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"I didn't want to take Justin's offer when he first wrote to me, although the salary he named was a good one, and I knew the work wouldn't be more than I've always been used to. But I had planned to stay in Wellfleet this winter, and it always goes against the grain with me to have to change a plan once made. I only promised to stay until she was comfortably settled.
Now she's married to Justin, she'll be the makin' of him, or I miss my guess. You can't do a thing with men-folks without they're right alongside where you can keep your eye and hand on 'em. Justin's handsome and good and stiddy; all he needs is some nice woman to put starch into him. The Edgewood Peabodys never had a mite o' stiffenin' in 'em, limp as dishrags, every blessed one!
The latter is much too impalpable to enable us to verify his statements by it; but we shall have to show his misconceptions respecting the connection of Justin's doctrine with the former. What we have now to consider is the following statement:
The reader who knows anything about the history of Christian doctrine will see at a glance how impossible it would have been for a Gospel ascribing these expressions to Jesus to have been received by the Christian Church long before Justin's time, except that Gospel had been fully authenticated as the work of the last surviving Apostle.
It would have been absurd for him to have done otherwise, as he might have done if he had anticipated the carpings of nineteenth century critics, and assumed that Trypho, an unconverted Jew, had a New Testament in his hand with which he was so familiar that he could be referred to first one narrative and then the other, in order to test the correctness of Justin's quotations.
This assumption however still does not appear to me wholly satisfactory, for reasons which will come out more clearly when from considering the matter of the documents which Justin used we pass to their form. The reader already has before him a collection of Justin's quotations from the Old Testament, the results of which may be stated thus.
Justin's one remaining hope is to go home to those native mountains, if it may be, with the dead body of his boy, dead "the very morning on which he should have received the tonsure from the hands of Mgr. l'Archevêque," and buried now temporarily at the cemetery of Montparnasse: Theodore calls me. I saw him distinctly to-night. He gave me a sign.
The explanations given above seem to me reasonable and possible; they are enough, I think, to remove the necessity for assuming a lost document, but perhaps not quite enough to destroy the greater probability. This conclusion, we shall find, will be confirmed when we pass from considering the substance of Justin's Gospel to its form.
Altogether on this early morning drive, Justin's difficulties dwindled almost to imperceptible points while his blessings loomed large, a state of mind we are assured, most favorable to success. Mr. Hornblower came from the barn as he drove up and greeted him with successfully disguised cordiality. But a glance convinced Justin that the long siege was nearly at an end.
We shall see that the fourth Gospel was without doubt in existence at the date which Volkmar assigns to Justin's Apology, 150 A. D. The history of the discussion as to the relation of the Clementine Homilies to the fourth Gospel is highly instructive, not only in itself, but also for the light which it throws upon the general character of our enquiry and the documents with which it is concerned.
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