ix. p. 325; vol. xi p. 52.)
XV. The testimony of Chrysostom, who lived near the year 400, is so
positive in affirmation of the proposition which we maintain, that it
may form a proper conclusion of the argument. "The general reception of
the Gospels is a proof that their history is true and consistent; for,
since the writing of the Gospels, many heresies have arisen, holding
opinions contrary to what is contained in them, who yet receive the
Gospels either entire or in part." (Lardner, vol. x. p. 316.) I am not
moved by what may seem a deduction from Chrysostom's testimony, the
words, "entire or in part;" for if all the parts which were ever
questioned in our Gospels were given up, it would not affect the
miraculous origin of the religion in the smallest degree: e.g.
Cerinthus is said by Epiphanius to have received the Gospel of Matthew,
but not entire. What the omissions were does not appear. The common
opinion, that he rejected the first two chapters, seems to have been a
mistake. (Lardner, vol. ix. ed. 1788, p. 322.) It is agreed, however, by
all who have given any account of Cerinthus, that he taught that the
Holy Ghost (whether he meant by that name a person or a power) descended
upon Jesus at his baptism; that Jesus from this time performed many
miracles, and that he appeared after his death.
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