Clement is called at one time a disciple of St. Paul, and at another of St. Peter, who Paul withstood to his face because he was to be blamed (Gal. ii., 11). The Abbé Migne, in his Patrologie, makes him Pope in 91 A.C. The Clementine Homilies, purporting to be written by Clement himself, says he was ordained by Peter. Some put the first Popes as Linus, Cletus, Anacletus, and then Clement; others give their order as Linus, Cletus, Clement, Anacletus; others Clement, Linus, &c.; in short, they are given every way. Baron Bunsen called Anacletus a purely apocryphal and mythical personage, and some wicked sceptics have thought the same of the whole batch. In addition to the two epistles which stand on the same parchment with Holy Scripture, St. Clement is credited with two epistles to Virgins--which, though superstitious, are possibly none the less authentic; two epistles to James the brother of the Incarnate God, the Apostolic Canons (which include his own writings as sacred scripture), the Apostolic Constitutions, the Recognitions, a Liturgy, and twenty Clementine Homilies. All of these, says Mosheim, were fraudulently ascribed to this eminent father by some deceivers, for the purpose of procuring them greater authority. Clement has also been supposed the author of the Epistle to the Hebrews and the Acts of the Apostles. Restricting ourselves for the present to the first epistle, generally put forward as genuine, until a comparatively late date quoted as authoritative scripture by the Fathers, put in the apostolic canons among sacred and inspired writings, and which Eusebius tells us ("Hist. Eccl." iii., 16) was publicly read in very many churches in old times and even in his own day; we at once discover evidence that the writer could not have been akin to the Caesars or of a noble Roman family. He bespeaks his Jewish birth by his continual citation of the Jew books, by his references to the services at Jerusalem (chaps. xl. and xli.), and by speaking of "our father Jacob." But, like other Christian writers, he is very loose in his quotations. For instance, he jumbles up the first Isaiah and an apocryphal Ezekiel in the following quotation, "Say to the children of my people, Though your sins reach from earth to heaven, and though they be redder than scarlet and blacker than sackcloth, yet if ye turn to me with your whole heart, and say, 'Father,' I will listen to you as to a holy people."* He mentions (chap, lv.) "the blessed Judith," which book, by the way, Volkmar and others think must be dated a.c. 117-118. He also (chap, xvii.) quotes Moses as saying, "I am but as the smoke of a pot," and other passages (chap. xxiii.-xxvi), probably from the apocryphal "Assumption of Moses." But this is no worse than Matthew (ii., 23) quoting as from the prophets, "He shall be called a Nazarene;" Paul's wrongly quoting the Psalms (Eph. iv., 8); or Jude (ver. 14) citing the apocryphal book of Enoch as by "the seventh from Adam." But