Chapter xiv. closes, that: "Brief and concise sentences were uttered by

him, for he was not a sophist, but his word was the power of God."(1) It may broadly be affirmed that, with the exception of the few words quoted above by De Wette, not a single quotation of the words of Jesus in these three chapters agrees with the Canonical Gospels. We shall however confine ourselves at present to the Sermon on the Mount. We must mention that Justin's text is quite continuous, except where we have inserted asterisks. We subjoin Justin's quotations, together with' the parallel passages in our Gospels, side by side, for greater facility of comparison.(2)

1 [--Greek--] How completely this description contradicts the representation of the fourth Gospel of the discourses of Jesus. It seems clearly to indicate that Justin had no knowledge of that Gospel.

2 It need not be said that the variations between the quotations of Justin and the text of our Gospels must be looked for only in the Greek. For the sake of the reader unacquainted with Greok, however, we shall endeavour as far as possible to indicate in translation where differences exist, although this cannot of course be fully done, nor often, without being more literal than is desirable. Whore it is not necessary to amend the authorized version of the New Testament for the sake of more closely following the text, and marking differences from Justin, wo shall adopt it. We divide the quotations where desirable by initial letters, in order to assist reference at the end of our quotations from the Sermon on the Mount.

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[---Greek---]

4 Matt. v. 29, 30, it will be remembered, are repeated with some variation and also reversed in order, and with a totally different context, Matt, xviii. 8, 9. The latter verse, the Greek of the concluding part of which we give above, approximates more nearly in form to Justin's, but is still widely different. "And if thine eye ('right' omitted) offend thee pluck it out and cast it from theo; it is good for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire." The sequence of Matt. v. 28, 29, points specially to it. The double occurrence of this passage, however, with a different context, and with the order reversed in Matthew, renders it almost certain that the two passages A. and B. were separate in the Memoirs. The reading of Mark ix. 47, is equally distinct from Justin's: And if thine eye offend thee cast it out [--Greek--]; it is good for thee [--Greek--] to enter into the kingdom of God [--Greek--] with one eye rather than having two eyes to be cast into hell, [--Greek--]

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[---Greek---]

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[---Greek---]

1 In the first Gospel the subject breaks off at the end of v. 42. v. 40 may be compared with Justin's continuation, but it is fundamentally different. The parallel passages in Luke vi. 30, 34, present still greater variations. We have given vi. 34 above, as nearer Justin than Matt. v. 46. It will be remarked that to find a parallel for Justin's continuation, without break, of the subject, we must jump from Matt. v. 42, 46, to vi. 19, 20.

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[---Greek---]

1 This phrase, it will bo observed, is also introduced higher up in the passage, and its repetition in such a manner, with the same variations, emphatically demonstrates the unity of the whole quotation.

2 There is no parallel to this in the first Gospel. Matt. v. 48, is too remote in sense as well as language.

3 The first part of v. 45 is quite different from the context in Justin: "That ye may be sons of your Father which is in heaven: for he maketh," &c, &c.

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[---Greek---]

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[---Greek---]

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[---Greek---]

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[---Greek---]

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[---Greek---]

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[---Greek---]

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[---Greek---]

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[---Greek---]

We have taken the whole of Justin's quotations from the Sermon on the Mount not only because, adopting so large a test, there can be no suspicion that we select passages for any special purpose, but also because, on the contrary, amongst these quotations are more of the passages claimed as showing the use of our Gospels than any series which could have been selected. It will have been observed that most of the passages follow each other in unbroken sequence in Justin, for with the exception of a short break between y and 8 the whole extract down to the end of 0 is continuous, as indeed, after another brief interruption at the end of i, it is again to the close of the very long and remarkable passage k. With two exceptions, therefore, the whole of these quotations from the Sermon on the Mount occur consecutively in two succeeding chapters of Justin's first Apology, and one passage follows in the next chapter. Only a single passage comes from a distant part of the dialogue with Trypho. These passages are bound together by clear unity of idea and context, and as, where there is a separation of sentences in his Gospel, Justin clearly marks it by [--Greek--], there is every reason to decide that those quotations which are continuous in form and in argument were likewise consecutive in the Memoirs. Now the hypothesis that these quotations are from the

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Canonical Gospels requires the assumption of the fact that Justin, with singular care, collected from distant and scattered portions of those Gospels a series of passages in close sequence to each other, forming a whole unknown to them but complete in itself, and yet, although this is carefully performed, he at the same time with the most systematic carelessness misquoted and materially altered almost every precept he professes to cite. The order of the Canonical Gospels is as entirely set at naught as their language is disregarded. As Hilgenfeld has pointed out, throughout the whole of this portion of his quotations the undeniable endeavour after accuracy, on the one hand, is in the most glaring contradiction with the monstrous carelessness on the other, if it be supposed that our Gospels are the source from which Justin quotes. Nothing is more improbable than the conjecture that he made use of the Canonical Gospels, and we must accept the conclusion that Justin quotes with substantial correctness the expressions in the order in which he found them in his peculiar Gospel.(1)

It is a most arbitrary proceeding to dissect a passage, quoted by Justin as a consecutive and harmonious whole, and finding parallels more or less approximate to its various phrases scattered up and down distant parts of our Gospels, scarcely one of which is not materially different from the reading of Justin, to assert that he is quoting these Gospels freely from memory, altering, excising, combining, and interweaving texts, and introverting their order, but nevertheless making use of them and not of others. It is perfectly obvious that such an assertion is nothing but the merest assumption. Our Synoptic Gospels themselves condemn

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it utterly, for precisely similar differences of order and language exist in them and distinguish between them. Not only the language but the order of a quotation must have its due weight, and we have no right to dismember a passage and, discovering fragmentary parallels in various parts of the Gospels, to assert that it is compiled from them and not derived, as it stands, from another source.(1) As an illustration from our Gospels, let us for a moment suppose the "Gospel according to Luke" to have been lost, like the "Gospel according to the Hebrews" and so many others. In the works of one of the Fathers, we discover the following quotation from an unnamed evangelical work: "And he said unto them [--Greek--]: The harvest truly is great but the labourers are few: pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest. Go your ways: [--Greek--] behold I send you forth as lambs [--Greek--] in the midst of wolves." Following the system adopted in regard to Justin, apologetic critics would of course maintain that this was a compilation from memory of passages quoted freely from our first Gospel, that is to say Matt. ix. 37. "Then saith he unto his disciples [--Greek--] the harvest," &c, and Matt. x. 16, "Behold I [--Greek--] send you forth as sheep [--Greek--] in the midst of wolves: be ye therefore," &c, which, with the differences which we have indicated, agree. It would probably be in vain

1 For the arguments of apologetic criticism, the reader may be referred to Canon Westcott's work On the Canon, p. 112-- 139. Dr. Westcott does not, of course, deny the fact that Justin's quotations are different from the text of our Gospels, but he accounts for his variations ou grounds which seem to us purely imaginary. It is evident that, so long as there are such variations to be explained away, at least no proof of identity is possible.

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to argue that the quotation indicated a continuous order, and the variations combined to confirm the probability of a different source, and still more so to point out that, although parts of the quotation separated from their context might to a certain extent correspond with scattered verses in the first Gospel, such a circumstance was no proof that the quotation was taken from that and from no other Gospel. The passage, however, is a literal quotation from Luke x. 2, 3, which, as we have assumed, had been lost.

Again, still supposing the third Gospel no longer extant, we might find the following quotation in a work of the Fathers: "Take heed to yourselves [--Greek--] of the leaven of the Pharisees, which is hypocrisy [--Greek--].

For there is nothing covered up [--Greek--] which shall not be revealed, and hid which shall not be known." It would of course be affirmed that this was evidently a combination of two verses of our first Gospel quoted almost literally, with merely a few very immaterial slips of memory in the parts we note, and the explanatory words "which is hypocrisy" introduced by the Father, and not a part of the quotation at all. The two verses are Matt. xvi. 6: "Beware and [--Greek--] take heed of the leaven of the Pharisees and Sadducees" [--Greek--] and Matt. x. 26

.... "For [--Greek--] there is nothing covered [--Greek--] that shall not be revealed, and hid that shall not be known." The sentence would in fact be divided as in the case of Justin, and each part would have its parallel pointed out in separate portions of the Gospel. How wrong such a system is--and it is precisely that which is adopted with regard to Justin--is clearly established by the fact that the quotation,

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instead of being such a combination, is simply taken from the Gospel according to Luke xii. 1, 2, as it stands. To give one more example, and such might easily be multiplied, if our second Gospel had been lost, and the following passage were met with in one of the Fathers without its source being indicated, what would be the argument of those who insist that Justin's quotations, though differing from our Gospels, were yet taken from them? "If any one have [--Greek--] ears to hear let him hear. And he said unto them: Take heed what [--Greek--] ye hear: with what measure ye mete it shall be measured to you: and more shall be given unto you. For he [--Greek--] that hath to him shall be given, and he [--Greek--] that hath not from him shall be taken even that which he hath." Upon the principle on which Justin's quotations are treated, it would certainly be affirmed positively that this passage was a quotation from our first and third Gospels combined and made from memory. The exigencies of the occasion might probably cause the assertion to be made that the words: "And he said to them," really indicated a separation of the latter part of the quotation from the preceding, and that the Father thus showed that the passage was not consecutive; and as to the phrase: "and more shall be given unto you," that it was evidently an addition of the Father. The passage would be dissected, and its different members compared with scattered sentences, and declared almost literal quotations from the Canonical Gospels: Matt. xiii. 0. He that hath [--Greek--] ears to hear let him hear."(l) Luke viii. 18, "Take heed therefore how [--Greek--] ye hear." Matt. vii. 2... "with what measure ye

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mete it shall be measured to you."(1) Matt. xiii. 12: "For whosoever [--Greek--] hath, to him shall be given (and he shall have abundance); but whosoever [--Greek--] hath not from him shall be taken even that which he hath." a In spite of these ingenious assertions, however, the quotation in reality is literally and consecutively taken from Mark iv. 23--25.

These examples may suffice to show that any argument which commences by the assumption that the order of a passage quoted may be entirely disregarded, and that it is sufficient to find parallels scattered irregularly up and down the Gospels to warrant the conclusion that the passage is compiled from them, and is not a consecutive quotation from some other source, is utterly unfounded and untenable. The supposition of a lost Gospel which has just been made to illustrate this argument is, however, not a mere supposition as applied to Justin but a fact, for we no longer have the Gospel according to Peter nor that according to the Hebrews, not to mention the numerous other works in use in the early Church. The instances we have given show the importance of the order as well as the language of Justin's quotations, and while they prove the impossibility of demonstrating that a consecutive passage which differs not only in language but in order from the parallels in our Gospels must be derived from them, they likewise prove the probability that such passages are actually quoted from a different source.

If we examine further, however, in the same way, quotations which differ merely in language, we arrive at the very same conclusion. Supposing the third Gospel to be lost, what would be the source assigned to the

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following quotation from an unnamed Gospel in the work of one of the Fathers? "No servant [--Greek--] can serve two lords, for either he will hate the one, and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and Mammon." Of course the passage would be claimed as a quotation from memory of Matt. vi. 24, with which it perfectly corresponds with the exception of the addition of the second word [--Greek--], which, it would no doubt be argued, is an evident and very natural amplification of the simple [--Greek--] of the first Gospel. Yet this passage, only differing by the single word from Matthew, is a literal quotation from the Gospel according to Luke xvi. 13. Or, to take another instance, supposing the third Gospel to be lost, and the following passage quoted, from an unnamed source, by one of the Fathers: "Beware [--Greek--] of the Scribes which desire to walk in long robes, and love [--Greek--] greetings in the markets, and chief seats in the synagogues and uppermost places at feasts; which devour widows(1) houses, and for a pretence make long prayers: these shall receive greater damnation." This would without hesitation be declared a quotation from memory of Mark xii..38-40 ".... Beware [--Greek--] of the Scribes which desire to walk in long robes and greetings in the markets, and chief seats in the synagogues and uppermost places at feasts: which devour widows' houses, and for a pretence make long prayers: these shall receive," &c. It is however a literal quotation of Luke xx. 46, 47; yet probably it would be in vain to submit to apologetic critics that possibly, not to say probably, the passage was not derived from Mark but from a lost Gospel. To quote one more instance, let us

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suppose the "Gospel according to Mark" no longer extant, and that in some early work there existed the following quotation: "It is easier for a camel to go through the eye [--Greek--] of a needle, than for a rich man to enter into the kingdom of God." This would of course be claimed as a quotation from memory of Matt. xix. 24,(1) with which it agrees with the exception of the substitution of [--Greek--] for the [--Greek--]. It would not the less have been an exact quotation from Mark x. 25.(2)

We have repeatedly pointed out that the actual agreement of any saying of Jesus, quoted by one of the early Fathers from an unnamed source, with a passage in our Gospels is by no means conclusive evidence that the quotation was actually derived from that Gospel. It must be apparent that literal agreement in reporting short and important sayings is not in itself so surprising as to constitute proof that, occurring in two histories, the one must have copied from the other. The only thing which is surprising is that such frequent inaccuracy should occur. When we add, however, the fact that most of the larger early evangelical works, including our Synoptic Gospels, must have been compiled out of the same original sources, and have been largely indebted to each other, the common possession of such sayings becomes

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a matter of natural occurrence. Moreover, it must be admitted even by apologetic critics that, in a case of such vast importance as the report of sayings of Jesus, upon the verbal accuracy of which the most essential doctrines of Christianity depend, it cannot be considered strange if various Gospels report the same saying in the same words. Practically, the Synoptic Gospels differ in their reports a great deal more than is right or desirable; but we may take them as an illustration of the fact, that identity of passages, where the source is unnamed, by no means proves that such passages in a work of the early Fathers were derived from one Gospel, and not from any other. Let us suppose our first Gospel to have been lost, and the following quotation from an unnamed source to be found in an early work: "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." This being in literal agreement with Luke iii. 9, would certainly be declared by modern apologists conclusive proof that the Father was acquainted with that Gospel, and although the context in the work of the Father might for instance be: "Ye shall know them from their works, and every tree," &c, &c, and yet in the third Gospel, the context is: "And now also, the axe is laid unto the root of the trees: and every tree," &c, that would by no means give them pause. The explanation of combination of texts, and quotation from memory, is sufficiently elastic for every emergency. Now the words in question might in reality be a quotation from the lost Gospel according to Matthew, in which they twice occur, so that here is a passage which is literally repeated three times, Matthew iii. 10, vii. 19, and Luke iii 9. In Matthew iii. 10, and in the third Gospel, the words are part of a saying of John the

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Baptist; whilst in Matthew vii. 19, they are given as part of the Sermon on the Mount, with a different context, This passage is actually quoted by Justin (k 8), with the context: "Ye shall know them from their works," which is different from that in any of the three places in which the words occur in our synoptics and, on the grounds we have clearly established, it cannot be considered in any case as necessarily a quotation from our Gospels, but, on the contrary, there are good reasons for the very opposite conclusion.

Another illustration of this may be given, by supposing the Gospel of Luke to be no longer extant, and the following sentence in one of the Fathers: "And ye shall be hated by all men, for my name's sake." These very words occur both in Matthew x. 22, and Mark xiii. 13, in both of which places there follow the words: "but he that endureth to the end, the same shall be saved." There might here have been a doubt, as to whether the Father derived the words from the first or second Gospel, but they would have been ascribed either to the one or to the other, whilst in reality they were taken from a different work altogether, Luke xxi. 17. Here again, we have the same words in three Gospels. In how many more may not the same passage have been found? One more instance to conclude. The following passage might be quoted from an unnamed source by one of the Fathers: "Heaven and earth shall pass away, but my words shall not pass away." If the Gospel according to Mark were no longer extant, this would be claimed as a quotation either from Matthew xxiv. 35, or Luke xxi. 33, in both of which it occurs, but, notwithstanding, the Father might not have been acquainted with either of them, and simply have quoted from Mark

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xiii. 31.1 And here again, the three Gospels contain the same passage without variation.

Now in all these cases, not only is the selection of the Gospel from which the quotation was actually taken completely an open question, since they all have it, but still more is the point uncertain, when it is considered that many other works may also have contained it, historical sayings being naturally common property. Does the agreement of the quotation with a passage which is equally found in the three Gospels prove the existence of all of them? and if not, how is the Gospel from which it was actually taken to be distinguished? If it be difficult to do so, how much more when the possibility and probability, demonstrated by the agreement of the three extant, that it might have formed part of a dozen other works is taken into account In the case of Justin, it is simply absurd and unreasonable, in the face of his persistent variation from our Gospels, to assert positively that his quotations are derived from them.

It must have been apparent to all that, throughout his quotation from the "Sermon on the Mount," Justin follows an order which is quite different from that in our Synoptic Gospels, and as might have been expected, the inference of a different source, which is naturally suggested by this variation in order, is more than confirmed by persistent and continuous variation in language. If it be true, that examples of confusion of quotation are to be found in the works of Clement of Alexandria, Origen, and other Fathers, it must at the same time be remembered, that these are quite exceptional, and we are

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scarcely in a position to judge how far confusion of memory may not have arisen from reminiscences of other forms of evangelical expressions occurring in apocryphal works, with which we know the Fathers to have been well acquainted. The most vehement asserter of the identity of the Memoirs with our Gospels, however, must absolutely admit as a fact, explain it as he may, that variation from our Gospel readings is the general rule in Justin's quotations, and agreement with them the very rare exception.1 Now, such a phenomenon is elsewhere unparalleled in those times, when memory was more cultivated than with us in these days of cheap printed books, and it is unreasonable to charge Justin with such universal want of memory and carelessness about matters which he held so sacred, merely to support a foregone conclusion, when the recognition of a difference of source, indicated in every direction, is so much more simple, natural, and justifiable. It is argued that Justin's quotations from the Old Testament likewise present constant variation from the text. This is true to a considerable extent, but they are not so persistently inaccurate as the quotations we are examining, supposing them to be derived from our Gospels. This pica, however, is of no avail, for it is obvious that the employment of the Old Testament is not established merely by inaccurate citations; and it is quite undeniable that the use of certain historical documents out of many of closely similar, and in many parts probably identical, character cannot be proved by anonymous quotations differing from anything actually in these documents.

There are very many of the quotations of Justin which bear unmistakable marks of exactness and verbal

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accuracy, but which yet differ materially from our Gospels, and most of his quotations from the Sermon on the Mount are of this kind. For instance, Justin introduces the passages which we have marked a, b, c, with the words: "He (Jesus) spoke thus of Chastity,"(l) and after giving the quotations, a, b, and c, the first two of which, although finding a parallel in two consecutive verses, Matthew v. 28, 29, are divided by the separating [--Greek--], and therefore do not appear to have been united in his Gospel, Justin continues: "Just as even those who with the sanction of human law contract a second marriage are sinners in the eye of our Master, so also are those who look upon a woman to lust after her. For not only he who actually commits adultery is rejected by him, but also he who desires to commit adultery, since not our acts alone are open before God, but also our thoughts."(2) Now it is perfectly clear that Justin here professes to give the actual words of Jesus, and then moralizes upon them; and both the quotation and his own subsequent paraphrase of it lose all their significance, if we suppose that Justin did not correctly quote in the first instance, but actually commences by altering the text.(3) These passages a, b, and c, however, have all marked and characteristic variations from the Gospel text, but as we have already shown, there is no reason for asserting that they are not accurate verbal quotations from another Gospel.

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The passage 8 is likewise a professed quotation,(1) but not only does it differ in language, but it presents deliberate transpositions in order which clearly indicate that Justin's source was not our Gospels. The nearest parallels in our Gospels are found in Matthew v. 46, followed by 44. The same remarks apply to the next passage Euro, which is introduced as a distinct quotation,(2) but which, like the rest, differs materially, linguistically and in order, from the canonical Gospels. The whole of the passage is consecutive, and excludes the explanation of a mere patchwork of passages loosely put together, and very imperfectly quoted from memory. Justin states that Jesus taught that we should communicate to those who need, and do nothing for vain glory, and he then gives the very words of Jesus in an unbroken and clearly continuous discourse. Christians are to give to all who ask, and not merely to those from whom they hope to receive again, which would be no new thing--even the publicans do that; but Christians must do more. They are not to lay up riches on earth, but in heaven, for it would not profit a man to gain the whole world, and lose his soul; therefore, the Teacher a second time repeats the injunction that Christians should lay up treasures in heaven. If the unity of thought which binds this passage so closely together were not sufficient to prove that it stood in Justin's Gospel in the form and order in which he quotes it, the requisite evidence would be supplied by the repetition at its close of the injunction: "Lay up, therefore, in the heavens," &c. It is impossible that Justin should, through defect of memory, quote a second time in so short a passage the same injunction, if the passage were not thus appropriately terminated in

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his Gospel. The common sense of the reader must at once perceive that it is impossible that Justin, professedly quoting words of Jesus, should thus deliberately fabricate a discourse rounded off by the repetition of one of its opening admonitions, with the addition of an argumentative "therefore." He must have found it so in the Gospel from which he quotes. Nothing indeed but the difficulty of explaining the marked variations presented by this passage, on the supposition that Justin must quote from our Gospels, could lead apologists to insinuate such a process of compilation, or question the consecutive character of this passage. The nearest parallels to the dismembered parts of this quotation, presenting everywhere serious variations, however, can only be found in the following passages in the order in which we cite them, Matthew v. 42, Luke vi. 34, Matthew vi. 19, 20, xvi. 26, and a repetition of part of vi. 20, with variations. Moreover, the expression: "What new thing do ye?" is quite peculiar to Justin. We have already met with it in the preceding section 8. "If ye love them which love you, what _new_ thing do ye? for even," &c. Here, in the same verse, we have: "If ye lend to them from whom ye hope to receive, what _new_ thing do ye? for even," &c. It is evident, both from its repetition and its distinct dogmatic view of Christianity as a new teaching in contrast to the old, that this variation cannot have been the result of defective memory, but must have been the reading of the Memoirs, and, in all probability, it was the original form of the teaching. Such antithetical treatment is clearly indicated in many parts of the Sermon on the Mount: for instance, Matthew v. 21, "Ye have heard that it hath been said _by them of old_.... but _I_ say unto you,' &c, cf. v. 33, 38, 43. It is certain that

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the whole of the quotation E differs very materially from our Gospels, and there is every reason to believe that not only was the passage not derived from them, but that it was contained in the Memoirs of the Apostles substantially in the form and order in which Justin quotes it.(1)

The next passage (f)(2) is separated from the preceding merely by the usual [--Greek--] and it moves on to its close with the same continuity of thought and the same peculiarities of construction which characterize that which we have just considered. Christians are to be kind and merciful [--Greek--] to all as their Father is, who makes his sun to shine alike on the good and evil, and they need not be anxious about their own temporal necessities: what they shall eat and what put on; are they not better than the birds and beasts whom God feedeth? therefore, they are not to be careful about what they are to eat and what put on, for their heavenly Father knows they have need of these things; but they are to seek the kingdom of heaven, and all these things shall be added: for where the treasure is--the thing he seeks and is careful about--there will also be the mind of the man. In fact, the passage is a suitable continuation of c, inculcating, like it, abstraction from worldly cares and thoughts in reliance on the heavenly Father, and the mere fact that a separation is made where it is between the two passages c and L shows further that each of those passages was complete in itself. There is absolutely no reason for the separating /cat, if these passages were a mere combination of scattered verses. This quotation, however, which is so consecutive in Justin, can only find distant parallels in passages widely divided throughout the Synoptic

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Gospels, which have to be arranged in the following order: Luke vi. 36, Matt. v. 45, vi. 25, 26, 31, 32, 33, vi. 21, the whole of which present striking differences from Justin's quotation. The repetition of the injunction "be not careful" again with the illative "therefore" is quite in the spirit of E. This admonition: "Therefore, be not careful," &c, is reiterated no less than three times in the first Gospel (vi 25, 31, 34), and confirms the characteristic repetition of Justin's Gospel, which seems to have held a middle course between Matthew and Luke, the latter of which does not repeat the phrase, although the injunction is made a second time in more direct terms. The repetition of the passage: "Be ye kind and merciful," &c, in Dial. 96, with the same context and peculiarities, is a remarkable confirmation of the natural conclusion that Justin quotes the passage from a Gospel different from ours. The expression [--Greek--] thrice repeated by Justin himself, and supported by a similar duplication in the Clementine Homilies (iii. 57)(1) cannot possibly be an accidental departure from our Gospels.(2) For the rest it is undeniable that the whole passage L differs materially both in order and language from our Gospels, from which it cannot without unwarrantable assumption be maintained to have been taken either collectively or in detail, and strong internal reasons lead us to conclude that it is quoted substantially as it stands from Justin's

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Gospel, which must have been different from our Synoptics.(1)

In 6 again, we have an express quotation introduced by the words: "And regarding our being patient under injuries and ready to help all, and free from anger, this is what he said;" and then he proceeds to give the actual words.(2) At the close of the quotation he continues: "For we ought not to strive, neither would he have us be imitators of the wicked, but he has exhorted us by patience and gentleness to lead men from shame and the love of evil," &c., &c.(3) It is evident that these observations, which are a mere paraphrase of the text, indicate that the quotation itself is deliberate and precise. Justin professes first to quote the actual teaching of Jesus, and then makes his own comments; but if it be assumed that he began by concocting out of stray texts, altered to suit his purpose, a continuous discourse, the subsequent observations seem singularly useless and out of place. Although the passage forms a consecutive and harmonious discourse, the nearest parallels in our Gospels can only be found by uniting parts of the following scattered verses: Matthew v. 39, 40, 22, 41, 16. The Christian who is struck on one cheek is to turn the other, and not to resist those who would take away his cloak or coat; but if, on the contrary, he be angry, he is in danger of fire; if, then, he be compelled to go one mile, let him show his gentleness by going two, and thus let his good works shine before men that, seeing them, they may adore his Father which is in heaven. It is evident that the last two sentences, which find their parallels in Matt by putting v. 16 after 41, the former verse having

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quite a different context in the Gospel, must have so followed each other in Justin's text. His purpose is to quote the teaching of Jesus, "regarding our being patient under injuries, and ready to help all and free from anger," but his quotation of "Let your good works shine before men," &c, has no direct reference to his subject, and it cannot reasonably be supposed that Justin would have selected it from a separate part of the Gospel. Coming as it no doubt did in his Memoirs in the order in which he quotes it, it is quite appropriate to his purpose. It is difficult, for instance, to imagine why Justin further omitted the injunction in the parallel passage, Matthew v. 39, "that ye resist not evil," when supposed to quote the rest of the verse, since his express object is to show that "we ought not to strive," &c. The whole quotation presents the same characteristics as those which we have already examined, and in its continuity of thought and wide variation from the parallels in our Gospels, both in order and language, we must recognize a different and peculiar source.(1)

The passage i, again, is professedly a literal quotation, for Justin prefaces it with the words: "And regarding our not swearing at all, but ever speaking the truth, he taught thus;" and having in these words actually stated what Jesus did teach, he proceeds to quote his very words.(2) In the quotation there is a clear departure from our Gospel, arising, not from accidental failure-of memory, but from difference of source. The parallel passages in our Gospels, so far as they exist at all, can only be found by taking part of Matthew v. 34 and joining it to v. 37, omitting the intermediate verses. The quotation in the

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Epistle of James v. 12, which is evidently derived from a source different from Matthew, supports the reading of Justin. This, with the passage twice repeated in the Clementine Homilies in agreement with Justin, and, it may be added, the peculiar version found in early ecclesiastical writings,(1) all tend to confirm the belief that there existed a more ancient form of the injunction which Justin no doubt found in his Memoirs.(2) The precept, terse, simple, and direct, as it is here, is much more in accordance with Justin's own description of the teaching of Jesus, as he evidently found it in his Gospel, than the diffused version contained in the first Gospel, v. 33--37. Another remarkable and characteristic illustration of the peculiarity of Justin's Memoirs is presented by the long passage k, which is also throughout consecutive and bound together by clear unity of thought.(3) It is presented with the context: "For not those who merely make professions but those who do the works, as he (Jesus) said, shall be saved. For he spake thus." It does not, therefore, seem possible to indicate more clearly the deliberate intention to quote the exact expressions of Jesus, and yet not only do we find material difference from the language in the parallel passages in our Gospels, but those parallels, such as they are, can only be made by patching together the following verses in the order in

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which we give them: Matt. vii. 21, Luke x. 16, Matt. vii. 22, 23, xiii. 42, 43, vii. 15, part of 16, 19. It will be remarked that the passage (k 2) Luke x. 16, is thrust in between two consecutive verses in Matthew, and taken from a totally different context as the nearest parallel to k 2 of Justin, although it is widely different from it, omitting altogether the most important words: "and doeth what I say." The repetition of the same phrase: "He that heareth me heareth him that sent me," in Apol. I, 63,(1) makes it certain that Justin accurately quotes his Gospel, whilst the omission of the words in that place: "and doeth what I say," evidently proceeds from the fact that they are an interruption of the phrase for which Justin makes the quotation, namely, to prove that Jesus is sent forth to reveal the Father.(2) It may be well to compare Justin's passage, k 1--4, with one occurring in the so-called Second Epistle of Clement to the Corinthians, iv. "Let us not, therefore, only call him Lord, for that will not save us. For he saith: 'Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness.'... the Lord said: 'If ye be with me gathered together in my bosom, and do not my commandments, I will cast you off and say to you: Depart from me; I know you not, whence you are, workers of iniquity.'"(3) The expression [--Greek--] here strongly recalls the reading of Justin.(4) This passage, which is foreign to

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our Gospels, at least shows the existence of others containing parallel discourses with distinct variations. Some of the quotations in this spurious Epistle are stated to be taken from the "Gospel according to the Egyptians,"(1) which was in all probability a version of the Gospel according to the Hebrews.(2) The variations which occur in Justin's repetition, in Dial 76, of his quotation k 3 are not important, because the more weighty departure from the Gospel in the words "did we not eat and drink in thy name," [--Greek--] is deliberately repeated,(3) and if, therefore, there be freedom of quotation it is free quotation not from the canonical, but from a different Gospel.(4) Origen's quotation(5) does not affect this conclusion, for the repetition of the phrase [--Greek--] has the form of the Gospel, and besides, which is much more important, we know that Origen was well acquainted with the Gospel according to the Hebrews and other apocryphal works from which this may have been a reminiscence.(6) We must add, moreover, that the passage in Dial 76 appears in connection with others widely differing from our Gospels. The passage k 5 not only materially varies from the parallel in Matt. xiii. 42, 43 in language but in connection of ideas.(7) Here also, upon examination, we must conclude that Justin quotes from a source different from our

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Gospels, and moreover, that his Gospel gives with greater correctness the original form of the passage.(1) The weeping and gnashing of teeth are distinctly represented as the consequence when the wicked see the bliss of the righteous while they are sent into everlasting fire, and not as the mere characteristics of hell. It will be observed that the preceding passages k 3 and 4, find parallels to a certain extent in Matt. vii. 22,23, although Luke xiii. 26, 27, is in some respects closer to the reading of Justin k 5, however, finds no continuation of parallel in Matt, vii., from which the context comes, but we have to seek it in xiii. 42, 43. K 5, however, does find its continuing parallel in the next verse in Luke xiii. 28, where we have "There shall be (the) weeping and (the) gnashing of teeth when ye shall see Abraham," &c There is here, it is evident, the connection of ideas which is totally lacking in Matt. xiii. 42, 43, where the verses in question occur as the conclusion to the exposition of the Parable of the Tares. Now, although it is manifest that Luke xiii. 28, cannot possibly have been the source from which Justin quotes, still the opening words and the sequence of ideas demonstrate the great probability that other Gospels must have given, after k 4, a continuation which is wanting after Matt. vii. 23, but which is indicated in the parallel Luke xiii. (26, 27) 28, and is somewhat closely followed in Matt. xiii. 42, 43. When such a sequence is found in an avowed quotation from Justin's Gospel, it is certain that he must have found it there substantially as he quotes it. The passage k 6,(2) "For many shall arrive," &c, is a very important one, and it departs

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emphatically from the parallel in our first Gospel. Instead of being, like the latter, a warning against false prophets, it is merely the announcement that many deceivers shall come. This passage is rendered more weighty by the fact that Justin repeats it with little variation in Dial. 35, and immediately after quotes a saying of Jesus of only five words which is not found in our Gospels, and then he repeats a quotation to the same effect in the shape of a warning: "Beware of false prophets," &c, like that in Matt. vii. 15, but still distinctly differing from it.(1) It is perfectly clear that Justin quotes two separate passages.(2) It is impossible that he could intend to repeat the same quotation at an interval of only five words; it is equally impossible that, having quoted it in the one form, he could so immediately quote it in the other through error of memory.(3) The simple and very natural conclusion is that he found both passages in his Gospel. The object for which he quotes would more than justify the quotation of both passages, the one referring to the many false Christians and the other to the false prophets of whom he is speaking. That two passages so closely related should be found in the same Gospel is not in the least singular. There are numerous instances of the same in our Synoptics.(4) The actual facts of the case then are these: Justin quotes in the Dialogue, with the same marked deviations from the

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parallel in the Gospel, a passage quoted by him m the Apology, and after an interval of only five words he quotes a second passage to the same effect, though with very palpable difference in its character, which likewise differs from the Gospel, in company with other texts which still less find any parallels in the canonical Gospels. The two passages, by their differences, distinguish each other as separate, whilst, by their agreement in common variations from the parallel in Matthew, they declare their common origin from a special Gospel, a result still further made manifest by the agreement between the first passage in the Dialogue and the quotations in the Apology. In k 7,(1) Justin's Gospel substitutes [--Greek--] for [--Greek--], and is quite in the spirit of the passage O, "Ye shall know them from their _works_" is the natural reading. The Gospel version clearly introduces "fruit" prematurely, and weakens the force of the contrast which follows. It will be observed, moreover, that in order to find a parallel to Justin's passage k 7, 8, only the first part of Matt. vii. 16, is taken, and the thread is only caught again at vii. 19, k 8 being one of the two passages indicated by de Wette which we are considering, and it agrees with Matt. vii. 19, with the exception of the single word [--Greek--]. We must again point out, however, that this passage in Matt. vii. 19, is repeated no less than three times in our Gospels, a second time in Matt iii. 10, and once in Luke iii. 19. Upon two occasions it is placed in the mouth of John the Baptist, and forms the second portion of a sentence the whole of which is found in literal agreement both in Matt. iii. 10, and Luke iii. 9, "But now the axe is laid unto the root of the trees, therefore every tree," &c, &c.

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The passage pointed out by de Wette as the parallel to Justin's anonymous quotation, Matt. vii. 19--a selection which is of course obligatory from the context--is itself a mere quotation by Jesus of part of the saying of the Baptist, presenting, therefore, double probability of being well known; and as we have three instances of its literal reproduction in the Synoptics, it would indeed be arbitrary to affirm that it was not likewise given literally in other Gospels.

The passage X(1) is very emphatically given as a literal quotation of the words of Jesus, for Justin cites it directly to authenticate his own statements of Christian belief He says: "But if you disregard us both when we entreat, and when we set all things openly before you, we shall not suffer loss, believing, or rather being fully persuaded, that every one will be punished by eternal fire according to the desert of his deeds, and in proportion to the faculties which he received from God will his account be required, as Christ declared when he said: To whom God gave more, of him shall more also be demanded again." This quotation has no parallel in the first Gospel, but we add it here as part of the Sermon on the Mount. The passage in Luke xii. 48, it will be perceived, presents distinct variation from it, and that Gospel cannot for a moment be maintained as the source of Justin's quotation.

The last passage, ft,2 is one of those advanced by de Wette which led to this examination.(3) It is likewise clearly a quotation, but as we have already shown, its agreement with Matt v. 20, is no evidence that it was actually derived from that Gospel. Occurring as it does as one of numerous quotations from the Sermon on the Mount, whose general variation both in order and

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language from the parallels in our Gospel points to the inevitable conclusion that Justin derived them from a different source, there is no reason for supposing that this sentence also did not come from the same Gospel.

No one who has attentively considered the whole of these passages from the Sermon on the Mount, and still less those who are aware of the general rule of variation in his mass of quotations as compared with parallels in our Gospels, can fail to be struck by the systematic departure from the order and language of the Synoptics. The hypothesis that they are quotations from our Gospels involves the accusation against Justin of an amount of carelessness and negligence which is quite unparalleled in literature. Justin's character and training, however, by. no means warrant any such aspersion,(1) and there are no grounds for it. Indeed, but for the attempt arbitrarily to establish the identity of the "Memoirs of the Apostles" with our Gospels, such a charge would never have been thought of. It is unreasonable to suppose that avowed and deliberate quotations of sayings of Jesus, made for the express purpose of furnishing authentic written proof of Justin's statements regarding Christianity, can as an almost invariable rule be so singularly incorrect, more especially when it is considered that these quotations occur in an elaborate apology for Christianity addressed to the Roman emperors, and in a careful and studied controversy with a Jew in defence of the new faith. The simple and natural conclusion, supported by many strong reasons, is that Justin derived his quotations from a Gospel which was different from ours, although naturally by subject and design it must have been related to them. His

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Gospel, in fact, differs from our Synoptics as they differ from each other.

We now return to Tischendorf's statements with regard to Justin's acquaintance with our Gospels. Having examined the supposed references to the first Gospel, we find that Tischendorf speaks much less positively with regard to his knowledge of the other two Synoptics. He says: "There is the greatest probability that in several passages he also follows Mark and Luke."(1) First taking Mark, we find that the only example which Tischendorf gives is the following. He says: "Twice (Dial. 76 and 100) he quotes as an expression of the Lord: 'The Son of Man must suffer many things, and be rejected by the Scribes and Pharisees (Ch. 100 by the 'Pharisees and Scribes'), and be crucified and the third day rise again.'(2) This agrees better with Mark viii. 31 and Luke ix. 22 than with Matt. xvi. 21, only in Justin the 'Pharisees' are put instead of the 'Elders and Chief Priests' (so Matthew, Mark, and Luke), likewise 'be crucified' instead of 'be killed."'(3) This is the only instance of similarity with Mark that Tischendorf can produce, and we have given his own remarks to show how thoroughly weak his case is. The passage in Mark