he manifold Gnostic
sects, Basilideans, Valentinians, Ophites; its narrative is employed
even by a Judaising writer like the author of the Clementines. The
phenomena which confront us in the last quarter of the second century
are inexplicable, except on the supposition that the Gospel had had a
long previous history. How else are we to account for such facts as that
the text already exhibits a number of various readings, such as the
alternative of 'only begotten God' for 'the only begotten Son' in i. 18,
and 'six' for 'five' in iv. 18, or the interpolation of the descent of
the angel in v. 3, 4; that legends and traditions have grown up
respecting its origin, such as we find in Clement of Alexandria and in
the Muratorian fragment [52:1]; that perverse mystical interpretations,
wholly foreign to the simple meaning of the text, have already encrusted
it, such as we meet with in the commentary of Heracleon? How is it that
ecclesiastical writers far and wide receive it without misgiving at this
epoch--Irenaeus in Gaul, Tertullian in Africa, Clement in Alexandria,
Theophilus at Antioch, the anonymous Muratorian writer perhaps in Rome?
that they not only receive it, but assume its reception from the
beginning? that they never betray a consciousness that any Church or
Churchman had ever questioned it? The history of the first
three-quarters of the second century is necessarily obscure owing to the
paucity of remains. A flood of light is suddenly poured in during the
remaining years of the century. Our author is content to grope in the
obscurity: any phantoms may be conjured up here; but the moment the
light is let in, he closes his eyes and can see nothing. He refuses
altogether to discuss Irenaeus, though Irenaeus was a disciple of
Polycarp, and Polycarp was a disciple of St John. Even if it be granted
that the opinion of Irenaeus, as an isolated individual, is not worth
much, yet the wide-spread and traditional belief which underlies his
whole language and thoughts is a consideration of the highest moment:
and Irenaeus is only one among many witnesses. The author's treatment of
the external evidences to the Fourth Gospel is wholly vitiated by his
ignoring the combined force of such facts as these. A man might with
just as much reason assert that a sturdy oak sapling must have sprung up
overnight, because circumstances had prevented him from witnessing its
continuous growth.

The author of _Supernatural Religion_ was kind eno