another Gospel or even in the original, that I can
see no alternative but to refer the quotation directly to our present
St. Matthew.

If this passage had stood alone, taken in connection with the
coincidence of matter between Justin and the first Gospel, great
weight must have attached to it. But it does not by any means stand
alone. There is an exact verbal agreement in the verses Matt. v. 20
('Except your righteousness' &c.) and Matt. vii. 21 ('Not every one
that saith unto me,' &c.) which are peculiar to the first Gospel.
There is a close agreement, if not always with the best, yet with some
very old, text of St. Matthew in v. 22 (note especially the striking
phrase and construction [Greek: enochos eis]), v. 28 (note [Greek:
blep. pros to epithum].), v. 41 (note the remarkable word [Greek:
angareusei]), xxv. 41, and not too great a divergence in v. 16, vi. 1
([Greek: pros to theathaenai, ei de mae ge misthon ouk echete]), and
xix. 12, all of which passages are without parallel in any extant
Gospel. There are also marked resemblances to the Matthaean text in
synoptic passages such as Matt. iii. 11, 12 ([Greek: eis metanoian, ta
hupodaemata bastasai]), Matt. vi. 19, 20 ([Greek: hopou saes kai
brosis aphanizei], where Luke has simply [Greek: saes diaphtheirei],
and [Greek: diorussousi] where Luke has [Greek: engizei]), Matt. vii.
22, 23 ([Greek: ekeinae tae haemera Kurie, Kurie, k.t.l.]), Matt. xvi.
26 ([Greek: dosei] Matt. only, [Greek: antallagma] Matt., Mark), Matt.
xvi. 1, 4 (the last verse exactly). As these passages are all from the
discourses I do not wish to say that they may not be taken from other
Gospels than the canonical, but we have absolutely no evidence that
they were so taken, and every additional instance increases the
probability that they were taken directly from St. Matthew, which by
this time, I think, has reached a very high degree of presumption.

I have reserved for a separate discussion a single instance which
I shall venture to add to those already quoted, although I am
aware that it is alleged on the opposite side. Justin has the
saying 'Let your yea be yea and your nay nay, for whatsoever is
more than these cometh of the Evil One' ([Greek: Mae omosaete
holos. Esto de humon to nai nai, kai to ou ou; to de perisson
touton ek tou ponaerou]), which is set against the first
Evangelist's 'Let your conversation be Yea yea, Nay nay, for
whatsoever is more than these cometh of the Evil One' ([Gre