any other evidence, but something much more definite is required to
establish the reality of miracles and Divine Revelation. If this
point be, for the sake of argument, set aside, what is the position?
We are not entitled to infer that there were no quotations from the
Gospels in the works of Hegesippus, Papias, and Dionysius of
Corinth, because Eusebius does not record them; but, on the other
hand, we are still less entitled to infer that there were any.

The only inference which I care to draw from the silence of Eusebius
is precisely that which Dr. Lightfoot admits that, both from his
promise and practice, I am entitled to deduce: when any ancient
writer "has something to _tell about_" the Gospels, "any _anecdote_
of interest respecting them," Eusebius will record it. This is the
only information of the slightest value to this work which could
be looked for in these writers. So far, therefore, from producing
the destructive effect upon some of the arguments of _Supernatural
Religion_, upon which he somewhat prematurely congratulates himself,
Dr. Lightfoot's elaborate and learned article on the silence of
Eusebius supports them in the most conclusive manner.

Before proceeding to speak more directly of the three writers under
discussion, it may be well to glance a little at the procedure of
Eusebius, and note, for those who care to go more closely into the
matter, how he fulfils his promise to record what the Fathers have
to tell about the Gospels. I may mention, in the first place, that
Eusebius states what he himself knows of the composition of the
Gospels and other canonical works. [50:1] Upon two occasions he
quotes the account which Clement of Alexandria gives of the
composition of Mark's Gospel, and also cites his statements
regarding the other Gospels. [50:2] In like manner he records the