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It is generally understood that by the word "Lord," Hegesippus intended some writing or writings, containing the teaching of Christ; in which sense alone the term combines with the other term "Law and Prophets," which denote writings; and together with them admit of the verb "teacheth" in the present tense.
The writers brought in evidence are: Barnabas, Clement, Hermas, Ignatius, Polycarp, Papias, Justin Martyr, Hegesippus, and the epistle from Lyons and Vienne. Before examining the supposed quotations in as great detail as our space will allow, two or three preliminary remarks are needed on the value of this offered evidence as a whole.
One other fragment of Hegesippus is preserved by Stephanus Gobarus, wherein Hegesippus, speaking against Paul's assertion "that eye hath not seen, nor ear heard," opposes to it the saying of the Lord, "Blessed are your eyes, for they see, and your ears that hear." This is paralleled by Matt. xiii. 16 and Luke x. 23.
Then, that these writings were some or all of the books of the New Testament, is rendered probable from hence, that in the fragments of his works, which are preserved in Eusebius, and in a writer of the ninth century, enough, though it be little, is left to show, that Hegesippus expressed divers thing in the style of the Gospels, and of the Acts of the Apostles; that he referred to the history in the second chapter of Matthew, and recited a text of that Gospel as spoken by our Lord.
More ancient, however, and even more popular than the complete Latin version of Josephus, was an abridgment of his works which passed under the name of Hegesippus. In this form the seven books of the Wars are compressed into five, and the words and phrases of the original are modified throughout.
But Athens sent Demosthenes, Hegesippus, Polyeuctus and others to rouse the Corinthians to resistance, and also dispatched a force of citizens to Acarnania to help in the defence against Philip. The town of Chalcis, however, under Callias and Taurosthenes, remained friendly to Athens, and made a treaty of alliance with her.
"Thus speaking," says Angel, "Father Hegesippus tore away his robe, which I was holding in my supplicating hands. In a sort of wildness I still grasped it tighter; he pushed me fiercely from him, and I fell with my face towards the ground. He quitted me, closing violently after him the door of the sacristy, in which this scene had passed. I was left alone in the darkness.
The array of witnesses examined runs thus: Clement of Rome, Barnabas, Hermas, Ignatius, Polycarp, Justin Martyr, Hegesippus, Papias of Hierapolis, the Clementines, the Epistle to Diognetus, Basilides, Valentinus, Marcion, Tatian, Dionysius of Corinth, Melito of Sardis, Claudius Apollinaris, Athenagoras, Epistle of Vienne and Lyons, Ptolemaeus and Heracleon, Celsus and the Canon of Muratori.
The writers, whose testimonies to the existence or use of our present Gospels are examined by the author, are twenty-three in number. Five of these, namely, Hegesippus, Papias, Melito, Claudius Apollinaris, and Dionysius of Corinth are only known to us through fragments preserved as quotations in Eusebius and others.
The first to which we come is merely an allusion to the narrative of Matt. ii; 'For Domitian feared the coming of the Christ as much as Herod. Those therefore who take the statement of Eusebius to mean that Hegesippus used only the Gospel according to the Hebrews are compelled to seek for the account of the Massacre of the Innocents in that Gospel.
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