... 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 anonymous quotations which do not agree with our Gospels cannot
in any case necessarily indicate their existence_ ... It is
unnecessary to add that, in proportion as we remove from Apostolic
times without positive evidence of the existence and authenticity of
our Gospels, so does the value of their testimony dwindle away.
Indeed, requiring, as we do, clear, direct and irrefragable evidence
of the integrity, authenticity, and historical character of these
Gospels, doubt or obscurity on these points must inevitably be fatal
to them as sufficient testimony--if they could, under any
circumstances, be considered sufficient testimony--for miracles and
a direct Divine Revelation like ecclesiastical Christianity."
[132:1]
Dr. Lightfoot must have been aware of these statements, since he has
made the paragraph on the silence of ancient writers the basis of his
essay on the silence of Eusebius, and has been so particular in calling
attention to any alteration I have made in my text; and it might have
been better if, instead of cheap sneers on every occasion in which these
canons have been applied, he had once for all stated any reasons which
he can bring forward against the canons themselves.
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