We are struck at once by the small amount of exact coincidence, which is considerably less than that which is found in the quotations from the Old Testament.  The proportion seems lower than it is, because many of the passages that have been entered in the above list do not profess to be quotations.  Another phenomenon equally remarkable is the extent to which the writer of the Homilies has reproduced the peculiarities of particular extant Gospels.  So far front being it a colourless text, as it is in some few places which present a parallel to our Synoptic Gospels, the Clementine version both frequently includes passages that are found only in some one of the canonical Gospels, and also, we may say usually, repeats the characteristic phrases by which one Gospel is distinguished from another.  Thus we find that as many as eighteen passages reappear in the Homilies that are found only in St. Matthew; one of the extremely few that are found only in St. Mark; and six of those that are peculiar to St. Luke.  Taking the first Gospel, we find that the Clementine Homilies contain (in an allusive form) the promises to the pure in heart; as a quotation, with close resemblance, the peculiar precepts in regard to oaths; the special admonition to moderation of language which, as we have seen, seems proved to be Matthaean by the clause [Greek:  to gar perisson touton k.t.l.]; with close resemblance, again, the directions for secret prayer; identically, the somewhat remarkable phrase, [Greek:  deute pros me pantes hoi kopiontes]; all but identically another phrase, also noteworthy, [Greek:  pasa phuteia haen ouk ephuteusen ho pataer [mou] ho ouranios ekrizothaesetai]; with a resemblance that is closer in the text of B ([Greek:  en to ourano] for [Greek:  en ouranois]), the saying respecting the angels who behold the face of the Father; identically again, the text [Greek:  polloi klaetoi, oligoi de eklektoi]:  in the shape of an allusion only, the wedding garment; with near agreement, ’the Scribes and Pharisees sit in Moses’ seat.’  All these are passages found only in the first Gospel, and in regard to which there is just so much presumption that they had no large circulation among non-extant Gospels, as they did not find their way into the two other Gospels that have come down to us.

There is, however, a passage that I have not mentioned here which contains (if the canonical reading is correct) a strong indication of the use of our actual St. Matthew.  The whole history of this passage is highly curious.  In the chapter which contains so many parables the Evangelist adds, by way of comment, that this form of address was adopted in order ’that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.’  This is according to the received text, which attributes the quotation to ‘the prophet’ ([Greek:  dia tou prophaetou]).  It is really taken from Ps. lxxvii. 2, which is ascribed