[266] iv. 25 d, 343 d.--What proves these two quotations to be from St.

Matt. xxi. 44, and not from St. Luke xx. 18, is, that they alike exhibit expressions which are peculiar to the earlier Gospel. The first is introduced by the formula [Greek: oudepote anegnote] (ver. 42: comp.

Orig. ii. 794 c), and both exhibit the expression [Greek: epi ton lithon touton] (ver. 44), not [Greek: ep' ekeinon ton lithon]. Vainly is it urged on the opposite side, that [Greek: pas ho peson] belongs to St.

Luke,--whereas [Greek: kai ho peson] is the phrase found in St.

Matthew's Gospel. Chrysostom (vii. 672) writes [Greek: pas ho pipton]

while professing to quote from St. Matthew; and the author of Cureton's Syriac, who had this reading in his original, does the same.

[267] P. 193.

[268] P. 11.

[269] vii. 672 a [freely quoted as Greg. Naz. in the Catena of Nicetas, p. 669] xii. 27 d.

[270] _Ap_. Mai, ii. 401 dis.

[271] _Ap_. Chrys. vi. 171 c.

[272] vii. 171 d.

[273] iii^{2}. 86, 245: v. 500 e, 598 d.

[274] 682-3 (Ma.s.suet 277).

[275] iii. 786.

[276] Theoph. 235-6 (= Mai, iv. 122).

[277] ii. 660 a, b, c.

[278] 'Praeterit et Lucifer.'

[279] _Ap._ Galland. vi. 191 d.

[280] Ibid. vii. 20 c.

[281] Ibid. ix. 768 a.

[282] [I am unable to find any place in the Dean's writings where he has made this explanation. The following note, however, is appended here]:--

With verse 43, the long lesson for the Monday in Holy-week (ver. 18-43) comes to an end.

Verse 44 has a number all to itself (in other words, is sect. 265) in the fifth of the Syrian Canons,--which contains whatever is found exclusively in St. Matthew and St. Luke.

[283] 'Omnino ex Lc. a.s.sumpta videntur.'

[284] The section in St. Matthew is numbered 265,--in St. Luke, 274: both being referred to Canon V, in which St. Matthew and St. Luke are exclusively compared.

[285] Vol. i. 13.

[286] Letter to Pope Damasus. See my book on St. Mark, p. 28.

[287] Dial. -- 78, _ad fin._ (p. 272).

[288] Opp. ii. 215 a: v. part ii. 118 c.

[289] See Holmes and Parsons' ed. of the LXX,--vol. iv. _in loc._

[290] Opp. pp. 143 and 206. P. 577 is allusive only.

[291] Opp. vii. 158 c: ix. 638 b.

[292] Opp. ii. 1345: iii. 763-4.

[293] -- xv:--on which his learned editor (Bp. Jacobson) pertinently remarks,--'Hunc loc.u.m Prophetae Clemens exhibuisset sicut a Christo laudatam, S. Marc. vii. 6, si pro [Greek: apestin] dedisset [Greek: apechei].'

[294] Opp. i. 1502: iii. 1114.

[295] _Ap._ Epiphanium, Opp. i. 218 d.

[296] Opp. p. 461.

[297] Opp. iii. 492 (a remarkable place): ii. 723: iv. 121.

[298] De Trinitate, p. 242.

[299] Opp. ii. 413 b. [Observe how this evidence leads us to Alexandria.]

[300] Opp. vii. 522 d. The other place, ix. 638 b, is uncertain.

[301] It is uncertain whether Eusebius and Basil quote St. Matthew or Isaiah: but a contemporary of Chrysostom certainly quotes the Gospel,--Chrys. Opp. vi. 425 d (cf. p. 417, line 10).

[302] But Eus.^{Es 589} [Greek: tous m.]

[303] I have numbered the clauses for convenience.--It will perhaps facilitate the study of this place, if (on my own responsibility) I subjoin a representation of the same words in Latin:--

(1) Diligite inimicos vestros, (2) benedicite maledicentes vos, (3) benefacite odientibus vos, (4) et orate pro calumniantibus vos, (5) et persequentibus vos.

[304] Opp. iv. 324 _bis_, 329 _bis_, 351. Gall. xiv. App. 106.

[305] 'A large majority, all but five, omit it. Some add it in the margin.' Traditional Text, p. 149.

[306] Opp. p. 79, cf. 146.

[307] Scap. c. 1.

[308] Opp. iv. 946.

[309] Haer. III. xviii. 5.