whether Irenæus had this information -of their sayings from other sources. In either event the quotations -were made <i>either</i> by Papias, his contemporaries, or predecessors, “disciples -of the Apostles.” And of this opinion are Charteris (Canonicity, -c. 17, of the Introduction), and Routh, Tischendorf, Wescott, Dorner and -Riggenback, as cited in “Supernatural Religion” p. 604.</p> - -</div> - -</div> - -<p><span class="pagenum"><a id="Page_17"></a>[17]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_18"></a>[18]</span></p> - -<h2 class="nobreak" id="CHAPTER_IV">CHAPTER IV.<br /> -<span class="smaller">THE MEMOIRS INTENDED BY JUSTIN MARTYR.<a id="FNanchor_13" href="#Footnote_13" class="fnanchor">[1]</a></span></h2> - -</div> - -<p>Great importance attaches to them in connection with -other facts.</p> - -<p>The date of Justin’s birth is uncertain, being placed as -early as A.D. 85, and as late as A.D. 114; Rev. Mr. Wright -says about A.D. 100. His martyrdom was about A.D. 165. -His father and grandfather were probably of Roman origin. -Before his conversion to Christianity, he studied in the -schools of the philosophers, but after that he became an -Evangelist, and a vigorous writer in defence of the Christian -faith. It is probable that he travelled much. He was not -the first that wrote an Apology for Christians, but his are the -earliest extant. Besides these, he wrote a much larger work -(the Dialogue with Trypho, a Jew), a work on the resurrection, -and some others; and by some, he has been regarded -as the author of the Pastor Hermas. His first and principal -Apology, of the probable date of A.D. 138-9, was addressed -as follows:</p> - -<div class="blockquote"> - -<p>“To the Emperor Titus Ælius Adrianus Antoninus Pius Augustus -Cæsar, and to his son Verissimus, the philosopher, and to -Lucius, the philosopher, the natural son of Cæsar, and the -adopted son of Pius, a lover of learning, and to the Sacred Senate, -with the whole people of the Romans, I, Justin, the son of Priscus -and grandson of Bacchius, native of Flavia Neapolis in Palestine, -present this address and petition in behalf of those of all nations -who are unjustly hated and wantonly abused, myself being one -of them.”</p> - -</div> - -<p>Those to whom this formal address was made, would not -be expected to know anything about Matthew, Mark, Luke, -or John; but it was otherwise, in respect to the Old Testament,<span class="pagenum"><a id="Page_19"></a>[19]</span> -for Jewish synagogues were in every city, and the Septuagint -had been known for three hundred years.</p> - -<p>In this Apology he explains some of the teachings of our -Lord, and the usages of his disciples; and in respect to the -last, are these passages:</p> - -<div class="blockquote"> - -<p>“For the Apostles, in the memoirs composed by them, which -are called Gospels, have thus delivered unto us what was enjoined -upon them; that Jesus took bread and when he had given thanks -said, ‘This do ye in remembrance of me, this is my body;’ and -that, after the same manner having taken the cup and given -thanks, he said, ‘This is my blood;’ and he gave it to them -alone.”... “And we afterwards continually remind each -other of these things. And the wealthy among us help the needy; -and we always keep together; and for all things wherewith we -are supplied, we bless the Maker of all, through his Son Jesus -Christ, and through the Holy Ghost. And on the day called -Sunday, all who live in cities or in the country gather together -to one place, and the Memoirs of the Apostles or the writings of -the Prophets are read, as long as time permits; then when the -reader has ceased, the president verbally instructs, and exhorts -to the imitation of these good things. Then we all rise together -and pray, and as we before said, when our prayer is ended, bread -and wine and water are brought, and the president in like manner -offers prayers and thanksgivings according to his ability, and the -people assent, saying Amen; and there is a distribution to each, -and a participation of that over which thanks have been given, -and to those who are absent a portion is sent by the deacons. -And they who are well-to-do, and willing, give what each thinks fit; -and what is collected is deposited with the president, who succors -the orphans and widows, and those who, through sickness or any -other cause, are in want, and those who are in bonds, and the -strangers sojourning among us, and in a word, takes care of all -who are in need. But Sunday is the day on which we all hold -our common assembly, because it is the first day on which God, -having wrought a change in the darkness and matter, made the -world; and Jesus Christ, our Saviour, on the same day rose from -the dead. For he was crucified on the day before that of Saturn<span class="pagenum"><a id="Page_20"></a>[20]</span> -(Saturday): and on the day after that of Saturn, which is the -day of the Sun, having appeared to his apostles and disciples, -he taught them these things, which we have submitted to you also -for your consideration.”</p> - -</div> - -<p>This passage is a part of chapter sixty-six, and the whole of -chapter sixty-seven.</p> - -<p>The great question is, What were these “Memoirs of the -Apostles,” which were thus read with the writings of the -Prophets? It is a question of interpretation.</p> - -<p>By the rule adopted in courts, these words are to be construed -with the context, and in connection with other writings -of Justin in relation to the same subject, and also in the -light of all the surrounding circumstances.</p> - -<p>These precise terms are first used in chapter sixty-seven. -The same Memoirs, evidently, in chapter sixty-six, are described -as Memoirs “composed” by the Apostles. They -are not again referred to in this Apology. They are referred -to several times in the Dialogue, chapters one hundred -to one hundred and eight, by the following terms: The Memoirs -of His Apostles; The Memoirs of His Apostles; The -Memoirs of His Apostles; The Memoirs of the Apostles; -<i>For in the Memoirs which I say were drawn up by his Apostles -and those who followed them</i>; The Memoirs of His Apostles; -The Memoirs; The Memoirs; The Memoirs; The Memoirs -of the Apostles; The Memoirs of Him; The Memoirs of His -Apostles; The Memoirs. Four times he calls them The -Memoirs; three times The Memoirs of the Apostles; five -times The Memoirs of His Apostles; and once, The Memoirs -of Him, <i>i. e.</i>, Christ, as Roberts and Donaldson interpret it,<a id="FNanchor_14" href="#Footnote_14" class="fnanchor">[2]</a> -and as the context and the whole scope indicate.</p> - -<p>It is plain that the same “Memoirs” are intended throughout, -under these various terms.</p> - -<p>In chapter eighty-eight of the Dialogue, in mentioning the -descent of the Holy Ghost upon Jesus at his baptism, Justin -says that when he came out of the water, the Holy Ghost<span class="pagenum"><a id="Page_21"></a>[21]</span> -lighted on him like a dove, as “the Apostle of this very -Christ of ours wrote.” The incident is mentioned in all -four of the Gospels.</p> - -<p>But for his explanation elsewhere, it would be inferred that -<i>all</i> the “Memoirs” were “composed” by the Apostles. But -he carefully explains his meaning, so that the “Memoirs,” or -some of them, may have been “drawn up” either by the -Apostles, or by those who followed them.</p> - -<p>It is obvious that these Memoirs were not biographies or -sketches by unknown or irresponsible persons, but writings -well understood by the Churches to have been “composed” -or “drawn up” by the Apostles, or with their approval.</p> - -<p>As Mark was understood to be Peter’s interpreter, so Luke -was understood to have been Paul’s companion, and to have -written under his sanction. And Paul was an Apostle, although -not one of the twelve.</p> - -<p>Justin had informed the Roman Emperor<a id="FNanchor_15" href="#Footnote_15" class="fnanchor">[3]</a> of the Apostles, -and he gave like information to Trypho.<a href="#Footnote_15" class="fnanchor">[3]</a> He meant that all -who should read should know that what he gave of the life -and teachings of Christ was not from irresponsible sources, -but from writings expressly sanctioned, if not actually written, -by those whom Christ had selected as witnesses.</p> - -<p>These Memoirs, therefore, were doubtless understood <i>by -Justin, and by the church in general</i>, in city and country, to -have been the productions of Apostles or their companions. -They were read the same as the Prophets, and placed upon -the same footing. Justin, in writing to Trypho, speaks of -having believed <span class="smcap">God’s voice spoken by the apostles of -Christ</span>.</p> - -<p>And since, in speaking of their actual composition, he uses -the plural, “Apostles,” we should look for two or more Memoirs, -“drawn up,” by Apostles.</p> - -<p>Now what were these Memoirs? What writings will answer -the description? Matthew<a id="FNanchor_16" href="#Footnote_16" class="fnanchor">[4]</a> and Mark will, according -to what the Presbyter said of them. Were there any others? -There should be one more at least, that was written by an<span class="pagenum"><a id="Page_22"></a>[22]</span> -Apostle, else wherefore, the <i>plural</i>? The four Gospels that -have come down to us, answer the description in every particular. -To use a legal phrase,—“From the time whereof -the memory of man runneth not to the contrary,” two of -them have been accepted in the Church as having been composed -by Apostles, and two, by companions of Apostles.</p> - -<p>Unless it can be shown that when Justin wrote, there were -<i>other</i> Memoirs of Christ <i>that will answer to his description</i>, -our four Gospels and no others were intended. <i>Were</i> there -any besides these?</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_13" href="#FNanchor_13" class="label">[1]</a> The quotations from Justin Martyr are from Vol. II. of the Ante-Nicene -Christian Library, edited by Roberts and Donaldson.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_14" href="#FNanchor_14" class="label">[2]</a> See <i>post</i>, <a href="#Footnote_39">c. 7, note 14</a>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_15" href="#FNanchor_15" class="label">[3]</a> “For from Jerusalem there went out into the world men, twelve in -number, ... who proclaimed to every race of men that they were sent by -Christ to teach all the word of God” (Ap. c. 39). “And by those -things which were published in his name among all nations by the -Apostles” (<i>ibid.</i> c. 42). “His Apostles going forth from Jerusalem -preached everywhere” (<i>ibid.</i> c. 45.) “And further there was a certain -man with us whose name was John, one of the Apostles of Christ” -(Dia. c. 81). “For as he (Abraham) believed the voice of God, and it -was imputed to him for righteousness, in like manner we, having believed -God’s voice spoken by the Apostles of Christ, and promulgated to us by -the prophets, have renounced even to death all the things of the world” -(<i>ibid.</i> c. 119).</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_16" href="#FNanchor_16" class="label">[4]</a> The writer of Barnabas, in quoting as in Matthew xx. 16, had used -the authoritative Latin formula (<i>it is written</i>) for quotations from Scripture, -as follows: “Let us beware lest we be found, as it is written, ‘Many -are called but few are chosen’” (<i>Ep. of Bar.</i> c. 4).</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_23"></a>[23]</span></p> - -<h2 class="nobreak" id="CHAPTER_V">CHAPTER V.<br /> -<span class="smaller">QUOTATIONS AND CITATIONS.</span></h2> - -</div> - -<p>The <i>apparent</i> or seeming use of our Gospels by Justin and -his contemporaries is a fact of great weight in determining -whether they are the “Memoirs” referred to by him.</p> - -<p>According to the Indexes of Texts by the learned editors -of the Ante-Nicene Christian Library, John’s Gospel is -quoted or cited, twice in Barnabas, once in Diognetus, twice -in Hermas, once by Justin, and once by Papias. Mark is -quoted or cited, once in Barnabas, twice by Clement, three -times by Justin, and once by Polycarp: Acts is quoted or -cited once in Barnabas, once by Clement, once by Justin, and -four times by Polycarp: Luke is quoted or cited three times -in Barnabas, three times by Clement, once in Hermas, fourteen -times by Justin, and twice by Polycarp: and Matthew is -quoted or cited six times in Barnabas, five times by Clement, -twice in Diognetus, nine times in Hermas, forty-seven times -by Justin, and seven times by Polycarp.</p> - -<p>As to <i>citations</i>, passages deemed such by one, may have -been overlooked or regarded differently by another, so that -there is not an entire agreement as to the number of citations, -<i>i. e.</i> of allusions or references that are not quotations. -And it should be understood that in the <i>quotations</i>, the -books from which they are taken are not stated, except -that Justin indicates that <i>his</i>, in general, are from the -“Memoirs.” Their agreement with our Gospels is sometimes -literally exact, quite often it is otherwise; and not -unfrequently two or three passages are seemingly blended, -as if the author were quoting from memory and giving the -sense, merely.</p> - -<p>It will be sufficient for the purposes of the argument to give -examples (except as to the Fourth Gospel) only from Justin,<span class="pagenum"><a id="Page_24"></a>[24]</span> -and to omit <i>his</i> quotations from Matthew and Mark, since -they are so numerous and not a few of them of considerable -length. Of his references, Rev. Mr. Wright says<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">[1]</a>: “Upon -examination it is found that of the one hundred and twenty -or more allusions which Justin makes to the Gospel history, -nearly all coincide as to substance with the statements of -either Matthew or Luke. Of the sixty or seventy apparently -direct quotations, ten are exact, twenty-five are only slightly -variant, while there are thirty-two in which the variation is -considerable. But in respect to variations from the original -in quotation, it should be remembered that familiarity often -leads to carelessness with regard to minute points. Justin, -himself, out of one hundred and sixty-two quotations from -the Old Testament, has only sixty-four exact, while forty-four -are slightly variant, and fifty-four decidedly so.”</p> - -<p>If the reader, with the New Testament in hand, will make -a comparison in the examples which will be given, he can -form his own judgment, which it is conceived, will be no -doubtful one. The substantial agreement is very striking even -when the language is not identical.</p> - -<div class="blockquote"> - -<p class="center">JUSTIN FROM ACTS.</p> - -<p>“He was taken up into heaven while they beheld.” (Res., c. -9.) Acts i. 9.</p> - -</div> - -<div class="blockquote"> - -<p class="center">FROM MARK.</p> - -<p>“But is it not absurd to say that these members will exist after -the resurrection from the dead, since the Saviour said, ‘They -neither marry nor are given in marriage, but shall be as the -angels in heaven.’” (Res., c. 2.) Mark xi. 25.</p> - -<p>“And that we ought to worship God alone, he thus persuadeth -us: ‘The greatest commandment is, “Thou shalt worship the -Lord thy God, and him only shalt thou serve with all thy heart, -and with all thy strength the Lord God that made thee.”’” (Ap. -c. 16.) Mark xii. 30.</p> - -<p>“He says, ‘I am not come to call the righteous, but sinners to -repentance.’” (Res., c. 8.) Mark ii. 17.</p> - -</div> - -<p><span class="pagenum"><a id="Page_25"></a>[25]</span></p> - -<div class="blockquote"> - -<p class="center">FROM LUKE.</p> - -<p>The first three are parts of long quotations from the Sermon on -the Mount, principally as in Matthew (Ap. cc. 15, 16) Luke vi.: -28, 29, and Matthew vi.: 7, 8, 13.</p> - -<p>4. “We are persuaded that every man ... will render -account according to the power he has received from God, as -Christ intimated when he said, ‘To whom God has given more, -of him shall more be required.’” (Ap. c. 17.) Luke xv. 48.</p> - -<p>5. “And the angel of God who was sent to the same virgin at -that time brought her good news, saying, ‘Behold, thou shalt -conceive of the Holy Ghost, and shall bear a son, and he shall be -called the Son of the Highest. And thou shalt call his name -Jesus, for he shall save his people from their sins,’ <i>as they who -have recorded<a id="FNanchor_18" href="#Footnote_18" class="fnanchor">[2]</a> all that concerns our Saviour Jesus Christ have -taught</i>, whom we believe since by Isaiah also, whom we have -now adduced, the Spirit of prophecy declared that he should be -born as we intimated before.” (Ap. c. 33.) Luke i. 32, and Matthew -i. 21.</p> - -<p>6. “As our Lord himself says, ‘He that heareth me, heareth -him that sent me.’” (Ap. c. 63.) Luke x. 16.</p> - -<p>7. “And again in other words he said, ‘I give unto you power -to tread on serpents, and on scorpions and on scolopendras, and -on all the might of the enemy.’” (Dial. c. 76.) Luke x. 19.</p> - -<p>8. “For he exclaimed before his crucifixion: ‘The Son of -Man must suffer many things, and be rejected by the scribes and -pharisees and be crucified, and on the third day rise again.’” -(Dial. c. 76.) Luke ix. 22.</p> - -<p>9. “Just as our Lord also said: ‘They shall neither marry nor -be given in marriage, but shall be equal to the angels, the children -of the God of the resurrection.’” (Dial. c. 81.) Luke xx. 35, 36.</p> - -<p>10. “For he taught us to pray for our enemies also, saying, -‘Love your enemies; be kind and merciful as your heavenly -Father’ is, for we see that the Almighty God is kind and merciful, -causing his sun to rise on the unthankful and on the righteous, -and sending rain on the holy and on the wicked.” (Dial. c. 96.) -Luke vi. 35, and Matthew v. 45.</p> - -<p>11. “But the Virgin Mary received faith and joy, when the -angel Gabriel announced the good tidings to her that the Spirit of<span class="pagenum"><a id="Page_26"></a>[26]</span> -the Lord would come upon her and the power of the Highest -would overshadow her; wherefore also the Holy Thing begotten -of her is the Son of God; and she replied, ‘Be it unto me -according to thy word.’” (Dial. c. 100.) Luke i. 35, 38.</p> - -<p>12. “For when Christ was giving up his spirit on the cross he -said: ‘Father, unto thy hands I commend my spirit,’ <i>as I have -learned also from the Memoirs</i>.” (Dial. c. 105.) Luke xxiii. 46.</p> - -<p>13. “He says, ‘The children of this world marry and are -given in marriage; but the children of the world to come neither -marry nor are given in marriage, but shall be like the angels in -heaven.’” (Res., c. 3.) Luke xx. 34, 35.</p> - -<p>14. “And wishing to confirm this, when his disciples did not -know whether to believe he had truly risen in the body, and were -looking upon him and doubting, he said to them, ‘Ye have not -yet faith, see that it is I,’ and he let them handle him, and -showed them the prints of the nails in his hands. And when -they were by every kind of proof persuaded that it was himself -and in the body, they asked him to eat with them, that they might -thus still more accurately ascertain that he had in verity risen -bodily; and he did eat honeycomb and fish. And when he had -thus shown them that there is truly a resurrection of the flesh, and -wishing to show them this also, that it is not impossible for flesh -to ascend into heaven (as he had said that our dwelling place is -in heaven). ‘He was taken up into heaven while they beheld,’ as -he was in the flesh.” (Res., c. 9.) Luke xxiv. 38, 39, 40, 41, 42, -43, and Acts i. 9.</p> - -</div> - -<p>Before presenting Justin, from the Fourth Gospel, the use -of this Gospel by his contemporaries will be considered.</p> - -<p>In <i>Barnabas</i> (c. 6) it is said that “He was to be manifested -in flesh and to sojourn among us.” (Com. John i. 14.) It -is also said in c. 12, in effect, that the brazen serpent was a -type of Jesus. (Com. John iii. 14-18.) Another passage in -c. 7, although not cited by the editors, is, “Because they shall -see him then in that day having a scarlet robe about his body -down to his feet; and they shall say, ‘is not this he whom we -once despised and <i>pierced</i> and mocked and crucified?’” This -<i>may</i> have had reference to what is recorded only in John, as<span class="pagenum"><a id="Page_27"></a>[27]</span> -Apollinaris,<a id="FNanchor_19" href="#Footnote_19" class="fnanchor">[3]</a> bishop of Hierapolis (<i>cir.</i> A.D. 170), afterward -wrote: “The Son of God, <i>pierced</i> in the sacred side, who -shed forth from his side the two things again cleansing, -water and blood, word and spirit.”</p> - -<p>In <i>Diognetus</i>, c. 6, it is said that “Christians dwell in the -world yet are not of the world.” (Com. John xvii. 11, 14, 16.) -In c. 11 it is said, “This is he who was from the beginning” -(Com. John i. 1); and in the same chapter, “For who that is -rightly taught and begotten by the loving Word, would not -seek to know accurately the things which have been clearly -shown by the Word to his disciples, to whom the Word -being manifested has revealed them.” (Com. John i. 14, 18.) -There is but a single <i>quotation</i> in this eloquent Letter, which -is as in First Corinthians viii. 1, “Knowledge puffeth up, -but love edifieth.”</p> - -<p>John alone speaks of Christ as the <i>door</i>, but the figure is -often used in <i>Hermas</i>, as, “You saw, he added, the multitude -who were building the tower? I saw them, sir, I said. -Those, he said, are all glorious angels, and by them accordingly -is the Lord surrounded. And the gate is the Son of -God. This is the one entrance to the Lord. In no other -way, then, shall any one enter into him except through his -Son.” (Simil. ix. 12.) John x. This book of Hermas is an -allegory in which an angel, in the guise of a shepherd, gives -instruction in the doctrines and duties that were held and -required by the Church. It has not a single <i>quotation</i> from -either the Old or New Testament. But as Dr. Chartris in -“Canonicity” (p. 137) well says: “The dignity, mission, and -sufferings of God’s Son are prominent in Hermas’ teaching, -and remind us of the Fourth Gospel at every turn.”</p> - -<p>The supposed quotation by Papias, Fragment 5 (found in -Irenæus), “In my Father’s house are many mansions,” has -been given in a previous chapter.<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">[A]</a></p> - -<p><i>Basilides</i>, according to Hippolytus, used as proof-texts the -exact passages found in John i. 9 and John ii. 4. Hippolytus<span class="pagenum"><a id="Page_28"></a>[28]</span> -first records the comments of Basilides on the sentence -in Genesis, <i>Let there be light</i>, and then proceeds as follows: -“And this, he says, is what is said in the Gospels, ‘The true -light which lighteth every man which cometh into the world.’ -And that each thing, he says, has its own seasons, the Saviour -is a sufficient witness when he says, ‘My hour is not yet -come.’” Those who deny that these quotations<a id="FNanchor_21" href="#Footnote_21" class="fnanchor">[4]</a> were by -Basilides, claim that Hippolytus sometimes mixes up the opinions -of the master of a school with those of his followers, -and so it is not certain that Basilides used these texts. The -learned author of “Canonicity,” recently published, p. 173, declares -that the difficulties in the way of ascribing those quotations -to any other than Basilides, are “enormous.” The reasoning -of Matthew Arnold (who is quite far from being rigidly orthodox) -is so conclusive that we give the substance of it: “If -we take all the doubtful cases of the kind and compare them -with our present case, we shall find that it is not one of them. -It is not true that here where the name of Basilides has just -come before, and where no mention of his son or of his disciples -has intervened since, there is any such ambiguity as is -found in other cases.... The author in general uses the -formula, <i>according to them</i>, when he quotes from the school, -and the formula, <i>he says</i>, when he gives the dicta of the -Master. And in this particular case he manifestly quotes the -dicta of Basilides, and no one who had not a theory to serve -would ever dream of doubting it. Basilides, therefore, about -the year one hundred and twenty-five of our own era, had before -him the Fourth Gospel.”</p> - -<p><i>The Epistles of Ignatius</i>, whether the longer or shorter or -Syriac, may be of too doubtful genuineness, or rather, the -extent as to which they are genuine is too doubtful to be -relied upon, although some of them contain numerous quotations.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_17" href="#FNanchor_17" class="label">[1]</a> The Logic of Christian Evidences. By G. Frederick Wright, Andover, -A.D. 1880, p. 190.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_18" href="#FNanchor_18" class="label">[2]</a> Or, as Dr. Abbott translated it, as “those who have written Memoirs -of all things concerning our Saviour Jesus Christ, whom we believe,” etc. -Fourth Gospel, p. 21.</p> - -</div> - -<p><span class="pagenum"><a id="Page_29"></a>[29]</span></p> - -<div class="footnote"> - -<p><a id="Footnote_19" href="#FNanchor_19" class="label">[3]</a> As quoted (p. 43) in The Supernatural Origin of Christianity. By -George P. Fisher, Professor of Church History in Yale College (A.D. -1870).</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_20" href="#FNanchor_20" class="label">[A]</a> Chap. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_21" href="#FNanchor_21" class="label">[4]</a> Judge Waite does not even refer to these quotations except to quote -from Dr. Davidson in respect to Basilides in general, that “His supposed -quotations from the New Testament in Hippolytus are too precarious to be -trusted.” He does not seem to have known anything of Professors Arnold -and Fisher, or Dr. Abbot, not to mention other very <i>respectable</i> writers -within the last ten years, who have regarded the use of the Fourth Gospel -by Basilides as sufficiently attested.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_30"></a>[30]</span></p> - -<h2 class="nobreak" id="CHAPTER_VI">CHAPTER VI.<br /> -<span class="smaller">JUSTIN’S USE OF THE FOURTH GOSPEL.</span></h2> - -</div> - -<p>Christ’s pre-existence, not declared in the other Gospels, is -frequently referred to by Justin.<a id="FNanchor_22" href="#Footnote_22" class="fnanchor">[1]</a> John alone calls Jesus the -Word; Justin often refers to him as such. Justin regards -the elevation of the brazen serpent in the wilderness as typical<a id="FNanchor_23" href="#Footnote_23" class="fnanchor">[2]</a> -of the crucifixion. He says it denoted salvation to those -who flee for refuge to him who sent his crucified son into the -world; the idea of God’s sending his Son into the world is -peculiar to John. The descent of the Holy Spirit in the form -of a dove, at the baptism of Jesus, is mentioned only in the -First and Fourth Gospels. Justin (Dial. c. 88) says that when -Jesus “came out of the water, the Holy Ghost lighted on -him like a dove, <i>as the Apostles of this very Christ of ours -wrote</i>.” Justin (Dial. c. 88) cites, as the words of John the -Baptist, “I am not the Christ, but the voice of one crying.”</p> - -<p>This declaration, “I am not the Christ,” and this application -to himself of the language of Isaiah, are attributed to the -Baptist only in John (John i. 20, 23, and iii. 28). Hilgenfeld, -the latest representative of the Tübingen skeptical -school, recognizes<a id="FNanchor_24" href="#Footnote_24" class="fnanchor">[3]</a> here the use of the Fourth Gospel by -Justin. And Dr. Ezra Abbot, following Professor Drummond, -gives twenty<a id="FNanchor_25" href="#Footnote_25" class="fnanchor">[4]</a> instances (including the express quotation) -of the apparent or seeming use of this Gospel by -Justin.</p> - -<p><i>The express quotation</i> as in John iii. 3, 5, is as follows: -“For Christ also said, ‘Except ye be born again ye shall not -enter into the kingdom of heaven.’ Now, that it is impossible -for those who have once been born to enter into their -mothers’ womb is manifest to all.” (Ap. c. 61.) This is as -translated in the Ante-Nicene Christian Library. Dr. Abbot -(p. 29) translates it “Except ye be born again, ye shall in<span class="pagenum"><a id="Page_31"></a>[31]</span> -no wise enter into the kingdom of heaven.” Matthew Arnold, -“Except ye be born again ye shall not enter into the kingdom -of heaven.” Our common version is, “Except a man be -born again he cannot see the kingdom of God;” and in verse -5, “Except a man be born of water and the Spirit he cannot -enter into the kingdom of God.” The revised version, “Except -a man be born anew,” or “from above” (margin), “he -cannot see the kingdom of God.” There is a <i>substantial</i> -agreement in the quotation with John’s Gospel, and unmistakable -reference to the interview with Nicodemus, which is -found only in John. The most <i>rational</i> inference is that it -was from that source.</p> - -<p>Justin, in this quotation, was as definite as when (Ap. c. 32) -he wrote: “Moses then, who was the first of the prophets, -spake in these very words, ‘The sceptre shall not depart -from Judah, nor a lawgiver from between his feet, until he -come for whom it is reserved; and he shall be the desire -of the nations, binding his foal to the vine, washing his -robe in the blood of the grape.’” (Com. Gen. xlix. 10, 11.) -He does not state <i>where</i> the passage is to be found, and its -divergence from Genesis is greater than the difference in the -language of Jesus, as quoted by Justin and recorded by John.</p> - -<p>Justin, in quoting from the Old Testament, usually gives -the <i>name</i> of the prophet, <i>but nothing more</i>; just as he gives -this quotation as the language of Christ. He writes <i>Moses -said</i>, or <i>Isaiah said</i>, and he also writes <i>Christ said</i>.</p> - -<p>The other Apostolic Fathers, in their quotations from the Old -Testament, do not usually give the name of the prophet, but -only, “It is written,” “God said,” “The Spirit saith,” “The -Scripture saith,” and often only “saith,” “The Scripture” in -such cases being implied. And, as a rule, they do not quote -with literal accuracy or a near approximation to it.</p> - -<p>It has been objected, that if this quotation was actually -from the Fourth Gospel, more than a single quotation from it -should be expected. Let this be tested by the four epistles -confessed to be genuine. There is not a single quotation<span class="pagenum"><a id="Page_32"></a>[32]</span> -by Justin from <i>either</i> of these acknowledged epistles, and it -is doubtful if there is a single reference to them, certainly not -in his Apology.</p> - -<p>Nor is this all. The epistle to the Galatians (and Renan -says, “Thanks to the Epistle to the Galatians!”) is not referred -to in any way by Clement, or in Barnabas, or Hermas; -nor First Corinthians in Barnabas or Hermas (and but -once in Diognetus); nor Romans in Hermas; nor Revelation -in Barnabas, or Diognetus, or Polycarp, and but once by -Clement.</p> - -<p>To account for Justin’s silence, it has been imagined, without -the slightest evidence, that Justin was “anti-Pauline.” -But how are the omissions by other writers to be accounted -for? How did it happen that Clement made no reference to -Galatians? It was not from hostility, certainly, for he speaks -of “The blessed Apostle Paul.” Yet writing this epistle -from the church at Rome, to the church at Corinth, he has -but a single quotation from Paul’s Epistle to the Romans, and -but a single quotation from Paul’s First Epistle to the Corinthians, -and <i>no</i> reference to Galatians.</p> - -<p>The well-known distinction of everyday application in -courts of law and elsewhere, between positive and negative -evidence, is to be kept in mind. Whether John’s Gospel -would be quoted by any writer acquainted with it, might depend -entirely upon his object in writing; and so of Galatians, -or any of the books of the New Testament. While a single -undoubted quotation proves the existence of that which is -quoted from, non-quotation may prove nothing at all.</p> - -<p>Justin apparently has one quotation from the Fourth Gospel, -with many implied references to it. But if there were -neither the one nor the other, to infer his ignorance of that -Gospel from his silence would be just as sensible as to infer -that a lawyer had never heard of Blackstone, or Kent, or -Story, because he has not quoted from them.</p> - -<p>If Justin in his Apology quoted once from Mark, and once -from John, and not at all from Acts, or Revelations, or Paul’s<span class="pagenum"><a id="Page_33"></a>[33]</span> -Epistles, it was because his subject did not call for any use of -those writings, beyond the use which he made of Mark and -John. And if (as was apparently the fact) he quoted Luke -six times and Matthew eighteen times in his Apology, it was -doubtless because Matthew better served his purpose, or was -more firmly fixed in his memory, from his having been born in -Palestine, where Matthew’s Gospel was published.</p> - -<p>A like explanation accounts for the fact that the Fourth -Gospel is not quoted by Polycarp in his Epistle to the Philippians. -Neither does he quote or cite from Revelations.</p> - -<p>The result so far is this: The Fourth Gospel, apparently, -is quoted by Basilides, and Justin, and Papias; and, in addition, -there are many implied references to it. There is about -the same amount of evidence in respect to Mark and the book -of Acts. The evidence accumulates as to Luke’s Gospel, -and from Matthew, the quotations and citations become very -numerous.</p> - -<p>That these quotations and citations were forgeries is an -idea that cannot be seriously entertained by anybody. There -were originals from which the quotations were taken; and -presumptively, those originals were the “Memoirs” so often -referred to by Justin; and <i>presumptively</i> our Gospels were -those <i>Memoirs</i>, since they answer the description. And -unless it can be shown that <i>other</i> writings <i>that will answer -the description</i> were then extant, this presumption is well nigh -conclusive.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_22" href="#FNanchor_22" class="label">[1]</a> Ap. cc. 5, 23, 32, 42, 50, 53, 63; Dial. cc. 48, 57, 68, 76, 85, 100, 101.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_23" href="#FNanchor_23" class="label">[2]</a> Ap. c. 60: Dial. cc. 7, 94, 140.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_24" href="#FNanchor_24" class="label">[3]</a> Abbot, p. 45; Fisher, p. 39; Sears, “The Heart of Christ” (A.D. 1873), -pp. 46-67.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_25" href="#FNanchor_25" class="label">[4]</a> Abbot, pp. 40-50.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_34"></a>[34]</span></p> - -<h2 class="nobreak" id="CHAPTER_VII">CHAPTER VII.<br /> -<span class="smaller">NO OTHERS PROVED.</span></h2> - -</div> - -<p>The latest work in this country which denies the genuineness -of our Gospels, is “The History of the Christian -religion to the year two hundred.” (Chicago, 1881.) The -author says it is the result of an investigation extending -through several years, two of which were spent in the library -of congress, “which is peculiarly rich in the department of -biblical literature.” He claims that his volume “will be -found to be the most complete record of the events connected -with the Christian religion during the first two centuries, -which has ever been presented to the public.” He shows no -lack of ability or disposition to make as strong a case as -possible against our Gospels. And he understands the issue. -For, he says, the question what Gospels were used by Justin, -“is of the highest importance.” In this work, then, if -anywhere, should there be proof of <i>other</i> writings than our -Gospels, that will meet the requirements of the case. But -what do we find? It gives a list of “<i>forty Gospels</i>,” before -the decree of Pope Gelasius, A.D. 494. The only marvel is -that the list is not longer. The greater portion are the now -extant Apocryphal Gospels, Acts, and Revelations, which -may be found in Vol. XVI., of the Ante-Nicene Christian -Library. Much confusion, says<a id="FNanchor_26" href="#Footnote_26" class="fnanchor">[1]</a> Dr. Ezra Abbot, has arisen -from the fact that the term “Gospel” was in ancient times -applied to speculative works which gave the writer’s view of -the Gospel, <i>i. e.</i>, of the doctrine of Christ, or among the -Gnostics, which set forth their <i>gnosis</i>; <i>e. g.</i>, among the -followers of Basilides, Hippolytus tells us, “The Gospel is -the knowledge of supermundane things.” Of all the Apocryphal -Gospels, Samuel Ives Curtiss, the well-known German -professor in the Chicago Theological Seminary, writes:<a id="FNanchor_27" href="#Footnote_27" class="fnanchor">[2]</a>—</p> - -<p><span class="pagenum"><a id="Page_35"></a>[35]</span></p> - -<div class="blockquote"> - -<p>“I shall not waste any ink or paper to prove that the Protevangelium, -the Gospel of the Infancy, the Acts of Pilate, etc., in -their present forms as known to us and as quoted by Judge Waite, -arose at a later period than our canonical Gospels.” ... “A -knowledge of the original sources and the literature of the subject -would have saved him from this pitiful blunder. I simply refer -to Professor Lipsius’ article on the Apocryphal Gospels, in Smith -and Wace’s Dictionary of Christian Biography, London, 1880, -Vol. II., pp. 700, <i>seq.</i>; and Holtzmann’s Apocryphon des Neuen -Testaments, in Schenkel’s Bible Lexicon, Leipzig, 1869, Vol. I., -pp. 170 <i>seq.</i> As neither of these articles are by orthodox men, or -by those who have the slightest bias toward orthodoxy, they are -calculated to inspire confidence in persons of every shade of belief -or disbelief. Both are authorities; Meyer’s Conversations-Lexikon -says of Professor Lipsius, of Jena, that he is one of the -most eminent scholars in Germany.” (See <a href="#Footnote_27">note 2</a>.)</p> - -</div> - -<p>With this concurring judgment of the most eminent -scholars, not much time should be spent upon these -Apocryphal books. But a single quotation is given by -Judge Waite that is claimed by him to have been made by -Justin from either of them. And this (although not to be -found in any <i>single</i> passage in our Gospels) may be gathered -from different passages, which would be in keeping with -Justin’s mode. It corresponds quite nearly, though not precisely, -with a <i>part</i><a id="FNanchor_28" href="#Footnote_28" class="fnanchor">[3]</a> of the description in the Protevangelium of -the announcement to Mary. But this no more proves the -use of the Protevangelium by Justin than it proves the use of -Justin’s Apology by the writer of the Protevangelium. Aside -from this quotation, there are a few facts stated by Justin -that are claimed, by some persons, to have been taken from -the Apocryphal Gospels. <i>One</i> is, that Jesus made ploughs -and yokes, which Justin of course would infer, from the fact -that it was a part of the business of a carpenter to make -ploughs and yokes. <i>Another</i> is, that Jesus was born in a -cave. Dr. Thompson, says<a id="FNanchor_29" href="#Footnote_29" class="fnanchor">[4]</a>, “It is not impossible, to say the -least, but that the apartment in which our Saviour was born<span class="pagenum"><a id="Page_36"></a>[36]</span> -was in part a cave. I have seen many such, consisting of -one or more rooms in front of and including a cavern, where -the cattle were kept.” Justin, who was a native of Judea, -added a circumstance well known from tradition, which Luke -did not think it of consequence to mention, that the manger -was in a cave, <i>i. e.</i>, that the stable in which was the manger -was in a cave. He had no occasion to resort to books for -such a fact. <i>Another</i> is, that Justin refers the Roman -Emperor to “Acts of Pilate” as affording evidence of what -he had stated concerning Christ’s crucifixion, and the miracles -which he had performed. According to the usual course, -Pilate should have made a report of the crucifixion. It is -supposed that he did, and that it was lost or destroyed. -Justin appeals to it, as if then in the archives of the government. -Whether he was well or ill informed upon the subject, -the document to which he appeals, clearly was not understood -by him to be one of the “Memoirs” of Christ, “drawn up” -by an Apostle, or a “companion” of an Apostle. Nothing -purporting to be Pilate’s report is extant. The Apocryphal -book, known as the Gospel of Nicodemus or Acts of Pilate, -does not purport to contain<a id="FNanchor_30" href="#Footnote_30" class="fnanchor">[5]</a> any such report. <i>Another</i> is, -that Justin says that Christ was of the House of David; a -fact which Jesus himself had declared<a id="FNanchor_31" href="#Footnote_31" class="fnanchor">[6]</a> and which is also -referred to, in Acts. The only remaining fact, in respect to -the alleged use of the Protevangelium, is in relation to the -<i>census</i>. It is claimed that Justin and the Protevangelium -agree that it was only to be taken in Judea.<a id="FNanchor_32" href="#Footnote_32" class="fnanchor">[7]</a> But Justin does -not so state. It also happens, that while Justin makes mention -of Cyrenius, the Protevangelium only says, “And there -was an order from the Emperor Augustus that all in Bethlehem -of Judea should be enrolled,” saying nothing of Cyrenius. -This is followed by an absurd and worthless story of -occurrences, by the way. Justin has two references to the -census, which will be found in the note.<a id="FNanchor_33" href="#Footnote_33" class="fnanchor">[8]</a> Justin, in stating -that there was a census in Judea, does not exclude the idea -that it was more general.</p> - -<p><span class="pagenum"><a id="Page_37"></a>[37]</span></p> - -<p>Judge Waite, following the anonymous author of “The -Supernatural,” and others, also claims that Justin’s statement -that at the baptism of Jesus “a <i>fire</i> was kindled in the -Jordan,” must have been taken either from the “Gospel of -the Hebrews,” or the “Preaching of Paul.” As to the -former (as he gives the translation from a fragment from -Jerome) it is, that, “certainly there shone around the place a -great <i>light</i>,” which is not what Justin said. There is no -evidence from any quarter that this “Gospel of the Hebrews” -was in existence (other than as Matthew’s Gospel was in existence), -when Justin wrote. Nor is there any evidence that it -was in use, at <i>any</i> period, except among the Nazarenes (a -small Judaizing sect of Christians), and the Cerinthians, and -Ebionites, two heretical sects. The very authorities quoted -to prove its existence, clearly show that it was never in -<i>general</i> use, or accepted by the churches generally. Neither -the work itself, nor Jerome’s translation of it, has been in -existence <i>for centuries</i>. From what is known of it, it seems -to have been<a id="FNanchor_34" href="#Footnote_34" class="fnanchor">[9]</a> the Hebrew Gospel of Matthew, “not entire -and perfect, but corrupted and curtailed.” It omitted the -first two chapters. Some of the corruptions show its true -character<a id="FNanchor_35" href="#Footnote_35" class="fnanchor">[10]</a> so far as it varied from Matthew’s Hebrew Gospel; -for as Papias wrote, and the Fathers generally believed, -Matthew first composed his Gospel in the Hebrew dialect.</p> - -<p>“The Preaching of Paul” was less known, and even of less -account, than the other. Judge Waite says (p. 229) that it -“was referred to by Lactantius and others, and was generally -known in the second century.” But he furnishes no evidence -of it, and Lactantius died about A.D. 325. As to its contents, -Judge Waite only says that “It contained references to the -Sybilline writings; also to the fire in Jordan at the time of -the baptism of Jesus.” There is no good reason to suppose -that it was <i>extant</i> when Justin wrote; and most certainly, it -was never received by the churches generally. Eusebius -does not seem to have known anything of it, unless to -reject it as spurious. He says (Book III., c. 25): “Among<span class="pagenum"><a id="Page_38"></a>[38]</span> -the spurious, must be numbered both the books called ‘The -Acts of Paul,’ and that called ‘Pastor,’ and ‘The Revelation -of Peter.’”</p> - -<p>Eusebius also is equally pronounced against the production -called the “Gospel according to Peter.” That this “Gospel” -was referred to by Justin in the passage before considered -(<i>vide</i> c. 4), is the fact <i>to be proved</i>. The first <i>mention</i> of -it, was by Serapion<a id="FNanchor_36" href="#Footnote_36" class="fnanchor">[11]</a>, who became Bishop of Antioch A.D. -191, fifty years after Justin wrote. He found a few copies -of it among his flock, which he replaced, substituting Mark’s -Gospel for it, for the reason that he found in it “many things -superadded to the sound faith of our Saviour; and some also -attached, that are foreign to it.” This <i>bishop</i> seems to have -had no knowledge of its existence till that time. It favored -the Docetæ, from some of whom it had come into his parish. -The pretence that Tertullian referred to it, and intended to -assert that in his day the Gospel of Mark was understood to -have this Gospel of Peter for its original, has nothing to rest -upon but another perversion of Tertullian’s meaning. The -passage relied upon is here given with such words in italics -as must be <i>supplied</i> to warrant the use which has been -attempted to be made of it: “The Gospel which Mark published -is affirmed to be” <i>what is known as</i> “Peter’s” <i>Gospel</i>, -“whose interpreter Mark was.” This forced construction, -would make Mark the interpreter, <i>not</i> of Peter, but of the -heretical work at some time known by some as <i>Peter’s Gospel</i>. -Not Strauss himself, nor even the author of “The Supernatural,” -so interpreted Tertullian. What Tertullian wrote -was, that “The Gospel which Mark published is affirmed to -be Peter’s; whose interpreter Mark was.” Marcion mutilated -Luke’s Gospel, and Judge Waite says, “Tertullian called him <i>a -hound</i>.” If any one in his day had perverted his language as -to Mark’s Gospel, so as to make it endorse the work which -Serapion (who was a cotemporary of Tertullian) suppressed -as heretical, Tertullian would not have been likely to have -used a <i>less</i> expressive word than that which he applied to<span class="pagenum"><a id="Page_39"></a>[39]</span> -Marcion. Tertullian simply meant, as Papias had written, -and the church believed, that Mark was Peter’s <i>interpreter</i>, -and in <i>that</i> sense Mark’s Gospel was Peter’s Gospel.</p> - -<p>The next writer referred to for “Peter’s Gospel” is Origen, -A.D. 230. Origen says: “There are some who say the -brethren of Christ were the children of Joseph by a former -wife, who lived with him before Mary; and they are induced -to this opinion by some passages in that <i>which is entitled</i> -(the italics are ours) ‘The Gospel of Peter, or the Book of -James.’” When it is considered that Origen, in most explicit -terms, declares that our four Gospels “are the only undisputed -ones in the whole Church of God throughout the -world,” and that of these, “the second is according to Mark, -who composed it as Peter explained it to him, whom he also -acknowledges as his son in his General Epistle,” the perversion -of his language is apparent. Mr. Norton, whose -opinion, it is conceded, “is entitled to great weight,” upon a -careful examination of the subject, believes that this “Gospel” -was not a history or biography of Christ’s ministry at -all, but only a <i>doctrinal</i><a id="FNanchor_37" href="#Footnote_37" class="fnanchor">[12]</a> treatise. <i>Not a single fragment -of it has come down to us.</i> There is no evidence from any -quarter that it was <i>generally</i> received in the churches <i>at any</i> -period; on the contrary, the evidence, so far as it goes, proves -that it was not so received. It was the Gospel exclusively -used by the Ebionites,<a id="FNanchor_38" href="#Footnote_38" class="fnanchor">[13]</a> and neither Justin nor the majority -of Christians in his time were Ebionites. Its very suppression -by Serapion is conclusive; and there is nothing to -impeach Eusebius’ judgment against it. There is no evidence -that it was even in existence when Justin wrote, for -the mere fact of its being found by Serapion forty or fifty -years after is too remote. <i>Hence</i>, if Justin, in the paragraph -before quoted in chapter four, by “<i>him</i>” meant Peter, instead -of Christ (which we do not accept),<a id="FNanchor_39" href="#Footnote_39" class="fnanchor">[14]</a> the Gospel of -Mark, which in a sense was understood to be Peter’s, was the -one intended; and the true construction of the words in -question is of minor importance.</p> - -<p><span class="pagenum"><a id="Page_40"></a>[40]</span></p> - -<p>Judge Waite has succeeded as well as any one, in his attempt -to find <i>other</i> writings than our Gospels, that will meet the -necessities of the case. Professor Lipsius, one of the most -eminent scholars in Germany, says,<a id="FNanchor_40" href="#Footnote_40" class="fnanchor">[15]</a> “The attempt to prove -that Justin Martyr and the Clementine Homilies had one -extra-canonical authority common to them both, either in the -Gospel to the Hebrews or in the Gospel of St. Peter, has -altogether failed.” Of recent writers this side of the ocean, -Dr. Ezra Abbot of Harvard College (who has already “a -distinguished Continental reputation”), states,<a id="FNanchor_41" href="#Footnote_41" class="fnanchor">[16]</a> after a thorough -examination of the whole subject, as some of the results: -“We have seen that there is no <i>direct</i> evidence of any -weight that Justin used either the ‘Gospel according to the -Hebrews’ (so far as this was distinguished from the Gospel -according to Matthew) or the ‘Gospel according to Peter.’ -That he should have taken either of these as the source of -his quotations, or that either of these constituted the ‘Memoirs’ -read generally at public worship in the Christian -churches of his time, is in the highest degree improbable.”... -“Still less can be said in behalf of the hypothesis that -any other Apocryphal ‘Gospel’ of which we know anything, -constituted the ‘Memoirs,’ which he cites, if they were one -book, or was included among them, if they were several.”</p> - -<p>Mr. Rowe’s<a id="FNanchor_42" href="#Footnote_42" class="fnanchor">[17]</a> judgment is, that the facts referred to by -Justin, but not recorded in the Gospels, stand to those which -<i>are</i> recorded, in the proportion of only four, to one hundred -and ninety-six. In other words, that all but four out of -about two hundred references, appear in the Gospels. “It is -marvellous,” he says, “when we consider the nearness of the -time when Justin lived to our Lord’s ministry, that he should -have preserved so few incidents respecting it which vary -from those in our Gospels, rather than that those to which he -has referred should present the slight variations they do; for -it is an interval within which traditionary reminiscences -must have possessed all their freshness.”</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_26" href="#FNanchor_26" class="label">[1]</a> P. 16 of “Authorship of the Fourth Gospel,” etc. (1880).</p> - -</div> - -<p><span class="pagenum"><a id="Page_41"></a>[41]</span></p> - -<div class="footnote"> - -<p><a id="Footnote_27" href="#FNanchor_27" class="label">[2]</a> The <i>Daily Inter-Ocean</i> of Feb. 12, 1881. To the same effect, “The -Authorship,” p. 98, note 6; The Supernatural Origin of Christianity, by -George P. Fisher, D.D., Professor of Christian History in Yale College -(1870), p. 191-2; Origin, etc., by Prof. C. E. Stowe (1867), p. 185, c. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_28" href="#FNanchor_28" class="label">[3]</a> “And the angel of God who was sent to the same virgin at that time, -brought her the good news, saying, ‘Behold thou shalt conceive of the -Holy Ghost and shalt bear a son, and he shall be called the Son of the -Highest, and thou shalt call his name Jesus, for he shall save his people -from their sins.’” After a dozen lines, the last clause is repeated as follows: -“Wherefore, too, the angel said to the virgin, ‘Thou shalt call his -name Jesus, for he shall save his people from their sins.’” The last clause -seems to have been transferred from Matthew by Justin. The Protevangelium -(c. 11) reads as follows: “And she hearing, reasoned with herself, -saying: Shall I conceive by the Lord, the living God? And shall I -bring forth, as every woman brings forth? And the angel of the Lord -said: Not so, Mary; for the power of the Lord shall overshadow thee; -wherefore also that holy thing which shall be born of thee shall be called -the Son of the Most High. And thou shalt call his name Jesus, for he -shall save his people from their sins. And Mary said: Behold the servant -of the Lord before his face; let it be unto me according to thy word. And -she made the purple and the scarlet and took them to the priest,” etc. -The account is preceded by the story that it had fallen to her lot to spin -purple and scarlet for the veil of the temple, and that when the angel -spake to her she was going with a pitcher to fill it with water. It is not -easy to believe that Justin’s simple narrative came from such a source.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_29" href="#FNanchor_29" class="label">[4]</a> The Land and the Book, by W. M. Thompson, D.D., twenty-five years -a missionary of the A. B. C. F. M., in Syria and Palestine, Vol. II, p. 503.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_30" href="#FNanchor_30" class="label">[5]</a> The first part contains a graphic account of the trial and crucifixion. -At the trial witnesses are represented as appearing before Pilate and narrating -different miracles which had been performed. Judge Waite devotes -considerable space in comparing these accounts with the Gospel narratives. -He argues that the Apocryphal account must have been the earlier -one, <i>because</i> of its brevity, and because it does not include <i>all</i> the miracles. -This is as if one should infer that the plea of the advocate, or the charge -of the judge, preceded the testimony, or the compendium, the history.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_31" href="#FNanchor_31" class="label">[6]</a> Matt. ix. 27; xii. 23; xv. 22; Mark x. 47; xii. 35-7; Luke xx. 30-1; -xl. 6; xviii. 38-9; John vii. 42; Acts xiii. 23; Ro. i. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_32" href="#FNanchor_32" class="label">[7]</a> Protevangelium, p. 17; vol. 16, Ante-Nicene Christian Library, pp. -18-19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_33" href="#FNanchor_33" class="label">[8]</a> Apology, c. 34. “Now there is a village in the land of the Jews, thirty-five -stadia from Jerusalem, in which Jesus Christ was born, as you can -ascertain also from the registers of the taxing made under Cyrenius, your -first procurator in Judea.” Dial. c. 78. “Then he was afraid and did -not put her away; but on the occasion of the first census which was taken -in Judea under Cyrenius, he went up from Nazareth where he lived to -Bethlehem, to which he belonged, to be enrolled; for his family was of -the tribe of Judah, which then inhabited that region.” Joseph was both -of the tribe of Judah, and of the house and lineage of David, and there is -no contradiction. It is to be noticed that the census is spoken of as the -<i>first</i> census that was taken. Cyrenius, called then procurator, was afterward -governor.</p> - -</div> - -<p><span class="pagenum"><a id="Page_42"></a>[42]</span></p> - -<div class="footnote"> - -<p><a id="Footnote_34" href="#FNanchor_34" class="label">[9]</a> See authorities in <a href="#Footnote_27">Note 2</a>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_35" href="#FNanchor_35" class="label">[10]</a> “Now my mother, the Holy Ghost, took me by one of my hairs, and -brought me to the great mountain even Tabor.” “Jesus said unto him, -go sell all which thou possessest and divide among the poor, and come -follow me. But the rich man <i>began to scratch his head</i>, and it did not -please him.” Origin, <i>etc.</i>, by Professor Stowe, p. 22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_36" href="#FNanchor_36" class="label">[11]</a> Abbott’s Fourth Gospel, p. 78; Eusebius, b. 6, c. 12; b. 3, c. 25.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_37" href="#FNanchor_37" class="label">[12]</a> Abbott, etc., p. 79; Waite’s History, p. 11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_38" href="#FNanchor_38" class="label">[13]</a> Abbott, etc., p. 104, Eusebius, b. 6, c. 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_39" href="#FNanchor_39" class="label">[14]</a> The entire passage is as follows: “And when it is said that he -changed the name of one of the Apostles to Peter; and when it is written -in the Memoirs of him that this so happened, as well as that he changed -the names of other two brothers, the sons of Zebedee, to Boanerges, which -means sons of thunder; this was an announcement of the fact that it was he -by whom Jacob was called Israel, and Oshea called Jesus (Joshua) under -whose name the people who survived of those who came from Egypt were -conducted into the land promised to the patriarchs.” The controversy is, -whether the personal pronouns “He” and “Him” refer to Jesus, or whether -“Him” refers to Peter. Judge Waite says that Justin has ten times -“Memoirs of the Apostles,” and five times, “Memoirs,” and not once, -“Memoirs of Christ.” It is true we do not find “Memoirs of Christ.” -But confessedly the Memoirs intended were of or concerning Christ, and -not of or concerning the Apostles, or either of them. Justin used the -expression Memoirs of the Apostles just as we say the Gospel of John. -They were concerning Christ; he is the grand subject of discourse in all -Justin’s writings. And in Ap. c. 33, Justin speaks of those “who have -written Memoirs of all things concerning our Saviour Jesus Christ.” In -the proper and highest sense they should only be spoken of as “Memoirs -of Christ.”</p> - -<p>Judge Waite, after the author of “The Supernatural” (p. 337), says, to -refer to the more distant antecedent is contrary to the rule. The rule is of -but slight importance as compared to the whole scope. And to apply the -rule here, Peter would be the one who changed the names of the sons of -Zebedee; for Peter, and not Christ, would be the last antecedent.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_40" href="#FNanchor_40" class="label">[15]</a> As quoted by Dr. Ezra Abbot, pp. 98, 99; see, also, <i>Inter-Ocean</i> of February -12, 1881.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_41" href="#FNanchor_41" class="label">[16]</a> Abbot, etc., p. 103, 104; <i>Inter-Ocean</i> of February 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_42" href="#FNanchor_42" class="label">[17]</a> Bampton Lectures for 1877, pp. 279, 281.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_43"></a>[43]</span></p> - -<h2 class="nobreak" id="CHAPTER_VIII">CHAPTER VIII.<br /> -<span class="smaller">PRESUMPTION OF PERMANENCY.</span></h2> - -</div> - -<p>In general, says Mr. Phillips,<a id="FNanchor_43" href="#Footnote_43" class="fnanchor">[1]</a> there is a presumption in favor -of the continuance of what is once proved to have existed. -It is a familiar principle of law, says Chief Justice Parker, -that a state of things once shown to exist is presumed to continue -until something is shown to rebut the presumption. -And this position, says Professor Greenleaf, is founded “on -the experienced <i>continuance</i> or permanency of longer or -shorter duration in human affairs. When, therefore, the existence -of a person, a personal relation, or a state of things, -is once established by proof, the law presumes that the person, -relation, or state of things continues to exist as before, -until the contrary is shown, or until a different presumption -is raised from the nature of the subject in question.” With -other examples of the application of this presumption, he -mentions opinions and religious convictions: “The <i>opinions</i> -also of individuals, once entertained and expressed, and the -<i>state</i> of <i>mind</i>, once proved to exist, are presumed to remain -unchanged until the contrary appears. Thus, all the members -of a Christian community, being presumed to entertain -the common faith, no man is supposed to disbelieve the existence -and moral government of God, until it is shown from -his own declarations.” This presumption being founded in -reason and experience, is of universal application. It is not -conclusive, but stands “until something is shown to rebut it.” -It is the basis of Hume’s argument against miracles, but -which he misapplies, making it conclusive instead of presumptive -evidence. As a presumption, it is strictly applicable -to the question in hand, and will be found to have great force. -For, from this natural and reasonable presumption, it should -be taken, unless the contrary is proved, that the accepted<span class="pagenum"><a id="Page_44"></a>[44]</span> -“Memoirs” of Justin’s time <i>remained</i> in the churches. Hence -if we can ascertain with entire certainty <i>what</i> “Memoirs” -were accepted in the churches in the year 180, and no evidence -of displacement and substitution appears, we shall have -<i>most satisfactory evidence</i> what “Memoirs” were the ones intended -by him in his Apology.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_43" href="#FNanchor_43" class="label">[1]</a> Phillips on Evidence, 4th Am. Ed., 640: 17 N. H. Rep., 409: 1 Greenleaf -on Evidence, §§ 41, 42.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_45"></a>[45]</span></p> - -<h2 class="nobreak" id="CHAPTER_IX">CHAPTER IX.<br /> -<span class="smaller">THE MEMOIRS OF THE YEAR ONE HUNDRED AND EIGHTY.</span></h2> - -</div> - -<p>There is undoubted proof that within forty years from the -time Justin wrote his First Apology, our Four Gospels (and -no others) with the Book of Acts, were universally received in -the church, as we now receive them. It comes from the writings -of Agrippa Castor, Apollinaris, Bishop of Hierapolis, -Apelles, Athenagoras, Basilides, Celsus, Clement of Alexandria, -Eusebius, Heracleon, Irenæus, Jerome, Marcion, Melito, Bishop -of Sardis, Origen, Pantænus, Polycarp, Serapion, Tatian, Theophilus, -Tertullian, Valentine, The Letter of the Church of Vienne -and Lyons, and the unknown authors of the Clementine -Homilies, and the Muratori Canon—Christians, Gnostics, -Heretics, and Heathen, all concurring to prove universal reception, -beyond a reasonable doubt. So strong is this proof that -even Strauss does not deny such reception by the <i>end</i> of the -second century, and he admits that there is evidence of -an <i>earlier</i> date. He says: “We learn from the works of -Irenæus, of Clement Alexandrinus, and of Tertullian, that, -at the end of the second century after Christ, our Four -Gospels were recognized by the orthodox church as the -writings of the Apostles and the disciples [companions] -of the Apostles, and were separated from many other similar -productions, as authentic records of the life of Jesus. The -first Gospel, according to our Canon, is attributed [i. e. -by the authors named] to Matthew, who is enumerated -among the twelve Apostles; the fourth to John, the beloved -disciple of our Lord; the second to Mark, the interpreter of -Peter;<a id="FNanchor_44" href="#Footnote_44" class="fnanchor">[1]</a> and the third to Luke, the companion of Paul. We -have, besides, the authority of earlier authors, both in their -own works, and in quotations cited by others.” As a false -witness sometimes admits a part, the better to conceal what<span class="pagenum"><a id="Page_46"></a>[46]</span> -is more important, so Strauss <i>admits</i> a state of things as existing -at the <i>end</i> of the century, that, beyond dispute, should -be carried back to a time at least twenty years earlier. Thus -Professor Fisher, in his exhaustive work, says of John’s Gospel -(which is conceded to have been the last): “We choose -to begin<a id="FNanchor_45" href="#Footnote_45" class="fnanchor">[2]</a> with the unquestioned fact of the universal reception -of the Fourth Gospel as genuine in the last quarter of -the second century. At that time we find that it was held in -every part of Christendom to be the work of the Apostle -John. The prominent witnesses are Tertullian in North -Africa, Clement in Alexandria, and Irenæus in Gaul.” And -Professor Abbot<a id="FNanchor_46" href="#Footnote_46" class="fnanchor">[3]</a> says: “I begin with the statement, which -cannot be questioned, that our present Gospels, and no -others, were received by the great body of Christians as -genuine and sacred books during the last quarter of the -second century.”</p> - -<p>Theophilus of Antioch, <i>as early</i> as A.D. 180, not only quotes -from the Fourth Gospel, as Scripture, but names John as its -author, as follows:<a id="FNanchor_47" href="#Footnote_47" class="fnanchor">[4]</a> “As the Holy Scriptures, and all who -have the Spirit, teach us, among whom John says, ‘In the -beginning was the Word, and the Word was with God;’ signifying -that God alone was in the beginning, and that the -Word was in him. And then he says, the Word was God, -and all things were made by Him, and without him there was -not anything made.” Theophilus also wrote a Commentary -upon the Gospels. Before this time, also, our Gospels and -Acts had been included in a list<a id="FNanchor_48" href="#Footnote_48" class="fnanchor">[5]</a> of canonical books -received in the churches. They were in their present -order, and, as far as their authorship is stated, are attributed -to the persons whose names are now assigned to -them. And before<a id="FNanchor_49" href="#Footnote_49" class="fnanchor">[6]</a> this date, Celsus (who anticipated Strauss -by seventeen hundred years) had cited alleged contradictions -in the Gospels, and particularly as to there being one or two -angels at the sepulchre. He attempted to ridicule the idea -that blood and water came from Jesus’ side—a fact that is -stated only in John. He refers to the fact that Christ<span class="pagenum"><a id="Page_47"></a>[47]</span> -“after his death arose, and showed the marks of his -punishment, and how his hands had been pierced.” Although -he does not <i>name</i> the authors of the books, yet -his numerous quotations correspond with them, including -Luke and John. And in respect to all of the discrepancies, -etc., he says: “All these things I have taken -out of your own books,” i. e. Scriptures. “We need,” says -he, “no after witness, for you fall upon your own swords.” -His work has not come down to us except as contained in -Origen’s writings, which, however, quote so fully from it, that -it is nearly reproduced. And ten years<a id="FNanchor_50" href="#Footnote_50" class="fnanchor">[7]</a> before this time, -Tatian, who had been a disciple of Justin (but after Justin’s -death became heretical), wrote a Commentary or Harmony -upon the Gospels. He called it Diatesseron, which means -the Gospel of the Four. The celebrated Syrian, Father -Ephræm, who died A.D. 373, wrote a commentary on it. Bar-Salibi, -who flourished in the last part of the twelfth century, -was also well acquainted with Tatian’s work; and says that it -began with John i. 1: “<i>In the beginning was the Word</i>.”</p> - -<p>Before this date, Heracleon, a disciple of the Gnostic Valentine, -wrote a commentary upon the Fourth Gospel. The work -is known<a id="FNanchor_51" href="#Footnote_51" class="fnanchor">[8]</a> to us through many fragments, which Origen has -woven into his own commentary on the same Gospel.</p> - -<p>Quotations from the canonical Gospels <i>between</i> the periods -mentioned are very numerous. It is unnecessary to cite -them, or to give other specific proof of a state of things existing -<i>as early</i> as 180, as shown by most incontrovertible evidence, -whatever doubt may be had as to some items of this evidence. -Indeed an earlier date might properly be assumed than that -taken as the basis of our argument. Thus Dr. Charteris, in -his recent work, says, in view of all the circumstances: “When -we pass the <i>middle</i> of the century, and come to the works of -Tatian, Athenagoras, and Theophilus (with a quotation by -name) we are out of the region of controversy.” (Canonicity, -lxxxi.) There were a few persons called the Alogi, a nickname -having the double meaning of “deniers of the doctrine of the<span class="pagenum"><a id="Page_48"></a>[48]</span> -Logos,” and “men without reason,” who denied John’s -authorship of the Fourth Gospel. They were probably a few<a id="FNanchor_52" href="#Footnote_52" class="fnanchor">[9]</a> -eccentric individuals, who attracted no attention, and none of -whose names are preserved. The fact that they appealed to -no tradition in favor of their views, denied John’s authorship -of the Apocalypse likewise, and absurdly ascribed both to -Cerinthus, whom no one supposes could have been their -author, shows that they were persons of no critical judgment. -They were <i>outside</i> of the churches of which Justin wrote. The -reception of the canonical Gospels, to the exclusion of all -others, was <i>universal</i> in those churches.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_44" href="#FNanchor_44" class="label">[1]</a> Not the interpreter of “<i>Peter’s Gospel!</i>” (Page 49-50, Vol. 1, of “The -Life of Jesus,” etc., 1860).</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_45" href="#FNanchor_45" class="label">[2]</a> P. 39 of “The Supernatural Origin of Christianity,” (1870), by Prof. -Fisher.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_46" href="#FNanchor_46" class="label">[3]</a> P. 13 of “The Authorship of the Fourth Gospel” (1880).</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_47" href="#FNanchor_47" class="label">[4]</a> P. 177 of Prof. Stowe’s “Origin and History of the Books of the New -Testament” (1867); Strauss’ Life of Christ, p. 52; Waite’s History, pp. -302, 354; p. 130 of Fisher’s “Supernatural Origin,” etc.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_48" href="#FNanchor_48" class="label">[5]</a> A fragment of this writing was discovered by the Italian scholar Muratori, -and from him is called the Muratori Canon. It is written in Latin, -but is supposed to have been first written in Greek. The first part of the -writing is wanting, so that it begins with Luke, which it calls the “Third -book of the Gospel according to Luke.” It was found in the Ambrosian -Library, at Milan, in a manuscript containing extracts from writings of -Ambrose, Chrysostom, and others. It professes to give a list of the writings -that are recognized in the Christian Church. Judge Waite (p. 412) -assigns A.D. 190 as its date. Prof. Curtiss says of it: “<i>The most eminent -New Testament scholars</i> in America, England and Germany, with a few -exceptions, hold that it was written in the last quarter of the second century -(the most setting the date at about 170-180 A.D.) Some of them are: -Prof. Ezra Abbot, of Harvard College; Drs. E. A. Abbott, Canon Wescott, -W. A. Sanday, Credner, Weiseler, Bleek, Reuss, Hilgenfeld, and many -others” (<i>Inter-Ocean</i>, February 12, 1881). The Fragment contains internal -evidence of the time when it was written. In reference to the “Pastor” -it says: This “did Hermas write, <i>very recently, in our times</i>, in the city of -Rome, while his brother Bishop Pius sat in the chair in the church of -Rome.” Now Pius was Bishop from A.D. 142 to 157. Waite’s History, -p. 232.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_49" href="#FNanchor_49" class="label">[6]</a> In reply to Judge Waite, who assigned A.D. 210 to Celsus, Professor -Curtiss says that “Dr. Keim, who belongs to the most liberal German -school, and who made a very careful investigation of the subject (Celsus -Wahres Wort, Zurich, 1873), sets the date in the year 177 or 178, A.D.” -See also Smith and Wace’s Dictionary of Christian Biography, London, -1877, vol. 1, p. 436; Fisher, p. 42; “Heart of Christ,” by Edmund H. -Sears, 1873, p. 148; Abbott’s Fourth Gospel, etc., p. 58. See also Sanday, -p. 262, and Canonicity, by Dr. Charteris, 1880, p. 369. Origen, in one -place, in answering his objections, speaks of him as “a man long since -dead.”</p> - -</div> - -<p><span class="pagenum"><a id="Page_49"></a>[49]</span></p> - -<div class="footnote"> - -<p><a id="Footnote_50" href="#FNanchor_50" class="label">[7]</a> Pp. 52-53 of Abbot’s Fourth Gospel.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_51" href="#FNanchor_51" class="label">[8]</a> “Tischendorf’s Origin of the Four Gospels,” p. 89.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_52" href="#FNanchor_52" class="label">[9]</a> Abbott’s Fourth Gospel, pp. 18, 20; Fisher, p. 69.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_50"></a>[50]</span></p> - -<h2 class="nobreak" id="CHAPTER_X">CHAPTER X.<br /> -<span class="smaller">ASCENDING THE STREAM.</span></h2> - -</div> - -<p>Now consider the tremendous force of the proved fact that, -within forty years of the time when Justin wrote his First -Apology, we reach a period when it is no longer a debatable -question whether our Gospels are “the Memoirs” of Christ -which were read with the Prophets in city and country. The -presumption of <i>continuance</i> attaches. It has before been -proved beyond a reasonable doubt that, in the year one hundred -and forty, there were accepted “Memoirs” of our Lord, -which were read with the Prophets in all the churches. There -is no evidence whatever that those Memoirs in the intervening -forty years were dropped and others substituted for them; -therefore it should be presumed that they were in the churches -in the year one hundred and eighty; and the Memoirs in the -churches at this latter period <i>are positively known and seen, to -have been the Canonical Gospels</i>. They have come closer to -us, and in the nearer vision we are able to determine their -identity with the utmost certainty. And the natural presumption -that there was no substitution within the short -interval of forty years, is immensely strengthened by the -difficulties attending any attempted substitution,—difficulties -so great that they must have left unmistakable evidence of -conflict upon the page of history. The churches were very -numerous, and occupied a territory of more than two thousand -miles in extent from Syria to Gaul. Each church had its -bishop or presbyter, and elders; and in each church, once in -seven days, were the Memoirs of our Lord read with the -Prophets. There were hundreds who, from their own recollections, -and thousands who, from their parents or instructors, -at any given time within these forty years, had perfect knowledge -what Memoirs were thus read in the year one hundred<span class="pagenum"><a id="Page_51"></a>[51]</span> -and forty. Young men of twenty then, were only sixty, forty -years later. Was there a substitution in those forty years, -and these bishops, and elders, and thousands of communicants -every Sabbath of all ages, not know it; or knowing it had not -objected; or objecting, and history have no record of it? Not -a few of these were educated men; and indeed all the bishops -and elders may be presumed to have been as well versed in the -accepted Gospels as in the writings of the prophets. It is to -be borne in mind that we are dealing now with the question -of substitution within the short period of forty years. A -<i>score</i> of names can be given of men living within that time or -immediately after, who, from their own recollection or from -others, must have had perfect knowledge of the whole subject: -Athenagoras, a philosopher at Athens about the year one -hundred and sixty; Caius, a presbyter at Rome about the -year two hundred; Claudius Apollinaris, Bishop of Hierapolis, -<i>cir.</i> 173; Clement of Alexandria, who became the head of the -Alexandrian School in 187; Dionysius, Bishop of Corinth, who -died a martyr in 173; Hegesippus, the historian (whose -works are now lost), who died in 180; Hermas, who was -prominent toward the close of the century; Irenæus, Bishop -of Lyons; Justin himself, whose martyrdom was as late as the -year 165; Leonides, the martyr; Melito, Bishop of Sardis; -the world-renowned Origen, son of Leonides; Pantænus; -Polycarp; Polycrates, Bishop of Ephesus; Pothinus the predecessor -of Irenæus (and whose martyrdom was about 167); -Serapion, Bishop of Antioch; Tertullian, the eloquent Roman -lawyer of Carthage; Theophilus, the predecessor of Serapion; -and Victor, Bishop of Rome.</p> - -<p>It may be said, and with truth, that the Fourth Gospel, -whenever introduced, came in not as a substitute, but as a -supplement. The evidence, however, is conclusive that by the -year one hundred and eighty, it had obtained as permanent a -footing as either of the other Gospels. Its reception was as -hearty, and the tradition of its authorship as strong, as in -respect to the others. To infer that it was the forged product<span class="pagenum"><a id="Page_52"></a>[52]</span> -of the period now under consideration, or any other, is as if De -Soto had concluded that the mighty stream which he discovered -hastening to the Gulf, with deep and rapid current, -so wide that a man could scarcely be seen from shore to shore, -had its origin not in far-off lakes or mountains, but in some -miserable crocodile swamp of the country he was traversing, -and but just out of sight. And <i>who</i> forged the Fourth Gospel -and imposed it as John’s upon this score of persons, and -hundreds of others? Or did these men conspire together, to -deceive themselves, the churches, and the world? What -name has come down to us from <i>that</i> age, or any other, who -was <i>capable</i> of such an undertaking? What <i>forger</i> wrote -those discourses of Our Lord with Nicodemus? Or those -with the women of Samaria? Or those with his disciples on -the eve of his crucifixion? Or the parable of the good Shepherd? -Or that memorable prayer recorded in the seventeenth -of John? That any <i>sane man</i> should attribute either of these -to a <i>criminal forger</i> would be incredible, if we were not confronted -with the fact. And what sort of a man was this forger -of the Fourth Gospel? We have Baur’s conception of him as -“A man of remarkable mind, of an elevated spirit, and penetrated -with a warm adoring faith in Christ as the Son of God -and Saviour of the world!” And Baur thinks it <i>easier</i> to -believe (without proof) in the existence of this remarkable -genius and elevated character, who would <i>invent</i> fictitious discourses, -<i>falsely</i> attribute them to the Christ whom he <i>adored</i>, -and <i>forge</i> the name of the beloved disciple, than to believe -with the whole body of the Christian Church, that the discourses -and utterances were those of our Lord!<a id="FNanchor_53" href="#Footnote_53" class="fnanchor">[1]</a> If John did -not write the Fourth Gospel, <i>who did</i>? Not one of those -who deny his authorship, can give an answer to this question. -It is no answer to say that many in the second century believed -that Hermas (whom Paul mentions in his Epistle to the -Romans), wrote the Pastor or Shepherd of Hermas. Such -was not the universal sentiment. The work was never generally -received as Scripture. On the contrary, the author of<span class="pagenum"><a id="Page_53"></a>[53]</span> -the Muratorian Fragment, while placing the Four Gospels in -the list of canonical books universally received, says of “The -Pastor,” that it was written “very recently in our times” by -another Hermas, a brother of the Bishop of Rome, and that it -was read in “some of the churches,” not as Scripture but for -“edification,” the same as the Epistle of Clement. It was -rejected by Tertullian, not only as Apocryphal, but as hurtful. -Nor is it any answer, to say that the so-called Epistle of -Barnabas was early attributed to Barnabas the Levite. In -the first place, it is by no means certain that this tradition -was unfounded. From the little we know of Barnabas, -it would be rash to conclude that he could not have written it. -If uninspired, he <i>may</i> have written just such a book. In the -second place, no one ascribed it to him till the time of Clement -of Alexandria, and it was ranked by Eusebius among the -“spurious” writings, which, however much known and read -in the church, were never regarded as authoritative. Eusebius -also places The Pastor Hermas in the list of writings whose -authorship is disputed. The Fourth Gospel rests upon an -entirely different basis. There was but <i>one</i> tradition in -respect to it, and from our first knowledge of it, it was regarded -as authoritative, and its authorship was undisputed; for the -slight exception of the few individuals, called the Alogi, is of -no account. It was included in the commentaries and harmonies -to which reference has been made; and such works -would not have been written until the books upon which they -were based had been long enough in the churches for a felt -need of commentaries upon them. It was quoted as Scripture -by Theophilus, and John its author was expressly named as -moved by the Holy Ghost. In the Muratori Canon, it was -placed as Scripture in the list of Canonical books, universally -received. And that it could not have come in after the year -one hundred and forty, or have been received unless it was -genuine, will be still more obvious from a more particular -consideration of some of those who accepted it. Pantænus, -who was at the head of the Alexandrian school in the year<span class="pagenum"><a id="Page_54"></a>[54]</span> -one hundred and eighty, was (says Eusebius) distinguished -for his learning. Before his conversion he was a Stoic philosopher. -After that, and before he became the head of the -Catechetical school, he traveled extensively as an Evangelist. -He went as far as the Indies, where he found that the Apostle -Bartholomew, who had preceded him, had left the Gospel of -Matthew in Hebrew. Pantænus could not have been ignorant -of the “Memoirs,” which were accepted in Justin’s time, and -he lived until the year two hundred and twelve. We have no -<i>direct evidence</i> from <i>him</i>; but Clement, his pupil and successor, -and noted for his learning, could not have been ignorant -of the opinions of Pantænus; and from Clement there is the -strongest testimony. He flourished between A.D. 165 and -220, and became head of the Alexandrian School in A.D. 187. -Origen, his successor, with his great genius and acquirements, -and extensive travel, and from his father Leonides, and his -predecessors Clement and Pantænus, must have been fully -informed of the “Memoirs” which were in the churches in -the year one hundred and forty. And he says, that he has -“understood <i>from tradition</i>, respecting the Four Gospels, -<i>which are the only undisputed ones in the whole church of God -throughout the world</i>,” that the first was by Matthew, the -second by Mark, “who composed it as Peter explained to -him,” the third by Luke, the companion of Paul, and “last of -all” John “who reclined upon the breast of Jesus,” has left -one Gospel, in which he confesses that he could write so -many that the whole world could not contain them. Tertullian, -the celebrated lawyer, says, “Of the Apostles, John -and Matthew published the faith to us.” In defending the -Gospel of Luke against the mutilation of the heretic Marcion, -he positively affirms that all the churches founded by the -Apostles accepted, not Marcion’s abridgment of Luke, but a -well-known form which had been “<i>received from its first -publication</i>;” and that the other Gospels had been received -from the same sources in authenticated copies. “In his -abundant writings,” says Norton,<a id="FNanchor_54" href="#Footnote_54" class="fnanchor">[2]</a> “there is not a chapter in<span class="pagenum"><a id="Page_55"></a>[55]</span> -the Gospels of Matthew, Luke and John, from which he does -not quote,” and from most of them his quotations are numerous. -Tertullian was born at Carthage about A.D. 160, and -from his conversion, about the year one hundred and eighty-five, -he entered with great earnestness and ability into a -vindication of Christianity, and the discussion of various questions -connected with it. This able advocate could not have -been misinformed of the usages of the churches less than half -a century previous to the time when he entered upon his work.</p> - -<p>The evidence of Irenæus is still more conclusive. He was -born in Syria about A.D. 120, and he was therefore twenty -years old when Justin wrote. His teacher was Polycarp, -Bishop of Smyrna, and his immediate predecessor at Lyons -was Pothinus. Polycarp, at his martyrdom, was asked to -save his life by denying Christ. “No,” he said, “eighty and -six years have I served him and he never did me any injury; -how, then, can I blaspheme my King and my Saviour?” -<i>Pothinus</i>, at <i>his</i> martyrdom, <i>cir.</i> 177, was more than ninety -years old. The lives of these two men reached far back into -the first century. They were at, or past, middle life when -Justin wrote, and presbyters of important churches; and it is -utterly incredible that they should not have known what -“Memoirs” were read in their churches in Justin’s time. -And it is <i>equally incredible</i> that Irenæus, the disciple of the one -and the immediate successor in office of the other, and <i>himself</i> -<i>twenty years old</i> when Justin wrote, should not have been as -well informed upon this subject. Yet Irenæus quotes<a id="FNanchor_55" href="#Footnote_55" class="fnanchor">[3]</a> from -our Gospels and Acts, as Scripture, ascribes their authorship -to Matthew, Mark, Luke and John, and says that such was -the accepted tradition in all the churches. After referring to -the others, he says of the Fourth Gospel: “Afterwards John, -the disciple of our Lord, the same that lay upon his bosom, -also published the Gospel while he was yet at Ephesus, in -Asia” (Eu. v. 8). And again<a id="FNanchor_56" href="#Footnote_56" class="fnanchor">[4]</a>: “All the Elders testify, who -were conversant with John, the disciple of our Lord, in Asia, -that he delivered these things.” About A.D. 180, in a treatise<span class="pagenum"><a id="Page_56"></a>[56]</span> -against heretics, he appeals to the canonical Gospels with as -much confidence that they are all well known and accepted by -Christians, as any would do at the present day. Tischendorf<a id="FNanchor_57" href="#Footnote_57" class="fnanchor">[5]</a> -says the number of passages where Irenæus has recourse to -the Gospels is about four hundred, and about eighty of these -in John. Sanday<a href="#Footnote_57" class="fnanchor">[5]</a> estimates the quotations from John in this -treatise at seventy-three. But Clement, and Origen, and -Pantænus, and Polycarp, and Pothinus, and Tertullian, were -not better informed upon this subject than Serapion, who so -promptly suppressed the heretical Gospel of Peter, or than -Theophilus, his immediate successor, who was the first after -Papias (other than the author of the Muratorian Fragment) to -mention any of the four Gospels by name, or than the author of -this Fragment, or than many intelligent officers and members -of the numerous churches from the Euphrates to the Seine.</p> - -<p>With such evidence and from such sources, and the entire -absence of any evidence of <i>substitution</i>, it may well be regarded -as morally certain, that none occurred. What was -probable, from the <i>seeming</i> use of the Canonical Gospels by -Justin and his contemporaries, has become <i>a moral certainty</i>. -The Memoirs which, in the year one hundred and eighty, were -universally accepted, <i>were the same</i> that forty years before -were read with the Prophets, in city and country, in all the -churches every Sabbath day. Of this there can be no doubt. -The Memoirs of the year one hundred and eighty, <i>were</i> <span class="smcap">our -Canonical Gospels</span>; and the Memoirs of the year one hundred -and forty, <i>were</i> <span class="smcap">our Canonical Gospels</span>. And we take -our stand with Justin, with these Gospels in our hands, -only forty years from the death of John, the beloved disciple, -and at the close of a hundred years from the crucifixion of our -Lord. And still we ascend the stream.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_53" href="#FNanchor_53" class="label">[1]</a> Wright’s Logic, etc., p. 187, Tischendorf, p. 43.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_54" href="#FNanchor_54" class="label">[2]</a> Norton’s Genuineness of the Gospels, etc., Part II. c. 1; Wright, p. 187.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_55" href="#FNanchor_55" class="label">[3]</a> Wright, pp. 188, 189, Tischendorf, p. 35.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_56" href="#FNanchor_56" class="label">[4]</a> Stowe’s Origin, etc., p. 176.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_57" href="#FNanchor_57" class="label">[5]</a> Origin, etc., p. 35; Wright, p. 189.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_57"></a>[57]</span></p> - -<h2 class="nobreak" id="CHAPTER_XI">CHAPTER XI.<br /> -<span class="smaller">STILL ASCENDING THE STREAM.</span></h2> - -</div> - -<p>The evidence thus far has proved beyond a reasonable -doubt that at the writing of Justin’s First Apology, the Canonical -Gospels were read with the Prophets in city and country, -on “the day called Sunday,” as authentic Memoirs of our -Lord. Assuming the date<a id="FNanchor_58" href="#Footnote_58" class="fnanchor">[1]</a> of this Apology to have been -A.D. 138 or 139, the time was a little over one hundred years -from the Crucifixion, and less than eighty years from the -death of Mark and Luke, and all the Apostles other than -John, and only forty years from his death. How long were -these periods as they affect the argument from the universal -reception of the Gospels in Justin’s time, and from the universal -tradition in their favor which accompanied such reception? -The writer has within two days (in April, 1881) met -with three persons who saw Lafayette on his visit to New -England in 1824. One of them distinctly remembers the -sentiment<a id="FNanchor_59" href="#Footnote_59" class="fnanchor">[2]</a> which Lafayette gave at Concord, and another -shook hands with him. There were hundreds of Revolutionary -soldiers present, some of whom the General recognized -and called by name, although he had not seen their faces for -more than forty years. This was in 1824. Whittier’s poem -describes one of these soldiers, as he now remembers him, at -the time of Monroe’s tour in 1817, <i>sixty-four years ago</i>:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“Once a soldier, blame him not,</div> - <div class="verse indent0">That the Quaker he forgot,</div> - <div class="verse indent0">When to think of battles won,</div> - <div class="verse indent0">And the red coats on the run,</div> - <div class="verse indent6">Laughed aloud Friend Morrison.”</div> - </div> -</div> -</div> - -<p>And throughout the country there are thousands now living<a id="FNanchor_60" href="#Footnote_60" class="fnanchor">[A]</a><span class="pagenum"><a id="Page_58"></a>[58]</span> -who well knew men who were in active life during the War -of the Revolution. In the <i>Granite Monthly</i> for December, -1880, was published the Diary of Rev. Timothy Walker of -Concord, for the year 1780, and there were earlier Diaries -kept by him which have been preserved by his descendants. -The Diary of Matthew Patten of Bedford, from 1750 to 1790, -is in the custody of Charles H. Woodbury, Esq., of New -York. The Congregational church at Concord, of which -Timothy Walker was the first pastor, November, 1880, celebrated -its one hundred and fiftieth anniversary. There are -several towns in New Hampshire, as Londonderry, Dover, -Exeter and Portsmouth, that were settled earlier than Concord; -and some of them as early as 1623. The landing of -the Pilgrims was <i>two hundred and sixty years ago</i>. It seems -but as yesterday. A century from the Crucifixion was no -longer than a century now; and as an event, to be remembered, -the Crucifixion was as much greater than the Landing -of the Pilgrims as the glory of the noonday sun is above that -of the feeblest star in the most distant heavens. The time -that has elapsed since Timothy Walker wrote Diaries which -are now in existence is as long as from the Crucifixion to -Justin’s Apology; more than thirty years longer than from -the martyrdom of Peter and Paul to Justin’s Apology; and -sixty years longer than from John’s death to Justin’s Apology. -The churches in Justin’s time were not dealing with -writings from a dim and misty past, or of limited or infrequent -use. None were as ancient as Walker’s Diary; the -last had not seen half its years; they were in all the churches, -and read every Sabbath day. The argument which proves<span class="pagenum"><a id="Page_59"></a>[59]</span> -that there was no substitution between 140 and 180 is as -much more forcible to prove that there was no substitution -between the years 100 and 140, or between the years 60 and -100, as those times were nearer the great events which the -Gospels recorded. If, for example, there were accepted -Memoirs of our Lord in the churches in the year 100, from -the presumed <i>continuance</i> of a state of things the existence of -which has been proved,<a id="FNanchor_61" href="#Footnote_61" class="fnanchor">[3]</a> it should be <i>presumed</i> that they -remained in the churches till Justin’s time, there being no -evidence to the contrary. And so there would be the same -(or greater) difficulties in the way of displacement and substitution, -between the year 100 and the year 140, as between -the year 140 and the year 180. Justin and his contemporaries -had from their own recollection,<a id="FNanchor_62" href="#Footnote_62" class="fnanchor">[4]</a> or from others, whether parents, -teachers, presbyters or bishops, as great facilities for -knowing what Memoirs were accepted in the churches -forty years before, as had Irenæus and his contemporaries in -respect to the period of forty years before one hundred -and eighty. And there was a succession and continued life in -the churches from 100 to 140, the same as from 140 to 180. -This reasoning is applicable to Clement and his contemporaries, -and shows that Memoirs which were in the churches -in the year 100 could not have displaced accepted and -generally received Memoirs of any previous period. We -know from the Epistle of Clement, as clearly as from Justin’s -Apology, how Christians loved and adored their Divine Lord -and Master, and how strongly attached they must have been -to any Memoirs of him, which they accepted as authentic. -And the testimony of Pliny is, that Christians in his day -were accustomed to meet before daybreak and sing a responsive -hymn to Christ as God. It is utterly incredible that -accepted Memoirs of Christ, thus worshipped, should have -been thrown aside by presbyters or bishops, and hundreds of -churches, throughout the Roman Empire, without a shock -that would have left unmistakable evidences of it in history. -There being an entire absence of any evidence of displacement<span class="pagenum"><a id="Page_60"></a>[60]</span> -and substitution, it is <i>morally certain there was none</i>. -John’s Gospel, however, stands upon a different footing, since -it came in not to displace, but to supplement. John lived to -the close of the first century. <i>Who dared</i> to forge a spurious -Gospel in his name, so soon after his death that it had -obtained such a footing in the churches, at the end of forty -years, as to be quoted as his production? <i>Who</i>, during that -period, was <i>capable</i> of composing it? And how were hundreds -of presbyters or bishops, and churches, from Syria to -Gaul, persuaded to receive a spurious Gospel, as the genuine -work of the beloved disciple who was in life within the personal<a href="#Footnote_62" class="fnanchor">[4]</a> -recollections of many? It is a fact to be emphasized, -that neither this Gospel, nor the others, can be assailed on -historical or traditional grounds. <i>There is but one history or -tradition</i> concerning them. The objections to them are either -negative or speculative, mere assumptions, not supported by -any history or tradition.</p> - -<p>The first <i>use</i> of the four Gospels of which there is any history, -is in statements of facts found to be recorded in them, -and in quotations of teachings of Christ, corresponding with -them. The first <i>description</i> of them after Papias, is that of -“Memoirs” of Christ, “drawn up” by Apostles and companions -of Apostles. The first mention of them <i>by the names -of the writers</i>, ascribes their authorship to the men whose -names they now bear. There is no history or tradition of a -time when the first Gospel was ascribed to any but Matthew, -or the second to any but Mark, or the fourth to any but -John<a id="FNanchor_63" href="#Footnote_63" class="fnanchor">[5]</a>, or the third, with Acts, to any but Luke. The standing -objection that none of them is mentioned <i>by name</i> till the -time of Theophilus, and Irenæus, and the writer of the Muratori -Canon, is not of the slightest consequence as opposing -evidence. For, if these Gospels were not mentioned by name, -neither were any<a id="FNanchor_64" href="#Footnote_64" class="fnanchor">[6]</a> others; and surely we are not expected to -believe that there were <i>no originals</i>, from which the many -quotations, from Clement of Rome, in the year 97, down, were -taken. This objection proves too much. For it proves, if it<span class="pagenum"><a id="Page_61"></a>[61]</span> -proves anything, that there were <i>no</i> Gospels or writings to -answer to the quotations, which, under the circumstances, is -a palpable absurdity. Besides, it is not true in respect to the -First and Second Gospels, for Papias, certainly as early as the -middle of the second century, and probably before the year -140, gave the <i>names</i> of Matthew and Mark respectively, as -their authors, the latter being “the interpreter of Peter.”</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_58" href="#FNanchor_58" class="label">[1]</a> Judge Waite controverts the generally received opinion of the date of -Justin’s First Apology. Verissimus became Cæsar in 139, but he is not -addressed as Cæsar, but as “philosopher.” In reply to this, Mr. Waite -says, that the same is true of the Second Apology, “which is admitted by -all to have been written after 139.” In the first place, there is considerable -uncertainty which of the Apologies was first written, and some critics -maintain that what is called the Second was a preface to the First, and -others still that it was a continuation of the First. (See introductory notice -to Vol. II. of the A. N. C. L.) In the second place, the address to Urbicus -in the so-called Second Apology, was not by <i>Justin</i>. He only gives it -as the language of <i>one Lucius</i>, in narrating an occurrence which, for aught -that appears, may have taken place before the year 139. Mr. Waite also -says that Justin would be but twenty-five years of age in 139. He might -have written his Apology in 139, nevertheless. And there are many who -put his birth earlier than the year 114, and some as early as the year 85. -There are no certain data by which to determine the time of his birth. -Again he says that Marcion did not come to Rome till about 140, and that -Justin (c. 26) refers to him as being “even at this day alive, and teaching -his disciples to believe in some God greater than the Creator.” But Justin -meant to express his abhorrence of his doctrines. He refers to him as “a -man of Pontus,” and again (in c. 58) as “Marcion of Pontus,” and says the -devils put him forward. He nowhere describes him as being <i>of</i> Rome or <i>at</i> -Rome. In his extensive travels he doubtless knew of him while he was at -Pontus. Judge Waite also says that, if in the year 139, Justin would have -said that Christ was born 140 years ago, instead of 150. But correcting the -error for the beginning of our Era, the time would have been A.D. 146, or -144, as we allow four or six years for the error, and Justin, using round -numbers, would more naturally have taken the longer period. There is -nothing therefore in Judge Waite’s arguments to change the opinion in -what he concedes to be “the very valuable Encyclopedia of McClintock and -Strong,” and of Page, Neander, Lemisch, Roberts and Donaldson, Sears, -Fisher, Eusebius, (c. 8) and many others, assigning the year 139. See also -Canonicity, by Dr. Charteris (1880) p. lv. It is, however, not essential to -the argument from the First Apology, whether it was written in the year -139, or 144, or 146, or even 150 of our Era. By as much as it lengthens -the period from the death of John to the date of the First Apology, it -shortens the time between that date and the year 180.</p> - -</div> - -<p><span class="pagenum"><a id="Page_62"></a>[62]</span></p> - -<div class="footnote"> - -<p><a id="Footnote_59" href="#FNanchor_59" class="label">[2]</a> “The memories of Light Infantry Poor and Yorktown Scammel.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_60" href="#FNanchor_60" class="label">[A]</a> Rev. Simeon Parmelee, D.D., celebrated his one hundredth birthday -at the house of his son-in-law Hon. E. J. Hamilton, ex-mayor of the city of -Oswego, N. Y., Jan. 16, 1882. His intellect was clear, and to those who -called he had an ever ready response, and replied happily and wittily to -the addresses. He had been in the ministry from 1808 to 1869, and, for -years after, preached occasionally. His eldest daughter is 72 years of age, -and his descendants now living, number 53. Upon his 90th birthday he -wrote a hymn of considerable merit. When 100 years old, he remembered -with vivid freshness the Inauguration of George Washington, although at -that time but in his 8th year. See <i>Congregationalist</i>, Jan. 25, 1882.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_61" href="#FNanchor_61" class="label">[3]</a> See Phillips, Parker, and Greenleaf, as quoted in c. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_62" href="#FNanchor_62" class="label">[4]</a> Justin in his First Apology (c. 15) refers to many of sixty or seventy -years of age, who have been Christ’s disciples from childhood.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_63" href="#FNanchor_63" class="label">[5]</a> Prof. Fisher (p. 69) says, that besides the few individuals called the -Alogi, or men “without understanding,” there is no allusion to the denial -of John’s authorship of the Fourth Gospel by any writer, before the latter -part of the fourth century.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_64" href="#FNanchor_64" class="label">[6]</a> As to the controverted reference in Justin’s Apology to “Memoirs of -Him,” see <a href="#CHAPTER_IV">c. 4</a>, and <a href="#Footnote_39">c. 7, note 14</a>. That, if correctly interpreted by -Judge Waite, could only have been Mark’s Gospel.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_63"></a>[63]</span></p> - -<h2 class="nobreak" id="CHAPTER_XII">CHAPTER XII.<br /> -<span class="smaller">IN THEIR PROPER REPOSITORIES.</span></h2> - -</div> - -<p>Certain propositions have been established by facts and arguments -that cannot be successfully controverted:</p> - -<p>(<i>a</i>) The advent of Christ and its stupendous results.</p> - -<p>(<i>b</i>) The formation of numerous churches which by the end -of the first century were in all parts of the Roman Empire, -with presbyters or bishops and elders in every church, and -many thousands of communicants.</p> - -<p>(<i>c</i>) They regarded him with the greatest reverence and -affection, obeying his commands as their Lord and Master, -paying him divine honors, and for his sake joyfully yielding up -their lives.</p> - -<p>(<i>d</i>) Of his disciples and followers, twelve, called Apostles, -were understood to have special authority from him in the -Church.</p> - -<p>(<i>e</i>) From the nature of the case we should look for the reception -in these numerous churches, of Memoirs of their Lord -which they would <i>deem</i> authentic, and at so early a period, -that they would be able to <i>determine</i> whether they were -authentic or not.</p> - -<p>(<i>f</i>) To such Memoirs, once accepted, they would be so -strongly attached that they could not be displaced and others -substituted for them, in hundreds of churches in all the Roman -Empire, without such controversy as would have left indubitable -evidence of it.</p> - -<p>(<i>g</i>) As far back as history goes, doctrines<a id="FNanchor_65" href="#Footnote_65" class="fnanchor">[1]</a> were taught, facts -asserted, and quotations made, corresponding with the Canonical -Gospels, and such use was continued until a time when -there is a positive identification of them by name. Within -this period there was one writer making numerous quotations -and references, who declared that the writings from which he<span class="pagenum"><a id="Page_64"></a>[64]</span> -quoted, and to which he referred, were “Memoirs” of Christ -“drawn up” by Apostles or companions of Apostles.</p> - -<p>(<i>h</i>) There is no proof of the existence of writings <i>other</i> -than those Gospels answering to his description, or corresponding -with the quotations; and finally within forty years of -his first reference to these “Memoirs” they are clearly seen -to be the Canonical Gospels.</p> - -<p>(<i>i</i>) From first to last there is no evidence whatever of displacement -of Gospels previously accepted, and the substitution -of others for them in the churches generally.</p> - -<p>(<i>j</i>) The Fourth Gospel is of such a character, and was in -use so soon after the death of its author (and who is also stated -as its author in the Gospels itself), as to make the idea of -attempted and successful <i>forgery</i> in the highest degree -improbable.</p> - -<p>(<i>k</i>) And these Gospels within less than eighty years -from the death of the Apostles other than John, and within -forty years of <i>his</i> death, were read with the Prophets in the -churches, in city and country, every Lord’s day, <i>and accepted -as Apostolic</i>.</p> - -<p>(<i>l</i>) From the earliest period they were where they should -be if authentic, and where they could not have been, unless -<i>accepted</i> as authentic.</p> - -<p>Some illustrations have already been given in chapter eleven -of the brief interval between the Apostles and Justin Martyr. -Let any intelligent reader of sixty, from his own recollection, -or any young person, from the recollections of others with -whom he is acquainted, determine for himself. The writer -was admitted to the Bar almost forty years ago; he has within -a few months seen an original deed<a id="FNanchor_66" href="#Footnote_66" class="fnanchor">[2]</a> of land in Londonderry -(the home of his ancestors) executed one hundred and fifty -years ago; he has in his possession certified copies of certificates -of marriages and births, in his own genealogical record—going -back from one to two hundred years, in one instance -two hundred and thirty years, and these certificates would be -received as <i>evidence</i> in any Court. They would be received,<span class="pagenum"><a id="Page_65"></a>[65]</span> -because made by the proper custodian of public documents, -found in the proper repository for them. The presumption of -law in such case is the judgment of charity. It presumes that -documents found in their proper repository, and not bearing -marks of forgery, are genuine. A deed forty years old, followed -by a possession agreeing with it, is admitted in evidence -without other proof of its execution. Our Gospels in Justin’s -time were where they <i>should</i> have been, if authentic. The -Church was the proper repository for authentic Memoirs of -its Founder. <i>Our Gospels were there.</i> They were in their -proper repository. And upon every principle that rules in the -administration of justice, or in the common affairs of life, it -must be presumed that they were <i>rightfully</i> there. Their rejection -is <i>not</i> “the judgment of charity.” It reverses the -maxim that fraud is not to be presumed. It charges forgery, -of which there is no evidence, upon persons whom it finds it -impossible to discover and identify. It imputes ignorance and -indifference to multitudes who had every opportunity for knowing -the truth, and who were willing to suffer all things for -their convictions of the truth. It presses, as of vital consequence, -trivial objections and alleged errors in chronology, -geography and history, which (if made out) would not for a -moment be thought sufficient to successfully impugn the authenticity -of any secular work as well supported by external -evidence. It is unnecessary to further consider such objections.<a id="FNanchor_67" href="#Footnote_67" class="fnanchor">[3]</a> -It is no exaggeration to say, that the various -theories and speculations of those who deny the genuineness of -the Gospels are, in the main, but ingenious attempts at the -solution of the problem: “Given, the impossibility of miracles, -what may be supposed to be the true history of Jesus Christ?” -The only consistent answer that could be made, would be that -upon such an hypothesis, it is impossible to determine what -was his life or character. But, given, the possibility of miracles -(and if there is a God they must be possible), there is no -reasonable doubt of the authenticity of the Gospels, and the -book of Acts. They come to us from their proper repositories,<span class="pagenum"><a id="Page_66"></a>[66]</span> -and must be presumed to be rightfully there. They are -proved to have been in those repositories within but a short -period from the death of the Apostles. They were accepted -as Apostolic, and as having been drawn up by Apostles or -companions of Apostles. If such undoubted reception, and -use, and tradition, at so early a period, and thence until now, -cannot be <i>trusted</i>, no credit can be given to <i>any</i> writings or -history from ancient times. They <i>can</i> be trusted. The -stream which eighteen hundred years ago was issuing from -Apostolic times and the hills of Palestine, has flowed onward, -enriching and blessing the nations.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_65" href="#FNanchor_65" class="label">[1]</a> Mr. Waite assumes that Clement did not hold to a literal resurrection. -Clement’s language admits of no such construction, although in writing to -Christians who understood all about it, he was not as definite upon this -point, as Justin in <i>his</i> address to a different class. Clement refers to the -resurrection in c. 24: “Let us consider, beloved, how the Lord continually -proves to us that there shall be a future resurrection, of which he has -rendered the Lord Jesus Christ the first fruits by raising him from the -dead.” And again in c. 42, after saying that the Apostles were commissioned, -he adds: “Having therefore, received their order, and being fully -assured by the resurrection of our Lord Jesus Christ, and established in the -Word of God, with full assurance of the Holy Ghost, they went forth proclaiming -that the kingdom of God was at hand.” The force of this language -is not controlled by any means, by reference to the day’s following -the night, and the springing up of the fruits of the earth, from the sowing -of the seed.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_66" href="#FNanchor_66" class="label">[2]</a> The deed dated June 16, 1731, was by David Morrison, one of the -grantees in the Charter of Londonderry of 1722, to his brother-in-law, -David McAlister. This deed with another from the same grantor to William -McAlister dated February 24, 1746, are now in the possession of Jonathan -McAlister, Esq., a descendant of David and an owner of the original granted -land.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_67" href="#FNanchor_67" class="label">[3]</a> One other correction should be made. Judge Waite arbitrarily assigns -Cerinthus to the year 145. He gives no reason or authority for it. It is -the testimony of all antiquity that Cerinthus was contemporary with the -Apostle John, and that John died about the year 100. Irenæus, upon the -authority of Polycarp, says that John, being about to enter a bath and finding -Cerinthus within, drew back saying: “Let us even be gone lest the -bath should fall to pieces,—Cerinthus, that enemy of the truth, being -within.” See Vol. II., Encyclopedia of McClintock and Strong, p. 190.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_67"></a>[67]</span></p> - -<h2 class="nobreak" id="CHAPTER_XIII">CHAPTER XIII.<br /> -<span class="smaller">INTEGRITY OF THE GOSPELS.</span></h2> - -</div> - -<p>As stated in former chapters, this is to be presumed till -the contrary is shown. There is, however, strong confirmation -from many sources.</p> - -<p><i>First.</i>—The writings of the Apostolic Fathers present to -our view the Christ of the Gospels, in his advent and life, -ministry and teaching, death and resurrection. In particular, -his resurrection from the dead is cited by Clement (A.D. 97) -as an earnest of that of his followers, and as a proof that he -came forth from God. The greatest of miracles, and the -central fact of Christianity, appears in the earliest writings -(outside of the New Testament), the date of which can be -determined. Judge Waite, in his “wonderful hundred<a id="FNanchor_68" href="#Footnote_68" class="fnanchor">[1]</a> years -of silence by Christian writers” concerning the miracles of -Christ, is oblivious of what he had before stated, that aside -from the Gospels, there are left of the first century “only the -Epistles of Paul, the one Epistle of Clement of Rome, some -slight notices by Jewish and heathen writers, and the few -legends and traditions preserved in the writings of the Fathers.” -Such an argument from silence, <i>where there are no -writings extant</i>, is not befitting <i>a judge</i>.</p> - -<p><i>Second.</i>—The earliest quotations substantially agree with -the Canonical Gospels. Some of those by Justin Martyr -have been given in chapters five and six, and those by -Clement may be found in the Note.<a id="FNanchor_69" href="#Footnote_69" class="fnanchor">[2]</a> These quotations by -Apostolic and Christian Fathers, afford ample<a id="FNanchor_70" href="#Footnote_70" class="fnanchor">[3]</a> means for -comparison, and no variations appear to indicate any changes -to affect the character or teachings of our Lord. Professor -Fisher says<a id="FNanchor_71" href="#Footnote_71" class="fnanchor">[4]</a> of <i>Justin’s</i> references, that they embrace “not -more” than two sayings of Jesus that have not substantial -parallels in the four Evangelists. The first is, “In what<span class="pagenum"><a id="Page_68"></a>[68]</span> -things I shall apprehend you, in these will I judge you,” -which is found also in Clement of Alexandria, and Hippolytus. -The second is, “There shall be schisms and heresies,” a prediction -referred also to Christ by Tertullian. These sayings -may have come from <i>tradition</i>. It seems not improbable that -they were current expressions, embodying what Jesus taught<a id="FNanchor_72" href="#Footnote_72" class="fnanchor">[5]</a> -respecting the standard by which men shall be judged according -to the light which they have received, and divisions in -the same household. (See <a href="#CHAPTER_VI">cc. 6 to 8</a> <i>ante</i>).</p> - -<p><i>Third.</i>—The facts in Christ’s history referred to by the -Fathers, with very rare exceptions (the most of which were -stated and explained in chapter seven), correspond with the -Evangelists. The exceptional facts are such as would naturally -have been derived from tradition, and they in no way -change the life or character of our Lord as they appear in -the Gospels. The marvel is, that they should be so few and -unimportant, considering that some of the writers lived at a -time when<a id="FNanchor_73" href="#Footnote_73" class="fnanchor">[6]</a> “traditionary reminiscences must have possessed -all their freshness.”</p> - -<p><i>Fourth.</i>—Marcion’s Gospel (written as early as the year -145), except in intentional omissions and mutilations, for -which he was sharply called to an account by Tertullian, -presents a substantial agreement with Luke’s Gospel. Judge -Waite claims that it was earlier than Luke’s; but the almost -unanimous verdict of scholars is against him. Indeed, Professor -Fisher, in the March number of the <i>Princeton Review</i> -for 1881 (p. 217), says: “That Marcion’s Gospel was an -abridgment of our Luke is <i>now conceded on all hands</i>, even -by the author of ‘Supernatural Religion.’ Dr. Sanday has -not only demonstrated this by a linguistic argument, but has -proved by a comparison of texts that the Gospel of the Canon -must have been for some time in use, and have attained to a -considerable circulation, before Marcion applied to it his -pruning-knife. There is no reason to doubt that he took for -his purpose a Gospel of established authority in the Church.” -Professor Curtiss also says that “the weight of scholarship is<span class="pagenum"><a id="Page_69"></a>[69]</span> -overwhelmingly in favor of the priority of Luke.” And he -quotes from the last edition of the “Supernatural Religion,” -the admission referred to by Professor Fisher. Its anonymous -author says that Dr. Sanday’s very able examination “has -convinced us that our earlier hypothesis is untenable; that the -portions of our third Synoptic, excluded from Marcion’s -Gospel, were really written by the same pen which composed -the mass of the work; and, consequently, that our third -Synoptic existed in his time, and was substantially in the -hands of Marcion.” Dr. Sanday<a id="FNanchor_74" href="#Footnote_74" class="fnanchor">[7]</a> shows, as he expresses -it, that Marcion’s Gospel stands to Luke’s “entirely in the -relation of <i>defect</i>. We may say entirely, for the additions are -so insignificant—some thirty words in all, and those for the -most part supported by other authority—that for practical -purposes they are not to be reckoned. With the exception -of these thirty words inserted, and also some slight alterations -of phrase, Marcion’s Gospel presents simply an <i>abridgment</i> -of our St. Luke.” That Marcion’s Gospel was not one of -Justin’s “Memoirs,” is plain from his calling him a wolf,<a href="#Footnote_74" class="fnanchor">[7]</a> -“sent forth by the devil.” Although Marcion’s Gospel is -not in existence, except as reproduced from the works of -Tertullian and Epiphanius, its agreement with Luke (with -the exceptions which they pointed out) becomes important -evidence that Luke is to-day as it was in the year one hundred -and forty-five.</p> - -<p><i>Fifth.</i>—Our Gospels and Acts before the close of the -second century of our era were translated into other languages, -and the Syriac, Coptic and Latin versions which have -come down to us with some imperfections and slight variations, -are in substantial agreement with our present version -in all that is material. A translation of a given date presumably -represents a text of greater age than itself. Hence the -manuscripts from which these translations were made were -older than the year two hundred, and probably older than the -year one hundred and fifty.</p> - -<p><i>Sixth.</i>—The early and continued multiplication of copies<span class="pagenum"><a id="Page_70"></a>[70]</span> -affords strong evidence. Those who copied from originals -deemed authentic would certainly endeavor to make exact -copies. As these Memoirs were read in all the churches, -and, doubtless, in Christian families and Christian schools, -they soon became very numerous. There was fraternal intercourse -between the churches. Any substantial difference -in the copies would be noticed. Any such differences would -be transmitted in copies made from these copies, and so on, to -the manuscripts which have reached us. The number of copies -before the tenth persecution (commenced A.D. 300, and lasting -ten years) must have reached many thousands.<a id="FNanchor_75" href="#Footnote_75" class="fnanchor">[8]</a> So complete -was then supposed to be the extinction of Christianity, -that coins were struck and inscriptions set up, recording the -fact, that the “Christian superstition” was now utterly exterminated, -and the worship of the gods restored by Diocletian, -who assumed the name of Jupiter, and Maximian, who -took that of Hercules. This persecution, in addition to the -destruction of life, was specially<a id="FNanchor_76" href="#Footnote_76" class="fnanchor">[9]</a> directed to the destruction -of copies of the Scriptures.</p> - -<p><i>Seventh.</i>—Constantine, their successor, in the year 331, -caused fifty copies of the Scriptures to be made for Byzantium, -under the care of Eusebius of Cæsarea, the church historian. -The manuscript discovered by the celebrated Tischendorf, -in 1859, at the convent of St. Catherine, on Mount -Sinai, is believed to be one of those copies, and to be the -oldest<a id="FNanchor_77" href="#Footnote_77" class="fnanchor">[10]</a> Greek manuscript in existence. <i>If</i> one of the fifty, it -is more than fifteen hundred years old. It is called the -Sinaitic Codex. The second rank belongs to the Vatican -Codex. Its date is probably not later than the fourth century. -The next in the order of time is the Alexandrian Codex. -Its date is the latter part of the fourth century or the -beginning of the fifth century. The Vatican has been in the -Vatican Library since 1445. The Alexandrian was sent, in -1628, by the Patriarch of Constantinople, to Charles I., and -is now in the British Museum. The Sinaitic was presented -by its discoverer to the Emperor of Russia. There is no<span class="pagenum"><a id="Page_71"></a>[71]</span> -doubt whatever that these three manuscripts were written -back of the “dark ages,” and at a time when the true text -could be known with great exactness, and was comparatively -free from errors. With these, there are fifty manuscripts -that are a thousand years old. There are, it is estimated, -more than seventeen hundred manuscripts of the whole, or -portions, of the New Testament, ranging in date from the -fourth to the sixteenth century. Providence, says Tischendorf, -has ordained for the New Testament more sources of -the greatest antiquity than are possessed by all the old Greek -literature put together. The number of manuscripts of the -Greek Classics, says<a id="FNanchor_78" href="#Footnote_78" class="fnanchor">[11]</a> Professor Stowe, is very small compared -with the Greek Testament manuscripts, and the oldest -of them scarcely reaches nine hundred years. There are such -differences between the Sinaitic, Vatican, and Alexandrian -manuscripts as indicate that no two of them were taken from -the same original. A little reflection will convince any one, -that while no single copy may be literally exact from its -original, the multiplication of copies adds greatly to substantial -accuracy as the result of the whole. For although there -is a tendency to a repetition of <i>some</i> errors, by different copyists -from the same original, as where successive sentences end -with the same word, yet, in general, different copyists would -make different errors, one in one part of the instrument, and -the other in another, and, where the copies are numerous, -they mutually correct each other. So it happens that in the -different manuscripts of the New Testament, with different -readings of many thousands (counting all trifles, like the -omission to dot an <i>i</i> or cross a <i>t</i> in English chirography, as -different readings), there is substantial agreement. It is a -fact to be emphasized, says<a id="FNanchor_79" href="#Footnote_79" class="fnanchor">[12]</a> Professor Fisher, “that the -Scriptures are almost utterly free from wilful corruption;” -and he endorses the opinion of the great critic, Bentley, that -the real text “is competently exact in the worst manuscripts -now extant; nor is one article of faith or moral precept either -perverted or lost in them.” And examining the subject in<span class="pagenum"><a id="Page_72"></a>[72]</span> -hand from a lawyer’s standpoint, the <i>worst</i> manuscript, or -translation, or version, is sufficient for the purposes of the -argument. And to cite once more the great authority of -Professor Greenleaf,<a id="FNanchor_80" href="#Footnote_80" class="fnanchor">[13]</a> to the genuineness of the Four Gospels: -“The entire text of the Corpus Juris Civilis is received -as authority in all the courts of Continental Europe, upon -much weaker evidence of its genuineness; for the integrity of -the Sacred Text has been preserved by the jealousy of opposing -sects beyond any moral possibility of corruption; while -that of the Roman Civil Law has been preserved only by -tacit consent, without the interest of any opposing school to -watch over and preserve it from alteration.”</p> - -<p>And now (1882) the New Revision, both of the text and -of the translation, by scholars who have no superior, and the -careful product of ten years’ labor, has been long enough -before the world to know the results. Not a single fact or -witness to the Resurrection is lost, and not a single doctrine -is changed, while many passages are better understood.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_68" href="#FNanchor_68" class="label">[1]</a> He puts the date of the Epistle of Barnabas, A. D. 130, but it is generally -placed earlier.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_69" href="#FNanchor_69" class="label">[2]</a> “Be merciful that ye may obtain mercy; forgive that it may be forgiven -to you; as ye do, so shall it be done unto you; as ye judge so shall -ye be judged; as ye are kind so shall kindness be shown to you; with what -measure ye mete with the same it shall be measured to you” (c. 13). Matt. -vi. 12-15; Matt. vii. 2; Luke vi. 36-38. “This people honoreth me with -their lips, but their heart is far from me” (c. 15). Matt. xv. 8; Mark vii. 6. -“Woe to that man! It were better for him that he had never been born, -than that he should cast a stumbling block before one of my elect, yea it -were better for him that a millstone should be hung about his neck, and -he should be sunk in the depths of the sea, than that he should cast a -stumbling-block before any of my little ones” (c. 46). Matt. xviii. 6; Matt. -xxvi. 24; Mark ix, 42; Luke xvii. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_70" href="#FNanchor_70" class="label">[3]</a> The entire Gospel could be reproduced from those writings, including -Irenæus, Tertullian, Clement of Alexandria, and Origen.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_71" href="#FNanchor_71" class="label">[4]</a> The <i>Princeton Review</i> for March, 1881, p. 201.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_72" href="#FNanchor_72" class="label">[5]</a> Matt. x. 34-36; Luke x. 13-15; Luke xii. 47-53.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_73" href="#FNanchor_73" class="label">[6]</a> Bampton Lectures for 1877, p. 221, by the Rev. C. A. Row, M. A., -Pembroke College, Oxford, Prebendary of St. Paul’s Cathedral.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_74" href="#FNanchor_74" class="label">[7]</a> Ap. I., cc. 22, 58. See also Sanday’s Gospels of the Second Century, -p. 214, and “Canonicity,” by A. H. Charteris, D. D., 1880, pp. 76, 393.</p> - -</div> - -<p><span class="pagenum"><a id="Page_73"></a>[73]</span></p> - -<div class="footnote"> - -<p><a id="Footnote_75" href="#FNanchor_75" class="label">[8]</a> Norton estimates the number by the close of the second century at sixty -thousand, which may be a large estimate.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_76" href="#FNanchor_76" class="label">[9]</a> Vol. VII. of McClintock and Strong, p. 966; Neander’s Church History, -Vol. I., p. 148. Neander says that Feb. 22, A.D. 303, on one of the great -pagan festivals, at the first dawn of day, the magnificent church of Nicomedia -(then the imperial residence) was broken open, the copies of the Bible -found in it were burned, and the whole church abandoned to plunder and -then to destruction. The next day was published an edict that all assembling -of Christians for the purpose of religious worship was forbidden; churches -were to be demolished to their foundations; all manuscripts of the Bible -should be burned; those who held places of honor and rank must renounce -their faith, or be degraded; those belonging to the lower walks of private -life to be divested of their rights as citizens and freemen; slaves were to -be incapable of receiving their freedom so long as they remained Christians; -and in judicial proceedings the torture might be used against all -Christians of whatsoever rank. “It is quite evident,” says Neander, “that -the plan now was to extirpate Christianity from the root.” But it was the -darkness which preceded the dawn, for this was the <i>last</i> of the Pagan persecutions.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_77" href="#FNanchor_77" class="label">[10]</a> A facsimile steel engraving forming the frontispiece to Tischendorf’s -New Testament, gives specimens of the Greek text in which these three -manuscripts are severally written. The difference in the style of the text -is one great means by which experts determine the age of the manuscript. -The oldest manuscripts are written in large, square, upright capitals; and -they are called Uncials. The later manuscripts are written in flowing -scripts; they are called Cursives. The proportion of Uncial to Cursive -manuscripts is about one to ten. The Cursive was introduced in the tenth -century.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_78" href="#FNanchor_78" class="label">[11]</a> Origin and History of the Books of the New Testament, by Prof. C. E. -Stowe, A.D. 1867, pp. 31, 62.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_79" href="#FNanchor_79" class="label">[12]</a> In Scribner’s Monthly for February, 1881, p. 617.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_80" href="#FNanchor_80" class="label">[13]</a> An Examination of the Testimony of the Four Evangelists by the rules -of Evidence administered in Courts of Justice, etc. By Simon Greenleaf, -LL.D., Royal Professor of Law in Harvard University (A.D. 1846), -p. 28.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_74"></a>[74]</span></p> - -<h2 class="nobreak" id="CHAPTER_XIV">CHAPTER XIV.<br /> -<span class="smaller">THE CREDIBILITY OF THE EVANGELISTS.</span></h2> - -</div> - -<p>The question of their credibility is before that of their -inspiration. If uninspired, they may have given us everything -essential to the determination of Christ’s resurrection. -If inspired, inspiration may have been bestowed in such a -manner as to leave them subject to some of the limitations of -human testimony. If reliable accounts of the life, teachings, -death, and resurrection, of our Lord, were to be published to -the world, it was of the last importance that they should not -carry upon their face the appearance of collusion and contrivance. -Let any one who is disturbed by any seeming contradictions -or errors, consider for a moment what would be -the consequence if they did not exist. If each writer -narrated the same occurrences and teachings and in the same -terms, it would be extremely difficult, if not impossible, to -believe that they were independent witnesses. And so, if -each should give all of the same occurrences and teachings, -although in different terms, or a part of them, but in the same -terms, it would be almost as difficult to believe that we have -independent witnesses. As it is, no question can arise. -Neither of them covers the whole ground, and where the -same matters appear, it is, in general, except in brief passages -easily remembered, in different terms. We are <i>sure</i> there -was no collusion. We are sure we have the testimony of -independent writers. This is conceded. Says Judge Waite (pp. -311, 313): That the Gospels “are not merely copied one from -the other, with changes, is the almost unanimous verdict of -Biblical scholars.” And in this, he expresses the verdict of -those who reject, not less than of those who accept the Gospels. -Among the limitations attending mere human testimony, -are, that, ordinarily, no witness will state the whole of<span class="pagenum"><a id="Page_75"></a>[75]</span> -any transaction, and no two witnesses will state it in precisely -the same terms, unless there is fraud or collusion, and the -testimony of each is but the recital of something that has -been committed to memory. Another limitation is, that -even with two or more witnesses, errors to some extent will -come in. There will be some lack of correct observation, or -some misrecollection,—not only the omission of a part, but -positive misstatement by one or more of the witnesses. The -whole transaction is to be gathered <i>from all</i> the witnesses. -And the law, having respect to human infirmities, says it -is enough in all cases to prove the <i>substance</i> of words alleged -to have been spoken, or the substance of the issue, in any -civil or criminal cause; immaterial errors of time, or place, or -distance, or other circumstance, will be disregarded. Now it -is <i>conceivable</i> that the Evangelists, under the guidance of the -Divine Spirit, may have been left (to some extent) subject to -these limitations, in order that their testimony, conforming to -these laws of observation and memory, be the more credible. -Hence, whether the Evangelists, in this stage of the inquiry, -be regarded as inspired or uninspired, it is labor lost, to -adduce alleged errors<a id="FNanchor_81" href="#Footnote_81" class="fnanchor">[1]</a> or contradictions which, if made out, -could not seriously affect their honesty and general competency. -In order that a witness receive our confidence, we -should be satisfied of his means of knowledge, his capacity to -ascertain the facts, and his disposition to give a correct -account of them. Two of the writers, Matthew and John, -were of the twelve (and John was the beloved disciple) and -hence they had the best possible means of knowing the facts. -Matthew, from his business of a tax-gatherer, may be presumed -to have been sharp, shrewd and observant. John, -from his most intimate association, was pre-eminently qualified -to give testimony. He gives it with solemnity equal to -an oath: “And he that saw bare record, and his record is -true; and he knoweth that he saith true, that ye might -believe” (c. xix. 35). “And many other signs truly did -Jesus in the presence of his disciples, which are not written<span class="pagenum"><a id="Page_76"></a>[76]</span> -in this book; but these are written, that ye might believe -that Jesus is the Christ, the Son of God; and that believing, -ye might have life through his name” (c. xx. 30, 31). Again, -after stating what Peter asked concerning the disciple -“whom Jesus loved,” and what followed, it is said: “This is -the disciple which testifieth of these things, and who wrote -these things; and we<a id="FNanchor_82" href="#Footnote_82" class="fnanchor">[2]</a> know that his testimony is true” (c. -xxi. 20-24). This Gospel, obviously written later than the -others, omits much that is contained in them, and is, so to -speak, of higher order. The first incident mentioned in it, is -the witness borne to Christ by the Baptist. It gives none of -the parables, so abundant in the Synoptics.<a id="FNanchor_83" href="#Footnote_83" class="fnanchor">[3]</a> It relates but -two of the miracles recorded in them, <i>i. e.</i> the feeding of the -five thousand, and the walking upon the water, (c. vi. 1-21). -It adds six miracles not recorded in the Synoptics (among -which is the raising of Lazarus), numerous conversations and -discourses of the greatest interest, and facts relating to the -crucifixion and resurrection, of great weight as evidence. It -is written in purer Greek than the others; its style<a id="FNanchor_84" href="#Footnote_84" class="fnanchor">[4]</a> is elegant -and graceful; it gives every indication of calm, thoughtful and -deliberate composition, and in these respects tends to confirm -the uniform tradition that it was the ripe product of a mind and -heart, enriched, quickened, and vitalized, by familiar intercourse -with our Lord and the truths which he declared, as well -as by the Spirit promised to the Apostles. Men with favorable -native gifts, become educated fast under such influences.</p> - -<p>It affords about the only means for a connected chronological -history of our Lord’s ministry, which is seen to have -embraced a longer<a id="FNanchor_85" href="#Footnote_85" class="fnanchor">[5]</a> period, than could have been ascertained -from the Synoptics.</p> - -<p>Although Mark was not one of the twelve, the character of -his Gospel in its life-like description of events, and its -omitting nothing<a id="FNanchor_86" href="#Footnote_86" class="fnanchor">[A]</a> where Peter was prominent, confirms the -tradition, that he was an attendant upon Peter’s ministry,<span class="pagenum"><a id="Page_77"></a>[77]</span> -and was his interpreter. Nine-tenths<a id="FNanchor_87" href="#Footnote_87" class="fnanchor">[6]</a> of the incidents -related in Mark are also recorded in the other Gospels.</p> - -<p>Luke was an educated man, and, as he incidentally discloses, -a companion of Paul in a part of his journeyings. His -Gospel was evidently drawn up with great care. In the prologue -(c. i. 1-5) he gives a reason for his writing, and the -sources of his information. “Many have taken in hand to set -forth in order a declaration of those things which are most -surely believed among us.” These things, he says, “were -delivered unto us by those who from the beginning were eye -witnesses and ministers of the Word.” He was stimulated to -give an additional narrative (“having had perfect understanding -of all things from the very first”) for the satisfaction -of his friend, Theophilus, and in order that he might know -“the <i>certainty</i> of those things,” wherein he had been -instructed. No historian could enter upon his work in a -better spirit, or with more excellent qualifications and opportunities. -In a subsequent treatise which in terms refers to -the former, he finds nothing to retract or qualify. Can any -one tell why Luke, as a historian, is not entitled to as much -credit as Josephus?</p> - -<p>In comparing the Gospels with each other, or with -Josephus, it should be constantly borne in mind, that -<i>omission</i> (except under special circumstances) <i>is not contradiction</i>. -The facts of history, like the conclusions of a jury, -are to be drawn from all credible sources, and the transaction -deemed to be as shown upon <i>all</i> the evidence. <i>Positive</i> -testimony from a single witness may prove a fact against the -<i>negative</i> testimony of any number of witnesses, who are silent -upon the subject.</p> - -<p>It is also to be remembered that the Gospels are not so -much connected histories, as reminiscences of events and -teachings, with but little regard (sometimes an utter disregard) -to their chronological order. Neither Gospel is, of itself, -any approach to a connected history from Christ’s birth to -his ascension. The events, so far as known to us, are to be<span class="pagenum"><a id="Page_78"></a>[78]</span> -gathered <i>from them all</i>. Mark begins with the Baptist at the -river Jordan, and John at about the same time. It is not to -be inferred that they knew nothing of the infancy, or childhood, -or young manhood of Jesus. Matthew omits the -presentation at the temple, the vision to the Shepherds, -and other incidents; and Luke omits the visit of the Wise -men, the slaying of the children, the flight into Egypt, and -other incidents. But in so doing, neither contradicts the -other; nor does Josephus, by his silence concerning these -events, contradict the Evangelists. He may have been -ignorant of some of these events, for he was not born until -the year 37, and, being a Jew and not a Christian, he might -not choose to mention those which had come to his knowledge.</p> - -<p>Luke’s Gospel may or may not have made use of writings -then in existence relating to Christ (but which never found -general acceptance), and the same is true of the First and -Second Gospels. <i>It is no impeachment of their credibility.</i> -Every historian makes such use of materials that he deems -reliable, as best answers his purpose, and his history is none -the less trustworthy on that account. Hence, as a matter of -evidence, it is of no consequence how many or how few, previous -manuscripts may be traced in our Gospels, or either of -them. Such writings had an ephemeral existence, never -came into general use, and the Four Gospels and no others -were the accepted Gospels in all the churches. Whatever -literature of the kind preceded them perished so early that -it cannot be told when it disappeared, or what was its character -or completeness.</p> - -<p>The Evangelists give every mark of honest witnesses. -Their story is simple, straightforward and unimpassioned, -even under circumstances calculated to arouse resentment. -They seem intent upon nothing but the giving of a truthful -narrative, not sparing themselves or extenuating their own -faults. Their frequent incidental allusions to matters of government, -custom, nationality, etc., and minuteness of detail,<span class="pagenum"><a id="Page_79"></a>[79]</span> -are such as would never be found in false witnesses. “A false -witness,” says Mr. Greenleaf, “will not willingly detail any -circumstances in which his testimony will be open to contradiction, -nor multiply them where there is danger of being detected -by a comparison of them with other accounts equally -circumstantial.”</p> - -<p>It would detract nothing from the credit of the Evangelists, -if, in the multitude of their incidental references, error -should be found in a few of them, for some error is inseparable -from all human productions; and their inspiration may not -have been so circumstantial as to exclude immaterial errors.</p> - -<p>With such differences as show most convincingly that -the Evangelists are independent witnesses, there is such -unity in the character and life of Christ, as exhibited by them, -as shows the same <i>original</i> for the likeness. This essential -unity of the Gospel is evidenced by the fact that not a single -church or communion exists, that does not accept <i>all</i> the Gospels, -if <i>either</i>.</p> - -<p>From internal evidence, it is extremely probable that the -Synoptics were written before the destruction of Jerusalem. -Luke was certainly written before Acts, and the history in -Acts is not carried later than the year 62, eight years before -that event. As the four undisputed Epistles were all written -before the year 60, the logical order will be to present the -testimony of Paul to the Resurrection before that of the -Evangelists.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_81" href="#FNanchor_81" class="label">[1]</a> President Bartlett believes that notwithstanding its long line of exposure, -the outer historical difficulties seem reduced to the solitary question -of the taxing under Cyrenius. (The <i>Princeton Review</i> for January, 1880, -p. 44.) Aside from any question of inspiration, it is improbable that Luke -made a mistake. Justin Martyr, who wrote at a very early period, in his -Apology to the Roman Emperor, refers to this taxing as a well known -event (Ap., c. 34). He again refers to it in his Dialogue (c. 78) as being the -first census taken in Judea under Cyrenius. Celsus, who was not wanting -in skill or inclination to attack at all points, found no occasion here. It -may well be that a person holding the office which Cyrenius held at the -first enrolment was called a “procurator.” Or Luke in speaking of this -enrolment may have referred to Cyrenius by the title which he afterwards -bore; or Cyrenius may have been in the office twice. President Bartlett -also concludes with Warrenton that there is not any instance of a really -inapposite quotation from the Old Testament, although the quotations are -sometimes inaccurate. He also concludes that the instances of alleged -<i>contradictions</i> may be reduced to five, and that there is no insurmountable -difficulty in reconciling them. But, for reasons stated in the text, the inquiry -is not material to our argument.</p> - -</div> - -<p><span class="pagenum"><a id="Page_80"></a>[80]</span></p> - -<div class="footnote"> - -<p><a id="Footnote_82" href="#FNanchor_82" class="label">[2]</a> Many suppose that the “we” are the Elders at Ephesus. But if -so, why did they not sign? The “we” preceded by the unmistakable reference -to John and followed by the first person singular, in the closing -verse, is as likely to have been John.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_83" href="#FNanchor_83" class="label">[3]</a> “Synoptics”—a word often used by writers at the present day to designate -the first three Gospels.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_84" href="#FNanchor_84" class="label">[4]</a> The Apocalypse is quite different in style and in respect to pure -Greek. For these reasons and others some of the early Fathers denied -that the Apostle wrote it. But such was the early tradition. Justin Martyr -refers to him as the author, and as Dr. Sears, in his Heart of Christ, -well argues, these differences are sufficiently accounted for by the highly -excited state of mind in which the Apocalypse was written; and he points -out many agreements both in doctrine and mode of expression.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_85" href="#FNanchor_85" class="label">[5]</a> Three years, and possibly four.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_86" href="#FNanchor_86" class="label">[A]</a> Its omission of Peter’s want of faith, as recorded in Matthew 14-30, is -an exception.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_87" href="#FNanchor_87" class="label">[6]</a> Wright’s Logic, etc., p. 210; Norton’s Genuineness, etc., Vol. I., p. 188; -Wescott’s Introduction, cc. 3 and 4.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_81"></a>[81]</span></p> - -<h2 class="nobreak" id="CHAPTER_XV">CHAPTER XV.<br /> -<span class="smaller">THE APOCALYPSE AND THE FOUR EPISTLES.</span></h2> - -</div> - -<p>While all Infidels, from Celsus before the year 180 to Waite, -in 1881, have agreed that “either Jesus was not really dead, -or he did not really rise again,” some<a id="FNanchor_88" href="#Footnote_88" class="fnanchor">[1]</a> of them have assumed -the one, and some the other alternative. Strauss, with Celsus, -doubts the reality of the resurrection, rather than the death. -Schleiermacher, on the other hand, held that Jesus returned -again to life from a state of lethargy; and this view, although -not the position generally taken by skeptics, is still held by a -very few.</p> - -<p>There have been two institutions in the Christian church, -the Lord’s Supper and the Lord’s day, that have testified from -the beginning that Jesus was really dead, and did really rise -again from the dead. They displaced the Jewish Passover -and the Jewish Sabbath, both strongly entrenched in the law -of Moses and long established custom. Such substitution can -be accounted for, only upon the hypothesis of the fullest conviction -of the death and resurrection of our Lord. The Lord’s -day is referred to by Paul in First Corinthians (c. xvi.) under the -designation of “the first day of the week,” and is mentioned -by John in Revelation (c. i. 10), where he says, “I was in -the Spirit on the Lord’s Day.” The Lord’s Supper has great -prominence given to it by Paul in the eleventh chapter of -First Corinthians. Those to whom he writes are admonished -not to eat “of that bread,” or drink “of that cup,” in an unworthy -manner, “For as often as ye eat this bread and drink -this cup, ye proclaim the Lord’s death till he come.” As to -the origin of this sacrament, he says, “I have received of the -Lord that which I also delivered unto you, that the Lord Jesus -the same night in which he was betrayed took bread, and when -he had given thanks, he brake and said, Take, eat; this is my<span class="pagenum"><a id="Page_82"></a>[82]</span> -body broken for you; this do in remembrance of me: and -after the same manner also he took the cup, when he had -supped, saying, This cup is the New Testament in my blood; -this do ye as oft as ye drink it, in remembrance of me.” This -Epistle was written as early as the year<a id="FNanchor_89" href="#Footnote_89" class="fnanchor">[2]</a> 57, or within 27 years -after the Crucifixion. It is not to be doubted that such a -command would be observed from the first formation of any -church. Both the death and resurrection of Christ appear in -the book of Revelation. He is called “The first begotten of -the dead” (c. i. 5), “He that liveth and was dead” (c. i. 88), -“The Lamb as it had been slain,” before whom the four living -creatures and the elders (as representing the whole Church) fall -down, saying, “Thou art worthy to take the book, and to open -the seals thereof; for thou wast slain, and hast redeemed us -to God by thy blood, out of every kindred, and tongue, and -people, and nation” (c. v. 6 to 10). And John says that he -was in exile, “for the Word of God, and for the testimony of -Jesus Christ” (c. i. 9). What was this “testimony,” other -than that which Luke says in Acts (c. iv. 2) was given by -Peter and John when the Sadducees were “grieved that they -taught the people, and preached through Jesus Christ the resurrection -from the dead;” or other than that, given by Peter -in the presence of John, (c. iii. 15) that the Jews had “killed -the Prince of Life, whom God hath raised from the dead; -<i>whereof we are witnesses</i>.” Even from the book of Revelation<a id="FNanchor_90" href="#Footnote_90" class="fnanchor">[3]</a> -alone, were there no other proof, should we conclude that -<i>John</i> testified that Jesus died and rose again.</p> - -<p>This was the burden of <i>Paul’s</i> preaching and the inspiration -of his life.</p> - -<p>Nor do we stop with Paul. From his writings we know -that all the Apostles and the whole Church from the beginning, -maintained the same grand theme with all the strength -of conviction of which men are capable. He had been -preaching three years prior to the first visit to Jerusalem referred -to in Galatians (c. i. 18). At this visit he had “returned -again,” to Damascus. His leaving Damascus was<span class="pagenum"><a id="Page_83"></a>[83]</span> -probably the time when he was let down from the wall in a -basket, as stated in Second Corinthians (c. xi. 33), and the -city was then held “under Aretus the King.” Fourteen years -after his conversion or his escape (it is uncertain which), he -went up to Jerusalem with Barnabas, taking Titus also with -him. The precise date of his conversion is unknown, but was -approximately<a id="FNanchor_91" href="#Footnote_91" class="fnanchor">[4]</a> in the year 36. He writes of the last visit -mentioned in Galatians, “that when James, Cephas and John, -who seemed to be pillars, perceived the grace that was given -unto me, they gave to me and Barnabas the right hand of -fellowship; that we should go unto the heathen, and they unto -the circumcision.” From that time, then, if not before, with -the full recognition of all the Apostles, he became distinctively -the Apostle to the Gentiles. And at the first visit mentioned, -he saw James, the Lord’s brother, and also Peter, and abode -with him fifteen days. Afterwards, he went into the regions -of Syria and Cilicia, and was unknown by face unto the -churches of Judea, but they had heard, “That he which persecuted -us in times past now preacheth the faith which once -he destroyed;” and he says, “they glorified God in me” -(c. i. 18-24). He says in the thirteenth verse, “Ye have -heard of my conversation in time past, in the Jews’ religion, -how that beyond measure I persecuted the church of God and -wasted it.”</p> - -<p>As there is no doubt what “the faith” was, which he -preached after his conversion, so there is no doubt what -“the faith” was “which once he destroyed.” Within three -years after the commencement of his ministry, he saw -James the Lord’s brother, and abode with Peter fifteen days; -and at the expiration of the fourteen years, <i>all</i> the Apostles -were ready to give him the right hand of fellowship. As -there is no doubt what “faith” <i>he</i> preached (which was the -same which he had destroyed), so there is none as to what -faith the <i>others</i> preached, and <i>had</i> preached from the beginning. -<i>His conversion was within six years of the Crucifixion.</i> -As he from that time preached Jesus and the Resurrection,<span class="pagenum"><a id="Page_84"></a>[84]</span> -there is no doubt but that Jesus and the Resurrection were -preached during the six years before his conversion. Hence, -from Paul’s four Epistles (whose genuineness is beyond controversy), -we are inevitably carried back to the first ministry -of <i>any</i> of the Apostles, for the time when the doctrine of the -Resurrection was <i>first</i> proclaimed. This conclusion is -reached without recourse to the testimony of either of the -Evangelists; and believers may say with Renan, though in -a different spirit, “Thanks to the Epistle to the Galatians!” -If from this Epistle the <i>precise</i> commencement of the ministry -of Peter and John cannot be determined, it must be inferred -that it was before, and apparently some time before, Paul’s -conversion, which, as has been seen, was <i>within six years</i> -of the Crucifixion. For this reason, as well as many others, -the importance of Paul’s testimony can hardly be overestimated.</p> - -<p>But in order that its full force may be better apprehended, -it may be useful to present it more in detail, as: In Romans -“God commendeth his love toward us in that while we were -yet sinners, Christ died for us” (Rom. v. 8); “Christ being -raised from the dead, dieth no more” (Rom. vi. 9); “Christ -that died, yea, rather that is risen again, who is even at the -right hand of God” (Rom. viii. 34); “Declared to be the -Son of God, with power according to the spirit of holiness, -by the resurrection from the dead” (Rom. i. 4); “The word -is nigh thee, in thy mouth and in thy heart, that is the -word of faith which we preach, that if thou shalt confess with -thy mouth the Lord Jesus, and shalt believe in thy heart -<i>that God hath raised him from the dead</i>, thou shalt be saved” -(Rom. x. 8, 9); And to the Galatians—“Paul, an Apostle, -not of men, neither by man, but by Jesus Christ, and God -the Father who <i>raised him from the dead</i>” (Gal. i. 1); And -to the Corinthians—“Now if Christ be preached that he -rose from the dead, how say some among you that there is -no resurrection of the dead!” “But if there be no resurrection -of the dead, then is <i>Christ</i> not risen;” “And if Christ<span class="pagenum"><a id="Page_85"></a>[85]</span> -be not risen, then is our preaching vain, and your faith is -also vain;” “Yea, and we are found false witnesses of God -because we have <i>testified</i> of God that he raised up Christ, -whom he raised not up, if so be that the dead rise not” -(1 Cor. xv. 12 to 16); “For I delivered unto you FIRST OF -ALL that which I also received, how that Christ died for -our sins according to the Scriptures; and that he was -buried, and that he rose again the third day according -to the Scriptures; and that he was seen of Cephas, then -of the twelve; after that he was seen of about five hundred -brethren at once, of whom the greater part remain unto -this present, but some are fallen asleep; after that he was -seen of James; then of all the Apostles; and last of all he -was seen of me also, as one born out of due time; for I am -the least of the Apostles and am not meet to be called an -Apostle because I persecuted the Church of God” (1 Cor. -xv. 3-10).</p> - -<p>We know not with what body Jesus appeared to Paul six -years after his ascension; nor with what body or just when -his saints shall rise. But when Paul says that Christ, having -died for our sins, was <i>buried</i> and rose again the <i>third day</i>, -and was seen by those enumerated, it would be a most violent -perversion of language to infer that it was not a <i>material</i> -resurrection. His flesh had not then seen corruption, and he -had not yet ascended. The state of things had changed at -the time he was seen by Paul, and hence the mode of his -appearance was different. Paul could not have been ignorant -that the Apostles were persuaded that they beheld and -handled the corporeal body of their risen Lord, and if he -had entertained a different idea of the character of the appearances -to them, he could not have written as we have -quoted. As will be shown in subsequent chapters, he had -“received,” a corporeal resurrection, and so he “delivered.”</p> - -<p>These four Epistles of Paul were written about A.D. 58, or -within less than thirty years from the Crucifixion. By them, -two things are established beyond dispute. <i>First</i>, the doctrine<span class="pagenum"><a id="Page_86"></a>[86]</span> -of the Resurrection, whether true or false, is not a <i>myth -or legend</i>, in any sense in which those words are commonly understood, -or in any sense in which they should ever be used. -Nor are the appearances or <i>supposed</i> appearances of our risen -Lord, mentioned by Paul (whether they be regarded as real -or not), <i>myths or legends</i>. The <i>doctrine</i> of the Resurrection -was not the product of a subsequent age; it was received -from the beginning. Nor were the <i>appearances</i> of our risen -Lord, which were the basis of that doctrine, the product of -a subsequent age. A skeptic, if he will or must, may say -that the doctrine is not true, and that the appearances which -were accepted as evidence of it were not real; but he cannot -without an abuse of language say that the one, or the others, -are <i>myths or legends</i>.</p> - -<p><i>Second</i>, the Apostles and early disciples most intensely -believed the doctrine to be true, and the appearances to be -real. Even Strauss is compelled to admit their sincerity. -He concedes that the Epistle to the Corinthians is undoubtedly -genuine. And he says that on its authority, “One must -believe that many members of the primitive church who were -yet living at the time when this Epistle was written, especially -the Apostles, were convinced that they had witnessed -appearances of the risen Christ.” (Strauss’ Life, etc., p. 832.) -And this is generally conceded by all skeptics at the present -day who have any claim to be even tolerably informed upon -the subject of the Resurrection, and any disposition to deal -with it in any spirit of fairness. This narrows our inquiry -very much. Thus far we rest on solid ground. We start -with the fact fully established, that we are not dealing with -myths, or legends, concerning a remote transaction. We -know precisely what convictions in respect to the Resurrection -were entertained at the very time of the transaction, by -those best qualified to judge; and we also know many of the -facts, upon which these convictions were based. We may -say, if we choose, that the supposed appearances were not -real; but we cannot say they are an <i>afterthought</i>. They<span class="pagenum"><a id="Page_87"></a>[87]</span> -must have been entertained from the very beginning, certainly -as early as the day of Pentecost. The Apostles believed -with most intense earnestness, that they had seen their -<i>Risen Lord</i>, and had received from him their Commission to -disciple all nations, baptizing them into the name of the -Father, and of the Son, and of the Holy Ghost.</p> - -<p>Their honesty being conceded, the only question remaining -is, <i>were they deceived</i>? Mistake on their part could only -have been in one or two things; either that he did not die -upon the cross, or else that he was not alive afterward. And -here it is important to observe, that the Evangelists do little -more than give to some extent the times and circumstances -of transactions already declared, in the Epistles, to have -occurred. Of course those transactions as they were understood -when the Epistles were written, <i>had</i> their times and -circumstances. Paul declared what he had “received,”—that -Jesus <i>died</i> and was <i>buried</i>. The Gospels state the time -and the attending circumstances. Paul declared, as he had -“received,”—that Christ <i>rose again the third day</i>. The Gospels -state the circumstances. Paul declared, as he had “received,”—that -Jesus after he rose on the third day, was seen -by Cephas, then by the twelve, after that by about five hundred -brethren, after that by James, and then again by all the -Apostles. The Gospels and the first chapter of Acts state -the circumstances of some, though not of all, of these several -appearances. From what we know already from Paul’s -Epistles, further information from some source should be -expected; and the Evangelists afford that information. We -must believe that they state the <i>circumstances</i>, as they were -understood when Paul wrote his Epistles, and as they were -understood when the Resurrection was first proclaimed on -the day of Pentecost. As the principal facts, <i>i. e.</i> the Resurrection -and subsequent visible appearances till the Ascension, -were not an afterthought, neither are the <i>circumstances</i> -attending them as recorded by the Evangelists, -an afterthought. In respect to these circumstances, we<span class="pagenum"><a id="Page_88"></a>[88]</span> -can see and know what the Apostles <i>supposed</i> they saw, and -heard, and knew.</p> - -<p>The Evangelists, therefore, by stating circumstances not -specified by Paul, enable us to determine more certainly, -whether the Apostles were deceived. And what they state -of Christ’s predictions of his death and his resurrection, may -also help us to determine whether the Apostles were deceived.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_88" href="#FNanchor_88" class="label">[1]</a> Strauss’ Life of Jesus, Vol. II., pp. 843-4; Godet’s Com. on St. Luke, -A.D. 1881, p. 511.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_89" href="#FNanchor_89" class="label">[2]</a> Conybeare and Howson’s Life, etc., of Paul, p. 962.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_90" href="#FNanchor_90" class="label">[3]</a> Judge Waite will not admit John’s authorship, and he cites Eusebius -cc. 3-39, as having attributed the Apocalypse to John the Presbyter. This -may indicate a present “tendency” by skeptical writers to shift their -ground. Eusebius, however, only states that there were two, John the -Apostle, and John the Presbyter, and that “it is probable that the -second, if it be not allowed that it was the first, saw the Revelation -ascribed to John.” Justin Martyr had long before (Dial., c. 81) in express -terms given John the Apostle as the author; and such is the general -verdict of scholars.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_91" href="#FNanchor_91" class="label">[4]</a> Conybeare and Howson, pp. 438, 961, 964.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_89"></a>[89]</span></p> - -<h2 class="nobreak" id="CHAPTER_XVI">CHAPTER XVI.<br /> -<span class="smaller">HIS PREDICTIONS CONCERNING HIMSELF.</span></h2> - -</div> - -<p>In the account of Christ’s crucifixion by Matthew and -Mark, it is recorded that they which passed by railed on him, -saying,—“Thou that destroyest the temple and buildest it in -three days, save thyself”; and that witnesses had testified to -the same accusation, but did not agree. The disagreement -seems to have been, that some (Mark xiv. 58) testified that -he said,—“I will destroy this temple that is made with -hands and in three days I will build another made without -hands,” and the others (Matthew xxvi. 61) “I am able to destroy -the temple of God and to build it in three days.” The Evangelists -properly characterize both classes as <i>false</i> witnesses. -Jesus had not said, “<i>I will</i> destroy,” nor “I am <i>able</i> to destroy,” -but, “Destroy (<i>thou</i>) this temple.” It was not a -destroying by <i>him</i>, but by <i>them</i>; and it was the temple of -his own body. It was the earliest, and in some respects the -most striking of his predictions of his death and resurrection. -It was on the occasion of his cleansing the temple at the first -Passover. The Jews demanded of him, “What sign showest -thou unto us, seeing thou doest these things?” Jesus said, -“Destroy this temple and in three days I will raise it up.” The -Jews therefore said, “Forty and six years was this temple in -building, and wilt thou rear it up in three days? But he -spake of the temple of his body. When, therefore, he was -raised from the dead his disciples remembered that he spake -this, and they believed the Scripture and the word which -Jesus had said.” (John ii. 13 to 22.)</p> - -<p>It must have been soon after this Passover, and certainly -before John the Baptist was cast into prison, that Jesus said -to Nicodemus, that, as Moses lifted up the serpent in the -wilderness, even so must the Son of Man be lifted up, that<span class="pagenum"><a id="Page_90"></a>[90]</span> -whosoever believeth may in him have eternal life. (John iii. -14, 15.) Nicodemus does not appear again, until his mild -protest to the rest of the Sanhedrim,—“Doth our law judge -a man except it first hear from himself, and know what he -doeth?”<a id="FNanchor_92" href="#Footnote_92" class="fnanchor">[1]</a> They answered and said unto him, “Art thou also -of Galilee? Search and see that out of Galilee ariseth no -prophet.” He was silent. (John viii. 45 to 52.) But when -Jesus had been put to death as a malefactor, no longer afraid, -he comes with Joseph of Arimathea, bringing a mixture of -myrrh and aloes, about a hundred pounds weight, and they -gave the Crucified One a princely burial. (John xix. 39, 40, -41.) What had wrought this change in Nicodemus? The -lifting up upon the cross, was to <i>him</i> assured proof that Jesus -was a true “prophet, and more than a prophet.”</p> - -<p>On more than one occasion in his early ministry, Jesus in -reply to a demand for a sign from heaven had said, “There -shall no sign be given but the sign of Jonah the prophet; -for as Jonah was three days and three nights in the belly of -the whale, so shall the Son of man be three days and three -nights in the heart of the earth.” (Matthew xii. 38 to 40; -Luke xi. 29.) That he should be there only three days and -three nights implied his resurrection. To any objection that -he was not in the tomb any part of three nights, the customary<a id="FNanchor_93" href="#Footnote_93" class="fnanchor">[2]</a> -use of language among the Jews is a sufficient answer. -In the <i>Talm hieros</i>, it is said that a day and a night -together make up a period; and a part of such a period is -counted as the whole. It is a received<a id="FNanchor_94" href="#Footnote_94" class="fnanchor">[3]</a> rule among the Jews -that a part of a day is put for the whole. Yet that the prediction -was expressed in such terms, is strong evidence of -the truthfulness of the record. As Godet well says, “Who -would ever have dreamed of <i>falsely</i> putting in the mouth of -Jesus the expression three days and three nights, when in -actual fact the time spent in the tomb did not exceed one -day and two nights?”</p> - -<p>Jesus, when called to account for healing on the Sabbath -day, answered: “My Father worketh even until now, and I<span class="pagenum"><a id="Page_91"></a>[91]</span> -work.” For this cause, therefore, the Jews sought the more -to kill him, because he not only broke the Sabbath, but also -called God his own Father, making himself equal with God. -In reply Jesus said: “For as the Father raiseth the dead, -and quickeneth them, even so the Son quickeneth whom he -will ... Verily, verily, I say unto you, The hour cometh -and now is, when the dead shall hear the voice of the Son of -God; and they that hear shall live.... Marvel not at this, -for the hour cometh, in which all that are in the tomb shall -hear his voice, and shall come forth; they that have done -good, unto the resurrection of life; and they that have done -ill, unto the resurrection of judgment.” (John v. 1 to 29.)</p> - -<p>In his discourse in the Synagogue at Capernaum, concerning -the manna, he said to the Jews: “The bread which I -give is my flesh (that is, my life), for the life of the world.... -For my flesh is meat indeed, and my blood is drink indeed.... -Many therefore of his disciples when they heard, -said, ‘This is a hard saying; who can hear it?’ But Jesus -knowing in himself that his disciples murmured at this, said -unto them, ‘Doth this cause you to stumble? <i>What</i> then -if ye behold the Son of man ascending where he was before.’” -(John vi. 30 to 63.)</p> - -<p>His first distinct announcement that he should be put to -death and be raised from the dead, was upon Peter’s confession,— “Thou -art the Christ the Son of the living God;” -and it doubtless was in consequence of this confession. It -was after John the Baptist had been put to death, and after -the third Passover, but before the time had come for a public -declaration of his Messiahship; for he charged the disciples -that they should tell no man that he was the Christ. The place -was in the coast of Cesarea Philippi, near the sources of the Jordan. -With verbal differences, the same account substantially -is given by each of the Synoptics, and as follows: “From that -time began Jesus to show unto his disciples, how that he -must go into Jerusalem and suffer many things of the elders -and chief priests and scribes, and the third day be raised up.”<span class="pagenum"><a id="Page_92"></a>[92]</span> -(Matthew xvi. 21.) “And he began to teach them that the -Son of Man must suffer many things, and be rejected of the -elders and the chief priests, and the scribes, and be killed, -and after three days rise again.” (Mark viii. 31.) “The Son -of Man must suffer many things and be rejected of the elders -and the chief priests and scribes and be killed, and the third -day be raised up.” (Luke ix. 22.) Such is the testimony of -these three witnesses. They agree also, that he warned the -disciples not to anticipate worldly glory, but the reverse. -Peter, from <i>his</i> conception of the Messiahship, treated -Christ’s predictions of his death as but gloomy forebodings, -and began to rebuke him, saying, “Be it far from thee, Lord; -this shall never be unto thee.” But he turned and said unto -Peter, “Get thee behind me, Satan; thou art a stumbling -block unto me: for thou mindest not the things of God but -the things of men.” (Matthew xvi. 23; Mark viii. 33.)</p> - -<p>Six or eight days after these transactions Jesus took with -him Peter and John and James, and went up into a mountain to -pray; and he was transfigured before them. As they were -coming down from the mountain “he commanded them to tell -the vision to no man until the Son of Man be risen from the -dead.” (Matthew xvii. 1, 2; Mark viii. 2 to 9; Luke ix. 28 -to 36.) Mark adds (doubtless from Peter), that they kept that -saying, questioning among themselves, what the rising again -from the dead should mean.</p> - -<p>Elijah’s appearance suggested to them the question, “Why -do the scribes say that Elijah must first come?” To which -Jesus replied, “Elijah is come already, and they knew him not, -but did unto him whatsoever they listed. Even so shall the -Son of Man also suffer of them.” Then understood the disciples -that he spake unto them of John the Baptist (Matthew xvii. 10 -to 13). Mark (ix. 12 to 14) puts the reference to the Son of -Man in the form of a question: “And how is it written of -the Son of Man that he should suffer many things and be -set at naught? But I say unto you that Elijah is come, and -they have also done unto him whatsoever they listed, even<span class="pagenum"><a id="Page_93"></a>[93]</span> -as it is written of him.” In either form his own death is -predicted.</p> - -<p>After the transfiguration he went to Capernaum, passing -through Galilee. “And while they abode in Galilee, Jesus -said unto them, ‘The Son of Man shall be delivered up into the -hands of men; and they shall kill him, and the third day he -shall be raised up.’ And they were exceeding sorry.” (Matthew -xvii. 22, 23.) “‘The Son of Man is delivered up into -the hands of men, and they shall kill him; and when he is -killed, after three days he shall rise again.’ But they understood -not the saying, and were afraid to ask him.” (Mark -ix. 30 to 32.) “‘Let these words sink into your ears: for -the Son of Man shall be delivered up into the hands of men.’ -But they understood not this saying, and it was concealed from -them that they should not perceive it; and they were afraid -to ask him about this saying.” (Luke ix. 44, 45.) It is not -necessary to suppose that it was otherwise concealed than by -their dullness of apprehension, and preconceived opinions.</p> - -<p>At the feast of Tabernacles, Jesus said to the officers -whom the Pharisees had sent to take him: “Yet a little -while am I with you, and I go unto him that sent me. Ye -shall seek me and shall not find me: and where I am ye -cannot come.” (John vii. 32 to 35.)</p> - -<p>He said the same to the Pharisees or the “Jews,” the day -following the feast as he taught in the temple; and they -said, “Will he kill himself, that he saith whither I go ye -cannot come?” In reply, after repeating his previous declaration, -he said, “When ye have lifted up the Son of Man, -then shall ye know that I am he, and that I do nothing of -myself, but as the Father taught me, I speak these things. -And he that sent me is with me; he hath not left me alone; -for I do always the things that are pleasing to him.” (John -viii. 21 to 30.)</p> - -<p>In the parable of the good shepherd spoken soon after -the Feast, Jesus says: “I am the good shepherd ... and I -lay down my life for the sheep.... Therefore doth the<span class="pagenum"><a id="Page_94"></a>[94]</span> -Father love me because I lay down my life that I may take -it again. No man taketh it away from me, but I lay it down -of myself. I have power to lay it down, and I have power -to take it again. This commandment received I of my -Father.” (John x. 11 to 18.)</p> - -<p>He said to Martha, “I am the resurrection and the life; -he that believeth on me, though he die yet shall he live.” -(John xi. 25.)</p> - -<p>As he was going up to Jerusalem to the Passover at which -he was to suffer, he again repeated his announcement to his -disciples. “Behold we go up to Jerusalem; and the Son of -Man shall be delivered unto the chief priests and scribes; -and they shall condemn him to death, and shall deliver him -unto the Gentiles to mock, to scourge, and to crucify; and -the third day he shall be raised up.” (Matthew xx. 18, 19.) -“Behold, we go up to Jerusalem; and the Son of Man shall -be delivered unto the chief priests and the scribes; and they -shall condemn him to death, and shall deliver him unto the -Gentiles; and they shall mock him, and shall spit upon him, -and shall scourge him, and shall kill him; and after three -days he shall rise again.” (Mark x. 33, 34.) “Behold we -go up to Jerusalem, and all the things that are written by the -prophets shall be accomplished unto the Son of Man; for he -shall be delivered up unto the Gentiles, and shall be mocked, -and shamefully entreated, and spit upon; and they shall -scourge and kill him; and the third day he shall rise again. -And they understood none of these things; and this saying -was hid from them; and they perceived not the things that -were said.” (Luke xviii. 31 to 34.)</p> - -<p>Immediately after (as it would seem), the mother of James -and John came with them with the request, that the sons -might sit one on his right hand, and one on his left hand, in -his kingdom. The ten were moved with indignation. But -Jesus said, “The Son of Man came not to be ministered unto, -but to minister and to give his life a ransom for many.” -(Matthew xx. 20 to 28; Mark x. 45.)</p> - -<p><span class="pagenum"><a id="Page_95"></a>[95]</span></p> - -<p>Six days before the Passover, he came to Bethany, where -Lazarus was whom he had raised from the dead, and they -made him a supper in the house of Simon; and Mary (the -sister of Lazarus) anointed his head and feet with very precious -ointment. This excited the anger of Judas. Jesus -said, “Why trouble ye the woman, for she hath wrought a -good work upon me. For ye have the poor always with you; -but me ye have not always, for in that she poured this ointment -upon my body she did it to prepare me for burial. -Verily I say unto you, Wheresoever this Gospel shall be -preached in the whole world, that also which this woman -hath done shall be spoken of for a memorial of her.” (Matthew -xxvi. 6 to 13; Mark xiv. 3 to 10; John xii. 2 to 8.)</p> - -<p>Immediately after his triumphal entry into Jerusalem, on -the first day of the week of his crucifixion, he was told that -certain Greeks desired to see him. It was to him a sign of -his glorification among the Gentiles, and, therefore, of his -death. He answered, “The hour is come that the Son of -Man should be glorified. Verily, verily I say unto you, except -a grain of wheat fall into the earth and die, it abideth by itself -alone; but if it die, it beareth much fruit.... Now is my -soul troubled; and what shall I say? Father, save me from -this hour. But for this cause came I unto this hour.... -And I, if I be lifted up from the earth, will draw all men -unto myself.” But this he said signifying by what manner of -death he should die.” (John xii. 20 to 22.)</p> - -<p>The parable of the wicked husbandman (to be found in all -the Synoptics) represents them as killing the son and heir, -by whom, as the context shows, our Lord was intended. -And Jesus said, “Did ye never read in the Scriptures:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">‘The stone which the builders rejected,</div> - <div class="verse indent0">The same was made the head of the corner;</div> - <div class="verse indent0">This was from the Lord,</div> - <div class="verse indent0">And it is marvellous in our eyes.’</div> - </div> -</div> -</div> - -<p>Therefore, say I unto you, The kingdom of God shall be -taken away from you, and shall be given to a nation bringing<span class="pagenum"><a id="Page_96"></a>[96]</span> -forth the fruits thereof. And he that falleth on this stone -shall be broken to pieces; but on whomsoever it shall fall, -it will scatter him as dust.” (Matthew xxi. 42 to 45; Mark -xii. 1 to 12; Luke xx. 9 to 10.)</p> - -<p>And every day he was teaching in the temple; every night -he went out and lodged in the Mount of Olives till the third -day of the week (Tuesday) with which his public ministry -ended; and then he departed from the temple, never to -return.</p> - -<p>When he had finished his teaching in the temple, he said -unto his disciples, “Ye know that after two days the Passover -cometh, and the Son of Man is delivered up to be crucified.” -(Matthew xxvi. 2.)</p> - -<p>Peter and John, as he had directed, made ready the Passover, -and when the hour was come, he sat down, and the -Apostles with him. And he said unto them, “With desire I -have desired to eat this Passover with you before I suffer.” -(Luke xxii. 7 to 15.)</p> - -<p>All the Evangelists state, that Jesus at the Passover supper -said to the twelve, “One of you shall betray me”; and two -of the Evangelists say that he designated the traitor, by the -giving of the sop. (Matthew xxvi. 21 to 25; Mark xiv. 18 to -21; Luke xxii. 21 to 23; John xiii. 21 to 35.)</p> - -<p>After giving him the sop, Jesus said to Judas, “That thou -doest do quickly;” and he having received the sop, went -out straightway to carry out that which he had before agreed; -<i>and it was night</i>. (Luke xxii. 2 to 6; John xiii. 26 to 30.)</p> - -<p>After Judas had gone out, Jesus said, “Now is the son of -man glorified, and God is glorified in him; and to Peter he -said, Whither I go thou canst not follow me now, but thou -shalt follow afterwards.” (John xii. 36, 37.)</p> - -<p>To the institution of the Lord’s Supper, there is the testimony -of the three Synoptic Gospels, and that of Paul; four -witnesses; and its constant observance from that time to the -present. It was to commemorate his death to the end of the -world,—“Take, eat, this is my body.... Drink ye all of it;<span class="pagenum"><a id="Page_97"></a>[97]</span> -for this is my blood of the covenant which is shed for many -unto remission of sins.” (Matthew xvii. 26 to 28.) “Take ye; -this is my body.” “This is my blood of the covenant which -is shed for many.” (Mark xiv. 22 to 25.) “This is my body -which is given for you; this do in remembrance of me.... -This cup is the new covenant in my blood, <i>even</i> that which -is poured out for you.” (Luke xxii. 18 to 22.) “This is my -body, which is for you; this do in remembrance of me.... -This cup is the new covenant in my blood; this do as oft -as ye drink <i>it</i> in remembrance of me. For as often as ye -eat this bread and drink the cup, ye proclaim the Lord’s -death till he come.” (1 Corinthians xi. 23 to 28.)</p> - -<p>To his saying that he would go before them into Galilee -after his resurrection, there are <i>two</i> witnesses. It was after -they had sung their hymn, and had gone out unto the Mount -of Olives. “All ye shall be offended in me this night; for -it is written I will smite the shepherd, and the sheep of the -flock shall be scattered abroad. But after I am raised up I -will go before you into Galilee.” So, Matthew. Mark’s -account is: “And Jesus saith unto them, All ye shall be -offended; for it is written, I will smite the shepherd, and -the sheep shall be scattered abroad. Howbeit after I am -raised up I will go before you into Galilee.” (Matthew xxvi. -31, 32; Mark xiv. 27, 28.)</p> - -<p>That Peter should thrice deny that he knew him, is proved -by <i>all</i> the Evangelists. “Verily, verily, I say unto thee, that -this night before the cock crow<a id="FNanchor_95" href="#Footnote_95" class="fnanchor">[4]</a> thou shalt deny me thrice.” -(Matthew xxvi. 34, 35.) “I tell thee, Peter, the cock shall -not crow this day, until thou shalt thrice deny that thou -knowest me.” (Luke xxii. 34.) “Verily, verily, I say unto -thee, the cock shall not crow till thou hast denied me thrice.” -(John xiii. 38.) Mark (probably from Peter himself) says -that when Peter said, “Although all should be offended, yet -will not I,” Jesus said to him, “Verily I say unto thee, that -thou to-day, <i>even</i> this night, before the cock crow twice, shalt -deny me thrice.” “But he spake exceeding vehemently, If<span class="pagenum"><a id="Page_98"></a>[98]</span> -I must die with thee, I will not deny thee. And in like -manner said they all.” (Mark xiv. 26 to 31.)</p> - -<p>Yet in the discourse which followed, Jesus again says, -“Behold the hour cometh, yea, is come, that ye shall be -scattered, every man to his own, and shall leave me alone; -and yet I am not alone, because the Father is with me.” -(John x. 31, 32.)</p> - -<p>“Yet a little while, and the world beholdeth me no more; -but ye behold me; because I live ye shall live also.” (John -xiv. 19, 20.)</p> - -<p>“Peace I leave with you; my peace I give unto you; not -as the world giveth I give unto you. Let not your heart be -troubled, neither let it be fearful.”</p> - -<p>“Ye heard how I said to you, I go away, and I come unto -you. If ye loved me ye would have rejoiced, because I go -unto the Father, for the Father is greater than I. And now -I have told you before it come to pass, that when it is come -to pass ye may believe.” (John xiv. 27 to 31.)</p> - -<p>“Greater love hath no man than this, that a man lay down -his life for his friends. Ye are my friends if ye do the things -which I command you.” (John xv. 13, 14.)</p> - -<p>“But now I go unto him that sent me, and none of you -asketh me, Whither goest thou? But because I have spoken -these things unto you sorrow hath filled your heart.” (John -xv. 5, 6.)</p> - -<p>“A little while and ye behold me no more, and again -a little while and ye shall see me.” (John xv. 16.)</p> - -<p>“Verily, verily, I say unto you, that ye shall weep and -lament, but the world shall rejoice; ye shall be sorrowful, -but your sorrow shall be turned into joy.” (John xvi. 20.)</p> - -<p>“And I am no more in the world, but these are in the -world, and I come to thee.” (John xvii. 11.)</p> - -<p>“Again the high priest asked him and saith unto him, Art -thou the Christ, the Son of the Blessed? And Jesus said, I -am, and ye shall see the Son of Man sitting at the right hand -of power, and coming with the clouds of heaven.” (Mark xiv. -62.)</p> - -<p><span class="pagenum"><a id="Page_99"></a>[99]</span></p> - -<p>To Pilate he said, “I am a king”; and “Thou wouldst -have no power against me, except it were given thee from -above.” (John xviii. 33 to 37; xix. 11.)</p> - -<p>To the penitent thief he said, “Verily, I say unto thee, to-day -shalt thou be with me in paradise.” (Luke xxiii. 43.)</p> - -<p>When he had cried with a loud voice <span class="smcap">he said, “Father, -into thy hands I commend my spirit.”</span> (Luke xxiii. 46.) -And all the Evangelists, four witnesses, say that he “gave -up,” or “yielded up,” the ghost.</p> - -<p>There is as much evidence of these utterances (and they -are not <i>all</i> of his predictions, in some form, of his death and -resurrection), as there is of any of his sayings upon any subject, -and they are so interwoven with the entire narrative that -is impossible to set them aside, and leave anything to which we -can safely assent as historically true of all his recorded acts -and words. There is no alternative, except to believe that -he uttered these predictions, or else to arbitrarily set aside -the testimony of the four Evangelists, as well as that of Paul. -It is impossible to save their character as honest witnesses, -and deny that Jesus at various times, and in different ways, -foretold his death and the circumstances attending it, and -also his resurrection, and that after he was raised from the -dead, he would go before them into Galilee. Not that we -have the <i>precise</i> words, neither more nor less, that he uttered. -In no instance do any two of the five witnesses give <i>precisely</i> -the same words. Their testimony is in accordance with -what usually<a id="FNanchor_96" href="#Footnote_96" class="fnanchor">[A]</a> occurs, with honest witnesses. The witness -says, “I cannot give the exact words, or all of them.” He -is told to give the substance of what was said; and he does -so to the extent of his recollection, using some of the same -words, doubtless, but in the main expressing the idea in language -of his own. Yet there is sufficient certainty, for the -court or jury, in matters of the greatest concern. It is, in the -highest degree, unreasonable to demand more of the Evangelists. -It is also to be borne in mind that neither of them<span class="pagenum"><a id="Page_100"></a>[100]</span> -professes to give all of our Lord’s sayings; and John, writing -much later than the others, purposely omitted many things -as having been already sufficiently stated.</p> - -<p>If, then (as it cannot be doubted was a fact), Jesus plainly -foretold his death, why did it take his disciples by surprise? -The answer to this question may be that not till within six -months of the close of his ministry were they thus told; -those months were crowded with his teachings and miracles, -multitudes were following him; he had just before entered -Jerusalem as they might expect their Messiah would do, amidst -the hosannahs of thousands; and they were so filled with their -visions of his glory, and their false conceptions of the predicted -Messiah, whom they believed him to be, that they -could not understand him. Their mistake under the circumstances -was a natural one. (See also <i>post</i>, <a href="#CHAPTER_XIX">c. 19</a>.)</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_92" href="#FNanchor_92" class="label">[1]</a> Canon Farrar’s Life of Christ, c. 13; Lange, ditto, Vol. II., p. 29; -John ii. 13-22, and iii 22-25. Here, and in all <i>subsequent</i> references, -the citations are from the Revised Version of the New Testament, unless -otherwise stated.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_93" href="#FNanchor_93" class="label">[2]</a> Lange, Vol. II., p. 273, note, citing Stier, ii, 171.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_94" href="#FNanchor_94" class="label">[3]</a> Lange, Vol. II., p. 273, note; Godet on Luke, p. 265; Whitby, as quoted -by Scott, on Matthew xii. 40; Genesis i. 5; Daniel viii. 14, with Genesis -vii. 4 and 17; Deuteronomy xiv. 28, with xxvi. 12; 1 Samuel xx. 12, with -v. 19; 2 Chronicles x. 5, with v. 12; Matthew xxvi. 2, with xxvii. 63 and -64; Luke ii. 21, with i. 59; 1 Kings xx. 29; Esther iv. 16; Greenleaf on -the Evangelists, etc., 268, 269 and notes.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_95" href="#FNanchor_95" class="label">[4]</a> The cock crows about midnight and about three in the morning, which -was the beginning of the fourth watch. Galicinium (Cock-crowing) standing -alone means the latter time; so that the same time is referred to by -all. Greenleaf’s Testimony, etc., p. 436, and citations.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_96" href="#FNanchor_96" class="label">[A]</a> See <i>post</i>, <a href="#CHAPTER_XIX">c. 19</a>.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_101"></a>[101]</span></p> - -<h2 class="nobreak" id="CHAPTER_XVII">CHAPTER XVII.<br /> -<span class="smaller">ORDER OF EVENTS.</span></h2> - -</div> - -<p>Whatever difficulties may exist as to minor points, all the -facts necessary to a correct decision of the question of the -Resurrection may be ascertained with reasonable certainty, -and the order of their occurrence.<a id="FNanchor_97" href="#Footnote_97" class="fnanchor">[A]</a></p> - -<p>That Jesus Christ was crucified under Pontius Pilate is the -testimony of all history. That his crucifixion was the day -before the Jewish Sabbath is proved by all the Evangelists, -and the constant observance of the First Day of the week as -the Lord’s Day.</p> - -<p>Having been condemned to death, and his execution entrusted -to Roman soldiers, there is the strongest presumption -that the sentence was fully executed. This presumption -is confirmed by all the Evangelists, by Paul in all his Epistles, -and by the constant teaching of all the Apostles. On the -day of Pentecost, Peter boldly said, Ye men of Israel, Jesus -of Nazareth being delivered up by the determinate counsel -and foreknowledge of God, “ye by the hand of lawless men -did crucify and slay;” and no one called in question the -fact of his death. Again, at the healing of the lame man, he -declared, “Ye denied the Holy and Righteous One and asked -for a murderer to be granted unto you, and killed the Prince -of Life;” this charge he repeated before the Sanhedrim; -and there was no denial. When Peter and John, after their -release from prison, were brought before the Council, one -charge against them was: “Ye have filled Jerusalem with -your teaching, and intend to bring this man’s blood upon<span class="pagenum"><a id="Page_102"></a>[102]</span> -us.” Stephen, when brought before the Council, declared, -“Ye have now become the betrayers and murderers ... of -the Righteous One.” If there could have been the slightest -doubt of the actual death of Christ, the Council would have -furnished the evidence.</p> - -<p>John solemnly declares that “one of the soldiers, with a -spear, pierced his side, and straightway there came out blood -and water.” It was a thrust by a Roman soldier to make the -fact of death absolutely certain. It was such a result as -would have followed, if, from excessive labors and extreme -agony, there was a collection of water about the heart, or if -from like causes, and as Dr. Stroud and other eminent surgeons -suppose,<a id="FNanchor_98" href="#Footnote_98" class="fnanchor">[1]</a> the cause of his death was a rupture or -breaking of the heart.</p> - -<p>And, finally, not less than forty times, on different occasions, -and in a variety of ways, had Jesus foretold his death. -He instituted a Sacrament to commemorate it; he said to the -penitent thief: “This day shalt thou be with me in Paradise;” -and in the extreme moment, “Father, into thy hands I -commend my Spirit.” It is not possible to accept the hypothesis -of his return to life from a state of lethargy, without -destroying <i>his</i> moral character, as well as that of his disciples. -Where was he, when Peter and Stephen were charging -home his death upon the guilty Jews? Where was he, when -Stephen suffered martyrdom for his sake, and when his apostles -and disciples were preaching his death and resurrection?</p> - -<p>Even Strauss is constrained to say “The whole country-side -knew that he was dead.”</p> - -<p>He was buried. So says Paul, and<a id="FNanchor_99" href="#Footnote_99" class="fnanchor">[2]</a> all the Evangelists. -As the day of the crucifixion was drawing to its close, that -the bodies should not remain on the cross<a href="#Footnote_99" class="fnanchor">[2]</a> upon the Sabbath -(for that day<a href="#Footnote_99" class="fnanchor">[2]</a> of the Sabbath, was a high day), the Jews -asked of Pilate that the legs of those who had been crucified -might be broken,<a href="#Footnote_99" class="fnanchor">[2]</a> and they be taken away. The soldiers -brake the legs of the others, but not of Jesus, for they found -that he was already dead; and his death was assured by one<span class="pagenum"><a id="Page_103"></a>[103]</span> -of the soldiers. Thereupon Joseph of Arimathea, a rich man -and a counsellor, begged the body of Jesus. Pilate, after he -knew from the centurion that he was dead, commanded it to -be delivered. Joseph, with Nicodemus, wound it in fine -linen with spices, and laid it in his own new tomb, hewn out -in the rock, rolled a great stone “to,” or “against” the door, -and departed. The sepulchre was “nigh at hand,” otherwise, -there would not have been time for the burial before the -coming in of the Sabbath. The next<a id="FNanchor_100" href="#Footnote_100" class="fnanchor">[3]</a> day the chief priests -and Pharisees or some of them, obtained from Pilate a guard, -and made the sepulchre sure, sealing the stone (Matthew -xxvii. 62, 66).</p> - -<p>The objection that they could not have known that Jesus -had said, “After three days I will rise again,” is well answered -by Alford: “Not the saying, but its meaning was hid from -his disciples.” Judas knew it, and may have informed the -chief priests and Pharisees of it; and they may have known -it from other sources, for it was not spoken in secret. Nor -with their perverse rejection of him while they could not -deny his works, is it improbable that they might have some -apprehension of the necessity of a guard? We are not to -judge them from our standpoint, but from theirs. They did -<i>not</i> believe that he was the Messiah (Acts iii. 17; 1 Corinthians -ii. 8). They said and doubtless believed, after a fashion, -“He deceiveth the people” and “casteth out devils -through the prince of the devils.” Their guilty fears were -the occasion of this increased certainty of his resurrection. -The mention of a guard by Matthew (although not by the -other Evangelists), is in perfect keeping with his previous -occupation, which had led him to make, and observe, precautions -against fraud. It was, in his view, as in ours, an important -fact that their precautions against imposition had reacted -upon themselves. His narrative is unimpeached. It -was published early, and his statement of the appointment of -a guard was not contradicted.</p> - -<p>The facts must stand that Jesus died, and was buried; and<span class="pagenum"><a id="Page_104"></a>[104]</span> -at the instance of his bitterest foes, soldiers guarded his -tomb against the little company of his frightened followers.</p> - -<p>At a very early hour on the first day of the week it was -known that the stone had been rolled away, and the body of -Jesus was not in the tomb. Such is the testimony of all the -Evangelists. This great fact is at the threshold of our inquiry. -It must be accounted for. The Christian’s explanation is that -Jesus rose from the dead, and an angel of the Lord descended -and rolled away the stone. The account which the soldiers -were induced to circulate was, that his disciples came by night -and stole him away while they slept. This story was current -among the Jews when Matthew wrote<a id="FNanchor_101" href="#Footnote_101" class="fnanchor">[4]</a> his Gospel, and when, -nearly a hundred years after, Justin Martyr wrote to Trypho -the Jew. It ought not to be difficult to determine which explanation -is the true one.</p> - -<p>As soon as Mary Magdalene (who was of the company of -women who came first to see the sepulchre), saw that the -stone was rolled away, she ran to Peter and John, saying, -“They have taken away the Lord out of the tomb and we know -not where they have laid him.” (John xx. 2.)</p> - -<p>The other women<a id="FNanchor_102" href="#Footnote_102" class="fnanchor">[5]</a> entered into the sepulchre, and found -not the body of Jesus, but saw two angels, one of whom said -to them, “He is not here, he is risen; but go your way and -tell his disciples and Peter, that he goeth before you into -Galilee, there shall ye see him as he said unto you.” (Why -should the Apostles be told that Jesus would go before them -into Galilee, if he was to show himself to them that very day -at Jerusalem? Both to prepare them for the interview at -Jerusalem, and in order that the tidings might be carried to -all the disciples, the most of whom were in Galilee.)</p> - -<p>They departed quickly with fear and great joy, and told -these things unto such of the Apostles as they found in the -city; but “these words appeared in their sight as idle talk; -and they disbelieved them.” (Luke xxiv. 11.)</p> - -<p>As soon as Peter and John knew from Mary Magdalene, of -the open sepulchre, they ran both together, but John outran<span class="pagenum"><a id="Page_105"></a>[105]</span> -Peter and came first to the tomb; “and stooping and looking -in, he seeth the linen clothes lying; yet entered he not in. -Simon Peter therefore also cometh, following him, and enters -into the tomb; and he beholdeth the linen clothes lying and -the napkin that was upon his head, not lying with the linen -clothes, but rolled up in a place by itself. Then entered in -therefore the other disciple also, which came first to the tomb, -and he saw and believed. For as yet they knew not the -Scripture that he must rise again from the dead. So the disciples -went away again unto their own home.” (John xx. -1-10.)</p> - -<p>Such is the circumstantial account given by John of the -state of things at the tomb, as they found it before Jesus -appeared to any one, and before they had received any information -that he had risen from the dead. The body was not -there. It could hardly have been removed by friends, and -they both be ignorant of it. Had it been taken by enemies? -There were the linen clothes, and there, rolled up in a place -by itself, was the napkin. Who had arranged them thus? -“All had been done calmly, collectedly. Neither earthly -friends nor earthly foes had done it; the one would not have -stripped the garments from the body, the other would have -been at no pains so carefully to arrange<a id="FNanchor_103" href="#Footnote_103" class="fnanchor">[6]</a> and deposit them.” -So John must have reasoned and, perhaps recalling what Jesus -had said, he <i>believed</i>. He believed from what he <i>saw</i>, and -not from the Scriptures, for as yet he knew not from them, -that the Christ “must rise again from the dead.” It is not -probable that he then avowed his conviction. He trusted that -Jesus would, in due time, reveal himself to them all.</p> - -<p>The particulars of his appearance to Mary Magdalene -appear in the Fourth Gospel. She was not expecting to see -him, and, blinded by her tears, she knew not that it was Jesus -until he spoke her name, doubtless in a familiar tone. She -turneth herself, and saith unto him in Hebrew, <i>Rabboni</i>, -which is to say, Master. She <i>would</i> have clung to him. -Jesus had told his disciples before his crucifixion that he was<span class="pagenum"><a id="Page_106"></a>[106]</span> -to go to the Father. But this event was yet in the future; -and when she would detain him, Jesus saith to her, Touch me -not (or Take not hold on me) for I am not yet ascended unto -the Father: but go unto my brethren and say to them, I -ascend unto my Father, and your Father, and my God, and -your God. This would remind <i>them</i> of what he had told them; -and would remind <i>her</i>, as Peter afterwards was reminded, that -she would best manifest her love by willing service. She -obeyed. But those to whom she told it, when they heard that -he was alive, and had been seen of her, disbelieved. (Mark -xvi. 17.)</p> - -<p>The other women after delivering the message of the angels, -returned. And behold Jesus met them saying “All Hail.” -And they came and took hold of his feet and worshipped him. -Then saith Jesus unto them, Fear not: go tell my brethren -that they depart into Galilee, and there shall they see me. -(Matthew xxviii. 9, 10.) Matthew, speaking in a general way, -does not distinguish this appearance from that to Mary Magdalene, -but blends the two together. The salutation was -different, and the message and the circumstances were different. -Nor is it, as Strauss (p. 813) vainly imagines, any -objection to the hypothesis of separate appearances, that it -involves “a restless running to and fro of the disciples and -the women;” for under the intense excitement it could hardly -have been otherwise.<a id="FNanchor_104" href="#Footnote_104" class="fnanchor">[7]</a></p> - -<p>Jesus joined himself to two of the disciples on their journey -to Emmaus, discoursed to them by the way, and made himself -known in the breaking of bread. One of them was -Cleopas, the other (his name not given) is supposed<a id="FNanchor_105" href="#Footnote_105" class="fnanchor">[8]</a> to have -been Luke. When they left Jerusalem, the woman had -reported the message from the angel. Peter and John had -returned from the tomb, but no one had seen the Risen Lord. -The time of their leaving was before Mary Magdalene had -told that she had seen the Lord. The day therefore must -have been considerably advanced before Jesus appeared to -her.</p> - -<p><span class="pagenum"><a id="Page_107"></a>[107]</span></p> - -<p>It was toward evening, when Jesus sat down with them to -meat. Their eyes were opened and they knew him, and he -“vanished out of their sight.”</p> - -<p>And they rose up that very hour and returned to Jerusalem, -and found the eleven gathered together and them that were -with them, saying, “The Lord is risen indeed, and hath -appeared to Simon.”</p> - -<p>This, as we learn from Paul, was the first appearance to -any of the Apostles. The time and place are not mentioned. -We only know that it was before the arrival of the two -disciples. Emmaus<a id="FNanchor_106" href="#Footnote_106" class="fnanchor">[9]</a> was about eight miles from Jerusalem. -The narrative seems to indicate that the event had but just -occurred.</p> - -<p>The two disciples rehearsed the things that had happened. -As they spake, Jesus himself stood in the midst of the disciples, -and said, “Peace be unto you.” But they were terrified -and affrighted, and supposed that they beheld a spirit. He -said unto them, “Why are ye troubled, and wherefore do -reasonings arise in your heart? See my hands and my feet, -that it is I myself; handle me and see; for a spirit hath not -flesh and bones, as ye behold me having.” And when he -had said this, he showed them his hands and his feet; and -while they still disbelieved for joy and wondered, he said unto -them, “Have ye here anything to eat?” and they gave him -a piece of broiled fish. And he took it, and did eat before -them. (Luke xxiv. 35-43.)</p> - -<p>But Thomas, who was not with them, having said, “Except -I shall see in his hands the print of the nails, and put my -finger into the print of the nails, and put my hand into his -side, I will not believe,” Jesus eight days after stood in their -midst and said, “Peace be unto you.” Then saith he to -Thomas, “Reach hither thy finger, and see my hands; and -reach hither thy hand, and put it into my side: and be not -faithless, but believing.” Thomas answered and said unto -him, “My Lord and my God.” Jesus saith unto him, -“Because thou hast seen me thou hast believed; blessed<span class="pagenum"><a id="Page_108"></a>[108]</span> -are they that have not seen and yet have believed.” (John -xx. 24-29.)</p> - -<p>After these things Jesus manifested himself at the Sea of -Tiberias, to Peter, Thomas, Nathaniel, James, John and two -others. It was on this occasion that he three times asked -Simon Peter, “Lovest thou me?” and he signified to him -by what death he should glorify God. This is said to -be the <i>third</i> time that he manifested himself to the disciples, -<i>i. e.</i>, to the Apostles when they were together. (John -xxi. 1-23.)</p> - -<p>Then he appeared (says Paul) to above five hundred -brethren at once, of whom the greater part remain until now, -but some are fallen asleep. Paul is speaking only of manifestations -to Apostles or some of them. The Apostles surely -were not absent from this great assembly. All the circumstances -indicate that it was the meeting which he had provided<a id="FNanchor_107" href="#Footnote_107" class="fnanchor">[10]</a> -for, before his crucifixion, and that it occurred on a -mountain in Galilee.</p> - -<p>Then he appeared to James. Paul is our authority. Neither -time, nor place, nor circumstance is given. It is strong -confirmation of the genuineness of our writings that there is -no disclosure of the particulars of the interview with either -Peter, the first of the Apostles, or with James, our Lord’s -brother. Jesus doubtless had something to say to each for -himself alone, and none of the sacred writers have lifted the -veil.</p> - -<p>At the end of the forty days he led the Apostles out over -against Bethany, gave them his final charge, and lifted up his -hands and blessed them. And it came to pass while he -blessed them, he parted from them, and was carried up into -heaven. (Luke xxiv. 50-53; Acts i. 1-12.)</p> - -<p>Such are some of the proofs of his resurrection. Their -sufficiency as evidence of it, and its logical results, remain to -be considered.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_97" href="#FNanchor_97" class="label">[A]</a> And hence there is no occasion to inquire whether the Evangelists -agree precisely as to the details (as far as given) of his arrest, or trial, or -crucifixion. That he was arrested and tried and crucified is admitted on -all hands.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_98" href="#FNanchor_98" class="label">[1]</a> Alford on John’s Gospel. Lange, Vol. III., pp. 333, 334. Stroud on -the Physical Cause of the Death of Christ. Friedlieb, p. 167. The Last Day -of Our Lord’s Passion, by Rev. Wm. Hanna, LL.D., c. 13, and Appendix. -Barnes’ Notes, Vol. II., p. 386.</p> - -</div> - -<p><span class="pagenum"><a id="Page_109"></a>[109]</span></p> - -<div class="footnote"> - -<p><a id="Footnote_99" href="#FNanchor_99" class="label">[2]</a> 1 Corinthians xv. 3, 4; Acts xiii. 28, 29; Deuteronomy xxi. 22, 23; -John xix. 31-39; Luke xxxiii. 50-54; Mark xv. 42-46; Matthew xxvii. -57-60.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_100" href="#FNanchor_100" class="label">[3]</a> It does not appear that there was a formal meeting of the Sanhedrim, -and the act may have proceeded from the more violent members of it. -The time may have been during their Sabbath, or at its close, which -would have been in season. Lange, Vol. III., p. 343; Farrar, c. 62.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_101" href="#FNanchor_101" class="label">[4]</a> Matthew xxviii. 15; Dialogue, c. 108.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_102" href="#FNanchor_102" class="label">[5]</a> Mary, the mother of James, Salome, Joanna, wife of Chuza, Herod’s -steward, and other women from Galilee who beheld the sepulchre and -where he was laid. They may not have come all at the same time, but in -different companies. Matthew xvii. 55, 56, and xxviii, 1-7; Mark xv. 40, -41, 47, and xvi. 1-8; Luke xxiii. 49, 55, 56, and xxiv. 1-10; John xx. 1; -Lange, Vol. III., pp. 362, 368.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_103" href="#FNanchor_103" class="label">[6]</a> The Forty Days after Our Lord’s Resurrection, by Rev. William -Hanna, LL.D., p. 53.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_104" href="#FNanchor_104" class="label">[7]</a> The words “as they went to tell his disciples,” in our common version, -are wanting in the Sinaitic and Vatican manuscripts. Their omission in -the Revised Version removes a difficulty. The true text does not state -<i>when</i> it was, that Jesus met them.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_105" href="#FNanchor_105" class="label">[8]</a> Lange, Vol. III., p. 383.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_106" href="#FNanchor_106" class="label">[9]</a> All attempts to identify this with certainty, out of the numerous villages -in the vicinity of Jerusalem, have failed. See Lange, Vol. III.; Robinson, -Vol. III., pp. 146-150; Barnes’ Notes, Vol. II., p. 107.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_107" href="#FNanchor_107" class="label">[10]</a> 1 Corinthians xv. 6; Matthew xxviii. 7, 10, 16; Mark xvi. 7, 15, 18; -Lange, Vol. III., p. 411; Farrar, c. 62; Hanna’s Forty Days, c. 8, p. 185; c. -9, p. 229; Geikie, c. 64.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_110"></a>[110]</span></p> - -<h2 class="nobreak" id="CHAPTER_XVIII">CHAPTER XVIII.<br /> -<span class="smaller">SUFFICIENCY OF THE PROOFS (FALSE ASSUMPTIONS).</span></h2> - -</div> - -<p>Evidence which ought to convince a reasonable man should -be deemed sufficient.</p> - -<p>The standing objection from the days of Celsus, that -Jesus should have shown himself after his resurrection to -his enemies, is unreasonable. It is as if one should refuse -to believe the transfiguration, the raising of the daughter of -Jairus, or the agony in the garden, because not witnessed by -the multitude, and by only Peter, James, and John of the -Apostles.</p> - -<p>His humiliation and sufferings were ended. Not again was -he to be mocked, and scourged, and crucified. Those who -had wilfully rejected him, would have been no more convinced -than before. They had said he cast out devils through -the prince of devils. They had plotted to put Lazarus also to -death, whom he had raised up before their eyes. They had -bribed the soldiers to report that his body had been stolen. -They would have proclaimed that he was not dead, or else -that his return to life was by the agency of Satan. To return -to those who had put every insult upon him, and were ready -to renew the attack, could only have been to their swift -destruction, and the time for this had not come.</p> - -<p>And even if some of them had believed, it would have -added nothing to the proof. Any one who now refuses to -accept the genuineness of the Gospel, or the credibility of the -writers, or, accepting both, refuses to believe upon the testimony -of his disciples, would not be convinced by any amount -of evidence. There would remain every question of credibility, -and, in addition, that of personal identity, as to which -only those intimately acquainted with him were fully qualified -to judge.</p> - -<p><span class="pagenum"><a id="Page_111"></a>[111]</span></p> - -<p>The proofs will be found sufficient by those who are disposed -to lay aside preconceived adverse opinions, and believe -the fact when it is proved.</p> - -<h3>PROOF IS POSSIBLE.</h3> - -<p>The event <i>may</i> have occurred. By this is meant that it -cannot be said that its occurrence is, in the nature of things, -an impossibility.</p> - -<p>The existence of the Lord God Almighty, the Jehovah of -the Scriptures, may be real, as accepted by the reason and -conscience of most men in civilized nations. It may have -been within his power to raise his Son, Jesus Christ, from -the dead; and there may have been sufficient reasons for the -exercise of this power. He may have been able to do this, -without violating, or suspending, any law of his universe. -The resurrection may have been as conformable to law as the -death of the body. The law of gravitation is neither violated -nor suspended, but merely overcome, in numberless instances -every day, by the introduction of what is, under the circumstances, -a greater force; and it may be a universal <i>law</i> that -the greater force (other things being equal) shall overcome -the less. If it were true that the like had never occurred, it -cannot be maintained that God has not in any instance done -something which he had not done before, and of which consequently -there had been no previous experience. “Men,” -says Dr. Taylor,<a id="FNanchor_108" href="#Footnote_108" class="fnanchor">[1]</a> “are continually reaching results which the -forces of nature, left to themselves, never could have caused; -and if this be so with men, why should we deny to God the -possibility of intervening in a similar way, and so producing -effects that are not merely supernatural, but superhuman?” -And why, we ask, should we deny to him the possibility of -doing something which he has not done before; “My Father -<i>worketh</i> hitherto,” said Jesus, “and I work.”</p> - -<p>“The<a id="FNanchor_109" href="#Footnote_109" class="fnanchor">[2]</a> affirmation of the impossibility of a miracle carries -with it the elimination of God out of the universe.” There is -no escape from this conclusion; and consequently there are<span class="pagenum"><a id="Page_112"></a>[112]</span> -those who admit the possibility<a id="FNanchor_110" href="#Footnote_110" class="fnanchor">[3]</a> of miracles, even while denying -that they can be proved.</p> - -<p>The event, then, <i>may</i> have occurred. <i>It is a question of -evidence</i>.</p> - -<p>Again, if Christ did rise from the dead, he would give his -disciples sufficient evidence of it. He could give to the bodily -senses and perceptive powers which they had as other men -have (and which “experience” tells us, may be trusted when -they have a fair chance), such proofs of his resurrection that -they could believe it, and rationally believe it. This may be -said to be almost a truism. To concede that God could, and -did, raise Jesus Christ from the dead, and deny that he could, -or would, afford evidence of it, if not an utter absurdity, is in -the highest degree unreasonable, and we are not trying to -convince any but reasonable men. To what end should he -perform this miracle, and yet afford no evidence of it? The -question right here is not whether <i>we</i> have sufficient evidence -for our assurance, but whether his <i>disciples</i> could reasonably -be convinced of his resurrection, assuming that it really took -place.</p> - -<p>Then if <i>they</i> might rationally believe what actually occurred, -upon evidence furnished <i>them</i>, those to whom they declared -it, and we to whom their testimony has come, may <i>also</i> -believe it. If they were not bound to reject the evidence -of their own senses, because of previous experience or the -want of it, neither were those to whom they preached, nor we -ourselves, bound to reject it.</p> - -<p>In other words, assuming that Christ did rise from the -dead, and assuming that satisfactory proofs of his resurrection -were given to his disciples, it is not <i>impossible</i> that sufficient -evidence of both of these facts may be accessible to us. To -deny this, is to say that Christ must die and rise again, in -every age, and in every place, where there are nations or -persons, whether few or many, who have not before witnessed -such events. Yet to this absurdity must Hume’s famous -argument from experience come.</p> - -<p><span class="pagenum"><a id="Page_113"></a>[113]</span></p> - -<p>If Jesus rose from the dead, the fact was susceptible of -proof to his disciples. It was susceptible of proof to those -who believed it on the testimony of his disciples. It is susceptible -of proof to one to whom that testimony is transmitted. -Assuming his resurrection to be true, it would be -more wonderful than a miracle, if all means of a rational -belief in the fact were the exclusive property of his immediate -disciples; and their contemporaries and all after them, -to the end of time, be compelled in the exercise of right -reason to reject it, notwithstanding it is true. Hence we say -as the basis of further argument that the resurrection <i>may</i> -have occurred; and if it did occur, we undoubtedly have such -evidence of it as may be accepted by a reasonable man. -Leaving, then, the possible for the probable, in a matter that -is but a question of evidence.</p> - -<h3>WHAT ARE THE PROOFS?</h3> - -<p>The fact of Christ’s resurrection was proclaimed by his -Apostles and disciples from the beginning of their ministry, -commencing on the Day of Pentecost, fifty days after the -crucifixion. This fact was, as expressed by Paul, that Christ -“died,” and was “buried,” and was “raised on the third -day;” and by Luke that “he showed himself alive after his -passion, by many proofs,” appearing unto the Apostles whom -he had chosen<a id="FNanchor_111" href="#Footnote_111" class="fnanchor">[4]</a>, for forty days, “and speaking the things -concerning the kingdom of God;” and by Peter, “whom -God raised up, having loosed the pangs of death because it -was not possible that he should be holden of it:” and “Ye -killed the Prince of Life, whom God raised from the dead; -whereof we are witnesses.”</p> - -<p>The evidence being conclusive that such was the proclamation, -how is it to be accounted for? The obvious explanation -is, that the Apostles so preached because they so believed, -and because such was the fact, and they had sufficient evidence -of it: and this has been accepted by the church these -eighteen hundred years.</p> - -<p><span class="pagenum"><a id="Page_114"></a>[114]</span></p> - -<p>How do infidels account for the preaching of the Resurrection -within fifty days after the crucifixion? <i>Some</i> have claimed -that his death was not real, and that he recovered from a -swoon. This is disproved by the evidence to which we have -referred<a href="#Footnote_111" class="fnanchor">[4]</a>, and, although once held by Paulus and others, has -by later skeptical writers been “treated with contempt.”<a id="FNanchor_112" href="#Footnote_112" class="fnanchor">[5]</a> -“The whole country-side,” says Strauss,<a id="FNanchor_113" href="#Footnote_113" class="fnanchor">[6]</a> “knew that he was -dead.” Roman executioners made sure work. Pilate refused -his consent to any removal until he had instituted an inquiry, -and knew that Jesus was dead; nor is it possible to accept -the hypothesis of a return from mere lethargy or trance, -without destroying his moral character. This hypothesis may -be put aside.</p> - -<p><i>Others</i> have claimed that the Apostles did not believe what -they preached. To accept this view we must conclude that, -without motive and against every motive, and “amidst sufferings -the most grievous to flesh and blood, they persevered -in a conspiracy to cheat the world into piety, honesty and -benevolence.” Conscience and common sense revolt against -such a theory, and it shares the fate of the other. It has, -says Professor Milligan,<a id="FNanchor_114" href="#Footnote_114" class="fnanchor">[7]</a> “been abandoned by every inquirer -to whom a moment’s attention is due.”</p> - -<p>The <i>final</i> refuge of most infidel writers, is the theory of -visions. By this they mean that the appearances of our Lord -were either optical illusions, or mere hallucinations.</p> - -<p>Some, like Dr. Hooykaas<a id="FNanchor_115" href="#Footnote_115" class="fnanchor">[8]</a> in Holland, and Judge Waite<a href="#Footnote_115" class="fnanchor">[8]</a> -in this country, claim that the doctrine preached was <i>not</i> -that Christ’s <i>body</i> was raised up, but that his <i>spirit</i> came back -from Hades, or the place of departed spirits. We have before<a id="FNanchor_116" href="#Footnote_116" class="fnanchor">[9]</a> -shown that such a conception is an entire perversion of -the language of Paul, as well as of the Evangelists. And Mr. -Hooykaas’ argument that we are never told that Jesus rose -“from death,” far less “from the grave,” but always “from -the dead,” does not agree with the record; and if it did, the -inference would be unwarrantable. When the angel said to -the woman, “Why seek ye the living among the dead? he is<span class="pagenum"><a id="Page_115"></a>[115]</span> -not here but is risen,” they were not looking for him in -Hades! Peter, in the passage from which we have quoted, -distinguishes between Hades and the grave, for he says, that -David, “foreseeing, spoke of the resurrection of Christ, that -neither was his soul left in Hades, nor did his flesh see corruption. -This Jesus did God raise up.”</p> - -<p>Now, by what evidence is the theory of visions or optical -illusions to be tested? By the <i>whole</i> evidence? By suppressing -a part, and changing the rest? Judicial fairness -requires that the whole be considered, just as it comes to us, -reconciling such parts as may be reconciled, and adopting the -more probable view in case of any seeming contradictions, if -there <i>are</i> any. Yet those who deny the resurrection adopt a -course that could not be tolerated in any judge or jury, or -secular historian. They <i>suppress</i>, or <i>supply</i>, as best suits -their theory.</p> - -<p>Thus some of them assume that there were no appearances -at Jerusalem, although the contrary is plain in all the Evangelists. -Even Mark, whom Strauss treats as giving the oldest -tradition, represents the women as going to the sepulchre. -This implies that they were at Jerusalem, if the sepulchre -was at Jerusalem. Were they there alone? Mark, in saying -that “the disciples left Jesus when he was arrested, and fled,” -does <i>not</i> say that they fled from Jerusalem. On the contrary, -he, in the same chapter, speaks of Peter as following Jesus -afar off, and then denying him. And so in the Fourth Gospel, -“the disciple whom Jesus loved” is said to have been so -near to the cross, that Jesus could say unto him “Behold thy -mother!” They would not leave Jerusalem till the end of -the Feast. This continued one week, the first day and the -last being “an holy convocation.” Although they fled at -first, they rallied; and they did not leave Jerusalem till they -had conformed to the requirements of the law. Mark also, in -giving the direction, “Go tell his disciples and Peter,” “He -goeth <i>before</i> you into Galilee,” implies that they had not yet -gone into Galilee.</p> - -<p><span class="pagenum"><a id="Page_116"></a>[116]</span></p> - -<p>They also assume that the Apostles believed because of -Mary Magdalene’s faith. <i>This is pure fiction.</i> Peter and -John knew that the tomb was empty, before the appearance -to Mary Magdalene. Matthew does not mention her statement -that she had seen the Lord, nor John the reception -which she had. Mark<a id="FNanchor_117" href="#Footnote_117" class="fnanchor">[10]</a> says that they, when they heard that -he was alive, and had been seen of her, “disbelieved;” and -Luke<a id="FNanchor_118" href="#Footnote_118" class="fnanchor">[11]</a> (referring to all the women) says that their words -“appeared in their sight as idle talk, and they disbelieved -them.” There is not the slightest allusion to Mary Magdalene, -or to the company of women, in the Acts of the Apostles, -or either of the Epistles. How idle, then, is Renan’s boast,<a id="FNanchor_119" href="#Footnote_119" class="fnanchor">[12]</a> -that “the glory of the Resurrection belongs to Mary of Magdala.” -Indeed it might appear to us that there should have -been some reference to her. The explanation, probably, is -twofold: Among the Greeks,<a id="FNanchor_120" href="#Footnote_120" class="fnanchor">[13]</a> women were not competent -witnesses; and Paul and the Apostles rested their faith upon -appearances to Apostles, either alone or in company with -others, they being the constituted witnesses. When one was to -be substituted for Judas, Peter<a id="FNanchor_121" href="#Footnote_121" class="fnanchor">[14]</a> said that the choice must be -made from those “which have companied with us all the time -that the Lord Jesus went in and out among us, beginning -from the baptism of John, unto the day that he was received -up from us; of these must one become a witness with us of -his resurrection.” And Paul makes no reference to the -journey to Emmaus.</p> - -<p>They also assume that the Apostles were in a state of -mind conducive to misleading fancies. The reverse of this -is true. It must, however, be conceded that the idea of a -restoration to life of one who had been dead was not strange -to them; for three<a id="FNanchor_122" href="#Footnote_122" class="fnanchor">[15]</a> such instances were recorded in their -Scriptures, and they had witnessed three miracles of the kind. -But these were in respect to persons who, after they were -raised up, lived and died as other men; and they were -brought to life by some visible agency, as by a prophet in the -name of the Lord, or Jesus by his own word. The resurrection<span class="pagenum"><a id="Page_117"></a>[117]</span> -which the disciples came to believe was, on the contrary, -to a temporary sojourning with them, and then an ascension -before their eyes; and it was accomplished by no visible -hand.</p> - -<p>And although Jesus had predicted his death and resurrection, -they could not understand the one, any more than the -other, because they could not conceive how that their Messiah -could suffer death at the hands of his enemies. The evidence -upon this point is most conclusive; and its scope was -admirably put by Gilbert West,<a id="FNanchor_123" href="#Footnote_123" class="fnanchor">[16]</a> four generations ago. “This, -therefore, being their settled notion of the Messiah, can we -wonder their former faith in him should be extinguished, -when they saw him suffering, crucified, and dying, and, instead -of saving others, not able to save himself? To prepare -them for these events he had indeed most circumstantially -foretold<a id="FNanchor_124" href="#Footnote_124" class="fnanchor">[17]</a> his own sufferings, death, and resurrection; -but the Apostles themselves assure us that they did -not understand those predictions till some time after their -accomplishment; and they made this confession at a time -when they were as sensible of their former dullness, and -undoubtedly as much amazed at it as they now pretend to be -who object to it against them; so that their veracity upon -this point is not to be questioned.... They had conceived -great expectations from the persuasion that he was the Christ -of God; but these were all vanished; their promised deliverer, -their expected king, was dead and buried, and no one -left to call him from the grave as he did Lazarus. With -his life, they might presume, ended his power of working -miracles; and death, perhaps, was an enemy he could not -subdue, since it was apparent he could not escape it, and -hence their despair.”</p> - -<p>And hence we say, when the third day was ushered in -there was no one of all his disciples at the sepulchre to welcome -him. Those who loved him most, came but to embalm -his body. Mary Magdalene beheld <i>not</i> her risen Saviour, -but an empty tomb; and her hurried tidings were <i>not</i> that<span class="pagenum"><a id="Page_118"></a>[118]</span> -he is risen, but, “They have taken away the Lord out of the -tomb, and we know not where they have laid him.” When -Jesus even speaks to her, she at first supposes him to be the -gardener, and says, “If thou hast borne him hence, tell me -where thou hast laid him, and I will take him away.” Peter -and John beheld no vision, but only “the linen clothes lying, -and the napkin, that was upon his head, not lying with the -linen clothes, but rolled up in a place by itself.” The other -women do not see Jesus until after they have found that the -sepulchre is empty, and have been told by the angels, “He -is risen, even as he said: <span class="smcap">Come see the place where<a id="FNanchor_125" href="#Footnote_125" class="fnanchor">[18]</a> the -Lord lay</span>.” The two disciples, some hours after, had heard, -not that he had been <i>seen</i>, but that certain women who were -early at the tomb found not his body, and were told by -angels that he was alive; and that the absence of the body -had been confirmed by those of their company who visited the -tomb. And finally, the Apostles, instead of <i>expecting</i> to see -him, refused to believe upon the testimony of the women, and -were only convinced by the evidence of their own senses.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_108" href="#FNanchor_108" class="label">[1]</a> Taylor on the Gospel Miracles (1881), p. 17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_109" href="#FNanchor_109" class="label">[2]</a> Id., p. 25.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_110" href="#FNanchor_110" class="label">[3]</a> “We do not say a miracle is impossible; we say there has been no -instance, up to this time, of a proved miracle.”—Renan’s Life of Jesus, -etc., p. 57.</p> - -<p>“What I insist on is, that a miracle cannot be established by human testimony.”—Ingersoll, -<i>North American Review</i> for November, 1881, p. 514. -The skeptical author of <i>Supernatural Religion</i> in defending himself -against the criticism that upon his theory his historical argument is unnecessary, -in his preface to the sixth edition, says: “The preliminary -affirmation is not that miracles are impossible, but that they are antecedently -incredible. The counter allegation is that although miracles may -be antecedently incredible, they nevertheless actually took place. It is, -therefore, necessary, not only to establish the antecedent incredibility, -but to examine the validity of the allegation that certain miracles occurred, -and this involves the historical inquiry into the evidence for the Gospels. -Indeed many will not acknowledge the case to be complete until other -witnesses are questioned. This would leave the question of Christ’s Resurrection -to be determined as a matter of evidence; and of course evidence -enough to induce a reasonable conviction would be sufficient to overcome -the antecedent improbability.” But he dare not trust himself or his readers -to an examination of the evidence upon this basis. For when he is -pressed with the testimony of the Apostles to the Resurrection, and is -compelled to concede their honesty, he says (p. 1050), “The belief -that a dead man rose from the dead and appeared to several persons alive -is at once disposed of upon abstract grounds.” That is, his pretended examination -of the evidence is a sham, and when he cannot meet it, it is at -once disposed of “upon abstract grounds!”</p> - -</div> - -<p><span class="pagenum"><a id="Page_119"></a>[119]</span></p> - -<div class="footnote"> - -<p><a id="Footnote_111" href="#FNanchor_111" class="label">[4]</a> See chap. xvii. pp. 101-2, <i>ante</i>, <a href="#Page_101">pp. 101, 102</a>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_112" href="#FNanchor_112" class="label">[5]</a> Milligan on the Resurrection of Our Lord, p. 76; Strauss, Vol. II., -pp. 846-866.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_113" href="#FNanchor_113" class="label">[6]</a> The Old Faith and the New (1875), p. 80.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_114" href="#FNanchor_114" class="label">[7]</a> On the Resurrection, etc., p. 80.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_115" href="#FNanchor_115" class="label">[8]</a> The Bible for Learners, Vol. III., p. 464; Waite’s History, etc., p. 26.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_116" href="#FNanchor_116" class="label">[9]</a> See chap. xv, p. 85, <i>ante</i>, <a href="#Page_85">p. 85</a>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_117" href="#FNanchor_117" class="label">[10]</a> Mark xvi. 11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_118" href="#FNanchor_118" class="label">[11]</a> Luke xxiv. 11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_119" href="#FNanchor_119" class="label">[12]</a> The Apostles, by Ernest Renan (1866), p. 61.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_120" href="#FNanchor_120" class="label">[13]</a> Adams’ Roman Antiquities, p. 284; Condition of Women, by L. -Maria Child, Vol. II., p. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_121" href="#FNanchor_121" class="label">[14]</a> Acts i. 15, 21, 22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_122" href="#FNanchor_122" class="label">[15]</a> 1 Kings xvii.; 2 Kings iv.; 2 Kings xiii. 21; Matthew ix.; Luke vii.; -John xi.; Hebrews xi. 35.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_123" href="#FNanchor_123" class="label">[16]</a> Gilbert West on the History and Evidences of the Resurrection of -Jesus Christ. Boston, 1834 (first published in England in 1747), p. 67.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_124" href="#FNanchor_124" class="label">[17]</a> See chap. xvi, p. 89, <i>ante</i>, <a href="#Page_89">p. 89</a>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_125" href="#FNanchor_125" class="label">[18]</a> “The cerements were there, but the body was gone. Whither? Had -it been stolen and hidden? Who would have been the thieves? Friends -or foes? Not friends; for how could their faith be made heroic for their -crusade against the world’s unbelief by a theft and a carcase? Not foes; -for it was their interest to prevent the disappearance of the body, that -there might be ocular demonstration of the falsity of the predicted resurrection. -The fact of the actual resurrection of our Lord is a rock-of-ages -that never can be moved.”—Commentary on Mark, by James Morrison, -D.D. (1882), p. 445.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_120"></a>[120]</span></p> - -<h2 class="nobreak" id="CHAPTER_XIX">CHAPTER XIX.<br /> -<span class="smaller">SUFFICIENCY OF THE PROOFS (AFFIRMATIVE EVIDENCE).</span></h2> - -</div> - -<p>Holding, then, the objectors to the historical record, and -keeping in mind that the question is narrowed down to the -hypothesis of visions on the one hand, or to a true resurrection -on the other, <i>what evidence had the Apostles and immediate -disciples that they were not deceived</i>?</p> - -<p>First and foremost, they had the empty tomb. They knew<a id="FNanchor_126" href="#Footnote_126" class="fnanchor">[1]</a> -that the body was neither left on the cross, in violation of the -Jewish law, nor thrown to the “dust-heap,” in violation of -the Roman law which required a delivery to the friends as -soon as claimed, but was placed in the sepulchre, as attested -by all the Evangelists, as also by Paul. They knew that <i>they</i> -had not taken it away, and that if the Jews had, they would -have been but too ready to produce it when, only a few days -after, it was boldly proclaimed, that that Jesus whom they had -crucified, God had raised from the dead. It was the absence -of the body that first arrested the attention of the women, -and also of Peter and John, and which, with the orderly -arrangement of the grave clothes, induced a conviction of the -truth in the mind of John, before Jesus appeared to any, and -sent Peter to his home “wondering.” And these same facts -(the good faith of the disciples themselves being undoubted), -can never be explained, in any rational way, otherwise than -by the fact of the Resurrection. There is a great truth in -Professor Keim’s expression<a id="FNanchor_127" href="#Footnote_127" class="fnanchor">[2]</a> that: “It is upon an empty tomb -that the Christian Church is founded.”</p> - -<p>They had <i>further</i> proof, in subsequent appearances to individuals -singly, to the collective body of Apostles, and to the -multitude of believers, under circumstances that satisfied -them, and should convince us, that they were not deceived.</p> - -<p>There are several things to be considered, in determining<span class="pagenum"><a id="Page_121"></a>[121]</span> -whether they were deceived. First, in respect to time. There -were no appearances till after the fact that the tomb was -empty was fully understood, <i>nor till some hours after</i>. This -lapse of time has been overlooked by most writers; and, from -want of attention to it, inconsistencies as to occurrences at -the sepulchre, as to the number and appearance of angels, -the companies of women, the persons composing them, the -messages received and carried, and the appearances to them, -of our risen Lord, have been imagined, that are easily explained, -upon the very natural hypothesis of several transactions -of like character during the six hours or more<a id="FNanchor_128" href="#Footnote_128" class="fnanchor">[3]</a> which -elapsed before the journey to Emmaus. At that time no one -had seen the Lord; for it cannot be doubted that his appearance -would be reported as soon as possible after its occurrence. -When Jesus joined the two disciples, their eyes were -“holden,” until in a long discourse he had prepared them for a -revelation of himself. Peter must have meditated some hours -upon the absence of the body, before Jesus showed himself to -him. It was not till after this, and after the return of the -disciples from Emmaus, that he said to the others, “Peace be -unto you.” Then a whole week, before he returns. Then, -probably after a longer interval (for they returned to Galilee), -he shows himself at the Sea of Tiberias. Then, after some -days, to above five hundred brethren, at a place to which they -had been directed to go by the angels, and by Jesus both -before and after his resurrection. Then to James. And then -at Jerusalem to the Apostles, whom he led out over against -Bethany; and while he blessed them, he parted from them -and was carried up into heaven.</p> - -<p>In all this, we see how they were prepared to exercise a -sober and intelligent judgment, so that neither they, nor we, -should be in doubt whether what they beheld was their risen -Lord, or a phantom of their own imagination.</p> - -<p>And will any one tell us, right here, what better proof Jesus -<i>could</i> have given his disciples, of his Resurrection? If the -evidence was sufficient for them, it may be sufficient for us,<span class="pagenum"><a id="Page_122"></a>[122]</span> -unless we are prepared to say that the miracle shall <i>be repeated -whenever it is challenged</i>! Was it essential to a reasonable -conviction on their part that the Scribes and Pharisees should -also be convinced? (Nicodemus, and Joseph of Arimathea, -<i>were</i> convinced.) It must be admitted that the disciples, of -all others, were qualified to judge, if any persons could be -qualified. What force could the belief of the Sanhedrim have -added to the testimony of their own senses?</p> - -<p>Assume, as a hypothesis, the reality of Christ’s resurrection, -we again ask, What proof of it <i>should</i> have been given his -disciples that was not given? They had the same kind of -proof, during forty days, that they had before his crucifixion. -He walked with them, talked with them, instructed them, ate -before them, and with them (Acts. x. 41), called things to -their remembrance, opened to them the Scriptures, and gave -them their great commission to disciple all nations; and, to -preclude all questioning, said, “See my hands and my feet, -that it is I myself; handle me and see; for a spirit hath not -flesh and bones, as ye behold me have. And when he had -said this, he showed them his hands and his feet.” And to -Thomas, eight days after, he said, “Reach hither thy finger -and see my hands; and reach thy hand and put it into my side: -and be not faithless but believing.”</p> - -<p>We do not accept Origen’s<a id="FNanchor_129" href="#Footnote_129" class="fnanchor">[4]</a> view that Jesus after his resurrection -and before his ascension “existed in a body intermediate, -as it were, between the grossness of that which he had -before his suffering and the appearance of a soul uncovered by -such a body,” although it now has the support of able writers. -The general<a id="FNanchor_130" href="#Footnote_130" class="fnanchor">[5]</a> sentiment of the Church from the beginning has -been against it. It is not warranted by the record, and it -involves more mysteries and difficulties than it escapes. We -fully agree with Judge Waite<a id="FNanchor_131" href="#Footnote_131" class="fnanchor">[6]</a> that, according to the Canonical -Gospels, “The very body in which Jesus was crucified, and -which was buried by Joseph of Arimathea, is raised from the -dead, appears to the disciples, is not only seen but felt, and -Jesus himself, in the flesh, as he was before he was crucified,<span class="pagenum"><a id="Page_123"></a>[123]</span> -calls for fish to eat to satisfy his disciples that he was not a -spirit; that his body was not spiritual, but material and human -like theirs;” and also with a very different man (Mr. Barnes), -who, with his usual good sense, says: “It was necessary <i>first</i> -to establish the proof of his resurrection, and that could be -done <i>only</i> by his appearing <i>as he was</i> when he died;” and also -with Drs. McClintock and Strong in their invaluable Cyclopedia, -that: “According to the Scriptures the disciples were -assured by the testimony of their own senses that the body of -Christ after his resurrection was the same identical body of -human flesh and bones which had been crucified and laid -in the sepulchre.” (Vol. VIII., A.D. 1879.) Peter’s testimony -(as recorded in Acts x. 41) that Jesus after he was -raised up was made manifest, not to all the people, but unto -witnesses that were chosen before of God, even to us “who -did eat and drink with him after he rose from the dead,” seems -just as decisive as the Canonical Gospels. And so of John’s -testimony (1 John i. 1), “that which we beheld, and our hands -handled.”</p> - -<p>Our Lord was in the tomb less than thirty-six hours, and -his flesh “did not see corruption.” His body, apparently, was -as human as that of Lazarus after he was raised. The criticism -that it is not said that there was <i>blood</i> seems frivolous, -for there could be no living flesh or bones without blood-vessels -and blood. Although for the time he forbade Mary Magdalene -to touch, or rather to detain him, he permitted the -other women to take hold of his feet, and directed the Apostles -to handle him. Mary Magdalene saw him as a man, and -supposed him to be the gardener, until he called her by name. -The two disciples conversed with him as a man; and that -they did not know him was only because their eyes were -“holden.” His sudden disappearance after the repast, and -equally sudden appearance in the midst of the Apostles, at -most present no greater difficulties than his transfiguration, -his walking upon the sea, his passing through his enemies -when they were about to throw him down the cliff (all before<span class="pagenum"><a id="Page_124"></a>[124]</span> -his crucifixion), or the opening of the prison doors to two of -the Apostles. The doors, even if bolted and barred, may -have opened as to Peter, or those present may have been so -preoccupied that a perfectly natural but silent withdrawal in -the one case, and entrance in the other, were simply unnoticed.</p> - -<p>As the man Christ Jesus, he rose from the dead, and -angels, as porters, having rolled away the stone, he came -forth in visible human form, and with the same body that was -crucified. He would have been seen by his disciples, if they -had been “watching and waiting” for him, and by the guard, -if they had not become “as dead men;” perhaps in order -that they might not behold him, for he had said, “Yet a -little while and the world beholdeth me no more.” (John -xiv. 19.)</p> - -<p>As the man Christ Jesus, he showed himself to his disciples -forty days; and then, with a body, until then, of -flesh and blood, as human as that of Elijah, before <i>he</i> was -taken up, ascended into the heavens.</p> - -<p>Thus, in his rising from the dead, and in the change <i>at his -ascension</i>, he typified both the dead who shall be raised, and -the living who shall be “changed.”</p> - -<p>And any conception of him as less corporeal from his resurrection -to his ascension than before, does not conform to -the record, and, by so much as it makes him less corporeal -and tangible, it impairs the force of the evidence.</p> - -<p>Each one of the Apostles had as much evidence that Jesus -was alive after his crucifixion, as he had that Peter or John -or Thomas was alive, and evidence of just as high a character. -And this proof by facts addressed to their own intelligence -and bodily senses of sight, and hearing, and feeling, was continued -forty days. There is no conflict in the evidence on -this point.</p> - -<p>Every lawyer knows that omission is not contradiction. -Even when witnesses profess to give the whole, it rarely or -never happens that some will not state something which<span class="pagenum"><a id="Page_125"></a>[125]</span> -others omit, and not unfrequently a witness is called to testify -to a part only, and does not undertake to give the whole.</p> - -<p>This is the precise truth in respect to the Evangelists. -Not one of them professes to state all that occurred after the -crucifixion, or all the instances of our Lord’s appearing to -his disciples. Each writes for the particular object he has -in view. And there is a great liability to mistake, if one forgets -that it is true in narratives in respect to transactions -subsequent to the crucifixion, as well as before, that there is -often a passing from one event to another with nothing to indicate -but that they were immediately connected in point of -time, when, in fact, there was a considerable interval between -them.<a id="FNanchor_132" href="#Footnote_132" class="fnanchor">[A]</a></p> - -<p>Of the ten specified instances of his appearing, Matthew -speaks of two, Mark of three, Luke of three, John of -four, and Paul of five, or seven;<a id="FNanchor_133" href="#Footnote_133" class="fnanchor">[7]</a> but neither contradicts the -other, nor Luke’s statement in his subsequent “treatise,” -that Jesus showed himself alive after his passion “forty -days, and speaking the things concerning the kingdom of -God.”</p> - -<p>The instances were sufficiently numerous, the time long -enough, and the acts tangible enough, to afford as undoubted -proof as that which they had of the existence and bodily -presence of each other. Peter might as well have doubted -the denial of which he had so bitterly repented, as to have -doubted that it was his Master who said unto him the third -time, “Simon, son of John, lovest thou me?” and all of them -might as well have doubted that they had ever listened to -his teaching, as to have doubted the commission which they -received from him.</p> - -<p>The evidence that was personal to themselves we cannot -have. We know they had it, and were capable of judging<span class="pagenum"><a id="Page_126"></a>[126]</span> -concerning it, and we can see that it was of a character that -might be justly deemed conclusive.</p> - -<p>There is, besides, much that is common to us with them. -The judgment was not of one but of many, and not from a -single appearance to one of their number, but from many -appearances to different persons, at various times, and under -circumstances most favorable to a true apprehension, usually -in open day; and it would be passing strange if each and all -were deceived by their own senses.</p> - -<p>These appearances were never repeated after the ascension. -None of the disciples under any excitement ever again -saw their Lord as the man Christ Jesus walking the earth as -before; or saw him coming to the earth, although they all -believed that he would speedily return in like manner as they -beheld him going into heaven. Stephen saw him not upon the -earth, but “standing on the right hand of God.” Paul saw -him, and “was not disobedient unto the heavenly vision” -(Acts xxvi. 19). John saw him, in vision, not only as “the -Son of Man” in glorious array, but as “the Lion of the tribe -of Judah,” and also as a “Lamb standing as though it had -been slain,” in the “midst of the throne” (Revelation i. -12-20, and v. 5-8).</p> - -<p>Their subsequent experience is consistent, if they had -been dealing with realities. But if all their interviews -during those forty days were a delusion, and the ascension -a delusion, it is wholly inexplicable that their imagination -or senses never played them false afterward. They -believed that he would soon return, just as strongly as -they believed that he had ascended, and yet they never saw -him returning, or as having returned.</p> - -<p>If delusions created the faith, how much more should the -faith multiply the delusions, and such appearances (as Godet<a id="FNanchor_134" href="#Footnote_134" class="fnanchor">[8]</a> -has well put it) “go on increasing as the square of the belief -itself.” Yet at the very time when they should have multiplied, -if they were <i>not</i> real, they ceased altogether!</p> - -<p>We have, as the disciples had, our Lord’s predictions<a id="FNanchor_135" href="#Footnote_135" class="fnanchor">[9]</a> of his<span class="pagenum"><a id="Page_127"></a>[127]</span> -death <i>and</i> resurrection (for the two events were generally -referred to in the same discourse), and the prophecies concerning -him.</p> - -<p>The greatest obstacle to their acceptance of his resurrection -was their inability to comprehend his death if he were -indeed the true Messiah. And hence we find that Jesus -in the walk to Emmaus, opens to the disciples the Scriptures -concerning himself, and says, “Behoved it not the Christ to -suffer these things, and to enter into his glory?” We may -well suppose that with other prophecies, he interpreted to -them what Daniel had said (c. ix. 26) that “after three score -and two weeks, shall Messiah be cut off, but not for himself;” -and that wonderful chapter in Isaiah (the fifty-third) so descriptive -of his passion, that it seems “as if written at the -foot of the cross;” and all the sacrifices for fifteen hundred -years; and that it was not possible “that the blood of bulls -and goats should take away sins;” and as Moses lifted up -the serpent in the wilderness, even so was the Son of Man -“lifted up.” And so to the Apostles he explained the Scriptures, -and said to them, “Thus it is written that the Christ -should suffer, and rise again from the dead the third day.” -(Luke xxiv. 45, 46). He reminds them what he had said, -that all things must needs be fulfilled which were written in -the law of Moses and in the Prophets and in the Psalms concerning -himself (Luke xxiv. 44). The angels say to the -women, “Tell his disciples and Peter he goeth before you -into Galilee, and there shall ye see him as he said unto you” -(Mark xvi. 7); and also, “Remember how he spake unto you -when he was yet in Galilee, saying that the Son of Man -must be delivered up into the hands of sinful men, and be -crucified, and the third day rise again” (Luke xxiv. 6, 7). -And we find that when the disciples understood the mystery -of his death, they joyfully accepted the proofs of his resurrection; -and Peter, who had said, “Be it far from thee, Lord, -this shall never be unto thee” (Matthew xvi. 23), on the day -of Pentecost could explain that Jesus (whom God had “raised<span class="pagenum"><a id="Page_128"></a>[128]</span> -up, having loosed the pangs of death”), was delivered up to -be crucified and slain “by the determinate counsel and foreknowledge -of God”; and that David spake of his resurrection. -(Acts ii. 22-31.)</p> - -<p>Not only do the prophecies point to his resurrection, but -as already<a href="#Footnote_135" class="fnanchor">[9]</a> shown, Jesus himself foretold it as well as the -manner and circumstances of his death; and it is more -rational to accept it, than to believe that such an One as is -portrayed in the Gospels was either false or mistaken. -“Which of you convicteth me of sin?” has found none to -accept the challenge in eighteen hundred years! On the contrary, -as Dr. Taylor has said,<a id="FNanchor_136" href="#Footnote_136" class="fnanchor">[10]</a> “Before the portraiture which -the Evangelists have painted, men of every age have stood -in rooted admiration.” And as J. S. Mill concedes,<a id="FNanchor_137" href="#Footnote_137" class="fnanchor">[11]</a> “It is -of no use to say that Christ, as exhibited in the Gospels, is -not historical: for none of his disciples or their proselytes -were capable of inventing the sayings ascribed to him, or -imagining the life and character revealed in the Gospels.”</p> - -<p>His resurrection was a moral necessity from his own character -as delineated in the Gospels, even our enemies themselves -being judges. His could not have been “the richest of -human lives,” as declared by Hooykaas,<a id="FNanchor_138" href="#Footnote_138" class="fnanchor">[12]</a> nor his utterances -“the most beautiful moral teaching that humanity has received,” -as avowed by Renan, if his power to lay down his -life and “to take it again” were at the best a mere delusion.</p> - -<p>His predictions of his death and resurrection, as we have -before shown, are so interwoven with the entire narrative, that -it is impossible to set them aside and leave anything to which -we can assent as true, of all his recorded acts and words; and -there is no alternative except to believe that he uttered them, -or else to arbitrarily set aside the testimony of the four Evangelists, -as well as that of Paul.</p> - -<p><i>That the Christ of the Gospels</i> should rise from the dead, as -he said, <i>is in the highest degree probable</i>. Only by his resurrection -could he vindicate himself from the charge of blasphemy. -Without it, the cross was a gibbet, a monument of<span class="pagenum"><a id="Page_129"></a>[129]</span> -folly if not of crime. Without it, the sacrament which he instituted -on the eve of his crucifixion, keeps in perpetual remembrance -the falsity of his pretensions, his impotency to save -himself from his enemies. Without it, the taunt of those -who mocked him, “He saved others, himself he cannot save,” -was merited. Without it, while one might pity him for his -sufferings, we should the more sympathize with the Sanhedrim -in protecting the people from a visionary enthusiast, if -not a wilful impostor, and inflicting (although by irregular -methods) the penalty for blasphemy expressly commanded by -the Mosaic Law.</p> - -<p>It cannot be too strongly stated that there is no middle -ground. If he was what he claimed, his resurrection was -already assured. If he was not what he claimed, he could -not have been the exalted character eulogized by those who -deny his resurrection, and before which the world bows in -reverence.</p> - -<p>If he was what he claimed, we can see a grand and -all-sufficient reason <i>why</i> God (if there <i>be</i> a God) should by -miracle give the highest possible authentication to his mission.</p> - -<p>He said, “I am the light of the world;” and the world -was in darkness. He said that he came forth from God, and -he ought to show his credentials. He said he was the Son -of God, and that he always did those things that pleased -Him; which he could not do, if he set up claims destitute of -foundation. He said, “As Moses lifted up the serpent in the -wilderness, even so must the Son of Man be lifted up; that -whosoever believeth, may have in him eternal life. For God -so loved the world that He gave His only begotten Son, that -whosoever believeth on him should not perish, but have -eternal life.”</p> - -<p>The great central truths which he declared in all his teachings, -were the <i>fact</i> of sin, the need of a Saviour, and that he -is a Saviour.</p> - -<p>If sin, as all experience testifies, is universal, always<span class="pagenum"><a id="Page_130"></a>[130]</span> -downward, and its end when finished death, the redemption -of multitudes<a id="FNanchor_139" href="#Footnote_139" class="fnanchor">[B]</a> of the human race from its power to holiness, -and bliss, and endless progress, as “heirs of God, and joint -heirs with Christ,” was an object <i>worthy</i> of divine interposition, -and only an atheist should look upon such a miracle of -redemption as impossible or improbable.</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“’Twas great to speak a world from naught,</div> - <div class="verse indent0">’Twas greater to redeem.”</div> - </div> -</div> -</div> - -<p>Christ’s resurrection being established, the darkness over -the land, the rending of the veil, the coming<a id="FNanchor_140" href="#Footnote_140" class="fnanchor">[13]</a> out of the -tombs, the ministry of the angels in the garden before his -betrayal, and at the sepulchre, the earthquake, the rolling -away of the stone, and the fear that came upon the watchers, -were fitting accompaniments of the transactions which they -surrounded.</p> - -<p>Nor, if some of them are not mentioned by other historians, -are they overthrown, for omission is not contradiction, in -history any more than in courts. Why should Josephus, who -was not born till some years after the crucifixion, and not a -Christian, be expected to mention them? And as to Greek -and Roman writers, even Renan<a id="FNanchor_141" href="#Footnote_141" class="fnanchor">[14]</a> says that “it is not surprising -that they paid little attention to a movement which -was going on within a narrow space foreign to them. Christianity -was lost to their vision upon the dark background of -Judaism.”</p> - -<p>And so his being seen by Stephen the first martyr, by -John in the Apocalypse, and by Paul on the way to Damascus, -are in harmony with the record of his resurrection and -ascension, and may be said to confirm them.</p> - -<p>Yet it may be questioned if Paul would have been so absolutely -certain that Jesus (against whose followers he was -breathing out threatening and slaughter) said to him, “Saul, -Saul, why persecutest thou me?” but for the previous -appearances. If he would, he does not rest the case upon<span class="pagenum"><a id="Page_131"></a>[131]</span> -the one to himself. He gives the others first, and then adds, -“And last of all ... to me also.” While there is a mutual -support, the most solid basis for <i>our</i> belief is, in the incontrovertible -and tangible appearances which preceded Paul’s conversion; -and when John would declare the <i>certainty</i> of their -faith, he says, “That which we have heard, that which we -have seen with our eyes, that which we have beheld, and our -hands handled.” (1 John i. 1).</p> - -<p>And viewing the indubitable proofs of his resurrection, in -their relation to the prophecies concerning him, the necessity -for his advent, his predictions concerning himself, his -character and works and teachings from his incarnation to -his ascension, the lives and deaths of his Apostles, the wonderful -enlargement of his little church, when the Apostles -“with great power gave their witness of the resurrection of -the Lord Jesus,” and its equally wonderful continuance, extension, -moral influence, inspirations and hopes, they rise to the -sublimity of moral certainty.</p> - -<p>These things cannot rationally be accounted for unless -there is a God, and if there is a God, as all courts of justice -everywhere assume, and universal conscience declares, to -refuse assent to the conclusion to which they necessarily -lead,—the Resurrection of Jesus Christ from the dead,—cannot -be the exercise of right reason.</p> - -<p>Least of all should lawyers, accustomed to weigh evidence, -refuse to believe upon the testimony of others. As Gibson, -the great chief justice of Pennsylvania, said: “Give Christianity -a common law trial; submit the evidence <i>pro</i> and -<i>con</i> to an impartial jury under the direction of a competent -court, and the verdict will assuredly be in its favor.”</p> - -<p>We have not the witnesses before us; but it is every day’s -practice to prove historical facts by any approved and general -history, and such are our Gospels and Epistles; and they are -confirmed by sacraments and institutions that continue to -our times, and will continue to the end of the world.</p> - -<p>Nor does the sufficiency of the proofs depend upon any<span class="pagenum"><a id="Page_132"></a>[132]</span> -question of the <i>precise</i> extent of the genuineness of the Gospels, -or their <i>exact</i> agreement. Men accustomed to weigh -evidence know that it is enough if the substance of the issue -is proved, and that a literal agreement is never to be expected -in honest witnesses. In all the great facts of the Resurrection, -the Gospels and the Epistles concur. This has been -found satisfactory to such standard authors in the legal profession -as Blackstone and Kent and Story, such masters of -the rules of evidence as Starkie and Greenleaf, and such -giants as Lord Brougham, John Marshall, Theophilus Parsons, -Jeremiah Mason and Daniel Webster, and many others -both of the dead and the living, and no historical event rests -on a firmer basis.</p> - -<p>Some of its logical results will be suggested in the concluding -chapter.</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_126" href="#FNanchor_126" class="label">[1]</a> See <i>ante</i>, c. 17, <a href="#Page_101">p. 101</a>, and Godet’s Defence, etc., 1881, p. 106.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_127" href="#FNanchor_127" class="label">[2]</a> As quoted by Godet, p. 49.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_128" href="#FNanchor_128" class="label">[3]</a> See <i>ante</i>, c. 17, <a href="#Page_101">p. 101</a>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_129" href="#FNanchor_129" class="label">[4]</a> Origen against Celsus, Book II., c. 42.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_130" href="#FNanchor_130" class="label">[5]</a> See editor’s note to Lange’s Life of Christ; McClintock and Strong, Vol. -VIII., p. 1055; Abbott’s Dictionary of Religious Knowledge, p. 804; -Barnes on John xx. 21; Scott on John xx. 19.</p> - -<p>An able article by Professor Robinson of the Union Theological Seminary, -N. Y., on the Nature of Our Lord’s Resurrection-body will be found -in the <i>Bibliotheca Sacra</i> for 1845, p. 292. He thus distributes the opinions -on the subject: “On this subject three different opinions have prevailed -more or less at various times in the church. Some have held that -the body of Christ was changed at the resurrection as to its <i>substance</i>, so -that it was in its substance a different and spiritual body. Others have -regarded the Lord as having had after the resurrection the <i>same</i> body as -before, but glorified; or, as the earliest writers express it, changed as to -its qualities and attributes. The third and larger class have supposed that -the body with which Christ rose from the dead was the same natural body -of flesh and blood which had been taken down from the cross and laid in -the sepulchre.”</p> - -<p>This article we had not read until after writing chapter 19, but our convictions -are confirmed by his thorough discussion of the subject. He concludes -that the evidence of the reality of our Lord’s human body, from the -Resurrection to the Ascension, is even stronger than that for any other -forty days, since Jesus was specially careful to assure his disciples of the -fact.</p> - -</div> - -<p><span class="pagenum"><a id="Page_133"></a>[133]</span></p> - -<div class="footnote"> - -<p><a id="Footnote_131" href="#FNanchor_131" class="label">[6]</a> History, etc., p. 335.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_132" href="#FNanchor_132" class="label">[A]</a> For example, it is an entire misconception of Luke’s Gospel to conclude -from it that the ascension was the same day as the resurrection; and -his account in Acts makes this certain, it being conceded that both works -were by the same writer.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_133" href="#FNanchor_133" class="label">[7]</a> Paul seems to have grouped appearances. We may paraphrase thus: -“And that he was seen of Cephas; then of the twelve <i>on three occasions</i>.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_134" href="#FNanchor_134" class="label">[8]</a> Defence, etc., p. 105.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_135" href="#FNanchor_135" class="label">[9]</a> See <i>ante</i>, c. 16, <a href="#Page_89">p. 89</a>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_136" href="#FNanchor_136" class="label">[10]</a> The Gospel Miracles, etc., p. 48.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_137" href="#FNanchor_137" class="label">[11]</a> As quoted by Dr. Taylor, p. 41.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_138" href="#FNanchor_138" class="label">[12]</a> The Bible, etc., p. 51; Renan, p. 135.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_139" href="#FNanchor_139" class="label">[B]</a> See Rev. vii. 9-17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_140" href="#FNanchor_140" class="label">[13]</a> Those who came out of the tombs “after his resurrection,” it may be -presumed, had recently deceased (for they were recognized, as it would -seem), and they appeared only to those who, like Simeon and Anna the -Prophetess, had been looking “for the consolation of Israel;” and not to -those who had rejected him. Their coming was so overshadowed by the -principal events to which it was merely an incident, that it is mentioned -only by Matthew, and even he gives no information of who they were, or -anything of their subsequent history.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_141" href="#FNanchor_141" class="label">[14]</a> The Apostles, by Ernest Renan, p. 227.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_134"></a>[134]</span></p> - -<h2 class="nobreak" id="CHAPTER_XX">CHAPTER XX.<br /> -<span class="smaller">LOGICAL RESULTS.</span></h2> - -</div> - -<p>Of these we mention only the following:</p> - -<p><i>First.</i>—Since the proofs of Christ’s Resurrection are incomparably -greater than those of any other miracle, and its -consequences are beyond conception more glorious, it is the -part of wisdom to force the issue upon it. The decisive battle -of the world in respect to the miraculous in Christianity is -to be fought right here, and all other engagements are mere -skirmishes. It is well it is so. Christ’s Resurrection is our -Gibraltar. If we cannot hold this position, we cannot hold -any. But we do hold it, and with it the whole field of controversy -upon the subject. Let any one who doubts or denies -the reality of miracles, meet the overwhelming proofs of this -the greatest of all miracles. If he cannot do it, he should -yield; and it is no dishonor to be vanquished by the truth. -If, after examining these proofs, he still imagines that he can -overcome them, he is beyond the reach of argument.</p> - -<p><i>Second.</i>—As it is the central fact of Christianity, the keystone -in the arch of the Christian Faith, those who reject it -have no right to the Christian name. Strauss is so far to be -commended that, when by his myths and sophistries he had -brought himself to deny the one, he had the manliness not to -appropriate the other. And of those of his fellows who still -cling to it for its supposed advantages, he sarcastically says: -“Reasons they may have, but reason they have none.” Chadwick, -Hooykaas, Miln, Savage and others,<a id="FNanchor_142" href="#Footnote_142" class="fnanchor">[1]</a> who talk of their -“Church of the Future,” may well follow his example. If -they refuse, there is as little sense as piety in a recognition, -or <i>quasi</i> recognition, of them as ministers of the Gospel, when -at the best they are only popular lecturers to mere social or -literary, if not infidel clubs, that choose to be called Churches<span class="pagenum"><a id="Page_135"></a>[135]</span> -or Religious Societies. This no doubt is distasteful to those -who are looking for the time when all sects shall fraternize -on a common level of skepticism and indifference. But if we -have any colors we should stand by them. Fidelity to truth -and to the Master requires a separation uncompromising and -complete from all who deny Him. It is safe to be as tolerant -as Jesus and his Apostles. (See John viii. 21; 2 Corinthians -vi. 14, 15; Revelation i. 4, 5; 1 Corinthians xv. 16, 17, 18; -1 John ii. 12, 23; 1 Peter i. 3, 4; 2 Peter ii. 1, 2; Revelation -ii. 6; Acts v. 30-33; Acts iv. 11, 12.)</p> - -<p><i>Third.</i>—It authenticates his mission and vindicates his -claims to the utmost. By it God affixed the seal of his -approval, and evermore declares as by a voice from heaven, -“This is my beloved Son in whom I am well pleased: hear -ye Him.”</p> - -<p>His teachings are no longer opinions to be accepted or rejected -as they meet with our approval, but authoritative and -final. They are not the speculations of sages and philosophers, -either of olden or recent times, to be weighed in -the balance of human reason, but everlasting truth to be received -and obeyed without doubting or questioning.</p> - -<p>Since Christ’s resurrection is assured, Webster well declared,<a id="FNanchor_143" href="#Footnote_143" class="fnanchor">[2]</a> -as every man in the exercise of right reason must, “I -hold it my duty to believe, not what I can comprehend or -account for, but what my Master teaches me.”</p> - -<p>By this, of course, it is not intended that we are not to exercise -our reason as to the genuineness of the teachings ascribed -to him, or their proper meaning, or, in other words, as to textuality, -inspiration, translation, and interpretation. In each of -these departments there is and will be ample room for the -greatest research, and the ripest scholarship. In respect to -all these, is doubtless true now, as when spoken by Robinson, -that, “The Lord has more truth yet to break forth out of his -holy word.”</p> - -<p>But when in a teachable spirit, we know what Jesus taught, -it is the end of controversy.</p> - -<p><span class="pagenum"><a id="Page_136"></a>[136]</span></p> - -<p><i>Fourth.</i>—A necessary consequence from his Resurrection -must be an undoubted assurance that we have the means of -knowing what his teachings were, so far as they are essential -to our guidance in this life and preparation for that which is -to come. The very idea of a revelation is that it shall be so -made known, that it can be understood, trusted in, and -obeyed, by those to whom it is given, and for whom it is intended, -so far at least, as shall be necessary for the regulation -of their own conduct.</p> - -<p><i>Beyond this</i>, we cannot claim, as a logical result of Christ’s -Resurrection, and do not now inquire. And we find that -through all the years since our Lord’s ascension, while the -church has had essential truth, and there has been substantial<a id="FNanchor_144" href="#Footnote_144" class="fnanchor">[3]</a> -agreement in different copies and versions, there have -always been and still are, unsolved questions of genuineness, -translation, interpretation, and inspiration. In respect to the -last, Ingersoll’s demand<a id="FNanchor_145" href="#Footnote_145" class="fnanchor">[4]</a> that if the writers of the Gospels -were inspired there should be but one account, or, if more -than one, there should be <i>no</i> contradiction, is unwarrantable; -and his own concession proves it. “As a rule,” he says, -“where several persons testify to the same transaction, while -agreeing in the main points they will disagree upon many -minor things, and such disagreement upon minor matters is -generally considered as evidence that the witnesses have not -agreed among themselves upon the story they should tell. -These differences in statement are accounted for from the -facts that all did not see alike, and that all did not have the -same opportunity for seeing, and that all had not equally good -memories. But when we claim that the witnesses were inspired, -we admit that he who inspired them did know exactly -what occurred, and consequently there should be no contradiction -in the minutest detail.” This is very poor logic. For -although “He who inspired” did know exactly what occurred, -there may have been the best of reasons for not inspiring a -full record of all that occurred, or an exact record in all respects -of what is recorded; and it must be presumed that<span class="pagenum"><a id="Page_137"></a>[137]</span> -such an inspiration would be given as would be most conducive -to the end in view. And a like answer disposes of his -confident assertion, that “<i>one</i> inspired record of all that happened -ought to be enough.” <i>He</i> would have Divine wisdom -sacrifice everything else for the sake of uniformity and precise -accuracy in incidental and immaterial matters. In other -words he would tithe “mint and anise and cummin,” at the -expense of “weightier matters.” The Gospels were separately -written at different times, according to the needs in the first instance -of the particular classes for which they were immediately -intended, and ultimately for the wants of the whole world. -Each by itself was as complete and accurate as it was best -it should be; and the whole taken together are as full and -exact, as it is best they should be. And looking beyond the -particular classes to whom they were first given, to all generations -and peoples, it was of supreme importance that they -should be <i>believed</i>; and in order to this, that they should be -so written as not to carry suspicion of collusion or fabrication -upon their face. Mr. Ingersoll knows that the testimony of -four witnesses agreeing in the main points, while differing in -minor matters, is more satisfactory than the testimony of one. -If there were nothing to be counted but numbers, the evidence -would be four times as strong. It is more than four -times as strong. For, as Mr. Starkie says,<a id="FNanchor_146" href="#Footnote_146" class="fnanchor">[5]</a> and every lawyer -knows, “The credibility of testimony frequently depends -upon the exercise of reason, on the effect of <i>coincidences in -testimony</i>, which, if collusion be excluded, cannot be accounted -for but upon the supposition that the testimony of -concurring witnesses is true; so much so that their individual -character for veracity is frequently but of secondary importance.” -But to have this effect it is <i>indispensable</i> that <i>collusion</i> -be excluded. And it is of vastly greater consequence -that we be certain that we have (as it is conceded we have) -independent accounts of the crucifixion than it is, for instance, -that the inscriptions over the cross as given by the -four Evangelists should precisely agree, or that either should<span class="pagenum"><a id="Page_138"></a>[138]</span> -have been the exact words that were written. In fact, while -they all agree that the accusation was “<i>The King of the -Jews</i>” (which is all that is material), no two of them agree -with each other. But as Professor Greenleaf says, no greater -certainty is called for. “The same<a id="FNanchor_147" href="#Footnote_147" class="fnanchor">[6]</a> verbal exactness is -not necessary in historians whose aim is religious instruction, -as in recorders of public inscriptions.”</p> - -<p>If but one account, there would be the absence of that personality -and variety, which we now have, and more especially -the want of that conclusive proof which comes from independent -witnesses.</p> - -<p>If the Gospels had been written as Mr. Ingersoll says they -should have been if inspired, the objections against them, if -not insurmountable, would have been tenfold stronger. And -why should not Divine wisdom so inspire as to secure the best -possible results? And although two of the writers were -Apostles, and to the Apostles was the Holy Spirit given to -teach them “all things,” and bring to their remembrance “all -things” which Jesus had said unto them (John xiv. 26), this -does not necessarily imply an exact transmission of all the -words spoken. Regard should be had to the substance of -things in this, as in other matters, and not to mere verbal -accuracy, except in those rare cases in which it is important -to know the precise language used.</p> - -<p>It may safely be affirmed that there is <i>no</i> discrepancy in -relation to any essential fact, or important doctrine or duty. -And it is just this degree of certainty and accuracy, that we -should expect from our Lord’s true Messiahship as proved by -his Resurrection.</p> - -<p><i>Fifth</i>.—By it, we know that he had power to impart to his -Apostles to whom he entrusted the establishment of his -church, and to Paul whom he especially selected as an Apostle -to the Gentiles, inspiration and the gift of miracles. As -the Father sent him into the world, even so he sent them -into the world (John xviii. 18); and what things soever they -should bind, or loose, on earth, should be bound or loosed<span class="pagenum"><a id="Page_139"></a>[139]</span> -in heaven (Luke xxi. 14-16). Miracles were attestations of -their Apostleship, “God also bearing witness with them, both -by signs and wonders, and by manifold powers and by gifts of -the Holy Ghost, according to his own will.” (Hebrews ii. 4.)</p> - -<p>With the writings of John the volume of inspiration was -complete. If any miracles were wrought after his time -(which is questioned by many<a id="FNanchor_148" href="#Footnote_148" class="fnanchor">[7]</a>), there are none sufficiently -authenticated to be of any evidential value to us.</p> - -<p>But there is in every true Church, and will be to the end -of time, what is of greater importance than the working of -miracles, the convicting and transforming power of the Holy -Ghost; and any community, by whatever name it may be -called, that has not this attestation is not a true Church of the -Lord Jesus Christ. The promise of the Comforter who shall -“convict the world of sin and of righteousness and of judgment;” -and “Lo! I am with you alway, even unto the end -of the world,” are as immutable as the throne of God.</p> - -<p>If the Gospel had been only a “civilization,” as Mr. Chadwick -terms it, it had never been known outside of Judea. It -is because it is the “wisdom of God, and the power of God -unto salvation to every one that believeth,” that it has gained -its marvellous victories, overturning Pagan Rome, and in -these later days transforming even Madagascar, the Sandwich -Islands, and the cannibals<a id="FNanchor_149" href="#Footnote_149" class="fnanchor">[8]</a> of the Fiji Islands into Christian -communities.</p> - -<p><i>Sixth</i>.—In our conception of Jesus as our Saviour, we -should not separate his death from his resurrection and ascension. -If he died for our sins, he rose again for our justification. -He is now exalted as a Prince and a Saviour at the right -hand of the Father, to give repentance and the remission of -sins. United to him by faith, and changed into his image, -our resurrection is assured by his, and because he lives we -shall live also. As oft as we “eat this bread and drink -this cup,” we do show forth his death <span class="smcap">till he come</span>. -“Henceforth,” (said<a id="FNanchor_150" href="#Footnote_150" class="fnanchor">[9]</a> the great Apostle) “there is laid up -for me the crown of righteousness which the Lord, the<span class="pagenum"><a id="Page_140"></a>[140]</span> -righteous judge, shall give to me at that day, and not only -to me, <i>but also to all them that leave loved his appearing</i>.” -“And<a id="FNanchor_151" href="#Footnote_151" class="fnanchor">[10]</a> the Spirit and the Bride say, Come; and he that -heareth let him say, Come; and he that is athirst let him -come; he that will, let him take the water of Life freely.”</p> - -<div class="footnotes"> - -<div class="footnote"> - -<p><a id="Footnote_142" href="#FNanchor_142" class="label">[1]</a> It is one of the marvels of sin and shows the effrontery of Satan, that -Hooykaas, who is about as rank an infidel as Strauss himself, should be -pastor at Rotterdam, a Doctor of Divinity, and entitle his book, which -laboriously excludes everything miraculous or supernatural in relation to -Jesus, “The Bible for Learners.” Mr. Chadwick, while admitting that he -is not a Christian in the original sense of the word, argues against Strauss -(with whom he agrees in sentiment) the right to apply the term to himself, -but meaning by it only “a stream of tendency,” “freedom, progress and -civilization.” “It may be,” he says, “that some of you conceive that my -definition of Christianity does worse than include those who are at pains -to prove themselves not Christians. It includes the dangerous classes of -society; it includes the men of vice and crime. There is no doubt of it.” -(See <i>Free Religious Index</i> for March 17, 1881, March 24, 1881, and March -31, 1881.) Mr. Miln recently <i>preached a sermon</i> upon “The Church of -the Future,” from which he said all speculative beliefs as a condition of -membership will be excluded, even the belief in a personal Deity. (See -<i>Index</i> for February 23, 1882.) He does not believe in prayer other than -communion with himself. (See <i>New York Observer</i> of February 23, 1882.) -If Mr. Savage has not yet gone as far, he stops but little short of it.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_143" href="#FNanchor_143" class="label">[2]</a> So expressed in a creed drawn up by him in 1807. (See <i>Congregationalist</i> -of February 15, 1882.) A copy of this creed was read at the centennial -anniversary of his birth (January 18, 1882) by the Congregational -Church of Salisbury, New Hampshire. He joined this church on profession -of faith September 13, 1807, and never removed his connection. (See -<i>New Hampshire Journal</i> of January 28, 1882.)</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_144" href="#FNanchor_144" class="label">[3]</a> See chap. xiii. <a href="#Page_67">p. 67</a>, <i>ante</i>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_145" href="#FNanchor_145" class="label">[4]</a> In the <i>North American Review</i> for August, 1881, p. 118.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_146" href="#FNanchor_146" class="label">[5]</a> Starkie on Evidence, Vol. II., Sec. 10, and note upon Hume.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_147" href="#FNanchor_147" class="label">[6]</a> Greenleaf’s Testimony of the Evangelists, p. 478.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_148" href="#FNanchor_148" class="label">[7]</a> History of God’s Church, by Enoch Pond, D.D., p. 606. And as to -Judge Waite’s “many cases of resurrection from the dead, handed down in -the ancient mythologies” and by heathen writers, it will be soon enough -to notice them whenever there shall be a serious attempt to run a parallel -between the evidence in support of them, and that which proves the resurrection -of our Lord. And so of the whole swarm of lying wonders, -whether found in heathen writers, the Apocryphal Gospels, or exhibited by -modern conjurors or spiritualists,—senseless, frivolous, for no worthy -object, and, beyond the mystery accompanying them, supported by no reasonable -<span style="margin-left: 0.5em;">proof. Our Saviour told his disciples “beforehand” that “there</span><br /> -shall arise false Christs and false prophets, and shall show great signs and -wonders, so as to lead astray, if possible, even the elect.” (Matthew xxiv. -24.) Paul told Timothy that “the Spirit saith expressly that in later -times some shall fall away from the faith, giving heed to seducing spirits -and doctrines of demons, through the hypocrisies of men that speak lies, -branded in their own conscience as with a hot iron.” (1 Timothy iv. 1, -2.) This will be strange to any modern Sadducee who believes there is -“neither angel nor Spirit,” but the Christian will do well to give heed.</p> - -</div> - -<p><span class="pagenum"><a id="Page_141"></a>[141]</span></p> - -<div class="footnote"> - -<p><a id="Footnote_149" href="#FNanchor_149" class="label">[8]</a> Within the last thirty years, through the labors of English Wesleyan -missionaries, there has been an entire moral renovation of cannibals, once -revelling and rioting in every excess of atrocity and bestial shame. Now -there are nine thousand churches and thousands of communicants, fourteen -thousand schools and nearly fifty thousand scholars: and out of a population -of about one hundred and twenty thousand, over one hundred thousand -are reckoned as regular attendants at the churches. Cannibalism has -been voluntarily abandoned, save by a single tribe, in eighty inhabited -islands: idolatry has been abjured, and all traces of it swept away. And -to-day a gentle and refined English woman, as Miss Gordon-Cumming in -her book, At Home in Fiji, testifies, can travel these islands alone, -mingling with the people, rambling through their villages, sleeping in -their huts and eating at their tables, with none to molest her or make her -afraid. (See Rev. Edward Abbott, in <i>Congregationalist</i> of February 15, -1882.)</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_150" href="#FNanchor_150" class="label">[9]</a> 2 Timothy iv. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_151" href="#FNanchor_151" class="label">[10]</a> Revelation xxii. 17.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_142"></a>[142]</span></p> - -<h2 class="nobreak" id="INDEX_A">INDEX A.<br /> -<span class="smaller">ALPHABETICAL INDEX TO SUBJECTS AND ANCIENT -AUTHORS AND WRITINGS.</span></h2> - -</div> - -<ul> - -<li class="ifrst">Absence of the body of Jesus. See <a href="#Empty_Tomb">Empty Tomb</a>.</li> - -<li class="indx">Acts and Luke, have one author, <a href="#Page_9">9</a>, <a href="#Page_77">77</a>.</li> - -<li class="indx">Acts, quoted from, by Justin, <a href="#Page_23">23</a>, <a href="#Page_24">24</a>, <a href="#Page_26">26</a>.</li> -<li class="isub1">when written, <a href="#Page_79">79</a>.</li> - -<li class="indx">Acts of Peter and Paul (Apocryphal), <a href="#Page_37">37</a>, <a href="#Page_38">38</a>.</li> - -<li class="indx">Acts of Pilate (Apocryphal), <a href="#Page_34">34</a>, <a href="#Page_35">35</a>, <a href="#Page_36">36</a>, <a href="#Page_41">41, note 5</a>.</li> - -<li class="indx">Admissions and Presumptions, <a href="#Page_9">9</a>, <a href="#Page_12">12</a>, <a href="#Page_13">13</a>, <a href="#Page_22">22</a>, <a href="#Page_43">43</a>.</li> -<li class="isub1">See, also, <a href="#Renan">Renan</a>, <a href="#Strauss">Strauss</a>, <a href="#Waite">Waite</a>.</li> - -<li class="indx">After-thought, Resurrection is not an, <a href="#Page_6">6</a>, <a href="#Page_86">86</a>.</li> - -<li class="indx">Aged disciples, <a href="#Page_55">55</a>, <a href="#Page_57">57</a>, <a href="#Page_59">59</a>, <a href="#Page_60">60</a>, <a href="#Page_62">62, note 4</a>.</li> - -<li class="indx">Agrippa Castor, testimony of, <a href="#Page_45">45</a>.</li> - -<li class="indx">Alexandrian Codex, <a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_73">73, note 10</a>.</li> - -<li class="indx">Alogi, <a href="#Page_47">47</a>, <a href="#Page_48">48</a>, <a href="#Page_53">53</a>, <a href="#Page_60">60</a>, with <a href="#Page_62">62, note 5</a>.</li> - -<li class="indx">Ambrose, <a href="#Page_48">48, note 5</a>.</li> - -<li class="indx">Ancient Deeds and Records, are evidence, <a href="#Page_58">58</a>, <a href="#Page_59">59</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>.</li> - -<li class="indx">Andrew, the Apostle, <a href="#Page_14">14</a>.</li> - -<li class="indx">Angels, as porters, <a href="#Page_124">124</a>.</li> -<li class="isub1">at the Sepulchre, <a href="#Page_104">104</a>, <a href="#Page_106">106</a>, <a href="#Page_118">118</a>, <a href="#Page_127">127</a>, <a href="#Page_130">130</a>.</li> - -<li class="indx">Announcement, to Mary, <a href="#Page_25">25</a>, <a href="#Page_35">35</a>, <a href="#Page_41">41, note 3</a>.</li> - -<li class="indx">Antoninus, <a href="#Page_10">10</a>, <a href="#Page_18">18</a>.</li> - -<li class="indx">Apelles, testimony of, <a href="#Page_45">45</a>.</li> - -<li class="indx" id="Apocalypse">Apocalypse, authorship of, <a href="#Page_12">12</a>, <a href="#Page_48">48</a>, <a href="#Page_80">80, note 4</a>, <a href="#Page_88">88, note 3</a>.</li> -<li class="isub1">Quotations from, <a href="#Page_32">32</a>, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>.</li> - -<li class="indx">Apocryphal Gospels, <a href="#Page_34">34-42</a>, <a href="#Page_140">140, note 7</a>.</li> -<li class="isub1">Justin did not use, <a href="#Page_34">34-42</a>.</li> - -<li class="indx" id="Apologies">Apologies of Justin Martyr, <a href="#Page_18">18-67</a>.</li> -<li class="isub1">dates of, <a href="#Page_5">5</a>, <a href="#Page_10">10</a>, <a href="#Page_11">11, note 3</a>, <a href="#Page_18">18</a>, <a href="#Page_57">57</a>, <a href="#Page_58">58</a>, <a href="#Page_61">61, note 1</a>.</li> - -<li class="indx">Apollinaris, testimony of, <a href="#Page_27">27</a>, <a href="#Page_29">29, note 3</a>, <a href="#Page_45">45</a>.</li> - -<li class="indx">Apostles, sincerity of, <a href="#Page_74">74</a>, <a href="#Page_78">78</a>, <a href="#Page_86">86</a>, <a href="#Page_114">114</a>.</li> - -<li class="indx">Apostleship, requisite for, <a href="#Page_116">116</a>, <a href="#Page_119">119, note 14</a>.</li> - -<li class="indx" id="Appearances">Appearances, of the Risen Lord, <a href="#Page_7">7</a>, <a href="#Page_81">81-89</a>, <a href="#Page_105">105-109</a>, <a href="#Page_115">115-126</a>.</li> -<li class="isub1">corporeal and material, <a href="#Page_26">26</a>, <a href="#Page_66">66</a>, <a href="#Page_85">85</a>, <a href="#Page_107">107</a>, <a href="#Page_114">114</a>, <a href="#Page_122">122-124</a>, <a href="#Page_132">132, note 5</a>.</li> -<li class="isub1">Jerusalem, <a href="#Page_105">105-108</a>, <a href="#Page_115">115</a>, <a href="#Page_121">121</a>.</li> -<li class="isub1">none such after Ascension, <a href="#Page_126">126</a>,</li> -<li class="isub1">on the mountain, <a href="#Page_85">85</a>, <a href="#Page_87">87</a>, <a href="#Page_107">107</a>, <a href="#Page_108">108</a>, <a href="#Page_109">109, note 10</a>, <a href="#Page_121">121</a>.</li> -<li class="isub1">Paul’s enumeration of, <a href="#Page_85">85</a>, <a href="#Page_87">87</a>, <a href="#Page_107">107</a>, <a href="#Page_108">108</a>, <a href="#Page_125">125</a>, <a href="#Page_133">133, note 7</a>.</li> -<li class="isub1">sea of Galilee, <a href="#Page_108">108</a>, <a href="#Page_121">121</a>, <a href="#Page_125">125</a>.</li> -<li class="isub1">to James, <a href="#Page_87">87</a>, <a href="#Page_108">108</a>, <a href="#Page_121">121</a>.</li> -<li class="isub1">to Mary Magdalene, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>, <a href="#Page_116">116</a>, <a href="#Page_117">117</a>, <a href="#Page_121">121</a>, <a href="#Page_123">123</a>.</li> -<li class="isub1">to Peter, <a href="#Page_85">85</a>, <a href="#Page_87">87</a>, <a href="#Page_107">107</a>, <a href="#Page_123">123</a>.</li> -<li class="isub1"><span class="pagenum"><a id="Page_143"></a>[143]</span>to the Eleven, <a href="#Page_85">85</a>, <a href="#Page_87">87</a>, <a href="#Page_107">107</a>, <a href="#Page_108">108</a>, <a href="#Page_109">109, note 10</a>, <a href="#Page_113">113</a>, <a href="#Page_121">121</a>.</li> -<li class="isub1">to the five hundred, <a href="#Page_85">85</a>, <a href="#Page_87">87</a>, <a href="#Page_108">108</a>, <a href="#Page_109">109, note 10</a>, <a href="#Page_121">121</a>, <a href="#Page_125">125</a>.</li> -<li class="isub1">to the two disciples, <a href="#Page_106">106</a>, <a href="#Page_107">107</a>, <a href="#Page_116">116</a>, <a href="#Page_118">118</a>, <a href="#Page_121">121</a>, <a href="#Page_123">123</a>, <a href="#Page_124">124</a>.</li> -<li class="isub1">to the women, <a href="#Page_106">106</a>, <a href="#Page_109">109, notes 5 and 7</a>, <a href="#Page_115">115</a>, <a href="#Page_116">116</a>, <a href="#Page_118">118</a>, <a href="#Page_121">121</a>, <a href="#Page_123">123</a>, <a href="#Page_125">125</a>.</li> -<li class="isub1">to Thomas, <a href="#Page_107">107</a>, <a href="#Page_108">108</a>.</li> -<li class="isub1">why not to Sanhedrim, <a href="#Page_110">110</a>, <a href="#Page_122">122</a>.</li> - -<li class="indx">Appearance, to Paul, <a href="#Page_130">130</a>, <a href="#Page_131">131</a>.</li> -<li class="isub1">in the Apocalypse, <a href="#Page_130">130</a>.</li> -<li class="isub1">to Stephen, <a href="#Page_126">126</a>, <a href="#Page_130">130</a>.</li> - -<li class="indx">Aretus, the King, <a href="#Page_83">83</a>.</li> - -<li class="indx">Aristion, <a href="#Page_14">14</a>, <a href="#Page_16">16, note 1</a>.</li> - -<li class="indx">Ascending the Stream, <a href="#Page_50">50-66</a>.</li> - -<li class="indx">Ascension, change at, <a href="#Page_108">108</a>, <a href="#Page_124">124</a>.</li> -<li class="isub1">Luke’s, account of, <a href="#Page_125">125</a>.</li> - -<li class="indx">Athenagoras, testimony of, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_51">51</a>.</li> - -<li class="indx">Authority of Jesus, vindicated, <a href="#Page_135">135</a>.</li> - -<li class="indx">Authorship of Acts, <a href="#Page_9">9</a>, <a href="#Page_46">46</a>, <a href="#Page_77">77</a>.</li> -<li class="isub1">of Apocalypse, <a href="#Page_12">12</a>, <a href="#Page_32">32</a>, <a href="#Page_48">48</a>, <a href="#Page_88">88, note 3</a>.</li> -<li class="isub1">of the Fourth Gospel. See <a href="#Fourth_Gospel">same</a>.</li> - -<li class="ifrst" id="Barnabas">Barnabas and Titus, <a href="#Page_10">10</a>, <a href="#Page_53">53</a>, <a href="#Page_83">83</a>.</li> - -<li class="indx">Barnabas, Epistle of, <a href="#Page_10">10</a>, <a href="#Page_23">23</a>, <a href="#Page_53">53</a>.</li> -<li class="isub1">Date of, <a href="#Page_10">10</a>, <a href="#Page_67">67</a>, <a href="#Page_72">72, note 1</a>.</li> -<li class="isub1">Quotes Matthew as Scripture, <a href="#Page_22">22, note 4</a>.</li> -<li class="isub1">Uses the Fourth Gospel, <a href="#Page_23">23</a>, <a href="#Page_26">26</a>.</li> - -<li class="indx">Bar-Salibi, on Tatian, <a href="#Page_47">47</a>.</li> - -<li class="indx">Bartholomew, <a href="#Page_54">54</a>.</li> - -<li class="indx">Basilides, used the Fourth Gospel, <a href="#Page_10">10</a>, <a href="#Page_11">11, note 4</a>, <a href="#Page_27">27</a>, <a href="#Page_28">28</a>, <a href="#Page_45">45</a>.</li> -<li class="isub1">time of, <a href="#Page_10">10</a>, <a href="#Page_28">28</a>, <a href="#Page_34">34</a>.</li> - -<li class="indx">Begging the question, <a href="#Page_7">7</a>.</li> - -<li class="indx">Best evidence, what is, <a href="#Page_10">10</a>.</li> - -<li class="indx">Blasphemy, or a true Resurrection, <a href="#Page_129">129</a>.</li> - -<li class="indx">Bodily senses may be trusted, <a href="#Page_124">124</a>, <a href="#Page_125">125</a>.</li> - -<li class="indx">Brethren of Jesus, <a href="#Page_39">39</a>.</li> - -<li class="indx">Burial of Jesus, certainty of, <a href="#Page_102">102</a>, <a href="#Page_103">103</a>, <a href="#Page_109">109, note 2</a>.</li> - -<li class="ifrst">Cæsarea Philippi, <a href="#Page_91">91</a>.</li> - -<li class="indx">Caius, of Rome, testimony of, <a href="#Page_51">51</a>.</li> - -<li class="indx">Canon of Muratori, see <a href="#Muratori_Canon">Muratori Canon</a>.</li> - -<li class="indx">Cappadocia and Pontus to Gaul, <a href="#Page_9">9</a>, <a href="#Page_50">50</a>.</li> - -<li class="indx">Cave, birth of Jesus in, <a href="#Page_35">35</a>, <a href="#Page_36">36</a>, <a href="#Page_41">41, note 4</a>.</li> - -<li class="indx">Celsus, first Heathen writer against Christianity, <a href="#Page_45">45-48</a>, <a href="#Page_110">110</a>.</li> -<li class="isub1">Date of his writing, <a href="#Page_46">46</a>, <a href="#Page_48">48, note 6</a>.</li> -<li class="isub1">Quoted our Gospels, <a href="#Page_45">45</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>.</li> -<li class="isub1">Theory of, <a href="#Page_81">81</a>, <a href="#Page_88">88, note 1</a>.</li> -<li class="isub1">Makes no reference to Cyrenius, <a href="#Page_79">79, note 1</a>.</li> - -<li class="indx">Census in Judea, <a href="#Page_36">36</a>, <a href="#Page_41">41, note 8</a>, <a href="#Page_42">42</a>, <a href="#Page_79">79, note 1</a>.</li> - -<li class="indx">Central Fact of Christianity, <a href="#Page_134">134</a>.</li> - -<li class="indx">Central Truths of the Gospel, <a href="#Page_129">129</a>.</li> - -<li class="indx">Cerinthians, <a href="#Page_37">37</a>.</li> - -<li class="indx">Cerinthus and John, <a href="#Page_48">48</a>, <a href="#Page_66">66, note 3</a>. time of, <a href="#Page_66">66, note 3</a>.</li> - -<li class="indx">Certainty in courts, <a href="#Page_99">99</a>.</li> - -<li class="indx">Children of Joseph, <a href="#Page_39">39</a>.</li> - -<li class="indx">Christian Era, true date of, <a href="#Page_11">11, note 3</a>, <a href="#Page_12">12</a>, <a href="#Page_61">61, note 1</a>.</li> - -<li class="indx">Christianity, supposed extinction of, <a href="#Page_70">70</a>.</li> -<li class="isub1">not a mere civilization, <a href="#Page_139">139</a>.</li> - -<li class="indx">Chronology of the Gospels, <a href="#Page_76">76</a>, <a href="#Page_77">77</a>, <a href="#Page_80">80, note 5</a>.</li> - -<li class="indx">Church at Lyons, <a href="#Page_45">45</a>.</li> - -<li class="indx">Church at Vienne, <a href="#Page_45">45</a>.</li> -<li class="isub1">of Rome to Corinth, <a href="#Page_10">10</a>. See <a href="#Clement_of_Rome">Clement of Rome</a>.</li> - -<li class="indx">“Church of the future,” <a href="#Page_134">134</a>, <a href="#Page_140">140, note 1</a>.</li> - -<li class="indx">Chuza, Herod’s Steward, <a href="#Page_109">109, note 5</a>.</li> - -<li class="indx">Chrysostom, <a href="#Page_48">48, note 5</a>.</li> - -<li class="indx">Citations by Justin and others, <a href="#Page_23">23-40</a>.</li> - -<li class="indx">Claudius Apollinaris, testimony of, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>.</li> - -<li class="indx">Clement of Alexandria, <a href="#Page_45">45</a>, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_53">53</a>, <a href="#Page_54">54</a>, <a href="#Page_56">56</a>, <a href="#Page_68">68</a>, <a href="#Page_72">72, note 3</a>.</li> - -<li class="indx">Clementine Homilies, <a href="#Page_45">45</a>.</li> - -<li class="indx" id="Clement_of_Rome"><span class="pagenum"><a id="Page_144"></a>[144]</span>Clement of Rome, <a href="#Page_10">10</a>, <a href="#Page_15">15</a>, <a href="#Page_59">59</a>, <a href="#Page_60">60</a>, <a href="#Page_66">66, note 1</a>, <a href="#Page_72">72, note 2</a>.</li> -<li class="isub1">date of his Epistle, <a href="#Page_10">10</a>.</li> -<li class="isub1">quotations in, <a href="#Page_23">23</a>, <a href="#Page_32">32</a>, <a href="#Page_66">66, note 1</a>, <a href="#Page_72">72, note 2</a>.</li> -<li class="isub1">upon the Resurrection, <a href="#Page_66">66, note 1</a>, <a href="#Page_67">67</a>.</li> - -<li class="indx">Cleopas and Luke, <a href="#Page_106">106</a>.</li> - -<li class="indx">Cock-crowing, <a href="#Page_97">97</a>, <a href="#Page_100">100, note 4</a>.</li> - -<li class="indx">Codex, Alexandrian, <a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_73">73, note 10</a>.</li> -<li class="isub1">Sinaitic, <a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_73">73, note 10</a>, <a href="#Page_109">109, note 7</a>.</li> -<li class="isub1">Vatican, <a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_73">73, note 10</a>, <a href="#Page_109">109, note 7</a>.</li> - -<li class="indx">Commentaries and Harmonies, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>.</li> - -<li class="indx">Coming of Christ, <a href="#Page_81">81</a>, <a href="#Page_126">126</a>, <a href="#Page_139">139</a>.</li> - -<li class="indx">Coming out of the tombs, <a href="#Page_130">130</a>, <a href="#Page_133">133, note 13</a>.</li> - -<li class="indx">Confucius, <a href="#Page_12">12</a>.</li> - -<li class="indx">Constantine, <a href="#Page_70">70</a>.</li> - -<li class="indx">Copies, multiplication of, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>.</li> - -<li class="indx">Coptic Version, <a href="#Page_69">69</a>.</li> - -<li class="indx">Corporeal Resurrection, <a href="#Page_26">26</a>, <a href="#Page_66">66, note 1</a>, <a href="#Page_67">67</a>, <a href="#Page_85">85</a>, <a href="#Page_122">122</a>, <a href="#Page_123">123</a>, <a href="#Page_124">124</a>, <a href="#Page_132">132, notes 4, 5</a>.</li> - -<li class="indx">Corinthian church, <a href="#Page_10">10</a>. See <a href="#Clement_of_Rome">Clement of Rome</a>.</li> - -<li class="indx">Corinthians, Epistles to,</li> -<li class="isub1">conceded to be genuine, <a href="#Page_12">12</a>, <a href="#Page_86">86</a>.</li> -<li class="isub1">quotations from, <a href="#Page_16">16</a>, <a href="#Page_17">17</a>, <a href="#Page_18">18, note 3</a>, <a href="#Page_31">31</a>, <a href="#Page_32">32</a>, <a href="#Page_81">81-87</a>.</li> -<li class="isub1">upon the Resurrection, <a href="#Page_81">81-87</a>.</li> -<li class="isub1">when written, <a href="#Page_79">79</a>, <a href="#Page_82">82</a>, <a href="#Page_88">88, note 2</a>.</li> - -<li class="indx">Corpus Juris Civilis (Body of the Civil Law), <a href="#Page_72">72</a>.</li> - -<li class="indx" id="Credibility">Credibility of the Evangelists, <a href="#Page_74">74-81</a>, <a href="#Page_99">99</a>, <a href="#Page_101">101</a>, <a href="#Page_108">108</a>, <a href="#Page_114">114</a>, <a href="#Page_122">122</a>, <a href="#Page_124">124</a>, <a href="#Page_125">125</a>, <a href="#Page_131">131</a>, <a href="#Page_132">132</a>, <a href="#Page_136">136</a>, <a href="#Page_138">138</a>.</li> -<li class="isub1">Of witnesses, tests of, <a href="#Page_75">75</a>, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>, <a href="#Page_99">99</a>, <a href="#Page_124">124</a>, <a href="#Page_131">131</a>, <a href="#Page_132">132</a>, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>.</li> - -<li class="indx">Cross, inscription upon, <a href="#Page_138">138</a>.</li> - -<li class="indx">Crucifixion of Jesus—conceded, <a href="#Page_12">12</a>, <a href="#Page_101">101</a>.</li> -<li class="isub1">differing accounts of, <a href="#Page_101">101</a>, <a href="#Page_125">125</a>.</li> - -<li class="indx">Crucifixion of Jesus, surrounding circumstances, <a href="#Page_130">130</a>, <a href="#Page_133">133, notes 13, 14</a>.</li> - -<li class="indx">Cursive manuscripts, <a href="#Page_73">73, note 10</a>.</li> - -<li class="indx">Cyrenius, taxing under, <a href="#Page_36">36</a>, <a href="#Page_41">41, note 8</a>, <a href="#Page_79">79, note 1</a>.</li> - -<li class="ifrst">Damascus, Paul at, <a href="#Page_82">82</a>, <a href="#Page_83">83</a>.</li> - -<li class="indx">Darkness over the land, <a href="#Page_130">130</a>, <a href="#Page_133">133, note 14</a>.</li> - -<li class="indx">Day, how reckoned, <a href="#Page_90">90</a>, <a href="#Page_100">100, notes 2, 3</a>.</li> - -<li class="indx">Death of Jesus, certainty of, <a href="#Page_101">101</a>, <a href="#Page_102">102</a>, <a href="#Page_103">103</a>, <a href="#Page_114">114</a>, <a href="#Page_117">117</a>.</li> - -<li class="indx">Denial of Peter, predicted, <a href="#Page_97">97</a>, <a href="#Page_98">98</a>.</li> - -<li class="indx">Destruction of copies, <a href="#Page_73">73, note 9</a>.</li> -<li class="isub1">of Jerusalem, <a href="#Page_79">79</a>.</li> - -<li class="indx" id="Diatessaron">Diatessaron of Tatian, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>.</li> - -<li class="indx">Diocletian, <a href="#Page_70">70</a>.</li> - -<li class="indx">Diognetus, letter to, <a href="#Page_10">10</a>, <a href="#Page_23">23</a>, <a href="#Page_27">27</a>.</li> - -<li class="indx">Dionysius of Corinth, <a href="#Page_51">51</a>.</li> - -<li class="indx">Disagreement of witnesses against Jesus, <a href="#Page_89">89</a>.</li> - -<li class="indx">Docetæ, <a href="#Page_38">38</a>.</li> - -<li class="indx">Domitian, persecutions under, <a href="#Page_11">11</a>.</li> - -<li class="ifrst">Earlier writings, use of in Gospels, <a href="#Page_78">78</a>.</li> - -<li class="indx">Ebionites, <a href="#Page_37">37</a>, <a href="#Page_39">39</a>.</li> - -<li class="indx">Elders or Presbyters, testimony of, <a href="#Page_17">17, note 3</a>, <a href="#Page_55">55</a>, <a href="#Page_60">60</a>, <a href="#Page_80">80, note 2</a>.</li> - -<li class="indx">Elijah’s ascension, <a href="#Page_124">124</a>.</li> -<li class="isub1">His coming, <a href="#Page_92">92</a>.</li> - -<li class="indx">Emmaus, locality of, <a href="#Page_107">107</a>, <a href="#Page_109">109, note 9</a>.</li> -<li class="isub1">journey to, <a href="#Page_106">106</a>, <a href="#Page_107">107</a>, <a href="#Page_121">121</a>.</li> -<li class="isub1">was late in the day, <a href="#Page_106">106</a>, <a href="#Page_107">107</a>.</li> - -<li class="indx" id="Empty_Tomb">Empty Tomb, must be accounted for, <a href="#Page_104">104</a>, <a href="#Page_106">106</a>, <a href="#Page_116">116</a>, <a href="#Page_118">118</a>, <a href="#Page_119">119, note 18</a>, <a href="#Page_120">120</a>, <a href="#Page_132">132, note 2</a>.</li> - -<li class="indx">Ephesus, tombs at, <a href="#Page_14">14</a>.</li> - -<li class="indx">Ephræm (the Syrian Father), <a href="#Page_47">47</a>.</li> - -<li class="indx">Epistles, that are conceded, <a href="#Page_12">12</a>, <a href="#Page_84">84</a>.</li> -<li class="isub1">quotations from, <a href="#Page_31">31</a>, <a href="#Page_32">32</a>, <a href="#Page_81">81-87</a>.</li> -<li class="isub1">when written, <a href="#Page_79">79</a>, <a href="#Page_82">82</a>, <a href="#Page_85">85</a>.</li> - -<li class="indx">Epistle of John, <a href="#Page_9">9</a>, <a href="#Page_15">15</a>, <a href="#Page_123">123</a>.</li> - -<li class="indx">Epistles of Paul, <a href="#Page_12">12</a>, <a href="#Page_31">31</a>, <a href="#Page_32">32</a>, <a href="#Page_79">79</a>, <a href="#Page_81">81-87</a>.</li> - -<li class="indx">Errors in copying, <a href="#Page_71">71</a>, <a href="#Page_72">72</a>.</li> -<li class="isub1"><span class="pagenum"><a id="Page_145"></a>[145]</span>of witnesses. See <a href="#Credibility">Credibility</a>.</li> - -<li class="indx">Eusebius, fifty copies by, <a href="#Page_70">70</a>.</li> -<li class="isub1">on different subjects, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>, <a href="#Page_16">16, note 2</a>, <a href="#Page_37">37</a>, <a href="#Page_38">38</a>, <a href="#Page_53">53</a>, <a href="#Page_70">70</a>, <a href="#Page_88">88, note 3</a>.</li> - -<li class="indx">Evidence, rules of, <a href="#Page_9">9</a>, <a href="#Page_13">13</a>, <a href="#Page_22">22</a>, <a href="#Page_43">43</a>, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>, <a href="#Page_124">124</a>, <a href="#Page_131">131</a>, <a href="#Page_136">136</a>, <a href="#Page_138">138</a>.</li> - -<li class="indx">Experience, reasoning from, <a href="#Page_12">12</a>, <a href="#Page_43">43</a>, <a href="#Page_112">112</a>, <a href="#Page_124">124</a>.</li> - -<li class="ifrst">False Assumptions, corrected, <a href="#Page_110">110-117</a>.</li> - -<li class="indx">Fifty copies by Eusebius, <a href="#Page_70">70</a>.</li> - -<li class="indx">Fire in the Jordan, <a href="#Page_37">37</a>.</li> - -<li class="indx">Flesh, implies blood, <a href="#Page_123">123</a>.</li> - -<li class="indx">Flight into Egypt, <a href="#Page_78">78</a>.</li> - -<li class="indx">Forgery of John’s Gospel, absurdity of, <a href="#Page_52">52</a>, <a href="#Page_60">60</a>, <a href="#Page_64">64</a>.</li> - -<li class="indx" id="Fourth_Gospel">Fourth Gospel, early use of, by or in,</li> -<li class="isub1">Agrippa, Castor, <a href="#Page_45">45</a>.</li> -<li class="isub1">Alogi, <a href="#Page_47">47</a>, <a href="#Page_48">48</a>, <a href="#Page_53">53</a>, <a href="#Page_60">60</a>, with <a href="#Page_62">62, note 5</a>.</li> -<li class="isub1">Apelles, <a href="#Page_45">45</a>.</li> -<li class="isub1">Apollinaris, <a href="#Page_27">27</a>, <a href="#Page_29">29, note 3</a>, <a href="#Page_45">45</a>.</li> -<li class="isub1">Athenagoras, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>.</li> -<li class="isub1">Barnabas, <a href="#Page_23">23</a>, <a href="#Page_26">26</a>.</li> -<li class="isub1">Basilides, <a href="#Page_10">10</a>, <a href="#Page_11">11, note 4</a>, <a href="#Page_27">27</a>, <a href="#Page_28">28</a>, <a href="#Page_45">45</a>.</li> -<li class="isub1">Caius, of Rome, <a href="#Page_51">51</a>.</li> -<li class="isub1">Canon of Muratori, <a href="#Page_45">45</a>, <a href="#Page_48">48, note 5</a>, <a href="#Page_53">53</a>, <a href="#Page_56">56</a>.</li> -<li class="isub1">Celsus, <a href="#Page_45">45</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_48">48, note 6</a>.</li> -<li class="isub1">Church of Lyons and Vienne, <a href="#Page_45">45</a>.</li> -<li class="isub1">Claudius Apollinaris, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>.</li> -<li class="isub1">Clement of Alexandria, <a href="#Page_45">45</a>, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_54">54</a>, <a href="#Page_56">56</a>, <a href="#Page_68">68</a>, <a href="#Page_72">72, note 3</a>.</li> -<li class="isub1">Clementine Homilies, <a href="#Page_45">45</a>.</li> -<li class="isub1">Commentaries and Harmonies, <a href="#Page_45">45</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_53">53</a>.</li> -<li class="isub1">Coptic Version, <a href="#Page_45">45</a>, <a href="#Page_69">69</a>.</li> -<li class="isub1">Diatessaron of Tatian, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>.</li> -<li class="isub1">Diognetus, <a href="#Page_23">23</a>, <a href="#Page_27">27</a>.</li> -<li class="isub1">Dionysius of Corinth, <a href="#Page_51">51</a>.</li> -<li class="isub1">Elders at Ephesus, <a href="#Page_55">55</a>.</li> -<li class="isub1">Hegesippus, <a href="#Page_51">51</a>.</li> -<li class="isub1">Heracleon, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_49">49, note 8</a>.</li> -<li class="isub1">Hermas, <a href="#Page_23">23</a>, <a href="#Page_27">27</a>, <a href="#Page_51">51</a>.</li> -<li class="isub1">Hippolytus, <a href="#Page_27">27</a>, <a href="#Page_28">28</a>.</li> -<li class="isub1">Irenæus, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_72">72, note 3</a>.</li> -<li class="isub1">Justin Martyr, <a href="#Page_23">23</a>, <a href="#Page_30">30</a>, <a href="#Page_31">31</a>, <a href="#Page_34">34-67</a>.</li> -<li class="isub1">Leonides, <a href="#Page_51">51</a>.</li> -<li class="isub1">Melito of Sardis, <a href="#Page_45">45</a>.</li> -<li class="isub1">Muratori Canon, <a href="#Page_45">45</a>, <a href="#Page_48">48, note 5</a>, <a href="#Page_53">53</a>, <a href="#Page_56">56</a>.</li> -<li class="isub1">Origen, <a href="#Page_39">39</a>, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>, <a href="#Page_54">54</a>, <a href="#Page_56">56</a>, <a href="#Page_72">72, note 3</a>.</li> -<li class="isub1">Pantænus, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>, <a href="#Page_54">54</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>.</li> -<li class="isub1">Papias, <a href="#Page_15">15</a>, <a href="#Page_16">16, note 3</a>, <a href="#Page_23">23</a>, <a href="#Page_27">27</a>, <a href="#Page_33">33</a>.</li> -<li class="isub1">Polycarp, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>.</li> -<li class="isub1">Polycrates, <a href="#Page_51">51</a>.</li> -<li class="isub1">Pothinus, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>.</li> -<li class="isub1">Serapion, <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>, <a href="#Page_56">56</a>.</li> -<li class="isub1">Tatian, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>.</li> -<li class="isub1">Tertullian, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>, <a href="#Page_54">54</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_72">72, note 3</a>.</li> -<li class="isub1">Theophilus of Antioch, <a href="#Page_45">45</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_51">51</a>, <a href="#Page_53">53</a>, <a href="#Page_56">56</a>.</li> -<li class="isub1">Translations, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>.</li> -<li class="isub1">Valentinus, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>.</li> -<li class="isub1">Victor of Rome, <a href="#Page_51">51</a>.</li> - -<li class="ifrst">Galatians, conceded genuineness of, <a href="#Page_12">12</a>.</li> -<li class="isub1">evidential value of, <a href="#Page_82">82-87</a>.</li> -<li class="isub1">quotations from, <a href="#Page_32">32</a>, <a href="#Page_80">80-87</a>.</li> -<li class="isub1">when written, <a href="#Page_79">79</a>, <a href="#Page_82">82</a>, <a href="#Page_88">88, note 2</a>.</li> - -<li class="indx">Galicinium or cock-crowing, <a href="#Page_97">97</a>, <a href="#Page_100">100, note 4</a>.</li> - -<li class="indx">Galilee, appearances, <a href="#Page_85">85</a>, <a href="#Page_87">87</a>, <a href="#Page_107">107</a>, <a href="#Page_108">108</a>, <a href="#Page_115">115</a>, <a href="#Page_121">121</a>, <a href="#Page_125">125</a>, <a href="#Page_133">133, note 7</a>.</li> -<li class="isub1">meeting in, <a href="#Page_97">97</a>, <a href="#Page_104">104</a>, <a href="#Page_108">108</a>, <a href="#Page_109">109, note 10</a>.</li> -<li class="isub1">predictions of His death, <a href="#Page_93">93 to 100</a>.</li> - -<li class="indx">Gelasius, Decree of Canonicity, <a href="#Page_34">34</a>.</li> - -<li class="indx">Genuineness of Canonical Gospels, <a href="#Page_67">67-73</a>.</li> -<li class="isub1">legal presumption of, <a href="#Page_13">13</a>, <a href="#Page_22">22</a>, <a href="#Page_43">43</a>, <a href="#Page_63">63</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>.</li> -<li class="isub1">See, also, <a href="#Credibility">Credibility</a>, <a href="#Memoirs">Memoirs</a>.</li> - -<li class="indx">Gnostic Heretics, <a href="#Page_10">10</a>, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>.</li> - -<li class="indx">Good Shepherd, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>.</li> - -<li class="indx"><span class="pagenum"><a id="Page_146"></a>[146]</span>Going up to Jerusalem, <a href="#Page_94">94</a>.</li> - -<li class="indx">Gospel of Nicodemus (Apocryphal), <a href="#Page_35">35</a>, <a href="#Page_36">36</a>.</li> - -<li class="indx">Gospel of Hebrews (Apocryphal), <a href="#Page_35">35</a>, <a href="#Page_37">37</a>, <a href="#Page_40">40</a>, <a href="#Page_42">42</a>.</li> - -<li class="indx">Grand motive for Resurrection of Christ, <a href="#Page_111">111</a>, <a href="#Page_129">129</a>, <a href="#Page_130">130</a>.</li> - -<li class="indx">Grave clothes, evidence from, <a href="#Page_105">105</a>, <a href="#Page_109">109, note 6</a>, <a href="#Page_119">119, note 18</a>.</li> - -<li class="indx">Greek Classics, manuscripts of, <a href="#Page_71">71</a>, <a href="#Page_73">73, note 11</a>.</li> - -<li class="indx">Greek and Roman historians, <a href="#Page_9">9</a>, <a href="#Page_10">10</a>, <a href="#Page_11">11</a>, <a href="#Page_130">130</a>, with <a href="#Page_133">133, note 14</a>.</li> - -<li class="indx">Greeks, interview of, with Jesus, <a href="#Page_95">95</a>.</li> - -<li class="indx">Guard of soldiers, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>, <a href="#Page_109">109, notes 3 and 4</a>, <a href="#Page_124">124</a>.</li> - -<li class="ifrst">Hades not the grave, <a href="#Page_115">115</a>.</li> - -<li class="indx">Hebrew, Matthew written in, <a href="#Page_15">15</a>, <a href="#Page_37">37</a>.</li> - -<li class="indx">Hebrews, (Apocryphal), Gospel of, <a href="#Page_35">35</a>, <a href="#Page_37">37</a>, <a href="#Page_40">40</a>, <a href="#Page_42">42, note 10</a>.</li> - -<li class="indx">Hegesippus, testimony of, <a href="#Page_51">51</a>.</li> - -<li class="indx">Heracleon, testimony of, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_49">49, note 8</a>.</li> - -<li class="indx">Heretics, testimony of, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_51">51</a>.</li> - -<li class="indx" id="Hermas">Hermas, authorship of, <a href="#Page_10">10</a>, <a href="#Page_18">18</a>, <a href="#Page_48">48, note 5</a>, <a href="#Page_52">52</a>, <a href="#Page_53">53</a>.</li> -<li class="isub1">citations in, <a href="#Page_27">27</a>.</li> -<li class="isub1">date of, <a href="#Page_10">10</a>, <a href="#Page_48">48, note 5</a>.</li> -<li class="isub1">used John’s Gospel, <a href="#Page_23">23</a>, <a href="#Page_27">27</a>.</li> - -<li class="indx">Hermas, Bishop of Rome, <a href="#Page_48">48, note 5</a>.</li> - -<li class="indx">Hippolytus, <a href="#Page_27">27</a>, <a href="#Page_68">68</a>.</li> - -<li class="indx">Historical difficulties, <a href="#Page_65">65</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, <a href="#Page_79">79, note 1</a>.</li> -<li class="isub1">See, also, <a href="#Credibility">Credibility</a>.</li> - -<li class="indx">Historical facts, how proved, <a href="#Page_9">9</a>, <a href="#Page_131">131</a>.</li> -<li class="isub1">See, also, <a href="#Legal_Presumptions">Legal Presumption</a>.</li> - -<li class="ifrst">Ignatius, Epistles of, <a href="#Page_10">10</a>, <a href="#Page_28">28</a>.</li> - -<li class="indx">Inspiration, extent of, <a href="#Page_75">75</a>, <a href="#Page_132">132</a>, <a href="#Page_136">136</a>.</li> - -<li class="indx">Irenæus, testimony of, <a href="#Page_14">14</a>, <a href="#Page_16">16, note 3</a>, <a href="#Page_45">45</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_66">66, note 3</a>, <a href="#Page_72">72, note 3</a>.</li> -<li class="isub1">on Papias, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>, <a href="#Page_16">16, note 3</a>, <a href="#Page_27">27</a>.</li> -<li class="isub1">on Presbyters, <a href="#Page_16">16, note 3</a>, <a href="#Page_27">27</a>.</li> -<li class="isub1">to John’s Gospel, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>.</li> - -<li class="indx">Integrity of the Gospels, <a href="#Page_67">67</a>.</li> - -<li class="indx">Intervals between appearances, <a href="#Page_121">121</a>, <a href="#Page_122">122</a>.</li> - -<li class="ifrst">James, appearance to, <a href="#Page_87">87</a>, <a href="#Page_108">108</a>, <a href="#Page_121">121</a>.</li> - -<li class="indx">James, the Apostle, <a href="#Page_14">14</a>, <a href="#Page_83">83</a>, <a href="#Page_85">85</a>.</li> - -<li class="indx">James, the Lord’s brother, <a href="#Page_83">83</a>, <a href="#Page_85">85</a>.</li> - -<li class="indx">Jairus’ daughter, <a href="#Page_110">110</a>.</li> - -<li class="indx">Jerome’s translation, <a href="#Page_37">37</a>.</li> -<li class="isub1">testimony of, <a href="#Page_45">45</a>.</li> - -<li class="indx">Jerusalem, appearances at, <a href="#Page_105">105-108</a>, <a href="#Page_115">115</a>, <a href="#Page_121">121</a>.</li> - -<li class="indx">Jewish Sabbath, displaced by Lord’s Day, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>.</li> - -<li class="indx">Jewish Passover, displaced by Lord’s Supper, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>.</li> - -<li class="indx">Joanna, wife of Chuza, <a href="#Page_109">109, note 5</a>.</li> - -<li class="indx">John and Cerinthus, <a href="#Page_66">66, note 3</a>.</li> - -<li class="indx">John, the Apostle, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>, <a href="#Page_102">102</a>, and <i>passim</i>.</li> -<li class="isub1">at the Cross, <a href="#Page_115">115</a>.</li> -<li class="isub1">at the Sepulchre, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>, <a href="#Page_120">120</a>.</li> -<li class="isub1">time of his death, <a href="#Page_15">15</a>, <a href="#Page_56">56</a>, <a href="#Page_57">57</a>, <a href="#Page_58">58</a>, <a href="#Page_64">64</a>, <a href="#Page_66">66, note 3</a>.</li> -<li class="isub1">See <a href="#Apocalypse">Apocalypse</a> and <a href="#Fourth_Gospel">Fourth Gospel</a>.</li> - -<li class="indx">John, the Baptist, <a href="#Page_92">92</a>.</li> - -<li class="indx">John, the Presbyter, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>, <a href="#Page_17">17, note 3</a>, <a href="#Page_21">21</a>, <a href="#Page_88">88, note 3</a>.</li> - -<li class="indx">John’s Epistle, <a href="#Page_9">9</a>, <a href="#Page_15">15</a>, <a href="#Page_123">123</a>.</li> - -<li class="indx">John’s Gospel, character of, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_78">78</a>.</li> -<li class="isub1">See <a href="#Fourth_Gospel">Fourth Gospel</a>.</li> - -<li class="indx">Josephus, testimony from, <a href="#Page_12">12</a>.</li> -<li class="isub1">compared with Luke, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>.</li> -<li class="isub1">silence of, no proof, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>, <a href="#Page_130">130</a>.</li> -<li class="isub1">when born, <a href="#Page_130">130</a>.</li> - -<li class="indx">Joseph of Arimathea, <a href="#Page_90">90</a>, <a href="#Page_103">103</a>, <a href="#Page_122">122</a>.</li> - -<li class="indx" id="Justin_Martyr">Justin Martyr’s writings, <a href="#Page_14">14</a>.</li> -<li class="isub1">birth, character and martyrdom, <a href="#Page_14">14</a>, <a href="#Page_18">18</a>, <a href="#Page_36">36</a>, <a href="#Page_51">51</a>, <a href="#Page_61">61, note 1</a>.</li> - -<li class="indx">Justin Martyr, on the Apocalypse, <a href="#Page_80">80, note 4</a>, <a href="#Page_88">88, note 3</a>.</li> -<li class="isub1">does not quote Epistles, <a href="#Page_31">31</a>, <a href="#Page_32">32</a>, <a href="#Page_33">33</a>.</li> -<li class="isub1">on Cyrenius, <a href="#Page_79">79, note 1</a>.</li> -<li class="isub1">on guard of soldiers, <a href="#Page_104">104</a>, <a href="#Page_109">109, note 4</a>.</li> -<li class="isub1"><span class="pagenum"><a id="Page_147"></a>[147]</span>used the Fourth Gospel, <a href="#Page_30">30-67</a>.</li> - -<li class="indx">Justin’s Apologies. See <a href="#Apologies">Apologies</a>, etc., and <a href="#Memoirs">Memoirs Intended</a>, by Justin.</li> - -<li class="ifrst">Lactantius, time of, <a href="#Page_37">37</a>.</li> - -<li class="indx">Lapse of time as evidence, <a href="#Page_13">13</a>, <a href="#Page_22">22</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>.</li> - -<li class="indx">Latin Version, <a href="#Page_69">69</a>.</li> - -<li class="indx">Law, the Resurrection conformable to, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>.</li> - -<li class="indx">Lawyers should investigate, <a href="#PREFACE">preface</a> and <a href="#Page_131">131</a>.</li> - -<li class="indx">Laying down His life, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>.</li> - -<li class="indx" id="Legal_Presumptions">Legal presumptions,</li> -<li class="isub1">of genuineness, <a href="#Page_13">13</a>, <a href="#Page_22">22</a>, <a href="#Page_43">43</a>, <a href="#Page_67">67</a>.</li> -<li class="isub1">of permanency, <a href="#Page_13">13</a>, <a href="#Page_22">22</a>, <a href="#Page_43">43</a>, <a href="#Page_50">50</a>, <a href="#Page_59">59</a>, <a href="#Page_62">62, note 3</a>.</li> -<li class="isub1">of rightfulness, <a href="#Page_13">13</a>, <a href="#Page_22">22</a>, <a href="#Page_43">43</a>, <a href="#Page_65">65</a>, <a href="#Page_66">66</a>.</li> - -<li class="indx">Leonides the martyr, <a href="#Page_51">51</a>, <a href="#Page_54">54</a>.</li> - -<li class="indx">Lifting up the Serpent, <a href="#Page_30">30</a>, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>, <a href="#Page_129">129</a>.</li> - -<li class="indx">Lineage of David, <a href="#Page_36">36</a>, <a href="#Page_42">42, note 9</a>.</li> - -<li class="indx">Literal Resurrection, <a href="#Page_66">66, note 1</a>, <a href="#Page_85">85</a>, <a href="#Page_112">112</a>, <a href="#Page_123">123</a>, <a href="#Page_124">124</a>, <a href="#Page_132">132, note 5</a>.</li> - -<li class="indx">Logical Results of the Resurrection, <a href="#Page_134">134</a>.</li> - -<li class="indx">Lord’s Day, evidential value of, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>.</li> -<li class="isub1">displaced the Jewish Sabbath, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>.</li> - -<li class="indx">Lord’s Supper, evidential value of, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>, <a href="#Page_96">96</a>, <a href="#Page_97">97</a>, <a href="#Page_102">102</a>, <a href="#Page_129">129</a>.</li> -<li class="isub1">displaced the Passover, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>.</li> - -<li class="indx">Lost Tributaries, <a href="#Page_9">9</a>, <a href="#Page_67">67</a>.</li> - -<li class="indx">Lucius, time of, <a href="#Page_61">61, note 1</a>.</li> - -<li class="indx">Luke’s qualifications as a witness, <a href="#Page_21">21</a>, <a href="#Page_45">45</a>, <a href="#Page_57">57</a>, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>.</li> -<li class="isub1">compared with Josephus, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>.</li> -<li class="isub1">was a companion of Paul, <a href="#Page_21">21</a>, <a href="#Page_45">45</a>.</li> - -<li class="indx">Luke’s Gospel, character of, <a href="#Page_9">9</a>, <a href="#Page_48">48, note 5</a>, <a href="#Page_76">76</a>, <a href="#Page_77">77</a>, <a href="#Page_78">78</a>.</li> -<li class="isub1">was mutilated by Marcion, <a href="#Page_38">38</a>, <a href="#Page_45">45</a>, <a href="#Page_54">54</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_72">72, note 7</a>.</li> -<li class="isub1">quotations from, by Justin, <a href="#Page_25">25</a>, <a href="#Page_26">26</a>, <a href="#Page_33">33</a>. See <a href="#Memoirs">Memoirs, etc.</a></li> - -<li class="indx">Lyons and Vienne, <a href="#Page_45">45</a>.</li> - -<li class="ifrst">Manuscript copies of Gospels, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_72">72</a>.</li> - -<li class="indx">Marcion, time of, <a href="#Page_61">61, note 1</a>, <a href="#Page_68">68</a>.</li> -<li class="isub1">“Wolf of Pontus,” <a href="#Page_38">38</a>, <a href="#Page_61">61, note 1</a>, <a href="#Page_69">69</a>, <a href="#Page_72">72, note 7</a>.</li> - -<li class="indx">Marcion’s Gospel, date of, <a href="#Page_68">68</a>.</li> -<li class="isub1">an abridgment of Luke’s, <a href="#Page_38">38</a>, <a href="#Page_45">45</a>, <a href="#Page_54">54</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_72">72, note 7</a>.</li> -<li class="isub1">proves genuineness of Luke, <a href="#Page_45">45</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>.</li> - -<li class="indx">Mark as Peter’s interpreter, <a href="#Page_15">15</a>, <a href="#Page_21">21</a>, <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_45">45</a>, <a href="#Page_46">46</a>, <a href="#Page_57">57</a>, <a href="#Page_61">61</a>, <a href="#Page_76">76</a>.</li> -<li class="isub1">character of his Gospel, <a href="#Page_76">76</a>, <a href="#Page_77">77</a>.</li> -<li class="isub1">See <a href="#Memoirs">Memoirs, etc.</a></li> - -<li class="indx">Material Resurrection, <a href="#Page_26">26</a>, <a href="#Page_66">66, note 1</a>, <a href="#Page_85">85</a>, <a href="#Page_122">122</a>, <a href="#Page_123">123</a>, <a href="#Page_124">124</a>, <a href="#Page_132">132, note 5</a>.</li> - -<li class="indx">Martha and Lazarus, <a href="#Page_94">94</a>.</li> - -<li class="indx">Matthew’s qualifications, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>, <a href="#Page_75">75</a>, <a href="#Page_103">103</a>.</li> -<li class="isub1">character of his Gospel, <a href="#Page_15">15</a>, <a href="#Page_37">37</a>, <a href="#Page_76">76 to 78</a>, <a href="#Page_80">80, note 6</a>.</li> -<li class="isub1">first in Hebrew, <a href="#Page_15">15</a>, <a href="#Page_37">37</a>.</li> -<li class="isub1">See <a href="#Memoirs">Memoirs, etc.</a></li> - -<li class="indx">Mary Magdalen, not mentioned by Paul, <a href="#Page_116">116</a>.</li> -<li class="isub1">at the Sepulchre, <a href="#Page_104">104</a>, <a href="#Page_105">105</a>.</li> -<li class="isub1">beholds the Risen Lord, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>, <a href="#Page_117">117</a>, <a href="#Page_121">121</a>, <a href="#Page_123">123</a>.</li> -<li class="isub1">but disciples incredulous, <a href="#Page_105">105</a>, <a href="#Page_106">106</a>, <a href="#Page_116">116</a>.</li> -<li class="isub1">Renan’s empty boast, <a href="#Page_116">116</a>, <a href="#Page_119">119, note 12</a>.</li> - -<li class="indx">Mary the Mother of James, <a href="#Page_109">109, note 5</a>.</li> - -<li class="indx">Maximian, <a href="#Page_70">70</a>.</li> - -<li class="indx">Melito of Sardis, testimony of, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>.</li> - -<li class="indx" id="Memoirs">Memoirs Intended by Justin, <a href="#Page_18">18</a>, <a href="#Page_34">34</a>, <a href="#Page_45">45</a>, <a href="#Page_50">50-67</a>.</li> -<li class="isub1">of the year one hundred and eighty, <a href="#Page_45">45</a>, <a href="#Page_64">64</a>.</li> -<li class="isub1">no others proved, <a href="#Page_34">34</a>, <a href="#Page_64">64</a>.</li> -<li class="isub1">no others substituted, <a href="#Page_50">50 to 57</a>, <a href="#Page_64">64</a>.</li> -<li class="isub1">summary of evidence, <a href="#Page_63">63</a>, <a href="#Page_64">64</a>.</li> -<li class="isub1">were Our Gospels, <a href="#Page_18">18 to 67</a>.</li> - -<li class="indx"><span class="pagenum"><a id="Page_148"></a>[148]</span>Miracles, cessation of, <a href="#Page_139">139</a>, <a href="#Page_140">140, note 7</a>.</li> -<li class="isub1">are not impossible, <a href="#Page_7">7</a>, <a href="#Page_65">65</a>, <a href="#Page_111">111</a>, <a href="#Page_118">118, note 2</a>, <a href="#Page_3">3</a>.</li> -<li class="isub1">conformable to law, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>.</li> -<li class="isub1">gift of, to the Apostles, <a href="#Page_138">138</a>, <a href="#Page_139">139</a>.</li> -<li class="isub1">grand motive for, <a href="#Page_111">111</a>, <a href="#Page_129">129</a>, <a href="#Page_130">130</a>.</li> -<li class="isub1">may be proved, <a href="#Page_8">8</a>, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>, <a href="#Page_113">113</a>, <a href="#Page_118">118, note 2</a>, <a href="#Page_3">3</a>.</li> - -<li class="indx">Mythological resurrections, <a href="#Page_140">140, note 7</a>.</li> - -<li class="indx">Moral necessity of Christ’s Resurrection, <a href="#Page_128">128</a>, <a href="#Page_129">129</a>.</li> - -<li class="indx">Multiplication of copies, insures correctness, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>, <a href="#Page_71">71</a>.</li> - -<li class="indx" id="Muratori_Canon">Muratori Canon, date of, <a href="#Page_48">48, note 5</a>.</li> -<li class="isub1">where found, <a href="#Page_48">48, note 5</a>.</li> -<li class="isub1">what it is, <a href="#Page_45">45</a>, <a href="#Page_48">48, note 5</a>, <a href="#Page_53">53</a>, <a href="#Page_56">56</a>.</li> - -<li class="indx">Myths and Legends, disproved, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_88">88</a>.</li> - -<li class="ifrst">Nazarenes, <a href="#Page_37">37</a>.</li> - -<li class="indx">Nero’s Persecution, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>.</li> - -<li class="indx">Nicodemus, <a href="#Page_31">31</a>, <a href="#Page_52">52</a>, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>, <a href="#Page_103">103</a>, <a href="#Page_122">122</a>.</li> - -<li class="indx">Nicomedia, Persecution at, <a href="#Page_73">73, note 9</a>.</li> - -<li class="ifrst">Omission is not Contradiction, <a href="#Page_16">16</a>, <a href="#Page_16">16, note 3</a>, <a href="#Page_32">32</a>, <a href="#Page_36">36</a>, <a href="#Page_67">67</a>, <a href="#Page_77">77</a>, <a href="#Page_124">124</a>, <a href="#Page_125">125</a>.</li> - -<li class="indx">Opening of prison doors, <a href="#Page_124">124</a>.</li> - -<li class="indx">Order of Events, <a href="#Page_101">101</a>.</li> - -<li class="indx">Origen, <a href="#Page_39">39</a>, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_49">49</a>, <a href="#Page_51">51</a>, <a href="#Page_54">54</a>, <a href="#Page_56">56</a>, <a href="#Page_72">72, note 3</a>, <a href="#Page_122">122</a>, <a href="#Page_132">132, note 4</a>.</li> -<li class="isub1">against Celsus, <a href="#Page_47">47</a>, <a href="#Page_49">49</a>, <a href="#Page_132">132, note 4</a>.</li> -<li class="isub1">against “Peter’s Gospel,” <a href="#Page_39">39</a>, <a href="#Page_45">45</a>.</li> -<li class="isub1">on genuineness of Our Gospels, <a href="#Page_45">45</a>, <a href="#Page_54">54</a>, <a href="#Page_72">72, note 3</a>.</li> -<li class="isub1">on Resurrection Body, <a href="#Page_122">122</a>, <a href="#Page_132">132, note 4</a>.</li> - -<li class="ifrst">Pagan Nations, Christianized, <a href="#Page_9">9</a>, <a href="#Page_10">10</a>, <a href="#Page_12">12</a>, <a href="#Page_13">13</a>, <a href="#Page_139">139</a>, <a href="#Page_141">141, note 8</a>.</li> - -<li class="indx">Pagan Persecutions. See <a href="#Ten_Persecutions">Ten Persecutions</a>.</li> - -<li class="indx">Pantænus, testimony of, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>, <a href="#Page_53">53</a>, <a href="#Page_54">54</a>, <a href="#Page_56">56</a>.</li> - -<li class="indx">Papias, character and martyrdom, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>.</li> - -<li class="indx">Papias, fragments of his writings, <a href="#Page_10">10</a>, <a href="#Page_14">14</a>, and <a href="#Page_16">note 3 on pp. 16-17</a>, <a href="#Page_37">37</a>.</li> -<li class="isub1">on Mark’s Gospel, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>, <a href="#Page_37">37</a>, <a href="#Page_56">56</a>.</li> -<li class="isub1">on Matthew’s Gospel, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>, <a href="#Page_37">37</a>, <a href="#Page_56">56</a>.</li> -<li class="isub1">probably used John’s Gospel, <a href="#Page_15">15</a>, <a href="#Page_16">16, note 3</a>, <a href="#Page_33">33</a>.</li> - -<li class="indx">Passover and the Lord’s Supper, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>.</li> - -<li class="indx">Passover week, <a href="#Page_115">115</a>.</li> - -<li class="indx">Pastor Hermas, see <a href="#Hermas">Hermas</a>.</li> - -<li class="indx">Part of a day for the whole, <a href="#Page_90">90</a>, <a href="#Page_100">100, notes 2, 3</a>.</li> - -<li class="indx">Paul’s conversion, date of, <a href="#Page_83">83</a>, <a href="#Page_88">88, note 2</a>.</li> -<li class="isub1">testimony to the Resurrection, <a href="#Page_81">81 to 87</a>.</li> -<li class="isub1">visits to Jerusalem, <a href="#Page_82">82</a>, <a href="#Page_83">83</a>.</li> - -<li class="indx">Paul’s conceded Epistles, <a href="#Page_12">12</a>, <a href="#Page_67">67</a>, <a href="#Page_84">84</a>, <a href="#Page_86">86</a>.</li> -<li class="isub1">when written, <a href="#Page_79">79</a>, <a href="#Page_82">82</a>, <a href="#Page_85">85</a>, <a href="#Page_88">88, note 2</a>.</li> -<li class="isub1">their great value as evidence of Christ’s Resurrection, <a href="#Page_12">12</a>, <a href="#Page_81">81 to 88</a>.</li> - -<li class="indx">Peter’s change of character, <a href="#Page_127">127</a>, <a href="#Page_128">128</a>.</li> -<li class="isub1">at the tomb, <a href="#Page_104">104</a>, <a href="#Page_105">105</a>.</li> -<li class="isub1">charge to, <a href="#Page_108">108</a>.</li> -<li class="isub1">denial, <a href="#Page_97">97</a>, <a href="#Page_98">98</a>.</li> -<li class="isub1">rebuked, <a href="#Page_92">92</a>, <a href="#Page_97">97</a>.</li> -<li class="isub1">See <a href="#Appearances">Appearances</a>.</li> - -<li class="indx">Peter’s Gospel (Apocryphal), <a href="#Page_20">20</a>, with <a href="#Page_22">22, note 2</a>, <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_40">40</a>, <a href="#Page_42">42, note 14</a>, <a href="#Page_45">45</a>, with <a href="#Page_48">48, note 1</a>, <a href="#Page_62">62, note 6</a>.</li> - -<li class="indx">Philip, the Apostle, <a href="#Page_14">14</a>.</li> - -<li class="indx">Philippians, Epistle to, <a href="#Page_12">12</a>.</li> - -<li class="indx">Physical cause of Christ’s death, <a href="#Page_102">102</a>, <a href="#Page_108">108, note 1</a>.</li> - -<li class="indx">Pilate, assured of Christ’s death, <a href="#Page_103">103</a>, <a href="#Page_114">114</a>.</li> - -<li class="indx">Pliny’s Letter to Trojan, <a href="#Page_9">9</a>, <a href="#Page_12">12</a>, <a href="#Page_59">59</a>.</li> - -<li class="indx">Ploughs and Yokes, <a href="#Page_35">35</a>.</li> - -<li class="indx">Polycarp, testimony of, <a href="#Page_10">10</a>, <a href="#Page_23">23</a>, <a href="#Page_33">33</a>, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>.</li> -<li class="isub1">his Epistle, <a href="#Page_10">10</a>, <a href="#Page_33">33</a>.</li> -<li class="isub1"><span class="pagenum"><a id="Page_149"></a>[149]</span>his martyrdom, <a href="#Page_55">55</a>.</li> - -<li class="indx">Polycrates, Bishop of Ephesus, <a href="#Page_51">51</a>.</li> - -<li class="indx">Positive and Negative Evidence, <a href="#Page_32">32</a>, <a href="#Page_36">36</a>, <a href="#Page_67">67</a>, <a href="#Page_77">77</a>, <a href="#Page_124">124</a>, <a href="#Page_125">125</a>.</li> - -<li class="indx">Pothinus, testimony of, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>.</li> - -<li class="indx" id="Preaching">Preaching of the Resurrection,</li> -<li class="isub1">as early as Day of Pentecost, <a href="#Page_83">83</a>, <a href="#Page_84">84</a>, <a href="#Page_101">101</a>.</li> -<li class="isub1">disproves Myths or Legends, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>.</li> -<li class="isub1">must be accounted for, <a href="#Page_113">113</a>, <a href="#Page_114">114</a>.</li> -<li class="isub1">theories upon, <a href="#Page_113">113</a>, <a href="#Page_114">114</a>.</li> - -<li class="indx">Preaching of Paul, (Apocryphal,) <a href="#Page_37">37</a>.</li> - -<li class="indx" id="Predictions">Predictions of His Death and Resurrection,</li> -<li class="isub1">by Himself, <a href="#Page_89">89 to 97</a>, <a href="#Page_102">102</a>, <a href="#Page_128">128</a>, <a href="#Page_129">129</a>.</li> -<li class="isub1">by the Prophets, <a href="#Page_127">127</a>, <a href="#Page_128">128</a>.</li> -<li class="isub1">why not understood, <a href="#Page_100">100</a>.</li> -<li class="isub1">their great force as evidence, <a href="#Page_102">102</a>.</li> - -<li class="indx">Preface, <a href="#Page_5">5</a>.</li> - -<li class="indx">Presumptions, see <a href="#Legal_Presumptions">Legal Presumption</a>.</li> - -<li class="indx">Presentation at the Temple, <a href="#Page_78">78</a>.</li> - -<li class="indx">Previous Resurrections, <a href="#Page_116">116</a>, <a href="#Page_117">117</a>.</li> - -<li class="indx">Proclamation of the Resurrection. See <a href="#Preaching">Preaching</a>, etc.</li> - -<li class="indx">Proof of the Resurrection possible, <a href="#Page_111">111</a>, <a href="#Page_112">112</a>.</li> -<li class="isub1">and sufficient, <a href="#Page_115">115 to 133</a>.</li> - -<li class="indx">Prophecies of the Resurrection. See <a href="#Predictions">Predictions</a>, etc.</li> - -<li class="indx">Protevangelium (Apocryphal), <a href="#Page_34">34 to 42</a>.</li> - -<li class="indx">Public Ministry, termination of, <a href="#Page_76">76</a>, <a href="#Page_80">80, note 5</a>, <a href="#Page_96">96</a>.</li> - -<li class="ifrst">Quotations in the Second Century,</li> -<li class="isub1">from Old Testament, not exact, <a href="#Page_24">24</a>, <a href="#Page_31">31</a>.</li> -<li class="isub1">from Gospels, not exact, <a href="#Page_23">23</a>, <a href="#Page_24">24</a>, <a href="#Page_31">31</a>, <a href="#Page_47">47</a>.</li> -<li class="isub1">name of writer not given in quoting, before Theophilus, <a href="#Page_45">45</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_53">53</a>, <a href="#Page_56">56</a>, <a href="#Page_67">67</a>.</li> -<li class="isub1">See <a href="#Barnabas">Barnabas</a>, <a href="#Clement_of_Rome">Clement</a>, <a href="#Hermas">Hermas</a>.</li> - -<li class="indx">Quotations by Justin Martyr,</li> -<li class="isub1">from Acts, <a href="#Page_23">23</a>, <a href="#Page_24">24</a>, <a href="#Page_33">33</a>.</li> -<li class="isub1">from John, <a href="#Page_23">23</a>, <a href="#Page_30">30</a>, <a href="#Page_31">31</a>, <a href="#Page_32">32</a>.</li> -<li class="isub1">from Luke, <a href="#Page_23">23 to 27</a>, <a href="#Page_33">33</a>.</li> -<li class="isub1">from Mark, <a href="#Page_23">23</a>, <a href="#Page_24">24</a>, <a href="#Page_32">32</a>.</li> -<li class="isub1">from Matthew, <a href="#Page_23">23</a>, <a href="#Page_24">24</a>, <a href="#Page_33">33</a>.</li> - -<li class="indx">Quotations, by Irenæus, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>.</li> -<li class="isub1">by Origen, <a href="#Page_45">45</a>, <a href="#Page_72">72, note 3</a>.</li> -<li class="isub1">by Papias, <a href="#Page_15">15</a>, <a href="#Page_16">16, note 3</a>.</li> -<li class="isub1">by Presbyters, <a href="#Page_16">16, note 3</a>.</li> -<li class="isub1">by Theophilus, <a href="#Page_45">45</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_51">51</a>, <a href="#Page_53">53</a>, <a href="#Page_56">56</a>.</li> -<li class="isub1">by Tertullian, <a href="#Page_38">38</a>, <a href="#Page_45">45</a>, <a href="#Page_54">54</a>, <a href="#Page_55">55</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_72">72, note 3</a>.</li> - -<li class="ifrst">Relation of Gospel to Epistles, <a href="#Page_87">87</a>, <a href="#Page_88">88</a>.</li> - -<li class="indx">Reminiscences, and not connected Histories, <a href="#Page_77">77</a>.</li> - -<li class="indx">Rending the Veil, <a href="#Page_130">130</a>.</li> - -<li class="indx">Repositories for the Gospel, <a href="#Page_63">63</a>, <a href="#Page_64">64</a>.</li> - -<li class="indx">Resurrection of Jesus Christ, antecedently probable, <a href="#Page_128">128</a>, <a href="#Page_129">129</a>.</li> -<li class="isub1">sufficiently proved, <a href="#Page_112">112 to 133</a>.</li> - -<li class="indx">Resurrection Body, <a href="#Page_26">26</a>, <a href="#Page_66">66, note 1</a>, <a href="#Page_67">67</a>, <a href="#Page_85">85</a>, <a href="#Page_122">122</a>, <a href="#Page_123">123</a>, <a href="#Page_124">124</a>, <a href="#Page_132">132, notes 4, 5</a>.</li> - -<li class="indx">Revelations, generally conceded, <a href="#Page_12">12</a>, <a href="#Page_88">88, note 3</a>.</li> -<li class="isub1">quotations from, <a href="#Page_32">32</a>, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>.</li> -<li class="isub1">style differs from Gospel, <a href="#Page_76">76</a>, <a href="#Page_80">80, note 4</a>.</li> -<li class="isub1">sufficiently accounted for, <a href="#Page_76">76</a>, <a href="#Page_80">80, note 4</a>.</li> - -<li class="indx">Revised Version, <a href="#Page_72">72</a>, <a href="#Page_100">100, note 1</a>, <a href="#Page_109">109, note 7</a>.</li> - -<li class="indx">Roman Civil Law, text of, <a href="#Page_72">72</a>, <a href="#Page_73">73, note 13</a>.</li> - -<li class="indx">Romans, Epistle to, conceded, <a href="#Page_12">12</a>.</li> -<li class="isub1">quotations from, <a href="#Page_31">31</a>, <a href="#Page_32">32</a>, <a href="#Page_81">81 to 87</a>.</li> -<li class="isub1">when written, <a href="#Page_79">79</a>, <a href="#Page_82">82</a>.</li> - -<li class="ifrst">Salome, <a href="#Page_109">109, note 5</a>.</li> - -<li class="indx">Sanhedrim, <a href="#Page_82">82</a>, <a href="#Page_98">98</a>, <a href="#Page_101">101</a>, <a href="#Page_103">103</a>, <a href="#Page_109">109, note 3</a>, <a href="#Page_110">110</a>, <a href="#Page_113">113</a>, <a href="#Page_120">120</a>, <a href="#Page_122">122</a>.</li> - -<li class="indx"><span class="pagenum"><a id="Page_150"></a>[150]</span>Saturn-day, Sunday, <a href="#Page_19">19</a>.</li> - -<li class="indx">Septuagint, <a href="#Page_19">19</a>.</li> - -<li class="indx">Serapion, testimony of, <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_45">45</a>, <a href="#Page_51">51</a>, <a href="#Page_56">56</a>.</li> - -<li class="indx">Severus, persecution under, <a href="#Page_10">10</a>.</li> - -<li class="indx">Slaying of the children, <a href="#Page_78">78</a>.</li> - -<li class="indx">Shepherds, visit of, <a href="#Page_78">78</a>.</li> - -<li class="indx">Sinaitic Codex, <a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_73">73, note 10</a>, <a href="#Page_109">109, note 7</a>.</li> - -<li class="indx">Sincerity of the witnesses conceded, <a href="#Page_74">74</a>, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_114">114</a>.</li> - -<li class="indx">Sign of Jonah, <a href="#Page_90">90</a>, <a href="#Page_100">100, notes 2, 3</a>.</li> -<li class="isub1">of temple of his body, <a href="#Page_89">89</a>.</li> -<li class="isub1">of Brazen Serpent, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>, <a href="#Page_129">129</a>.</li> - -<li class="indx">Silence not contradiction, <a href="#Page_16">16</a>, <a href="#Page_16">16, note 3</a>, <a href="#Page_32">32</a>, <a href="#Page_36">36</a>, <a href="#Page_67">67</a>, <a href="#Page_77">77</a>, <a href="#Page_124">124</a>, <a href="#Page_125">125</a>.</li> - -<li class="indx">Socrates, <a href="#Page_12">12</a>.</li> - -<li class="indx">Soldiers’, fabrication, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>, <a href="#Page_109">109, note 4</a>, <a href="#Page_124">124</a>.</li> - -<li class="indx">Sources of Evidence, <a href="#Page_7">7 to 10</a>.</li> - -<li class="indx">Spear of the Soldier, <a href="#Page_102">102</a>, <a href="#Page_114">114</a>.</li> - -<li class="indx">Stephen’s vision of Christ, <a href="#Page_126">126</a>, <a href="#Page_130">130</a>.</li> - -<li class="indx">Substitution of Gospels, disproved, <a href="#Page_50">50 to 67</a>.</li> - -<li class="indx">Sufficiency of the Proofs, <a href="#Page_110">110 to 130</a>, <a href="#Page_132">132</a>, <a href="#Page_137">137</a>, <a href="#Page_138">138</a>.</li> - -<li class="indx">Superscription on the Cross, <a href="#Page_138">138</a>, <a href="#Page_140">140, note 6</a>.</li> - -<li class="indx">Suppression of Evidence, <a href="#Page_115">115</a>.</li> - -<li class="indx">Survival of the fittest, <a href="#Page_13">13</a>.</li> - -<li class="indx">Sybilline writings, <a href="#Page_37">37</a>.</li> - -<li class="indx">Synoptics, meaning of, <a href="#Page_76">76</a>, <a href="#Page_80">80, note 3</a>.</li> - -<li class="indx">Syria and Cilicia, <a href="#Page_83">83</a>.</li> - -<li class="indx">Syriac Version, <a href="#Page_69">69</a>.</li> - -<li class="ifrst">Tabernacle predictions, <a href="#Page_93">93</a>.</li> - -<li class="indx">Tacitus, the Historian, <a href="#Page_9">9</a>, <a href="#Page_12">12</a>.</li> - -<li class="indx">Tatian, the Heretic, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>, <a href="#Page_48">48</a>. See <a href="#Diatessaron">Diatessaron</a>.</li> - -<li class="indx" id="Ten_Persecutions">Ten Persecutions, <a href="#Page_11">11</a>.</li> - -<li class="indx">Tertullian, the distinguished Lawyer, <a href="#Page_38">38</a>, <a href="#Page_45">45</a>, <a href="#Page_53">53</a>, <a href="#Page_54">54</a>, <a href="#Page_55">55</a>, <a href="#Page_56">56</a>, <a href="#Page_60">60</a>, <a href="#Page_68">68</a>, <a href="#Page_72">72, note 3</a>.</li> - -<li class="indx">Theophilus of Antioch, <a href="#Page_45">45</a>, <a href="#Page_46">46</a>, <a href="#Page_47">47</a>, <a href="#Page_51">51</a>, <a href="#Page_53">53</a>, <a href="#Page_56">56</a>.</li> - -<li class="indx">Theophilus of Antioch, quoted John by name, <a href="#Page_46">46</a>, <a href="#Page_51">51</a>, <a href="#Page_53">53</a>.</li> - -<li class="indx">Theophilus, the friend of Luke, <a href="#Page_77">77</a>.</li> - -<li class="indx">Thessalonians, Epistles to, <a href="#Page_12">12</a>.</li> - -<li class="indx">Thomas the Apostle, <a href="#Page_14">14</a>.</li> - -<li class="indx">Tiberias, appearances at, <a href="#Page_108">108</a>, <a href="#Page_121">121</a>, <a href="#Page_125">125</a>, <a href="#Page_133">133, note 7</a>.</li> - -<li class="indx">Time, how reckoned by the Jews, <a href="#Page_90">90</a>, <a href="#Page_100">100, note 3</a>.</li> - -<li class="indx">Titus and Barnabas, <a href="#Page_83">83</a>. See <a href="#Barnabas">Barnabas</a>.</li> - -<li class="indx">Toleration, rule for, <a href="#Page_135">135</a>.</li> - -<li class="indx">Tombs, at Ephesus, <a href="#Page_14">14</a>.</li> - -<li class="indx">Tradition, <a href="#Page_9">9</a>, <a href="#Page_53">53</a>, <a href="#Page_54">54</a>, <a href="#Page_66">66</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>.</li> - -<li class="indx">Trajan, persecution under, <a href="#Page_9">9</a>, <a href="#Page_10">10</a>, <a href="#Page_12">12</a>, <a href="#Page_59">59</a>.</li> - -<li class="indx">Transfiguration, <a href="#Page_92">92</a>, <a href="#Page_123">123</a>.</li> - -<li class="indx">Translations, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>.</li> - -<li class="indx">Trypho the Jew, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>, <a href="#Page_20">20</a>, <a href="#Page_21">21</a>, <a href="#Page_104">104</a>, <a href="#Page_109">109, note 4</a>.</li> -<li class="isub1">See <a href="#Justin_Martyr">Justin Martyr</a>.</li> - -<li class="ifrst">Uncial manuscripts, <a href="#Page_73">73, note 10</a>.</li> - -<li class="indx">Unity of Gospels, <a href="#Page_79">79</a>.</li> - -<li class="indx">Usages in Justin’s time, <a href="#Page_19">19</a>.</li> - -<li class="ifrst">Valentinus, evidence from, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>.</li> - -<li class="indx">Vatican Codex, <a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_73">73, note 10</a>, <a href="#Page_109">109, note 7</a>.</li> - -<li class="indx">Victor, Bishop of Rome, <a href="#Page_51">51</a>.</li> - -<li class="indx">Vienne and Lyons, <a href="#Page_45">45</a>.</li> - -<li class="indx">Vision, theory stated, <a href="#Page_114">114</a>.</li> -<li class="isub1">disproved, <a href="#Page_114">114 to 132</a>.</li> - -<li class="ifrst">Walking on the Sea, <a href="#Page_123">123</a>.</li> - -<li class="indx">Wise men of the East, <a href="#Page_78">78</a>.</li> - -<li class="indx">Witnesses in Court,—see <a href="#Credibility">Credibility</a>, etc.</li> -<li class="isub1">women not competent, <a href="#Page_116">116</a>, <a href="#Page_119">119, note 13</a>.</li> - -<li class="indx">Women at the Sepulchre, <a href="#Page_104">104 to 106</a>, <a href="#Page_109">109, note 5</a>, <a href="#Page_115">115</a>, <a href="#Page_116">116</a>.</li> - -<li class="ifrst">Yielding up the Ghost, <a href="#Page_99">99</a>.</li> - -<li class="ifrst">Zebedee’s Sons, <a href="#Page_42">42, note 14</a>, <a href="#Page_90">90 to 100</a>.</li> - -</ul> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_151"></a>[151]</span></p> - -<h2 class="nobreak" id="INDEX_B">INDEX B.<br /> -<span class="smaller">ALPHABETICAL INDEX TO MODERN AUTHORS, EVENTS, -AND WRITINGS.</span></h2> - -</div> - -<ul> - -<li class="ifrst">Abbot, E. A., D.D., on date of Muratori Canon, <a href="#Page_48">48, note 5</a>.</li> - -<li class="indx">Abbott, Rev. Edward, on Fijis, <a href="#Page_141">141, note 8</a>.</li> - -<li class="indx">Abbot, The Authorship of the Fourth Gospel by Ezra Abbot, D.D., LL.D. (Boston, 1880.) Frequent citations from, <a href="#Page_10">10 to 48</a>.</li> - -<li class="indx">Abbott, Cyclopædia of Religious Knowledge, by Lyman Abbott, D.D., LL.D., cited, <a href="#Page_122">122</a>, <a href="#Page_132">132, note 5</a>, with <a href="#Page_122">122</a>.</li> - -<li class="indx">Adams’ Roman Antiquities, <a href="#Page_119">119, note 13</a>.</li> - -<li class="indx">Alford (Dean) 103, <a href="#Page_108">108, note 1</a>, with <a href="#Page_102">102</a>.</li> - -<li class="indx">Ambrosian Library, <a href="#Page_48">48, note 5</a>.</li> - -<li class="indx">Ante-Nicene Christian Library, <a href="#Page_16">16, notes 1, 3</a>, <a href="#Page_22">22</a>, <a href="#Page_23">23</a>, <a href="#Page_30">30</a>, <a href="#Page_34">34</a>.</li> - -<li class="indx" id="Arnold">Arnold, Matthew, on Basilides, <a href="#Page_28">28</a>, with <a href="#Page_10">10</a>, and <a href="#Page_11">11, note 4</a>.</li> - -<li class="ifrst" id="Bampton_Lectures">Bampton Lectures, <a href="#Page_40">40</a> with <a href="#Page_42">42, note 17</a>, <a href="#Page_68">68</a> with <a href="#Page_72">72, note 6</a>.</li> - -<li class="indx">Barnes, Albert, on site of Emmaus, <a href="#Page_109">109, note 9</a>.</li> -<li class="isub1">on the Resurrection Body, <a href="#Page_123">123</a>, <a href="#Page_132">132, note 5</a>.</li> - -<li class="indx">Bartlett, Pres., on the slight historical errors, <a href="#Page_79">79, note 1</a>.</li> - -<li class="indx">Baur, J. C., on Fourth Gospel, <a href="#Page_52">52</a>.</li> - -<li class="indx">Bentley, on genuineness of Gospels, <a href="#Page_71">71</a>.</li> - -<li class="indx">Blackstone, <a href="#Page_32">32</a>, <a href="#Page_132">132</a>.</li> - -<li class="indx">Bleek, on date of Muratori Canon, <a href="#Page_48">48, note 5</a>.</li> - -<li class="indx">Buck’s Theological Dictionary, <a href="#Page_11">11, note 5</a>.</li> - -<li class="ifrst">Cannibals Christianized, <a href="#Page_139">139</a>, <a href="#Page_141">141, note 8</a>.</li> - -<li class="indx">Canonicity,—See <a href="#Charteris">Charteris</a>.</li> - -<li class="indx">Chadwick’s Views of Christianity, <a href="#Page_134">134</a>, <a href="#Page_139">139</a>, <a href="#Page_140">140, note 1</a>.</li> - -<li class="indx" id="Charteris">Charteris, Prof. A. H., D.D., on Basilides, <a href="#Page_28">28</a>.</li> -<li class="isub1">date of Celsus, <a href="#Page_49">49, note 6</a>.</li> -<li class="isub1">date of Justin’s Apology, <a href="#Page_61">61, note 1</a>.</li> -<li class="isub1">early universal use of Gospels, <a href="#Page_47">47</a>.</li> -<li class="isub1">Fourth Gospel, <a href="#Page_17">17</a>, <a href="#Page_27">27</a>, <a href="#Page_28">28</a>, <a href="#Page_47">47</a>.</li> -<li class="isub1">Marcion’s Gospel, <a href="#Page_72">72, note 7</a>, with <a href="#Page_69">69</a>.</li> -<li class="isub1">Papias, <a href="#Page_17">17</a>.</li> -<li class="isub1">Pastor Hermas, <a href="#Page_27">27</a>.</li> - -<li class="indx">Child, L. Maria, <a href="#Page_119">119, note 13</a>.</li> - -<li class="indx">Congregationalist, <a href="#Page_58">58</a>, note, <a href="#Page_140">140, note 2</a>, <a href="#Page_141">141, note 8</a>.</li> - -<li class="indx">Conybeare and Howson’s Life of Paul, <a href="#Page_82">82</a>, <a href="#Page_83">83</a>, with <a href="#Page_88">88, notes 2,4</a>.</li> - -<li class="indx"><span class="pagenum"><a id="Page_152"></a>[152]</span>Credner, on date of Muratori Canon, <a href="#Page_48">48, note 5</a>.</li> - -<li class="indx">Curtiss, Prof. Samuel Ives, D.D., on Apocryphal Gospels, <a href="#Page_34">34</a>, <a href="#Page_35">35</a>, <a href="#Page_39">39</a>, and <a href="#Page_40">40</a> with <a href="#Page_42">42, notes 15, 16</a>.</li> -<li class="isub1">date of Celsus, <a href="#Page_48">48, note 6</a>.</li> -<li class="isub1">date of Muratori Canon, <a href="#Page_48">48, note 6</a>.</li> -<li class="isub1">Judge Waite, <a href="#Page_35">35</a>, <a href="#Page_48">48, note 6</a>.</li> - -<li class="indx">Cursive manuscripts of Gospels, <a href="#Page_73">73, note 10</a>.</li> - -<li class="ifrst">Davidson, Samuel, cited by Waite, <a href="#Page_29">29, note 4</a>.</li> - -<li class="indx">De Soto, <a href="#Page_52">52</a>.</li> - -<li class="indx">Donaldson and Roberts, <a href="#Page_16">16, notes 1, 3</a>, <a href="#Page_20">20</a>, <a href="#Page_22">22, note 1</a>, <a href="#Page_23">23</a>, <a href="#Page_30">30</a>, <a href="#Page_61">61, note 1</a>.</li> - -<li class="indx">Dorner on use by Papias of John’s Gospel, <a href="#Page_17">17</a>.</li> - -<li class="indx">Drummond, Prof., on Justin’s use of John’s Gospel, <a href="#Page_30">30</a>.</li> - -<li class="ifrst">Early settlements in New Hampshire, <a href="#Page_58">58</a>.</li> - -<li class="ifrst">Farrar, (Canon), <a href="#Page_100">100, note 1</a>, <a href="#Page_109">109, note 3</a>.</li> - -<li class="indx">Fisher, Prof. George P., D.D., on Alogi, <a href="#Page_62">62, note 5</a>.</li> -<li class="isub1">date of Apocryphal Gospels, <a href="#Page_41">41, note 2</a>, with <a href="#Page_34">34</a>.</li> -<li class="isub1">date of Celsus, <a href="#Page_49">49, note 6</a>, with <a href="#Page_46">46</a>.</li> -<li class="isub1">date of Justin’s Apology, <a href="#Page_61">61, note 1</a>.</li> -<li class="isub1">date of Muratori Canon, <a href="#Page_46">46</a>, <a href="#Page_48">48, note 5</a>.</li> -<li class="isub1">genuineness of text of Gospels, <a href="#Page_67">67</a>, <a href="#Page_71">71</a>, <a href="#Page_72">72, note 4</a>, <a href="#Page_73">73, note 12</a>.</li> -<li class="isub1">John’s Gospel, <a href="#Page_27">27</a>, <a href="#Page_29">29, note 3</a>, <a href="#Page_33">33, note 3</a>, with <a href="#Page_30">30</a>.</li> -<li class="isub1">Justin’s Quotations, <a href="#Page_46">46</a>, <a href="#Page_48">48, notes 2, 4</a>, <a href="#Page_62">62, note 5</a>, <a href="#Page_67">67</a>, <a href="#Page_68">68</a>, <a href="#Page_72">72, note 4</a>.</li> -<li class="isub1">Marcion’s Gospel, <a href="#Page_72">72, note 4</a>, with <a href="#Page_68">68</a>.</li> -<li class="isub1">Theophilus, <a href="#Page_46">46</a>, <a href="#Page_48">48, note 4</a>.</li> - -<li class="indx">Free Religious Index, <a href="#Page_140">140, note 1</a>.</li> - -<li class="indx">Friedlieb, on physical Cause of Death, <a href="#Page_102">102</a>, <a href="#Page_108">108, note 1</a>.</li> - -<li class="ifrst">Geikie, The Life and Words of Christ, by Cunningham Geikie, D.D., (1880), cited page <a href="#Page_109">109, note 10</a>, with page <a href="#Page_108">108</a>.</li> - -<li class="indx">Gibbon’s Rome, <a href="#Page_9">9</a>.</li> - -<li class="indx">Gibson, Ch. Justice, <a href="#Page_131">131</a>.</li> - -<li class="indx">Gilbert West,—See <a href="#West">West</a>.</li> - -<li class="indx">Godet, Prof. F., D.D., <a href="#Page_88">88, note 1</a>, <a href="#Page_90">90</a>, <a href="#Page_100">100, note 3</a>, <a href="#Page_126">126</a>, <a href="#Page_132">132, notes 1, 2</a>, <a href="#Page_133">133, note 8</a>.</li> -<li class="isub1">upon Possibility of Miracles, <a href="#Page_132">132, notes 1, 2</a>, with <a href="#Page_111">111</a>.</li> -<li class="isub1">upon Sign of Jonah, <a href="#Page_88">88, note 1</a>, <a href="#Page_90">90</a>, <a href="#Page_100">100, note 3</a>.</li> -<li class="isub1">upon Vision Theory, <a href="#Page_126">126</a>, <a href="#Page_133">133, note 8</a>.</li> - -<li class="indx">Gordon-Cumming, in Fiji, <a href="#Page_141">141, note 8</a>.</li> - -<li class="indx">Granite Monthly, <a href="#Page_58">58</a>.</li> - -<li class="indx">Greenleaf, Prof. Simon, LL.D., on cock-crowing, <a href="#Page_100">100, note 4</a>, with <a href="#Page_97">97</a>.</li> -<li class="isub1">credibility of witnesses, <a href="#Page_78">78</a>, <a href="#Page_137">137</a>, <a href="#Page_138">138</a>, <a href="#Page_140">140, notes 3, 6</a>.</li> -<li class="isub1">genuineness of Gospels, <a href="#Page_13">13</a>, <a href="#Page_72">72</a>, <a href="#Page_73">73, note 13</a>.</li> -<li class="isub1">presumption of Permanency, <a href="#Page_43">43</a>, <a href="#Page_44">44, note 1</a>, <a href="#Page_66">66</a>.</li> -<li class="isub1">presumption of Rightfulness, <a href="#Page_13">13</a>, <a href="#Page_44">44, note 1</a>, <a href="#Page_66">66</a>.</li> -<li class="isub1">sign of Jonah, <a href="#Page_100">100, note 3</a>, with page <a href="#Page_90">90</a>.</li> -<li class="isub1">superscription on the Cross, <a href="#Page_138">138</a>, <a href="#Page_140">140, note 6</a>.</li> -<li class="isub1">truth of Christianity, <a href="#Page_132">132</a>, <a href="#Page_138">138</a>, <a href="#Page_140">140, note 6</a>.</li> - -<li class="ifrst">Hanna, Rev. William, LL.D., on cause of death, <a href="#Page_109">109, note 1</a>, with <a href="#Page_102">102</a>.</li> -<li class="isub1">empty tomb, <a href="#Page_105">105</a>, <a href="#Page_109">109, note 6</a>.</li> -<li class="isub1">Galilee meeting, <a href="#Page_109">109, note 10</a>, with <a href="#Page_108">108</a>.</li> - -<li class="indx">Hilgenfeld on Justin’s use of John’s Gospel, <a href="#Page_30">30</a>, <a href="#Page_33">33, note 3</a>.</li> -<li class="isub1">on date of Muratori Canon, <a href="#Page_48">48, note 5</a>.</li> - -<li class="indx"><span class="pagenum"><a id="Page_153"></a>[153]</span>Hooykaas and his Bible for Learners, <a href="#Page_114">114</a>, <a href="#Page_119">119, note 8</a>, <a href="#Page_128">128</a>, <a href="#Page_133">133, note 12</a>, <a href="#Page_134">134</a>, <a href="#Page_140">140, note 1</a>.</li> - -<li class="indx">Holtzmann, on Apocryphal Gospels, <a href="#Page_35">35</a>.</li> - -<li class="indx">Hume’s argument from experience, <a href="#Page_43">43</a>, <a href="#Page_112">112</a>.</li> - -<li class="ifrst">Ingersoll on inspiration, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>, <a href="#Page_138">138</a>.</li> -<li class="isub1">on miracles, <a href="#Page_112">112</a>, <a href="#Page_118">118, note 3</a>.</li> - -<li class="indx">Inter-Ocean (Chicago), <a href="#Page_41">41, note 2</a>, <a href="#Page_42">42, note 15</a>, <a href="#Page_16">16</a>.</li> - -<li class="ifrst">Kent, Chancellor, <a href="#Page_32">32</a>, <a href="#Page_132">132</a>.</li> - -<li class="indx">Keim, Dr., on date of Celsus, <a href="#Page_48">48</a>, <a href="#Page_49">49, note 6</a>.</li> -<li class="isub1">on the empty tomb, <a href="#Page_120">120</a>, <a href="#Page_132">132, note 2</a>.</li> - -<li class="ifrst">Lafayette’s visit, <a href="#Page_57">57</a>, <a href="#Page_62">62, note 2</a>.</li> - -<li class="indx">Landing of the Pilgrims, <a href="#Page_58">58</a>.</li> - -<li class="indx">Lange’s Life of Jesus, on cause of death, <a href="#Page_108">108, note 1</a>, with <a href="#Page_102">102</a>.</li> -<li class="isub1">Cleopas and Luke, <a href="#Page_106">106</a>, <a href="#Page_109">109, note 8</a>.</li> -<li class="isub1">Galilee meeting, <a href="#Page_108">108</a>, <a href="#Page_109">109, note 10</a>.</li> -<li class="isub1">guard of Soldiers, <a href="#Page_109">109, note 3</a>, with <a href="#Page_103">103</a>.</li> -<li class="isub1">journey to Emmaus, <a href="#Page_106">106</a>, <a href="#Page_109">109, note 8</a>.</li> -<li class="isub1">lifting up the Serpent, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>, <a href="#Page_100">100, note 1</a>.</li> -<li class="isub1">locality of Emmaus, <a href="#Page_109">109, note 9</a>.</li> -<li class="isub1">sign of Jonah, <a href="#Page_100">100, notes 2, 3</a>, with <a href="#Page_90">90</a>.</li> -<li class="isub1">women at the Sepulchre, <a href="#Page_104">104</a>, <a href="#Page_109">109, note 5</a>.</li> - -<li class="indx">Lemisch on date of Justin’s Apology, <a href="#Page_61">61, note 1</a>.</li> - -<li class="indx">Light Infantry Poor, <a href="#Page_62">62, note 2</a>, with <a href="#Page_57">57</a>.</li> - -<li class="indx">Lipsius, Prof. of Jena, on date of Apocryphal Gospels, <a href="#Page_35">35</a>.</li> -<li class="isub1">that Justin did not use them, <a href="#Page_40">40</a>, <a href="#Page_42">42, note 15</a>.</li> - -<li class="indx">Lord Brougham, <a href="#Page_132">132</a>.</li> - -<li class="ifrst">Madagascar Christianized, <a href="#Page_139">139</a>.</li> - -<li class="indx">Mason, Jeremiah, <a href="#Page_132">132</a>.</li> - -<li class="indx">Marshall, Ch. Justice, <a href="#Page_132">132</a>.</li> - -<li class="indx">Matthew Arnold. See <a href="#Arnold">Arnold</a>.</li> - -<li class="indx">McClintock and Strong’s Cyclopedia, on Cerinthus, <a href="#Page_66">66, note 3</a>.</li> -<li class="isub1">Pagan Persecutions, <a href="#Page_11">11, note 5</a>, <a href="#Page_73">73, note 9</a>.</li> -<li class="isub1">Resurrection Body of Christ, <a href="#Page_123">123</a>.</li> - -<li class="indx">Meyer’s Lexicon, on date of Apocryphal Gospels, <a href="#Page_35">35</a>.</li> - -<li class="indx">Mill, J. S. concedes, Christ Historical, <a href="#Page_128">128</a>, <a href="#Page_133">133, note 11</a>.</li> -<li class="isub1">miracles possible, <a href="#Page_8">8</a>.</li> - -<li class="indx">Miln, on “Church of the Future,” <a href="#Page_134">134</a>, <a href="#Page_140">140, note 1</a>.</li> - -<li class="indx">Milligan, The Resurrection of Our Lord, by William Milligan, D.D., Prof. etc. in the University of Aberdeen. (London, 1881), Cited, <a href="#Page_114">114</a>, <a href="#Page_119">119, notes 5, 7</a>.</li> - -<li class="indx">Morrison, James, D.D., on Empty Tomb, <a href="#Page_119">119, note 18</a>.</li> - -<li class="ifrst">New Hampshire Journal, <a href="#PREFACE">Preface</a> and <a href="#Page_140">140, note 2</a>.</li> - -<li class="indx">New York Observer, <a href="#Page_140">140, note 1</a>.</li> - -<li class="indx">Neander, on the date of Justin’s Apology, <a href="#Page_61">61, note 1</a>.</li> -<li class="isub1">destruction of Church, etc., at Nicomedia, <a href="#Page_73">73, note 9</a>.</li> - -<li class="indx">New Revision, <a href="#Page_72">72</a>, <a href="#Page_100">100, note 1</a>.</li> - -<li class="indx">North American Review, <a href="#Page_118">118, note 3</a>, <a href="#Page_140">140, note 4</a>.</li> - -<li class="indx">Norton, on Peter’s Gospel, <a href="#Page_39">39</a>, <a href="#Page_42">42, note 12</a>, <a href="#Page_56">56, note 2</a>.</li> -<li class="isub1">on Genuineness of Our Gospels, <a href="#Page_54">54</a>, <a href="#Page_56">56</a>, <a href="#Page_76">76</a>, <a href="#Page_80">80, note 6</a>.</li> -<li class="isub1">on number of Copies of Gospels, <a href="#Page_73">73, note 8</a>, with <a href="#Page_70">70</a>.</li> - -<li class="ifrst">Page on date of Justin’s Apology, <a href="#Page_61">61, note 1</a>.</li> - -<li class="indx">Parker, Joel, Ch. Justice, <a href="#Page_43">43</a>.</li> - -<li class="indx">Parmelee, Dr. Simeon, great age of, <a href="#Page_57">57</a>.</li> - -<li class="indx"><span class="pagenum"><a id="Page_154"></a>[154]</span>Parsons, Theophilus, Ch. Justice, <a href="#Page_132">132</a>.</li> - -<li class="indx">Patten’s Diaries, <a href="#Page_58">58</a>.</li> - -<li class="indx">Paulus, Theory of, <a href="#Page_114">114</a>.</li> - -<li class="indx">Phillips, on Presumptions, <a href="#Page_43">43</a>, <a href="#Page_44">44, note 1</a>.</li> - -<li class="indx">Pond, Dr. Enoch, as to cessation of Miracles, <a href="#Page_140">140, note 7</a>.</li> - -<li class="indx">Princeton Review, <a href="#Page_68">68</a>, <a href="#Page_72">72, note 4</a>, <a href="#Page_79">79, note 1</a>.</li> - -<li class="ifrst" id="Renan">Renan, Ernest, admissions by, <a href="#Page_12">12</a>, <a href="#Page_13">13, note 1</a>, <a href="#Page_84">84</a>, <a href="#Page_112">112</a>, <a href="#Page_130">130</a>, <a href="#Page_133">133, notes 12 and 14</a>.</li> -<li class="isub1">demands expert testimony, <a href="#Page_7">7</a>.</li> -<li class="isub1">denials, <a href="#Page_7">7</a>, <a href="#Page_11">11, note 1</a>, <a href="#Page_112">112</a>, <a href="#Page_118">118, note 3</a>.</li> -<li class="isub1">idle boasting, <a href="#Page_84">84</a>, <a href="#Page_116">116</a>, <a href="#Page_119">119, note 12</a>.</li> -<li class="isub1">upon Christ’s teachings, <a href="#Page_128">128</a>, <a href="#Page_133">133, note 12</a>.</li> -<li class="isub1">upon silence of Historians as to occurrences at the Crucifixion, <a href="#Page_130">130</a>, <a href="#Page_133">133, note 14</a>.</li> - -<li class="indx">Reuss, on date of Muratori Canon, <a href="#Page_48">48, note 5</a>.</li> - -<li class="indx">Riggenback, on use by Papias of John’s Gospel, <a href="#Page_17">17</a>.</li> - -<li class="indx">Roberts and Donaldson, <a href="#Page_16">16, notes 1 and 3</a>, <a href="#Page_20">20</a>, <a href="#Page_22">22, note 1</a>, <a href="#Page_23">23</a>, <a href="#Page_30">30</a>, <a href="#Page_61">61, note 1</a>.</li> -<li class="isub1">that Justin did not cite Peter’s Gospel, <a href="#Page_20">20</a>.</li> - -<li class="indx">Robinson’s Holy Land, <a href="#Page_109">109, note 9</a>.</li> - -<li class="indx">Robinson, John, the Pilgrim Father, <a href="#Page_135">135</a>.</li> - -<li class="indx">Robinson, Prof., on the Resurrection Body, <a href="#Page_122">122</a>, <a href="#Page_132">132, note 5</a>.</li> - -<li class="indx">Routh, on Papias’ use of John’s Gospel, <a href="#Page_17">17</a>.</li> - -<li class="indx">Rowe, Prof. See <a href="#Bampton_Lectures">Bampton Lectures</a>.</li> - -<li class="ifrst">Salisbury Church. See <a href="#Webster">Webster</a>.</li> - -<li class="indx">Sanday, Dr., on quotations by Justin, <a href="#Page_24">24</a>.</li> -<li class="isub1">by Irenæus, <a href="#Page_56">56</a>.</li> -<li class="isub1">dates of Celsus, Muratori Canon, <a href="#Page_48">48</a> and <a href="#Page_49">49, notes 5, 6</a>.</li> -<li class="isub1">that Marcion’s Gospel is an abridgment of Luke, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_72">72, note 7</a>.</li> - -<li class="indx">Sandwich Islands Christianized, <a href="#Page_139">139</a>.</li> - -<li class="indx">Savage, on the “Church of the Future,” <a href="#Page_134">134</a>, <a href="#Page_140">140, note 1</a>.</li> - -<li class="indx">Schleiermacher, theory of, <a href="#Page_81">81</a>, <a href="#Page_88">88, note 1</a>.</li> - -<li class="indx">Schenkel’s Lexicon, on date of Apocryphal Gospels, <a href="#Page_35">35</a>.</li> - -<li class="indx">Scott, Thomas, D.D., that part of the day is counted for the whole, <a href="#Page_90">90</a>, <a href="#Page_100">100, note 3</a>.</li> -<li class="isub1">upon Resurrection Body, <a href="#Page_122">122</a>, <a href="#Page_132">132, note 5</a>.</li> - -<li class="indx">Scribner’s Monthly, <a href="#Page_73">73, note 12</a>.</li> - -<li class="indx">Sears’ “Heart of Christ,” <a href="#Page_30">30</a>, <a href="#Page_33">33, note 3</a>, <a href="#Page_49">49, note 6</a>, <a href="#Page_61">61, note 1</a>, <a href="#Page_80">80, note 4</a>.</li> - -<li class="indx">Smith and Wace’s Dictionary, <a href="#Page_35">35</a>.</li> - -<li class="indx">Spiritualists, <a href="#Page_140">140</a>, <a href="#Page_141">141, note 7</a>.</li> - -<li class="indx">Stanley (Dean) as to date of Polycarp’s Epistle, <a href="#Page_10">10</a>.</li> - -<li class="indx">Starkie, on coincidences, <a href="#Page_137">137</a>, <a href="#Page_140">140, note 5</a>.</li> -<li class="isub1">on Christianity, <a href="#Page_132">132</a>.</li> - -<li class="indx">Stier, that part of a day is counted for the whole, <a href="#Page_90">90</a>, <a href="#Page_100">100, note 2</a>.</li> - -<li class="indx">Story, Judge, <a href="#Page_32">32</a>, <a href="#Page_132">132</a>.</li> - -<li class="indx">Stowe, Prof. C. E., on Apocryphal Gospels, <a href="#Page_35">35</a>, <a href="#Page_41">41, note 2</a>.</li> -<li class="isub1">Elders at Ephesus, <a href="#Page_56">56, note 4</a>, with <a href="#Page_55">55</a>.</li> -<li class="isub1">Gospel to Hebrews, <a href="#Page_37">37</a>, <a href="#Page_42">42, note 10</a>.</li> -<li class="isub1">Greek Classic Copies, <a href="#Page_71">71</a>, <a href="#Page_73">73, note 11</a>.</li> -<li class="isub1">John’s Gospel, <a href="#Page_48">48, note 4</a>.</li> -<li class="isub1">Theophilus, <a href="#Page_48">48, note 4</a>.</li> - -<li class="indx" id="Strauss">Strauss, David, Admissions by:</li> -<li class="isub1">actual death of Jesus, <a href="#Page_81">81</a>, <a href="#Page_102">102</a>, <a href="#Page_114">114</a>, <a href="#Page_119">119, note 6</a>.</li> -<li class="isub1">sincerity of witnesses, <a href="#Page_86">86</a>.</li> -<li class="isub1">universal use of the Gospels, by the end of the Second Century, <a href="#Page_45">45</a>, <a href="#Page_46">46</a>.</li> -<li class="isub1"><span class="pagenum"><a id="Page_155"></a>[155]</span>false theories of, <a href="#Page_7">7</a>, <a href="#Page_8">8</a>, <a href="#Page_81">81</a>, <a href="#Page_88">88, note 1</a>, <a href="#Page_106">106</a>, <a href="#Page_115">115</a>.</li> -<li class="isub1">became an atheist, <a href="#Page_8">8</a>.</li> -<li class="isub1">how far commended, <a href="#Page_38">38</a>, <a href="#Page_134">134</a>.</li> -<li class="isub1">more candid than Waite, <a href="#Page_38">38</a>.</li> - -<li class="indx">Stroud, on physical cause of Death, <a href="#Page_102">102</a>, <a href="#Page_108">108, note 1</a>.</li> - -<li class="indx">Supernatural Religion. An Inquiry into The Reality of Divine Revelation. (Anonymous.) Referred to pp. <a href="#Page_17">17</a>, <a href="#Page_42">42, note 14</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_112">112</a>, with <a href="#Page_118">118, note 3</a>.</li> - -<li class="ifrst">Taylor, William, D.D., on Miracles, <a href="#Page_111">111</a>, <a href="#Page_118">118, note 1</a>, <a href="#Page_128">128</a>, <a href="#Page_133">133, note 10</a>.</li> - -<li class="indx">Thomson’s “Land and Book,” <a href="#Page_35">35</a>, <a href="#Page_36">36</a>, <a href="#Page_41">41, note 4</a>.</li> - -<li class="indx">Tischendorf, Constantine, discoverer of the Sinaitic Codex, <a href="#Page_70">70</a>.</li> -<li class="isub1">on Commentary of Heracleon, <a href="#Page_47">47</a>, <a href="#Page_49">49, note 8</a>.</li> -<li class="isub1">on difference in Manuscripts, <a href="#Page_73">73, note 10</a>.</li> -<li class="isub1">on number of manuscript copies, <a href="#Page_71">71</a>, <a href="#Page_73">73, note 10</a>.</li> -<li class="isub1">on quotations by Irenæus, <a href="#Page_56">56, note 3</a>, with <a href="#Page_55">55</a>.</li> -<li class="isub1">on use, by Papias, of John’s Gospel, <a href="#Page_17">17</a>.</li> - -<li class="indx">Tübingen School, <a href="#Page_8">8</a>, <a href="#Page_30">30</a>.</li> - -<li class="ifrst">Uncials, number of, <a href="#Page_73">73, note 10</a>.</li> - -<li class="ifrst" id="Waite">Waite, History of the Christian Religion to the year Two Hundred. By Charles B. Waite, A. M. Second Edition, Chicago (1881), <a href="#Page_34">34</a>.</li> - -<li class="indx">Waite, C. B., admits Gospels do not copy from each other, <a href="#Page_74">74</a>.</li> - -<li class="indx">Waite, C. B., his mistakes as to Apocalypse, <a href="#Page_88">88, note 3</a>.</li> -<li class="isub1">Apocryphal Gospels, <a href="#Page_35">35</a>, <a href="#Page_36">36</a>, <a href="#Page_41">41, note 5</a>.</li> -<li class="isub1">Basilides, <a href="#Page_29">29, note 4</a>.</li> -<li class="isub1">Clement of Rome, <a href="#Page_32">32</a>, <a href="#Page_66">66, note 1</a>, <a href="#Page_67">67</a>, <a href="#Page_72">72, note 2</a>.</li> -<li class="isub1">Celsus, <a href="#Page_48">48, note 6</a>.</li> -<li class="isub1">Cerinthus, <a href="#Page_66">66, note 3</a>.</li> -<li class="isub1">Justin Martyr, <a href="#Page_5">5</a>, <a href="#Page_10">10</a>, <a href="#Page_11">11, note 3</a>, <a href="#Page_61">61, note 1</a>.</li> -<li class="isub1">Marcion’s Gospel, <a href="#Page_38">38</a>, <a href="#Page_45">45</a>, <a href="#Page_54">54</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_72">72, note 7</a>.</li> -<li class="isub1">Muratori Canon, <a href="#Page_48">48, note 5</a>.</li> -<li class="isub1">Peter’s Gospel, <a href="#Page_20">20, note 2</a>, <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_40">40</a>, <a href="#Page_42">42, note 14</a>, <a href="#Page_48">48</a>, <a href="#Page_62">62, note 6</a>.</li> -<li class="isub1">Resurrection body, and Paul, <a href="#Page_85">85</a>, <a href="#Page_114">114</a>, <a href="#Page_119">119, note 8</a>, <a href="#Page_122">122</a>.</li> -<li class="isub1">with other matters too numerous to mention.</li> - -<li class="indx">Walker, Timothy, Diaries of, <a href="#Page_58">58</a>.</li> - -<li class="indx" id="Webster">Webster, Daniel, <a href="#Page_132">132</a>, <a href="#Page_135">135</a>, <a href="#Page_140">140, note 2</a>.</li> -<li class="isub1">his creed, <a href="#Page_135">135</a>, <a href="#Page_140">140, note 2</a>.</li> -<li class="isub1">his church membership, <a href="#Page_140">140, note 2</a>.</li> - -<li class="indx">Warrenton, on quotations from O. T., <a href="#Page_80">80, note 1</a>.</li> - -<li class="indx">Weiseler, on date of Muratori Canon, <a href="#Page_48">48, note 5</a>.</li> - -<li class="indx">Westcott, <a href="#Page_17">17</a>, <a href="#Page_80">80, note 6</a>.</li> - -<li class="indx">Wesleyan Missionaries, <a href="#Page_141">141, note 8</a>.</li> - -<li class="indx" id="West">West, Gilbert, on resurrection, <a href="#Page_117">117</a>, <a href="#Page_119">119, note 16</a>.</li> - -<li class="indx">Whitby, that a part of a day is put for the whole, <a href="#Page_100">100, note 3</a>.</li> - -<li class="indx">Whittier’s Poem, <a href="#Page_57">57</a>.</li> - -<li class="indx">Wright. The Logic of Christian Evidences. By Rev. G. Frederick Wright, Andover, Mass. (1880), cited or quoted, <a href="#Page_18">18</a>, <a href="#Page_24">24</a>, <a href="#Page_28">28, note 1</a>, <a href="#Page_56">56, notes</a>, and <a href="#Page_80">80, note 6</a>.</li> - -<li class="ifrst">Yorktown Scammel, <a href="#Page_62">62, note 2</a>.</li> - -</ul> - -<hr class="chap x-ebookmaker-drop" /> - -<p class="center larger">ANDOVER PUBLICATIONS.</p> - -<p class="center"><span class="smcap">W. F. DRAPER, Publisher</span>,<br /> -ANDOVER, MASS.</p> - -<p>Among the Andover Publications will be found choice and -valuable books for intelligent readers; also works for the -special use of Theological Students and Clergymen. 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