vouchsafed

Let every one of you, brethren, give thanks to God in his own order, living in all good conscience, with becoming gravity, and not going beyond the rule of the ministry prescribed to him. Not in every place, brethren, are the daily sacrifices offered, or the peace-offerings, or the sin-offerings and the trespass-offerings, but in Jerusalem only. And even there they are not offered in any place, but only at the altar before the temple, that which is offered being first carefully examined by the high priest and the ministers already mentioned. Those, therefore, who do anything beyond that which is agreeable to His will, are punished with death. Ye see, brethren, that the greater the knowledge that has been vouchsafed to us, the greater also is the danger to which we are exposed.

Ye see, beloved, how great and wonderful a thing is love, and that there is no declaring its perfection. Who is fit to be found in it, except such as God has vouchsafed to render so? Let us pray, therefore, and implore of His mercy, that we may live blameless in love, free from all human partialities for one above another. All the generations from Adam even unto this day have passed away; but those who, through the grace of God, have been made perfect in love, now possess a place among the godly, and shall be made manifest at the revelation of the kingdom of Christ. For it is written, “Enter into thy secret chambers for a little time, until my wrath and fury pass away; and I will remember a propitious day, and will raise you up out of your graves.” Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, “Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile.” This blessedness cometh upon those who have been chosen by God through Jesus Christ our Lord; to whom be glory for ever and ever. Amen.

That when ye shall be gathered together in love, ye may give thanks to the Father through Christ Jesus; that he has vouchsafed to bring a bishop of Syria unto you, being called from the east unto the west.

On showing me these visions, she wished to retire. I said to her, “What is the use of my having seen all this, while I do not know what it means?” She said to me, “You are a cunning fellow, wishing to know everything that relates to the tower.” “Even so, O Lady,” said I, “that I may tell it to my brethren, that, hearing this, they may know the Lord in much glory.” And she said, “Many indeed shall hear, and hearing, some shall be glad, and some shall weep. But even these, if they hear and repent, shall also rejoice. Hear, then, the parables of the tower; for I will reveal all to you, and give me no more trouble in regard to revelation: for these revelations have an end, for they have been completed. But you will not cease praying for revelations, for you are shameless. The tower which you see building is myself, the Church, who have appeared to you now and on the former occasion. Ask, then, whatever you like in regard to the tower, and I will reveal it to you, that you may rejoice with the saints.” I said unto her, “Lady, since you have vouchsafed to reveal all to me this once, reveal it.” She said to me, “Whatsoever ought to be revealed, will be revealed; only let your heart be with God, and doubt not whatsoever you shall see.” I asked her, “Why was the tower built upon the waters, O Lady?” She answered, “I told you before, and you still inquire carefully: therefore inquiring you shall find the truth. Hear then why the tower is built upon the waters. It is because your life has been, and will be, saved through water. For the tower was founded on the word of the almighty and glorious Name, and it is kept together by the invisible power of the Lord.”

Twenty days after the former vision I saw another vision, brethren—a representation of the tribulation that is to come. I was going to a country house along the Campanian road. Now the house lay about ten furlongs from the public road. The district is one rarely traversed. And as I walked alone, I prayed the Lord to complete the revelations which He had made to me through His holy Church, that He might strengthen me, and give repentance to all His servants who were going astray, that His great and glorious name might be glorified because He vouchsafed to show me His marvels. And while I was glorifying Him and giving Him thanks, a voice, as it were, answered me, “Doubt not, Hermas;” and I began to think with myself, and to say, “What reason have I to doubt—I who have been established by the Lord, and who have seen such glorious sights?” I advanced a little, brethren, and, lo! I see dust rising even to the heavens. I began to say to myself, “Are cattle approaching and raising the dust?” It was about a furlong’s distance from me. And, lo! I see the dust rising more and more, so that I imagined that it was something sent from God. But the sun now shone out a little, and, lo! I see a mighty beast like a whale, and out of its mouth fiery locusts proceeded. But the size of that beast was about a hundred feet, and it had a head like an urn. I began to weep, and to call on the Lord to rescue me from it. Then I remembered the word which I had heard, “Doubt not, O Hermas.” Clothed, therefore, my brethren, with faith in the Lord, and remembering the great things which He had taught me, I boldly faced the beast. Now that beast came on with such noise and force, that it could itself have destroyed a city. I came near it, and the monstrous beast stretched itself out on the ground, and showed nothing but its tongue, and did not stir at all until I had passed by it. Now the beast had four colours on its head—black, then fiery and bloody, then golden, and lastly white.

I asked him again, and said, “Since the Lord has vouchsafed to dwell always with me, bear with me while I utter a few words; for I understand nothing, and my heart has been hardened by my previous mode of life. Give me understanding, for I am exceedingly dull, and I understand absolutely nothing.” And he answered and said unto me, “I am set over repentance, and I give understanding to all who repent. Do you not think,” he said, “that it is great wisdom to repent? for repentance is great wisdom. For he who has sinned understands that he acted wickedly in the sight of the Lord, and remembers the actions he has done, and he repents, and no longer acts wickedly, but does good munificently, and humbles and torments his soul because he has sinned. You see, therefore, that repentance is great wisdom.” And I said to him, “It is for this reason, sir, that I inquire carefully into all things, especially because I am a sinner; that I may know what works I should do, that I may live: for my sins are many and various.” And he said to me, “You shall live if you keep my commandments, and walk in them; and whosoever shall hear and keep these commandments, shall live to God.”

As long then as the former time endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness, so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But when our wickedness had reached its height, and it had been clearly shown that its reward, punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us, He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors! Having therefore convinced us in the former time that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious concerning clothing and food.

For Trajan, in the ninth year of his reign, being lifted up [with pride], after the victory he had gained over the Scythians and Dacians, and many other nations, and thinking that the religious body of the Christians were yet wanting to complete the subjugation of all things to himself, and [thereupon] threatening them with persecution unless they should agree to worship dæmons, as did all other nations, thus compelled all who were living godly lives either to sacrifice [to idols] or die. Wherefore the noble soldier of Christ [Ignatius], being in fear for the Church of the Antiochians, was, in accordance with his own desire, brought before Trajan, who was at that time staying at Antioch, but was in haste [to set forth] against Armenia and the Parthians. And when he was set before the Emperor Trajan, [that prince] said to him, Who are you, you evil demon, who so zealously breaks our commands, and persuades others to do the same, so that they should miserably perish? Ignatius replied, No one ought to call Theophorus evil; for all of the demons have departed from the servants of God. But if, because I am an enemy to these [demons], you call me wicked in respect to them, I quite agree with you; for inasmuch as I have Christ the King of heaven [within me], I destroy all the devices of these [demons]. Trajan answered, And who is Theophorus? Ignatius replied, He who has Christ within his breast. Trajan said, Do we not then seem to you to have the gods in our mind, whose assistance we enjoy in fighting against our enemies? Ignatius answered, You are in error when you call the dæmons of the nations gods. For there is but one God, who made heaven, and earth, and the sea, and all that are in them; and one Jesus Christ, the only-begotten Son of God, whose kingdom may I enjoy. Trajan said, Do you mean Him who was crucified under Pontius Pilate? Ignatius replied, I mean Him who crucified my sin, with him who was the inventor of it, and who has condemned [and cast down] all the deceit and malice of the devil under the feet of those who carry Him in their heart. Trajan said, Do you then carry within you Him that was crucified? Ignatius replied, Truly so; for it is written, 'I will dwell in them, and walk in them.' Then Trajan pronounced sentence as follows: We command that Ignatius, who affirms that he carries about within him Him that was crucified, be bound by soldiers, and carried to the great [city] Rome, there to be devoured by the beasts, for the gratification of the people. When the holy martyr heard this sentence, he cried out with joy, I thank you, O Lord, that You have vouchsafed to honour me with a perfect love towards You, and have made me to be bound with iron chains, like Your Apostle Paul. Having spoken thus, he then, with delight, clasped the chains about him; and when he had first prayed for the Church, and commended it with tears to the Lord, he was hurried away by the savage cruelty of the soldiers, like a distinguished ram the leader of a goodly flock, that he might be carried to Rome, there to furnish food to the bloodthirsty beasts.

And while Charisius spake thus with tears, Mygdonia sat silent and looking upon the ground; and again he came unto her and said: My lady Mygdonia, most desired of me, remember that out of all the women that are in India I chose and took thee as the most beautiful, though I might have joined to myself in marriage many more beautiful: but yet I lie, Mygdonia, for by the gods it would not have been possible to find another like thee in the land of India; but woe is me alway, for thou wilt not even answer me a word: but if thou wilt, revile me, so that I may only be vouchsafed a word from thee. Look at me, for I am more comely than that sorcerer: but thou art my wealth and honour: and all men know that there is none like me: and thou art my race and kindred; and lo, he taketh thee away from me.

And after these things Judas departed to be imprisoned. And Tertia with Mygdonia and Narcia also went to be imprisoned. And the apostle Thomas said unto them -the multitude of them that had believed being present: Daughters and sisters and fellow-servants which have believed in my Lord and God, ministers of my Jesus, hearken to me this day: for I do deliver my word unto you, and I shall no more speak with you in this flesh nor in this world; for I go up unto my Lord and God Jesus Christ, unto him that sold me, unto that Lord that humbled himself even unto me the little, and brought me up unto eternal greatness, that vouchsafed to me to become his servant in truth and steadfastness: unto him do I depart, knowing that the time is fulfilled, and the day appointed hath drawn near for me to go and receive my recompense from my Lord and God: for my recompenser is righteous, who knoweth me, how I ought to receive my reward; for he is not grudging nor envious, but is rich in his gifts, he is not a lover of craft (or sparing) in that he giveth, for he hath confidence in his possessions which cannot fail.

Now the brethren were gathered together, and all that were in Rome, and took places every one for a piece of gold: there came together also the senators and the prefects and those in authority. And Peter came and stood in the midst, and all cried out: Show us, O Peter, who is thy God and what is his greatness which hath given thee confidence. Begrudge not the Romans; they are lovers of the gods. We have had proof of Simon, let us have it of thee; convince us, both of you, whom we ought truly to believe. And as they said these things, Simon also came in, and standing in trouble of mind at Peter's side, at first he looked at him. And after long silence Peter said: Ye men of Rome, be ye true judges unto us, for I say that I have believed on the living and true God; and I promise to give you proofs of him, which are known unto me, as many among you also can bear witness. For ye see that this man is now rebuked and silent, knowing that I drove him out of Judaea because of the deceits which he practised upon Eubula, an honourable and simple woman, by his art magic; and being driven out from thence, he is come hither, thinking to escape notice among you; and lo, he standeth face to face with me. Say now, Simon, didst thou not at Jerusalem fall at my feet and Paul's, when thou sawest the healings that were wrought by our hands, and say: I pray you take of me a payment as much as ye will, that I may be able to lay hands on men and do such mighty works? And we when we heard it cursed thee, saying: Dost thou think to tempt us as if we desired to possess money? And now, fearest thou not at all? My name is Peter, because the Lord Christ vouchsafed to call me 'prepared for all things': for I trust in the living God by whom I shall put down thy sorceries. Now let him do in your presence the wonders which he did aforetime: and what I have now said of him, will ye not believe it? But Simon said: Thou presumest to speak of Jesus of Nazareth, the son of a carpenter, and a carpenter himself, whose birth is recorded (or whose race dwelleth) in Judaea. Hear thou, Peter: the Romans have understanding: they are no fools. And he turned to the people and said: Ye men of Rome, is God born? is he crucified? he that hath a master is no God. And when he so spake, many said: Thou sayest well, Simon.

And the spirit answered and said: "This is the first time I have stood before thee, O King Solomon. I am a spirit made into a god among men, but now brought to naught by the ring and wisdom vouchsafed to thee by God. Now I am the so-called winged dragon, and I chamber not with many women, but only with a few that are of fair shape, which possess the name of xuli, of this star. And I pair with them in the guise of a spirit winged in form, coitum habens per nates. And she on whom I have leapt goes heavy with child, and that which is born of her becomes eros. But since such offspring cannot be carried by men, the woman in question breaks wind. Such is my role. Supposed then only that I am satisfied, and all the other demons molested and disturbed by thee will speak the whole truth. But those composed of fire will cause to be burned up by fire the material of the logs which is to be collected by them for the building in the Temple."

And it came to pass, which I was in my kingdom, the King of the Arabians, Adares, sent me a letter, and the writing of the letter was written as follows: -- <BLOCKQUOTE> "To King Solomon, all hail! Lo, we have heard, and it hath been heard unto all the ends of the earth, concerning the wisdom vouchsafed in thee, and that thou art a man merciful from the Lord. And understanding hath been granted thee over all the spirits of the air, and on earth, and under the earth. Now, forasmuch as there is present in the land of Arabia a spirit of the following kind: at early dawn there begins to blow a certain wind until the third hour. And its blast is harsh and terrible, and it slays man and beast. And no spirit can live upon earth against this demon. I pray thee then, forasmuch as the spirit is a wind, contrive something according to the wisdom given in thee by the Lord thy God, and deign to send a man able to capture it. And behold, King Solomon, I and my people and all my land will serve thee unto death. And all Arabia shall be at peace with thee, if thou wilt perform this act of righteousness for us. Wherefore we pray thee, contemn not our humble prayer, and suffer not to be utterly brought to naught the eparchy subordinated to thy authority. Because we are suppliants, both I and my people and all my land. Farewell to my Lord. All health!" </BLOCKQUOTE>

And Ephippas led the demon of the Red Sea with the column. And they both took the column and raised it aloft from the earth. And I outwitted these two spirits, so that they could not shake the entire earth in a moment of time. And then I sealed round with my ring on this side and that, and said: "Watch." And the spirits have remained upholding it until this day, for proof of the wisdom vouchsafed to me. And there the pillar was hanging of enormous size, in mid air, supported by the winds. And thus the spirits appeared underneath, like air, supporting it. And if one looks fixedly, the pillar is a little oblique, being supported by the spirits; and it is so to day.

Being such as this, let him receive ordination on the first day of the week, all consenting to his appointment, and bearing witness to him, with all the neighbouring presbyters and bishops. Let those bishops lay hands on him, having first washed their hands, but let the presbyters stand beside them, not speaking, in fear, lifting up their hearts in silence. After [that], let the bishops lay hands on him, saying: We lay hands on the servant of God, who hath been chosen in the Spirit, for the true and pious disposing of the Church, which alone hath the principality, and which is not dissolved, of the invisible [and] living God, and for the delivering of true judgment and divine and holy revelations, and of divine gifts and faithful doctrines of the Trinity, by the cross, by the resurrection, by the incorruptibility, in the holy Church of God. After this, one bishop, commanded by the other bishops, shall lay hands on him, saying his calling of appointment, thus: O God, who hast done all things in power, and hast established them, and hast founded the inhabited world in reason, and hast adorned the crown of all these things which were made by Thee; who hast given to them to keep Thy commandments in fear; who hast bestowed upon us the understanding of the truth, and hast made known unto us that good Spirit of Thine; who didst send Thy beloved Son, the only Saviour, without spot, for our salvation; O God and Father of our Lord Jesus Christ, Father of mercies and God of all comfort who in the pure heights dost dwell eternally, who art high and adorable, dreadful and great; who seest all things, who knowest all things before they are, with whom all things were before they were [made]; who gavest illumination to the Church by the grace of Thy Only-begotten Son, having foreordained from the beginning those who delight in just things, and do those things that are holy, to dwell in Thy habitations; who didst choose Abraham, who pleased Thee by his faith, and didst translate holy Enoch to the treasure-house of life; who hast ordered princes and priests in Thine upper sanctuary; O Lord, who didst call [them] to praise and glorify the Name of Thee and of Thy Only-begotten in the place of Thy glory; O Lord God, who before the foundation of the world didst not leave Thine upper sanctuary without a ministry, and also, since the foundation of the world, hast adorned and glorified Thy sanctuaries [on earth] with faithful princes and priests, after the pattern of Thine [own] heaven; Thou, Lord, even now also art well pleased to be praised, and hast vouchsafed that there should be princes for Thy people: Cause to shine forth and pour out understanding, and the grace which cometh from Thy princely Spirit, which Thou didst deliver to Thy beloved Son Jesus Christ; give wisdom, O God, [give] reasoning, strength, power, unity of spirit to do all things by Thy co-operation. Give the Spirit which is Thine, O holy God; send to Thy holy and pure Church, and to every place which singeth to Thee “Holy,” Him who was given to Thy Holy One; and grant, O Lord, that this Thy servant may please Thee for doxology, and for laud without ceasing, O God, for fitting hymns of praise, and for suitable times, for acceptable prayers, for faithful asking, for an upright mind, for a meek heart, for the working of life and of meekness and of truth, for the knowledge of uprightness. O Father, who knowest the hearts, [grant] to this Thy servant whom Thou hast chosen for the episcopate, to feed Thy holy flock, and to stand at the head of the priesthood without fault, ministering to Thee day and night; grant that Thy face may be seen by him; vouchsafe, O Lord, that he may offer to Thee the offerings of Thy holy Church carefully [and] with all fear; bestow upon him that he may have Thy powerful? Spirit to loose all bands, as Thou didst bestow [Him] on Thy apostles, to please Thee in meekness; fill him full of love, knowledge, understanding, discipline, perfectness, strength, and a pure heart, when he prayeth for the people, and when he mourneth for those who commit folly and draweth them to [receive] help; when he offereth to Thee praises and thanksgivings and prayers for a sweet-smelling savour through Thy beloved Son, our Lord Jesus Christ, by whom [are given] to Thee praise and honour and might, with the Holy Ghost, both before the worlds, and also now, and at all times, and for ever and ever without end. Amen. And let the people say: Amen. And then let them cry out: He is worthy, He is worthy, He is worthy. After he is [ordained], let the people keep the feast three days, according to the mystery that in three days [our Lord] rose from the dead. And let every one give him the Peace.

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

For God, being a God of mercy from the beginning, called every generation to repentance by righteous men and prophets. He instructed those before the flood by Abel and Sem, and Seth, also by Enos, and by Enoch that was translated; those at the flood by Noah; the inhabitants of Sodom by hospitable Lot; those after the flood by Melchizedek, and the patriarchs, and Job the beloved of God; the Egyptians by Moses; the Israelites by him, and Joshua, and Caleb, and Phineas, and the rest; those after the law by angels and prophets, and the same by His own incarnation of the Virgin; those a little before His bodily appearance by John His forerunner, and the same by the same person after Christ's birth, saying, Repent, for the kingdom of heaven is at hand; those after His passion by us, the twelve apostles, and Paul the chosen vessel. We therefore, who have been vouchsafed the favour of being the witnesses of His appearance, together with James the brother of our Lord, and the other seventy-two disciples, and his seven deacons, have heard from the mouth of our Lord Jesus Christ, and by exact knowledge declare what is the will of God, that good, and acceptable, and perfect will which is made known to us by Jesus; that none should perish, but that all men with one accord should believe in Him, and send unanimously praise to Him, and thereby live forever.

If any Christian, on account of the name of Christ, and love and faith towards God, be condemned by the ungodly to the games, to the beasts, or to the mines, do not overlook him; but send to him from your labour and your very sweat for his sustenance, and for a reward to the soldiers, that he may be eased and be taken care of; that, as far as lies in your power, your blessed brother may not be afflicted: for he that is condemned for the name of the Lord God is an holy martyr, a brother of the Lord, the son of the Highest, a receptacle of the Holy Spirit, by whom every one of the faithful has received the illumination of the glory of the holy Gospel, by being vouchsafed the incorruptible crown, and the testimony of Christ's sufferings, and the fellowship of His blood, to be made conformable to the death of Christ for the adoption of children. For this cause do you, all you of the faithful, by your bishop, minister to the saints of your substance and of your labour. But if any one has not, let him fast a day, and set apart that, and order it for the saints. But if any one has superfluities, let him minister more to them according to the proportion of his ability. But if he can possibly sell all his livelihood, and redeem them out of prison, he will be blessed, and a friend of Christ. For if he that gives his goods to the poor be perfect, supposing his knowledge of divine things, much more is he so that does it on account of the martyrs. For such a one is worthy of God, and will fulfil His will by supplying those who have confessed Him before nations and kings, and the children of Israel; concerning whom our Lord declared, saying: Whosoever shall confess me before men, him will I also confess before my Father. And if these be such as to be attested to by Christ before His Father, you ought not to be ashamed to go to them in the prisons. For if you do this, it will be esteemed to you for a testimony, because the real trial was to them a testimony; and your readiness will be so to you, as being partakers of their combat: for the Lord speaks somewhere to such as these, saying: Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungry, and you gave me meat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came unto me. Then shall the righteous answer, and say, Lord, when saw we You an hungered, and fed You? Or thirsty, and gave You drink? When saw we You naked, and clothed You? Or sick, and visited You? When saw we You a stranger, and took You in? Or in prison, and came unto You? And He will answer and say unto them, Inasmuch as you have done it unto one of the least of these my brethren, you have done it unto me. And these shall go away into life everlasting. Then shall He say unto them on His left hand, Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels. For I was hungry, and you gave me no meat; I was thirsty, and you gave me no drink; I was a stranger, and you took me not in; naked, and you clothed me not; sick, and in prison, and you visited me not. Then shall they also answer and say, Lord when saw we You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto You? Then shall He answer and say unto them, Verily I say unto you, Inasmuch as you have not done it unto one of the least of these, neither have you done it unto me. And these shall go away unto everlasting punishment.

Let us therefore renounce our parents, and kinsmen, and friends, and wife, and children, and possessions, and all the enjoyments of life, when any of these things become an impediment to piety. For we ought to pray that we may not enter into temptation; but if we be called to martyrdom, with constancy to confess His precious name, and if on this account we be punished, let us rejoice, as hastening to immortality. When we are persecuted, let us not think it strange; let us not love the present world, nor the praises which come from men, nor the glory and honour of rulers, according as some of the Jews wondered at the mighty works of our Lord, yet did not believe in Him, for fear of the high priests and the rest of the rulers: For they loved the praise of men more than the praise of God. But now, by confessing a good confession, we not only save ourselves, but we confirm those who are newly illuminated, and strengthen the faith of the catechumens. But if we remit any part of our confession, and deny godliness by the faintness of our persuasion, and the fear of a very short punishment, we not only deprive ourselves of everlasting glory, but we shall also become the causes of the perdition of others; and shall suffer double punishment, as affording suspicion, by our denial that that truth which we gloried in so much before is an erroneous doctrine. Wherefore neither let us be rash and hasty to thrust ourselves into dangers, for the Lord says: Pray that you fall not into temptation: the spirit indeed is willing, but the flesh is weak. Nor let us, when we do fall into dangers, be fearful or ashamed of our profession. For if a person, by the denial of his own hope, which is Jesus the Son of God, should be delivered from a temporary death, and the next day should fall dangerously sick upon his bed, with a distemper in his bowels, his stomach, or his head, or any of the incurable diseases, as a consumption, or gangrene, or looseness, or iliac passion, or dropsy, or colic, and has a sudden catastrophe, and departs this life; is not he deprived of the things present, and loses those eternal? Or rather, he is within the verge of eternal punishment, and goes into outer darkness, where is weeping and gnashing of teeth. But let him who is vouchsafed the honour of martyrdom rejoice with joy in the Lord, as obtaining thereby so great a crown, and departing out of this life by his confession. Nay, though he be but a catechumen, let him depart without trouble; for his suffering for Christ will be to him a more genuine baptism, because he does really die with Christ, but the rest only in a figure. Let him therefore rejoice in the imitation of his Master, since is it thus ordained: Let every one be perfect, as his Master is. Now his and our Master, Jesus the Lord, was smitten for our sake: He underwent reproaches and revilings with long-suffering. He was spit upon, He was smitten on the face, He was buffeted; and when He had been scourged, He was nailed to the cross. He had vinegar and gall to drink; and when He had fulfilled all things that were written, He said to His God and Father, Into Your hands I commend my spirit. Wherefore let him that desires to be His disciple earnestly follow His conflicts: let him imitate His patience, knowing that, although he be burned in the fire by men, he will suffer nothing, like the three children; or if he does suffer anything, he shall receive a reward from the Lord, believing in the one and the only true God and Father, through Jesus Christ, the great High Priest, and Redeemer of our souls, and rewarder of our sufferings. To whom be glory forever. Amen.

Now the law is the decalogue, which the Lord promulgated to them with an audible voice, before the people made that calf which represented the Egyptian Apis. And the law is righteous, and therefore is it called the law, because judgments are thence made according to the law of nature, which the followers of Simon abuse, supposing they shall not be judged thereby, and so shall escape punishment. This law is good, holy, and such as lays no compulsion in things positive. For He says: If you will make me an altar, you shall make it of earth. It does not say, Make one, but, If you will make. It does not impose a necessity, but gives leave to their own free liberty. For God does not stand in need of sacrifices, being by nature above all want. But knowing that, as of old, Abel, beloved of God, and Noah and Abraham, and those that succeeded, without being required, but only moved of themselves by the law of nature, did offer sacrifice to God out of a grateful mind; so He did now permit the Hebrews, not commanding, but, if they had a mind, permitting them; and if they offered from a right intention, showing Himself pleased with their sacrifices. Therefore He says: If you desire to offer, do not offer to me as to one that stands in need of it, for I stand in need of nothing; for the world is mine, and the fullness thereof. But when this people became forgetful of that, and called upon a calf as God, instead of the true God, and to him did ascribe the cause of their coming out of Egypt, saying, These are your gods, O Israel, which have brought you out of the land of Egypt; and when these men had committed wickedness with the similitude of a calf that eats hay; and denied God who had visited them by Moses in their afflictions, and had done signs with his hand and rod, and had smitten the Egyptians with ten plagues; who had divided the waters of the Red Sea into two parts; who had led them in the midst of the water, as a horse upon the ground; who had drowned their enemies, and those that laid wait for them; who at Marah had made sweet the bitter fountain; who had brought water out of the sharp rock till they were satisfied; who had overshadowed them with a pillar of a cloud on account of the immoderate heat, and with a pillar of fire which enlightened and guided them when they knew not which way they were to go; who gave them manna from heaven, and gave them quails for flesh from the sea; who gave them the law in the mountain; whose voice He had vouchsafed to let them hear; Him did they deny, and said to Aaron, Make us gods who shall go before us; and they made a molten calf, and sacrificed to an idol;— then was God angry, as being ungratefully treated by them, and bound them with bonds which could not be loosed, with a mortifying burden and a hard collar, and no longer said, If you make but, Make an altar, and sacrifice perpetually; for you are forgetful and ungrateful. Offer burnt-offerings therefore continually, that you may be mindful of me. For since you have wickedly abused your power, I lay a necessity upon you for the time to come, and I command you to abstain from certain meats; and I ordain you the distinction of clean and unclean creatures, although every creature is good, as being made by me; and I appoint you several separations, purgations, frequent washings and sprinklings, several purifications, and several times of rest; and if you neglect any of them, I determine that punishment which is proper to the disobedient, that being pressed and galled by your collar, you may depart from the error of polytheism, and laying aside that, These are your gods, O Israel, may be mindful of that, Hear, O Israel, the Lord your God is one Lord; and may run back again to that law which is inserted by me in the nature of all men, that there is only one God in heaven and on earth, and to love Him with all your heart, and all your might, and all your mind, and to fear none but Him, nor to admit the names of other gods into your mind, nor to let your tongue utter them out of your mouth. He bound them for the hardness of their hearts, that by sacrificing, and resting, and purifying themselves, and by similar observances, they might come to the knowledge of God, who ordained these things for them.

For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, whom the Lord Jesus shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven; and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal, to inherit those things which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him; and they shall rejoice in the kingdom of God, which is in Christ Jesus. Since we are vouchsafed such great blessings from Him, let us become His suppliants, and call upon Him by continual prayer, and say:—

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

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

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

Now, upon the flight of Pompey and of the senate beyond the Ionian Sea, Caesar got Rome and the empire under his power, and released Aristobulus from his bonds. He also committed two legions to him, and sent him in haste into Syria, as hoping that by his means he should easily conquer that country, and the parts adjoining to Judea. But envy prevented any effect of Aristobulus's alacrity, and the hopes of Caesar; for he was taken off by poison given him by those of Pompey's party; and, for a long while, he had not so much as a burial vouchsafed him in his own country; but his dead body lay [above ground], preserved in honey, until it was sent to the Jews by Antony, in order to be buried in the royal sepulchers.

Since Celsus, moreover, from a desire to depreciate the accounts which our Scriptures give of the kingdom of God, has quoted none of them, as if they were unworthy of being recorded by him (or perhaps because he was unacquainted with them), while, on the other hand, he quotes the sayings of Plato, both from his Epistles and the Phœdrus, as if these were divinely inspired, but our Scriptures were not, let us set forth a few points, for the sake of comparison with these plausible declarations of Plato, which did not, however, dispose the philosopher to worship in a manner worthy of him the Maker of all things. For he ought not to have adulterated or polluted this worship with what we call “idolatry,” but what the many would describe by the term “superstition.” Now, according to a Hebrew figure of speech, it is said of God in the eighteenth Psalm, that “He made darkness His secret place,” to signify that those notions which should be worthily entertained of God are invisible and unknowable, because God conceals Himself in darkness, as it were, from those who cannot endure the splendours of His knowledge, or are incapable of looking at them, partly owing to the pollution of their understanding, which is clothed with the body of mortal lowliness, and partly owing to its feebler power of comprehending God. And in order that it may appear that the knowledge of God has rarely been vouchsafed to men, and has been found in very few individuals, Moses is related to have entered into the darkness where God was. And again, with regard to Moses it is said: “Moses alone shall come near the Lord, but the rest shall not come nigh.” And again, that the prophet may show the depth of the doctrines which relate to God, and which is unattainable by those who do not possess the “Spirit which searcheth all things, even the deep things of God,” he added: “The abyss like a garment is His covering.” Nay, our Lord and Saviour, the Logos of God, manifesting that the greatness of the knowledge of the Father is appropriately comprehended and known pre-eminently by Him alone, and in the second place by those whose minds are enlightened by the Logos Himself and God, declares: “No man knoweth the Son, but the Father; neither knoweth any man the Father but the Son, and he to whomsoever the Son will reveal Him.” For no one can worthily know the “uncreated” and first-born of all created nature like the Father who begat Him, nor any one the Father like the living Logos, and His Wisdom and Truth. By sharing in Him who takes away from the Father what is called “darkness,” which He “made His secret place,” and “the abyss,” which is called His “covering,” and in this way unveiling the Father, every one knows the Father who is capable of knowing Him.