e that the correction
would be made very early and would rapidly gain ground, still the
very great preponderance of critical authority is hard to get
over, and as a rule Eusebius seems to be trustworthy in his
estimate of MSS. Tischendorf (in his texts of 1864 and 1869) is, I
believe, the only critic of late who has admitted [Greek:
Haesaiou] into the text.

The false ascription may be easily paralleled; as in Mark i. 2,
Matt. xxvii. 9, Justin, Dial. c. Tryph. 28 (where a passage of
Jeremiah is quoted as Isaiah), &c.

The relation of the Clementine and of the canonical quotations to
each other and to the Septuagint will be represented thus:-

_Clem. Hom._ xviii. 15.

[Greek: Kai ton Haesaian eipein; Anoixo to stoma mou en parabolais
kai exereuxomai kekrummena apo katabolaes kosmou.]

_Matt._ xiii. 35.

[Greek: Hopos plaerothe to rhaethen dia [Haesaiou?] tou prophaetou
legontos; Anoixo en parabolais to stoma mou, ereuxomai kekrummena
apo katabolaes kosmou] [om. [Greek: kosmou] a few of the best
MSS.]

LXX. _Ps._ lxxvii. 2.

[Greek: Anoixo en parabolais to stoma mou, phthegxomai problaemata
ap' archaes.]

The author of 'Supernatural Religion' contends for the reading
[Greek: Haesaiou], and yet does not see in the Clementine passage
a quotation from St. Matthew. He argues, with a strange domination
by modern ideas, that the quotation cannot be from St. Matthew
because of the difference of context, and declares it to be 'very
probable that the passage with its erroneous reference was derived
by both from another and common source.' Surely it is not
necessary to go back to the second century to find parallels for
the use of 'proof texts' without reference to the context; but, as
we have seen, context counts for little or nothing in these early
quotations,--verbal resemblance is much more important. The
supposition of a common earlier source for both the Canonical and
the Clementine text seems to me quite out of the question. There
can be little doubt that the reference to the Psalm is due to the
first Evangelist himself. Precisely up to this point he goes hand
in hand with St. Mark, and the quotation is introduced in his own
peculiar style and with his own peculiar formula, [Greek: hopos
plaerothae to rhaethen].

I must, however, again repeat that the surest criterion of the use
of a Gospel is to be sought in the presence of phrases or turns of
expression which are shown to be characteristic and distinctive o