n which a quotation is referred directly 'to the
Gospel,' still too much ought not perhaps to be built on this clause
alone.

* * * * *

A convenient distinction may be drawn between the material and
formal use of the Gospels; and the most satisfactory method
perhaps will be, to run rapidly through Justin's quotations, first
with a view to ascertain their relation to the Canonical Gospels
in respect to their general historical tenor, and secondly to
examine the amount of verbal agreement. I will try to bring out as
clearly as possible the double phenomena both of agreement and
difference; the former (in regard to which condensation will be
necessary) will be indicated both by touching in the briefest
manner the salient points and by the references in the margin; the
latter, which I have endeavoured to give as exhaustively as
possible, are brought out by italics in the text. The thread of
the narrative then, so far as it can be extracted from the genuine
writings of Justin, will be much as follows [Endnote 91:1].

According to Justin the Messiah
was born, without sin, of a
[SIDENOTES] virgin _who_ was descended from [SIDENOTES]
[Matt. 1.2-6.] David, Jesse, Phares, Judah, [Luke 3.31-34.]
Jacob, Isaac, and Abraham, if
not (the reading here is doubtful)
from Adam himself. [Justin
therefore, it may be inferred, had
before him a genealogy, though
not apparently, as the Canonical
Gospels, that of Joseph but of
Mary.] To Mary it was announced
by the angel Gabriel [Luke 1.26.]
that, while yet a virgin, the
power of God, or of the Highest, [Luke 1.35.]
should overshadow her and she
should conceive and bear a Son [Luke 1.31.]
[Matt. 1.21.] whose name she should call Jesus,
because He should save His
people from their sins. Joseph
observing that Mary, his espoused,
was with child was
[Matt. 1.18-25.] warned in a dream not to put
her away, because that which
was in her womb was of the
Holy Ghost. Thus the prophecy,
[Matt. 1.23.] Is. vii. 14 (Behold the