was acquainted with Matthew and not with Mark? or with Mark and not with Matthew and Luke? or with the third Gospel and {281} not with either of the other two? The case is the very same if we extend the illustration, and along with the Synoptics include the numerous other records of the early Church. The anonymous quotation of historical expressions of Jesus cannot prove the existence of one special document among many to which we may choose to trace it. This is more especially to be insisted on from the fact, that hitherto we have not met with any mention of any one of our Gospels, and have no right even to assume their existence from any evidence which has been furnished. CHAPTER III. JUSTIN MARTYR We shall now consider the evidence furnished by the works of Justin Martyr, regarding the existence of our synoptic Gospels at the middle of the second century, and we may remark, in anticipation, that whatever differences of opinion may finally exist regarding the solution of the problem which we have to examine, at least it is clear that the testimony of Justin Martyr is not of a nature to establish the date, authenticity, and character of Gospels professing to communicate such momentous and astounding doctrines. The determination of the source from which Justin derived his facts of Christian history has for a century attracted more attention, and excited more controversy, than almost any other similar question in connection with patristic literature, and upon none have more divergent opinions been expressed. Justin, who suffered martyrdom about a.d. 166--167,(1) under Marcus Aurelius, probably at the instigation of the cynical philosopher, Crescens, was born in the Greek-Roman colony, Flavia Neapolis,(2) established during the {283} reign of Vespasian, near the ancient Sichem in Samaria. By descent he was a Greek, and during the earlier part of his life a heathen, but after long and disappointed study of Greek philosophy, he became a convert to Christianity(l) strongly tinged with Judaism. It is not necessary to enter into any discussion as to the authenticity of the writings which have come down to us bearing Justin's name, many of which are undoubtedly spurious, for the two Apologies and the Dialogue with Trypho, with which we have almost exclusively to do, are generally admitted to be genuine. It is true that there has been a singular controversy regarding the precise relation to each other of the two Apologies now extant, the following contradictory views having been maintained: that they are the two Apologies mentioned by Eusebius, and in their original order; that they are Justin's two Apologies, but that Eusebius was wrong in affirming that the second was addressed to Marcus Aurelius; that our second Apology was the preface or appendix to the first, and that the original second is lost. The shorter Apology contains nothing of interest connected with our inquiry.