1 [--Greek--] How completely this description contradicts the representation of the fourth Gospel of the discourses of Jesus. It seems clearly to indicate that Justin had no knowledge of that Gospel. 2 It need not be said that the variations between the quotations of Justin and the text of our Gospels must be looked for only in the Greek. For the sake of the reader unacquainted with Greok, however, we shall endeavour as far as possible to indicate in translation where differences exist, although this cannot of course be fully done, nor often, without being more literal than is desirable. Whore it is not necessary to amend the authorized version of the New Testament for the sake of more closely following the text, and marking differences from Justin, wo shall adopt it. We divide the quotations where desirable by initial letters, in order to assist reference at the end of our quotations from the Sermon on the Mount. {340} [---Greek---] 4 Matt. v. 29, 30, it will be remembered, are repeated with some variation and also reversed in order, and with a totally different context, Matt, xviii. 8, 9. The latter verse, the Greek of the concluding part of which we give above, approximates more nearly in form to Justin's, but is still widely different. "And if thine eye ('right' omitted) offend thee pluck it out and cast it from theo; it is good for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire." The sequence of Matt. v. 28, 29, points specially to it. The double occurrence of this passage, however, with a different context, and with the order reversed in Matthew, renders it almost certain that the two passages A. and B. were separate in the Memoirs. The reading of Mark ix. 47, is equally distinct from Justin's: And if thine eye offend thee cast it out [--Greek--]; it is good for thee [--Greek--] to enter into the kingdom of God [--Greek--] with one eye rather than having two eyes to be cast into hell, [--Greek--] {347} [---Greek---] {348} [---Greek---] 1 In the first Gospel the subject breaks off at the end of v. 42. v. 40 may be compared with Justin's continuation, but it is fundamentally different. The parallel passages in Luke vi. 30, 34, present still greater variations. We have given vi. 34 above, as nearer Justin than Matt. v. 46. It will be remarked that to find a parallel for Justin's continuation, without break, of the subject, we must jump from Matt. v. 42, 46, to vi. 19, 20. {349} [---Greek---] 1 This phrase, it will bo observed, is also introduced higher up in the passage, and its repetition in such a manner, with the same variations, emphatically demonstrates the unity of the whole quotation.