The first point which is apparent here is that there is a total difference both in the language and real meaning of these two passages. The Homily uses the word [------] instead of the [------] of the Gospel, and speaks of the gate of life, instead of the door of the Sheepfold. We have already(1) discussed the passage in the Pastor of Hernias in which similar reference is made to the gate [------] into the kingdom of God, and need not here repeat our argument. In Matt. vii. 13, 14, we have the direct description of the gate [------] which leads to life [------], and we have elsewhere quoted the Messianic Psalm cxviii. 19, 20: "This is the gate of the Lord [------],(2) the righteous shall enter into it." In another place, the author of the Homilies, referring to a passage parallel to, but differing from, Matt. xxiii. 2, which we have elsewhere considered,(3) and which is derived from a Gospel different from ours, says: "Hear _them_ (Scribes and Pharisees who sit upon Moses' seat), he said, as entrusted with the key of the kingdom which is knowledge, which alone is able to open the gate of life [------], through which alone is the entrance to Eternal life."(4) Now in the very next chapter to that in which the saying which we are discussing occurs, a very few lines after it indeed, we have the following passage: "Indeed he said further: 'I am he {336} concerning whom Moses prophesied, saying: 'a prophet shall the Lord our God raise up to you from among your brethren as also (he raised) me; hear ye him regarding all things, but whosoever will not hear that prophet he shall die.'"(1) There is no such saying in the canonical Gospels or other books of the New Testament attributed to Jesus, but a quotation from Deuteronomy xviii. 15 f., materially different from this, occurs twice in the Acts of the Apostles, once being put into the mouth of Peter applied to Jesus,(2) and the second time also applied to him, being quoted by Stephen.(3) It is quite clear that the writer is quoting from uncanonical sources, and here is another express declaration regarding himself: "I am he," &c., which is quite in the spirit of the preceding passage which we are discussing, and probably derived from the same source. In another place we find the following argument: "But the way is the manner of life, as also Moses says: 'Behold I have set before thy face the way of life, and the way of death'(4) and in agreement the teacher said: 'Enter ye through the narrow and straitened way through which ye shall enter into life,' and in another place a certain person inquiring: 'What shall I do to inherit eternal life?' he intimated the Commandments of the Law."(5) It has to be observed that the Homilies teach the doctrine {337}