and gives his expression, "kingdom of heaven," so characteristic of his Gospel, and so foreign to the Johannine. We meet with a similar quotation in connection with baptism, still more closely agreeing with Justin, in the Clementine Homilies, xi. 26: "Verily I say unto you: Except ye be born again [------] by living water in the name of Father, Son, and Holy Spirit, ye shall not enter into the kingdom of heaven."(1) Here again we have both the [------], and the [------] as well as the reference only to water in the baptism, and this is strong confirmation of the existence of a version of the passage, different from the Johannine, from which Justin quotes. As both the author of the Clementines and Justin probably made use of the Gospel according to the Hebrews, some most competent critics have, with reason, adopted the conclusion that the passage we are discussing was probably derived from that Gospel; at any rate it cannot be maintained as a quotation from our fourth Gospel,(2) and it is, therefore, of no value as evidence even {312} for its existence. "Were it successfully traced to that work, however, the passage would throw no light on the authorship and character of the fourth Gospel. If we turn for a moment from this last of the points of evidence adduced by Tischendorf for the use of the fourth Gospel by Justin, to consider how far the circumstances of the history of Jesus narrated by Justin bear upon this quotation, we have a striking confirmation of the results we have otherwise attained. Not only is there a total absence from his writings of the peculiar terminology and characteristic expressions of the fourth Gospel, but there is not an allusion made to any one of the occurrences exclusively narrated by that Gospel, although many of these, and many parts of the Johannine discourses of Jesus, would have been peculiarly suitable for his purpose. We have already pointed out the remarkable absence of any use of the expressions by which the Logos doctrine is stated in the prologue. We may now point out that Justin makes no reference whatever to any of the special miracles of the fourth Gospel. He is apparently quite ignorant even of the raising of Lazarus: on the other hand, he gives representations of the birth, life, and death of Jesus, which are ignored by the Johannine Gospel, and are indeed opposed to its whole conception of Jesus as the Logos; and when he refers to circumstances which are also narrated in that Gospel, his account is different from that which it gives. Justin perpetually refers to the birth of Jesus by the Virgin of the race of David and the Patriarchs; his Logos thus becomes man,(1) (not "flesh"--[------],not [------]); he is born in a cave in Bethlehem;(2) he grows in stature and intellect by the use of ordinary means like other men; he is accounted { 313}