the born-blind is described as [------]. There is a variation it will be observed in the term employed by Justin, and that such a remark should be seized upon as an argument for the use of the fourth Gospel serves to show the poverty of the evidence for the existence of that work. Without seeking any further, we might at once reply that such general references as those of Justin might well be referred to the common tradition of the Church, which certainly ascribed all kinds of marvellous cures and miracles to Jesus. It is moreover unreasonable to suppose that the only Gospel in which the cure of one born blind was narrated was that which is the fourth in our Canon. Such a miracle may have formed part of a dozen similar collections extant at the time of Justin, and in no case could such an allusion be recognized as evidence of the use of the fourth Gospel. But in the Dialogue, along with this remark, Justin couples the statement that although the people saw such cures: "They asserted them to be magical illusion; for they also ventured to call him a magician and deceiver of the people."(1) This is not found in our Gospels, but traces of the same tradition are met with elsewhere, as we have already mentioned;(2) and it is probable that Justin either found all these particulars in the Gospel of which he made use, or that he refers to traditions familiar amongst the early Christians. Tischendorfs next point is that Justin quotes the words of Zechariah xii. 10, with the same variation from the text of the Septuagint as John xix. 37--"They shall look on him whom they pierced" [------] {303}