hamo ii. 30, Ps. cxviii. 12. 51, and the two
referred to Athanasius. Also I do not quote Origen, Cels. viii.
41,--Eusebius in Ps. iii.,--Apost. Const. vii. 4,--Greg. Nyss., In S.
Stephanum, because they may be regarded as doubtful, although for
reasons which I proceed to give they appear to witness in favour of our
contention. It is necessary to add some remarks before dealing with the
rest of the passages.]

[1. It must be borne in mind, that this is a question both negative and
positive:--negative on the side of our opponents, with all the
difficulties involved in establishing a negative conclusion as to the
non-existence in St. Matthew's Gospel of clauses 2, 3, and 5,--and
positive for us, in the establishment of those clauses as part of the
genuine text in the passage which we are considering. If we can so
establish the clauses, or indeed any one of them, the case against us
fails: but unless we can establish all, we have not proved everything
that we seek to demonstrate. Our first object is to make the adverse
position untenable: when we have done that, we fortify our own.
Therefore both the Dean and myself have drawn attention to the fact that
our authorities are summoned as witnesses to the early existence in each
case of 'some of the clauses,' if they do not depose to all of them. We
are quite aware of the reply: but we have with us the advantage of
positive as against negative evidence. This advantage especially rules
in such an instance as the present, because alien circumstances govern
the quotation, and regulate particularly the length of it. Such
quotation is always liable to shortening, whether by leaving out
intermediate clauses, or by sudden curtailment in the midst of the
passage. Therefore, actual citation of separate clauses, being
undesigned and fortuitous, is much more valuable than omission arising
from what cause soever.]

[2. The reviewer says that 'all four clauses are read by both texts,'
i.e. in St. Matthew and St. Luke, and appears to have been unaware as
regards the present purpose of the existence of the fifth clause, or
half-clause, in St. Matthew. Yet the words--[Greek: huper ... ton
diokonton humas] are a very label, telling incontestibly the origin of
many of the quotations. Sentences so distinguished with St. Matthew's
label cannot have come from St. Luke's Gospel. The reviewer has often
gone wrong here. The [Greek: huper]--instead of the [Greek: peri] after
[Symbol: Aleph]BL[Symbol: