"So likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus Who was made flesh. For the Apostles, in the Memoirs composed by them, which are called Gospels, have thus delivered unto us what was 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 to be Christ, but he cried to them, 'I am not the Christ, but the voice of one crying,'" &c. (Dial. ch. lxxxviii.)
Again, St. John is the only Evangelist who puts into the mouth of our Blessed Lord, when He was accused of breaking the Sabbath, the retort that the Jews on the Sabbath Day circumcise a man … that the law of Moses should not be broken. (John vii. 22) And Justin also reproduces this in his Dialogue:—
"For, tell me, did God wish the priests to sin when they offer the sacrifices on the Sabbaths? or those to sin who are circumcised, or do circumcise, on the Sabbaths; since He commands that on the eighth day—even though it happen to be a Sabbath—those who are born shall be always circumcised?" (Dial. ch. xxvii.)
Again, St. John represents our Lord, when similarly harassed by the Jews, as appealing to the upholding of all things by God on the Sabbath as well as on any other day, in the words, "My Father worketh hitherto, and I work." (John v. 17.) And Justin very shortly after uses the same argument:—
"Think it not strange that we drink hot water on the Sabbath, since God directs the government of the universe on this day, equally as on all others; and the priests on other days, so on this, are ordered to offer sacrifices." (Dial. ch. xxix.)