κόσμῳ ἐκήρυξεν, καὶ διέσωσεν δι' αὐτοῦ ὁ Δεσπότης τὰ εἰσελθόντα ἐν ὁμονοίᾳ εἰς τὴν κιβωτόν.

Latin version:

Noe fidelis inventus, per ministerium suum nova m mundo generationem prædicavit, et per eum animalia, quæ in concordia arcam sunt ingressa, servavit Domiuus.

In English, as follows:

Noah being found faithful, by his ministry preached a new birth to the world, and through him God preserved the animals which entered in peace into the ark.

On this passage is the following note:

Clemens Alex. τῷ μετετέθη de Enoch modo dicto immediate subnectit Καὶ Νῶς, ὃς πιστεύσας διεσώθη, prætermissis iis quæ hic fusius legimus. WoTT.

And on παλιγγενεσίαν is the following:

Ittigius, in Sel. Capit. Hist. Eccles., Sæc. i, p. 196, vult generis humani per diluvium perditi instaurationem, vel etiam regenerationem spiritalem per pœnitentiam intelligi, maxime quum de Noacho Clemens, § 7, dixerit Noe ékńpvže μeтávoiav. Priorem interpretationem amplectitur Guliel. Burtonus, posteriorem Davis, Frey, et Const. Regenerationem, quæ fit

per Baptismi lavacrum, operante Spiritu Sancto, intelligunt Junius et Constantius, qui et Petri locum affert, I, iii, 20, ubi Regenerationis ejusdem symbolum fuisse arcam, qua Noe servatus est, notatur. De

statu mundi inde a lapsu deformati, et restitutione rerum, qua unusquisque secundum opera sua retributionem sit accepturus, Olearius in Observv. ad S. Matthæum, p. 541. P. Zornio, qui de hoc loco dissertationem peculiarem habet, Opusc. Sacr., tom. i, pp. 434-444, imprimis hæc arridet sententia, vocem παλιγγενεσία idem significare quod Act. iii, 21, ἡ τῶν πάντων ἀποκατάστασις, quæ aliis Divinis scriptoribus novi cœli, novæ terræ, vel creaturæ nomine innotuit. Sic fere Herzogius, eine neue gestaltung der welt: Ruchatus, le retablissement (de la terre:) Wakius, et Chevall. Regeneration.

In the second epistle of Clement, § 6, is the following passage:

Εἰ δὲ καὶ οἱ τοιοῦτοι δίκαιοι οὐ δύνανται ταῖς αὐτῶν δικαιοσύναις ῥύσασθαι τὰ τέκνα αὐτῶν, ἡμεῖς ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ ἀμίαντον, ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον του Θεου ;

The Latin version:

Quod si adeo justi viri non possunt justitiis suis eruere liberos suos; nos, nisi baptisma purum et immaculatum servaremus, qua confidentia intrabimus in regiam Dei?

In English, as follows:

But if, moreover, just men cannot by their, righteousness rescue their children, with what confidence. shall we, unless we keep baptism pure and undefiled, enter into the palace of God?

In the Index verborum et formularum, the words "AXIYYEVEσ ia and Bárioμa referring to the above quotations, are named as occurring in those passages only; i. e. it seems, they occur once. only in Clemens Romanus.

WALCHIUS, in his Bibliotheca Theologica, mentions Clemens Romanus in his chapter "De Scriptis Theologiæ Moralis "; and in his "De Scriptis Historiæ Ecclesiastica," as well as in his eighth chapter "De Scriptis Theologiæ Exegetica." In his Bibliog. Patristica he mentions him twice; viz. in vol. ii, pp. 163, 360, of the edition Jenæ, 1834.

WOLFIUS does not mention Clemens Romanus in his notes on St John iii-AcTs ii, 38-xxii, 16.-EPHES v, 26.-Colos. ii, 12; but on TITUS iii, 5, he writes,

the Fathers believed these words to be taken of Baptism.

Cary, in his "Testimonies &c." on the ninth Article, being on Original Sin, quotes Clemens Romanus as follows:

Moreover of Job it is thus written: Job was just and blameless, true, one that feared God, and abstained from all evil: but he contemns himself and says, There is none free from pollution; no; though his life be but of the length of one day.'

The original is found in Clement's first epistle to the Corinthians, chap. xvii; and is as follows:

Ἔτι δὲ καὶ περὶ Ἰὼβ οὕτω γέγραπται, “Ἰὼβ ἦν δίκαιος καὶ ἄμεμπτος, ἀληθινὸς, θεοσεβὴς, ἀπεχόμενος ἀπὸ παντὸς κακοῦ.” ̓Αλλ' αὐτὸς ἑαυτοῦ κατηγορῶν εἶπεν· “ Οὐδεὶς καθαρὸς ἀπὸ ῥύπου, ἑαν καὶ μιᾶς ἡμέρας ἡ ζωὴ αὐτοῦ.

XI. RECOGNITIONS AND HOMILIES
FALSELY ASCRIBED TO CLEMENT OF ROME.

Besides the epistles which have just been cited, as possessing the best claim to be considered genuine writings of Clement of Rome, and those also, which are of more doubtful authenticity; there is a third class of works, which not only are not of a doubtful character, but are, on the contrary, universally admitted to be spurious.

The following account of these spurious writings is from the Ecclesiastical History of Mosheim, translated into English by Dr Maclaine, vol. i, p. 98.

The learned are now unanimous in regarding the other writings which bear the name of Clemens, viz. the Apostolic Canons, the Apostolic Constitutions, the Recognitions of Clemens and Clementina, as spurious productions ascribed by some impostor to this venerable prelate, in order to procure them a high degree of authority.

The Apostolical Canons, which consist of eightyfive ecclesiastical laws, contain a view of the church government and discipline received among the Greek and Oriental Christians in the second and third centuries. The eight books of Apostolical Constitutions are the work of some austere and melancholy author,

who, having taken it into his head to reform the Christian worship, which he looked upon as degenerated from its original purity, made no scruple to prefix to his rules the names of the apostles, that thus they might be more speedily and favourably received. The Recognitions of Clemens, which differ very little from the Clementina, are the witty and agreeable productions of an Alexandrian Jew, well versed in philosophy. They were written in the third century, with a view of answering, in a new manner, the objections of the Jews, philosophers, and Gnostics, against the Christian religion; and the careful persual of them will be exceedingly useful to such as are desirous of information with respect to the state of the Christian Church in the primitive times.

At the foot of the page, in which these remarks occur, we find the following notes.

For an account of the fate of these writings and the editions that have been given of them, it will be proper to consult two dissertations of the learned Ittigius; one, de Patribus Apostolicis, which he has prefixed to his Bibliotheca Patrum Apostolicorum ; and the other, de Pseudepigraphis Apostolicis, which he has subjoined to the Appendix of his book de Hæresiarchis Ævi Apostolici. See also Fabricius, Bibliotheca Græca, lib. v, cap. 1, and lib. vi, cap. 1.

Buddeus has collected the various opinions of the learned concerning the Apostolical Canons and Constitutions, in his Isagoge in Theologiam.

DR LARDNER has the remarks which follow, on the book of Recognitions.