22. We may ask therefore, whether there is any thing--whatever it might be--against those who were the hearers of these things, and who forthwith arose as teachers of them to other Disciples, (out) of which we may suppose they fabricated all the things, which they attested their Master had done. And, What is there in this leading us to suppose, that they all thoroughly lied ? They were, in number, the Twelve who had been chosen, and the remaining Seventy of whom it is said, that He sent them before Him, two and two, into every place and part to which He was about to go. But, there is not so much as a word that can be said of this whole company, (shewing) that they belied Him :--of men, who loved the life that was pure, and the worship of the (true) God ; who cared but little for all the children of their own families; and who instead of their friends, their wives I say, their children and all belonging to them, took to the life which had no possessions; and fully gave their testimony to their Lord, as from one mouth, among all mankind.
23. This is therefore, the leading, primary, and true reason. Let us then, also investigate that which is opposed (to it). Let Him therefore be (considered) the Teacher, and them the Disciples ; and so, as it were in a relation of |305 hypothesis that He taught none of the things already mentioned, but those opposed to them (viz.); that they should forthwith be transgressors of the Law; should act impiously, iniquitously, fraudulently, and falsely; should swear falsely, and do (many) hateful things, and if there be any other vice that can be named. Now, all these things are wholly foreign to the doctrines of our Saviour; they are opposed (to them,) and would be the (offspring) of arrogance and impudence. Nor, are they only opposed to His words and doctrines, but also to the mode of life which has hitherto been delivered to all nations; that which is practised in all His Churches. But, even if the matter be (wholly) false, then cannot its like be advanced; (viz.) that we should have been a race so negligent, as not even to have examined the things now before us!--Let Him then be (supposed to have been) the Teacher of every vice, and iniquity; and that the chief care was, that they should after all these things remain concealed. And such custom is most wisely concealed under the form of a doctrine which is pure, and putting forth a new (mode) of worship. These then, were led by such things, and by others still worse. For vice previously ensnares, and it constitutes the teaching of itself. They would (then,) exalt their Master to a state of greatness by lying words, and spare not even one expression of falsehood; and falsely ascribe to Him every sort of miracle and wonderful work, that (men) might |306 wonder at them and felicitate them, that they were dignified by being the Disciples of such a Master.
24. Come then, let us now see,--if they really were such, --whether it was possible that could have been established, which they endeavoured to do for Him. For they say, that " Evil is friendly to evil, but not to good ." Whence then, is this agreement in vice to be discovered in the multitudes of all these men ? And, Whence this testimony respecting them (viz.), that the object of them all was in unison ? And, Whence this doctrine about the Divine appointments, and the teaching of the (true) Philosophy ? Whence also, the mind (intent) on the life of virtue ? And, Whence the doctrine (inculcating) flight from every vice ? Whence also, the knowledge and recording of precepts such as these ? And, Whence the glory of the conduct and conversation which was delivered by them, throughout the whole creation of man ? Whence too, all this power ? Whence this courage ? Whence this confidence ? Whence this resignation even to death?--But, Who would at the first, even in opinion, have had respect to the man who taught vice and bitterness,--as it is (here) said of Him,-- and who promised such things ? They would surely say (such were the deeds) of a Magician. But, the Disciples of this Leader were in nothing vicious. And, Must not they have understood these things at the end of their Master ? and, by what sort of Death he was affected ? Why then, after such an end of shame, did they continue in these things ? and affirm of Him who was then among the dead, that He was God, unless they thought it a thing of no moment, that they themselves should suffer similar things ? Now, Who is it that has voluntarily and openly ever chosen punishment for the sake of nothing profitable ? For, had they been desirous of possessions, so would they also of |307 profit: and, if they had been abominable in character, they would have been lustful. We may then think of them perhaps, that they had thus dealt with the matter for the sake of these things, and intrepidly exposed themselves even to death ! But, if they preached what was adverse to these, and fully proclaimed (it) in the hearing of all the congregations (of Christians); and also, immediately instructed (men) in the doctrine of the Scriptures, (viz.) that they should flee from every vicious and base desire; should avoid every thing fraudulent; should overcome every sort of lust, and the love of money; and that they did moreover, so teach those who became their disciples; it will be likely that they carried on no merchandize, collected no wealth, and took no part in a life either of ease, or of pleasure. Since therefore, they were led by none of these things; How could they have been induced to suffer, for no object, the worst of punishments and of vengeance, for the testimony given of their Master, which, again, had no foundation in fact? |308
25. But let it be granted, that they honoured Him while He was yet with them, and had His conversation among them, and led them astray by deception, as it has been affirmed; How was it then, that even after His death, and then much more strenuously than before, they went on calling Him God ? Because, while He was yet among men, it is said that they even forsook and denied Him, at the time when His deceivers were ready (to take Him); but, after His departure from among men, they joyfully chose death, rather than relinquish the good testimony they had given respecting Him ! Those (Disciples) therefore, who formerly knew no good thing of their Master, neither the life, deed, doctrine, nor work, that was worthy of praise; and, who had received no advantage from Him, except indeed vice, and the leading astray of men; How was it, that they so easily gave themselves up to death, not, because they were in any respect guilty, but because they had attested things so glorious and praise-worthy of Him; when behold, it was in the power of every one of them to live in safety, and to lead a life of comfort at home with his friends ? But, How could men, who were themselves deceived and deceiving, submit willingly to death for another, who, as they knew with certainty, (and) better than all others, had not been in any one thing the cause of good to them, but--as men say,--the Teacher of every evil ? A man endued with mind and virtue, may indeed for some noble conquest, or for some excellent person, occasionally with propriety, and even with glory, submit to death. But he, who is so base in character as to have been in pursuit only of the things of a temporal life, and the enjoyment of lusts, has never chosen death rather than life; nor has suffered severe punishment for the sake of his friends, much less for one convicted of vice. How then, could the Disciples of the (Person) mentioned,--who could not have been ignorant that He was a deceiver and magician, if He really had been such, and even retaining in |309 themselves every vice that was hateful,--have willingly undergone every species of torment and of punishment from their countrymen, on account of the testimony they had given of Him ? But this is by no means, the disposition of the vicious. For I myself have seen many, who have faithfully kept society and oath with the living; but who, as soon as these died, dissolved every compact of this sort entered into between them. And we all know accurately how the Sophists,--brought together in the cities (generally), and in glorious repute for their erudition and display of words,--load with praises the governors, and those vested with great power and rule, just so long as they retain this; but, as soon as any change (in this respect) happens to them, these also change their words; and no more will they willingly memorialize those whom they formerly did, purely from the fear of those (now) in power.
26. If then, these Disciples of our Saviour were deceived and deceiving, I would add this also: They were unlearned, and altogether illiterate; that is, they were even barbarians, and understood no language except the Syriac. How then did they, after the departure of their Lord from among men, go forth into the whole creation, and give their testimony to His Godhead ? And, by What sort of advice were they prevailed on to attempt this ? By What power too, did they effect that which they undertook? It might have happened indeed, that some rustics at their own homes would be perverted and led astray. But, that they (the Disciples) should be sent forth into foreign countries, and should not relinquish their object through remissness, but should preach the name of our Saviour to every man , together with His deeds of wonder; and not this only, but should also teach His commandments both in the villages and cities;--some of them to the Roman power (itself), and (so) apportion to themselves this city of the empire: others also, to the Persians; others, to those among the Armenians; others, to the nation of the Parthians; and again, to that also of the Scythians: (that) some of these |310 should go forth, even as far as the extremities of the creation, and arrive at the country of the Hindoos; others pass over to the Islands beyond the ocean, and which are called Britain;--could not, I think, have been the things of men; How much less, of those who were deficient and illiterate? How much still less, of deceivers and magicians?
27. How then could those, whose experience of their Master was, that He was vicious and a perverter,-- and who had with their own eyes witnessed His departure by death,--have used such terms with each other, for this (viz.), that they should unanimously lie respecting Him ? For they all attested as with one mouth, the cleansing of lepers, the casting out of Demons, the raising of the dead, (the restoring of) sight to the blind, and many other instances of cure, which were effected by Him :--
28. And after these things, His resurrection after the death which they had previously witnessed? For, to such things, not happening, nor even being heard of in their times, How could they, with one mouth, have given testimony, and convinced (themselves) that they came to pass ? and have continued to place faith in (this) their testimony, even to death ? Was it, either that they were brought together, and that they swore to do this ? and that they entered into compact with one another, to fabricate, and falsely to put forth, things which never came to pass? And shall we say, that they used terms to this effect as the pretence for such compact? or, such as these? Men, our friends!--Him who was, (as it were) yesterday or the day before, a Deceiver and Teacher of error,--who suffered extreme punishment before the eyes of us all,--we know better and more accurately than any other, how far He excelled, because we were the Disciples of His secret mysteries. He appeared as pure to the many, and thought that He possessed something better than the many. But |311 He possessed nothing great, nor yet any thing worthy of (that) His resurrection ; unless one might say, that He was cunning and impure in character, and that those were perversions which He taught us, and the false boastings which was favourable to such things;--come, let us give the right hand to one another, and let us all at once enter into compact among ourselves, that we will unanimously put forth, among all mankind, falsehood respecting Him, and will say, that we saw " Him give sight to the blind,'' a thing which no one (of us) ever heard of; and that " He cleansed the lepers" and "Raised the dead." And we will in a body affirm, that things were done by Him which we (indeed) never saw; and were said (by Him) which we likewise never heard. Those things too which were done, as it were in reality, we will contend for (as such). And, if this His last end has been published, and He so openly received His death that no one can conceal it, we will nevertheless, impudently make this of no effect; attesting pertinaciously that He rose from the dead; was also with all of us, and accompanied us both in conversation and in the usual meals. Let this then, be pertinaciously and shamelessly retained in all these things, and so remain with us, that we persist in it even to death !--For, Why might we (not) expose ourselves to death for nothing ? And, Why should it molest us, willingly to receive stripes and torments in our persons, for nothing that is necessary ? And, if it be required that we should suffer imprisonment, injury, and affliction, for nothing that is true; should submit instantaneously to this; should all of us together lie by consent, and put forth falsehood for no profit whatever, either to ourselves or to those who may be deceived by us; or, to Him, of whom these lies have been told by us; affirming that He was God: and that we should extend this falsehood, not only to our own people, but should also go out among all mankind, and fill the whole creation with the |312 things we have (thus) laid down respecting Him; and should thence proceed forthwith, to make laws for all nations, subversive of the opinions respecting the Gods of their forefathers; those (I say), which had from ancient times been established among them : and, that we should first of all lay our commands upon the Romans, not to worship those whom their forefathers supposed to be Gods; that we should then also pass off to the Greeks, and preach that which is also adverse to their wise men : that we should not neglect the Egyptians, but contend also with their Deities, but should not draw out against them the things of Moses, which were in former times adverse to them, but place against them the Death of our Teacher as something terrific: and should destroy that fame respecting the Gods, which formerly went out from among them to all mankind, not by mere words, and stories, but by the power of our Lord, of Him who was crucified; and, that we should again proceed even to the extremities of the land of the Barbarians, and subvert the things (prevailing) with all men: and for this purpose not one of us should be wanting : For the reward pertaining to the things which we (so) attempted, would not be small, since the triumphsto which we should present ourselves, would not be simple ones; but, as it is likely, (would be) punishments awarded by the laws of every place; open bonds, torments, imprisonments, fire, sword, (death by) the cross and (by) wild beasts: but, because we would acquire a likeness to our Teacher, we would willingly rather, and with joyfulness one and all, continue (partaking) in these calamities! For, What can there be better than this, that we should be found enemies to both God and man, for no one thing profitable ? And also, that we should obtain nothing of ease ? neither should see our friends, nor in any way increase our wealth ? nor even possess the hope of any good to perfection ? but should, on the contrary, vainly and without any object err |313 ourselves, and lead others (also) astray ? For this is the helpful thing (had in view), that we should both be opposed to all nations, and also engaged in contention with those Gods, whom all men have from ancient times confessed: and, that we should preach of Him who was our Teacher, and who died before our eyes, that He was God, and the Son of God : and that we ourselves should be ready to die for Him, having learned from him nothing true, and nothing advantageous! And that we should particularly honour Him, because He aided us in nothing excellent: and should moreover do every thing in order to glorify His name; suffer every sort of injury and vengeance, and willingly receive every form of punishment for nothing that is true! For, evil certainly is truth, and falsehood has that which is opposed to vice. On this account we say, that " He even raised the dead, also cleansed the lepers, also cast out Demons, and was the doer of other wonderful works ," when we know of no such things done by Him, but have fabricated all these things for ourselves; and (thus) led all astray, on whom we could prevail to do so ! But, if any one would not be (so) persuaded, still we ourselves should,-- for the sake of the things which we had (so) bargained upon among ourselves,--have brought forth upon ourselves the things worthy of such a system of error.
29. And Do these things appear to you as convincing ? And, Can you so far persuade yourself, that they (His Disciples) did falsely put forth such things as these ? And, that men so deficient and unlettered, did actually make (such) compact among themselves, and (triumphantly) walk over the power of the Romans ? Could human nature, possessed as it is with the love of life, have ever submitted, for no object and of its own will, to death ? Or, Could the Disciples of our Saviour have been carried on to such an excess of madness, that they should at once,--when they had seen no act of a miraculous character performed by Him, --have falsely put forth by compact such things as these? |314 And again, Could they have put together such lying statements respecting Him, and then have readily submitted to death in support of them?
30. But they went not forth by compact, to this (work of) preaching respecting Him; nor did they make (any compact) among themselves. Whence then, had they this perfect agreement of testimony respecting His deeds ? Is it (not) likely, from seeing the things which were done by Him ?--For one of (these) two things must be the fact: (viz.) Either, they made compact among themselves, and lied; or else, they attested (what) they had seen with their eyes. If then, they really saw (the things), and preached (them) to all men; they were worthy of credit when they said of our Saviour, that He was God; and, that He permitted them to see with their eyes, (the putting forth of) Divine powers, Miracles, and wonderful Works. If however they really saw none of the things (so) recorded, but put together false statements; and accordingly made oath, and sworn covenant, on this, (viz.) that they would say nothing true, and (then) lied, and attested of their Lord what was false; How could they in reality have submitted to death, for nothing true ? and, that neither fire, nor sword, nor fierce beasts, nor the depth of the sea, could make them falsify the accounts, which they had (thus) falsely put forth respecting their Lord ?
31. But, How can you say that they neither expected nor hoped, that they should suffer any calamity from this their testimony respecting Him; and, that they therefore went out, even boldly, to the (work of) preaching about Him ? On the contrary, it was impossible they should not have hoped, that they should suffer every sort of calamity: superinducing as they did the destruction of the Gods, at once of the Romans, the Greeks, and the Barbarians. Now the Book itself, which (speaks) of them, shews plainly, that after the death of their Lord certain men, enemies of the word and who lay in wait for it, laid hands on them; delivering them first to imprisonment, and then strictly |315 commanding them, that they should speak to none in the name of Jesus . And, when they found them afterwards openly teaching the multitudes the things respecting Him, they violently seized, and scourged (them), and forbade them (so) to teach ; Simon Peter answering said to them, " It is right that we should rather hearken to God, and not to men ." After these things too, Stephen was stoned with stones, and died; because he had openly spoken (of Him) in the assembly of the Jews . And there arose no small persecution against those, who were the ambassadors of the name of Jesus. And again at another time, when Herod the king of the Jews slew James the brother of John with the sword, he, the same, confined Simon Peter in bonds, as it is written in the Acts of the Apostles . And, while these suffered such things, the rest of the Disciples persevered, grew strong, and remained in the doctrine of our Saviour ; and again preached to all men more particularly respecting Him, and His wonderful works. After these things, James--whom those who formerly resided at Jerusalem called "the Just" on account of his great excellence,--was interrogated of the chief priests and doctors of the Jewish people, as to what he thought of Jesus; and, when he returned answer to them, that " He was the Son of God ," he was also stoned with stones by them . Simon Peter too, was, after his Head (i.e. Christ), crucified at Rome. Paul also was taken off (slain,) and John was committed to the island (Patmos in banishment). And, while these suffered such things, not so much as one of the |316 rest forsook His (Christ's) doctrine; and (indeed) all of them prayed, that such things might befall them, in order that they might, for the sake of the worship of God, be like to those already mentioned. And, on this account again, they openly gave their testimony of our Saviour, and of His wonderful works, the more abundantly.
32. And observe, If the things which they preached respecting Him were lies, and they had fabricated them by compact; we ought to wonder how this whole company could have observed this agreement, in what they had fabricated, even to death. And no one of them ever betrayed any fear, on account of the things that had happened to those who had previously been slain; or left their society; or preached that which opposed what his companion had; or brought to light the things they had (so) agreed upon. But even he, who,--filled with the love of money,--dared to deliver Him up to (His) enemies, did forthwith, and with his own hands, inflict punishment on himself !
33. Now, Is not this replete with wonder, that men, who were deceivers and unlettered , knowing neither how to speak, or understand, any language beyond that of their fathers, should not only undertake to go forth and to pass into all nations, but should also (so) go forth and effect (their) purpose ? And, let this also be considered, that not even one of them ever uttered a word adverse to the marvellous deeds of their Lord ! If then, the agreement of witnesses is sufficient to settle any of those things, about which there is doubt, and which is commonly brought into dispute in the courts of law;--and the law of God has declared that " in the mouth of two or three witnesses, every matter shall be established ,"-- Shall not the truth also be established by these, who were the chosen twelve, and |317 the Disciples seventy in number, and thousands of others besides these, all of whom at once exhibited (so) wonderful an agreement, and who have (so) given their testimony to the things done by our Saviour ? This too they did, not without affliction ; but in the suffering of torments, and of every species of injury, of scourgings, imprisonment, and deaths! On this account they were through God believed, in order that (He) might everywhere confirm the word preached, by their means, throughout the whole habitable world, even to this day !
34. Let it be considered then, that we have granted these things, by connivance at an unjust principle. For (in) this, that a man might imagine that which is adverse to the Scripture, and, that we should say of the common Saviour of all that He was a Teacher, not of righteous precepts, but of those of vice, fraud, and of every sort of abomination; and, that these His Disciples learned the same from Him, and were all lustful and vicious in every thing, beyond all men that ever existed; we allowed, by connivance, according to the statement (supposed), that which is of all things the most improper. For this would be, as if one should in a similar manner, injuriously accuse Moses who said in the law, " Thou shalt, not kill; neither shalt thou commit adultery ; neither shalt thou steal ; neither shalt thou bear false witness ;" and should say, that he uttered these things by way of irony and in hypocrisy; for, it was his wish (nevertheless) that his hearers should kill, commit adultery, |318 and act in direct opposition to the things, which he himself shewed the Law laid down; and put forth (merely) the form of an approach to purity of life!--But there is nothing so shameless as this ! In like manner also, might any one arraign the positions of the Philosophers among the Greeks, whose lives were those of patience, as were all their words, and might say, that they were in their conduct opposed to what they wrote; and so shewed themselves to have made a mere (hypocritical) approach to the life, which belongs to philosophy. And thus, we affirm, might any one simply arraign all the writings of the ancients, and shew cause against the truth which they contain; and might Himself receive that, which is diametrically opposed to these! But, as it cannot be difficult to any one possessed of common sense, to pronounce of this that it would be madness; so also, of the precepts of our Saviour and of His Disciples, should any one pervert the truth which is (found) in these, and then attempt to fix upon Him the things diametrically opposed to His teaching.-- But, let that be granted which the statement itself requires. How much more will it then appear, that the assertion of the opponent cannot stand, as (being grounded) in a connivance (concession) which it is improper to (allow) ?
35. These things being then refuted, let us also consider the testimony of the Scriptures of the Divinity, and the spotless and truth-loving manner of the Disciples, of our Saviour. Any one therefore, who chooses (to exercise) a sound mind, may hence see, that they were worthy of all dignity, since they confessed that they were mean and unlettered in their discourse, and betook themselves to a love for the doctrine of the worship of God, and of philosophy. They also desired the life, capable of submitting to sufferings, and afflicted by fasting, (by) abstinence from wine and from flesh, and (by) many other humiliating things of the body; by prayer and supplication to God, and more particularly by temperance, and the chief holiness of body. |319 and soul. And, Who is not astonished at this, that they should, for the sake of the excellency of wisdom, have even separated themselves from the wives that had been lawfully given to them ? and that they were led by no natural desire, and subdued by no love of children; since they desired not the children that were mortal, but those which were immortal ? And, How can any one fail to wonder at this their character, that they desired no money ? or (How) imagine this, that they fled not from, but loved, a Teacher who despised the possessions of gold and silver ? and the Lawgiver, who laid it down that they should not enlarge their possessions even to two coats ? which any one hearing, would doubtless seek excuse from its severe requirements; while they were seen to act upon it, even to the letter ! For, upon a certain occasion a lame man--one of those who begged, on account of the extreme doubt as to provision,--asked (alms) of those who were about Simon Peter: and, when Simon Peter had nothing that he could give, he confessed that he was destitute (lit. clean) of every sort of possession of silver and gold, and said, " Silver and gold have I none ." After this he brought forth the precious name,--which is of all things the most precious,--and said, " This which I have give I to thee. In the name of Jesus the Christ, arise and walk ."
36. And , when they attended to their Teacher, (Jesus) enjoined upon them the grievous things, (which should happen to them) in these words which He said to them, (viz.) " In the world ye shall have tribulation ;" and again--" Ye shall weep and mourn, but the world shall |320 rejoice ," How plainly did the firmness and deep (sincerity) of their character not appear, since they fled not from these (severe) exercises of the soul, nor betook themselves to the things of the desires ? nor did their Lord moreover allure them by way of deception, or make them His by promising them the things which supply ease and comfort; but, truly and freely foretold to them those which should happen to them; and enabled them to choose for themselves the sort of conduct, which He had laid down for them. Of this sort were the things, which He foretold and attested, respecting the persecutions that were to happen to them, because of His name, (viz.) " that they should come before governours, and even kings ;" and, that they should suffer every sort of punishment and vengeance, not on account of any thing hateful, nor for any other just cause ; but for this only, (viz.), for their testimony respecting Him; which (indeed), we have seen with our own eyes, has happened even to this time ? His prediction moreover, is worthy of our admiration ; for the testimony (given) respecting the name of our Saviour, and the confessing of Him, had usually the effect of inflaming the anger of the Rulers. And, even if nothing hateful had been perpetrated by any one confessing Christ, they punished and injuriously treated him, on account of His name, as evil, and more evil than any other thing: but, if any one did not confess His name, but denied that he was a Disciple of Christ, he was immediately set at liberty, even if he were implicated in many things which were abominable! But, What necessity can there be, that I should collect and endeavour to record, the many things relating to the lives of the Disciples of our Saviour, when the things already advanced, will be sufficient proof of (all) that is before us ? To these (however) we will again add the things (following), here in (their) place; and with these we will conclude our discussion.
37. As to Matthew the Apostle his former manner |321 of life was not that which was excellent; on the contrary, he was one of those whose business was tax-gathering and fraud. This however, not one of the rest of the Apostles has laid open to us, neither John the Apostle who was with him, nor Luke, nor Mark, the writers of the rest of the Gospels: but Matthew, recording his own manner of life, has become his own accuser ! Hear then, how openly he has memorialized his own name against himself in his own writing, and has thus spoken :--
38. " And, when Jesus passed from thence, He saw a man sitting among the Tax-gatherers, whose name was Matthew; and He said to him, Follow me: and he arose (and) followed Him. And it came to pass that when He was sitting in the house, Behold many Tax-gatherers and Sinners were sitting with Jesus, and with His Disciples." And again, after these things, when passing away, and reciting the number of the rest of the Disciples, He added respecting Himself the name of Tax-gatherer, and spoke thus: " The names of the twelve Apostles are these: The first, Simon who is called Cephas, and Andrew his brother, James the son of Zebedee and John his brother, Philip and Bartholomew, and Thomas and Matthew the Tax-gatherer." Thus therefore Matthew evinces, through the greatness of (his) humility, his truth-loving character, calls himself a Tax-gatherer; conceals not his former mode of life, and counts himself among sinners ! He also numbers himself second to the Apostle who was with him; for he associated (himself) with Thomas, as (he did) Simon with Andrew, James with John, and Philip with Bartholomew ; placing Thomas first, and honouring him as the more excellent Apostle with himself; while the rest of the Evangelists have done the reverse of this . Hear therefore how Luke |322 bears record of Matthew, not giving him the appellation of Tax-gatherer, nor placing him after Thomas; but, because he considered him the more worthy, numbering him first, and placing Thomas after him, just as Mark has done: His words then, are these: "And , when it was day, He called His Disciples, and chose twelve out of them, those whom He named Apostles: Simon, whom He named Cephas; and |323 Andrew his brother , James and John, and Philip and Bartholomew, and Matthew and Thomas." Thus therefore Luke honoured Matthew, just as they, who had from the first been eye-witnesses and hearers of the word, had delivered to him . And thus Matthew, through his humility, made little of himself, confessed that he was a Tax-gatherer, and numbered himself the second (in order), after the Apostle who was (named) with him.
39. You will also find that John is like Matthew (in this respect) ; for in his Epistle he does not so much as make mention of himself, or call himself Elder or Apostle, or Evangelist. In the Gospel too, which was written by him, he says of himself that Jesus loved him, but he does not reveal his own name.
40. Simon Peter moreover, did not so much as attempt the writing of a Gospel, on account of his great fear (of responsibility). But Mark, they say, who, being well known to him and his Disciple, put on record the declarations of Simon respecting the deeds of our Saviour. Who,--when |324 he betook himself to the recording of these things, (viz.) when Jesus asked what men said of Him, and the Disciples themselves what they thought of Him; Simon answered and said to Him, " Thou art the Christ ;"--made the statement that Jesus did not even answer him, or say any thing to him; but that He forbade their telling this to any man. Now Mark committed these things to writing, although he was not present with Jesus when He said them; but he had heard them from Peter, when he taught them. Peter however, was unwilling to state the things which Jesus had said either to him, or about him, by way of testimony (favourable) to himself. But, the things which were said of him are these, (which) Matthew has put forth in these (words): " But you, Whom say ye that I am ? Simon said to Him, Thou art the Christ the Son of the living God. And Jesus answered and said to him; Blessed art thou Simon son of Jonas, since flesh and blood have not revealed (this) to thee, but my Father who is in heaven. And I also say to thee, that thou art Peter, and upon this rock will I build my Church, and the gate-bars of hell shall not prevail against it. And I give to thee the keys of the kingdom of heaven; and every one whom thou shalt bind on earth, shall be bound in heaven; and every one whom thou shalt loose on earth, shall be loosed in heaven" When (therefore), all these things were said to Simon Peter by Jesus, Mark did not record so much as |325 one of them ; because, as it is probable, neither did Peter mention them in his teaching . These things therefore, Simon Peter well kept silent, and thence Mark omitted them. But the things of his denial (of Christ), he preached to all men; and (so) caused an accusation to be recorded against himself! That he wept bitterly too, over this, you will find Mark to have given the record in these (words): " And , when Peter was in the court, one of the maid-servants of the High Priest came to him; and, when she saw that he was warming (himself), she looked upon him and said to him, Thou also wast with Jesus the Nazarene. But he denied and said, I know (him) not, nor do I perceive what thou sayest: and he went out into the outer court; and the cock crew. And again a maid saw him, and began to say to those who were standing (by) ; |326 This (man) also is (one) of them. And he again denied. And again a little after, those who were standing (by) said to Simon, Truly thou art (one) of them; for thou art also a Galilean. But he began to curse and to say, I know not this man of whom ye speak. And immediately, the cock crew the second time" These things Mark wrote; and these, Simon Peter witnessed against himself. For all these things of Mark are, they say, the memorials of the declarations of Peter himself .
41. Of those therefore, who excused themselves from saying the things which would contribute to their own good fame, and who recorded against themselves accusations which can never be forgotten, charging themselves with their own foolishness, in things which none of those who came afterwards could have known, had they not been recorded by themselves; How (shall we not assert) they were free from every feeling of self-love, and lying statement ? and justly confess of them, that they openly and clearly put forth the proof of an ardent love of truth? Those therefore, who evinced such a character as this,--of whom men thought that they were the authors of falsehood and of lying, and whom they endeavoured to malign as Deceivers ;--How are these not (now) found to be a laughing-stock, lovers of hatred and envy, and enemies to the truth ? For, How should not those be such, who (insisted) on the things which were guileless, and of no hateful observance; these same (I say), whose characters were true and pure, and who shewed forth their habitual dispositions by their words ?--(not) that (men) should say of them, that they were cunning and wily Sophists, and fabricators of things that had no existence, and laid upon their Lord, by way of favour, things which He never did. It does appear to me, that we may well put the question to these, Whether it be right we should give credence to the Disciples of our Saviour, or not ? And, if we are not |327 to give credence to these only, Whether we should to all those also, who have long ago preached the memorial of their conduct and precepts, (both) among the Greeks and the Barbarians; and have committed to writing time after time the victories attending this ? And also, Whether it be just to extend credence to others; but to withhold it from them only?--How clearly then, does not the malice of such (opponents) appear!
42. But , Why should these have lied respecting their Lord ? and have delivered down, in their writings, things of Him which had no existence, as if they had really happened ? Why too, should they have falsely stated of Him the sufferings, and (other) grievous things (which He bore) ? His betrayal by one word of His Disciple (Judas) ? the accusation of those who criminated Him ? the ridicule ? the contempt of the judgment (passed on Him) ? the reproach ? the smitings on the face ? the scourges laid upon His loins ? the crown of thorns which was placed upon Him in reproach ? the purple robe which they put upon Him after the manner of a cloke ? and, at last, the bearing of His cross, the signal mark of His victory ? that He was then affixed to this? that He was pierced both in His hands and feet ? that they gave Him vinegar to drink ? that one struck Him on the head with a reed ? that He was derided of those who looked on Him ? Is it right (I say), that we should suppose His Disciples to have falsely stated even these, and many other similar things that are written about Him ? Or, that we should believe they truly stated these (disreputable) things ? but, that we should not give credence to those which are honourable (to Him)? But, How can this system of contrariety be supported ? |328 For this, that (men) should affirm that these same persons were true; and again this, that they were false, would be nothing else but to affirm of them, that which is in itself contradictory ! Of What sort then, should the reprehension of these be ? For, if this stigma is to be fixed upon them, (viz.) that they propagated falsehood, and exalted their Lord by lying statements, and adorned Him by means of (fabricated) miracles; they surely never would have committed to writing the things already mentioned, which were adverse to themselves; nor would they have made it known to those, who should come afterwards, that He, whose ambassadors they were, was " oppressed and " exceedingly sorrowful" and was perturbed in his soul: or, that they "forsook Him and fled-" or, that he, who was the chosen of all the Apostles, and His Disciple, the same Simon Peter (I say),--who is preached of,--did, without either pain (inflicted), or torment threatened, deny Him three times! For these things, even if said by others, it was necessary they should deny; they (I say), who betook themselves to nothing else, except the fabrication of false statements favourable to Him, and magnifying both themselves and their Lord.
43. If then, they appear to be lovers of truth in those grievous accounts (which they give) of Him ; much more are they so in those glorious ones. For those, who chose to lie on any one occasion, would the more particularly avoid those things which brought difficulty with them, either by silence or denial of them : because, those who should come after, would not have it in their power to blame the things, which they had (so) kept silent. Why then, did they not lie and say that Judas who betrayed Him, forthwith became a stone, when he dared to give the kiss--the signal of betrayal? And, that he who dared to strike Him on the cheek, had his right hand immediately withered ? And the High Priest of the Jews, because he ran along with those who criminated Him, became blind in his eyes? But, Why did not they all lie, (and say) that, in |329 truth, no grievance (whatsoever) happened to Him ? but, that He concealed Himself from men, and laughed at their judgment-hall? and, that those who accused Him, were deceived by spectres sent from God ; thinking that they were doing something adverse to one who was not near them ? And, Why should not this have been (deemed) more glorious, than their falsely stating that " He raised the dead," and was the doer of wonderful works ? This, that they should have recorded, that nothing either human or mortal happened to him; but, that He did every thing by the Divine power ?--That He made His ascension to heaven in the Divine glory ? For those, who gave credence to their other accounts, could not have with-holden their belief from these. How then, should those be (deemed) worthy of exemption from every suspicion of vice, who concealed nothing of the truth, as to the difficulties and calamities (so happening); and not also worthy of all credit, as to the other miraculous deeds which they attested respecting Him ? The testimony therefore, of these men respecting our Saviour, is sufficient. There is nevertheless, nothing to prohibit our availing ourselves, even the more abundantly, of the Hebrew witness Josephus; who, in the Eighteenth Book of his Antiquities of the Jews, writing the things that belonged to the times of Pilate, commemorates our Saviour in these words: --
(The testimony) of Josephus respecting the Christ.
44. " At this period then was Jesus, a wise man, if it be right to call Him a man; for He was the doer of |330 wonderful works, and the Teacher of those men who, with pleasure, received Him in truth. And He brought together many (both) of the Jews, and many of the profane (Gentiles). And this was the Messiah (Christ). And, when Pilate, at the suggestion of the principal ancient men among ourselves, laid on Him the punishment of the Cross, those who formerly loved Him were not reduced to silence. For He appeared again to them, on the third day, alive: things which, with many others, the Prophets had said respecting Him : so that from thence, and even until now, the race of the Christians has not been wanting to Him."
45. If therefore, as (this) author attests of Him, |331 He was the doer of wonderful works, and that He made His Disciples,--not only the twelve Apostles, or the seventy Disciples, but also attached to Himself,--myriads of others both of the Jews and Gentiles; it is clear, that He possessed something excellent beyond the rest of mankind. For, How could He have otherwise attached to Himself the many, both of the Jews and Gentiles, unless He had made use of miracles and astonishing deeds, and of doctrines (till then) unknown ? The Book of the Acts of the Apostles also attests, that there were many thousands of the Jews, who were persuaded that He was that Christ of God, who had been preached of by the Prophets. It is also on record, that there was a great Church of Christ at Jerusalem; which had been collected from among the Jews, even to the times of its reduction by Hadrian. The first Bishops too who were there, are said to have been, one after another, fifteen (in number), who were Jews ; the names of whom are published to the men of that place, even until now. So that by these, every accusation against the Disciples may be undone; since, what was prior to them, and independent of their testimony, these attest of Him, (viz.), that He, the Christ of God, did by means of these wondrous works which He performed, reduce many, both of the Jews and of the Gentiles, beneath His power .