Lost and Hostile Gospels. Baring-Gould Sabine

29

Compare Matt. vi. 28-34; Luke xii. 22-30.

30

Compare Matt. v. 34.

31

Compare Matt. vi. 25, 31; Luke xii. 22, 23.

32

Compare Matt. xv. 15-22.

33

Compare Matt. vi. 1-18.

34

From אסא, meaning the same as the Greek Therapeutae.

35

Compare Luke x. 25-37; Mark vii. 26.

36

Matt. iv. 16, v. 14, 16, vi. 22; Luke ii. 32, viii. 16, xi. 23, xvi. 8; John i. 4-9, iii. 19-21, viii. 12, ix. 5, xi. 9, 10, xii. 35-46.

37

Luke viii. 10; Mark iv. 12; Matthew xiii. 11-15.

38

Clem. Homil. xix. 20.

39

Compare Matt. xv. 3, 6.

40

The reference to salt as an illustration by Christ (Matt. v. 13; Mark ix. 49, 50; Luke xiv. 34) deserves to be noticed in connection with this.

41

Clem. Homil. xiv. 1: “Peter came several hours after, and breaking bread for the Eucharist, and putting salt upon it, gave it first to our mother, and after her, to us, her sons.”

42

Acts xx. 7; 1 Cor. xvi. 2; Rev. i. 9.

43

Const. Apost. lib. viii. 33.

44

Acts ii. 46, iii. 1, v. 42.

45

Acts xv.

46

Acts i. 22, iv. 2, 33, xxiii. 6.

47

Acts xxiii. 7.

48

Acts xv. 5.

49

Acts xv. 29.

50

Clem. Homil. vii. 8.

51

Col. ii. 21.

52

Gal. iv. 10. When it is seen in the Clementines how important the observance of these days was thought, what a fundamental principle it was of Nazarenism, I think it cannot be doubted that it was against this that St. Paul wrote.

53

Col. ii. 16.

54

Clement. Homil. xix. 22.

55

Gal. v. 2-4.

56

1 Cor. v. 1.

57

Euseb. Hist. Eccl. iii. 29.

58

Ibid.

59

“Lies der Papisten Bücher, höre ihre Predigen, so wirst du finden, dass diess ihr einziger Grund ist, darauf sie stehen wider uns pochen und trotzen, da sie vorgeben, es sei nichts Gutes aus unserer Lehre gekommen. Denn alsbald, da unser Evangelium anging und sie hören liess, folgte der gräuliche Aufruhr, es erhuben sich in der Kirche Spaltung und Sekten, es ward Ehrbarkeit, Disziplin und Zucht zerrüttet, und Jedermann wolte vogelfrei seyn und thun, was ihm gelüstet nach allem seinen Muthwillen und Gefallen, als wären alle Gesetze, Rechte und Ordnung gans aufhoben, wie es denn leider allzu wahr ist. Denn der Muthwille in allen Ständen, mit allerlei Laster, Sünden und Schanden ist jetzt viel grösser denn zuvor, da die Leute, und sonderlich der Pöbel, doch etlichermassen in Furcht und in Zaum gehalten waren, welches nun wie ein zaumlos Pferd lebt und thut Alles, was es nur gelüstet ohne allen Scheu.” – Ed. Walch, v. 114. For a very full account of the disorders that broke out on the preaching of Luther, see Döllinger's Die Reformation in ihre Entwicklung. Regensb. 1848.

60

Epistolas, 1528, ii. 192.

61

1 Cor. xi. 1.

62

Acts xxi. 23, 24.

63

James ii. 20.

64

It is included by Eusebius in the Antilegomena, and, according to St. Jerome, was rejected as a spurious composition by the majority of the Christian world.

65

Rev. ii. 1, 14, 15.

66

בלעם, destruction of the people, from בלע, to swallow up, and עם, people = Νικόλαος.

67

2 Pet. ii. 21.

68

Τοῦ ἐχθροῦ ἀνθρώπου ἄνομον τίνα καὶ φλυαρώδη διδασκαλιάν – Clem. Homil. xx. ed. Dressel, p. 4. The whole passage is sufficiently curious to be quoted. St. Peter writes: “There are some from among the Gentiles who have rejected my legal preaching, attaching themselves to certain lawless and trifling preaching of the man who is my enemy. And these things some have attempted while I am still alive, to transform my words by certain various interpretations, in order to the dissolution of the Law; as though I also myself were of such a mind, but did not freely proclaim it, which God forbid! For such a thing were to act in opposition to the law of God, which was spoken by Moses, and was borne witness to by our Lord in respect of its eternal continuance; for thus he spoke: The heavens and the earth shall pass away, but one jot or one tittle shall in no wise pass from the law.”

69

“Apostolum Paulum recusantes, apostatam eum legis dicentes.” – Iren. Adv. Haeres. i. 26. Τὸν δὲ ἀπόστυλον ἀποστάτην καλοῦσι. – Theod. Fabul. Haeret. ii. 1.

70

Hom. xi. 85.

71

Hom. iv. 22.

72

Clem. Homil. ii. 38-40, 48, iii. 50, 51.

73

Of course I mean the designation given to the Pauline sect, not the religion of Christ.

74

Adv. Haeres. i. 24.

75

Origen, Contr. Cels. lib. viii.

76

Ibid. lib. vi.

77

Contra Cels. lib. i.

78

Ibid. lib. ii.

79

Amongst others, Clemens: Jesus von Nazareth, Stuttgart, 1850; Von der Alme: Die Urtheile heidnischer und jüdischer Schriftsteller, Leipzig, 1864.

80

Adv. Haer. lib. iii; Haer. lxviii. 7.

81

“Quantae traditiones Pharisaeorum sint, quas hodie vocant δευτερώσεις et quam aniles fabulae, evolvere nequeo: neque enim libri patitur magnitudo, et pleraque tam turpia sunt ut erubescam dicere.”

82

Haeres. xiii.

83

Beracoth, xi. a.

84

Tract. Sanhedrim, fol. 107, and Sota, fol. 47.

85

Bartolocci: Bibliotheca Maxima Rabbinica, sub. nom.

86

Sepher Nizzachon, n. 337.

87

Eisenmenger: Neuentdecktes Judenthum, I. pp. 231-7. Königsberg, 1711.

88

Tract. Sabbath, fol. 67.

89

Ibid. fol. 104.

90

The passage is not easy to understand. I give three Latin translations of it, one by Cl. Schickardus, the second quoted from Scheidius (Loca Talm. i. 2). “Filius Satdae, filius Pandeirae fuit. Dixit Raf Chasda: Amasius Pandeirae, maritus Paphos filius Jehudae fuit. At quomodo mater ejus Satda? Mater ejus Mirjam, comptrix mulierum fuit.” “Filius Stadae filius Pandirae est. Dixit Rabbi Chasda: Maritus seu procus matris ejus fuit Stada, iniens Pandiram. Maritus Paphus filius Judae ip

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