There can be no doubt that the Christians suffered for these crimes whether or no they were guilty of them: "Three things are alleged against us: Atheism, Thyestean feasts, OEdipodean intercourse," says Athenagoras ("Apology," ch. iii). Justin Martyr refers to the same charges ("2nd Apology," ch. xii). "Monsters of wickedness, we are accused of observing a holy rite, in which we kill a little child and then eat it, in which after the feast we practise incest. … Come, plunge your knife into the babe, enemy of none, accused of none, child of all; or if that is another's work, simply take your place beside a human being dying before he has really lived, await the departure of the lately-given soul, receive the fresh young blood, saturate your bread with it, freely partake" ("Apology," Tertullian, secs. 7, 8). Tertullian pleads earnestly that these accusations were false: "if you cannot do it, you ought not to believe it of others. For a Christian is a man as well as you" (Ibid). Yet, when Tertullian became a Montanist, he declared that these very crimes were committed at the Agapae, so that he spoke falsely either in the one case or in the other. "It was sometimes faintly insinuated, and sometimes boldly asserted, that the same bloody sacrifices and the same incestuous festivals, which were so falsely ascribed to the orthodox believers, were in reality celebrated by the Marcionites, by the Carpocratians, and by several other sects of the Gnostics. … Accusations of a similar kind were retorted upon the Church by the schismatics who had departed from its communion; and it was confessed on all sides that the most scandalous licentiousness of manners prevailed among great numbers of those who affected the name of Christians. A Pagan magistrate, who possessed neither leisure nor abilities to discern the almost imperceptible line which divides the orthodox faith from heretical depravity, might easily have imagined that their mutual animosity had extorted the discovery of their common guilt" ("Decline and Fall," Gibbon, vol. ii., pp. 204, 205). It was fortunate, the historian concludes, that some of the magistrates reported that they discovered no such criminality. It is, be it noted, simultaneously with the promulgation of these charges that the persecution of the Christians takes place; during the first century very little is heard of such, and there is very little persecution [see ante, pp. 209–213]. In the following century the charges are frequent, and so are the persecutions.
To these strong arguments may be added the acknowledgment in 1. Cor. xi., 17, 22, of disorder and drunkenness at these Agapae; the habit of speaking of the communion feast as "the Christian mysteries," a habit still kept up in the Anglican prayer-book; the fact that they took place at night, under cover of darkness, a custom for which there was not the smallest reason, unless the service were of a nature so objectionable as to bring it under the ban of the tolerant Roman law; and lastly, the use of the cross, and the sign of the cross, the central Christian emblem, and one that, especially in connection with the mysteries, is of no dubious signification. Thus, in the twilight in which they were veiled in those early days, the Christians appear to us as a sect of very different character to that bestowed upon them by Paley. A little later, when they emerge into historical light, their own writers give us sufficient evidence whereby we may judge them; and we find them superstitious, grossly ignorant, quarrelsome, cruel, divided into ascetics and profligates, between whom it is hard to award the palm for degradation and indecency.
Having "proved"—in the above fashion—that a number of people in the first century advanced "an extraordinary story," underwent persecution, and altered their manner of life, because of it, Paley thinks it "in the highest degree probable, that the story for which these persons voluntarily exposed themselves to the fatigues and hardships which they endured, was a miraculous story; I mean, that they pretended to miraculous evidence of some kind or other" ("Evidences," p. 64). That the Christians believed in a miraculous story may freely be acknowledged, but it is evidence of the truth of the story that we want, not evidence of their belief in it. Many ignorant people believe in witchcraft and in fortune-telling now-a-days, but their belief only proves their own ignorance, and not the truth of either superstition. The next step in the argument is that "the story which Christians have now" is "the story which Christians had then" and it is urged that there is in existence no trace of any story of Jesus Christ "substantially different from ours" ("Evidences," p. 69). It is hard to judge how much difference is covered by the word "substantially." All the apocryphal gospels differ very much from the canonical, insert sayings and doings of Christ not to be found in the received histories, and make his character the reverse of good or lovable to a far greater extent than "the four." That Christ was miraculously born, worked miracles, was crucified, buried, rose again, ascended, may be accepted as "substantial" parts of the story. Yet Mark and John knew nothing of the birth, while, if the Acts and the Epistles are to be trusted, the apostles were equally ignorant; thus the great doctrine of the Incarnation of God without natural generation, is thoroughly ignored by all save Matthew and Luke, and even these destroy their own story by giving genealogies of Jesus through Joseph, which are useless unless Joseph was his real father. The birth from a virgin, then has no claim to be part of Paley's miraculous story in the earliest times. The evidence of miracle-working by Christ to be found in the Epistles is chiefly conspicuous by its absence, but it figures largely in post-apostolic works. The crucifixion, resurrection, and ascension are generally acknowledged, and these three incidents compose the whole story for which a consensus of testimony can be claimed; it will, perhaps, be fair to concede also that Christ is recognised universally as a miracle-worker, in spite of the strange silence of the epistles. We need not refer to the testimony of Clement, Polycarp or Ignatius, having already shown what dependence may be placed on their writings. But we have now three new witnesses, Barnabas, Quadratus, and Justin Martyr. Paley says: "In an epistle, bearing the name of Barnabas, the companion of Paul, probably genuine, certainly belonging to that age, we have the sufferings of Christ," etc. (Evidences p. 75). "Probably genuine, certainly belonging to that age!" Is Paley joking with his readers, or only trading on their ignorance? "The letter itself bears no author's name, is not dated from any place, and is not addressed to any special community. Towards the end of the second century, however, tradition began to ascribe it to Barnabas, the companion of Paul. The first writer who mentions it is Clement of Alexandria [head of the Alexandrian School, A.D. 205] who calls its author several times the 'Apostle Barnabas'. … We have already seen in the case of the Epistles ascribed to Clement of Rome, and, as we proceed, we shall become only too familiar with the fact, the singular facility with which, in the total absence of critical discrimination, spurious writings were ascribed by the Fathers to Apostles and their followers. … Credulous piety which attributed writings to every Apostle, and even to Jesus himself, soon found authors for each anonymous work of an edifying character. … In the earlier days of criticism, some writers, without much question, adopted the traditional view as to the authorship of the Epistles, but the great mass of critics are now agreed in asserting that the composition, which itself is perfectly anonymous, cannot be attributed to Barnabas the friend and fellow worker of Paul. Those who maintain the former opinion date the Epistle about A.D. 70–73, or even earlier, but this is scarcely the view of any living critic" ("Supernatural Religion," vol. i., pp. 237–239).
"From its contents it seems unlikely that it was written by a companion of Apostles and a Levite. In addition to this, it is probable that Barnabas died before A.D. 62; and the letter contains not only an allusion to the destruction of the Jewish temple, but also affirms the abnegation of the Sabbath, and the general celebration of the Lord's Day, which seems to show that it could not have been written before the beginning of the second century" ("Westcott on the Canon," p. 41). "Nothing certain is known as to the author of the following epistle. The writer's name is Barnabas; but scarcely any