This passage is clearly unbroken in Justin, and forms one connected whole; to parallel it from the Synoptics we must go from Matthew v., 42, to Luke vi., 34, then to Matthew vi., 19, 20, off to Matthew xvi. 26, and back again to Matthew vi. 19; is such a method of quotation likely, especially when we notice that Justin, in quoting passages on a given subject (as at the beginning of chap. xv. on chastity), separates the quotations by an emphatic "And," marking the quotation taken from another place? These passages will show the student how necessary it is that he should not accept a few words as proof of a quotation from a synoptic, without reading the whole passage in which they occur. The coincidence of half a dozen words is no quotation when the context is different, and there is no break between the context and the words relied upon. "It is absurd and most arbitrary to dissect a passage, quoted by Justin as a consecutive and harmonious whole, and finding parallels more or less approximate to its various phrases scattered up and down distant parts of our Gospels, scarcely one of which is not materially different from the reading of Justin, to assert that he is quoting these Gospels freely from memory, altering, excising, combining, and inter-weaving texts, and introverting their order, but nevertheless making use of them and not of others. It is perfectly obvious that such an assertion is nothing but the merest assumption" ("Sup. Rel.," vol. i., p. 364). Mr. Sanday's conclusion as to Justin is: "The _à priori_ probabilities of the case, as well as the actual phenomena of Justin's Gospel, alike tend to show that he did make use either mediately or immediately of our Gospels, but that he did not assign to them an exclusive authority, and that he probably made use along with them of other documents no longer extant" ("Gospels in the Second Century," p. 117). It is needless to multiply analyses of quotations, as the system applied to the two given above can be carried out for himself by the student in other cases. But a far weightier proof remains that Justin's "Memoirs of the Apostles" were not the Canonical Gospels; and that is, that Justin used expressions, and mentions incidents which are _not_ to be found in our Gospels, and some of which _are_ to be found in Apocryphal Gospels. For instance, in the first "Apology," chap. xiii., we read: "We have been taught that the only honour that is worthy of him is not to consume by fire what he has brought into being for our sustenance, but to use it for ourselves and those who need, and with gratitude to him to offer thanks by invocations and hymns for our creation, and for all the means of health, and for the various qualities of the different kinds of things, and for the changes of the seasons; and to present before him petitions for our existing again in incorruption through faith in him. Our teacher of these things is Jesus Christ, who also was born for this purpose." "He has exhorted us to lead