The Clementine Homilies (161-180 A.D.) used the four canonical gospels even the fourth (which is somewhat singular in a writer who denies the deity of Christ), and assigned it to the apostle John. The gospel according to the Egyptians was also employed. Paul’s epistles were rejected of course, as well as the Acts; since the apostle of the Gentiles was pointed at in Simon Magus, whom Peter refutes. It is, therefore, obvious that a collection of the New Testament writings could make little progress among the Ebionites of the second century. Their reverence for the law and the prophets hindered another canon. Among the Gentile Christians the formation of a canon took place more rapidly, though Judaic influences retarded it even there. After Paul’s epistles were interchanged between churches, a few of them would soon be put together. A collection of this kind is implied in 2 Peter iii. 16. The pastoral epistles, which show their dependence on the authentic Pauline ones, with those of Peter, presuppose a similar collection; which along with the Synoptists, existed before the fourth gospel. The Apocalypse and the epistle to the Hebrews were obnoxious to the Pauline churches, as Paul’s letters were to the Jewish-Christian ones. Hence the former were outside the Pauline collections. The apostolic fathers quote from the Old Testament, which was sacred and inspired to them. They have scarcely any express citations from the New Testament. _Allusions_ occur, especially to the epistles. The first Epistle of Clement to the Corinthians (about 120 A.D.), implies acquaintance with several of the epistles, with those to the Corinthians, Romans, Hebrews, and perhaps others. Two passages have also been adduced as derived from the gospels of Matthew and Luke, viz., in chapters xiii. 2 and xlvi. 8; but probably some other source supplied them, such as oral tradition. It has also been argued that the quotation in the fifteenth chapter, “The Scripture says somewhere, This people honoreth me with their lips, but their heart is far from me,” comes from Mark vii. 6 in which it varies from the Hebrew of Isaiah xxix. 13, as well as the Septuagint version. Clement therefore, so it is said, quotes the Old Testament through the medium of the gospels (Matthew xv. 8, Mark vii. 6). But the argument is inconclusive because the words agree closely enough with the Septuagint to render the supposition very probable that they are a memorized citation from it. As they stand, they coincide exactly neither with Mark nor the Septuagint.(149) Thus we dissent from the opinion of Gebhardt and Harnack. Wherever “Scripture” is cited, or the expression “it is written” occurs, the Old Testament is meant.