many of the [Greek:  polloi] here mentioned bore a close analogy to each other, and to our Gospels; and this is known to have been the case, for instance, amongst the various forms of the ‘Gospel according to the Hebrews,’ distinct mention of which we meet with long before we hear anything of our Gospels.  When, therefore, in early writings, we meet with quotations closely resembling, or, we may add, even identical with passages which are found in our Gospels—­the source of which, however, is not mentioned, nor is any author’s name indicated—­the similarity, or even identity, cannot by any means be admitted as evidence that the quotation is necessarily from our Gospels, and not from some other similar work now no longer extant; and more especially not when, in the same writings, there are other quotations from apocryphal sources different from our Gospels.  Whether regarded as historical records or as writings embodying the mere tradition of the early Christians, our Gospels cannot for a moment be recognised as the exclusive depositaries of the genuine sayings and doings of Jesus; and so far from the common possession by many works in early times of such words of Jesus, in closely similar form, being either strange or improbable, the really remarkable phenomena is that such material variation in the report of the more important historical teaching should exist amongst them.  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 quotations which do not agree with our Gospels cannot, in any case, indicate their existence” ("Sup.  Rel.,” vol. i., pp. 217-219).

We will now turn to the witness of Paley’s Apostolic Fathers, bearing always in mind the utter worthlessness of their testimony; worthless as it is, however, it is the only evidence Christians have to bring forward to prove the identity of their Gospels with those [supposed to have been] written in the first century.  Let us listen to the opinion given by Bishop Marsh:  “From the Epistle of Barnabas, no inference can be deduced that he had read any part of the New Testament.  From the genuine epistle, as it is called, of Clement of Rome, it may be inferred that Clement had read the first Epistle to the Corinthians.  From the Shepherd of Hermas no inference whatsoever can be drawn.  From the Epistles of Ignatius, it may be concluded that he had read St. Paul’s Epistle to the Ephesians, and that there existed in his time evangelical writings, though it cannot be shown that he has quoted from them.  From Polycarp’s Epistle to the Philippians, it appears that he had heard of St. Paul’s Epistle to that community, and he quotes a passage which is in the first Epistle to the Corinthians, and another which is in the Epistle to the Ephesians; but no positive conclusion can be drawn with respect to any other epistle, or any of