f
that Gospel by a comparison with the synopsis of the other
Gospels. This criterion can be abundantly applied in the case of
the Clementine Homilies and St. Matthew. I will notice a little
more at length some of the instances that have been marked in the
above table. Let us first take the passage which has a parallel in
Matt. v. 18 and in Luke xvi. 17. The three versions will stand
thus:--

_Matt._ v. 18.

[Greek: Amaen gar lego humin; heos an parelthae ho ouranos kai hae
gae iota en ae mia keraia ou mae parelthae apo tou nomou, heos an
panta genaetai.]

_Clem. Hom._ iii. 51.
_Ep. Pet._ c. 2.

[Greek: Ho ouranos kai hae gae pareleusontai, iota en ae mia keraia
ou mae parelthae apo tou nomou] [Ep. Pet. adds [Greek: touto de
eiraeken, hina ta panta genaetai]].

_Luke_ xvi. 17.

[Greek: Eukopoteron de esti, ton ouranon kai taen gaen parelthein,
ae tou nomou mian keraian pesein.]

It will be seen that in the Clementines the passage is quoted
twice over, and each time with the variation [Greek pareleusontai]
for [Greek: heos an parelthae]. The author of 'Supernatural
Religion' argues from this that he is quoting from another Gospel
[Endnote 172:1]. No doubt the fact does tell, so far as it goes,
in that direction, but it is easy to attach too much weight to it.
The phenomenon of repeated variation may be even said to be a
common one in some writers. Dr. Westcott [Endnote 172:2] has
adduced examples from Chrysostom, and they would be as easy to
find in Epiphanius or Clement of Alexandria, where we can have no
doubt that the canonical Gospels are being quoted. A slight and
natural turn of expression such as this easily fixes itself in the
memory. The author also insists that the passage in the Gospel
quoted in the Clementines ended with the word [Green: nomou]; but
I think it may be left to any impartial person to say whether the
addition in the Epistle of Peter does not naturally point to a
termination such as is found in the first canonical Gospel. Our
critic seems unable to free himself from the standpoint (which he
represents ably enough) of the modern Englishman, or else is
little familiar with the fantastic trains and connections of
reasoning which are characteristic of the Clementines.

Turning from these objections and comparing the Clementine
quotation first with the text of St. Matthew and then with that of
St. Luke, we cannot but be struck with its very close resemblance
to the former and with the wi