So, further, Luke's parable of the Unjust Judge, with its generally Q sound, but with its pathetic question appended (from Luke's recension), "Nevertheless, when the Son of man cometh, shall he find the faith on the earth?" bespeaks the times of persecution when the survival of the new faith looked problematical. Matthew's "Cast not your pearls before swine," "The Pharisee instructed in the kingdom of heaven," "The scribes and Pharisees in Moses' seat," all from QMt, and Luke's "Rejoice that your names are written in heaven," his saying about discerning the signs of the time (of the parousia), his "kingdom cometh not with observation," and his twice repeated injunction to watchfulness, all from QLk, certainly have a secondary sound. The presence of so many secondary traits in QMt and QLk does not prove that the passages so assigned might not be assigned to S or some other special or undefined source; but many if not all of them being passages ordinarily assigned simply to Q, the large number of secondary traits in them does tend to substantiate, in an unlooked-for manner, the assumption of the two recensions. CHAPTER VI DID MARK ALSO USE Q? In the introduction to his _Beginnings of Gospel History_, Bacon remarks that the "dependence of Mark upon Q can be demonstrated." Wellhausen says that "independence [between Mark and Q] is not to be thot of." Streeter, in _Oxford Studies_, has made the most recent and thoro study of the relation of Mark and Q, and some of his results have already been utilized and acknowledged. Even Dr. Sanday, in the introduction to _Oxford Studies_, confesses himself an unwilling convert to the theory that Mark was acquainted with, and made some use of, Q. Wellhausen alone, so far as I know, maintains the apparently untenable position that Q is later than Mark, and that where the two overlap, Q has used Mark instead of Mark using Q. His acceptance of this position is partially explained by the fact that he makes no distinction between the original Q and the recensions of it in the hands of Matthew and Luke; he also allows to Q much material (e.g., the conversation between John and Jesus at the baptism) which other scholars, without the hypothesis of QMt and QLk, ascribe to the hand of Matthew or Luke. Harnack and Wernle maintain the priority of Q to Mark. Wernle concedes some small use of Q by Mark, and Harnack thinks Mark was at least "acquainted with" Q.