And though it is indisputable that in the second century the Four had not acquired that supremacy which brought about the disappearance of the other Gospels, and were therefore not quoted by the Fathers in preference to them, it is also certain that all the material out of which both the extant and the lost Synoptics were composed was then in existence, and was received in the Church as true and canonical. Admitting fully the force of modern Biblical criticism, I cannot admit all its most sweeping conclusions, for they are often, I think, more sweeping than just. The material out of which all the Synoptical Gospels, extant or, lost, were composed, was in existence and in circulation in the Churches in the first century. That material is—the sayings of Christ on various occasions, and the incidents in his life. These sayings and doings of the Lord, I see no reason to doubt, were written down from the mouths of apostles and eye‐witnesses, in order that the teaching and example of Christ might be read to believers in every Church during the celebration of the Eucharist. The early Church followed with remarkable fidelity the customs of the Essenes, so faithfully that, as I have shown, Josephus mistook the Nazarenes for members of the Essene sect; and in the third century Eusebius was convinced that the Therapeutae, their Egyptian counterparts, were actually primitive Christians.(15) The Essenes assembled on the Sabbath for a solemn feast, in white robes, and, with faces turned to the East, sang antiphonal hymns, broke bread and drank together of the cup of love. During this solemn celebration the president read portions from the sacred Scriptures, and the exhortations of the elders. At the Christian Eucharist the ceremonial was identical;(16) Pliny’s description of a Christian assembly might be a paragraph from Josephus or Philo describing an Essene or Therapeutic celebration. In place of the record of the wanderings of the Israelites and the wars of their kings being read at their conventions, the president read the journeys of the Lord, his discourses and miracles. No sooner was a Church founded by an apostle than there rose a demand for this sort of instruction, and it was supplied by the jottings‐down of reminiscences of the Lord and his teaching, orally given by those who had companied with him. Thus there sprang into existence an abundant crop of memorials of the Lord, surrounded by every possible guarantee of their truth. And these fragmentary records passed from one Church to another. The pious zeal of an Antiochian community furnished with the memorials of Peter would borrow of Jerusalem the memorials of James and Matthew. One of the traditions of John found its way into the Hebrew Gospel—that of the visit of Nicodemus; but it never came into the possession of the compiler of the first Gospel or of St. Luke.