s kai adikias. Pharisaie tuphle, katharison
proton to entos tou potaeriou kai taes paropsidos, hina genaetai
kai to ektos auton katharon.]

_Clem. Hom._ xi. 29.

[Greek: Ouai humin grammateis kai Pharisaioi, hupokritai, hoti
katharizete tou potaeriou kai taes paropsidos to exothen, esothen
de gemei rhupous. Pharisaie tuphle, katharison proton tou
potaeriou kai taes paropsidos to esothen, hina genaetai kai ta exo
auton kathara.]

_Luke_ xi. 39.

[Greek: Nun humeis hoi Pharisaioi to exothen tou potaerion kai tou
pinakos katharizete, to de esothen humon gemei harpagaes kai
ponaerias. Aphrones ouch ho poiaesas to exothen kai to esothen
epoiaese?]

Here there is a very remarkable transition in the first Gospel
from the plural to the singular in the sudden turn of the address,
[Greek: Pharisaie tuphle]. This derives no countenance from the
third Gospel, but is exactly reproduced in the Clementine
Homilies, which follow closely the Matthaean version throughout.

We may defer for the present the notice of a few passages which
with a more or less close resemblance to St. Matthew also contain
some of the peculiarities of St. Luke.

Taking into account the whole extent to which the special
peculiarities of the first Gospel reappear in the Clementines, I
think we shall be left in little doubt that that Gospel has been
actually used by the writer.

The peculiar features of our present St. Mark are known to be
extremely few, yet several of these are also found in the
Clementine Homilies. In the quotation Mark x. 5, 6 (= Matt. xix.
8, 4) the order of Mark is followed, though the words are more
nearly those of Matthew. In the divergent quotation Mark xii. 24
(= Matt. xxii. 29) the Clementines, with Mark, introduce [Greek:
dia touto]. The concluding clause of the discussion about the
Levirate marriage stands (according to the best readings) thus:--

_Matt._ xxii. 32.

[Greek: Ouk estin ho Theos nekron, alla zonton.]

_Mark_ xii. 27.

[Greek: Ouk estin Theos nekron, alla zonton.]

_Luke_ xx. 38.

[Greek: Theos de ouk estin nekron, alla zonton.]

_Clem. Hom._ iii. 55.

[Greek: Ouk estin Theos nekron, alla zonton.]

Here [Greek: Theos] is in Mark and the Clementines a predicate,
in Matthew the subject. In the introduction to the Eschatological
discourse the Clementines approach more nearly to St. Mark than to
any other Gospel: [Greek: Horate] ([Greek: blepeis], Mark) [Greek:
tas] ([Greek: megalas], Mark) [Greek: o