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The Pamphlet Collection of Sir Robert Stout: Volume 86

Church Problems

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Church Problems.

Bouda and Chrishna Before Christ.

Sir W. Jones, "Asiatic Researches," one of the most learned Oriental scholars, and President of the Asiatic Society, says : "That the name of Chrishna and the general outline of his story were long anterior to the birth of Christ, and, probably, to the time of Homer; we know for a certainty in the Sancrit Dictionary, compiled more than 2000 years ago, we have the whole story of the incarnate deity—born of a virgin, and miraculously escaping in his infancy from the reigning tyrant of his country. Chrishna, to the present day, continues to be the darling god of the Indian women, and the surviving sects adore him with enthusiastic devotion.

The celebrated poem "Bhagavat" contains a prolific account of the life of Chrishna. the incarnate deity of the Sancrit romance. The whole of the Orient is studded with magnificent temple ruins, hoary with age. and depicting, with unmistakable minuteness, the cardinal doctrines of Christian faith, which is simply amazing; representations of the Mother and Child, their flight, and the Slaughter of the Innocents, are sculptured on the walls of temples dedicated to Chrishna—one of the titles being the Pardoner of Sins. Liberator from the Serpent. Sometimes he is depicted in the folds of a serpent biting his foot; others, as treading victoriously on his head. This story is the subject of an immense sculpture in the cave temple of Elephanta—the date is lost to antiquity.

It is ft singular coincidence that the "Gospel of the Infancy of Jesus,"at present embodied in the Arabic version of the New Testament, if not the oldest, is certainly one of them. This Gospel in the earliest ages of Christianity was read and accepted as a genuine record of facts—is almost an exact copy of the "Hindoo Chrishna," as contained in the works just mentioned, and which were universally quoted two centuries before Christ.

Rev. W. Maurice, missionary, describes this magnificent relic of antiquity as stupendous, and of exquisite workmanship; that it establishes the fact that from the remotest era the Indian nations have adored a triune deity—there, carved out in the solid rock, in the most conspicuous part of the most ancient and remarkable temple in the world, about twenty feet high, composed of three heads united to one body, adorned with the oldest symbols of Indian theology, indicating one God in His triune character of Creator. Preserver, and Regenerator of Mankind.

Rev. W. Moore, "Indian Pantheon," gives several plates of the Hindoo God, "Indra," nailed to a cross with his feet pierced. Some of them represent the image attached to a crucifix, with the feet placed over each other, showing marks of piercing. Mr. Moore "admits the influence endeavoured to be exercised upon him not to publish the prints for fear of giving offence."

Godfrey Higgins, "Anacalypsis," with a candour which marks his style, comments severely on the ominous silence which all writers in the interests of Christianity observe on the subject of Wittoba, the ancient temple of Punderpoor, where His crucified image is found. and the manifest attempts that have been made to suppress this missionary's publication.

Forbes's "Oriental Memoirs" says, "The oldest mythology of which we have any record is that of "Houda," of the Eastern nations, amongst whom are to be found all the doctrines of latter Christian faith."

Crewzer, "Religious Antiquities," says, "Bouda's name and character are purely astronomical. His birth through the virgin has direct reference to the sun's annual birth at the constellation of that name at mid-winter; His royal descent, life, sufferings, miracles, death and resurrection are all derived from the Solar journey through the zodiac."

Lundy's "Monumental Christianity" contains a world of astonishing facts, proving that Buddha, Osiris, and Chrishna has anticipated Christianity, even its minutest symbols. His material comes from no forged papyri or interpolated page 2 gospels, but from monuments, inscriptions, and other archaic relics only mutilated by the hammers of fanatics.

The corner stone of ancient worship was the sun's influence on the earth; the path of the sun was traced out by the Ancients as marking on the heavens an imaginary line called the eliptic, crossing the equator at two distinct points; the path of the sun thus divided into twelve groups of stars, each corresponding to the ruling powers that governed the months, and this path through the Zodiacal Circle became the hero of the sublime legend. Some of those magnificent astronomical remains in India are traced back nearly 5000 years.

Baillee, "Astronomy of the Ancients," says, "The seasons were symbolised by the four signs, viz., the Bull, the Lion, the Eagle, and Man. These signs were the records of the sun's passage through the heavens during the solar year, and we have ample testimony that the early Christian historians adopted them to symbolise Matthew, Mark. Luke, and John. The earliest copies of the Gospels are distinguished by these symbols. (See Ezek. i. 10). (The medallions on the Roman Church, Paddington, are very good illustrations).

Britten, "Faiths and Facts," says, "Dr. Bentley is the only one who m opposition to the most learned scholars who has investigated this subject, has come forward. He does not attempt to deny the antiquity of the books or sculpture, but by an ingenious system of calculations, endeavours to place the birth of Chrishna at a later date. He subsequently admits that Chrishna existed more than 500 years B.C. Dr. Bentley's first deductions were heralded with delight; his after admission was noticed in silence."

Every schoolboy is familiar with "Ovid's Metamorphosis" and the prophecy relating to the future infant, "Esculapius"; and the miracles related of him are so curiously prophetic, and coincide in a remarkable manner with those wrought by our Saviour three centuries later. His emblem, the staff wreathed around by a serpent, may still be seen on medicine labels and in doctor's shops. (The Brazen Serpent preserved in the Temple for 700 years and worshipped by the Hebrews during the reign of fifteen kings from David is peculiar). This deity was worshipped at Athens and Rome as late as 485 A.D. The ruins of those once famous temples may yet be seen.

Apollo, Mercury, and Adonis are all incarnations of the same history—sons of God by a mortal woman, each being for a time on earth for the benefit of mankind, each destroyed and received up to heaven as the Mediator between the Great Unknown and sinful man. The last and most celebrated Avatar was Prometheus.

Greek literature excels in its description of this famous myth, Who came on earth to elevate humanity to a higher standard than mere clay mortality. He died on the Cross, ascended to heaven, the gates of which He unlocks for the benefit of the human race. Seneca, Hesiod and other Greek writers describe the Crucifixion which took place on the Caspian Straits. His history published some centuries before the advent of Christianity are circumstances never contradicted and certainly very singular.

The new "Am Cyclopedia," p. 157, says: "It is very doubtful whether in the whole range of Greek letters there is to be found deeper pathos than that of the divine woe of the demi-god Prometheus—crucified on the Scythian cross for his love to mortals." In Lempier's "Classical Dictionary" may be found the following particulars:—"At the final exit of that God the whole frame of nature became convulsed—the earth shook—the rocks were rent—the graves opened, and, in a storm which threatened the dissolution of the universe, the solemn scene for ever closed, and the Saviour gave up the ghost."

Taylor's "Syntagma" states; "The whole story of Prometheus's crucifixion, burial and resurrection was acted in pantomine in Anthens 500 years before the Christian era."

The above quotations may be confirmed by consulting any of the numerous works of authors who have translated Grecian literature. If we did not know that this dramatic poem of Æschylus entitled "Prometheus Bound" was not an accredited work belonging to Ancient Greece, it would be classed as a parody on the New Testament. The continued succession of Eastern discoveries, published without being rebutted, has narrowed down the formidable opposition to the plain common-sense question : Which is the original and which is the copy?

Doctrine of the Trinity.

Dean Millman, "Hist. Jews," says: "This was the doctrine Ganges and the Yellow Sea to the Illissus, the fundamental principle of Indian religion and philosophy." The doctrine of the Trinity, Incarnation and Atonement in the 6th century B. C. dominated all over the Orient.
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Ancient Egyptian Mythology.

The Egyptian Bible, or "Book of the Dead," we only possess in scraps found enclosed in mummy wrappings with their dead, and are, according to the Antiquarian Scholars of the British Museum, written records exceeding 4000 years old. The language used by many of those ancient sages is not surpassed, if equalled, by the most beautiful portions of the Old Testament—some of them, in word and sense, similar to the precepts of the New Testament. The Gospel of Matthew contains whole verses found in the "Book of the Dead." and several of the Parables are identical. One of the principal deities is described as coming on earth for the good of Mankind, with the title of "Manifestor of Good and Truth." and being put to death by the malice of the "Evil One"; his burial and resurrection, and his becoming "Judge of the Dead." This was the great mystery, and this myth and this worship was from the earliest period universal in Egypt. One of those ancient fragments contained the striking reference to the Judge passing sentence upon those on his right hand and on his left. The Egyptian papyri reveal the fact, that at all the religious centres the triad of Orisus Isis and Horus, was revered throughout all Egypt.

Denon, "Egyptian Antiquities," gives an elaborate description of the famous ruins of Philoe, excavated by Belzoni. There is a domestic scene, representing the above triad, which is inimical with Joseph, Mary, and Jesus. These monuments in Upper Egypt have been buried in the land for ages before the Christian era.

In the magnificent temple of Luxor, 1600 B.C., the ancient Egyptian ritual is depicted just as they are by the old Italian masters. Every act of the mythical Christ—Virgin Mother, Conception, Adoration of the three magi; the manger being pointed out as the birth-place of the vernal equinox by the star in the East, December 25th, as the festival of the re-birth of the sun (Horus).

Professor Mahaffy, "Ancient History," T.C.D., asks "How Moses, learned in all their wisdom, never adopted this belief is, indeed, curious?"

No critic, ever so zealous, has advanced the theory that the ancient Egyptian copied from the Evangelist. Philo, Josephus, Pliny, Seneca, Epictelus, Plutarch, and about twenty others, all familar with contemporaneous history, make no mention of Christ, excepting the allusions made to the traditions promulgated by the Christians themselves.

First Christians.

Pliny (the younger, 107) is the first who alludes to the Christians in Bythinia, a distant province.

Suetonius (110), "Roman Historian," in his life of Claudius (54), says; "He drove the Jews out of Rome, who were constantly rioting at the instance of one Krestus."

Oriosius, "Christian writer" (5th Century), who quotes this passage, seems doubtful whether Jews or Christians are meant.

Dr. Lardner, "Cred. Chris. Evd.," says, "Learned men are not satisfied that it relates to Christians."

Suetonius, "Life of Nero," says: "That the Christians, a race of men villainous, wicked, and magical superstitious, were visited with punishment." And in his life of Vespasian, "There had been for a long time, all over the East, a notion firmly believed that it was in the fates that at that time some which came out of Judea should obtain the empire of the world. By the event, it appeared that the prediction related to the Homan Empire. The Jew's, applying it to themselves, went into rebellion."

Dr. Neander, "Ecclesiastical History," says : "During the first persecutions the Jews were confounded with the Christians."

Dr. Newman, "Essays," remarks; "Though attention was called to Christianity from the first, yet it is also true that it did not succeed at the spot where it arose, but, principally, at a distance from it."

Philo was about GO years old when Christ was crucified, and resided at Alexandria; he has left upwards of thirty works on various subjects, yet it is more than strange no allusion is ever made to the wonderful events said to have taken place at Jerusalem.

Justus, "Jewish Historian," a contemporary of Josephus, makes no mention of Jesus.

Tacitus (107), "Boman Historian," who penned his account of Christ a century after the event, states, "That it was not till the spread of Christianity in the Empire made its followers an object of persecution, that historians thought them worthy their notice."

Celsus (150) makes little of the fact "That wool workers, coblers, leather-dressers—the most illiterate and clownish of men—were zealous preachers of the page 4 Gospel, and particularly addressed themselves, in the first instance, to women and children."

Seneca, the philosopher, and his brother poet, Lucan, vouchsafed only a passing allusion to Christianity.

Early Christian Delusion.

The age in which the narrators of the Gospels lived was a dark one. They believed in magic, sorcery, witchcraft, divination, dreams, visions, evil spirits, possessions; that sickness and infirmities were caused by evil beings of the spiritual world taking up their abode in the sufferers, from whom they had to be ejected; also in visits of angels and apparitions of God Himself. The office of exorcist being an important one for three centuries.

In the Apostolic Age, the convinction that the days in which the narrators of the Gospel lived were the last times was general. The Pauline theology exhibits the same idea, which thus appears as an integral part of the teaching of the first Christians, viz., that the great climax of the world was close at hand—not as a gradual transformation of mankind, but as a sudden and terrible catastrophe, awful even to those whom It was to render blessed.

This century was remarkable for the uneasiness felt in consequence of the frequent disturbances on the earth's crust, which, with pestilence and bloody conflicts, so terrified the residents within the Roman and Grecian boundaries, who were unanimous in their belief that they were on the eve of some great calamitous change. The Early Christians, in particular, participated in this belief, and looked for an early fulfilment of the prophetic coming of the Saviour.

"Gibbon "Historian," observes concerning the miraculous convulsion of nature at Jerusalem, "That Seneca and Pliny, men of science, who relate all the wonderful occurrences during their life, and who must have observed or heard of such strange phenomenon are silent, and that this silence seems unaccountable."

All the writers who allude to the Christians are removed by distance and time from the events said to have taken place at Judea.

Christian Sects.

Justyn (145) Christian historian, classes various sects of Christians as heretics, and mentions the bitter hostility that existed betwixt the Jews and Christians—each party anathamatising each other—the proselytes being the more bitter of the two.

Eusebius (330), "Ecc. Hist.," assures us that "The earliest type of Christianity was monkism or ascetism, and quotes Philo in support."

John is described as a monk, and led an ascetic life. Paul was another—shaved his head, had visions, and indulges in all sorts of secret mysteries.

The First Christians, in order of time, denied the humanity of Christ; the second period were those who denied the divinity. From those two sections sprang the numerous branches called sects, finally amalgamated by the Council of Nice (325), and thenceforward known as Roman Catholic.

Paganism Related to Christianity.

St. Agustine (4th century) says, "The Christian religion was known to the Ancients."

Epiplianius (4th century) says, "All other forms of Christianity differing from his own were of Pagan origin."

Celsus (150) "challenges the Christians with drawing their religion from Pagan superstitions, and interpolating passages from the 'Book of Sybils,' without understanding their meaning"; which accusation was unanswered for 70 years.

Origen (223), in his celebrated answer to Celsus, admits "That there was nothing new in Christianity, but was held in common with Paganism."

The "Manichees," one of the most distinguished sects of Christians, claimed to own a religious work, blending their faith with Judaism and Paganism.

Diocletian, Emperor (307) issued an edict against the Manichees. It is almost certain this sect was one of the most influential amongst the Early Christians. Manes or Manichaeus, who came from Persia, was one of the Magi or wise men of the East"—amongst whom the story of Chrishna originated. Several of the leading Christian bishops were first Manichean—i.e., believed Christ to be God not Man.

Julian, Emperor (365), "charged the Christians with blending Judaism and Paganism together, and choosing the worst instead of the best characteristics of both."

Bishop Stillingfleet,"Ecc. Hist.,"alluding to Paulinus, Bishop of Nola, setting up pictures for the ignorant Pagans to admire and draw them to the Church, characterises it as Reformed Paganism. This bishop, like most others in his day, was a Pagan convert of rank, and was made a bishop before he knew muon of Christianity.

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Bishop Gregory (243), "Wonder Worker," commended his namesake, Nyssa, for changing the Pagan festivals into Christian holidays, the better to draw the heathen to the religion of Ciuist."

Adrian. Emperor (134), in a letter to his brother-in-law, Servianus, says: "Egypt, which you commended, my dearest Servianus, I have found to be wholly fickle and inconstant. There is no ruler of a Jewish Synagoge, no Samaratin, no Presbyter of the Christians, who is not either an astrologer, a soothsavev, or a minister to obscene pleasures. They have, however, hut one God, and it is one and self-same whom Christians, Jew's, and Gentiles alike adore—i.e., money."

Melito, "Bishop of Sardis" (3rd Century), says "That it was in provinces lying beyond the Roman Empire, and not in Judea, that Christianity originated."

Lucien (176) says: "Whenever any crafty juggler expert in his trade, and who knew how to make a right use of things, went over to the Christians he was sure to grow rich immediately by making a prey of their simplicity."

Origen (220), the greatest scholar and theologian amongst the Early Christians, it is said, was the son of Christian parents, but he admits himself to have been schooled in Paganism. Origen. however, lapsed into his first faith, denied Christ, and sacrificed to idols. Christian evidence writers omit this mention.

First Christian Literature.

Dr. Fell, Bishop of Oxford, "Ecc. Hist.," states : "Such was liscence of inventing, so headlongthe readiness of believing in the First Ages, that the credibility of transactions derived from thence must have been hugely doubtful, and thus the Church of God has reasonably to complain of mystic times; and certain it is that this important period, when history should be most decisive, it is completely wanting. It is easy to believe that the Early Christians were living examples of a simple doctrine. Those who hold such belief are not certainly versed in this history: that the epocha when Christian truth first dawned upon the world is appropriately designated an age of fable."

Dr. Neander, "Ecc. Hist.," says: "In this particular tige—2nd Century-tradition seems to have been the principal medium of conveying information, and most often without reasonable corroboration."

Dr. Giles, "Heb. and Christian Records," states: "We know with what a multitude of forged writings—calling themselves Apostolic and Prophetic—the First Ages of the Church were deluged. These awkward and lying productions were the result of dishonest zeal among the degenerate Christians. There can be no doubt the great mass of books written in the 2nd Century were floated for the purpose of deceiving the simple-minded multitude, who at that time formed the great bulk of the Christian community."

Casaubon, "Scrip. Hist.," says : "The zealous Christians devised this for a good end in the name of Jesuis."

The Church Fathers alone are our authority concerning the Gospels, and who are continually charging each other with alterations up to the 4th Century. The three oldest MS. copies we possess, purporting to be transcripts of the 5th Century, attest the handiwork of the forger and improver, and this process continued, more or less, until stopped by the printing-press.

Faustus (384), the learned Manichean Bishop of Melevi, who challenges St. Agustine. without answer, says "That it is an undoubted fact that the New Testament was not written by Christ's Apostles, but a long while after their time by some unknown persons, who—lest they should not be credited when they wrote of the affairs they were little acquainted with—affixed to their works the names of the Apostles, or of such as were their companions, and then said they were written according to them." All our old copies are inscribed "according to," not by.

Several other Gospels and Epistles were current when our Gospels first appeared, and which were the original basis of the Christian faith. About the middle and towards the close of the 2nd Century there were about thirty Gospels in circulation, all dealing with the life of Jesus, Mary, &c. The Gospels of the Hebrews and Egyptians are among the first noticed. The very earliest Christian witings that have come down to us are attempted refutation of heresies which certainly must have been anterior to any date ascribed to Gospel history. Our own Epistles teem with allusions to false doctrines, waitings, and preachers. St. Paul accuses Peter of wilfully corrupting the Gospel of Christ, and says that other Apostles were false and deceitful writers—dogs and liars, and preached Christ out of envy and strife.

Dr. Westcott says: "There cannot be a doubt but the Apostle Paul is attacked as the great enemy of the true faith under the hated name of "Simon the Magician," whom Peter follows."

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In the "Clementine Homilies," the best authenticated work of the 1st Century, the antagonism is strongly marked, and in which Peter denies that Paul ever had a vision, and calls him an enemy.

Dean Alford, of Canterbury (an accomplished Church scholar), says: "The large body of Jews resident at Alexandria were celebrated for their religious philosophy, which comprised a mixture of Grecian mythology and oriental ideas acquired during the Captivity, completely set forth in the works of Philo, who flourished about 40 A.D. When compared with the first chapter of John's Gospel, and many other portions of the New Testament show a remarkable coincidence, leaving no doubt that these several authors lived in a common atmosphere of thought, and writing in the same language. Philo, however, wrote before an Evangelist or Apostle set pen to parchment; in fact, before our Saviour commenced his public ministry."

Alexandria (called the "brain of the world") was the great centre of learning, particularly theology; here, where nearly all the first Christian bishops were trained, and most of our MSS. are traced, too.

Dr. Lardner, "Cred. Chris. Evd.," quotes from Eusebius: "Those ancient Theraputa (head-quarters Alexandria) were Christians and their writings were none other than our Gospels, and that the Epistles were intended as interpretation."

Dr. Mosheim quotas from Philo: "That this sect was in a flourishing state at the commencement of the Christian era."

Eusebius (330) whose "Ecc. Hist." is quoted with scarcely less veneration and belief than the Scriptures, and to whom we are indebted for almost all we do know of the Early Christian Church. In his Book 1st, chap. 4, he says: "That the religion of Jesus Christ to all nations is neither new nor strange," and, in this and succeeding chapters, shows that the doctrine and writings of Christianity were identical with the doctrine and writings of the ancient Essenes, a sect which flourished and was widely known both in Judea and Alexandria 200 years before the Christian era. Josephus for a time joined this sect, to which John the Baptist evidently belonged.

Eusebius indirectly confesses that he was by no means scrupulous to record the whole truth concerning the Early Christians—suppressing all that could tend to the disgrace of religion. He was accused by his contempories with multilating history to please the Emperor, also of interpolating the passage relating to Jesus miraculously found in his time.

Rev. R. Taylor, "Ecc. Hist.," says; "There is no individual of the human race on whose single responsibility ever hung so vast a weight of consequence; like thousands of his order at this day he both preached and wrote what he never believed himself."

Renan's "Life of Jesus" says : "The Gospels, according to the Evangelists, in the most ancient opinion, was not considered as from beginning to end the actual work of the writers, but merely the recitals claiming their authority."

Justyn, martyr (145), "First Christian Historian," a Pagan convert, although freely quoting 200 times from Old Testament Books, in not one instance does he mention a New Testament writer. Justyn lived at a period of transition from traditional oral testimony to a written Gospel, and our only best authority to bridge over a century-and-a-half of the darkest age in Christendom. Many of his remarks are, undoubtedly. Pagan. There is no evidence that he was martyred.

Bishop Papias (140) alludes to writings of Matthew and Mark, but he declares verbal testimony more reliable than written records. His own identity is very obscure; his character and writings are a puzzle to all critical examination. The little we know concerning him we arc really depending upon a writer who comes two centuries later, and who professes to have found a fragment of what was believed to have been his writings.

The Apostolic Fathers, including Papias, are accredited with Epistles, and accepted by the Church for ages afterwards, and are mentioned before our Gospels. Some copies are attached to our oldest MSS.

Tischendorf, the finder and translator of the Sinaic MS., declares "Tne evidence of Papias more damaging than otherwise."

Dr. W. Smith, "Diet. Bible," says: The second half of the 2nd Century

swarmed with writings ascribed to the Apostles, as well as forged Jewish prophecies.

Dionysius (170), "Bishop of Corinth," complains of his writings being but consoles himself that the same is being done with the Scriptures of the Lora—"the Gospel and Apostle." He does not allude to any other. In his opinion, they were not on a par with the Old Testament.

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Ireneas (178), the first writer to mention John's Gospel, the Apocalypse or the four Gospels by name, gives mystical reasons why there should be four, and quotes Ezekiel's cherubim and other allegories. His identity is enveloped in mystery and suspicion; only known by a fragmentary work written in Gaul against some Christian heresies. He lived in an age of fable bristling with Gospel writers, each colouring their narrative, and working confusion and bitter disputations. In the midst of this religious strife the master-mind of Ireneas grasps the situation, and, although screened by distance and obscurity, his subtle skilful pen assumes a mighty power among the scribbling disputants, gathering the various tinted threads of hearsay and blending them together, the first Christian fabric is woven, the Gospels are floated, the plan of redemption—with all its growing accretions of creeds and sacraments—become moulded and organised by so-called presbyters and bishops, who, although generally accepting the Gospel's account, ran schools of theology, called churches, no two agreeing on identical lines. This, then, represents the New Catholic Church on the morning of the 3rd Century. Like Papias, it is to a bishop, who conies 150 years later on, we are indebted for almost all we do know concerning this personage. Like Papias, he is a believer in miracles and superstition, and yet these two anonymous scribes, a century-and-a-half after the alleged death of Christ, are our first and principal witnesses for the authenticity of the Gospels.

Gibbon, the historian, asks: "Was Ireneas the writer of the fourth Gospel?" John's Gospel, up to the close of the last century, was considered the cornerstone of Christian faith; at present, it is the least authenticated of any.

Dr. Wordsworth, "Gospels," asserts: "No scholar will believe if St. John wrote the Apocalypse in 96 that he wrote in the same year or the next the Gospels (he died in 98): the first is written in a barbarous idiom, the latter in pure Greek." Origen (220) says, up to his time the selected books were called the "Sacred Canon." He testifies "That he only knows the four Gospels, which alone are oncontroverted," and classes the remainder by grades.

Professor Reuss shows "That no acknowledged list of books existed at 130 and at 170, when Marcion brought the first collection—nine Epistles and the Gospel—to Rome, and none existed until 325." Several councils, held afterwards, were in conflict on this point.

Dr. Lardner admits; "Even so late as the 6th Century the Canon had not been settled by any authority that was decisive."

Bishop Marsh, "Ecc. Hist.," says: "The most eminent critics are decided that one out of two suppositions must be adopted, viz., that either of the three Evangelists copied from each other, or that all three drew from a common source, and that the notion of an absolute independence in the composition is no longer tenable." Authorities are equally divided as to which of the two suppositions ought to be adopted. Matthew and Mark for twenty verses might pass for same text.

Epiphanius (4th Century), alluding to the harmony of the Gospels, says That they were drawn from the same fountain."

Dr. W. Smith says, concerning the Gospels, "It must not be forgotten this question reaches beyond history and criticism. We arc here offered an original Gospel composed by some unknown person, probably, not an Apostle; this was translated by one equally unknown, and the various persons in whose hands the two documents came—all equally unknown—exercised freely the power of altering or extending the materials thus provided. Out of such unattested material the three Evangelists composed their Gospels. So far as they allowed their materials to bind and guide them, so far their worth as independent witnesses is lessened. As far as the original document is concerned, it is not the Evangelist but an anonymous predecessor to whom we are listening—a witness whose name no one has thought fit to record. If all three Evangelists confined themselves to one, this document would be a guarantee of its fidelity, but no one seems to have taken it in hand that did not think himself entitled to amend it."

Dr. Kitto, "III'd. Bible," says, concerning Matthew, "the internal evidence is not characteristic of an eye witness; the author seems to be only acquainted with one sphere of Christ's activity—viz., Galilee."

Dr. Smith, "Diet. Bible," observes "That the writer of Matthew mutilates the Old Testament genealogy by purposely altering the list to make the number fourteen from Abraham to David—to the Captivity and to Christ; the reason is obvious." Dr. Bretschneider, "Gospels," demonstrates most convincingly that the mistakes and errors of geography, chronology, history, and statistics of Judea as no person who had ever resided in that country, or had been by birth a Jew, could possibly have committed."

Sir James Stephen, English Justice, says: "The writers of Matthew, Mark page break and Luke must have copied from each other, with additions and modifications or from some earlier original, which has been lost. There is no proof that the Gospel of John was written by the Apostle; there are good reasons for supposing it was not. The statements of the Gospels are, therefore, uncertified hearsay."

Josephus, who mentions the preaching of John the Baptist and devotes so much space to mention Herod's cruelties, would not fail to have alluded to the general massacre of infants. He does mention that he caused the death of two infant princes to secure the succession to himself. Had this taken place would all history remain silent? Although Josephus lived to 00 A.D., he never alludes to any works produced by the Evangelists.

Fraudulent Literature.

Dr. Strauss, "Life of Jesus," says: "The narratives of the Evangelists must be considered not the account of eye-witnesses, but

fragmentary notes recorded by men who lived at a distance;

who, although they penned down authentic notices, also collected legends embellished by inventions of their own."

Hermas, "Apostolic Father," the writer of one of the three best accredited works of the 1st Century, and whose writings are quoted as inspired, "confesses that lying was the easily besetting sin of a Christian, not excluding himself."

Dr. Lardner admits "That Christians of all sects were guilty of fraudulent waiting."

Casaubon, "Scrip. Hist." "Is pained to admit that many in the earliest age of the Church invented fraudulent writings to assist the new faith—with a good intention."

Bishop Marsh, "Ecc. Hist." says, concerning Origen (230), "Such was the idolatrous adulation paid to the authority of Origen that alterations of the test suggested by him were taken as part of the New Testament, though he acknowledged there was no MS. to authorise such alterations." Our oldest copies do not reach within two or three centuries from Origen. This great Christian scholar was exiled because he denied everlasting torments, and excommunicated for mutilating himself for the kingdom of God's sake (see Matt. xix. 12).

Dr. Westcott, Bishop of Durham, our ablest New Testament scholar, says: "The first period of the Christian Church, ending with 170, cannot be too often repeated, and is truly the dark age of the Christian Church. The evidence is fragmentary, both in character and substance. The evidence of Christian writers before this period comprise a few consoling letters, two or three apologies to heathens, a controversy with a Jew, a vision, and a scanty gleaning of lost works, comprise all the Christian literature up to the middle of the 2nd Century." He also states "that the 6ldest relic of Christian writing passed down to us, viz., the 'Muratori fragment,' is a mass of errors, erasions, and additions."

St. Jerome (4th Century), who, by order of Tope Demasus revised and translated the Scriptures, says : "In his time there was as many forms of text as copies; that every man had a Gospel of his own." His critical labours were received with a loud cry of reproach, disturbing the repose of the Church; nor was his version generally received until the Greek language died out, about two centuries afterwards.

Few people are aware that our "Four Gospels" were not in existence 150 years after Christ. Here exists the missing link; where it should be strongest there is none.

There is not a particle of evidence to show when or where the Gospels were written; none to show that their alleged writers ever lived or wrote, or that our copies are identical transcripts of their work.

Supposing the Gospels were the undoubted product of the individuals called Evangelists, their subsequent mutilation and interpolation cannot be denied, and the question for consideration would be—how much of the original is left? The earliest copies we possess being five centuries after Christ, and in even the the hand of the forger and improver are silent yet undeliable evidences of this deplorable practice. The Gospels were written in Greek, and the disciples were Gallilean.

Scripture Double Meaning.

Dr. Mosheim states : "All the Christian Fathers attribute a double meaning to the words of Scripture—one the other hidden under the letter." All through, writings this fact is being constantly expressed. He repeatedly inculcates ana avows the principle of deception.

Arch-Bishop Wake says: "People have little knowledge of Jews or bary Christians who obstinately refuse to believe their practice of turning all Scripture into allegory."

Origen says: "All Scriptures has two meanings, the one spiritual, the other

temporal: the last for those that are not prepared to know the mysteries of kingdom of heaven."

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St. Gregory asserts that, literally, Scripture is not dead but deadiy."

St. Athanasius, 330, Bishop Alexandria, warns us that should we understand Sacred Writ according to the letter, we shall fall into the most enormous blasphemies."

Book of Enoch.

Quoted by "Jude," was read and accepted by all the early Christians as inspired—fragments and one copy preserved at the Vatican was only known, until Bruce the traveller, in 1773, brought from Abyssinia three copies, and presented them to European libraries, translated in 1821 by Dr. Lawrence, Prof. Heb., Oxford. Last year other copies have been discovered. Antiquarian scholars are agreed concerning the identity of these copies with the original work, which professes to have been written by a Jew of the Captivity who never returned. Its construction points to a date about the middle of the 1st century B.C. Certain it is, it was in circulation before and contemporary with our New Testament.

Major Layard discovered at Babylon many relics now preserved in the British Museum which are believed to be the product of the Jewish exiles, and the inscriptions correspond with the language used in this Book. Their relation to the New Testament Books, coupled with their undoubted originality, give them a value which cannot be claimed for any written records that have passed down to us.

Those who compare Jude, Peter, Revelations, and the Gospels with the "Book of Enoch," will have their eyes opened concerning the literary storehouse from which the New Testament writers drew much of their material from. A copy may be seen at the Public Library, Sydney.

Miracles.

It was a common adage among the Greeks, "Miracles for fools," and amongst the Romans, "The common people like to be deceived—

deceived let them be." Dr. Mosheim says, "It was an adopted maxim that it was an act of virtue to deceive and lie, when by such means the interests of the Church might be promoted. The simplicity and ignorance of the times furnished the most favourable occasion for the exercise of fraud, and the impudence of impostures by contriving false miracles, whilst those who were aware of the cheats had respect for their persons by being wise and silent."

Origen, 220 (who revised the Scriptures, and had most to do with promulgating Christianity before Eusebius), says, "Miracles were abundant, that pronouncing the name of Jesus, or some remarkable event of his life, sometimes proved effectual, even when pronounced by wicked persons."

Dupin "Ecc. Hist." says, "Those who invented them published them as great mysteries to the simple, who were disposed to receive them."

The Therapeuts were identical with the monks or miraculous healers, the mind particularly. The office of Exorcist being of great importance in the Christian Church (the gift of the Holy Ghost) up to the -4th century, which power was absorbed by the Roman Church.

Pagan Philosophers ridiculed Christ's miracles as fables for vulgar minds. Quadratus, 119, "Bishop of Athens," the first writer up to his time who alludes to Christ's miracles as a believer in them, was endowed with the gift of prophecy; he also is not identified except by those who come after him two centuries later on.

Grotius, "Chris. Evd.," declares, "He that reads Ecclesiastical History reads nothing but roguery and folly of Bishops and Churchmen."

St. Chrysostom, 373, "Bishop Constantinople," declares, "That miracles are only proper to excite sluggish minds. Men of sense have no occasion for them, because they frequently carry suspicions with them."

Socrates, 440, "Ecc. Hist." speaking of the miracle of the cross in the heavens, and subsequent visit of Christ to Constantine, vouched for by Bishop Eusebius, says, "It is certain the authority of these words arc as high as any contained in the New Testament."

Agustine and Jerome, 400, recount miracles equally astonishing and certainly better authenticated than those mentioned in the 1st century. The former recounts 70 miracles in ten years of his time.

"The Apostolic Fathers," a name given to live individuals, three of whom are mentioned in the New Testament, are accredited with epistles, read and accepted by the first Christians for ages afterwards (are mentioned before our Gospels). They do not mention Christ's miracles or the New Testament Books. The language they make use of would seem revolting to modern Christians.

Judge J. L. Strange (S.C. India) "Gospels," says, "No miracle has ever been clearly authenticated, and generally performed in an obscure place."

No miracle has ever been performed under conditions which would stand the page 10 test of critical examination—the essential condition being credibility on the part of the witnesses or audience.

Orthodox Faith.

325 A.D. Up to this period there existed 55 different sects of Christians, all using Gospels to suit their own particular belief, bitterly contending. The feast of the Paschal Lamb and the Trinity splitting the first Christians into scores of sects. No hard and fast standard existed each successive Emperor or majority of Bishops in council determining, oftentimes reversing a previous decision, in some cases the minority suffering banishment or death for contumacy, very few of whom were educated and all superstitious.

Martyrs.

Bishop Eusebius assures us "That the bodies of Christian martyrs, devoured by wild beasts, upon the beasts being strangled were found alive in their stomachs."

Peter and Paul; Their martyrdom rests upon the history of Abdias, rejected as apocryphal, and first alluded to by Dionysius, 170, Bishop of Corinth.

Dr. Reuss says, "The 2nd century was inundated with Gospels teeming with miracles and legends."

"The noble army of martyrs praise Thee."—The only authority for this is, the Roman legend that 10,000 Christian soldiers were crucified in one day by order of the Emperor Trajan on Mount Ararat. This legend is not accredited.

Origen declares the number of martyrs was inconsiderable.

Tacitus, who mentions the accusation and torture of the Christians by the Emperor Nero, is more than suspected as a forgery. All Christian writers of the 3rd century say that Christians were not persecuted before this period. And as late as the 4th century it was held that certain sins committed after baptism destroyed its grace, which could only be removed by present sacrifice, many believing it to be a swift and sure means of entering eternal bliss. Others mutilated themselves as a safeguard of chastity. Two Bishops, Origen and Melito are so mentioned.

Tertullian, 220, "Denies that the Emperors treated the Christians harshly. He states contrariwise; he also naively admits that if a Christian is found guilty of a crime, we do not own him,"

The earliest inscriptions identified as approaching doctrinal character occurs 217, but is not until the middle of this century that any emblem of Christian teaching occurs. From this period forward until the 7th century there is a growing increase.

The first Christian Church that history gives certain information was founded by Gregory, 244, at Alexandria, nor is it until 380 that any inscription favourable to Romish doctrine. All are untutored utterances of humble peasants, many of whom were recent converts from Paganism or Judaism. It is computed in the Catacombs yet explored, five millions of people have been interred, only very few instances of martyrs have been found, and those have been removed to the Vatican.

All history attests the fact that the Romans were a highly civilised and humane people. We cannot find a single enactment giving authority to deal harshly with Christians, and all the early writers entitled to credit make no such assertion. They do assert that the number of martyrs was inconsiderable, and that other crimes besides faith had something to do with their death. Tertullian, Agustine and Jerome relate miraculous stories concerning John—and many of the other Fathers concerning the martyrdom of the remainder—not one instance however corroborated—and all heresay, and yet our Church Calendars give days and dates—the original narrators are not so particular. That there was a second kind of martyrs who are seldom mentioned, viz., those put to death by Christian Emperors for writing, or having in their possession any evidence against the Christian faith, and who were swiftly and surely dealt with. In the face of all this evidence our libraries are tilled with Church literature relating the most horrible atrocities perpetrated on unoffending Christians which when examined completely break down.

Adverse Writers Destroyed.

Constatine and Theodosius issued edicts, that all writing of Porphyr, and others composed against the Christian faith should be committed to the flames.

Edict 325.

Constantine the mighty and noble Emperor unto the Bishops and Pastors and People wheresoever. Moreover if there can be found any book compiled by Arius, the same should be burnt to ashes; that not only his damnable doctine may thereby be rooted out, also that any relic thereof may remain to posterity, and if any be found to hide any such work made by Arius and fails to deliver it, said offender shall die the death as soon as he is taken, our pleasure is that his head be stricken off from his shoulders. God keep you in His tution." And addressing the Councils of Bishops, he says, "Having by God's assistance triumphed over mine enemies, I entreat you, beloved ministers of God and servants page 11 of our Lord Jesus Christ, to cut off the heads of the hydra of heresy, for so shall ye please both God and me." The doctrine of Arianism was at one period accepted by a numerous branch of Christians.

It was Constantine who welded all the Christian heresies into one compact church, and assisted to formulate their rule of faith and classify the sacred writings; was baptised on his deathbed, to ensure full efficacy of the Sacrament. He murdered his father-in-law, two brothers-in-law, his young nephew, his own son Crispus, drowned his wife in boiling water, bled to death several men and women, and smothered his friend an old monk in a well.

Bishop Eusebius (his chaplain). Dr. Lardner, and other Christian evidence writers, endeavour, to hide the faults of this Christian monster, but history refuses.

The character of Constantine and Eusebius compared with Henry and Cranmer show striking resemblance, and yet it is to Eusebius we are depending for nearly all we do know concerning the Christian faith. By reason of his high office he had access to all the libraries and MSS. within the Roman boundary, and if so disposed could have altered the previous history of Christianity to an extent none other could have attempted. Several historians charge him with having done so. Whether we believe him or doubt him, we have none other to fall back upon.

Edict 380.

Dean Millman "Ecc. Hist.:" "Trinitarianism was at last settled by the proclamation of the three Emperors (380) (two feeble boys and a rude Spanish soldier) condemning all others who did not embrace the Catholic creed as heretics and subjecting them to extreme penalties. The Edict ran: "That all our subjects follow the religion taught by those saintly Prelates, St. Peter, Demasus (Pontiff of Rome), and Peter (Bishop of Alexandria), viz. Believe in the one Divinity and Trinity." And at a Council of Bishops held 347 and 360, this doctrine was sanctioned. Soon after a Council, 365, same doctrine would have reversed, but for the interference of the Emperor, which was afterwards confirmed by a majority General Council Constantinople, 381, who ordered it to be added to the Creed, which ended the dispute; but it was not until the Council of 451 it was finally settled that Christ had two natures.

Epiphanius, 320, Bishop of Cyprus, says, "When two or more Christians meet they would say, 'My friends, do we believe in One God or Three?'"

In the 9th century the Greek and Latin Churches split on the possession of the Holy Ghost. Justyn, 150, was the first to advance the Divinity of Christ.

St. Cyril, 380, Bishop of Alexandria, who stands accused of embezzlement and murder, was the first who openly advanced the doctrine of the Trinity.

The Hebrew edition of Matthew, which existed before the Greek one, was suppressed in the 4th century; it was not favourable to this doctrine.

Edict 448.

Theodosius, "That all books not conformable to the Councils of Nice and Ephesus should be destroyed, and their concealers put to death.

Edict 506.

At Constantine, the illustrious Messala being Consul, by command of the Emperor Anastasius, "The holy Gospels as having been written by idiot evangelists are censured and corrected."

Edict 642.

Caliph Omar made an order consigning to the flames at Alexandria half a million standard MSS., thereby destroying all evidences that might clash with the Mahometan or Christian doctrine—a loss the civilised world must ever deplore.

Not only have the first Christian writings been corrupted and altered, but the writings of nearly all Roman and Jewish historians have been more or less so treated, the works of Hegesippus, Celsus, Porphyr were destroyed, the latter composed 30 books against the Christians, but other books in the interests of Christianity were substituted. Josephus, Justyn, Tacitus, Tiberanus to Trajan, King of Agabarus to Jesus with the answer, the inscription to commemorate Nero's tortures and several others. The challenged paragraphs in Josephus and Tacitus works relating to Christ's death are clumsily inserted, breaking off the narrative—the former first found in a copy 4th century, the latter in a Venitian edition 15th century. But the most effective agency was to fire both books as well as writers.

The Cross of Calvary.

When the Empress Helena (aged 79) mother of Constantine, visited Jerusalem, 326, for the purpose of finding the site of Calvary, an old Jew pointed out the traditionary spot where the execution took place, excavations were made, and three crosses were dug up, together with the title that Jesus bore. A difficulty arose, to distinguish one from the other. Macarius, Bishop of Jerusalem, suggested that sick persons should be touched with all three relics, only one wrought the cure, which was thereby acknowledged to be the true cross. One portion was deposited in a magnificent church erected page 12 over the supposed site; the second portion, together with the inscription was brought to Constantinople and there divided, one piece being set into Constantine's monument, the second was sent to Borne and deposited in the church Sta Croce built expressly to receive the precious relic. The former was captured by the Persians, 614. who mockingly carried it to their capital, to be recaptured soon after and brought back in great state to Constantinople, thence to Jerusalem by the Emperor barefooted. The capture of Jerusalem by the Saracens, 637, closes the history of this remarkable relic, who are reputed to have destroyed all trace of the original.—Enc. Brit.

Numerous fragments, as well as the identical nails alleged to have been used at the Crucifixion, have been issued from the Vatican and presented to European Princes, by them preserved and venerated as the most precious treasures. Fragments of the wooden title are still preserved in Rome, sent there by Constantine in a leaden chest and built into the walls Sta Croce, where they remained until accidentally discovered during repairs. This discovery was authenticated by Pope Alexander II., who issued a Bull announcing the discovery.

It is singularly strange Bishop Eusebius, Constantine's biographer, is silent on this matter, which silence places the responsibility on the Romish Church, whose numerous historians from the 4th century vouch for the above-mentioned incidents. Certain it is, Churches were erected (still existing) and relics deposited therein by the Empress and Constantine, but it is more than probable Eusebius had something to do with the placing and finding, which would account for his silence.

Crosses.

In the earliest Christian inscriptions the cross is identical with the famous Egyptian "Crux Ansata," which appears on all Egyptian buildings, and most of the celebrated Indian temples, like our Gothic cathedrals, were built in the form of crosses, others are cut after the Gothic pattern, in a circle, whilst the ancient Assyrians used the Maltese pattern, also in a circle. It was the monogram or symbol the God Saturn, together with a ram's horn in indication of the Lamb of God; Jupiter bore a cross with a circle. On a Phœnician medal found in the ruins of Citium, engraved in Dr. Clarke's travels, are inscribed the cross, with the words, "Lamb of God which taketh away the sins of the world." The symbols on the title page are fac similes of crosses of the pre-historic as well as the Christian period, commencing with the battle-standard of Constantine.

The Scot Who Shook the World.

Towards the close of the 4th century Pelagius (a Scot nick-named Brito) a British convert, came to Rome, propounded a series of questions (later known as the Pelagian doctrine) which completely paralysed the Roman Church. His gentle manners, blameless life, and bold denouncement of the impurity of the Church, his matchless oratory and logical reasoning commanded the respect and admiration of his most bitter opponents. At the Council of Carthage, 318, 18 bishops were deposed for refusing to subscribe to the Pope's letter denouncing this heresy, which this same Pope had previously sanctioned. The whole Christian world, from the Vatican to the meanest monkery, was shook by the arguments he advanced, and although the Emperor Honorius issued a rescript against it, it took all the power, sophistry, and eloquence of united Chistendom to stamp out this doctrine—the dark curtain of ignorance, the extinction of education by the Goths and Vandals, as well as the Mahomet raid, hastening the process.

[The compiler of the foregoing historic facts, amazed at the extraordinary result of his research, has only one object in view, viz., that every Christian should be familiar with the early history of the Church, and not trust too much to those who trade on their credibility. Every endeavour has been exercised to condense the matter without disturbing the sense, and to ensure free passage through the ranks of hostile criticism, the material embodied is selected from the works of the most learned scholars, the most reliable authorities the world has produced. Possibly some errors may have crept in, the Editor will be glad to have such pointed out for the benefit of next issue.—R.B.]

August, 1894.

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