manifest

The high priest says to Philip: Do you then think to turn us away from the traditions of our fathers, and the God of the desert, and Moses; and do you imagine that you will make us followers of Jesus the Nazarene? Then Philip says to him: Behold, I shall pray to my God to come and manifest Himself before you and the five hundred, and before all here; for perhaps you will change your mind, and believe. But if even to the end you remain in unbelief, there is coming upon you an extraordinary thing, which shall be spoken of to generations of generations — that also you shall go down alive, down into Hades, before the face of all seeing you, because you yet abide in unbelief, because also you seek to turn away this multitude from the true life. And Philip prayed, saying: O holy Father of the holy Son Jesus Christ, who hast granted to me to believe in Him, send Your beloved Son Jesus Christ to reprove the unbelieving high priest, that Your name may be glorified in Christ the Beloved.

And when they heard these words from John, they laid their hands upon him, saying: We called you our fellow-citizen, but now your speech has made you manifest that you also are in communion with them. You also, therefore, shall be put to the same death as they, for the priests have decided thus: Let us drain out their blood as they hang head downward, and mix it with wine, and offer it to the viper.

And stretching out his hands, the Apostle Philip, hanging head down, said: Men of the city, hear these words which I am going to say to you, hanging head down. You have learned how great are the powers of God, and the wonders which you saw when your city was destroyed by the earthquake which came upon it. And this was manifest to you, that the house of Stachys was not destroyed and that he did not go down into the abyss, because he believed on the true God, and received us His servants. And I, having fulfilled all the will of my God, am His debtor for what I requited to him that did evil to me.

And thus it happened that all pious men abhorred Simon the Magian, and proclaimed him impious. But those who adhered to Simon strongly affirmed Peter to be a magian, bearing false witness as many of them as were with Simon the Magian; so that the matter came even to the ears of Nero the Cæsar, and he gave order to bring Simon the Magian before him. And he, coming in, stood before him, and began suddenly to assume different forms, so that on a sudden he became a child, and after a little an old man, and at other times a young man; for he changed himself both in face and stature into different forms, and was in a frenzy, having the devil as his servant. And Nero beholding this, supposed him to be truly the son of God; but the Apostle Peter showed him to be both a liar and a wizard, base and impious and apostate, and in all things opposed to the truth of God, and that nothing yet remained except that his wickedness, being made apparent by the command of God, might be made manifest to them all.

Nero said: Paul, what do you say? Paul said: Those things which you have heard from Peter, believe to have been spoken by me also; for we purpose the same thing, for we have the same Lord Jesus the Christ. Simon said: Do you expect me, O good emperor, to hold an argument with these men, who have come to an agreement against me? And having turned to the apostles of Christ, he said: Listen, Peter and Paul: if I can do nothing for you here, we are going to the place where I must judge you. Paul said: O good emperor, see what threats he holds out against us. Peter said: Why was it necessary to keep from laughing outright at a foolish man, made the sport of demons, so as to suppose that he cannot be made manifest?

Then Nero ordered a lofty tower to be made in the Campus Martius, and all the people and the dignities to be present at the spectacle. And on the following day, all the multitude having come together, Nero ordered Peter and Paul to be present, to whom also he said: Now the truth has to be made manifest. Peter and Paul said: We do not expose him, but our Lord Jesus Christ, the Son of God, whom he has falsely declared himself to be.

And on the third day after the birth of our Lord Jesus Christ, the most blessed Mary went forth out of the cave, and entering a stable, placed the child in the stall, and the ox and the ass adored Him. Then was fulfilled that which was said by Isaiah the prophet, saying: The ox knows his owner, and the ass his master's crib. The very animals, therefore, the ox and the ass, having Him in their midst, incessantly adored Him. Then was fulfilled that which was said by Abacuc the prophet, saying: Between two animals you are made manifest. In the same place Joseph remained with Mary three days.

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.

And all when they saw it were amazed and inquired which of them it was that was missing. And when it became manifest that it was the hand of the cup-bearer which had smitten the apostle, the flute-girl brake her flute and cast it away and went and sat down at the apostle's feet, saying: This is either a god or an apostle of God, for I heard him say in the Hebrew tongue: ' I shall now see the hand that hath smitten me dragged by dogs', which thing ye also have now beheld; for as he said, so hath it come about. And some believed her, and some not. But when the king heard of it, he came and said to the apostle: Rise up and come with me, and pray for my daughter: for she is mine only-begotten, and to-day I give her in marriage. But the apostle was not willing to go with him, for the Lord was not yet revealed unto him in that place. But the king led him away against his will unto the bride-chamber that he might pray for them.

And the apostle stood, and began to pray and to speak thus: My Lord and my God, that travellest with thy servants, that guidest and correctest them that believe in thee, the refuge and rest of the oppressed, the hope of the poor and ransomer of captives, the physician of the souls that lie sick and saviour of all creation, that givest life unto the world and strengthenest souls; thou knowest things to come, and by our means accomplishest them: thou Lord art he that revealeth hidden mysteries and maketh manifest words that are secret: thou Lord art the planter of the good tree, and of thine hands are all good works engendered: thou Lord art he that art in all things and passest through all, and art set in all thy works and manifested in the working of them all. Jesus Christ, Son of compassion and perfect saviour, Christ, Son of the living God, the undaunted power that hast overthrown the enemy, and the voice that was heard of the rulers, and made all their powers to quake, the ambassador that wast sent from the height and camest down even unto hell, who didst open the doors and bring up thence them that for many ages were shut up in the treasury of darkness, and showedst them the way that leadeth up unto the height: I beseech thee, Lord Jesu, and offer unto thee supplication for these young persons, that thou wouldest do for them the things that shall help them and be expedient and profitable for them. And he laid his hands on them and said: The Lord shall be with you, and left them in that place and departed.

And he began to say: Come, O perfect compassion, Come O communion of the male, Come, she that knoweth the mysteries of him that is chosen, Come, she that hath part in all the combats of the noble champion (athlete), Come, the silence that revealeth the great things of the whole greatness, Come, she that manifesteth the hidden things and maketh the unspeakable things plain, the holy dove that beareth the twin young, Come, the hidden mother, Come, she that is manifest in her deeds and giveth joy and rest unto them that are joined unto her: Come and communicate with us in this eucharist which we celebrate in thy name and in the love-feast wherein we are gathered together at thy calling. And having so said he marked out the cross upon the bread, and brake it, and began to distribute it. And first he gave unto the woman, saying: This shall be unto thee for remission of sins and eternal transgressions. And after her he gave unto all the others also which had received the seal.

And the wild asses stood together and parted not one from another; but he to whom speech was given by the power of the Lord -while all men kept silence, and looked to see what they would do- the wild ass said unto the apostle: Why standest thou idle, O apostle of Christ the Most High, who looketh that thou shouldest ask of him the best of learning? Wherefore then tarriest thou? for lo, thy teacher desireth to show by thy hands his mighty works. Why standest thou still, O herald of the hidden one? for thy (Lord) willeth to manifest through thee his unspeakable things, which he reserveth for them that are worthy of him, to hear them. Why restest thou, O doer of mighty works in the name of the Lord? for thy Lord encourageth thee and engendereth boldness in thee. Fear not, therefore; for he will not forsake the soul that belongeth unto thee by birth. Begin therefore to call upon him and he will readily hearken to thee. Why standest thou marvelling at all his acts and his workings? for these are small things which he hath shown by thy means. And what wilt thou tell concerning his great gifts? for thou wilt not be sufficient to declare them. And why marvellest thou at his cures of the body which he worketh? especially when thou knowest that healing of his which is secure and lasting, which he bringeth forth by his own nature? And why lookest thou unto this temporal life, and hast no thought of that which is eternal

And he found Charisius his friend in the market-place, and said unto him: Why hast thou cast me into hell to be another companion to thyself? why hast thou emptied and defrauded me to gain nought? why hast thou hurt me and profited thyself not at all? why hast thou slain me and thyself not lived? Why hast thou wronged me and thyself not got justice? why didst thou not suffer me to destroy that sorcerer before he corrupted my house with his wickedness? And he kept hold upon Charisius. And Charisius saith: Why, what hath befallen thee? Misdaeus said: He hath bewitched Tertia. And they went both of them unto the house of Siphor the captain, and found Judas sitting and teaching. And all they that were there rose up before the king, but he arose not. And Misdaeus perceived that it was he, and took hold of the seat and overset it, and took up the seat with both his hands and smote his head so that he wounded it, and delivered him to his soldiers, saying: Take him away, and hale him with violence and not gently, that his shame may be manifest unto all men. And they haled him and took him to the place where Misdaeus judged, and he stood there, held of the soldiers of Misdaeus.

Ye men of Ephesus, learn first of all wherefore I am visiting in your city, or what is this great confidence which I have towards you, so that it may become manifest to this general assembly and to all of you (or, so that I manifest myself to). I have been sent, then, upon a mission which is not of man's ordering, and not upon any vain journey; neither am I a merchant that make bargains or exchanges; but Jesus Christ whom I preach, being compassionate and kind, desireth by my means to convert all of you who are held in unbelief and sold unto evil lusts, and to deliver you from error; and by his power will I confound even the unbelief of your praetor, by raising up them that lie before you, whom ye all behold, in what plight and in what sicknesses they are. And to do this (to confound Andronicus) is not possible for me if they perish: therefore shall they be healed.

Ye men of Ephesus, learn first of all wherefore I am visiting in your city, or what is this great confidence which I have towards you, so that it may become manifest to this general assembly and to all of you (or, so that I manifest myself to). I have been sent, then, upon a mission which is not of man's ordering, and not upon any vain journey; neither am I a merchant that make bargains or exchanges; but Jesus Christ whom I preach, being compassionate and kind, desireth by my means to convert all of you who are held in unbelief and sold unto evil lusts, and to deliver you from error; and by his power will I confound even the unbelief of your praetor, by raising up them that lie before you, whom ye all behold, in what plight and in what sicknesses they are. And to do this (to confound Andronicus) is not possible for me if they perish: therefore shall they be healed.

And John, looking upon the body, said to the venomous beast: Get thee away from him that is to be a servant of Jesus Christ; and stood up and prayed over him thus: O God whose name is glorified by us, as of right: O God who subduest every injurious force: O God whose will is accomplished, who alway hearest us: now also let thy gift be accomplished in this young man; and if there be any dispensation to be wrought through him, manifest it unto us when he is raised up. And straightway the young man rose up, and for a whole hour kept silence.

O thou that didst choose us out for the apostleship of the Gentiles: O God that sentest us into the world: that didst reveal thyself by the law and the prophets: that didst never rest, but alway from the foundation of the world savedst them that were able to be saved: that madest thyself known through all nature: that proclaimedst thyself even among beasts: that didst make the desolate and savage soul tame and quiet: that gavest thyself to it when it was athirst for thy words: that didst appear to it in haste when it was dying: that didst show thyself to it as a law when it was sinking into lawlessness: that didst manifest thyself to it when it had been vanquished by Satan: that didst overcome its adversary when it fled unto thee: that gavest it thine hand and didst raise it up from the things of Hades: that didst not leave it to walk after a bodily sort (in the body): that didst show to it its own enemy: that hast made for it a clear knowledge toward thee: O God, Jesu, the Father of them that are above the heavens, the Lord of them that are in the heavens, the law of them that are in the other, the course of them that are in the air, the keeper of them that are on the earth, the fear of them that are under the earth, the grace of them that are thine own: receive also the soul of thy John, which it may be is accounted worthy by thee.

But Peter smiled and said unto him: My son, it is manifest unto God alone wherefore her body is not whole. Know then that God is not weak nor powerless to grant his gift unto my daughter: but that thy soul may be convinced, and they that are here present may the more believe—then he looked unto his daughter and said to her: Raise thyself up from thy place, without any helping thee save Jesus only, and walk whole before all these, and come unto me. And she arose and came to him; and the multitude rejoiced at that which was come to pass. Then said Peter unto them: Behold, your heart is convinced that God is not without strength concerning all things that we ask of him. Then they rejoiced yet more and praised God. And Peter said to his daughter: Go unto thy place, and lay thee down and be again in thine infirmity, for this is expedient for me and for thee. And the maiden went back and lay down in her place and was as beforetime: and the whole multitude wept, and entreated Peter to make her whole.

And the eldest of them said unto me: Thou art not a slave, for even thy appearance doth make it manifest.

I think it will be useful to insert a copy of the decree, for in this way the magnanimity of the king, who was empowered by God to save such vast multitudes, will be made clearer and more manifest.

They led me more than four furlongs outside the city and bade me peer down towards a certain spot and listen to the noise that was made by the meeting of the waters, so that the great size of the reservoirs became manifest to me, as has already been pointed out.

For all that a man does and all that is to come to pass in the future are manifest to Him.

And there shall be many rumors and tidings not a few, And the doing of phantasms shall be manifest, And promises not a few be recounted, Some of them (shall prove) idle, And some of them shall be confirmed.

And He will assuredly examine the secret thoughts, And that which is laid up in the secret chambers of all the members of mail. And will make (them) manifest in the presence of all with reproof.

Thou hast uncovered their sins, that Thy judgment might be manifest;

Thou didst make thyself manifest in fire."

And Abraham said to Death, Show us your corruption. And Death made manifest his corruption; and he had two heads, the one had the face of a serpent and by it some die at once by asps, and the other head was like a sword; by it some die by the sword as by bows. In that day the servants of Abraham died through fear of Death, and Abraham seeing them prayed to the Lord, and he raised them up. But God returned and removed the soul of Abraham as in a dream, and the archangel Michael took it up into the heavens. And Isaac buried his father beside his mother Sarah, glorifying and praising God, for to him is due glory, honor and worship, of the Father, Son and Holy Ghost, now and always and to all eternity. Amen.

Though He began not to make manifest this purpose of creation from the beginning of the world, that the Gentiles might be confounded on the matter, and to their shame might confound one another in arguments.

Because the Most High God, the Eternal, the Only God shall arise, And manifest Himself to punish the nations, And to destroy all their idols.

And I questioned him, and said: "Who art thou?" The demon replied: "I am Beelzebub, the exarch of the demons. And all the demons have their chief seats close to me. And I it is who make manifest the apparition of each demon." And he promised to bring to me in bonds all the unclean spirits. And I again glorified the God of heaven and earth, as I do always give thanks to him.

And I Solomon did as she enjoined me, and restrained myself because of the wisdom dwelling in me; in order that I might hear of her deeds, and reprehend them, and manifest them to men. And I sat down, and said to the demon: "What art thou?" And she said: "I am called among men Obizuth; and by night I sleep not, but go my rounds over all the world, and visit women in childbirth. And divining the hour I take my stand; and if I am lucky, I strangle the child. But if not, I retire to another place. For I cannot for a single night retire unsuccessful. For I am a fierce spirit, of myriad names and many shapes. And now hither, now thither I roam. And to westering parts I go my rounds. But as it now is, though thou hast sealed me round with the ring of God, thou hast done nothing. I am not standing before thee, and thou wilt not be able to command me. For I have no work other than the destruction of children, and the making their ears to be deaf, and the working of evil to their eyes, and the binding their mouths with a bond, and the ruin of their minds, and paining of their bodies."

"Lord God of the righteous, who createdst the ages and givest life to all things, who gavest the breath of life to all thy creation, who broughtest the invisible things out into the light, who madest all things and madest manifest things that did not appear, who liftedst up the heaven and foundedst the earth upon the waters, who fixedst the great stones upon the abyss of the water, which shall not be submerged but are unto the end doing thy will, for that thou, Lord, saidst the word and all things came into being, and thy word, Lord, is the life of all thy creatures, to thee I flee for refuge, Lord my God, to thee will I cry, Lord, and to thee will I confess my sins, to thee will I pour out my petition, Master, and to thee will I reveal my lawlessnesses.

OF BISHOPS, PRESBYTERS, AND DEACONS, [ii., 1.] OF bishops we have heard thus from our Lord Jesus Christ, that the shepherd of the sheep who is ordained bishop of all the Churches must needs be blameless, pure and good,” who thinketh not on the care of this world, who is full fifty years old, who hath passed the strength of youth, who is not a slanderer, nor one that speaketh lies amongst the brethren. For the Gospel saith, “For every word that a man speaketh thoughtlessly, he shall give account in the day of judgment, that it may condemn him.’” And furthermore it is said, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” Wherefore it is meet that he abound in all good things. But if he be not learned, let him be prudent and intelligent, of middle age. But if the city be a small one, and there be not found therein one (thus) fitted for the office of bishop and there be found among the young men one prudent and wise, though his years are (but) few, and if those who know him bear witness that he is worthy to be ordained bishop, if he have lived from his youth perfect in the works of the holy and humble fathers, and walketh in the way of righteousness, tried in every work, and if (men) bear witness to him that he is perfect, let him be ordained in peace. For Solomon also when but twelve years old became King over the people of Israel; and Joash too became ruler when he was seven years old and afterwards in the eighth year he reigned in righteousness. For the Lord spake by the mouth of Isaiah the prophet, and said, ‘‘To whom shall I look, but to him that is meek and humble and quiet, who trembleth at my word and again it is said in the Gospel, “Blessed are the meek, for they shall inherit the earth.” Let him therefore be merciful, for it is said, ‘Blessed arc the merciful, for they shall obtain mercy.” Let him therefore be a peacemaker, for it is said, ‘Blessed are the peacemakers; they shall be called the children of God.” Let him be pure of heart, without revenge and evil and unrighteousness, for it is said, “ Blessed are the pure in heart; they shall see God.” Let him, then, be spiritual, and watchful to do good, neither insatiable nor passionate, nor a drunkard, nor vindictive, without hatred and strife, not haughty, nor a lover of money, nor a reviler; neither let him exalt himself, lest he fall into the snare of Satan; for everyone that hath exalted himself shall be abased, and he that humbleth himself shall be raised to honour. And let such a one be ordained bishop who hath married one elect wife, who is able to order his household aright, a teacher and monitor who hath brought up his children in purity. And let his wife also be faithful, who traineth her children in the true worship and in the fear of the Lord. It is right that the men of his household should obey the bishop in humility and in fear, and let him be master even as it is written. [ii., 3.] And let them try him that he be blameless, not passionate, (for) thus saith wisdom, “Anger destroyeth the wise man.” And let him be merciful and charitable, for our Lord saith, ‘And by this shall all know that ye are my disciples, if ye love one another.” Let him, then, be a lover of men, who receiveth strangers, who accepteth not persons, a man of understanding, who sheweth favour neither to rich, nor to poor, one who hath a craft,” whose hands are open to give, who receiveth widows, a lover of the poor and the orphans and widows. And moreover let him support those (widows) who have children. But if there be a slothful man, or one who hath spent all his substance in drunkenness and fornication, and desireth to receive alms, let not the bishop show any care for him, nor permit him to enter the church. For the Scripture saith unto those who act thus, “ How long wilt thou lie, thou sluggard? and when wilt thou awake from sleep? A while thou sleepest, and a while thou sittest; a while thou slumberest, and a while thou foldest thy hand to thy breast; and then as an evil messenger cometh poverty upon thee, and want as a swift) runner.” [ii., 5-] It is not right for the bishop to judge, accepting the person of the rich, and to neglect the poor. For God said unto Moses, “ Judge not, accepting the person of the rich, nor turn aside the judgment of the poor, for the judgment is the Lord’s.” But he ought to judge uprightly. The food of the bishop ought to be meat seasoned with moderation, that he may be able to teach and admonish the people, and that he may turn them to God. And let him keep far from all evil, and read the Scriptures at all times and be a lover of wisdom, that he may be able to interpret the Scriptures in the Holy Spirit, (even) the words of the Gospel, the Law and the prophets. The Lord saith, ‘‘Understand ye the words of the Scriptures, for they bear witness of me.” It becometh a bishop to search out and expound the Scriptures in order, and to satisfy the people with spiritual teaching, and fill them with the light of the law of God with much admonition. God saith, “Make the light of wisdom to shine upon you, for it is time.”! [ii., 6.] ‘Thus, then, it is right for the bishop to suffer and toil and wrestle for righteousness’ sake, but above all before the people, that they, when they see his works, may receive his admonition. And, moreover, let him become surety for no man, nor associate with the great, nor be of a double tongue, nor follow after princes, but let him fear God; and let him not hearken to a false accusation against his neighbour. And let him not be slothful in fasting, nor seek occasions for eating, nor say, To-day is a feast, as the Gentiles do, to eat and drink and be wanton: but let him remove from him every idle desire which hath no profit, for all this is despised and hateful before God, and well-pleasing to demons.,It is meet for the bishop to command and admonish the people to remove from them all these works. But let him teach them and turn them, that they may imitate him and follow (him) in righteousness. For God said unto the children of Israel, “Observe my law and my commandment.” And Jesus Christ Himself also, our Lord and our God, first did all, and (then) taught us to imitate Him. Wherefore He saith that he who shall teach and do, shall be great in the Kingdom of heaven." It is right for you, O bishops, to teach the people and save them from error, even as Christ hath given you grace. For the Lord spake by the mouth of Ezekiel the prophet, and said, “Son of man, have made thee a watchman to the house of Israel, and thou shalt hear the word from my mouth, and admonish them by my word. When I say to the sinner, Thou shalt surely die, and he hath not repented, and thou hast not spoken to him, nor admonished him, that he may repent and turn from his (evil) way and live, that sinner shall die in his sin, and his blood will I require from thee, saith the Lord. But if thou hast admonished the sinner, and he hath not turned from his sin, he shall die in his guilt and thou shalt save thy soul. And if the righteous man hath turned from his righteousness and committed sin, while I show him punishment before his face, and thou hast not admonished him, he shall surely die in his guilt, and his righteousness which he hath done I will not remember, and his blood will I require from thy hand. And if thou hast admonished the righteous man, so that he sin not, that righteous man shall surely live, and thou also hast saved thy soul.” ‘As when war and strife arise in the midst of a people, and they seek out a watchman to bring them tidings, that they may be on guard, and if he tell them not beforehand, that they may be saved from defeat, their blood shall be upon his head, for they heard not the sound of the trumpet. But if he see the sword which cometh on the land, and blow with the trumpet a signal to the hosts, and (if) one who hearkeneth hear the sound of the trumpet and get him not away, and the sword come and find him, his blood shall return on his own head, for he heard the sound of the trumpet, and gat him not away, and his blood shall be poured out on him; but he who gat him away saved his life.” In like manner the bishop, if he teach the word of life, shall find life eternal. The sword is eternal condemnation, and the sound of the trumpet is the Holy Gospel, and the watchman is the bishop of the Holy Church. The bishop ought to feed (the flock), and teach, and hold fast the word, and make men to fear concerning the judgment. Wherefore let him admonish those that walk without knowledge, and make them to see plainly; and let him teach those that know not, and confirm those that know; and let him gather those that are lost and speak to them at all times concerning their salvation, that, when they hear these things, they may be admonished and do (that which is) good. For God saith by the prophet, ‘‘Testify against this people, and tell them their sins (to see) if they will turn, and repent, and be saved from their iniquity.” And Moses also said unto the people, ‘“‘Hear, O Israel, the Lord our God is one.” And again, it is said in the Holy Gospel, ‘‘He that hath ears to hear, let him hear.” And Solomon also saith, Hear, my son, the instruction of thy father and disregard not the commandment of thy mother.” Yet they have not heard unto this day, but have forsaken the Lord the only true God, and He hath called them a generation of transgressors and adulterers, concerning whom we have spoken before. [ii., 7.] And now know, beloved, ye who have been baptized into the death of our Lord Jesus Christ, that it is not meet that they should sin who have received such grace as this. Know, brethren, that such as these who, after they have received baptism, turn back to deeds of sin, shall go down to the condemnation of Gehenna. [ii., 8.] And (there are) others also who have not been believers, but (who) afterwards when they have believed and been baptized become blessed before God, even as our Lord saith in the Holy Gospel, ‘Blessed are ye when they revile you and mock you, and speak all (manner of) evil against you falsely for my sake. Rejoice, for great is your reward in heaven.” And if there be anyone against whom they have spoken, blessed is he. For it is written, saying, “Every man who is not tried, is not elect before God.” [f there be any man who hath transgressed the law, and men curse him, he hath brought the curse on his own head. In like manner we also, if we hear not the commandments of God and do not His will, shall bring a curse upon ourselves, and moreover shall be far from God. For as for such as do not what they themselves teach, and turn not from their own ways, the bishop ought to admonish them, and put to shame those who do thus. But it s right that he teach them in the love of Christ how they ought to serve.: [ii., 9.] It is right for the bishop to seek after righteousness, and not honour transgressors, nor be partial in judgment, nor take a bribe from any man, for a bribe blindeth the eyes of the wise, nor turn aside a right cause. And moreover it is said somewhere, “Put away all evil from you.” And Solomon also saith, “‘Come not into the place where they encamp; withdraw from them, and turn away. For they sleep not, unless they do evil. Sleep is taken away from them, and they sleep not who feed on sin.” ii., 10.) But if the bishop have no understanding, and have walked in subtlety and vileness, even as Saul did concerning Agag, and as Eli the priest, who admonished not his sons, who forsook the commandment of God—and, behold, how he himself lost his honour, and also the holy tabernacle of his city—he hath wrought iniquity before God, and is become a stumbling-block and an offence unto the new converts who have received baptism, and also to the catechumens, both men and women alike. And if he teach not, nor admonish, nor walk in the right way, but forsake the commandments of God, for this cause he shall receive excommunication, and the wrath of God shall come upon him; for he hath perverted the way of the people, even as the people erred in the days of Jeroboam, and those also who were slain with Korah. But if there be anyone who sinneth against the bishop and against those in authority, while there is no sin in them, and they are guiltless, it is not right that he should enter the Church of God, for he hath been bold, and hath walked in folly and the lust of his soul. Wherefore that shall come upon him which came upon those who mocked at Noah, and as Achan, who received the curse upon himself, and as Gehazi, who received money from Naaman, the Syrian. Behold, then, it is meet that the shepherd of the sheep should teach and admonish in humility, and turn them to repentance, with full knowledge of the life of each one, and should order their manner of living, as is fitting, in peace; that the people may lead good lives and turn from their sins. This then is well-pleasing in God’s sight, for when a man turneth from his sin and returneth to repentance, others seeing him are taught the true service. [ii., 11.] Therefore ought the bishop to be watchful to do good, that the beauty of his life may be known unto all; for he is the guide of the people, and the shepherd of the elders’ and rulers and teachers, and of all who are under him. The bishop ought to sit in the church with the priests, and they ought to judge each man, as is fitting; for to them hath the Lord given authority, and hath commanded them, saying, ““Whatsoever ye have bound on earth, let it be bound in heaven, and whatsoever ye have loosed on earth, let it be loosed in heaven.” [ii., 12.] It is right for the bishop to turn the people to the knowledge of God, and to receive the repentance of those who have turned to God, (and) to teach them, and console them in meekness and in love and in humility, and with joy of heart; for the Lord God is merciful. For He saith by Ezekiel the prophet, “Say unto them,” as I live; saith the Lord God, I desire not that the sinner should die,” but that he should repent, and forsake his evil way: and why will ye die, house of Israel? And thou, son of man, say unto the children of thy people, the righteousness of the righteous shall not save him, when he committeth iniquity, and the sin of the sinner shall not afflict him, if he repent of his iniquity: the righteous man also shall not be saved, when he hath sinned. When I speak to the righteous, if he trust in his righteousness and commit sin, all his righteousness I will not remember unto him: in his sin which he hath committed, he shall die. And if I say unto the sinner, Thou shalt surely die, and he repent of his sin and do justice and righteousness, and return the pledge of his debt and restore what he hath robbed, and walk in the ordinances of life, and commit not sin, he shall surely live, and shall not die in his sin that he hath sinned, neither will remember unto him his sin and his iniquity; for he hath done justice and righteousness, and by it he shall live.” Wherefore sinners shall hope; when they turn from their sins and repent, they shall find a good hope; and they shall inherit the earth. [ii., 13.] But let them that have not transgressed take heed lest they fall into affliction and sorrow and weeping. Know, then, and understand, O man, if thou transgressest and committest sin in this world, and repentest not, thou hast not life. Repent, then, while thou livest, for after death there is no repentance. Even as David saith, ‘‘For there is none in death who remembereth thee, and in Sheol who will confess to thee?” It is right, then, brethren, that we should be ready to do good, and should walk in the way of righteousness, in which there is no sorrow. Let us hear, then, and understand that which is said, Direct my way and my going according to thy word.” And let us not be wanting in any good work, but observe the holy word which the Holy Gospel saith concerning the five wise virgins, and not (be) as the five foolish virgins, whose oil of good works failed, and they went forth from the marriage which is in heaven. Wherefore we ought to take heed to ourselves and fashion ourselves, and mark the time of the bridegroom, lest we fall into sin; but he that doeth righteousness let him take heed to do good even unto the end. It is meet, then, that the bishop be of understanding and judge uprightly, for the judgment is the Lord’s. Let him admonish sinners, that they may walk in the right way; and, when they turn, let him receive their repentance in compassion and in mercy. Remember, then, what our Lord saith, “There is great joy in heaven over one sinner that repenteth.”’ (ii., 14.] But if thou receivest not them that repent, but rejectest them, thou hast scattered thy flock, and hast not understood what David saith, “Deliver not unto the wild beasts the soul that confesseth unto thee.” For thus saith the Lord, “That which hath fallen, shall it not arise and that which hath erred, shall it not turn again? Wherefore hath my people transgressed with an evil transgression, and held fast to their own counsel, and refused to leave it? Hearken now and hear me. Say they not thus? Is there not a man that repenteth of his evil, and saith, What have I done? Turn again, O my children that are far away, and I will heal your wounds.” Receive them that turn to thee and repent, O bishop, and be not thou of a double heart, nor make proud thy heart as those who have no mercy. For he who doeth thus feareth not God: but let him rather take thought to fulfil the needs of the people, as it is fitting. Let us take heed, then, to ourselves, and have no fellowship with sinners and wicked men who do thus. The righteousness of the righteous (shall be) for himself, but he that committeth sin without law, his iniquity shall return on his own head. For it is said by Ezekiel the prophet, “If a land sin against me, and go astray, and transgress, and I lift up my hands against it, and break the strength of bread, and send famine against it, and destroy from off it man and beast, if these three men, Noah, Daniel, and Job, were in it, they should not save (it) by their righteousness, saith the Lord God. And if send evil beasts against and upon that land, and punish it, and destroy it, and there be none left to go about (therein) because of those beasts, even if these three men were in it, as I live, saith the Lord God, they shall not save their sons, nor their daughters,” but they alone shall be saved, and the land shall be destroyed.”! As it is written, “If there be in this world a righteous man and a sinner, the righteous shall not perish with the sinner.” But He sendeth rain on the good "' and the evil. And if there be anyone who thinketh and saith, Judgment is equal against all, it is not so; '" for in this warfare there is one that is strong, and again, there is another who is stronger than he: and he that hath conquered shall receive the crown of victory openly. For God condemneth not the righteous with the sinner. Noah was not swallowed up in the waters of the flood: and Lot was not burnt in the fire: and Rahab the harlot perished not. But if ye desire to know what happened amongst us: Judas Iscariot perished, though he was together with us in one ministry; and Simon the sorcerer received the seal of the Lord; (yet) because these two were evil, their wickedness was made known openly. Judas hanged himself, and Simon flew up (into the air) and was dashed upon the ground. And while Noah was in the ark with his sons, Ham by his wickedness brought a curse upon his children. And by this we understand that the fathers are not punished for the sin of their children, nor children for the sin of their fathers. And this thing is quite manifest, that wives are not condemned for their husbands, nor young men for their wives, nor servants for their masters, nor masters for their servants, nor kinsmen for their kinsmen, nor friends for their friends, nor sinners for the righteous, nor the righteous for sinners, but to each one is rendered according to his deeds. For Noah was not recompensed for the sin of the people, and Lot was not consumed in the fire of Sodom, nor Rahab for the sake of Jericho, nor the children of Israel for the sake of the Egyptians. We ought not to follow the steps and the works of the extortioners and the unjust and murderers, who seek occasions for evil, men of hatred, who are ready to (inflict) death, for everyone shall be requited according to his works even as David saith, “For thou wilt requite everyone according to his works.” Therefore it is right that we should help the afflicted, and visit the sick and convert the sinners, who have been wounded by deeds of sin. Let us teach them and instruct them with the word of admonition, that they may be saved from the death of sin. For it is not the whole who need a physician, but the sick; since our Father who is in heaven desireth not that one of these little ones should perish. Now, brethren, let us not hearken to the words of fools and those whose hearts are darkened but let us accomplish the good pleasure of God the Father the Creator of all things by our Lord Jesus Christ to whom be glory for ever and ever. Amen.

THAT WE OUGHT NOT TO ADMONISH ANY MAN EXCEPT IT BE PROVED BY TESTIMONY THAT HE HATH SINNED. For he that thrusteth forth an innocent person, is worse than a murderer, and perceiveth not the mercy of God, for he remembereth not the love of his neighbour. And he who doeth thus shall not find salvation, for he hath slipped away, and fallen into grievous sin, because he hath not admonished, nor converted those who have committed many sins, but hath scattered the flock of God, and also fought against Him. For God is righteous, and righteous is His judgment, wherewith He judgeth all, righteous men and sinners; (He is) merciful to those who turn unto Him in righteousness and mercy and meekness, as David the beloved of God (saith).‘ [ii., 22.] The bishop, then, ought to judge upright and follow after God and do His will, for God judgeth righteously those that turn to Him. Rememberest thou not David, when he sinned and Nathan said unto him, Why hast thou done thus? And he said, I have sinned and I repent. And when he confessed his iniquity, he was saved from death. And Nathan said unto him, “Be of good cheer and doubt not; thou shalt not die."” Jonah the prophet, also, not wishing to preach to the men of Nineveh, was plunged in the sea, and a whale swallowed him up, but afterwards he came forth from the whale’s belly, and was saved from death. And Hezekiah, also—when he became proud, judgment came upon him. And Hezekiah humbled himself, and forsook his pride, and wept before God, and (God) had mercy on him. Hear, ye bishops, the profit that is in this matter; for it is written in the Fourth Book of Kings: ‘And Manasseh his son reigned in his stead. Twelve years old was Manasseh when he began to reign, (and) fifty and five years reigned he in Jerusalem, and his mother's name was Hephzibah; and he did evil in the sight of the Lord.” Moreover it is written in the Second Book of Chronicles, saying, “And he did evil in the sight of the Lord more than all the uncleanness of the nations whom the Lord rooted out from before the children of Israel. And he turned and built in the high place the altar which Hezekiah his father had destroyed, and he set up pillars for the Baalim, and made groves, and worshipped all the host of heaven, and served them. And he built an altar in the house of the Lord, of which the Lord said, Let my name be in Jerusalem for ever. And he built altars for all the stars of heaven in'the two courts of the house of the Lord; and he himself made his own sons to pass through the fire in the land of Benomnimen," and used signs, and [made himself like an ass], and practised magic, and set up diviners and soothsayers, (and) wrought much evil in the sight of the Lord to sin against Him. And he set the graven and molten images which he made in the house of the Lord; (of which the Lord had said) to David and Solomon his son, In this house and in Jerusalem, which I have chosen out of all the tribes of Israel, will I set my name for ever; and I will not again move the foot of Israel from the land which I gave to their fathers. Howbeit let them observe all that I have commanded them in all my law and mine ordinances and my judgments by the hand of Moses. And Manasseh made Judah to sin, and them that dwelt in Jerusalem, by doing evil above all the nations whom the Lord removed before the face of the children of Israel. And the Lord spake against Manasseh and against his people, and they hearkened not unto him. And the Lord sent against them the captains of the host of the king of Assyria, and they took Manasseh in bonds, and bound him in chains, and brought him to Babylon. And when he was in affliction, he sought the face of the Lord his God, and he humbled himself greatly before the face of the God of his fathers.’’' And Manasseh the son of Hezekiah the King prayed, and said thus: “O Lord, Ruler of all the world, the God of our fathers, Abraham, Isaac, and Jacob, and all their righteous race, who hast made heaven and earth with all that in them is; who didst rebuke the sea with the word of thy commandment; who didst shut up the depths, and seal them in terrible majesty, and that by thy glorious name; before the face of whose might everything trembleth and shaketh, for the greatness of thy glory is without end. Terrible is the plague of thy wrath against sinners. The mercy of thy commandment hath no number, nor measure, for thou alone are the Lord most high, merciful, slow of anger, and bountiful in com- Passion, and gentle towards the sins of the sons of men. And now, O my Lord, the God of the righteous—for it is not for a righteous man that thou hast appointed repentance, not for Abraham and Isaac and Jacob, who sinned not against thee—turn thee unto the repentance of me a sinner, for I have sinned beyond the number of the sand of the sea; and my sins are many. And I am not worthy to look up, and behold the height of heaven, because of the multitude of mine iniquities. I have toiled in chains of iron, that I might get me respite of my sins, and by this also I have had no respite, for I have provoked thee to anger, and done evil in thy sight, observing vanities and multiplying things that profited me not. And now I bow the knees of my heart, entreating thy mercy. I have sinned, O Lord, I have sinned; and I confess my sin. I make supplication and entreat of thee; have compassion on me, O Lord, have compassion on me, and deliver me not over unto my sin. Reserve not evil against me for ever; and take not vengeance upon me in the depths of the earth. For thou, O Lord, art the God of those that repent; and thy goodness shall be manifest upon me, since while I was not worthy, thou didst save me in the multitude of thy compassion. I will glorify thee at all times and all the days of my life; for all the host of heaven glorify thee, and thine is the glory for ever. Amen.” And when the Lord saw that Manasseh repented of the evil of his doings which he had done in his ignorance, the Lord pardoned him and heard his prayer and accepted the voice of his petition. And forthwith a flame of fire encircled him, and the bonds of his chains of iron were loosed. Then the Lord saved Manasseh from all his affliction, “and brought him back to Jerusalem to his kingdom. And Manasseh knew that the Lord was his God,” and he served the Lord with all his heart and with all his soul, all the days of his life; and he was reckoned with the righteous. Then he thrust forth from the house of the Lord the strange gods that were made by the hands of men, and he raised high (the wall), and appointed captains of the host in every place over the walls of Judah. And all the altars which he had built on the mountain of the house of the Lord and in Jerusalem, he utterly destroyed from out the city; and he erected the altar of the Lord, and sacrificed on the altar, and offered praise. And Manasseh spake unto Judah to serve the Lord, the God of Israel. And Manasseh slept with his fathers in peace; and Amon” his son reigned in his stead. And he did evil in the sight of the Lord, as Manasseh his father had done, and provoked the Lord his God to anger.” [ii., 23.] Behold then, ye have heard, our children, how he served idols, and sacrificed to them, and in his lawlessness slew many. And the Lord God afflicted him for a while, but when he repented, He forgave his sins, and restored him to his kingdom. For God receiveth the repentance of them that turn unto Him, and restoreth them again to their former honour. For there is no sin greater than idolatry, since it is rebellion against God, yet men are saved from it by true repentance. But whosoever transgresseth and com-mitteth sin, and saith in his heart, What will God do unto me—he is a rebel against God. For he doth not first try himself, but walketh in his own way, and doeth the desire of his soul, and saith, This is good. Whoso doeth thus, and repenteth not, shall not have forgiveness. Thus, then, did Amon, the son of Manasseh. For the Holy Scripture saith, “ Amon conceived rebellion in his heart, and did evil in the sight of the Lord, as Manasseh his father had done; and he multiplied proud words, and said, My father sinned much in his youth, and when he was old, he turned and repented. I also will do in like manner and will walk in mine own way, and will follow the desire of my soul, and when I am old, I will turn therefrom, and repent before the Lord. Then Amon did evil in the sight of the Lord, and wrought exceeding much evil, as those before him had done. Then the Lord chastised him, and destroyed him from off the good land, and his servants [aid (hands) upon him, and slew him in (his) house. “And the people of the land slew those who had laid (hands) on King Amon. And he reigned two years.” [ii., 24.] Understand then, ye people, and think not to do evil as Amon did, lest ye be destroyed. In like manner, the bishop ought to feed and convert the people and admonish them, and heal them of their sickness and receive their repentance, so far as he is able. But if he be lacking in mercy, and receive not the repentance of sinners who turn to him," he is despised and dishonoured, and shall be condemned before the Lord his God. But if he receive the repentance of those that turn to him, he shall find compassion and mercy with the Lord God, who sent His only-begotten Son into the world; and He was pleased to be born of a woman, and was made man for our sakes. And He endured suffering on the Cross, and was wounded, and died. He is God the Word, the Angel of His great and terrible counsel; He took our sicknesses and bare our sufferings, and by His wounds our wounds have been healed..In like manner, let us, too, patiently endure suffering and affliction, and receive the repentance of them that have sinned. See then the mercy of the Lord towards Matthew, who was a publican—when he turned unto Him, He made him an evangelist; and towards Peter, who denied Him thrice through fear—when he repented and wept bitterly, He received his repentance, and made him the shepherd of His sheep; and towards Paul, our brother, though he was formerly a persecutor, who blasphemed against the Holy Spirit, yet when he turned unto Him, He made him an apostle. And to the woman who was a sinner, who gave alms unto many, He said, ‘Thy sin hath been forgiven thee.” And the other woman also, the adulteress whom the priests set before Him to prove Him, He saved, and said unto her, ‘‘Go thy way, from henceforth sin no more.” ” It is right for you, ye bishops, to set your trust and hope in God, our Lord and our Saviour, Jesus Christ the Saviour of your souls. Draw nigh unto Him in meekness and in mercy, aS peacemakers without strife and anger: convert the sinful, and lift up the fallen; and render not evil for evil. Moreover be ye not railers, nor passionate, nor blasphemers, nor boastful, nor accepters of persons, nor drinkers of much wine, nor drunkards, nor singers, nor dancers, nor thieves, nor murderers, nor takers of bribes. Neither seek. ye honour and riches from strange gods, but keep far from them, for ye have been called to this work, that ye should serve God.: [ii., 25.] Thus let the life of the bishop be. (Let) his raiment and his food (be) in moderation and purity, as much as is sufficient for him, that he transgress not in any other way or matter. For he that serveth is worthy of his meat, even the tithes and first fruits which men bring to the Church, as is commanded by our Lord. The bishop may give what they need to the poor, and the needy, and the widows, and the orphans, and to the destitute, and to the Strangers, and to them that have nothing. But if the bishop exercise no care for them, God will require it of him on their behalf, for (the bishop) hath authority to appoint for every man, as is meet. And ye also that are set in authority in the Church, if ye have need, take from its store, but if ye are not impoverished, it is not right that ye should take therefrom. And if ye act thus, ye shall be saved before God. But if the bishops take for themselves alone, and be insatiable in eating, and lay up store for themselves, and give not to the destitute, God will require this of them, and they shall be clothed with shame and dishonour. Wherefore it is said, “Ye have drunk the milk, and clothed you with the wool, and have slain the bulls; ye have not lifted up that which was fallen, nor helped that which was lost.” “ Will ye live alone upon the earth? Therefore hath He commanded you in the law, saying, “Love your neighbour, as yourselves.” And moreover it is said, “Thou shalt not muzzle the mouth of the ox when thou treadest out thy corn.” And seek ye not to take aught but that which is according to your service and your toil, as is right. For the threshing-floor is the Holy Church of God. And do ye also eat therein, as the Levites, who served in the tabernacle of the testimony, which is a type of the Holy Church. It is meet, then, that the priests eat the offerings with their wives, and their sons, and their daughters, from the offering that has been offered to the Lord of Hosts, first-fruits, or tithes,) or a sacrifice, or an oblation; for they have no other duty, nor any portion of land with the children of Israel, but only to serve in the tabernacle; for the offering which the people bring is the portion of the Levites. And now ye, O bishops, are the exemplars of the priests and Levites, as those of old. Ye ought to entreat and pray on behalf of the people, for ye are prepared for the service of this church, who stand before the altars of the Lord our God, and (who) offer up a pure and reasonable and bloodless sacrifice to Jesus Christ, the great High-priest. For ye are preachers, and elders, and prophets, and rulers, and kings, who have authority over all the people and over all who are under you. It beseemeth you to preach and speak and cause the people to hear the word of God, and not to hide the keys of wisdom and knowledge. And if ye hide them, ye shall meet with condemnation, which is prepared for you before God; but if ye preach and teach the people, ye shall meet with honour and recompense before God, because ye have patiently endured and borne every burden.“ Wherefore ye shall attain in every thing that which ye need, because ye have imitated Jesus Christ, who took our sicknesses, and bare our sorrows on the Cross. For He, who had no sin, was crucified for us; in like manner ye also must needs bear the sins of His people. For Isaiah the prophet saith, concerning our Saviour, “He took our sicknesses and bare our sorrows, and for our sakes He was afflicted.” And again he saith, ‘He was wounded for our sakes and for our sins, and was afflicted for our iniquities.” And in like manner should ye also save the people, even as Christ saved you. Think not that the burden is light which presbyters and ” bishops bear. As they have borne a heavy burden, so they shall receive the first-fruits, and give” thereof to the destitute.” For One will call you to account, with whom none can” dispute or contend. It is right, then, that they who serve the Holy Church should have their needs supplied, and receive the offerings as priests, and Levites, and ministers; even as it is written in the Book of Numbers concerning the priests: “And the Lord said unto Aaron, Behold, I have given unto you to keep the first-fruits which they offer unto me of all that is sanctified by the children of Israel; to thee I have given it; [even all the first-fruits of corn that are in all their land and all that they offer unto the Lord; to thee have I given it all] until thine old age, and after thee to thy children as an ordinance for ever. And this shall be yours of that which is sanctified unto the holy place, of the sacrifices, both of every oblation, and of all their sacrifices, and of their trespass-offerings, and of all their sin-offerings; whatsoever they bring unto me of all their holy things, to thee shall it be and to thy children. In the most holy place eat of it; let every male eat of it, thou and thy sons; for it is holy unto thee. And let this be yours of their first gifts, and of all that the children of Israel offer; to thee have I given it, and to thy sons and thy daughters with thee as an ordinance for ever. Let everyone that is clean in thy house eat of it. And all the first-fruits of oil, and all the first-fruits of wine and wheat, even their first-fruits, and all that they offer unto the Lord, to thee I have given it. All the first-fruits of corn that are in all their land, and all that they offer unto the Lord, to thee have I given it all. Let him that is clean in thy house eat of it. All that they dedicate among the children of Israel is thine, and everything that openeth the womb of his mother of all flesh, everything that they bring unto the Lord from man even unto beast is thine. And those that are redeemed with a ransom—the first born of men, and the first born of beasts that are unclean, ye shall redeem. And for a ransom for each one that is a month old, the price shall be fifty shekels according to the shekel of the sanctuary, (that) is twenty obols. But the first born of cows and the first born of sheep and the first born of goats, thou shalt not redeem, for they are holy; and thou shalt pour out their blood at the altar, and their fat thou shalt make a sacrifice unto the Lord for a sweet savour. And its flesh shall be for thee; even as the breast which they offer, and as the right shoulder, it shall be thine. Every offering which is holy, even all that the children of Israel separate unto the Lord, I have given it to thy sons and thy daughters with thee as an ordinance for ever; and it is a perpetual decree for ever before the Lord unto thee and unto thy seed after thee.”

. THAT THE PEOPLE OUGHT TO BRING OFFERINGS TO THE CHURCH ACCORDING TO THEIR ABILITY. (ii. 26.) Hear now also, ye people of the elect Church of God. For of old the Hebrews were called the people of God, a holy people; but now ye are priests, a holy people, elect (in) your generation, and your names are written in heaven for a kingdom and a priesthood, a holy people, a bride adorned for the Lord God, a glorious and faithful Church. Hear how it was appointed of old what should be given to those set in authority over the Church of God,’ (whether) vows, first-fruits of corn, or tithes for the salvation of men’s souls. The beginning of the name of Jesus is iota, by number, ten. Hear, O thou Holy Church, the congregation of people which hath been founded on iota, which was manifested in the law, and hath kept the faith, and believed in our Lord Jesus Christ, and been a guide to the knowledge of the word iota, and hath stood fast in the perfection of His glory. For in old times they brought sacrifices, and thank-offerings, and vows, and tithes, and first-fruits, which were their oblations in those days; but now let the bishops and priests offer the sacrifice of the oblation to the Lord our God and our Lord Jesus Christ, who died as a ransom for us. And He hath appointed high-priests, and presbyters, and deacons,” and readers, and singers, and doorkeepers, and deaconesses; and also widows, and virgins, and orphans. And over all these is set the bishop, for he is the teacher and instructor of all who serve God in the right faith, and for their sakes he delivereth the word. It is right that they obey him, for he is the teacher of the law for all, and besides their father, who hath begotten them by water and by the spirit. Since he is your chief and your teacher, and your stay, and your god on earth under the true God, ye ought to magnify him, and others who are like him; even as God spake by the mouth of David the prophet, saying, “I said ye are gods, and all of you children of the Most High.” '? Speak no evil word against the gods, that is, the bishops; but let the bishops have the first seat amongst you, for to them hath been given honour and glory from the Lord God, that they may feed His people in peace, as Christ the great High-priest." But let the deacon minister in purity without blame, and let him do nothing without the permission of the bishop his father. And let the deaconess do nothing without the permission of the deacon. And let no other woman go to the deacon save only with the deaconess; and in like manner let no woman go to the bishop save with the deacon. Honour then the priests, for they admonish you and teach you the way of God; and ye shall receive from them the word in the right faith. For He sent them to preach, and teach, and admonish, and baptize into the name of the Father, and of the Son, and of the Holy Spirit, and to teach men to observe all that He had commanded them. Honour widows and orphans as the Church; and virgins also as the altar and the offering of incense. [ii., 27.] For of old none was able to offer sacrifice except he were of the sons of Levi, and the people could not approach the altar except along with the priests." And in like manner do ye also do nothing without the counsel of the bishop. He who acteth thus without the permission of the bishop his work () is idle and vain and without profit. As Saul offered a sacrifice without Samuel the prophet, and heard a voice saying, “Thy sacrifice is vain”; in like manner, if a layman do (anything) without the priest, it is vain. Uzziah the King also, when he was not a priest, and yet did the office of a priest, became a leper. And if there be anyone of the people that usurpeth the priest’s office, and doeth not the commandments of God, he shall not escape judgment, for he hath taken an honour that was not given unto him, and hath resisted the priesthood, and hath not imitated Christ, ‘‘who glorified not Himself to be made a great High-priest”; but patiently endured until He heard the voice of the Father saying, ‘‘The Lord sware, and will not repent, thou art his priest for ever after the order of Melchizedek.” But if Christ glorified not Himself without the Father who is equal with Him, how then can a man by himself take the priesthood to himself, unless he that hath authority over him have given it unto him? For the sons of Korah were of the tribe of Levi, yet when they strove against Moses and Aaron, the fire consumed them, because they sought to take that which belonged not to them. Dathan and Abiram went down alive into Sheol. The rod that budded destroyed the counsel of many foolish men, and He made manifest thereby the great High-priest who was ordained by God. Therefore, brethren, ye ought to bring your sacrifices and your incense to the bishop, for he is the High-priest. Bring unto him your first-fruits and tithes (and) all your vows, that he may give to each one according to his need, even to the destitute who have nothing. Let him appoint unto them as is fitting, that none wrong his neighbour in receiving alms. The bishop ought to exercise due care concerning all the destitute, and to examine their lives and know well their condition.. at [ii., 28.] Moreover when the faithful desire to invite to a feast the destitute and the widows, as the Lord hath commanded, the deacons ought to minister. And let them, knowing well the lives (of all), invite them and set them each one in his place, as is fitting. And let them distribute unto them; and to the shepherd also let them give thereof in secret, for the honour of God, seeing that the priesthood hath been given unto him. And after distribution hath been made unto the widows, let the deacons take thereof two portions; and in like manner the presbyters also, who watch, and teach the word of admonition, and let them receive double, for they are apostles of our Lord,” they being counsellors of the bishop, and the crown of the Church, who therein judge uprightly. And let the reader receive one portion, and in like manner the singers also, and let the doorkeepers get each one according to the appointment of the Church; and to the people let them give such portions as befit them. And let them not neglect the bishop, nor delay to give unto him, but send speedily unto him along with the ministering deacons. The deacons ought to inform the bishop of every need of the people, that he may command them to do as befitteth. For of old there was no man that entered into the temple, or did anything (therein) without the Priest. Malachi the prophet saith, “For the priest’s lips keep counsel and search out the law.”! For those who serve (false) gods, and do their will, and set themselves up. as righteous, though they are impure and their works evil, and (who) have no good works, and account themselves as the saints—men indeed seeing their works mock at, and detest, and despise them— yet is there none of these that can accomplish or do anything without the counsel of the idol-priests, but they look up to them and hearken to the voice of him that commandeth them, and do all that he saith unto them; and they honour the idol-priests, and put their trust in them, and believe in their gods. Now if they believe in these that have no life, and (if they) serve unclean spirits in whom is no profit, and hope in vanity and set themselves up as righteous, how much more should we, who have received grace, and have an enlightened faith and a perfect hope wherein is no deceit, believe the message which is full of glory and without fear, that we may please the Lord our God. For know of a truth that the first fathers and the bishops are the mouth of God. [ii., 29.] For Aaron spake to Pharaoh, being a helper to Moses, and therefore he was called the prophet, and Moses was called the god of Pharaoh, as a king and high-priest. Even as God said unto him, “Behold, I have made thee to be a god unto Pharaoh, and Aaron thy brother to be unto thee a prophet.” How then do ye not believe them, for they intercede for you, and deliver the word? [ii., 30.] Serve them, for they are prophets and servants of God, the deacon like Aaron, and the bishop like Moses. And if Moses was called a god by the Lord, it is right that for you also to honour the bishops as God, and the deacon as a prophet. As Christ did nothing without the Father, in like manner let the deacon do nothing without the counsel of the bishop. Also there is nothing that the Son doeth without the Father, and as the Son is subject to His Father, in like manner let the deacon be subject to the bishop.

THAT THE BISHOP OUGHT TO EXAMINE AND TRY EVERY MATTER IN RIGHTEOUSNESS AND UPRIGHTNESS, Be ye then pure as the first fathers, good and wise and prudent; and put away from you (every) evil habit and wicked custom. Choose rather for yourselves the way of life. The bishop ought to walk in this way, and do as it befitteth, and turn aside from evildoing, and do good works, and heal the sick who desire to repent, and cast forth such as refuse to turn. For there are many who seek pretexts, and lay snares and accusations through envy, as did the two elders against Susanna in Babylon, and as did the Egyptian woman against Joseph. But do not thou, O man of God, as these do; but be good and merciful, and receive them that repent. And favour not the sinner, neither slay the just. But whoso receiveth. not the repentant, and bringeth not the sinner back is the father of anger, and in him is no peace. For in the place where anger is, there the Lord dwelleth not; but anger is the friend of Satan, who goeth to and fro amongst false brethren—and in him is no peace—and causeth trouble in the Church. Understand, then, and follow not the way of fools who rejoice in evil, neither hearken to their voice, but beware of them, for there is no fear of God before their eyes, but rather revenge and envy. For evil men accuse the good who are without sin, and raise against them an evil report, and bring them down into great trouble and affliction. ii., 38.) But thou, O bishop, understand, and examine those who come unto thee to tell their cause, and judge between them with wisdom, discerning how and what the matter is. And if a man be found to have transgressed, admonish him thyself alone, as the Lord hath commanded; take him with thee alone, and speak unto him, that he may turn to repentance. And if he reject thee, take with thee one or two, and tell him of his sloth and folly, and teach him in meekness and wisdom; and it (that is, wisdom) dwelleth in the heart of the good, and resteth in the mind of teachers. And if he hearken to the word of you three, he hath saved his soul and gained himself; but if he refuse to hearken, tell it unto the Church, and if he refuse (to hear) the Church, he shall be unto thee as a heathen and a publican. Receive him not, and permit him not to enter the Church, nor reckon him with the Christians.” But those that repent of their sins, and turn to our Lord Jesus Christ, the Son of God—let us receive their repentance. [ii., 39.) Behold I, Matthew, one of the twelve, declare unto you the teaching of this new Didascalia, though before I was a publican. And when I repented and believed in the right faith, became an apostle and a preacher of the holy gospel, for by faith a man is saved. And in like manner Zacchaeus also, though before he was a publican, (yet) when he turned and repented and prayed to the Lord, He received his repentance and despised him not. And behold as those soldiers and publicans, who entered into the Church heard the word of repentance from John the Baptist, and that which he said after (their) baptism “Do nothing beyond that which is commanded unto you”; (so) lay not ye burdens on the Gentiles who turn unto God, lest they rebel against the faith. And thus we give commandment: Those that turn ye shall bring into the Church, that they may hear the word of the Scriptures, and bring forth fruits meet for repentance, lest they perish. But do not ye stand together with them in prayer, but let them be put forth after the reading of the Scriptures of the Law and the prophets and the Gospel. Then they shall be ready at all times to serve in the Church, that others, when they see, may fear and be admonished, and learn true godliness, i., 40.] O bishop, help the sinners, and strengthen them by the word of the Lord, and despise them not, and refuse not to eat with them. For our Lord refused not to eat” with publicans and sinners and when the Pharisees said unto His disciples, Wherefore eateth your master with sinners and publicans he answered and said unto them, The sick have need of the physician, and not the whole. I have not come to call the righteous, but sinners to repentance. Wherefore it is right that thou visit them and comfort them, and eat with them in love, and be careful for their salvation, and help them, and say unto them, Be strong, clap your hands and dance (with) your feet. Ye ought then to console the sorrowful of heart, and bear patiently with the angry, lest they turn again unto folly, for the passionate man is ever a fool. [ii., 41.) But if any man turn, and show forth the fruits of repentance, straightway receive him, as the prodigal son who scattered all his father’s substance, “living riotously. And he spent all that he had, and there came a great famine on that land, and he began to be in want. And he went and joined himself to one of the men of that country, and he sent him to his field to feed swine. And he would fain have filled himself with the berries that the swine did eat: and no man gave unto him. And he thought in his heart, and said, How many hired servants of my father’s (are there) who have bread enough and to spare, and I die here of hunger. I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and in thy sight; and am not worthy therefore to be called thy son: make me as (one) of thy servants. And he arose, and came to his father. And his father saw him from afar, and was moved with compassion for him, and ran, and fell on his neck, and kissed him. And his son said unto him, Father, I have sinned against heaven, and in thy sight, and am not worthy to be called thy son. And his father said to his servants, Bring quickly choice garments, and put (them) on him; (and) put a ring on his hand and shoes on his feet: and bring a fatted calf, and kill (it), and let us eat, and make merry: (for) this my son was dead and lived again; and was lost and is found.” Thus do, O bishop, when ye baptize the catechumens: receive them and lay thy hand upon them, for they have been purified by repentance. And after thou hast prayed over them, baptize them and bring them into the good flock. For when thou layest thy hand upon them the Holy Spirit descendeth upon them from our Lord Jesus Christ. And if one of the faithful brethren asketh thee, and saith to thee, Wherefore hast thou (slain] the sinner? Oughtest thou not to rejoice with him, and to say to him, Because this thy brother was dead, and lived again; and was lost, and is found? For God is merciful, and forgiveth the sin of him that hath repented and done (that which is) good. Hear what David did when he sinned in the matter of the wife of Uriah. After his sin he repented, and said, ‘Turn thy face from my sin, and blot out all my transgression. Create for me a clean heart, O Lord, and renew a right spirit within me. And cast me not away from before thy face, and take not thy Holy Spirit from me. Restore unto me joy and thy salvation and strengthen me with an excellent spirit.’, And thou also, O bishop, heal them as a wise physician, and as a faithful friend, who careth and seeketh for the salvation of his neighbour. In like manner do thou help and save, and heal from the wounds of sin those that turn unto God, that they may be saved from condemnation. If their disease be great, give unto them the remedy which blotteth out uncleanness; and anoint them with the oil of life, which destroyeth the poison of the disease, that is, fasting and prayer; and bind up by prayer and supplication the defilement of the limbs of those that are broken. And if, when thou doest all this, thou art not able to heal them, be not against them as a saw which cutteth asunder, or as an axe which breaketh in pieces, but rather as a wise physician who cutteth with a lancet, and removeth the foulness of the disease that is hidden within: and then shall the whole limb become sound. But if thou seest a deceitful man who refuseth to turn unto repentance, but liveth in folly and error, cut him off from the Church. For it is said, “Remove all evil from you.” “ It is right that thou admonish him, but it is right that thou reckon him not an enemy, for he is a member of thine. And respect not persons in judgment, and favour neither the rich nor the poor. [ii., 42.] And ye, O shepherds of the sheep and deacons, ought not to hearken to words of falsehood and accusation against an innocent man in whom is no sin, that ye should put him forth from the Church, seeking occasions to receive bribes, and to accept persons; for those that do thus are the friends of the devil. Know, then, that ye shall be requited concerning this before the judgment-seat of the Lord, for it is written, saying, ‘Thou shalt not slay the righteous with the sinner, nor take a bribe to destroy life: for a bribe blindeth the eyes of the wise, and perverteth the word of righteousness. Honour not a transgressor because of a bribe, and change not righteousness for falsehood, but take heed to yourselves,” and do not any (such) thing. And judge not unrighteously, and be not partakers with evil-doers. For it is said by Isaiah the prophet, ‘“ Woe unto them that call good evil, and evil good; that call light darkness, and darkness light; that call sweet bitter, and bitter sweet. Woe unto them that are wise unto evil, and say, We are as the wise.’’! But if ye pervert judgment by iniquity, know that ye shall bring on yourselves grievous condemnation. For our Lord saith, “Even as ye have judged, ye shall be judged, and with the measure wherewith ye -have measured, men shall measure unto you.”’ But if ye have understanding, and enquire into matters of judgment, ye shall discern the evil, and the false, and the slanderers who would fain slay their neighbours by wrongdoing. [ii., 43-] These are they that cause trouble, and observe words of vanity, and make snares for themselves by the words of their lips. Those that do thus put far away,” lest they destroy the Church of God. But if they turn and repent, and forsake their wickedness, and do good, let them be received that they ma enter into the Church, for they have received the Body or Christ. If a man be born having in his members aught superfluous, will he not cut off that which is superfluous in his members, that it be not a shame unto him? In like manner, ye shepherds of the sheep, drive out from the Church of God the ungodly and unbelieving; for it is a shame if there are with you those that believe not in the name of Jesus Christ. Cut them off entirely from the Church; ye are truly members of Christ and sons of the Church. And if there be found in your midst a superfluous member, who hath thoughts of evil, and goeth to and fro among you with murder, and slander, and blasphemy—he that doeth thus hath accomplished all the devices of Satan, and hath blasphemed against the Church. Let those that do thus be put forth from the Church, and be requited according to their works, and entirely cut off from the people of the Lord. Behold then the Church of the Lord is beautified, for the evil member hath gone forth from her, that dwelt within her, troubling her. These are destroyers, haters of good, and lovers of wealth and vain praise, who are wise unto evil, and scatter the sheep of the flock of Jesus Christ. lii., 44.] Bishops and people ought to judge in righteousness; for our Lord saith, “If ye walk in a crooked way, I also will walk with you in a crooked way. And moreover somewhere it is said, ‘“ With a righteous man thou shalt be righteous; and with a pure man thou shalt be pure; and with the elect thou shalt be elect; and with the crooked thou shalt be crooked.” Walk, then, in the way of purity, that thou mayest find honour and favour with the Lord. Be of one heart and love one another: and let there be peace among you."- And ye, O bishops, feed the people with firmness, with one heart and in uprightness and fellowship, that ye may glorify God in one faith. Be, then, one body and one spirit:nd one faith, even as the Lord hath granted unto you, in uprightness. Let the deacon tell the bishop of all that is done, even as Christ did nothing without the Father; for there is one will of the Father and the Son and the Holy Spirit. And when the deacon hath received ordination from the bishop, let him be an ear, and an eye, and a mouth to the bishop, and tell (him) the cares of the people as befitteth: even as Jethro told Moses the prophet and he received his word. [ii., 45.] This honour befitteth a Christian people. Let not the layman judge, nor the elders, but rather such as are set in authority in the Church. For Satan bringeth snares on the servants of God from the ungodly, and teacheth them reproaches and blasphemies. Is there not one among us of understanding that is able to judge between us in uprightness? [ii., 46.] Suffer not, then, the heathen to know the mystery of your hidden things, and accept not against yourselves the testimony of those that believe not, but keep that which has been given unto you. For it is said, “Give that which is the King’s unto the King, and that which is God’s unto God.” ” But if thou hast a debt to pay, delay not to give, saying, To my brother a believer I will pay, but to him that believeth not, I will not pay; but do as our Lord when He paid tribute. And ye, O servants of God, keep the commandments of Christ; and if ye see among the brethren a quarrel or dispute, it is right for you to give word concerning them to those that are set in authority. If they are men of evil habits, and causers of trouble, and haters of good, and such as walk not in the right way—them that are such admonish and put to shame; but when they repent, receive them. And if ye act thus, ye have made peace between brethren and saved them from sin. Ye ought to forgive and pardon the trespasses of your neighbours, even as the Lord commanded Peter, when he said unto Him, If my neighbour sin against me, how often shall I forgive him? Seven times? And Jesus said unto him, I say not unto thee, seven times, but, seventy times seven. Thus, then, the Lord willeth that His disciples should do, and that they should never let revenge dwell in their hearts, nor envy,” nor anger, nor evil desire, but that they should make peace between brethren that they may live in unity. For our Lord saith, “Blessed are the peacemakers, for they shall be called the sons of God.’’ [ii., 47-] Ye ought not then on the Christian Sabbath” to cause contention, but rather (to make) peace. Let judgment be given on other days. And it is right, O bishops, that presbyters and deacons should sit with you in judgment. And judge not with partiality or accepting of persons, but judge in righteousness and uprightness as servants of God. And if there be anyone that hath a suit with his fellow, let them come both of them together, and stand in the court, even as it is written in the law. Judge ye” then in righteousness and in uprightness. Take heed and quickly set them at one, and make peace between them, before the judgment of death come forth from the bishop on him that hath sinned. For with you in the court of judgment is Christ the Son of God. And if any man say, Such a one hath blasphemed against the name of God, and walketh not in the way of righteousness, let not (your) judgment be given hastily, before his fellow appear. [ii., 49.] And when they have come both of them judge between them. For the judgment which proceedeth from you leadeth unto life, and on the other hand it goeth down unto eternal condemnation. For our Lord saith, ‘Follow righteousness and uprightness. But he whose sin is manifestly known, and hath been justly brought up to judgment, shall be far from life eternal, and shall not see the glory of God, but shall be put to shame before the saints. But if ye judge wrongfully, ye shall find condemnation and shall be requited according to your works, even as God requited the two elders who spake falsely against Susanna. Beware then of speaking falsely, for he that speaketh falsely shall find great condemnation. Be not as the men who were transgressors of the law, who spake falsely against Naboth in Samaria; and as the council of the Jews who spake falsely against Stephen the first martyr. They that bear witness must needs be faithful and meek men, in whom is no anger, pure and good and faithful, worshippers of God, in whom is no evil. Such men are worthy to bear witness, (being) pure, in whom is no blemish, and their testimony is sure. But receive not the testimony of those that live not thus. And though the testimony of many false witnesses agree with one consent, hear not their words, for it is said, ‘‘Let me have no fellowship with their assembly of blood.” And moreover it is commanded in the law, ‘‘And hearken not unto a false accusation, nor sit with him that is unjust, lest thou become an unjust witness; nor join thyself with a multitude to do iniquity.’’ [ii., 50.) And if there be one who cometh before you in judgment, examine his life and (see) what his character and habits are; and (if) ye find witnesses concerning him that there is no evil in him, but that he followeth after righteousness, (being) a lover of God, and a receiver of strangers, and a lover of the poor, and a lover of the brethren; who loveth not gain, no extortioner, no drunkard, no sluggard; who putteth not forth his hand for oppression—him whose deeds are such judge in righteousness. But him that speaketh falsely against his neighbour admonish, for he is his brother’s murderer; that others, when they see, may fear, and not follow his way. And if there be one whose sin becometh manifest in judgment, admonish him and put him to shame. [ii., 51..] As we have said before, if there be one who maketh an accusation, give not judgment for the one until both of them are present together in court. But if ye give judgment for the one wrongfully, before his fellow standeth in the court of judgment, then are ye become speakers of lies, as the priests who spake falsely against Susanna in Babylon, and brought her down to the court unto a judgment of death. Howbeit Daniel the prophet saved Susanna, and brought down to the condemnation of death them that had spoken falsely against her. [ii., 53-] And ye also in like manner, if ye judge not in righteousness and uprightness, shall find condemnation, and the scourge of God shall come upon you. But if ye judge in righteousness and in uprightness, ye shall find a good reward and life eternal. Take heed, then, beloved brethren, and do good at all times, that ye may find honour before God with the holy fathers, Abraham, Isaac and Jacob in the Kingdom of heaven in life eternal; for that is right before God. Judge, then,"” in righteousness and peace without anger, for he that provoketh his neighbour to anger without a cause, his portion shall be in Gehenna. For it is said, “Before the sun set, cool your anger, and give not place to Satan. (For let him that stole, steal no more.] And again David saith, ‘Be ye angry and sin not.” Love one another, and remove evil from your hearts, and be at peace amongst yourselves. Hear, then, what our Master and our Lord and our Saviour Jesus Christ saith in the! Gospel, ‘‘When thou bringest thy gift to the altar, and there rememberest that thy brother hath wherewith to reproach thee, leave there thy offering before the altar, and go, first be reconciled with thy brother, and then, returning, offer thy gift." The sacrifice of God is a meek spirit and a humble heart, prayer and thanksgiving; but if thou provokest thy neighbour to anger, and grievest his heart, God will not receive thy sacrifice and thy prayer. Ye, beloved brethren, ought at all times to pray and make supplication, and utter your supplication to God, that He may remove from you indignation and anger. Praise the lord continually at every season, and make mention of His name (which is) Most high, that He may remove from you hatred, and anger, and revenge, that ye may be able to pray with a pure heart wherein is no defilement; for the Lord hath commanded us to love our enemies, and much more our friends. And again it is said, “‘ Hate not any man, but some of them admonish, and some of them teach.” Neither hate thou thy brother with thy whole heart, nor hear an accusation against him, nor find” occasion of stumbling because of him. And persecute not the stranger that dwelleth with thee, for thou wast a stranger in the land of Egypt; and hate not an Edomite, for he is thy brother. And David also saith, “If I have requited them that requited me evil, let mine enemies cause me to fall down naked.’’

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.

Concerning him who is rightly deposed from the clerical ranks. If a bishop or an elder or a deacon who has rightly been deposed on account of a sin that has become manifest, becomes, obstinate, and returns to take possession of his former office, let this one also entirely depart from the Christian church.

If any one appear in the people to have a gift of healing or of knowledge or of tongues, a hand is not laid on him, for the work is manifest. But let them have honour. The First Book of Clement is ended.

Concerning the times at which it is seemly to pray, and to hear instruction; and the sealing the forehead with the sign of the Cross. All believing men and women, having risen at dawn, before they do any work, should wash their hands and pray to God; and then turn to their works: and if they tell them where is the word of instruction, everyone shall choose to go thither to the place of instruction: and he shall know this in his heart, and consider all which he heard, that God speaks by the mouth of him who instructs, and it is he who dwells in the church, and he shall cause to pass away from him all wickedness in the day; and it shall be reckoned great loss to him who fears God, if he goes not to where is the place of instruction, and especially for him who can read. And if there is an instructor he shall not defer (from going) to the church and the place where is the instruction. Then indeed to him who speaks shall be given the word which he speaks. This is profit for everyone, (viz.) what he shall hear; and thou shalt hear that which thou thought not there, and thou shalt profit by that which the Holy Spirit gave to thee by him who instructs: and thus thy faith shall become firm because of what thou hearest And further, they shall tell thee in that place what it is proper for thee to do in thy house: and therefore all men shall hasten to go to the church and to the place wherein the Holy Spirit rises (like the sun). And if there is a day on which there is no instruction, every one shall stay in his house, and shall take the holy Scripture and read as well as he can, for it is good And if thou wast in thy house, pray at the third hour and glorify God: and if thou wast in another place, and if that hour has come to thee, pray in thy heart to God; because in that hour they stripped Jesus Christ and nailed him upon the wood of the cross: and therefore the ancient law commanded to give the bread which they offer at the third hour, as a type of the Body of Christ and his precious Blood; and they sacrificed the lamb which was a type of the perfect Lamb, for Christ is the Shepherd, and he is the Bread which came down from the heavens. And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross, and the day was divided and darkness came: and they shall pray at that hour a strong prayer; and they shall be like the word which our Lord Christ prayed, and made all the world darkness: and the catechumens shall make a great prayer. And at the ninth hour they shall be long in prayer, and a prayer with glorifying, that ye may join in glorifying with the soul of the righteous ones, glorifying the living God who faileth not, who remembered his righteous ones, and sent to them his Son, that is, his Word to enlighten them: because in that hour the side of Christ was pierced, and the blood and water flowed out: and then the rest of the day shone when the evening came. And therefore thou also as thou makest beginning of another day, as a likeness of the Resurrection, pray before thou restest thy body in thy bed. And at midnight having risen from thy bed, and having washed thy hand with water, pray. And if thou hast a wife, both of you pray. And if she has not yet become a believer, go aside from her and pray alone. and return again into thy bed. Because thou art bound by marriage thou shalt not leave off praying; because ye are clean, and it is not for you (to be as) unclean. Those who have been baptised require not to be washed again, because they are clean. And if thou breathedst into thy hands and sealest thee with thy spittle which goes forth from thy mouth, thou wilt be clean all over. This is from the Holy Spirit, and the drop of the water of baptism ascends from the out-gushing which is the heart of the Faithful, and purifies the believers. At this hour, therefore, they shall pray carefully, because the presbyters who handed down to us thus instructed us, that at this hour all creation prays to God. The stars and the plants stand up, and the waters stand up at that hour, and all the hosts of the heavens, the angels, ministering at that hour, with the soul of the righteous, glorify God. And therefore it is seemly for all who believe to be careful to pray at that hour. To this our Lord also is being witness, thus saying: Behold there was a cry (at) midnight, saying. Behold, the bridegroom has come, rise, go forth to meet him. And he repeated it, saying: Watch, because ye know not in what hour your Lord will come. And at the time of the cock-crow, having risen, likewise pray; because at this hour, cock-crow, the children of Esrael denied our Lord Jesus Christ, in whom by faith we know how to trust as the eternal light, and while we hope for the resurrection of the dead. All of you of the Faithful therefore doing all this, and looking forward and reminding one another, teach ye this wisdom to the catechumens, having first built up (their faith); and ye shall not go astray or be lost while ye always remember Christ And always be careful to seal thy forehead, for this sign then of the Passion is manifest against Satan, and signifies that thou makest it in faith. Not for men alone is it made manifest, but know thou that thou puttest on a breastplate of righteousness, and the adversary sees what is in the heart, the rational strength of the inner man, for he was sealed inwardly and outwardly with the seal of the Word. He trembles and flees away in haste (chased) by the Holy Spirit, who indeed is in the man that makes within him an abiding place. This is that which Muse before taught us of the lamb of the Pascha (Fasika) which was slain, and he commanded to smear the blood on the lintel of the door and the door-posts. And the smearing declared therefore the faith which now we have, which dwells in us, which He gave us in the pure and perfect Lamb. And for this cause, if we have our foreheads thus sealed with the hand, then we shall be safe from those who wish to kill us. And this if ye learn with thanksgiving and with right faith ye will be indeed strengthened, and He will give you eternal life. This is the ordinance for you that ye may keep it, ye who have sense, if ye heard and kept all, He who keeps the teaching of the Apostles will not be hindered by any heretics. Those are the perverse who went astray and corrupted the teaching of the Apostles. And if men come to them they teach them in this manner: and these heretics increased, and of course they who listened to them are not willing to learn the commandment of the Apostles, but do only their own will, that which they chose, and that: which sufficed for them as suiting their heart. And if there is any doctrine that we have diminished, brethren, God will reveal (it) to those who are worthy, while he steers the holy Church into quiet and a harbour.

Concerning the times at which it is seemly to pray, and to hear instruction; and the sealing the forehead with the sign of the Cross. All believing men and women, having risen at dawn, before they do any work, should wash their hands and pray to God; and then turn to their works: and if they tell them where is the word of instruction, everyone shall choose to go thither to the place of instruction: and he shall know this in his heart, and consider all which he heard, that God speaks by the mouth of him who instructs, and it is he who dwells in the church, and he shall cause to pass away from him all wickedness in the day; and it shall be reckoned great loss to him who fears God, if he goes not to where is the place of instruction, and especially for him who can read. And if there is an instructor he shall not defer (from going) to the church and the place where is the instruction. Then indeed to him who speaks shall be given the word which he speaks. This is profit for everyone, (viz.) what he shall hear; and thou shalt hear that which thou thought not there, and thou shalt profit by that which the Holy Spirit gave to thee by him who instructs: and thus thy faith shall become firm because of what thou hearest And further, they shall tell thee in that place what it is proper for thee to do in thy house: and therefore all men shall hasten to go to the church and to the place wherein the Holy Spirit rises (like the sun). And if there is a day on which there is no instruction, every one shall stay in his house, and shall take the holy Scripture and read as well as he can, for it is good And if thou wast in thy house, pray at the third hour and glorify God: and if thou wast in another place, and if that hour has come to thee, pray in thy heart to God; because in that hour they stripped Jesus Christ and nailed him upon the wood of the cross: and therefore the ancient law commanded to give the bread which they offer at the third hour, as a type of the Body of Christ and his precious Blood; and they sacrificed the lamb which was a type of the perfect Lamb, for Christ is the Shepherd, and he is the Bread which came down from the heavens. And again pray at the sixth hour; for at that hour was the hanging of our Lord Christ upon the wood of the cross, and the day was divided and darkness came: and they shall pray at that hour a strong prayer; and they shall be like the word which our Lord Christ prayed, and made all the world darkness: and the catechumens shall make a great prayer. And at the ninth hour they shall be long in prayer, and a prayer with glorifying, that ye may join in glorifying with the soul of the righteous ones, glorifying the living God who faileth not, who remembered his righteous ones, and sent to them his Son, that is, his Word to enlighten them: because in that hour the side of Christ was pierced, and the blood and water flowed out: and then the rest of the day shone when the evening came. And therefore thou also as thou makest beginning of another day, as a likeness of the Resurrection, pray before thou restest thy body in thy bed. And at midnight having risen from thy bed, and having washed thy hand with water, pray. And if thou hast a wife, both of you pray. And if she has not yet become a believer, go aside from her and pray alone. and return again into thy bed. Because thou art bound by marriage thou shalt not leave off praying; because ye are clean, and it is not for you (to be as) unclean. Those who have been baptised require not to be washed again, because they are clean. And if thou breathedst into thy hands and sealest thee with thy spittle which goes forth from thy mouth, thou wilt be clean all over. This is from the Holy Spirit, and the drop of the water of baptism ascends from the out-gushing which is the heart of the Faithful, and purifies the believers. At this hour, therefore, they shall pray carefully, because the presbyters who handed down to us thus instructed us, that at this hour all creation prays to God. The stars and the plants stand up, and the waters stand up at that hour, and all the hosts of the heavens, the angels, ministering at that hour, with the soul of the righteous, glorify God. And therefore it is seemly for all who believe to be careful to pray at that hour. To this our Lord also is being witness, thus saying: Behold there was a cry (at) midnight, saying. Behold, the bridegroom has come, rise, go forth to meet him. And he repeated it, saying: Watch, because ye know not in what hour your Lord will come. And at the time of the cock-crow, having risen, likewise pray; because at this hour, cock-crow, the children of Esrael denied our Lord Jesus Christ, in whom by faith we know how to trust as the eternal light, and while we hope for the resurrection of the dead. All of you of the Faithful therefore doing all this, and looking forward and reminding one another, teach ye this wisdom to the catechumens, having first built up (their faith); and ye shall not go astray or be lost while ye always remember Christ And always be careful to seal thy forehead, for this sign then of the Passion is manifest against Satan, and signifies that thou makest it in faith. Not for men alone is it made manifest, but know thou that thou puttest on a breastplate of righteousness, and the adversary sees what is in the heart, the rational strength of the inner man, for he was sealed inwardly and outwardly with the seal of the Word. He trembles and flees away in haste (chased) by the Holy Spirit, who indeed is in the man that makes within him an abiding place. This is that which Muse before taught us of the lamb of the Pascha (Fasika) which was slain, and he commanded to smear the blood on the lintel of the door and the door-posts. And the smearing declared therefore the faith which now we have, which dwells in us, which He gave us in the pure and perfect Lamb. And for this cause, if we have our foreheads thus sealed with the hand, then we shall be safe from those who wish to kill us. And this if ye learn with thanksgiving and with right faith ye will be indeed strengthened, and He will give you eternal life. This is the ordinance for you that ye may keep it, ye who have sense, if ye heard and kept all, He who keeps the teaching of the Apostles will not be hindered by any heretics. Those are the perverse who went astray and corrupted the teaching of the Apostles. And if men come to them they teach them in this manner: and these heretics increased, and of course they who listened to them are not willing to learn the commandment of the Apostles, but do only their own will, that which they chose, and that: which sufficed for them as suiting their heart. And if there is any doctrine that we have diminished, brethren, God will reveal (it) to those who are worthy, while he steers the holy Church into quiet and a harbour.

But let not the younger widows be placed in the order of widows, lest, under pretence of inability to contain in the flower of their age, they come to a second marriage, and become subject to imputation. But let them be assisted and supported, that so they may not, under pretence of being deserted, come to a second marriage, and so be ensnared in an unseemly imputation. For you ought to know this, that once marrying according to the law is righteous, as being according to the will of God; but second marriages, after the promise, are wicked, not on account of the marriage itself, but because of the falsehood. Third marriages are indications of incontinency. But such marriages as are beyond the third are manifest fornication, and unquestionable uncleanness. For God in the creation gave one woman to one man; for they two shall be one flesh. But to the younger women let a second marriage be allowed after the death of their first husband, lest they fall into the condemnation of the devil, and many snares, and foolish lusts, which are hurtful to souls, and which bring upon them punishment rather than rest.

For the Almighty God Himself will raise us up through our Lord Jesus Christ, according to His infallible promise, and grant us a resurrection with all those that have slept from the beginning of the world; and we shall then be such as we now are in our present form, without any defect or corruption. For we shall rise incorruptible: whether we die at sea, or are scattered on the earth, or are torn to pieces by wild beasts and birds, He will raise us by His own power; for the whole world is held together by the hand of God. Now He says: An hair of your head shall not perish. Wherefore He exhorts us, saying: In your patience you possess your souls. But as concerning the resurrection of the dead, and the recompense of reward for the martyrs, Gabriel speaks to Daniel: And many of them that sleep shall arise out of the dust of the earth, some to everlasting life, and some to shame and everlasting contempt. And they that understand shall shine as the sun, and as the firmament, and as the stars. Therefore the most holy Gabriel foretold that the saints should shine like the stars: for His sacred name did witness to them, that they might understand the truth. Nor is a resurrection only declared for the martyrs, but for all men, righteous and unrighteous, godly and ungodly, that every one may receive according to his desert. For God, says the Scripture, will bring every work into judgment, with every secret thing, whether it be good or whether it be evil. This resurrection was not believed by the Jews, when of old they said, Our bones are withered, and we are gone. To whom God answered, and said: Behold, I open your graves, and will bring you out of them; and I will put my Spirit into you, and you shall live: and you shall know that I the Lord have spoken it, and will do it. And He says by Isaiah: The dead shall rise, and those that are in the graves shall be raised up. And those that rest in the earth shall rejoice, for the dew which is from You shall be healing to them. There are indeed many and various things said concerning the resurrection, and concerning the continuance of the righteous in glory, and concerning the punishment of the ungodly, their fall, rejection, condemnation, shame, eternal fire, and endless worm. Now that, if it had pleased Him that all men should be immortal, it was in His power, He showed in the examples of Enoch and Elijah, while He did not suffer them to have any experience of death. Or if it had pleased Him in every generation to raise those that died, that this also He was able to do He has made manifest both by Himself and by others; as when He raised the widow's son by Elijah, and the Shunammite's son by Elisha. But we are persuaded that death is not a retribution of punishment, because even the saints have undergone it; nay, even the Lord of the saints, Jesus Christ, the life of them that believe, and the resurrection of the dead. Upon this account, therefore, according to the ancient practice, for those who live in the great city, after the combats He brings a dissolution for a while, that, when He raises up every one, He may either reject him or crown him. For He that made the body of Adam out of the earth will raise up the bodies of the rest, and that of the first man, after their dissolution, (to pay what is owing to the rational nature of man; we mean the continuance in being through all ages. He, therefore, who brings on the dissolution, will Himself procure the resurrection. And He that said, The Lord took dust from the ground, and formed man, and breathed into his face the breath of life, and man became a living soul, added after the disobedience, Earth you are, and unto earth shall you return; the same promised us a resurrection afterwards. ) For says He: All that are in the graves shall hear the voice of the Son of God, and they that hear shall live. Besides these arguments, we believe there is to be a resurrection also from the resurrection of our Lord. For it is He that raised Lazarus, when he had been in the grave four days, and Jairus' daughter, and the widow's son. It is He that raised Himself by the command of the Father in the space of three days, who is the pledge of our resurrection. For says He: I am the resurrection and the life. Now He that brought Jonas in the space of three days, alive and unhurt, out of the belly of the whale, and the three children out of the furnace of Babylon, and Daniel out of the mouth of the lions, does not want power to raise us up also. But if the Gentiles laugh at us, and disbelieve our Scriptures, let at least their own prophetess Sibylla oblige them to believe, who says thus to them in express words:—

He therefore charged us Himself to fast these six days on account of the impiety and transgression of the Jews, commanding us withal to bewail over them, and lament for their perdition. For even He Himself wept over them, because they knew not the time of their visitation. But He commanded us to fast on the fourth and sixth days of the week; the former on account of His being betrayed, and the latter on account of His passion. But He appointed us to break our fast on the seventh day at the cock-crowing, but to fast on the Sabbath day. Not that the Sabbath day is a day of fasting, being the rest from the creation, but because we ought to fast on this one Sabbath only, while on this day the Creator was under the earth. For on their very feast-day they apprehended the Lord, that oracle might be fulfilled which says: They placed their signs in the middle of their feast, and knew them not. You ought therefore to bewail over them, because when the Lord came they did not believe in Him, but rejected His doctrine, judging themselves unworthy of salvation. You therefore are happy who once were not a people, but are now an holy nation, delivered from the deceit of idols, from ignorance, from impiety, who once had not obtained mercy, but now have obtained mercy through your hearty obedience: for to you, the converted Gentiles, is opened the gate of life, who formerly were not beloved, but are now beloved; a people ordained for the possession of God, to show forth His virtues, concerning whom our Saviour said, I was found of them that sought me not; I was made manifest to them that asked not after me. I said, Behold me, to a nation which did not call upon my name. For when you did not seek after Him, then were you sought for by Him; and you who have believed in Him have hearkened to His call, and have left the madness of polytheism, and have fled to the true monarchy, to Almighty God, through Christ Jesus, and have become the completion of the number of the saved — ten thousand times ten thousand, and thousands of thousands; as it is written in David, A thousand shall fall beside you, and ten thousand at your right hand; and again, The chariots of God are by tens of thousands, and thousands of the prosperous. But unto unbelieving Israel He says: All the day long have I stretched out mine hands to a disobedient and gainsaying people, which go in a way that is not good, but after their own sins, a people provoking me before my face.

Jesus Christ, our God and Saviour, delivered to us the great mystery of godliness, and called both Jews and Gentiles to the acknowledgment of the one and only true God His Father, as Himself somewhere says, when He was giving thanks for the salvation of those that had believed, I have manifested Your name to men, I have finished the work You gave me; and said concerning us to His Father, Holy Father, although the world has not known You, yet have I known You; and these have known You. With good reason did He say to all of us together, when we were perfected concerning those gifts which were given from Him by the Spirit: Now these signs shall follow them that have believed in my name: they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall by no means hurt them: they shall lay their hands on the sick, and they shall recover. These gifts were first bestowed on us the apostles when we were about to preach the Gospel to every creature, and afterwards were of necessity afforded to those who had by our means believed; not for the advantage of those who perform them, but for the conviction of the unbelievers, that those whom the word did not persuade, the power of signs might put to shame: for signs are not for us who believe, but for the unbelievers, both for the Jews and Gentiles. For neither is it any profit to us to cast out demons, but to those who are so cleansed by the power of the Lord; as the Lord Himself somewhere instructs us, and shows, saying: Rejoice not because the spirits are subject unto you; but rejoice, because your names are written in heaven. Since the former is done by His power, but this by our good disposition and diligence, yet (it is manifest) by His assistance. It is not therefore necessary that every one of the faithful should cast out demons, or raise the dead, or speak with tongues; but such a one only who is vouchsafed this gift, for some cause which may be advantage to the salvation of the unbelievers, who are often put to shame, not with the demonstration of the world, but by the power of the signs; that is, such as are worthy of salvation: for all the ungodly are not affected by wonders; and hereof God Himself is a witness, as when He says in the law: With other tongues will I speak to this people, and with other lips, and yet will they by no means believe. For neither did the Egyptians believe in God, when Moses had done so many signs and wonders; nor did the multitude of the Jews believe in Christ, as they believed Moses, who yet had healed every sickness and every disease among them. Nor were the former shamed by the rod which was turned into a living serpent, nor by the hand which was made white with leprosy, nor by the river Nile turned into blood; nor the latter by the blind who recovered their sight, nor by the lame who walked, nor by the dead who were raised. The one was resisted by Jannes and Jambres, the other by Annas and Caiaphas. Thus signs do not shame all into belief, but only those of a good disposition; for whose sake also it is that God is pleased, as a wise steward of a family, to appoint miracles to be wrought, not by the power of men, but by His own will. Now we say these things, that those who have received such gifts may not exalt themselves against those who have not received them; such gifts, we mean, as are for the working of miracles. For otherwise there is no man who has believed in God through Christ, that has not received some spiritual gift: for this very thing, having been delivered from the impiety of polytheism, and having believed in God the Father through Christ, this is a gift of God. And the having cast off the veil of Judaism, and having believed that, by the good pleasure of God, His only begotten Son, who was before all ages, was in the last time born of a virgin, without the company of a man, and that He lived as a man, yet without sin, and fulfilled all that righteousness which is of the law; and that, by the permission of God, He who was God the Word endured the cross, and despised the shame; and that He died, and was buried, and rose within three days; and that after His resurrection, having continued forty days with His apostles, and completed His whole constitutions, He was taken up in their sight to His God and Father, who sent Him: he who has believed these things, not at random and irrationally, but with judgment and full assurance, has received the gift of God. So also has He who is delivered from every heresy. Let not, therefore, any one that works signs and wonders judge any one of the faithful who is not vouchsafed the same: for the gifts of God which are bestowed by Him through Christ are various; and one man receives one gift, and another another. For perhaps one has the word of wisdom, and another the word of knowledge; another, discerning of spirits; another, foreknowledge of things to come; another, the word of teaching; another, long-suffering; another, continence according to the law: for even Moses, the man of God, when he wrought signs in Egypt, did not exalt himself against his equals: and when he was called a god, he did not arrogantly despise his own prophet Aaron. Nor did Joshua the Son of Nun, who was the leader of the people after him, though in the war with the Jebusites he had made the sun stand still over against Gibeon, and the moon over against the valley of Ajalon, because the day was not long enough for their victory, insult over Phineas or Caleb. Nor did Samuel, who had done so many surprising things, disregard David the beloved of God: yet they were both prophets, and the one was high priest, and the other was king. And when there were only seven thousand holy men in Israel who had not bowed the knee to Baal, Elijah alone among them, and his disciple Elisha, were workers of miracles. Yet neither did Elijah despise Obadiah the steward, who feared God, but wrought no signs; nor did Elisha despise his own disciple when he trembled at the enemies. Moreover, neither did the wise Daniel who was twice delivered from the mouths of the lions, nor the three children who were delivered from the furnace of fire, despise the rest of their fellow Israelites: for they knew that they had not escaped these terrible miseries by their own might; but by the power of God did they both work miracles, and were delivered from miseries. Wherefore let none of you exalt himself against his brother, though he be a prophet, or though he be a worker of miracles: for if it happens that there be no longer an unbeliever, all the power of signs will thenceforwards be superfluous. For to be pious is from any one's good disposition; but to work wonders is from the power of Him that works them by us: the first of which respects ourselves; but the second respects God that works them, for the reasons which we have already mentioned. Wherefore neither let a king despise his officers that are under him, nor the rulers those who are subject. For where there are none to be ruled over, rulers are superfluous; and where there are no officers, the kingdom will not stand. Moreover, let not a bishop be exalted against his deacons and presbyters, nor the presbyters against the people: for the subsistence of the congregation depends on each other. For the bishops and the presbyters are the priests with relation to the people; and the laity are the laity with relation to the clergy. And to be a Christian is in our own power; but to be an apostle, or a bishop, or in any other such office, is not in our own power, but at the disposal of God, who bestows the gifts. And thus much concerning those who are vouchsafed gifts and dignities.

We add, in the next place, that neither is every one that prophesies holy, nor every one that casts out devils religious: for even Balaam the son of Beor the prophet did prophesy, though he was himself ungodly; as also did Caiaphas, the falsely-named high priest. Nay, the devil foretells many things, and the demons, about Him; and yet for all that, there is not a spark of piety in them: for they are oppressed with ignorance, by reason of their voluntary wickedness. It is manifest, therefore, that the ungodly, although they prophesy, do not by their prophesying cover their own impiety; nor will those who cast out demons be sanctified by the demons being made subject to them: for they only mock one another, as they do who play childish tricks for mirth, and destroy those who give heed to them. For neither is a wicked king any longer a king, but a tyrant; nor is a bishop oppressed with ignorance or an evil disposition a bishop, but falsely so called, being not one sent out by God, but by men, as Ananiah and Samœah in Jerusalem, and Zedekiah and Achiah the false prophets in Babylon. And indeed Balaam the prophet, when he had corrupted Israel by Baal-peor, suffered punishment; and Caiaphas at last was his own murderer; and the sons of Sceva, endeavouring to cast out demons, were wounded by them, and fled away in an unseemly manner; and the kings of Israel and of Judah, when they became impious, suffered all sorts of punishments. It is therefore evident how bishops and presbyters, also falsely so called, will not escape the judgment of God. For it will be said to them even now: O you priests that despise my name, I will deliver you up to the slaughter, as I did Zedekiah and Achiah, whom the king of Babylon fried in a frying-pan, as says Jeremiah the prophet. We say these things, not in contempt of true prophecies, for we know that they are wrought in holy men by the inspiration of God, but to put a stop to the boldness of vainglorious men; and add this withal, that from such as these God takes away His grace: for God resists the proud, but gives grace to the humble. Now Silas and Agabus prophesied in our times; yet did they not equal themselves to the apostles, nor did they exceed their own measures though they were beloved of God. Now women prophesied also. Of old, Miriam the sister of Moses and Aaron, and after her Deborah, and after these Huldah and Judith — the former under Josiah, the latter under Darius. The mother of the Lord did also prophesy, and her kinswoman Elisabeth, and Anna; and in our time the daughters of Philip; yet were not these elated against their husbands, but preserved their own measures. Wherefore if among you also there be a man or a woman, and such a one obtains any gift, let him be humble, that God may be pleased with him. For says He: Upon whom will I look, but upon him that is humble and quiet, and trembles at my words?

Concerning readers, I Matthew, also called Levi, who was once a tax-gatherer, make a constitution: Ordain a reader by laying your hands upon him, and pray unto God, and say: O Eternal God, who art plenteous in mercy and compassions, who hast made manifest the constitution of the world by Your operations therein, and keepest the number of Your elect, do Thou also now look down upon Your servant, who is to be entrusted to read Your Holy Scriptures to Your people, and give him Your Holy Spirit, the prophetic Spirit. You who instructed Esdras Your servant to read Your laws to the people, do Thou now also at our prayers instruct Your servant, and grant that he may without blame perfect the work committed to him, and thereby be declared worthy of an higher degree, through Christ, with whom glory and worship be to You and to the Holy Ghost forever. Amen.

I the same make a constitution in regard to an exorcist. An exorcist is not ordained. For it is a trial of voluntary goodness, and of the grace of God through Christ by the inspiration of the Holy Spirit. For he who has received the gift of healing is declared by revelation from God, the grace which is in him being manifest to all. But if there be occasion for him, he must be ordained a bishop, or a presbyter, or a deacon.

If any bishop, or presbyter, or deacon who is deprived justly for manifest crimes, does venture to meddle with that ministration which was once entrusted to him, let the same person be entirely cut off from the Church.

And it is clearly manifest: in that Christ, the Son of God, hath redeemed us, He hath magnified us men.

And that He saith "I have chosen, I will make manifest a miracle, and he shall be priest to Me," meaneth that God chose Mary out of all the congregation of Israel, even as David her father prophesied, saying, "The Lord loveth the gates of Zion more than all the habitations of Jacob," and he further said, "Marvellous is His speech concerning thee, O city of God."

But He made manifest that by the Sign of the Cross everything becometh good, and bitter water becometh sweet, and that by the might of the Cross of Jesus Christ every polluted thing becometh good and pleasant.

This maketh manifest the Holy Spirit, Who is clearly referred to.

Now the meaning of this is manifest: the Son of God is born, Whose sovereignty was written down before the world was, and He is wiser than anyone else: [this is what] he saith unto thee.

And the prophet David also prophesied, concerning His Resurrection and said, "I will arise, saith the Lord, and I will make salvation and manifest it openly."

When I heard this, and saw what sorrow the people were in, I was moved with compassion to them, and thought it became me to undergo the most manifest hazards for the sake of so great a multitude; so I let them know I would stay with them. And when I had given order that five thousand off them should come to me armed, and with provisions for their maintenance, I sent the rest away to their own homes; and when those five thousand were come, I took them, together with three thousand of the soldiers that were with me before, and eighty horsemen, and marched to the village of Chabolo, situated in the confines of Ptolimias, and there kept my forces together, pretending to get ready to fight with Placidus, who was come with two cohorts of footmen, and one troop of horsemen, and was sent thither by Cestius Gallus to burn those villages of Galilee that were near Ptolemais. Upon whose casting up a bank before the city Ptolemais, I also pitched my camp at about the distance of sixty furlongs from that village. And now we frequently brought out our forces as if we would fight, but proceeded no further than skirmishes at a distance; for when Placidus perceived that I was earnest to come to a battle, he was afraid, and avoided it. Yet did he not remove from the neighborhood of Ptolemais.

Now there was one whose name was Ananias [a wicked man he was, and very mischievous]; he proposed that a general religious fast should be appointed the next day for all the people, and gave order that at the same hour they should come to the same place, without any weapons, to make it manifest before God, that while they obtained his assistance, they thought all these weapons useless. This he said, not out of piety, but that they might catch me and my friends unarmed. Now, I was hereupon forced to comply, lest I should appear to despise a proposal that tended to piety. As soon, therefore, as we were gone home, Jonathan and his colleagues wrote to John to come to them in the morning, and desiring him to come with as many soldiers as he possibly could, for that they should then be able easily to get me into their hands, and to do all they desired to do. When John had received this letter, he resolved to comply with it. As for myself, on the next day, I ordered two of the guards of my body, whom I esteemed the most courageous and most faithful, to hide daggers under their garments, and to go along with me, that we might defend ourselves, if any attack should be made upon us by our enemies. I also myself took my breastplate, and girded on my sword, so that it might be, as far as it was possible, concealed, and came into the Proseucha.

Now before Caesar had determined any thing about these affairs, Malthace, Arehelaus's mother, fell sick and died. Letters also were brought out of Syria from Varus, about a revolt of the Jews. This was foreseen by Varus, who accordingly, after Archelaus was sailed, went up to Jerusalem to restrain the promoters of the sedition, since it was manifest that the nation would not be at rest; so he left one of those legions which he brought with him out of Syria in the city, and went himself to Antioch. But Sabinus came, after he was gone, and gave them an occasion of making innovations; for he compelled the keepers of the citadels to deliver them up to him, and made a bitter search after the king's money, as depending not only on the soldiers which were left by Varus, but on the multitude of his own servants, all which he armed and used as the instruments of his covetousness. Now when that feast, which was observed after seven weeks, and which the Jews called Pentecost, [i. e. the 50th day,] was at hand, its name being taken from the number of the days [after the passover], the people got together, but not on account of the accustomed Divine worship, but of the indignation they had ['at the present state of affairs']. Wherefore an immense multitude ran together, out of Galilee, and Idumea, and Jericho, and Perea, that was beyond Jordan; but the people that naturally belonged to Judea itself were above the rest, both in number, and in the alacrity of the men. So they distributed themselves into three parts, and pitched their camps in three places; one at the north side of the temple, another at the south side, by the Hippodrome, and the third part were at the palace on the west. So they lay round about the Romans on every side, and besieged them.

But the people were desirous of making Florus ashamed of his attempt, and met his soldiers with acclamations, and put themselves in order to receive him very submissively. But he sent Capito, a centurion, beforehand, with fifty soldiers, to bid them go back, and not now make a show of receiving him in an obliging manner, whom they had so foully reproached before; and said that it was incumbent on them, in case they had generous souls, and were free speakers, to jest upon him to his face, and appear to be lovers of liberty, not only in words, but with their weapons also. With this message was the multitude amazed; and upon the coming of Capito's horsemen into the midst of them, they were dispersed before they could salute Florus, or manifest their submissive behavior to him. Accordingly, they retired to their own houses, and spent that night in fear and confusion of face.

"Had I perceived that you were all zealously disposed to go to war with the Romans, and that the purer and more sincere part of the people did not propose to live in peace, I had not come out to you, nor been so bold as to give you counsel; for all discourses that tend to persuade men to do what they ought to do are superfluous, when the hearers are agreed to do the contrary. But because some are earnest to go to war because they are young, and without experience of the miseries it brings, and because some are for it out of an unreasonable expectation of regaining their liberty, and because others hope to get by it, and are therefore earnestly bent upon it, that in the confusion of your affairs they may gain what belongs to those that are too weak to resist them, I have thought proper to get you all together, and to say to you what I think to be for your advantage; that so the former may grow wiser, and change their minds, and that the best men may come to no harm by the ill conduct of some others. And let not any one be tumultuous against me, in case what they hear me say do not please them; for as to those that admit of no cure, but are resolved upon a revolt, it will still be in their power to retain the same sentiments after my exhortation is over; but still my discourse will fall to the ground, even with a relation to those that have a mind to hear me, unless you will all keep silence. I am well aware that many make a tragical exclamation concerning the injuries that have been offered you by your procurators, and concerning the glorious advantages of liberty; but before I begin the inquiry, who you are that must go to war, and who they are against whom you must fight, I shall first separate those pretenses that are by some connected together; for if you aim at avenging yourselves on those that have done you injury, why do you pretend this to be a war for recovering your liberty? but if you think all servitude intolerable, to what purpose serve your complaint against your particular governors? for if they treated you with moderation, it would still be equally an unworthy thing to be in servitude. Consider now the several cases that may be supposed, how little occasion there is for your going to war. Your first occasion is the accusations you have to make against your procurators; now here you ought to be submissive to those in authority, and not give them any provocation; but when you reproach men greatly for small offenses, you excite those whom you reproach to be your adversaries; for this will only make them leave off hurting you privately, and with some degree of modesty, and to lay what you have waste openly. Now nothing so much damps the force of strokes as bearing them with patience; and the quietness of those who are injured diverts the injurious persons from afflicting. But let us take it for granted that the Roman ministers are injurious to you, and are incurably severe; yet are they not all the Romans who thus injure you; nor hath Caesar, against whom you are going to make war, injured you: it is not by their command that any wicked governor is sent to you; for they who are in the west cannot see those that are in the east; nor indeed is it easy for them there even to hear what is done in these parts. Now it is absurd to make war with a great many for the sake of one, to do so with such mighty people for a small cause; and this when these people are not able to know of what you complain: nay, such crimes as we complain of may soon be corrected, for the same procurator will not continue for ever; and probable it is that the successors will come with more moderate inclinations. But as for war, if it be once begun, it is not easily laid down again, nor borne without calamities coming therewith. However, as to the desire of recovering your liberty, it is unseasonable to indulge it so late; whereas you ought to have labored earnestly in old time that you might never have lost it; for the first experience of slavery was hard to be endured, and the struggle that you might never have been subject to it would have been just; but that slave who hath been once brought into subjection, and then runs away, is rather a refractory slave than a lover of liberty; for it was then the proper time for doing all that was possible, that you might never have admitted the Romans [into your city], when Pompey came first into the country. But so it was, that our ancestors and their kings, who were in much better circumstances than we are, both as to money, and strong bodies, and [valiant] souls, did not bear the onset of a small body of the Roman army. And yet you, who have now accustomed yourselves to obedience from one generation to another, and who are so much inferior to those who first submitted, in your circumstances will venture to oppose the entire empire of the Romans. While those Athenians, who, in order to preserve the liberty of Greece, did once set fire to their own city; who pursued Xerxes, that proud prince, when he sailed upon the land, and walked upon the sea, and could not be contained by the seas, but conducted such an army as was too broad for Europe; and made him run away like a fugitive in a single ship, and brake so great a part of Asia at the Lesser Salamis; are yet at this time servants to the Romans; and those injunctions which are sent from Italy become laws to the principal governing city of Greece. Those Lacedemonians also who got the great victories at Thermopylae and Platea, and had Agesilaus [for their king], and searched every corner of Asia, are contented to admit the same lords. Those Macedonians also, who still fancy what great men their Philip and Alexander were, and see that the latter had promised them the empire over the world, these bear so great a change, and pay their obedience to those whom fortune hath advanced in their stead. Moreover, ten thousand ether nations there are who had greater reason than we to claim their entire liberty, and yet do submit. You are the only people who think it a disgrace to be servants to those to whom all the world hath submitted. What sort of an army do you rely on? What are the arms you depend on? Where is your fleet, that may seize upon the Roman seas? and where are those treasures which may be sufficient for your undertakings? Do you suppose, I pray you, that you are to make war with the Egyptians, and with the Arabians? Will you not carefully reflect upon the Roman empire? Will you not estimate your own weakness? Hath not your army been often beaten even by your neighboring nations, while the power of the Romans is invincible in all parts of the habitable earth? nay, rather they seek for somewhat still beyond that; for all Euphrates is not a sufficient boundary for them on the east side, nor the Danube on the north; and for their southern limit, Libya hath been searched over by them, as far as countries uninhabited, as is Cadiz their limit on the west; nay, indeed, they have sought for another habitable earth beyond the ocean, and have carried their arms as far as such British islands as were never known before. What therefore do you pretend to? Are you richer than the Gauls, stronger than the Germans, wiser than the Greeks, more numerous than all men upon the habitable earth? What confidence is it that elevates you to oppose the Romans? Perhaps it will be said, It is hard to endure slavery. Yes; but how much harder is this to the Greeks, who were esteemed the noblest of all people under the sun! These, though they inhabit in a large country, are in subjection to six bundles of Roman rods. It is the same case with the Macedonians, who have juster reason to claim their liberty than you have. What is the case of five hundred cities of Asia? Do they not submit to a single governor, and to the consular bundle of rods? What need I speak of the Henlochi, and Colchi and the nation of Tauri, those that inhabit the Bosphorus, and the nations about Pontus, and Meotis, who formerly knew not so much as a lord of their own, but are now subject to three thousand armed men, and where forty long ships keep the sea in peace, which before was not navigable, and very tempestuous? How strong a plea may Bithynia, and Cappadocia, and the people of Pamphylia, the Lycians, and Cilicians, put in for liberty! But they are made tributary without an army. What are the circumstances of the Thracians, whose country extends in breadth five days' journey, and in length seven, and is of a much more harsh constitution, and much more defensible, than yours, and by the rigor of its cold sufficient to keep off armies from attacking them? do not they submit to two thousand men of the Roman garrisons? Are not the Illyrlans, who inhabit the country adjoining, as far as Dalmatia and the Danube, governed by barely two legions? by which also they put a stop to the incursions of the Daeians. And for the Dalmatians, who have made such frequent insurrections in order to regain their liberty, and who could never before be so thoroughly subdued, but that they always gathered their forces together again, revolted, yet are they now very quiet under one Roman legion. Moreover, great advantages might provoke any people to revolt, the Gauls might do it best of all, as being so thoroughly walled round by nature; on the east side by the Alps, on the north by the river Rhine, on the south by the Pyrenean mountains, and on the west by the ocean. Now although these Gauls have such obstacles before them to prevent any attack upon them, and have no fewer than three hundred and five nations among them, nay have, as one may say, the fountains of domestic happiness within themselves, and send out plentiful streams of happiness over almost the whole world, these bear to be tributary to the Romans, and derive their prosperous condition from them; and they undergo this, not because they are of effeminate minds, or because they are of an ignoble stock, as having borne a war of eighty years in order to preserve their liberty; but by reason of the great regard they have to the power of the Romans, and their good fortune, which is of greater efficacy than their arms. These Gauls, therefore, are kept in servitude by twelve hundred soldiers, which are hardly so many as are their cities; nor hath the gold dug out of the mines of Spain been sufficient for the support of a war to preserve their liberty, nor could their vast distance from the Romans by land and by sea do it; nor could the martial tribes of the Lusitanians and Spaniards escape; no more could the ocean, with its tide, which yet was terrible to the ancient inhabitants. Nay, the Romans have extended their arms beyond the pillars of Hercules, and have walked among the clouds, upon the Pyrenean mountains, and have subdued these nations. And one legion is a sufficient guard for these people, although they were so hard to be conquered, and at a distance so remote from Rome. Who is there among you that hath not heard of the great number of the Germans? You have, to be sure, yourselves seen them to be strong and tall, and that frequently, since the Romans have them among their captives every where; yet these Germans, who dwell in an immense country, who have minds greater than their bodies, and a soul that despises death, and who are in rage more fierce than wild beasts, have the Rhine for the boundary of their enterprises, and are tamed by eight Roman legions. Such of them as were taken captive became their servants; and the rest of the entire nation were obliged to save themselves by flight. Do you also, who depend on the walls of Jerusalem, consider what a wall the Britons had; for the Romans sailed away to them, an subdued them while they were encompassed by the ocean, and inhabited an island that is not less than the [continent of this] habitable earth; and four legions are a sufficient guard to so large an island And why should I speak much more about this matter, while the Parthians, that most warlike body of men, and lords of so many nations, and encompassed with such mighty forces, send hostages to the Romans? whereby you may see, if you please, even in Italy, the noblest nation of the East, under the notion of peace, submitting to serve them. Now when almost all people under the sun submit to the Roman arms, will you be the only people that make war against them? and this without regarding the fate of the Carthaginians, who, in the midst of their brags of the great Hannibal, and the nobility of their Phoenician original, fell by the hand of Scipio. Nor indeed have the Cyrenians, derived from the Lacedemonians, nor the Marmaridite, a nation extended as far as the regions uninhabitable for want of water, nor have the Syrtes, a place terrible to such as barely hear it described, the Nasamons and Moors, and the immense multitude of the Numidians, been able to put a stop to the Roman valor. And as for the third part of the habitable earth, [Africa,] whose nations are so many that it is not easy to number them, and which is bounded by the Atlantic Sea and the pillars of Hercules, and feeds an innumerable multitude of Ethiopians, as far as the Red Sea, these have the Romans subdued entirely. And besides the annual fruits of the earth, which maintain the multitude of the Romans for eight months in the year, this, over and above, pays all sorts of tribute, and affords revenues suitable to the necessities of the government. Nor do they, like you, esteem such injunctions a disgrace to them, although they have but one Roman legion that abides among them. And indeed what occasion is there for showing you the power of the Romans over remote countries, when it is so easy to learn it from Egypt, in your neighborhood? This country is extended as far as the Ethiopians, and Arabia the Happy, and borders upon India; it hath seven millions five hundred thousand men, besides the inhabitants of Alexandria, as may be learned from the revenue of the poll tax; yet it is not ashamed to submit to the Roman government, although it hath Alexandria as a grand temptation to a revolt, by reason it is so full of people and of riches, and is besides exceeding large, its length being thirty furlongs, and its breadth no less than ten; and it pays more tribute to the Romans in one month than you do in a year; nay, besides what it pays in money, it sends corn to Rome that supports it for four months [in the year]: it is also walled round on all sides, either by almost impassable deserts, or seas that have no havens, or by rivers, or by lakes; yet have none of these things been found too strong for the Roman good fortune; however, two legions that lie in that city are a bridle both for the remoter parts of Egypt, and for the parts inhabited by the more noble Macedonians. Where then are those people whom you are to have for your auxiliaries? Must they come from the parts of the world that are uninhabited? for all that are in the habitable earth are [under the] Romans. Unless any of you extend his hopes as far as beyond the Euphrates, and suppose that those of your own nation that dwell in Adiabene will come to your assistance; but certainly these will not embarrass themselves with an unjustifiable war, nor, if they should follow such ill advice, will the Parthians permit them so to do; for it is their concern to maintain the truce that is between them and the Romans, and they will be supposed to break the covenants between them, if any under their government march against the Romans. What remains, therefore, is this, that you have recourse to Divine assistance; but this is already on the side of the Romans; for it is impossible that so vast an empire should be settled without God's providence. Reflect upon it, how impossible it is for your zealous observations of your religious customs to be here preserved, which are hard to be observed even when you fight with those whom you are able to conquer; and how can you then most of all hope for God's assistance, when, by being forced to transgress his law, you will make him turn his face from you? and if you do observe the custom of the sabbath days, and will not be revealed on to do any thing thereon, you will easily be taken, as were your forefathers by Pompey, who was the busiest in his siege on those days on which the besieged rested. But if in time of war you transgress the law of your country, I cannot tell on whose account you will afterward go to war; for your concern is but one, that you do nothing against any of your forefathers; and how will you call upon God to assist you, when you are voluntarily transgressing against his religion? Now all men that go to war do it either as depending on Divine or on human assistance; but since your going to war will cut off both those assistances, those that are for going to war choose evident destruction. What hinders you from slaying your children and wives with your own hands, and burning this most excellent native city of yours? for by this mad prank you will, however, escape the reproach of being beaten. But it were best, O my friends, it were best, while the vessel is still in the haven, to foresee the impending storm, and not to set sail out of the port into the middle of the hurricanes; for we justly pity those who fall into great misfortunes without fore-seeing them; but for him who rushes into manifest ruin, he gains reproaches [instead of commiseration]. But certainly no one can imagine that you can enter into a war as by agreement, or that when the Romans have got you under their power, they will use you with moderation, or will not rather, for an example to other nations, burn your holy city, and utterly destroy your whole nation; for those of you who shall survive the war will not be able to find a place whither to flee, since all men have the Romans for their lords already, or are afraid they shall have hereafter. Nay, indeed, the danger concerns not those Jews that dwell here only, but those of them which dwell in other cities also; for there is no people upon the habitable earth which have not some portion of you among them, whom your enemies will slay, in case you go to war, and on that account also; and so every city which hath Jews in it will be filled with slaughter for the sake of a few men, and they who slay them will be pardoned; but if that slaughter be not made by them, consider how wicked a thing it is to take arms against those that are so kind to you. Have pity, therefore, if not on your children and wives, yet upon this your metropolis, and its sacred walls; spare the temple, and preserve the holy house, with its holy furniture, for yourselves; for if the Romans get you under their power, they will no longer abstain from them, when their former abstinence shall have been so ungratefully requited. I call to witness your sanctuary, and the holy angels of God, and this country common to us all, that I have not kept back any thing that is for your preservation; and if you will follow that advice which you ought to do, you will have that peace which will be common to you and to me; but if you indulge four passions, you will run those hazards which I shall be free from."

And now did the Idumeans make an acclamation to what Simon had said; but Jesus went away sorrowful, as seeing that the Idumeans were against all moderate counsels, and that the city was besieged on both sides. Nor indeed were the minds of the Idumeans at rest; for they were in a rage at the injury that had been offered them by their exclusion out of the city; and when they thought the zealots had been strong, but saw nothing of theirs to support them, they were in doubt about the matter, and many of them repented that they had come thither. But the shame that would attend them in case they returned without doing any thing at all, so far overcame that their repentance, that they lay all night before the wall, though in a very bad encampment; for there broke out a prodigious storm in the night, with the utmost violence, and very strong winds, with the largest showers of rain, with continued lightnings, terrible thunderings, and amazing concussions and bellowings of the earth, that was in an earthquake. These things were a manifest indication that some destruction was coming upon men, when the system of the world was put into this disorder; and any one would guess that these wonders foreshowed some grand calamities that were coming.

Now the number of those that were carried captive during this whole war was collected to be ninety-seven thousand; as was the number of those that perished during the whole siege eleven hundred thousand, the greater part of whom were indeed of the same nation [with the citizens of Jerusalem], but not belonging to the city itself; for they were come up from all the country to the feast of unleavened bread, and were on a sudden shut up by an army, which, at the very first, occasioned so great a straitness among them, that there came a pestilential destruction upon them, and soon afterward such a famine, as destroyed them more suddenly. And that this city could contain so many people in it, is manifest by that number of them which was taken under Cestius, who being desirous of informing Nero of the power of the city, who otherwise was disposed to contemn that nation, entreated the high priests, if the thing were possible, to take the number of their whole multitude. So these high priests, upon the coming of that feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less than ten belong to every sacrifice, [for it is not lawful for them to feast singly by themselves,] and many of us are twenty in a company, found the number of sacrifices was two hundred and fifty-six thousand five hundred; which, upon the allowance of no more than ten that feast together, amounts to two millions seven hundred thousand and two hundred persons that were pure and holy; for as to those that have the leprosy, or the gonorrhea, or women that have their monthly courses, or such as are otherwise polluted, it is not lawful for them to be partakers of this sacrifice; nor indeed for any foreigners neither, who come hither to worship.

If there are any now who think that the mind itself and the soul is a body, I wish they would tell me by way of answer how it receives reasons and assertions on subjects of such importance—of such difficulty and such subtlety? Whence does it derive the power of memory? and whence comes the contemplation of invisible things? How does the body possess the faculty of understanding incorporeal existences? How does a bodily nature investigate the processes of the various arts, and contemplate the reasons of things? How, also, is it able to perceive and understand divine truths, which are manifestly incorporeal? Unless, indeed, some should happen to be of opinion, that as the very bodily shape and form of the ears or eyes contributes something to hearing and to sight, and as the individual members, formed by God, have some adaptation, even from the very quality of their form, to the end for which they were naturally appointed; so also he may think that the shape of the soul or mind is to be understood as if created purposely and designedly for perceiving and understanding individual things, and for being set in motion by vital movements. I do not perceive, however, who shall be able to describe or state what is the colour of the mind, in respect of its being mind, and acting as an intelligent existence. Moreover, in confirmation and explanation of what we have already advanced regarding the mind or soul—to the effect that it is better than the whole bodily nature—the following remarks may be added. There underlies every bodily sense a certain peculiar sensible substance, on which the bodily sense exerts itself. For example, colours, form, size, underlie vision; voices and sound, the sense of hearing; odours, good or bad, that of smell; savours, that of taste; heat or cold, hardness or softness, roughness or smoothness, that of touch. Now, of those senses enumerated above, it is manifest to all that the sense of mind is much the best. How, then, should it not appear absurd, that under those senses which are inferior, substances should have been placed on which to exert their powers, but that under this power, which is far better than any other, i.e. the sense of mind, nothing at all of the nature of a substance should be placed, but that a power of an intellectual nature should be an accident, or consequent upon bodies? Those who assert this, doubtless do so to the disparagement of that better substance which is within them; nay, by so doing, they even do wrong to God Himself, when they imagine He may be understood by means of a bodily nature, so that according to their view He is a body, and that which may be understood or perceived by means of a body; and they are unwilling to have it understood that the mind bears a certain relationship to God, of whom the mind itself is an intellectual image, and that by means of this it may come to some knowledge of the nature of divinity, especially if it be purified and separated from bodily matter.

That the working of the Father and the Son operates both in saints and in sinners, is manifest from this, that all who are rational beings are partakers of the word, i.e. of reason, and by this means bear certain seeds, implanted within them, of wisdom and justice, which is Christ. Now, in Him who truly exists, and who said by Moses, “I am what I am,” all things, whatever they are, participate; which participation in God the Father is shared both by just men and sinners, by rational and irrational beings, and by all things universally which exist. The Apostle Paul also shows truly that all have a share in Christ, when he says, “Say not in thine heart, Who shall ascend into heaven? (i.e. to bring Christ down from above;) or who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith the Scripture? The word is nigh thee, even in thy mouth, and in thy heart.” By which he means that Christ is in the heart of all, in respect of His being the word or reason, by participating in which they are rational beings. That declaration also in the Gospel, “If I had not come and spoken unto them, they had not had sin; but now they have no excuse for their sin,” renders it manifest and patent to all who have a rational knowledge of how long a time man is without sin, and from what period he is liable to it, how, by participating in the word or reason, men are said to have sinned, viz. from the time they are made capable of understanding and knowledge, when the reason implanted within has suggested to them the difference between good and evil; and after they have already begun to know what evil is, they are made liable to sin, if they commit it. And this is the meaning of the expression, that “men have no excuse for their sin,” viz. that, from the time the divine word or reason has begun to show them internally the difference between good and evil, they ought to avoid and guard against that which is wicked: “For to him who knoweth to do good, and doeth it not, to him it is sin.” Moreover, that all men are not without communion with God, is taught in the Gospel thus, by the Saviour’s words: “The kingdom of God cometh not with observation; neither shall they say, Lo here! or, lo there! but the kingdom of God is within you.” But here we must see whether this does not bear the same meaning with the expression in Genesis: “And He breathed into his face the breath of life, and man became a living soul.” For if this be understood as applying generally to all men, then all men have a share in God.

That the working of the Father and the Son operates both in saints and in sinners, is manifest from this, that all who are rational beings are partakers of the word, i.e. of reason, and by this means bear certain seeds, implanted within them, of wisdom and justice, which is Christ. Now, in Him who truly exists, and who said by Moses, “I am what I am,” all things, whatever they are, participate; which participation in God the Father is shared both by just men and sinners, by rational and irrational beings, and by all things universally which exist. The Apostle Paul also shows truly that all have a share in Christ, when he says, “Say not in thine heart, Who shall ascend into heaven? (i.e. to bring Christ down from above;) or who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith the Scripture? The word is nigh thee, even in thy mouth, and in thy heart.” By which he means that Christ is in the heart of all, in respect of His being the word or reason, by participating in which they are rational beings. That declaration also in the Gospel, “If I had not come and spoken unto them, they had not had sin; but now they have no excuse for their sin,” renders it manifest and patent to all who have a rational knowledge of how long a time man is without sin, and from what period he is liable to it, how, by participating in the word or reason, men are said to have sinned, viz. from the time they are made capable of understanding and knowledge, when the reason implanted within has suggested to them the difference between good and evil; and after they have already begun to know what evil is, they are made liable to sin, if they commit it. And this is the meaning of the expression, that “men have no excuse for their sin,” viz. that, from the time the divine word or reason has begun to show them internally the difference between good and evil, they ought to avoid and guard against that which is wicked: “For to him who knoweth to do good, and doeth it not, to him it is sin.” Moreover, that all men are not without communion with God, is taught in the Gospel thus, by the Saviour’s words: “The kingdom of God cometh not with observation; neither shall they say, Lo here! or, lo there! but the kingdom of God is within you.” But here we must see whether this does not bear the same meaning with the expression in Genesis: “And He breathed into his face the breath of life, and man became a living soul.” For if this be understood as applying generally to all men, then all men have a share in God.

Then, in the next place, we must know that every being which is endowed with reason, and transgresses its statutes and limitations, is undoubtedly involved in sin by swerving from rectitude and justice. Every rational creature, therefore, is capable of earning praise and censure: of praise, if, in conformity to that reason which he possesses, he advance to better things; of censure, if he fall away from the plan and course of rectitude, for which reason he is justly liable to pains and penalties. And this also is to be held as applying to the devil himself, and those who are with him, and are called his angels. Now the titles of these beings have to be explained, that we may know what they are of whom we have to speak. The name, then, of Devil, and Satan, and Wicked One, who is also described as Enemy of God, is mentioned in many passages of Scripture. Moreover, certain angels of the devil are mentioned, and also a prince of this world, who, whether the devil himself or some one else, is not yet clearly manifest. There are also certain princes of this world spoken of as possessing a kind of wisdom which will come to nought; but whether these are those princes who are also the principalities with whom we have to wrestle, or other beings, seems to me a point on which it is not easy for any one to pronounce. After the principalities, certain powers also are named with whom we have to wrestle, and carry on a struggle even against the princes of this world and the rulers of this darkness. Certain spiritual powers of wickedness also, in heavenly places, are spoken of by Paul himself. What, moreover, are we to say of those wicked and unclean spirits mentioned in the gospel? Then we have certain heavenly beings called by a similar name, but which are said to bend the knee, or to be about to bend the knee, at the name of Jesus; nay, even things on earth and things under the earth, which Paul enumerates in order. And certainly, in a place where we have been discussing the subject of rational natures, it is not proper to be silent regarding ourselves, who are human beings, and are called rational animals; nay, even this point is not to be idly passed over, that even of us human beings certain different orders are mentioned in the words, “The portion of the Lord is His people Jacob; Israel is the cord of His inheritance.” Other nations, moreover, are called a part of the angels; since “when the Most High divided the nations, and dispersed the sons of Adam, He fixed the boundaries of the nations according to the number of the angels of God.” And therefore, with other rational natures, we must also thoroughly examine the reason of the human soul.

Having now briefly arranged these points in order as we best could, it follows that, agreeably to our intention from the first, we refute those who think that the Father of our Lord Jesus Christ is a different God from Him who gave the answers of the law to Moses, or commissioned the prophets, who is the God of our fathers, Abraham, Isaac, and Jacob. For in this article of faith, first of all, we must be firmly grounded. We have to consider, then, the expression of frequent recurrence in the Gospels, and subjoined to all the acts of our Lord and Saviour, “that it might be fulfilled which was spoken by this or that prophet,” it being manifest that the prophets are the prophets of that God who made the world. From this therefore we draw the conclusion, that He who sent the prophets, Himself predicted what was to be foretold of Christ. And there is no doubt that the Father Himself, and not another different from Him, uttered these predictions. The practice, moreover, of the Saviour or His apostles, frequently quoting illustrations from the Old Testament, shows that they attribute authority to the ancients. The injunction also of the Saviour, when exhorting His disciples to the exercise of kindness, “Be ye perfect, even as your Father who is in heaven is perfect; for He commands His sun to rise upon the evil and the good, and sendeth rain on the just and on the unjust,” most evidently suggests even to a person of feeble understanding, that He is proposing to the imitation of His disciples no other God than the maker of heaven and the bestower of the rain. Again, what else does the expression, which ought to be used by those who pray, “Our Father who art in heaven,” appear to indicate, save that God is to be sought in the better parts of the world, i.e. of His creation? Further, do not those admirable principles which He lays down respecting oaths, saying that we ought not to “swear either by heaven, because it is the throne of God; nor by the earth, because it is His footstool,” harmonize most clearly with the words of the prophet, “Heaven is my throne, and the earth is my footstool?” And also when casting out of the temple those who sold sheep, and oxen, and doves, and pouring out the tables of the money-changers, and saying, “Take these things hence, and do not make my Father’s house a house of merchandise,” He undoubtedly called Him his Father, to whose name Solomon had raised a magnificent temple. The words, moreover, “Have ye not read what was spoken by God to Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob; He is not a God of the dead, but of the living,” most clearly teach us, that He called the God of the patriarchs (because they were holy, and were alive) the God of the living, the same, viz., who had said in the prophets, “I am God, and besides me there is no God.” For if the Saviour, knowing that He who is written in the law is the God of Abraham, and that it is the same who says, “I am God, and besides me there is no God,” acknowledges that very one to be His Father who is ignorant of the existence of any other God above Himself, as the heretics suppose, He absurdly declares Him to be His Father who does not know of a greater God. But if it is not from ignorance, but from deceit, that He says there is no other God than Himself, then it is a much greater absurdity to confess that His Father is guilty of falsehood. From all which this conclusion is arrived at, that He knows of no other Father than God, the Founder and Creator of all things.

But as those who uphold this heresy are sometimes accustomed to mislead the hearts of the simple by certain deceptive sophisms, I do not consider it improper to bring forward the assertions which they are in the habit of making, and to refute their deceit and falsehood. The following, then, are their declarations. It is written, that “no man hath seen God at any time.” But that God whom Moses preaches was both seen by Moses himself, and by his fathers before him; whereas He who is announced by the Saviour has never been seen at all by any one. Let us therefore ask them and ourselves whether they maintain that he whom they acknowledge to be God, and allege to be a different God from the Creator, is visible or invisible. And if they shall say that he is visible, besides being proved to go against the declaration of Scripture, which says of the Saviour, “He is the image of the invisible God, the first-born of every creature,” they will fall also into the absurdity of asserting that God is corporeal. For nothing can be seen except by help of form, and size, and colour, which are special properties of bodies. And if God is declared to be a body, then He will also be found to be material, since every body is composed of matter. But if He be composed of matter, and matter is undoubtedly corruptible, then, according to them, God is liable to corruption! We shall put to them a second question. Is matter made, or is it uncreated, i.e. not made? And if they shall answer that it is not made, i.e. uncreated, we shall ask them if one portion of matter is God, and the other part the world? But if they shall say of matter that it is made, it will undoubtedly follow that they confess Him whom they declare to be God to have been made!—a result which certainly neither their reason nor ours can admit. But they will say, God is invisible. And what will you do? If you say that He is invisible by nature, then neither ought He to be visible to the Saviour. Whereas, on the contrary, God, the Father of Christ, is said to be seen, because “he who sees the Son,” he says, “sees also the Father.” This certainly would press us very hard, were the expression not understood by us more correctly of understanding, and not of seeing. For he who has understood the Son will understand the Father also. In this way, then, Moses too must be supposed to have seen God, not beholding Him with the bodily eye, but understanding Him with the vision of the heart and the perception of the mind, and that only in some degree. For it is manifest that He, viz., who gave answers to Moses, said, “You shall not see my face, but my hinder parts.” These words are, of course, to be understood in that mystical sense which is befitting divine words, those old wives’ fables being rejected and despised which are invented by ignorant persons respecting the anterior and posterior parts of God. Let no one indeed suppose that we have indulged any feeling of impiety in saying that even to the Saviour the Father is not visible. Let him consider the distinction which we employ in dealing with heretics. For we have explained that it is one thing to see and to be seen, and another to know and to be known, or to understand and to be understood. To see, then, and to be seen, is a property of bodies, which certainly will not be appropriately applied either to the Father, or to the Son, or to the Holy Spirit, in their mutual relations with one another. For the nature of the Trinity surpasses the measure of vision, granting to those who are in the body, i.e. to all other creatures, the property of vision in reference to one another. But to a nature that is incorporeal and for the most part intellectual, no other attribute is appropriate save that of knowing or being known, as the Saviour Himself declares when He says, “No man knoweth the Son, save the Father; nor does any one know the Father, save the Son, and he to whom the Son will reveal Him.” It is clear, then, that He has not said, “No one has seen the Father, save the Son;” but, “No one knoweth the Father, save the Son.”

The order of our arrangement now requires us, after the discussion of the preceding subjects, to institute a general inquiry regarding the soul; and, beginning with points of inferior importance, to ascend to those that are of greater. Now, that there are souls in all living things, even in those which live in the waters, is, I suppose, doubted by no one. For the general opinion of all men maintains this; and confirmation from the authority of holy Scripture is added, when it is said that “God made great whales, and every living creature that moveth which the waters brought forth after their kind.” It is confirmed also from the common intelligence of reason, by those who lay down in certain words a definition of soul. For soul is defined as follows: a substance φανταστικὴ and ὁρμητικὴ, which may be rendered into Latin, although not so appropriately, sensibilis et mobilis. This certainly may be said appropriately of all living beings, even of those which abide in the waters; and of winged creatures too, this same definition of anima may be shown to hold good. Scripture also has added its authority to a second opinion, when it says, “Ye shall not eat the blood, because the life of all flesh is its blood; and ye shall not eat the life with the flesh;” in which it intimates most clearly that the blood of every animal is its life. And if any one now were to ask how it can be said with respect to bees, wasps, and ants, and those other things which are in the waters, oysters and cockles, and all others which are without blood, and are most clearly shown to be living things, that the “life of all flesh is the blood,” we must answer, that in living things of that sort the force which is exerted in other animals by the power of red blood is exerted in them by that liquid which is within them, although it be of a different colour; for colour is a thing of no importance, provided the substance be endowed with life. That beasts of burden or cattle of smaller size are endowed with souls, there is, by general assent, no doubt whatever. The opinion of holy Scripture, however, is manifest, when God says, “Let the earth bring forth the living creature after its kind, four-footed beasts, and creeping things, and beasts of the earth after their kind.” And now with respect to man, although no one entertains any doubt, or needs to inquire, yet holy Scripture declares that “God breathed into his countenance the breath of life, and man became a living soul.” It remains that we inquire respecting the angelic order whether they also have souls, or are souls; and also respecting the other divine and celestial powers, as well as those of an opposite kind. We nowhere, indeed, find any authority in holy Scripture for asserting that either the angels, or any other divine spirits that are ministers of God, either possess souls or are called souls, and yet they are felt by very many persons to be endowed with life. But with regard to God, we find it written as follows: “And I will put my soul upon that soul which has eaten blood, and I will root him out from among his people;” and also in another passage, “Your new moons, and sabbaths, and great days, I will not accept; your fasts, and holidays, and festal days, my soul hateth.” And in the twenty-second Psalm, regarding Christ—for it is certain, as the Gospel bears witness, that this Psalm is spoken of Him—the following words occur: “O Lord, be not far from helping me; look to my defence: O God, deliver my soul from the sword, and my beloved one from the hand of the dog;” although there are also many other testimonies respecting the soul of Christ when He tabernacled in the flesh.

Let us begin, then, with those words which were spoken to Pharaoh, who is said to have been hardened by God, in order that he might not let the people go; and, along with his case, the language of the apostle also will be considered, where he says, “Therefore He hath mercy on whom He will, and whom He will He hardeneth.” For it is on these passages chiefly that the heretics rely, asserting that salvation is not in our own power, but that souls are of such a nature as must by all means be either lost or saved; and that in no way can a soul which is of an evil nature become good, or one which is of a virtuous nature be made bad. And hence they maintain that Pharaoh, too, being of a ruined nature, was on that account hardened by God, who hardens those that are of an earthly nature, but has compassion on those who are of a spiritual nature. Let us see, then, what is the meaning of their assertion; and let us, in the first place, request them to tell us whether they maintain that the soul of Pharaoh was of an earthly nature, such as they term lost. They will undoubtedly answer that it was of an earthly nature. If so, then to believe God, or to obey Him, when his nature opposed his so doing, was an impossibility. And if this were his condition by nature, what further need was there for his heart to be hardened, and this not once, but several times, unless indeed because it was possible for him to yield to persuasion? Nor could any one be said to be hardened by another, save him who of himself was not obdurate. And if he were not obdurate of himself, it follows that neither was he of an earthly nature, but such an one as might give way when overpowered by signs and wonders. But he was necessary for God’s purpose, in order that, for the saving of the multitude, He might manifest in him His power by his offering resistance to numerous miracles, and struggling against the will of God, and his heart being by this means said to be hardened. Such are our answers, in the first place, to these persons; and by these their assertion may be overturned, according to which they think that Pharaoh was destroyed in consequence of his evil nature. And with regard to the language of the Apostle Paul, we must answer them in a similar way. For who are they whom God hardens, according to your view? Those, namely, whom you term of a ruined nature, and who, I am to suppose, would have done something else had they not been hardened. If, indeed, they come to destruction in consequence of being hardened, they no longer perish naturally, but in virtue of what befalls them. Then, in the next place, upon whom does God show mercy? On those, namely, who are to be saved. And in what respect do those persons stand in need of a second compassion, who are to be saved once by their nature, and so come naturally to blessedness, except that it is shown even from their case, that, because it was possible for them to perish, they therefore obtain mercy, that so they may not perish, but come to salvation, and possess the kingdom of the good. And let this be our answer to those who devise and invent the fable of good or bad natures, i.e. of earthly or spiritual souls, in consequence of which, as they say, each one is either saved or lost.

But, to establish the point more clearly, it will not be superfluous to employ another illustration, as if, e.g., one were to say that it is the sun which hardens and liquefies, although liquefying and hardening are things of an opposite nature. Now it is not incorrect to say that the sun, by one and the same power of its heat, melts wax indeed, but dries up and hardens mud: not that its power operates one way upon mud, and in another way upon wax; but that the qualities of mud and wax are different, although according to nature they are one thing, both being from the earth. In this way, then, one and the same working upon the part of God, which was administered by Moses in signs and wonders, made manifest the hardness of Pharaoh, which he had conceived in the intensity of his wickedness, but exhibited the obedience of those other Egyptians who were intermingled with the Israelites, and who are recorded to have quitted Egypt at the same time with the Hebrews. With respect to the statement that the heart of Pharaoh was subdued by degrees, so that on one occasion he said, “Go not far away; ye shall go a three days’ journey, but leave your wives, and your children, and your cattle,” and as regards any other statements, according to which he appears to yield gradually to the signs and wonders, what else is shown, save that the power of the signs and miracles was making some impression on him, but not so much as it ought to have done? For if the hardening were of such a nature as many take it to be, he would not indeed have given way even in a few instances. But I think there is no absurdity in explaining the tropical or figurative nature of that language employed in speaking of “hardening,” according to common usage. For those masters who are remarkable for kindness to their slaves, are frequently accustomed to say to the latter, when, through much patience and indulgence on their part, they have become insolent and worthless: “It is I that have made you what you are; I have spoiled you; it is my endurance that has made you good for nothing: I am to blame for your perverse and wicked habits, because I do not have you immediately punished for every delinquency according to your deserts.” For we must first attend to the tropical or figurative meaning of the language, and so come to see the force of the expression, and not find fault with the word, whose inner meaning we do not ascertain. Finally, the Apostle Paul, evidently treating of such, says to him who remained in his sins: “Despisest thou the riches of His goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance? but, after thy hardness and impenitent heart, treasurest up unto thyself wrath on the day of wrath and revelation of the righteous judgment of God.” Such are the words of the apostle to him who is in his sins. Let us apply these very expressions to Pharaoh, and see if they also are not spoken of him with propriety, since, according to his hardness and impenitent heart, he treasured and stored up for himself wrath on the day of wrath, inasmuch as his hardness could never have been declared and manifested, unless signs and wonders of such number and magnificence had been performed.

Now, that it is our business to live virtuously, and that God asks this of us, as not being dependent on Him nor on any other, nor, as some think, upon fate, but as being our own doing, the prophet Micah will prove when he says: “If it has been announced to thee, O man, what is good, or what does the Lord require of thee, except to do justice and to love mercy?” Moses also: “I have placed before thy face the way of life, and the way of death: choose what is good, and walk in it.” Isaiah too: “If you are willing, and hear me, ye shall eat the good of the land; but if ye be unwilling, and will not hear me, the sword will consume you: for the mouth of the Lord hath spoken it.” And in the Psalms: “If my people had heard me, and Israel had walked in my ways, I would have humbled their enemies to nothing, and laid my hand upon those that afflicted them;” showing that it was in the power of His people to hear and to walk in the ways of God. And the Saviour also, when He commands, “But I say unto you, Resist not evil;” and, “Whosoever shall be angry with his brother, shall be in danger of the judgment;” and, “Whosoever shall look upon a woman to lust after her, hath already committed adultery with her in his heart;” and by any other commandment which He gives, declares that it lies with ourselves to keep what is enjoined, and that we shall reasonably be liable to condemnation if we transgress. And therefore He says in addition: “He that heareth my words, and doeth them, shall be likened to a prudent man, who built his house upon a rock,” etc. etc.; “while he that heareth them, but doeth them not, is like a foolish man, who built his house upon the sand,” etc. And when He says to those on His right hand, “Come, ye blessed of my Father,” etc.; “for I was an hungered, and ye gave me to eat; I was athirst, and ye gave me to drink,” it is exceedingly manifest that He gives the promises to these as being deserving of praise. But, on the contrary, to the others, as being censurable in comparison with them, He says, “Depart, ye cursed, into everlasting fire!” And let us observe how Paul also converses with us as having freedom of will, and as being ourselves the cause of ruin or salvation, when he says, “Dost thou despise the riches of His goodness, and of His patience, and of His long-suffering; not knowing that the goodness of God leadeth thee to repentance? But, according to thy hardness and impenitent heart, thou art treasuring up for thyself wrath on the day of wrath and revelation of the righteous judgment of God; who will render to every one according to his works: to those who, by patient continuance in well-doing, seek for glory and immortality, eternal life; while to those who are contentious, and believe not the truth, but who believe iniquity, anger, wrath, tribulation, and distress, on every soul of man that worketh evil; on the Jew first, and on the Greek: but glory, and honour, and peace to every one that worketh good; to the Jew first, and to the Greek.” There are, indeed, innumerable passages in the Scriptures which establish with exceeding clearness the existence of freedom of will.

Let us begin, then, with what is said about Pharaoh—that he was hardened by God, that he might not send away the people; along with which will be examined also the statement of the apostle, “Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth.” And certain of those who hold different opinions misuse these passages, themselves also almost destroying free-will by introducing ruined natures incapable of salvation, and others saved which it is impossible can be lost; and Pharaoh, they say, as being of a ruined nature, is therefore hardened by God, who has mercy upon the spiritual, but hardens the earthly. Let us see now what they mean. For we shall ask them if Pharaoh was of an earthy nature; and when they answer, we shall say that he who is of an earthy nature is altogether disobedient to God: but if disobedient, what need is there of his heart being hardened, and that not once, but frequently? Unless perhaps, since it was possible for him to obey (in which case he would certainly have obeyed, as not being earthy, when hard pressed by the signs and wonders), God needs him to be disobedient to a greater degree, in order that He may manifest His mighty deeds for the salvation of the multitude, and therefore hardens his heart. This will be our answer to them in the first place, in order to overturn their supposition that Pharaoh was of a ruined nature. And the same reply must be given to them with respect to the statement of the apostle. For whom does God harden? Those who perish, as if they would obey unless they were hardened, or manifestly those who would be saved because they are not of a ruined nature. And on whom has He mercy? Is it on those who are to be saved? And how is there need of a second mercy for those who have been prepared once for salvation, and who will by all means become blessed on account of their nature? Unless perhaps, since they are capable of incurring destruction, if they did not receive mercy, they will obtain mercy, in order that they may not incur that destruction of which they are capable, but may be in the condition of those who are saved. And this is our answer to such persons.

And as if the sun, uttering a voice, were to say, “I liquefy and dry up,” liquefaction and drying up being opposite things, he would not speak falsely as regards the point in question; wax being melted and mud being dried by the same heat; so the same operation, which was performed through the instrumentality of Moses, proved the hardness of Pharaoh on the one hand, the result of his wickedness, and the yielding of the mixed Egyptian multitude who took their departure with the Hebrews. And the brief statement that the heart of Pharaoh was softened, as it were, when he said, “But ye shall not go far: ye will go a three days’ journey, and leave your wives,” and anything else which he said, yielding little by little before the signs, proves that the wonders made some impression even upon him, but did not accomplish all [that they might]. Yet even this would not have happened, if that which is supposed by the many—the hardening of Pharaoh’s heart—had been produced by God Himself. And it is not absurd to soften down such expressions agreeably to common usage: for good masters often say to their slaves, when spoiled by their kindness and forbearance, “I have made you bad, and I am to blame for offences of such enormity.” For we must attend to the character and force of the phrase, and not argue sophistically, disregarding the meaning of the expression. Paul accordingly, having examined these points clearly, says to the sinner: “Or despisest thou the riches of His goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance? but, after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God.” Now, let what the apostle says to the sinner be addressed to Pharaoh, and then the announcements made to him will be understood to have been made with peculiar fitness, as to one who, according to his hardness and unrepentant heart, was treasuring up to himself wrath; seeing that his hardness would not have been proved nor made manifest unless miracles had been performed, and miracles, too, of such magnitude and importance.

But since such narratives are slow to secure assent, and are considered to be forced, let us see from the prophetical declarations also, what those persons say, who, although they have experienced the great kindness of God, have not lived virtuously, but have afterwards sinned. “Why, O Lord, hast Thou made us to err from Thy ways? Why hast Thou hardened our heart, so as not to fear Thy name? Return for Thy servants’ sake, for the tribes of Thine inheritance, that we may inherit a small portion of Thy holy mountain.” And in Jeremiah: “Thou hast deceived me, O Lord, and I was deceived; Thou wert strong, and Thou didst prevail.” For the expression, “Why hast Thou hardened our heart, so as not to fear Thy name?” uttered by those who are begging to receive mercy, is in its nature as follows: “Why hast Thou spared us so long, not visiting us because of our sins, but deserting us, until our transgressions come to a height?” Now He leaves the greater part of men unpunished, both in order that the habits of each one may be examined, so far as it depends upon ourselves, and that the virtuous may be made manifest in consequence of the test applied; while the others, not escaping notice from God—for He knows all things before they exist—but from the rational creation and themselves, may afterwards obtain the means of cure, seeing they would not have known the benefit had they not condemned themselves. It is of advantage to each one, that he perceive his own peculiar nature and the grace of God. For he who does not perceive his own weakness and the divine favour, although he receive a benefit, yet, not having made trial of himself, nor having condemned himself, will imagine that the benefit conferred upon him by the grace of Heaven is his own doing. And this imagination, producing also vanity, will be the cause of a downfall: which, we conceive, was the case with the devil, who attributed to himself the priority which he possessed when in a state of sinlessness. “For every one that exalteth himself shall be abased,” and “every one that humbleth himself shall be exalted.” And observe, that for this reason divine things have been concealed from the wise and prudent, in order, as says the apostle, that “no flesh should glory in the presence of God;” and they have been revealed to babes, to those who after childhood have come to better things, and who remember that it is not so much from their own effort, as by the unspeakable goodness [of God], that they have reached the greatest possible extent of blessedness.

Let us look also at the declaration in Ezekiel, which says, “I shall take away their stony hearts, and will put in them hearts of flesh, that they may walk in my statutes and keep my precepts.” For if God, when He wills, takes away the stony hearts, and implants hearts of flesh, so that His precepts are obeyed and His commandments are observed, it is not in our power to put away wickedness. For the taking away of the stony hearts is nothing else than the taking away of the wickedness, according to which one is hardened, from him from whom God wills to take it; and the implanting of a heart of flesh, so that a man may walk in the precepts of God and keep His commandments, what else is it than to become somewhat yielding and unresistent to the truth, and to be capable of practising virtues? And if God promises to do this, and if, before He takes away the stony hearts, we do not lay them aside, it is manifest that it does not depend upon ourselves to put away wickedness; and if it is not we who do anything towards the production within us of the heart of flesh, but if it is God’s doing, it will not be our own act to live agreeably to virtue, but altogether [the result of] divine grace. Such will be the statements of him who, from the mere words [of Scripture], annihilates free-will. But we shall answer, saying, that we ought to understand these passages thus: That as a man, e.g., who happened to be ignorant and uneducated, on perceiving his own defects, either in consequence of an exhortation from his teacher, or in some other way, should spontaneously give himself up to him whom he considers able to introduce him to education and virtue; and, on his yielding himself up, his instructor promises that he will take away his ignorance, and implant instruction, not as if it contributed nothing to his training, and to the avoiding of ignorance, that he brought himself to be healed, but because the instructor promised to improve him who desired improvement; so, in the same way, the word of God promises to take away wickedness, which it calls a stony heart, from those who come to it, not if they are unwilling, but [only] if they submit themselves to the Physician of the sick, as in the Gospels the sick are found coming to the Saviour, and asking to obtain healing, and so are cured. And, let me say, the recovery of sight by the blind is, so far as their request goes, the act of those who believe that they are capable of being healed; but as respects the restoration of sight, it is the work of our Saviour. Thus, then, does the word of God promise to implant knowledge in those who come to it, by taking away the stony and hard heart, which is wickedness, in order that one may walk in the divine commandments, and keep the divine injunctions.

We, however, who see the reason [of the thing] more clearly, do not hold this opinion, taking into account those [sins] which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz. the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would not possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e. that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful [than we ought]; and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements, as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e. those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.

But now, since we are treating of the manner in which the opposing powers stir up those contests, by means of which false knowledge is introduced into the minds of men, and human souls led astray, while they imagine that they have discovered wisdom, I think it necessary to name and distinguish the wisdom of this world, and of the princes of this world, that by so doing we may discover who are the fathers of this wisdom, nay, even of these kinds of wisdom. I am of opinion, therefore, as I have stated above, that there is another wisdom of this world besides those [different kinds of] wisdom which belong to the princes of this world, by which wisdom those things seem to be understood and comprehended which belong to this world. This wisdom, however, possesses in itself no fitness for forming any opinion either respecting divine things, or the plan of the world’s government, or any other subjects of importance, or regarding the training for a good or happy life; but is such as deals wholly with the art of poetry, e.g., or that of grammar, or rhetoric, or geometry, or music, with which also, perhaps, medicine should be classed. In all these subjects we are to suppose that the wisdom of this world is included. The wisdom of the princes of this world, on the other hand, we understand to be such as the secret and occult philosophy, as they call it, of the Egyptians, and the astrology of the Chaldeans and Indians, who make profession of the knowledge of high things, and also that manifold variety of opinion which prevails among the Greeks regarding divine things. Accordingly, in the holy Scriptures we find that there are princes over individual nations; as in Daniel we read that there was a prince of the kingdom of Persia, and another prince of the kingdom of Græcia, who are clearly shown, by the nature of the passage, to be not human beings, but certain powers. In the prophecies of Ezekiel, also, the prince of Tyre is unmistakeably shown to be a kind of spiritual power. When these, then, and others of the same kind, possessing each his own wisdom, and building up his own opinions and sentiments, beheld our Lord and Saviour professing and declaring that He had for this purpose come into the world, that all the opinions of science, falsely so called, might be destroyed, not knowing what was concealed within Him, they forthwith laid a snare for Him: for “the kings of the earth set themselves, and the rulers assembled together, against the Lord and His Christ.” But their snares being discovered, and the plans which they had attempted to carry out being made manifest when they crucified the Lord of glory, therefore the apostle says, “We speak wisdom among them that are perfect, but not the wisdom of this world, nor of the princes of this world, who are brought to nought, which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.”

We must, indeed, endeavour to ascertain whether that wisdom of the princes of this world, with which they endeavour to imbue men, is introduced into their minds by the opposing powers, with the purpose of ensnaring and injuring them, or only for the purpose of deceiving them, i.e. not with the object of doing any hurt to man; but, as these princes of this world esteem such opinions to be true, they desire to impart to others what they themselves believe to be the truth: and this is the view which I am inclined to adopt. For as, to take an illustration, certain Greek authors, or the leaders of some heretical sect, after having imbibed an error in doctrine instead of the truth, and having come to the conclusion in their own minds that such is the truth, proceed, in the next place, to endeavour to persuade others of the correctness of their opinions; so, in like manner, are we to suppose is the procedure of the princes of this world, in which to certain spiritual powers has been assigned the rule over certain nations, and who are termed on that account the princes of this world. There are besides, in addition to these princes, certain special energies of this world, i.e. spiritual powers, which bring about certain effects, which they have themselves, in virtue of their freedom of will, chosen to produce, and to these belong those princes who practise the wisdom of this world: there being, for example, a peculiar energy and power, which is the inspirer of poetry; another, of geometry; and so a separate power, to remind us of each of the arts and professions of this kind. Lastly, many Greek writers have been of opinion that the art of poetry cannot exist without madness; whence also it is several times related in their histories, that those whom they call poets were suddenly filled with a kind of spirit of madness. And what are we to say also of those whom they call diviners, from whom, by the working of those demons who have the mastery over them, answers are given in carefully constructed verses? Those persons, too, whom they term Magi or Malevolent, frequently, by invoking demons over boys of tender years, have made them repeat poetical compositions which were the admiration and amazement of all. Now these effects we are to suppose are brought about in the following manner: As holy and immaculate souls, after devoting themselves to God with all affection and purity, and after preserving themselves free from all contagion of evil spirits, and after being purified by lengthened abstinence, and imbued with holy and religious training, assume by this means a portion of divinity, and earn the grace of prophecy, and other divine gifts; so also are we to suppose that those who place themselves in the way of the opposing powers, i.e. who purposely admire and adopt their manner of life and habits, receive their inspiration, and become partakers of their wisdom and doctrine. And the result of this is, that they are filled with the working of those spirits to whose service they have subjected themselves. 4, With respect to those, indeed, who teach differently regarding Christ from what the rule of Scripture allows, it is no idle task to ascertain whether it is from a treacherous purpose that these opposing powers, in their struggles to prevent a belief in Christ, have devised certain fabulous and impious doctrines; or whether, on hearing the word of Christ, and not being able to cast it forth from the secrecy of their conscience, nor yet to retain it pure and holy, they have, by means of vessels that were convenient to their use, and, so to speak, through their prophets, introduced various errors contrary to the rule of Christian truth. Now we are to suppose rather that apostate and refugee powers, which have departed from God out of the very wickedness of their mind and will, or from envy of those for whom there is prepared (on their becoming acquainted with the truth) an ascent to the same rank, whence they themselves had fallen, did, in order to prevent any progress of that kind, invent these errors and delusions of false doctrine. It is then clearly established, by many proofs, that while the soul of man exists in this body, it may admit different energies, i.e. operations, from a diversity of good and evil spirits. Now, of wicked spirits there is a twofold mode of operation: i.e. when they either take complete and entire possession of the mind, so as to allow their captives the power neither of understanding nor feeling; as, for instance, is the case with those commonly called possessed, whom we see to be deprived of reason, and insane (such as those were who are related in the Gospel to have been cured by the Saviour); or when by their wicked suggestions they deprave a sentient and intelligent soul with thoughts of various kinds, persuading it to evil, of which Judas is an illustration, who was induced at the suggestion of the devil to commit the crime of treason, according to the declaration of Scripture, that “the devil had already put it into the heart of Judas Iscariot to betray Him.” But a man receives the energy, i.e. the working, of a good spirit, when he is stirred and incited to good, and is inspired to heavenly or divine things; as the holy angels and God Himself wrought in the prophets, arousing and exhorting them by their holy suggestions to a better course of life, yet so, indeed, that it remained within the will and judgment of the individual, either to be willing or unwilling to follow the call to divine and heavenly things. And from this manifest distinction, it is seen how the soul is moved by the presence of a better spirit, i.e. if it encounter no perturbation or alienation of mind whatever from the impending inspiration, nor lose the free control of its will; as, for instance, is the case with all, whether prophets or apostles, who ministered to the divine responses without any perturbation of mind. Now, that by the suggestions of a good spirit the memory of man is aroused to the recollection of better things, we have already shown by previous instances, when we mentioned the cases of Mordecai and Artaxerxes.

Now, of these opinions, let us first discuss that which is maintained by some, that there is in us a good and heavenly soul, and another earthly and inferior; and that the better soul is implanted within us from heaven, such as was that which, while Jacob was still in the womb, gave him the prize of victory in supplanting his brother Esau, and which in the case of Jeremiah was sanctified from his birth, and in that of John was filled by the Holy Spirit from the womb. Now, that which they term the inferior soul is produced, they allege, along with the body itself out of the seed of the body, whence they say it cannot live or subsist beyond the body, on which account also they say it is frequently termed flesh. For the expression, “The flesh lusteth against the spirit,” they take to be applicable not to the flesh, but to this soul, which is properly the soul of the flesh. From these words, moreover, they endeavour notwithstanding to make good the declaration in Leviticus: “The life of all flesh is the blood thereof.” For, from the circumstance that it is the diffusion of the blood throughout the whole flesh which produces life in the flesh, they assert that this soul, which is said to be the life of all flesh, is contained in the blood. This statement, moreover, that the flesh struggles against the spirit, and the spirit against the flesh; and the further statement, that “the life of all flesh is the blood thereof,” is, according to these writers, simply calling the wisdom of the flesh by another name, because it is a kind of material spirit, which is not subject to the law of God, nor can be so, because it has earthly wishes and bodily desires. And it is with respect to this that they think the apostle uttered the words: “I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” And if one were to object to them that these words were spoken of the nature of the body, which indeed, agreeably to the peculiarity of its nature, is dead, but is said to have sensibility, or wisdom, which is hostile to God, or which struggles against the spirit; or if one were to say that, in a certain degree, the flesh itself was possessed of a voice, which should cry out against the endurance of hunger, or thirst, or cold, or of any discomfort arising either from abundance or poverty,—they would endeavour to weaken and impair the force of such [arguments], by showing that there were many other mental perturbations which derive their origin in no respect from the flesh, and yet against which the spirit struggles, such as ambition, avarice, emulation, envy, pride, and others like these; and seeing that with these the human mind or spirit wages a kind of contest, they lay down as the cause of all these evils, nothing else than this corporal soul, as it were, of which we have spoken above, and which is generated from the seed by a process of traducianism. They are accustomed also to adduce, in support of their assertion, the declaration of the apostle, “Now the works of the flesh are manifest, which are these, fornication, uncleanness, lasciviousness, idolatry, poisonings, hatred, contentions, emulations, wrath, quarrelling, dissensions, heresies, sects, envyings, drunkenness, revellings, and the like;” asserting that all these do not derive their origin from the habits or pleasures of the flesh, so that all such movements are to be regarded as inherent in that substance which has not a soul, i.e. the flesh. The declaration, moreover, “For ye see your calling, brethren, how that not many wise men among you according to the flesh are called,” would seem to require to be understood as if there were one kind of wisdom, carnal and material, and another according to the spirit, the former of which cannot indeed be called wisdom, unless there be a soul of the flesh, which is wise in respect of what is called carnal wisdom. And in addition to these passages they adduce the following: “Since the flesh lusteth against the spirit, and the spirit against the flesh, so that we cannot do the things that we would.” What are these things now respecting which he says, “that we cannot do the things that we would?” It is certain, they reply, that the spirit cannot be intended; for the will of the spirit suffers no hindrance. But neither can the flesh be meant, because if it has not a soul of its own, neither can it assuredly possess a will. It remains, then, that the will of this soul be intended which is capable of having a will of its own, and which certainly is opposed to the will of the spirit. And if this be the case, it is established that the will of the soul is something intermediate between the flesh and the spirit, undoubtedly obeying and serving that one of the two which it has elected to obey. And if it yield itself up to the pleasures of the flesh, it renders men carnal; but when it unites itself with the spirit, it produces men of the spirit, and who on that account are termed spiritual. And this seems to be the meaning of the apostle in the words, “But ye are not in the flesh, but in the spirit.” We have accordingly to ascertain what is this very will [intermediate] between flesh and spirit, besides that will which is said to belong to the flesh or the spirit. For it is held as certain, that everything which is said to be a work of the spirit is [a product of] the will of the spirit, and everything that is called a work of the flesh [proceeds from] the will of the flesh. What else then, besides these, is that will of the soul which receives a separate name, and which will, the apostle being opposed to our executing, says: “Ye cannot do the things that ye would?” By this it would seem to be intended, that it ought to adhere to neither of these two, i.e. to neither flesh nor spirit. But some one will say, that as it is better for the soul to execute its own will than that of the flesh; so, on the other hand, it is better to do the will of the spirit than its own will. How, then, does the apostle say, “that ye cannot do the things that ye would?” Because in that contest which is waged between flesh and spirit, the spirit is by no means certain of victory, it being manifest that in very many individuals the flesh has the mastery. But since the subject of discussion on which we have entered is one of great profundity, which it is necessary to consider in all its bearings, let us see whether some such point as this may not be determined: that as it is better for the soul to follow the spirit when the latter has overcome the flesh, so also, if it seem to be a worse course for the former to follow the flesh in its struggles against the spirit, when the latter would recall the soul to its influence, it may nevertheless appear a more advantageous procedure for the soul to be under the mastery of the flesh than to remain under the power of its own will. For, since it is said to be neither hot nor cold, but to continue in a sort of tepid condition, it will find conversion a slow and somewhat difficult undertaking. If indeed it clung to the flesh, then, satiated at length, and filled with those very evils which it suffers from the vices of the flesh, and wearied as it were by the heavy burdens of luxury and lust, it may sometimes be converted with greater ease and rapidity from the filthiness of matter to a desire for heavenly things, and [to a taste for] spiritual graces. And the apostle must be supposed to have said, that “the spirit contends against the flesh, and the flesh against the spirit, so that we cannot do the things that we would” (those things, undoubtedly, which are designated as being beyond the will of the spirit, and the will of the flesh), meaning (as if we were to express it in other words) that it is better for a man to be either in a state of virtue or in one of wickedness, than in neither of these; but that the soul, before its conversion to the spirit, and its union with it, appears during its adherence to the body, and its meditation of carnal things, to be neither in a good condition nor in a manifestly bad one, but resembles, so to speak, an animal. It is better, however, for it, if possible, to be rendered spiritual through adherence to the spirit; but if that cannot be done, it is more expedient for it to follow even the wickedness of the flesh, than, placed under the influence of its own will, to retain the position of an irrational animal. These points we have now discussed, in our desire to consider each individual opinion, at greater length than we intended, that those views might not be supposed to have escaped our notice which are generally brought forward by those who inquire whether there is within us any other soul than this heavenly and rational one, which is naturally opposed to the latter, and is called either the flesh, or the wisdom of the flesh, or the soul of the flesh.

Now, of these opinions, let us first discuss that which is maintained by some, that there is in us a good and heavenly soul, and another earthly and inferior; and that the better soul is implanted within us from heaven, such as was that which, while Jacob was still in the womb, gave him the prize of victory in supplanting his brother Esau, and which in the case of Jeremiah was sanctified from his birth, and in that of John was filled by the Holy Spirit from the womb. Now, that which they term the inferior soul is produced, they allege, along with the body itself out of the seed of the body, whence they say it cannot live or subsist beyond the body, on which account also they say it is frequently termed flesh. For the expression, “The flesh lusteth against the spirit,” they take to be applicable not to the flesh, but to this soul, which is properly the soul of the flesh. From these words, moreover, they endeavour notwithstanding to make good the declaration in Leviticus: “The life of all flesh is the blood thereof.” For, from the circumstance that it is the diffusion of the blood throughout the whole flesh which produces life in the flesh, they assert that this soul, which is said to be the life of all flesh, is contained in the blood. This statement, moreover, that the flesh struggles against the spirit, and the spirit against the flesh; and the further statement, that “the life of all flesh is the blood thereof,” is, according to these writers, simply calling the wisdom of the flesh by another name, because it is a kind of material spirit, which is not subject to the law of God, nor can be so, because it has earthly wishes and bodily desires. And it is with respect to this that they think the apostle uttered the words: “I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” And if one were to object to them that these words were spoken of the nature of the body, which indeed, agreeably to the peculiarity of its nature, is dead, but is said to have sensibility, or wisdom, which is hostile to God, or which struggles against the spirit; or if one were to say that, in a certain degree, the flesh itself was possessed of a voice, which should cry out against the endurance of hunger, or thirst, or cold, or of any discomfort arising either from abundance or poverty,—they would endeavour to weaken and impair the force of such [arguments], by showing that there were many other mental perturbations which derive their origin in no respect from the flesh, and yet against which the spirit struggles, such as ambition, avarice, emulation, envy, pride, and others like these; and seeing that with these the human mind or spirit wages a kind of contest, they lay down as the cause of all these evils, nothing else than this corporal soul, as it were, of which we have spoken above, and which is generated from the seed by a process of traducianism. They are accustomed also to adduce, in support of their assertion, the declaration of the apostle, “Now the works of the flesh are manifest, which are these, fornication, uncleanness, lasciviousness, idolatry, poisonings, hatred, contentions, emulations, wrath, quarrelling, dissensions, heresies, sects, envyings, drunkenness, revellings, and the like;” asserting that all these do not derive their origin from the habits or pleasures of the flesh, so that all such movements are to be regarded as inherent in that substance which has not a soul, i.e. the flesh. The declaration, moreover, “For ye see your calling, brethren, how that not many wise men among you according to the flesh are called,” would seem to require to be understood as if there were one kind of wisdom, carnal and material, and another according to the spirit, the former of which cannot indeed be called wisdom, unless there be a soul of the flesh, which is wise in respect of what is called carnal wisdom. And in addition to these passages they adduce the following: “Since the flesh lusteth against the spirit, and the spirit against the flesh, so that we cannot do the things that we would.” What are these things now respecting which he says, “that we cannot do the things that we would?” It is certain, they reply, that the spirit cannot be intended; for the will of the spirit suffers no hindrance. But neither can the flesh be meant, because if it has not a soul of its own, neither can it assuredly possess a will. It remains, then, that the will of this soul be intended which is capable of having a will of its own, and which certainly is opposed to the will of the spirit. And if this be the case, it is established that the will of the soul is something intermediate between the flesh and the spirit, undoubtedly obeying and serving that one of the two which it has elected to obey. And if it yield itself up to the pleasures of the flesh, it renders men carnal; but when it unites itself with the spirit, it produces men of the spirit, and who on that account are termed spiritual. And this seems to be the meaning of the apostle in the words, “But ye are not in the flesh, but in the spirit.” We have accordingly to ascertain what is this very will [intermediate] between flesh and spirit, besides that will which is said to belong to the flesh or the spirit. For it is held as certain, that everything which is said to be a work of the spirit is [a product of] the will of the spirit, and everything that is called a work of the flesh [proceeds from] the will of the flesh. What else then, besides these, is that will of the soul which receives a separate name, and which will, the apostle being opposed to our executing, says: “Ye cannot do the things that ye would?” By this it would seem to be intended, that it ought to adhere to neither of these two, i.e. to neither flesh nor spirit. But some one will say, that as it is better for the soul to execute its own will than that of the flesh; so, on the other hand, it is better to do the will of the spirit than its own will. How, then, does the apostle say, “that ye cannot do the things that ye would?” Because in that contest which is waged between flesh and spirit, the spirit is by no means certain of victory, it being manifest that in very many individuals the flesh has the mastery. But since the subject of discussion on which we have entered is one of great profundity, which it is necessary to consider in all its bearings, let us see whether some such point as this may not be determined: that as it is better for the soul to follow the spirit when the latter has overcome the flesh, so also, if it seem to be a worse course for the former to follow the flesh in its struggles against the spirit, when the latter would recall the soul to its influence, it may nevertheless appear a more advantageous procedure for the soul to be under the mastery of the flesh than to remain under the power of its own will. For, since it is said to be neither hot nor cold, but to continue in a sort of tepid condition, it will find conversion a slow and somewhat difficult undertaking. If indeed it clung to the flesh, then, satiated at length, and filled with those very evils which it suffers from the vices of the flesh, and wearied as it were by the heavy burdens of luxury and lust, it may sometimes be converted with greater ease and rapidity from the filthiness of matter to a desire for heavenly things, and [to a taste for] spiritual graces. And the apostle must be supposed to have said, that “the spirit contends against the flesh, and the flesh against the spirit, so that we cannot do the things that we would” (those things, undoubtedly, which are designated as being beyond the will of the spirit, and the will of the flesh), meaning (as if we were to express it in other words) that it is better for a man to be either in a state of virtue or in one of wickedness, than in neither of these; but that the soul, before its conversion to the spirit, and its union with it, appears during its adherence to the body, and its meditation of carnal things, to be neither in a good condition nor in a manifestly bad one, but resembles, so to speak, an animal. It is better, however, for it, if possible, to be rendered spiritual through adherence to the spirit; but if that cannot be done, it is more expedient for it to follow even the wickedness of the flesh, than, placed under the influence of its own will, to retain the position of an irrational animal. These points we have now discussed, in our desire to consider each individual opinion, at greater length than we intended, that those views might not be supposed to have escaped our notice which are generally brought forward by those who inquire whether there is within us any other soul than this heavenly and rational one, which is naturally opposed to the latter, and is called either the flesh, or the wisdom of the flesh, or the soul of the flesh.

With respect, however, to the following being ranked among the works of the flesh, viz. heresies, and envyings, and contentions, or other [vices], they so understand the passage, that the mind, being rendered grosser in feeling, from its yielding itself to the passions of the body, and being oppressed by the mass of its vices, and having no refined or spiritual feelings, is said to be made flesh, and derives its name from that in which it exhibits more vigour and force of will. They also make this further inquiry, “Who will be found, or who will be said to be, the creator of this evil sense, called the sense of the flesh?” Because they defend the opinion that there is no other creator of soul and flesh than God. And if we were to assert that the good God created anything in His own creation that was hostile to Himself, it would appear to be a manifest absurdity. If, then, it is written, that “carnal wisdom is enmity against God,” and if this be declared to be a result of creation, God Himself will appear to have formed a nature hostile to Himself, which cannot be subject to Him nor to His law, as if it were [supposed to be] an animal of which such qualities are predicated. And if this view be admitted, in what respect will it appear to differ from that of those who maintain that souls of different natures are created, which, according to their natures, are destined either to be lost or saved? But this is an opinion of the heretics alone, who, not being able to maintain the justice of God on grounds of piety, compose impious inventions of this kind. And now we have brought forward to the best of our ability, in the person of each of the parties, what might be advanced by way of argument regarding the several views, and let the reader choose out of them for himself that which he thinks ought to be preferred.

What are we to say, moreover, regarding those prophecies of Christ contained in the Psalms, especially the one with the superscription, “A song for the Beloved;” in which it is stated that “His tongue is the pen of a ready writer; fairer than the children of men;” that “grace is poured into His lips?” Now, the indication that grace has been poured upon His lips is this, that, after a short period had elapsed—for He taught only during a year and some months—the whole world, nevertheless, became filled with His doctrine, and with faith in His religion. There arose, then, “in His days righteous men, and abundance of peace,” abiding even to the end, which end is entitled “the taking away of the moon;” and “His dominion shall extend from sea to sea, and from the river to the ends of the earth.” There was a sign also given to the house of David. For a virgin conceived, and bare Emmanuel, which, when interpreted, signifies, “God with us: know it, O nations, and be overcome.” For we are conquered and overcome, who are of the Gentiles, and remain as a kind of spoils of His victory, who have subjected our necks to His grace. Even the place of His birth was predicted in the prophecies of Micah, who said, “And thou, Bethlehem, land of Judah, art by no means small among the leaders of Judah: for out of thee shall come forth a Leader, who shall rule my people Israel.” The weeks of years, also, which the prophet Daniel had predicted, extending to the leadership of Christ, have been fulfilled. Moreover, He is at hand, who in the book of Job is said to be about to destroy the huge beast, who also gave power to His own disciples to tread on serpents and scorpions, and on all the power of the enemy, without being injured by him. But if any one will consider the journeys of Christ’s apostles throughout the different places, in which as His messengers they preached the gospel, he will find that both what they ventured to undertake is beyond the power of man, and what they were enabled to accomplish is from God alone. If we consider how men, on hearing that a new doctrine was introduced by these, were able to receive them; or rather, when desiring often to destroy them, they were prevented by a divine power which was in them, we shall find that in this nothing was effected by human strength, but that the whole was the result of the divine power and providence,—signs and wonders, manifest beyond all doubt, bearing testimony to their word and doctrine.

It is, however, a matter attended with considerable labour, to point out, in every instance, how and when the predictions of the prophets were fulfilled, so as to appear to confirm those who are in doubt, seeing it is possible for every one who wishes to become more thoroughly acquainted with these things, to gather abundant proofs from the records of the truth themselves. But if the sense of the letter, which is beyond man, does not appear to present itself at once, on the first glance, to those who are less versed in divine discipline, it is not at all to be wondered at, because divine things are brought down somewhat slowly to [the comprehension of] men, and elude the view in proportion as one is either sceptical or unworthy. For although it is certain that all things which exist in this world, or take place in it, are ordered by the providence of God, and certain events indeed do appear with sufficient clearness to be under the disposal of His providential government, yet others again unfold themselves so mysteriously and incomprehensibly, that the plan of Divine Providence with regard to them is completely concealed; so that it is occasionally believed by some that particular occurrences do not belong to [the plan of] Providence, because the principle eludes their grasp, according to which the works of Divine Providence are administered with indescribable skill; which principle of administration, however, is not equally concealed from all. For even among men themselves, one individual devotes less consideration to it, another more; while by every man, He who is on earth, whoever is the inhabitant of heaven, is more acknowledged. And the nature of bodies is clear to us in one way, that of trees in another, that of animals in a third; the nature of souls, again, is concealed in a different way; and the manner in which the diverse movements of rational understandings are ordered by Providence, eludes the view of men in a greater degree, and even, in my opinion, in no small degree that of the angels also. But as the existence of divine providence is not refuted by those especially who are certain of its existence, but who do not comprehend its workings or arrangements by the powers of the human mind; so neither will the divine inspiration of holy Scripture, which extends throughout its body, be believed to be non-existent, because the weakness of our understanding is unable to trace out the hidden and secret meaning in each individual word, the treasure of divine wisdom being hid in the vulgar and unpolished vessels of words, as the apostle also points out when he says, “We have this treasure in earthen vessels,” that the virtue of the divine power may shine out the more brightly, no colouring of human eloquence being intermingled with the truth of the doctrines. For if our books induced men to believe because they were composed either by rhetorical arts or by the wisdom of philosophy, then undoubtedly our faith would be considered to be based on the art of words, and on human wisdom, and not upon the power of God; whereas it is now known to all that the word of this preaching has been so accepted by numbers throughout almost the whole world, because they understood their belief to rest not on the persuasive words of human wisdom, but on the manifestation of the Spirit and of power. On which account, being led by a heavenly, nay, by a more than heavenly power, to faith and acceptance, that we may worship the sole Creator of all things as our God, let us also do our utmost endeavour, by abandoning the language of the elements of Christ, which are but the first beginnings of wisdom, to go on to perfection, in order that that wisdom which is given to them who are perfect, may be given to us also. For such is the promise of him to whom was entrusted the preaching of this wisdom, in the words: “Howbeit we speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, who will be brought to nought;” by which he shows that this wisdom of ours has nothing in common, so far as regards the beauty of language, with the wisdom of this world. This wisdom, then, will be inscribed more clearly and perfectly on our hearts, if it be made known to us according to the revelation of the mystery which has been hid from eternity, but now is manifest through the Scriptures of prophecy, and the advent of our Lord and Saviour Jesus Christ, to whom be glory for ever. Amen. Many, not understanding the Scriptures in a spiritual sense, but incorrectly, have fallen into heresies.

This point, indeed, is not to be passed by without notice, viz. that there are certain passages of Scripture where this “body,” as we termed it, i.e. this inferential historical sense, is not always found, as we shall prove to be the case in the following pages, but where that which we termed “soul” or “spirit” can only be understood. And this, I think, is indicated in the Gospels, where there are said to be placed, according to the manner of purification among the Jews, six water-vessels, containing two or three firkins a-piece; by which, as I have said, the language of the Gospel seems to indicate, with respect to those who are secretly called by the apostle “Jews,” that they are purified by the word of Scripture,—receiving indeed sometimes two firkins, i.e. the understanding of the “soul” or “spirit,” according to our statement as above; sometimes even three [firkins], when in the reading [of Scripture] the “bodily” sense, which is the “historical,” may be preserved for the edification of the people. Now six water-vessels are appropriately spoken of, with regard to those persons who are purified by being placed in the world; for we read that in six days—which is the perfect number—this world and all things in it were finished. How great, then, is the utility of this first “historical” sense which we have mentioned, is attested by the multitude of all believers, who believe with adequate faith and simplicity, and does not need much argument, because it is openly manifest to all; whereas of that sense which we have called above the “soul,” as it were, of Scripture, the Apostle Paul has given us numerous examples in the first Epistle to the Corinthians. For we find the expression, “Thou shalt not muzzle the mouth of the ox that treadeth out the corn.” And afterwards, when explaining what precept ought to be understood by this, he adds the words: “Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written; that he who plougheth should plough in hope, and he that thresheth, in hope of partaking.” Very many other passages also of this nature, which are in this way explained of the law, contribute extensive information to the hearers.

And what need is there to mention also that it was predicted of Christ that then would the rulers fail from Judah, and the leaders from his thighs, when He came for whom it is reserved (the kingdom, namely); and that the expectation of the Gentiles should dwell in the land? For it is clearly manifest from the history, and from what is seen at the present day, that from the times of Jesus there were no longer any who were called kings of the Jews; all those Jewish institutions on which they prided themselves—I mean those arrangements relating to the temple and the altar, and the offering of the service, and the robes of the high priest—having been destroyed. For the prophecy was fulfilled which said, “The children of Israel shall sit many days, there being no king, nor ruler, nor sacrifice, nor altar, nor priesthood, nor responses.” And these predictions we employ to answer those who, in their perplexity as to the words spoken in Genesis by Jacob to Judah, assert that the Ethnarch, being of the race of Judah, is the ruler of the people, and that there will not fail some of his seed, until the advent of that Christ whom they figure to their imagination. But if “the children of Israel are to sit many days without a king, or ruler, or altar, or priesthood, or responses;” and if, since the temple was destroyed, there exists no longer sacrifice, nor altar, nor priesthood, it is manifest that the ruler has failed out of Judah, and the leader from between his thighs. And since the prediction declares that “the ruler shall not fail from Judah, and the leader from between his thighs, until what is reserved for him shall come,” it is manifest that He is come to whom [belongs] what is reserved—the expectation of the Gentiles. And this is clear from the multitude of the heathen who have believed on God through Jesus Christ.

And what need is there to mention also that it was predicted of Christ that then would the rulers fail from Judah, and the leaders from his thighs, when He came for whom it is reserved (the kingdom, namely); and that the expectation of the Gentiles should dwell in the land? For it is clearly manifest from the history, and from what is seen at the present day, that from the times of Jesus there were no longer any who were called kings of the Jews; all those Jewish institutions on which they prided themselves—I mean those arrangements relating to the temple and the altar, and the offering of the service, and the robes of the high priest—having been destroyed. For the prophecy was fulfilled which said, “The children of Israel shall sit many days, there being no king, nor ruler, nor sacrifice, nor altar, nor priesthood, nor responses.” And these predictions we employ to answer those who, in their perplexity as to the words spoken in Genesis by Jacob to Judah, assert that the Ethnarch, being of the race of Judah, is the ruler of the people, and that there will not fail some of his seed, until the advent of that Christ whom they figure to their imagination. But if “the children of Israel are to sit many days without a king, or ruler, or altar, or priesthood, or responses;” and if, since the temple was destroyed, there exists no longer sacrifice, nor altar, nor priesthood, it is manifest that the ruler has failed out of Judah, and the leader from between his thighs. And since the prediction declares that “the ruler shall not fail from Judah, and the leader from between his thighs, until what is reserved for him shall come,” it is manifest that He is come to whom [belongs] what is reserved—the expectation of the Gentiles. And this is clear from the multitude of the heathen who have believed on God through Jesus Christ.

And what need is there to mention also that it was predicted of Christ that then would the rulers fail from Judah, and the leaders from his thighs, when He came for whom it is reserved (the kingdom, namely); and that the expectation of the Gentiles should dwell in the land? For it is clearly manifest from the history, and from what is seen at the present day, that from the times of Jesus there were no longer any who were called kings of the Jews; all those Jewish institutions on which they prided themselves—I mean those arrangements relating to the temple and the altar, and the offering of the service, and the robes of the high priest—having been destroyed. For the prophecy was fulfilled which said, “The children of Israel shall sit many days, there being no king, nor ruler, nor sacrifice, nor altar, nor priesthood, nor responses.” And these predictions we employ to answer those who, in their perplexity as to the words spoken in Genesis by Jacob to Judah, assert that the Ethnarch, being of the race of Judah, is the ruler of the people, and that there will not fail some of his seed, until the advent of that Christ whom they figure to their imagination. But if “the children of Israel are to sit many days without a king, or ruler, or altar, or priesthood, or responses;” and if, since the temple was destroyed, there exists no longer sacrifice, nor altar, nor priesthood, it is manifest that the ruler has failed out of Judah, and the leader from between his thighs. And since the prediction declares that “the ruler shall not fail from Judah, and the leader from between his thighs, until what is reserved for him shall come,” it is manifest that He is come to whom [belongs] what is reserved—the expectation of the Gentiles. And this is clear from the multitude of the heathen who have believed on God through Jesus Christ.

And while we thus briefly demonstrate the deity of Christ, and [in so doing] make use of the prophetic declarations regarding Him, we demonstrate at the same time that the writings which prophesied of Him were divinely inspired; and that those documents which announced His coming and His doctrine were given forth with all power and authority, and that on this account they obtained the election from the Gentiles., We must say, also, that the divinity of the prophetic declarations, and the spiritual nature of the law of Moses, shone forth after the advent of Christ. For before the advent of Christ it was not altogether possible to exhibit manifest proofs of the divine inspiration of the ancient Scriptures; whereas His coming led those who might suspect the law and the prophets not to be divine, to the clear conviction that they were composed by [the aid of] heavenly grace. And he who reads the words of the prophets with care and attention, feeling by the very perusal the traces of the divinity that is in them, will be led by his own emotions to believe that those words which have been deemed to be the words of God are not the compositions of men. The light, moreover, which was contained in the law of Moses, but which had been concealed by a veil, shone forth at the advent of Jesus, the veil being taken away, and those blessings, the shadow of which was contained in the letter, coming forth gradually to the knowledge [of men].

It would be tedious now to enumerate the most ancient prophecies respecting each future event, in order that the doubter, being impressed by their divinity, may lay aside all hesitation and distraction, and devote himself with his whole soul to the words of God. But if in every part of the Scriptures the superhuman element of thought does not seem to present itself to the uninstructed, that is not at all wonderful; for, with respect to the works of that providence which embraces the whole world, some show with the utmost clearness that they are works of providence, while others are so concealed as to seem to furnish ground for unbelief with respect to that God who orders all things with unspeakable skill and power. For the artistic plan of a providential Ruler is not so evident in those matters belonging to the earth, as in the case of the sun, and moon, and stars; and not so clear in what relates to human occurrences, as it is in the souls and bodies of animals,—the object and reason of the impulses, and phantasies and natures of animals, and the structure of their bodies, being carefully ascertained by those who attend to these things. But as [the doctrine of] providence is not at all weakened (on account of those things which are not understood) in the eyes of those who have once honestly accepted it, so neither is the divinity of Scripture, which extends to the whole of it, [lost] on account of the inability of our weakness to discover in every expression the hidden splendour of the doctrines veiled in common and unattractive phraseology. For we have the treasure in earthen vessels, that the excellency of the power of God may shine forth, and that it may not be deemed to proceed from us [who are but] human beings. For if the hackneyed methods of demonstration [common] among men, contained in the books [of the Bible], had been successful in producing conviction, then our faith would rightly have been supposed to rest on the wisdom of men, and not on the power of God; but now it is manifest to every one who lifts up his eyes, that the word and preaching have not prevailed among the multitude “by persuasive words of wisdom, but by demonstration of the Spirit and of power.” Wherefore, since a celestial or even a super-celestial power compels us to worship the only Creator, let us leave the doctrine of the beginning of Christ, i.e. the elements, and endeavour to go on to perfection, in order that the wisdom spoken to the perfect may be spoken to us also. For he who possesses it promises to speak wisdom among them that are perfect, but another wisdom than that of this world, and of the rulers of this world, which is brought to nought. And this wisdom will be distinctly stamped upon us, and will produce a revelation of the mystery that was kept silent in the eternal ages, but now has been manifested through the prophetic Scriptures, and the appearance of our Lord and Saviour Jesus Christ, to whom be glory for ever and ever. Amen.

And if we come to the legislation of Moses, many of the laws manifest the irrationality, and others the impossibility, of their literal observance. The irrationality [in this], that the people are forbidden to eat vultures, although no one even in the direst famines was [ever] driven by want to have recourse to this bird; and that children eight days old, which are uncircumcised, are ordered to be exterminated from among their people, it being necessary, if the law were to be carried out at all literally with regard to these, that their fathers, or those with whom they are brought up, should be commanded to be put to death. Now the Scripture says: “Every male that is uncircumcised, who shall not be circumcised on the eighth day, shall be cut off from among his people.” And if you wish to see impossibilities contained in the legislation, let us observe that the goat-stag is one of those animals that cannot exist, and yet Moses commands us to offer it as being a clean beast; whereas a griffin, which is not recorded ever to have been subdued by man, the lawgiver forbids to be eaten. Nay, he who carefully considers [the famous injunction relating to] the Sabbath, “Ye shall sit each one in your dwellings; let no one go out from his place on the seventh day,” will deem it impossible to be literally observed: for no living being is able to sit throughout a whole day, and remain without moving from a sitting position. And therefore those who belong to the circumcision, and all who desire that no meaning should be exhibited, save the literal one, do not investigate at all such subjects as those of the goat-stag and griffin and vulture, but indulge in foolish talk on certain points, multiplying words and adducing tasteless traditions; as, for example, with regard to the Sabbath, saying that two thousand cubits is each one’s limit. Others, again, among whom is Dositheus the Samaritan, condemning such an interpretation, think that in the position in which a man is found on the Sabbath-day, he is to remain until evening. Moreover, the not carrying of a burden on the Sabbath-day is an impossibility; and therefore the Jewish teachers have fallen into countless absurdities, saying that a shoe of such a kind was a burden, but not one of another kind; and that a sandal which had nails was a burden, but not one that was without them; and in like manner what was borne on one shoulder [was a load], but not that which was carried on both.

I find in your letter yet another objection in these words: “And add, that among all the many prophets who had been before, there is no one who has quoted from another word for word. For they had no need to go a-begging for words, since their own were true. But this one, in rebuking one of these men, quotes the words of the Lord, ‘The innocent and righteous shalt thou not slay.’” I cannot understand how, with all your exercise in investigating and meditating on the Scriptures, you have not noticed that the prophets continually quote each other almost word for word. For who of all believers does not know the words in Esaias? “And in the last days the mountain of the Lord shall be manifest, and the house of the Lord on the top of the mountains, and it shall be exalted above the hills; and all nations shall come unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, unto the house of the God of Jacob; and He will teach us His way, and we will walk in it: for out of Zion shall go forth a law, and a word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” But in Micah we find a parallel passage, which is almost word for word: “And in the last days the mountain of the Lord shall be manifest, established on the top of the mountains, and it shall be exalted above the hills; and people shall hasten unto it. And many nations shall come, and say, Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; and they will teach us His way, and we will walk in His paths: for a law shall go forth from Zion, and a word of the Lord from Jerusalem. And He shall judge among many people, and rebuke strong nations; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up a sword against nation, neither shall they learn war any more.” Again, in First Chronicles, the psalm which is put in the hands of Asaph and his brethren to praise the Lord, beginning, “Give thanks unto the Lord, call upon His name,” is in the beginning almost identical with Ps. civ., down to “and do my prophets no harm;” and after that it is the same as Ps. xcv., from the beginning of that psalm, which is something like this, “Praise the Lord all the earth,” down to “For He cometh to judge the earth.” (It would have taken up too much time to quote more fully; so I have given these short references, which are sufficient for the matter before us.) And you will find the law about not bearing a burden on the Sabbath-day in Jeremia, as well as in Moses. And the rules about the passover, and the rules for the priests, are not only in Moses, but also at the end of Ezekiel. I would have quoted these, and many more, had I not found that from the shortness of my stay in Nicomedia my time for writing you was already too much restricted. Your last objection is, that the style is different. This I cannot see. This, then, is my defence. I might, especially after all these accusations, speak in praise of this history of Susanna, dwelling on it word by word, and expounding the exquisite nature of the thoughts. Such an encomium, perhaps, some of the learned and able students of divine things may at some other time compose. This, however, is my answer to your strokes, as you call them. Would that I could instruct you! But I do not now arrogate that to myself. My lord and dear brother Ambrosius, who has written this at my dictation, and has, in looking over it, corrected as he pleased, salutes you. His faithful spouse, Marcella, and her children, also salute you. Also Anicetus. Do you salute our dear father Apollinarius, and all our friends.

I find in your letter yet another objection in these words: “And add, that among all the many prophets who had been before, there is no one who has quoted from another word for word. For they had no need to go a-begging for words, since their own were true. But this one, in rebuking one of these men, quotes the words of the Lord, ‘The innocent and righteous shalt thou not slay.’” I cannot understand how, with all your exercise in investigating and meditating on the Scriptures, you have not noticed that the prophets continually quote each other almost word for word. For who of all believers does not know the words in Esaias? “And in the last days the mountain of the Lord shall be manifest, and the house of the Lord on the top of the mountains, and it shall be exalted above the hills; and all nations shall come unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, unto the house of the God of Jacob; and He will teach us His way, and we will walk in it: for out of Zion shall go forth a law, and a word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” But in Micah we find a parallel passage, which is almost word for word: “And in the last days the mountain of the Lord shall be manifest, established on the top of the mountains, and it shall be exalted above the hills; and people shall hasten unto it. And many nations shall come, and say, Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; and they will teach us His way, and we will walk in His paths: for a law shall go forth from Zion, and a word of the Lord from Jerusalem. And He shall judge among many people, and rebuke strong nations; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up a sword against nation, neither shall they learn war any more.” Again, in First Chronicles, the psalm which is put in the hands of Asaph and his brethren to praise the Lord, beginning, “Give thanks unto the Lord, call upon His name,” is in the beginning almost identical with Ps. civ., down to “and do my prophets no harm;” and after that it is the same as Ps. xcv., from the beginning of that psalm, which is something like this, “Praise the Lord all the earth,” down to “For He cometh to judge the earth.” (It would have taken up too much time to quote more fully; so I have given these short references, which are sufficient for the matter before us.) And you will find the law about not bearing a burden on the Sabbath-day in Jeremia, as well as in Moses. And the rules about the passover, and the rules for the priests, are not only in Moses, but also at the end of Ezekiel. I would have quoted these, and many more, had I not found that from the shortness of my stay in Nicomedia my time for writing you was already too much restricted. Your last objection is, that the style is different. This I cannot see. This, then, is my defence. I might, especially after all these accusations, speak in praise of this history of Susanna, dwelling on it word by word, and expounding the exquisite nature of the thoughts. Such an encomium, perhaps, some of the learned and able students of divine things may at some other time compose. This, however, is my answer to your strokes, as you call them. Would that I could instruct you! But I do not now arrogate that to myself. My lord and dear brother Ambrosius, who has written this at my dictation, and has, in looking over it, corrected as he pleased, salutes you. His faithful spouse, Marcella, and her children, also salute you. Also Anicetus. Do you salute our dear father Apollinarius, and all our friends.

When false witnesses testified against our Lord and Saviour Jesus Christ, He remained silent; and when unfounded charges were brought against Him, He returned no answer, believing that His whole life and conduct among the Jews were a better refutation than any answer to the false testimony, or than any formal defence against the accusations. And I know not, my pious Ambrosius, why you wished me to write a reply to the false charges brought by Celsus against the Christians, and to his accusations directed against the faith of the churches in his treatise; as if the facts themselves did not furnish a manifest refutation, and the doctrine a better answer than any writing, seeing it both disposes of the false statements, and does not leave to the accusations any credibility or validity. Now, with respect to our Lord’s silence when false witness was borne against Him, it is sufficient at present to quote the words of Matthew, for the testimony of Mark is to the same effect. And the words of Matthew are as follow: “And the high priest and the council sought false witness against Jesus to put Him to death, but found none, although many false witnesses came forward. At last two false witnesses came and said, This fellow said, I am able to destroy the temple of God, and after three days to build it up. And the high priest arose, and said to Him, Answerest thou nothing to what these witness against thee? But Jesus held His peace.” And that He returned no answer when falsely accused, the following is the statement: “And Jesus stood before the governor; and he asked Him, saying, Art thou the king of the Jews? And Jesus said to him, Thou sayest. And when He was accused of the chief priests and elders, He answered nothing. Then said Pilate unto Him, Hearest thou not how many things they witness against thee? And He answered him to never a word, insomuch that the governor marvelled greatly.”

I venture, then, to say that this “apology” which you require me to compose will somewhat weaken that defence [of Christianity] which rests on facts, and that power of Jesus which is manifest to those who are not altogether devoid of perception. Notwithstanding, that we may not have the appearance of being reluctant to undertake the task which you have enjoined, we have endeavoured, to the best of our ability, to suggest, by way of answer to each of the statements advanced by Celsus, what seemed to us adapted to refute them, although his arguments have no power to shake the faith of any [true] believer. And forbid, indeed, that any one should be found who, after having been a partaker in such a love of God as was [displayed] in Christ Jesus, could be shaken in his purpose by the arguments of Celsus, or of any such as he. For Paul, when enumerating the innumerable causes which generally separate men from the love of Christ and from the love of God in Christ Jesus (to all of which, the love that was in himself rose superior), did not set down argument among the grounds of separation. For observe that he says, firstly: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (as it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors through Him that loved us.” And secondly, when laying down another series of causes which naturally tend to separate those who are not firmly grounded in their religion, he says: “For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”

Paul, indeed, observing that there are in Greek philosophy certain things not to be lightly esteemed, which are plausible in the eyes of the many, but which represent falsehood as truth, says with regard to such: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” And seeing that there was a kind of greatness manifest in the words of the world’s wisdom, he said that the words of the philosophers were “according to the rudiments of the world.” No man of sense, however, would say that those of Celsus were “according to the rudiments of the world.” Now those words, which contained some element of deceitfulness, the apostle named “vain deceit,” probably by way of distinction from a deceit that was not “vain;” and the prophet Jeremiah observing this, ventured to say to God, “O Lord, Thou hast deceived me, and I was deceived; Thou art stronger than I, and hast prevailed.” But in the language of Celsus there seems to me to be no deceitfulness at all, not even that which is “vain;” such deceitfulness, viz., as is found in the language of those who have founded philosophical sects, and who have been endowed with no ordinary talent for such pursuits. And as no one would say that any ordinary error in geometrical demonstrations was intended to deceive, or would describe it for the sake of exercise in such matters; so those opinions which are to be styled “vain deceit,” and the “tradition of men,” and “according to the rudiments of the world,” must have some resemblance to the views of those who have been the founders of philosophical sects, [if such titles are to be appropriately applied to them].

He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrtæ, and soothsayers, and Mithræ, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as amongst such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, “Do not examine, but believe!” and, “Your faith will save you!” And he alleges that such also say, “The wisdom of this life is bad, but that foolishness is a good thing!” To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolical signification, [as is the case with other systems]. But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and [so] to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works; or not to have allowed themselves to be converted on the strength of mere faith, but [to have waited] until they could give themselves to a thorough examination of the [necessary] reasons. For it is manifest that, [on such a plan], all men, with very few exceptions, would not obtain this [amelioration of conduct] which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them [to virtue], and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts?

After this, Celsus next asserts that “Those herdsmen and shepherds who followed Moses as their leader, had their minds deluded by vulgar deceits, and so supposed that there was one God.” Let him show, then, how, after this irrational departure, as he regards it, of the herdsmen and shepherds from the worship of many gods, he himself is able to establish the multiplicity of deities that are found amongst the Greeks, or among those other nations that are called Barbarian. Let him establish, therefore, the existence of Mnemosyne, the mother of the Muses by Zeus; or of Themis, the parent of the Hours; or let him prove that the ever naked Graces can have a real, substantial existence. But he will not be able to show, from any actions of theirs, that these fictitious representations of the Greeks, which have the appearance of being invested with bodies, are [really] gods. And why should the fables of the Greeks regarding the gods be true, any more than those of the Egyptians for example, who in their language know nothing of a Mnemosyne, mother of the nine Muses; nor of a Themis, parent of the Hours; nor of a Euphrosyne, one of the Graces; nor of any other of these names? How much more manifest (and how much better than all these inventions!) is it that, convinced by what we see, in the admirable order of the world, we should worship the Maker of it as the one Author of one effect, and which, as being wholly in harmony with itself, cannot on that account have been the work of many makers; and that we should believe that the whole heaven is not held together by the movements of many souls, for one is enough, which bears the whole of the non-wandering sphere from east to west, and embraces within it all things which the world requires, and which are not self-existing! For all are parts of the world, while God is no part of the whole. But God cannot be imperfect, as a part is imperfect. And perhaps profounder consideration will show, that as God is not a part, so neither is He properly the whole, since the whole is composed of parts; and reason will not allow us to believe that the God who is over all is composed of parts, each one of which cannot do what all the other parts can.

And besides this, one may well wonder how it happened that the disciples—if, as the calumniators of Jesus say, they did not see him after his resurrection from the dead, and were not persuaded of his divinity—were not afraid to endure the same sufferings with their master, and to expose themselves to danger, and to leave their native country to teach, according to the desire of Jesus, the doctrine delivered to them by him. For I think that no one who candidly examines the facts would say that these men devoted themselves to a life of danger for the sake of the doctrine of Jesus, without a profound belief which he had wrought in their minds of its truth, not only teaching them to conform to his precepts, but others also, and to conform, moreover, when manifest destruction to life impended over him who ventured to introduce these new opinions into all places and before all audiences, and who could retain as his friend no human being who adhered to the former opinions and usages. For did not the disciples of Jesus see, when they ventured to prove not only to the Jews from their prophetic Scriptures that this is he who was spoken of by the prophets, but also to the other heathen nations, that he who was crucified yesterday or the day before underwent this death voluntarily on behalf of the human race,—that this was analogous to the case of those who have died for their country in order to remove pestilence, or barrenness, or tempests? For it is probable that there is in the nature of things, for certain mysterious reasons which are difficult to be understood by the multitude, such a virtue that one just man, dying a voluntary death for the common good, might be the means of removing wicked spirits, which are the cause of plagues, or barrenness, or tempests, or similar calamities. Let those, therefore, who would disbelieve the statement that Jesus died on the cross on behalf of men, say whether they also refuse to accept the many accounts current both among Greeks and Barbarians, of persons who have laid down their lives for the public advantage, in order to remove those evils which had fallen upon cities and countries? Or will they say that such events actually happened, but that no credit is to be attached to that account which makes this so-called man to have died to ensure the destruction of a mighty evil spirit, the ruler of evil spirits, who had held in subjection the souls of all men upon earth? And the disciples of Jesus, seeing this and much more (which, it is probable, they learned from Jesus in private), and being filled, moreover, with a divine power (since it was no mere poetical virgin that endowed them with strength and courage, but the true wisdom and understanding of God), exerted all their efforts “to become distinguished among all men,” not only among the Argives, but among all the Greeks and Barbarians alike, and “so bear away for themselves a glorious renown.”

We shall therefore say, in the first place, that if he who disbelieves the appearance of the Holy Spirit in the form of a dove had been described as an Epicurean, or a follower of Democritus, or a Peripatetic, the statement would have been in keeping with the character of such an objector. But now even this Celsus, wisest of all men, did not perceive that it is to a Jew, who believes more incredible things contained in the writings of the prophets than the narrative of the appearance of the dove, that he attributes such an objection! For one might say to the Jew, when expressing his disbelief of the appearance, and thinking to assail it as a fiction, “How are you able to prove, sir, that the Lord spake to Adam, or to Eve, or to Cain, or to Noah, or to Abraham, or to Isaac, or to Jacob, those words which He is recorded to have spoken to these men?” And, to compare history with history, I would say to the Jew, “Even your own Ezekiel writes, saying, ‘The heavens were opened, and I saw a vision of God.’ After relating which, he adds, ‘This was the appearance of the likeness of the glory of the Lord; and He said to me,’” etc. Now, if what is related of Jesus be false, since we cannot, as you suppose, clearly prove it to be true, it being seen or heard by himself alone, and, as you appear to have observed, also by one of those who were punished, why should we not rather say that Ezekiel also was dealing in the marvellous when he said, “The heavens were opened,” etc.? Nay, even Isaiah asserts, “I saw the Lord of hosts sitting on a throne, high and lifted up; and the seraphim stood round about it: the one had six wings, and the other had six wings.” How can we tell whether he really saw them or not? Now, O Jew, you have believed these visions to be true, and to have been not only shown to the prophet by a diviner Spirit, but also to have been both spoken and recorded by the same. And who is the more worthy of belief, when declaring that the heavens were opened before him, and that he heard a voice, or beheld the Lord of Sabaoth sitting upon a throne high and lifted up,—whether Isaiah and Ezekiel or Jesus? Of the former, indeed, no work has been found equal to those of the latter; whereas the good deeds of Jesus have not been confined solely to the period of His tabernacling in the flesh, but up to the present time His power still produces conversion and amelioration of life in those who believe in God through Him. And a manifest proof that these things are done by His power, is the fact that, although, as He Himself said, and as is admitted, there are not labourers enough to gather in the harvest of souls, there really is nevertheless such a great harvest of those who are gathered together and conveyed into the everywhere existing threshing-floors and churches of God.