fearing

For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children cease from fearing the LORD.

But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.

And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle.

Which when they had taken up, they used helps, undergirding the ship; and, fearing lest they should fall into the quicksands, strake sail, and so were driven.

Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day.

For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God;

By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

And the whole righteous nation was troubled, fearing their own evils, and were ready to perish.

Many therefore have refused to lend for other men’s ill dealing, fearing to be defrauded.

And Philip, that was brought up with him, carried away his body, who also fearing the son of Antiochus went into Egypt to Ptolemeus Philometor.

His friends and bodyguards, seeing the swift recompense which had suddenly overtaken him, struck with exceeding terror, and fearing that he would die, speedily removed him.

Let us be imitators also of those who in goat-skins and sheep-skins went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, “I am but dust and ashes.” Moreover, it is thus written of Job, “Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil.” But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.” Moses was called faithful in all God’s house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue.” And again he said, “I am but as the smoke of a pot.”

And let us, then, be of the number of those who give thanks, who have served God, and not of the ungodly who are judged. For I myself, though a sinner every whit and not yet fleeing temptation but continuing in the midst of the tools of the devil, study to follow after righteousness, that I may make, be it only some, approach to it, fearing the judgment to come.

My child, fly from everything that is evil, and from everything that is like to it. Be not wrathful, for wrath leadeth unto slaughter; be not jealous, or contentious, or quarrelsome, for from all these things slaughter ensues. My child, be not lustful, for lust leadeth unto fornication; be not a filthy talker; be not a lifter up of the eye, for from all these things come adulteries. My child, be not an observer of omens, since it leadeth to idolatry, nor a user of spells, nor an astrologer, nor a travelling purifier, nor wish to see these things, for from all these things idolatry ariseth. My child, be not a liar, for lying leadeth unto theft; be not covetous or conceited, for from all these things thefts arise. My child, be not a murmurer, since it leadeth unto blasphemy; be not self-willed or evil-minded, for from all these things blasphemies are produced; but be thou meek, for the meek shall inherit the earth; be thou long-suffering, and compassionate, and harmless, and peaceable, and good, and fearing alway the words that thou hast heard. Thou shalt not exalt thyself, neither shalt thou put boldness into thy soul. Thy soul shall not be joined unto the lofty, but thou shalt walk with the just and humble. Accept the things that happen to thee as good, knowing that without God nothing happens.

In like manner He points to the cross of Christ in another prophet, who saith, “And when shall these things be accomplished? And the Lord saith, When a tree shall be bent down, and again arise, and when blood shall flow out of wood.” Here again you have an intimation concerning the cross, and Him who should be crucified. Yet again He speaks of this in Moses, when Israel was attacked by strangers. And that He might remind them, when assailed, that it was on account of their sins they were delivered to death, the Spirit speaks to the heart of Moses, that he should make a figure of the cross, and of Him about to suffer thereon; for unless they put their trust in Him, they shall be overcome for ever. Moses therefore placed one weapon above another in the midst of the hill, and standing upon it, so as to be higher than all the people, he stretched forth his hands, and thus again Israel acquired the mastery. But when again he let down his hands, they were again destroyed. For what reason? That they might know that they could not be saved unless they put their trust in Him. And in another prophet He declares, “All day long I have stretched forth my hands to an unbelieving people, and one that gainsays my righteous way.” And again Moses makes a type of Jesus, [signifying] that it was necessary for Him to suffer, [and also] that He would be the author of life [to others], whom they believed to have destroyed on the cross when Israel was falling. For since transgression was committed by Eve through means of the serpent, [the Lord] brought it to pass that every [kind of] serpents bit them, and they died, that He might convince them, that on account of their transgression they were given over to the straits of death. Moreover Moses, when he commanded, “Ye shall not have any graven or molten [image] for your God,” did so that he might reveal a type of Jesus. Moses then makes a brazen serpent, and places it upon a beam, and by proclamation assembles the people. When, therefore, they were come together, they besought Moses that he would offer sacrifice in their behalf, and pray for their recovery. And Moses spake unto them, saying, “When any one of you is bitten, let him come to the serpent placed on the pole; and let him hope and believe, that even though dead, it is able to give him life, and immediately he shall be restored.” And they did so. Thou hast in this also [an indication of] the glory of Jesus; for in Him and to Him are all things. What, again, says Moses to Jesus (Joshua) the son of Nave, when he gave him this name, as being a prophet, with this view only, that all the people might hear that the Father would reveal all things concerning His Son Jesus to the son of Nave? This name then being given him when he sent him to spy out the land, he said, “Take a book into thy hands, and write what the Lord declares, that the Son of God will in the last days cut off from the roots all the house of Amalek.” Behold again: Jesus who was manifested, both by type and in the flesh, is not the Son of man, but the Son of God. Since, therefore, they were to say that Christ was the son of David, fearing and understanding the error of the wicked, he saith, “The Lord said unto my Lord, Sit at my right hand, until I make Thine enemies Thy footstool.” And again, thus saith Isaiah, “The Lord said to Christ, my Lord, whose right hand I have holden, that the nations should yield obedience before Him; and I will break in pieces the strength of kings.” Behold how David calleth Him Lord and the Son of God.

_On Faith in God._ First of all, believe that there is one God who created and finished all things, and made all things out of nothing. He alone is able to contain the whole, but Himself cannot be contained. Have faith therefore in Him, and fear Him; and fearing Him, exercise self-control. Keep these commands, and you will cast away from you all wickedness, and put on the strength of righteousness, and live to God, if you keep this commandment.

_On fearing God, and not fearing the devil._ “Fear,” said he, “the Lord, and keep His commandments. For if you keep the commandments of God, you will be powerful in every action, and every one of your actions will be incomparable. For, fearing the Lord, you will do all things well. This is the fear which you ought to have, that you may be saved. But fear not the devil; for, fearing the Lord, you will have dominion over the devil, for there is no power in him. But he in whom there is no power ought on no account to be an object of fear; but He in whom there is glorious power is truly to be feared. For every one that has power ought to be feared; but he who has not power is despised by all. Fear, therefore, the deeds of the devil, since they are wicked. For, fearing the Lord, you will not do these deeds, but will refrain from them. For fears are of two kinds: for if you do not wish to do that which is evil, fear the Lord, and you will not do it; but, again, if you wish to do that which is good, fear the Lord, and you will do it. Wherefore the fear of the Lord is strong, and great, and glorious. Fear, then, the Lord, and you will live to Him, and as many as fear Him and keep His commandments will live to God.” “Why,” said I, “sir, did you say in regard to those that keep His commandments, that they will live to God?” “Because,” says he, “all creation fears the Lord, but all creation does not keep His commandments. They only who fear the Lord and keep His commandments have life with God; but as to those who keep not His commandments, there is no life in them.”

_On fearing God, and not fearing the devil._ “Fear,” said he, “the Lord, and keep His commandments. For if you keep the commandments of God, you will be powerful in every action, and every one of your actions will be incomparable. For, fearing the Lord, you will do all things well. This is the fear which you ought to have, that you may be saved. But fear not the devil; for, fearing the Lord, you will have dominion over the devil, for there is no power in him. But he in whom there is no power ought on no account to be an object of fear; but He in whom there is glorious power is truly to be feared. For every one that has power ought to be feared; but he who has not power is despised by all. Fear, therefore, the deeds of the devil, since they are wicked. For, fearing the Lord, you will not do these deeds, but will refrain from them. For fears are of two kinds: for if you do not wish to do that which is evil, fear the Lord, and you will not do it; but, again, if you wish to do that which is good, fear the Lord, and you will do it. Wherefore the fear of the Lord is strong, and great, and glorious. Fear, then, the Lord, and you will live to Him, and as many as fear Him and keep His commandments will live to God.” “Why,” said I, “sir, did you say in regard to those that keep His commandments, that they will live to God?” “Because,” says he, “all creation fears the Lord, but all creation does not keep His commandments. They only who fear the Lord and keep His commandments have life with God; but as to those who keep not His commandments, there is no life in them.”

_On fearing God, and not fearing the devil._ “Fear,” said he, “the Lord, and keep His commandments. For if you keep the commandments of God, you will be powerful in every action, and every one of your actions will be incomparable. For, fearing the Lord, you will do all things well. This is the fear which you ought to have, that you may be saved. But fear not the devil; for, fearing the Lord, you will have dominion over the devil, for there is no power in him. But he in whom there is no power ought on no account to be an object of fear; but He in whom there is glorious power is truly to be feared. For every one that has power ought to be feared; but he who has not power is despised by all. Fear, therefore, the deeds of the devil, since they are wicked. For, fearing the Lord, you will not do these deeds, but will refrain from them. For fears are of two kinds: for if you do not wish to do that which is evil, fear the Lord, and you will not do it; but, again, if you wish to do that which is good, fear the Lord, and you will do it. Wherefore the fear of the Lord is strong, and great, and glorious. Fear, then, the Lord, and you will live to Him, and as many as fear Him and keep His commandments will live to God.” “Why,” said I, “sir, did you say in regard to those that keep His commandments, that they will live to God?” “Because,” says he, “all creation fears the Lord, but all creation does not keep His commandments. They only who fear the Lord and keep His commandments have life with God; but as to those who keep not His commandments, there is no life in them.”

_On fearing God, and not fearing the devil._ “Fear,” said he, “the Lord, and keep His commandments. For if you keep the commandments of God, you will be powerful in every action, and every one of your actions will be incomparable. For, fearing the Lord, you will do all things well. This is the fear which you ought to have, that you may be saved. But fear not the devil; for, fearing the Lord, you will have dominion over the devil, for there is no power in him. But he in whom there is no power ought on no account to be an object of fear; but He in whom there is glorious power is truly to be feared. For every one that has power ought to be feared; but he who has not power is despised by all. Fear, therefore, the deeds of the devil, since they are wicked. For, fearing the Lord, you will not do these deeds, but will refrain from them. For fears are of two kinds: for if you do not wish to do that which is evil, fear the Lord, and you will not do it; but, again, if you wish to do that which is good, fear the Lord, and you will do it. Wherefore the fear of the Lord is strong, and great, and glorious. Fear, then, the Lord, and you will live to Him, and as many as fear Him and keep His commandments will live to God.” “Why,” said I, “sir, did you say in regard to those that keep His commandments, that they will live to God?” “Because,” says he, “all creation fears the Lord, but all creation does not keep His commandments. They only who fear the Lord and keep His commandments have life with God; but as to those who keep not His commandments, there is no life in them.”

_On fearing God, and not fearing the devil._ “Fear,” said he, “the Lord, and keep His commandments. For if you keep the commandments of God, you will be powerful in every action, and every one of your actions will be incomparable. For, fearing the Lord, you will do all things well. This is the fear which you ought to have, that you may be saved. But fear not the devil; for, fearing the Lord, you will have dominion over the devil, for there is no power in him. But he in whom there is no power ought on no account to be an object of fear; but He in whom there is glorious power is truly to be feared. For every one that has power ought to be feared; but he who has not power is despised by all. Fear, therefore, the deeds of the devil, since they are wicked. For, fearing the Lord, you will not do these deeds, but will refrain from them. For fears are of two kinds: for if you do not wish to do that which is evil, fear the Lord, and you will not do it; but, again, if you wish to do that which is good, fear the Lord, and you will do it. Wherefore the fear of the Lord is strong, and great, and glorious. Fear, then, the Lord, and you will live to Him, and as many as fear Him and keep His commandments will live to God.” “Why,” said I, “sir, did you say in regard to those that keep His commandments, that they will live to God?” “Because,” says he, “all creation fears the Lord, but all creation does not keep His commandments. They only who fear the Lord and keep His commandments have life with God; but as to those who keep not His commandments, there is no life in them.”

And after he had finished the explanations of all the branches, he said to me, “Go and tell them to every one, that they may repent, and they shall live unto God. Because the Lord, having had compassion on all men, has sent me to give repentance, although some are not worthy of it on account of their works; but the Lord, being long-suffering, desires those who were called by His Son to be saved.” I said to him, “Sir, I hope that all who have heard them will repent; for I am persuaded that each one, on coming to a knowledge of his own works, and fearing the Lord, will repent.” He answered me, and said, “All who with their whole heart shall purify themselves from their wickedness before enumerated, and shall add no more to their sins, will receive healing from the Lord for their former transgressions, if they do not hesitate at these commandments; and they will live unto God. But do you walk in my commandments, and live.” Having shown me these things, and spoken all these words, he said to me, “And the rest I will show you after a few days.”

“And from the third mountain, which had thorns and thistles, they who believed are the following. There are some of them rich, and others immersed in much business. The thistles are the rich, and the thorns are they who are immersed in much business. Those, [accordingly, who are entangled in many various kinds of business, do not] cleave to the servants of God, but wander away, being choked by their business transactions; and the rich cleave with difficulty to the servants of God, fearing lest these should ask something of them. Such persons, accordingly, shall have difficulty in entering into the kingdom of God. For as it is disagreeable to walk among thistles with naked feet, so also it is hard for such to enter the kingdom of God. But to all these repentance, and that speedy, is open, in order that what they did not do in former times they may make up for in these days, and do some good, and they shall live unto God. But if they abide in their deeds, they shall be delivered to those women, who will put them to death.”

When Trajan, not long since, succeeded to the empire of the Romans, Ignatius, the disciple of John the apostle, a man in all respects of an apostolic character, governed the Church of the Antiochians with great care, having with difficulty escaped the former storms of the many persecutions under Domitian, inasmuch as, like a good pilot, by the helm of prayer and fasting, by the earnestness of his teaching, and by his [constant ] spiritual labour, he resisted the flood that rolled against him, fearing [only] lest he should lose any of those who were deficient in courage, or apt to suffer from their simplicity. Wherefore he rejoiced over the tranquil state of the Church, when the persecution ceased for a little time, but was grieved as to himself, that he had not yet attained to a true love to Christ, nor reached the perfect rank of a disciple. For he inwardly reflected, that the confession which is made by martyrdom, would bring him into a yet more intimate relation to the Lord. Wherefore, continuing a few years longer with the Church, and, like a divine lamp, enlightening every one's understanding by his expositions of the [Holy ] Scriptures, he [at length] attained the object of his desire.

And these things he thus spoke, and thus testified, extending his love to Christ so far as one who was about to secure heaven through his good confession, and the earnestness of those who joined their prayers to his in regard to his [approaching] conflict; and to give a recompense to the Churches, who came to meet him through their rulers, sending letters of thanksgiving to them, which dropped spiritual grace, along with prayer and exhortation. Wherefore, seeing all men so kindly affected towards him, and fearing lest the love of the brotherhood should hinder his zeal towards the Lord, while a fair door of suffering martyrdom was opened to him, he wrote to the Church of the Romans the Epistle which is here subjoined.

And at dawn upon the Lord's day Mary Magdalene, a disciple of the Lord, fearing because of the Jews, since they were burning with wrath, had not done at the Lord's sepulchre the things which women are wont to do for those that die and for those that are beloved by them—she took her friends with her and came to the sepulchre where he was laid. And they feared lest the Jews should see them, and they said, Although on that day on which he was crucified we could not weep and lament, yet now let us do these things at his sepulchre. But who shall roll away for us the stone that was laid at the door of the sepulchre, that we may enter in and sit by him and do the things that are due? For the stone was great, and we fear lest some one see us. And if we cannot, yet if we but set at the door the things which we bring as a memorial of him, we will weep and lament, until we come unto our home.

But a third time the angel came, and scourged him and compelled him to break up the foundation. And he dug, and found a box of marble inscribed upon the sides: therein was the revelation of Saint Paul, and his shoes wherein he walked when he taught the word of God. But he feared to open that box, and brought it to the judge; and the judge took it, sealed as it was with lead, and sent it to the emperor Theodosius, fearing that it might be somewhat strange; and the emperor when he received it, opened it and found the revelation of Saint Paul. A copy thereof he sent to Jerusalem and the original he kept with him.

And as Paul was being led away to be beheaded at a place about three miles from the city, he was in irons. And there were three soldiers guarding him who were of a great family. And when they had gone out of the gate about the length of a bow-shot, there met them a God-fearing woman; and she, seeing Paul dragged along in irons, had compassion on him, and wept bitterly. And the name of the woman was called Perpetua; and she was one-eyed. And Paul, seeing her weeping, says to her: Give me your handkerchief, and when I turn back I shall give it to you. And she, having taken the handkerchief, gave it to him willingly. And the soldiers laughed, and said to the woman: Why do you wish, woman, to lose your handkerchief? Do you not know that he is going away to be beheaded? And Perpetua said to them: I adjure you by the health of Cæsar to bind his eyes with this handkerchief when you cut off his head. Which also was done. And they beheaded him at the place called Aquæ Salviæ, near the pine tree. And as God had willed, before the soldiers came back, the handkerchief, having on it drops of blood, was restored to the woman. And as she was carrying it, straightway and immediately her eye was opened.

In those days there was a man in Jerusalem, Joachim by name, of the tribe of Judah. He was the shepherd of his own sheep, fearing the Lord in integrity and singleness of heart. He had no other care than that of his herds, from the produce of which he supplied with food all that feared God, offering double gifts in the fear of God to all who laboured in doctrine, and who ministered unto Him. Therefore his lambs, and his sheep, and his wool, and all things whatsoever he possessed, he used to divide into three portions: one he gave to the orphans, the widows, the strangers, and the poor; the second to those that worshipped God; and the third he kept for himself and all his house. And as he did so, the Lord multiplied to him his herds, so that there was no man like him in the people of Israel. This now he began to do when he was fifteen years old. And at the age of twenty he took to wife Anna, the daughter of Achar, of his own tribe, that is, of the tribe of Judah, of the family of David. And though they had lived together for twenty years, he had by her neither sons nor daughters.

Then Joseph trembled, and took hold of Jesus, and went with Him to his own house, and His mother with Him. And, behold, suddenly from the opposite direction a boy, also a worker of iniquity, ran up and came against the shoulder of Jesus, wishing to make sport of Him, or to hurt Him, if he could. And Jesus said to him: You shall not go back safe and sound from the way that you go. And immediately he fell down, and died. And the parents of the dead boy, who had seen what happened, cried out, saying: Where does this child come from? It is manifest that every word that he says is true; and it is often accomplished before he speaks. And the parents of the dead boy came to Joseph, and said to him: Take away that Jesus from this place, for he cannot live with us in this town; or at least teach him to bless, and not to curse. And Joseph came up to Jesus, and admonished Him, saying: Why do you do such things? For already many are in grief and against you, and hate us on your account, and we endure the reproaches of men because of you. And Jesus answered and said to Joseph: No one is a wise son but he whom his father has taught, according to the knowledge of this time; and a father's curse can hurt none but evil-doers. Then they came together against Jesus, and accused him to Joseph. When Joseph saw this, he was in great terror, fearing the violence and uproar of the people of Israel. And the same hour Jesus seized the dead boy by the ear, and lifted him up from the earth in the sight of all: and they saw Jesus speaking to him like a father to his son. And his spirit came back to him, and he revived. And all of them wondered.

Again the Jews asked Mary and Joseph a third time to coax Him to go to another master to learn. And Joseph and Mary, fearing the people, and the overbearing of the princes, and the threats of the priests, led Him again to school, knowing that He could learn nothing from man, because He had perfect knowledge from God only. And when Jesus had entered the school, led by the Holy Spirit, He took the book out of the hand of the master who was teaching the law, and in the sight and hearing of all the people began to read, not indeed what was written in their book; but He spoke in the Spirit of the living God, as if a stream of water were gushing forth from a living fountain, and the fountain remained always full. And with such power He taught the people the great things of the living God, that the master himself fell to the ground and adored Him. And the heart of the people who sat and heard Him saying such things was turned into astonishment. And when Joseph heard of this, he came running to Jesus, fearing that the master himself was dead. And when the master saw him, he said to him: You have given me not a scholar, but a master; and who can withstand his words? Then was fulfilled that which was spoken by the Psalmist: The river of God is full of water: You have prepared them grain, for so is the provision for it.

Again the Jews asked Mary and Joseph a third time to coax Him to go to another master to learn. And Joseph and Mary, fearing the people, and the overbearing of the princes, and the threats of the priests, led Him again to school, knowing that He could learn nothing from man, because He had perfect knowledge from God only. And when Jesus had entered the school, led by the Holy Spirit, He took the book out of the hand of the master who was teaching the law, and in the sight and hearing of all the people began to read, not indeed what was written in their book; but He spoke in the Spirit of the living God, as if a stream of water were gushing forth from a living fountain, and the fountain remained always full. And with such power He taught the people the great things of the living God, that the master himself fell to the ground and adored Him. And the heart of the people who sat and heard Him saying such things was turned into astonishment. And when Joseph heard of this, he came running to Jesus, fearing that the master himself was dead. And when the master saw him, he said to him: You have given me not a scholar, but a master; and who can withstand his words? Then was fulfilled that which was spoken by the Psalmist: The river of God is full of water: You have prepared them grain, for so is the provision for it.

And whereas there was great love and joy unsurpassed among the brethren, a certain one, a messenger of Satan, became enamoured of Drusiana, though he saw and knew that she was the wife of Andronicus. To whom many said: It is not possible for thee to obtain that woman, seeing that for a long time she has even separated herself from her husband for godliness' sake. Art thou only ignorant that Andronicus, not being aforetime that which now he is, a God-fearing man, shut her up in a tomb, saying: Either I must have thee as the wife whom I had before, or thou shalt die. And she chose rather to die than to do that foulness. If, then, she would not consent, for godliness' sake, to cohabit with her lord and husband, but even persuaded him to be of the same mind as herself, will she consent to thee desiring to be her seducer? depart from this madness which hath no rest in thee: give up this deed which thou canst not bring to accomplishment.

But when he came to his right senses, John asked of him about his entry into the sepulchre, what it meant, and learning from him that which Andronicus had told him, namely, that he was enamoured of Drusiana, John inquired of him again if he had fulfilled his foul intent, to insult a body full of holiness. And he answered him: How could I accomplish it when this fearful beast struck down Fortunatus at a blow in my sight: and rightly, since he encouraged my frenzy, when I was already cured of that unreasonable and horrible madness: but me it stopped with affright, and brought me to that plight in which ye saw me before I arose. And another thing yet more wondrous I will tell thee, which yet went nigh to slay and was within a little of making me a corpse. When my soul was stirred up with folly and the uncontrollable malady was troubling me, and I had now torn away the grave-clothes in which she was clad, and I had then come out of the grave and laid them as thou seest, I went again to my unholy work: and I saw a beautiful youth covering her with his mantle, and from his eyes sparks of light came forth unto her eyes; and he uttered words to me, saying: Callimachus, die that thou mayest live. Now who he was I knew not, O servant of God; but that now thou hast appeared here, I recognize that he was an angel of God, that I know well; and this I know of a truth that it is a true God that is proclaimed by thee, and of it I am persuaded. But I beseech thee, be not slack to deliver me from this calamity and this fearful crime, and to present me unto thy God as a man deceived with a shameful and foul deceit. Beseeching help therefore of thee, I take hold on thy feet. I would become one of them that hope in Christ, that the voice may prove true which said to me, 'Die that thou mayest live': and that voice hath also fulfilled its effect, for he is dead, that faithless, disorderly, godless one, and I have been raised by thee, I who will be faithful, God-fearing, knowing the truth, which I entreat thee may be shown me by thee.

Now on the Lord's day as Peter discoursed unto the brethren and exhorted them unto the faith of Christ, there being present many of the senate and many knights and rich women and matrons, and being confirmed in the faith, one woman that was there, exceeding rich, which was surnamed Chryse because every vessel of hers was of gold—for from her birth she never used a vessel of silver or glass, but golden ones only—said unto Peter: Peter, thou servant of God, he whom thou callest God appeared unto me in a dream and said: Chryse, carry thou unto Peter my minister ten thousand pieces of gold; for thou owest them to him. I have therefore brought them, fearing lest some harm should be done me by him that appeared unto me, which also departed unto heaven. And so saying, she laid down the money and departed. And Peter seeing it glorified the Lord, for that they that were in need should be refreshed. Certain, therefore, of them that were there said unto him: Peter, hast thou not done ill to receive the money of her? for she is ill spoken of throughout all Rome for fornication, and because she keepeth not to one husband, yea, she even hath to do with the young men of her house. Be not therefore a partner with the table of Chryse, but let that which came from her be returned unto her. But Peter hearing it laughed and said to the brethren: What this woman is in the rest of her way of life, I know not, but in that I have received this money, I did it not foolishly; for she did pay it as a debtor unto Christ, and giveth it unto the servants of Christ: for he himself hath provided for them.

Meanwhile the fire of sin came upon Adam, and he thought of committing sin. But he restrained himself, fearing lest if he followed this advice of Satan God would put him to death.

But when it was evening he went up on the roof of the cave, where he slept by himself, fearing lest Satan should overcome him. And he continued thus apart thirty-nine days.

"Therefore, O my son, fearing for your sakes, I rose and took my children with me, and came hither for us to visit thee and thy children; but I found thee standing in this cave weeping, and thy children scattered about this mountain, in the heat and in misery.

THEY have rejected my commandments and my yoke, worthless seed has come up, not fearing God, and they would not bow down to me, but have begun to bow down to vain gods, and denied my unity, and have laden the whole earth with untruths, offences, abominable lecheries namely one with another, and all manner of other unclean wickednesses, which are disgusting to relate.

And Rotheus was of the family of Abraham, a Chaldean, God-fearing, free-born, and noble.

For fearing lest he should offend the Lord, he will not do wrong to any man, even in thought.

For she beheld in her own mind, even as it had been cunning advocates in a council-chamber, nature, and parenthood, and mother-love, and her children on the rack, and it was as if she, the mother, having the choice between two votes in the case of her children, one for their death and one to save them alive, thereupon regarded not the saving of her seven sons for a little time, but, as a true daughter of Abraham, called to mind his God-fearing courage.

But the holy and God-fearing mother wailed not with this lamentation over any one of them, neither besought she any to escape death, nor lamented over them as dying men; but, as though she had a soul of adamant and were bringing forth the number of her sons, for a second time, into immortal life, she besought rather and entreated of them that they should die for religion's sake.

The wrath of God most high not fearing, kept

And also fearing many things besides

Shall they again act, fearing not the wrath

Concerning the gift and the office. If anyone has obtained a gift and office he shall not glory over anyone. Our God and Saviour Jesus Christ (is) he who gave us this great mystery of the religion of God, calling the Jews and Gentiles that they might know the one God and Father in truth. As he said himself in the Gospel when giving thanks for the salvation of those who believe on him: I have manifested thy Name to the men: the work which thou gavest me I have finished. And concerning himself he said to the Father: Holy Father, the world indeed knoweth thee not, but I know thee, and these also know thee. Since then we have all been thus made perfect, he said concerning the Spirit of grace which should be given from him: This sign, then, to them who believe (is) that which shall be done in my Name. They shall cast out demons, and they shall speak with tongues, and they shall take serpents with their hands, and if they drink any deadly thing it shall not affect them, and upon the sick they shall lay their hand and they shall recover. And this grace, then, was first given to us, the Apostles, that in his name we might preach the Gospel to all creation; and next, to those who believed by us, as is seemly that they should be given to them; not for the sake of benefiting those who work, but for the sake of unbelievers, to make them believe: that those who by the Son did not believe in him, the power of the signs might put to shame. For signs are not for the faithful but for unbelieving, for Jews and Gentiles. Casting out demons is no gain for us, but is done by the working of our Lord Christ To those who believe this grace shall be given, as the Lord himself teaches and shows us when he said: Rejoice not because the demons submit to you, but rejoice because your names are written in the heavens. Since the power is his, and ours the faith and diligence, it is clear that we work by him. It is not necessary therefore that a believer should cast out demons, and raise the dead, and speak with tongues, but he who gave the grace (gave it) for that which is seemly, for salvation of unbelievers. Though most men are put to shame, not by the demonstration of the word, but by the working of the signs which is connected with salvation, yet all the wicked are not put to shame by a plague. And God himself testified to this, as he said in the Law: With other tongues I will speak to this people and with other lips, and they will not believe. For neither did the Egyptians believe God, when Moses the prophet worked so many signs and miracles, nor did the Jews, through their malice, believe him, though our Lord Christ for the Jews like Moses healed all infirmity and all sickness among them. Nor again did it put those to shame, nor did they believe in it, when the rod became transformed as a serpent, nor the hand when it was made white, nor the river when it became blood, neither by this again did they believe him: nor again were these satisfied when the blind saw and the lame ran and the dead rose. And moreover Iyanes and Iyanbares opposed that one, and this also Hana and Kayafa insulted. But this one was not sufficient for them, and they (lit. he) were not put to shame when he did signs and wonders, but only those of good character with whom God is well pleased, and he only exercises power for them as a wise ordainer, not according to the power of a man, but his own will. This therefore we say that they who received such a grace may not boast over those who received not the grace. I speak therefore about a grace accompanied by a sign, for there is no man who believed in Christ the Son of God, who does not receive a grace of the Holy Spirit. For indeed he who has been transformed from the religion of many evil gods and believed in God the Father and in Christ his Son; this (in itself) is a grace from God. If he believed in God and cast away the unbelief of the Jews, and confesses (that) according to the will of God who was before the world, the only Son in the last days was born of a virgin without intercourse of man, and lived with men without sin, fulfilling all the righteousness of the Law, and that by the will of God he was crucified and was buried and rose the third day, and after the resurrection from the dead (for forty days) having been with the Apostles, and having made an end of all his ordinance (to them), he ascended in their presence to him who sent him, God the Father. To know this in truth then, not vaguely but as certain, he received a grace from God. So also he who has been transformed from all heresy. Let not therefore any who do a sign and miracle despise any of the believers to whom a working was not imparted. His own are the graces of God which are given through Christ. Thou indeed hast received this, and any of thy neighbours that; either the word of wisdom, or knowledge, or discerning of spirits, or the word of prescient instruction, or endurance, or lawful continence. Because Moses the man of God, in Egypt, when he worked signs did not magnify himself above the people Esrael, and though he was named god he did not magnify himself nor boasted over his prophet Aaron. Neither did (the son) of Newe Iyasu when he was leading the people after him, and while he fought with (the people of) the Iyabusewon, and made the sun to stand towards Gabaon and the moon towards the valley of Ailon, because the day was not sufficient for the victory, he did not magnify himself above Fenehas and above Kaleb. Nor did Samuel, though he wrought many signs, contemn David the beloved of God, both being prophets, the one chief priest and the other king. And the seven thousand who were in Esrael, the holy ones who would not worship Ba'al in bowing the knee, Elyas only amongst them and his assistant Eleseos were workers of a miracle. Neither did Elyassa despise Abdeyu keeping the law and fearing God, and he did no signs. And Elesewon did not neglect his assistant when he was afraid of the enemy, but attended to him. And Daniel again, the wise, who was twice saved from the mouth of the lions; and the three children who went forth from the furnace of fire did not despise the others who were another people, because they knew that by their own power they did not overcome the trial, but by the strength of God they both did a sign, and they were saved from the trouble. Therefore let none of you magnify himself above his brother, if he is a prophet or worker of a miracle. If indeed it was granted that there should not be any who believed not, superfluous then (would be) all working of signs. For the fearing of God is a matter of faith, and the doing of a sign is of him whose power worked. As regards the first indeed we looked to ourselves, and in the second God works, concerning which we have already spoken.

Concerning the gift and the office. If anyone has obtained a gift and office he shall not glory over anyone. Our God and Saviour Jesus Christ (is) he who gave us this great mystery of the religion of God, calling the Jews and Gentiles that they might know the one God and Father in truth. As he said himself in the Gospel when giving thanks for the salvation of those who believe on him: I have manifested thy Name to the men: the work which thou gavest me I have finished. And concerning himself he said to the Father: Holy Father, the world indeed knoweth thee not, but I know thee, and these also know thee. Since then we have all been thus made perfect, he said concerning the Spirit of grace which should be given from him: This sign, then, to them who believe (is) that which shall be done in my Name. They shall cast out demons, and they shall speak with tongues, and they shall take serpents with their hands, and if they drink any deadly thing it shall not affect them, and upon the sick they shall lay their hand and they shall recover. And this grace, then, was first given to us, the Apostles, that in his name we might preach the Gospel to all creation; and next, to those who believed by us, as is seemly that they should be given to them; not for the sake of benefiting those who work, but for the sake of unbelievers, to make them believe: that those who by the Son did not believe in him, the power of the signs might put to shame. For signs are not for the faithful but for unbelieving, for Jews and Gentiles. Casting out demons is no gain for us, but is done by the working of our Lord Christ To those who believe this grace shall be given, as the Lord himself teaches and shows us when he said: Rejoice not because the demons submit to you, but rejoice because your names are written in the heavens. Since the power is his, and ours the faith and diligence, it is clear that we work by him. It is not necessary therefore that a believer should cast out demons, and raise the dead, and speak with tongues, but he who gave the grace (gave it) for that which is seemly, for salvation of unbelievers. Though most men are put to shame, not by the demonstration of the word, but by the working of the signs which is connected with salvation, yet all the wicked are not put to shame by a plague. And God himself testified to this, as he said in the Law: With other tongues I will speak to this people and with other lips, and they will not believe. For neither did the Egyptians believe God, when Moses the prophet worked so many signs and miracles, nor did the Jews, through their malice, believe him, though our Lord Christ for the Jews like Moses healed all infirmity and all sickness among them. Nor again did it put those to shame, nor did they believe in it, when the rod became transformed as a serpent, nor the hand when it was made white, nor the river when it became blood, neither by this again did they believe him: nor again were these satisfied when the blind saw and the lame ran and the dead rose. And moreover Iyanes and Iyanbares opposed that one, and this also Hana and Kayafa insulted. But this one was not sufficient for them, and they (lit. he) were not put to shame when he did signs and wonders, but only those of good character with whom God is well pleased, and he only exercises power for them as a wise ordainer, not according to the power of a man, but his own will. This therefore we say that they who received such a grace may not boast over those who received not the grace. I speak therefore about a grace accompanied by a sign, for there is no man who believed in Christ the Son of God, who does not receive a grace of the Holy Spirit. For indeed he who has been transformed from the religion of many evil gods and believed in God the Father and in Christ his Son; this (in itself) is a grace from God. If he believed in God and cast away the unbelief of the Jews, and confesses (that) according to the will of God who was before the world, the only Son in the last days was born of a virgin without intercourse of man, and lived with men without sin, fulfilling all the righteousness of the Law, and that by the will of God he was crucified and was buried and rose the third day, and after the resurrection from the dead (for forty days) having been with the Apostles, and having made an end of all his ordinance (to them), he ascended in their presence to him who sent him, God the Father. To know this in truth then, not vaguely but as certain, he received a grace from God. So also he who has been transformed from all heresy. Let not therefore any who do a sign and miracle despise any of the believers to whom a working was not imparted. His own are the graces of God which are given through Christ. Thou indeed hast received this, and any of thy neighbours that; either the word of wisdom, or knowledge, or discerning of spirits, or the word of prescient instruction, or endurance, or lawful continence. Because Moses the man of God, in Egypt, when he worked signs did not magnify himself above the people Esrael, and though he was named god he did not magnify himself nor boasted over his prophet Aaron. Neither did (the son) of Newe Iyasu when he was leading the people after him, and while he fought with (the people of) the Iyabusewon, and made the sun to stand towards Gabaon and the moon towards the valley of Ailon, because the day was not sufficient for the victory, he did not magnify himself above Fenehas and above Kaleb. Nor did Samuel, though he wrought many signs, contemn David the beloved of God, both being prophets, the one chief priest and the other king. And the seven thousand who were in Esrael, the holy ones who would not worship Ba'al in bowing the knee, Elyas only amongst them and his assistant Eleseos were workers of a miracle. Neither did Elyassa despise Abdeyu keeping the law and fearing God, and he did no signs. And Elesewon did not neglect his assistant when he was afraid of the enemy, but attended to him. And Daniel again, the wise, who was twice saved from the mouth of the lions; and the three children who went forth from the furnace of fire did not despise the others who were another people, because they knew that by their own power they did not overcome the trial, but by the strength of God they both did a sign, and they were saved from the trouble. Therefore let none of you magnify himself above his brother, if he is a prophet or worker of a miracle. If indeed it was granted that there should not be any who believed not, superfluous then (would be) all working of signs. For the fearing of God is a matter of faith, and the doing of a sign is of him whose power worked. As regards the first indeed we looked to ourselves, and in the second God works, concerning which we have already spoken.

For I Matthew, one of those twelve which speak to you in this doctrine, am an apostle, having myself been formerly a publican, but now have obtained mercy through believing, and have repented of my former practices, and have been vouchsafed the honour to be an apostle and preacher of the word. And Zacchæus, whom the Lord received upon his repentance and prayers to Him, was also himself in the same manner a publican at first. And, besides, even the soldiers and multitude of publicans, who came to hear the word of the Lord about repentance, heard this from the prophet John, after he had baptized them: Do nothing more than that which is appointed you. In like manner, life is not refused to the heathen, if they repent and cast away their unbelief. Esteem, therefore, every one that is convicted of any wicked action, and has not repented, as a publican or an heathen. But if he afterward repents, and turns from his error, then, as we receive the heathen, when they wish to repent, into the Church indeed to hear the word, but do not receive them to communion until they have received the seal of baptism, and are made complete Christians; so do we also permit such as these to enter only to hear, until they show the fruit of repentance, that by hearing the word they may not utterly and irrecoverably perish. But let them not be admitted to communion in prayer; and let them depart after the reading of the law, and the prophets, and the Gospel, that by such departure they may be made better in their course of life, by endeavouring to meet every day about the public assemblies, and to be frequent in prayer, that they also may be at length admitted, and that those who behold them may be affected, and be more secured by fearing to fall into the same condition.

And he did in this manner for many years, and he afterward concealed himself for six days, and appeared to his people one day in seven; and after that once in a month, and then once in a year, until all the kings, princes and sons of men sought for him, and desired again to see the face of Enoch, and to hear his word; but they could not, as all the sons of men were greatly afraid of Enoch, and they feared to approach him on account of the Godlike awe that was seated upon his countenance; therefore no man could look at him, fearing he might be punished and die.

"And withdraw ye yourselves from meat that dieth of itself, and from blood, and from bodies torn by wild animals, and from fornication, and from everything that God hateth, so that we may rejoice in you when we see you fearing God and trembling at His word; even as God commanded our fathers and said unto Moses, `Give them commands about everything, and tell them to keep My Law and My Ordinance.81` And turn ye not aside, neither to the right hand nor to the left, from that which we command you this day; and now [we command] you that ye worship God, the Holy One of Israel, and do His good pleasure; for He hath rejected our nation even as our prophets prophesied, and hath chosen you.

So when Gessius had been beaten, as we have said already, the principal men of Jerusalem, seeing that the robbers and innovators had arms in great plenty, and fearing lest they, while they were unprovided of arms, should be in subjection to their enemies, which also came to be the case afterward; and, being informed that all Galilee had not yet revolted from the Romans, but that some part of it was still quiet; they sent me and two others of the priests, who were men of excellent characters, Joazar and Judas, in order to persuade the ill men there to lay down their arms, and to teach them this lesson,--That it were better to have those arms reserved for the most courageous men that the nation had [than to be kept there]; for that it had been resolved, That those our best men should always have their arms ready against futurity; but still so, that they should wait to see what the Romans would do.

At these clamors Archelaus was provoked, but restrained himself from taking vengeance on the authors, on account of the haste he was in of going to Rome, as fearing lest, upon his making war on the multitude, such an action might detain him at home. Accordingly, he made trial to quiet the innovators by persuasion, rather than by force, and sent his general in a private way to them, and by him exhorted them to be quiet. But the seditious threw stones at him, and drove him away, as he came into the temple, and before he could say any thing to them. The like treatment they showed to others, who came to them after him, many of which were sent by Archelaus, in order to reduce them to sobriety, and these answered still on all occasions after a passionate manner; and it openly appeared that they would not be quiet, if their numbers were but considerable. And indeed, at the feast of unleavened bread, which was now at hand, and is by the Jews called the Passover, and used to be celebrated with a great number of sacrifices, an innumerable multitude of the people came out of the country to worship; some of these stood in the temple bewailing the Rabbins [that had been put to death], and procured their sustenance by begging, in order to support their sedition. At this Archelaus was affrighted, and privately sent a tribune, with his cohort of soldiers, upon them, before the disease should spread over the whole multitude, and gave orders that they should constrain those that began the tumult, by force, to be quiet. At these the whole multitude were irritated, and threw stones at many of the soldiers, and killed them; but the tribune fled away wounded, and had much ado to escape so. After which they betook themselves to their sacrifices, as if they had done no mischief; nor did it appear to Archelaus that the multitude could be restrained without bloodshed; so he sent his whole army upon them, the footmen in great multitudes, by the way of the city, and the horsemen by the way of the plain, who, falling upon them on the sudden, as they were offering their sacrifices, destroyed about three thousand of them; but the rest of the multitude were dispersed upon the adjoining mountains: these were followed by Archelaus's heralds, who commanded every one to retire to their own homes, whither they all went, and left the festival.

And now when Agrippa observed that even the affairs of the Romans were likely to be in danger, while such an immense multitude of their enemies had seized upon the mountains round about, he determined to try what the Jews would agree to by words, as thinking that he should either persuade them all to desist from fighting, or, however, that he should cause the sober part of them to separate themselves from the opposite party. So he sent Borceus and Phebus, the persons of his party that were the best known to them, and promised them that Cestius should give them his right hand, to secure them of the Romans' entire forgiveness of what they had done amiss, if they would throw away their arms, and come over to them; but the seditious, fearing lest the whole multitude, in hopes of security to themselves, should go over to Agrippa, resolved immediately to fall upon and kill the ambassadors; accordingly they slew Phebus before he said a word, but Borceus was only wounded, and so prevented his fate by flying away. And when the people were very angry at this, they had the seditious beaten with stones and clubs, and drove them before them into the city.

Now the seniors of the people, and such as were of principal authority among them, fearing what would be the issue of this matter, fled to the camp of the Romans; they then took their king along with them, and fell down before Vespasian, to supplicate his favor, and besought him not to overlook them, nor to impute the madness of a few to the whole city, to spare a people that have been ever civil and obliging to the Romans; but to bring the authors of this revolt to due punishment, who had hitherto so watched them, that though they were zealous to give them the security of their right hands of a long time, yet could they not accomplish the same. With these supplications the general complied, although he were very angry at the whole city about the carrying off his horses, and this because he saw that Agrippa was under a great concern for them. So when Vespasian and Agrippa had accepted of their right hands by way of security, Jesus and his party thought it not safe for them to continue at Tiberias, so they ran away to Taricheae. The next day Vespasian sent Trajan before with some horsemen to the citadel, to make trial of the multitude, whether they were all disposed for peace; and as soon as he knew that the people were of the same mind with the petitioner, he took his army, and went to the city; upon which the citizens opened to him their gates, and met him with acclamations of joy, and called him their savior and benefactor. But as the army was a great while in getting in at the gates, they were so narrow, Vespasian commanded the south wall to be broken down, and so made a broad passage for their entrance. However, he charged them to abstain from rapine and injustice, in order to gratify the king; and on his account spared the rest of the wall, while the king undertook for them that they should continue [faithful to the Romans] for the time to come. And thus did he restore this city to a quiet state, after it had been grievously afflicted by the sedition.

Since therefore the Roman commander Silva had now built a wall on the outside, round about this whole place, as we have said already, and had thereby made a most accurate provision to prevent any one of the besieged running away, he undertook the siege itself, though he found but one single place that would admit of the banks he was to raise; for behind that tower which secured the road that led to the palace, and to the top of the hill from the west; there was a certain eminency of the rock, very broad and very prominent, but three hundred cubits beneath the highest part of Masada; it was called the White Promontory. Accordingly, he got upon that part of the rock, and ordered the army to bring earth; and when they fell to that work with alacrity, and abundance of them together, the bank was raised, and became solid for two hundred cubits in height. Yet was not this bank thought sufficiently high for the use of the engines that were to be set upon it; but still another elevated work of great stones compacted together was raised upon that bank; this was fifty cubits, both in breadth and height. The other machines that were now got ready were like to those that had been first devised by Vespasian, and afterwards by Titus, for sieges. There was also a tower made of the height of sixty cubits, and all over plated with iron, out of which the Romans threw darts and stones from the engines, and soon made those that fought from the walls of the place to retire, and would not let them lift up their heads above the works. At the same time Silva ordered that great battering ram which he had made to be brought thither, and to be set against the wall, and to make frequent batteries against it, which with some difficulty broke down a part of the wall, and quite overthrew it. However, the Sicarii made haste, and presently built another wall within that, which should not be liable to the same misfortune from the machines with the other; it was made soft and yielding, and so was capable of avoiding the terrible blows that affected the other. It was framed after the following manner: They laid together great beams of wood lengthways, one close to the end of another, and the same way in which they were cut: there were two of these rows parallel to one another, and laid at such a distance from each other as the breadth of the wall required, and earth was put into the space between those rows. Now, that the earth might not fall away upon the elevation of this bank to a greater height, they further laid other beams over cross them, and thereby bound those beams together that lay lengthways. This work of theirs was like a real edifice; and when the machines were applied, the blows were weakened by its yielding; and as the materials by such concussion were shaken closer together, the pile by that means became firmer than before. When Silva saw this, he thought it best to endeavor the taking of this wall by setting fire to it; so he gave order that the soldiers should throw a great number of burning torches upon it: accordingly, as it was chiefly made of wood, it soon took fire; and when it was once set on fire, its hollowness made that fire spread to a mighty flame. Now, at the very beginning of this fire, a north wind that then blew proved terrible to the Romans; for by bringing the flame downward, it drove it upon them, and they were almost in despair of success, as fearing their machines would be burnt: but after this, on a sudden the wind changed into the south, as if it were done by Divine Providence, and blew strongly the contrary way, and carried the flame, and drove it against the wall, which was now on fire through its entire thickness. So the Romans, having now assistance from God, returned to their camp with joy, and resolved to attack their enemies the very next day; on which occasion they set their watch more carefully that night, lest any of the Jews should run away from them without being discovered.

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?”