simply as Gospel, inexactly, and without mentioning the name of the Evangelist. But this unfortunate habit leaves us without any early and trustworthy evidence for St. Matthew's authorship. On the whole, then, there is very little evidence for supposing that any part of our present Gospel according to St. Matthew was written by an Apostle or by an eye-witness of Christ's life, and there is very much evidence tending to shew that such a supposition is extremely improbable.
Even if we grant that parts of the Gospel were composed by an Apostle, it by no means follows that the whole was. There was a very natural tendency, in the earliest days of the Church—when the traditional Gospel was as it were everybody's property and had not yet acquired the authority of Scripture—to make the tradition as full, as edifying, and as correct, as possible. If we may judge from the style of the book of Revelation (which is said on rather more substantial grounds than are generally alleged for the authorship of most of the books of the New Testament, to have been the work of the Apostle John) the earliest Greek traditions must have been composed in an ungrammatical, mongrel kind of Greek, which must have been as distasteful to the well-educated Christian as cockney English or pigeon English would be to us. This could not long be tolerated in traditions that were repeated in the presence of the whole congregation; and alterations of style, for edification, would naturally facilitate alterations of matter, also for edification. The love of completeness would introduce many corrections and sometimes corruptions. Often, in those early times, the teacher, catechist, or scribe, who knew some additional fact tending to Christ's glory, and not mentioned in the tradition or document, would think that he was not doing his duty if he did not add it to his oral or written version of the tradition. Even in
