Tischendorf, in his book issued by the Tract Society, entitled, "When were our Gospels Written?" maintains that the assertion of Papias "rests on a misunderstanding," and he briefly states his reasons for this view. He says: "This Hebrew text must have been lost very early, for not one even of the very oldest Church fathers had ever seen or used it." "There were two parties among the Judaisers--the one the Nazarenes and the other the Ebionites. Each of these parties used a gospel according to Matthew, the one party using a Greek and the other party a Hebrew text. That they did not scruple to tamper with the text, to suit their creed, is probable from their very sectarian spirit. The text, as we have certain means of proving, rested upon our received text of Matthew, with, however, occasional departures, to suit their arbitrary views. When then it was reported, in later times, that these Nazarenes, who were one of the earliest Christian sects, possessed a Hebrew version of Matthew, what was more natural than that some person or other, thus falling in with the pretensions of this sect, should say that Matthew was originally written in Hebrew, and that the Greek was only a version from it? How far these two texts differed from each other no one cared to inquire; and with such separatists who withdrew themselves to the shores of the Dead Sea, it would not have been easy to have attempted it." "Jerome, who knew Hebrew, as other Latin and Greek fathers did not, obtained in the fourth century a copy of this Hebrew Gospel of the Nazarenes, and at once asserted that he had found the original. But when he looked more closely into the matter, he confined himself to the statement that many supposed this Hebrew text was the original of Matthew's Gospel. He translated it into Latin and Greek, and added a few observations of his own on it. From these observations of Jerome, as well as from other fragments, we must conclude that this notion of Papias cannot be substantiated; but, on the contrary, this Hebrew has been drawn from the Greek text, and disfigured moreover here and there with certain arbitrary changes. The same is applicable to a Greek text of the Hebrew Gospel in use among the Ebionites. This text, from the fact that it was in Greek, was better known to the Church than the Hebrew version of the Nazarenes; but it was always regarded, from the earliest times, as only another text of Matthew's Gospel." The references to Justin Martyr occupy nearly one hundred and fifty pages of the work. He was one of the most learned and one of the earliest writers of the Church not long after the apostles. His conversion took place about the year 132, and his martyrdom, A.D. 165.