series of passages in close sequence to each other, forming 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