it; but he was not nearly so widely read as Clement. The list of
Greek authors whom Clement has quoted occupies upwards of fourteen of
the quarto pages in Fabricius's _Bibliotheca Graeca_. He is at home
alike in the epic and the lyric, the tragic and the comic poets, and his
knowledge of the prose writers is very extensive. Some, however, of the
classic poets he appears to have known only from anthologies; hence he
was misled into quoting as from Euripides and others verses which were
written by Jewish forgers. He made a special study of the philosophers.
Equally minute is his knowledge of the systems of the Christian
heretics. And in all cases it is plain that he not merely read but
thought deeply on the questions which the civilization of the Greeks and
the various writings of poets, philosophers and heretics raised. But it
was in the Scriptures that he found his greatest delight. He believed
them to contain the revelation of God's wisdom to men. He quotes all the
books of the Old Testament except Ruth and the Song of Solomon, and
amongst the sacred writings of the Old Testament he evidently included
the book of Tobit, the Wisdom of Solomon and Ecclesiasticus. He is
equally full in his quotations from the New Testament, for he quotes
from all the books except the epistle to Philemon, the second epistle of
St Peter, and the epistle of St James, and he quotes from _The Shepherd
of Hermas_, and the epistles of Clemens Romanus and of Barnabas, as
inspired. He appeals also to many of the lost gospels, such as those of
the Hebrews, of the Egyptians and of Matthias.

Notwithstanding this adequate knowledge of Scripture, the modern
theologian is disappointed to find very little of what he deems
characteristically Christian. In fact Clement regarded Christianity as a
philosophy. The ancient philosophers sought through their philosophy to
attain to a nobler and holier life, and this also was the aim of
Christianity. The difference between the two, in Clement's judgment, was
that the Greek philosophers had only glimpses of the truth, that they
attained only to fragments of the truth, while Christianity revealed in
Christ the absolute and perfect truth. All the stages of the world's
history were therefore preparations leading up to this full revelation,
and God's care was not confined to the Hebrews alone. The worship of the
heavenly bodies, for instance, was given to man at an early stage that
he might rise from a contemplation o