³⁵⁴ p. 428, infra.

³⁵⁵ See also Fragments, p. 164, vol. ix. this series, Edin. Edition.

³⁵⁶ For matters further pertaining to Clement, consult Routh, i. 140, i. 148, i. 127, i. 169, ii. 59 (Eusebius, vi. 13), ii. 165, 167, 168, 171-172, 179, 307, 416, 491.

108 ¹ ["The Epistles of the New Testament have all a particular reference to the condition and usages of the Christian world at the time they were written. Therefore as they cannot be thoroughly understood, unless that condition and those usages are known and attended to, so futher, though they be known, yet if they be discontinued or changed...references to such circumstances, now ceased or altered, cannot, at this time, be urged in that manner and with that force which they were to the primitive Christians." This quotation from one of Bishop Butler's Ethical Sermons has many bearings on the study of our author; but the sermon itself, with its sequel, On Human Nature, may well be read in connection with the Stromata. See Butler, Ethical Discourses, p. 77. Philadelphia, 1855.]

² Referring in particular to the Jews.

³ [Col. iv. 6.]

⁴ The text reads a!xrhstoj: Sylburg prefers the reading eu!xrhstoj.

⁵ Prov. x. 10, Septuagint.

⁶ [diadidra/skei ta\ pra/gmata. A truly Platonic thrust at sophistical rhetoricians.]

⁷ deilhluqe/nai, suggested by Sylb. As more suitable than the dialelhqe/nai of the text.

⁸ Hermas-close of third vision, [cap. 13. p. 17, supra.]

⁹ Prov. iii. 5, 6, 7, 12, 23.

¹⁰ Wisd. vii. 17, 20, 21, 22.

¹¹ Jer. xxiii. 23, 24.

¹² Ex. xxxiii. 18.

¹³ Isa. lxvi. 1.

¹⁴ e!nnoian, not eu!noian, as in the text.

¹⁵ Prov. i. 2-6.

¹⁶ 1 Cor. ii. 10.

¹⁷ Prov. v. 16.

¹⁸ Hab. ii. 4.

¹⁹ Isa. vii. 9.

²⁰ Or anticipation, pro/lhyij.

²¹ Heb. xi. 1, 2, 6.

²² Adopting Lowth's conjecture of supplying plh/n before qeosebei/aj.

²³ John xx. 29. [Note this definition of true knowledge, followed by an appeal to the Scriptures as infallible teaching. No need to say that no other infallibility is ever hinted, or dreamed of, by Clement.]

²⁴ John xx. 29. [Note this definition of true knowledge, followed by an appeal to the Scriptures as infallible teaching. No need to say that no other infallibility is ever hinted, or dreamed of, by Clement.]

²⁵ kai\ to\ e9kou/sion is supplied as required by the sense. The text has a0kou/sion only, for which Lowth proposes to read e9kou/sion.

²⁶ Either baptism or the imposition of hands after baptism. [For an almost pontifical decision as to this whole matter, with a very just eulogy of the German (Lutheran) confirmation-office, see Bunsen, Hippol., iii. pp. 214, 369.]

²⁷ Heb. xi. 3, 4, 25.

²⁸ Heb. xi. 32.

²⁹ Instead of mononouxi/, Petavius and Lowth read mo/non, ou0xi/, as above.

³⁰ Matt. xxiii. 9.

³¹ Isa. lxiv. 4; 1 Cor. ii. 9.

³² kata/lhyin poiei= th=n pro/lhyin.

³³ ou0 zw=on is here interpolated into the text, not being found in Plato.

³⁴ Xristo/j and xrhsto/j are very frequently compared in the patristic authors.

³⁵ Matt. xxi. 31.

³⁶ Plato's sister's son and successor.

³⁷ spoudai=oj.

³⁸ The words of Jacob to Esau slightly changed from the Septuagint: "For God hath shown mercy to me, and I have all things"-oti h0le/hse/ me o9 Qeo\j kai\ e!sti moi pa/nta(Gen. xxxiii. 11.);

³⁹ Ex. iii. 16.

⁴⁰ Jas. ii. 23.

⁴¹ So the name Israel is explained, Stromata, i. p. 334, Potter; [see p. 300, supra.]

⁴² Ex. xxxiii. 11.

⁴³ [This passage, down to the reference to Plato, is unspeakably sublime. One loves Clement for this exclusive loyalty to the Saviour.]

⁴⁴ John i. 9.

⁴⁵ The Stoics defined piety as " the knowledge of the worship of God."

⁴⁶ Heb. vii. 2.

⁴⁷ Socrates in the Phaedrus, near the end, [p. 279.]

⁴⁸ Introduced by Plato in The Laws, conversing with Socrates.

⁴⁹ Taken likely from some apocryphal writing.

⁵⁰ Matt. xix. 24.

⁵¹ Matt. v. 3.

⁵² Matt. xi. 28-30.

⁵³ John viii. 32-36.

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