he is crucified ("Apol.,” i. 50).  These instances might be increased, and, as we shall see later, Justin manifestly quotes from accounts other than the canonical gospels.  Yet Paley pretends that “no other” account was extant, and that in the very face of Luke i. 1, which declares that “many have taken in hand” the writing of such histories.  If Paley had simply said that the story of a miracle-worker, named the Anointed Saviour, who was born of a virgin, was crucified, rose and ascended into heaven, was told with many variations among the Christians. from about 100 years after his supposed birth, he would have spoken truly; and had he added to this, that the very same story was told among Egyptians and Hindoos, many hundreds of years earlier, he would have treated his readers honestly, although he might not thereby have increased their belief in the “divine origin of Christianity.”

Before we pass on to the last evidences offered by Paley, which necessitate a closer investigation into the value of the testimony borne by the patristic, to the canonical, writings, it will be well to put broadly the fact, that these Fathers are simply worthless as witnesses to any matter of fact, owing to the absurd and incredible stories which they relate with the most perfect faith.  Of critical faculty they have none; the most childish nonsense is accepted by them, with the gravest face; no story is too silly, no falsehood too glaring, for them to believe and to retail, in fullest confidence of its truth.  Gross ignorance is one of their characteristics; they are superstitious, credulous, illiterate, to an almost incredible extent.  Clement considers that “the Lord continually proves to us that there shall be a future resurrection” by the following “fact,” among others:  “Let us consider that wonderful sign which takes place in Eastern lands—­that is, in Arabia and the countries round about.  There is a certain bird which is called a phoenix.  This is the only one of its kind, and lives 500 years.  And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies.  But, as the flesh decays, a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers.  Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and, bearing these, it passes from the land of Arabia into Egypt, to the city called Heliopolis.  And in open day, flying in the sight of all men, it places them on the altar of the sun, and, having done this, hastens back to its former abode.  The priests then inspect the registers of the dates, and find that it has returned exactly as the 500th year was completed” (1st Epistle of Clement, chap. xxv.).  Surely the evidence here should satisfy Paley as to the truth of this story:  “the open day,” “flying in the sight of all men,” the priests inspecting the registers,