so that one cannot well help wishing, upon the whole, that this author, who was a man of great abilities, had employed his time better.

1. We are not to expect here any express citations of the scriptures of the New Testament, unless the author should forget himself; the discourses and conferences here related, being supposed to be made at a time when few or none of the books of the New Testament were written. He will therefore recite the words of our Lord recorded in the gospels, as heard by those persons who mention them, or learned from apostles, or others our Lord's hearers. I shall put down one passage, as an example of his indirect way of quoting, in compliance with the decorum of the circumstances his persons are supposed to be in. Peter speaks: 'Whence it was well said by a certain person to the preachers of truth, "Ye are the light of the world." And, "A city that is set on a hill cannot be bid: neither do men light a candle, and put it under a bushel, but on a candlestick, that it may give light to all that are in the house." Then said the old man, [Clement's father, yet a stranger, and not converted,]" Whosoever that person was, he spake plain truth," Matt. v. 14, 15.

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2. Thus we have given a good quotation of St. Matthew's gospel but we will observe a particular or two more. Simon Magus says to Peter,' If you do with reason require peace from your auditors, your master did without reason say, "I am not come to send peace on earth, but a sword," Matt. x. 34.-To this Peter answered, You d remember that our master came not to send peace; but you do not remember that he said, "Blessed are the peaceable, for they shall be called the children of God," Matt. v. 9.

3. In these books are many passages out of this gospel. One may be apt to suspect, that in this author's copy the reading of Matt. v. 3, was, Blessed are the poor,' he having twice mentioned this beatitude in that form. However, he gives a good interpretation of it. In the beginning of his preaching, as he was desirous to invite and

t

we were gone to the sepulchres of two of our brethren, which were every year new whited of their own accord. By which miracles the fury of many against us was repressed, when they thereby perceived that our brethren were had in remembrance with God.' B. i. sect. 71. Peter too says here, that Gamaliel was secretly their brother in the faith,' but, by their advice, [that is, the apostles',] continued still' among the Jewish priests and rulers, sect. 65. Which passage is censured by Cotelerius as it deserves: Vulpinum hoc consilium apostolis indignum est.' I omit other things. e L. ii. sect. 26.

b L. viii. sect. 4.

d Sect. 27.

e Sect. 28.

draw men to salvation, and to persuade men to patience under their labours and temptations, he declared the poor blessed; and promised, as a reward of their patient, enduring poverty, that they should obtain the kingdom of heaven.' In a like manner in another place.

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4. He gives the true sense of Matt. v. 6, understanding it of bodily hunger and thirst,' agreeably to St. Luke vi. 21. He did also promise,' says he, that they who hunger and thirst should be filled with the eternal blessings of righteousness; that, bearing want without discontent, they might not on that account do any unjust action.' He refers, not to St. Luke's but to St. Matthew's gospel, in which more especially this is placed near the beginning of our Lord's preaching.

5. He has likewise a good observation upon the parable of the sower, in Matt. xiii. and Luke viii. Buth because it cannot be, but that a husbandman, who would sow good ground, must lose some seeds which fall in stony places, or in places trodden by men, or such as are full of brambles and thorns, as our Master has taught us, showing hereby the different disposition of every one's soul in particular, I will proceed.'

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6. To those therefore, who believe and obey, he gives this command, that they should have peace one with another.' See Mark ix. 50.

He seems to refer to Mark xiii. 32, when Peter says, Fork if our Master confessed he did "not know that day and hour" whose signs yet he foretold, that he might refer all to the Father; how can we think it beneath us to own that we are ignorant of some things?' However, see Matthew xxiv. 36.

7.' Then1 said Simon, [Magus,] I mightily wonder at your folly. You propose your Master's words to us, just as if it were certainly known that he was a prophet; whereas I can easily demonstrate that he has often contradicted himself. For you own that he said, "Every kingdom, and every city, divided against itself, cannot stand " [Matt. xii. 25]. And you own that in another place he said, that he "sent a sword to set those at variance that were in the same house; so that the son would be divided from the f L. i. sect. 61. 8 L. ii. sect. 28. conf. l. i. sect. 61. i Credentibus, ergo obedientibus,

h L. iii. sect. 14.

pacem habere inter se invicem jubet. L. ii. sect. 29.

* Si enim Magister noster diem et horam, cujus etiam signa prædixit, nescire se professus est, ut totum revocaret ad Patrem; quomodo nos→→→ L. x. sect. 14. 1 L. ii. sect. 32.

m Et alibi iterum ais eum dixisse. Ibid.

father, and the daughter from the mother, and the brother from the brother: insomuch that if there were five in one house, three would be divided against two, and two against three," Luke xii. 52, 53. In these books are several passages taken out of St. Luke's gospel.

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n

8. For so did the true prophet testify to us with an oath, when he said, "Verily I say unto you, unless a man be born again of water, he shall not enter into the kingdom of heaven," "John iii. 5. Which the author understands of baptism.

9. In another place: Now the Son reveals the Father to those who do so honour the Son as they honour the Father.' John v. 23.

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10. That this writer was acquainted with the book of the Acts of the Apostles, will appear from the following things. He mentions P the choice of Matthias to the apostleship, in the place of Judas, which is recorded, Acts i. He relates a speech made by Gamaliel in favour of the apostles, though here he misrepresents some things: Be quiet for a while, O ye men of Israel; for you do not apprehend the trial which hangs over you: wherefore let these men alone. And if indeed what they do is a work of human counsel, it will soon come to an end: but, if it be of God, why do ye offend without cause, and yet advance nothing? For who can overcome the will of God?' See Acts v. 38, 39.

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The author introduces Peter giving Clement, that is, himself, an account of a dispute which James and the other apostles had with the Jews at the temple: And when the high priest, and a great multitude, were almost prepared for the receiving of baptism, a certain enemy did just then come into the temple, with a few that followed him.' He made a warm speech, exclaiming against the folly of those Jews who were almost converted by the apostles, and put all things into confusion; and made such a disturbance, that several were killed, and James was very much hurt. 'After three days,' as Peter adds, 6 one of the brethren came to us from Gamaliel,-giving us private information, that this enemy had received a commission from Caiaphas to persecute all who believed in Jesus, and was going to Damascus with his letters.' See Acts ix. 1, 2; xxii. 4, 5.

n L. vi. sect. 9.

P.L. i. sect. 60.

t

Ibid. sect. 68, 69. &c.

S

。 L. ii. sect. 48.

a L. i. sect. 65.
s Ibid. 71.

Quod inimicus ille homo legationem suscepisset a Caïaphâ pontifice, ut omnes qui crederent in Jesum persequeretur, et Damascum pergeret cum epistolis ejus.-Ibid.

Our author undoubtedly means Paul; I do not know why he does not name him: but here seem to be marks of ill-will towards St. Paul. Gamaliel is complimented with the" character of a brother, whilst his disciple is a furious enemy. Then the main reason why this enemy designed for Damascus, is said to be, that he thought Peter had fled thither,' after the disturbance at the temple: which is an invidious charge. And he says nothing of the conversion of this enemy, though according to our accounts, and those undoubted, it happened soon after some things here related, in the way to Damascus; and was in all respects very extraordinary, and the greatest triumph of truth in

any age.

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Farther, the author has a relation of Simon of Samaria, that he affirmed himself to be the supreme power of the High God,' (See Acts viii. 10.) and that he once believed in our Jesus.' See ver. 13. He says too, that Christ's 'disciples, in imitation of their master, when they suffered, did in like manner pray for their murderers;' where he seems to refer to Stephen's prayer, Acts vii. 60; and perhaps to other instances of the like eininent virtue in the followers of Jesus.

I think here is a good proof, that the author of this work was acquainted with the Acts of the Apostles.

11. For with God" he is not a Jew, who is called a Jew among men; nor is he a Gentile, who is called a Gentile," Rom. ii. 28. There is another a place which contains a reference to Matt. vi. 24, or Rom. vi. 16.

12. It is here said that the Israelites had b 6 a cup af

forded them from the rock which followed.'

C

1 Cor. x. 4. to partake of

It is ordered among the greatest of crimes, the table of dæmons; that is, to taste of what has been offered to them.' See 1 Cor. x. 20, 21.

13. So has your soul, by long negligence, produced

u See note 2, p. 369, 370.

▾ Idcirco autem præcipue Damascum festinârat, quod et illuc crederet conAdserentem se esse quendam

fugisse Petrum. Ubi supra.

stantem, -et virtutem summam excelsi Dei. L. i. sect. 72.

* Nam inde quid dicam, quod et Jesu nostro crediderat. L. iii. sect. 49. Imitantes quoque discipuli magistrum, etiam ipsi, cum paterentur, simi

liter pro interfectoribus suis orabant. L. vi. sect. 5.

z L. v. sect. 34.

a L. v. sect. 12.

b Et ex sequenti petrà poculum ministratum. L. i. sect. 35.

C

Quæ autem animam simul et corpus polluunt, ista sunt, participare dæ monum mensæ: hoc est, immolata degustare.— •——et si quid aliud est quod dæmonibus oblatum est. L. iv. sect. 36.

d

many and pernicious notions of things, and opinions of science, falsely so called."1 Tim. vi. 20.

66

14. In Hebr. vii. 2, Melchisedec, who was

e

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made like unto the Son of God,' is called King of Peace.' This author says twice, that Christ was ordained of God to be the King of Peace.' But one cannot be positive that herein is any reference to the epistle to the Hebrews.

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15. There is therefore an evident sign that such things are not spoken from the true God, when sometimes a lie is mixed with them; forf "there is never any lie in the truth." 1 John ii. 21.

He says, the wedding garment' is the grace of baptism. The things whereby that garment may be defiled, are these: If any one departs from God the Father,and receives any other teacher than Christ.-These are things which pollute the garment of baptism even unto death.' Here seems to be an allusion to 1 John v. 16, 17.

h

16. Clement himself says, 'God ordered that the whole multitude of mankind should be born into this visible world, that from among them he might choose friends för his Son, with whom he might rejoice; and who might be "made ready" for him, as a beloved "bride for her husband." But till the time of "the marriage is come,' which is when the future world appears,'-and what follows. See Rev. xix. 7-9; xxi. 2.

17. Beside these, there are some general things which seem to relate to the scriptures of the New Testament.

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Among the ten books, which Clement, at the end of the third book of these Recognitions, says he had already sent to James, the contents of one of them are thus described: The eighth is concerning those words of our Lord which seem to contradict one another, but do not, and in what manner they are to be cleared.' And somewhat of this kind is performed in the preceding part of this very work, as appears from our quotations.

In another place Peter is supposed to tell Clement, 'How

a Et intelligentias falsa scientiæ. L. vi. sect. 2.

Et agatis gratias largitori omnium, Patri, per eum quem posuit Regem Pacis. L. iv. sect. 32.—ad hunc quem diximus a Deo destinatum Regem Pacis accessit. Ibid. sect. 34.

f In veritate enim nunquam mendacium est. L. iv. sect. 36.

Hæc sunt quæ usque ad mortem baptismi polluunt indumentum. L. iv. sect. 36. h Ex quibus eligeret amicos Filio suo, cum quibus lætaretur, et qui eo, tanquam sponso, ut dilecta sponsa, pararentur. Verum usque ad nuptiarum tempus, quod est præsentia sæculi venturi statuit. L. ix. sect. 3. i Octavus de verbis Domini quæ sibi videntur esse contraria, sed non sunt; et quæ sit horum solutio. L. i. sect. 75.