Christianity. Annie Besant
with this formula, 'it is written,' we must infer that, at the time when the expression was used, the Gospels were certainly treated as of equal authority with the books of the Old Testament" ("When Were Our Gospels Written?" p. 89. Eng. Ed., 1867). Dr. Tischendorf, if he believe in his own argument, must greatly enlarge his Canon of the New Testament.
Paley's further plea that "these apocryphal writings were not read in the churches of Christians" ("Evidences," p. 187) is thoroughly false. Eusebius tells us of the Pastor of Hermas: "We know that it has been already in public use in our churches" ("Eccles. Hist.," bk. iii., ch. 3). Clement's Epistle "was publicly read in the churches at the Sunday meetings of Christians" ("Sup. Rel," vol. i., p. 222). Dionysius of Corinth mentions this same early habit of reading any valued writing in the churches: "In this same letter he mentions that of Clement to the Corinthians, showing that it was the practice to read in the churches, even from the earliest times. 'To-day,' says he, 'we have passed the Lord's holy-day, in which we have read your epistle, in reading which we shall always have our minds stored with admonition, as we shall, also, from that written to us before by Clement'" (Eusebius' "Eccles. Hist.," bk. iv., ch. 23). So far is "reading in the churches" to be accepted as a proof, even of canonicity, much less of genuineness, that Eusebius remarks that "the disputed writings" were "publicly used by many in most of the churches" (Ibid, bk. iii., ch. 31). Paley then takes as a further mark of distinction, between canonical and uncanonical, that the latter "were not admitted into their volume" and "do not appear in their catalogues," but we have already seen that the only MS. copy of Clement's first Epistle is in the Codex Alexandrinus (see ante p. 246), while the Epistle of Barnabas and the Pastor of Hermas find their place in the Sinaitic Codex (see ante p. 246); the second Epistle of Clement is also in the Codex Alexandrinus, and both epistles are in the Apostolic constitutions (see ante p. 247). The Canon of Muratori—worthless as it is, it is used as evidence by Christians—brackets the Apocalypse of John and of Peter ("Sup. Rel.," vol. ii., p. 241). Canon Westcott says: "'Apocryphal' writings were added to manuscripts of the New Testament, and read in churches; and the practice thus begun continued for a long time. The Epistle of Barnabas was still read among the 'apocryphal Scriptures' in the time of Jerome; a translation of the Shepherd of Hermas is found in a MS. of the Latin Bible as late as the fifteenth century. The spurious Epistle to the Laodicenes is found very commonly in English copies of the Vulgate from the ninth century downwards, and an important catalogue of the Apocrypha of the New Testament is added to the Canon of Scripture subjoined to the Chronographia of Nicephorus, published in the ninth century" ("On the Canon," pp. 8, 9). Paley's fifth distinction, that they "were not noticed by their [heretical] adversaries" is as untrue as the preceding ones, for even the fragments of "the adversaries" preserved in Christian documents bear traces of reference to the apocryphal writings, although, owing to the orthodox custom of destroying unorthodox books, references of any sort by heretics are difficult to find. Again, Paley should have known, when he asserted that the uncanonical writings were not alleged as of authority, that the heretics did appeal to gospels other than the canonical. Marcion, for instance, maintained a Gospel varying from the recognised one, while the Ebionites contended that their Hebrew Gospel was the only true one. Eusebius further tells us of books "adduced by the heretics under the name of the Apostles, such, viz., as compose the Gospels of Peter, Thomas, and Matthew, and others beside them, or such as contain the Acts of the Apostles, by Andrew and John, and others" ("Eccles. Hist," bk. iii., ch. 25. See also ante p. 246). It is hard to believe that Paley was so grossly ignorant as to know nothing of these facts; did he then deliberately state what he knew to be utterly untrue? His last "mark" does not touch our position, as the commentaries, etc., are too late to be valuable as evidence for the alleged superiority of the canonical writings during the first two centuries. The other section of Paley's argument, that "when the Scriptures [a very vague word] are quoted, or alluded to, they are quoted with peculiar respect, as books sui generis" is met by the details given above as to the fashion in which the Fathers referred to the writings now called uncanonical, and by the evidence adduced in this section we may fairly claim to have proved that, so far as external testimony goes, there is nothing to distinguish the canonical from the apocryphal writings.
But there is another class of evidence relied upon by Christians, wherewith they seek to build up an impassable barrier between their sacred books and the dangerous uncanonical Scriptures, namely, the intrinsic difference between them, the dignity of the one, and the puerility of the other. Of the uncanonical Gospels Dr. Ellicott writes: "Their real demerits, their mendacities, their absurdities, their coarseness, the barbarities of their style, and the inconsequence of their narratives, have never been excused or condoned" ("Cambridge Essays," for 1856, p. 153, as quoted in introduction of "The Apocryphal Gospels," by B.H. Cowper, p. x. Ed. 1867). "We know before we read them that they are weak, silly, and profitless—that they are despicable monuments even of religious fiction" (Ibid, p. xlvii). How far are such harsh expressions consonant with fact? It is true that many of the tales related are absurd, but are they more absurd than the tales related in the canonical Gospels? One story, repeated with variations, runs as follows: "This child Jesus, being five years old, was playing at the crossing of a stream, and he collected the running waters into pools, and immediately made them pure, and by his word alone he commanded them. And having made some soft clay, he fashioned out of it twelve sparrows; and it was the Sabbath when he did these things. And there were also many other children playing with him. And a certain Jew, seeing what Jesus did, playing on the Sabbath, went immediately and said to Joseph, his father, Behold, thy child is at the water-course, and hath taken clay and formed twelve birds, and hath profaned the Sabbath. And Joseph came to the place, and when he saw him, he cried unto him, saying, Why art thou doing these things on the Sabbath, which it is not lawful to do? And Jesus clapped his hands, and cried unto the sparrows, and said to them, Go away; and the sparrows flew up and departed, making a noise. And the Jews who saw it were astonished, and went and told their leaders what they had seen Jesus do" ("Gospel of Thomas: Apocryphal Gospels," B.H. Cowper, pp. 130, 131). Making the water pure by a word is no more absurd than turning water into wine (John ii. 1–11); or than sending an angel to trouble it, and thereby making it health-giving (John v. 2–4); or than casting a tree into bitter waters, and making them sweet (Ex. xv. 25). The fashioning of twelve sparrows out of soft clay is not stranger than making a woman out of a man's rib (Gen. ii. 21); neither is it more, or nearly so, curious as making clay with spittle, and plastering it on a blind man's eyes in order to make him see (John ix. 6); nay, arguing à la F.D. Maurice, a very strong reason might be made out for this proceeding. Thus, Jesus came to reveal the Father to men, and his miracles were specially arranged to show how God works in the world; by turning the water into wine, and by multiplying the loaves, he reminds men that it is God whose hand feeds them by all the ordinary processes of nature. In this instructive miracle of the clay formed into sparrows, which fly away at his bidding, Jesus reveals his unity with the Father, as the Word by whom all things were originally made; for "out of the ground, the Lord God formed every beast of the field and every fowl of the air" (Gen. ii. 19) at the creation, and when the Son was revealed to bring about the new creation, what more appropriate miracle could he perform than this reminiscence of paradise, clearly suggesting to the Jews that the Jehovah, who, of old, formed the fowls of the air out of the ground, was present among them in the incarnate Word, performing the same mighty work? Exactly in this fashion do Maurice, Robertson, and others of their school, deal with the miracles of Christ recorded in the canonical gospels (see Maurice on the Miracles, Sermon IV., in "What is Revelation?"). The number, twelve, is also significant, being that of the tribes of Israel, and the local colouring—the complaining Jews and the violated Sabbath—is in perfect harmony with the other gospels. The action of Jesus, vindicating the conduct complained of by the performance of a miracle, is in the fullest accord with similar instances related in the received stories. It is, however, urged that some of the miracles of Jesus, as given in the apocrypha, are dishonouring to him, because of their destructive character; the son of Annas, the scribe, spills the water the child Jesus has collected, and Jesus gets angry and says, "Thou also shalt wither like a tree;" and "suddenly the boy withered altogether" (Ap. Gos., p. 131). This seems in thorough unity