ark, Polycarp; with the introductory clause compare, not Matt.
vi. 13, but xxvi. 41). In the cases where the sense alone is given
there is no reason to think that the writer intends to give more.
At the same time it will be observed that all the quotations refer
either to the double or triple synopsis where we have already
proof of the existence of the saying in question in more than a
single form, and not to those portions that are peculiar to the
individual Evangelists. The author of 'Supernatural Religion' is
therefore not without reason when he says that they may be derived
from other collections than our actual Gospels. The possibility
cannot be excluded. It ought however to be borne in mind that if
such collections did exist, and if Polycarp's allusions or
quotations are to be referred to them, they are to the same extent
evidence that these hypothetical collections did not materially
differ from our present Gospels, but rather bore to them very much
the same relation that they bear to each other. And I do not know
that we can better sum up the case in regard to the Apostolic
Fathers than thus; we have two alternatives to choose between,
either they made use of our present Gospels, or else of writings
so closely resembling our Gospels and so nearly akin to them that
their existence only proves the essential unity and homogeneity of
the evangelical tradition.

CHAPTER IV.

JUSTIN MARTYR.

Hitherto the extant remains of Christian literature have been
scanty and the stream of evangelical quotation has been equally
so, but as we approach the middle of the second century it becomes
much more abundant. We have copious quotations from a Gospel used
about the year 140 by Marcion; the Clementine Homilies, the date
of which however is more uncertain, also contain numerous
quotations; and there are still more in the undoubted works of
Justin Martyr. When I speak of quotations, I do not wish to beg
the question by implying that they are necessarily taken from our
present Gospels, I merely mean quotations from an evangelical
document of some sort. This reservation has to be made especially
in regard to Justin.

Strictly according to the chronological order we should not have
to deal with Justin until somewhat later, but it will perhaps be
best to follow the order of 'Supernatural Religion,' the principle
of which appears to be to discuss the orthodox writers first and
heretical writings afterwards. Modern crit