“I shall not waste any ink or paper to prove that the Protevangelium, the Gospel of the Infancy, the Acts of Pilate, etc., in their present forms as known to us and as quoted by Judge Waite, arose at a later period than our canonical Gospels.” ... “A knowledge of the original sources and the literature of the subject would have saved him from this pitiful blunder. I simply refer to Professor Lipsius’ article on the Apocryphal Gospels, in Smith and Wace’s Dictionary of Christian Biography, London, 1880, Vol. II., pp. 700, _seq._; and Holtzmann’s Apocryphon des Neuen Testaments, in Schenkel’s Bible Lexicon, Leipzig, 1869, Vol. I., pp. 170 _seq._ As neither of these articles are by orthodox men, or by those who have the slightest bias toward orthodoxy, they are calculated to inspire confidence in persons of every shade of belief or disbelief. Both are authorities; Meyer’s Conversations-Lexikon says of Professor Lipsius, of Jena, that he is one of the most eminent scholars in Germany.” (See note 2.) With this concurring judgment of the most eminent scholars, not much time should be spent upon these Apocryphal books. But a single quotation is given by Judge Waite that is claimed by him to have been made by Justin from either of them. And this (although not to be found in any _single_ passage in our Gospels) may be gathered from different passages, which would be in keeping with Justin’s mode. It corresponds quite nearly, though not precisely, with a _part_[3] of the description in the Protevangelium of the announcement to Mary. But this no more proves the use of the Protevangelium by Justin than it proves the use of Justin’s Apology by the writer of the Protevangelium. Aside from this quotation, there are a few facts stated by Justin that are claimed, by some persons, to have been taken from the Apocryphal Gospels. _One_ is, that Jesus made ploughs and yokes, which Justin of course would infer, from the fact that it was a part of the business of a carpenter to make ploughs and yokes. _Another_ is, that Jesus was born in a cave. Dr. Thompson, says[4], “It is not impossible, to say the least, but that the apartment in which our Saviour was born was in part a cave. I have seen many such, consisting of one or more rooms in front of and including a cavern, where the cattle were kept.” Justin, who was a native of Judea, added a circumstance well known from tradition, which Luke did not think it of consequence to mention, that the manger was in a cave, _i. e._, that the stable in which was the manger was in a cave. He had no occasion to resort to books for such a fact. _Another_ is, that Justin refers the Roman Emperor to “Acts of Pilate” as affording evidence of what he had stated concerning Christ’s crucifixion, and the miracles which he had performed. According to the usual course, Pilate should have made a report of the crucifixion.