JAN 201885

RESULTS OF RECENT HISTORICAL AND TOPO

GRAPHICAL RESEARCH UPON NEW TESTA

MENT SCRIPTURES.1

WHEN I took counsel with myself how I should treat the subject intrusted to me, and what limitations I should fix to the range of topics included in my paper, I soon found that I had no choice. The boundary line was distinctly traced out for me by circumstances.

At the Reading Congress a year ago a paper was read on this very subject by an able Oxford Professor-avowedly a continuation of an inaugural lecture which he had recently delivered in the University. In these two papers he had traversed the whole ground up to the date of the last Congress, and no more competent guide in this province could be found. The term "recent" therefore, though sufficiently elastic in itself, must receive a very strict interpretation from me. I am constrained to confine myself to the discoveries published within the last twelve months. But I take courage in a prophetic passage which I find in the able and exhaustive summary by Professor Sanday, to which I have already referred. "After all," he writes, "we are only picking up the gleanings of bygone ages. We are not reaping a harvest on virgin soil, and yet of late the very gleanings have been so rich, that we cannot refrain from hoping that those which lie before us in the immediate

Read at the Carlisle Church Congress, 1884, and revised, with additions, by the Author.

JANUARY, 1885.

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VOL. I.

future may be not less so." This hope has not been disappointed.

Having thus restricted the sphere of discussion, I shall confine myself to two recent discoveries of great interest and importance for the earliest history of Christianity.

I. I will ask you first to accompany me to Asia Minor. It is plain that the students of early Christian history are yet very far from recognising the extreme importance of a thorough investigation of this region. Otherwise there would be no lack of funds to sustain such explorations as those carried on by Mr. Wood at Ephesus and Mr. Ramsay in Phrygia. Asia Minor was the principal scene of St. Paul's missionary labours; it was likewise the chief focus of Christian thought and action in the second century. Yet Asia Minor teems with undiscovered records of the past. It would only be an innocent exaggeration if I were to say that every spadeful of soil turned up would reveal some secret of antiquity. It should be remembered also that in these regions Christianity courted publicity with a boldness of face which it did not venture to assume elsewhere. Thus we may expect to find there not a few memorials of the earliest Christian times buried under the accumulated rubbish of ages. Even where no distinct Christian records are attainable, the contemporary heathen monuments have often the highest value in verifying, interpreting, and illustrating the notices in the Bible or in early Christian history. Let me give one single illustration, showing how an accidental discovery, trivial in itself and apparently alien to all the interests of the ecclesiastical historian, may lead to results of the highest moment. Among the stones disinterred a few years ago by Mr. Wood at Ephesus, was one containing the name and date of a certain obscure proconsul Julianus. Now this proconsul happens to be mentioned in the heathen rhetorician Aristides. Thus M. Waddington was enabled to correct and revise the chrono

logy of Aristides' life. But it so happens that Aristides elsewhere refers to another proconsul Quadratus-the same who presided at the martyrdom of Polycarp. With these data M. Waddington fixed the time of Polycarp's death some twelve years before the received date, and the inferential consequences, as affecting Polycarp's relations with St. John and thus bearing on the continuity of Church doctrine and practice, have the highest value. More recently the labours of Mr. Ramsay, who has explored the comparatively untrodden regions of Phrygia with the eye of a scholar and antiquarian, have thrown a flood of light on the ecclesiastical arrangements of the district; and still greater things may yet be expected from their continuance, if the necessary funds are forthcoming. In the course of one season he discovered about a dozen Christian monumental inscriptions belonging to the second and third centuries, and dating from the reign of Hadrian onward. To one of these sepulchral inscriptions, second to no early monument of Christianity in interest, I desire to direct your attention. Though not having a very immediate bearing on the Scriptures, yet indirectly, as indicating the common beliefs and practices of the Christians in these early ages, it has the highest significance. In the spurious Life of Abercius, Bishop of Hierapolis, as given by the Metaphrast, an inscription is incorporated professing to have been written by the saint for his tomb in his own lifetime. Though much corrupted and written continuously as if it were prose, it is easily seen to fall into hexameter verses. In the course of his explorations in 1883, Mr. Ramsay discovered in situ a portion of this very epitaph inscribed on an altarshaped tomb, not however at Hierapolis on the Mæander, but at Hieropolis, a more obscure city near Synnada.1 As it

1 The results of Mr. Ramsay's explorations will be found in two articles in the Journal of Hellenic Studies. The Tale of Abercius, 1882, pp. 339 sq., and The Cities and Bishoprics of Phrygia, 1883, pp. 424 sq.

answers in all other respects to the notices in the Life of Abercius, Hierapolis in the existing text of this Life is plainly a corruption for Hieropolis. Thus, from being merely a critical puzzle, this epitaph henceforward ranks as a historical monument. Though comprising only twentytwo lines, it is full of matter illustrating the condition and usages of the Church in the latter half of the second century. Abercius declares himself to be a disciple of the pure Shepherd, who feeds his flocks on mountains and plains. This Shepherd is described as having great eyes which look on every side. As we read this description, we may well imagine it drawn from some pictorial representation of the Good Shepherd which the writer had seen in the Roman catacombs or elsewhere. But however this may be, the underlying theology and the reference to the imagery in St. John's Gospel will be obvious. The author says likewise that the Shepherd taught him "faithful writings," meaning doubtless the Evangelical narratives and the Apostolic Epistles. He further sent him to royal Rome, where he saw the golden-robed, golden-sandalled queen, and a people wearing a bright seal. The queen and the seal have been interpreted literally-the one being identified with Faustina, the consort of Marcus Aurelius, and the other explained of the signet rings worn by the higher orders, the senators and knights, among the Romans. On the foundation of this supposed interview with the empress, a legendary story, full of portentous miracles, has been piled. But we can hardly be wrong in giving a figurative explanation to these incidents in accordance with the general character of the epitaph. The queen will then be the Church of the imperial city, and the people wearing the seal will be the Christian brethren signed by baptism. The writer further tells us that he went to Syria, and crossed the Euphrates, visiting Nisibis. Everywhere he found comrades-that is, fellow-Christians. Faith led the

way, and following her guidance he took Paul for his companion-or, in other words, the Epistles of the Apostle were his constant study. Wherever he went, his guide set before him for food fish from the fountain. The fountain here, it is hardly necessary to say, is baptism, and the fish is the Divine IXOTE, Jesus Christ, the Son of God, the Saviour; so that this is perhaps the earliest example of the acrostic which afterwards became common. This fish is further described as "exceeding large and clean," and as having been grasped by a pure virgin. Faith gives this fish to her "friends to eat continually, offering good wine, and giving a mixed cup with bread." It is needless to dwell on the picture which is here presented. The miraculous Incarnation, the omniscient omnipresent energy of Christ, the Scriptural writings, the two Sacraments, the extension and catholicity of the Church-all stand out in definite outline and vivid colours, only the more striking because this is no systematic exposition of the theologian, but the chance expression of a devout Christian soul. A light is thus flashed in upon the inner life of the Christian Church in this remote Phrygian city. But I would call your attention more especially to two points. First. The writer describes himself as in his seventy-second year when he composes this epitaph. If it was written, as there is good reason to believe, as early as the reign of Commodus, or perhaps even earlier, he must have been born not later than about A.D. 120-some twenty years after the death of St. John, who passed the last decades of his life in Ephesus, the capital of this same province. Thus he would be reared amidst the still fresh traditions of the last surviving Apostle. Secondly. He visits the far West and the far East, and everywhere he finds not only the same Church and the same sacraments, but also, as we may infer from his language, the same, or substantially the same, theology. His faith was the faith of the Catholic Church. This monument