Nor is this all. The epistle to the Galatians (and Renan says, “Thanks to the Epistle to the Galatians!”) is not referred to in any way by Clement, or in Barnabas, or Hermas; nor First Corinthians in Barnabas or Hermas (and but once in Diognetus); nor Romans in Hermas; nor Revelation in Barnabas, or Diognetus, or Polycarp, and but once by Clement. To account for Justin’s silence, it has been imagined, without the slightest evidence, that Justin was “anti-Pauline.” But how are the omissions by other writers to be accounted for? How did it happen that Clement made no reference to Galatians? It was not from hostility, certainly, for he speaks of “The blessed Apostle Paul.” Yet writing this epistle from the church at Rome, to the church at Corinth, he has but a single quotation from Paul’s Epistle to the Romans, and but a single quotation from Paul’s First Epistle to the Corinthians, and _no_ reference to Galatians. The well-known distinction of everyday application in courts of law and elsewhere, between positive and negative evidence, is to be kept in mind. Whether John’s Gospel would be quoted by any writer acquainted with it, might depend entirely upon his object in writing; and so of Galatians, or any of the books of the New Testament. While a single undoubted quotation proves the existence of that which is quoted from, non-quotation may prove nothing at all. Justin apparently has one quotation from the Fourth Gospel, with many implied references to it. But if there were neither the one nor the other, to infer his ignorance of that Gospel from his silence would be just as sensible as to infer that a lawyer had never heard of Blackstone, or Kent, or Story, because he has not quoted from them. If Justin in his Apology quoted once from Mark, and once from John, and not at all from Acts, or Revelations, or Paul’s Epistles, it was because his subject did not call for any use of those writings, beyond the use which he made of Mark and John. And if (as was apparently the fact) he quoted Luke six times and Matthew eighteen times in his Apology, it was doubtless because Matthew better served his purpose, or was more firmly fixed in his memory, from his having been born in Palestine, where Matthew’s Gospel was published. A like explanation accounts for the fact that the Fourth Gospel is not quoted by Polycarp in his Epistle to the Philippians. Neither does he quote or cite from Revelations. The result so far is this: The Fourth Gospel, apparently, is quoted by Basilides, and Justin, and Papias; and, in addition, there are many implied references to it. There is about the same amount of evidence in respect to Mark and the book of Acts. The evidence accumulates as to Luke’s Gospel, and from Matthew, the quotations and citations become very numerous.