after
death to look for punishment? O thou Adam, what hast thou done? for
though it was thou that sinned, thou art not fallen alone, but we all
that come of thee. For what profit is it unto us, if there be promised
us an immortal time, whereas we have done the works that bring death?
And that there is promised us an everlasting hope, whereas ourselves
being most wicked are made vain? And that there are laid up for us
dwellings of health and safety, whereas we have lived wickedly? And
that the glory of the Most High is kept to defend them which have led a
wary life, whereas we have walked in the most wicked ways of all? And
that there should be shewed a paradise whose fruit endureth for ever,
wherein is security and medicine, since we shall not enter into it?
For we have walked in unpleasant places. And that the faces of them
which have used abstinence shall shine above the stars, whereas our
faces shall be blacker than darkness? For while we lived and committed
iniquity, we considered not that we should begin to suffer for it after
death" (4 Ezra vii. 46-56).

[15] I have at present no clear opinion on the problem, except that I
am strongly disinclined to accept the rather popular view which
receives Colossians as Pauline and rejects Ephesians. Unless some
theory similar to Holtzmann's be accepted, I think that Colossians and
Ephesians stand or fall together. The popular distinction is partly
due to the fact that Protestant scholarship is more sensitive to the
un-Pauline ecclesiology of Ephesians, which it repudiates, than to the
un-Pauline Christology of Colossians, to which it adheres.

[16] _Tunchanei de Ermes ho logos, on apesteilan pros hemas ex ouranou
oi theoi_. Cornutus, _De Natura Deorum_, xvi.

[17] The Leucian Acts of John and Andrew, which seem to have a real
connection with the Johannine tradition, represent this Docetic
tendency.

[18] I must emphasise the speculative nature of this suggestion. So
far as I know, there is not any evidence that Pantaenus was in Rome, or
that Clement was influenced by Roman thought. But--merely as a
guess--the idea appeals to me as probable in itself.

[19] The address in Rome which Justin gives is obscure, but it is
supposed to be the same as the bath called Novation's on the Via
Viminalis. See Otto's note on the subject.

[20] _Roustikos eparchos eipe; Pou synerchesthe? Iustinos eipen; Entha
hekasto proairesis kai dynamis esti; pantos gar nomixeis epi t