(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)


RECOGNITIONS OF CLEMENT, BOOKS III-VII

[Translated by the Rev. Thomas Smith, D.D.]

BOOK III.[1]

CHAP. 1.--PEARLS BEFORE SWINE.

   Meantime Peter, rising at the crowing of the cock, and wishing to rouse
us, found us awake, the evening light still burning; and when, according to
custom, he had saluted us, and we had all sat down, he thus began. "Nothing
is more difficult, thy brethren, than to reason concerning the truth in the
presence of a mixed multitude of people. For that which is may not be
spoken to all as it is, on account of those who hear wickedly and
treacherously; yet it is not proper to deceive, on account of those who
desire to hear the truth sincerely. What, then, shall he do who has to
address a mixed multitude? Shall he conceal what is true? How, then, shall
he instruct those who are worthy? But if he set forth pure truth to those
who do not desire to obtain salvation, he does injury to Him by whom he has
been sent, and from whom he has received commandment not to throw the
pearls of His words before swine and dogs,[2] who, striving against them
with arguments and sophisms, roll them in the rand of carnal understanding,
and by their barkings and base answers break and weary the preachers of
God's word. Wherefore I also, for the most part, by using a certain
circumlocution, endeavour to avoid publishing the chief knowledge
concerning the Supreme Divinity to unworthy ears." Then, beginning from the
Father, and the Son, and the Holy Spirit, he briefly and plainly expounded
to us, so that all of us hearing him wondered that men have forsaken the
truth, and have turned themselves to vanity.

CHAP. XII.[3]--SECOND DAY'S DISCUSSION.

   But when the day had dawned, some one came in and said: "There is a
very great multitude waiting in the court, and in the midst of them stands
Simon, endeavouring to preoccupy the ears of the people with most wicked
persuasions." Then Peter, immediately going out, stood in the place where
he had disputed the day before, and all the people turning to him with joy,
gave heed to him. But when Simon perceived that the people rejoiced at the
sight of Peter, and were moved to love him, he said in confusion: "I wonder
at the folly of then, who call me a magician, and love Peter; whereas,
having knowledge of me of old, they ought to love me rather. And therefore
from this sign those who have sense may understand that Peter may rather
seem to be the magician, since affection is not borne to me, to whom it is
almost due from acquaintance, but is abundantly expended upon him, to whom
it is not due by any familiarity."[4]

CHAP. XIII.--SIMON A SEDUCER.

   While Simon was talking on in this style, Peter, having saluted the
people in his usual way. thus answered: "O Simon, his own conscience is
sufficient for every one to confute him; but if you wonder at this, that
those who are acquainted with yon not only do not love you but even hate
you, learn the reason from me. Since you are a seducer yon profess to
proclaim the truth; and on this account you had many friends who had a
desire to learn the truth. But when they saw in you things contrary to what
you professed, they being, as I said, lovers of truth, began not only not
to love you, but even to hate you. But yet they did not immediately forsake
you, because you still promised that you could show them  what is true. As
long, therefore, as no one was present who could show them, they bore with
you; but since the hope of better instruction has dawned upon them, they
despise you, and seek to know what they understand to be better. And you
indeed, acting by nefarious arts, thought at first that you should escape
detection. But you are detected. For you are driven into a corner, and,
contrary to your expectation, you are made notorious, not only as being
ignorant of the truth, but as being unwilling to hear it from those who
know it. For if you had been willing to hear, that saying would have been
exemplified in you, of Him who said that 'there is nothing hidden which
shall not be known, nor covered which shall not be disclosed.'"[1]

CHAP. XIV.--SIMON CLAIMS THE FULFILMENT OF PETER'S PROMISE.

   While Peter spoke these words, and others to the same effect, Simon
answered: "I will not have you detain me with long speeches, Peter; I claim
from you what you promised yesterday. You then said that you could show
that the law teaches concerning the immensity of the eternal light, and
that there are only two heavens, and these created, and that the higher is
the abode of that light, in which the ineffable Father dwells alone for
ever; but that after the pattern of that heaven is made this visible
heaven, which you asserted is to pass away. You said, therefore, that the
Father of all is one, because there cannot be two infinites; else neither
of them would be infinite, because in that in which the one subsists, he
makes a limit of the subsistence of the other. Since then you not only
promised this, but are able to show it from the law, leave off other
matters and set about this." Then Peter said: "If I were asked to speak of
these things only on your account, who come only for the purpose of
contradicting, you should never hear a single discourse from me; but seeing
it is necessary that the husbandman, wishing to sow good ground, should sow
some seeds, either in stony places, or places that are to be trodden of
men, or in places filled with brambles and briers (as our Master also set
forth, indicating by these the diversities of the purposes of several
souls),[2] I shall not delay."

CHAP. XV.--SIMON'S ARROGANCE.

   Then said Simon: "You seem to me to be angry; but if it be so, it is
not necessary to enter into the conflict." Then Peter: "I see that you
perceive that you are to be convicted, and you wish politely to escape from
the contest; for what have you seen to have made me angry against you, a
man desiring to deceive so great  a multitude, and when you have nothing to
say, pretending moderation, who also command, forsooth, by your authority
that the controversy shall be conducted as you please, and not as order
demands?" Then Simon: "I shall enforce myself to bear patiently your
unskilfulness, that I may show that you indeed wish to seduce the  people,
but that I teach the truth. But now I refrain from a discussion concerning
that boundless light. Answer me, therefore, what I ask of you. Since God,
as you say, made all things, whence comes evil?"[3] Then said Peter: "To
put questions in this way is not the part of an opponent, but of a learner.
If therefore you wish to learn, confess it; and I shall first teach you how
you ought to learn, and when you have learned to listen, then straightway I
shall begin to teach you. But if you do not wish to learn, as though you
knew all things, I shall first set forth the faith which I preach, and do
you also set forth what you think to be true; and when the profession of
each of us has been disclosed, let our hearers judge whose discourse is
supported by truth." To this Simon answered: "This is a good joke: behold a
fellow who offers to teach me! Nevertheless I shall suffer you, and bear
with your ignorance and your arrogance. I confess, then, I do wish to
learn; let us see how you can teach me."

CHAP. XVI.--EXISTENCE OF EVIL.

   Then Peter said: "If you truly wish to learn, I then first learn this,
how unskilfully you have framed your question; for you say, Since. God has
created all things, whence is evil? But before you asked this, three sorts
of questions should have had the precedence: First, Whether there be evil?
Secondly, What evil is? Thirdly, To whom it is, and whence?" To this Simon
answered:" Oh thou most unskilful and unlearned, is there any man who does
not confess that there is evil in this life? Whence I also, thinking that
you had even the common sense of all men, asked, whence evil is; not as
wishing to learn, since I know all things, least of all from you, who know
nothing, but that I might show you to be ignorant of all things. And that
you may not suppose that it is because I am angry that I speak somewhat
sternly, know that I am moved with compassion for those who are present,
whom you are attempting to deceive." Then Peter said: "The more wicked are
you, if you can do such wrong, not being angry; but smoke must rise where
there is fire. Nevertheless I shall tell you, lest I should seem to take
you up with words, so as not to answer to those things which you have
spoken disorderly. You say that all confess the existence of evil, which is
verily false; for, first of all, the whole Hebrew nation deny its
existence."

CHAP. XVII.--NOT ADMITTED BY ALL.

   Then Simon, interrupting his discourse, said: "They do rightly who say
that there is no evil." Then Peter answered: "We do not propose to speak of
this now, but only to state the fact that the existence of evil is not
universally admitted. But the second question that you should have asked
is, What is evil?--a substance, an accident, or an act? And many other
things of the same sort. And after that, towards what, or how it is, or to
whom it is evil,--whether to God, or to angels, or to men, to the righteous
or the wicked, to all or to some, to one's self or to no one? And then you
should inquire, Whence it is?--whether from God, or from nothing; whether
it has always been, or has had its beginning in time; whether it is useful
or useless? and many other things which a proposition of this sort
demands." To this Simon answered: "Pardon me; I was in error concerning the
first question; but suppose that I now ask first, whether evil is or not?"

CHAP. XVIII.--MANNER OF CONDUCTING THE DISCUSSION.

   Then Peter said: "In what way do you put the question; as wishing to
learn, or to teach or for the sake of raising the question? If indeed as
wishing to learn, I have something to teach you first, that coining by
consequence and the right order of doctrine, yon may understand from
yourself what evil is. But if you put the question as an instructor, I have
no need to be taught by you, for I have a Master from whom I have learned
all things. But if you ask merely for the sake of raising a question and
disputing, let each of us first set forth his opinion, and so let the
matter be debated. For it is not reasonable that you should ask as one
wishing to learn, and contradict as one teaching, so that after my answer
it should be in your discretion to say whether I have spoken well or ill.
Wherefore you cannot stand in the place of a gainsayer and be judge of what
we say. And therefore, as I said, if a discussion is to be held, let each
of us state his sentiments; and while we are placed in conflict, these
religious hearers will be just judges."

CHAP. XIX.--DESIRE OF INSTRUCTION.

   Then Simon said: "Does it not seem to you to be absurd that an
unskilled people should sit in judgment upon our sayings?" Then Peter: "It
is not so; for what perhaps is less clear to one, can be investigated by
many, for oftentimes even a popular rumour has the aspect of a prophecy.
But in addition to all this, all these people stand here constrained by the
love of i God, and by a desire to know the truth, and therefore all these
are to he regarded as one, by reason of their affection being one and the
same towards the truth; as, on the other hand, two are many and diverse, if
they disagree with each other. But if you wish to receive an indication how
all these people who stand before us are as one man, consider from their
very silence and quietness how with all patience, as you see, they do
honour to the truth of God, even before they learn it, for they have not
yet learned the greater observance which they owe to it. Wherefore I hope,
through the mercy of God, that He will accept the religious purpose of
their mind towards Him, and will give the palm of victory to him who
preaches the truth, that He may make manifest to them the herald of truth."

CHAP. XX.--COMMON PRINCIPLES.

   Then Simon: "On what subject do yon wish the discussion to be held?
Tell me, that I also may define what I think, and so the inquiry may
begin." And Peter answered: "If indeed, you will do as I think right, I
would have it done according to the precept of my Master, who first of all
commanded the Hebrew nation, whom He knew to have knowledge of God, and
that it is He who made the world, not that they should inquire about Him
whom they knew, but that, knowing Him, they should investigate His will and
His righteousness; because it is placed in men's power that, searching into
these things, they may find, and do, and observe those things concerning
which they are to be judged. Therefore He commanded us to inquire, not
whence evil cometh, as you asked just now, but to seek the righteousness of
the good God, and His kingdom; and all these things, says He, shall be
added to you."[1] Then Simon said: "Since these things are commanded to
Hebrews, as having a right knowledge of God, and being of opinion that
every one has it in his power to do these things concerning which he is to
be judged,--but my opinion differs from theirs,--where do you wish me to
begin?"

CHAP. XXI.--FREEDOM OF THE WILL.

   Then said Peter: "I advise that the first inquiry be, whether it be in
our power to know whence we are to be judged." But Simon said: "Not so; but
concerning God, about whom all who are present are desirous to hear." Then
Peter: "You admit, then, that something is in the power of the will: only
confess this, if it is so, and let us inquire, as you say, concerning God."
To this Simon answered: "By no means" Then Peter said: "If, then, nothing
is in our power, it is useless for us to inquire anything concerning God,
since it is not in the power of those who seek to find; hence I said well,
that this should be the first inquiry, whether anything is in the power of
the will."[1] Then said Simon: "We cannot even understand this that you
say, if there is anything in the power of the will." But Peter, seeing that
he was turning to contention, and, through fear of being overcome, was
confounding all things as being in general uncertain, answered: "How then
do you know that it is not in the power of man to know anything, since this
very thing at least you know?"

CHAP. XXII.--RESPONSIBILITY.

   Then Simon said: "I know not whether I know even this; for every one,
according as it is decreed to him by fate, either does, or understands, or
suffers." Then Peter said: "See, my brethren, into what absurdities Simon
has fallen, who before my coining was teaching that men have it in their
power to be wise and to do what they will, hut now, driven into a corner by
the force of my arguments, he denies that man has any power either of
perceiving or of acting; and yet he presumes to profess himself to be a
teacher! But tell me how then God judges according to truth every one for
his doings, if men have it not in their own power to do anything? If this
opinion he held, all things are torn up by the roots; vain will be the
desire of following after goodness; yea, even in vain do the judges of the
world administer laws and punish those who do amiss, for they had it not in
their power not to sin; vain also will be the laws of nations which assign
penalties to evil deeds. Miserable also will those be who laboriously keep
righteousness; but blessed those who, living in pleasure, exercise tyranny,
living in luxury and wickedness. According to this. therefore, there can be
neither righteousness, nor goodness, nor any virtue, nor, as you would have
it, any God. But, O Simon, I know why you have spoken thus: truly because
you wished to avoid inquiry, lest you should be openly confuted; and
therefore you say that it is not in the power of man to perceive or to
discern anything. But if this had really been your opinion, you would not
surely, before my coming, have professed yourself before the people to be a
teacher. I say, therefore, that man is under his own control." Then said
Simon: "What is the meaning of being under his own control? Tell us." To
this Peter: "If nothing can he learned, why do you wish to hear?" And Simon
said: "You have nothing to answer to this."

CHAP. XXIII.--ORIGIN OF EVIL.

   Then said Peter: "I shall speak, not as under compulsion from you, but
at the request of the hearers. The power of choice is the sense of the
soul, possessing a quality by which it can be inclined towards what acts it
wills." Then Simon, applauding Peter for what he had spoken, said: "Truly
you have expounded it magnificently and incomparably, for it is my duty to
bear testimony to your speaking well. Now if you will explain to me this
which I now ask you, in all things else I shall submit to you. What I wish
to learn, then, is this: if what God wishes to be, is; and what He does not
wish to be, is not. Answer me this." Then Peter: "If you do not know that
you are asking an absurd and incompetent question, I shall pardon you and
explain; but if you are aware that yon are asking inconsequently, you do
not well." Then Simon said: "I swear by the Supreme Divinity, whatsoever
that may be, which judges and punishes those who sin, that I know not what
I have said inconsequently, or what absurdity there is in my words, that
is, in those that I have just uttered."

CHAP. XXIV.--GOD THE AUTHOR OF GOOD, NOT OF EVIL.

   To this Peter answered: "Since, then, you confess that you are
ignorant, now learn. Your question demanded our deliverance on two matters
that are contrary to one another. For every motion is divided into two
parts, so that a certain part is moved by necessity, and another by will;
and those things which are moved by necessity are always in motion, those
which are moved by will, not always. For example, the sun's motion is
performed by necessity to complete its appointed circuit, and every state
and service of heaven depends upon necessary motions. But man directs the
voluntary motions of his own actions. And thus there are some things which
have been created for this end, that in their services they should he
subject to necessity, and should be unable to do aught else than what has
been assigned to them; and when they have accomplished this service, the
Creator of all things. who thins arranged them according to His will,
preserves them. But there are other things, in which there is a power of
will, and which have a free choice of doing what they will. These, as I
have said, do not remain always in that order in which they were created:
but according as their will leads them, and the judgment of their mind
inclines them, they effect either good or evil; and therefore He hath
proposed rewards to those who do well, and penalties to those who do
evil.[2]

CHAP.XXV.--"WHO HATH RESISTED HIS WILL?"

   You say, therefore, if God wishes anything to he, it is; and if He do
not wish it, it is not. But if I were to answer that what He wishes is, and
what He wishes not is not, you would say that then He wishes the evil
things to be which are done in the world, since everything that He wishes
is, and everything that He wishes not is not. But if I had answered that it
is not so that what God wishes is, and what He wishes not is not, then you
would retort upon me that God must then be powerless, if He cannot do what
He wills; and you would be all the more petulant, as thinking that you had
got a victory, though had said nothing to the point. Therefore you are
ignorant, O Simon, yea very ignorant, how the will of God acts in each
individual case. For some things, as we have said, He has so willed to be,
that they cannot be otherwise than as they are ordained by Him; and to
these He has assigned neither rewards nor punishments; but those which He
has willed to be so that they have it in their power to do what they will,
He has assigned to them according to their actions and their wills, to earn
either rewards or punishments. Since, therefore, as I have informed you,
all things that are moved are divided into two parts, according to the
distinction that I formerly stated, everything that God wills is, and
everything that He wills not is not.

CHAP. XXVI--NO GOODNESS WITHOUT LIBERTY

   To this Simon answered: "Was not He able to make us all such that we
should be good, and that we should not have it in our power to be
otherwise?" Peter answered: "This also is an absurd question. For if He had
made us of an unchangeable nature and incapable of being moved away from
good, we should not be really good, because we could not be aught else; and
it would not be of our purpose that we were good; and what we did would not
be ours, but of the necessity of our nature.[1] But how can that be called
good which is not done of purpose? And on this account the world required
long periods, until the number of souls which were predestined to fill it
should be completed, and then that visible heaven should be folded up like
a scroll, and that which is higher should appear, and the souls of the
blessed, being restored to their bodies, should be ushered into light; but
the souls of the wicked, for their impure actions being surrounded with
fiery spirit, should be plunged into the abyss of unquenchable fire, to
endure punishments through eternity. Now that these things are so, the true
Prophet. has testified to us; concerning whom, if you wish to know that He
is a prophet, I shall instruct you by innumerable declarations. For of
those things which were spoken by Him, even now everything that He said is
being fulfilled; and those things which He spoke with respect to the future
are believed to be about to be fulfilled, for faith is given to the future
from those things which have already come to pass."

CHAP. XXVII.--THE VISIBLE HEAVEN: WHY MADE.

   But Simon, perceiving that Peter was clearly assigning a reason from
the head of prophecy, from which the whole question is settled, declined
that the discourse should take this turn; and thus answered: "Give me an
answer to the questions that I put, and tell me, if that visible heaven is.
as you say, to be dissolved, why was it made at first?" Peter answered: "It
was made for the sake of this present life of men, that there might be some
sort of interposition and separation, lest any unworthy one might see the
habitation of the celestials and the abode of God Himself, which are
prepared in order to be seen by those only who are of pure heart.[2] But
now, that is in the time of the conflict, it has pleased Him that those
things be invisible, which are destined as a reward to the conquerers."
Then Simon said: "If the Creator is good, and the world is good, how shall
He who is good ever destroy that which is good? But if He shall destroy
that which is good, how shall He Himself be thought to be good? But if He
shall dissolve and destroy it as evil, how shall He not appear to be evil,
who has made that which is evil?"

CHAP. XXVIII.--WHY TO BE DISSOLVED.

   To this Peter replied: "Since we have promised not to run away from
your blasphemies, we endure them patiently, for you shall yourself render
an account for the things that you speak. Listen now, therefore. If indeed
that heaven which is visible and transient had been made for its own sake,
there would have been some reason in what you say, that it ought not to be
dissolved. But if it was made not for its own sake, but for the sake of
something else, it must of necessity be dissolved, that that for which it
seems to have been made may appear. As I might say, by way of illustration,
however fairly and carefully the shell of the egg may seem to have been
formed, it is yet necessary that it be broken and opened, that the chick
may issue from it, and that may appear for which the form of the whole egg
seems to have been moulded. So also, therefore, it is necessary that the
condition of this world pass away, that that sublimer condition of the
heavenly kingdom may shine forth."

CHAP. XXIX.--CORRUPTIBLE AND TEMPORARY THINGS MADE BY THE INCORRUPTIBLE AND
ETERNAL.

   Then Simon: "It does not seem to me that the heaven, which has been
made by God, can be dissolved. For things made by the Eternal One are
eternal, while things made by a corruptible one are temporary and
decaying." Then Peter: "It is not so. Indeed corruptible and temporary
things of all sorts are made by mortal creatures; but the Eternal does not
always make things corruptible, nor always incorruptible; but according to
the will of God the Creator, so will be the things which He creates. For
the power of God is not subject to law, but His will is law to His
creatures." Then Simon answered: "I call you back to the first question.
You said now that God is visible to no one; but when that heaven shall be
dissolved, and that superior condition of the heavenly kingdom shall shine
forth, then those who are pure in heart[1] shall see God; which statement
is contrary to the law, for there it is written that God said, 'None shall
see my face and live.'"[2]

CHAP. XXX.--HOW THE PURE IN HEART SEE GOD.

   Then Peter answered: "To those who do not read the law according to the
tradition of Moses, my speech appears to be contrary to it; but I will show
you how it is not contradictory. God is seen by the mind, not by the body;
by the spirit, not by the flesh. Whence also angels, who are spirits, see
God; and therefore men, as long as they are men, cannot see Him. But after
the resurrection of the dead, when they shall have been made like the
angels,[3] they shall be able to see God. And thus my statement is not
contrary to the law; neither is that which our Master said, 'Blessed are
they of a pure heart, for they shall see God.'[1] For He showed that a time
shall come in which of men shall be made angels, who in the spirit of their
mind shall see God." After these and many similar sayings, Simon began to
assert with many oaths, saying: "Concerning one thing only render me a
reason, whether the soul is immortal, and I shall submit to your will in
all things. But let it be to-morrow, for to-day it is late." When therefore
Peter began to speak, Simon went out, and with him a very few of his
associates; and that for shame. But all the rest, turning to Peter, on
bended knees prostrated themselves before him; and some of those who were
afflicted with diverse sicknesses, or invaded by demons, were healed by the
prayer of Peter, and departed rejoicing, as having obtained at once the
doctrine of the true God, and also His mercy. When therefore the crowds had
withdrawn, and only we his attendants remained with him, we sat down on
couches placed on the ground, each one recognising his accustomed place,
and having taken food, and given thanks to God, we went to sleep.

CHAP. XXXI.--DILIGENCE IN STUDY.

   But on the following day, Peter, as usual, rising before dawn, found us
already awake and ready to listen; and thus began: "I entreat you, my
brethren and fellow-servants, that if any of you is not able to wake, he
should not torment himself through respect to my presence, because sudden
change is difficult; but if for a long time one gradually accustoms
himself, that will not be distressing which comes of use. For we had not
all the same training; although in course of time we shall be able to be
moulded into one habit, for they say that custom holds the place of a
second nature. But I call God to witness that I am not offended, if any one
is not able to wake; but rather by this, if, when any one sleeps all
through the night, he does not in the course of the day fulfil that which
he omitted in the night. For it is necessary to give heed intently and
unceasingly, to the study of doctrine, that our mind may be filled with the
thought of God only: because in the mind which is filled with the thought
of God, no place will be given to the wicked one."

CHAP. XXXII.--PETER'S PRIVATE INSTRUCTION.

   When Peter spoke thus to us, every one of us eagerly assured him, that
ere now we were awake, being satisfied with short sleep, but that we were
afraid to arouse him, because it did not become the disciples to command
the master; "and yet even this O Peter we had almost ventured to take upon
ourselves, because our hearts, agitated with longing for your words, drove
sleep wholly from our eves. But again our affection towards you opposed it,
and did not suffer us violently to rouse you." Then Peter said: "Since
therefore you assert that you are willingly awake through desire of
hearing, I wish to repeat to you more carefully, and to explain in their
order, the things that were spoken yesterday without arrangement. And this
I propose to do throughout these daily disputations, that by night, when
privacy of time and place is afforded, I shall unfold in correct order, and
by a straight line of explanation, anything that in the controversy has not
been stated with sufficient fulness." And then he began to point out to us
how the yesterday's discussion ought to have been conducted, and how it
could not be so conducted on account of the contentiousness or the
unskilfulness of his opponent; and how therefore he only made use of
assertion, and only overthrew what was said by his adversary, but did not
expound his own doctrines either completely or distinctly. Then repeating
the several matters to us, he discussed them in regular order and with full
reason.

CHAP. XXXIII.--LEARNERS AND CAVILLERS.

   But when the day began to be light, after prayer he went out to the
crowds and stood in his accustomed place, for the discussion; and seeing
Simon standing in the middle of the crowd, he saluted the people in his
usual way, and said to them: "I confess that I am grieved with respect to
some men, who come to us in this way that they may learn something, but
when we begin to teach them, they profess that they themselves are masters,
and while indeed they ask questions as ignorant persons, they contradict as
knowing trees. But perhaps some one will say, that he who puts a question,
puts it indeed in order that he may learn, but when that which he hears
does not seem to him to be right, it is necessary that he should answer,
and that seems to he contradiction which is not contradiction, but further
inquiry.

CHAP. XXXIV.--AGAINST ORDER IS AGAINST REASON.

   "Let such a one then hear this: The teaching of all doctrine has a
certain order, and there are some things which must be delivered first,
others in the second place, and others in the third, and so all in their
order; and if these things be delivered in their order, they become plain;
but if they be brought forward out of order, they will seem to be spoken
against reason. And therefore order is to be observed above all things, if
we seek for the purpose of finding what we seek. For he who enters rightly
upon the road, will observe the second place in due order, and from the
second will more easily find the third; and the further he proceeds, so
much the more will the way of knowledge become open to him, even until he
arrive at the city of truth, whither he is bound, and which he desires to
reach. But he who is unskilful, and knows not the way of inquiry,as a
traveller in a foreign country, ignorant and wandering, if he will not
employ a native of the country as a guide,--undoubtedly when he has strayed
from the way of truth, shall remain outside the gates of life, and so,
involved in the darkness of black night, shall walk through the paths of
perdition. Inasmuch therefore, as, if those things which are to be sought,
be sought in an orderly manner, they can most easily be found, but the
unskilful man is ignorant of the order of inquiry, it is right that the
ignorant man should yield to the knowing one, and first learn' the order of
inquiry, that so at length he may find the method of asking and answering.

CHAP. XXXV.--LEARNING BEFORE TEACHING.

   To this Simon replied: "Then truth is not the property of all, but of
those only who know the art of disputation, which is absurd; for it cannot
be, since He is equally the God of all, that all should not be equally able
to know His will." Then Peter: "All were made equal by Him, and to all He
has given equally to be receptive of truth. But that none of those who are
born, are born with education, but education is subsequent to birth, no one
can doubt. Since, therefore, the birth of men holds equity in this respect,
that all are equally capable of receiving discipline, the diference is not
in nature, but in education. Who does not know that the things which any
one learns, he was ignorant of before he learned them?" Then Simon said'
"You say truly." Then Peter said   "If then in those arts which are in
common use, one first learns and then teaches, how much more ought those
who profess to be the educators of souls, first to learn, and so to teach,
that they may not expose themselves to ridicule, if they promise to afford
knowledge to others, when they themselves are unskilful?" Then Simon: "This
is true in respect of those arts which are in common use; but in the word
of knowledge, as soon as any one has heard, he has learned."

CHAP.XXXVI.--SELF-EVIDENCE OF TIlE TRUTH,

   Then said Peter: "If indeed one hear in an orderly and regular manner
he is able to know what is true; but he who refuses to submit to the rule
of a reformed life and a pure conversation, which truly is the proper
result of knowledge of the truth, will not confess that he knows what he
does know. For this is exactly what we see in the case of some who,
abandoning the trades which they learned in their youth, betake themselves
to other performances, and by way of excusing their own sloth, begin to
find fault with the trade as unprofitable." Then Simon: "Ought all who hear
to believe that whatever they hear is true?" Then Peter: "Whoever hears an
orderly statement of the truth, cannot by any means gainsay it, but knows
that what is spoken is true, provided he also willingly submit to the rules
of life. But those who, when they hear, are unwilling to betake themselves
to good works, are prevented by the desire of doing evil from acquiescing
in those things which they judge to be right. Hence it is manifest that it
is in the power of the hearers to choose which of the two they prefer. But
if all who hear were to obey, it would be rather a necessity of nature,
leading all in one way. For as no one can be persuaded to become shorter or
taller, because the force of nature does not permit it; so also, if either
all were converted to the truth by a word, or all were not converted, it
would be the force of nature which compelled all in the one case, and none
at all in the other, to be converted."

CHAP. XXXVII.--GOD RIGHTEOUS AS WELL AS GOOD.

   Then said Simon: "Inform us, therefore, what he who desires to know the
truth must first learn." Then Peter: "Before all things it must be inquired
what it is possible for man to find out. For of necessity the judgment of
God turns upon this, if a man was able to do good and did it not. And
therefore men must inquire whether they have it in their power by seeking
to find what is good, and to do it when they have found it; for this is
that for which they are to be judged. But more than this there is no
occasion for any one but a prophet to know: for what is the need for men to
know how the world was made? This, indeed, would be necessary to be learned
if we had to enter upon a similar construction. But now it is sufficient
for us, in order to the worship of God, to know that He made the world; hut
how He made it is no subject of inquiry for us, because, as I have said, it
is not incumbent upon us to acquire the knowledge of that art, as though we
were about to make something similar. But neither are we to be judged for
this, why we have not learned how the world was made, but only for that, if
we be without knowledge of its Creator. For we shall know that the Creator
of the world is the righteous and good God, if we seek Him in the paths of
righteousness. For if we only know regarding Him that He is good, such
knowledge is not sufficient for salvation. For in the present life not only
the worthy, but also the unworthy, enjoy His goodness and His benefits. But
if we believe Him to be not only good, but also righteous, and if,
according to what we believe concerning God, we observe righteousness in
the whole course of our life, we shall enjoy His goodness for ever. In a
word, to the Hebrews, whose opinion concerning God was that He is only
good, our Master said that they should seek also His righteousness;[1] that
is, that they should know that He is good indeed in this present time, that
all may live in His goodness, but that He shall be righteous at the day of
judgment, to bestow eternal rewards upon the worthy, from which the
unworthy shall be excluded.

CHAP. XXXVIII.--GOD'S JUSTICE SHOWN AT THE DAY OF JUDGMENT.

   Then Simon: "How can one and the same being be both good and
righteous?"[2] Peter answered: "Because without righteousness, goodness
would be unrighteousness; for it is the part of a good God to bestow His
sunshine and rain equally on the just and the unjust;[3] but this would
seem to be unjust, if He treated the good and the bad always with equal
fortune, and were it not that He does it for the sake of the fruits, which
all may equally enjoy who are born in this world. But as the rain given by
God equally nourishes the corn and the tares, but at the time of harvest
the crops are gathered into the barn, but the chaff or the tares are burnt
in the fire,[4] so in the day of judgment, when the righteous shall be
introduced into the kingdom of heaven, and the unrighteous shall be cast
out, then also the justice of God shall be shown. For if He remained for
ever alike to the evil and the good, this would not only not be good, but
even unrighteous and unjust; that the righteous and the unrighteous should
be held by Him in one order of desert."

CHAP. XXXIX.--IMMORTALITY OF THE SOUL.

   Then said Simon: "The one point on which I should wish to be satisfied
is, whether the soul is immortal; for I cannot take up the burden of
righteousness unless I know first concerning the immortality of the soul;
for indeed if it is not immortal, the profession of your preaching cannot
stand." Then said Peter: "Let us first inquire whether God is just; for if
this were ascertained, the perfect order of order of religion would
straight-way be established." Then Simon: "With all your boasting of your
knowledge of the order of discussion, you seem to me now to have  answered
contrary to order; for when I ask you  to show whether the soul is
immortal, you say that we must first inquire whether God is just." Then
said Peter: "That is perfectly right and regular." Simon: "I should wish to
learn how."

CHAP. XL.--PROVED BY THE SUCCESS OF THE WICKED IN THIS LIFE.

   "Listen, then," said Peter: "Some men who are blasphemers against God,
and who spend their whole life in injustice and pleasure die in their own
bed and obtain honourable burial; while others who worship God, and
maintain their life frugally with all honesty and sobriety, die in deserted
places for their observance of righteousness, so that they are not even
thought worthy of burial. Where, then, is the justice of God, if there be
no immortal soul to suffer punishment in the future for impious deeds, or
enjoy rewards for piety and rectitude?" Then Simon said: "It is this indeed
that makes me incredulous, because many well-doers perish miserably, and
again many evil-doers finish long lives in happiness."[1]

CHAP. XLI.--CAVILS OF SIMON.

   Then said Peter: "This very thing which draws you into incredulity,
affords to us a certain conviction that there shall be a judgment. For
since it is certain that God is just, it is a necessary consequence that
there is another world, in which every one receiving according to his
deserts, shall prove the justice of God. But if all men were now receiving
according to their deserts, we should truly seem to be deceivers when we
say that there is a judgment to come; and therefore this very fact, that in
the present life a return is not made to every one according to his deeds,
affords, to those who know that God is just, an indubitable proof that
there shall be a judgment." Then said Simon: "Why, then, am I not persuaded
of it?" Peter: "Because you have not heard the true Prophet saying, 'Seek
first His righteousness, and all these things shall be added to you.'"[2]
Then said Simon: "Pardon me if I am unwilling to seek righteousness, before
I know if the soul is immortal." Then Peter: "You also pardon me this one
thing, because I cannot do otherwise than the Prophet of truth has
instructed me." Then said Simon: "It is certain that you cannot assert that
the soul is immortal, and therefore you cavil, knowing that if it be proved
to be mortal, the whole profession of that religion which you are
attempting to propagate will be plucked up by the roots. And therefore,
indeed, I commend your prudence, while I do not approve your
persuasiveness; for you persuade many to embrace your religion, and to
submit to the restraint of pleasure, in hope of future good things; to whom
it happens that they lose the enjoyment of things present, and are deceived
with hopes of things future. For as soon as they die, their soul shall at
the same time be extinguished."

CHAP. XLII.--"FULL OF ALL SUBTLETY AND ALL MISCHIEF."

   But Peter, when he heard him speak thus, grinding his teeth, and
rubbing his forehead with his hand, and sighing with profound grief,
said:[3] "Armed with the cunning of the old serpent, you stand forth to
deceive souls; and therefore, as the serpent is more subtile than any other
beast, you profess that you are a teacher from the beginning. And again,
like the serpent you wished to introduce many gods; but now, being confuted
in that, you assert that there is no God at all. For by occasion of I know
not what unknown God, you denied that the Creator of the world is God, but
asserted that He is either an evil being, or that He has many equals, or,
as we have said, that He is not God at all. And when you had been overcome
in this position, you now assert that the soul is mortal, so that men may
not live righteously and uprightly in hope of things to come. For if there
be no hope for the future, why should not mercy be given up, and men
indulge in luxury and pleasures, from which it is manifest that all
unrighteousness springs? And while you introduce so impious a doctrine into
the miserable life of men, you call yourself pious, and me impious,
because, under the hope of future good things, I will not suffer men to
take up arms and fight against one another, plunder and subvert everything,
and attempt whatsoever lust may dictate. And what will be the condition of
that life which you would introduce, that men will attack and be attacked,
be enraged and disturbed, and live always in fear.? For those who do evil
to others must expect like evil to themselves. Do you see that you are a
leader of disturbance and not of peace, of iniquity and not of equity? But
I feigned anger, not because I could not prove that the soul is immortal,
but because I pity the souls which you are endeavouring to deceive. I shall
speak, therefore, but not as compelled by you; for I know how I should
speak; and you will be the only one who wants not so much persuasion as
admonition on this subject. But those who are really ignorant of this, I
shall instruct as is suitable."

CHAP. XLIII.--SIMON'S SUBTERFUGES.

   Then says Simon: "If you are angry, I shall neither ask you any
questions, nor do I wish to hear you." Then Peter: "If you are now seeking
a pretext for escaping, you have full liberty, and need not use any special
pretext. For all have heard you speaking all amiss, and have perceived that
you can prove nothing, but that you only asked questions for the sake of
contradiction; which any one can do. For what difficulty is there in
replying, after the clearest proofs have been adduced, 'You have said
nothing to the purpose?' But that you may know that I am able to prove to
you in a single sentence that the soul is immortal, I shall ask you with
respect to a point which all know; answer me, and I shall prove to you in
one sentence that it is immortal." Then Simon, who had thought that he had
got, from the anger of Peter, a pretext for departing, stopped on account
of the remarkable promise that was made to him, and said: "Ask me then, and
I shall answer you what all know, that I may hear in a single sentence, as
you have promised, how the soul is immortal."

CHAP. XLIV.--SIGHT OR HEARING?

   Then Peter: "I shall speak so that it may be proved to you before all
the rest. Answer me, therefore, which of the two can better persuade an
incredulous man. seeing or hearing?" Then Simon said: "Seeing." Then Peter:
"Why then do you wish to learn from me by words, what is proved to you by
the thing itself and by sight?" Then Simon: "I know not what you mean."
Then Peter: "If you do not know, go now to your house, and entering the
inner bed-chamber you will see an image placed, containing the figure of a
murdered boy clothed in purple; ask him, and he will inform you either by
hearing or seeing. For what need is there to hear from him if the soul is
immortal, when you see it standing before you? For if it were not in being,
it assuredly' could not be seen. But if you know not what image I speak of,
let us straightway go to your house, with ten other men, of those who are
here present."[1]

CHAP. XLV.--A HOME-THRUST.

   But Simon hearing this, and being smitten by his conscience, changed
colour and became bloodless; for he was afraid, if he denied it, that his
house would be searched, or that Peter in his indignation would betray him
more openly, and so all would learn what he was. Thus he answered: "I
beseech thee, Peter, by that good God who is in thee, to overcome the
wickedness that is in me. Receive me to repentance, and you shall have me
as an. assistant in your preaching. For now I have learned in very deed
that you are a prophet of the true God, and therefore you alone know the
secret anti hidden things of men."[2] Then said Peter: "You see, brethren,
Simon seeking repentance; in a little while yon shall see him returning
again to his infidelity. For, thinking that I am a prophet, forasmuch as I
have disclosed his wickedness, which he supposed to be secret and hidden,
he has promised that he will repent. But it is not lawful for me to lie,
nor must I deceive, whether this infidel be saved or not saved. For I call
heaven and earth to witness, that I spoke not by a prophetic spirit what I
said, and what I intimated, as far as was possible, to the listening
crowds; liter I learned from some who once were his associates in his
works, but have now been converted to our faith, what things he did in
secret. Therefore I spoke what I knew, not what I foreknew."

CHAP. XLVI.--SIMON'S RAGE.

   But when Simon heard this, he assailed Peter with curses and
reproaches, saying: "Oh most wicked and most deceitful of men, to whom
fortune, not truth, hath given the victory. But I sought repentance not for
defect of knowledge, but in order that you, thinking that by repentance I
should become your disciple, might entrust to me all the secrets of your
profession. and so at length, knowing them all, I might confute you. But as
you cunningly understood for what reason I had pretended penitence, and
acquiesed as if yon did not understand my stratagem, that you might first
expose me in presence of the people as unskilful, then fore-seeing that
being thus exposed to the people, I must of necessity be indignant, and
confess that I was not truly penitent, you anticipated me, that you might
say, that I should, after my penitence, again return to my infidelity, that
you might seem to have conquered on all sides, both if I continued in the
penitence which I hart professed, and if I did not continue; and so you
should be believed to be wise, because you had foreseen these things, while
I should seem to be deceived, because I did not foresee your trick. But you
foreseeing mine, have used subtlety and circumvented me. But, as I said,
your victory is the result of fortune, not of truth: yet I know why I did
not foresee this; because I stood by you and spoke with you in my,
goodness, and bore patiently with you. But now I shall show you the power
of my divinity, so that you shall quickly fall down and worship me.

CHAP. XLVII.--SIMON'S VAUNT.

   "I am the first power, who am always, and without beginning.[3] But
having entered the womb of Rachel, I was born of her as a man,  that I
might be visible to men. I have flown through the air; I have been mixed
with fire, and been made one betty with it; I have marie statues to move; I
have animated lifeless things; I have made stones bread; I have flown front
mountain to mountain; I have moved from place to place, upheld by angels'
hands, and have lighted on the earth. Not only bare I done these things;
but even now I am able to do them, that by facts I may prove to all, that I
am the Son of God, enduring to eternity, and that I can make those who
believe on me endure in like manner for ever. But your words are all vain;
nor can you perform any real works such as I have  now mentioned, as he
also who sent you is a magician, who yet could not deliver himself from the
suffering of the cross."

CHAP. XLVIII.--ATTEMPTS TO CREATE A DISTURBANCE.

   To this speech of Simon, Peter answered: "Do not meddle with the things
that belong to others; for that you are a magician, you have confessed and
made manifest by the very deeds that you have done; but our Master, who is
the Son of God and of man, is manifestly good; and that he is truly the Son
of God has been told, and shall be told to those to whom it is fitting. But
if your will not confess that you are a magician, let us go, with all this
multitude, to your house, and then it will be evident who is a magician."
While Peter was speaking thus, Simon began to assail him with blasphemies
and curses, that he might make a riot, and excite all so that he could not
be refuted, and that Peter, withdrawing on account of his blasphemy, might
seem to be overcome. But he stood fast, and began to charge him more
vehemently.

CHAP. XLIX.--SIMON'S RETREAT.

   Then the people in indignation cast Simon from the court, and drove him
forth from the gate of the house; and only one person followed him when he
was driven out.[1] Then silence being obtained, Peter began to address the
people in this manner: "You ought, brethren, to bear with wicked men
patiently; knowing that although God could cat them off, yet He suffers
them to remain even till the day appointed, in which judgment shall pass
upon all. Why then should not wc bear with those whom, God suffers? Why
should not we bear with fortitude the wrongs that they do to us, when He
who is almighty does not take vengeance on  them, that both His own
goodness and the impiety of the wicked may be known? But if the  wicked one
had not found Simon to be his minister, he would doubtless have found
another: for it is of necessity that in this life offences come, 'but woe
to that man by whom they come;'[2] and therefore Simon is rather to be
mourned over, because he has become a choice vessel for the wicked one,
which undoubtedly would not have happened had he not received power over
him for ills former sins. For why should I further say that he once
believed in our Jesus, and was persuaded that Souls are immortal?[3]
Although in this he is deluded by demons, yet he has persuaded himself that
he has the soul of a murdered boy ministering to him in whatever he pleases
to employ it in; in which truly, as I have said, he is deluded by demons,
and therefore I spoke to him according to his own ideas: for he has learned
from the Jews, that judgment and vengeance are to be brought forth against
those who set themselves against the true faith, and do not repent. But
here are men to whom, as being perfect in crimes, the wicked one appears,
that he may deceive them, so that they may never be turned to repentance.

CHAP. L.--PETER'S BENEDICTION.

   "You therefore who are turned to the Lord by repentance, bend to Him
your knees." When he had said this, all the multitude bent their knees to
God; and Peter, looking towards heaven, prayed for them with tears that
God, for His goodness, would deign to receive those betaking themselves to
Him. And after he had prayed and had instructed them to meet early the next
day, he dismissed the multitude. Then according to custom, having taken
food, we went to sleep.

CHAP. LI.--PETER'S ACCESSIBILITY.

   Peter, therefore, rising at the usual hour of the night. found us
waking; and when, saluting us, in his usual manner, he had taken his seat,
first of all Niceta, said: "If you will permit me, my lord Peter, I have
something to ask of you." Then Peter said: "I permit not only you, but all,
and not only now, but always, that every one confess what moves him, and
the part in his mind that is pained, in order that he may obtain healing.
For things which are covered with silence, and are not made known to us,
arc cured with difficulty, like maladies of long standing; and therefore,
since the medicine of seasonable and necessary discourse cannot easily be
applied t those who keep silence, every one ought to declare in what
respect his mind is feeble through ignorance. But to him who keeps silence,
it belongs to God alone to give a remedy. We indeed also can do it, but by
the lapse of a long time. For it is necessary than the discourse of
doctrine, proceeding in order from the beginning, and meeting each single
question, should disclose all things, and resolve and reach to all things,
even to that which every one required in his mind; but that, as I have
said, can only be done in the course of a long time. Now, then, ask what
you please."

CHAP. LII.--FALSE SIGNS AND MIRACLES.

   Then Niceta said: "I give you abundant thanks, O most clement Peter;
but this is what I desire to learn. how Simon, who is the enemy of God, is
able to do such and so great things? For indeed he told no lie in his
declaration of what he has done." To this the blessed Peter thus answered:
"God, who is one and true, has resolved to prepare good and faithful
friends for His first begotten; but knowing that none can be good, unless
they have in their power that perception by which they may become good,
that they may be of their own intent what they choose to be,--and otherwise
they could not be truly good, if they were kept in goodness not by purpose,
but by necessity,--has given to every one the power of his own will, that
he may be what he wishes to be. And again, foreseeing that that power of
will would make some choose good things and others evil, and so that the
human race would necessarily be divided into two classes, He has permitted
each class to choose both a place and a king, whom they would. For the good
King; rejoices in the good, and the wicked one in the evil. And although I
have expounded those things more fully to you, O Clement, in that treatise
in which I discoursed on predestination and the end, yet it is fitting that
I should now make clear to Niceta also, as he asks me, what is the reason
than Simon, whose thoughts are against God, is able to do so great marvels.

CHAP. LIII.--SELF-LOVE THE FOUNDATION OF GOODNESS.

   "First of all, then, he is evil, in the judgment of God, who will not
inquire what is advantageous to himself. For how can any one love another,
if he does not love himself? Or to whom will that man not be an enemy, who
cannot  be a friend to himself? In order, therefore, that there might be a
distinction between those who choose good and those who choose evil, God
has concealed that which is profitable to men, i.e., the possession of the
kingdom of heaven, and has laid it up and hidden it as a secret treasure,
so that no one can easily attain it by his own power or knowledge. Yet He
has brought the report of it, under various names and opinions, through
successive generations, to the hearing of all: so that whosoever should be
lovers of good, hearing it, might inquire and discover what is profitable
and salutary to them; but that they should ask it, not from themselves, but
from Him who has hidden it, and should pray that access and the way of
knowledge might be given to them: which way is opened to those only who
love it above all the good things of this world; and on no other condition
can any one even understand it, however wise he may seem; but that those
who neglect to inquire what is profitable and salutary to themselves, as
self-haters and self-enemies, should be deprived of its good things, as
lovers of evil things.

CHAP. LIV.--GOD TO BE SUPREMELY LOVED.

   "It behoves, therefore, the good to love that way above all things,
that is, above riches, glory, rest, parents, relatives, friends, and
everything in the world. But he who perfectly loves this possession of the
kingdom of heaven, will undoubtedly cast away all practice of evil habit,
negligence, sloth, malice, anger, and such like. For if you prefer any of
these to it, as loving the vices of your own lust more than God, you shall
not attain to the possession of the heavenly kingdom; for truly it is
foolish to love anything more than God. For whether they be parents, they
die; or relatives, they do not continue; or friends, they change. But God
alone is eternal, and abideth unchangeable. He, therefore, who will not
seek after that which is profitable to himself, is evil, to such an extent
that his wickedness exceeds the very prince of impiety. For he abuses the
goodness of God to the purpose of his own wickedness, and pleases himself;
but the other neglects the good things of his own salvation, that by his
own destruction he may please the evil one.

CHAP. LV.--TEN COMMANDMENTS CORRESPONDING TO THE PLAGUES OF EGYPT.

   "On account of those, therefore, who by neglect of their own salvation
please the evil one, and those who by study of their own profit seek to
please the good One, ten things have been prescribed as a test to this
present age, according to the number of the ten plagues which were brought
upon Egypt. For when Moses, according to the commandment of God, demanded
of Pharaoh that he should let the people go, and in token of his heavenly
commission showed signs, his rod being thrown upon the ground was turned
into a serpent.[1] And when Pharaoh could not by these means be brought to
consent, as having freedom of will, again the magicians seemed to do
similar signs, by permission of God, that the purpose of the king might be
proved from the freedom of his will, whether he would rather believe the
signs wrought by Moses, who was sent by God, or those which the magicians
rather seemed to work than actually wrought. For truly he ought to have
understood from their very name that they were not workers of truth,
because they were not called messengers of God, but magicians, as the
tradition also intimates. Moreover, they seemed to maintain the contest up
to a certain point, and afterwards they confessed of themselves, and
yielded to their superior.[2] Therefore the last plague is inflicted,[3]
the destruction of the first-born, and then Moses is commanded to
consecrate the people by the sprinkling of blood; and so, gifts being
presented, with much entreaty he is asked to depart with the people.

CHAP. LVI.--SIMON RESISTED PETER, AS THE MAGICIANS MOSES.

   "In a similar transaction I see that I am even now engaged. For as
then, when Moses exhorted the king to believe God, the magicians opposed
him by a pretended exhibition of similar signs, and so kept back the
unbelievers from salvation; so also now, when I have come forth to teach
all nations to believe in the true God,  Simon the magician resists me,
acting in opposition to me, as they also did in opposition to Moses; in
order that whosoever they be from among the nations that do not use sound
judgment, they may be made manifest; but that those may be saved who
rightly distinguish signs from signs." While Peter thus spoke, Niceta
answered: "I beseech you that you would permit me to state whatever occurs
to my mind." Then Peter, being delighted with the eagerness of his
disciples, said: "Speak what you will."

CHAP. LVII.--MIRACLES OF THE MAGICIANS.

   Then said Niceta: "In what respect did the Egyptians sin in not
believing Moses, since the magicians wrought like signs, even although they
were done rather in appearance than in truth? For if I had been there then,
should I not have thought, from the fact that the magicians did like things
to those which Moses did, either that Moses was a magician, or that the
magicians wrought their signs by divine commission? For I should not have
thought it likely that the same things could be effected by magicians, even
in appearance, which he who was sent by God performed. And now, in what
respect do they sin who believe Simon, since they see him do so great
marvels? Or is it not marvellous to fly through the air, to be so mixed
with fire as to  become one body with it, to make statues walk,  brazen
dogs bark, and other such like things, which assuredly are sufficiently
wonderful to those who know not how to distinguish? Yea, he has also been
seen to make bread of stones. But if he sins who believes those who do
signs, how shall it appear that he also does not sin who has believed our
Lord for His signs and works of power?"

CHAP. LVIII.--TRUTH VEILED WITH LOVE.

   Then said Peter: "I take it well that you bring the truth to the rule,
and do not suffer hindrances of faith to lurk in your soul. For thus you
can easily obtain the remedy. Do you remember that I said, that the worst
of all things is when any one neglects to learn what is for his good?"
Niceta answered: "I remember." Then Peter: "And again, that God has veiled
His truth, that He may disclose it to those who faithfully follow Him?"
"Neither," said Niceta, "have I forgotten this." Then said Peter: "What
think you then? That God has buried His truth deep in the earth, and has
heaped mountains upon it, that it may be found by those only who are able
to dig down into the depths? It is not so; but as He has surrounded the
mountains and the earth with the expanse of heaven, so hath He veiled the
truth with the curtain of His own love, that he alone may be able to reach
it, who has first knocked at the gate of divine love.

CHAP. LIX.--GOOD AND EVIL IN PAIRS.

   "For, as I was beginning to say,[1] God has appointed for this world
certain pairs; and he who comes first of the pairs is of evil, he who comes
second, of good. And in this is given to every man an occasion of right
judgment, whether he is simple or prudent. For if he is simple, and
believes him who comes first, though moved thereto by signs and prodigies,
he must of necessity, for the same reason, believe him who comes second;
for he will be persuaded by signs and prodigies, as he was before. When he
believes this second one, he will learn from him that he ought not to
believe the first, who comes of evil; and so the error of the former is
corrected by the emendation of the latter. But if he will not receive the
second, because he has believed the first, he will deservedly be condemned
as unjust; for unjust it is, that when he believed the first on account of
his signs, he will not believe the second, though he bring the same, or
even greater signs. But if he has not believed the first, it follows that
he may be moved to believe the second. For his mind has not become so
completely inactive but that it may be roused by the redoubling of marvels.
But if he is prudent, he can make distinction of the signs. And if indeed
he has believed in the first, he will be moved to the second by the
increase in the miracles, and by comparison he will apprehend which are
better; although clear tests of miracles are recognised by all learned men,
as we have shown in the regular order of our discussion. But if any one, as
being whole and not needing a physician, is not moved to the first, he will
be drawn to the second by the very continuance of the thing, and will make
a distinction of signs and marvels after this fashion;--he who is of the
evil one, the signs that he works do good to no one; but those which the
good man worketh are profitable to men.

CHAP. LX.--USELESSNESS OF PRETENDED MIRACLES.

   "For tell me, I pray you, what is the use of showing statues walking,
dogs of brass or stone barking, mountains dancing, of flying through the
air, and such like things, which you say that Simon did? But those signs
which are of the good One, are directed to the advantage of men. as are
those which were done by our Lord, who gave sight to the blind and hearing
to the deaf, raised up the feeble and the lame, drove away sicknesses and
demons, raised the dead, and did other like things, as yon see also that I
do. Those signs, therefore, which make for the benefit of men, and confer
some good upon them, the wicked one cannot do, excepting only at the end of
the world. For then it shall be permitted him to mix hip with his signs
some good ones, as the expelling of demons or the healing of diseases; by
this means going beyond his bounds, and being divided against himself, and
fighting  against himself, he shall be destroyed. And therefore the Lord
has foretold, that in the last t rues there shall be such temptation, that,
if it  be possible, the very elect shall be deceived; that is to say, that
by the marks of signs being  confused, even those must be disturbed who
seem  to be expert in discovering spirits and distinguishing miracles.

CHAP. LXI.--TEN PAIRS.

   "The ten pairs[1] of which we have spoken have therefore been assigned
to this world from the beginning of time. Cain and Abel were one pair. The
second was the giants and Noah; the third, Pharaoh and Abraham; the fourth,
the Philistines and Isaac; the fifth, Esau and Jacob; the sixth, the
magicians and Moses the lawgiver; the seventh, the tempter and the Son of
man; the eighth, Simon and I, Peter; the ninth, all nations, and he who
shall be sent to sow the word among the nations; the tenth, Antichrist and
Christ. Concerning these pairs we shall give you fuller information at
another time." When Peter spoke thus, Aquila said: "Truly there is need of
constant teaching, that one may learn what is true about everything."

CHAP. LXII.--THE CHRISTIAN LIFE.

   But Peter said: "Who is he that is earnest toward instruction, and that
studiously inquires  into every particular, except him who loves his own
soul to salvation, and renounces all the affairs of this world, that he may
have leisure to attend to the word of God only? Such is he whom alone the
true Prophet deems wise, even he who sells all that he has and buys the one
true pearl,[2] who understands what is the difference between temporal
things and eternal, small and great, men and God. For he understands what
is the eternal hope in presence of the true and good God. But who is he
that loves God, save him who knows His wisdom? And how can any one obtain
knowledge of God's wisdom, unless he be constant in hearing His word?
Whence it comes, that he conceives a love for Him, and venerates Him with
worthy honour, pouring out hymns and prayers to Him, and most pleasantly
resting in these, accounteth it his greatest damage if at any time he speak
or do aught else even for a moment of time;  because, in reality, the soul
which is filled with the love of God can neither look upon anything except
what pertains to God, nor, by reason of love of Him, can be satisfied with
meditating upon those things which it knows to be pleasing to Him. But
those who have not conceived affection for Him, nor bear His love lighted
up in their mind, are as it were placed in darkness and cannot see light;
and therefore, even before they begin to learn anything of God, they
immediately faint as though worn out by labour; and filled with weariness,
they are straightway hurried by their own peculiar habits to those words
with which they are pleased. For it is wearisome and annoying to such
persons to hear anything about God; and that for the reason I have stated,
because their mind has received no sweetness of divine love."

CHAP. LXIII.--A DESERTER FROM SIMON'S CAMP.

   While Peter was thus speaking, the day dawned; and, behold, one of the
disciples of Simon came, crying out:[3] "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. 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."

CHAP. 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:(1)

CHAP. 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,(2) 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,(3) 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."

CHAP. 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."

CHAP. 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."(1)

CHAP. 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."(2)

CHAP. 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."

CHAP. 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.

CHAP. 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.

CHAP. 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.

CHAP. 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.(1)

CHAP. 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.

CHAP. LXXV.--CONTENTS OF CLEMENT'S DESPATCHES TO JAMES.

   The first book,(1) 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. 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.(2) But on the next day, as
had been determined, we set out from Caesarea with some faithful men, who
had resolved to accompany Peter.

BOOK IV.

CHAP. 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.(1) 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.(1)

CHAP. 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.

CHAP. 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.(2)
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."

CHAP. IV.--THE HARVEST PLENTEOUS,

   Then Peter, filled with admiration, said :(3) "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.'(4) 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;'(5) 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; anti 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.

CHAP. V.--MOSES AND CHRIST.

   "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.(6) 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?'(1)
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.(2) 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; 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.'(3)

CHAP. 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(4) 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.

CHAP. 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;(5) 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:-
-

CHAP. 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.

CHAP. 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 anti an
uncorrupted spirit. Anti 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.

CHAP. 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.

CHAP. 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.[1]

CHAP. XII.--TRANSLATION OF ENOCH.

   "But[2] 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;[3] 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,[4] 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.

CHAP. XIII.--ORIGIN OF IDOLATRY.

   "But when all these things were done, men turned again to impiety;[5]
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.

CHAP.XIV.--GOD BOTH GOOD AND RIGHTEOUS.

   "Hence, since so many false and erratic religions have been introduced
into the world,[6] 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.

CHAP. 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
anti 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.

CHAP. 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.

CHAP. 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.'[1] 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.

CHAP. 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 eternal fires.

CHAP. 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.

CHAP. 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.

CHAP. 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.

CHAP. 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.

CHAP. 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?[1] 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.

CHAP. 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.[1] 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?

CHAP. 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.

CHAP. 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,[2] 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.

CHAP. XXVII.--HAM THE FIRST MAGICIAN.

   "For these and some other causes, a flood was brought upon the
world,[3] as we have said already, anti 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,[3] 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.

CHAP. 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.

CHAP. 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.

CHAP. 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.

CHAP. 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.

CHAP. XXXII.--INVITATION.

   "Wherefore begin now with better understanding to resist yourselves in
those things which you do not rightly desire;[1] 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.

CHAP. 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;'[1] 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.

CHAP. 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.[2]
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.'[3] 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.

CHAP. 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.[4] 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;[5] 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.

CHAP. 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, (1) 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, (2) as we shall expound more
fully to you at another time."

CHAP. 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, (3) 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.

CHAP. I. -- PETER'S SALUTATION.

   BUT on the following day, (1) 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: --

CHAP. 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.' (2) 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.

CHAP. 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.

CHAP. IV.--IGNORANCE THE MOTHER OF EVILS.

   "From (1) 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.

CHAP. 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.

CHAP. 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. (2)
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.

CHAP. 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.

CHAP. 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.

CHAP. 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; '(1) calling riches, in the language of His country, mammon.

CHAP. 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.

CHAP. XI. -- THE EXPECTATION OF THE GENTILES

   "But that which a prophet of the Jews foretold, that He was to be
waited for by the Gen- tiles, (2) 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.

CHAP. 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. (3)
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. (1)

CHAP. 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.'
(2) 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.'
(3) 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.

CHAP. XIV. -- IDOLS UNPROFITABLE.

   "Begin, (4) 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 tim 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 the
true worship of God, and at the same time warn 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.

CHAP. XV. -- FOLLY OF IDOLATRY.

   "But I should like if those who worship idols would tell me if they
wish to become like to 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. (5) 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?

CHAP 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 yon 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, (6) 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

CHAP. XVII.-- SUGGESTIONS OF THE OLD SERPENT.

   "Above all, therefore, you ought to understand the deception of the old
serpent (1) 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  yon 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.

CHAP. 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, bill 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.

CHAP. XlX. -- 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 m 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. (2)

CHAP. 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."

CHAP. 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.

CHAP. XXII. -- SECOND SUGGESTION CONTINUED.

   "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 com- fort 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. 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
com- pared 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.

CHAP. XXIII. -- THIRD SUGGESTION.

   "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. (1) 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 anti 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. 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.

CHAP. 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.

CHAP. XXV.--FIFTH SUGGESTION.

   "But you say: Then those who adore what ought not to be adored, should
be immediately destroyed by God, to prevent others doing the like. But are
you wiser than God, that you should offer Him counsel?(1) He knows what to
do. For with all who are placed in ignorance He exercises patience, because
He is merciful and gracious; and He foresees that many of the ungodly
become godly, and that even some of those who worship impure statues and
polluted images have been converted to God, and forsaking their sins and
doing good works, attain to salvation. But it is said: We ought never to
have come even to the thought of doing these things. You do not know what
freedom of will is, and you forget that he is good who is so by his own
intention; but, he who is retained in goodness by necessity cannot be
called good, because it is not of himself that he is so. Because,
therefore, there is in every one liberty to choose good or evil, he either
acquires rewards, or brings destruction on himself. Nay it is said, God
brings to our minds whatsoever we think. What mean ye, O then? Ye
blaspheme. For if He brings all our thoughts into our minds, then it is He
that suggests to us thoughts of adultery, and covetousness, and blasphemy,
and every kind of effeminacy. Cease, I entreat of you, these blasphemies,
and understand what is the honour worthy of God. And say not, as some of
you are wont to say, that God needs not honour from men. Indeed, He truly
is in need of none; but you ought to know that tile honour which you bestow
upon God is profitable to yourselves. For what is so execrable, as for a
man not to render thanks to his Creator?

CHAP. XXVI.--SIXTH SUGGESTION.

   "But it is said: We do better, who give thanks both to Himself, and to
all with Him. In this you do not understand that there is the ruin of your
salvation. For it is as if a sick man should call in for his cure at once a
physician and poisoners; since these could indeed injure him, but not cure
him; and the true physician would refuse to mix his remedies with their
poisons, lest either the man's destruction should be ascribed to the good,
or his recovery, to the injurious. But you say: Is God then indignant or
envious, if, when He benefits us, our thanks be rendered to others? Even if
He be not indignant, at all events He does not wish to be the author of
error, that by means of His work credit should be given to a vain idol. And
what is so impious, so ungrateful, as to obtain a benefit from God, and to
render thanks to blocks of wood and stone? Wherefore arise, and understand
your salvation. For God is in need of no one, nor does He require anything,
nor is He hurt by anything; but we are either helped or hurt, in that we
are grateful or ungrateful. For what does God gain from our praises, or
what does He lose by our blasphemies? Only this we must remember, that God
brings into proximity and friendship with Himself the soul that renders
thanks to Him. But the wicked demon possesses the ungrateful soul.

CHAP. XXVII.CREATURES TAKE VENGEANCE ON SINNERS.

   "But this also I would have you know, that upon such souls God does not
take vengeance directly, but His whole creation rises up and inflicts
punishments upon the impious; and although in the present world the
goodness of God bestows the light of the world and the services of the
earth alike upon the pious and the impious, yet not without grief does the
sun afford his light, and the other elements perform their service, to the
impious. And, in short, sometimes even in opposition to the goodness of the
Creator, the elements are wearied out by the crimes of the wicked; and
thence it is that either the fruit of the earth is blighted, or the
composition of the air is vitiated, or the heat of the sun is increased
beyond measure, or there is an excessive amount of rain or of cold. Thence
pestilence, and famine, and death in various forms stalk forth, for the
creature hastens to take vengeance on the wicked; yet the goodness of  God
restrains it, and bridles its indignation against the wicked, and compels
it to be obedient to His mercy, rather than to be inflamed by the sins and
the crimes of men. For the patience of God waiteth for the conversion of
men, as long as they are ill this body.

CHAP. XXVIII.--ETERNITY OF PUNISHMENTS.

   "But if any persist in impiety till the end of life, then as soon as
the soul, which is immortal, departs, it shall pay the penalty of its
persistence in impiety. For even the souls of the impious are immortal,
though perhaps they themselves would wish them to end with their bodies.
But it is not so; for they endure without end the torments of eternal fire,
and to their destruction they have not the quality of mortality. But
perhaps you will say to me, You terrify us, O Peter. And how shall we speak
to you the things which are in reality? Can we declare to you the truth by
keeping silence? We cannot state the things which are, otherwise than as
they are. But if we were silent, we should make ourselves the cause of the
ignorance that is ruinous to you, and should satisfy the serpent that lurks
within you, and blocks up your senses, who cunningly suggests these things
to you, that he may make you always the enemies of God. But we are sent for
this end, that we may betray his disguises to you; and melting your
enmities, may reconcile you to God, that you may be converted to Him, and
may please Him by good works. For man is at enmity with God, and is in an
unreasonable and impious state of mind and wicked disposition towards Him,
especially when he thinks that he knows something, and is in ignorance. But
when you lay aside these, and begin to he pleased and displeased with the
same things which please and displease God, and to will what God willeth
then ye shall truly be called His friends.

CHAP. XXIX.--GOD'S CARE OF HUMAN THINGS.

   "But perhaps some of you will say, God has no care of human things; and
if we cannot even attain to the knowledge of Him, how shall we attain to
His friendship? That God does concern Himself with the affairs of men, His
government of the world bears witness: for the sun daily waits upon it, the
showers minister to it; the fountains, rivers, winds, and all elements,
attend upon it; and the more these things become known to men, the more do
they indicate God's care over men. For unless by the power of the. Most
High, the more powerful would never minister to the inferior; and by this
God is shown to have not only a care over men, but some great affection,
since He has deputed such noble elements to their service. But that men may
also attain to the friendship of God, is proved to us by the example of
those to whose prayers He has been so favourable, that He has withheld the
heaven from rain when they wished, and has again opened it when they
prayed.(1) And many other things He has bestowed upon those who does His
will, which could not be bestowed but upon His friends. But you will say,
What harm is done to God if these things also are worshipped by us? If any
one of you should pay to another the honour that is due to his father, from
whom he has received innumerable benefits, and should reverence a stranger
and foreigner as his father, should you not think that he was undutiful
towards his father, and most deserving to be disinherited?

CHAP. XXX.--RELIGION OF FATHERS TO BE ABANDONED.

   "Others say, It is wicked if we do not worship those idols which have
come down to us from our fathers, and prove false to the religion
bequeathed to us by our ancestors. On this principle, if any one's father
was a robber or a base fellow, he ought not to change the manner of life
handed down to him by his fathers, nor to be recalled from his father's
errors to a better way; and it is reckoned impious if one do not sin with
his parents, or does not persist in impiety with them. Others say, We ought
not to be troublesome to God, and to be always burdening Him with
complaints of our miseries, or with the exigencies of our petitions. How
foolish and witless an answer! Do you think it is troublesome to God if you
thank Him for His benefits, while you do not think it troublesome to Him
if, for His gifts, you render thanks to stocks and stones? And how comes
it, that when rain is withheld in a long drought, we all turn our eyes to
heaven, and entreat the gift of rain from God Almighty, and all of us with
oar little ones pour out prayers on God and entreat His compassion? But
truly ungrateful souls, when they obtain the blessing, quickly forget: for
as soon as they have gathered in their harvest or their vintage,
straightway they offer the first-fruits to deaf and dumb images, and pay
vows in temples or groves for those things which God has bestowed upon
them, and then offer sacrifices to demons; and having received a favour,
deny the bestower of the favour.(1)

CHAP. XXXI.--PAGANISM, ITS ENORMITIES.

   "But some say, These things are instituted for the sake of joy, and for
refreshing our minds; and they have been devised for this end, that the
human mind may be relaxed for a little from cares and sorrows. See now what
a charge you yourselves bring upon the things which you practise. If these
things have been invented for the purpose of lightening sorrow and
affording enjoyment, how is it that the invocations of demons are performed
in groves and woods? What is the meaning of the insane whirlings, and the
slashing of limbs, and the cutting off of members? How is it that mad rage
is produced in them? How is insanity produced? How is it that women are
driven violently, raging with dishevelled hair? Whence the shrieking and
gnashing of teeth? Whence the bellowing of the heart and the bowels, and
all those things which, whether they are pretended or are contrived by the
ministration of demons, are exhibited to the terror of the foolish and
ignorant? Are these things done for the sake of lightening the mind, or
rather for the sake of oppressing it? Do ye not yet perceive nor
understand, that these are the counsels of the serpent lurking within you,
which draws yon away from the apprehension of truth by irrational
suggestions of errors, that he may hold you as slaves and servants of lust
and concupiscence and every disgraceful thing?

CHAP. XXXII.--TRUE RELIGION CALLS TO SOBRIETY AND MODESTY.

   "But I protest to you with the clear voice of preaching, that, on the
contrary, the religion of God calls you to sobriety and modesty; orders you
to refrain from effeminacy and madness, and by patience and gentleness to
prevent the inroads of anger; to be content with your own possessions, and
with the virtue of frugality; not even when driven by poverty to plunder
the goods of others, bat in all things to observe justice; to withdraw
yourselves wholly from the idol sacrifices: for by these things you invite
demons to you, and of your own accord give them the power of entering into
you; and so you admit that which is the cause either of madness or of
unlawful love.

CHAP. XXXIII.--ORIGIN OF IMPIETY.

   "Hence is the origin of all impiety; hence murders, adulteries, thefts;
and a nursery is formed of all evils anti wickednesses, while you indulge
in profane libations and odours, and give to wicked spirits an opportunity
of ruling and obtaining some sort of authority over you. For when they
invade your senses, what do they else than work the things which belong to
lust and injustice and cruelty, and compel you to be obedient to all things
that are pleasing to them? God, indeed, permits you to suffer this at their
hands by a certain righteous judgment, that from the very disgrace of your
doings and your feelings you may understand how unworthy it is to be
subject to demons and not to God. Hence also, by the friendship of demons,
men are brought to disgraceful and base deeds; hence, men proceed even to
the destruction of life, either through the fire of lust, or through the
madness of anger through excess of grief, so that, as is well(2) known,
some have even laid violent hands upon themselves. And this, as we have
said, by a just sentence of God they are not prevented from doing, that
they may both understand to whom they have yielded themselves in
subjection, and know whom they have forsaken.

CHAP. XXXIV.--WHO ARE WORSHIPPERS OF GOD?

   "But some one will say, These passions sometimes befall even those who
worship God. It is not true. For we say, that he is a worshipper of God,
who does the will of God, and observes the precepts of His law. For in
God's estimation he is not a Jew who is called a Jew among men (nor is he a
Gentile that is called a Gentile), but he who, believing in God, fulfils
His law and does His will, though he be not circumcised.(3) He is the true
worshipper of God, who not only is himself free from passions, but also
sets others free from them; though they be so heavy that they are like
mountains, he removes them by means of the faith with which he believes in
God. Yea, by faith be truly removes mountains with their trees, if it be
necessary. But be who seems to worship Cool, but is neither fortified by a
full faith, nor by obedience to the commandments, but is a sinner, has
given a place in himself, by reason of his sins, to passions, which are
appointed of God for the punishment of those who sin, that they may exact
from them the deserts of their sins by means of punishments inflicted, and
may bring them purified to the general judgment of all, provided always
that their faith do not fail them in their chastisement. For the
chastisement of unbelievers in the present life is a judgment, by which
they begin to be separated from future blessings; but the chastisement of
those who worship God, while it is inflicted upon them for sins into which
they have fallen, exacts from them the due of what they have done, that,
preventing the judgment, they may pay the debt of their sin in the present
life, and be freed, at least in half, from the eternal punishments which
are there prepared.

CHAP. XXXV.--JUDGMENT TO COME.

   "But he does not receive these things as true who does not believe that
there is to be a judgment of God, and therefore, being bound by the
pleasures of the present life, is shut out from eternal good things; and
therefore we do not neglect to proclaim to you what we know to be necessary
for your salvation, and to show you what is the true worship of God, that,
believing in God, you may be able, by means of good works, to be heirs with
us of the world to come. But if you are not yet convinced that what we say
is true, meantime, in the first instance, you ought not to take it amiss
and to be hostile to us because we announce to you the things which we
consider to be good, and because we do not grudge to bestow also upon you
that which we believe brings salvation to ourselves, labouring, as I have
said, with all eagerness, that we may have you as fellow-heirs of the
blessings which we believe are to befall ourselves. But whether those
things which we declare to you are certainly true, you shall not be able to
know otherwise than by rendering obedience to the things which are
commanded, that you may be taught by the issue of things, and the most
certain end of blessedness.

CHAP. XXXVI.--CONCLUSION OF DISCOURSE.

   "And, therefore, although the serpent lurking within you occupies your
senses with a thou sand arts of corruption, and throws in your way a
thousand obstacles, by which he may turn you away from the hearing of
saving instruction, all the more ought you to resist him, anti despising
his suggestions, to come together the more frequently to hear the word and
receive instruction from us, because nobody can learn anything who is not
taught."(1)

   And when he had done speaking, he ordered those to be brought to him
who were oppressed by sickness or demons, and laid his hands upon them with
prayer; and so he dismissed the crowds, charging them to resort to the
hearing of the word during the days that he was to remain there. Therefore,
when the crowds had departed, Peter washed his body in the waters which ran
through the garden, with as many of the others as chose to do so; and then
ordered the couches to be spread on the ground under a very shady tree, and
directed us to recline according to the order established at Caesarea. And
thus, having taken food and given thanks to God after the manner of the
Hebrews, as there was yet some portion of the day remaining, he ordered us
to question him on any matters that we pleased. And although we were with
him twenty in all, he explained to every one whatever he pleased to ask of
him; the particulars of which I set down in books and sent to you some time
ago. And when evening came we entered with him into the lodging, and went
to sleep, each one in his own place.

BOOK VI.

CHAP. I.--BOOK VI. DILIGENCE IN STUDY.

   BUT as soon as day began to advance the dawn upon the retiring
darkness, Peter having gone into the garden to pray, and returning thence
and coming to us, by way of excuse for awaking and coming to us a little
later than usual, said this:(1) "Now that the spring-time has lengthened
the day, of course the night is shorter; if, therefore, one desires to
occupy some portion of the night in study, he must not keep the same
hours(2) for waking at all seasons, but should spend the same length of
time in sleeping, whether the night be longer or shorter, and be
exceedingly careful that he do not cut off from the period which he is wont
to have for study, and so add to his sleep and lessen his time of keeping
awake. And this also is to be observed, lest haply if sleep be interrupted
while the food is still undigested, the undigested mass lead the mind, and
by the exhalation of crude spirits render the inner sense confused and
disturbed. It is right, therefore, that that part also be cherished with
sufficient rest, so that, those things being sufficiently accomplished
which are due to it, the body may be able in other things to render due
service to the mind."

CHAP. II.--MUCH TO BE DONE IN A LITTLE TIME.

   When he had said this, as very many had already assembled in the
accustomed place of the garden to hear him, Peter went forth; and having
saluted the crowds in his usual manner, began to speak as follows:(1)
"Since, indeed, as land neglected by the cultivator necessarily produces
thorns and thistles, so your sense, by long neglect, has produced a
plentiful crop of noxious opinions of things and dogmas of false science;
there is need now of much care in cultivating the field of your mind, that
the word of truth, which is the true and diligent husbandman of the heart,
may cultivate it with continual instructions. It is therefore your part
render obedience to it, and to lop off superfluous occupations and
anxieties, lest a noxious growth choke the good seed of the word. For it
may be that a short and earnest diligence may repair a long time's neglect;
for the time of every one's life is uncertain, and therefore we must hasten
to salvation, lest haply sudden death seize upon him who delays.

CHAP. III.--RIGHTEOUS ANGER.

   "And all the more eagerly must we strive on this account, that while
there is time, the collected vices of evil custom may be cut off. And this
you shall not be able to do otherwise, than by being angry with yourselves
on account of your profitless and base doings. For this is righteous and
necessary anger, by which every one is indignant with himself, and accuses
himself for those things in which he has erred and done amiss; and by this
indignation a certain fire is kindled in us, which, applied as it were to a
barren field, consumes and burns up the roots of vile pleasure, and renders
the soil of the heart more fertile for the good seed of the word of God.
And I think that you have sufficiently worthy causes of anger, from which
that most righteous fire may be kindled, if you consider into what errors
the evil of ignorance has drawn you, and how it has caused you to fall and
rush headlong into sin, from what good things it has withdrawn you, and
into what evils it has driven you, and, what is of more importance than all
the rest, how it has made you liable to eternal punishments in the world to
come. Is not the fire of most righteous indignation kindled within you for
all these things, now that the light of truth has shone upon you; and does
not the flame of that anger which is pleasing to God rise within you, that
every sprout may be burnt up and destroyed from the root, if haply any
shoot of evil concupiscence has budded within you?

CHAP. IV.--NOT PEACE, BUT A SWORD.

   Hence, also, He who hath sent us, when He had come,(2) and had seen
that all the world had fallen into wickedness, did not forthwith give peace
to him who is in error, lest He should confirm him in evil; but set the
knowledge of truth in opposition to the ruins of ignorance of it, that, if
haply men would repent and look upon the light of truth, they might rightly
grieve that they hall been deceived and drawn away into the precipices of
error, and might kindle the fire of salutary anger against the ignorance
that had deceived, them. On this account, therefore, He said, 'I have come
to send fire on the earth; and how I wish that it were kindled!'(3) There
is therefore a certain fight, which is to be fought by us in this life; for
the word of truth and knowledge necessarily separates men from error and
ignorance, as we have often seen putrified and dead flesh in the body
separated by the cutting knife from its connection with the living members.
Such is the effect produced by knowledge of the truth. For it is necessary
that, for the sake of salvation, the son, for example, who has received the
word of truth, be separated from his unbelieving parents; or again, that
the father. be separated from his son, or the daughter from her mother. And
in this manner the battle of knowledge and ignorance, of truth and error,
arises between believing and unbelieving kinsmen and relations. And
therefore He who has sent us said again 'I am not come to send peace on
earth, but a sword.'(4)

CHAP. V.--HOW THE FIGHT BEGINS.

   "But if any one say, How does it seem right for men to be separated
from their parents? I will tell you how. Because, if they remained with
them in error, they would do no good to them, and they would themselves
perish with them. It is therefore right, and very right, that he who will
be saved be separated from him who will not. But observe this also, that
this separation does not come from those who understand aright; for they
wish to be with their relatives, and to do them good, and to teach them
better things. But it is the vice peculiar to ignorance, that it will not
bear to have near it the light of truth, which confutes it; and therefore
that separation originates with them. For those who receive the knowledge
of the truth, because it is full of goodness, desire, if it be possible, to
share it with all, as given by the good God; yea, even with those who hate
and persecute them: for they know that ignorance is the cause of their sin.
Wherefore, in short, the Master Himself, when He was being led to the cross
by those who knew Him not, prayed the Father for His murderers, and said,
'Father, forgive their sin, for they know not what they do!'(1) The
disciples also, in imitation of the Master, even when themselves were
suffering, in like manner prayed for their murderers.(2) But if we are
taught to pray even for our murderers and persecutors, how ought we not to
bear the persecutions of parents and relations, and to pray for their
conversion?

CHAP. VI.--GOD TO BE LOVED MORE THAN PARENTS.

   "Then let us consider carefully, in the next place, what reason we have
for loving our parents. For this cause, it is said, we love them, because
they seem to be the authors of our life. But our parents are not authors of
our life, but means of it. For they do not bestow life, but afford the
means of our entering into this life; while the one and sole author of life
is God. If, therefore we would love the Author of our life, let us know
that it is He that is to be loved. But then it is said, We cannot know Him;
but them we know, and hold in affection. Be it so: you cannot know what God
is, but you can very easily know what God is not. For how can any man fail
to know that wood, or stone, or brass, or other such matter, is not God?
But if you will not give your mind to consider the things which you might
easily apprehend, it is certain that you are hindered in the knowledge of
God, not by impossibility, but by indolence; for if you had wished it, even
from these useless images you might have been set on the way of
understanding.

CHAP. VII.--THE EARTH MADE FOR MEN.

   "For it is certain that these images are made with iron tools; but iron
is wrought by fire, which fire is extinguished by water. But water is moved
by spirit; and spirit has its beginning from God. For thus saith the
prophet Moses: 'In the beginning God made the heaven and the earth. But the
earth was invisible, and unarranged; and darkness was over the deep: and
the Spirit of God was upon the waters.'(3) Which Spirit. like the Creator's
hand, by command of God separated light from darkness; and after that
invisible heaven produced this visible one, that He might make the higher
places a habitation for angels, and the lower for men. For your sake,
therefore, by command of God, the water which was upon the face of the
earth withdrew, that the earth might produce fruits for you; and into the
earth also He inserted veins of moisture, that fountains and rivers might
flow forth from it for you. For your sake it was commanded to bring forth
living creatures, and all things which could serve for your use and
pleasure. Is it not for you that the winds blow, that the earth, conceiving
by them, may bring forth fruits? Is it not for you that the showers fall,
and the seasons change? Is it not for you that the sun rises and sets, and
the moon undergoes her changes? For you the sea offers its service, that
all things may be subject to you, ungrateful as you are. For all these
things shall there not be a righteous punishment of vengeance, because
beyond all else you are ignorant of the bestower of all these things, whom
you ought to acknowledge and reverence above all?

CHAP. VIII--NECESSITY OF BAPTISM.

   "But now I lead you to understanding by the same paths. For you see
that all things are produced from waters. But water was made at first by
the Only-begotten; and the Almighty God is the head of the Only-begotten,
by whom we come to the Father in such order as we have stated above.But
when you have come to the Father you will learn that this is His will, that
you be born anew by means of waters, which were first created.(4) For he
who is regenerated by water, having filled up the measure of good works, is
made heir of Him by whom he has been regenerated in incorruption.
Wherefore, with prepared minds, approach as sons to a father, that your
sins may be washed away, and it may be proved before God that ignorance was
their sole cause. For if, after the learning of these things, you remain in
unbelief, the cause of your destruction will be imputed to yourselves, and
not to ignorance. And do you suppose that yon can have hope towards God,
even if you cultivate all piety and all righteousness, but do not receive
baptism. Yea rather, he will be worthy or greater punishment, who does good
works not well; for merit accrues to men from good works, but only if they
be done as God commands. Now God has ordered every one who worships Him to
be sealed by baptism; hut if you refuse, and obey your own will rather than
God's, you are doubtless contrary and hostile to His will.

CHAP. IX.--USE OF BAPTISM.

   "But you will perhaps say, What does the, baptism of water contribute
towards the worship of God? In the first place, because that which hath
pleased God is fulfilled. In the second place, because, when yon are
regenerated and born again of water and of God, the frailty of your former
birth, which you have through men, is cut off, and so at length you shall
be able to attain salvation; hut otherwise it is impossible. For thus hath
the true prophet testified to its with an oath: 'Verily I say to you, That
unless a man is born again of water, he shall not enter into the kingdom of
heaven.(1) Therefore make haste; for there is in these waters a certain
power of mercy which was borne upon them at the beginning, and acknowledges
those who are baptized under the name of the threefold sacrament, and
rescues them from future punishments, presenting as a gift to God the souls
that are consecrated by baptism. Betake yourselves therefore to these
waters, for they alone can quench the violence of the future fire; and he
who delays to approach to them, it is evident that the idol of unbelief
remains in him, and by it be is prevented from hastening to the waters
which confer salvation. For whether you be righteous or unrighteous,
baptism is necessary for you in every respect: for the righteous, that
perfection may be accomplished in him, and he may be born again to God; for
the unrighteous, that pardon may he vouchsafed him of the sins which he has
committed in ignorance. Therefore all should hasten to he horn again to God
without delay, because the end of every one's life is uncertain.

CHAP. X.--NECESSITY OF GOOD WORKS.

   "But when you have been regenerated by water, show by good works the
likeness in you of that Father who hath begotten you. Now you know God,
honour Him as a father; and His honour is, that yon live according to His
will. And His will is, that you so live as to know nothing of murder or
adultery, to flee from hatred and covetousness, to put away anger, pride,
and boasting, to abhor envy, and to count all such things entirely
unsuitable to you. There is truly a certain peculiar observance of our
religion, which is not so much imposed upon men, as it is sought out by
every worshipper of God by reason of its purity. By reason of chastity, I
say, of which there are many kinds, but first, that every one be careful
that he 'come not near a menstruous woman;' for this the law of God regards
as detestable. But though the law had given no admonition concerning these
things, should we willingly, like beetles, roll ourselves in filth? For we
ought to have something more than the animals, as reasonable men, and
capable of heavenly senses, whose chief study it ought to be to guard the
conscience from every defilement of the heart.

CHAP. XI.--INWARD AND OUTWARD CLEANSING.

   "Moreover, it is good, and tends to purity, also to wash the body with
water. I call it good, not as if it were that prime good of the purifying
of the mind, but because this of the washing of the body is the sequel of
that good. For so also our Master rebuked some of the Pharisees and
scribes, who seemed to be better than others, and separated from the
people, calling them hypocrites, because they purified only those things
which were seen of men, but left defiled and sordid their hearts, which God
alone sees. To some therefore of them--not to all--He said, 'Woe to you,
scribes and Pharisees, hypocrites! because ye cleanse the outside of the
cup and platter, but the inside is full of pollution. O blind Pharisees,
first make clean what is within, and what is without shall be clean
also.'(2) For truly, if the mind be purified by the light of knowledge,
when once it is clean and clear, then it necessarily takes care of that
which is without a man, that is, his flesh, that it also may he purified.
But when that which is without, the cleansing of the flesh, is neglected,
it is certain that there is no care taken of the purity of the mind and the
cleanness of the heart. Thus therefore it comes to pass, that he who is
clean inwardly is without doubt cleansed outwardly also, but not always
that he who is clean outwardly is also cleansed inwardly--to wit, when he
does these things that he may please men.

CHAP. XII.--IMPORTANCE OF CHASTITY.

   "But this kind of chastity is also to be observed, that sexual
intercourse must not take place heedlessly and for the sake of mere
pleasure, but for the sake of begetting children.(3) And since this
observance is found even amongst some of the lower animals, it were a shame
if it be not observed by men, reasonable, and worshipping God. But there is
this further reason why chastity should be observed by those who hold the
trite worship of God, in those forms of it of which we have spoken, anti
others of like sort, that it is observed strictly even amongst those who
are still held by the devil in error, for even amongst them there is in
some degree the observance of chastity. What then? Will you not observe,
now that you are reformed, what you observed when you were in error?

CHAP. XIII.--SUPERIORITY OF CHRISTIAN MORALITY.

   "But perhaps some one of you will say, Must we then observe all things
which we did while we worshipped idols? Not all. But whatever things were
done well, these you ought to observe even now; because, if anything is
rightly done by those who are in error, it is certain that that is derived
from the truth; whereas, if anything is not rightly done in the true
religion, that is, without doubt, borrowed from error. For good is good,
though it be done by those who are in error; and evil is evil, though it be
done by those who follow the truth. Or shall we be so foolish, that if we
sue a worshipper of idols to be sober, we shall refuse to be sober, lest we
should seem to do the same things which he does who worships idols? It is
not so. But let this be our study, that if those who err do not commit
murder, we should not even be angry; if they do not commit adultery, we
should not even covet another's wife; if they love their neighbours, we
should love even our enemies; if they lend to those who have the means of
paying, we should give to those from whom we do not hope to receive
anything. And in all things, we who hope for the inheritance of the eternal
world ought to excel those who know only the present world; knowing that if
their works, when compared with our works, be found like and equal in the
day of judgment, there will be confusion to us, because we are found equal
in our works to those who are condemned on account of ignorance, and had no
hope of the world to come.

CHAP. XIV.--KNOWLEDGE ENHANCES RESPONSIBILITY.

   "And truly confusion is our worthy portion, if we have done no more
than those who are inferior to us in knowledge. But if it be confusion to
us, to be found equal to them in works, what shall become of us if the
examination that is to take place find us inferior and worse than them?
Hear, therefore, how our true Prophet has taught us concerning these
things; for, with respect to those who neglect to hear the words of wisdom,
He speaks thus: 'The queen of the south shall rise in judgment with this
generation, and shall condemn it, because she came from the ends of the
earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is
here, and they hear Him not." But with respect to those who refused to
repent of their evil deeds, He spoke thus: 'The men of Nineve shall rise in
the judgment with this generation, and shall condemn it; for they repented
at the preaching of Jonas; and, behold, a greater than Jonas is here.'(2)
You see, therefore, how He condemned those who were instructed out of the
law, by adducing the example of those who came from Gentile ignorance, and
showing that the former were not even equal to those who seemed to live in
error. From all these things, then, the statement that He propounded is
proved, that chastity, which is observed to a certain extent even by those
who live in error, should be held much more purely and strictly, in all its
forms, as we showed above, by us who follow the truth; and the rather
because with us eternal rewards are assigned to its observance."

CHAP. XV.--BISHOPS, PRESBYTERS, DEACONS, AND WIDOWS ORDAINED AT TRIPOLIS.

   When he had said these things, and others to the same effect, he
dismissed the crowds; and having, according to his custom, supped with his
friends, he went to sleep. And while in this manner he was teaching the
word of God for three whole months, and converting multitudes to the faith,
at the last he ordered me to fast; and after the fast he conferred on me
the baptism of ever-flowing water, in the fountains which adjoin the
sea.(3) And when, for the grace of regeneration divinely conferred upon me,
we had joyfully kept holiday with our brethren, Peter ordered those who had
been appointed to go before him, to proceed to Antioch, and there to wait
three months more. And they having gone, he himself led down to the
fountains, which, I have said, are near the sea, those who had fully
received the faith of the Lord, and baptized them; and celebrating(4) the
Eucharist with them, he appointed, as bishop over them, Maro, who had
entertained him in his house, and who was now perfect in all things; and
with him he ordained twelve presbyters and deacons at the same time. He
also instituted the order of widows, and arranged all the services of the
Church; and charged them all to obey Maro their bishop in all things that
he should command them. And thus all things being suitably arranged, when
the three months were fulfilled, we bade farewell to those who were at
Tripolis, and set out for Antioch.

BOOK VII.

CHAP. I.--JOURNEY FROM TRIPOLIS.

   AT length leaving Tripolis,(1) a city of Phoenicia, we made our first
halt at Ortosias, not far from Tripolis; and there we remained the next day
also, because almost all those that hart believed in the Lord, unable to
part from Peter, followed him thus far. Thence we came to Antharadus. But
because there were many in our company, Peter said to Niceta and Aquila:
"As there are immense crowds of brethren with as, and we bring upon
ourselves no title envy as we enter into every city, it seems to me that we
must take means, without doing so unpleasing a thing as to prevent their
following us, to secure that the wicked one shall not stir up envy against
us on account of any display! I wish, therefore, that you, Niceta and
Aquila, would go before us with them, so that you may lead the multitude
divided into two sections, that we may enter every city of the Gentiles
travelling apart, rather than in one assemblage.

CHAP. I.--DISCIPLES DIVIDED INTO TWO BANDS.

   "But I know that you think it sad to be separated from me for the space
of at least two days. Believe me, that in whatever degree you love me, my
diction towards you is tenfold greater. But if, by reason of our mutual
affection, we will not do the things that are right and honourable, such
love will appear to be unreasonable. And therefore, without bating a tittle
of oar love, let us attend to those things which seem useful and necessary;
especially since not a day can pass in which you may not be present at my
discussions. For I purpose to pass through the most noted cities of the
provinces one by one, as you also know, and to reside three months in each
for the sake of teaching. Now, therefore, go before me to Laodicea, which
is the nearest city, and I shall follow yon after two or three days, so far
as I purpose. But you shall wait for me at the inn nearest to the gate of
the city; and thence again, when we have spent a few days there, you shall
go before me to more distant cities. And this I wish you to do at every
city, for the sake of avoiding envy as much as in us lies, and also that
the brethren who are with us, finding lodgings prepared in the several
cities by your foresight, may not seem to be vagabonds."

CHAP. III.--ORDER OF MARCH.

   When Peter thus spoke, they of course acquiesced, saying: "It does not
greatly sadden us to do this, because we are ordered by you, who have been
chosen by the foresight of Christ to I do and to counsel well in all
things; but also because, while it is a heavy loss not to see our lord
Peter for one, or it may be two days, yet it is not intolerable. And we
think of our twelve brethren who go before us, and who are deprived of the
advantage of hearing and seeing you for a whole month out of the three that
you stay in every city. Therefore we shall not delay doing as you order,
because you order all things aright." And thus saying, they went forward,
having received instructions that they should speak to the brethren who
journeyed with them outside the city, and request them not to enter the
cities in a crowd and with tumult, but apart, and divided

CHAP. IV.--CLEMENT'S JOY AT REMAINING WITH PETER.

   But when they were gone, I Clement rejoiced greatly because he had kept
me with himself, and I said to him: "I give thanks to God that yon have not
sent me forward with the others, for I should have died through sadness."
Then said Peter: "And what will happen if necessity shall demand that yon
be sent anywhere for the purpose of teaching? Would you die if you were
separated from me for a good purpose? Would you not put a restraint upon
yourself, to bear patiently what necessity has laid upon you? Or do you not
know that friends are always together, and are joined in memory, though
they be separated bodily; as, on the other hand, some. persons are near to
one another in body, but are separate in mind?"

CHAP. V.--CLEMENT'S AFFECTION FOR PETER.

   Then I answered: "Think not, my lord, that I suffer these things
unreasonably; but there is a certain cause and reason of this affection of
mine towards you. For I have you alone as the object of all my affections,
instead of father and mother, and brethren; bat above all this, is the fact
that you alone are the cause of my salvation and knowledge of the truth.
And also this I do not count of least moment, that my youthful age is
subject to the snares of lusts; and I am afraid to he without you, by whose
sole presence all effeminacy, however irrational it be, is put to shame;
although I trust, by the mercy of God, that even my mind, from what it has
conceived through your instruction, shall be unable to receive aught else
into its thoughts. Besides, I remember your saying at Caesarea, 'If any one
wishes to accompany me, without violating dutifulness, let him accompany
me.' And by this you meant that he should not make any one sad, to whom he
ought according to God's appointment to cleave; for example, that he should
not leave a faithful wife, or parents, or the like. Now from these I am
entirely free, and so I am fit for following you; and I wish you would
grant me that I might perform to you the service of a servant."

CHAP.VI.--PETER'S SIMPLICITY OF LIFE.

   Then Peter, laughing. said: "And do you not think, Clement, that very
necessity must make you my servant? For who else can spread my sheets, and
arrange my beautiful coverlets? Who will be at hand to keep my rings, and
prepare my robes, which I must be constantly changing? Who shall
superintend my cooks, and provide various and choice meats to be prepared
by most recondite and various art; and all those things which are procured
at enormous expense, and arc brought together for men of delicate up-
bringing, yea rather, for their appetite, as for some enormous beast? But
perhaps, although you live with me, you do not know my manner of life. I
live on bread alone, with olives, and seldom even with pot-herbs; and my
dress is what you see, a tunic with a pallium: and having these, I require
nothing more. This is sufficient for me, because my mind does not regard
things present, but things eternal, and therefore no present and visible
thing delights me. Whence I embrace and admire indeed your good mind
towards me; and I commend you the more, because, though you have been
accustomed to so great abundance, you have been able so soon to abandon it,
and to accommodate yourself to this life of ours, which makes use of
necessary things alone. For we--that is, I and my brother Andrew--have
grown up from our childhood not only orphans, but also extremely poor, and
through necessity have become used to labour, whence now also we easily
bear tile fatigues of our journeyings. But rather, if you would consent and
allow it, I, who am a working man, could more easily discharge the duty of
a servant to you."

CHAP. VII.--PETER'S HUMILITY.

   But I trembled when I heard this, and my tears immediately gushed
forth, because so great a man, who is worth more than the whole world, had
addressed such a proposal to me. Then he, when he saw me weeping, inquired
the reason; and I answered him: "How have I so sinned against you, that you
should distress me with such a proposal?" Then Peter: "If it is evil that I
said I should serve you, you were first in fault in saying the same thing
to me." Then said I: "The cases are not alike: for it becomes me to do this
to you; but it is grievous that you, who are sent as the herald of the Most
High God to save the souls of men, should say it to me." Then said Peter:
"I should agree with you, were it not that our Lord, who came for the
salvation of the whole world, and who was nobler than any creature,
submitted to be a servant, that He might persuade us not to be ashamed to
perform the ministry of servants to our brethren." Then said I: "It were
foolishness in me to suppose that I can prevail with you; nevertheless i
give thanks to the providence of God, because I have merited to have you
instead of parents."

CHAP. VIII.--CLEMENT'S FAMILY HISTORY.

   Then said Peter: "Is there then no one of your family surviving?" I
answered: "There are indeed many powerful men, coming of the stock of
Caesar; for Caesar himself gave a wife to my father, as being his relative,
and educated along with him, and of a suitably noble family. By her my
father had twin sons, born before me, not very like one another, as my
father told me; for I never knew them. But indeed I have not a distinct
recollection even of my mother; but I cherish the remembrance of her face,
as if I had seen it in a dream. My mother's name was Matthidia, my father's
Faustinianus: my brothers', Faustinus and Faustus.(1) Now, when I was
barely five years old, my mother saw a vision--so I learned from my father-
-by which she was warned that, unless she speedily for the city with her
twin sons, and was absent for ten years, she and her children should perish
by a miserable fate.

CHAP. IX.--DISAPPEARANCE OF HIS MOTHER AND BROTHERS.

   "Then my father, who tenderly loved his sons, put them on board a ship
with their mother, and sent them to Athens to be educated, with slaves and
maid-servants, and a sufficient supply of money; retaining me only to be a
comfort to him, and thankful for this, that the vision had not commanded me
also to go with my mother. And at the end of a year my father sent men to
Athens with money for them, desiring also to know how they did; but those
who were sent never returned. Again, in the third year, my sorrowful father
sent other men with money, who returned in the fourth year, and related
that they had seen neither my mother nor my brothers, that they had never
reached Athens, and that no trace had been found of any one of those who
had been with them.

CHAP. X.--DISAPPEARANCE OF HIS FATHER.

   "My father hearing this, and confounded with excessive sorrow, not
knowing whither to go or where to seek, went down with me to the harbour,
and began to ask of the sailors whether any of them had seen or heard of
the bodies of a mother and two little children being cast ashore anywhere,
four years ago; when one told one story and another another, but nothing
definite was disclosed to us searching in this boundless sea. Yet my
father, by reason of the great affection which he bore to his wife and
children, was fed with vain hopes, until he thought of placing me under
guardians and leaving me at Rome, as I was now twelve years old, and
himself going in quest of them. Therefore he went down to the harbour
weeping, and going on board a ship, took his departure; and from that time
till now I have never received any letters from him, nor do I know whether
he is alive or dead. But I rather suspect that he also has perished, either
through a broken heart or by shipwreck; for twenty years have now elapsed
since then, and no tidings of him have ever reached me."

CHAP. XI.--DIFFERENT EFFECTS OF SUFFERING ON HEATHENS AND CHRISTIANS.

   Peter, hearing this, shed tears of sympathy, and said to his friends
who were present: "If any man who is a worshipper of God had endured what
this man's father has endured, immediately men would assign his religion as
the cause of his calamities; but when these things happen to miserable
Gentiles, they charge their misfortunes upon fate. I call them miserable,
because they are both vexed with errors here, and are deprived of future
hope; whereas, when the worshippers of God suffer these things, their
patient endurance of them contributes to their cleansing from sin."

CHAP. XII.--EXCURSION TO ARADUS.

   After this, one of those present began to ask Peter, that early next
day we should go to a neighbouring island called Aradus, which was not more
than six furlongs off, to see a certain wonderful work that was in it, viz.
vine-wood(1) columns of immense size. To this Peter assented, as he was
very complaisant; but he charged us that, when we left the ship, we should
not rush all together to see it: "for," said he, "I do not wish you to be
noticed by the crowd." When therefore, next day, we reached the island by
ship in the course of an hour forthwith we hastened to the place where the
wonderful columns were. They were placed in a certain temple, in which
there were very magnificent works of

Phidias, on which every one of us gazed earnestly.

CHAP. XIII.--THE BEGGAR WOMAN.

   But when Peter had admired only the columns, being no wise ravished
with the grace of the painting, he went out, and saw before the gates a
poor woman asking alms of those who went in; and looking earnestly at her,
he said: "Tell me, O woman, what member of your body is wanting, that you
subject yourself to the indignity of asking alms, and do not rather gain
your bread by labouring with your hands which God has given you." But she,
sighing, said: "Would that I had hands which could be moved; but now only
the appearance of hands has been preserved, for they are lifeless, and have
been rendered feeble and without feeling by my knawing of them." Then Peter
said: "What has been the cause of your inflicting so great an injury upon
yourself?" "Want of courage," said she, "and nought else; for if I had had
any bravery in me, I could either have thrown myself from a precipice, or
cast myself into the depths of the sea, and so ended my griefs."

CHAP. XIV.--THE WOMAN'S GRIEF.

   Then Peter said: "Do you think, O woman, that those who destroy
themselves are set free from torments, and not rather that the souls of
those who lay violent hands upon themselves are subjected to greater
punishments?" Then said she: "I wish I were sure that souls live in the
infernal regions, for I would gladly embrace the suffering of the penalty
of suicide, only that I might see my darling children, if it were but for
an hour." Then Peter: "What thing is it so great, that effects you with so
heavy sadness? I should like to know. For if you informed me of the cause,
I might be able both to show you clearly, O woman, that souls do live in
the infernal regions; and instead of the precipice or the deep sea, I might
give yon some remedy, that you may be able to end your life without
torment."

CHAP. XV.--THE WOMAN'S STORY.

   Then the woman, hearing this welcome promise, began to say: "It is
neither easy of belief, nor do I think it necessary to tell, what is my
extraction, or what is my country. It is enough only to explain the cause
of my grief, why I have rendered my hands powerless by gnawing them. Being
born of noble parents, and having become the wife of a suitably powerful
man, I had two twin sons, and after them one other. But my husband's
brother was vehemently enflamed with unlawful love towards me; and as I
valued chastity above all things, and would neither consent to so great
wickedness, nor wished to disclose to my husband the baseness of his
brother, I considered whether in any way I could escape unpolluted, and yet
not set brother against brother, and so bring the whole race of a noble
family into disgrace. I made up my mind, therefore, to leave my country
with my two twins, until the incestuous love should subside, which the
sight of me was fostering and inflaming; and I thought that our other son
should remain to comfort his father to some extent.

CHAP. XVI.--THE WOMAN'S STORY CONTINUED.

   "Now in order to carry out this plan, I pretended that I had had a
dream, in which some deity stood by me in a vision, and told me that I
should immediately depart from the city with my twins, and should be absent
until he should command me to return; and that, if I did not do so, I
should perish with all my children. And so it was done. For as soon as I
told the dream to my husband, he was terrified; and sending with me my twin
sons, and also slaves and maid-servants, and giving me plenty of money, he
ordered me to sail to Athens, where I might educate my sons, and that I
should stay there until he who commanded me to depart should give me leave
to return. While I was sailing along with my sons, I was shipwrecked in the
night by the violence of the winds, and, wretch that I am, was driven to
this place; and when all had perished, a powerful wave caught me, and cast
me upon a rock. And while I sat there with this only hope, that haply I
might be able to find my sons, I did not throw myself into the deep,
although then my soul, disturbed and drunk with grief, had both the courage
and the power to do it.

CHAP. XVII.--THE WOMAN'S STORY CONTINUED.

   "But when the day dawned, and I with shouting and howling was looking
around, if I could even see the corpses of my unhappy sons anywhere washed
ashore, some of those who saw me were moved with compassion, and searched,
first over the sea, and then also along the shores, if they could find
either of my children. But when neither of them was anywhere found, the
women of the place, taking pity on me, began to comfort me, every one
telling her own griefs, that I might take consolation from the likeness of
their calamities to my own. But this saddened me all the more; for my
disposition was not such that I could regard the misfortunes of others as
comforts to me. And when many desired to receive me hospitably, a certain
poor I woman who dwells here constrained me to enter into her hut, saying
that she had had a husband who was a sailor, and that he had died at sea
while a young man, and that, although many afterwards asked her in
marriage, she preferred widowhood through love of her husband. 'Therefore,'
said she. 'we shall share whatever we can gain by the labour of our hands.'

CHAP. XVIII.--THE WOMAN'S STORY CONTINUED.

   "And, not to detain you with a long and profitless story, I willingly
dwelt with her on account of the faithful affection which she retained for
her husband. But not long after, my hands (unhappy woman that I was!), long
torn with gnawing, became powerless, and she who had taken me in fell into
palsy, and now lies at home in her bed; also the affection of those women
who had formerly pitied me grew cold. We are both helpless. I, as you see,
sit begging; and when I get anything, one meal serves two wretches. Behold,
now you have heard enough of my affairs; why do you delay the fulfilment of
your promise, to give me a remedy, by which both of us may end our
miserable life without torment?"

CHAP. XIX.--PETER'S REFLECTIONS ON THE STORY.

   While she was speaking, Peter, being distracted with much thought,
stood like one thunder-struck; and I Clement coming up, said: "I have been
seeking you everywhere, and now what are we to do?" But he commanded me to
go before him to the ship, and there to wait for him; and because he must
not be gainsayed, I did as he commanded me. But he, as he afterwards told
me the whole, being struck with a sort of suspicion, asked of the woman her
family, and her country, and the names of her sons; "and straightway," he
said, "if you tell me these things, I shall give you the remedy." But she,
like one suffering violence, because she would not confess these things,
and yet was desirous of the remedy, reigned one thing after another, saying
that she was an Ephesian, and her husband a Sicilian, and giving false
names to her sons. Then Peter, supposing that she had answered truly, said:
"Alas! O woman, I thought that some great joy should spring up to us to-
day; for I suspected that you were a certain woman, concerning whom I
lately learned certain like things." But she adjured him, saying: "I
entreat you to tell me what they are, that I may know if amongst women
there be one more unfortunate than myself."

CHAP. XX. -- PETER'S STATEMENT TO THE WOMAN.

   Then Peter, incapable of deception, and moved with compassion, began to
say: "There is a certain young man among those who follow me for the sake
of religion and sect, a Roman citizen, who told me that he had a father and
two twin brothers, of whom not one is left to him. (4) My mother,' he said,
'as I learned from my father, saw a vision, that she should depart from the
Roman city for a time with her twin sons, else they should perish by a
dreadful death; and when she had departed, she was never  more seen.' And
afterwards his father set out to search for his wife and sons, and was also
lost."

CHAP. XXI. -- A DISCOVERY.

   When Peter had thus spoken, the woman, struck with astonishment,
fainted. Then Peter began to hold her up, and to comfort her, and to ask
what was the matter, or what she suffered. But she at length, with
difficulty recovering her breath, and nerving herself up to the greatness
of the joy which she hoped for, and at the same time wiping her face, said:
"Is he here, the youth of whom you speak?" But Peter, when he understood
the matter, said: "Tell me first, or else you shall not see him." Then she
said: "I am the mother of the youth." Then says  Peter: "What is his name?"
And she answered: "Clement." Then said Peter: "It is himself; and he it was
that spoke with me a little while ago, and whom I ordered to go before me
to the ship." Then she fell down at Peter's feet and began to entreat him
that he would hasten to the ship. Then Peter said: "Yes if you will promise
me that you will do as I say." Then she said: "I will do anything; only
show me my only son, for I think that in him I shall see my twins also."
Then Peter said: "When you have seen him, dissemble for a little time,
until we leave the island." "I will do so," she said.

CHAP. XXII. -- A HAPPY MEETING.

Then Peter, holding her hand, led her to the ship. And when I saw him
giving his hand to the woman, I began to laugh; yet, approaching to do him
honour, I tried to substitute my hand for his, and to support the woman.
But as soon as I touched her hand, she uttered a loud scream, and rushed
into my embrace, and began to devour me with a mother's kisses. But I,
being ignorant of the whole matter, pushed her off as a mad woman; and at
the same time, though with reverence, I was somewhat angry with Peter.

CHAP. XXIII. -- A MIRACLE.

But he said: "Cease: what mean you, O Clement, my son? Do not push away
your mother." But I as soon as I heard these words, immediately bathed in
tears, fell upon my mother, who had fallen down, and began to kiss her, For
as soon as I heard, by degrees I recalled her countenance to my memory; and
the longer I gazed, the more familiar it grew to me. Mean time a great
multitude assembled, hearing that the woman who used to sit and beg was
recognised by her son, who was a good man. (1) And when we wished to sail
hastily away from the island, my mother said to me: "My darling son, it is
right that I should bid farewell to the woman who took me in; for she is
poor, and paralytic, and bedridden." When Peter and all who were present
heard this, they admired the goodness and prudence of the woman; and
immediately Peter ordered some to go and to bring the woman in her bed as
she lay. And when she had been brought, and placed in the midst of the
crowd, Peter said, in the presence of all: "If I am a preacher of truth,
for confirming the faith of all those who stand by, that they may know and
believe that there is one God, who made heaven and earth, in the name of
Jesus Christ, His Son, let this woman rise." And as soon as he had said
this, she arose whole, and  fell down at Peter's feet; and greeting her
friend and acquaintance with kisses asked of her was the meaning of it all.
But she shortly related to her the whole proceeding of the Recognition, (2)
so that the crowds standing around wondered.

CHAP. XXIV -- DEPARTURE FROM ARADUS.

   Then Peter, so far as he could, and as time permitted, addressed the
crowds on the faith of God, and the ordinances of religion; and then added,
that if any one wished to know more  accurately about these things, he
should come to Antioch, "where," said he, "we have resolved to stay three
months, and to teach fully the things which pertain to salvation. For if,"
said he, "men leave their country and their parents for commercial or
military purposes, and do not  fear to undertake long voyages, why should
it be thought burdensome or difficult to leave home for three months for
the sake of eternal life?" When he had said these things, and more to the
same purpose, I presented a thousand drachmas to the woman who had
entertained my mother, and who bad recovered her health by means of Peter,
and in the presence of all committed her to the charge of a certain good
man, the chief person in that town, who promised that he would gladly do
what we demanded of him. I also distributed a little money among some
others, and among those women who were said formerly to have comforted my
mother in her miseries, to whom I also expressed my thanks. And after this
we sailed, along with my mother, to Antaradus.

CHAP. XXV. -- JOURNEYINGS.

   And when we had come to our lodging, (1) my mother began to ask of me
what had become of my father; and I told her that he had gone to seek her,
and never returned. But she, hearing this, only sighed; for her great joy
on my account lightened her other sorrows. And the next clay she journeyed
with us, sitting with Peter's wife; and we came to Balaneae, where we
stayed three days, and then went on to Pathos, and afterwards to Gabala;
and so we arrived at Laodicea, where Niceta and Aquila met us before the
gates, and kissing us, conducted us to a lodging. But Peter, seeing that it
was a large and splendid city, said that it was worthy that we should stay
in it ten days, or even longer. Then Niceta and Aquila asked of me who was
this unknown woman; and I answered: "It is my mother, whom God has given
back to me by means of my lord Peter."

CHAP. XXVI. -- RECAPITULATION.

   And when I had said this, Peter began to relate the whole matter to
them in order, (2) and said. "When we had come to Aradus, (3) and I had
ordered you to go on before us, the same day after you had gone, Clement
was led in the course of conversation to tell me of his extraction and his
family, and how he had been deprived of his parents, and had had twin
brothers older than himself, and that, as his father told him, his mother
once saw a vision, by which she was ordered to depart from the city of Rome
with her twin sons, else she and they should suddenly perish. And when she
had told his father the dream, he, loving his sons with tender affection,
and afraid of any evil befalling them, put his wife and sons on board a
ship with all necessaries, and sent them to Athens to be educated.
Afterwards he sent once and again persons to inquire after them, but
nowhere found even a trace of them. At last the father himself went on the
search, and until now he is nowhere to be found. When Clement had given me
this narrative, there came one to us, asking us to go to the neighbouring
island of Aradus, to see vine-wood columns of wonderful size. I consented;
and when we came to the place, all the rest went into the interior of the
temple; but I--for what reason I know not--had no mind to go farther.

CHAP. XXVII. -- RECAPITULATION CONTINUED.

   "But while I was waiting outside for them, I began to notice this
woman, and to wonder in what part of her body she was disabled, that she
did not seek her living by the labour of her hands, but submitted to the
shame of beggary. I therefore asked of her the reason of it. She confessed
that she was sprung of a noble race, and was married to a no less noble
husband, 'whose brother,' said she, 'being inflamed by unlawful love
towards me, desired to defile his brother's bed. This I abhorring, and yet
not daring to tell my husband of so great wickedness, lest I should stir up
war between the brothers. and bring disgrace upon the family, judged it
better to depart from my country with my two twin sons, leaving the younger
boy to be a comfort to his father. And that this might be done with an
honourable appearance, I thought good to feign a dream, and to tell my
husband that there stood by me in a vision a certain deity, who told me to
set out from the city immediately with my two twins, and remain until he
should instruct me to return.' She told me that her husband, when he heard
this, believed her, and sent her to Athens, with the twin children to be
educated there; but that they were driven by a terrible tempest upon that
island, where, when the ship had gone to pieces, she was lifted by a wave
upon a rock, and delayed killing herself only for this, 'until,' said she,
'I could embrace at least the dead limbs of my unfortunate sons, and commit
them to burial. But when the day  dawned, and crowds had assembled, they
took pity upon me, and threw a garment over me. But I, miserable, entreated
them with many  tears, to search if they could find anywhere the booties of
my unfortunate sons. And I, tearing all my body with my teeth, with wailing
and howlings cried out constantly, Unhappy woman that I am, where is my
Faustus? where my Faustinus?'"

CHAP. XXVIII. -- MORE RECOGNITIONS.

   And when Peter said this, (4) Niceta and Aquila suddenly started up,
and being astonished, began to be greatly agitated, saying: "O Lord, Thou
Ruler and God of all, are these things true, or are we in a dream?" Then
Peter said: "Unless we be mad, these things are true." But they, after a
short pause, and wiping their faces, said: "We are Faustinus and Faustus:
and even at the first, when you began this narrative, we immediately fell
into a suspicion that the matters that you spoke of might perhaps relate to
us; yet again considering that many like things happen in men's lives, we
kept silence, although our hearts were struck by some hope. Therefore we
waited for the end of your story,  that, if it were entirely manifest that
it related  to us, we might then confess it." And when they had thus
spoken, they went in weeping to our mother. And when they found her asleep,
and wished to embrace her, Peter prevented them, saying: "Permit me first
to prepare your mother's mind, lest haply by the great and sudden joy she
lose her reason, and her understanding he disturbed, especially as she is
now stupefied with sleep."

CHAP. XXIX. -- "NOTHING COMMON OR UNCLEAN."

   Therefore, when our mother had risen from her sleep, Peter began to
address her, saying: "I wish you to know, O woman an observance of our
religion. We worship one God, who made the world, and we keep His law, in
which He commands us first of all to worship Him, and to reverence His
name, to honour our parents, and to preserve chastity and uprightness. But
this also we observe, not to have a common table with Gentiles, unless when
they believe, and on the reception of the truth are baptized, and
consecrated by a certain threefold invocation of the blessed name; and then
we eat with them. (1) Otherwise, even if it were a father or a mother, or
wife:, or sons, or brothers, we cannot have a common table with them.
Since, therefore, we do this for the special cause of religion, let it not
seem hard to you that your son cannot eat with you, until you have the same
judgment of the faith that he has."

CHAP. XXX. -- "WHO CAN FORBID  WATER?"

   Then she, when she heard this, said: "And  what hinders me to be
baptized to-day? For even before I saw you I was wholly alienated from
those whom they call gods because they were not able to do anything for me,
although I frequently, and almost daily, sacrificed to them. And as to
chastity, what shall I say, when neither in former times did pleasures
deceive me,  nor afterwards did poverty compel me to sin?  But I think you
know well enough how great was my love of chastity, when I pretended that
dream that I might escape the snares of unhallowed love, and that I might
go abroad with my two twins. and when I left this my son Clement alone to
be a comfort to his father. For if two were scarcely enough for me, how
much more it would have saddened their father, if he had had none at all?
For he was wretched through his great affection towards our sons, so that
even the authority of the dream could scarce prevail upon him to give up to
me Faustinus and Faustus, the brothers of this Clement, and that himself
should be content with Clement alone. "

CHAP. XXXI. -- TOO MUCH JOY.

   While she was yet speaking, my brothers could contain themselves no
longer, but rushed into their mother's embrace with many tears, and kissed
her. But she said: "What 'is the meaning of this " Then said Peter: "Be not
disturbed, O woman; be firm. These are your sons Faustinus and Faustus,
whom you supposed to have perished in the deep; but how they are alive, and
how they escaped in that horrible night, and how the one of them is called
Niceta and the other Aquila, they will be able to explain to you
themselves, and we also shall hear it along with you." When Peter had said
this, our mother fainted, being overcome with excess of joy; and after some
time, being restored and come to herself, she said; "I beseech you, darling
sons, tell me what has befallen you since that dismal and cruel night."

CHAP. XXXII.. -- "HE BRINGETH THEM UNTO THEIR DESIRED HAVEN."

   Then Niceta began to say: "On that night, O mother, when the ship was
broken up, and we were being tossed upon the sea, supported on a fragment
of the wreck, certain men, whose business it was to rob by sea, found us,
and placed us in their boat, and overcoming the power of the waves by
rowing, by various stretches brought us to Caesarea Stratonis. There they
starved us, and heat us, and terrified us, that we might not disclose the
truth; and having changed our names, they sold us to a certain widow, a
very honourable women, named Justa. She, having bought us, treated us as
sons, so that she carefully educated us in Greek literature and liberal
arts. And when we grew up, we also attended to philosophic studies, that we
night be able to confute the Gentiles, by supporting the doctrines of the
divine religion by philosophic disputations.

CHAP. XXXIII. -- ANOTHER WRECK PREVENTED..

   "But we adhered, for friendship's sake and boyish companionship, to one
Simon, a magician, who was educated along with us, so that we were almost
deceived by him. For there is mention made in our religion of a certain
Prophet, whose coming was hoped for by all who observe that religion,
through whom immortal and happy life is promised to be given to those who
believe in Him. Now we thought that this Simon was he. But these things
shall be explained to you, O mother, at a more convenient season.
Meanwhile, when we were almost deceived by Simon, a certain colleague of my
lord Peter, Zacchaeus by name, warned us that we should not be duped by the
magician, but presented us to Peter on his arrival, that by him we might be
taught the things which were sound and perfect. And this we hope will
happen to you also, even as God has vouchsafed it to us, that we may be
able to eat and have a common table with you. Thus therefore it was, O
mother, that you believed that we were drowned in the sea, while we were
stolen by pirates."

CHAP. XXXIV. -- BAPTISM MUST BE PRECEDED BY FASTING.

   When Niceta had spoken thus, our mother fell down at Peter's feet,
entreating and beseeching him that both herself and her hostess might be
baptized without delay; "that," said she, "I may not even for a single clay
suffer the loss of the company and society of my sons." In like manner, we
her sons also entreated Peter. But he said: "What! Do you think that I
alone am unpitiful, and that I do not wish you to enjoy your mother's
society at meals? But she must fast at least one day first, and so be
baptized; and this because I have heard from her a certain declaration, by
which her faith has been made manifest to me, and which has given evidence
of her belief; otherwise she must have been instructed and taught many days
before she could have been baptized."

CHAP. XXXV.--DESIRING THE SALVATION OF OTHERS.

   Then said I: "I pray you, my lord Peter, tell us what is that
declaration which you say afforded you evidence of her faith?" Then Peter:
"It is her asking that her hostess, whose kindnesses she wishes to requite,
may be baptized along with her. Now she would not ask that this grace be
bestowed upon her whom she loves, unless she believed that there is some
great boon in baptism. Whence, also, I find fault with very many, who, when
they are themselves baptized and believe, yet do nothing worthy of faith
with those whom they love, such as wives, or children, or friends, whom
they do not exhort to that which they themselves have attained, as they
would do if indeed they believed that eternal life is  thereby bestowed. In
short, if they see them to be sick, or to be subject to any danger bodily,
they grieve and mourn, because they are sure that in this destruction
threatens them. So, then, if they were sure of this, that the punishment of
eternal fire awaits those who do not worship God, when would they cease
warning and exhorting? Or, if they refused, how would they not mourn and
bewail them, being sure that eternal torments awaited them? Now, therefore,
we shall send for that woman at once, and see if she loves the faith of our
religion; and as we find, so shall we act. But since your mother has judged
so faithfully concerning baptism, let her fast only one day before
baptism."

CHAP. XXXVI. -- THE SONS' PLEADING.

   But she declared with an oath, in presence of my lord Peter's wife,
that from the time she recognised her son, she had been unable to take any
food from excess of joy, excepting only that yesterday she drank a cup of
water. Peter's wife also bore witness, saying that it was even so. Then
Aquila said: "What, then, hinders her being baptized?" Then Peter, smiling,
said: "But this is not the fast of baptism, for it was not done in order to
baptism." Then Niceta said: "But perhaps God, wishing that our mother, on
our recognition, should not be separated even for one day from
participation of our table, pre-ordained this fasting. For as in her
ignorance she preserved her chastity, that it might profit her in order to
the grace of baptism; so she fasted before she knew the reason of fasting,
that it might profit her in order to baptism,  and that immediately, from
the beginning of our acquaintance, she might enjoy communion of the table
with us."

CHAP. XXXVII. -- PETER INEXORABLE.

   Then said Peter: (1) "Let not the wicked one prevail against us, taking
occasion from a mother's love; but let you, and me with you, fast this day
along with her, and to-morrow she shall be baptized: for it is not right
that the precepts of truth be relaxed and weakened in favour of any person
or friendship. Let us not shrink, then, from suffering along with her, for
it is a sin to transgress any commandment. But let us teach our bodily
senses, which are without us, to be in subjection to our inner senses; and
not compel our inner senses, which savour the things that be of God, to
follow the outer senses, which savour the things that be of the flesh. For
to this end also the Lord commanded, saying: 'Whosoever shall look upon a
woman to lust after her, hath committed adultery with her already in his
heart.' And to this He added: 'If thy right eye offend thee, pluck it out,
and cast it from thee: for it is profitable for thee that one of thy
members perish, rather than thy  whole body be cast into hell-fire.' (1) He
does not say, has offended thee, that you should then east away the cause
of sin after you have sinned; but if it offend you, that is, that before
you sin you should cut off the cause of the sin that provokes and irritates
you. But let none of you think, brethren, that the Lord commended the
cutting off of the members. His meaning is, that the purpose should be cut
off, not the members, and the causes which allure to sin, in order that our
thought, borne up on the chariot of sight, may push towards the love of
God, supported by the bodily senses; (2) and not give loose reins to the
eyes of the flesh as to wanton horses, eager to turn their running outside
the way of the commandments, but may subject the bodily sight to the
judgment of the mind, and not suffer those eyes of ours, which God intended
to be viewers and witnesses of His work, to become panders of evil desire.
And therefore let the bodily senses as well as the internal thought be
subject  to the law of God, and let them serve His will, whose work they
acknowledge themselves to be."

CHAP. XXXVIII. -- REWARD OF CHASTITY.

   Therefore, as the order and reason of the mystery demanded, on the
following day she was baptized in the sea, (3) and returning to the
lodging, was initiated in all the mysteries of religion in their order. And
we her sons, Niceta and Aquila, and I Clement, were present. And after this
we dined with her, and glorified God with her, thankfully acknowledging the
zeal and teaching of Peter, who showed us, by the example of our mother,
that the good of chastity is not lost with God; (4) "as, on the other
hand," said he, "unchastity does not escape punishment, though it may not
be punished immediately, but slowly. But so well pleasing," said he, "is
chastity to God, that it confers some grace in the present life even upon
those who are in error; for future blessedness is laid up for those only
who preserve chastity and righteousness by the grace of baptism. In short,
that which has befallen your mother is an example of this, for all this
welfare has been restored to her in reward of her chastity, for the
guarding and preserving of which continence alone is not sufficient; but
when any one perceives that snares and deceptions are being prepared, he
must straightway flee as from the violence of fire or the attack of a mad
dog, and not trust that he can easily frustrate snares of this kind by
philosophizing or by humouring them; but, as I have said, he must flee and
withdraw to a distance, as your mother also did through her true and entire
love of chastity. And on this account she has been preserved to you, and
you to her; and in addition, she has been endowed with the knowledge of
eternal life" When he had said this, and much more to the same effect, the
evening having come, we went to sleep.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (ANF 8, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

-------------------------------------------------------------------
  The electronic form of this document is copyrighted.
  Copyright (c) Eternal Word Television Network 1996.
  Provided courtesy of:

       EWTN On-Line Services
       PO Box 3610
       Manassas, VA 22110
       Voice: 703-791-2576
       Fax: 703-791-4250
       Data: 703-791-4336
       FTP: ftp.ewtn.com
       Telnet: ewtn.com
       WWW: http://www.ewtn.com.
       Email address: [email protected]

-------------------------------------------------------------------

You are viewing proxied material from gopher.ratthing.com. The copyright of proxied material belongs to its original authors. Any comments or complaints in relation to proxied material should be directed to the original authors of the content concerned. Please see the disclaimer for more details.