In chapter xvii. of the third book, "Baptism is administered for the death of Jesus; oil for the Holy Ghost. When we are plunged into the water, we die; when we come out of it, we revive. The Father is the God of all. Christ is the only Son of God, his beloved Son, and the Lord of glory. The Holy Spirit is the Paraclete, sent by Christ the teacher, preaching Christ Jesus." This doctrine would now be explained in more canonical terms. In chapter vii. of the fifth book are quoted some verses of the Sibyls on the coming of Jesus and the resurrection. This was the first time that the Christians admitted the verses of the Sibyls, which they continued to do for more than three hundred years. In chapter v. of the eighth book are these words: "O God Almighty, give to the bishop, through Christ, the participation of the Holy Spirit." In chapter iv., "Commend yourself to God alone, through Jesus Christ"; which does not sufficiently express the divinity of our Lord. In chapter xii. is the Constitution of James, the brother of Zebedee. In chapter xv. the deacon is to say aloud, "Incline yourselves before God through Christ." At the present day these expressions are not very correct. XXI. The Apostolical Canons. The sixth canon ordains that no bishop or priest shall separate himself from his wife on pretence of religion; if he do so, he is to be excommunicated, and if he persist he is to be driven away. The seventh--that no priest shall ever meddle with secular affairs. The nineteenth--that he who has married two sisters shall not be admitted into the clergy. The twenty-first and twenty-second--that eunuchs shall be admitted into the priesthood excepting such as have castrated themselves. Yet Origen was a priest, notwithstanding this law. The fifty-fifth--that if a bishop, a priest, a deacon, or a clerk eat flesh which is not clear of blood, he shall be displaced. It is quite evident that these canons could not be promulgated by the apostles. XXII. The Confessions of St. Clement to James, brother of the Lord, in ten books, translated from Greek into Latin by Rufinus. This book commences with a doubt respecting the immortality of the soul: _"Utrumne sit mihi aliqua vita post mortem, an nihil omnino postea sim futurus"_. St. Clement, disturbed by this doubt and wishing to know whether the world was eternal or had been created---whether there were a Tartarus and a Phlegethon, an Ixion and a Tantalus, etc., resolved to go into Egypt to learn necromancy, but having heard of St. Bartholomew, who was preaching Christianity, he went to him in the East, at the time when Barnabas was celebrating a Jewish feast. He afterwards met St. Peter at Cæsarea, with Simon the magician and Zacchæus. They disputed together, and St. Peter related to them all that had passed since the death of Jesus. Clement turned Christian, but Simon remained a magician.