from the book.  The same remark may be repeated of some very singular sentiments in the Epistle to the Hebrews.  Secondly, that there are many sentences of Saint Paul’s First Epistle to the Corinthians standing in Clement’s epistle without any sign of quotation, which yet certainly are quotations; because it appears that Clement had Saint Paul’s epistle before him, inasmuch as in one place he mentions it in terms too express to leave us in any doubt:—­“Take into your hands the epistle of the blessed apostle Paul.”  Thirdly, that this method of adopting words of Scripture without reference or acknowledgment was, as will appear in the sequel, a method in general use amongst the most ancient Christian writers.—­These analogies not only repel the objection, but cast the presumption on the other side, and afford a considerable degree of positive proof, that the words in question have been borrowed from the places of Scripture in which we now find them.  But take it if you will the other way, that Clement had heard these words from the apostles or first teachers of Christianity; with respect to the precise point of our argument, viz. that the Scriptures contain what the apostles taught, this supposition may serve almost as well.

III.  Near the conclusion of the epistle to the Romans, Saint Paul, amongst others, sends the following salutation:  “Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.”  Of Hermas, who appears in this catalogue of Roman Christians as contemporary with Saint Paul, a book bearing the name, and it is most probably rightly, is still remaining.  It is called the Shepherd, (Lardner, Cred. vol. i. p. 111.) or pastor of Hermas.  Its antiquity is incontestable, from the quotations of it in Irenaeus, A.D. 178; Clement of Alexandria, A.D. 194; Tertullian, A.D. 200; Origen, A.D. 230.  The notes of time extant in the epistle itself agree with its title, and with the testimonies concerning it, for it purports to have been written during the life-time of Clement.

In this place are tacit allusions to Saint Matthew’s, Saint Luke’s, and Saint John’s Gospels; that is to say, there are applications of thoughts and expressions found in these Gospels, without citing the place or writer from which they were taken.  In this form appear in Hermas the confessing and denying of Christ; (Matt. x. :i2, 33, or, Luke xli. 8, 9.) the parable of the seed sown (Matt. xiii. 3, or, Luke viii. 5); the comparison of Christ’s disciples to little children; the saying “he that putteth away his wife, and marrieth another, committeth adultery” (Luke xvi. 18.); The singular expression, “having received all power from his Father,” in probable allusion to Matt. xxviii. 18; and Christ being the “gate,” or only way of coming “to God,” in plain allusion to John xiv. 6; x. 7, 9.  There is also a probable allusion to Acts v. 32.

This piece is the representation of a vision, and has by many been accounted a weak and fanciful performance.  I therefore observe, that the character of the writing has little to do with the purpose for which we adduce it.  It is the age in which it was composed that gives the value to its testimony.