If we desire to prove that Gospels other than the Canonical were in use, the proof lies ready to our hands. In chap. xlvi. of Clement we read: "It is written, cleave to the holy, for they who cleave to them shall be made holy." In chap. xliv.: "And our Apostles knew, through our Lord Jesus Christ, that there would be contention regarding the office of the episcopate." The author of "Supernatural Religion" gives us passages somewhat resembling this. He said: "There shall be schisms and heresies," from Justin Martyr ("Trypho," chap. xxxv): "There shall be, as the Lord said, false apostles, false prophets, heresies, desires for supremacy," from the "Clementine Homilies": "From these came the false Christs, false prophets, false apostles, who divided the unity of the Church," from Hegesippus (vol. i. p. 236). In Barnabas we read, chap. vi.: "The Lord saith, He maketh a new creation in the last times. The Lord saith, Behold I make the first as the last." Chap. vii.: Jesus says: "Those who desire to behold me, and to enter into my kingdom, must, through tribulation and suffering, lay hold upon me." In Ignatius we find: Ep. Phil., chap, vii.: "But the Spirit proclaimed, saying these words: Do ye nothing without the Bishop." "There is, however, one quotation, introduced as such, in this same Epistle, the source of which Eusebius did not know, but which Origen refers to 'the Preaching of Peter,' and Jerome seems to have found in the Nazarene version of the 'Gospel according to the Hebrews.' This phrase is attributed to our Lord when he appeared 'to those about Peter and said to them, Handle me, and see that I am not an incorporeal spirit.' But for the statement of Origen, that these words occurred in the 'Preaching of Peter,' they might have been referred without much difficulty to Luke xxiv. 39" ("Gospels in the Second Century," p. 81). And they most certainly would have been so referred, and dire would have been Christian wrath against those who refused to admit these words as a proof of the canonicity of Luke's Gospel in the time of Ignatius. If, turning to Justin Martyr, we take one or two passages resembling other passages to be found in the Canonical, we shall then see the same type of differences as we have already remarked in Clement. In the fifteenth and sixteenth chapters of the first "Apology" we find a collection of the sayings of Christ, most of which are to be read in the Sermon on the Mount; in giving these Justin mentions no written work from which he quotes. He says: "We consider it right, before giving you the promised explanation, to cite a few precepts given by Christ himself" ("Apology," chap. xiv). If these had been taken from Gospels written by Apostles, is it conceivable that Justin would not have used their authority to support himself? MATTHEW. JUSTIN.