Simeon Metaphrastes and Photius, the student Patriarch of Constantinople, lived a thousand years nearer the apostolic times than we do. They flourished in an age of the highest civilization, when precious literary works, in hundreds and thousands, which are no longer known amongst us, lay all around them and at their command. These men and their friends gathered them up and extracted them, and common sense alone teaches that a critical study of their writings will reveal to us somewhat of the treasures they possessed. The libraries of the East again form a great field for investigation. During the last fifty years we have paid some little attention to them, which has been amply rewarded. The recovery of the complete works of Hippolytus and of Clement of Rome, the discovery of the Teaching of the Apostles and of the Diatessaron of Tatian, are only specimens of what we may yet hope to exhume from the dust of ages.

The testimony, too, borne by these finds has been of the greatest importance. The Diatessaron alone has formed the most triumphant reply to the argument against the Gospels, specially against St. John's Gospel, formulated some years ago by the author of Supernatural Religion. And the process of discovery is still going on. I have said something in the notes to the final lecture of the present volume concerning the latest discovery of this kind which throws some light upon the composition of the Acts. I refer to the lost Apology of Aristides, which has just been brought to light. Let me very briefly tell its story and show its bearing on the age and date of the Acts. Eusebius, the historian of the fourth century, mentions in his Chronicle, under the year 124, the two earliest apologies written in defence of Christianity; one by Quadratus, a hearer of the Apostles, the other by Aristides, a philosopher of Athens. Now this year 124 was about twenty years after St. John's death. These apologies have hitherto been best known by this historian's notice, though Eusebius says they were widely circulated in his time. The Apology or defence of Aristides has often been sought for. In the seventeenth century it was said to have been extant in a monastery near Athens,[5] but no Western had ever seen it in a complete shape in modern times. Two years ago, however, Professor J. Rendel Harris, M.A., of Cambridge and of Haverford College, Pennsylvania, discovered it in a Syriac version in the library of the convent of St. Catharine on Mount Sinai, whence he has published it with an English translation in a new series of Texts and Studies in Biblical and Patristic Literature, the first number of which has appeared at Cambridge within the last few weeks.[6]

I need not go farther into the story of the recovery of this document, which raises high our expectations of others still more interesting. The Apology of Quadratus would be even more important, as it bore direct testimony to the miracles of our Lord. The brief extract from it which Eusebius gives in his History,  book iv., chap. 3, proves how precious would be the complete work. "The deeds of our Saviour, says Quadratus, were always before you, for they were true; those that were healed, those that were raised from the dead, who were seen, not only when healed and when raised, but were always present. They remained for a long time, not only whilst the Saviour was sojourning with us, but likewise when He had been removed. So that some of them have also survived to our own times."

In the Apology of Quadratus we should obtain a picture of the popular theology of the Church during that dark period which elapsed between the days of Clement of Rome and Ignatius, and those of Justin Martyr. The Apology of Aristides which has been found reveals something indeed in the same direction, but is more occupied with an attack upon paganism than in a statement of the Christian faith. Here, however, consists its bearing on the Acts of the Apostles, not directly, but by way of contrast. Let me explain what I mean. In lecture xvii., when treating of the story of Simon Magus, I have shown how the simple narrative of the Acts concerning that man became elaborated in the second century till it formed at last a regular romance; whence I conclude that if the Acts had been written in the second century the story of Simon Magus would not be the simple matter we read in St. Luke's narrative. Now our argument for the date of the Acts derived from the Apology of Aristides is of much the same kind. This document shows us what the tone and substance of second century addresses to the pagans were. It is the earliest of a series of apologies extending over the whole of that century. The Apology of Aristides, the numerous writings of Justin Martyr, specially the Oratio and the Cohortatio ad Græcos attributed to him, the Oration of Tatian addressed to the Greeks, the Apologeticus and the treatise Ad Nationes of Tertullian, the Epistle to Diognetus, the writings of Athenagoras, all deal with the same topics, the theories and absurdities of Greek philosophy, the immoral character of the pagan deities, and the purity of Christian doctrine and practice.[7] If the Acts of the Apostles had been composed in the second century, the address of St. Paul to the Athenians would have been very different from what it is, and must necessarily have partaken of those characteristics which we find common to all the numerous treatises addressed to the heathen world of that date. If the Acts were written in the second century, why does not the writer put arguments into St. Paul's mouth like those which were current among the Christian apologists of that time? The philosophical argument of Aristides, which is followed by Justin Martyr[8] and the later apologists, when contrasted with the simplicity of St. Paul, is a conclusive proof of the early date of the composition of the Acts.[9] But this is not the only argument of this kind which modern research furnishes. Aristides shows us what the character of Christian controversy with the pagans was in the generation succeeding the Apostles. We can draw the same conclusion when we examine Christian controversy as carried on against the Jews of the same period.

We have a number of treatises directed against the Jews by Christian writers of the second century: the Dialogue of Justin Martyr with Trypho the Jew, of Jason and Papiscus, and the treatise of Tertullian directed Ad Judæos. When compared with one another we find that the staple arguments of these writings are much the same.