The Epistle to Diognetus, however, does not furnish any evidence even of the existence of our Synoptics, for it is admitted that it does not contain a single direct quotation from any evangelical work.(2)We shall hereafter have to refer to this Epistle in connection with the fourth Gospel, but in the meantime it may be well to add that in Chapter xii., one of those, it will be remembered, which are admitted to be of later date, a brief quotation is made from 1 Cor. viii. 1, introduced merely by the words, [------].
We must now turn back to an earlier period, and consider any evidence regarding the Synoptic Gospels which may be furnished by the so-called heretical writers of the second century. The first of these who claims our attention is Basilides, the founder of a system of Gnosticism, who lived in Alexandria about the year 125 of our era.(1) With the exception of a very few brief fragments,(2) none of the writings of this Gnostic have been preserved, and all our information regarding them is, therefore, derived at second-hand from ecclesiastical writers opposed to him and his doctrines; and their statements, especially where acquaintance with, and the use of, the New Testament Scriptures are assumed, must be received with very great caution. The uncritical and inaccurate character of the Fathers rendered them peculiarly liable to be misled by foregone devout conclusions.
Eusebius states that Agrippa Castor, who had written a refutation of the doctrines of Basilides: "says that he had composed twenty-four books upon the Gospel."(3)
This is interpreted by Tischendorf, without argument, and in a most arbitrary and erroneous manner, to imply that the work was a commentary upon our four canonical Gospels;(1) a conclusion the audacity of which can scarcely be exceeded. This is, however, almost surpassed by the treatment of Canon Westcott, who writes regarding Basilides: "It appears, moreover, that he himself published a Gospel--a 'Life of Christ' as it would perhaps be called in our days, or 'The Philosophy of Christianity,(2)--but he admitted the historic truth of all the facts contained in the canonical Gospels, and used them as Scripture. For, in spite of his peculiar opinions, the testimony, of Basilides to our 'acknowledged' books is comprehensive and clear. In the few pages of his writings which remain there are certain references to the Gospels of St. Matthew, St. Luke, and St. John,"(3) &c. Now in making, in such a manner, these assertions: in totally ignoring the whole of the discussion with regard to the supposed quotations of Basilides in the work commonly ascribed to Hippolytus and the adverse results of learned criticism: in the unqualified assertions thus made and the absence either of explanation of the facts or the reasons for the conclusion: this statement must be condemned as only calculated to mislead readers who must generally be ignorant of the actual facts of the case. We know from the evidence of antiquity that Basilides made use of a Gospel, written by himself it is said, but certainly called after his own name.(4) An attempt has