THE PREACHING, and Doctrine of Peter.

These books were well known in the second century.

The Preaching of Peter was condemned by Eusebius, in the same language used in reference to the Gospel of Peter. He pronounced it a forgery, and stated that none of the ancients, nor any ecclesiastical writers had taken testimonies from it.—[Ecc. H. 3. 3.

On the contrary, it is referred to by Heracleon, A. D. 190, according to Origen, (Tom. 1, in Joan, p. 211), and repeatedly by Clement of Alexandria. [Stromata, 1. 29; 2. 15; 6. 5; 6. 6, and 6. 15.] Also by Lactantius; all before Eusebius. Clement took numerous testimonies from it, and endorsed it in the most emphatic manner; declaring that Christ said to his disciples, what he is reported to have said, in the Preaching of Peter.-[Strom. 6. 6.

It was also referred to in the epistle of Peter to James, published by Cotelerius.-[See Ante-Nic. Ch. Lib. vol. 17, p. 1.

The book was subsequently cited by Theodotus, Byzantius, and Gregory Nazianzen, of the ancients, and among the moderns has been very favorably spoken of by Dr. Grabe, Mr. Toland, Mr. Whiston, Dr. Mill, and others.

The Doctrine of Peter was a small book, in use in the 2d century, of which little is now known. It was referred to and condemned by Origen. From him we learn that it contained the same passage which Jerome says was in the Gospel of the Hebrews, in which Christ says to those who were with Peter, "Lay hold, handle me, and see that I am not an incorporeal spirit."-[Origen, de Princip. Præf. cec. 8.

TESTAMENTS OF THE TWELVE PATRIARCHS.

Supposed to have been written, about A. D. 125. The character of the book is indicated by the title. Each of the sons of Jacob gives his dying testimony on some important subject.-"The Testament of Reuben concerning Thoughts;" "The Testament of Simeon concerning envy;" etc.

Dr. Lardner thought he discovered in it some slight evidence of the use of some of the canonical gospels. Nothing better illustrates the dearth of evidence, than the necessity of searching for it in a document of this kind.

THE SIBYLLINE ORACLES

Belong properly to an earlier age, but are supposed to have been interpolated about this time, in order to furnish additional evidence for the Christian religion. They were extensively quoted, from Justin

Martyr down; though the quotations of Justin have reference, for the most part, to the utterances of the ancient sibyl.

THE PREACHING OF PAUL.

This, as well as the Preaching of Peter, was referred to by Lactantius and others, and was generally known in the second century. It contained references to the Sibylline writings. Also to the fire in Jordan, at the time of the baptism of Jesus. [See Anonymous Treatise on Re-Baptism, Ante-Nicene, vol. 13, p. 426.

It has been favorably referred to by Cardinal Baronius, Dr. Grabe, and others. Sixtus Senensis believed it to have been written by Paul. --[Bib. Sanc. lib. 2, p. 113.

SYRIAC DOCUMENTS.

The late Dr. Cureton found among the Syriac manuscripts of the British Museum, several documents purporting to have been written in the first and second centuries.-[See 20th volume of Ante-Nicene Collection.

They are full of mistakes and anachronisms, and cannot be considered of much value.-[Consult "Revelations of Anti-Christ;” Boston and N. Y. 1879.

FOURTH PERIOD.-A. D. 130 To 170.

FORTY YEARS OF

CHRISTIAN

WRITERS.

CHAPTER XIX.

FIRST HALF OF FOURTH PERIOD.-A. D. 130 TO 150.

CARPOCRATES-EPIPHANES-CERDO-HERMAS-CERINTHUS

-ISIDORUS-VALENTINUS-PAPIAS-EPISTLE TO DIOGNETUS

-THE CLEMENTINES.

CARPOCRATES.-About A. D. 135.

Irenæus, in his first book against Heresies, writes as follows:

"Carpocrates, again, and his followers, maintain that the world and the things which are therein, were created by angels greatly inferior to the unbegotten Father. They also hold that Jesus was the son of Joseph, and was just like other men, with the exception that he differed from them in this respect, that inasmuch as his soul was steadfast and pure, he perfectly remembered those things which he had witnessed within the sphere of the unbegotten God. On this account, a power descended upon him from the Father, that by means of it, he might escape from the creators of the world."

After enlarging upon this idea, and stating that they believe the human soul, which is like that of Christ, can rise above the creators of the world, he says:

"This idea has raised them to such a pitch of pride, that some of

them declare themselves similar to Jesus; while others, still more mighty, maintain that they are superior to his disciples, such as Peter and Paul, and the rest of the apostles, whom they consider to be in no respect inferior to Jesus."

He then charges them with practicing magical arts and incantations; of using philters and love potions; of having recourse to familiar spirits, dream-sending demons, "and other abominations;" and of leading a licentious life.'

Dr. Lardner thinks the charge of licentiousness a slander.2

Clement of Alexandria speaks of Carpocrates and Epiphanes as both advocating a community of wives. Clement argues against it in the second chapter of the third book of the Stromata.3

EPIPHANES,-About A. D. 140,

Was the son of Carpocrates, and was, like his father, a Gnostic. He believed in an infinite, eternal principle. It is ignorance and passion, which, in disturbing the equality and community of goods, have introduced evil into the world. The idea of property forms no part of the divine plan. All unequal laws should be abolished, and equality should be re-established. He is reported to have advocated the community of wives, as well as of the fruits of the earth.

He died at the early age of seventeen years.

A temple was consecrated to him in Cappadocia,

and according to Clement of Alexandria, he was honored as a god.'

CERDO OR CERDON.-About A. D. 140.

Cerdon, also, was a Gnostic. Irenæus says he came to Rome from Syria, in the time of Hyginus. His views were adopted and amplified by Marcion. Like Marcion, he is accused of mutilating the Gospel of Luke; and with as little reason. [See "Marcion."]

HERMAS.-A. D. 145.

Hermas, like Barnabas, is often classed with the apostolic fathers. He is, however, placed after 120, by a large majority of writers, and most of them. date his works near the middle of the second century.

The authorship of the Pastor or Shepherd of Hermas, as stated in the Muratorian Fragment, is generally accepted. "The Pastor, moreover," says the Fragment, "did Hermas write, very recently, in our times, in the city of Rome, while his brother, Bishop Pius, sat in the chair, in the church of Rome."

According to the "Handbuch der Kirchengeschichte," a work extensively used as a text book among Catholics, Pius was Bishop from A. D. 142 to 157.

This, which may now be considered the settled verdict of scholars as to the authorship of the Pastor,

(1.) Stromata, bk. 3, ch. 2.