Besides these there are some coincidences in form between quotations as they appear in Justin and in other writers, such as especially the Clementine Homilies.  These are thought to point to the existence of a common Gospel (now lost) from which they may have been extracted.  It is unnecessary to repeat what has been said about one of these passages (’Let your yea be yea,’ &c.).  Another corresponds roughly to the verse Matt. xxv. 41, where both Justin and the Clementine Homilies read [Greek:  hupagete eis to skotos to exoteron o haetoimasen ho pataer to satana (to diabolo] Clem.  Hom.) [Greek:  kai tois angelois autou] for the canonical [Greek:  poreuesthe ap’ emou eis to pur to aionion to haetoimasmenon k.t.l.] It is true that there is a considerable approximation to the reading of Justin and the Clementines, found especially in MSS. and authorities of a Western character (D.  Latt.  Iren.  Cypr.  Hil.), but there still remains the coincidence in regard to [Greek:  exoteron](?) for [Greek:  aionion] and [Greek:  skotos] for [Greek:  pyr], which seems to be due to something more than merely a variant text of the Gospel.  A third meeting-point between Justin and the Clementines is afforded by a text which we shall have to touch upon when we come to speak of the fourth Gospel.  Of the other quotations common to the Clementines and Justin there is a partial but not complete coincidence in regard to Matt. vii. 15, xi. 27, xix. 16, and Luke vi. 36.  In Matt. vii. 15 the Clementines have [Greek:  polloi eleusontai] where Justin has once [Greek:  polloi eleusontai], once [Greek:  polloi aexousin], and once the Matthaean version [Greek:  prosechete apo ton pseudoprophaeton oitines erchontai k.t.l.] There is however a difference in regard to the reading [Greek:  en endumasi], where the Clementines have [Greek:  en endumatie], and Justin twice over [Greek:  endedumenoi].  In Matt. xi. 27, Justin and the Clementines agree as to the order of the clauses, and twice in the use of the aorist [Greek:  egno] (Justin has once [Greek:  ginosko]), but in the concluding clause ([Greek:  ho [ois] Clem.] [Greek:  ean boulaetai ho nios apokalupsai]) Justin has uniformly in the three places where the verse is quoted [Greek:  ois an ho uhios apokalupsae].  In Matt. xix. 16, 17 (Luke xviii. 18, 19) the Clementines and Justin alternately adhere to the Canonical text while differing from each other, but in the concluding phrase Justin has on one occasion the Clementine reading, [Greek:  ho pataer mou ho en tois ouranois].  In Luke vi. 36 the Clementines have [Greek:  ginesthe agathoi kai ioktirmones], where Justin has [Greek:  ginesthe chraestoi kai oiktirmones] against the Canonical [Greek:  ginesthe oiktirmones].  On the other hand, it should be said that the remaining quotations common to the Clementines and Justin have to all appearance no relation to each other.  This applies to Matt. iv. 10, v. 39, 40, vi. 8, viii. 11, x. 28; Luke xi. 52.  Speaking generally we seem to observe in comparing Justin and the Clementines phenomena not dissimilar to those which appear on a comparison with the Canonical Gospels.  There is perhaps about the same degree at once of resemblance and divergence.