[19:1] [Greek: En gar tois apomnêmoneumasi, ha phêmi hypo tôn apostolôn autou kai tôn ekeinois parakolouthêsantôn syntetachthai, hoti hidrôs hôsei thromboi katecheito autou euchomenou.] (Dial. ch. ciii.)
[20:1] [Greek: Kai to eipein metônomakenai auton Petron hena tôn apostolôn, kai gegraphthai en tois apomnêmoneumasin autou gegenêmenon kai touto, k.t.l.]
On this question the author of "Supernatural Religion" remarks, "According to the usual language of Justin, and upon strictly critical grounds, the [Greek: autou] in this passage must be ascribed to Peter; and Justin therefore seems to ascribe the Memoirs to that Apostle, and to speak consequently of a Gospel of Peter." (Vol. i. p. 417.)
[28:1] That of our Lord being born in a cave.
[29:1] [Greek: Iôannou gar kathezomenou.]
[34:1] Justin has [Greek: hidrôs hôsei thromboi]; St. Luke, [Greek: ho hidrôs autou hôsei thromboi haimatos]. The author of "Supernatural Religion" lays great stress upon the omission of [Greek: haimatos], as indicating that Justin did not know anything about St. Luke; but we have to remember, first, that St. Luke alone mentions any sweat of our Lord in His agony; secondly, that the account in Justin is said to be taken from "Memoirs drawn up by Apostles and those who followed them," St. Luke being only one of those who followed; thirdly, Justin and St. Luke both use a very scarce word, [Greek: thromboi]; fourthly, Justin and St. Luke both qualify this word by [Greek: hôsei]. If we add to this the fact that [Greek: thromboi] seems naturally associated with blood in several authors, the probability seems almost to reach certainty, that Justin had St. Luke's account in his mind. The single omission is far more easy to be accounted for than the four coincidences.
[37:1] And He said unto them, "These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms concerning me." (Luke xxiii. 44.)
[48:1] It is the reading of Codices B and C of the Codex Sinaiticus of the Syriac, and of a number of Fathers and Versions.
[51:1] [Greek: Hekastos gar tis apo merous tou spermatikou theiou logou to syngenes horôn kalôs ephthenxato.]
[63:1] For instance, in vol. ii. p. 42, &c., he speaks of one of Tischendorf's assertions as "a conclusion the audacity of which can scarcely be exceeded."—Then, "This is, however, almost surpassed by the treatment of Canon Westcott."—Then, "The unwarranted inference of Tischendorf."—"There is no ground for Tischendorf's assumption."—"Tischendorf, the self-constituted modern Defensor Fidei, asserts with an assurance which can scarcely be characterized otherwise than as an unpardonable calculation upon the ignorance of his readers."—"Canon Westcott says, with an assurance which, considering the nature of the evidence, is singular."—"Even Dr. Westcott states," &c.—For Tertullian his contempt seems unbounded: indeed we way say the same of all the Fathers. Numberless times does he speak of their "uncritical spirit." The only person for whom he seems to have a respect is the heretic Marcion. Even rationalists, such as Credner and Ewald, are handled severely when they differ from him. The above are culled from a few pages.