Pet. ii. 17 [Endnote 84:1]. It is
very clear that the language of Polycarp, like that of St. Paul,
is quite general. In order to limit it to the two Caesars we
should have had to read [Greek: hyper ton basileon].

The allusions which Schwegler finds to the Gnostic heresies are
explained when that critic at the end of his argument objects to
the Epistle that it makes use of a number of writings 'the origin
of which must be placed in the second century, such as the Acts, 1
Peter, the Epistles to the Philippians and to the Ephesians, and 1
Timothy.' The objection belongs to the gigantic confusion of fact
and hypothesis which makes up the so-called Tuebingen theory, and
falls to the ground with it.

It should be noticed that those who regard the Epistle as
interpolated yet maintain the genuineness of those portions which
are thought to contain allusions to the Gospels. Ritschl states
this [Endnote 84:2]; Dr. Donaldson confines the interpolation to
c. xiii [Endnote 84:3]; and Volkmar not only affirms with his
usual energy the genuineness of these portions of the Epistle, but
he also asserts that the allusions are really to our Gospels
[Endnote 84:4].

The first that meets us is in c. ii, 'Remembering what the Lord said
teaching, judge not that ye be not judged; forgive and it shall be
forgiven unto you; pity that ye may be pitied; with what measure ye
mete it shall be measured unto you again; and that blessed are the
poor and those who are persecuted for righteousness' sake, for theirs
is the kingdom of God' [Endnote 85:1]. This passage (if taken from our
Gospels) is not a continuous quotation, but is made up from Luke vi.
36-38, 20, Matt. v. 10, or of still more _disjecta membra_ of St.
Matthew. It will be seen that it covers very similar ground with the
quotation in Clement, and there is also a somewhat striking point of
similarity with that writer in the phrase [Greek: eleeite hina
eleaetheate]. There is moreover a closer resemblance than to our
Gospels in the clause [Greek: aphiete kai aphethaesetai humin]. But
the order of the clauses is entirely different from that in Clement,
and the first clause [Greek: mae krinete hina mae krithaete] is
identical with St. Matthew and more nearly resembles the parallel in
St. Luke than in Clement. These are perplexing phenomena, and seem to
forbid a positive judgment. It would be natural to suppose, and all
that we know of the type of doctrine in the early Church would lead us