'Eusebius, who never fails to enumerate [35:6] the works of the New Testament to which the Fathers refer, does not pretend [35:7] that Papias knew either the Third or Fourth Gospels.'

And again, in a later pa.s.sage [35:8]:--

'Had he (Papias) expressed any recognition [35:9] of the Fourth Gospel, Eusebius would certainly have mentioned the fact, and this silence of Papias is strong presumptive evidence against the Johannine Gospel.'

And a little lower down [35:10]:--

'The presumption therefore naturally is that, as Eusebius did not mention the fact, he did not find any reference to the Fourth Gospel in the work of Papias.' [35:11]

So again, our author writes of Dionysius of Corinth [35:12]:--

'No quotation from, or allusion to, any writing of the New Testament occurs in any of the fragments of the Epistles still extant; nor does Eusebius make mention of any such reference in the Epistles which have perished [35:13], which he certainly would not have omitted to do had they contained any.'

And lower down [36:1]:--

'It is certain that had Dionysius mentioned [36:2] books of the New Testament, Eusebius would, as usual, have stated the fact.'

Of this principle and its wide application, as we have seen, the author has no misgivings. He declares himself absolutely certain about it. It is with him _articulus stantis aut cadentis critices_. We shall therefore do well to test its value, because, quite independently of the consequences directly flowing from it, it will serve roughly to gauge his trustworthiness as a guide in other departments of criticism, where, from the nature of the case, no test can be applied. In the land of the unverifiable there are no efficient critical police. When a writer expatiates amidst conjectural quotations from conjectural apocryphal Gospels, he is beyond the reach of refutation. But in the present case, as it so happens, verification is possible, at least to a limited extent; and it is important to avail ourselves of the opportunity.

In the first place then, Eusebius himself tells us what method he intends to pursue respecting the Canon of Scripture. After enumerating the writings bearing the name of St Peter, as follows;--(l) The First Epistle, which is received by all, and was quoted by the ancients as beyond dispute; (2) The Second Epistle, which tradition had not stamped in the same way as Canonical ([Greek: endiathekon], 'included in the Testament'), but which nevertheless, appearing useful to many, had been studied ([Greek: espoudasthe]) with the other Scriptures; (3) The Acts, Gospel, Preaching, and Apocalypse of Peter, which four works he rejects as altogether unauthenticated and discredited--he continues [37:1]:--

'But, as my history proceeds, I will take care ([Greek: prourgou poiesomai]), along with the successions (of the bishops), to indicate what Church writers (who flourished) from time to time have made use of any of the disputed books ([Greek: antilegomenon]), and what has been said by them concerning the Canonical ([Greek: endiathekon]) and acknowledged Scriptures, and anything that (they have said) concerning those which do not belong to this cla.s.s. Well, then, the books bearing the name of Peter, of which I recognise ([Greek: egnon]) one Epistle only as genuine and acknowledged among the elders of former days ([Greek: palai]), are those just enumerated ([Greek: tosauta]). But the fourteen Epistles of Paul are obvious and manifest ([Greek: prodeloi kai sapheis]).

Yet it is not right to be ignorant of the fact that some persons have rejected the Epistle to the Hebrews, saying that it was disputed by the Church of the Romans as not being Paul's. And I will set before (my readers) on the proper occasions ([Greek: kata kairon]) what has been said concerning this (Epistle) also by those who lived before our time ([Greek: tois pro hemon]).'

He then mentions the Acts of Paul, which he 'had not received as handed down among the undisputed books,' and the Shepherd of Hermas, which 'had been spoken against by some' and therefore 'could have no place among the acknowledged books,' though it had been read in churches and was used by some of the most ancient writers. And he concludes:--

'Let this suffice as a statement ([Greek: eis parastasin ...

eirestho]) of those Divine writings which are unquestionable, and those which are not acknowledged among all.'

This statement, though not so clear on minor points as we could wish, is thoroughly sensible and quite intelligible in its main lines. It shows an appreciation of the conditions of the problem. Above all, it is essentially straightforward. It certainly does not evince the precision of a lawyer, but neither on the other hand does it at all justify the unqualified denunciations of the uncritical character of Eusebius in which our author indulges. The exact limits of the Canon were not settled when Eusebius wrote. With regard to the main body of the writings included in our New Testament there was absolutely no question; but there existed a margin of _antilegomena_ or disputed books, about which differences of opinion existed, or had existed. Eusebius therefore proposes to treat these two cla.s.ses of writings in two different ways.

This is the cardinal point of the pa.s.sage. Of the antilegomena he pledges himself to record when any ancient writer _employs_ any book belonging to their cla.s.s ([Greek: tines hopoiais kechrentai]); but as regards the undisputed Canonical books he only professes to mention them, when such a writer has something to _tell about them_ ([Greek: tina _peri_ ton endiathekon eiretai]). Any _anecdote_ of interest respecting them, as also respecting the others ([Greek: ton me toiouton]), will be recorded. But in their case he nowhere leads us to expect that he will allude to mere _quotations_, however numerous and however precise [38:1].

This statement is inserted after the record of the martyrdom of St Peter and St Paul, and has immediate and special reference to their writings.

The Shepherd of Hermas is only mentioned incidentally, because (as Eusebius himself intimates) the author was supposed to be named in the Epistle to the Romans. But the occasion serves as an opportunity for the historian to lay down the general principles on which he intends to act.

Somewhat later, when he arrives at the history of the last years of St John, he is led to speak of the writings of this Apostle also; and as St John's Gospel completes the tetrad of Evangelical narratives, he inserts at this point his account of the Four Gospels. This account concludes as follows [39:1]:--

'Thus much ([Greek: tauta]) we ourselves (have to say) concerning these (the Four Gospels); but we will endeavour more particularly ([Greek: oikeioteron]) on the proper occasions ([Greek: kata kairon]) by quoting the ancient writers to set forth what has been said by anyone else ([Greek: tois allois]) also concerning them.

Now, of the writings of John, the first (former, [Greek: protera]) of his Epistles also is acknowledged as beyond question alike among our contemporaries ([Greek: tois nun]) and among the ancients, while the remaining two are disputed. But respecting the Apocalypse opinions are drawn in opposite directions, even to the present day, among most men ([Greek: tois pollois]). Howbeit it also shall receive its judgment ([Greek: epikrisin]) at a proper season from the testimonies of the ancients.'

After this follows the well-known pa.s.sage in which he sums up the results at which he has arrived respecting the Canon. With this pa.s.sage, important as it is in itself, I need not trouble my readers.

Here again it will be seen that the same distinction as before is observed. Of the Gospels the historian will only record anecdotes concerning them. On the other hand, in the case of the Apocalypse mere references and quotations will be mentioned because they afford important data for arriving at a decision concerning its Canonical authority.

Hitherto we have discovered no foundation for the superstructure which our author builds on the silence of Eusebius. But the real question, after all, is not what this historian professes to do, but what he actually does. The original prospectus is of small moment compared with the actual balance-sheet, and in this case time has spared us the means of inst.i.tuting an audit to a limited extent. With Papias and Hegesippus and Dionysius of Corinth, any one is free to indulge in sweeping a.s.sertions with little fear of conviction; for we know nothing, or next to nothing, of these writers, except what Eusebius himself has told us.

But Eusebius has also dealt with other ancient writings in relation to the Canon, as, for instance, those of Clement of Rome, of Ignatius, of Polycarp, of Irenaeus, and others; 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 pa.s.sages 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 pa.s.sages from it word for word ([Greek: autolexei]), shows most clearly that the doc.u.ment [Greek: sungramma] was not recent (when he wrote).' [40:5]

This is strictly true, as far as it goes; the pa.s.sages 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. He also refers to the examples of St Peter and St Paul. [41:6] He describes the Apostle of the Gentiles as 'making mention of' the Ephesians 'in every part of his letter' (or 'in every letter' [41:7]). These letters moreover contain several pa.s.sages which are indisputable reminiscences of St Paul's Epistles [41:8]. Yet of all this Eusebius says not a word. All the information which he gives respecting the relation of Ignatius to the Canon is contained in this one sentence [41:9]:--

'Writing to the Smyrnaeans, he has employed expressions (taken) I know not whence, recording as follows concerning Christ:--

"And I myself know and believe that He exists in the flesh after the resurrection. And when He came to Peter and those with him ([Greek: pros tous peri Petron]), He said unto them, 'Take hold, feel me, and see that I am not an incorporeal spirit' [literally, 'demon,' [Greek: daimonion asomaton]]; and immediately they touched Him, and believed."'

It should be added that, though Eusebius does not know the source of this reference, Jerome states that it came from the Gospel of the Hebrews [42:1].

Now let us suppose that these Epistles were no longer extant, and that we interpreted the silence of Eusebius on the same principle which our author applies to Papias and Hegesippus and Dionysius of Corinth.

'Here,' we should say, 'is clearly a Judaising Christian--an Ebionite of the deepest hue. He recognises St Peter as his great authority. He altogether ignores St Paul. He knows nothing of our Canonical Gospels, and he uses exclusively the Gospel of the Hebrews. Thus we have a new confirmation of the Tubingen theory respecting the origin of the Christian Church. The thing is obvious to any impartial mind. Apologetic writers must indeed be driven to straits if they attempt to impugn this result.' It so happens that this estimate of Ignatius would be hopelessly wrong. He appeals to St Paul as his great example [42:2]. His Christology is wholly unlike the Ebionite, for he distinctly declares the perfect deity as well as the perfect humanity of Christ [42:3]. And he denounces the Judaisers at length and by name [42:4]. What then is the value of a principle which, when applied in a simple case, leads to conclusions diametrically opposed to historical facts?

From Ignatius we pa.s.s to POLYCARP. Here again the genuineness of the Epistle bearing this Father's name does not affect the question; for it is confessedly the same doc.u.ment which Eusebius had before him. In Polycarp's Epistle [42:5] also there are several coincidences with our Gospels. There is a hardly disputable embodiment of words occurring in the Acts. There are two or three references to St Paul by name. Once he is directly mentioned as writing to the Philippians. There are obvious quotations from or reminiscences of Romans, 1, 2 Corinthians, Galatians, Ephesians, 1 Thessalonians, 1, 2 Timothy, not to mention other more doubtful coincidences. Of all this again Eusebius 'knows nothing.' So far as regards the Canon, he does not think it necessary to say more than that 'Polycarp in his aforesaid ([Greek: delotheise]) writing ([Greek: graphe]) to the Philippians, which is in circulation ([Greek: pheromene]) to the present day, has used certain testimonies from the First (former) Epistle of Peter [43:1]. Here again, we might say, is a Judaiser, the very counterpart of Papias. This inference indeed would be partially, though only partially, corrected by the fact that Eusebius in an earlier place [43:2], to ill.u.s.trate his account of Ignatius, quotes from Polycarp's Epistle a pa.s.sage in which St Paul's name happens to be mentioned. But this mention (so far as regards the matter before us) is purely accidental; and the sentence relating to the Canon entirely ignores the Apostle of the Gentiles, with whose thoughts and language nevertheless this Epistle is saturated.

When we turn from Polycarp to JUSTIN MARTYR, the phenomena are similar.

This Father introduces into his extant writings a large number of Evangelical pa.s.sages. A few of these coincide exactly with our Canonical Gospels; a much larger number have so close a resemblance that, without referring to the actual text of our Gospels, the variations would not be detected by an ordinary reader. Justin Martyr professes to derive these sayings and doings from written doc.u.ments, which he styles _Memoirs of the Apostles_, and which (he tells his heathen readers) 'are called Gospels [43:3].' His expressions and arguments moreover in some pa.s.sages recall the language of St Paul's Epistles [43:4]. Of all this again Eusebius 'knows nothing.' So far as regards the Canon of the New Testament, he contents himself with stating that Justin 'has made mention ([Greek: memnetai]) of the Apocalypse of John, clearly saying that it is (the work) of the Apostle.' [43:5]

His mode of dealing with THEOPHILUS OF ANTIOCH is still more instructive. Among the writings of this Father, he mentions one work addressed _To Autolycus_, and another _Against the Heresy of Hermogenes_ [44:1]. The first is extant: not so the other. In the extant work Theophilus introduces the unmistakeable language of Romans, 1, 2 Corinthians, Ephesians, Philippians, 1 Timothy, t.i.tus, not to mention points of resemblance with other Apostolic Epistles which can hardly have been accidental [44:2]. He has one or two coincidences with the Synoptic Gospels, and, what is more important, he quotes the beginning of the Fourth Gospel by name, as follows [44:3]:--

'Whence the Holy Scriptures and all the inspired men ([Greek: pneumatophoroi]) teach us, one of whom, John, says, "In the beginning was the Word, and the Word was with G.o.d," showing that at the first ([Greek: en protois]) G.o.d was alone, and the Word in Him.

Then he says, "And the Word was G.o.d; all things were made by Him, and without Him was not anything made."'

This quotation is direct and precise. Indeed even the most suspicious and sceptical critics have not questioned the adequacy of the reference [44:4]. It is moreover the more conspicuous, because it is the one solitary instance in which Theophilus quotes directly and by name any book of the New Testament. Here again Eusebius is altogether silent. But of the treatise no longer extant he writes, that in it 'he (Theophilus) has used testimonies from the Apocalypse of John.' [44:5] This is all the information which he vouchsafes respecting the relation of Theophilus to the Canon.

One example more must suffice. IRENaeUS [44:6] in his extant work on heresies quotes the Acts again and again, and directly ascribes it to St Luke. He likewise cites twelve out of the thirteen Epistles of St Paul, the exception being the short letter to Philemon. These twelve he directly ascribes to the Apostle in one place or another, and with the exception of 1 Timothy and t.i.tus he gives the names of the persons addressed; so that the identification is complete. The list of references to St Paul's Epistles alone occupies two octavo pages of three columns each in the index to Stieren's _Irenaeus_. Yet of all this Eusebius 'knows nothing.' In a previous chapter indeed he happens to have quoted a pa.s.sage from Irenaeus, relating to the succession of the Roman bishops, in which this Father states that Linus is mentioned by St Paul 'in the Epistle to Timothy;' [45:1] but the pa.s.sage relating to the Canon contains no hint that Irenaeus recognised the existence of any one of St Paul's Epistles; and from first to last there is no mention of the Acts. The language of Eusebius here is highly characteristic as ill.u.s.trating his purpose and method. He commences the chapter by referring back to his original design, as follows [45:2]:--

'Since, at the commencement of our treatise, we have made a promise, saying that we should adduce at the proper opportunities the utterances of the ancient elders and writers of the Church, in which they have handed down in writing the traditions that reached them concerning the Canonical ([Greek: endiathekon]) writings, and Irenaeus was one of these, let me now adduce his notices also, and first those relating to the sacred Gospels, as follows.'

He then quotes a short pa.s.sage from the third book, giving the circ.u.mstances under which the Four Gospels were written. Then follow two quotations from the well-known pa.s.sage in the fifth book, in which Irenaeus mentions the date and authorship of the Apocalypse, and refers to the number of the beast. Eusebius then proceeds:--

'This is the account given by the above-named writer respecting the Apocalypse also. And he has made mention too of the First Epistle of John, adducing very many testimonies out of it; and likewise also of the First (former) Epistle of Peter. And he not only knows, but even receives the writing of the 'Shepherd,' saying, 'Well then spake the writing' [or 'scripture,' [Greek: he graphe]] 'which says, "First of all believe that G.o.d is One, even He that created all things;"' and so forth.'

This is all the information respecting the Canon of the New Testament which he adduces from the great work of Irenaeus. In a much later pa.s.sage [46:1], however, he has occasion to name other works of this Father no longer extant; and of one of these he remarks that in it 'he mentions the Epistle to the Hebrews, and the so-called Wisdom of Solomon, adducing certain pa.s.sages from them.'

From these examples, combined with his own prefatory statements, we feel justified in laying down the following canons as ruling the procedure of Eusebius:--

(1) His main object was to give such information as might a.s.sist in forming correct views respecting the Canon of Scripture.

(2) This being so, he was indifferent to any quotations or references which went towards establishing the canonicity of those books which had never been disputed in the Church. Even when the quotation was direct and by name, it had no value for him.

(3) To this cla.s.s belonged (i) the Four Gospels; (ii) the Acts; (iii) the thirteen Epistles of St Paul.

(4) As regards these, he contents himself with preserving any anecdotes which he may have found ill.u.s.trating the circ.u.mstances under which they were written, _e.g._ the notices of St Matthew and St Mark in Papias, and of the Four Gospels in Irenaeus.

(5) The Catholic Epistles lie on the border-land between the _h.o.m.ologumena_ and the _Antilegomena_, between the universally acknowledged and the disputed books. Of the Epistles of St John for instance, the First belonged to the one cla.s.s, the Second and Third to the other. Of the Epistles of St Peter again, the First was acknowledged, the Second disputed. The Catholic Epistles in fact occupy an exceptional position.