The Clementine Recognitions (Book III – Book V)

The Clementine Recognitions

continued

Chapter LXIII: A Deserter from Simon's Camp

1 While Peter was thus speaking, the day dawned; and, behold, one of the disciples of Simon came, crying out: "I beseech thee, O Peter, receive me, a wretch, who have been deceived by Simon the magician, to whom I gave heed as to a heavenly God, by reason of those miracles which I saw him perform. But when I heard your discourses, I began to think him a man, and indeed a wicked man; nevertheless, when he went out from this I alone followed him, for I had not yet clearly perceived his impieties. But when he saw me following him, he called me blessed, and led me to his house; and about the middle of the night he said to me, `I shall make you better than all men, if you will remain with me even till the end.' When I had promised him this, he demanded of me an oath of perseverance; and having got this, he placed upon my shoulders some of his polluted and accursed secret things, that I might carry them, and ordered me to follow him. But when we came to the sea, he went aboard a boat which happened to be there, and took from my neck what he had ordered me to carry. And as he came out a little after, bringing nothing with him, he must have thrown it into the sea.

2 Then he asked me to go with him, saying that he was going to Rome, and that there he would please the people so much, that he should be reckoned a god, and publicly gifted with divine honours. `Then, 'said he, `if you wish to return hither, I shall send you back, loaded with all riches, and upheld by various services.' When I heard this, and saw nothing in him in accordance with this profession, but perceived that he was a magician and a deceiver, I answered: `Pardon me, I pray you; for I have a pain in my feet, and therefore I ant not able to leave Caesarea. Besides, I have a wife and little children, whom I cannot leave by any means.' When he heard this, he charged me with sloth, and set out towards Dora, saying, `You will be sorry, when you hear what glory I shall get in the city of Rome.' And after this he set out for Rome, as he said; but I hastily returned hither, entreating you to receive me to penitence, because I have been deceived by him."

Chapter LXIV: Declaration of Simon's Wickedness

When he who had returned from Simon had thus spoken, Peter ordered him to sit down in the court. And he himself going forth, and seeing immense crowds, far more than on the previous days, stood in his usual place; and pointing out him who had come, began to discourse as follows: "This man whom I point out to you, brethren, has just come to me, telling me of the wicked practices of Simon, and how he has thrown the implements of his wickedness into the sea, not induced to do so by repentance, but being afraid lest, being detected, he should be subjected to the public laws. And he asked this man, as he tells me, to remain with him, promising him immense gifts; and when he could not persuade him to do so, he left him, reproaching him for sluggishness, and set out for Rome." When Peter had intimated this to the crowd, the man himself who had returned from Simon stood up, and began to state to the people everything relating to Simon's crimes. And when they were shocked by the things which they heard that Simon had done by his magical acts, Peter said:

Chapter LXV: Peter Resolves to Follow Simon

"Be not, my brethren, distressed by those things that have been done, but give heed to the future: for what is passed is ended; but the things which threaten are dangerous to those who shall fall in with them. For offences shall never be wanting in this world, so long as the enemy is permitted to act according to his will; in order that the prudent and those who understood his wiles may be conquerors in the contests which he raises against them; but that those who neglect to learn the things that pertain to the salvation of their souls, may be taken by him with merited deceptions. Since, therefore, as you have heard, Simon has gone forth to preoccupy the ears of the Gentiles who are called to salvation, it is necessary that I also follow upon his track, so that whatever disputations he raises may be corrected by us. But inasmuch as it is right that greater anxiety should be felt concerning you who are already received within the walls of life,-for if that which has been actually acquired perish, a positive loss is sustained; while with respect to that which has not yet been acquired, if it can be got, there is so much gain; but if not, the only loss is that there is no gain;-in order, therefore, that you may be more and more confirmed in the truth, and the nations who are called to salvation may in no way be prevented by the wickedness of Simon, I have thought good to ordain Zacchaeus as pastor over you, and to remain with you myself for three months; and so to go to the Gentiles, lest through our delaying longer, and the crimes of Simon stalking in every direction, they should become incurable."

Chapter LXVI: Zacchaeus Made Bishop of Caesarea; Presbyters and Deacons Ordained

At this announcement all the people wept, hearing that he was going to leave them; and Peter, sympathizing with them, himself also shed tears; and looking up to heaven, he said: "To Thee, O God, who hast made heaven and earth, and all things that are in them, we pour out the prayer of supplication, that Thou wouldest comfort those who have recourse to Thee in their tribulation. For by reason of the affection that they have towards Thee, they do love me who have declared to them Thy truth. Wherefore guard them with the right hand of Thy compassion; for neither Zacchaeus nor any other man can be a sufficient guardian to them." When he had said this, and more to the same effect, he laid his hands upon Zacchaeus, and prayed that he might blamelessly discharge the duty of his bishopric. Then he ordained twelve presbyters and four deacons, and said: "I have ordained you this Zacchaeus as a bishop, knowing that he has the fear of God, and is expert in the Scriptures. You ought therefore to honour him as holding the place of Christ, obeying him for your salvation, and knowing that whatever honour and whatever injury is done to him, redounds to Christ, and from Christ to God. Hear him therefore with all attention, and receive from him the doctrine of the faith; and from the presbyters the monitions of life; and from the deacons the order of discipline. Have a religious care of widows; vigorously assist orphans; take pity on the poor; teach the young modesty;-and in a word, sustain one another as circumstances shall demand; worship God, who created heaven and earth; believe in Christ; love one another; be compassionate to all; and fulfil charity not only in word, but in act and deed."

Chapter LXVII: Invitation to Baptism

When he had given them these and such like precepts, he made proclamation to the people, saying: "Since I have resolved to stay three months with you, if any one desires it, let him be baptized; that, stripped of his former evils, he may for the future, in consequence of his own conduct, become heir of heavenly blessings, as a reward for his good actions. Whosoever will, then, let him come to Zacchaeus and give his name to him, and let him hear from him the mysteries of the kingdom of heaven. Let him attend to frequent fastings, and approve himself in all things, that at the end of these three months he may be baptized on the day of the festival. But every one of you shall be baptized in ever flowing waters, the name of the Trine Beatitude being invoked over him; he being first anointed with oil sanctified by prayer, that so at length, being consecrated by these things, he may attain a perception of holy things."

Chapter LXVIII: Twelve Sent Before Him

And when he had spoken at length on the subject of baptism, he dismissed the crowd, and betook himself to his usual place of abode; and there, while the twelve stood around him (viz. Zacchaeus and Sophonias, Joseph and Michaeus, Eleazar and Phineas, Lazarus and Eliseus, I Clement and Nicodemus, Niceta and Aquila), he addressed us to the following effect: "Let us, my brethren, consider what is right; for it is our duty to bring some help to the nations, which are called to salvation. You have yourselves heard that Simon has set out, wishing to anticipate our journey. Him we should have followed step by step, that wheresoever he tries to subvert any, we might immediately confute him. But since it appears to me to be unjust to forsake those who have been already converted to God, and to bestow our care upon those who are still afar off, I think it right that I should remain three months with those in this city who have been turned to the faith, and should strengthen them; and yet that we should not neglect those who are still far off, lest haply, if they be long infected with the power of pernicious doctrine, it be more difficult to recover them. Therefore I wish (only, however, if you also think it right), that for Zacchaeus, whom we have now ordained bishop, Benjamin the son of Saba be substituted; and for Clement (whom I have resolved to have always by me, because, coming from the Gentiles, he has a great desire to hear the word of God) there be substituted Ananias the son of Safra; and for Niceta and Aquila, who have been but lately converted to the faith of Christ, Rubelus the brother of Zacchaeus, and Zacharias the builder. I wish, therefore, to complete the number of twelve by substituting these four for the other four, that Simon may feel that I in them am always with him."

Chapter LXIX: Arrangements Approved by All the Brethren

Having therefore separated me, Clement, and Niceta and Aquila, he said to those twelve: "I wish you the day after to-morrow to proceed to the Gentiles, and to follow in the footsteps of Simon, that you may inform me of all his proceedings. You will also inquire diligently the sentiments of every one, and announce to them that I shall come to them without delay; and, in short, in all places instruct the Gentiles to expect my coming." When he had spoken these things, and others to the same effect, he said: "You also, my brethren, if you have anything to say to these things, say on, lest haply it be not right which seems good to me alone." Then all, with one voice applauding him, said: "We ask you rather to arrange everything according to your own judgment, and to order what seems good to yourself; for this we think to be the perfect work of piety, if we fulfil what you command."

Chapter LXX: Departure of the Twelve

Therefore, on the day appointed, when they had ranged themselves before Peter, they said: "Do not think, 0 Peter, that it is a small grief to us that we are to be deprived of the privilege of hearing you for three months; but since it is good for us to do what you order, we shall most readily obey. We shall always retain in our hearts the remembrance of your face; and so we set out actively, as you have commanded us." Then he, having poured out a prayer to the Lord for them, dismissed them. And when those twelve who had been sent forward had gone, Peter entered, according to custom, and stood in the place of disputation. And a multitude of people had come together, even a larger number than usual; and all with tears gazed upon him, by reason of what they had heard from him the day before, that he was about to go forth on account of Simon. Then, seeing them weeping, he himself also was similarly affected, although he endeavoured to conceal and to restrain his tears. But the trembling of his voice, and the interruption of his discourse, betrayed that he was distressed by similar emotion.

Chapter LXXI: Peter Prepares the Caesareans for His Departure

However, rubbing his forehead with his hand, he said: "Be of good courage, my brethren, and comfort your sorrowful hearts by means of counsel, referring all things to God, whose will alone is to be fulfilled and to be preferred in all things. For let us suppose for a moment, that by reason of the affection that we have towards you, we should act against His will, and remain with you, is He not able, by sending death upon me, to appoint to me a longer separation from you? And therefore it is better for us to carry out this shorter separation with His will, as those to whom it is prescribed to obey God in all things. Hence you also ought to obey Him with like submission, inasmuch as you love me from no other reason than on account of your love of Him. As friends of God, therefore, acquiesce in His will; but also judge yourselves what is right. Would it not have seemed wicked, if, when Simon was deceiving you, I had been detained by the brethren in Jerusalem, and had not come to you, and that although you had Zacchaeus among you, a good and eloquent man? So now also consider that it would be wicked, if, when Simon has gone forth to assail the Gentiles, who are wholly without a defender, I should be detained by you, and should not follow him. Wherefore let us see to it, that we do not, by an unreasonable affection, accomplish the will of the wicked one."

Chapter LXXII: More Than Ten Thousand Baptized

"Meantime I shall remain with you three months, as I promised. Be ye constant in hearing the word; and at the end of that time, if any are able and willing to follow us, they may do so, if duty will admit of it. And when I say if duty will admit I mean that no one by his departure must sadden any one who ought not to be saddened, as by leaving parents who ought not to be left, or a faithful wife, or any other person to whom he is bound to afford comfort for God's sake." Meantime, disputing and teaching day by day, he filled up the tithe appointed with the labour of teaching; and when the festival day arrived, upwards of ten thousand were baptized.

Chapter LXXIII: Tidings of Simon

But in those days a letter was received from the brethren who had gone before, in which were detailed the crimes of Simon, how going from city to city he was deceiving multitudes, and everywhere maligning Peter, so that, when he should come, no one might afford him a hearing. For he asserted that Peter was a magician, a godless man, injurious, cunning, ignorant, and professing impossible things. "For," says he, "he asserts that the dead shall rise again, which is impossible. But if any one attempts to confute him, he is cut off by secret snares by him, through means of his attendants. Wherefore, I also," says he, "when I had vanquished him and triumphed over him, fled for fear of his snares, lest he should destroy me by incantations, or compass my death by plots." They intimated also that he mainly stayed at Tripolis.

Chapter LXXIV: Farewell to Caesarea

Peter therefore ordered the letter to be read to the people; and after the reading of it, he addressed them and gave them full instructions about everything, but especially that they should obey Zacchaeus, whom he had ordained bishop over them. Also he commended the presbyters and the deacons to the people, and not less the people to them. And then, announcing that he should spend the winter at Tripolis, he said: "I commend you to the grace of God, being about to depart to-morrow, with God's will. But during the whole three months which he spent at Caesarea, for the sake of instruction, whatever he discoursed of in the presence of the people in the day-time, he explained more fully and perfectly in the night, in private to us, as more faithful and completely approved by him. And at the same time he commanded me, because he understood that I carefully stored in my memory what I heard, to commit to writing whatever seemed worthy of record, and to send it to you, my lord James, as also I did, in obedience to his command."

Chapter LXXV: Contents of Clement's Despatches to James

1 The first book, therefore, of those that I formerly sent to you, contains an account of the true Prophet, and of the peculiarity of the understanding of the law, according to what the tradition of Moses teacheth. The second contains an account of the beginning, and whether there be one beginning or many, and that the law of the Hebrews knows what immensity is. The third, concerning God, and those things that have been ordained by Him. The fourth, that though there are many that are called gods, there is but one true God, according to the testimonies of the Scriptures. The fifth, that there are two heavens, one of which is that visible firmament which shall pass away, but the other is eternal and invisible. The sixth, concerning good and evil; and that all things are subjected to good by the Father; and why, and how, and whence evil is, and that it co-operates with good, but not with a good purpose; and what are the signs of good, and what those of evil; and what is the difference between duality and conjunction. The seventh, what are the things which the twelve apostles treated of in the presence of the people in the temple. The eighth, concerning the words of the Lord which seem to be contradictory, but are not; and what is the explanation of them. The ninth, that the law which has been given by God is righteous and perfect, and that it alone can make pure.

2 The tenth, concerning the carnal birth of men, and concerning the generation which is by baptism; and what is the succession of carnal seed in man; and what is the account of his soul, and how the freedom of the will is in it, which, seeing it is not unbegotten, but made, could not be immoveable from good. Concerning these several subjects, therefore, whatever Peter discoursed at Caesarea, according to his command, as I have said, I have sent you written in ten volumes. But on the next day, as had been determined, we set out from Caeesarea with some faithful men, who had resolved to accompany Peter.

Book IV

Chapter I: Halt at Dora

Having set out from Caesarea on the way to Tripolis, we made our first stoppage at a small town called Dora, because it was not far distant; and almost all those who had believed through the preaching of Peter could scarcely bear to be separated from him, but walked along with us, again and again gazing upon him, again and again embracing him, again and again conversing with him, until we came to the inn. On the following day we came to Ptolemais, where we stayed ten days; and when a considerable number had received the word of God, we signified to some of them who seemed particularly attentive, and wished to detain us longer for the sake of instruction, that they might, if so disposed, follow us to Tripolis. We acted in the same way at Tyre, and Sidon, and Berytus, and announced to those who desired to hear further discourses, that we were to spend the winter at Tripolis. Therefore, as all those who were anxious followed Peter from each city, we were a great multitude of elect ones when we entered into Tripolis. On our arrival, the brethren who had been sent before met us before the gates of the city; and taking us under their charge, conducted us to the various lodgings which they bad prepared. Then there arose a commotion in the city, and a great assemblage of persons desirous to see Peter.

Chapter II: Reception in the House of Maro

And when we had come to the house of Maro, in which preparation had been made for Peter, he turned to the crowd, and told them that he would address them the day after to-morrow. Therefore the brethren who had been sent before assigned lodgings to all who had come with us. Then, when Peter had entered into the house of Maro, and was asked to partake of food, he answered that he would by no means do so, until he had ascertained whether all those that had accompanied him were provided with lodgings. Then he learned from the brethren who had been sent before, that the citizens had received them not only hospitably, but with all kindness, by reason of their love towards Peter; so much so, that several were disappointed because there were no guests for them; for that all had made such preparations, that even if many more had come, there would still have been a deficiency of guests for the hosts, not of hosts for the guests.

Chapter III: Simon's Flight

Thereupon Peter was greatly delighted, and praised the brethren, and blessed them, and requested them to remain with him. Then, when he had bathed in the sea, and had taken food, he went to sleep in the evening; and rising, as usual, at cock-crow, while the evening light was still burning, he found us all awake. Now there were in all sixteen of us, viz. Peter and I, Clement, Niceta and Aquila, and those twelve who had preceded us. Saluting us, then, as was his wont, Peter said: "Since we are not taken up with others to-day, let us be taken up with ourselves. I shall tell you what took place at Caesarea after your departure, and you shall tell us of the doings of Simon here." And while the conversation was going on on these subjects, at daybreak some of the members of the family came in and told Peter that Simon, when he heard of Peter's arrival, departed in the night, on the way to Syria. They also stated that the crowds thought that the day which he had said was to intervene was a very long time for their affection, and that they were standing in impatience before the gate, conversing among themselves about those things which they wished to hear, and that they hoped that they should by all means see him before the time appointed; and that as the day became lighter the multitudes were increasing, and that they were trusting confidently, whatever they might be presuming upon, that they should hear a discourse from him. "Now then "said they "instruct us to tell them what seems good to you; for it is absurd that so great a multitude should have come together, and should depart with sadness, through no answer being returned to them. For they will not consider that it is they that have not waited for; the appointed day but rather they will think that you are slighting them."

Chapter IV: The Harvest Plenteous,

Then Peter, filled with admiration, said: "You see, brethren, how every word of the Lord spoken prophetically is fulfilled. For I remember that He said, `The harvest indeed is plenteous, but the labourers are few; ask therefore the Lord of the harvest, that He would send out labourers into His harvest.' Behold, therefore, the things which are foretold in a mystery are fulfilled. But whereas He said also, `Many shall come from the east and the west, from the north and the south, and shall recline in the bosom of Abraham, and Isaac, and Jacob; ' this also is, as yon see, in like manner fulfilled. Wherefore I entreat you, my fellow-servants and helpers, that you would learn diligently the order of preaching, and the ways of absolutions, that ye may be able to save the souls of men, which by the secret power of God acknowledge whom they ought to love, even before they are taught. For you see that these men, like good servants, long for him whom they expect to announce to them the coming of their Lord, that they may be able to fulfil His will when they have learned it. The desire, therefore, of hearing the word of God, and inquiring into His will, they have from God; and this is the beginning of the gift of God, which is given to the Gentiles, that by this they may be able to receive the doctrine of truth.

Chapter V: Moses and Christ

1 "For so also it was given to the people of the Hebrews from the beginning, that they should love Moses, and believe his word; whence also it is written: `The people believed God, and Moses His servant. What, therefore, was of peculiar gift from God toward the nation of the Hebrews, we see now to be given also to those who are called from among the Gentiles to the faith. But the method of works is put into the power and will of every one, and this is their own; but to have an affection towards a teacher of truth. this is a gift of the heavenly Father. But salvation is in this, that you do His will of whom you have conceived a love and affection through the gift of God; lest that saying of His be addressed to you which He spoke, `Why call ye me Lord, Lord, and do not what I say? ' It is therefore the peculiar gift bestowed by God upon the Hebrews, that they believe Moses; and the peculiar gift bestowed upon the Gentiles is that they love Jesus. For this also the Master intimated, when He said, `I will confess' to Thee, O Father, Lord of heaven and earth, because Thou hast concealed these things from the wise and prudent, and hast revealed them to babes. By which it is certainly declared, that the people of the Hebrews, who were instructed out of the law, did not know Him; but the people of the Gentiles have acknowledged Jesus, and venerate Him;

2 on which account also they shall be saved, not only acknowledging Him, but also doing His will. But he who is of the Gentiles, and who has it of God to believe Moses, ought also to have it of his own purpose to love Jesus also. And again, the Hebrew, who has it of God to believe Moses, ought to have it also of his own purpose to believe in Jesus; so that each of them, having in himself something of the divine gift, and something of his own exertion, may be perfect by both. For concerning such an one our Lord spoke, as of a rich man, `Who brings forth from his treasures things new and old.'

Chapter VI: A Congregation

"But enough has been said of these things for time presses, and the religious devotion of the people invites us to address them." And when he had thus spoken, he asked where there was a suitable place for discussion. And Maro said: "I have a very spacious hall which can hold more than five hundred men, and there is also a garden within the house; or if it please you to be in some public place, all would prefer it, for there is nobody who does not desire at least to see your face." Then Peter said: "Show me the hall, or the garden." And when he had seen the hall, he went in to see the garden also; and suddenly the whole multitude, as if some one had called them, rushed into the house, and thence broke through into the garden, where Peter was already standing, selecting a fit place for discussion.

Chapter VII: The Sick Healed

But when he saw that the crowds had, like the waters of a great river, poured over the narrow passage, he mounted upon a pillar which happened to stand near the wall of the garden, and first saluted the people in a religious manner. But some of those who were present, and who had been for a long time distressed by demons, threw themselves on the ground, while the unclean spirits entreated that they might be allowed but for one day to remain in the bodies that they had taken possession of. But Peter rebuked them, and commanded them to depart; and they went out without delay. After these, others who had been afflicted with long-standing sicknesses asked Peter that they might receive healing; and he promised that he would entreat the Lord for them as soon as his discourse of instruction was completed. But as soon as he promised, they were freed from their sicknesses; and he ordered them to sit down apart, with those who had been freed from the demons, as after the fatigue of labour. Meantime, while this was going on, a vast multitude assembled, attracted not only by the desire of hearing Peter, but also by the report of the cures which had been accomplished. But Peter, beckoning with his hand to the people to he still, and settling the crowds in tranquillity, began to address them as follows:-

Chapter VIII: Providence Vindicated

"It seems to me necessary, at the outset of a discourse concerning the true worship of God, first of all to instruct those who have not as yet acquired any knowledge of the subject, that throughout the divine providence must be maintained to be without blame, by which the world is ruled and governed. Moreover, the reason of the present undertaking, and the occasion offered by those whom the power of God has healed, suggest this subject for a beginning, viz. to show that for good reason very many persons are possessed of demons, that so the justice of God may appear. For ignorance will be found to be the mother of almost all evils. But now let us come to the reason.

Chapter IX: State of Innocence a State of Enjoyment

"When God had made man after His own image and likeness, He grafted into His work a certain breathing and odour of His divinity, that so men, being made partakers of His Only-begotten, might through Him be also friends of God and sons of adoption. Whence also He Himself, as the true Prophet, knowing with what actions the Father is pleased, instructed them in what way they might obtain that privilege. At that time, therefore, there was among men only one worship of God-a pure mind and an uncorrupted spirit. And for this reason every creature kept an inviolable covenant with the human race. For by reason of their reverence of the Creator, no sickness, or bodily disorder, or corruption of food, had power over them; whence it came to pass, that a life of a thousand years did not fall into the frailty of old age.

Chapter X: Sin the Cause of Suffering

"But when men, leading a life void of distress, began to think that the continuance of good things was granted them not by the divine bounty, but by the chance of things, and to accept as a debt of nature, not as a gift of God's goodness, their enjoyment without any exertion of the delights of the divine complaisance,-men, being led by these things into contrary and impious thoughts, came at last, at the instigation of idleness, to think that the life of gods was theirs by nature, without any labours or merits on their part. Hence they go from bad to worse, to believe that neither is the world governed by the providence of God, nor is there any place for virtues, since they knew that they themselves possessed the fulness of ease and delights, without the assignment of any works previously, and without any labours were treated as the friends of God.

Chapter XI: Suffering Salutary

"By the most righteous judgment of God, therefore, labours and afflictions are assigned as a remedy to men languishing in the vanity of such thoughts. And when labour and tribulations came upon them, they were excluded from the place of delights and amenity. Also the earth began to produce nothing to them without labour; and then men's thoughts being turned in them, they were warned to seek the aid of their Creator, and by prayers and vows to ask for the divine protection. And thus it came to pass, that the worship of God, which they had neglected by reason of their prosperity, they recovered through their adversity; and their thoughts towards God, which indulgence had perverted, affliction corrected. So therefore the divine providence, seeing that this was more profitable to man, removed from them the ways of benignity and abundance, as being hurtful, and introduced the way of vexation and tribulation.

Chapter XII: Translation of Enoch

"But that He might show that these things were done on account of the ungrateful, He translated to immortality a certain one of the first race of men, because He saw that he was not unmindful of His grace, and because he hoped to call on the name of God; while the rest, who were so ungrateful that they could not be amended and corrected even by labours and tribulations, were condemned to a terrible death. Yet amongst them also He found a certain one, who was righteous with his house, whom He preserved, having enjoined him to build an ark, in which he and those who were commanded to go with him might escape, when all things should be destroyed by a deluge: in order that, the wicked being cut off by the overflow of waters, the world might receive a purification; and he who had been preserved for the continuance of the race, being purified by water, might anew repair the world.

Chapter XIII: Origin of Idolatry

"But when all these things were done, men turned again to impiety; and on this account a law was given by God to instruct them in the manner of living. But in process of time, the worship of God and righteousness were corrupted by the unbelieving and the wicked, as we shall show more fully by and by. Moreover, perverse and erratic religions were introduced, to which the greater part of men gave themselves up, by occasion of holidays and solemnities, instituting drinkings and banquets, following pipes, and flutes, and harps, and diverse kinds of musical instruments, and indulging themselves in all kinds of drunkenness and luxury. Hence every kind of error took rise; hence they invented groves and altars, fillets and victims, and after drunkenness they were agitated as if with mad emotions. By this means power was given to the demons to enter into minds of this sort, so that they seemed to lead insane dances and to rave like Bacchanalians; hence were invented the gnashing of teeth, and bellowing from the depth of their bowels; hence a terrible countenance and a fierce aspect in men, so that he whom drunkenness had subverted and a demon had instigated, was believed by the deceived and the erring to be filled with the Deity.

Chapter XIV: God Both Good and Righteous

"Hence, since so many false and erratic religions have been introduced into the world, we have been sent, as good merchants, bringing unto you the worship of the true God, handed down from the fathers, and preserved; as the seeds of which we scatter these words amongst you, and place it in your choice to choose what seems to you to be right. For if you receive those things which we bring you, you shall not only be able yourselves to escape the incursions of the demon, but also to drive them away from others; and at the same time you shall obtain the rewards of eternal good things. But those who shall refuse to receive those things which are spoken by us, shall be subject in the present life to diverse demons and disorders of sicknesses, and their souls after their departure from the body shall be tormented for ever. For God is not only good, but also just; for if He were always good, and never just to render to every one according to his deeds, goodness would be found to be injustice. For it were injustice if the impious and the pious were treated by Him alike.

Chapter XV: How Demons Get Power Over Men

"Therefore demons, as we have just said, when once they have been able, by means of opportunities afforded them, to convey themselves through base and evil actions into the bodies of men, if they remain in them a long time through their own negligence, because they do not seek after what is profitable to their souls, they necessarily compel them for the future to fulfil the desires of the demons who dwell in them. But what is worst of all, at the end of the world, when that demon shall be consigned to eternal fire, of necessity the soul also which obeyed him, shall with him be tortured in eternal fires, together with its body which it hath polluted.

Chapter XVI: Why They Wish to Possess Men

"Now that the demons are desirous of occupying the bodies of men, this is the reason. They are spirits baring their purpose turned to wickedness. Therefore by immoderate eating and drinking, and lust, they urge men on to sin, but only those who entertain the purpose of sinning, who, while they seem simply desirous of satisfying the necessary cravings of nature, give opportunity to the demons to enter into them, because through excess they do not maintain moderation. For as long as the measure of nature is kept, and legitimate moderation is preserved, the mercy of God does not give them liberty to enter into men. But when either the mind falls into impiety, or the body is filled with immoderate meat or drink, then, as if invited by the will and purpose of those who thus neglect themselves, they receive power as against those who have broken the law imposed by God.

Chapter XVII: The Gospel Gives Power Over Demons

"You see, then, how important is the acknowledgment of God, and the observance of the divine religion, which not only protects those who believe from the assaults of the demon, but also gives them command over those who rule over others. And therefore it is necessary for you, who are of the Gentiles, to betake yourselves to God, and to keep yourselves from all uncleanness, that the demons may be expelled, and God may dwell in you And at the same time, by prayers, commit yourselves to God, and call for His aid against the impudence of the demons; for `whatever things ye ask, believing, ye shall receive.' But even the demons themselves, in proportion as they see faith grow in a man, in that proportion they depart from him, residing only in that part in which something of infidelity still remains; but from those who believe with full faith, they depart without any delay. For when a soul has come to the faith of God, it obtains the virtue of heavenly water, by which it extinguishes the demon like a spark of fire.

Chapter XVII: This Power in Proportion to Faith

"There is therefore a measure of faith, which, if it be perfect, drives the demon perfectly from the soul; but if it has any defect, something on the part of the demon still remains in the portion of infidelity; and it is the greatest difficulty for the soul to understand when or how, whether fully or less fully, the demon has been expelled from it. For if he remains in any quarter, when he gets an opportunity, he suggests thoughts to men's hearts; and they, not knowing whence they come, believe the suggestions of the demons, as if they were the perceptions of their own souls. Thus they suggest to some to follow pleasure by occasion of bodily necessity; they excuse the passionateness of others by excess of gall; they colour over the madness of others by the vehemence of melancholy; and even extenuate the folly of some as the result of abundance of phlegm. But even if this were so, still none of these could be hurtful to the body, except from the excess of meats and drinks; because, when these are taken in excessive quantities, their abundance, which the natural warmth is not sufficient to digest, curdles into a sort of poison, and it, flowing through the bowels and all the veins like a common sewer, renders the motions of the body unhealthy and base. Wherefore moderation is to be attained in all things, that neither may place be given to demons, nor the soul, being possessed by them, be delivered along with them to be tormented in eternalfires.

Chapter XIX: Demons Incite to Idolatry

"There is also another error of the demons, which they suggest to the senses of men, that they should think that those things which they suffer, they suffer from such as are called gods, in order that thereby, offering sacrifices and gifts, as if to propitiate them, they may strengthen the worship of false religion, and avoid us who are interested in their salvation, that they may be freed from error; but this they do, as I have said, not knowing that these thing are suggested to them by demons, for fear they should be saved. It is therefore in the power of every one, since man has been made possessed of free-will, whether he shall hear us to life, or the demons to destruction. Also to some, the demons, appearing visibly under various figures, sometimes throw out threats, sometimes promise relief from sufferings, that they may instil into those whom they deceive the opinion of their being gods, and that it may not be known that they are demons. But they are not concealed from us, who know the mysteries of the creation, and for what reason it is permitted to the demons to do those things in the present world; how it is allowed them to transform themselves into what figures they please, and to suggest evil thoughts, and to convey themselves, by means of meats and of drink consecrated to them, into the minds or bodies of those who partake of it, and to concoct vain dreams to further the worship of some idol.

Chapter XX: Folly of Idolatry

"And yet who can be found so senseless as to be persuaded to worship an idol, whether it be made of gold or of any other metal? To whom is it not manifest that the metal is just that which the artificer pleased? How then can the divinity be thought to be in that which would not be at all unless the artificer had pleased? Or how can they hope that future things should be declared to them by that in which there is no perception of present things? For although they should divine something, they should not straightway be held to be gods; for divination is one thing, divinity is another. For the Pythons also seem to divine, yet they are not gods; and, in short, they are driven out of men by Christians. And how can that be God which is put to flight by a man? But perhaps you will say, What as to their effecting cures, and their showing how one can be cured? On this principle, physicians ought also to be worshipped as gods, for they cure many; and in proportion as any one is more skilful, the more he will cure.

Chapter XXI: Heathen Oracles

"Whence it is evident that they since they are demoniac spirits, know some things both more quickly and more perfectly than men; for they are not retarded in their learning by the heaviness of a body. And therefore they, as being spirits, know without delay and without difficulty what physicians attain after a long time and by much labour. It is not wonderful, therefore, if they know somewhat more than men do; but this is to be observed, that what they know they do not employ for the salvation of souls, but for the deception of them, that by means of it they may indoctrinate them in the worship of false religion. But God, that the error of so great deception might not be concealed, and that He Himself might not seem to be a cause of error in permitting them so great licence to deceive men by divinations, and cures, and dreams, has of His mercy furnished men with a remedy, and has made the distinction of falsehood and truth patent to those who desire to know. This, therefore, is that distinction: what is spoken by the true God, whether by prophets or by diverse visions, is always true; but what is foretold by demons is not always true. It is therefore an evident sign that those things are not spoken by the true God, in which at any time there is falsehood; for in truth there is never falsehood. But in the case of those who speak falsehoods, there may occasionally be a slight mixture of truth, to give as it were seasoning to the falsehoods.

Chapter XXII: Why They Sometimes Come True

"But if any one say, What is the use of this, that they should be permitted even sometimes to speak truth, and thereby so much error be introduced amongst men? let him take this for answer: If they had never been allowed to speak any truth, then they would not foretell anything at all; while if they did not foretell, they would not be known to be demons. But if demons were not known to be in this world, the cause of our struggle and contest would be concealed from us, and we should suffer openly what was done in secret, that is, if the power were granted to them of only acting against us, and not of speaking. But now, since they sometimes speak truth, and sometimes falsehood, we ought to acknowledge, as I have said, that their responses are of demons, and not of God, with whom there is never falsehood.

Chapter XXIII: Evil Not in Substance

"But if any one, proceeding more curiously, inquire: What then was the use of God's making these evil things, which should have so great a tendency to subvert the minds of men? To one proposing such a question, we answer that we must first of all inquire whether there is any evil in substance. And although it would be sufficient to say to him that it is not suitable that the creature judge the Creator, but that to judge the work of another belongs to him who is either of equal skill or equal power; yet, to come directly to the point, we say absolutely that there is no evil in substance. But if this be so, then the Creator of substance is vainly blamed.

Chapter XXIV: Why God Permits Evil

"But you will meet me by saying, Even if it has come to this through freedom of will, was the Creator ignorant that those whom He created would fall away into evil? He ought therefore not to have created those who, He foresaw, would deviate from the path of righteousness. Now we tell those who ask such questions, that the purpose of assertions of the sort made by us is to show why the wickedness of those who as yet were not, did not prevail over the goodness of the Creator. For if, wishing to fill up the number and measure of His creation, He had been afraid of the wickedness of those who were to be, and like one who could find no other way of remedy and cure, except only this, that He should refrain from His purpose of creating, lest the wickedness of those who were to be should be ascribed to Him; what else would this show but unworthy suffering and unseemly feebleness on the part of the Creator, who should so fear the actings of those who as yet were not, that He refrained from His purposed creation?

Chapter XXV: Evil Beings Turned to Good Account

"But, setting aside these things, let us consider this earnestly, that God the Creator of the universe, foreseeing the future differences of His creation, foresaw and provided diverse ranks and different offices to each of His creatures, according to the peculiar movements which were produced from freedom of will; so that while all men are of one substance in respect of the method of creation, there should yet be diversity in ranks and offices, according to the peculiar movements of minds, to be produced from liberty of will. Therefore He foresaw that there would be faults in His creatures; and the method of His justice demanded that punishment should follow faults, for the sake of amendment. It behoved, therefore, that there should be ministers of punishment, and yet that freedom of will should draw them into that order. Moreover, those also must have enemies to conquer, who had undertaken the contests for the heavenly rewards. Thus, therefore, neither are those things destitute of utility which are thought to be evil, since the conquered unwillingly acquire eternal rewards for those by whom they are conquered. But let this suffice on these points, for in process of time even more secret things shall be disclosed.

Chapter XXVI: Evil Angels Seducers

"Now therefore, since you do not yet understand how great darkness of ignorance surrounds you, meantime I wish to explain to you whence the worship of idols began in this world. And by idols, I mean those lifeless images which you worship, whether made of wood, or earthenware, or stone, or brass, or any other metals: of these the beginning was in this wise. Certain angels, having left the course of their proper order, began to favour the vices of men, and in some measure to lend unworthy aid to their lust, in order that by these means they might indulge their own pleasures the more; and then, that they might not seem to be inclined of their own accord to unworthy services, taught men that demons could, by certain arts-that is, by magical invocations-be made to obey men; and so, as from a furnace and workshop of wickedness, they filled the whole world with the smoke of impiety, the light of piety being withdrawn.

Chapter XXVII: Ham the First Magician

"For these and some other causes, a flood was brought upon the world, as we have said already, and shall say again; and all who were upon the earth were destroyed, except the family of Noah, who survived, with his three sons and their wives. One of these, by name Ham, unhappily discovered the magical act, and handed down the instruction of it to one of his sons, who was called Mesraim, from whom the race of the Egyptians and Babylonians and Persians are descended. Him the nations who then existed called Zoroaster, admiring him as the first author of the magic art; trader whose name also many books on this subject exist. He therefore, being much and frequently intent upon the stars, and wishing to be esteemed a god among them, began to draw forth, as it were, certain sparks from the stars, and to show them to men, in order that the rude and ignorant might be astonished, as with a miracle; and desiring to increase this estimation of him, he attempted these things again and again, until he was set on fire, and consumed by the demon himself, whom he accosted with too great importunity.

Chapter XXVIII: Tower of Babel

"But the foolish men who were then, whereas they ought to have abandoned the opinion which they bad conceived of him, inasmuch as they had seen it confuted by his mortal punishment, extolled him the more. For raising a sepulchre to his honour, they went so far as to adore him as a friend of God, and one who had been removed to heaven in a chariot of lightning, and to worship him as if he were a living star. Hence also his name was called Zoroaster after his death-that is, living star-by those who, after one generation, had been taught to speak the Greek language. In fine, by this example, even now many worship those who have been struck with lightning, honouring them with sepulchres, and worshipping them as friends of God. But this man was born in the fourteenth generation, and died in the fifteenth, in which the tower was built, and the languages of men were divided into many.

Chapter XXIX: Fire-Worship of the Persians

"First among whom is named a certain king Nimrod, the magic art having been handed down to him as by a flash, whom the Greeks, also called Ninus, and from whom the city of Nineveh took its name. Thus, therefore, diverse and erratic superstitions took their beginning from the magic art. For, because it was difficult to draw away the human race from the love of God, and attach them to deaf and lifeless images, the magicians made use of higher efforts, that men might be turned to erratic worship, by signs among the stars, and motions brought down as it were from heaven, and by the will of God. And those who had been first deceived, collecting the ashes of Zoroaster,-who, as we have said, was burnt up by the indignation of the demon, to whom he had been too troublesome,-brought them to the Persians, that they might be preserved by them with perpetual watching, as divine fire fallen from heaven, and might be worshipped as a heavenly God.

Chapter XXX: Hero-Worship

"By a like example, other men in other places built temples, set up statues, instituted mysteries and ceremonies and sacrifices, to those whom they had admired, either for some arts or for virtue, or at least had held in very great affection; and rejoiced, by means of all things belonging to gods, to hand down their fame to posterity; and that especially, because, as we have already said, they scented to be supported by some phantasies of magic art, so that by invocation of demons something seemed to be done and moved by them towards the deception of men. To these they add also certain solemnities, and drunken banquets, in which men might with all freedom indulge; and demons, conveyed into them in the chariot of repletion, might be mixed with their very bowels, and holding a place there, might bind the acts and thoughts of men to their own will. Such errors, then, having been introduced from the beginning, and having been aided by lust and drunkenness, in which carnal men chiefly delight, the religion of God, which consisted in continence and sobriety, began to become rare amongst men, and to be well-nigh abolished.

Chapter XXXI: Idolatry Led to All Immorality

"For whereas at first, men worshipping a righteous and all-seeing God, neither dared sin nor do injury to their neighbours, being persuaded that God sees the actions and movements of every one; when religious worship was directed to lifeless images, concerning which they were certain that they were incapable of hearing, or sight, or motion, they began to sin licentiously, and to go forward to every crime, because they had no fear of suffering anything at the hands of those whom they worshipped as gods. Hence the madness of wars burst out; hence plunderings, rapines, captivities, and liberty reduced to slavery; each one, as he could, satisfied his lust and his covetousness, although no power can satisfy covetousness. For as fire, the more fuel it gets, is the more extensively kindled and strengthened, so also the madness of covetousness is made greater and more vehement by means of those things which it acquires.

Chapter XXXII: Invitation

"Wherefore begin now with better understanding to resist yourselves in those things which you do not rightly desire; if so be that you can in any way repair and restore in yourselves that purity of religion and innocence of life which at first were bestowed upon man by God, that thereby also the hope of immortal blessings may be restored to you. And give thanks to the bountiful Father of all, by Him whom He has constituted King of peace, and the treasury of unspeakable honours, that even at the present time your sins may be washed away with the water of the fountain, or river, or even sea: the threefold name of blessedness being called over you, that by it not only evil spirits may be driven out, if any dwell in you, but also that, when you have forsaken your sins, and have with entire faith and entire purity of mind believed in God, you may drive out wicked spirits and demons from others also, and may be able to set others free from sufferings and sicknesses. For the demons themselves know and acknowledge those who have given themselves up to God, and sometimes they are driven out by the mere presence of such, as you saw a little while ago, how, when we had only addressed to you the word of salutation, straightway the demons, on account of their respect for our religion, began to cry out, and could not bear our presence even for a little.

Chapter XXXIII: The Weakest Christian More Powerful Than the Strongest Demon

"Is it, then, that we are of another and a superior nature, and that therefore the demons are afraid of us? Nay, we are of one and the same nature with you, but we differ in religion. But if you will also be like us, we do not grudge it, but rather we exhort you, and wish you to be assured, that when the same faith and religion and innocence of life shall be in you that is in us, you will have equal and the same power and virtue against demons, through God rewarding your faith. For as he who has soldiers under him, although he may be inferior, and they superior to him in strength, yet 'says to this one, Go, and he goeth; and to another, Come, and he cometh; and to another, Do this, and he doeth it; ' and this he is able to do, not by his own power, but by the fear of Caesar; so every faithful one commands the demons, although they seem to he much stronger than men, and that not by means of his own power, but by means of the power of God, who has put them in subjection. For even that which we have just spoken of, that Caesar is held in awe by all soldiers, and in every camp, and in his whole kingdom, though he is but one man, and perhaps feeble in respect of bodily strength, this is not effected but by the power of God, who inspires all with fear, that they may be subject to one.

Chapter XXXIV: Temptation of Christ

"This we would have you know assuredly, that a demon has no power against a man, unless one voluntarily submit himself to his desires. Whence even that one who is the prince of wickedness, approached Him who, as we have said, is appointed of God King of peace, tempting Him, and began to promise Him all the glory of the world; because he knew that when he had offered this to others, for the sake of deceiving them, they had worshipped him. Therefore, impious as he was, and unmindful of himself, which indeed is the special peculiarity of wickedness, he presumed that he should be worshipped by Him by whom he knew that he was to be destroyed. Therefore our Lord, confirming the worship of one God, answered him: `It is written, Thou shall worship the Lord thy God, and Him only shalt thou serve.' And he, terrified by this answer, and fearing lest the true religion of the one and true God should be restored, hastened straightway to send forth into this world false prophets, and false apostles, and false teachers, who should speak indeed in the name of Christ, but should accomplish the will of the demon.

Chapter XXXV: False Apostles

"Wherefore observe the greatest caution, that you believe no teacher, unless he bring from Jerusalem the testimonial of James the Lord's brother, or of whosoever may come after him. For no one, unless he has gone up thither, and there has been approved as a fit and faithful teacher for preaching the word of Christ,-unless, I say, he brings a testimonial thence, is by any means to be received. But let neither prophet nor apostle be looked for by you at this time, besides us. For there is one true Prophet, whose words we twelve apostles preach; for He is the accepted year of God, having us apostles as His twelve months. But for what reason the world itself was made, or what diversities have occurred in it, and why our Lord, coming for its restoration, has chosen and sent us twelve apostles, shall be explained more at length at another time. Meantime He has commanded us to go forth to preach, and to invite you to the supper of the heavenly King, which the Father hath prepared for the marriage of His Son, and that we should give you wedding garments, that is, the grace of baptism; which whosoever obtains, as a spotless robe with which he is to enter to the supper of the King, ought to beware that it be not in any part of it stained with sin, and so he be rejected as unworthy and reprobate.

Chapter XXXVI: The Garments Unspotted

"But the ways in which this garment may be spotted are these: If any one withdraw from God the Father and Creator of all, receiving another teacher besides Christ, who alone is the faithful and true Prophet, and who has sent us twelve apostles to preach the word; if any one think otherwise than worthily of the substance of the Godhead, which excels all things;-these are the things which even fatally pollute the garment of baptism. But the things which pollute it in actions are these: murders, adulteries, hatreds, avarice, evil ambition. And the things which pollute at once the soul and the body are these: to partake of the table of demons, that is, to taste things sacrificed, or blood, or a carcase which is strangled, and if there be aught else which has been offered to demons. Be this therefore the first step to you of three; which step brings forth thirty commands, and the second sixty, and the third a hundred, as we shall expound more fully to you at another time."

Chapter XXXVII: The Congregation Dismissed

When he had thus spoken, and had charged them to come to the same place in good time on the following day, he dismissed the crowds; and when they were unwilling to depart, Peter said to them: "Do me this favour on account of the fatigue of yesterday's journey; and now go away. and meet in good time to-morrow." And so they departed with joy. But Peter, commanding me to withdraw a little for the purpose of prayer, afterwards ordered the couches to be spread in the part of the garden which was covered with shade; and every one, according to custom, recognising the place of his own rank, we took food. Then, as there was still some portion of the day left, he conversed with us concerning the Lord's miracles; and when evening was come, he entered his bed-chamber and went to sleep.

Book V

Chapter I: Peter's Salutation

But on the following day, Peter rising a little earlier than usual, found us asleep; and when he saw it, he gave orders that silence should be kept for him, as though he himself wished to sleep longer, that we might not be disturbed in our rest. But when we rose refreshed with sleep, we found him, having finished his prayer, waiting for us in his bed-chamber. And as it was already dawn, he addressed us shortly, saluting us according to his custom, and forthwith proceeded to the usual place for the purpose of teaching; and when he saw that many had assembled there, having invoked peace upon them according to the first religious form, he began to speak as follows:-

Chapter II: Suffering the Effect of Sin

"God, the Creator of all, at the beginning made man after His own image, and gave him dominion over the earth and sea, and over the air; as the true Prophet has told us, and as the very reason of things instructs us: for man alone is rational, and it is fitting that reason should rule over the irrational. At first, therefore, while he was still righteous, he was superior to all disorders and all frailty; but when he sinned, as we taught you yesterday, and became the servant of sin, he became at the same time liable to frailty. This therefore is written, that men may know that, as by impiety they have been made liable to suffer, so by piety they may be made free from suffering; and not only free from suffering, but by even a little faith in God be able to cure the sufferings of others. For thus the true Prophet promised us, saying, `Verily I say to you, that if ye have faith as a grain of mustard seed, ye shall say to this mountain, Remove hence, and it shall remove.' Of this saving you have yourselves also had proofs; for you saw yesterday how at our presence the demons removed and were put to flight, with those sufferings which they had brought upon men.

Chapter III: Faith and Unbelief

"Whereas therefore some men suffer, and others cure those who suffer, it is necessary, to know the cause at once of the suffering and the cure; and this is proved to be nought else than unbelief on the part of the sufferers, and faith on the part of those who cure them. For unbelief, while it does not believe that there is to be a judgment by God, affords licence to sin, and sin makes men liable to sufferings; but faith, believing that there is to be a judgment of God, restrains men from sin; and those who do not sin are not only free from demons and sufferings, but can also put to flight the demons and sufferings of others.

Chapter IV: Ignorance the Mother of Evils

"From all these things, therefore, it is concluded that all evil springs from ignorance; and ignorance herself, the mother of all evils, is sprung from carelessness and sloth, and is nourished, and increased, and rooted in the senses of men by negligence; and if any one teach that she is to be put to flight, she is with difficulty and indignantly torn away, as from an ancient and hereditary abode. And therefore we must labour for a little, that we may search out the presumptions of ignorance, and cut them off by means of knowledge, especially in those who are preoccupied with some erroneous opinions, by means of which ignorance is the more firmly rooted in them, as under the appearance of a certain kind of knowledge; for nothing is worse than for one to believe that he knows what he is ignorant of, and to maintain that to be true which is false. This is as if a drunk man should think himself to be sober, and should act indeed in all respects as a drunk man, and yet think himself to be sober, and should wish to be called so by others. Thus, therefore, are those also who do not know what is true, yet hold some appearance of knowledge, and do many evil things as if they were good, and hasten destruction as if it were to salvation.

Chapter V: Advantages of Knowledge

"Wherefore we must, above all things, hasten to the knowledge of the truth, that, as with a light kindled thereat, we may be able to dispel the darkness of errors: for ignorance, as we have said, is a great evil; but because it has no substance, it is easily dispelled by those who are: in earnest. For ignorance is nothing else than not knowing what is good for us; once know this, and ignorance perishes. Therefore the knowledge of truth ought to be eagerly sought after; and no one can confer it except the true Prophet. For this is the gate of life to those who will enter, and the road of good works to those going to the city of salvation.

Chapter VI: Free-Will

"Whether any one, truly hearing the word of of the true Prophet; is willing or unwilling to receive it, and to embrace His burden, that is, the precepts of life, he has either in his power, for we are free in will. For if it were so, that those who hear had it not in their power to do otherwise than they had heard, there were some power of nature in virtue of which it were not free to him to pass over to another opinion. Or if, again, no one of the hearers could at all receive it, this also were a power of nature which should compel the doing of some one thing, and should leave no place for the other course. But now, since it is free for the mind to turn its judgment to which side it pleases, and to choose the way which it approves, it is clearly manifest that there is in men a liberty of choice.

Chapter VII: Responsibility of Knowledge

"Therefore, before any one hears what is good for him, it is certain that he is ignorant; and being ignorant, he wishes and desires to do what is not good for him; wherefore he is not judged for that. But when once he has heard the causes of his error, and has received the method of truth, then, if he remain in those errors with which he had been long ago preoccupied, he shall rightly be called into judgment, to suffer punishment, because he has spent in the sport of errors that portion of life which was given him to be spent in living well. But he who, hearing those things, willingly receives them, and is thankful that the teaching of good things has been brought to him, inquires more eagerly, and does not cease to learn, until he ascertains whether there be truly another world, in which rewards are prepared for the good. And when he is assured of this, he gives thanks to God because He has shown him the light of truth; and for the future directs his actions in all good works, for which he is assured that there is a reward prepared in the world to come; while he constantly wonders and is astonished at the errors of other men, and that no one sees the truth which is placed before his eyes. Yet he himself, rejoicing in the riches of wisdom which he hath found, desires insatiably to enjoy them, and is delighted with the practice of good works; hastening to attain, with a clean heart and a pure conscience, the world to come, when he shall be able even to see God, the king of all.

Chapter VIII: Desires of the Flesh to Be Subdued

"But the sole cause of our wanting and being deprived of all these things is ignorance. For while men do not know how much good there is in knowledge, they do not suffer the evil of ignorance to be removed from them; for they know not how great a difference is involved in the change of one of these things for the other. Wherefore I counsel every learner willingly to lend his ear to the word of God, and to hear with love of the truth what we say, that his mind, receiving the best seed, may bring forth joyful fruits by good deeds. For if, while I teach the things which pertain to salvation, any one refuses to receive them, and strives to resist them with a mind occupied by evil opinions, he shall have the cause of his perishing, not from us, but from himself. For it is his duty to examine with just judgment the things which we say, and to understand that we speak the words of truth, that, knowing how things are, and directing his life in good actions, he may be found a partaker of the kingdom of heaven, subjecting to himself the desires of the flesh, and becoming lord of them, that so at length he himself also may become the pleasant possession of the Ruler of all.

Chapter IX: The Two Kingdoms

"For he who persists in evil, and is the servant of evil, cannot be made a portion of good so long as he persists in evil, because from the beginning, as we have said, God instituted two kingdoms, and has given to each man the power of becoming a portion of that kingdom to which he shall yield himself to obey. And since it is decreed by God that no one man can be a servant of both kingdoms, therefore endeavour with all earnestness to betake yourselves to the covenant and laws of the good King. Wherefore also the true Prophet, when He was present with us, and saw some rich men negligent with respect to the worship of God, thus unfolded the truth of this matter: `No one, 'said He, `can serve two masters; ye cannot serve God and mammon; ` calling riches, in the language of His country, mammon.

Chapter X: Jesus the True Prophet

"He therefore is the true Prophet, who appeared to us, as you have heard, in Judaea, who, standing in public places, by a simple command made the blind see, the deaf hear, cast out demons, restored health to the sick, and life to the dead; and since nothing was impossible to Him, He even perceived the thoughts of men, which is possible for none but God only. He proclaimed the kingdom of God; and we believed Him as a true Prophet in all that He spoke, deriving the confirmation of our faith not only from His words, but also from His works; and also because the sayings of the law, which many generations before had set forth His coming, were fulfilled in Him; and the figures of the doings of Moses, and of the patriarch Jacob before him, bore in all respects a type of Him. It is evident also that the time of His advent, that is, the very time at which He came, was foretold by them; and, above all, it was contained in the sacred writings, that He was to be waited for by the Gentiles. And all these things were equally fulfilled in Him.

Chapter XI: The Expectation of the Gentiles

"But that which a prophet of the Jews foretold, that He was to be waited for by the Gentiles, confirms above measure the faith of truth in Him. For if he had said that He was to be waited for by the Jews, he would not have seemed to prophesy anything extraordinary, that He whose coming had been promised for the salvation of the world should be the object of hope to the people of the same tribe with Himself, and to His own nation: for that this would take place, would seem rather to be a matter of natural inference than one requiring the grandeur of a prophetic utterance. But now, whereas the prophets say that all that hope which is set forth concerning the salvation of the world, and the newness of the kingdom which is to be established by Christ, and all things which are declared concerning Him are to be transferred to the Gentiles; the grandeur of the prophetic office is confirmed, not according to the sequence of things, but by an incredible fulfilment of the prophecy. For the Jews from the beginning had understood by a most certain tradition that this man should at some time come, by whom all things should be restored; and daily meditating and looking out for His coming, when they saw Him amongst them, and accomplishing the signs and miracles, as had been written of Him, being blinded with envy, they could not recognise Him when present, in the hope of whom they rejoiced while He was absent; yet the few of us who were chosen by Him understood it.

Chapter XII: Call of the Gentiles

"But this happened by the providence of God, that the knowledge of this good One should be handed over to the Gentiles, and those who had never heard of Him, nor had learned from the prophets, should acknowledge Him, while those who had acknowledged Him in their daily meditations should not know Him. For, behold, by you who are now present, and desire to hear the doctrine of His faith, and to know what, and how, and of what sort is His coming, the prophetic truth is fulfilled. For this is what the prophets foretold, that He is to he sought for by you, who never heard of Him. And, therefore, seeing that the prophetic sayings are fulfilled even in yourselves, you rightly believe in Him alone, you rightly wait for Him, you rightly inquire concerning Him, that you not only may wait for Him, but also believing, you may obtain the inheritance of His kingdom; according to what Himself said, that every one is made the servant of him to whom he yields subjection.

Chapter XIII: Invitation of the Gentiles

"Wherefore awake, and take to yourselves our Lord and God, even that Lord who is Lord both of heaven and earth, and conform yourselves to His image and likeness, as the true Prophet Himself teaches, saying, `Be ye merciful, as also your heavenly Father is merciful, who makes His sun to rise upon the good and the evil, and rains upon the just and the unjust.' Imitate Him, therefore, and fear Him, as the commandment is given to men, `Thou shall worship the Lord thy God, and Him only shalt thou serve.' For it is profitable to you to serve this Lord alone, that through Him knowing the one God, ye may be freed from the many whom ye vainly feared. For he who fears not God the Creator of all, but fears those whom he himself with his own hands hath made, what does he do but make himself subject to a vain and senseless fear, and render himself more vile and abject than those very things, the fear of which he has conceived in his mind? But rather, by the goodness of Him who inviteth you, return to your former nobleness, and by good deeds show that you bear the image of your Creator, that by contemplation of His likeness ye may be believed to be even His sons.

Chapter XIV: Idols Unprofitable

"Begin, therefore, to cast out of your minds the vain ideas of idols, and your useless and empty fears, that at the same time you may also escape the condition of unrighteous bondage. For those have become your lords, who could not even have been profitable servants to you. For how should lifeless images seem fit even to serve you, when they can neither hear, nor see, nor feel anything? Yea, even the material of which they are made, whether it be gold or silver, or even brass or wood, though it might have profiled yon for necessary uses, you have rendered wholly inefficient and useless by fashioning gods out of it. We therefore declare to you he true worship of God, and at the same timewarn and exhort the worshippers, that by good deeds they, imitate Him whom they worship, and hasten to return to His image and likeness, as we said before.

Chapter XV: Folly of Idolatry

"But I should like if those who worship idols would tell me if they wish to become like those whom they worship? Does any one of you wish to see in such sort as they see? or to hear after the manner of their hearing? or to have such understanding as they have? Far be this from any of my hearers! For this were rather to be thought a curse and a reproach to a man, who bears in himself the image of God, although he has lost the likeness. What sort of gods, then, are they to be reckoned, the imitation of whom would be execrable to their worshippers, and to have whose likeness would be a reproach? What then? Melt your useless images, and make useful vessels. Melt the unserviceable and inactive metal, and make implements fit for the use of men. But, says one, human laws do not allow us. He says well; for it is human laws, and not their own power, that prevents it. What kind of gods, then, are those which are defended by human laws, and not by their own energies? And so also they are preserved from thieves by watch-dogs and the protection of bolts, at least if they be of silver, or gold, or even of brass; for those that are of stone and earthenware are protected by their own worthlessness, for no one will steal a stone or a crockery god. Hence those seem to be the more miserable whose more precious metal exposes them to the greater danger. Since, then, they can be stolen, since they must be guarded by men, since they can be melted, and weighed out, and forged with hammers, ought men possessed of understanding to hold them as gods?

Chapter XVI: God Alone a Fit Object of Worship

"Oh! into what wretched plight the understanding of men has fallen! For if it is reckoned the greatest folly to fear the dead, what shall we judge of those who fear something that is worse than the dead are? For those images are not even to be reckoned among the number of the dead, because they were never alive. Even the sepulchres of the dead are preferable to them, since, although they are now dead, yet they once had life; but those whom you worship never possessed even such base life as is in all, the life of frogs and owls. But why say more about them, since it is enough to say to him who adores them: Do you not see that he whom you adore sees not, hear that he whom you adore hears not, and understand that he understands not?-for he is the work of man's hand, and necessarily is void of understanding. You therefore worship a god without sense, whereas every one who has sense believes that not even those things are to be worshipped which have been made by God and have sense, such as the sun, moon, and stars, and all things that are in heaven and upon earth. For they think it reasonable, that not those things which have been made for the service of the world, but the Creator of those things themselves, and of the whole world, should be worshipped. For even these things rejoice when He is adored and worshipped, and do not take it well that the honour of the Creator should be bestowed on the creature. For the worship of God alone is acceptable to them, who alone is uncreated, and all things also are His creatures. For as it belongs to him who alone is uncreated to be God, so everything that has been created is not truly God

Chapter XVII: Suggestions of the Old Serpent

"Above all, therefore, you ought to understand the deception of the old serpent and his cunning suggestions, who deceives you as it were by prudence, and as by a sort of reason creeps through your senses; and beginning at the head, he glides through your inner marrow, accounting the deceiving of you a great gain. Therefore he insinuates into your minds opinions of gods of whatsoever kinds, only that he may withdraw you from the faith of one God knowing that your sin is his comfort. For he, for his wickedness, was condemned from the beginning to eat dust, for that he caused to be again resolved into dust him who had been taken from the dust, even till the time when your souls shall be restored, being brought through the fire; as we shall instruct you more fully at another time. From him, therefore, proceed all the errors and doubts, by which you are driven from the faith and belief of one God.

Chapter XVIII: His First Suggestion

"And first of all he suggests to men's thoughts not to hear the words of truth, by which they might put to flight the ignorance of those things which are evils. And this he does, as by the presentation of another knowledge, making a show of that opinion which very many hold, to think that they shall not be held guilty if they have been in ignorance, and that they shall not be called to account for what they have not heard; and thereby he persuades them to turn aside from hearing the word. But I tell you, in opposition to this, that ignorance is in itself a most deadly poison, which is sufficient to ruin the soul without any aid from without. And therefore there is no one who is ignorant who shall escape through his ignorance, but it is certain that he shall perish. For the power of sin naturally destroys the sinner. But since the judgment shall be according to reason, the cause and origin of ignorance shall be inquired into, as well as of every sin. For he who is unwilling to know how he may attain to life, and prefers to be in ignorance lest he thereby be made guilty, from this very fact is judged as if he knew and had knowledge. For he knew what it was that he was unwilling to hear; and the cunning obtained by the artifice of the serpent will avail him nothing for an excuse, for he will have to do with Him to whom the heart is open. But that you may know that ignorance of itself brings destruction, I assure you that when the soul departs from the body, if it leave it in ignorance of Him by whom it was created, and from whom in this world it obtained all things that were necessary for its uses, it is driven forth from the light of His kingdom as ungrateful and unfaithful.

Chapter XIX: His Second Suggestion

"Again, the wicked serpent suggests another opinion to men, which many of you are in the habit of bringing forward,-that there is, as we say, one God, who is Lord of all; but these also, they say, are gods. For as there is one Caesar, and he has under him many judges,-for example, prefects, consuls, tribunes, and other officers,-in like manner we think, that while there is one God greater than all, yet still that these gods are ordained in this world, after the likeness of those officers of whom we have spoken, subject indeed to that greater God, yet ruling us and the things that are in this world. In answer to this, I shall show you how, in those very things which you propose for deception, you are confuted by the reasons of truth. You say that God occupies the place of Caesar, and those who are called gods represent His judges and officers. Hold then, as you have adduced it, by the example of Caesar; and know that, as one of Caesar's judges or administrators, as prefects, proconsuls, generals, or tribunes, may lawfully take the name of Caesar,-or else both he who should take it and those who should confer it should be destroyed together,-so also in this case yon ought to observe, that if any one give the name of God to any but Himself, and he accept it, they shall partake one and the same destruction, by a much more terrible fate than the servants of Caesar. For he who offends against Caesar shall undergo temporal destruction; but he who offends against Him who is the sole and true God, shall suffer eternal punishment, and that deservedly, as having injured by a wrongful condition the name which is unique.

Chapter XX: Egyptian Idolatry,

"Although this word God is pot the name of God, but meantime that word is employed by men as His name; and therefore, as I have said, when it is used reproachfully, the reproach is referred to the injury of the true name. In short, the ancient Egyptians, who thought that they had discovered the theory of the heavenly revolutions and the nature of the stars, nevertheless, through the demon's blocking up their senses, subjected the incommunicable name to all kinds of indignity. For some taught that their ox, which is called Apis, ought to be worshipped; others taught that the he-goat, others that cats, the ibis, a fish also, a serpent, onions, drains, crepitus ventris, ought to be regarded as deities, and innumerable other things, which I am ashamed even to mention."

Chapter XXI: Egyptian Idolatry More Reasonable Than Others

When Peter was speaking thus, all we who heard him laughed. Then said Peter: "You laugh at the absurdities of others, because through long custom you do not see your own. For indeed it is not without reason that you laugh at the folly of the Egyptians, who worship dumb animals, while they themselves are rational. But I will tell you how they also laugh at you; for they say, We worship living animals, though mortal; but you worship and adore things which never were alive at all. They add this also, that they are figures and allegories of certain powers by whose help the race of men is governed. Taking refuge in this for shame, they fabricate these and similar excuses, and so endeavour to screen their error. But this is not the time to answer the Egyptians, and leaving the care of those who are present to heal the disease of the absent. For it is a certain indication that you are held to be free from sickness of this sort, since you do not grieve over it as your own, but laugh at it as that of others.

Chapter XXII: Second Suggestion Continued

1 "But let us come back to you, whose opinion it is that God should be regarded as Caesar, and the gods as the ministers and deputies of Caesar. Follow me attentively, and I shall presently show you the lurking-places of the serpent, which lie in the crooked windings of this argument. It ought to be regarded by all as certain and beyond doubt, that no creature can be on a level with God, because He was made by none, but Himself made all things; nor indeed can any one be found so irrational, as to suppose that the thing made can be compared with the maker. If therefore the human mind, not only by reason, but even by a sort of natural instinct, rightly holds this opinion, that that is called God to which nothing can be compared or equalled, but which exceeds all and excels all; how can it be supposed that that name which is believed to be above all, is rightly given to those whom you think to be employed for the service and comfort of human life? But we shall add this also. This world was undoubtedly made, and is corruptible, as we shall show more fully by and by; meantime it is admitted both that it has been made and that it is corruptible. If therefore the world cannot be called God, and rightly so, because it is corruptible, how shall parts of the world take the name of God? For inasmuch as the whole world cannot be God, much more its parts cannot.

2 Therefore, if we come back to the example of Caesar, you will see how far you are in error. It is not lawful for any one, though a man of the same nature with him, to be compared with Caesar: do you think, then, that any one ought to be compared with God, who excels all in this respect, that He was made by none, but Himself made all things? But, indeed, you dare not give the name of Caesar to any other, because he immediately punishes one who offends against him; you dare give that of God to others, because He delays the punishment of offenders against Him, in order to their repentance.

Chapter XXIII: Third Suggestion

1 "Through the mouths of others also that serpent is wont to speak in this wise: We adore visible images in honour of the invisible God. Now this is most certainly false. For if you really wished to worship the image of God, you would do good to man, and so worship the true image of God in him. For the image of God is in every man, though His likeness is not in all, but where the soul is benign and the mind pure. If, therefore, you wish truly to honour the image of God, we declare to you what is true, that you should do good to and pay honour and reverence to man, who is made in the image of God; that you minister food to the hungry, drink to the thirsty, clothing to the naked, hospitality to the stranger, and necessary things to the prisoner; and that is what will be regarded as truly bestowed upon God. And so far do these things go to the honour of God's image, that he who does not these things is regarded as casting reproach upon the divine image. What, then, is that honour of God which consists in running from one stone or wooden figure to another, in venerating empty and lifeless figures as deities, and despising men in whom the image of God is of a truth? Yea, rather be assured, that whoever commits murder or adultery, or anything that causes suffering or injury to men, in all these the image of God is violated.

2 For to injure men is a great impiety towards God. Whenever, therefore, you do to another what you would not have another do to you, you defile the image of God with undeserved distresses. Understand, therefore, that that is the suggestion of the serpent lurking within you, which persuades you that you may seem to be pious when you worship insensible things, and may not seem impious when you injure sensible and rational beings.

Chapter XXIV: Fourth Suggestion

"But to these things the serpent answers us with another mouth, and says: If God did not wish these things to he, then they should not be. I am not telling you how it is that many contrary things are permitted to be in this world for the probation of every one's mind. But this is what is suitable to be said in the meantime: If, according to you, everything that was to be worshipped ought not to have been, there would have been almost nothing in this world. For what is there that you have left without worshipping it? The sun, the moon, the stars, the water, the earth, mountains, trees, stones, men; there is no one of these that ye have not worshipped. According to your saying, therefore, none of these ought to have been made by God, that you might not have anything that you could worship! Yea, He ought not even to have made men themselves to be the worshippers! But this is the very thing which that serpent which lurks within you desires: for he spares none of you; he would have no one of you escape from destruction. But it shall not be so. For I tell you, that not that which is worshipped is in fault, but he who worships. For with God is righteous judgment; and He judges in one way the sufferer, and in another way the doer, of wrong.