an end. We might lawfully do so. But, as Jerome sometimes says, in a dispute, that he will do this or that ex abundanti, in order that nothing may be omitted which the nature of the case will enable him to bring forward; so, in the present case, I will adduce other evidence to confirm more completely what is already substantially proved.

(2) The two first chapters of Matthew have always belonged to his Greek Gospel, (and no other genuine Gospel, as we have seen, can be rendered probable), ever since it came into circulation.

I will not occupy the time of the reader in making quotations to prove this, from Jerome, Augustine, Epiphanius, Origen, Clement of Alexandria, nor even Irenaeus and Tertullian. No one who has any candour and any tolerable acquaintance with these writers, and with others who were their contemporaries, will venture to deny or even to doubt, that they have quoted and often quoted the two first chapters of Matthew as a part of his Gospel.

I advance at once, therefore, to Justin Martyr, who brings us close upon the confines of the apostolic age.

Mr. Norton has laboured, and very much to the purpose, to show that Justin quoted our canonical Gospels. I aver, that he has quoted Matthew l. II., in such a way as to make it certain, that the Gospel of Matthew in his hands was the same with that which we now have. My proof of this is an exhibition of his quotations; which are arranged as found in Credner's Beiträge, p. 151 seq.

Dial. c. Tryph. 100. p. 195.

Γνόντες αὐτὸν [τὸν Χριστὸν] πρωτότοκον μὲν τοῦ θεοῦ, καὶ πρὸ πάντων τῶν κτισμάτων, καὶ τῶν πατριαρχῶν υἱὸν, ἐπειδὴ δια τῆς ἀπὸ γένους αὐτῶν παρθένου σαρκοποιηθείς.

Matt. 1: 1-17.

Βίβλος γενέσεως Ἰησοῦ
Χριστοῦ, υἱοῦ Δαυΐδ,
υἱοῦ ̓Αβραάμ.

̓Αβραὰμ ἐγέννησε τὸν
Ισαάκ· Ἰσαὰκ δὲ

̓Ιακὸ β δὲ ἐγέννησε τὸν ̓Ιωσήφ, τὸν ἄν δρα Μαρίας, ἐξ ἧς ἐγεννήθη Ιησούς.

– υἱὲν οὖν ἀνθρώπου ἑαυτὸν ἔλεγεν, ἤτοι ἀπὸ τῆς γεννήσεως τῆς διὰ παρθένου, ἥτις ἦν, ὡς ἔφην, ἀπὸ τοῦ Δαβίδ, καὶ ̓Ιακώβ, καὶ ̓Ισαάκ, καὶ ̓Αβραὰμ γένους· ἢ διὰ τὸ εἶναι αὐτὸν τὸν ̓Αβραὰμ πατέρα καὶ τούτων τῶν καὶ τηριθμημένων, ἐξ ὧν κατάγει ἡ Μαρία τὸ γένος. Καὶ γὰρ πατέρας τῶν γεννωμένων ταῖς θυ γατράσιν αὐτῶν τέκνων τοὺς τῶν θηλειῶν γεννήτο φας ἐπιστάμεθα.

Dial. c. Tr. 43. Ρ. 139.

— — εἰς τὸν, διὰ τῆς ἀπὸ τοῦ γένους τοῦ ̓Αβραάμ, καὶ φυλῆς Ἰούδα, καὶ Δαβὶδ παρθένου, γεννηθέντα υἱὸν τοῦ θεοῦ Χριστόν. Comp. Ib. 45. p. 141.

Dial. c. Tr. 120. p. 212 seq.

Λέγει (ὁ θεὸς) τῷ ̓Ισαάκ (Genes. 22: 18) καὶ εὐλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς. τῷ δὲ ̓Ιακώβ (Genes. 28:14) καὶ εὐλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς, καὶ ἐν τῷ σπέρματί σου· οὔκετι τοῦτο τῷ Ησαν, οὐδὲ τῷ Ρουβὶμ λέγει, οὐδὲ ἄλλῳ τινὶ, ἀλλ ̓ ἐκείνοις ἐξ ὧν ἔμελλεν ἔσεσθαι κατὰ τὴν οἰκονομίαν, τὴν διὰ τῆς παρθένου Μαρίας, ὁ Χριστός. Είγε καὶ τὴν εὐλογίαν Ιούδα (Genes. 49: 10) καταμάθοις, ἴδοις ἂν, ὃ λέγω· μερίζεται γὰρ τὸ σπέρμα ἐξ ̓Ιακώβ, καὶ διὰ Ἰούδα, καὶ Φαρές, καὶ Ἰεσσαὶ, καὶ Δαβὶδ κατέρχεται.

Dial. c. Tr. 77, 78. p. 174 seq.

Matt. 2: 1-13.

Αμα τῷ γεννηθῆναι αὐτὸν, 2:1. Τοῦ δὲ ̓Ιησοῦ γεννηθέντος ἐν μάγοι ἀπὸ ̓Αραβίας παραγε- Βηθλεὲμ τῆς ̓Ιουδαίας, ἰδοὺ, μάγοι νόμενοι προσεκύνησαν αὐτῷ, πρότε- ἀπὸ ἀνατολῶν παρεγένοντο.

2:

ρον ἐλθόντες προς Ηρώδην, 3. ̓Ακούσας δὲ Ἡρώδης ὁ βασιλεὺς τὸν ἐν τῇ γῇ ὑμῶν τότε βασιλεύς ἐταράχθη.

λέγοντες· ποῦ

οντα. — Οὗτος ὁ βασιλεὺς Ηρώδης, 2: 4. Καὶ συναγαγὼν πάντας τοὺς μαθὼν παρὰ τῶν πρεσβυτέρων τοῦ ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ, λαοῦ ὑμῶν, τότε ἐλθόντων πρὸς αὐ- ἐπυνθάνετο παρ' αὐτῶν, ποῦ ὁ Χρι τὸν τῶν ἀπὸ ̓Αραβίας μάγων στὸς γεννᾶται. καὶ εἰπόντων· ἐξ ἀστέρος τοῦ ἐν 2:1, 2. μάγοι τῷ οὐρανῷ φανέντος ἐγνωκέναι, ὅτι βασιλεὺς γεγέννηται ἐν τῇ χώρᾳ ὑμῶν, καὶ ἤλθομεν προσκυνῆσαι αὐ τόν. [Comp. Dial. c. Tr. 106. p. 201. ̓Ανατείλαντος οὖν καὶ ἐν

3

ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν ̓Ιου

δαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀσ

οὐρανῷ ἅμα τῷ γεννηθῆ τέρα ἐν ἀνατολῇ, καὶ ἤλθομεν προσναι αὐτὸν ἀστέρος, ὡς γέ

γραπται ἐν τοῖς ἀπομνημονεύμασιν κυνῆσαι αὐτῷ.
τῶν ἀποστόλων αὐτοῦ, οἱ ἀπὸ
̓Αῤῥαβίας μάγοι ἐκ τούτου ἐπι-

γνόντες, παρεγένοντο καὶ προσεκύ

νησαν αὐτῷ.] καὶ ἐν Βηθλεὲμ τῶν 2: 5. Οἱ δὲ ἀρχιερεῖς καὶ γραμμαπρεσβυτέρων εἰπόντων, ὅτι γέγραπ- τεῖς) εἶπον αὐτῷ· Εν Βηθλεὲμ τῆς ται ἐν τῷ προφήτῃ οὕτως (Micah Ιουδαίας· οὕτω γὰρ γέγραπται διὰ 5: 2.) “ Καὶ σὺ Βηθλεὲμ γῆ Ιούδα, τοῦ προφήτου· Καὶ σὺ Βηθλ. κ. τ. λ. οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμό

σιν Ιούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν

μου.” Τῶν ἀπὸ ̓Αραβίας οὖν 2: 11, 12. Καὶ ἐλθόντες (οἱ μάγοι) μάγων ἐλθόντων εἰς Βηθλεέμ, καὶ εἰς τὴν οἰκίαν, εἶδον τὸ παιδίον με προσκυνησάντων τὸ παιδίον, καὶ τὰ Μαρίας τῆς μητρὸς αὐτοῦ· καὶ προσενεγκάντων αὐτῷ δῶρα, χρυσὸν πεσόντες προσεκύνησαν αὐτῷ· καὶ καὶ λίβανον καὶ σμύρανον· ἐπειδὴ ἀνοίξαντες τοὺς θησαυροὺς αὑτῶν κατὰ ἀποκάλυψιν, μετὰ τὸ προσήνεγκαν αὐτῷ δῶρα, χρυσὸν, καὶ προσκυνῆσαι τὸν παῖδα ἐν Βηθλεὲμ λίβανον, καὶ σμύρναν. Καὶ χρημα ἐκελεύσθησαν μὴ ἐπανελθεῖν προς τισθέντες κατ ̓ ὄναρ, μὴ ἀνακάμψαι τὸν Ηρώδην· καὶ ̓Ιωσὴφ δὲ, ὁ τὴν πρὸς Ηρώδην, δὲ ἄλλης ὁδοῦ ἀνε Μαρίαν μεμνηστευμένος, βουλη- χώρησαν εἰς τὴν χώραν αὑτῶν.— θεὶς πρότερον ἐκβαλεῖν τὴν Matt. 1:18 seq. Μνηστευθείσης γὰρ μνηστὴν αὐτῷ Μαριάμ, νο- τῆς μητρὸς αὐτοῦ Μαρίας τῷ ̓Ιωμίζων ἐγκυμονεῖν αὐτὴν ἀπὸ συνου- σὴφ, [πρὶν ἢ συνελθεῖν αὐτοὺς] εύ σίας ἀνδρὸς, τουτ ̓ ἔστιν ἀπὸ πορ- ρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύμανείας, δι ὁράματος κεκέλευστο τος ἁγίου. ̓Ιωσὴφ δὲ ὁ ἀνὴρ αὐτ ἐκβαλεῖν τὴν γυναῖκα αὐτοῦ, τῆς, δίκαιος ὢν καὶ μὴ θέλων VOL. XII. No. 32.

41

παραδειγματίσαι, ἐβουλήθη λάθρα ἀπολῦσαι αὐτήν. Ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος, ἰδού, ἄγγελος κυρίου κατ ̓ ὄναρ ἐφάνη αὐτῷ λέγων· ̓Ιωσήφ, υἱὸς Δαβὶδ, μὴ φοβηθῇς παραλαβεῖν Μαριάμ τὴν γυναῖκά σου· τὸ γὰρ ἐν αὐτῷ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου. Matt. 1: 24. Διεγερθεὶς δὲ ὁ Ἰω σὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν, ὡς

Φοβηθεὶς οὖν, οὐκ ἐκβέβληκεν προσέταξεν αὐτῷ ὁ ἄγγελος κυρίου, καὶ παρέλαβε τὴν γυναῖκα αὑτοῦ.

αὐτήν.

Dial. c. Tr. 78. p. 175. Καὶ αὐτὸς ὁ Ἰωσὴφ) ἅμα τῇ Μαρίᾳ κελεύεται ἐξελθεῖν εἰς Αἴγυπτον, καὶ εἶναι ἐκεῖ ἅμα τῷ παιδίῳ, ἄχρις ἂν αὐτοῖς πάλιν ἀποκαλυφθῇ ἐπανελθεῖν εἰς τὴν Ιουδαίαν.

Matt. 2: 13.

ἰδοὺ, ἄγγελος κυρίου φαίνεται κατ ̓ ὄναρ τῷ ̓Ιωσήφ, λέγων· ἐγερ θεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ φεῦγε εἰς Αἴγυπ τον, καὶ ἴσθι ἐκεῖ, ἕως ἂν εἴπω σοί.

Matt. 2: 16-18.

Dial. c. Tr. 78. μ. 175. Καὶ ὁ Ἡρώδης μὴ ἐπανελθόντων Τότε Ηρώδης ἰδὼν, ὅτι ἐνεπαίχθη πρὸς αὐτὸν τῶν ἀπὸ ̓Αῤῥαβιάς ὑπὸ τῶν μάγων, ἐθυμώθη λίαν· μάγων, ὡς ἠξίωσεν αὐτοὺς ποιῆσαι, καὶ ἀποστείλας ἀνεῖλε πάντας τοὺς ἀλλὰ κατὰ τὰ κελευσθέντα αὐτοῖς παῖδας τοὺς ἐν Βηθλεὲμ καὶ ἐν πᾶσι δὲ ἄλλης ὁδοῦ εἰς τὴν χώραν αυ- τοῖς ὁρίοις αὐτῆς, ἀπὸ διετοῖς καὶ τῶν ἀπαλλαγέντων, καὶ τοῦ Ἰωσὴφ κατωτέρω, κατὰ τὸν χρόνον, ὃν ἐκρί ἅμα τῇ Μαρίᾳ καὶ τῷ παιδίῳ, ὡς βωσε παρὰ τῶν μάγων. καὶ αὐτοῖς ἀποκεκάλυπτο, ἤδη ἐξελ θόντων εἰς Αἴγυπτον, οὐ γινώσκων τὸν παῖδα, ὃν ἐληλύθεισαν προσκυ νῆσαι οἱ μάγοι, πάντας ἁπλῶς, τους παῖδας, τοὺς ἐν Βηθλεέμ, ἐκέλευσεν ἀναιρεθῆναι· καὶ τοῦτο ἐπεπροφητεύτο μέλλειν γίνεσθαι διὰ Ιερεμίου, εἰπόντος δι' αὐτοῦ τοῦ νὴ ἐν Ραμᾷ ἠκούσθη, θρῆνος καὶ ἁγίου πνεύματος οὕτως· (31: 15.) κλαυθμὸς καὶ ὀδυρμός πολύς· ̔Ρα“ Φωνὴ ἐν Ραμᾷ ἠκούσθη, κλαυθ- χὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ μὸς καὶ ὀδυρμός πολύς· Ραχήλ οὐκ ἤθελε παρακληθῆναι, ὅτι οὐκ κλαίουσα τὰ τέκνα αὑτῆς, καὶ οὐκ ἤθελε παρακληθῆναι, ὅτι οὐκ εἰσίν.”

Τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ιερεμίου τοῦ προφήτου, λέγοντος· φω

εἰσίν.

Dial. c. Tr. 88. p. 185.

Μαρτύριον δὲ καὶ τοῦτο ἔστω ὑμῖν, ὃ ἔφην πρὸς ὑμᾶς γεγονέναι ὑπὸ τῶν Αῤῥαβίας μάγων, οἵτινες ἅμα τῷ γεννηθῆναι τὸ παιδιον, ἐλθόντες προσεκύνησαν αὐτῷ.

Dial. c. Tr. 102. p. 196.

Αμα γὰρ τῷ γεννηθῆναι αὐτὸν ἐν Βηθλεὲμ, ὡς προέφην, παρὰ τῶν ἀπὸ ̓Αραβίας μάγων μαθὼν Ηρώδης ὁ βασιλεὺς τὰ κατ αὐτὸν, ἐπεβούλευσεν ἀνελεῖν αὐτόν· καὶ κατὰ τὴν τοῦ θεοῦ κέλευσιν ̓Ιωσὴφ λαβὼν αὐτὸν ἅμα τῇ Μαρίᾳ ἀπῆλθεν εἰς Αἴγυπτον.

Matt. 2: 19-23.

Dial. c. Tr. 103. p. 198. — κακεῖ (ἐν Αἰγύπτῳ) ἦσαν ἀπελ- Τελευτήσαντος δὲ τοῦ Ἡρώδου, ἰδοὺ, θόντες ἄχρις ἂν ἀπέθανεν ὁ ἀποκ ἄγγελος κυρίου κατ ̓ ὄναρ φαίνεται τείνας τὰ ἐν Βηθλεέμ παιδία Ηρώ- τῷ ̓Ιωσὴφ ἐν Αἰγύπτῳ, λέγων· ἐδης, καὶ ̓Αρχέλαος αὐτὸν διεδέξατο· γερθεὶς παράλαβε τὸ παιδίον καὶ καὶ οὗτος ἐτελεύτα πρὶν τὸν Χριστὸν τὴν μητέρα αὐτοῦ, καὶ πορεύου εἰς τὴν οἰκονομίαν, τὴν κατὰ τὸ βούλη- γῆν Ισραήλ· τεθνήκασι γὰρ οἱ ζημα τοῦ πατρὸς γεγενημένην ὑπ' αὐ τοῦντες τὴν ψυχὴν τοῦ παιδίου. Ὁ τοῦ, ἐπὶ τῷ σταυρωθῆναι ἐλθεῖν. δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ ἦλθεν εἰς γῆν Ισραήλ. Ακούσας δὲ, ὅτι Αρχέλαος βασιλεύει ἐπὶ τῆς Ιουδαίας ἀν τὶ Ἡρώδου τοῦ πατρὸς αὐτοῦ, ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατ ̓ ὄναρ, ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας. Καὶ ἐλθὼν κατώκησεν εἰς πόλιν λεγομένην Ναζαρέτ.

If there can be any doubt in the mind of any reader who is able to make and does carefully make the comparison of Matthew with Justin, whether the latter has cited the Evangelist in the cases here exhibited, it would seem to me truly strange. But that the matter may be made clearer still, let it be noted, that in the citations from the Old Testament, where Matthew differs both from the Septuagint and from the Hebrew, having probably made his own free translation, Justin has followed the Evangelist. E. g. in Matt. 1 : 23, cited from Is. 7 : 14, the Sept. has ἐν γαστρὶ λήψεται, but Matthew, and after him Justin, use the phrase ἐν γαστρὶ ἕξει. The Hebrew has no and SHE shall call ; the Sept. καλέσεις, THOU shalt call ; but Matthew has καλέσουσι, THEY shall call. Justin says ἐροῦσιν, using the third person plural (although of another synonymous verb), just as Matthew had done.

Observe again, in the quotation, Matt. 2: 5, 6, where the Evangelist agrees neither with the Septuagint nor with the Hebrew, Justin follows him verbatim throughout. The Septuagint runs thus : “ Thou Bethlehem, house of Ephratah, art very small to be among the thousands of Judah; from thee shall go forth for me [one] who shall be a ruler of Israel.” The Hebrew runs thus: "And thou Bethlehem Ephratah art small to