Chapter VI: Section I: Its Evidences Unreliable (6)

H. _That there is evidence that the earlier records were not the Gospels now esteemed Canonical._ This position is based on the undisputed fact that the "Evangelical quotations" in early Christian writings differ very widely from sentences of somewhat similar character in the Canonical Gospels, and also from the circumstance that quotations not to be found in the Canonical Gospels are found in the writings referred to. Various theories are put forward, as we have already seen, to account for the differences of expression and arrangement: the Fathers are said to have quoted loosely, to have quoted from memory, to have combined, expanded, condensed, at pleasure. To prove this general laxity of quotation, Christian apologists rely much on what they assert is a similar laxity shown in quoting from the Old Testament; and Mr. Sanday has used this argument with considerable skill. But it does not follow that variations in quotations from the Old Testament spring from laxity and carelessness; they are generally quite as likely to spring from multiplicity of versions, for we find Mr. Sanday himself saying that "most of the quotations that we meet with are taken from the LXX. Version; and the text of that version was, at this particular time especially, uncertain and fluctuating. There is evidence to show that it must have existed in several forms, which differed more or less from that of the extant MSS. It would be rash, therefore, to conclude at once, because we find a quotation differing from the present text of the LXX., that it differed from that which was used by the writer making the quotation" ("Gospels in the Second Century," pp. 16, 17). Besides, it must not be forgotten that the variation is sometimes too persistent to spring from looseness of quotation, and that the same variation is not always confined to one author. The position for which we contend will be most clearly appreciated by giving, at full length, one of the passages most relied upon by Christian apologists; and we will take, as an example of supposed quotation, the long passage in Clement, chap. xiii.:--

MATTHEW. CLEMENT. LUKE.

Especially remembering the word of the Lord Jesus when he spake, teaching gentleness and long-suffering. For this he said: v. 7. Blessed are Pity he, that he may be vi. 36. Be ye, the pitiful, for they pitied: forgive, that it therefore, shall be pitied. may be forgiven unto merciful, as vi. 14. For if ye you. your Father also forgive men their As ye do, so shall it is merciful. trespasses, your heavenly be done unto you; vi. 37. Acquit, Father will as ye give, so shall it and ye shall be also forgive you. be given unto you; as acquitted. vii. 12. All things, ye judge, so shall it vi. 31. And as ye therefore, whatsoever be judged unto you; would that they ye would that as ye are kind, so should do unto men should do unto shall kindness be you, do ye also you, even so do ye shown unto you; with unto them unto them. that measure ye mete, likewise. vii. 2. For with with it shall it be vi. 18. Give, and what judgment ye measured unto you. it shall be given judge, ye shall be unto you. judged, and with vi. 37. And judge what measure ye not, and ye shall mete it shall be not be judged. For measured unto you. with what measure ye mete, it shall be measured unto you again.

The English, as here given, represents as closely as possible both the resemblances and the differences of the Greek text. What reader, in reading this, can believe that Clement picked out a bit here and a bit there from the Canonical Gospels, and then wove them into one connected whole, which he forthwith represented as said thus by Christ? To the unprejudiced student the hypothesis will, at once, suggest itself--there must have been some other document current in Clement's time, which contained the sayings of Christ, from which this quotation was made. Only the exigencies of Christian apologetic work forbid the general adoption of so simple and so natural a solution of the question. Mr. Sanday says: "Doubtless light would be thrown upon the question if we only knew what was the common original of the two Synoptic texts ... The differences in these extra-Canonical quotations do not exceed the differences between the Synoptic Gospels themselves; yet by far the larger proportion of critics regard the resemblances in the Synoptics as due to a common written source used either by all three or by two of them" ("Gospels in the Second Century," p. 65). It is clear that Jesus could not have said these passages in the words given by Matthew, Clement, and Luke, repeating himself in three different forms, now connectedly, now in fragments; two, at least, out of the three must give an imperfect report. Mr. Sanday, by speaking of "the common original of the two Synoptic texts," clearly shows that he does not regard the Synoptic version as original, and thereby helps to buttress our contention, that the Gospels we have now are not the only ones that were current in the early Church, and that they had no exclusive authority--in fact, that they were not "Canonical." Further on, Mr. Sanday, referring to Polycarp, says: "I cannot but think that there has been somewhere a written version different from our Gospels to which he and Clement have had access ... It will be observed that all the quotations refer either to the double or treble Synoptics, where we have already proof of the existence of the saying in question in more than a single form, and not to those portions that are peculiar to the individual Evangelists. The author of 'Supernatural Religion' is, therefore, not without reason when he says that they may be derived from other collections than our actual Gospels. The possibility cannot be excluded" ("Gospels in the Second Century," pp. 86, 87). The other passage from Clement is yet more unlike anything in the Canonical Gospels: in chap. xlvi. we read:--

MATTHEW. CLEMENT. LUKE. MARK. xxvi. 24. He said: xvii. 1. xiv. 21. Woe to Woe to that Woe to that man; Woe through that man by whom man by whom well for him whom they the Son of man is the Son of man that he had not (offences) delivered up, well is delivered been born, than come. for him if that up; well for that he should 2. It were man had not been him if that offend one of my advantageous for born. man had not elect; better him that a great ix. 42. And been born. for him a millstone were whosoever shall xviii. 6. But millstone should hanged around offend one of whoso shall be attached (to his neck, and he these little ones offend one of him), and he cast in the sea, which believe in these little should be than that he me, it is well for ones which drowned in the should offend him rather that a believe in me, it sea, than that one of these great millstone were profitable he should offend little ones. were hanged about for him that a one of my little his neck, and he great millstone ones. thrown in the sea. were suspended upon his neck, and that he were drowned in the depth of the sea.

"This quotation is clearly not from our Gospels, but is derived from a different written source.... The slightest comparison of the passage with our Gospels is sufficient to convince any unprejudiced mind that it is neither a combination of texts, nor a quotation from memory. The language throughout is markedly different, and, to present even a superficial parallel, it is necessary to take a fragment of the discourse of Jesus at the Last Supper, regarding the traitor who should deliver him up (Matt. xxvi. 24), and join it to a fragment of his remarks in connection with the little child whom he set in the midst (xviii. 6)" ("Sup. Rel.," vol. i., pp. 233, 234).

In Polycarp a passage is found much resembling that given from Clement, chap, xiii., but not exactly reproducing it, which is open to the same criticism as that passed on Clement.

If we desire to prove that Gospels other than the Canonical were in use, the proof lies ready to our hands. In chap. xlvi. of Clement we read: "It is written, cleave to the holy, for they who cleave to them shall be made holy." In chap. xliv.: "And our Apostles knew, through our Lord Jesus Christ, that there would be contention regarding the office of the episcopate." The author of "Supernatural Religion" gives us passages somewhat resembling this. He said: "There shall be schisms and heresies," from Justin Martyr ("Trypho," chap. xxxv): "There shall be, as the Lord said, false apostles, false prophets, heresies, desires for supremacy," from the "Clementine Homilies": "From these came the false Christs, false prophets, false apostles, who divided the unity of the Church," from Hegesippus (vol. i. p. 236).

In Barnabas we read, chap. vi.: "The Lord saith, He maketh a new creation in the last times. The Lord saith, Behold I make the first as the last." Chap. vii.: Jesus says: "Those who desire to behold me, and to enter into my kingdom, must, through tribulation and suffering, lay hold upon me."

In Ignatius we find: Ep. Phil., chap, vii.: "But the Spirit proclaimed, saying these words: Do ye nothing without the Bishop." "There is, however, one quotation, introduced as such, in this same Epistle, the source of which Eusebius did not know, but which Origen refers to 'the Preaching of Peter,' and Jerome seems to have found in the Nazarene version of the 'Gospel according to the Hebrews.' This phrase is attributed to our Lord when he appeared 'to those about Peter and said to them, Handle me, and see that I am not an incorporeal spirit.' But for the statement of Origen, that these words occurred in the 'Preaching of Peter,' they might have been referred without much difficulty to Luke xxiv. 39" ("Gospels in the Second Century," p. 81). And they most certainly would have been so referred, and dire would have been Christian wrath against those who refused to admit these words as a proof of the canonicity of Luke's Gospel in the time of Ignatius.

If, turning to Justin Martyr, we take one or two passages resembling other passages to be found in the Canonical, we shall then see the same type of differences as we have already remarked in Clement. In the fifteenth and sixteenth chapters of the first "Apology" we find a collection of the sayings of Christ, most of which are to be read in the Sermon on the Mount; in giving these Justin mentions no written work from which he quotes. He says: "We consider it right, before giving you the promised explanation, to cite a few precepts given by Christ himself" ("Apology," chap. xiv). If these had been taken from Gospels written by Apostles, is it conceivable that Justin would not have used their authority to support himself?

MATTHEW. JUSTIN.

v. 46. For if ye should love And of our love to all, he them which love you, what reward taught this: If ye love them have ye? do not even the that love ye, what new things publicans the same? do ye? for even fornicators do this; but I say unto you: Pray v. 44. But I say unto you, for your enemies, and love them love your enemies, bless them which hate you, and bless them which curse you, do good to which curse you, and offer them which hate you, and pray prayer for them which for them which despitefully use despitefully use you. you and persecute you.

The corresponding passage in Luke is still further from Justin (Luke vi. 32-35). "It will be observed that here again Justin's Gospel reverses the order in which the parallel passage is found in our synoptics. It does so indeed, with a clearness of design which, even without the actual peculiarities of diction and construction, would indicate a special and different source. The passage varies throughout from our Gospels, but Justin repeats the same phrases in the same order elsewhere" ("Sup. Rel," v. i. p. 353, note 2).

MATTHEW. JUSTIN.

v. 42. Give thou to him that He said: Give ye to every one asketh thee, and from him that that asketh, and from him that would borrow of thee turn not desireth to borrow turn not ye thou away. away: for if ye lend to them from whom ye hope to receive, Luke vi. 34. And if you lend what new thing do ye? for even to them from whom ye hope to the publicans do this. receive, what thank have ye; for sinners also lend to sinners to But ye, lay not up for yourselves receive as much again. upon the earth, where moth and rust do corrupt, and robbers Matt. vi. 19, 20. Lay not up for break through, but lay up for yourselves treasures upon earth, yourselves in the heavens, where where moth and rust doth corrupt, neither moth nor rust doth and where thieves break corrupt. through and steal. But lay up for yourselves treasures in heaven, For what is a man profited, is he where neither moth nor shall gain the whole world, but rust doth corrupt, and where destroy his soul? or what shall he thieves do not break through give in exchange for it? Lay up, nor steal. therefore, in the heavens, where neither most nor rust doth corrupt. xvi. 26. For what shall a man be profited if he shall gain the whole world, but lose his soul? or what shall a man give in exchange for his soul?

This passage is clearly unbroken in Justin, and forms one connected whole; to parallel it from the Synoptics we must go from Matthew v., 42, to Luke vi., 34, then to Matthew vi., 19, 20, off to Matthew xvi. 26, and back again to Matthew vi. 19; is such a method of quotation likely, especially when we notice that Justin, in quoting passages on a given subject (as at the beginning of chap. xv. on chastity), separates the quotations by an emphatic "And," marking the quotation taken from another place? These passages will show the student how necessary it is that he should not accept a few words as proof of a quotation from a synoptic, without reading the whole passage in which they occur. The coincidence of half a dozen words is no quotation when the context is different, and there is no break between the context and the words relied upon. "It is absurd and most arbitrary to dissect a passage, quoted by Justin as a consecutive and harmonious whole, and finding parallels more or less approximate to its various phrases scattered up and down distant parts of our Gospels, scarcely one of which is not materially different from the reading of Justin, to assert that he is quoting these Gospels freely from memory, altering, excising, combining, and inter-weaving texts, and introverting their order, but nevertheless making use of them and not of others. It is perfectly obvious that such an assertion is nothing but the merest assumption" ("Sup. Rel.," vol. i., p. 364). Mr. Sanday's conclusion as to Justin is: "The _à priori_ probabilities of the case, as well as the actual phenomena of Justin's Gospel, alike tend to show that he did make use either mediately or immediately of our Gospels, but that he did not assign to them an exclusive authority, and that he probably made use along with them of other documents no longer extant" ("Gospels in the Second Century," p. 117). It is needless to multiply analyses of quotations, as the system applied to the two given above can be carried out for himself by the student in other cases. But a far weightier proof remains that Justin's "Memoirs of the Apostles" were not the Canonical Gospels; and that is, that Justin used expressions, and mentions incidents which are _not_ to be found in our Gospels, and some of which _are_ to be found in Apocryphal Gospels. For instance, in the first "Apology," chap. xiii., we read: "We have been taught that the only honour that is worthy of him is not to consume by fire what he has brought into being for our sustenance, but to use it for ourselves and those who need, and with gratitude to him to offer thanks by invocations and hymns for our creation, and for all the means of health, and for the various qualities of the different kinds of things, and for the changes of the seasons; and to present before him petitions for our existing again in incorruption through faith in him. Our teacher of these things is Jesus Christ, who also was born for this purpose." "He has exhorted us to lead all men, by patience and gentleness, from shame and the love of evil" (Ibid, chap. xvi.). "For the foal of an ass stood _bound to a vine_" (Ibid, chap. xxxii.). "The angel said to the _Virgin_, Thou shalt call his name Jesus, for he shall save his people from their sins" (chap. xxxiii.). "They tormented him, and set him on the judgment seat, and said, Judge us" (chap. xxxv.). "Our Lord Jesus Christ said, In whatsoever things I shall take you, in these I shall judge you" ("Trypho," chapter xlviii.). These are only some out of the many passages of which no resemblance is to be found in the Canonical Gospels.

The best way to show the truth of Paley's contention--that "from Justin's works, which are still extant, might be collected a tolerably complete account of Christ's life, in all points agreeing with that which is delivered in our Scriptures; taken indeed, in a great measure, from those Scriptures, but still proving that this account and no other, was the account known and extant in that age" ("Evidences," p. 77)--will be to give the story from Justin, mentioning every notice of Christ in his works, which gives anything of his supposed life, only omitting passages relating solely to his teaching, such as those given above. The large majority of these are taken from the "Dialogue with Trypho," a wearisome production, in which Justin endeavours to convince a Jew that Christ is the Messiah, by quotations from the Jewish Scriptures (which, by the way, include Esdras, thus placing that book on a level with the other inspired volumes). A noticeable peculiarity of this Dialogue is, that any alleged incident in Christ's life is taken as true, not because it is authenticated as historical, but simply because it was prophesied of; Justin's Christ is, in fact, an ideal, composed out of the prophecies of the Jews, and fitted on to a Jew named Jesus.

Christ was the offspring truly brought forth from the Father,
before the creation of anything else, the Word begotten of God,
before all his works, and he appeared before his birth,
sometimes as a flame of fire, sometimes as an angel, as at
Sodom, to Moses, to Joshua. He was called by Solomon, Wisdom;
and by the Prophets and by Christians, the King, the Eternal
Priest, God, Lord, Angel, Man, the Flower, the Stone, the
Cornerstone, the Rod, the Day, the East, the Glory, the Rock,
the Sword, Jacob, Israel, the Captain, the Son, the Helper, the
Redeemer. He was born into the World by the over-shadowing of
God the Holy Ghost, who is none other than the Word himself, and
produced without sexual union by a virgin of the seed of Jacob,
Judah, Phares, Jesse, and David, his birth being announced by an
angel, who told the Virgin to call his name Jesus, for he should
save his people from their sins. Joseph, the spouse of Mary,
desired to put her away, but was commanded in a vision not to
put away his wife, the angel telling him that what was in her
womb was of the Holy Ghost. At the first census taken in Judæa,
under Cyrenius, the first Roman Procurator, he left Nazareth
where he lived, and went to Bethlehem, to which he belonged, his
family being of the tribe of Judah, and then was ordered to
proceed to Egypt with Mary and the child, and remain there until
another revelation warned them to return to Judæa. At Bethlehem
Joseph could find no lodging in the village, so took up his
quarters in a cave near, where Christ was born and placed in a
manger. Here he was found by the Magi from Arabia, who had been
to Jerusalem inquiring what king was born there, they having
seen a star rise in heaven. They worshipped the child and gave
him gold, frankincense, and myrrh, and warned by a revelation,
went home without telling Herod where they had found the child.
So Herod, when Joseph, Mary, and the child had gone into Egypt,
as they were commanded, ordered the whole of the children then
in Bethlehem to be massacred. Archelaus succeeded Herod, and was
succeeded himself by another Herod. The child grew up like all
other men, and was a man without comeliness, and inglorious,
working as a carpenter, making ploughs and yokes, and when he
was thirty years of age, more or less, he went to Jordan to be
baptised by John, who was the herald of his approach. When he
stepped into the water a fire was kindled in the Jordan, and
when he came out of the water the Holy Ghost lighted on him like
a dove, and at the same instant a voice came from the heavens:
"Thou art my son; this day have I begotten thee." He was tempted
by Satan, and of like passions with men; he was spotless and
sinless, and the blameless and righteous man; he made whole the
lame, the paralytic, and those born blind, and he raised the
dead; he was called, because of his mighty works, a magician,
and a deceiver of the people. He stood in the midst of his
brethren the Apostles, and when living with them sang praises
unto God. He changed the names of the sons of Zebedee to
Boanerges, and of another of the Apostles to Peter. He ordered
his acquaintance to bring him an ass, and the foal of an ass
which stood bound to a vine, and he mounted and rode into
Jerusalem. He overthrew the tables of the money-changers in the
temple. He gave us bread and wine in remembrance of his taking
our flesh and of shedding his blood. He took upon him the curses
of all, and by his stripes the human race is healed. On the day
in which he was to be crucified (elsewhere called the night
before) he took three disciples to the hill called Olivet, and
prayed; his sweat fell to the ground like drops, his heart and
also his bones trembling; men went to the Mount of Olives to
seize him; he was seized on the day of the Passover, and
crucified during the Passover; Pilate sent Jesus bound to Herod;
before Pilate he kept silence; they set Christ on the judgment
seat, and said: "Judge us;" he was crucified under Pontius
Pilate; his hands and feet were pierced; they cast lots for his
vesture, and divided it; they that saw him crucified, shook
their heads and mocked him, saying: "Let him who raised the dead
save himself." "He said he was the Son of God; let him come
down; let God save him." He gave up his spirit to the Father,
and after he was crucified all his acquaintance forsook him,
having denied him. He rose on the third day; he was crucified on
Friday, and rose on "the day of the Sun," and appeared to the
Apostles and taught them to read the prophecies, and they
repented of their flight, after they were persuaded by himself
that he had beforehand warned them of his sufferings, and that
these sufferings were prophesied of. They saw him ascend. The
rulers in heaven were commanded to admit the King of Glory, but
seeing him uncomely and dishonoured they asked, "Who is this
King of Glory?" God will keep Christ in heaven until he has
subdued his enemies the devils. He will return in glory, raise
the bodies of the dead, clothe the good with immortality, and
send the bad, endued with eternal sensibility into everlasting
fire. He has the everlasting kingdom.

These references to Jesus are scattered up and down through Justin's writings, without any chronological order, a phrase here, a phrase there; only in one or two instances are two or three things related even in the same chapter. They are arranged here connectedly, as nearly as possible in the usually accepted order, and the greatest care has been taken not to omit any. It will be worth while to note the differences between this and our Gospels, and also the allusions to other Gospels which it contains. Christ is clearly subsequent in time to the Father, being brought forth from him; he conceives himself, he being here identified with the Holy Ghost; it is the _virgin_ who descends from David, a fact of which there is no hint given in our Gospels; the reason of the name Jesus is told to the Virgin instead of to Joseph; we hear nothing of the shepherds and the glory of the Lord round the chanting angels; Jesus is uncomely, and works making ploughs and yokes, of which, we hear nothing in the Gospels; the fire at the baptism is not mentioned in the Gospels, and the voice from heaven speaks in words not found in them; he is called a magician, of which accusation we know nothing from the four; the colt of the ass is tied to a vine, a circumstance omitted in the canonical writings; it is no where said in the New Testament that the bread at the Lord's supper is given in remembrance of _the incarnation_, but, on the contrary, it is in remembrance of _the death_ of Christ; the crucifixion is not stated to have taken place during the Passover, but on the contrary the Fourth Gospel places it before, the others after, the Passover; we hear nothing of Christ set on the judgment seat in the Gospels: the _vesture_ is not divided according to John, who draws a distinction between the _vesture_ and the _raiment_ which is not recognised by Justin; the taunts of the crowd are different; the denial of Christ by all the Apostles is uncanonical, as is also their forsaking him _after_ the crucifixion; we do not hear of the "day of the Sun" in our Gospels, nor of the rulers of heaven and their reception of Christ. In fact, there are more points of divergence than of coincidence between the details of the story of Jesus given by Justin and that given in the Four Gospels, and yet Paley says that: "all the references in Justin are made without mentioning the author; which proves that these books were perfectly notorious, and that there were no other accounts of Christ then extant, or, at least, no others so received and credited, as to make it necessary to distinguish these from the rest" ("Evidences," p. 123). And Paley has actually the hardihood to state that what "seems extremely to be observed is, that in all Justin's works, from which might be extracted almost a complete life of Christ, there are but two instances in which he refers to anything as said or done by Christ, which is not related concerning him in our present Gospels; which shows that these Gospels, and these, we may say, alone, were the authorities from which the Christians of that day drew the information upon which they depended" (Ibid pp. 122, 123). Paley, probably, never intended that a life of Christ should "be extracted" from "all Justin's works." It is done above, and the reader may judge for himself of Paley's truthfulness. One of the "two instances" is given as follows: "The other, of a circumstance in Christ's baptism, namely, a fiery or luminous appearance upon the water, which, according to Epiphanius, is noticed in the Gospel of the Hebrews; and which might be true; but which, whether true or false, is mentioned by Justin with a plain mark of diminution when compared with what he quotes as resting upon Scripture authority. The reader will advert to this distinction. 'And then, when Jesus came to the river Jordan, where John was baptising, as Jesus descended into the water, a fire also was kindled in Jordan; and when he came up out of the water, _the apostles of this our Christ have written_, that the Holy Ghost lighted upon him as a dove'" (Ibid, p. 123). The italics here are Paley's own. Now let the reader turn to the passage itself, and he will find that Paley has deliberately altered the construction of the phrases, in order to make a "distinction" that Justin does not make, inserting the reference to the apostles in a different place to that which it holds in Justin. Is it credible that such duplicity passes to-day for argument? one can only hope that the large majority of Christians who quote Paley are ignorant, and are, therefore, unconscious of the untruthfulness of the apologist; the passage quoted is taken from the "Dialogue with Trypho," chap. 88, and runs as follows: "Then, when Jesus had gone to the river Jordan, where John was baptising, and when he had stepped into the water, a fire was kindled in the Jordan; and when he came out of the water, the Holy Ghost lighted on him like a dove; the apostles of this very Christ of ours wrote" [thus]. The phrase italicised by Paley concludes the account, and if it refers to one part of the story, it refers to all; thus the reader can see for himself that Justin makes no "mark of diminution" of any kind, but gives the whole story, fire, Holy Ghost, and all, as from the "Memoirs." The mockery of Christ on the cross is worded differently in Justin and in the Gospels, and he distinctly says that he quotes from the "Memoirs." "They spoke in mockery the words which are recorded in the memoirs of his Apostles: 'He said he was the Son of God; let him come down: let God save him'" ("Dial." chap. ci.).

If we turn to the Clementines, we find, in the same way, passages not to be found in the Canonical Gospels. "And Peter said: We remember that our Lord and Teacher, as commanding us, said: Keep the mysteries for me, and the sons of my house" ("Hom." xix. chap. 20). "And Peter said: If, therefore, of the Scriptures some are true and some are false, our Teacher rightly said: 'Be ye good money-changers,' as in the Scriptures there are some true sayings and some spurious" ("Hom." ii. chap. 51; see also iii. chap. 50. and xviii. chap. 20). This saying of Christ is found in many of the Fathers. "To those who think that God tempts, as the Scriptures say he [Jesus] said: 'The tempter is the wicked one, who also tempted himself'" ("Hom." iii. chap. 55).

Of the Clementine "Homilies" Mr. Sanday remarks, "several apocryphal sayings, and some apocryphal details, are added. Thus the Clementine writer calls John a 'Hemerobaptist,' _i.e.,_ member of a sect which practised daily baptism. He talks about a rumour which became current in the reign of Tiberius, about the 'vernal equinox,' that at the same time a King should arise in Judæa who should work miracles, making the blind to see, the lame to walk, healing every disease, including leprosy, and raising the dead; in the incident of the Canaanite woman (whom, with Mark, he calls a Syrophoenician) he adds her name, 'Justa,' and that of her daughter 'Bernice.' He also limits the ministry of our Lord to one year" ("Gospels in the Second Century," pp. 167, 168). But it is needless to multiply such passages; three or four would be enough to prove our position: whence were they drawn, if not from records differing from the Gospels now received? We, therefore, conclude that in the numerous Evangelical passages quoted by the Fathers, which are not in the Canonical Gospels, we find _evidence that the earlier records were not the Gospels now esteemed Canonical._

I. _That the books themselves show marks of their later origin._ We should draw this conclusion from phrases scattered throughout the Gospels, which show that the writers were ignorant of local customs, habits, and laws, and therefore could not have been Jews contemporary with Jesus at the date when he is alleged to have lived. We find a clear instance of this ignorance in the mention made by Luke of the census which is supposed to have brought Joseph and Mary to Bethlehem immediately before the birth of Jesus. If Jesus was born at the time alleged "the Roman census in question must have been made either under Herod the Great, or at the commencement of the reign of Archelaus. This is in the highest degree improbable, for in those countries which were not reduced _in formam provinciæ_, but were governed by _regibus sociis_, the taxes were levied by these princes, who paid a tribute to the Romans; and this was the state of things in Judæa prior to the deposition of Archelaus.... The Evangelist relieves us from a further inquiry into this more or less historical or arbitrary combination by adding that this taxing was first made when Cyrenius (Quirinus) _was Governor of_ Syria [Greek: haegemoneuontos taes Surias Kuraeniou] for it is an authenticated point that the assessment of Quirinus did not take place either under Herod or early in the reign of Archelaus, the period at which, according to Luke, Jesus was born. Quirinus was not at that time Governor of Syria, a situation held during the last years of Herod by Lentius Saturninus, and after him by Quintilius Varus; and it was not till long after the death of Herod that Quirinus was appointed Governor of Syria. That Quirinus undertook a census of Judæa we know certainly from Josephus, who, however, remarks that he was sent to execute this measure when Archelaus' country was laid to the province of Syria (compare "Ant.," bk. xvii. ch. 13, sec. 5; bk. xviii. ch. 1, sec. 1; "Wars of the Jews," bk. ii. ch. 8, sec. 1; and ch. 9, sec. 1) thus, about ten years after the time at which, according to Matthew and Luke, Jesus must have been born" (Strauss's "Life of Jesus," vol. i., pp. 202-204).

The confusion of dates, as given in Luke, proves that the writer was ignorant of the internal history of Judæa and the neighbouring provinces. The birth of Jesus, according to Luke, must have taken place six months after the birth of John Baptist, and as John was born during the reign of Herod, Jesus must also have been born under the same King, or else at the commencement of the reign of Archelaus. Yet Luke says that he was born during the census in Judæa, which, as we have seen just above, took place ten years later. "The Evangelist, therefore, in order to get a census, must have conceived the condition of things such as they were after the deposition of Archelaus; but in order to get a census extending to Galilee, he must have imagined the kingdom to have continued undivided, as in the time of Herod the Great. [Strauss had explained that the reduction of the kingdom of Archelaus into a Roman province did not affect Galilee, which was still ruled by Herod Antipas as an allied prince, and that a census taken by the Roman Governor would, therefore, not extend to Galilee, and could not affect Joseph, who, living at Nazareth, would be the subject of Herod. See, as illustrative of this, Luke xxiii. 6, 7.] Thus he deals in manifest contradictions; or, rather, he has an exceedingly sorry acquaintance with the political relations of that period; for he extends the census not only to the whole of Palestine, but also (which we must not forget) to the whole Roman world" (Strauss's "Life of Jesus," vol. i., p. 206).

After quoting one of the passages of Josephus referred to above, Dr. Giles says: "There can be little doubt that this is the mission of Cyrenius which the Evangelist supposed to be the occasion of the visit of Christ's parents to Bethlehem. But such an error betrays on the part of the writer a great ignorance of the Jewish history, and of Jewish politics; for, if Christ was born in the reign of Herod the Great, no Roman census or enrolment could have taken place in the dominions of an independent King. If, however, Christ was born in the year of the census, not only Herod the Great, but Archelaus, also, his son, was dead. Nay, by no possibility can the two events be brought together; for even after the death of Archelaus, Judæa alone became a Roman province; Galilee was still governed by Herod Antipas as an independent prince, and Christ's parents would not have been required to go out of their own country to Jerusalem, for the purpose of a census which did not comprise their own country, Galilee. Besides which, it is notorious that the Roman census was taken from house to house, at the residence of each, and not at the birth-place or family rendezvous of each tribe" ("Christian Records," pp. 120, 121). Another "striking witness to the late composition of the Gospels is furnished by expressions, denoting ideas that could not have had any being in the time of Christ and his disciples, but must have been developed afterwards, at a time when the Christian religion was established on a broader and still increasing basis" (Ibid, p. 169). Dr. Giles has collected many of these, and we take them from his pages. In John i. 15, 16, we read: "John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace." At that time none had received of the "fulness of Christ," and the saying in the mouth of John Baptist is an anachronism. The word "cross" is several times used symbolically by Christ, as expressing patience and self-denial; but before his own crucifixion the expression would be incomprehensible, and he would surely not select a phraseology his disciples could not understand; "Bearing the cross" is a later phrase, common among Christians. Matthew xi. 12, Jesus, speaking while John the Baptist is still living, says: "From the days of John the Baptist until now"--an expression that implies a lapse of time. The word "gospel" was not in use among Christians before the end of the second century; yet we find it in Matthew iv. 23, ix. 35, xxiv. 14, xxvi. 13; Mark i. 14, viii. 35, x. 29, xiii. 10, xiv. 9; Luke ix. 6. The unclean spirit, or rather spirits, who were sent into the swine (Mark v. 9, Luke viii. 30), answered to the question, "What is thy name?" that his name was Legion. "The Four Gospels are written in Greek, and the word 'legion' is Latin; but in Galilee and Peraea the people spoke neither Latin nor Greek, but Hebrew, or a dialect of it. The word 'legion' would be perfectly unintelligible to the disciples of Christ, and to almost everybody in the country" (Ibid, p. 197). The account of Matthew, that Jesus rode on the ass _and_ the colt, to fulfil the prophecy, "Behold thy king cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass" (xxi. 5. 7), shows that Matthew did not understand the Hebrew idiom, which should be rendered "sitting upon an ass, even upon a colt, the foal of an ass," and related an impossible riding feat to fulfil the misunderstood prophecy. The whole trial scene shows ignorance of Roman customs: the judge running in and out between accused and people, offering to scourge him _and_ let him go--a course not consistent with Roman justice; then presenting him to the people with a crown of thorns and purple robe. The Roman administration would not condescend to a procedure so unjust and so undignified. The mass of contradictions in the Gospels, noticed under _k_, show that they could not have been written by disciples possessing personal knowledge of the events narrated; while the fact that they are written in Greek, as we shall see below, under _j_, proves that they were not written by "unlearned and ignorant" Jews, and were not contemporary records, penned by the immediate followers of Jesus. From these facts we draw the conclusion. _that the books themselves show marks of their later origin._

J. _That the language in which they are written is presumptive evidence against their authenticity._ We are here dealing with the supposed history of a Jewish prophet written by Jews, and yet we find it written in Greek, a language not commonly known among the Jews, as we learn from the testimony of Josephus: "I have so completely perfected the work I proposed to myself to do, that no other person, whether he were a Jew or a foreigner, had he ever so great an inclination to it, could so accurately deliver these accounts to the Greeks as is done in these books. For those of my own nation freely acknowledge that I far exceed them in the learning belonging to the Jews. I have also taken a great deal of pains to obtain the learning of the Greeks, and understand the elements of the Greek language, although I have so long accustomed myself to speak our own tongue, that I cannot pronounce Greek with sufficient exactness; for our nation does not encourage those that learn the languages of many nations ... on which account, as there have been many who have done their endeavours with great patience to obtain this learning, there have yet hardly been so many as two or three that have succeeded therein, who were immediately well rewarded for their pains" ("Ant." bk. xx. ch. 11, sec 2). He further tells us that "I grew weary, and went on slowly, it being a large subject, and a difficult thing to translate our history into a foreign and, to us, unaccustomed language" (Ibid, Preface). The chief reason, perhaps, for this general ignorance of Greek was the barbarous aversion of the Rabbis to foreign literature. "No one will be partaker of eternal life who reads foreign literature. Execrable is he, as the swineherd, execrable alike, who teaches his son the wisdom of the Greeks" (translated from Latin translation of Rabbi Akiba, as given in note in Keim's "Jesus of Nazara," vol. i. p, 295). It is noteworthy, also, that the Evangelists quote generally from the Septuagint, and that loyal Jews would have avoided doing so, since "the translation of the Bible into Greek had already been the cause of grief, and even of hatred, in Jerusalem" (Ibid, p. 294). In the face of this we are asked to believe that a Galilean fisherman, by the testimony of Acts iv. 13, unlearned and ignorant, outstripped his whole nation, save the "two or three that have succeeded" in learning Greek, and wrote a philosophical and historical treatise in that language. Also that Matthew, a publican, a member of the most degraded class of the Jews, was equally learned, and published a history in the same tongue. Yet these two marvels of erudition were unknown to Josephus, who expressly states that the two or three who had learned Greek, were "immediately well rewarded for their pains." The argument does not tell against Mark and Luke, as no one knows anything about these two writers, and they may have been Greeks, for anything we know to the contrary. If Mark, however, is to be identified with John Mark, sister's son to Barnabas, then it will lie also against him. Leaving aside the main difficulty, pointed out above, it is grossly improbable, on the face of it, that these Jewish writers should employ Greek, even if they knew it, instead of their own tongue. They were writing the story of a Jew; why should they translate all his sayings instead of writing them down as they fell from his lips? Their work lay among the Jews. Eight years after the death of Jesus they rebuked one of their number, Peter, who eat with "men uncircumcised" (Acts xi. 3); nineteen years afterwards they still went only "unto the circumcision" (Gal. ii. 9); twenty-seven years afterwards they were still in Jerusalem, teaching Jews, and carefully fulfilling the law (Acts xxi. 18-24); after this, we hear no more of them, and they must all have been old men, not likely to then change the Jewish habits of their lives. Besides, why should they do so? their whole sphere of work was entirely Jewish, and, if they were educated enough to write at all, they would surely write for the benefit of those amongst whom they worked. The only parallel for so curious a phenomenon as these Greek Gospels, written by ignorant Jews, would be found if a Cornish fisherman and a low London attorney, both perfectly ignorant of German, wrote in German the sayings and doings of a Middlesex carpenter, and as their work was entirely confined to the lower classes of the people, who knew nothing of German, and they desired to place within their reach full knowledge of the carpenter's life, they circulated it among them in German only, and never wrote anything about him in English. The Greek text of the Gospels proves that they were written in later times, when Christianity found its adherents among the Gentile populations. It might, indeed, be fairly urged that the Greek text is a suggestion that the creed did not originate in Judæa at all, but was the offshoot of Gentile thought rather than of Jewish. However that may be, the Greek text forbids us to believe that these Gospels were written by the Jewish contemporaries of Jesus, and we conclude _that the language in which they are written is presumptive evidence against their authenticity_.

K. _That they are in themselves utterly unworthy of credit from (1) the miracles with which they abound. (2) The numerous contradictions of each by the others. (3) The fact that the story of the hero, the doctrines, the miracles, were current long before the supposed dates of the Gospels, so that these Gospels are simply a patchwork composed of older materials._

(1) _The miracles with which they abound._ Paley asks: "Why should we question the genuineness of these books? Is it for that they contain accounts of supernatural events? I apprehend that this, at the bottom, is the real, though secret cause of our hesitation about them; for, had the writings, inscribed with the names of Matthew and John, related nothing but ordinary history, there would have been no more doubt whether these writings were theirs, than there is concerning the acknowledged works of Josephus or Philo; that is, there would have been no doubt at all" ("Evidences," pp. 105, 106). There is a certain amount of truth in this argument. We _do_--openly, however, and not secretly--doubt any and every book which is said to be a record of miracles, written by an eye-witness of them; the more important the contents of a book, the more keenly are its credentials scrutinised; the more extraordinary the story it contains, the more carefully are its evidences sifted. In dealing with Josephus, we examine his authenticity before relying at all on his history; finding there is little doubt that the book was written by him, we value it as the account of an apparently careful writer. When we come to passages like one in "Wars of the Jews," bk. vi. ch. 5, sec. 3--which tells us among the portents which forewarned the Jews of the fall of the temple: "A heifer, as she was led by the high priest to be sacrificed, brought forth a lamb in the midst of the temple"--we do _not_ believe it, any more than we believe that the devils went into the swine. If such fables, instead of forming excrescences here and there on the history of Josephus, which may be cut off without injury to the main record, were so interwoven with the history as to be part and parcel of it, so that no history would remain if they were all taken away, then we should reject Josephus as a teller of fables, and not a writer of history. If it were urged that Josephus was an eye-witness, and recorded what he saw, then we should answer: Either your history is not written by Josephus at all, but is falsely assigned to him in order to give it the credit of being written by a contemporary and an eye-witness; or else your Josephus is a charlatan, who pretended to have seen miracles in order to increase his prestige. If this supposed history of Josephus were widely spread and exercised much influence over mankind, then its authenticity would be very carefully examined and every weak point in the evidences for it tested, just as the Gospels are to-day. We may add, that it is absurd to parallel the Evangelists and Josephus, as though we knew of the one no more than we do of the others. Josephus relates his own life, giving us an account of his family, his childhood, and his education; he then tells us of his travels, of all he did, and of the books he wrote, and the books themselves bear his own announcement of his authorship; for instance, we read: "I, Joseph, the son of Matthias, by birth an Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterwards, am the author of this work" ("Wars of the Jews," Preface, sec. I). To which of the Gospels is such an announcement prefixed? even in Luke, where the historian writes a preface, it is not said: "I, Luke," and anonymous writings must be of doubtful authenticity. Which of the Evangelists has related for us his own life, so that we may judge of his opportunities of knowing what he tells? To which of their histories is such external testimony given as that of Tacitus to Josephus, in spite of the contempt felt by the polished Roman towards the whole Jewish race? Nothing can be more misleading than to speak of Josephus and of the Evangelists as though their writings stood on the same level; every mark of authenticity is present in the one; every mark of authenticity is absent in the other.

We shall argue as against the miraculous accounts of the Gospels--first, that the evidence is insufficient and far below the amount of evidence brought in support of more modern miracles; secondly, that the power to work miracles has been claimed by the Church all through her history, and is still so claimed, and it is, therefore, impossible to mark any period wherein miracles ceased; and, thirdly, that not only are Christian miracles unproven, but that all miracles are impossible, as well as useless if possible.