ture, the distinctive value of such an expression may be
understood" (Ibid, pp. 242, 243). "The first Christian writers ... quote
ecclesiastical books from time to time as if they were canonical"
(Westcott on "The Canon," p. 9). "In regard to the use of the word
[Greek: gegraptai], introducing the quotation, the same writer
[Hilgenfeld] urges reasonably enough that it cannot surprise us at a
time when we learn from Justin Martyr that the Gospels were read
regularly at public worship [or rather, that the memorials of the
Apostles were so read]; it ought not, however, to be pressed too far as
involving a claim to special divine inspiration, as the same word is
used in the epistle in regard to the apocryphal book of Enoch; and it is
clear, also, from Justin, that the Canon of the Gospels was not yet
formed, but only forming" ("Gospels in the Second Century," Rev. W.
Sanday, p. 73. Ed. 1876). Yet, in spite of all this, Paley says, "The
phrase, 'it is written,' was the very form in which the Jews quoted
their Scriptures. It is not probable, therefore, that he would have used
this phrase, and without qualification, of any books but what had
acquired a kind of Scriptural authority" ("Evidences," p. 113).
Tischendorf argues on Paley's lines and says that "it was natural,
therefore, to apply this form of expression to the Apostles' writings,
as soon as they had been placed in the Canon with the books of the Old
Testament. When we find, therefore, in ancient ecclesiastical writings,
quotations from the Gospels introduced 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
Corinthi