a whole
unknown to them, but complete in itself." ("Supernatural Religion,"
vol. i. p. 359)

I say I cannot agree with this, because I think that the extracts I have
given have all the signs of a piece of patchwork by no means well put
together, but I will assume that he is right in his view.

Here, then, we have, according to his hypothesis, another sermon of
Christ's, which, owing to the "close sequence" of its various passages,
and its completeness as a whole, must take its place alongside of the
Sermon on the Mount. Where does it come from?--

"The simple and natural conclusion, supported by many strong
reasons, is that Justin derived his quotations from a Gospel which
was different from ours, though naturally by subject and design it
must have been related to them." (Vol. i. p. 384.)

And in page 378 our author traces one of the passages of this
"consecutive" discourse through an epistle ascribed to Clement of Rome
to the "Gospel according to the Egyptians," which was in all probability
a version of the "Gospel according to the Hebrews."

Here, then, is a Gospel, the Gospel to the Hebrews, which not only
contained, as the author has shown, a harmony of the histories in SS.
Matthew and Luke, so far, at least, as the Birth and Death of Christ are
concerned, but also such a full and consecutive report of the moral
teaching of Christ, that it may not unfitly be described as "a series of
passages in close sequence to each other," collected "with singular
care" "from distant and scattered portions of these Gospels." How, we
ask, could such a Gospel have perished utterly? A Gospel, which, besides
containing records of the historical and supernatural much fuller than
any one of the surviving Gospels, contained also a sort of Sermon on the
Mount, amalgamating in one whole the moral teaching of our Lord, ought
surely (if it ever was in existence) to have won its place in the canon.

SECTION VIII.

THE PRINCIPAL WITNESS.--HIS TESTIMONY TO ST. JOHN.

We have now to consider the citations (or supposed citations) of Justin
from the fourth Gospel. These, as I have mentioned, are treated by the
author of "Supernatural Religion" separately at the conclusion of his
work.

Whatever internal coincidences there are between the contents of
St. John and those of the Synoptics, the external differences are
exceedingly striking, and it is not at all to my present purpose to keep
this fact out of s