her to conceive.(1) The occurrence of the singular expression in the Protovangelium and the similar explanation of Justin immediately accompanying a variation from our Gospels, which is equally shared by the apocryphal work, strengthens the suspicion of a similarity of origin. Justin's divergences from the Protevangelium prevent our supposing that, in its present state, it could have been the actual source of his quotations, but the wide differences which exist between the extant MSS. of the Protevangelium show that even the most ancient does not present it in its original form. It is much more probable that Justin had before him a still older work, to which both the Protevangelium and the third Gospel were indebted.(2) Justin's account of the removal of Joseph to Bethlehem is peculiar, and evidently is derived from a distinct un-canonical source. It may be well to present his account and that of Luke side by side: {306} Attention has already been drawn to the systematic manner in which the Davidic descent of Jesus is traced by Justin through Mary, and to the suppression in this passage of all that might seem to indicate a claim of descent through Joseph. As the continuation of a peculiar representation of the history of the infancy of Jesus, differing materially from that of the Synoptics, it is impossible to regard this, with its remarkable variations, as an arbitrary correction by Justin of the canonical text, and we must hold it to be derived from a different source, perhaps, indeed, one of those from which Luke's Gospel itself first drew the elements of the narrative, and this persuasion increases as further variations in the earlier history, presently to be considered, are taken into account. It is not necessary to enter into the question of the correctness of the date of this census, but it is evident that Justin's Memoirs clearly and deliberately modify the canonical narrative. The limitation of the census to Judæa, instead of extending it to the whole Roman Empire; the designation of Cyrenius as [--Greek--] of Judaea instead of [--Greek--] of Syria; and the careful suppression of the Davidic element in connection with Joseph indicate a peculiar written source different from the Synoptics.(1) Had Justin departed from the account in Luke with the view of correcting inaccurate statements, the matter might have seemed more consistent with the use of the third Gospel, although at the same time it might have evinced but little reverence for it as a canonical {307}