by John in the Jordan. The temptation followed. To Satan's demand to be worshipped, Jesus replied, “Get thee behind me, Satan," etc. Jesus wrought miracles, healing the blind, dumb, lame, all weakness and disease, and raising the dead. He began his teaching by proclaiming that the kingdom of heaven is at hand (Matt. iv. 17). Justin introduces a large number of the precepts of the Sermon on the Mount, sayings from the narrative of the centurion of Capernaum (Matt. viii. 11, 12; Luke xiii. 28, 29), and of the feast in the house of Matthew. He brings in the choosing of the twelve disciples, the name Boanerges given to the sons of Zebedee (Mark iii. 17), the commission of the apostles, the discourse of Jesus after the departure of the messengers of John, the sign of the prophet Jonas, Peter's confession of faith (Matt. xvi. 15-18), the announcement of the passion (Matt. xvi. 21). Justin has the story of the rich young man; the entry of Jesus into Jerusalem; the cleansing of the temple; the weddinggarment; the conversations upon the tribute-money, upon the resurrection (Luke xx. 35, 36), and upon the greatest commandment; the denunciations of the Pharisees; the eschatological discourse; and the parable of the talents (Matt. xxv. 14-30). Justin's account of the institution of the Lord's Supper corresponds to that of Luke. Jesus is said to have sung a hymn at the close of the Supper, to have retired with three of his disciples to the Mount of Olives, to have been in an agony, his sweat falling in drops to the ground (Luke xxii. 42-44). His followers forsook him. He was brought before the scribes and Pharisees, and before Pilate. He kept silence before Pilate. Pilate sent him bound to Herod (Luke xxiii. 7). Most of the circumstances of the crucifixion are narrated by Justin, such

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as the piercing with nails, the casting of lots, the fact of sneers uttered by the crowd, the cry, "My God, my God, why hast thou forsaken me?" and the last words, Father, into thy hands I commend my spirit" (Luke xxiii. 46). Christ is said to have been buried in the evening, the disciples being all scattered, according to Zech. xiii. 7 (Matt. xxvi. 31, 56). On the third day he rose from the dead. He convinced his disciples that his sufferings had been predicted (Luke xxiv. 26, 46). He gave them his last commission. They saw him ascend into heaven (Luke xxiv. 50). The Jews spread a story that the disciples stole the body of Jesus from the grave.

This is a mere outline of the references to the gospel history which are scattered in profusion through Justin's writings. A full citation of them would exhibit more impressively their correspondence to the Gospels. The larger portion of the matter, it will be perceived, accords with what we find in Matthew and Luke; a small portion of it, however, is found in Mark exclusively. But there are not wanting clear and striking correspondences to John. The most important of these single passages is that relating to regeneration,1 which, notwithstanding certain verbal variations to be noticed hereafter, bears a close resemblance to John iii. 3-5. Again: Christ is said by Justin to have reproached the Jews as knowing neither the Father nor the Son (John viii, 19, xvi. 3). He is said to have healed those whic were blind from "their birth," 2 using here a phrase, which, like the fact, is found in John alone among the evangelists (John ix. 1). Strongly as these and some other passages resemble incidents and sayings in John, the correspondence of Justin's doctrinal state 1 Apol., i. 61.

2 Dial., c. 49.

ments respecting the divinity of Christ and the Logos to the teaching of the fourth Gospel is even more significant. Justin speaks of Christ as the Son of God, "who alone is properly called Son, the Word; who also was with him, and was begotten before the works."1 He says of Christ, that "he took flesh, and became man." 2 We are "to recognize him as God coming forth from above, and Man living among men.3 Conceptions of this sort, expressed in language either identical with that of John, or closely resembling it, enter into the warp and woof of Justin's doctrinal system. They are both in substance and style Johannine. Professed theologians may think themselves able to point out shades of difference between Justin's idea of the pre-existence and divinity of Christ and that of the fourth Gospel. But, if there be an appreciable difference, it is far less marked than differences which subsist among ancient and modern interpreters of the Gospel without number. The efforts of the author of Supernatural Religion to make out a great diversity of idea from unimportant variations of language-as in the statement that the Logos "became man," instead of the Hebraic expression, "became flesh "— hardly merit attention. Some of his criticisms apply with equal force to the Nicene Creed, and would prove its authors to have been unacquainted with the fourth Gospel, or to have disbelieved in it.1

The next observation respecting Justin is, that his references to events or sayings in the Gospel history, which have not substantial parallels in the four evangel

1 Apol., ii. 6.

2 Ibid., ii. 5.

8 Ibid., i. 23.

4 See The Lost Gospel, etc., p. 91. In Dial., c. 105, Justin is more naturally understood as referring a statement peculiar to John to the Memoirs. See Professor E. Abbot, Authorship of the Fourth Gospel, p. 43.

ists, are few and insignificant. They embrace not more than two sayings of Jesus. The first is, "In what things I shall apprehend you, in these will I judge you,' which is found also in Clement of Alexandria 2 and Hippolytus. The second is, "There shall be schisms and heresies," a prediction referred also to Christ by Tertullian 5 and Clement.6 Thus both passages occur in other writers who own no authoritative Gospels but the four of the canon. Justin represents the voice from heaven at the baptism of Jesus as saying, "Thou art my Son; this day have I begotten thee," a combination of expressions, which is found in the Codex Bezæ, in Clement of Alexandria,8 in Augustine, and 9 is said by him to be the reading in some manuscripts, though not the oldest.10 The recurrence of the same expression in Ps. ii. 7, or Acts xiii. 33, Heb. i, 5, v. 5, led naturally to a confusion of memory, out of which this textual reading may have sprung. That Jesus was charged by the Jews with being a magician 11 is a statement made by Lactantius 12 as well as by Justin, and is probably a reference to the accusation that he wrought miracles by the aid of Beelzebub. The incidental saying, that the ass on which Jesus rode was tied to a vine,13 was probably a detail taken up from Gen. xlix. 11, with which it is connected by Justin. The saying connected

1 Dial., c. 47.

2 Quis div. salvus, c. 40.

8 Opp. ed. de Lag., p. 73 (Otto's Justin, i. 2, p. 161, n. 21). The origir. of the passage has been traced by some to Ezekiel, to whom Justin refers in the context. See Ezek. vii. 3, 8, xviii. 30, xxiv. 14, xxxiii. 20. Otto suggests that it may have been a marginal summary attached by some one to Matt. xxiv. 40 seq., xxv. 1 seq.

4 Dial., c. 35, cf. c. 51, cf. 1 Cor. xi. 18, 19.

5 De Præscript. Hær., c. 4.

7 Dial., c. 88, cf. c. 103.

9 Enchir. ad Laur., c. 49.

11 Dial., c. 49, cf. Apol., i. 30. 18 Apol., i. c. 32.

6 Strom., vii. 15, § 90.

8 Pæd., i. 6.

10 De Cons. Evv., ii. 14 (Otto, i. 1, p. 325)

12 Institutt., v. 3.

with the designation of Jesus as a carpenter, that he made ploughs and yokes,1 may have sprung from his words in Luke ix. 62 and Matt. xi. 29, 30. It was found pleasant to imagine him to have once made these objects to which he figuratively referred.2 Justin speaks of Jesus as having been born in a cave,3 but he also says that he was laid in a manger. That the stable which contained the manger was a cave or grotto was a current tradition in the time of Origen.1 One other allusion completes the brief catalogue of uncanonical passages in Justin. He speaks of a fire kindled on the Jordan in connection with the baptism of Jesus, a circumstance which might have mingled itself early in the oral tradition. These constitute the whole of the supplement to the contents of the four Gospels to be found in the mass of Justin's references; 5

1 Dial., c. 88.

8 Dial., c. 78.

2 See Otto, i. 2, p. 324; Semisch, p. 393 4 Cont. Celsum, i. 51.

5 Other slight variations from the Gospels are sometimes owing to the wish of Justin to accommodate the facts in the life of Jesus to the predictions of the Old Testament. This is especially the case, as might be expected, in the dialogue with Trypho the Jew. The following, it is believed, are all the instances of circumstantial deviation from the evangelists. Mary is said to have descended from David (Dial., c. 43, cf. cc. 45, 100, 120). This statement is connected (c. 68) with Isa. vii. 13. Irenæus and Tertullian say the same of Mary. The Magi came from Arabia (Dial., 77, cf. 78, 88, 102, 106), on the basis of Ps. lxxii. 10, 15; Isa. lx. 6. The same is said by many later writers (Semisch, p. 385). In connection with Ps. xxii. 11, it is said (Dial., 103), that, when Jesus was seized, not a single person was there to help him. In Dial., c. 103, Pilate is said to have sent Jesus to Herod bound; this being suggested by Hos. vi. 1. So Tertullian, Adv. Marc., iv. c. 42; also Cyril of Jerusalem (see Otto, i. 2, p. 370, n. 14). The Jews, it is said (Apol., i. 35), set Jesus on the judgment-seat, and said, “Judge us,” in fulfilment of the prediction In Isa. lviii. 2; the circumstance referred to being recorded in Matt. xxvii. 26, 30. In Dial., i. 101 (Apol., i. 38), the bystanders at the cross are said to have distorted their lips, the thing predicted in Ps. xxii. 7 ; and in Apol., i. 38, on the basis of several passages in the Psalms, they are said to have cried out, "He who raised the dead, let him save himself." In Apol., i. 50, the disciples after the crucifixion are said to have