The same remark applies to Melito of Sardis. I have fully discussed
[135:3] the evidence which he is supposed to contribute, and it is
unnecessary for me to enter into it at any length here, more especially
as Dr. Lightfoot does not advance any new argument. He has said nothing
which materially alters the doubtful position of many of the fragments
attributed to this Father. In any case the use which Dr. Lightfoot
chiefly makes of him as a witness is to show that Melito exhibits full
knowledge of the details of evangelical history as contained in the
four canonical Gospels. Waiving all discussion of the authenticity of
the fragments, and accepting, for the sake of argument, the asserted
acquaintance with evangelical history which they display, I simply
enquire what this proves? Does anyone doubt that Melito of Sardis,
in the last third of the second century, must have been thoroughly
versed in Gospel history, or deny that he might have possessed our
four Gospels? The only thing which is lacking is actual proof of the
fact. Melito does not refer to a single Gospel by name. He does not
add one word or one fact to our knowledge of the Gospels or their
composers. He does not, indeed, mention any writing of the New Testament.
If his words regarding the "Books of the Old Testament" imply "a
corresponding Christian literature which he regarded as the books
of the New Testament," [136:1] which I deny, what is gained? Even
in that case "we cannot," as Dr. Lardner frankly states, "infer the
names or the exact number of those books." As for adding anything
to the credibility of miracles, such an idea is not even broached
by Dr. Lightfoot, and yet if he cannot do this the only purpose for
which his testimony is examined is gone. The elaborate display of
vehemence in discussing the authenticity of fragments of his writings
merely distracts the attention of the reader from the true issue if,
when to his own satisfaction, Dr. Lightfoot cannot turn the evidence
of Melito to greater account. [136:2]