where they had the same original. As both
the Clementines and Justin used the first Gospel more than the
others, it is only natural that they should fall into the habit of
using its characteristic phrase. Neither would the other points
have had very much importance taken separately, but their
importance increases considerably when they come to be taken
together.

On the other hand, we observe in the Clementines (where it is
however connected with Matt. xxviii. 19) the sufficiently near
equivalent for the striking Johannean phrase [Greek: ex hudatos
kai pneumatos] which is omitted entirely by Justin.

The most probable view of the case seems to be that both the
Clementines and Justin are quoting from memory. Both have in their
memory the passage of St. John, but both have also distinctly
before them (so much the more distinctly as it is the Gospel which
they habitually used) the parallel passage in Matt. xviii. 3--
where _all the last three_ out of the four common variations
are found, besides, along with the Clementines, the omission of
the second [Greek: amaen],--'Verily I say unto you, Except ye be
converted, and become as little children, ye shall not enter into
the kingdom of heaven' ([Greek: on mae eiseathaete eis taen
basileian ton ouranon]). It is out of the question that this
_only_ should have been present to the mind of the writers;
and, in view of the repetition of Nicodemus' misunderstanding by
Justin and of the baptism by water and Spirit in the Clementine
Homilies, it seems equally difficult to exclude the reference to
St. John. It is in fact a Johannean saying in a Matthaean
framework.

There is the more reason to accept this solution, that neither
Justin nor the Clementines can in any case represent the original
form of the passages quoted. If Justin's version were correct,
whence did the Clementines get the [Greek: hudati zonti k.t.l.]? if
the Clementine, then whence did Justin get the misconception of
Nicodemus? But the Clementine version is in any case too eccentric
to stand.

The last passage is the one that is usually considered to be
decisive as to the use of the fourth Gospel.

_Hom_. xix. 22.

Hence too our Teacher, when explaining to those who asked of him
respecting the man who was blind from his birth and recovered his
sight, whether this man sinned or his parents that he should be
born blind, replied: Neither this man sinned, nor his parents; but
that through him the power of Go