I have reserved for a separate discussion a single instance which I shall venture to add to those already quoted, although I am aware that it is alleged on the opposite side.  Justin has the saying ’Let your yea be yea and your nay nay, for whatsoever is more than these cometh of the Evil One’ ([Greek:  Mae omosaete holos.  Esto de humon to nai nai, kai to ou ou; to de perisson touton ek tou ponaerou]), which is set against the first Evangelist’s ’Let your conversation be Yea yea, Nay nay, for whatsoever is more than these cometh of the Evil One’ ([Greek:  ego de lego humin mae omosai holos...  Esto de ho logos humon nai nai, ou ou; to de perisson, k.t.l.]).  Now it is perfectly true that as early as the Canonical Epistle of James (v. 12) we find the reading [Greek:  aeto de humon to nai nai, kai to ou ou], and that in the Clementine Homilies twice over we read [Greek:  esto humon to nai nai, (kai) to ou ou], [Greek:  kai] being inserted in one instance and not in the other.  Justin’s reading is found also exactly in Clement of Alexandria, and a similar reading (though with the [Greek:  aeto] of James) in Epiphanius.  These last two examples show that the misquotation was an easy one to fall into, because there can be little doubt that Clement and Epiphanius supposed themselves to be quoting the canonical text.  There remains however the fact that the Justinian form is supported by the pseudo-Clementines; and at the first blush it might seem that ‘Let your yea be yea’ (stand to your word) made better, at least a complete and more obvious, sense than ‘Let your conversation be’ (let it not go beyond) ‘Yea yea’ &c [Endnote 122:1].  There is, however, what seems to be a decisive proof that the original form both of Justin’s and the Clementine quotation is that which is given in the first Gospel.  Both Justin and the writer who passes under the name of Clement add the clause ’Whatsoever is more than these cometh of evil’ (or ’of the Evil One’).  But this, while it tallies perfectly with the canonical reading, evidently excludes any other.  It is consequent and good sense to say, ’Do not go beyond a plain yes or no, because whatever is in excess of this must have an evil motive,’ but the connection is entirely lost when we substitute ’Keep your word, for whatever is more than this has an evil motive’—­more than what?

The most important points that can be taken to imply a use of St. Mark’s Gospel have been already discussed as falling under the head of matter rather than of form.

The coincidences with Luke are striking but complicated.  In his earlier work, the ‘Beitraege’ [Endnote 123:1], Credner regarded as a decided reference to the Prologue of this Gospel the statement of Justin that his Memoirs were composed [Greek:  hupo ton apostolon autou kai ton ekeinois parakolouthaesanton]:  but, in the posthumous History of the Canon [Endnote 123:2], he retracts this view, having come to recognise a greater frequency in the use of the word [Greek: