The standard manual for Sunday school workers

Front matter

UNITED STATES OF AMERICA.

THE

Standard Manual

Chap. I. — Christian Evidences

Introduction— New Testament Teaching Classified— Historical Authenticity -Literary Evidences — Testimony of Eusebius— Three Earlier Ecclesiastical Writers— Ancient Canons and Versions — Method of Investigation — The Canon Settled— Conclusion— Early Witnesses to the Gospel Arranged in the Order of Time Pages 7-32.

Chap. II. — Interpretation

What Interpretation is— Difficulties in the Way of Successful Interpretation—Requisites of a Good Interpreter — Rules for Interpretation — The Proper Spirit Pages 33-37.

Chap. III. — The Proper Division of the Word

The Apostolic Rule— The Character of the Books of the Bible— The Number of the Books— The First Important Rule— The Old and the New Contrasted— Three-fold Division of the Old Testament — What the Old Testament Contains— The Three Dispensations— The Uses of the Old Testament— The New Testament— The Uses of the New Testament — The Gospels — The Acts of Apostles — The Apostolical Epistles— The Revelation— Conclusion. Pages 38-59.

Chap. IV. — Bible History and Chronology

Characteristics of Bible History — Its Value and Interest— Time Covered by Bible History — The Three Periods— Patriarchal, Mosaic, and Christian — Events of the First Period— Events of the Second Period— Events of the Third Period— Noah and His Family— Events in Jacob's Life- Moses — The Ten Plagues— The Exodus and Its Results— Joshua as a Leader— The Period of the Judges— The Reigns of Saul, David, and Solomon — The Kingdoms of Israel and Judah — The Major Prophets — The Minor Prophets— Time Embraced by the Books of the Old Testament — The Life of Jesus— The Zeal of Paul— The Victory of the Church.... Pages 60-77.

Chap. V. — The Bible Dispensations

General Statements — The Covenant of Life and Liberty— The Covenant with Noah— The Covenant Concerning Abraham and His Posterity— The Coveuant Concerning Christ — The Covenant with Abraham Concerning His Inheritance — The Covenant of Circumcision — The Covenant of Horeb— The New Covenant — Ihe Differences Between the Christian and Jewish Dispensations— Starlight, Moonlight, and Sunlight Pages 78-93.

vi THE STANDARD MANUAL.

Chap. VI. — The Jewish Tabernacle

God Furnished the Pattern— How the Materials were Provided — Type and Symbol — The Tabernacle and Court — The Laver — The Tabernacle and Golden Lamp-stand— The Table of Shew Bread— Its Use— The Golden Altar— The Model Church— The Beautiful Veil— The ttoly of Holies Pages 94-111.

Chap. VII. — Bible Geography

Classification— The Territory Embraced— The Different Names Given to the Holy Land — Mountains — Seas and Rivers — Valleys and Deserts — Cities — The Past and Present of Palestine..... Pages 112-120.

Chap. VIII. — Bible Manners and Customs

Oriental Life— Classes of Inhabitants— The Tent and the House — Bels and Lights— Sepulchers— Food and Clothing — Scripture Ref. Pages 120-130.

PART II. The Sunday School

Its Place and Purpose.— The Importance of the Sunday School— Definition Pages 131-133.

Organization and Management.— Necessity of O'ganization— Essential Things in Every Organization — Officers of a Sunday School — Qualificitions of a Superintendent— The Sunday School Teacher Pages 133-140.

How to Study the Lesson —The Threefold Purpose of Teaching- Preparation— Methods of Study— Plan of Teaching Pages 141-144.

How to Teach the Lesson. — Foundation— Principles aod Methods — Mistakes Pages 114-149.

How to Win and Hold Attention.— Methods Pages 149-153

Illustration and Questioning. — Decorative— Illuminating— Permanency— Questioning— The Blackboard— The Library Pages 153-159.

Ke views— Sunday School Programmes— Miscellaneous— Texts for Teachers —The Religious Nature of a Child .....Pages 161-170.

The Religious Education of Children.— The Parental or Family— The Church School— The Divine Method Pages 175-191.

THE STANDARD MANUAL.

PAieT i

CHAPTER L— CHRISTIAN EVIDENCES.

I. Introduction. — The Christian Religion is the religion of the New Testament. Hence, an examination of its foundations is an inquiry into the claims and authority of that book. Such an inquiry I am about to make. The space at my disposal restricts me to an outline, but I shall try to make it an outline in which some main lines of proof will be not only clearly but boldly drawn.

The New Testament contains a variety of elements, that may be thus classified :

1. The strictly ethical or moral teachings, as the prohibition of licentiousness and the command to honesty. These teachings carry with them their own proof and sanction.

2. The dogmatic teachings, as Christ's divinity and atonement. These teachings do not, like the others, carry their own proof and sanction, but rest on the character and authority of their authors.

3. The positive or ceremonial commands, as baptism and other similar ordinances. These, like the last, rest on a basis of authority.

4. The facts : as the miracles, the death and resurrection of Christ. These facts, of course, rest on historical evidence.

It is from the facts pertaining to the Author and first preachers of Christianity that we learn their character and authority. The great supernatural facts in the history of Christ, for example, are his credentials. " Believe me for the very works' sake,"* he said on more than one occasion. The dogmatic and positive elements in the New Testament rest on the historical elements. Hence the importance of an inquiry into the evidence on which those facts rest. It is not too much to say, an examination of Christianity is, first of all, an inquiry into the claims of that book to historical authenticity.

II. Historical Authenticity.— The New Testament consists of twenty seven separate writings. These writings are commonly ascribed to eight writers : one to Matthew, one to Mark, two to Luke, five to John, fourteen to Paul, two to Peter, one to James, and one to Jude. Christians hold (1) that there were such persons as these ; (2) that they lived in the times when the things recorded in the writings took place; (3) that they had, generally, a first-hand knowledge of these facts, and wrote them down in the book ascribed to them and called by their names; (4) that they told the truth when they wrote them. On what grounds do Christians hold these propositions?

* John xiv. 11.

CHRISTIAN EVIDENCES, g

To-day these twenty-seven writings are in men's hands. Christians esteem them the sacred books of their religion. They are more read, studied and discussed than any other writings in the world ; and, directly or indirectly, create much of the mental activity about us. Where did Christians and others now living— that is, the present generation—get them? All answer, " From the last generation." Sometimes it is said these writings are forgeries, but no one places the forgery in this age. Sometimes, that they are so corrupted as to have lost their identity, but no one lays the charge at the door of men now living. They were in the world thirty or fifty years ago, and were held in their present estimation. Old men now living say they were. Particular copies now existing were existing then. The literature of that age attests the same fact. Nor did that generation forge or corrupt these writings. It received them from the one just before. So they were in existence sixty or one hundred years ago, and were held in the same estimation that they are now. And so we can go back, generation by generation, for fifteen hundred years; for all that time there is not a generation of men that did not have them, and that did not account for their having them as we account for our having them to-day. Each age hands them on to the next with the certificate, "We received these books from our fathers." The older members of the community always deliver an oral testimony ; this testimony is confirmed by the old books in public or private hands; and this, again, by the evidence of literature.

III. Literary Evidence. — Literary evidence to the existence of literary documents in former times is of io THE STANDARD MANUAL.

several kinds and is thus classified by Isaac Taylor:

1. 'Literal quotations, whether the author cited is named or not. Such quotations * * prove the existence of the work quoted in the time of the writer who makes the reference."

2. " Incidental allusions are often met with, either to the words or to the sense of an author, sufficiently obvious to prove that the one writer was known to the other."

3. " Nearly every one of the principal authors of antiquity has been explicitly mentioned, or criticised, or described, by later writers. Lists of their works have been given with summaries of their contents ; or they have been made the subject of connected commentaries."

4. "A copious fund of quotations is contained in some ancient treatises on particular subjects, in which all the authors who have handled the same topic are mentioned in the order of time."

5. " Controversies, whether literary, political or religious, have usually occasioned extensive quotations to be made from works of all classes, and * * * many obscure facts have been adduced, which * * * have served to determine questions of literary history."

6. "Among all the means for ascertaining the antiquity and genuineness of ancient books, none are more satisfactory or more complete than those afforded by the existence of early translations."*

Isaac Taylor further says, very justly: "The validity of this kind of proof rises from its amount, from its multifariousness, and from its incidental character. ' ' Proofs of all these kinds, great in amount, and multiform and a incidental in character, are in our possession, showin that the Christian Scriptures have been in existence, and have been regarded as the originals of Christianity, for fifteen hundred years.

By inserting the limitation, "fifteen hundred years," in this section and the last, I must not be understood as implying that these writings were not in existence before that time. No one denies my proposition within these limits. But as fifteen hundred years take us back to the border, or near the border, of disputed ground, we must no longer pass over centuries by a leap, but go on more slowly. I proceed now to show that these writings were in existence, and were esteemed by Christians as they still are, back to the very century in which Christ lived.

IV. Testimony of Eusebius. — Eusebius, the Father of Church History, was born about the year 260. His home was Palestine, and from 312, to his death in 340, he was Bishop of Caesarea. He was a gifted and learned man. He witnessed the last great persecution of the Christians, seeing, he says, "the Sacred Scriptures of Inspiration committed to the flames in the midst of the markets." He was a voluminous writer, but I need mention here only his "Ecclesiastical History" — the first attempt to compose a general history of the Church. His abilities and learning, his great position and long life, gave him the best of opportunities to find out what books his fellow-Christians regarded as the sacred books of inspiration of the New Testament. The following account is gathered from the " History."

Book III. chapter 25, Eusebius divides the books that laid claim to Apostolical authority into three classes — the 'Acknowledged," the "Disputed," and the "Heretical." Under the first head, he mentions " the holy quaternion of the Gospels," the Acts of the Apostles, the Epistles of Paul, " the first Epistle of John as also the first of Peter ;"■ 1 and after these, if proper, the Revelation of John." "These, then," he says, "are acknowledged as genuine." "Among the 'disputed' books, although," he says, "they are well known and approved by many" he names James, Jude, II. Peter, II. and III. John, "whether they [the Johns] are of the evangelist or of some other of the same name " The foregoing are the books enumerated as "disputed" that are also said to be "well-known and approved by many." [Westcott translates, "well-known and recognized by most."] A second division of "disputed" books Eusebius marks as "spurious," and under this sub-head mentions several writings that are not now known, save to the learned. Here again he mentions the Revelation of John, "which some, as before said, reject, but others rank among the genuine." Under the third head he mentions several books circulated by the heretics under the names of the Apostles.

Earlier in his great work, Eusebius says the Gospels are called Matthew, Mark, Luke, and John.* He also says, "the Epistles of Paul are fourteen." They are "well-known and beyond doubt," except the Epistle to the Hebrews, which "some set aside," as "not being one of Paul's Epistles. "f He nowhere gives a list of Paul's Epistles ; but that they are the fourteen in our possession can not be doubted, since his writings contain quotations from them, and other writers, both immediately before

: Book II. 15 ; III. 24. t Book III. 3.

and after, do give their names. Thus far he expresses the views current in the Church. There are (1) "the true, genuine, well-authenticated writings;" (2) "those others, which are not only not embodied in the canon, but are likewise disputed, notwithstanding that they are recognized by most ecclesiastical writers;" and (3) the heretical books, "of which no one of those writers in the ecclesiastical succession has condescended to make any mention in his works." It is clear, therefore, that the Father of Church History received, along with all his brethren, the four Gospels, the Acts, thirteen Pauline Epistles, and one Epistle each of both Peter and John. Were this all, he would be leaving in doubt James, Jude, II. Peter, II. and III. John, and Revelation. Still, his testimony is conclusive that all of these but the last were generally received — "they are recognized by most ecclesiastical writers." What is more, there can be little doubt, if any, that when he designated certain of the "disputed" books as "spurious" he intended to give the others the sanction of his own judgment. It is also clear that he acknowledged the apostolicity of the Hebrews, for he both mentions it without objection in his summary, and quotes from it freely in his writings. He speaks of James and Jude as belonging to "the seven Epistles called Catholic," and adds: "We know that these [the two] have been publicly used with the rest [of the seven] in most churches." He was in doubt whether Revelation was the work of John the Apostle, and therefore hesitated whether to put it among the "acknowledged" books or the "spurious." It will be seen that in the time of Eusebius the New Testament writings were grouped

H THE STANDARD MANUAL.

as they are now — " four Gospels," " fourteen Epistles of Paul," and "seven Catholic Epistles/' besides the Acts, and the Revelation, each a book of its own kind, and therefore incapable of classification.

Such is the testimony of Eusebius — certainly the most competent man of the time to express the voice of the universal Church. He spoke both as a historian and a critic. His " History" ends with 324, but his active Church-life covers the half-century from 340 to 290. His testimony belongs as much to his earlier as to his later years. He spoke for the past as well as the present ; spoke not only what he had seen in the Church in his own day, but also what he had learned in youth from the old men of the Church and from his life-long study of Christian antiquity. Eusebius and his contemporaries had a complete New Testament. "That it rested on no authoritative decision," says Westcott, "is simply a proof that none was needed "*

V. Testimony of Origen. — Origen was born at Alexandria in 185, and died at Tyre in 253. His checkered life was spent in several countries, but his great name is principally associated with the city of his birth. No Christian teacher of his time, or indeed before the Council of Nice in 325, equaled him in talents, in genius, or in learning. No other had so extensive or so profound a knowledge of the Scriptures. His mind was unstable, and his views of Scripture sometimes visionary; but no one questions the integrity of his character or the purity of his life. He was one of the most voluminous of writers. Jerome said he wrote more than other men read, and Epiphanius that lie was the author of six thousand writings. His ability and learning, the number of his works, as well as his position in the great Greek capital, make him the best witness to the Scriptures found in that age. Time has dealt hardly with his works, and we must accept much of his testimony at second-hand. He, like Eusebius, professed to repeat only what he had received from his Christian predecessors — "preserving the rule of the Church."

" In the first book of his Commentaries on the Gospel of Matthew," says Eusebius, "following the Ecclesiastical Canon, he attests that he knows only of four Gospels, as follows: 'As I have understood from tradition, respecting the four Gospels , which are the only undisputed ones in the whole Church of God throughout the world. The first is written according to Matthew * * once a publican, afterward an Apostle; * * the second is according to Mark ; * * the third according to Luke; * * and, last of all, the Gospel according to John.' ' In the fifth book of his Commentaries on John, according to Eusebius, Origen says : " Paul did not even write to all the churches to which he preached." Also, Peter " has left one Epistle undisputed. There may be also a second, but on this there is some doubt." In the same passage quoted by Eusebius, Origen says: "John wrote the Apocalypse. * * He has also left an Epistle consisting of very few lines. It may be, also, a second is from him, but not all agree that they are genuine ; but both together do not contain a hundred lines." In the same extract he discusses the authority of the Epistle to the Hebrews, and concludes "that, the thoughts are the

Apostle's [Paul's], but the diction and phraseology belong to some one who has recorded what the Apostle said, and as one who noted down at his leisure what his master dictated. If, then, any Church considers this Epistle as coming from Paul, let it be commended for this, for neither did those ancient men deliver it without cause "*

In a version of Origen's Homilies, or popular preachings, on Genesis and Joshua, preserved by Paifinus — a version not of the highest authority, but that, so far as it bears on this question, is only an amplification of the evidence already introduced— Origen spiritualizes the narrative of the wells, given in Genesis xxvi. 18, et seq. He says the antitype of Isaac sought to lay open those wells, the Scriptures of the Old Testament, closed up by the Jews. When the Philistines strove with him, "He dug new wells, and so did his servants. Isaac's servants were Matthew, Mark, Luke, and John; his servants are Peter, James, and Jude; his servant also is the Apostle Paul; who all dug wells of the New Testament. " He also spiritualizes the narrative of the fall of Jericho given in Joshua, thus:

"So, too, our Lord, whose advent was typified by the son of Nun, when he came sent his Apostles as priests bearing well-wrought trumpets. Matthew first sounded the priestly trumpet in his Gospel. Mark also; Luke and John each gave forth a strain on their priestly trumpets. Peter, moreover, sounds loudly on the twofold trumpet of his Epistles ; and so also James and Jude. Still the number is incomplete, and John gives forth the trumpetsound in his Epistles and Apocalypse; and Luke, while

* See Eusebius, Book VI. chap. 25.

describing the Acts of the Apostles. Lastly, however, came he who said: '/ think that God hath set forth us Apostles last of all; 1 and thundering on the fourteen trumpets of his Epistles threw down even to the ground the walls of Jericho; that is to say, all the instruments of idolatry and the doctrines of philosophers."*

Origen's fanciful views of Scripture do not in the least subtract from the value of his testimony as to ichat is Scripture, His writings are colored through and through with both the spirit and the language of the New Testament. His lists of books and of writers are constantly supported by quotations made from nearly all the books in our Xew Testament. With the exception of translations, Eusebius and Origen each furnishes abundant examples of all the kinds of evidence enumerated by Isaac Taylor.

VI. Testimony of Three Earlier Ecclesiastical Writers. — Going back one generation farther, we meet three great ecclesiastical writers — Clement of Alexandria, Tertullian of Carthage, and Irenseus of Lyons. These all flourished between the year 160 and the year 220 or 240 (the date of Tertullian's death being in dispute;. They were the foremost men in the Church in their respective countries, Egypt, the Province of Africa, and Gaul. Not only so, in point of ability and learning they ranked with the first men of their time. They are unexceptional witnesses in every respect.

Clement speaks of the -'four Gospels which have been handed down to us."f Eusebius has preserved a frag-

* These passages are quoted from Westcott, Pages 329, 30. f Miscellanies, Book III. chap. 13. 2 ment of a lost work of Clement's, in which that father u gives the traditions respecting the order of the Gospels, as derived from the oldest presbyters/' saying, "those which contain the genealogies [Matthew and Luke] were written first." He then mentions Mark and John by name. Eusebius further says Clement, in the same work, c has given us abridged accounts of all the canonical [acknowledged] Scriptures, not even omitting those that are disputed. I mean the book of Jude and the other general [or Catholic] Epistles. * * * The Epistle to the Hebrews he asserts was written by Paul 7? *

In a number of places Tertullian speaks of the Gospels by name, and vindicates their authority. He says they have Apostles and Apostolic men for their authors. " Of the Apostles, therefore, John and Matthew first instill faith into us, whilst of Apostolic men Luke and Mark renew it afterward. "f The following passage shows how he grounded the sacred books on the authority of antiquity :

"On the whole, then, if that is evidently more true which is earlier, if that is earlier which is from the very beginning, if that is from the beginning which has the Apostles for its authors, then it will certainly be quite as evident that that comes down from the Apostles which has been kept as a sacred deposit in the churches of the Apostles. Let us see what milk the Corinthians drank from Paul ; to what rule [of faith] the Galatians were brought for correction ; what the Philippians, the Thessalonians, the

* The fragment is found in "The Ecclesiastical History," Book VI. chap. 13. t Against Marcion, Book IV. chap. 2.

'HR 1ST I AN E VIDEXCES. 1 9

Eplicsians read [out of it] ; what utterance ' also the Romans give, so very near [to the Apostles] to whom Peter and Paul conjointly bequeathed the Gospel, even sealed with their own blood.'**

He names other books, and quotes from them, as we shall soon see. Tertullian was the first to call the Christian Scriptures the "New Testament" — a name which shows that a canon was already formed and generally accepted.

Irenaeus, also, mentions the Gospels by name, says they are four in number, and constructs a curious argument to show there can be but four. He also names other books, and quotes from them, as well as from some he does not name. His testimony is all the more valuable from the fact that in youth he had been a pupil of Polycarp of Smyrna, who had been taught by the Apostle John.

I am not aware that any one of these three writers attempts to give a full list of the New Testament writings. Still, they recognize nearly every book found in our list, either by expressly mentioning it, or by unequivocal quotation. No one, in fact, can fully appreciate the force of their testimony, who has not read some part of their writings. Even if they never named a book, their writings would be impressive witnesses both to Christianity and to the New Testament. Their great themes are New Testament themes; their spirit is distinctly Christian; and their writings, like those of Origen, are colored through and through with New Testament language. No man who reads Clement, Tertullian, and Irenseus can more

Against Marcion, Book IV. chap. 5.

doubt that they were acquainted with the New Testament than a man who reads the speeches of Daniel Webster can doubt that he was familiar with such documents as the Declaration of Independence and the Constitution of the United States.

Some statistics will make the argument from quotations still more forcible. They will be gathered from the " Indexes of Scripture/' appended to the a Ante-Nicene Christian Library" translations of the Fathers.

Clement makes quotations or allusions to the Gospels, Acts, Romans, I. and II. Corinthians, Galatians, Ephesians, Philippians, Colossians, I. and II. Thessalonians, ' I. and II. Timothy, Titus, Hebrews, I. Peter, I. John, Jude, Revelation. His quotations and allusions are nearly one thousand in number. So accurate is Clement that his quotations are of great value for the closest critical purposes. In his u Against Marcion," Tertullian quotes from nineteen of the books of our New Testament, sometimes naming them. They are the four Gospels, Acts, Romans, I. and II. Corinthians, Galatians, Ephesians, Philippians, Colossians, I. and II. Thessalonians, I. Timothy, I. Peter,

I. John, and Revelation. In this single work his quotations and allusions are more than seven hundred in number — some of them slight, others including several verses. He makes two hundred and seventy-five from John's Gospel alone. In " Against Heresies" and in the fragments of his lost writings, lrenseus recognizes in the same way twenty-five books, viz: the four Gospels, Acts, Romans, I. and II. Corinthians, Galatians, Ephesians, Colossians, Philippians, I. and II. Thessalonians, I. and

II. Timothy, Titus, Hebrews, James, I. and II. Peter,

I. and II. John, and Jude. His quotations and allusions are even more numerous than Tertullian's.

We have now made out a chain of unimpeachable testimony one and a half centuries in length. Many other witnesses belonging to the same period could be called. Nor has the testimony given by those summoned been exhausted;- but that adduced is more than enough to show that the New Testament was in existence from 325 back to 175, and also -to show the estimation in which it was held. What is more, if every word of proof now brought forward were blotted out, enough would still remain to carry conviction on these points to every candid mind.

VII. Ancient Canons and Versions. — The Muratori Canon is an ancient manuscript, composed in or near Rome about the year 1G0. It speaks the voice of the Western Church. Unfortunately, the first page or pages have been lost. It calls Luke and John the third and fourth Gospels ; and there can be no reasonable doubt that the lost portion called Matthew and Mark the first and second. Following the Gospels in the present order are the Acts, all of the Pauline Epistles but Hebrews,

II. and III. John, Jude, and Revelation.

The old Syrian translation, called The Pcshiio, was made, according to some authorities in the second half of the second century; according to others, in its first half. This venerable version, which Tischendorf says "takes us to the neighborhood of the Euphrates," is still extant. It speaks the voice of the Oriental Church. It contains the four Gospels, the Acts, all of the Pauline Epistles, James, I. Peter, and I. John.

The Old Latin version, made in North Africa in the middle of the same century, no longer exists in its original form; but it is the basis of the Vulgate, and abundant fragments of it are scattered throughout ancient Latin ecclesiastical literature Canon Westcott has thoroughly studied "the Canon of the old Latin version," and reached the conclusion that it exactly coincided with the Muratorl list

The same writer thus sums up the testimony of these ancient versions: ''Their voice is one to which we can not refuse to listen. They give the testimony of Churches, and not of individuals They are sanctioned by public use, and not only supported by private criticisms. Combined with the original Greek, they represent the New Testament Scriptures as they were read throughout the whole of Christendom toward the close of the second century. Even to the present day they have maintained their place in the services of a vast majority of Christians; though the languages in which they were written only live now so far as they have supplied the materials for the construction of later dialects. They furnish a proof of the authority of the books which they contain, widespread, continuous, reaching to the utmost verge of our historic records. Their real weight is even greater than this; for when history first speaks of them it speaks as of that which was recognized as an heritage from an earlier period, which can not have been long after the days of the Apostles."*

VIII. Justin Martyr's Testimony. — Justin, both philosopher and martyr, was born in Palestine near the close of the first century. He suffered martyrdom at Rome in 167. He was a man of ability, learning, and character — the foremost of the writers called Apologists — and his testimony to the currency in his time of the great New Testament facts and doctrines is abundant and unmistakable. His testimony to the New Testament writings is not so clear and strong, but for an obvious reason. He was separated only by a single generation from the Apostles, and the stream of oral teaching was still full and strong, while books had not assumed the importance that they were soon to attain. Still Justin is not silent in regard to books. He speaks repeatedly of the " Memoirs of the Apostles." " For the Apostles, in the Memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them," etc. "And on the day called Sunday all [Christians] who live in cities or in the country gather together to one place, and the Memoirs of the Apostles or the writings of the Prophets are read as long as time permits "* These were the Gospels of Justin and his fellow-Christians. Their names he nowhere gives, but his frequent quotations show that they were our well-known Matthew, Mark, Luke, and John. Besides the Memoirs, he names only Revelation. Canon Westcott points out Justin's quotations from other books, or allusions to them, and concludes thus : "It will be found that the Catholic Epistles and the Epistles to Titus and Philemon alone of the writings of the New Testament have left no impression on the genuine or doubtful works of Justin Martyr."f