published. With regard to this
second instance, I must express my agreement with Canon Westcott
[Endnote 179:2] against the author of 'Supernatural Religion.' The
passage stands thus in the Clementines and the Gospel:--

_Clem. Hom._ xix. 20.

[Greek: Dio kai tois autou mathaetais kat' idian epelue taes ton
ouranon basileias ta mustaeria.]

_Mark_ iv. 34.

... [Greek: kat' idian de tois mathaetais autou epeluen panta]
(compare iv. 11, [Greek: humin to mustaerion dedotai taes
basileias tou Theou]).

The canonical reading, [Greek: tois mathaetais autou], rests
chiefly upon Western authority (D, b, c, e, f, Vulg.) with A, 1,
33, &c. and is adopted by Tregelles--it should be noted before the
discovery of the Codex Sinaiticus. The true reading is probably
that which appears in this MS. along with B, C, L, [Greek: Delta
symbol], [Greek: tois idiois mathaetais]. We have however already
seen the leaning of the Clementines for Western readings.

When we compare the synopsis of St. Mark and St. Matthew together
we should be inclined to set this down as a very decided instance
of quotation from the former. The only circumstance that detracts
from the certainty of this conclusion is that a quotation had been
made just before which is certainly not from our canonical
Gospels, [Greek: ta mustaeria emoi kai tois huiois tou oikou mou
phulaxate]. This is rightly noted in 'Supernatural Religion.' All
that we can say is that it is a drawback--it is just a makeweight
in the opposite scale, as suggesting that the second quotation may
be also from an apocryphal Gospel; but it does not by any means
serve to counterbalance the presumption that the quotation is
canonical. The coincidence of language is very marked. The
peculiar compound [Greek: epiluo] occurs only once besides
([Greek: epilusis] also once) in the whole of the New Testament,
and not at all in the Gospels.

With the third Gospel also there are coincidences. Of the passages
peculiar to this Gospel the Clementine writer has the fall of
Satan ([Greek: ton ponaeron], Clem.) like lightning from heaven,
'rejoice that your names are written in the book of life'
(expanded with evident freedom), the unjust judge, Zacchaeus, the
circumvallation of Jerusalem, and the prayer, for the forgiveness
of the Jews, upon the cross. It is unlikely that these passages,
which are wanting in all our extant Gospels, should have had any
other source than our third Synoptic. The 'circumvallatio