m to any particular
reporter. There is however some strong and remarkable evidence of
this kind.

At least one case of parallelism seems to prove almost decisively
the use of the first Gospel. It is necessary to give the quotation
and the original with the parallel from St. Mark side by side.

_Justin, Dial._ c.49.

[Greek: Aelias men eleusetai kai apokatastaesei panta, lego de
humin, hoti Aelias aedae aelthe kai ouk epegnosan auton all'
epoiaesan auto hosa aethelaesan. Kai gegraptai hoti tote sunaekan
oi mathaetai, hoti peri Ioannon tou Baptistou eipen autois.]

_Matt._ xvii. 11-13.

[Greek: Aelias men erchetai apokatastaesei panta, lego de humin
hoti Aelias aedae aelthen kai ouk epegnosan auton, alla epoiaesan
auto hosa aethelaesan, [outos kai ho uios tou anthropou mellei
paschein hup' auton.] Tote sunaekan oi mathaetai hoti peri Ioannou
tou Baptistou eipen autois.] The clause in brackets is placed at
the end of ver. 13 by D. and the Old Latin.

_Mark._ ix. 12, 13.

[Greek: Ho de ephae autois, Aelias [men] elthon proton
apokathistanei panta, kai pos gegraptai epi ton uion tou
anthropou, hina polla pathae kai exoudenaethae. Alla lego humin
hoti kai Aelias elaeluthen kai epoiaesan auto hosa aethelon,
kathos gegraptai ep' auton.]

We notice here, first, an important point, that Justin reproduces at
the end of his quotation what appears to be not so much a part of the
object-matter of the narrative as a _comment or reflection of the
Evangelist_ ('Then the disciples understood that He spake unto them of
John the Baptist'). This was thought by Credner, who as a rule is
inclined to press the use of an apocryphal Gospel by Justin, to be
sufficient proof that the quotation is taken from our present Matthew
[Endnote 119:1]. On this point, however, there is an able and on the
whole a sound argument in 'Supernatural Religion' [Endnote 119:2].
There are certainly cases in which a similar comment or reflection is
found either in all three Synoptic Gospels or in two of them (e.g.
Matt. vii. 28, 29 = Mark i. 22 = Luke iv. 32; Matt. xiii. 34 = Mark
iv. 33, 34; Matt. xxvi. 43 = Mark xiv. 40; Matt. xix. 22 = Mark x.
22). The author consequently maintains that these were found in the
original document from which all three, or two Synoptics at least,
borrowed; and he notes that this very passage is assigned by Ewald to
the 'oldest Gospel.'

The observation in itself is a fine and true one, and has an
important bearing upon