m ye hope to the publicans do this.
receive, what thank have ye; for
sinners also lend to sinners to But ye, lay not up for yourselves
receive as much again. upon the earth, where moth and
rust do corrupt, and robbers
Matt. vi. 19, 20. Lay not up for break through, but lay up for
yourselves treasures upon earth, yourselves in the heavens, where
where moth and rust doth corrupt, neither moth nor rust doth
and where thieves break corrupt.
through and steal. But lay up
for yourselves treasures in heaven, For what is a man profited, is he
where neither moth nor shall gain the whole world, but
rust doth corrupt, and where destroy his soul? or what shall he
thieves do not break through give in exchange for it? Lay up,
nor steal. therefore, in the heavens, where
neither most nor rust doth corrupt.
xvi. 26. For what shall a
man be profited if he shall gain
the whole world, but lose his
soul? or what shall a man give in
exchange for his soul?

This passage is clearly unbroken in Justin, and forms one connected
whole; to parallel it from the Synoptics we must go from Matthew v., 42,
to Luke vi., 34, then to Matthew vi., 19, 20, off to Matthew xvi. 26,
and back again to Matthew vi. 19; is such a method of quotation likely,
especially when we notice that Justin, in quoting passages on a given
subject (as at the beginning of chap. xv. on chastity), separates the
quotations by an emphatic "And," marking the quotation taken from
another place? These passages will show the student how necessary it is
that he should not accept a few words as proof of a quotation from a
synoptic, without reading the whole passage in which they occur. The
coincidence of half a dozen words is no quotation when the context is
different, and there is no break between the context and the words
relied upon. "It is absurd and most arbitrary to dissect a passage,
quoted by Justin as a consecutive and harmonious whole, and finding
parallels more or less approximate to its various phrases scattered up
and down distant parts of our Gospels, scarcely one of which is not
materially different from the reading of Justin, to assert that he is
quoting these Gospels freely from memory, altering, excising, combining,
and inter-weaving texts, and introverting their