which
are found in our Gospels--the source of which, however, is not
mentioned, nor is any author's name indicated--the similarity, or even
identity, cannot by any means be admitted as evidence that the quotation
is necessarily from our Gospels, and not from some other similar work
now no longer extant; and more especially not when, in the same
writings, there are other quotations from apocryphal sources different
from our Gospels. Whether regarded as historical records or as writings
embodying the mere tradition of the early Christians, our Gospels cannot
for a moment be recognised as the exclusive depositaries of the genuine
sayings and doings of Jesus; and so far from the common possession by
many works in early times of such words of Jesus, in closely similar
form, being either strange or improbable, the really remarkable
phenomena is that such material variation in the report of the more
important historical teaching should exist amongst them. But whilst
similarity to our Gospels in passages quoted by early writers from
unnamed sources cannot prove the use of our Gospels, variation from them
would suggest or prove a different origin; and, at least, it is obvious
that quotations which do not agree with our Gospels cannot, in any case,
indicate their existence" ("Sup. Rel.," vol. i., pp. 217-219).

We will now turn to the witness of Paley's Apostolic Fathers, bearing
always in mind the utter worthlessness of their testimony; worthless as
it is, however, it is the only evidence Christians have to bring forward
to prove the identity of their Gospels with those [supposed to have
been] written in the first century. Let us listen to the opinion given
by Bishop Marsh: "From the Epistle of Barnabas, no inference can be
deduced that he had read any part of the New Testament. From the genuine
epistle, as it is called, of Clement of Rome, it may be inferred that
Clement had read the first Epistle to the Corinthians. From the Shepherd
of Hermas no inference whatsoever can be drawn. From the Epistles of
Ignatius, it may be concluded that he had read St. Paul's Epistle to the
Ephesians, and that there existed in his time evangelical writings,
though it cannot be shown that he has quoted from them. From Polycarp's
Epistle to the Philippians, it appears that he had heard of St. Paul's
Epistle to that community, and he quotes a passage which is in the first
Epistle to the Corinthians, and another which is in the Epistle to the
Ephes