4.  The second epistle ascribed to Clement is not mentioned by any of the fathers before Eusebius, who speaks of it doubtingiy:  “But it should be known that there is said to be also a certain second epistle of Clement.  But it is clear to us that this is not equally known with the first, for we know that the ancients have not made use of it.”  Hist.  Eccles. 3. 38.  It is generally acknowledged to be spurious, and is, perhaps, as Hefele suggests, one of the homilies falsely ascribed to Clement.  With this supposition its contents well agree; for it does not seem to have, like the first, a definite end to accomplish.  It opens with a general exhortation that the Corinthians should think worthily of Christ in view of the great work which he has wrought in their behalf, and urges upon them a steadfast confession of him before men, not by empty words, but by a life of holy obedience.  It sets before them the incompatibility of the service of God and mammon, and dwells with especial earnestness on the high rewards of eternity in comparison with the pleasures and pains of the present life; as if the writer had in mind those who were exposed to the double peril of substituting an empty profession for the living spirit of obedience, and of apostatizing from Christ through fear of persecution and martyrdom.

5.  Besides the above, there is a mass of writings current in ancient days under the name of Clement which are acknowledged by all to be spurious.  Among these are:  The Recognitions of Clement; The Clementines, or, according to the Greek title, Clement’s Epitome of Peter’s Discourses in Travel; Clement’s Epitome concerning the Acts and Discourses of Peter in Travel—­three forms of substantially the same work.  It will be sufficient to give a brief notice of the Recognitions.  The author, apparently a Jew by birth and a philosopher of the Alexandrine school, has embraced a form of Christianity mixed up with the dogmas of his philosophy.  For the purpose of attacking and overthrowing the false religious notions of his age, he invents an ingenious historic plot.  Clement, a Roman citizen, who, as appears in the sequel, has been separated in early life from his father, mother, and two brothers, whom he supposes to be dead, is introduced as sending to James, who presides over the church at Jerusalem, with an accompanying letter, an account of his early education; his acquaintance with the apostle Peter, who chooses him to be his companion in travel; Peter’s conversations with himself and the rest of the company; his public addresses and acts; especially his famous encounters with Simon Magus, whom he overthrows and puts to public shame.  In the course of their journeying they visit a certain island, where they meet with a poor woman begging alms, who is found, upon the relation of her history, to be the mother of Clement.  Upon farther inquiry it appears that two of Peter’s company, Nicetus and Aquila, are her sons and the brothers of Clement.  Finally,