ours

And the herdmen of Gerar did strive with Isaac’s herdmen, saying, The water is ours: and he called the name of the well Esek; because they strove with him.

For all the riches which God hath taken from our father, that is ours, and our children’s: now then, whatsoever God hath said unto thee, do.

Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us.

We will pass over armed before the LORD into the land of Canaan, that the possession of our inheritance on this side Jordan may be ours.

And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria?

Thus saith the Lord GOD; Because the enemy hath said against you, Aha, even the ancient high places are ours in possession:

But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.

But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.

Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.

And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.

And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

We do write back again to you, that your cattle and goods are ours, and ours are yours. We do command therefore our ambassadors to make report unto you on this wise.

We do write back again to you, that your cattle and goods are ours, and ours are yours. We do command therefore our ambassadors to make report unto you on this wise.

Who by inexpressible love is ours, but according to the flesh is your bishop; whom I beseech you, by Jesus Christ, to love; and that you would all strive to be like unto him. And blessed be God, who has granted unto you, who are so worthy of him, to enjoy such an excellent bishop.

It therefore behoves us, who inquire much concerning events at hand, to search diligently into those things which are able to save us. Let us then utterly flee from all the works of iniquity, lest these should take hold of us; and let us hate the error of the present time, that we may set our love on the world to come: let us not give loose reins to our soul, that it should have power to run with sinners and the wicked, lest we become like them. The final stumbling-block (or source of danger) approaches, concerning which it is written, as Enoch says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.” In like manner Daniel says concerning the same, “And I beheld the fourth beast, wicked and powerful, and more savage than all the beasts of the earth, and how from it sprang up ten horns, and out of them a little budding horn, and how it subdued under one three of the great horns.” Ye ought therefore to understand. And this also I further beg of you, as being one of you, and loving you both individually and collectively more than my own soul, to take heed now to yourselves, and not to be like some, adding largely to your sins, and saying, “The covenant is both theirs and ours.” But they thus finally lost it, after Moses had already received it. For the Scripture saith, “And Moses was fasting in the mount forty days and forty nights, and received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord;” but turning away to idols, they lost it. For the Lord speaks thus to Moses: “Moses, go down quickly; for the people whom thou hast brought out of the land of Egypt have transgressed.” And Moses understood [the meaning of God], and cast the two tables out of his hands; and their covenant was broken, in order that the covenant of the beloved Jesus might be sealed upon our heart, in the hope which flows from believing in Him. Now, being desirous to write many things to you, not as your teacher, but as becometh one who loves you, I have taken care not to fail to write to you from what I myself possess, with a view to your purification. We take earnest heed in these last days; for the whole [past] time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger, as becometh the sons of God. That the Black One may find no means of entrance, let us flee from every vanity, let us utterly hate the works of the way of wickedness. Do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare. For the Scripture saith, “Woe to them who are wise to themselves, and prudent in their own sight!” Let us be spiritually-minded: let us be a perfect temple to God. As much as in us lies, let us meditate upon the fear of God, and let us keep His commandments, that we may rejoice in His ordinances. The Lord will judge the world without respect of persons. Each will receive as he has done: if he is righteous, his righteousness will precede him; if he is wicked, the reward of wickedness is before him. Take heed, lest resting at our ease, as those who are the called [of God], we should fall asleep in our sins, and the wicked prince, acquiring power over us, should thrust us away from the kingdom of the Lord. And all the more attend to this, my brethren, when ye reflect and behold, that after so great signs and wonders were wrought in Israel, they were thus [at length] abandoned. Let us beware lest we be found [fulfilling that saying], as it is written, “Many are called, but few are chosen.”

And the servants of Isaac dug a well in the valley, and found living water, and the shepherds of Gerar strove with the shepherds of Isaac, saying: 'The water is ours'; and Isaac called the name of the well 'Perversity', because they had been perverse with us.

And I when I heard that sighed and wept, and said unto the angel: I would wait for the souls of the righteous and of the sinners, and see in what fashion they depart out of the body. And the angel answered and said unto me: Look again upon the earth. And I looked and saw the whole world: and men were as nought, and failing utterly ; and I looked and saw a certain man about to die; and the angel said to me: He whom thou seest is righteous. And again I looked and saw all his works that he had done for the name of God, and all his desires which he remembered and which he remembered not, all of them stood before his face in the hour of necessity. And I saw that the righteous man had grown in righteousness , and found rest and confidence: and before he departed out of the world there stood by him holy angels, and also evil ones: and I saw them all; but the evil ones found no abode in him, but the holy ones had power over his soul and ruled it until it went out of the body. And they stirred up the soul, saying: O soul, take knowledge of thy body whence thou art come out; for thou must needs return into the same body at the day of resurrection, to receive that which is promised unto all the righteous. They received therefore the soul out of the body, and straightway kissed it as one daily known of them, saying unto it: Be of good courage, for thou hast done the will of God while thou abodest on the earth. And there came to meet it the angel that watched it day by day, and he said unto it: Be of good courage, O soul: for I rejoice in thee because thou hast done the will of God on the earth; for I told unto God all thy works, how they stood. Likewise also the spirit came forth to meet it and said: O soul, fear not, neither be troubled, until thou come unto a place which thou never knewest; but I will be thine helper, for I have found in thee a place of refreshment in the time when I dwelt in thee, when I was on the earth. And the spirit [thereof] strengthened it, and the angel thereof took it up and carried it into the heaven. †And the angel said†: Whither runnest thou, O soul, and presumest to enter heaven? stay and let us see if there be aught of ours in thee. And lo! we have found nothing in thee. I behold also the help of God, and thine angel; and the spirit rejoiceth with thee because thou didst the will of God upon earth. And they brought it until it did worship in the presence of God. And when they had ceased, forthwith Michael and all the host of the angels fell and worshipped the footstool of his feet and his gates, and said together unto the soul: This is the God of all, which made thee in his image and likeness. And the angel returned and declared, saying: Lord, remember his works; for this is the soul whereof I did report the works unto thee, Lord, doing according to thy judgement. And likewise the spirit said: I am the spirit of quickening that breathed upon it; for I had refreshment in it in the time when I dwelt therein, doing according to thy judgement. And the voice of God came, saying: Like as this soul hath not grieved me, neither will I grieve it, for like as it hath had mercy, I also will have mercy. Let it be delivered therefore unto Michael the angel of the covenant, and let him lead it into the paradise of rejoicing that it become fellow-heir with all the saints. And thereafter I heard the voices of thousands of thousands of angels and archangels and the cherubim and the four-and-twenty elders uttering hymns and glorifying the Lord and crying: Righteous art thou, O Lord, and just are thy judgements, and there is no respect of persons with thee, but thou rewardest every man according to thy judgement. And the angel answered and said unto me: Hast thou believed and known that whatsoever every one of you hath done, he beholdeth it at the hour of his necessity? And I said: Yea, Lord.

And when they had brought it forth, the accustomed (i. e. guardian) angel went before it and said unto it: O miserable soul, I am the angel that clave unto thee and day by day reported unto the Lord thine evil deeds, whatsoever thou wroughtest by night or day; and if it had been in my power I would not have ministered unto thee even one day; but of this I could do nothing, for God is merciful and a just judge, and he commanded us not to cease ministering unto your soul till ye should repent: but thou hast lost the time of repentance. I indeed am become a stranger unto thee and thou to me. Let us go then unto the just judge: I will not leave thee until I know that from this day I am become a stranger unto thee. And the spirit confounded it, and the angel troubled it. When therefore they were come unto the principalities, and it would now go to enter into heaven, one burden (labour, suffering) was laid upon it after another: error and forgetfulness and whispering met it, and the spirit of fornication and the rest of the powers, and said unto it: Whither goest thou, wretched soul, and darest to run forward into heaven? Stay, that we may see whether we have property of ours in thee, for we see not with thee an holy helper. And after that I heard voices in the height of the heavens, saying: Present this miserable soul unto God, that it may know that there is a God, whom it hath despised. When therefore it was entered into the heaven, all the angels, even thousands of thousands, saw it, and all cried out with one voice, saying: Woe unto thee, miserable soul, for thy works which thou diddest upon the earth ; what answer wilt thou make unto God when thou drawest near to worship him? The angel which was with it answered and said: Weep with me, my dearly beloved, for I have found no rest in this soul. And the angels answered him and said: Let this soul be taken away out of our midst, for since it came in, the stench of it is passed upon us the angels. And thereafter it was presented, to worship in the presence of God; and the angel showed it the Lord God that made it after his own image and likeness. And its angel ran before it, saying: O Lord God Almighty, I am the angel of this soul, whose works I presented unto thee day and night, not doing according to thy judgement. And likewise the spirit said: I am the spirit which dwelt in it ever since it was made, and I know it in itself, and it followed not my will: judge it, Lord, according to thy judgement. And the voice of God came unto it and said: Where is thy fruit that thou hast yielded, worthy of those good things which thou hast received? did I put a distance even of a day between thee and the righteous? did I not make the sun to rise upon thee even as upon the righteous? And it was silent, having nothing to answer; and again the voice came, saying: Just is the judgement of God, and there is no respect of persons with God, for whosoever hath done his mercy, he will have mercy on him, and whoso hath not had mercy, neither shall God have mercy on him. Let him therefore be delivered unto the angel Tartaruchus that is set over the torments, and let him cast him into the outer darkness, where is weeping and gnashing of teeth, and let him be there until the great day of judgement. And after that I heard the voice of the angels and archangels saying: Righteous art thou, O Lord, and just is thy judgement.

What have we to do with thee, thou apostle of the Most High! What have we to do with thee, thou servant of Jesus Christ? What have we to do with thee, thou counsellor of the holy Son of God? Wherefore wilt thou destroy us, whereas our time is not yet come? Wherefore wilt thou take away our power? for unto this hour we had hope and time remaining to us. What have we to do with thee? Thou hast power over thine own, and we over ours. Wherefore wilt thou act tyrannously against us, when thou thyself teachest others not to act tyrannously? Wherefore dost thou crave other men's goods and not suffice thyself with thine own? Wherefore art thou made like unto the Son of God which hath done us wrong? for thou resemblest him altogether as if thou wert born of him. For we thought to have brought him under the yoke like as we have the rest, but he turned and made us subject unto him: for we knew him not; but he deceived us with his form of all uncomeliness and his poverty and his neediness: for seeing him to be such, we thought that he was a man wearing flesh, and knew not that it is he that giveth life unto men. And he gave us power over our own, and that we should not in this present time leave them but have our walk in them: but thou wouldest get more than thy due and that which was given thee, and afflict us altogether.

After that he said unto Verus: Take with thee some two men, with baskets and shovels, and follow me. And Verus without delay did as he was bidden by John the servant of God. The blessed John therefore went out of the house and walked forth of the gates, having told the more part to depart from him. And when he was come to the tomb of a certain brother of ours he said to the young men: Dig, my children. And they dug and he was instant with them yet more, saying: Let the trench be deeper. And as they dug he spoke unto them the word of God and exhorted them that were come with him out of the house, edifying and perfecting them unto the greatness of God, and praying over each one of us. And when the young men had finished the trench as he desired, we knowing nothing of it, he took off his garments wherein he was clad and laid them as it were for a pallet in the bottom of the trench: and standing in his shift only he stretched his hands upward and prayed thus:

"But when we came into this strange land, pure praise was no longer ours, nor righteous prayer, nor understanding hearts, nor sweet thoughts, nor just counsels, nor long discernment, nor upright feelings, neither is our bright nature left us. But our body is changed from the similitude in which it was at first, when we were created.

'Do you therefore so far as you are able instruct the people, for that labor is ours.

Ours and our children's be Thy good pleasure for ever; O Lord our Saviour, we shall never more be moved.

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

Great are you, O Lord Almighty, and great is Your power, and of Your understanding there is no number. Our Creator and Saviour, rich in benefits, long-suffering, and the bestower of mercy, who does not take away Your salvation from Your creatures: for You are good by nature, and sparest sinners, and invitest them to repentance; for admonition is the effect of Your bowels of compassion. For how should we abide if we were required to come to judgment immediately, when, after so much long-suffering, we hardly get clear of our miserable condition? The heavens declare Your dominion, and the earth shakes with earthquakes, and, hanging upon nothing, declares Your unshaken steadfastness. The sea raging with waves, and feeding a flock of ten thousand creatures, is bounded with sand, as standing in awe at Your command, and compels all men to cry out: How great are Your works, O Lord! In wisdom have You made them all: the earth is full of Your creation. And the bright host of angels and the intellectual spirits say to Palmoni, There is but one holy Being; and the holy seraphim, together with the six-winged cherubim, who sing to You their triumphal song, cry out with never-ceasing voices, Holy, holy, holy, Lord God of hosts! heaven and earth are full of Your glory; and the other multitudes of the orders, angels archangels, thrones, dominions, principalities, authorities, and powers cry aloud, and say, Blessed be the glory of the Lord out of His place. But Israel, Your Church on earth, taken out of the Gentiles, emulating the heavenly powers night and day, with a full heart and a willing soul sings, The chariot of God is ten thousandfold thousands of them that rejoice: the Lord is among them in Sinai, in the holy place. The heaven knows Him who fixed it as a cube of stone, in the form of an arch, upon nothing, who united the land and water to one another, and scattered the vital air all abroad, and conjoined fire therewith for warmth, and the comfort against darkness. The choir of stars strikes us with admiration, declaring Him that numbers them, and showing Him that names them; the animals declare Him that puts life into them; the trees show Him that makes them grow: all which creatures, being made by Your word, show forth the greatness of Your power. Wherefore every man ought to send up an hymn from his very soul to You, through Christ, in the name of all the rest, since He has power over them all by Your appointment. For You are kind in Your benefits, and beneficent in Your bowels of compassion, who alone art almighty: for when You will, to be able is present with You; for Your eternal power both quenches flame, and stops the mouths of lions, and tames whales, and raises up the sick, and overrules the power of all things, and overturns the host of enemies, and casts down a people numbered in their arrogance. You are He who art in heaven, He who art on earth, He who art in the sea, He who art in finite things, Yourself unconfined by anything. For of Your majesty there is no boundary; for it is not ours, O Lord, but the oracle of Your servant, who said, And you shall know in your heart that the Lord your God He is God in heaven above, and on earth beneath, and there is none other besides You: for there is no God besides You alone, there is none holy besides You, the Lord, the God of knowledge, the God of the saints, holy above all holy beings; for they are sanctified by Your hands. You are glorious, and highly exalted, invisible by nature, and unsearchable in Your judgments; whose life is without want, whose duration can never alter or fail, whose operation is without toil, whose greatness is unlimited, whose excellency is perpetual, whose habitation is inaccessible, whose dwelling is unchangeable, whose knowledge is without beginning, whose truth is immutable, whose work is without assistants, whose dominion cannot be taken away, whose monarchy is without succession, whose kingdom is without end, whose strength is irresistible, whose army is very numerous: for You are the Father of wisdom, the Creator of the creation, by a Mediator, as the cause; the Bestower of providence, the Giver of laws, the Supplier of want, the Punisher of the ungodly, and the Rewarder of the righteous; the God and Father of Christ, and the Lord of those that are pious towards Him, whose promise is infallible, whose judgment without bribes, whose sentiments are immutable, whose piety is incessant, whose thanksgiving is everlasting, through whom adoration is worthily due to You from every rational and holy nature.

Now this we all in common do charge you, that every one remain in that rank which is appointed him, and do not transgress his proper bounds; for they are not ours, but God's. For says the Lord: He that hears you, hears me; and he that hears me, hears Him that sent me. And, He that despises you, despises me; and he that despises me, despises Him that sent me. For if those things that are without life do observe good order, as the night, the day, the sun, the moon, the stars, the elements, the seasons, the months, the weeks, the days, and the hours, and are subservient to the uses appointed them, according to that which is said, You have set them a bound which they shall not pass; and again, concerning the sea, I have set bounds thereto, and have encompassed it with bars and gates; and I said to it, Hitherto shall you come, and you shall go no farther; how much more ought you not to venture to remove those things which we, according to God's will, have determined for you! But because many think this a small matter, and venture to confound the orders, and to remove the ordination which belongs to them severally, snatching to themselves dignities which were never given them, and allowing themselves to bestow that authority in a tyrannical manner which they have not themselves, and thereby provoke God to anger (as did the followers of Corah and King Uzziah, who, having no authority, usurped the high-priesthood without commission from God; and the former were burnt with fire, and the latter was struck with a leprosy in his forehead); and provoke Christ Jesus to anger, who has made this constitution; and also grieve the Holy Spirit, and make void His testimony: therefore, foreknowing the danger that hangs over those who do such things, and the neglect about the sacrifices and eucharistical offices which will arise from their being impiously offered by those who ought not to offer them; who think the honour of the high-priesthood, which is an imitation of the great High Priest Jesus Christ our King, to be a matter of sport; we have found it necessary to give you warning in this matter also. For some are already turned aside after their own vanity. We say that Moses the servant of God (to whom God spoke face to face, as if a man spoke to his friend; to whom He said, I know you above all men; to whom He spoke directly, and not by obscure methods, or dreams, or angels, or riddles) — this person, when he made constitutions and divine laws, distinguished what things were to be performed by the high priests, what by the priests, and what by the Levites; distributing to every one his proper and suitable office in the divine service. And those things which are allotted for the high priests to do, those might not be meddled with by the priests; and what things were allotted to the priests, the Levites might not meddle with; but every one observed those ministrations which were written down and appointed for them. And if any would meddle beyond the tradition, death was his punishment. And Saul's example does show this most plainly, who, thinking he might offer sacrifice without the prophet and high priest Samuel, drew upon himself a sin and a curse without remedy. Nor did even his having anointed him king discourage the prophet. But God showed the same by a more visible effect in the case of Uzziah, when He without delay exacted the punishment due to this transgression, and he that madly coveted after the high-priesthood was rejected from his kingdom also. As to those things that have happened among us, you yourselves are not ignorant of them. For you know undoubtedly that those that are by us named bishops, and presbyters, and deacons, were made by prayer, and by the laying on of hands; and that by the difference of their names is showed the difference of their employments. For not every one that will is ordained, as the case was in that spurious and counterfeit priesthood of the calves under Jeroboam; but he only who is called of God. For if there were no rule or distinction of orders, it would suffice to perform all the offices under one name. But being taught by the Lord the series of things, we distributed the functions of the high-priesthood to the bishops, those of the priesthood to the presbyters, and the ministration under them both to the deacons; that the divine worship might be performed in purity. For it is not lawful for a deacon to offer the sacrifice, or to baptize, or to give either the greater or the lesser blessing. Nor may a presbyter perform ordination; for it is not agreeable to holiness to have this order perverted. For God is not the God of confusion, that the subordinate persons should tyrannically assume to themselves the functions belonging to their superiors, forming a new scheme of laws to their own mischief, not knowing that it is hard for them to kick against the pricks; for such as these do not fight against us, or against the bishops, but against the universal Bishop and the High Priest of the Father, Jesus Christ our Lord. High priests, priests, and Levites were ordained by Moses, the most beloved of God. By our Saviour were we apostles, thirteen in number, ordained; and by the apostles I James, and I Clement, and others with us, were ordained, that we may not make the catalogue of all those bishops over again. And in common, presbyters, and deacons, and sub-deacons, and readers, were ordained by all of us. The great High Priest therefore, who is so by nature, is Christ the only begotten; not having snatched that honour to Himself, but having been appointed such by the Father; who being made man for our sake, and offering the spiritual sacrifice to His God and Father, before His suffering gave it us alone in charge to do this, although there were others with us who had believed in Him. But he that believes is not presently appointed a priest, or obtains the dignity of the high-priesthood. But after His ascension we offered, according to His constitution, the pure and unbloody sacrifice; and ordained bishops, and presbyters, and deacons, seven in number: one of which was Stephen, that blessed martyr, who was not inferior to us as to his pious disposition of mind towards God; who showed so great piety towards God, by his faith and love towards our Lord Jesus Christ, as to give his life for Him, and was stoned to death by the Jews, the murderers of the Lord. Yet still this so great and good a man, who was fervent in spirit, who saw Christ on the right hand of God, and the gates of heaven opened, does nowhere appear to have exercised functions which did not appertain to his office of a deacon, nor to have offered the sacrifices, nor to have laid hands upon any, but kept his order of a deacon unto the end. For so it became him, who was a martyr for Christ, to preserve good order. But if some do blame Philip our deacon, and Ananias our faithful brother, that the one did baptize the eunuch, and the other me Paul, these men do not understand what we say. For we have affirmed only that no one snatches the sacerdotal dignity to himself, but either receives it from God, as Melchisedec and Job, or from the high priest, as Aaron from Moses. Wherefore Philip and Ananias did not constitute themselves, but were appointed by Christ, the High Priest of that God to whom no being is to be compared.

We beseech you then to wait and tarry until our flesh shall be healed and we again become strong, and we will then go together against them, and do unto them that which is in your hearts and in ours.

But the land that is ours is the land of inheritance (i.e., the promised land), which God hath given unto us according to the oath that He swore to our fathers, a land flowing with milk and honey, where sustenance is [ours] without anxiety, a land that yieldeth fruit of every kind in its season without exhausting labour, a land which God keepeth watch over continually from one year to the beginning of the revolution of the next.

But the land that is ours is the land of inheritance (i.e., the promised land), which God hath given unto us according to the oath that He swore to our fathers, a land flowing with milk and honey, where sustenance is [ours] without anxiety, a land that yieldeth fruit of every kind in its season without exhausting labour, a land which God keepeth watch over continually from one year to the beginning of the revolution of the next.

Our joy hath turned aside to our enemies, and the grace that was ours hath been removed from us.

And as for a country, we say that He hath chosen no country except ours, but now we see that the country of Ethiopia is better than the country of Judah.

And now I am come to this part of my narration, I have a mind to say a few things to Justus, who hath himself written a history concerning these affairs, as also to others who profess to write history, but have little regard to truth, and are not afraid, either out of ill-will or good-will to some persons, to relate falsehoods. These men do like those who compose forged deeds and conveyances; and because they are not brought to the like punishment with them, they have no regard to truth. When, therefore, Justus undertook to write about these facts, and about the Jewish war, that he might appear to have been an industrious man, he falsified in what he related about me, and could not speak truth even about his own country; whence it is that, being belied by him, I am under a necessity to make my defense; and so I shall say what I have concealed till now. And let no one wonder that I have not told the world these things a great while ago. For although it be necessary for an historian to write the truth, yet is such a one not bound severely to animadvert on the wickedness of certain men; not out of any favor to them, but out of an author's own moderation. How then comes it to pass, O Justus! thou most sagacious of writers, [that I may address myself to him as if he were here present,] for so thou boastest of thyself, that I and the Galileans have been the authors of that sedition which thy country engaged in, both against the Romans and against the king [Agrippa, junior] For before ever I was appointed governor of Galilee by the community of Jerusalem, both thou and all the people of Tiberias had not only taken up arms, but had made war with Decapolis of Syria. Accordingly, thou hadst ordered their villages to be burnt, and a domestic servant of thine fell in the battle. Nor is it I only who say this; but so it is written in the Commentaries of Vespasian, the emperor; as also how the inhabitants of Decapolis came clamoring to Vespasian at Ptolemais, and desired that thou, who wast the author [of that war], mightest be brought to punishment. And thou hadst certainly been punished at the command of Vespasian, had not king Agrippa, who had power given him to have thee put to death, at the earnest entreaty of his sister Bernice, changed the punishment from death into a long imprisonment. Thy political administration of affairs afterward doth also clearly discover both thy other behavior in life, and that thou wast the occasion of thy country's revolt from the Romans; plain signs of which I shall produce presently. I have also a mind to say a few things to the rest of the people of Tiberias on thy account, and to demonstrate to those that light upon this history, that you bare no good-will, neither to the Romans, nor to the king. To be sure, the greatest cities of Galilee, O Justus! were Sepphoris, and thy country Tiberias. But Sepphoris, situated in the very midst of Galilee, and having many villages about it, and able with ease to have been bold and troublesome to the Romans, if they had so pleased, yet did it resolve to continue faithful to those their masters, and at the same time excluded me out of their city, and prohibited all their citizens from joining with the Jews in the war; and, that they might be out of danger from me, they, by a wile, got leave of me to fortify their city with walls: they also, of their own accord, admitted of a garrison of Roman legions, sent them by Cestlus Gallus, who was then president of Syria, and so had me in contempt, though I was then very powerful, and all were greatly afraid of me; and at the same time that the greatest of our cities, Jerusalem, was besieged, and that temple of ours, which belonged to us all, was in danger of falling under the enemy's power, they sent no assistance thither, as not willing to have it thought they would bear arms against the Romans. But as for thy country, O Justus: situated upon the lake of Gennesareth, and distance from Hippos thirty furlongs, from Gadara sixty, and from Scythopolis, which was under the king's jurisdiction, a hundred and twenty; when there was no Jewish city near, it might easily have preserved its fidelity [to the Romans,] if it had so pleased them to do, for the city and its people had plenty of weapons. But, as thou sayest, I was then the author [of their revolts]. And pray, O Justus! who was that author afterwards? For thou knowest that I was in the power of the Romans before Jerusalem was besieged, and before the same time Jotapata was taker by force, as well as many other fortresses, and a great many of the Galileans fell in the war. It was therefore then a proper time, when you were certainly freed from any fear on my account, to throw away your weapons, and to demonstrate to the king and to the Romans, that it was not of choice, but as forced by necessity, that you fell into the war against them; but you staid till Vespasian came himself as far as your walls, with his whole army; and then you did indeed lay aside your weapons out of fear, and your city had for certain been taken by force, unless Vespasian had complied with the king's supplication for you, and had excused your madness. It was not I, therefore, who was the author of this, but your own inclinations to war. Do not you remember how often I got you under my power, and yet put none of you to death? Nay, you once fell into a tumult one against another, and slew one hundred and eighty-five of your citizens, not on account of your good-will to the king and to the Romans, but on account of your own wickedness, and this while I was besieged by the Romans in Jotapata. Nay, indeed, were there not reckoned up two thousand of the people of Tiberias during the siege of Jerusalem, some of whom were slain, and the rest caught and carried captives? But thou wilt pretend that thou didst not engage in the war, since thou didst flee to the king. Yes, indeed, thou didst flee to him; but I say it was out of fear of me. Thou sayest, indeed, that it is I who am a wicked man. But then, for what reason was it that king Agrippa, who procured thee thy life when thou wast condemned to die by Vespian, and who bestowed so much riches upon thee, did twice afterward put thee in bonds, and as often obliged thee to run away from thy country, and, when he had once ordered thee to be put to death, he granted thee a pardon at the earnest desire of Bernice? And when [after so many of thy wicked pranks] he made thee his secretary, he caught thee falsifying his epistles, and drove thee away from his sight. But I shall not inquire accurately into these matters of scandal against thee. Yet cannot I but wonder at thy impudence, when thou hast the assurance to say, that thou hast better related these affairs [of the war] than have all the others that have written about them, whilst thou didst not know what was done in Galilee; for thou wast then at Berytus with the king; nor didst thou know how much the Romans suffered at the siege of Jotapata, or what miseries they brought upon us; nor couldst thou learn by inquiry what I did during that siege myself; for all those that might afford such information were quite destroyed in that siege. But perhaps thou wilt say, thou hast written of what was done against the people of Jerusalem exactly. But how should that be? for neither wast thou concerned in that war, nor hast thou read the commentaries of Caesar; of which we have evident proof, because thou hast contradicted those commentaries of Caesar in thy history. But if thou art so hardy as to affirm, that thou hast written that history better than all the rest, why didst thou not publish thy history while the emperors Vespasian and Titus, the generals in that war, as well as king Agrippa and his family, who were men very well skilled in the learning of the Greeks, were all alive? for thou hast had it written these twenty years, and then mightest thou have had the testimony of thy accuracy. But now when these men are no longer with us, and thou thinkest thou canst not be contradicted, thou venturest to publish it. But then I was not in like manner afraid of my own writing, but I offered my books to the emperors themselves, when the facts were almost under men's eyes; for I was conscious to myself, that I had observed the truth of the facts; and as I expected to have their attestation to them, so I was not deceived in such expectation. Moreover, I immediately presented my history to many other persons, some of whom were concerned in the war, as was king Agrippa and some of his kindred. Now the emperor Titus was so desirous that the knowledge of these affairs should be taken from these books alone, that he subscribed his own hand to them, and ordered that they should be published; and for king Agrippa, he wrote me sixty-two letters, and attested to the truth of what I had therein delivered; two of which letters I have here subjoined, and thou mayst thereby know their contents:-- "King Agrippa to Josephus, however, when thou comest to me, I will inform thee of a great many things which thou dost not know." So when this history was perfected, Agrippa, neither by way of flattery, which was not agreeable to him, nor by way of irony, as thou wilt say, [for he was entirely a stranger to such an evil disposition of mind,] but he wrote this by way of attestation to what was true, as all that read histories may do. And so much shall be said concerning Justus which I am obliged to add by way of digression.

"The present dread you are under seems to me to have seized upon you very unreasonably. It is true, you might justly be dismayed at that providential chastisement which hath befallen you; but to suffer yourselves to be equally terrified at the invasion of men is unmanly. As for myself, I am so far from being affrighted at our enemies after this earthquake, that I imagine that God hath thereby laid a bait for the Arabians, that we may be avenged on them; for their present invasion proceeds more from our accidental misfortunes, than that they have any great dependence on their weapons, or their own fitness for action. Now that hope which depends not on men's own power, but on others' ill success, is a very ticklish thing; for there is no certainty among men, either in their bad or good fortunes; but we may easily observe that fortune is mutable, and goes from one side to another; and this you may readily learn from examples among yourselves; for when you were once victors in the former fight, your enemies overcame you at last; and very likely it will now happen so, that these who think themselves sure of beating you will themselves be beaten. For when men are very confident, they are not upon their guard, while fear teaches men to act with caution; insomuch that I venture to prove from your very timorousness that you ought to take courage; for when you were more bold than you ought to have been, and than I would have had you, and marched on, Athenio's treachery took place; but your present slowness and seeming dejection of mind is to me a pledge and assurance of victory. And indeed it is proper beforehand to be thus provident; but when we come to action, we ought to erect our minds, and to make our enemies, be they ever so wicked, believe that neither any human, no, nor any providential misfortune, can ever depress the courage of Jews while they are alive; nor will any of them ever overlook an Arabian, or suffer such a one to become lord of his good things, whom he has in a manner taken captive, and that many times also. And do not you disturb yourselves at the quaking of inanimate creatures, nor do you imagine that this earthquake is a sign of another calamity; for such affections of the elements are according to the course of nature, nor does it import any thing further to men, than what mischief it does immediately of itself. Perhaps there may come some short sign beforehand in the case of pestilences, and famines, and earthquakes; but these calamities themselves have their force limited by themselves [without foreboding any other calamity]. And indeed what greater mischief can the war, though it should be a violent one, do to us than the earthquake hath done? Nay, there is a signal of our enemies' destruction visible, and that a very great one also; and this is not a natural one, nor derived from the hand of foreigners neither, but it is this, that they have barbarously murdered our ambassadors, contrary to the common law of mankind; and they have destroyed so many, as if they esteemed them sacrifices for God, in relation to this war. But they will not avoid his great eye, nor his invincible right hand; and we shall be revenged of them presently, in case we still retain any of the courage of our forefathers, and rise up boldly to punish these covenant-breakers. Let every one therefore go on and fight, not so much for his wife or his children, or for the danger his country is in, as for these ambassadors of ours; those dead ambassadors will conduct this war of ours better than we ourselves who are alive. And if you will be ruled by me, I will myself go before you into danger; for you know this well enough, that your courage is irresistible, unless you hurt yourselves by acting rashly."

"The present dread you are under seems to me to have seized upon you very unreasonably. It is true, you might justly be dismayed at that providential chastisement which hath befallen you; but to suffer yourselves to be equally terrified at the invasion of men is unmanly. As for myself, I am so far from being affrighted at our enemies after this earthquake, that I imagine that God hath thereby laid a bait for the Arabians, that we may be avenged on them; for their present invasion proceeds more from our accidental misfortunes, than that they have any great dependence on their weapons, or their own fitness for action. Now that hope which depends not on men's own power, but on others' ill success, is a very ticklish thing; for there is no certainty among men, either in their bad or good fortunes; but we may easily observe that fortune is mutable, and goes from one side to another; and this you may readily learn from examples among yourselves; for when you were once victors in the former fight, your enemies overcame you at last; and very likely it will now happen so, that these who think themselves sure of beating you will themselves be beaten. For when men are very confident, they are not upon their guard, while fear teaches men to act with caution; insomuch that I venture to prove from your very timorousness that you ought to take courage; for when you were more bold than you ought to have been, and than I would have had you, and marched on, Athenio's treachery took place; but your present slowness and seeming dejection of mind is to me a pledge and assurance of victory. And indeed it is proper beforehand to be thus provident; but when we come to action, we ought to erect our minds, and to make our enemies, be they ever so wicked, believe that neither any human, no, nor any providential misfortune, can ever depress the courage of Jews while they are alive; nor will any of them ever overlook an Arabian, or suffer such a one to become lord of his good things, whom he has in a manner taken captive, and that many times also. And do not you disturb yourselves at the quaking of inanimate creatures, nor do you imagine that this earthquake is a sign of another calamity; for such affections of the elements are according to the course of nature, nor does it import any thing further to men, than what mischief it does immediately of itself. Perhaps there may come some short sign beforehand in the case of pestilences, and famines, and earthquakes; but these calamities themselves have their force limited by themselves [without foreboding any other calamity]. And indeed what greater mischief can the war, though it should be a violent one, do to us than the earthquake hath done? Nay, there is a signal of our enemies' destruction visible, and that a very great one also; and this is not a natural one, nor derived from the hand of foreigners neither, but it is this, that they have barbarously murdered our ambassadors, contrary to the common law of mankind; and they have destroyed so many, as if they esteemed them sacrifices for God, in relation to this war. But they will not avoid his great eye, nor his invincible right hand; and we shall be revenged of them presently, in case we still retain any of the courage of our forefathers, and rise up boldly to punish these covenant-breakers. Let every one therefore go on and fight, not so much for his wife or his children, or for the danger his country is in, as for these ambassadors of ours; those dead ambassadors will conduct this war of ours better than we ourselves who are alive. And if you will be ruled by me, I will myself go before you into danger; for you know this well enough, that your courage is irresistible, unless you hurt yourselves by acting rashly."

In the mean time, one of the soldiers belonging to the senate drew his sword, and cried out, "O my fellow soldiers, what is the meaning of this choice of ours, to kill our brethren, and to use violence to our kindred that are with Claudius? while we may have him for our emperor whom no one can blame, and who hath so many just reasons [to lay claim to the government]; and this with regard to those against whom we are going to fight." When he had said this, he marched through the whole senate, and carried all the soldiers along with him. Upon which all the patricians were immediately in a great fright at their being thus deserted. But still, because there appeared no other way whither they could turn themselves for deliverance, they made haste the same way with the soldiers, and went to Claudius. But those that had the greatest luck in flattering the good fortune of Claudius betimes met them before the walls with their naked swords, and there was reason to fear that those that came first might have been in danger, before Claudius could know what violence the soldiers were going to offer them, had not Agrippa ran before, and told him what a dangerous thing they were going about, and that unless he restrained the violence of these men, who were in a fit of madness against the patricians, he would lose those on whose account it was most desirable to rule, and would be emperor over a desert.

And now, when the multitude were gotten together to an assembly, and every one was in indignation at these men's seizing upon the sanctuary, at their rapine and murders, but had not yet begun their attacks upon them, [the reason of which was this, that they imagined it to be a difficult thing to suppress these zealots, as indeed the case was,] Ananus stood in the midst of them, and casting his eyes frequently at the temple, and having a flood of tears in his eyes, he said, "Certainly it had been good for me to die before I had seen the house of God full of so many abominations, or these sacred places, that ought not to be trodden upon at random, filled with the feet of these blood-shedding villains; yet do I, who am clothed with the vestments of the high priesthood, and am called by that most venerable name [of high priest], still live, and am but too fond of living, and cannot endure to undergo a death which would be the glory of my old age; and if I were the only person concerned, and as it were in a desert, I would give up my life, and that alone for God's sake; for to what purpose is it to live among a people insensible of their calamities, and where there is no notion remaining of any remedy for the miseries that are upon them? for when you are seized upon, you bear it! and when you are beaten, you are silent! and when the people are murdered, nobody dare so much as send out a groan openly! O bitter tyranny that we are under! But why do I complain of the tyrants? Was it not you, and your sufferance of them, that have nourished them? Was it not you that overlooked those that first of all got together, for they were then but a few, and by your silence made them grow to be many; and by conniving at them when they took arms, in effect armed them against yourselves? You ought to have then prevented their first attempts, when they fell a reproaching your relations; but by neglecting that care in time, you have encouraged these wretches to plunder men. When houses were pillaged, nobody said a word, which was the occasion why they carried off the owners of those houses; and when they were drawn through the midst of the city, nobody came to their assistance. They then proceeded to put those whom you have betrayed into their hands into bonds. I do not say how many and of what characters those men were whom they thus served; but certainly they were such as were accused by none, and condemned by none; and since nobody succored them when they were put into bonds, the consequence was, that you saw the same persons slain. We have seen this also; so that still the best of the herd of brute animals, as it were, have been still led to be sacrificed, when yet nobody said one word, or moved his right hand for their preservation. Will you bear, therefore, will you bear to see your sanctuary trampled on? and will you lay steps for these profane wretches, upon which they may mount to higher degrees of insolence? Will not you pluck them down from their exaltation? for even by this time they had proceeded to higher enormities, if they had been able to overthrow any thing greater than the sanctuary. They have seized upon the strongest place of the whole city; you may call it the temple, if you please, though it be like a citadel or fortress. Now, while you have tyranny in so great a degree walled in, and see your enemies over your heads, to what purpose is it to take counsel? and what have you to support your minds withal? Perhaps you wait for the Romans, that they may protect our holy places: are our matters then brought to that pass? and are we come to that degree of misery, that our enemies themselves are expected to pity us? O wretched creatures! will not you rise up and turn upon those that strike you? which you may observe in wild beasts themselves, that they will avenge themselves on those that strike them. Will you not call to mind, every one of you, the calamities you yourselves have suffered? nor lay before your eyes what afflictions you yourselves have undergone? and will not such things sharpen your souls to revenge? Is therefore that most honorable and most natural of our passions utterly lost, I mean the desire of liberty? Truly we are in love with slavery, and in love with those that lord it over us, as if we had received that principle of subjection from our ancestors; yet did they undergo many and great wars for the sake of liberty, nor were they so far overcome by the power of the Egyptians, or the Medes, but that still they did what they thought fit, notwithstanding their commands to the contrary. And what occasion is there now for a war with the Romans? [I meddle not with determining whether it be an advantageous and profitable war or not.] What pretense is there for it? Is it not that we may enjoy our liberty? Besides, shall we not bear the lords of the habitable earth to be lords over us, and yet bear tyrants of our own country? Although I must say that submission to foreigners may be borne, because fortune hath already doomed us to it, while submission to wicked people of our own nation is too unmanly, and brought upon us by our own consent. However, since I have had occasion to mention the Romans, I will not conceal a thing that, as I am speaking, comes into my mind, and affects me considerably; it is this, that though we should be taken by them, [God forbid the event should be so!] yet can we undergo nothing that will be harder to be borne than what these men have already brought upon us. How then can we avoid shedding of tears, when we see the Roman donations in our temple, while we withal see those of our own nation taking our spoils, and plundering our glorious metropolis, and slaughtering our men, from which enormities those Romans themselves would have abstained? to see those Romans never going beyond the bounds allotted to profane persons, nor venturing to break in upon any of our sacred customs; nay, having a horror on their minds when they view at a distance those sacred walls; while some that have been born in this very country, and brought up in our customs, and called Jews, do walk about in the midst of the holy places, at the very time when their hands are still warm with the slaughter of their own countrymen. Besides, can any one be afraid of a war abroad, and that with such as will have comparatively much greater moderation than our own people have? For truly, if we may suit our words to the things they represent, it is probable one may hereafter find the Romans to be the supporters of our laws, and those within ourselves the subverters of them. And now I am persuaded that every one of you here comes satisfied before I speak that these overthrowers of our liberties deserve to be destroyed, and that nobody can so much as devise a punishment that they have not deserved by what they have done, and that you are all provoked against them by those their wicked actions, whence you have suffered so greatly. But perhaps many of you are affrighted at the multitude of those zealots, and at their audaciousness, as well as at the advantage they have over us in their being higher in place than we are; for these circumstances, as they have been occasioned by your negligence, so will they become still greater by being still longer neglected; for their multitude is every day augmented, by every ill man's running away to those that are like to themselves, and their audaciousness is therefore inflamed, because they meet with no obstruction to their designs. And for their higher place, they will make use of it for engines also, if we give them time to do so; but be assured of this, that if we go up to fight them, they will be made tamer by their own consciences, and what advantages they have in the height of their situation they will lose by the opposition of their reason; perhaps also God himself, who hath been affronted by them, will make what they throw at us return against themselves, and these impious wretches will be killed by their own darts: let us but make our appearance before them, and they will come to nothing. However, it is a right thing, if there should be any danger in the attempt, to die before these holy gates, and to spend our very lives, if not for the sake of our children and wives, yet for God's sake, and for the sake of his sanctuary. I will assist you both with my counsel and with my hand; nor shall any sagacity of ours be wanting for your support; nor shall you see that I will be sparing of my body neither."

Now this exit of the messengers was not known either to Ananus or to the guards, but the approach of the Idumeans was known to him; for as he knew of it before they came, he ordered the gates to be shut against them, and that the walls should be guarded. Yet did not he by any means think of fighting against them, but, before they came to blows, to try what persuasions would do. Accordingly, Jesus, the eldest of the high priests next to Artanus, stood upon the tower that was over against them, and said thus: "Many troubles indeed, and those of various kinds, have fallen upon this city, yet in none of them have I so much wondered at her fortune as now, when you are come to assist wicked men, and this after a manner very extraordinary; for I see that you are come to support the vilest of men against us, and this with so great alacrity, as you could hardly put on the like, in case our metropolis had called you to her assistance against barbarians. And if I had perceived that your army was composed of men like unto those who invited them, I had not deemed your attempt so absurd; for nothing does so much cement the minds of men together as the alliance there is between their manners. But now for these men who have invited you, if you were to examine them one by one, every one of them would be found to have deserved ten thousand deaths; for the very rascality and offscouring of the whole country, who have spent in debauchery their own substance, and, by way of trial beforehand, have madly plundered the neighboring villages and cities, in the upshot of all, have privately run together into this holy city. They are robbers, who by their prodigious wickedness have profaned this most sacred floor, and who are to be now seen drinking themselves drunk in the sanctuary, and expending the spoils of those whom they have slaughtered upon their unsatiable bellies. As for the multitude that is with you, one may see them so decently adorned in their armor, as it would become them to be had their metropolis called them to her assistance against foreigners. What can a man call this procedure of yours but the sport of fortune, when he sees a whole nation coming to protect a sink of wicked wretches? I have for a good while been in doubt what it could possibly be that should move you to do this so suddenly; because certainly you would not take on your armor on the behalf of robbers, and against a people of kin to you, without some very great cause for your so doing. But we have an item that the Romans are pretended, and that we are supposed to be going to betray this city to them; for some of your men have lately made a clamor about those matters, and have said they are come to set their metropolis free. Now we cannot but admire at these wretches in their devising such a lie as this against us; for they knew there was no other way to irritate against us men that were naturally desirous of liberty, and on that account the best disposed to fight against foreign enemies, but by framing a tale as if we were going to betray that most desirable thing, liberty. But you ought to consider what sort of people they are that raise this calumny, and against what sort of people that calumny is raised, and to gather the truth of things, not by fictitious speeches, but out of the actions of both parties; for what occasion is there for us to sell ourselves to the Romans, while it was in our power not to have revolted from them at the first, or when we had once revolted, to have returned under their dominion again, and this while the neighboring countries were not yet laid waste? whereas it is not an easy thing to be reconciled to the Romans, if we were desirous of it, now they have subdued Galilee, and are thereby become proud and insolent; and to endeavor to please them at the time when they are so near us, would bring such a reproach upon us as were worse than death. As for myself, indeed, I should have preferred peace with them before death; but now we have once made war upon them, and fought with them, I prefer death, with reputation, before living in captivity under them. But further, whether do they pretend that we, who are the rulers of the people, have sent thus privately to the Romans, or hath it been done by the common suffrages of the people? If it be ourselves only that have done it, let them name those friends of ours that have been sent, as our servants, to manage this treachery. Hath any one been caught as he went out on this errand, or seized upon as he came back? Are they in possession of our letters? How could we be concealed from such a vast number of our fellow citizens, among whom we are conversant every hour, while what is done privately in the country is, it seems, known by the zealots, who are but few in number, and under confinement also, and are not able to come out of the temple into the city. Is this the first time that they are become sensible how they ought to be punished for their insolent actions? For while these men were free from the fear they are now under, there was no suspicion raised that any of us were traitors. But if they lay this charge against the people, this must have been done at a public consultation, and not one of the people must have dissented from the rest of the assembly; in which case the public fame of this matter would have come to you sooner than any particular indication. But how could that be? Must there not then have been ambassadors sent to confirm the agreements? And let them tell us who this ambassador was that was ordained for that purpose. But this is no other than a pretense of such men as are loath to die, and are laboring to escape those punishments that hang over them; for if fate had determined that this city was to be betrayed into its enemies' hands, no other than these men that accuse us falsely could have the impudence to do it, there being no wickedness wanting to complete their impudent practices but this only, that they become traitors. And now you Idumeans are come hither already with your arms, it is your duty, in the first place, to be assisting to your metropolis, and to join with us in cutting off those tyrants that have infringed the rules of our regular tribunals, that have trampled upon our laws, and made their swords the arbitrators of right and wrong; for they have seized upon men of great eminence, and under no accusation, as they stood in the midst of the market-place, and tortured them with putting them into bonds, and, without bearing to hear what they had to say, or what supplications they made, they destroyed them. You may, if you please, come into the city, though not in the way of war, and take a view of the marks still remaining of what I now say, and may see the houses that have been depopulated by their rapacious hands, with those wives and families that are in black, mourning for their slaughtered relations; as also you may hear their groans and lamentations all the city over; for there is nobody but hath tasted of the incursions of these profane wretches, who have proceeded to that degree of madness, as not only to have transferred their impudent robberies out of the country, and the remote cities, into this city, the very face and head of the whole nation, but out of the city into the temple also; for that is now made their receptacle and refuge, and the fountain-head whence their preparations are made against us. And this place, which is adored by the habitable world, and honored by such as only know it by report, as far as the ends of the earth, is trampled upon by these wild beasts born among ourselves. They now triumph in the desperate condition they are already in, when they hear that one people is going to fight against another people, and one city against another city, and that your nation hath gotten an army together against its own bowels. Instead of which procedure, it were highly fit and reasonable, as I said before, for you to join with us in cutting off these wretches, and in particular to be revenged on them for putting this very cheat upon you; I mean, for having the impudence to invite you to assist them, of whom they ought to have stood in fear, as ready to punish them. But if you have some regard to these men's invitation of you, yet may you lay aside your arms, and come into the city under the notion of our kindred, and take upon you a middle name between that of auxiliaries and of enemies, and so become judges in this case. However, consider what these men will gain by being called into judgment before you, for such undeniable and such flagrant crimes, who would not vouchsafe to hear such as had no accusations laid against them to speak a word for themselves. However, let them gain this advantage by your coming. But still, if you will neither take our part in that indignation we have at these men, nor judge between us, the third thing I have to propose is this, that you let us both alone, and neither insult upon our calamities, nor abide with these plotters against their metropolis; for though you should have ever so great a suspicion that some of us have discoursed with the Romans, it is in your power to watch the passages into the city; and in case any thing that we have been accused of is brought to light, then to come and defend your metropolis, and to inflict punishment on those that are found guilty; for the enemy cannot prevent you who are so near to the city. But if, after all, none of these proposals seem acceptable and moderate, do not you wonder that the gates are shut against you, while you bear your arms about you."

Now of those that perished by famine in the city, the number was prodigious, and the miseries they underwent were unspeakable; for if so much as the shadow of any kind of food did any where appear, a war was commenced presently, and the dearest friends fell a fighting one with another about it, snatching from each other the most miserable supports of life. Nor would men believe that those who were dying had no food, but the robbers would search them when they were expiring, lest any one should have concealed food in their bosoms, and counterfeited dying; nay, these robbers gaped for want, and ran about stumbling and staggering along like mad dogs, and reeling against the doors of the houses like drunken men; they would also, in the great distress they were in, rush into the very same houses two or three times in one and the same day. Moreover, their hunger was so intolerable, that it obliged them to chew every thing, while they gathered such things as the most sordid animals would not touch, and endured to eat them; nor did they at length abstain from girdles and shoes; and the very leather which belonged to their shields they pulled off and gnawed: the very wisps of old hay became food to some; and some gathered up fibres, and sold a very small weight of them for four Attic [drachmae]. But why do I describe the shameless impudence that the famine brought on men in their eating inanimate things, while I am going to relate a matter of fact, the like to which no history relates, either among the Greeks or Barbarians? It is horrible to speak of it, and incredible when heard. I had indeed willingly omitted this calamity of ours, that I might not seem to deliver what is so portentous to posterity, but that I have innumerable witnesses to it in my own age; and besides, my country would have had little reason to thank me for suppressing the miseries that she underwent at this time.

But as for the tyrants themselves, and those that were with them, when they found that they were encompassed on every side, and, as it were, walled round, without any method of escaping, they desired to treat with Titus by word of mouth. Accordingly, such was the kindness of his nature, and his desire of preserving the city from destruction, joined to the advice of his friends, who now thought the robbers were come to a temper, that he placed himself on the western side of the outer [court of the] temple; for there were gates on that side above the Xystus, and a bridge that connected the upper city to the temple. This bridge it was that lay between the tyrants and Caesar, and parted them; while the multitude stood on each side; those of the Jewish nation about Sinran and John, with great hopes of pardon; and the Romans about Caesar, in great expectation how Titus would receive their supplication. So Titus charged his soldiers to restrain their rage, and to let their darts alone, and appointed an interpreter between them, which was a sign that he was the conqueror, and first began the discourse, and said, "I hope you, sirs, are now satiated with the miseries of your country, who have not had any just notions, either of our great power, or of your own great weakness, but have, like madmen, after a violent and inconsiderate manner, made such attempts, as have brought your people, your city, and your holy house to destruction. You have been the men that have never left off rebelling since Pompey first conquered you, and have, since that time, made open war with the Romans. Have you depended on your multitude, while a very small part of the Roman soldiery have been strong enough for you? Have you relied on the fidelity of your confederates? And what nations are there, out of the limits of our dominion, that would choose to assist the Jews before the Romans? Are your bodies stronger than ours? nay, you know that the [strong] Germans themselves are our servants. Have you stronger walls than we have? Pray, what greater obstacle is there than the wall of the ocean, with which the Britons are encompassed, and yet do adore the arms of the Romans. Do you exceed us in courage of soul, and in the sagacity of your commanders? Nay, indeed, you cannot but know that the very Carthaginians have been conquered by us. It can therefore be nothing certainly but the kindness of us Romans which hath excited you against us; who, in the first place, have given you this land to possess; and, in the next place, have set over you kings of your own nation; and, in the third place, have preserved the laws of your forefathers to you, and have withal permitted you to live, either by yourselves, or among others, as it should please you: and, what is our chief favor of all we have given you leave to gather up that tribute which is paid to God with such other gifts that are dedicated to him; nor have we called those that carried these donations to account, nor prohibited them; till at length you became richer than we ourselves, even when you were our enemies; and you made preparations for war against us with our own money; nay, after all, when you were in the enjoyment of all these advantages, you turned your too great plenty against those that gave it you, and, like merciless serpents, have thrown out your poison against those that treated you kindly. I suppose, therefore, that you might despise the slothfulness of Nero, and, like limbs of the body that are broken or dislocated, you did then lie quiet, waiting for some other time, though still with a malicious intention, and have now showed your distemper to be greater than ever, and have extended your desires as far as your impudent and immense hopes would enable you to do it. At this time my father came into this country, not with a design to punish you for what you had done under Cestius, but to admonish you; for had he come to overthrow your nation, he had run directly to your fountain-head, and had immediately laid this city waste; whereas he went and burnt Galilee and the neighboring parts, and thereby gave you time for repentance; which instance of humanity you took for an argument of his weakness, and nourished up your impudence by our mildness. When Nero was gone out of the world, you did as the wickedest wretches would have done, and encouraged yourselves to act against us by our civil dissensions, and abused that time, when both I and my father were gone away to Egypt, to make preparations for this war. Nor were you ashamed to raise disturbances against us when we were made emperors, and this while you had experienced how mild we had been, when we were no more than generals of the army. But when the government was devolved upon us, and all other people did thereupon lie quiet, and even foreign nations sent embassies, and congratulated our access to the government, then did you Jews show yourselves to be our enemies. You sent embassies to those of your nation that are beyond Euphrates to assist you in your raising disturbances; new walls were built by you round your city, seditions arose, and one tyrant contended against another, and a civil war broke out among you; such indeed as became none but so wicked a people as you are. I then came to this city, as unwillingly sent by my father, and received melancholy injunctions from him. When I heard that the people were disposed to peace, I rejoiced at it; I exhorted you to leave off these proceedings before I began this war; I spared you even when you had fought against me a great while; I gave my right hand as security to the deserters; I observed what I had promised faithfully. When they fled to me, I had compassion on many of those that I had taken captive; I tortured those that were eager for war, in order to restrain them. It was unwillingly that I brought my engines of war against your walls; I always prohibited my soldiers, when they were set upon your slaughter, from their severity against you. After every victory I persuaded you to peace, as though I had been myself conquered. When I came near your temple, I again departed from the laws of war, and exhorted you to spare your own sanctuary, and to preserve your holy house to yourselves. I allowed you a quiet exit out of it, and security for your preservation; nay, if you had a mind, I gave you leave to fight in another place. Yet have you still despised every one of my proposals, and have set fire to your holy house with your own hands. And now, vile wretches, do you desire to treat with me by word of mouth? To what purpose is it that you would save such a holy house as this was, which is now destroyed? What preservation can you now desire after the destruction of your temple? Yet do you stand still at this very time in your armor; nor can you bring yourselves so much as to pretend to be supplicants even in this your utmost extremity. O miserable creatures! what is it you depend on? Are not your people dead? is not your holy house gone? is not your city in my power? and are not your own very lives in my hands? And do you still deem it a part of valor to die? However, I will not imitate your madness. If you throw down your arms, and deliver up your bodies to me, I grant you your lives; and I will act like a mild master of a family; what cannot be healed shall be punished, and the rest I will preserve for my own use."

Then, finally, that the Scriptures were written by the Spirit of God, and have a meaning, not such only as is apparent at first sight, but also another, which escapes the notice of most. For those [words] which are written are the forms of certain mysteries, and the images of divine things. Respecting which there is one opinion throughout the whole church, that the whole law is indeed spiritual; but that the spiritual meaning which the law conveys is not known to all, but to those only on whom the grace of the Holy Spirit is bestowed in the word of wisdom and knowledge. The term ἀσώματον, i.e. incorporeal, is disused and unknown, not only in many other writings, but also in our own Scriptures. And if any one should quote it to us out of the little treatise entitled The Doctrine of Peter, in which the Saviour seems to say to His disciples, “I am not an incorporeal demon,” I have to reply, in the first place, that that work is not included among ecclesiastical books; for we can show that it was not composed either by Peter or by any other person inspired by the Spirit of God. But even if the point were to be conceded, the word ἀσώματον there does not convey the same meaning as is intended by Greek and Gentile authors when incorporeal nature is discussed by philosophers. For in the little treatise referred to he used the phrase “incorporeal demon” to denote that that form or outline of demoniacal body, whatever it is, does not resemble this gross and visible body of ours; but, agreeably to the intention of the author of the treatise, it must be understood to mean that He had not such a body as demons have, which is naturally fine, and thin as if formed of air (and for this reason is either considered or called by many incorporeal), but that He had a solid and palpable body. Now, according to human custom, everything which is not of that nature is called by the simple or ignorant incorporeal; as if one were to say that the air which we breathe was incorporeal, because it is not a body of such a nature as can be grasped and held, or can offer resistance to pressure.

That it may appear more clearly, then, whether bodily matter can exist during intervals of time, and whether, as it did not exist before it was made, so it may again be resolved into non-existence, let us see, first of all, whether it is possible for any one to live without a body. For if one person can live without a body, all things also may dispense with them; seeing our former treatise has shown that all things tend towards one end. Now, if all things may exist without bodies, there will undoubtedly be no bodily substance, seeing there will be no use for it. But how shall we understand the words of the apostle in those passages, in which, discussing the resurrection of the dead, he says, “This corruptible must put on incorruption, and this mortal must put on immortality. When this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory! Where, O death, is thy victory? O death, thy sting has been swallowed up: the sting of death is sin, and the strength of sin is the law.” Some such meaning, then, as this seems to be suggested by the apostle. For can the expression which he employs, “this corruptible,” and “this mortal,” with the gesture, as it were, of one who touches or points out, apply to anything else than to bodily matter? This matter of the body, then, which is now corruptible shall put on incorruption when a perfect soul, and one furnished with the marks of incorruption, shall have begun to inhabit it. And do not be surprised if we speak of a perfect soul as the clothing of the body (which, on account of the Word of God and His wisdom, is now named incorruption), when Jesus Christ Himself, who is the Lord and Creator of the soul, is said to be the clothing of the saints, according to the language of the apostle, “Put ye on the Lord Jesus Christ.” As Christ, then, is the clothing of the soul, so for a kind of reason sufficiently intelligible is the soul said to be the clothing of the body, seeing it is an ornament to it, covering and concealing its mortal nature. The expression, then, “This corruptible must put on incorruption,” is as if the apostle had said, “This corruptible nature of the body must receive the clothing of incorruption—a soul possessing in itself incorruptibility,” because it has been clothed with Christ, who is the Wisdom and Word of God. But when this body, which at some future period we shall possess in a more glorious state, shall have become a partaker of life, it will then, in addition to being immortal, become also incorruptible. For whatever is mortal is necessarily also corruptible; but whatever is corruptible cannot also be said to be mortal. We say of a stone or a piece of wood that it is corruptible, but we do not say that it follows that it is also mortal. But as the body partakes of life, then because life may be, and is, separated from it, we consequently name it mortal, and according to another sense also we speak of it as corruptible. The holy apostle therefore, with remarkable insight, referring to the general first cause of bodily matter, of which [matter], whatever be the qualities with which it is endowed (now indeed carnal, but by and by more refined and pure, which are termed spiritual), the soul makes constant use, says, “This corruptible must put on incorruption.” And in the second place, looking to the special cause of the body, he says, “This mortal must put on immortality.” Now, what else will incorruption and immortality be, save the wisdom, and the word, and the righteousness of God, which mould, and clothe, and adorn the soul? And hence it happens that it is said, “The corruptible will put on incorruption, and the mortal immortality.” For although we may now make great proficiency, yet as we only know in part, and prophesy in part, and see through a glass, darkly, those very things which we seem to understand, this corruptible does not yet put on incorruption, nor is this mortal yet clothed with immortality; and as this training of ours in the body is protracted doubtless to a longer period, up to the time, viz., when those very bodies of ours with which we are enveloped may, on account of the word of God, and His wisdom and perfect righteousness, earn incorruptibility and immortality, therefore is it said, “This corruptible must put on incorruption, and this mortal must put on immortality.”

That it may appear more clearly, then, whether bodily matter can exist during intervals of time, and whether, as it did not exist before it was made, so it may again be resolved into non-existence, let us see, first of all, whether it is possible for any one to live without a body. For if one person can live without a body, all things also may dispense with them; seeing our former treatise has shown that all things tend towards one end. Now, if all things may exist without bodies, there will undoubtedly be no bodily substance, seeing there will be no use for it. But how shall we understand the words of the apostle in those passages, in which, discussing the resurrection of the dead, he says, “This corruptible must put on incorruption, and this mortal must put on immortality. When this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory! Where, O death, is thy victory? O death, thy sting has been swallowed up: the sting of death is sin, and the strength of sin is the law.” Some such meaning, then, as this seems to be suggested by the apostle. For can the expression which he employs, “this corruptible,” and “this mortal,” with the gesture, as it were, of one who touches or points out, apply to anything else than to bodily matter? This matter of the body, then, which is now corruptible shall put on incorruption when a perfect soul, and one furnished with the marks of incorruption, shall have begun to inhabit it. And do not be surprised if we speak of a perfect soul as the clothing of the body (which, on account of the Word of God and His wisdom, is now named incorruption), when Jesus Christ Himself, who is the Lord and Creator of the soul, is said to be the clothing of the saints, according to the language of the apostle, “Put ye on the Lord Jesus Christ.” As Christ, then, is the clothing of the soul, so for a kind of reason sufficiently intelligible is the soul said to be the clothing of the body, seeing it is an ornament to it, covering and concealing its mortal nature. The expression, then, “This corruptible must put on incorruption,” is as if the apostle had said, “This corruptible nature of the body must receive the clothing of incorruption—a soul possessing in itself incorruptibility,” because it has been clothed with Christ, who is the Wisdom and Word of God. But when this body, which at some future period we shall possess in a more glorious state, shall have become a partaker of life, it will then, in addition to being immortal, become also incorruptible. For whatever is mortal is necessarily also corruptible; but whatever is corruptible cannot also be said to be mortal. We say of a stone or a piece of wood that it is corruptible, but we do not say that it follows that it is also mortal. But as the body partakes of life, then because life may be, and is, separated from it, we consequently name it mortal, and according to another sense also we speak of it as corruptible. The holy apostle therefore, with remarkable insight, referring to the general first cause of bodily matter, of which [matter], whatever be the qualities with which it is endowed (now indeed carnal, but by and by more refined and pure, which are termed spiritual), the soul makes constant use, says, “This corruptible must put on incorruption.” And in the second place, looking to the special cause of the body, he says, “This mortal must put on immortality.” Now, what else will incorruption and immortality be, save the wisdom, and the word, and the righteousness of God, which mould, and clothe, and adorn the soul? And hence it happens that it is said, “The corruptible will put on incorruption, and the mortal immortality.” For although we may now make great proficiency, yet as we only know in part, and prophesy in part, and see through a glass, darkly, those very things which we seem to understand, this corruptible does not yet put on incorruption, nor is this mortal yet clothed with immortality; and as this training of ours in the body is protracted doubtless to a longer period, up to the time, viz., when those very bodies of ours with which we are enveloped may, on account of the word of God, and His wisdom and perfect righteousness, earn incorruptibility and immortality, therefore is it said, “This corruptible must put on incorruption, and this mortal must put on immortality.”

Having discussed these points regarding the nature of the world to the best of our ability, it does not seem out of place to inquire what is the meaning of the term world, which in holy Scripture is shown frequently to have different significations. For what we call in Latin mundus, is termed in Greek κόσμος, and κόσμος signifies not only a world, but also an ornament. Finally, in Isaiah, where the language of reproof is directed to the chief daughters of Sion, and where he says, “Instead of an ornament of a golden head, thou wilt have baldness on account of thy works,” he employs the same term to denote ornament as to denote the world, viz. κόσμος. For the plan of the world is said to be contained in the clothing of the high priest, as we find in the Wisdom of Solomon, where he says, “For in the long garment was the whole world.” That earth of ours, with its inhabitants, is also termed the world, as when Scripture says, “The whole world lieth in wickedness.” Clement indeed, a disciple of the apostles, makes mention of those whom the Greeks called Ἀντίχθονες, and other parts of the earth, to which no one of our people can approach, nor can any one of those who are there cross over to us, which he also termed worlds, saying, “The ocean is impassable to men; and those are worlds which are on the other side of it, which are governed by these same arrangements of the ruling God.” That universe which is bounded by heaven and earth is also called a world, as Paul declares: “For the fashion of this world will pass away.” Our Lord and Saviour also points out a certain other world besides this visible one, which it would indeed be difficult to describe and make known. He says, “I am not of this world.” For, as if He were of a certain other world, He says, “I am not of this world.” Now, of this world we have said beforehand, that the explanation was difficult; and for this reason, that there might not be afforded to any an occasion of entertaining the supposition that we maintain the existence of certain images which the Greeks call “ideas:” for it is certainly alien to our [writers] to speak of an incorporeal world existing in the imagination alone, or in the fleeting world of thoughts; and how they can assert either that the Saviour comes from thence, or that the saints will go thither, I do not see. There is no doubt, however, that something more illustrious and excellent than this present world is pointed out by the Saviour, at which He incites and encourages believers to aim. But whether that world to which He desires to allude be far separated and divided from this, either by situation, or nature, or glory; or whether it be superior in glory and quality, but confined within the limits of this world (which seems to me more probable), is nevertheless uncertain, and in my opinion an unsuitable subject for human thought. But from what Clement seems to indicate when he says, “The ocean is impassable to men, and those worlds which are behind it,” speaking in the plural number of the worlds which are behind it, which he intimates are administered and governed by the same providence of the Most High God, he appears to throw out to us some germs of that view by which the whole universe of existing things, celestial and super-celestial, earthly and infernal, is generally called one perfect world, within which, or by which, other worlds, if any there are, must be supposed to be contained. For which reason he wished the globe of the sun or moon, and of the other bodies called planets, to be each termed worlds. Nay, even that pre-eminent globe itself which they call the non-wandering (ἀπλανῆ), they nevertheless desire to have properly called world. Finally, they summon the book of Baruch the prophet to bear witness to this assertion, because in it the seven worlds or heavens are more clearly pointed out. Nevertheless, above that sphere which they call non-wandering (ἀπλανῆ), they will have another sphere to exist, which they say, exactly as our heaven contains all things which are under it, comprehends by its immense size and indescribable extent the spaces of all the spheres together within its more magnificent circumference; so that all things are within it, as this earth of ours is under heaven. And this also is believed to be called in the holy Scriptures the good land, and the land of the living, having its own heaven, which is higher, and in which the names of the saints are said to be written, or to have been written, by the Saviour; by which heaven that earth is confined and shut in, which the Saviour in the Gospel promises to the meek and merciful. For they would have this earth of ours, which formerly was named “Dry,” to have derived its appellation from the name of that earth, as this heaven also was named firmament from the title of that heaven. But we have treated at greater length of such opinions in the place where we had to inquire into the meaning of the declaration, that in the beginning “God made the heavens and the earth.” For another heaven and another earth are shown to exist besides that “firmament” which is said to have been made after the second day, or that “dry land” which was afterwards called “earth.” Certainly, what some say of this world, that it is corruptible because it was made, and yet is not corrupted, because the will of God, who made it and holds it together lest corruption should rule over it, is stronger and more powerful than corruption, may more correctly be supposed of that world which we have called above a “non-wandering” sphere, since by the will of God it is not at all subject to corruption, for the reason that it has not admitted any causes of corruption, seeing it is the world of the saints and of the thoroughly purified, and not of the wicked, like that world of ours. We must see, moreover, lest perhaps it is with reference to this that the apostle says, “While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are unseen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.” And when he says elsewhere, “Because I shall see the heavens, the works of Thy fingers,” and when God said, regarding all things visible, by the mouth of His prophet, “My hand has formed all these things,” He declares that that eternal house in the heavens which He promises to His saints was not made with hands, pointing out, doubtless, the difference of creation in things which are seen and in those which are not seen. For the same thing is not to be understood by the expressions, “those things which are not seen,” and “those things which are invisible.” For those things which are invisible are not only not seen, but do not even possess the property of visibility, being what the Greeks call ἀσώματα, i.e. incorporeal; whereas those of which Paul says, “They are not seen,” possess indeed the property of being seen, but, as he explains, are not yet beheld by those to whom they are promised.

Having discussed these points regarding the nature of the world to the best of our ability, it does not seem out of place to inquire what is the meaning of the term world, which in holy Scripture is shown frequently to have different significations. For what we call in Latin mundus, is termed in Greek κόσμος, and κόσμος signifies not only a world, but also an ornament. Finally, in Isaiah, where the language of reproof is directed to the chief daughters of Sion, and where he says, “Instead of an ornament of a golden head, thou wilt have baldness on account of thy works,” he employs the same term to denote ornament as to denote the world, viz. κόσμος. For the plan of the world is said to be contained in the clothing of the high priest, as we find in the Wisdom of Solomon, where he says, “For in the long garment was the whole world.” That earth of ours, with its inhabitants, is also termed the world, as when Scripture says, “The whole world lieth in wickedness.” Clement indeed, a disciple of the apostles, makes mention of those whom the Greeks called Ἀντίχθονες, and other parts of the earth, to which no one of our people can approach, nor can any one of those who are there cross over to us, which he also termed worlds, saying, “The ocean is impassable to men; and those are worlds which are on the other side of it, which are governed by these same arrangements of the ruling God.” That universe which is bounded by heaven and earth is also called a world, as Paul declares: “For the fashion of this world will pass away.” Our Lord and Saviour also points out a certain other world besides this visible one, which it would indeed be difficult to describe and make known. He says, “I am not of this world.” For, as if He were of a certain other world, He says, “I am not of this world.” Now, of this world we have said beforehand, that the explanation was difficult; and for this reason, that there might not be afforded to any an occasion of entertaining the supposition that we maintain the existence of certain images which the Greeks call “ideas:” for it is certainly alien to our [writers] to speak of an incorporeal world existing in the imagination alone, or in the fleeting world of thoughts; and how they can assert either that the Saviour comes from thence, or that the saints will go thither, I do not see. There is no doubt, however, that something more illustrious and excellent than this present world is pointed out by the Saviour, at which He incites and encourages believers to aim. But whether that world to which He desires to allude be far separated and divided from this, either by situation, or nature, or glory; or whether it be superior in glory and quality, but confined within the limits of this world (which seems to me more probable), is nevertheless uncertain, and in my opinion an unsuitable subject for human thought. But from what Clement seems to indicate when he says, “The ocean is impassable to men, and those worlds which are behind it,” speaking in the plural number of the worlds which are behind it, which he intimates are administered and governed by the same providence of the Most High God, he appears to throw out to us some germs of that view by which the whole universe of existing things, celestial and super-celestial, earthly and infernal, is generally called one perfect world, within which, or by which, other worlds, if any there are, must be supposed to be contained. For which reason he wished the globe of the sun or moon, and of the other bodies called planets, to be each termed worlds. Nay, even that pre-eminent globe itself which they call the non-wandering (ἀπλανῆ), they nevertheless desire to have properly called world. Finally, they summon the book of Baruch the prophet to bear witness to this assertion, because in it the seven worlds or heavens are more clearly pointed out. Nevertheless, above that sphere which they call non-wandering (ἀπλανῆ), they will have another sphere to exist, which they say, exactly as our heaven contains all things which are under it, comprehends by its immense size and indescribable extent the spaces of all the spheres together within its more magnificent circumference; so that all things are within it, as this earth of ours is under heaven. And this also is believed to be called in the holy Scriptures the good land, and the land of the living, having its own heaven, which is higher, and in which the names of the saints are said to be written, or to have been written, by the Saviour; by which heaven that earth is confined and shut in, which the Saviour in the Gospel promises to the meek and merciful. For they would have this earth of ours, which formerly was named “Dry,” to have derived its appellation from the name of that earth, as this heaven also was named firmament from the title of that heaven. But we have treated at greater length of such opinions in the place where we had to inquire into the meaning of the declaration, that in the beginning “God made the heavens and the earth.” For another heaven and another earth are shown to exist besides that “firmament” which is said to have been made after the second day, or that “dry land” which was afterwards called “earth.” Certainly, what some say of this world, that it is corruptible because it was made, and yet is not corrupted, because the will of God, who made it and holds it together lest corruption should rule over it, is stronger and more powerful than corruption, may more correctly be supposed of that world which we have called above a “non-wandering” sphere, since by the will of God it is not at all subject to corruption, for the reason that it has not admitted any causes of corruption, seeing it is the world of the saints and of the thoroughly purified, and not of the wicked, like that world of ours. We must see, moreover, lest perhaps it is with reference to this that the apostle says, “While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are unseen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.” And when he says elsewhere, “Because I shall see the heavens, the works of Thy fingers,” and when God said, regarding all things visible, by the mouth of His prophet, “My hand has formed all these things,” He declares that that eternal house in the heavens which He promises to His saints was not made with hands, pointing out, doubtless, the difference of creation in things which are seen and in those which are not seen. For the same thing is not to be understood by the expressions, “those things which are not seen,” and “those things which are invisible.” For those things which are invisible are not only not seen, but do not even possess the property of visibility, being what the Greeks call ἀσώματα, i.e. incorporeal; whereas those of which Paul says, “They are not seen,” possess indeed the property of being seen, but, as he explains, are not yet beheld by those to whom they are promised.

Having discussed these points regarding the nature of the world to the best of our ability, it does not seem out of place to inquire what is the meaning of the term world, which in holy Scripture is shown frequently to have different significations. For what we call in Latin mundus, is termed in Greek κόσμος, and κόσμος signifies not only a world, but also an ornament. Finally, in Isaiah, where the language of reproof is directed to the chief daughters of Sion, and where he says, “Instead of an ornament of a golden head, thou wilt have baldness on account of thy works,” he employs the same term to denote ornament as to denote the world, viz. κόσμος. For the plan of the world is said to be contained in the clothing of the high priest, as we find in the Wisdom of Solomon, where he says, “For in the long garment was the whole world.” That earth of ours, with its inhabitants, is also termed the world, as when Scripture says, “The whole world lieth in wickedness.” Clement indeed, a disciple of the apostles, makes mention of those whom the Greeks called Ἀντίχθονες, and other parts of the earth, to which no one of our people can approach, nor can any one of those who are there cross over to us, which he also termed worlds, saying, “The ocean is impassable to men; and those are worlds which are on the other side of it, which are governed by these same arrangements of the ruling God.” That universe which is bounded by heaven and earth is also called a world, as Paul declares: “For the fashion of this world will pass away.” Our Lord and Saviour also points out a certain other world besides this visible one, which it would indeed be difficult to describe and make known. He says, “I am not of this world.” For, as if He were of a certain other world, He says, “I am not of this world.” Now, of this world we have said beforehand, that the explanation was difficult; and for this reason, that there might not be afforded to any an occasion of entertaining the supposition that we maintain the existence of certain images which the Greeks call “ideas:” for it is certainly alien to our [writers] to speak of an incorporeal world existing in the imagination alone, or in the fleeting world of thoughts; and how they can assert either that the Saviour comes from thence, or that the saints will go thither, I do not see. There is no doubt, however, that something more illustrious and excellent than this present world is pointed out by the Saviour, at which He incites and encourages believers to aim. But whether that world to which He desires to allude be far separated and divided from this, either by situation, or nature, or glory; or whether it be superior in glory and quality, but confined within the limits of this world (which seems to me more probable), is nevertheless uncertain, and in my opinion an unsuitable subject for human thought. But from what Clement seems to indicate when he says, “The ocean is impassable to men, and those worlds which are behind it,” speaking in the plural number of the worlds which are behind it, which he intimates are administered and governed by the same providence of the Most High God, he appears to throw out to us some germs of that view by which the whole universe of existing things, celestial and super-celestial, earthly and infernal, is generally called one perfect world, within which, or by which, other worlds, if any there are, must be supposed to be contained. For which reason he wished the globe of the sun or moon, and of the other bodies called planets, to be each termed worlds. Nay, even that pre-eminent globe itself which they call the non-wandering (ἀπλανῆ), they nevertheless desire to have properly called world. Finally, they summon the book of Baruch the prophet to bear witness to this assertion, because in it the seven worlds or heavens are more clearly pointed out. Nevertheless, above that sphere which they call non-wandering (ἀπλανῆ), they will have another sphere to exist, which they say, exactly as our heaven contains all things which are under it, comprehends by its immense size and indescribable extent the spaces of all the spheres together within its more magnificent circumference; so that all things are within it, as this earth of ours is under heaven. And this also is believed to be called in the holy Scriptures the good land, and the land of the living, having its own heaven, which is higher, and in which the names of the saints are said to be written, or to have been written, by the Saviour; by which heaven that earth is confined and shut in, which the Saviour in the Gospel promises to the meek and merciful. For they would have this earth of ours, which formerly was named “Dry,” to have derived its appellation from the name of that earth, as this heaven also was named firmament from the title of that heaven. But we have treated at greater length of such opinions in the place where we had to inquire into the meaning of the declaration, that in the beginning “God made the heavens and the earth.” For another heaven and another earth are shown to exist besides that “firmament” which is said to have been made after the second day, or that “dry land” which was afterwards called “earth.” Certainly, what some say of this world, that it is corruptible because it was made, and yet is not corrupted, because the will of God, who made it and holds it together lest corruption should rule over it, is stronger and more powerful than corruption, may more correctly be supposed of that world which we have called above a “non-wandering” sphere, since by the will of God it is not at all subject to corruption, for the reason that it has not admitted any causes of corruption, seeing it is the world of the saints and of the thoroughly purified, and not of the wicked, like that world of ours. We must see, moreover, lest perhaps it is with reference to this that the apostle says, “While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are unseen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.” And when he says elsewhere, “Because I shall see the heavens, the works of Thy fingers,” and when God said, regarding all things visible, by the mouth of His prophet, “My hand has formed all these things,” He declares that that eternal house in the heavens which He promises to His saints was not made with hands, pointing out, doubtless, the difference of creation in things which are seen and in those which are not seen. For the same thing is not to be understood by the expressions, “those things which are not seen,” and “those things which are invisible.” For those things which are invisible are not only not seen, but do not even possess the property of visibility, being what the Greeks call ἀσώματα, i.e. incorporeal; whereas those of which Paul says, “They are not seen,” possess indeed the property of being seen, but, as he explains, are not yet beheld by those to whom they are promised.

Having discussed these points regarding the nature of the world to the best of our ability, it does not seem out of place to inquire what is the meaning of the term world, which in holy Scripture is shown frequently to have different significations. For what we call in Latin mundus, is termed in Greek κόσμος, and κόσμος signifies not only a world, but also an ornament. Finally, in Isaiah, where the language of reproof is directed to the chief daughters of Sion, and where he says, “Instead of an ornament of a golden head, thou wilt have baldness on account of thy works,” he employs the same term to denote ornament as to denote the world, viz. κόσμος. For the plan of the world is said to be contained in the clothing of the high priest, as we find in the Wisdom of Solomon, where he says, “For in the long garment was the whole world.” That earth of ours, with its inhabitants, is also termed the world, as when Scripture says, “The whole world lieth in wickedness.” Clement indeed, a disciple of the apostles, makes mention of those whom the Greeks called Ἀντίχθονες, and other parts of the earth, to which no one of our people can approach, nor can any one of those who are there cross over to us, which he also termed worlds, saying, “The ocean is impassable to men; and those are worlds which are on the other side of it, which are governed by these same arrangements of the ruling God.” That universe which is bounded by heaven and earth is also called a world, as Paul declares: “For the fashion of this world will pass away.” Our Lord and Saviour also points out a certain other world besides this visible one, which it would indeed be difficult to describe and make known. He says, “I am not of this world.” For, as if He were of a certain other world, He says, “I am not of this world.” Now, of this world we have said beforehand, that the explanation was difficult; and for this reason, that there might not be afforded to any an occasion of entertaining the supposition that we maintain the existence of certain images which the Greeks call “ideas:” for it is certainly alien to our [writers] to speak of an incorporeal world existing in the imagination alone, or in the fleeting world of thoughts; and how they can assert either that the Saviour comes from thence, or that the saints will go thither, I do not see. There is no doubt, however, that something more illustrious and excellent than this present world is pointed out by the Saviour, at which He incites and encourages believers to aim. But whether that world to which He desires to allude be far separated and divided from this, either by situation, or nature, or glory; or whether it be superior in glory and quality, but confined within the limits of this world (which seems to me more probable), is nevertheless uncertain, and in my opinion an unsuitable subject for human thought. But from what Clement seems to indicate when he says, “The ocean is impassable to men, and those worlds which are behind it,” speaking in the plural number of the worlds which are behind it, which he intimates are administered and governed by the same providence of the Most High God, he appears to throw out to us some germs of that view by which the whole universe of existing things, celestial and super-celestial, earthly and infernal, is generally called one perfect world, within which, or by which, other worlds, if any there are, must be supposed to be contained. For which reason he wished the globe of the sun or moon, and of the other bodies called planets, to be each termed worlds. Nay, even that pre-eminent globe itself which they call the non-wandering (ἀπλανῆ), they nevertheless desire to have properly called world. Finally, they summon the book of Baruch the prophet to bear witness to this assertion, because in it the seven worlds or heavens are more clearly pointed out. Nevertheless, above that sphere which they call non-wandering (ἀπλανῆ), they will have another sphere to exist, which they say, exactly as our heaven contains all things which are under it, comprehends by its immense size and indescribable extent the spaces of all the spheres together within its more magnificent circumference; so that all things are within it, as this earth of ours is under heaven. And this also is believed to be called in the holy Scriptures the good land, and the land of the living, having its own heaven, which is higher, and in which the names of the saints are said to be written, or to have been written, by the Saviour; by which heaven that earth is confined and shut in, which the Saviour in the Gospel promises to the meek and merciful. For they would have this earth of ours, which formerly was named “Dry,” to have derived its appellation from the name of that earth, as this heaven also was named firmament from the title of that heaven. But we have treated at greater length of such opinions in the place where we had to inquire into the meaning of the declaration, that in the beginning “God made the heavens and the earth.” For another heaven and another earth are shown to exist besides that “firmament” which is said to have been made after the second day, or that “dry land” which was afterwards called “earth.” Certainly, what some say of this world, that it is corruptible because it was made, and yet is not corrupted, because the will of God, who made it and holds it together lest corruption should rule over it, is stronger and more powerful than corruption, may more correctly be supposed of that world which we have called above a “non-wandering” sphere, since by the will of God it is not at all subject to corruption, for the reason that it has not admitted any causes of corruption, seeing it is the world of the saints and of the thoroughly purified, and not of the wicked, like that world of ours. We must see, moreover, lest perhaps it is with reference to this that the apostle says, “While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are unseen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.” And when he says elsewhere, “Because I shall see the heavens, the works of Thy fingers,” and when God said, regarding all things visible, by the mouth of His prophet, “My hand has formed all these things,” He declares that that eternal house in the heavens which He promises to His saints was not made with hands, pointing out, doubtless, the difference of creation in things which are seen and in those which are not seen. For the same thing is not to be understood by the expressions, “those things which are not seen,” and “those things which are invisible.” For those things which are invisible are not only not seen, but do not even possess the property of visibility, being what the Greeks call ἀσώματα, i.e. incorporeal; whereas those of which Paul says, “They are not seen,” possess indeed the property of being seen, but, as he explains, are not yet beheld by those to whom they are promised.

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.”

Let us now look to the expression, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” For our opponents assert, that if it does not depend upon him that willeth, nor on him that runneth, but on God that showeth mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessings, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e. neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz. to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. Having now repelled these objections by the answer which we have given, let us hasten on to the discussion of the subject itself, in which it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” In the book of Psalms—in the songs of Degrees, which are ascribed to Solomon—the following statement occurs: “Except the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.” By which words he does not indeed indicate that we should cease from building or watching over the safe keeping of that city which is within us; but what he points out is this, that whatever is built without God, and whatever is guarded without Him, is built in vain, and guarded to no purpose. For in all things that are well built and well protected, the Lord is held to be the cause either of the building or of its protection. As if, e.g., we were to behold some magnificent structure and mass of splendid building reared with beauteous architectural skill, would we not justly and deservedly say that such was built not by human power, but by divine help and might? And yet from such a statement it will not be meant that the labour and industry of human effort were inactive, and effected nothing at all. Or again, if we were to see some city surrounded by a severe blockade of the enemy, in which threatening engines were brought against the walls, and the place hard pressed by a vallum, and weapons, and fire, and all the instruments of war, by which destruction is prepared, would we not rightly and deservedly say, if the enemy were repelled and put to flight, that the deliverance had been wrought for the liberated city by God? And yet we would not mean, by so speaking, that either the vigilance of the sentinels, or the alertness of the young men, or the protection of the guards, had been wanting. And the apostle also must be understood in a similar manner, because the human will alone is not sufficient to obtain salvation; nor is any mortal running able to win the heavenly [rewards], and to obtain the prize of our high calling of God in Christ Jesus, unless this very good will of ours, and ready purpose, and whatever that diligence within us may be, be aided or furnished with divine help. And therefore most logically did the apostle say, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in the same manner as if we were to say of agriculture what is actually written: “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.” As, therefore, when a field has brought good and rich crops to perfect maturity, no one would piously and logically assert that the husbandman had made those fruits, but would acknowledge that they had been produced by God; so also is our own perfection brought about, not indeed by our remaining inactive and idle, [but by some activity on our part]: and yet the consummation of it will not be ascribed to us, but to God, who is the first and chief cause of the work. So, when a ship has overcome the dangers of the sea, although the result be accomplished by great labour on the part of the sailors, and by the aid of all the art of navigation, and by the zeal and carefulness of the pilot, and by the favouring influence of the breezes, and the careful observation of the signs of the stars, no one in his sound senses would ascribe the safety of the vessel, when, after being tossed by the waves, and wearied by the billows, it has at last reached the harbour in safety, to anything else than to the mercy of God. Not even the sailors or pilot venture to say, “I have saved the ship,” but they refer all to the mercy of God; not that they feel that they have contributed no skill or labour to save the ship, but because they know that while they contributed the labour, the safety of the vessel was ensured by God. So also in the race of our life we ourselves must expend labour, and bring diligence and zeal to bear; but it is from God that salvation is to be hoped for as the fruit of our labour. Otherwise, if God demand none of our labour, His commandments will appear to be superfluous. In vain, also, does Paul blame some for having fallen from the truth, and praise others for abiding in the faith; and to no purpose does he deliver certain precepts and institutions to the churches: in vain, also, do we ourselves either desire or run after what is good. But it is certain that these things are not done in vain; and it is certain that neither do the apostles give instructions in vain, nor the Lord enact laws without a reason. It follows, therefore, that we declare it to be in vain, rather, for the heretics to speak evil of these good declarations.

And now, as we find the apostle making mention of a spiritual body, let us inquire, to the best of our ability, what idea we are to form of such a thing. So far, then, as our understanding can grasp it, we consider a spiritual body to be of such a nature as ought to be inhabited not only by all holy and perfect souls, but also by all those creatures which will be liberated from the slavery of corruption. Respecting the body also, the apostle has said, “We have a house not made with hands, eternal in the heavens,” i.e. in the mansions of the blessed. And from this statement we may form a conjecture, how pure, how refined, and how glorious are the qualities of that body, if we compare it with those which, although they are celestial bodies, and of most brilliant splendour, were nevertheless made with hands, and are visible to our sight. But of that body it is said, that it is a house not made with hands, but eternal in the heavens. Since, then, those things “which are seen are temporal, but those things which are not seen are eternal,” all those bodies which we see either on earth or in heaven, and which are capable of being seen, and have been made with hands, but are not eternal, are far excelled in glory by that which is not visible, nor made with hands, but is eternal. From which comparison it may be conceived how great are the comeliness, and splendour, and brilliancy of a spiritual body; and how true it is, that “eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, what God hath prepared for them that love Him.” We ought not, however, to doubt that the nature of this present body of ours may, by the will of God, who made it what it is, be raised to those qualities of refinement, and purity, and splendour [which characterize the body referred to], according as the condition of things requires, and the deserts of our rational nature shall demand. Finally, when the world required variety and diversity, matter yielded itself with all docility throughout the diverse appearances and species of things to the Creator, as to its Lord and Maker, that He might educe from it the various forms of celestial and terrestrial beings. But when things have begun to hasten to that consummation that all may be one, as the Father is one with the Son, it may be understood as a rational inference, that where all are one, there will no longer be any diversity.

Into this condition, then, we are to suppose that all this bodily substance of ours will be brought, when all things shall be re-established in a state of unity, and when God shall be all in all. And this result must be understood as being brought about, not suddenly, but slowly and gradually, seeing that the process of amendment and correction will take place imperceptibly in the individual instances during the lapse of countless and unmeasured ages, some outstripping others, and tending by a swifter course towards perfection, while others again follow close at hand, and some again a long way behind; and thus, through the numerous and uncounted orders of progressive beings who are being reconciled to God from a state of enmity, the last enemy is finally reached, who is called death, so that he also may be destroyed, and no longer be an enemy. When, therefore, all rational souls shall have been restored to a condition of this kind, then the nature of this body of ours will undergo a change into the glory of a spiritual body. For as we see it not to be the case with rational natures, that some of them have lived in a condition of degradation owing to their sins, while others have been called to a state of happiness on account of their merits; but as we see those same souls who had formerly been sinful, assisted, after their conversion and reconciliation to God, to a state of happiness; so also are we to consider, with respect to the nature of the body, that the one which we now make use of in a state of meanness, and corruption, and weakness, is not a different body from that which we shall possess in incorruption, and in power, and in glory; but that the same body, when it has cast away the infirmities in which it is now entangled, shall be transmuted into a condition of glory, being rendered spiritual, so that what was a vessel of dishonour may, when cleansed, become a vessel unto honour, and an abode of blessedness. And in this condition, also, we are to believe, that by the will of the Creator it will abide for ever without any change, as is confirmed by the declaration of the apostle, when he says, “We have a house, not made with hands, eternal in the heavens.” For the faith of the church does not admit the view of certain Grecian philosophers, that there is besides the body, composed of four elements, another fifth body, which is different in all its parts, and diverse from this our present body; since neither out of sacred Scripture can any produce the slightest suspicion of evidence for such an opinion, nor can any rational inference from things allow the reception of it, especially when the holy apostle manifestly declares, that it is not new bodies which are given to those who rise from the dead, but that they receive those identical ones which they had possessed when living, transformed from an inferior into a better condition. For his words are: “It is sown an animal body, it will rise a spiritual body: it is sown in corruption, it will arise in incorruption: it is sown in weakness, it will arise in power: it is sown in dishonour, it will arise in glory.” As, therefore, there is a kind of advance in man, so that from being first an animal being, and not understanding what belongs to the Spirit of God, he reaches by means of instruction the stage of being made a spiritual being, and of judging all things, while he himself is judged by no one; so also, with respect to the state of the body, we are to hold that this very body which now, on account of its service to the soul, is styled an animal body, will, by means of a certain progress, when the soul, united to God, shall have been made one spirit with Him (the body even then ministering, as it were, to the spirit), attain to a spiritual condition and quality, especially since, as we have often pointed out, bodily nature was so formed by the Creator, as to pass easily into whatever condition He should wish, or the nature of the case demand.

Into this condition, then, we are to suppose that all this bodily substance of ours will be brought, when all things shall be re-established in a state of unity, and when God shall be all in all. And this result must be understood as being brought about, not suddenly, but slowly and gradually, seeing that the process of amendment and correction will take place imperceptibly in the individual instances during the lapse of countless and unmeasured ages, some outstripping others, and tending by a swifter course towards perfection, while others again follow close at hand, and some again a long way behind; and thus, through the numerous and uncounted orders of progressive beings who are being reconciled to God from a state of enmity, the last enemy is finally reached, who is called death, so that he also may be destroyed, and no longer be an enemy. When, therefore, all rational souls shall have been restored to a condition of this kind, then the nature of this body of ours will undergo a change into the glory of a spiritual body. For as we see it not to be the case with rational natures, that some of them have lived in a condition of degradation owing to their sins, while others have been called to a state of happiness on account of their merits; but as we see those same souls who had formerly been sinful, assisted, after their conversion and reconciliation to God, to a state of happiness; so also are we to consider, with respect to the nature of the body, that the one which we now make use of in a state of meanness, and corruption, and weakness, is not a different body from that which we shall possess in incorruption, and in power, and in glory; but that the same body, when it has cast away the infirmities in which it is now entangled, shall be transmuted into a condition of glory, being rendered spiritual, so that what was a vessel of dishonour may, when cleansed, become a vessel unto honour, and an abode of blessedness. And in this condition, also, we are to believe, that by the will of the Creator it will abide for ever without any change, as is confirmed by the declaration of the apostle, when he says, “We have a house, not made with hands, eternal in the heavens.” For the faith of the church does not admit the view of certain Grecian philosophers, that there is besides the body, composed of four elements, another fifth body, which is different in all its parts, and diverse from this our present body; since neither out of sacred Scripture can any produce the slightest suspicion of evidence for such an opinion, nor can any rational inference from things allow the reception of it, especially when the holy apostle manifestly declares, that it is not new bodies which are given to those who rise from the dead, but that they receive those identical ones which they had possessed when living, transformed from an inferior into a better condition. For his words are: “It is sown an animal body, it will rise a spiritual body: it is sown in corruption, it will arise in incorruption: it is sown in weakness, it will arise in power: it is sown in dishonour, it will arise in glory.” As, therefore, there is a kind of advance in man, so that from being first an animal being, and not understanding what belongs to the Spirit of God, he reaches by means of instruction the stage of being made a spiritual being, and of judging all things, while he himself is judged by no one; so also, with respect to the state of the body, we are to hold that this very body which now, on account of its service to the soul, is styled an animal body, will, by means of a certain progress, when the soul, united to God, shall have been made one spirit with Him (the body even then ministering, as it were, to the spirit), attain to a spiritual condition and quality, especially since, as we have often pointed out, bodily nature was so formed by the Creator, as to pass easily into whatever condition He should wish, or the nature of the case demand.

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.

You begin by saying, that when, in my discussion with our friend Bassus, I used the Scripture which contains the prophecy of Daniel when yet a young man in the affair of Susanna, I did this as if it had escaped me that this part of the book was spurious. You say that you praise this passage as elegantly written, but find fault with it as a more modern composition, and a forgery; and you add that the forger has had recourse to something which not even Philistion the play-writer would have used in his puns between prinos and prisein, schinos and schisis, which words as they sound in Greek can be used in this way, but not in Hebrew. In answer to this, I have to tell you what it behoves us to do in the cases not only of the History of Susanna, which is found in every church of Christ in that Greek copy which the Greeks use, but is not in the Hebrew, or of the two other passages you mention at the end of the book containing the history of Bel and the Dragon, which likewise are not in the Hebrew copy of Daniel; but of thousands of other passages also which I found in many places when with my little strength I was collating the Hebrew copies with ours. For in Daniel itself I found the word “bound” followed in our versions by very many verses which are not in the Hebrew at all, beginning (according to one of the copies which circulate in the churches) thus: “Ananias, and Azarias, and Misael prayed and sang unto God,” down to “O, all ye that worship the Lord, bless ye the God of gods. Praise Him, and say that His mercy endureth for ever and ever. And it came to pass, when the king heard them singing, and saw them that they were alive.” Or, as in another copy, from “And they walked in the midst of the fire, praising God and blessing the Lord,” down to “O, all ye that worship the Lord, bless ye the God of gods. Praise Him, and say that His mercy endureth to all generations.” But in the Hebrew copies the words, “And these three men, Sedrach, Misach, and Abdenego fell down bound into the midst of the fire,” are immediately followed by the verse, “Nabouchodonosor the king was astonished, and rose up in haste, and spake, and said unto his counsellors.” For so Aquila, following the Hebrew reading, gives it, who has obtained the credit among the Jews of having interpreted the Scriptures with no ordinary care, and whose version is most commonly used by those who do not know Hebrew, as the one which has been most successful. Of the copies in my possession whose readings I gave, one follows the Seventy, and the other Theodotion; and just as the History of Susanna which you call a forgery is found in both, together with the passages at the end of Daniel, so they give also these passages, amounting, to make a rough guess, to more than two hundred verses.

In all these cases consider whether it would not be well to remember the words, “Thou shalt not remove the ancient landmarks which thy fathers have set.” Nor do I say this because I shun the labour of investigating the Jewish Scriptures, and comparing them with ours, and noticing their various readings. This, if it be not arrogant to say it, I have already to a great extent done to the best of my ability, labouring hard to get at the meaning in all the editions and various readings; while I paid particular attention to the interpretation of the Seventy, lest I might be found to accredit any forgery to the churches which are under heaven, and give an occasion to those who seek such a starting-point for gratifying their desire to slander the common brethren, and to bring some accusation against those who shine forth in our community. And I make it my endeavour not to be ignorant of their various readings, lest in my controversies with the Jews I should quote to them what is not found in their copies, and that I may make some use of what is found there, even although it should not be in our Scriptures. For if we are so prepared for them in our discussions, they will not, as is their manner, scornfully laugh at Gentile believers for their ignorance of the true reading as they have them. So far as to the History of Susanna not being found in the Hebrew.

After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Phæthon, were more recent than any others. And if he should put forward the dialogues of Plato [as evidence] on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men [who lived] among the Greeks and Romans, a spirit which was divine. And if he demand of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one.

And I remember on one occasion, at a disputation held with certain Jews who were reputed learned men, having employed the following argument in the presence of many judges: “Tell me, sirs,” I said, “since there are two individuals who have visited the human race, regarding whom are related marvellous works surpassing human power—Moses, viz., your own legislator, who wrote about himself, and Jesus our teacher, who has left no writings regarding Himself, but to whom testimony is borne by the disciples in the Gospels—what are the grounds for deciding that Moses is to be believed as speaking the truth, although the Egyptians slander him as a sorcerer, and as appearing to have wrought his mighty works by jugglery, while Jesus is not to be believed because you are His accusers? And yet there are nations which bear testimony in favour of both: the Jews to Moses; and the Christians, who do not deny the prophetic mission of Moses, but proving from that very source the truth of the statement regarding Jesus, accept as true the miraculous circumstances related of Him by His disciples. Now, if ye ask us for the reasons of our faith in Jesus, give yours first for believing in Moses, who lived before Him, and then we shall give you ours for accepting the latter. But if you draw back, and shirk a demonstration, then we, following your own example, decline for the present to offer any demonstration likewise. Nevertheless, admit that ye have no proof to offer for Moses, and then listen to our defence of Jesus derived from the law and the prophets. And now observe what is almost incredible! It is shown from the declarations concerning Jesus, contained in the law and the prophets, that both Moses and the prophets were truly prophets of God.”

This statement also is untrue, that it is “only foolish and low individuals, and persons devoid of perception, and slaves, and women, and children, of whom the teachers of the divine word wish to make converts.” Such indeed does the gospel invite, in order to make them better; but it invites also others who are very different from these, since Christ is the Saviour of all men, and especially of them that believe, whether they be intelligent or simple; and “He is the propitiation with the Father for our sins; and not for ours only, but also for the sins of the whole world.” After this it is superfluous for us to wish to offer a reply to such statements of Celsus as the following: “For why is it an evil to have been educated, and to have studied the best opinions, and to have both the reality and appearance of wisdom? What hindrance does this offer to the knowledge of God? Why should it not rather be an assistance, and a means by which one might be better able to arrive at the truth?” Truly it is no evil to have been educated, for education is the way to virtue; but to rank those amongst the number of the educated who hold erroneous opinions is what even the wise men among the Greeks would not do. On the other hand, who would not admit that to have studied the best opinions is a blessing? But what shall we call the best, save those which are true, and which incite men to virtue? Moreover, it is an excellent thing for a man to be wise, but not to seem so, as Celsus says. And it is no hindrance to the knowledge of God, but an assistance, to have been educated, and to have studied the best opinions, and to be wise. And it becomes us rather than Celsus to say this, especially if it be shown that he is an Epicurean.

Observe now how by such statements he depreciates those amongst us who are teachers of the word, and who strive in every way to raise the soul to the Creator of all things, and who show that we ought to despise things “sensible,” and “temporal,” and “visible,” and to do our utmost to reach communion with God, and the contemplation of things that are “intelligent,” and “invisible,” and a blessed life with God, and the friends of God; comparing them to “workers in wool in private houses, and to leather-cutters, and to fullers, and to the most rustic of mankind, who carefully incite young boys to wickedness, and women to forsake their fathers and teachers, and follow them.” Now let Celsus point out from what wise parent, or from what teachers, we keep away children and women, and let him ascertain by comparison among those children and women who are adherents of our doctrine, whether any of the opinions which they formerly heard are better than ours, and in what manner we draw away children and women from noble and venerable studies, and incite them to worse things. But he will not be able to make good any such charge against us, seeing that, on the contrary, we turn away women from a dissolute life, and from being at variance with those with whom they live, from all mad desires after theatres and dancing, and from superstition; while we train to habits of self-restraint boys just reaching the age of puberty, and feeling a desire for sexual pleasures, pointing out to them not only the disgrace which attends those sins, but also the state to which the soul of the wicked is reduced through practices of that kind, and the judgments which it will suffer, and the punishments which will be inflicted.

And do not suppose that it is not in keeping with the Christian religion for me to have accepted, against Celsus, the opinions of those philosophers who have treated of the immortality or after-duration of the soul; for, holding certain views in common with them, we shall more conveniently establish our position, that the future life of blessedness shall be for those only who have accepted the religion which is according to Jesus, and that devotion towards the Creator of all things which is pure and sincere, and unmingled with any created thing whatever. And let him who likes show what “better things” we persuade men to despise, and let him compare the blessed end with God in Christ,—that is, the word, and the wisdom, and all virtue,—which, according to our view, shall be bestowed, by the gift of God, on those who have lived a pure and blameless life, and who have felt a single and undivided love for the God of all things, with that end which is to follow according to the teaching of each philosophic sect, whether it be Greek or barbarian, or according to the professions of religious mysteries; and let him prove that the end which is predicted by any of the others is superior to that which we promise, and consequently that that is true, and ours not befitting the gift of God, nor those who have lived a good life; or let him prove that these words were not spoken by the divine Spirit, who filled the souls of the holy prophets. And let him who likes show that those words which are acknowledged among all men to be human, are superior to those which are proved to be divine, and uttered by inspiration. And what are the “better” things from which we teach those who receive them that it would be better to abstain? For if it be not arrogant so to speak, it is self-evident that nothing can be denied which is better than to entrust oneself to the God of all, and yield oneself up to the doctrine which raises us above all created things, and brings us, through the animate and living word—which is also living wisdom and the Son of God—to God who is over all. However, as the third book of our answers to the treatise of Celsus has extended to a sufficient length, we shall here bring our present remarks to a close, and in what is to follow shall meet what Celsus has subsequently written.

But since he has represented those whom he regards as worms, viz. the Christians, as saying that “God, having abandoned the heavenly regions, and despising this great earth, takes up His abode amongst us alone, and to us alone makes His announcements, and ceases not His messages and inquiries as to how we may become His associates for ever,” we have to answer that he attributes to us words which we never uttered, seeing we both read and know that God loves all existing things, and loathes nothing which He has made, for He would not have created anything in hatred. We have, moreover, read the declaration: “And Thou sparest all things, because they are Thine, O lover of souls. For Thine incorruptible Spirit is in all. And therefore those also who have fallen away for a little time Thou rebukest, and admonishest, reminding them of their sins.” How can we assert that “God, leaving the regions of heaven, and the whole world, and despising this great earth, takes up His abode amongst us only,” when we have found that all thoughtful persons must say in their prayers, that “the earth is full of the mercy of the Lord,” and that “the mercy of the Lord is upon all flesh;” and that God, being good, “maketh His sun to arise upon the evil and the good, and sendeth His rain upon the just and the unjust;” and that He encourages us to a similar course of action, in order that we may become His sons, and teaches us to extend the benefits which we enjoy, so far as in our power, to all men? For He Himself is said to be the Saviour of all men, especially of them that believe; and His Christ to be the “propitiation for our sins, and not for ours only, but also for the sins of the whole world.” And this, then, is our answer to the allegations of Celsus. Certain other statements, in keeping with the character of the Jews, might be made by some of that nation, but certainly not by the Christians, who have been taught that “God commendeth His love towards us, in that, while we were yet sinners, Christ died for us;” and although “scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die.” But now is Jesus declared to have come for the sake of sinners in all parts of the world (that they may forsake their sin, and entrust themselves to God), being called also, agreeably to an ancient custom of these Scriptures, the “Christ of God.”

I do not know, indeed, how he could conjoin things that do not admit of union, and which cannot exist together at the same time in human nature, in saying, as he did, that “the above treatise deserved to be treated both with pity and hatred.” For every one will admit that he who is the object of pity is not at the same moment an object of hatred, and that he who is the object of hatred is not at the same time a subject of pity. Celsus, moreover, says that it was not his purpose to refute such statements, because he thinks that their absurdity is evident to all, and that, even before offering any logical refutation, they will appear to be bad, and to merit both pity and hatred. But we invite him who peruses this reply of ours to the charges of Celsus to have patience, and to listen to our sacred writings themselves, and, as far as possible, to form an opinion from their contents of the purpose of the writers, and of their consciences and disposition of mind; for he will discover that they are men who strenuously contend for what they uphold, and that some of them show that the history which they narrate is one which they have both seen and experienced, which was miraculous, and worthy of being recorded for the advantage of their future hearers. Will any one indeed venture to say that it is not the source and fountain of all blessing [to men] to believe in the God of all things, and to perform all our actions with the view of pleasing Him in everything whatever, and not to entertain even a thought unpleasing to Him, seeing that not only our words and deeds, but our very thoughts, will be the subject of future judgment? And what other arguments would more effectually lead human nature to adopt a virtuous life, than the belief or opinion that the supreme God beholds all things, not only what is said and done, but even what is thought by us? And let any one who likes compare any other system which at the same time converts and ameliorates, not merely one or two individuals, but, as far as in it lies, countless numbers, that by the comparison of both methods he may form a correct idea of the arguments which dispose to a virtuous life.

Celsus, however, seeing he wished to prove by the foregoing statements that the irrational animals are more divine and intelligent than human beings, ought to have established at greater length the actual existence of such an art of divination, and in the next place have energetically undertaken its defence, and effectually refuted the arguments of those who would annihilate such arts of divination, and have overturned in a convincing manner also the arguments of those who say that it is from demons or from gods that animals receive the movements which lead them to divination, and to have proved in the next place that the soul of irrational animals is more divine than that of man. For, had he done so, and manifested a philosophical spirit in dealing with such things, we should to the best of our power have met his confident assertions, refuting in the first place the allegation that irrational animals are wiser than men, and showing the falsity of the statement that they have ideas of God more sacred than ours, and that they hold among themselves certain sacred assemblies. But now, on the contrary, he who accuses us because we believe in the Supreme God, requires us to believe that the souls of birds entertain ideas of God more divine and distinct than those of men. Yet if this is true, the birds have clearer ideas of God than Celsus himself; and it is not matter of surprise that it should be so with him, who so greatly depreciates human beings. Nay, so far as Celsus can make it appear, the birds possess grander and more divine ideas than, I do not say we Christians do, or than the Jews, who use the same Scriptures with ourselves, but even than are possessed by the theologians among the Greeks, for they were only human beings. According to Celsus, indeed, the tribe of birds that practise divination, forsooth, understand the nature of the Divine Being better than Pherecydes, and Pythagoras, and Socrates, and Plato! We ought then to go to the birds as our teachers, in order that as, according to the view of Celsus, they instruct us by their power of divination in the knowledge of future events, so also they may free men from doubts regarding the Divine Being, by imparting to them the clear ideas which they have obtained respecting Him! It follows, accordingly, that Celsus, who regards birds as superior to men, ought to employ them as his instructors, and not one of the Greek philosophers!

How impious, indeed, is the assertion of this man, who charges us with impiety, that “not only are the irrational animals wiser than the human race, but that they are more beloved by God [than they]!” And who would not be repelled [by horror] from paying any attention to a man who declared that a serpent, and a fox, and a wolf, and an eagle, and a hawk, were more beloved by God than the human race? For it follows from his maintaining such a position, that if these animals be more beloved by God than human beings, it is manifest that they are dearer to God than Socrates, and Plato, and Pythagoras, and Pherecydes, and those theologians whose praises he had sung a little before. And one might address him with the prayer: “If these animals be dearer to God than men, may you be beloved of God along with them, and be made like to those whom you consider as dearer to Him than human beings!” And let no one suppose that such a prayer is meant as an imprecation; for who would not pray to resemble in all respects those whom he believes to be dearer to God than others, in order that he, like them, may enjoy the divine love? And as Celsus is desirous to show that the assemblies of the irrational animals are more sacred than ours, he ascribes the statement to that effect not to any ordinary individuals, but to persons of intelligence. Yet it is the virtuous alone who are truly wise, for no wicked man is so. He speaks, accordingly, in the following style: “Intelligent men say that these animals hold assemblies which are more sacred than ours, and that they know what is spoken at them, and actually prove that they are not without such knowledge, when they mention beforehand that the birds have announced their intention of departing to a particular place, or of doing this thing or that, and then show that they have departed to the place in question, and have done the particular thing which was foretold.” Now, truly, no person of intelligence ever related such things; nor did any wise man ever say that the assemblies of the irrational animals were more sacred than those of men. But if, for the purpose of examining [the soundness of] his statements, we look to their consequences, it is evident that, in his opinion, the assemblies of the irrational animals are more sacred than those of the venerable Pherecydes, and Pythagoras, and Socrates, and Plato, and of philosophers in general; which assertion is not only incongruous in itself, but full of absurdity. In order that we may believe, however, that certain individuals do learn from the indistinct sound of birds that they are about to take their departure, and do this thing or that, and announce these things beforehand, we would say that this information is imparted to men by demons by means of signs, with the view of having men deceived by demons, and having their understanding dragged down from God and heaven to earth, and to places lower still.

How impious, indeed, is the assertion of this man, who charges us with impiety, that “not only are the irrational animals wiser than the human race, but that they are more beloved by God [than they]!” And who would not be repelled [by horror] from paying any attention to a man who declared that a serpent, and a fox, and a wolf, and an eagle, and a hawk, were more beloved by God than the human race? For it follows from his maintaining such a position, that if these animals be more beloved by God than human beings, it is manifest that they are dearer to God than Socrates, and Plato, and Pythagoras, and Pherecydes, and those theologians whose praises he had sung a little before. And one might address him with the prayer: “If these animals be dearer to God than men, may you be beloved of God along with them, and be made like to those whom you consider as dearer to Him than human beings!” And let no one suppose that such a prayer is meant as an imprecation; for who would not pray to resemble in all respects those whom he believes to be dearer to God than others, in order that he, like them, may enjoy the divine love? And as Celsus is desirous to show that the assemblies of the irrational animals are more sacred than ours, he ascribes the statement to that effect not to any ordinary individuals, but to persons of intelligence. Yet it is the virtuous alone who are truly wise, for no wicked man is so. He speaks, accordingly, in the following style: “Intelligent men say that these animals hold assemblies which are more sacred than ours, and that they know what is spoken at them, and actually prove that they are not without such knowledge, when they mention beforehand that the birds have announced their intention of departing to a particular place, or of doing this thing or that, and then show that they have departed to the place in question, and have done the particular thing which was foretold.” Now, truly, no person of intelligence ever related such things; nor did any wise man ever say that the assemblies of the irrational animals were more sacred than those of men. But if, for the purpose of examining [the soundness of] his statements, we look to their consequences, it is evident that, in his opinion, the assemblies of the irrational animals are more sacred than those of the venerable Pherecydes, and Pythagoras, and Socrates, and Plato, and of philosophers in general; which assertion is not only incongruous in itself, but full of absurdity. In order that we may believe, however, that certain individuals do learn from the indistinct sound of birds that they are about to take their departure, and do this thing or that, and announce these things beforehand, we would say that this information is imparted to men by demons by means of signs, with the view of having men deceived by demons, and having their understanding dragged down from God and heaven to earth, and to places lower still.

In the next place, that he may have the appearance of knowing still more than he has yet mentioned, he says, agreeably to his usual custom, that “there are others who have wickedly invented some being as their teacher and demon, and who wallow about in a great darkness, more unholy and accursed than that of the companions of the Egyptian Antinous.” And he seems to me, indeed, in touching on these matters, to say with a certain degree of truth, that there are certain others who have wickedly invented another demon, and who have found him to be their lord, as they wallow about in the great darkness of their ignorance. With respect, however, to Antinous, who is compared with our Jesus, we shall not repeat what we have already said in the preceding pages. “Moreover,” he continues, “these persons utter against one another dreadful blasphemies, saying all manner of things shameful to be spoken; nor will they yield in the slightest point for the sake of harmony, hating each other with a perfect hatred.” Now, in answer to this, we have already said that in philosophy and medicine sects are to be found warring against sects. We, however, who are followers of the word of Jesus, and have exercised ourselves in thinking, and saying, and doing what is in harmony with His words, “when reviled, bless; being persecuted, we suffer it; being defamed, we entreat;” and we would not utter “all manner of things shameful to be spoken” against those who have adopted different opinions from ours, but, if possible, use every exertion to raise them to a better condition through adherence to the Creator alone, and lead them to perform every act as those who will [one day] be judged. And if those who hold different opinions will not be convinced, we observe the injunction laid down for the treatment of such: “A man that is a heretic, after the first and second admonition, reject, knowing that he that is such is subverted, and sinneth, being condemned of himself.” Moreover, we who know the maxim, “Blessed are the peacemakers,” and this also, “Blessed are the meek,” would not regard with hatred the corrupters of Christianity, nor term those who had fallen into error Circes and flattering deceivers.

Accordingly, let us pass on to another charge made by Celsus, who is not even acquainted with the words [of our sacred books], but who, from misunderstanding them, has said that “we declare the wisdom that is among men to be foolishness with God;” Paul having said that “the wisdom of the world is foolishness with God.” Celsus says that “the reason of this has been stated long ago.” And the reason he imagines to be, “our desire to win over by means of this saying the ignorant and foolish alone.” But, as he himself has intimated, he has said the same thing before; and we, to the best of our ability, replied to it. Notwithstanding this, however, he wished to show that this statement was an invention of ours, and borrowed from the Grecian sages, who declare that human wisdom is of one kind, and divine of another. And he quotes the words of Heraclitus, where he says in one passage, that “man’s method of action is not regulated by fixed principles, but that of God is;” and in another, that “a foolish man listens to a demon, as a boy does to a man.” He quotes, moreover, the following from the Apology of Socrates, of which Plato was the author: “For I, O men of Athens, have obtained this name by no other means than by my wisdom. And of what sort is this wisdom? Such, probably, as is human; for in that respect I venture to think that I am in reality wise.” Such are the passages adduced by Celsus. But I shall subjoin also the following from Plato’s letter to Hermeas, and Erastus, and Coriscus: “To Erastus and Coriscus I say, although I am an old man, that, in addition to this noble knowledge of ‘forms’ [which they possess], they need a wisdom, with regard to the class of wicked and unjust persons, which may serve as a protective and repelling force against them. For they are inexperienced, in consequence of having passed a large portion of their lives with us, who are moderate individuals, and not wicked. I have accordingly said that they need these things, in order that they may not be compelled to neglect the true wisdom, and to apply themselves in a greater degree than is proper to that which is necessary and human.”

Celsus in the next place alleges, that “certain Christians, having misunderstood the words of Plato, loudly boast of a ‘super-celestial’ God, thus ascending beyond the heaven of the Jews.” By these words, indeed, he does not make it clear whether they also ascend beyond the God of the Jews, or only beyond the heaven by which they swear. It is not our purpose at present, however, to speak of those who acknowledge another god than the one worshipped by the Jews, but to defend ourselves, and to show that it was impossible for the prophets of the Jews, whose writings are reckoned among ours, to have borrowed anything from Plato, because they were older than he. They did not then borrow from him the declaration, that “all things are around the King of all, and that all exist on account of him;” for we have learned that nobler thoughts than these have been uttered by the prophets, by Jesus Himself and His disciples, who have clearly indicated the meaning of the spirit that was in them, which was none other than the spirit of Christ. Nor was the philosopher the first to present to view the “super-celestial” place; for David long ago brought to view the profundity and multitude of the thoughts concerning God entertained by those who have ascended above visible things, when he said in the book of Psalms: “Praise God, ye heaven of heavens; and ye waters that be above the heavens, let them praise the name of the Lord.” I do not, indeed, deny that Plato learned from certain Hebrews the words quoted from the Phœdrus, or even, as some have recorded, that he quoted them from a perusal of our prophetic writings, when he said: “No poet here below has ever sung of the super-celestial place, or ever will sing in a becoming manner,” and so on. And in the same passage is the following: “For the essence, which is both colourless and formless, and which cannot be touched, which really exists, is the pilot of the soul, and is beheld by the understanding alone; and around it the genus of true knowledge holds this place.” Our Paul, moreover, educated by these words, and longing after things “supra-mundane” and “super-celestial,” and doing his utmost for their sake to attain them, says in the second Epistle to the Corinthians: “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are unseen are eternal.”

The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of Holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaphæus, and Horæus, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adonæus, and Eloæus. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adonæus, whom the Scriptures term Adonai, a third besides, and that Eloæus, whom the prophets name in Hebrew Eloi, was also different.

Celsus, however, asserts that the answer which we give is based upon a probable conjecture, admitting that he describes our answer in the following terms: “Since God is great and difficult to see, He put His own Spirit into a body that resembled ours, and sent it down to us, that we might be enabled to hear Him and become acquainted with Him.” But the God and Father of all things is not the only being that is great in our judgment; for He has imparted [a share] of Himself and His greatness to His only-begotten and first-born of every creature, in order that He, being the image of the invisible God, might preserve, even in His greatness, the image of the Father. For it was not possible that there could exist a well-proportioned, so to speak, and beautiful image of the invisible God, which did not at the same time preserve the image of His greatness. God, moreover, is in our judgment invisible, because He is not a body, while He can be seen by those who see with the heart, that is, the understanding; not indeed with any kind of heart, but with one which is pure. For it is inconsistent with the fitness of things that a polluted heart should look upon God; for that must be itself pure which would worthily behold that which is pure. Let it be granted, indeed, that God is “difficult to see,” yet He is not the only being who is so; for His Only-begotten also is “difficult to see.” For God the Word is “difficult to see,” and so also is His wisdom, by which God created all things. For who is capable of seeing the wisdom which is displayed in each individual part of the whole system of things, and by which God created every individual thing? It was not, then, because God was “difficult to see” that He sent God His Son to be an object “easy to be seen.” And because Celsus does not understand this, he has represented us as saying, “Because God was ‘difficult to see,’ He put His own Spirit in a body resembling ours, and sent it down to us, that we might be enabled to hear Him and become acquainted with Him.” Now, as we have stated, the Son also is “difficult to see,” because He is God the Word, through whom all things were made, and who “tabernacled amongst us.”

Celsus, however, asserts that the answer which we give is based upon a probable conjecture, admitting that he describes our answer in the following terms: “Since God is great and difficult to see, He put His own Spirit into a body that resembled ours, and sent it down to us, that we might be enabled to hear Him and become acquainted with Him.” But the God and Father of all things is not the only being that is great in our judgment; for He has imparted [a share] of Himself and His greatness to His only-begotten and first-born of every creature, in order that He, being the image of the invisible God, might preserve, even in His greatness, the image of the Father. For it was not possible that there could exist a well-proportioned, so to speak, and beautiful image of the invisible God, which did not at the same time preserve the image of His greatness. God, moreover, is in our judgment invisible, because He is not a body, while He can be seen by those who see with the heart, that is, the understanding; not indeed with any kind of heart, but with one which is pure. For it is inconsistent with the fitness of things that a polluted heart should look upon God; for that must be itself pure which would worthily behold that which is pure. Let it be granted, indeed, that God is “difficult to see,” yet He is not the only being who is so; for His Only-begotten also is “difficult to see.” For God the Word is “difficult to see,” and so also is His wisdom, by which God created all things. For who is capable of seeing the wisdom which is displayed in each individual part of the whole system of things, and by which God created every individual thing? It was not, then, because God was “difficult to see” that He sent God His Son to be an object “easy to be seen.” And because Celsus does not understand this, he has represented us as saying, “Because God was ‘difficult to see,’ He put His own Spirit in a body resembling ours, and sent it down to us, that we might be enabled to hear Him and become acquainted with Him.” Now, as we have stated, the Son also is “difficult to see,” because He is God the Word, through whom all things were made, and who “tabernacled amongst us.”

It is therefore in vain that Celsus asserts, as one who knows not the nature of the Spirit of God, that “as the Son of God, who existed in a human body, is a Spirit, this very Son of God would not be immortal.” He next becomes confused in his statements, as if there were some of us who did not admit that God is a Spirit, but maintain that only with regard to His Son, and he thinks that he can answer us by saying that there “is no kind of spirit which lasts for ever.” This is much the same as if, when we term God a “consuming fire,” he were to say that there “is no kind of fire which lasts for ever;” not observing the sense in which we say that our God is a fire, and what the things are which He consumes, viz. sins, and wickedness. For it becomes a God of goodness, after each individual has shown, by his efforts, what kind of combatant he has been, to consume vice by the fire of His chastisements. He proceeds, in the next place, to assume what we do not maintain, that “God must necessarily have given up the ghost;” from which also it follows that Jesus could not have risen again with His body. For God would not have received back the spirit which He had surrendered after it had been stained by contact with the body. It is foolish, however, for us to answer statements as ours which were never made by us.

After this Celsus relates at length opinions which he ascribes to us, but which we do not hold, regarding the Divine Being, to the effect that “he is corporeal in his nature, and possesses a body like a man.” As he undertakes to refute opinions which are none of ours, it would be needless to give either the opinions themselves or their refutation. Indeed, if we did hold those views of God which he ascribes to us, and which he opposes, we would be bound to quote his words, to adduce our own arguments, and to refute his. But if he brings forward opinions which he has either heard from no one, or if it be assumed that he has heard them, it must have been from those who are very simple and ignorant of the meaning of Scripture, then we need not undertake so superfluous a task as that of refuting them. For the Scriptures plainly speak of God as of a being without body. Hence it is said, “No man hath seen God at any time;” and the First-born of all creation is called “the image of the invisible God,” which is the same as if it were said that He is incorporeal. However, we have already said something on the nature of God while examining into the meaning of the words, “God is a Spirit, and they who worship Him must worship Him in spirit and in truth.”

Celsus has not explained how error accompanies the “becoming,” or product of generation; nor has he expressed himself with sufficient clearness to enable us to compare his ideas with ours, and to pass judgment on them. But the prophets, who have given some wise suggestions on the subject of things produced by generation, tell us that a sacrifice for sin was offered even for new-born infants, as not being free from sin. They say, “I was shapen in iniquity, and in sin did my mother conceive me;” also, “They are estranged from the womb;” which is followed by the singular expression, “They go astray as soon as they are born, speaking lies.” Besides, our wise men have such a contempt for all sensible objects, that sometimes they speak of all material things as vanity: thus, “For the creature was made subject to vanity, not willingly, but by reason of him that subjected the same in hope;” at other times as vanity of vanities, “Vanity of vanities, saith the Preacher, all is vanity.” Who has given so severe an estimate of the life of the human soul here on earth, as he who says: “Verily every man at his best estate is altogether vanity?” He does not hesitate at all as to the difference between the present life of the soul and that which it is to lead hereafter. He does not say, “Who knows if to die is not to live, and if to live is not death?” But he boldly proclaims the truth, and says, “Our soul is bowed down to the dust;” and, “Thou hast brought me into the dust of death;” and similarly, “Who will deliver me from the body of this death?” also, “Who will change the body of our humiliation.” It is a prophet also who says, “Thou hast brought us down in a place of affliction;” meaning by the “place of affliction” this earthly region, to which Adam, that is to say, man, came after he was driven out of paradise for sin. Observe also how well the different life of the soul here and hereafter has been recognised by him who says, “Now we see in a glass, obscurely, but then face to face;” and, “Whilst we are in our home in the body, we are away from our home in the Lord;” wherefore “we are well content to go from our home in the body, and to come to our home with the Lord.”

He adds, “And indeed he who, when speaking of God, asserts that there is only one who may be called Lord, speaks impiously, for he divides the kingdom of God, and raises a sedition therein, implying that there are separate factions in the divine kingdom, and that there exists one who is His enemy.” He might speak after this fashion, if he could prove by conclusive arguments that those who are worshipped as gods by the heathens are truly gods, and not merely evil spirits, which are supposed to haunt statues and temples and altars. But we desire not only to understand the nature of that divine kingdom of which we are continually speaking and writing, but also ourselves to be of those who are under the rule of God alone, so that the kingdom of God may be ours. Celsus, however, who teaches us to worship many gods, ought in consistency not to speak of “the kingdom of God,” but of “the kingdom of the gods.” There are therefore no factions in the kingdom of God, nor is there any god who is an adversary to Him, although there are some who, like the giants and Titans, in their wickedness wish to contend with God in company with Celsus, and those who declare war against Him who has by innumerable proofs established the claims of Jesus, and against Him who, as the Word, did, for the salvation of our race, show Himself before all the world in such a form as each was able to receive Him.

After having said so much of the demons, and of their fondness for blood and the odour of sacrifices, Celsus adds, as though wishing to retract the charge he had made: “The more just opinion is, that demons desire nothing and need nothing, but that they take pleasure in those who discharge towards them offices of piety.” If Celsus believed this to be true, he should have said so, instead of making his previous statements. But, indeed, human nature is never utterly forsaken by God and His only-begotten Son, the truth. Wherefore even Celsus spoke the truth when he made the demons take pleasure in the blood and smoke of victims; although, by the force of his own evil nature, he falls back into his errors, and compares demons with men who rigorously discharge every duty, even to those who show no gratitude; while to those who are grateful they abound in acts of kindness. Here Celsus appears to me to get into confusion. At one time his judgment is darkened by the influence of demons, and at another he recovers from their deluding power, and gets some glimpses of the truth. For again he adds: “We must never in any way lose our hold of God, whether by day or by night, whether in public or in secret, whether in word or in deed, but in whatever we do, or abstain from doing.” That is, as I understand it, whatever we do in public, in all our actions, in all our words, “let the soul be constantly fixed upon God.” And yet again, as though, after struggling in argument against the insane inspirations of demons, he were completely overcome by them, he adds: “If this is the case, what harm is there in gaining the favour of the rulers of the earth, whether of a nature different from ours, or human princes and kings? For these have gained their dignity through the instrumentality of demons.” In a former part, Celsus did his utmost to debase our souls to the worship of demons; and now he wishes us to seek the favour of kings and princes, of whom, as the world and all history are full of them, I do not consider it necessary to quote examples.