"Supernatural Religion" takes no notice. Was he, then, acquainted with
the fact that Justin's words _in this place_ so closely correspond with
St. Luke's? We cannot say. We only know that he calls his readers'
particular attention to a supposed citation of the previous words of the
angel Gabriel, cited in another place:--

"Behold thou shalt conceive of the Holy Ghost, and shalt bear a Son,
and He shall be called the Son of the Highest, and thou shalt call
His name Jesus, for He shall save His people from their sins."
(Apol. I. ch. xxxiii.)

The ordinary unprejudiced reader would say that Justin here reproduces
St. Matthew and St. Luke, weaving into St. Luke's narrative the words of
the angel to St. Joseph; but our author will not allow this for a
moment. He insists that Justin knew nothing, or need have known nothing,
of St. Luke. He shows that the words of the angel, "He shall save his
people," &c., which seem to be introduced from St. Matthew, "are not
accidentally inserted in this place, for we find that they are joined in
the same manner to the address of the angel to Mary in the
Protevangelium of St. James."

But how about those words which succeed them in answer to the question
of the Virgin, "How shall these things be?" I mean those quoted in the
"Dialogue" beginning "The Holy Ghost shall come upon thee," &c. If ever
one author quotes another, Justin in this place quotes St. Luke. They
cannot be taken from the Protevangelium, because the corresponding words
in the Protevangelium are very different from those in St. Luke; and the
only real difference between Justin's quotation and St. Luke is that St.
Luke reads, "shall be called the Son of God;" whereas Justin has "is the
Son of God." Now in this Justin differs from the Protevangelium, which