The time when this Gospel first appeared as a historical fact, has been so thoroughly sifted by late writers on that subject, that it will only be necessary here to notice some of the prominent reasons why its date is fixed after the middle of the second century. All allusions, or pretended allusions, found in the writings of the fathers, on inspection will be found to be the work of those who have attempted to poison the fountains of history. Papias lived near the age of John, and if John had written he must have known and spoken about it, as he speaks of Matthew and Mark; but he says nothing about John or Luke. He was Bishop of Heliopolis A. D. 165, and informs us that it was his habit to inquire of those who were the followers of the elders, what was said by them: what was said by Andrew and Peter or Philip; what by Thomas, James, John, Matthew, or any other of the disciples of the Lord. (Eusebius, Ecc. Hist., book iii. chap. 39.) The Apology of Justin to the emperor was written some time between the years A. D. 130 and A. D. 160. The precise time is not known, and there is some uncertainty about it. In his Apology, Justin makes thirty-five distinct allusions to Matthew, eighteen to Luke, and five to Mark, and if he says anything which points to John at all, on examination it will appear that the allusions are found elsewhere, in writings anterior to Justin. "For Christ said, 'Except ye be born again, ye shall not enter into the Kingdom of Heaven.'" This, it is claimed, is taken from the fourth Gospel, which must have been in existence when Justin wrote. The language in the Gospel is, "Jesus answered and said unto them, Except a man be born again, he cannot see the kingdom of God." (John iii. 3.) This language, imputed to Christ, was drawn from a common source--from the Gospel according to the Hebrews, as has been fully proven, and so in every other instance where the writer seems to allude to the Gospel of John. The new ideas concerning Christ found in this Gospel had not yet dawned upon the world when Justin wrote, for on that subject he had not got beyond what was contained in the Synoptics; or, to speak with greater accuracy, his Logos idea was that of Philo, which differed from that of John.