passage whose nearest parallel in our Gospels is Matt. xi. 27. This quotation presents material variations from our Canonical Gospel both in form and language. The larger part of the passage he quotes twice in a different work, written years before, in precisely the same words as the third quotation, with the sole exception that he uses the aorist instead of the present tense of the verb. No MS. of our Gospel extant approximates to the reading in Justin, and we are expressly told by Irenæus that the present reading of our Matthew was that existing in his day. On the other hand, Irenæus states with equal distinctness that Gospels used by Gnostic sects had the reading of Justin, and that the passage was "the crown of their system," and one upon whose testimony they based their leading doctrines. Here, then, is the clear statement that Justin's quotation disagrees with the form in the Gospels, and agrees with that of other Gospels. The variations occurring in the numerous quotations of the same passage by the Fathers, which we have analysed, show that they handled it very loosely, but also indicate that there must have been various readings of considerable authority then current. It has been conjectured with much probability that the form in which Justin quotes the passage twice in his Apology may have been the reading of older Gospels, and that it was gradually altered by the Church to the form in which we now have it, for dogmatic reasons, when Gnostic sects began to base doctrines upon it inconsistent with the prevailing interpretation.(1) Be this as it may, Justin's Gospel clearly had a reading different from ours, but in unison with
that known to exist in other Gospels, and this express quotation only adds additional proof to the mass of evidence already adduced that the Memoirs of the Apostles were not our Canonical Gospels.(1)
We have already occupied so much space even with this cursory examination of Justin's quotations, that we must pass over in silence passages which he quotes from the Memoirs with variations from the parallels in our Gospels which are also found in the Clementine Homilies and other works emanating from circles in which other Gospels than ours were used. We shall now only briefly refer to a few sayings of Jesus expressly quoted by Justin, which are altogether unknown to our Gospels. Justin says: "For the things which he foretold would take place in his name, these we see actually coming to pass in our sight. For he said: 'Many shall come,' &c., &c.,(2) and 'There shall be schisms and heresies,'(3) and 'Beware of false prophets,'(4) &c, and 'Many false Christs and false Apostles shall arise and shall deceive many of the faithful.'"(5) Neither of the two prophecies here quoted are to be found anywhere in our Gospels, and to the second of them Justin repeatedly refers. He says in one place that Jesus "foretold that in the interval of his coming, as I previously said,(6) heresies and false prophets would arise in his name."(7) It is admitted that these
prophecies are foreign to our Gospels.(1) It is very probable that the Apostle Paul refers to the prophecy, "There shall be schisms and heresies" in 1 Cor. xi. 18-19, where it is said, ".... I hear that schisms exist amongst you; and I partly believe it. For there must also be heresies amongst you," &c. [——]—].(2) We find also, elsewhere, traces both of this saying and that which accompanies it. In the Clementine Homilies, Peter is represented as stating, "For there shall be, as the Lord said, false apostles, false prophets, heresies, desires for supremacy," &c. [——]—].3 We are likewise reminded of the passage in the Epistle attributed to the Roman Clement, xliv.: "Our Apostles knew through our Lord Jesus Christ that there would be contention regarding the dignity of the episcopate."(4) In our Gospel there is no reference anywhere to schisms and heresies, nor are false Apostles once mentioned, the reference being solely to "false Christs" and "false prophets." The recurrence here and elsewhere of the peculiar expression "false apostles" is very striking,(5) and the evidence for the passage as a saying of Jesus is important. Hegesippus, after enumerating a vast number of heretical sects and teachers, continues: "From these sprang the false Christs, false prophets, false apostles, who divided the
union of the Church by corrupting doctrines concerning God and concerning his Christ."(1) It will be remembered that Hegesippus made use of the Gospel according to the Hebrews, and the Clementine literature points to the same source. In the Apostolic Constitutions we read: "For these are false Christs and false prophets, and false apostles, deceivers, and corrupters," &c.,(2) and in the Clementine Recognitions the Apostle Peter is represented as saying that the Devil, after the temptation, terrified by the final answer of Jesus, "hastened immediately to send forth into this world false prophets, and false apostles, and false teachers, who should speak in the name of Christ indeed, but should perform the will of the demon."(3) Justin's whole system forbids our recognizing in these two passages mere tradition, and we must hold that we have here quotations from a Gospel different from ours.
Elsewhere, Justin says: "Out of which (affliction and fiery trial of the Devil) again Jesus, the Son of God, promised to deliver us, and to put on us prepared garments, if we do his commandments, and he is proclaimed as having provided an eternal kingdom for us."(4) This promise is nowhere found in our Gospel.(5)