all that is affirmed is that, in the Epistle to Flora ascribed to him, expressions found in John i. 3 are used. The passage as it is given by Epiphanius is as follows: "Besides, that the world was created by the same, the Apostle states (saying all things have been made [———] by him and without him nothing was made)." [———].(3) Now the supposed quotation is introduced here in a parenthesis interrupting the sense, and there is every probability that it was added as an illustration by Epiphanius, and was not in the Epistle to Flora at all. Omitting the parenthesis, the sentence is a very palpable reference to the Apostle Paul, and Coloss. i. 16.(4) In regard to Heraclcon, it is asserted from the unsupported references of Origen(5) that he wrote a commentary on the fourth Gospel. Even if this be a fact, there is not a single word of it preserved by Origen which in the least degree bears upon the Apostolic origin
and trustworthiness of the Gospel. Neither of these heresiarchs, therefore, is of any value as a witness for the authenticity of the fourth Gospel.
The heathen Celsus, as we have shown,(1) wrote at a period when no evidence which he could well give of his own could have been of much value in supporting our Gospels. He is pressed into service,(2) however, because after alluding to various circumstances of Gospel history he says: "These things, therefore, being taken out of your own writings, we have no need of other testimony, for you fall upon your own swords,"(3) and in another place he says that certain Christians "alter the Gospel from its first written form in three-fold, four-fold, and many-fold ways, and re-mould it in order to have the means of contradicting the arguments (of opponents)." (4) This is supposed to refer to the four Canonical Gospels. Apart from the fact that Origen replies to the first of these passages, that Celsus has brought forward much concerning Jesus which is not in accordance with the narratives of the Gospels, it is unreasonable to limit the accusation of "many-fold" corruption to four Gospels, when it is undeniable that the Gospels and writings long current in the Church were very numerous. In any case, what could such a statement as this do towards establishing the Apostolic origin and credibility of the fourth Gospel?
We might pass over the Canon of Muratori entirely,
as being beyond the limit of time to which we confine ourselves,(1) but the unknown writer of the fragment gives a legend with regard to the composition of the fourth Gospel which we may quote here, although its obviously mythical character renders it of no value as evidence regarding the authorship of the Gospel. The writer says:
Quarti euangeliorum Iohannis ex decipolis Cohortantibus condescipulis et episcopis suis dixit conieiunate mihi hodie triduo et quid cuique fuerit reuelatum alterutrum nobis ennarremus eadem nocte reue latum Andrew ex apostolis ut recognis centibus cunctis Iohannis suo nomine cuncta describeret et ideo (2) licit uaria sin culis euangeliorum libris principia docoantur nihil tamen diffort creden tium fidei cum uno ac principali spiritu de clarata sint in omnibus omnia de natiui tate de passione de resurrectione de conuersatione cum decipulis suis ac de gemino eius aduentu primo in humilitate dispectus quod fo... .u (3) secundum potestate regali... pre clarum quod futurum est (4) quid ergo minim si Iohannes tarn constanter sincula etiam in epistulis suis proferat dicens in semeipsu quae uidimus oculis nostris et auribus audiuimus et manus nostra palpauerunt heec scripsimus nobis sic enim non solum uisurem sed et auditorem sed et scriptorem omnium mirabilium domini per ordi nem profetetur
"The fourth of the Gospels, of John, one of the disciples. To his fellow-disciples and bishops (Episcopis) urging him he said: 'Fast with me to-day for three days, and let us relate to each other that which shall be revealed to each.' On the same night it was revealed to Andrew, one of the Apostles, that, with the supervision of all, John should relate all things in his own name. And, therefore, though various principles (principia) are taught by each book of the Gospels, nevertheless it makes no difference to the faith of believers, since, in all, all things are declared by one ruling Spirit concerning the nativity, concerning the passion, concerning the resurrection, concerning the intercourse with the disciples, and concerning his double advent; the first in lowliness of estate, which has taken place, the second in regal power and splendour, which is still future. What wonder, therefore, if John should so constantly bring forward each thing (singula) also in his Epistles, saying in regard to himself: The things which we have seen with our eyes, and have heard with our ears, and our hands have handled, these things have we written unto you. For thus he professes himself not only an eye-witness and hearer, but also a writer of all the wonders of the Lord in order."