and the greatest care has been taken not to omit any.  It will be worth while to note the differences between this and our Gospels, and also the allusions to other Gospels which it contains.  Christ is clearly subsequent in time to the Father, being brought forth from him; he conceives himself, he being here identified with the Holy Ghost; it is the virgin who descends from David, a fact of which there is no hint given in our Gospels; the reason of the name Jesus is told to the Virgin instead of to Joseph; we hear nothing of the shepherds and the glory of the Lord round the chanting angels; Jesus is uncomely, and works making ploughs and yokes, of which, we hear nothing in the Gospels; the fire at the baptism is not mentioned in the Gospels, and the voice from heaven speaks in words not found in them; he is called a magician, of which accusation we know nothing from the four; the colt of the ass is tied to a vine, a circumstance omitted in the canonical writings; it is no where said in the New Testament that the bread at the Lord’s supper is given in remembrance of the incarnation, but, on the contrary, it is in remembrance of the death of Christ; the crucifixion is not stated to have taken place during the Passover, but on the contrary the Fourth Gospel places it before, the others after, the Passover; we hear nothing of Christ set on the judgment seat in the Gospels:  the vesture is not divided according to John, who draws a distinction between the vesture and the raiment which is not recognised by Justin; the taunts of the crowd are different; the denial of Christ by all the Apostles is uncanonical, as is also their forsaking him after the crucifixion; we do not hear of the “day of the Sun” in our Gospels, nor of the rulers of heaven and their reception of Christ.  In fact, there are more points of divergence than of coincidence between the details of the story of Jesus given by Justin and that given in the Four Gospels, and yet Paley says that:  “all the references in Justin are made without mentioning the author; which proves that these books were perfectly notorious, and that there were no other accounts of Christ then extant, or, at least, no others so received and credited, as to make it necessary to distinguish these from the rest” ("Evidences,” p. 123).  And Paley has actually the hardihood to state that what “seems extremely to be observed is, that in all Justin’s works, from which might be extracted almost a complete life of Christ, there are but two instances in which he refers to anything as said or done by Christ, which is not related concerning him in our present Gospels; which shows that these Gospels, and these, we may say, alone, were the authorities from which the Christians of that day drew the information upon which they depended” (Ibid pp. 122, 123).  Paley, probably, never intended that a life of Christ should “be extracted” from “all Justin’s works.”  It is done above, and the reader may judge for himself of Paley’s