enjoined upon them; that Jesus took bread, and when He had given
thanks, said, 'This do ye in remembrance of me. This is my body,'"
&c. (Apol. I. ch. lxvi.)

This, of course, would be a small matter itself, but, taken in
connection with the adoption of St. John's language in regard of the
other sacrament a very short time before, it is exceedingly significant.

Again, St. John is the only Evangelist who records our Lord's reference
to the brazen serpent as typical of Himself lifted up upon the Cross.
Justin cites the same incident as typical of Christ's Death, and,
moreover, cites our Lord's language as it is recorded in St. John,
respecting His being lifted up that men might believe in Him and be
saved:--

"For by this, as I previously remarked, He proclaimed the mystery,
by which He declared that He would break the power of the serpent
which occasioned the transgression of Adam, and [would bring] to
them that believe on Him by this sign, i.e., Him Who was to be
crucified, salvation from the fangs of the serpent, which are wicked
deeds, idolatries, and other unrighteous acts. Unless the matter be
so understood, give me a reason why Moses set up the brazen serpent
for a sign, and bade those that were bitten gaze at it, and the
wounded were healed." (Dial. ch. xciv.)

Again, St. John is the only Evangelist who records that the Baptist
"confessed, and denied not, but confessed, 'I am not the Christ.'"
Justin cites these very-words as said by the Baptist:--

"For when John remained (or sat) by the Jordan ... men supposed him