cornelius

There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,

He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.

And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually;

Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon’s house, and stood before the gate,

Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?

And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.

And the morrow after they entered into Caesarea. And Cornelius waited for them, and he had called together his kinsmen and near friends.

And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.

And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,

And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.

HOW SATAN INTRODUCED DIVISIONS AND ENMITIES INTO THE CHURCH EVEN AS HE DID OF OLD IN THE CASE OF THE PEOPLE OF ISRAEL. Behold, then, see and understand the craft and deeds of Satan, the enemy of all good, how he caused divisions and unbelief and ungodliness in the midst of the people. [vi., 7.) The first division which he caused was with Simon in the city called Gitthae Now this man was a sorcerer, and by his own impure craft, he clothed himself with Satan as with a garment, and served him as a slave, performing all the evil of his will. And Philip the Apostle our brother wrought mighty works and great signs, and healed the sick in the city of Samaria by the grace of the Lord and the doctrine of the Holy Spirit. And when the men of Samaria saw all his deeds, they became strong in their faith, and believed in God, and were baptized into the name of Jesus Christ. And when Simon the sorcerer saw the signs and wonders which were not done by magic art, amazement seized him, and straightway he believed and was baptized, and after that he fasted and prayed. And when we heard this, we gave thanks to God for that the men of Samaria had believed by the preaching of Philip. And then we arose and came unto them, and taught them carefully the word of admonition; and on-all those who had received baptism we laid hands; and bestowed on them by prayer the gift of the Holy Spirit. And when Simon saw that when we laid on our hands the Holy Spirit descended on those who believed, he came to us, bringing bribes (and) saying, Give me also this authority, that when I lay on my hands the Holy Spirit may descend on them. For Satan desired to seduce those who desired to believe, even as he seduced Adam—and he ate of the tree, and (God) put him forth from the garden and brought on him the judgment of death. And in like manner he laid a snare for us that we might take bribes. And if we had taken (them) we should have been deprived of the Holy Spirit, which we had received without price, (and should have had) in exchange the wealth that waxeth old and perisheth. Then we feared and were troubled. And when I, Peter, saw this evil deed, I said unto Simon, Thy gold and thy silver be with thee unto perdition. Dost thou think that with gold thou mayest purchase the gift of God? For thy heart is not right before God. Turn from the evil of thy deeds, and pray to God that He pardon the sin on which thy heart hath thought, for I see that thou art as bitter gall in doing evil. ‘Then Simon feared exceedingly, and said unto us, Pray ye for me to the Lord that there come on me nothing of all this that ye have said unto me. [vi., 8.) Then we went forth to preach in all the world the word of life, but Satan sent after us false apostles, and he raised up also those that caused the preaching of the Gospel to cease, and that wrought lies and vanity. Then they set up one from among them whose name was Cleobius,t and they joined him with Simon, and these became disciples of him who was called Dositheus, and they removed him from his place. And moreover they took counsel with others, and made a place, and assembled together therein to do what was full of blasphemy. These were Cerinthus, Marcus, and Menander, and Basilides, and Saturnilus And again there are others who say that there are many gods, and others that (there are) three orders; (and others that they are gathered together and are at variance among themselves]; and there are some who worship many gods whom they know not, and some who teach, saying that marriage is not from God; and others who despise and abhor the union of the sexes; and others who commit fornication without shame; and others who deny () the law and their teacher is Nicolas.t: [vi., 9. Moreover (it was) I, Peter, to whom Simon came in Caesarea, the city of Cornelius, the faithful in Jesus Christ. But Simon took counsel to seduce the blessed and holy children, Zacchaeus, who was once a publican, and Barnabas, and Nicetas, and Aquila, the brother of Clement, who was ordained bishop in the city of Rome, (and) who was the disciple of Paul the righteous in the doctrine of the holy Gospel. And spake unto him before them thrice by the word of prophecy, and overcame him by the power of the Lord. Then he fled away, and went into Italy. And when he came to the city of Rome, he disturbed the Church, and destroyed the faith of many, and perverted the Gentiles, and turned them to himself; and taught them to use sorcery and (do) the work of accursed demons. And after this he went to the house of their gods at midday, and made an oration unto them looking up into the skies, and all the people did reverence unto him. Then he was carried up by the demons and flew up into the air. But I, Peter, stood, and prayed, and beheld him flying in the air; and he said, I will ascend into heaven, and he promised the people every (kind of) benefit. And they believed (him) and accounted him as a god. But I stretched forth my hands and prayed to God with all my heart to bring him down to earth, and to Break the power of the demons, who were seducing and destroying the people. And again I prayed to God not to kill him, but to break him as a potter’s vessel. Then I turned to Simon, and said unto him, If thou art a man of God and an apostle of Jesus Christ, and teachest His commandments and His truth, come not down; but if thou art a seducer and a destroyer, O Simon—I command you. demons that bear up Simon the Sorcerer, be ye far from him, and forsake him that he may fall down, and be made a mockery before those whom he hath seduced. And when I had spoken thus, the unclean spirits fled away and forsook Simon. Then he fell to the earth, and was bruised with a great [amazement]; and his limbs were broken. Then all the people cried out with a loud voice, and said, There is one Lord, the God of Peter, whom he hath preached to us in truth, And forthwith the people forsook Simon, and from that day the ungodliness and divisions amongst the Simonians were increased. Then Satan entered into the hearts of the false prophets who led men astray, [vi., 10] and caused them o utter words of blasphemy against God Almighty, (saying) that He is not the Father of our Lord Jesus Christ. Moreover, they said that He is not the Creator of the world, but that He is invisible and unknown and unnamed, and not begotten. And again, they said that it was not He who had sent down the Law and the prophets; and they believed not in the resurrection of the dead, and (said that) there shall be no retribution at the last day, and that the soul will return to its nature; and they take pleasure in (their) lusts, and turn to evil habits. And there are others who say that there are many gods, and say that there are three orders, and others that there are two orders. And others forbid to marry, and command to drink no wine, and count as impure and abhor marriage and the begetting of children, and the eating of fruits; and they make themselves out as pure, and receive an evil wisdom, and feign to be righteous and faithful. And there are some of them who command (men) not to eat flesh, and say of the beasts [that they have no reason or soul]; moreover they say that whosoever injureth a beast is as a murderer. And there are some who say that the flesh of a clean swine is not clean, but unclean, (and that) we ought to keep far from every such thing; but that men may eat of whatsoever was clean under the law. And there are some who practise circumcision, and shame openly teach lust, and do the pleasure of the flesh, and are completely given over to every deed of uncleanness. Now these are as instruments (whom) the devil hath led captive, and children of wrath.

OF THE RIGHT FAITH AND THE HOLY TRINITY WHICH THE APOSTLES PREACHED TO US IN TRUTH. [vi., 11.] But we, (being) children of God and sons of peace, preach this holy word to those who are obedient in uprightness. We believe in One God, the Maker of the whole creation, the Father of our Lord and Saviour Jesus Christ, whose existence is without cause (), even as we said before, but He is existent at all times without beginning or end. and in Him is light unquenchable, and to Him none can approach. He is not two, nor three, nor is He capable of increase, but He is One alone who abideth for ever. Yet He is not a hidden (Being) who cannot be known, but we have known surely by the Law and the prophets that He is Almighty and the Ruler of the whole creation. He is the One God, the Father of our Lord and Saviour Jesus Christ, who was begotten before the world was created, the only-begotten Son, who is equal with Him, the maker of all hosts and powers and dominions; who was pleased to become man in the latter days, and took flesh of the holy Virgin Mary, without seed of man, and grew up” amongst men, without sin, or trespass, nor was there guile in His mouth; and afterwards He suffered and died without sin in the flesh, and rose from the dead on the third day, and ascended into heaven to the Father, who had sent Him, and sat down on the right hand of power; and He sent to us the Paraclete, the Holy Spirit, who proceedeth from the Father, and hath saved the world; who is co-existent with the Father and the Son. We say then that every creature of God is good and there is nothing (to be) rejected, but that the spirit, the life of the flesh, is pure and holy in all things. We say that marriage is pure, and the begetting of children not unclean, for God made Adam and Eve that man might be multiplied. We understand then that there is in our body a soul which doth not die, nor perish with the body; but we abhor every deed of apostates from the faith, and all divisions, and transgression of the law, for unto us such are unclean. Again, we believe in the. resurrection of the dead, both of the righteous and sinful in the day of judgment, when every man shall be requited according to his works. Moreover, we believe that Christ was in nothing subjected to loss by His incarnation, but that He is God the Word, who became man in truth, and reconciled the race of man with God, and (that He is) the High-priest of the Father. We do not practise circumcision then like the Jews; we know that He hath come who fulfilled the Law and the prophets, for whose coming all the nations hoped, Jesus Christ who sprang from Judah and from the root of Jesse, and whose government is on His shoulder. [vi., 12.] For in those days ungodliness grew strong, and led many astray, whereby the Church was disturbed. Then we gathered together in Jerusalem, we the twelve apostles, and appointed Matthias in the place of Judas Iscariot, even as it is written, “And his office let another take "; and we were assembled together with James our Lord’s brother, the bishop of Jerusalem, and we took counsel with the presbyters to speak to the people words of admonition. For there were some who set forth from Judaea, and went to Antioch to teach the brethren who were in that place, saying, Unless ye be circumcised according to the law of Moses, and walk according to his ordinance, ye shall not be saved; and there arose enmity and strife. Then the brethren who were in Antioch knew that we were gathered together and had enquired concerning this matter, and they sent unto us faithful men, who had knowledge of the holy Scriptures, to search out this thing. And they came to us in Jerusalem to declare unto us all that had happened in Antioch; and there were some who said unto them, Ye must needs be circumcised, and do what is in the ordinances of the Law. But I Peter rose up and said unto the people, Brethren, ye know that God chose the Gentiles who took heed unto the preaching of the Gospel, and believed, to whom God who knoweth the hearts bare witness. And to Cornelius the centurion an angel of the Lord appeared, and bade him send to me that he might hear from my mouth the word of life. And he sent to me to the city of Joppa, and brought me to Caesarea. And before I came unto him, I stood on a lofty place and prayed; and behold I saw the heaven opened, and a great sheet descend to the earth, held by its corners; and‘in it were creeping things and beasts and birds of the heaven. And heard a voice which said, Arise, Peter, kill and eat; and I said, Never hath there entered into my mouth anything defiled, which was not clean. And again a voice came which said, What God hath cleansed, count thou not unclean, and the whole (sheet) was drawn up again into heaven. And while I thought thus, What thing is this that hath appeared unto me the Holy Spirit said unto me, Behold (certain) men are seeking thee; arise and go with them without doubting, for I have sent (them) to thee. These were they whom the centurion had sent. Then I thought in my heart, and believed what the Scripture saith, Whosoever shall call on the name of the Lord shall be saved"; and again it is said, “Let all the ends of the earth remember and turn unto the Lord, and let all the lands of the nations worship before him; for the kingdom is the Lord’s, and he shall judge the nations.”" Moreover, I remembered that which is written concerning the calling of the Gentiles, and [went with them, and entered into the man’s house, and preached the word. And forthwith the Holy Spirit descended upon him and upon all who were with him, even as He had descended upon us; and there was no distinction between us in faith, and in the purification of our hearts. And I perceived that God respecteth not persons, but that all nations that fear God and do righteousness are well-pleasing before Him. Then the faithful rose up and said, How long tempt ye God, and lay on the shoulders of the Gentiles a heavy burden which they cannot bear? But we believe that we shall be saved by grace even as (they). The Lord hath loosed us from the bond of sin, and lightened (and removed) from off us the heavy burden. And when I had said this, all the people kept silence. Then James the brother of our Lord answered and said unto them, Hearken unto what I say unto you: behold Simeon hath before declared how God chose the Gentiles for His inheritance as it is written, “I will come and build the house of David which is in ruins, and I will raise up those that have fallen, that all the Gentiles on whom my name is named may turn to the Lord, saith the Lord.” Wherefore I say unto you, Lay no burden on the Gentiles who have turned to God, but command them to abstain from all (that is) unclean, and not to eat that which dieth of itself, or which hath been sacrificed to (false) gods, and (to abstain from) fornication, (and from) what is not commanded in the law, and is not written in the book of the fathers, Enosh, Enoch and Noah and Melchizedek and Job and others such as they. Then the apostles, and James, the bishop of Jerusalem, and the presbyters of the Church agreed, and chose from amongst us men whom they should send with Barnabas and Paul the tent-maker, both Judas who was called Barsabbas, and Silas, who were chosen from the brethren. Then we wrote and sent (a letter) to the brethren in the churches of Antioch and Syria, saying, Peace be unto you. Because we have heard (that there arc) some who have troubled your souls with words, to whom we gave no (such) commandment, now also we having agreed together have chosen men to send unto you with our brethren Barnabas and Paul, men who have surrendered their lives for Jesus Christ’s sake. And we have sent Judas and Silas that they may inform you (of these things). For the Holy Spirit agreed with us that we should lay no burden (upon you) nor add any other (charge) save this only, that men should abstain from anything sacrificed to (false) gods, and from that which dieth of itself, and from blood, and from fornication; and that what they hate for themselves they should not do to their neighbours. Take heed to these things and peace be to you. (vi., 13.] This letter we sent, (but) we laboured in Jerusalem for many days, desiring to do what was good for us and you (? ). And after a few days we visited the brethren and confirmed them with the word of admonition, and commanded them to keep far from those who blasphemed against the name of the Lord and against Moses. For these are ravening (wolves), and make themselves like unto sheep, and strive against the Lord and Moses and the prophets, (being) false Christs and false prophets and lying apostles who destroy the nations, and bow down themselves to the earth, and think all (manner of) evil, and spoil the holy vineyard. And by reason of these the love of many shall wax cold; but he who patiently endureth to the end, the same shall be saved. And concerning these our Lord commanded us, saying, “ Beware of false prophets who come to you in sheep's clothing, but inwardly are ravening wolves, and from their fruit ye shall know them.” [vi., 14.] And because of this we all have assembled in one place—we are the apostles of our Lord Jesus Christ, Peter and Andrew; James and John, the sons of Zebedee; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus and Simon the Cananean; Thaddaeus and Matthias who was numbered with us and appointed in place of Judas Iscariot; and James the brother of our Lord Jesus Christ, the bishop of Jerusalem and Paul the chosen (vessel) and teacher of the Gentiles—and being gathered together in one place we have sent unto you this holy message.” Ye also, faithful brethren, have believed in Christ, by whom were all things: and now also we say unto you that there is One God Almighty, and there is no other god besides Him; (and) we teach you to worship Him, and adore Him, and to serve Jesus Christ and the Holy Spirit, and to read the Holy Scriptures of the Law and the prophets. Honour your parents, and abstain from all that contendeth against the law; and believe in the resurrection and the day of judgment; and wait in hope for that time. when He shall render to every man according to his works. For the whole creation is from God, and not from Satan; but all evil is from Satan. And in lawful marriage there is no defilement nor loss, but rather it is from God, for in the beginning He created (them) male and female; and for this cause it is said “Let a man leave his father and his mother, and cleave unto his wife, and let them two be one flesh.”! And after a man is married, let him not put away his wife, but for fornication only, for “she is thy spirit and thy flesh, for I created them and not another.” Again, it is said, “What God hath joined together let not man separate.” For he that separateth himself from his wife, dividing the one flesh, hath transgressed the commandment of God. le also that hath married one that is divorced hath defiled his flesh; and he that hath cleaved to an adulteress hath quite transgressed the law. Cut off the adulteress from thy flesh, for she is not thine. Defile ye not then your flesh, for circumcision of the heart in a pure spirit is sufficient for the faithful. ([vi., 15.] Make no repetition of baptism: the first baptism which you have received sufficeth for you, for ye were buried into the death of Christ; (a baptism) which hath not been given to the ungodly and unbelieving, but to holy priests who have bestowed it upon you into the name of the Father and of the Son and of the. Holy Spirit. Receive not baptism at the hands of apostates from the faith. For there is one baptism, and one God, the Father, and our Lord and Saviour Jesus Christ, and the Paraclete, the Holy Spirit: one is the death of Jesus in the flesh; and in like manner let your baptism which ye have received into His death be one. And he that believeth not, and doeth not thus, his portion shall be with the ungodly in their evil doctrine. To those who do thus, God saith, “ Because ye have rejected my doctrine, also will reject you and forsake you, and not make you priests unto me. - And those who are baptized by them are not cleansed, but are unclean, and have no remission of sin. So are they who receive a second baptism, and make the work of Christ a mockery, and despise holy things, and blaspheme against the Holy Spirit, and count unclean His precious blood, and set at naught His sufferings and His testimony. But those who believe not, and are not baptized into the right faith, are transgressors of the law and condemned, for they reproach Him, and give Him not thanks. Our Lord saith, “He that is not born again of water and the Holy Spirit cannot enter into the Kingdom of heaven,” but he that believeth and is baptized shall be saved, and he that believeth not shall be condemned.” And he who saith, Afterwards I will be baptized, and maketh light of baptism, the same shall be condemned and be far from God. Delay not to turn to the Lord for man knoweth not that which shall come upon him. And baptize your children, while they are babes, and feed them with spiritual food, and bring them up with admonition and wisdom, for it is said, “ Suffer the little children (and) forbid them not to come unto me.” [vi., 16.) Behold we have written all this unto you, beloved brethren, that ye may understand wisdom and knowledge, and not receive idle words which the ungodly put forth in our name. Say not, then, We have apostles who will pray for us, but rather see whether their deeds are right. For there are some that do many mighty works, which are full of the poison of death, in the name of Christ, like Simon the Sorcerer and Cleobius, and those with them in every place, who lead men astray. [Ye also are they that have loved Christ (and) we are His servants.] And others also of the ancients have written apocryphal books of Moses, and Enoch, and Adam, and Seth, and Isaiah, and David, and Elijah, and the three patriarchs, who strove against those that were transgressors of the law. Moreover (certain) have written books that are vain; who account themselves elect and pure, and say, Our Scriptures are sure, though they are unclean. From those who do thus keep far away, lest ye be condemned with those that have written to lead astray the faithful—who are blameless, the disciples of our Lord Jesus Christ. [vi., 17-] We said, then, concerning bishops and presbyters that they should live with one wife before ordination, but that after ordination it is net right that they should marry. And again we give commandment concerning the servants who are obedient to the Church, sub-deacons, and readers, and doorkeepers that they should live with one wife, and (in one) marriage. But after they have received baptism and ordination, let them not commit sin, lest they fall into condemnation. Behold we give commandment that they marry not a harlot, nor a servant, nor a woman that is divorced, nor a widow, even as it is written in the law. Moreover let the deaconess be a pure virgin, or a faithful widow who hath been married to one man. (Such) women ought to be appointed. (vi., 18.] Those women also who turn from sin, receive. This is the will of God in Jesus Christ. And as touching the catechumens when they understand the teaching, baptize them into the name to the Father, and of the Son, and of the Holy Spirit; and command the faithful to separate themselves from those that serve not God, (and not to have fellowship with them) in anything, whether counsel or word or prayer. And put them forth from the Church of God, for they are strangers, and evil, and corrupt, who destroy the sheep of Christ's flock; concerning whom the wise Solomon saith, Woe to the unbelieving who account themselves wise, and their latter end (cometh) unto the condemnation of Sheol." These are they that teach false doctrine, and blaspheme against the Holy Spirit, from whom hath been taken the portion of the inheritance which they received from Him, and who have forgiveness neither in this world, nor in that which is to come. For they have transgressed more grievously than the Jews and the heathen, who have blasphemed against God (who is) the Creator of all things and is above all; and they have risen up against His Son, and denied the Holy Spirit, and made void the holy Scriptures, and made blasphemy their portion,“ and spoiled the Church of Christ. These are the foxes that spoil the vineyard. From such we bid you keep far away. For he that followeth a wise man shall be wise like unto him; but he that followeth a fool shall be a fool like unto him. Ye ought not to dwell with robbers, nor be partakers with adulterers. Hear what the holy David saith, “I have hated, O Lord, them that hate thee, and have been troubled because of thine enemies. I have hated them with a perfect hatred and they are become mine enemies. or God cursed Jehoshaphat because of the love and help of King Ahab; and to King [Uzziah] he said by [Joel] the prophet, “Thou hast been a help to a sinner; wilt thou then save him whom the Lord hath hated?’ “ Wherefore there came on him speedily the anger of the Lord; because his heart was not right with Him, his works were diminished in “ Ps,. the earth. Keep, then, far from them, and receive not their salutation. Concerning them saith the prophet, “The wicked have no rejoicing before God.” These are ravening wolves and dogs that have no mercy And when the day hath drawn nigh and the hour is come, they will be evil, even as our Lord saith in the Gospel, “In the latter days faith and love shall grow less, and sin shall be multiplied, and there shall come false Christs and false prophets, and they shall do signs in heaven and seduce many of the elect. Behold then let us pray to God to save us from their error by Jesus Christ, and to deliver us from the ungodly people, that we may confirm the Church and save many, and heal them by much admonition, and by the word of grace. But those who received not our preaching could not be healed, and have gone forth from the flock, lest they should corrupt other undefiled sheep in whom was no blemish. Thus, then, we have ordained in all lands, and have set forth for you this right doctrine of the Didascalia in truth and in purity as a memorial for those who believed in our Lord Jesus Christ; and we have sent (it) with Clement the beloved and the elect Barnabas, and our beloved son Timothy and the blessed Mark, and with these Titus and Luke, and Jason and Lucius, and Sosipater. [vi., 19.] We beseech you therefore: imitate these and hear their words, and shun your former manner of life, for the former things have passed away; and become new yourselves, for ye have known our Lord Jesus Christ by whom are all things; and (who) hath given unto us a pure law (for) the salvation of our souls, wherein He put His own perfect name, which is without division or defect, or change, unspotted and converting souls, When the Hebrews forgot this, He gave them a memorial by Malachi the prophet, who saith, “ Remember the law of Moses the man of God who enjoined on you these commandments of righteousness and holiness.” But our Lord Jesus Christ did not abolish the ordinances of the Law, nor diminish (them), but rather said, “ One word shall not pass from the Law, till all this be fulfilled.” Again, He saith, “I have not come to abolish the Law and the prophets, but to fulfil them.” or Moses the legislator, prophet and king, and Elijah the prophet, who appeared with our Lord when He was transfigured before them, bare testimony concerning His passion and His death and His incarnation as friends, and men of His household, and not as strangers. [vi., 20.] The Lord gave the ordinance, the ten words which are in the Law and the holy prophets, and they heard His voice continuously, before they made for themselves the calf which the Egyptians called Apis. For the ordinance is righteous, and therefore was it called the law; and He judgeth in uprightness. Simon and those with him hate this ordinance, and praise themselves, but they shall go down to Gehenna. But the law is good and holy, for He saith, “If thou wilt make for me an altar, build it for me in the land,” and He saith not, “Build for me,” except (it be) thy pleasure, for God needeth not sacrifices and offerings from us. But Abel, and Noah, and Abraham, the friends of God, offered up sacrifices of incense unto Him according to their pleasure. And in like manner the Hebrews did thus according to their pleasure. And it was not He who commanded them, but they themselves did His good pleasure, and He received their sacrifices which they offered up unto Him with a pure heart. Wherefore He saith, ‘I desire not your incense, nor do I need aught, for the world is mine and all that is therein.” In days of old the people forgat God, and made for themselves a calf as a god instead of the true God. And when they came out of Egypt it is said, “Is this thy god, O Israel, that brought thee forth from the land of Egypt?” They worshipped a calf in (their) ungodliness, and forsook God who had sent Moses, and brought them out of sore affliction. And behold God wrought signs by the hand of Moses his servant, and with the rod which destroyed the Egyptians with the ten plagues, and wherewith he smote the Red Sea, and made them pass through it on dry ground as it were a course for horses; but he overwhelmed his enemies therein; and he made sweet the fountain of bitter water; and he clave the rock and made water to pour forth for them; he overshadowed them by day with a cloud, and by night with a pillar of fire; and he enlightened them and led them—but they knew not whither they were going; he brought down from heaven manna for them to eat and (sent them) flesh as the dust; and he gave them the law in the desert, and made them ready to hear His voice. They forsook him who had done all this, and said to Aaron, “Make us gods who shall go with us.” And (Aaron) made a calf for them, and they bowed down before it. And God knew that they felt no gratitude for all that, He had done for them, so they were bound with bonds that could not be loosed, and were cast into a net, whence was no escape. (And God said unto them), “When ye make an altar, offer up thereon sacrifices at all times.” For He saith, Thou didst forget God who saved thee, and gavest no. thanks to my name. Offer then your offerings that there ye may remember to give thanks to my name. And substitute not an unclean beast for a clean, for if ye do thus, I will bring upon you sore punishment as (on) an evil and slothful and foolish servant, and ye shall [not] be bound with the bonds of the commandment. Take heed then and fall not into the error of (having) many gods, lest there come upon you the word which saith “Where is thy God, O Israel?”' And remember what is written, saying, “Hear, O Israel, the Lord thy God is One.” And abide ye in this ordinance, and know that there is no other god besides Him in heaven or in earth; love Him with all thy heart, and with all thy strength, and with all thy mind; and fear Him alone, and set not in thy heart the name of strange gods, nor make mention of them with thy mouth, for because of the guile of their hearts God bound them. [vi., 21.] But as for you, since ye have known the One God with a pure heart, and a good understanding, and have heard the voice of the Saviour, blessed are your eyes, for they have seen, and your ears for they have heard. Behold ye are loosed from the bonds and are freed from the servitude. Moreover He saith, “I will not call you my servants, for the servant knoweth not what his lord doeth unto him; but ye are my friends. Behold I have taught you all that I have heard from my Father.” But as for those who desire not to see nor to hear, their heart hath been hardened, and they are far from Him. (vi., 22.) But blessed are ye from whom God hath taken away His curse. For Christ the Son of God came, (and) established and fulfilled the law; and He removed the heavy burden that was therein, (and) saved us, and freed us from the service of sin, and had mercy on us, and gave us life eternal. And again He saith, “He that will come after me, let him await my second coming.” But He received not the sacrifices and offerings which the nations offered, for oftentimes they offered unto Him; and they thought that it was by multiplying sacrifices that they would be saved, without repentance, from the scourge of God’s anger. Moreover it is said, “ Wherefore bring ye to me incense from Saba, and cinnamon from a far country? I have no pleasure in your sacrifices, and will not receive your incense.” And again Isaiah saith, Wherefore offer ye to me your sacrifices; I am sated with the sacrifices of rams and oxen and with the fat of sheep. I desire not the blood of oxen and goats. If ye bring (them), will ye not show me who hath required this at your hands? Ye shall not again tread the courts of my house. And if ye bring fine flour, it is in vain; your incense, and your feasts, and your sabbaths, and your great day I desire not; your fasts also and your prayers I desire not; my soul hath hated (them) and ye are an abomination unto me.” Moreover the prophet saith, “Remove from me the sound of thine anger.” Again Samuel the prophet said to Saul, when he desired to sacrifice, ‘‘To hearken is better than to sacrifice and knowledge than the fat of sheep, for the Lord desireth not that thou shouldst sacrifice to him, but rather that thou shouldst hearken to his word.” And David also saith, “I will take no oxen from thy house, nor rams from thy flock, for all the beasts of the field are mine; the cattle of the field also, and the oxen; and I know all the birds of the heaven; and the beauty of field also is with me. If I be hungry I will not ask of thee, for the whole world is mine, with the fulness thereof. I will not eat the flesh of oxen, nor drink the blood of goats. Sacrifice to God the sacrifice of praise and send up thy prayer to the Most High.” Moreover it is written in the Scripture that He desireth not the incense of those that have sinned against Him, for unclean before Him is the sacrifice of the ungodly who offer contrary to the law: everyone who eateth of it is unclean. But He desireth above all a meek heart and a humble spirit which are better than sacrifice. Behold, then, He came to bring to an end the sacrifices of blood which they offered. [vi., 23-] For He said in the Law, “The Lord thy God is One”; again He said in the Gospel, ‘This is life eternal that they should know the One true God." Moreover He said, ‘Love thy neighbour as thyself”; (and) repeated (it in the Gospel) and said, “I have given you a commandment that ye love one another, as I have loved you.” For thus He said (in the law) Thou shalt not kill, but He hath commanded us never to hate anyone. He who said Thou shalt not commit adultery nor desire thy neighbour’s wife, behold He hath commanded (us not even to look upon a woman to lust after her). He said (then), Thou shalt not steal, but He hath commanded us to abstain from every evil deed, and to love our enemies. For He who said, Ye shall not render evil to him that doeth you injury, hath commanded us to be at peace with all men; for mercy is better than those who desire vengeance unrighteously (?). He said (then), “Honour your parents; but He hath commanded us to humble ourselves unto all men. He put an end to circumcision, and He Himself fulfilled circumcision: and He fulfilled the hope for which the whole world was hoping. He who said, “Perform unto the Lord thine oath,” hath commanded us not to swear by anything. Instead of sacrifices of blood He hath given us a rational bloodless offering; and instead of sacrifices in one place, He hath commanded us that our offering should be made in all the earth from the rising of the sun even to its setting.”... Moses saith in the law, Read thou the words which I have commanded thee while thou workest, or while thou sittest, or while thou standest, or while thou walkest in the way.” ” And David also saith, “ But the law of the Lord is his delight, and in his law he will meditate day and night.” And everywhere He hath commanded that they should do that which (is written) in the law, and not transgress the ordinance. And again it is said, “Blessed are they that are pure in their way, and that walk in his ways, and seek him with all their heart.” Moreover it is said in the Gospel, “ Blessed are ye, if ye do this.” (vi., 24.] For on account of this is the law manifest in righteousness, and illumineth all the world, (even) those who believe in our Lord, and have forsaken the worship of idols, and kept far from wickedness and received all that is good. And the Jews also, who have rejected the covenants, whose hearts were blinded, and (who) followed the way of those who said, ‘We have no king but Caesar,” and said again, “If we let this man alone, the Romans will come, (and) will take away our nation and our land,” prophesied against Him and said, ‘It is better for us to put one man to death, than that the nation perish.” (Yet) all nations have believed in Him, and the Romans have taken away their authority and all their ordinances; and therefore are they accursed because they have not been able to do His commandment. Moreover it is said, “Cursed is he that doeth not all the commandments which are written in the book of the law.” [vi., 25.] But we follow the way of Christ, that we may receive a blessing: and let us receive the law, and the prophets, and the holy Gospel; and turn aside from those that worship many gods, and let us keep far from the murderers of Christ, and from them that slew the prophets. These are the unbelieving Jews. And let us be humble and firm in faith in Christ the King who hath authority over all things, and is the teacher of the law, and the guardian of the ordinances. ([vi., 26.] Keep far, then, bishops and priests and people, from (those that cause) division (even) from those that account unclean the Law and the prophets, being the enemies of God Almighty; and who believe not in Christ the Son of God, and separate (?) His birth in the flesh, and blaspheme against His sufferings in the flesh, and revile His cross, and mock at His death, and believe not in His resurrection, and make void His generation from the Father before the whole creation, [and say (that in Him) are flesh and soul and not the Godhead]. And there are others who say that Jesus Christ is above the whole creation, and glorify Him and say that He alone is the Father; and again they say that He is the Son and the Paraclete. Are not these then more impious than all? And there are others who say that the resurrection of the dead (is of) souls without bodies. To these He saith, Depart into fire eternal. Keep far (from such men), beloved brethren, lest ye be condemned together with them. [vi., 27.] [And those that watch the stars, and worship the host of heaven, and observe days and hours —as for such, will He accept their prayers, and be pleased with their offerings and will they read the holy Scriptures? These then are void () of the Holy Spirit, which abideth in the heart of the faithful. Solomon saith concerning the saints, “Let them be prepared, if they sleep, to watch; if they sleep and awake, to be wise in truth and love.”] For the Holy Spirit is not far from faithful Christian people from the day of their birth, until they die. Let a woman after her child-bearing remain in her separation seven days. But if she think in her heart, and say, How shall the Holy Spirit abide upon me, while am unclean and if (her) faith grow weak, and she be without good works, the Holy Spirit will not abide upon her. For this matter is not a transgression of the law, but marriage, and the customary separation of women, and nocturnal pollutions hinder not the Holy Spirit. But with the ungodly and unbelieving who have transgressed the law and the ordinances, the Holy Spirit will not abide. And those that have not the Holy Spirit are the habitation of unclean (spirits): but upon those that have believed and (that) hope in His second coming the Holy Spirit abideth. [For the Paraclete hateth lies and every (evil) work; and the devil hateth works of righteousness and goodness. And whosoever is baptized in faith is separated from the spirit of Satan, and is the habitation of the Holy Spirit: and he that doeth His will is filled with wisdom and knowledge, and the unclean spirit cannot come nigh to him. The unclean spirit loveth such as are ungrateful, slothful, and sinners and sorcerers, for the devil by his want of gratitude fell from his throne, and was deprived of the glory of God. And he himself chose to be Satan rather than to be an archangel. Wherefore women ought to beware of every evil and vain thing, and be mindful of God, who created all things, and to follow His law, (and) not work the pleasure of the flesh, except only in lawful wedlock. Beware then of the counsel of evil men, and of union with them. [vi., 28.] Wherefore separate yourselves, beloved brethren, from all the heathen who practise evil, and keep far from them; and count not as an abomination the flesh of men’s dead bodies. We believe that the dead shall live and rise again. And in like manner lawful marriage is not an abomination, for the union of man and woman is righteous (before God) who created man and woman, and blessed them, and said unto them, “Increase and multiply, and fill the earth.” Behold we understand that from God are all these things; without Him was not anything. Howbeit the men of Sodom sinned; they perverted nature and wrought abomination; and in like manner (sin) those who practise bestiality, which is unclean and is a transgression of the law. They that do such things shall not escape from punishment, for they defile pure marriage, and do what is unseemly and what is not commanded in the law; (but as) it is said, ‘They are joined one to another, man with man. But they work their own shame, and their iniquity shall return on their own heads.” For the Scripture saith, “If any man lieth with a man as with a woman; they have wrought uncleanness, let both of them die the death ”’; and, ‘He that lieth with a beast, let him die the death ’’; and, ‘He that committeth adultery with his neighbour's wife, let him die the death,” for it is a shame to Israel. ‘The hire of a harlot, and the price of a dog they shall not offer in the house of the Lord.” This is what is forbidden in the law, but marriage is pure. And God blessed the union of man and woman. And Solomon also saith, ‘The union of man and man is abominable before the Lord.” David saith, “Let thy wife be as a pleasant vine in the chamber of thy house, and thy children also as young olive plants at thy table. Lo, thus shall the man be blessed that feareth the Lord.” For a man that is a lover of God ought not to be subject to lust. [vi., 29.] And let the women also be obedient to their own husbands in love and fear, even as the blessed Sarah was obedient to her husband Abraham, and said to him, My lord. She did not name his name, but said of him, My lord is old. And in like manner, ye men, love your wives, for they are your members and sharers with you in the begetting of children. It is said, “ Love the wife of thy youth, as the hart loveth the fountains of waters; for she is thine and is with thee at all times, and is a member of thine.” For it is said, “Take heed to yourselves and forsake not your wives.” And as touching the lawful union of man and wife, when they rise from sleep let them not give heed to ceremonial washings, but rather take thought for prayer and supplication to God. But if a man lie with the wife of his neighbour, or defile himself with a harlot, and, when he riseth, wash himself in the sea, and in all the waters of the rivers, he shall not be able to cleanse himself; but his portion shall be rather in eternal condemnation. [vi., 30.] Take no heed then of laws relating to the flesh, for lawful marriage is not unclean; nor seek after the way of the Jews, nor use at all times (such ceremonial) washings, nor practise their customary purifications.

OF THE BISHOPS WHO WERE ORDAINED BY THE APOSTLES. [vii., 46.] THESE are the names of those who were ordained by us. First in Jerusalem, James, the brother of our Lord; and after him was ordained in his stead Simeon, the son of Cleopas; and after him Judas the son of James. And in Caesarea of Palestine, first, Zacchaeus the publican; and after him, Cornelius; and after him, Theophilus. And in Antioch, first, Evodius (ordained) by Peter; and after him Ignatius, by Paul. And in Alexandria, first, Annianus, who was ordained by Mark the Evangelist; and after him, Avilius (ordained) by Luke the Evangelist. And in the Church of Rome, first, Linus (ordained) by Paul; and after him Clement, who was ordained by Peter. And in Ephesus, first, Timothy (ordained) by Paul; and after him was ordained John by John the Evangelist. And in Smyrna, first, Aristos; and after him Strataeas, the son of Lois; and after him Ariston. And in Pergamus, first, Gaius. And in Philadelphia, first, Demetrius (ordained) by Peter. And in Cenchreae, first, Lucius (ordained) by Paul. And in Crete, Titus. And in Athens, Dionysius. And in the three cities of Phoenicia, Marthones. And in Laodicea, Archippus. And in Colossae, Philemon. And in Macedonia and in Beroea, Onesimus (the servant) of Philemon. And in the Church of Galatia, Crescens. In the region of Asia, Aquila and Nicetas. And in the Church Aegina, Crispus. These are they whom we entrusted (with the churches), and ordained in Jerusalem, and sent forth to preach and to teach in their several regions. Remember, then, their toil, and receive their admonition, and observe their words. May the Lord be with you from henceforth and for ever, even as He said unto us when He was ascending to heaven to the Father, “Behold I am with you all a the days unto the end of the world.” Glory be to God, to whom be glory and honour for ever, and ever, and ever. Amen and Amen. So be it.

But when we went forth among the Gentiles to preach the word of life, then the devil wrought in the people to send after us false apostles to the corrupting of the word; and they sent forth one Cleobius, and joined him with Simon, and these became disciples to one Dositheus, whom they despising, put him down from the principality. Afterwards also others were the authors of absurd doctrines: Cerinthus, and Marcus, and Menander, and Basilides, and Saturnilus. Of these some own the doctrine of many gods, some only of three, but contrary to each other, without beginning, and ever with one another, and some of an infinite number of them, and those unknown ones also. And some reject marriage; and their doctrine is, that it is not the appointment of God; and others abhor some kinds of food: some are impudent in uncleanness, such as those who are falsely called Nicolaitans. And Simon meeting me Peter, first at Cæsarea Stratonis (where the faithful Cornelius, a Gentile, believed on the Lord Jesus by me), endeavoured to pervert the word of God; there being with me the holy children, Zacchæus, who was once a publican, and Barnabas; and Nicetas and Aquila, brethren of Clement the bishop and citizen of Rome, who was the disciple of Paul, our fellow-apostle and fellow-helper in the Gospel. I thrice discoursed before them with him concerning the true Prophet, and concerning the monarchy of God; and when I had overcome him by the power of the Lord, and had put him to silence, I drove him away into Italy.

But because this heresy did then seem the more powerful to seduce men, and the whole Church was in danger, we the twelve assembled together at Jerusalem (for Matthias was chosen to be an apostle in the room of the betrayer, and took the lot of Judas; as it is said, His bishopric let another take). We deliberated, together with James the Lord's brother, what was to be done; and it seemed good to him and to the elders to speak to the people words of doctrine. For certain men likewise went down from Judea to Antioch, and taught the brethren who were there, saying: Unless you are circumcised after the manner of Moses, and walk according to the other customs which he ordained, you cannot be saved. When, therefore, there had been no small dissension and disputation, the brethren which were at Antioch, when they knew that we were all met together about this question, sent out unto us men who were faithful and understanding in the Scriptures to learn concerning this question. And they, when they had come to Jerusalem, declared to us what questions were arisen in the church of Antioch — namely, that some said men ought to be circumcised, and to observe the other purifications. And when some said one thing, and some another, I Peter stood up, and said to them: Men and brethren, you know how that from ancient days God made choice among you that the Gentiles should hear the word of the Gospel by my mouth, and believe; and God, which knows the hearts, bare them witness. For an angel of the Lord appeared on a certain time to Cornelius, who was a centurion of the Roman government, and spoke to him concerning me, that he should send for me, and hear the word of life from my mouth. He therefore sent for me from Joppa to Cæsarea Stratonis; and when I was ready to go to him, I would have eaten. And while they made ready I was in the upper room praying; and I saw heaven opened, and a vessel, knit at the four corners like a splendid sheet, let down to the earth, wherein were all manner of four-footed beasts, and creeping things of the earth, and fowls of the heaven. And there came a voice out of heaven to me, saying, Arise, Peter; kill, and eat. And I said, By no means, Lord: for I have never eaten anything common or unclean. And there came a voice a second time, saying, What God has cleansed, call not common. And this was done thrice, and the vessel was received up again into heaven. But as I doubted what this vision should mean, the Spirit said to me, Behold, men seek you; but rise up, and go your way with them, nothing doubting, for I have sent them. These men were those which came from the centurion, and so by reasoning I understood the word of the Lord which is written: 'Whosoever shall call on the name of the Lord shall be saved.' And again: 'All the ends of the earth shall remember, and turn unto the Lord, and all the families of the heathen shall worship before Him: for the kingdom is in the Lord's, and He is the governor of the nations.' And observing that there were expressions everywhere concerning the calling of the Gentiles, I rose up, and went with them, and entered into the man's house. And while I was preaching the word, the Holy Spirit fell upon him, and upon those that were with him, as it did upon us at the beginning; and He put no difference between us and them, purifying their hearts by faith. And I perceived that God is no respecter of persons; but that in every nation he that fears Him, and works righteousness, will be accepted with Him. But even the believers which were of the circumcision were astonished at this. Now therefore why do you tempt God, to lay an heavy yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? But by the grace of the Lord, we believe we shall be saved, even as they. For the Lord has loosed us from our bonds, and has made our burden light, and has loosed the heavy yoke from us by His clemency. While I spoke these things, the whole multitude kept silence. But James the Lord's brother answered and said: Men and brethren, hearken unto me; Simeon has declared how God at first visited to take out a people from the Gentiles for His name. And to this agree the words of the prophets; as it is written: 'Afterwards I will return, and will raise again and rebuild the tabernacle of David, which is fallen down; and I will rebuild its ruins, and will again set it up, that the residue of men may seek after the Lord, and all the nations upon whom my name is called, says the Lord, who does these things.' Known unto God are all His works from the beginning of the world. Wherefore my sentence is, that we do not trouble those who from among the Gentiles turn unto God: but to charge them that they abstain from the pollutions of the Gentiles, and from what is sacrificed to idols, and from blood, and from things strangled, and from fornication; which laws were given to the ancients who lived before the law, under the law of nature, Enos, Enoch, Noah, Melchizedek, Job, and if there be any other of the same sort. Then it seemed good to us the apostles, and to James the bishop, and to the elders, with the whole Church, to send men chosen from among our own selves, with Barnabas, and Paul of Tarsus, the apostle of the Gentiles, and Judas who was called Barsabbas, and Silas, chief men among the brethren, and wrote by their hand, as follows: The apostles, and elders, and brethren, to the brethren of Antioch, Syria, and Cilicia of the Gentiles, send greeting: Since we have heard that some from us have troubled you with words, subverting your souls, to whom we gave no such commandment, it has seemed good to us, when we were met together with one accord, to send chosen men to you, with our beloved Barnabas and Paul, men that have hazarded their lives for our Lord Jesus Christ, by whom you sent unto us. We have sent also with them Judas and Silas, who shall themselves declare the same things by mouth. For it seemed good to the Holy Ghost, and to us, to lay no other burden upon you than these necessary things; that you abstain from things offered to idols, and from blood, and from things strangled, and from fornication: from which things if you keep yourselves, you shall do well. Fare well. We accordingly sent this epistle; but we ourselves remained in Jerusalem many days, consulting together for the public benefit, for the well ordering of all things.

Now concerning those bishops which have been ordained in our lifetime, we let you know that they are these:— James the bishop of Jerusalem, the brother of our Lord; upon whose death the second was Simeon the son of Cleopas; after whom the third was Judas the son of James. Of Cæsarea of Palestine, the first was Zacchæus, who was once a publican; after whom was Cornelius, and the third Theophilus. Of Antioch, Euodius, ordained by me Peter; and Ignatius by Paul. Of Alexandria, Annianus was the first, ordained by Mark the evangelist; the second Avilius by Luke, who was also an evangelist. Of the church of Rome, Linus the son of Claudia was the first, ordained by Paul; and Clemens, after Linus' death, the second, ordained by me Peter. Of Ephesus, Timotheus, ordained by Paul; and John, by me John. Of Smyrna, Aristo the first; after whom Stratæas the son of Lois; and the third Aristo. Of Pergamus, Gaius. Of Philadelphia, Demetrius, by me. Of Cenchrea, Lucius, by Paul. Of Crete, Titus. Of Athens, Dionysius. Of Tripoli in Phœnicia, Marathones. Of Laodicea in Phrygia, Archippus. Of Colossæ, Philemon. Of Borea in Macedonia, Onesimus, once the servant of Philemon. Of the churches of Galatia, Crescens. Of the parishes of Asia, Aquila and Nicetas. Of the church of Æginæ, Crispus. These are the bishops who are entrusted by us with the parishes in the Lord; whose doctrine keep always in mind, and observe our words. And may the Lord be with you now, and to endless ages, as Himself said to us when He was about to be taken up to His own God and Father. For says He, Lo, I am with you all the days, until the end of the world. Amen.

But when the battering-engine was brought near, the greatest of the towers was shaken by it, and fell down, and broke down a part of the fortifications, so the enemy poured in apace; and Cornelius Faustus, the son of Sylla, with his soldiers, first of all ascended the wall, and next to him Furius the centurion, with those that followed on the other part, while Fabius, who was also a centurion, ascended it in the middle, with a great body of men after him. But now all was full of slaughter; some of the Jews being slain by the Romans, and some by one another; nay, some there were who threw themselves down the precipices, or put fire to their houses, and burnt them, as not able to bear the miseries they were under. Of the Jews there fell twelve thousand, but of the Romans very few. Absalom, who was at once both uncle and father-in-law to Aristobulus, was taken captive; and no small enormities were committed about the temple itself, which, in former ages, had been inaccessible, and seen by none; for Pompey went into it, and not a few of those that were with him also, and saw all that which it was unlawful for any other men to see but only for the high priests. There were in that temple the golden table, the holy candlestick, and the pouring vessels, and a great quantity of spices; and besides these there were among the treasures two thousand talents of sacred money: yet did Pompey touch nothing of all this, on account of his regard to religion; and in this point also he acted in a manner that was worthy of his virtue. The next day he gave order to those that had the charge of the temple to cleanse it, and to bring what offerings the law required to God; and restored the high priesthood to Hyrcanus, both because he had been useful to him in other respects, and because he hindered the Jews in the country from giving Aristobulus any assistance in his war against him. He also cut off those that had been the authors of that war; and bestowed proper rewards on Faustus, and those others that mounted the wall with such alacrity; and he made Jerusalem tributary to the Romans, and took away those cities of Celesyria which the inhabitants of Judea had subdued, and put them under the government of the Roman president, and confined the whole nation, which had elevated itself so high before, within its own bounds. Moreover, he rebuilt Gadara, which had been demolished a little before, to gratify Demetrius of Gadara, who was his freedman, and restored the rest of the cities, Hippos, and Scythopolis, and Pella, and Dios, and Samaria, as also Marissa, and Ashdod, and Jamnia, and Arethusa, to their own inhabitants: these were in the inland parts. Besides those that had been demolished, and also of the maritime cities, Gaza, and Joppa, and Dora, and Strato's Tower; which last Herod rebuilt after a glorious manner, and adorned with havens and temples, and changed its name to Cæsarea. All these Pompey left in a state of freedom, and joined them to the province of Syria.

"The decree of the senate, copied out of the treasury, from the public tables belonging to the quaestors, when Quintus Rutilius and Caius Cornelius were quaestors, and taken out of the second table of the first class, on the third day before the Ides of April, in the temple of Concord. There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. Publius Dolabella and Marcus Antonius, the consuls, made this reference to the senate, that as to those things which, by the decree of the senate, Caius Cæsar had adjudged about the Jews, and yet had not hitherto that decree been brought into the treasury, it is our will, as it is also the desire of Publius Dolabella and Marcus Antonius, our consuls, to have these decrees put into the public tables, and brought to the city quaestors, that they may take care to have them put upon the double tables. This was done before the fifth of the Ides of February, in the temple of Concord. Now the ambassadors from Hyrcanus the high priest were these: Lysimachus, the son of Pausanias, Alexander, the son of Theodorus, Patroclus, the son of Chereas, and Jonathan the son of Onias."

The decree of the Delians. "The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutenant lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order, that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor." And the like decree was made by the Sardians about us also.

"In the month Quntius, when Lucius Lentulus and Caius Mercellus were consuls; and there were present Titus Appius Balbus, the son of Titus, lieutenant of the Horatian tribe, Titus Tongius of the Crustumine tribe, Quintus Resius, the son of Quintus, Titus Pompeius, the son of Titus, Cornelius Longinus, Caius Servilius Bracchus, the son of Caius, a military tribune, of the Terentine tribe, Publius Clusius Gallus, the son of Publius, of the Veturian tribe, Caius Teutius, the son of Caius, a milital tribune, of the EmilJan tribe, Sextus Atilius Serranus, the son of Sextus, of the Esquiline tribe, Caius Pompeius, the son of Caius, of the Sabbatine tribe, Titus Appius Menander, the son of Titus, Publius Servilius Strabo, the son of Publius, Lucius Paccius Capito, the son of Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus, and Appius Menus. In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under."

Hereupon Clement openly commended Cherea's intentions, but bid him hold his tongue; for that in case his words should get out among many, and such things should be spread abroad as were fit to be concealed, the plot would come to be discovered before it was executed, and they should be brought to punishment; but that they should leave all to futurity, and the hope which thence arose, that some fortunate event would come to their assistance; that, as for himself, his age would not permit him to make any attempt in that case. "However, although perhaps I could suggest what may be safer than what thou, Cherea, hast contrived and said, yet how is it possible for any one to suggest what is more for thy reputation?" So Clement went his way home, with deep reflections on what he had heard, and what he had himself said. Cherea also was under a concern, and went quickly to Cornelius Sabinus, who was himself one of the tribunes, and whom he otherwise knew to be a worthy man, and a lover of liberty, and on that account very uneasy at the present management of public affairs, he being desirous to come immediately to the execution of what had been determined, and thinking it right for him to propose it to the other, and afraid lest Clement should discover them, and besides looking upon delays and puttings off to be the next to desisting from the enterprise.

So Cherea's associates placed themselves in order, as the time would permit them, and they were obliged to labor hard, that the place which was appointed them should not be left by them; but they had an indignation at the tediousness of the delays, and that what they were about should be put off any longer, for it was already about the ninth hour of the day; and Cherea, upon Caius's tarrying so long, had a great mind to go in, and fall upon him in his seat, although he foresaw that this could not be done without much bloodshed, both of the senators, and of those of the equestrian order that were present; and although he knew this must happen, yet had he a great mind to do so, as thinking it a right thing to procure security and freedom to all, at the expense of such as might perish at the same time. And as they were just going back into the entrance to the theater, word was brought them that Caius was arisen, whereby a tumult was made; hereupon the conspirators thrust away the crowd, under pretense as if Caius was angry at them, but in reality as desirous to have a quiet place, that should have none in it to defend him, while they set about Caius's slaughter. Now Claudius, his uncle, was gone out before, and Marcus Vinicius his sister's husband, as also Valellus of Asia; whom though they had had such a mind to put out of their places, the reverence to their dignity hindered them so to do; then followed Caius, with Paulus Arruntius: and because Caius was now gotten within the palace, he left the direct road, along which those his servants stood that were in waiting, and by which road Claudius had gone out before, Caius turned aside into a private narrow passage, in order to go to the place for bathing, as also in order to take a view of the boys that came out of Asia, who were sent thence, partly to sing hymns in these mysteries which were now celebrated, and partly to dance in the Pyrrhic way of dancing upon the theatres. So Cherea met him, and asked him for the watchword; upon Caius's giving him one of his ridiculous words, he immediately reproached him, and drew his sword, and gave him a terrible stroke with it, yet was not this stroke mortal. And although there be those that say it was so contrived on purpose by Chorea, that Caius should not be killed at one blow, but should be punished more severely by a multitude of wounds; yet does this story appear to me incredible, because the fear men are under in such actions does not allow them to use their reason. And if Cherea was of that mind, I esteem him the greatest of all fools, in pleasing himself in his spite against Caius, rather than immediately procuring safety to himself and to his confederates from the dangers they were in, because there might many things still happen for helping Caius's escape, if he had not already given up the ghost; for certainly Cherea would have regard, not so much to the punishment of Caius, as to the affliction himself and his friends were in, while it was in his power, after such success, to keep silent, and to escape the wrath of Caius's defenders, and not to leave it to uncertainty whether he should gain the end he aimed at or not, and after an unreasonable manner to act as if he had a mind to ruin himself, and lose the opportunity that lay before him. But every body may guess as he please about this matter. However, Caius was staggered with the pain that the blow gave him; for the stroke of the sword falling in the middle, between the shoulder and the neck, was hindered by the first bone of the breast from proceeding any further. Nor did he either cry out, [in such astonishment was he,] nor did he call out for any of his friends; whether it were that he had no confidence in them, or that his mind was otherwise disordered, but he groaned under the pain he endured, and presently went forward and fled; when Cornelius Sabinus, who was already prepared in his mind so to do, thrust him down upon his knee, where many of them stood round about him, and struck him with their swords; and they cried out, and encouraged one another all at once to strike him again; but all agree that Aquila gave him the finishing stroke, which directly killed him. But one may justly ascribe this act to Cherea; for although many concurred in the act itself, yet was he the first contriver of it, and began long before all the rest to prepare for it, and was the first man that boldly spake of it to the rest; and upon their admission of what he said about it, he got the dispersed conspirators together; he prepared every thing after a prudent manner, and by suggesting good advice, showed himself far superior to the rest, and made obliging speeches to them, insomuch that he even compelled them all to go on, who otherwise had not courage enough for that purpose; and when opportunity served to use his sword in hand, he appeared first of all ready so to do, and gave the first blow in this virtuous slaughter; he also brought Caius easily into the power of the rest, and almost killed him himself, insomuch that it is but just to ascribe all that the rest did to the advice, and bravery, and labors of the hands of Cherea.

Hereupon Claudius called for the ambassadors; and told them that he granted their request; and bade them to return their thanks to Agrippa for this favor, which had been bestowed on them upon his entreaty. And besides these answers of his, he sent the following letter by them: "Claudius Cæsar Germanicus, tribune of the people the fifth time, and designed consul the fourth time, and imperator the tenth time, the father of his country, to the magistrates, senate, and people, and the whole nation of the Jews, sendeth greeting. Upon the presentation of your ambassadors to me by Agrippa, my friend, whom I have brought up, and have now with me, and who is a person of very great piety, who are come to give me thanks for the care I have taken of your nation, and to entreat me, in an earnest and obliging manner, that they may have the holy vestments, with the crown belonging to them, under their power,—I grant their request, as that excellent person Vitellius, who is very dear to me, had done before me. And I have complied with your desire, in the first place, out of regard to that piety which I profess, and because I would have every one worship God according to the laws of their own country; and this I do also because I shall hereby highly gratify king Herod, and Agrippa, junior, whose sacred regards to me, and earnest good-will to you, I am well acquainted with, and with whom I have the greatest friendship, and whom I highly esteem, and look on as persons of the best character. Now I have written about these affairs to Cuspius Fadus, my procurator. The names of those that brought me your letter are Cornelius, the son of Cero, Trypho, the son of Theudio, Dorotheus, the son of Nathaniel, and John, the son of Jotre. This letter is dated before the fourth of the calends of July, when Ruffis and Pompeius Sylvanus are consuls."

Now here it was that, upon the many hardships which the Romans underwent, Pompey could not but admire not only at the other instances of the Jews' fortitude, but especially that they did not at all intermit their religious services, even when they were encompassed with darts on all sides; for, as if the city were in full peace, their daily sacrifices and purifications, and every branch of their religious worship, was still performed to God with the utmost exactness. Nor indeed when the temple was actually taken, and they were every day slain about the altar, did they leave off the instances of their Divine worship that were appointed by their law; for it was in the third month of the siege before the Romans could even with great difficulty overthrow one of the towers, and get into the temple. Now he that first of all ventured to get over the wall, was Faustus Cornelius the son of Sylla; and next after him were two centurions, Furius and Fabius; and every one of these was followed by a cohort of his own, who encompassed the Jews on all sides, and slew them, some of them as they were running for shelter to the temple, and others as they, for a while, fought in their own defense.

At the last a young man among them, whose name was Longus, became a decoration to this sad affair, and while every one of them that perished were worthy of a memorial, this man appeared to deserve it beyond all the rest. Now the Jews admired this man for his courage, and were further desirous of having him slain; so they persuaded him to come down to them, upon security given him for his life. But Cornelius his brother persuaded him on the contrary, not to tarnish his own glory, nor that of the Roman army. He complied with this last advice, and lifting up his sword before both armies, he slew himself. Yet there was one Artorius among those surrounded by the fire who escaped by his subtlety; for when he had with a loud voice called to him Lucius, one of his fellow soldiers that lay with him in the same tent, and said to him, "I do leave thee heir of all I have, if thou wilt come and receive me." Upon this he came running to receive him readily; Artorius then threw himself down upon him, and saved his own life, while he that received him was dashed so vehemently against the stone pavement by the other's weight, that he died immediately. This melancholy accident made the Romans sad for a while, but still it made them more upon their guard for the future, and was of advantage to them against the delusions of the Jews, by which they were greatly damaged through their unacquaintedness with the places, and with the nature of the inhabitants. Now this cloister was burnt down as far as John's tower, which he built in the war he made against Simon over the gates that led to the Xystus. The Jews also cut off the rest of that cloister from the temple, after they had destroyed those that got up to it. But the next day the Romans burnt down the northern cloister entirely, as far as the east cloister, whose common angle joined to the valley that was called Cedron, and was built over it; on which account the depth was frightful. And this was the state of the temple at that time.

The first book of our answer to the treatise of Celsus, entitled A True Discourse, which concluded with the representation of the Jew addressing Jesus, having now extended to a sufficient length, we intend the present part as a reply to the charges brought by him against those who have been converted from Judaism to Christianity. And we call attention, in the first place, to this special question, viz. why Celsus, when he had once resolved upon the introduction of individuals upon the stage of his book, did not represent the Jew as addressing the converts from heathenism rather than those from Judaism, seeing that his discourse, if directed to us, would have appeared more likely to produce an impression. But probably this claimant to universal knowledge does not know what is appropriate in the matter of such representations; and therefore let us proceed to consider what he has to say to the converts from Judaism. He asserts that “they have forsaken the law of their fathers, in consequence of their minds being led captive by Jesus; that they have been most ridiculously deceived, and that they have become deserters to another name and to another mode of life.” Here he has not observed that the Jewish converts have not deserted the law of their fathers, inasmuch as they live according to its prescriptions, receiving their very name from the poverty of the law, according to the literal acceptation of the word; for Ebion signifies “poor” among the Jews, and those Jews who have received Jesus as Christ are called by the name of Ebionites. Nay, Peter himself seems to have observed for a considerable time the Jewish observances enjoined by the law of Moses, not having yet learned from Jesus to ascend from the law that is regulated according to the letter, to that which is interpreted according to the spirit,—a fact which we learn from the Acts of the Apostles. For on the day after the angel of God appeared to Cornelius, suggesting to him “to send to Joppa, to Simon surnamed Peter,” Peter “went up into the upper room to pray about the sixth hour. And he became very hungry, and would have eaten: but while they made ready he fell into a trance, and saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth; wherein were all manner of four-footed beasts, and creeping things of the earth, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call thou not common.” Now observe how, by this instance, Peter is represented as still observing the Jewish customs respecting clean and unclean animals. And from the narrative that follows, it is manifest that he, as being yet a Jew, and living according to their traditions, and despising those who were beyond the pale of Judaism, stood in need of a vision to lead him to communicate to Cornelius (who was not an Israelite according to the flesh), and to those who were with him, the word of faith. Moreover, in the Epistle to the Galatians, Paul states that Peter, still from fear of the Jews, ceased upon the arrival of James to eat with the Gentiles, and “separated himself from them, fearing them that were of the circumcision;” and the rest of the Jews, and Barnabas also, followed the same course. And certainly it was quite consistent that those should not abstain from the observance of Jewish usages who were sent to minister to the circumcision, when they who “seemed to be pillars” gave the right hand of fellowship to Paul and Barnabas, in order that, while devoting themselves to the circumcision, the latter might preach to the Gentiles. And why do I mention that they who preached to the circumcision withdrew and separated themselves from the heathen, when even Paul himself “became as a Jew to the Jews, that he might gain the Jews?” Wherefore also in the Acts of the Apostles it is related that he even brought an offering to the altar, that he might satisfy the Jews that he was no apostate from their law. Now, if Celsus had been acquainted with all these circumstances, he would not have represented the Jew holding such language as this to the converts from Judaism: “What induced you, my fellow-citizens, to abandon the law of your fathers, and to allow your minds to be led captive by him with whom we have just conversed, and thus be most ridiculously deluded, so as to become deserters from us to another name, and to the practices of another life?”

The first book of our answer to the treatise of Celsus, entitled A True Discourse, which concluded with the representation of the Jew addressing Jesus, having now extended to a sufficient length, we intend the present part as a reply to the charges brought by him against those who have been converted from Judaism to Christianity. And we call attention, in the first place, to this special question, viz. why Celsus, when he had once resolved upon the introduction of individuals upon the stage of his book, did not represent the Jew as addressing the converts from heathenism rather than those from Judaism, seeing that his discourse, if directed to us, would have appeared more likely to produce an impression. But probably this claimant to universal knowledge does not know what is appropriate in the matter of such representations; and therefore let us proceed to consider what he has to say to the converts from Judaism. He asserts that “they have forsaken the law of their fathers, in consequence of their minds being led captive by Jesus; that they have been most ridiculously deceived, and that they have become deserters to another name and to another mode of life.” Here he has not observed that the Jewish converts have not deserted the law of their fathers, inasmuch as they live according to its prescriptions, receiving their very name from the poverty of the law, according to the literal acceptation of the word; for Ebion signifies “poor” among the Jews, and those Jews who have received Jesus as Christ are called by the name of Ebionites. Nay, Peter himself seems to have observed for a considerable time the Jewish observances enjoined by the law of Moses, not having yet learned from Jesus to ascend from the law that is regulated according to the letter, to that which is interpreted according to the spirit,—a fact which we learn from the Acts of the Apostles. For on the day after the angel of God appeared to Cornelius, suggesting to him “to send to Joppa, to Simon surnamed Peter,” Peter “went up into the upper room to pray about the sixth hour. And he became very hungry, and would have eaten: but while they made ready he fell into a trance, and saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth; wherein were all manner of four-footed beasts, and creeping things of the earth, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call thou not common.” Now observe how, by this instance, Peter is represented as still observing the Jewish customs respecting clean and unclean animals. And from the narrative that follows, it is manifest that he, as being yet a Jew, and living according to their traditions, and despising those who were beyond the pale of Judaism, stood in need of a vision to lead him to communicate to Cornelius (who was not an Israelite according to the flesh), and to those who were with him, the word of faith. Moreover, in the Epistle to the Galatians, Paul states that Peter, still from fear of the Jews, ceased upon the arrival of James to eat with the Gentiles, and “separated himself from them, fearing them that were of the circumcision;” and the rest of the Jews, and Barnabas also, followed the same course. And certainly it was quite consistent that those should not abstain from the observance of Jewish usages who were sent to minister to the circumcision, when they who “seemed to be pillars” gave the right hand of fellowship to Paul and Barnabas, in order that, while devoting themselves to the circumcision, the latter might preach to the Gentiles. And why do I mention that they who preached to the circumcision withdrew and separated themselves from the heathen, when even Paul himself “became as a Jew to the Jews, that he might gain the Jews?” Wherefore also in the Acts of the Apostles it is related that he even brought an offering to the altar, that he might satisfy the Jews that he was no apostate from their law. Now, if Celsus had been acquainted with all these circumstances, he would not have represented the Jew holding such language as this to the converts from Judaism: “What induced you, my fellow-citizens, to abandon the law of your fathers, and to allow your minds to be led captive by him with whom we have just conversed, and thus be most ridiculously deluded, so as to become deserters from us to another name, and to the practices of another life?”

These are the six who came with Peter to Cornelius: Criscus (Crescens); Milichus; Kiriton (Crito); Simon; Gaius, who received Paul; Abrazon (?); Apollos.