s; and, as these writings are still
extant, we can compare their actual contents with his notices. Here a
definite issue is raised. If our author's principle will stand this
test, there is a very strong presumption in its favour; if it will not,
then it is worthless.

Let us take first the Epistle of CLEMENT OF ROME. This Epistle contains
several references to Evangelical narratives--whether oral or written,
whether our Canonical Gospels or not, it is unnecessary for the present
to discuss [40:1]. It comprises a chapter relating to the labours and
martyrdom of St Peter and St Paul [40:2]. It also, as our author himself
allows (accepting the statement of Tischendorf), 'here and there ...
makes use of passages from Pauline Epistles.' [40:3] It does more than
this; it mentions definitely and by name St Paul's First Epistle to the
Corinthians, alluding to the parties which called themselves after Paul
and Cephas and Apollos [40:4]. Of all this Eusebius says not a word. He
simply remarks that Clement, by

'putting forward ([Greek: paratheis]) many thoughts of the
(Epistle) to the Hebrews, and even employing some passages from it
word for word ([Greek: autolexei]), shows most clearly that the
document [Greek: sungramma] was not recent (when he wrote).' [40:5]

This is strictly true, as far as it goes; the passages are too many and
too close to leave any doubt about their source; but the Epistle to the
Hebrews is not directly named, as the Epistle to the Corinthians is.

The IGNATIAN EPISTLES deserve to be considered next. The question of
their genuineness does not affect the present inquiry; for the seven
letters contained in what is commonly called the Short Greek recension,
whether spurious or not, were confessedly the same which Eusebius read;
and to these I refer. For the sake of convenience I shall call the
writer Ignatius, without prejudging the question of authorship. Ignatius
then presents some striking coincidences with our Synoptic Gospels
(whether taken thence or not, I need not at present stop to inquire),
_e.g._ 'Be thou wise as a serpent in all things, and harmless always as
a dove,' [41:1] 'The tree is manifest by its fruit,' [41:2] 'He that
receiveth, let him receive.' [41:3] He likewise echoes the language of
St John, _e.g._ 'It (the Spirit) knoweth whence it cometh and whither it
goeth,' [41:4] 'Jesus Christ ... in all things pleased Him that sent
Him,' [41:5] with other expressions. H