to him for this,
because we are all sure to take up some points superficially; but the
misfortune is that he has spent his labour in the wrong place. He
has, in a manner, revived the old ecclesiastical argument from
authority by heaping together references, not always quite digested
and sifted, upon points that often do not need them, and he has
neglected that consecutive study of the originals which alone could
imbue his mind with their spirit and place him at the proper point of
view for his enquiry.

The hypothesis that Clement's quotation is made _memoriter_ from our
Gospel is very far from being inadmissible. Were it not that the
other passage seems to lean the other way, I should be inclined to
regard it as quite the most probable solution. Such a fusion is
precisely what _would_ and frequently _does_ take place in quoting
from memory. It is important to notice the key phrases in the
quotation. The opening phrases [Greek: ouai to anthropo ekeino; kalon
aen auto ei ouk egennaethae] are found _exactly_ (though with
omissions) in Matt. xxvi. 24. Clement has in common with the
Synoptists all the more marked expressions but two, [Greek:
skandalisai] ([Greek: -sae] Synoptics), the unusual word [Greek:
mulos] (Matt., Mark), [Greek: katapontisthaenai] ([Greek: -thae]
Matt.), [Greek: eis taen thalassan] (Mark, Luke), [Greek: hena ton
mikron] ([Greek: mou] Clement, [Greek: touton] Synoptics). He differs
from them, so far as phraseology is concerned, only in writing _once_
(the second time he agrees with the Synoptics) [Greek: ton eklekton
mou] for [Greek: ton mikron touton], by an easy paraphrase, and
[Greek: peritethaenai] where Mark and Luke have [Greek: perikeitai]
and Matthew [Greek: kremasthae]. But on the other hand, it should be
noticed that Matthew has, besides this variation, [Greek: en to
pelagei taes thalassaes], where the two companion Gospels have
[Greek: eis taen thalassan]; where he has [Greek: katapontisthae],
Mark has [Greek: beblaetai] and Luke [Greek: erriptai]; and in the
important phrase for 'it were better' all the three Gospels differ,
Matthew having [Greek: sumpherei], Mark [Greek: kalon estin], and
Luke [Greek: lusitelei]; so that it seems not at all too much to say
that Clement does not differ from the Synoptics more than they differ
from each other. The remarks that the author makes, in a general way,
upon these differences lead us to ask whether he has ever definitely
put to himself the questi