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   Title: ANF02. Fathers of the Second Century: Hermas, Tatian,
   Athenagoras, Theophilus, and Clement of Alexandria (Entire)
   Creator(s): Schaff, Philip
   Rights: Public Domain
   CCEL Subjects: All; Early Church; Proofed
   LC Call no: BR60.A62
   LC Subjects:

   Christianity

   Early Christian Literature. Fathers of the Church, etc.
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   THE

   ANTE-NICENE FATHERS

   TRANSLATIONS OF

   The Writings of the Fathers down to a.d. 325

   The Rev. Alexander Roberts, D.D.,

   AND

   James Donaldson, LL.D.,

   EDITORS

   AMERICAN REPRINT OF THE EDINBURGH EDITION

   revised and chronologically arranged, with brief prefaces and
   occasional notes

   BY

   A. CLEVELAND COXE, D.D.

   VOLUME II

   FATHERS OF THE SECOND CENTURY:

   HERMAS, TATIAN, ATHENAGORAS, THEOPHILUS, AND CLEMENT OF ALEXANDRIA
   (ENTIRE)
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   Ta archaia ethe krateito.

   The Nicene Council.
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                              The Pastor of Hermas
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  Introductory Note

      to

The Pastor of Hermas
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   [Translated by the Rev. F. Crombie, M.a.]

   [a.d. 160.] The fragment known as the "Muratorian Canon" is the
   historic ground for the date I give to this author. [1] I desired to
   prefix The Shepherd to the writings of Irenaeus, but the limits of the
   volume would not permit. The Shepherd attracted my attention, even in
   early youth, as a specimen of primitive romance; but of course it
   disappointed me, and excited repugnance. As to its form, it is even now
   distasteful. But more and more, as I have studied it, and cleared up
   the difficulties which surround it, and the questions it has started,
   it has become to me a most interesting and suggestive relic of the
   primitive age. Dr. Bunsen [2] calls it "a good but dull novel," and
   reminds us of a saying of Niebuhr (Bunsen's master), that "he pitied
   the Athenian [3] Christians for being obliged to hear it read in their
   assemblies." A very natural, but a truly superficial, thought, as I
   trust I shall be able to show.

   At first sight, Hermas might seem to have little in common with
   Irenaeus; and, on many accounts, it would be preferable to pair him
   with Barnabas. But I feel sure that chronology forbids, and that the
   age of Irenaeus, and of the martyrs of Lyons and Vienne, is the period
   which called for this work, and which accounts for its popularity and
   its diffusion among the churches. Its pacific spirit in dealing with a
   rising heresy, which at first was a puzzle to the Latins, [4] which
   Pius was disposed to meet by this gentle antidote, with which
   Eleutherus, in the spirit of a pacificator, tampered to his own hurt,
   and by which Victor was temporarily compromised, met precisely what the
   case seemed to demand in the judgment of Western Christians. They could
   not foresee the results of Montanism: it was not yet a defined heresy.
   And even the wise prudence of Irenaeus shows anxiety not too hastily to
   denounce it; "seeing," as Eusebius affirms, "there were many other
   wonderful powers of divine grace yet exhibited, even at that time, in
   different churches."

   Bunsen pronounces magisterially on the Muratorian fragment as an
   ill-translated excerpt from Hegesippus, written about a.d. 165. This
   date may be inaccurate, but the evidence is that of a contemporary on
   which we may rely. "Very recently," he says, "in our own times, in the
   city of Rome, Hermas compiled The Shepherd; his brother, Bishop Pius,
   [5] then sitting in the cathedra of the Roman Church." With the period
   thus assigned, the internal evidence agrees. It accounts for the
   anti-Montanism of the whole allegory, and not less for the choice of
   this non-controversial form of antidote. Montanism is not named; but it
   is opposed by a reminder of better "prophesyings," and by setting the
   pure spirit of the apostolic age over against the frenzied and
   pharisaical pretensions of the fanatics. The pacific policy at first
   adopted by the Roman bishops, dictated, no doubt, this effort of Hermas
   to produce such a refutation as his brother [6] might commend to the
   churches.

   Let me present, in outline, the views which seem to me necessary to a
   good understanding of the work; and as I am so unfortunate as to differ
   with the Edinburgh editors, who are entitled, prima facie, to be
   supposed correct, I shall venture to apologize for my own conceptions,
   by a few notes and elucidations. [7]

   As Eusebius informs us, the charismata were not extinct in the churches
   when the Phrygian imitations began to puzzle the faithful. Bunsen
   considers its first propagators specimens of the clairvoyant art, and
   pointedly cites the manipulations they were said to practice (like
   persons playing on the harp), in proof of this. We must place ourselves
   in those times to comprehend the difficulties of early Christians in
   dealing with the counterfeit. "Try the spirits," said St. John; and St.
   Paul had said more expressly, "Quench not the Spirit; despise not
   prophesyings; prove all things," etc. This very expression suggests
   that there might often be something despicable in the form and manner
   of uttering what was excellent. To borrow a phrase of our days, "the
   human element" was painfully predominant at times, even among those who
   spoke by the Spirit. The smoke of personal infirmity discoloured
   genuine scintillations from hearts in which still smouldered the fire
   of Pentecostal gifts. The reticence of Irenaeus is therefore not to be
   marvelled at. He cautioned Eleutherus no doubt, but probably felt, with
   him, that the rumours from Phrygia needed further examination. The
   prophetic gifts were said to be lodged in men and women austere as John
   the Baptist, and professing a mission to rebuke the carnal and
   self-indulgent degeneracy of a generation that knew not the apostles.

   It would not be a very bold conjecture, that Hermas and his brother
   were elderly grandchildren of the original Hermas, the friend of St.
   Paul. The Shepherd, then, might be based upon personal recollections,
   and upon the traditions of a family which the spirit of prophecy had
   reproved, and who were monuments of its power. The book supplies us
   with evidences of the awakened conscience with which Hermas strove to
   "bless his household." But, be this as it may, this second Hermas, with
   his brother's approbation, undertakes to revive the memory of those
   primal days portrayed in the Epistle to Diognetus, when Christians,
   though sorrowful, were "always rejoicing." He compiles accordingly a
   non-metrical idyl; reproducing, no doubt, traditional specimens of
   those "prophesyings," on which St. Paul remarks. Hence we infer, that
   such outpourings as became the subject of apostolic censure, when they
   confused the order of the Corinthian Church, [8] were, in their nobler
   examples, such "visions," "mandates" and "similitudes" as these; more
   or less human as to form, but, in their moral teachings, an impressive
   testimony against heathen oracles, and their obscene or blasphemous
   suggestions.

   The permissive wisdom of the Spirit granting, while restraining, such
   manifestations, is seen in thus counterbalancing Sibylline and other
   ethnic utterances. (Acts xvi. 16-19.) With this in view, Hermas makes
   his compilation. He casts it into an innocent fiction, as Cowper wrote
   in the name of Alexander Selkirk, and introduces Hermas and Clement to
   identify the times which are idealized in his allegory. Very gently,
   but forcibly, therefore, he brings back the original Christians as
   antagonists of the Montanistic opinions; and so exclusively does this
   idea predominate in the whole work, as Tertullian's scornful comment
   implies, that one wonders to find Wake, with other very learned men,
   conceding that the Pauline Hermas was its actual author. Were it so, he
   must have been a prophet indeed. No doubt those of the ancients who
   knew nothing of the origin of the work, and accepted it as the
   production of the first Hermas, were greatly influenced by this idea.
   It seemed to them a true oracle from God, like those of the Apocalypse,
   though sadly inferior; preparing the Church for one of its great trials
   and perils, and fulfilling, as did the Revelation of St. John, that
   emphatic promise concerning the Spirit, "He shall show you things to
   come."

   This view of the subject, moreover, explains historical facts which
   have been so unaccountable to many critics; such as the general credit
   it obtained, and that its influence was greater in the East than among
   Latins. But once commended to the Asiatic churches by Pius, as a useful
   instruction for the people, and a safeguard against the Phrygian
   excesses, it would easily become current wherever the Greek language
   prevailed. Very soon it would be popularly regarded as the work of the
   Pauline Hermas, and as embodying genuine prophesyings of the apostolic
   age. A qualified inspiration would thus be attributed to them,
   precisely such as the guarded language of Origen [9] suggested
   afterwards: hence the deutero-canonical repute of the book, read, like
   the Apocrypha, for instruction and edification, but not cited to
   establish any doctrine as of the faith. [10] It must be remembered,
   that, although the Roman Church was at first a Grecian colony, and
   largely composed of those Hellenistic Jews to whom St. Paul's arguments
   in his Epistle to the Romans were personally appropriate, yet in the
   West, generally, it was not so: hence the greater diffusion of The
   Shepherd written in Greek, through the Greek churches. There, too, the
   Montanists were a raging pestilence long before the West really felt
   the contagion through the influence of the brilliant Tertullian. These
   facts account for the history of the book, its early currency and
   credit in the Church. Nor must we fail to observe, that the tedious
   allegorizing of Hermas, though not acceptable to us, was by no means
   displeasing to Orientals. To this day, the common people, even with us,
   seem to be greatly taken with story-telling and "similitudes,"
   especially when there is an interpreter to give them point and
   application.

   After reading Irenaeus Against Heresies, then, we may not
   inappropriately turn to this mild protest against the most desolating
   and lasting delusion of primitive times. Most bitterly this will be
   felt when we reach the great founder of "Latin Christianity," whose
   very ashes breathed contagion into the life of such as handled his
   relics with affection, save only those, who, like Cyprian, were gifted
   with a character as strong as his own. The genius of Tertullian
   inspired his very insanity with power, and, to the discipline of the
   Latin churches, he communicated something of the rigour of Montanism,
   with the natural re-actionary relaxation of morals in actual life. Of
   this, we shall learn enough when we come to read the fascinating pages
   of that splendid but infatuated author. Montanism itself, and the
   Encratite heresy which we are soon to consider in the melancholy case
   of Tatian, were re-actions from those abominations of the heathen with
   which Christians were daily forced to be conversant. These Fathers
   erred through a temptation in which Satan was "transformed as an angel
   of light." Let us the more admire the penetrating foresight, and the
   holy moderation, of Hermas. To our scornful age, indeed, glutted with
   reading of every sort, and alike over-cultivated and superficial,
   taking little time for thought, and almost as little for study, The
   Shepherd can furnish nothing attractive. He who brings nothing to it,
   gets nothing from it. But let the fastidious who desire at the same
   time to be competent judges, put themselves into the times of the
   Antonines, and make themselves, for the moment, Christians of that
   period, and they will awaken to a new world of thought. Let such go
   into the assemblies of the primitive faithful, in which it was evident
   that "not many wise men after the flesh, not many mighty, not many
   noble, were called." There they were, "as sheep appointed to be slain,"
   "dying daily," and, like their blessed Master, "the scorn of men, and
   outcast of the people," as they gathered on the day of the Lord to "eat
   of that bread, and drink of that cup." After the manner of the
   synagogue, there came a moment when the "president" said, "Brethren, if
   ye have any word of exhortation for the people, say on." But the
   tongues were ceasing, as the apostle foretold; and they who professed
   to speak by the Spirit were beginning to be doubted. "Your fathers,
   where are they? and the prophets, do they live forever?" It was
   gratifying to the older men, and excited the curiosity of the young,
   when the reader stood up, and said, "Hear, then, the words of Hermas."
   Blessed were the simple folk, those "lambs among wolves," who hungered
   and thirsted after righteousness, and who eagerly drank in the pure and
   searching Scriptural morality of The Shepherd, and then went forth to
   "shine as lights in the world," in holy contrast with the gross
   darkness that surrounded them.

   It has been objected, indeed, that the morals of Hermas have a
   legalizing tone. The same is said of St. James, and the Sermon on the
   Mount. Most unjustly and cruelly is this objection made to The
   Shepherd. Granted its language is not formulated after Augustine, as it
   could not be: its text is St. James, but, like St. James, harmonized
   always with St. Paul. [11] Faith is always honoured in its primary
   place; and penitence, in its every evangelical aspect, is thoroughly
   defined. He exposes the emptiness of formal works, such as mere
   physical fastings, and the carnal observance of set times and days.
   That in one instance he favours "works of supererogation" is an entire
   mistake, made by reading into the words of Hermas a heresy of which he
   never dreamed. His whole teaching conflicts with such a thought. His
   orthodoxy in other respects, is sustained by such masters as Pearson
   and Bull. [12] And then, the positive side of his teaching is a
   precious testimony to the godly living exacted of believers in the
   second century. How suitable to all times are the maxims he extracts
   from the New Law. How searching his exposure of the perils of lax
   family discipline, and of wealth unsanctified. What heavenly precepts
   of life he lays down for all estates of men. To the clergy, what rules
   he prescribes against ambition and detraction and worldly-mindedness.
   Surely such reproofs glorify the epoch, when they who had cast off, so
   recently, the lusts and passions of heathenism, were, as the general
   acceptance of this book must lead us to suppose, eager to be fed with
   "truth, severe in rugged fiction drest."

   But the reader will now be eager to examine the following Introductory
   Notice of the translator:--

   The Pastor of Hermas was one of the most popular books, if not the most
   popular book, in the Christian Church during the second, third, and
   fourth centuries. It occupied a position analogous in some respects to
   that of Bunyan's Pilgrim's Progress in modern times; and critics have
   frequently compared the two works.

   In ancient times two opinions prevailed in regard to the authorship.
   The most widely spread was, that the Pastor of Hermas was the
   production of the Hermas mentioned in the Epistle to the Romans. Origen
   [13] states this opinion distinctly, and it is repeated by Eusebius
   [14] and Jerome. [15]

   Those who believed the apostolic Hermas to be the author, necessarily
   esteemed the book very highly; and there was much discussion as to
   whether it was inspired or not. The early writers are of opinion that
   it was really inspired. Irenaeus quotes it as Scripture; [16] Clemens
   Alexandrinus speaks of it as making its statements "divinely;" [17] and
   Origen, though a few of his expressions are regarded by some as
   implying doubt, unquestionably gives it as his opinion that it is
   "divinely inspired." [18] Eusebius mentions that difference of opinion
   prevailed in his day as to the inspiration of the book, some opposing
   its claims, and others maintaining its divine origin, especially
   because it formed an admirable introduction to the Christian faith. For
   this latter reason it was read publicly, he tells us, in the churches.

   The only voice of antiquity decidedly opposed to the claim is that of
   Tertullian. He designates it apocryphal, [19] and rejects it with
   scorn, as favouring anti-Montanistic opinions. Even his words, however,
   show that it was regarded in many churches as Scripture.

   The second opinion as to the authorship is found in no writer of any
   name. It occurs only in two places: a poem falsely ascribed to
   Tertullian, and a fragment published by Muratori, on the Canon, the
   authorship of which is unknown, and the original language of which is
   still a matter of dispute. [20] The fragment says, "The Pastor was
   written very lately in our times, in the city of Rome, by Hermas, while
   Bishop Pius, his brother, sat in the chair of the Church of the city of
   Rome."

   A third opinion has had advocates in modern times. The Pastor of Hermas
   is regarded as a fiction, and the person Hermas, who is the principal
   character, is, according to this opinion, merely the invention of the
   fiction-writer.

   Whatever opinion critics may have in regard to the authorship, there
   can be but one opinion as to the date. The Pastor of Hermas must have
   been written at an early period. The fact that it was recognised by
   Irenaeus as Scripture shows that it must have been in circulation long
   before his time. The most probable date assigned to its composition is
   the reign of Hadrian, or of Antoninus Pius.

   The work is very important in many respects; but especially as
   reflecting the tone and style of books which interested and instructed
   the Christians of the second and third centuries.

   The Pastor of Hermas was written in Greek. It was well known in the
   Eastern Churches: it seems to have been but little read in the Western.
   Yet the work bears traces of having been written in Italy.

   For a long time the Pastor of Hermas was known to scholars only in a
   Latin version, occurring in several mss. with but slight vacations. But
   within recent times the difficulty of settling the text has been
   increased by the discovery of various mss. A Latin translation has been
   edited, widely differing from the common version. Then a Greek ms. was
   said to have been found in Mount Athos, of which Simonides affirmed
   that he brought away a portion of the original and a copy of the rest.
   Then a ms. of the Pastor of Hermas was found at the end of the Sinaitic
   Codex of Tischendorf. And in addition to all these, there is an
   AEthiopic translation. The discussion of the value of these discoveries
   is one of the most difficult that can fall to the lot of critics; for
   it involves not merely an examination of peculiar forms of words and
   similar criteria, but an investigation into statements made by
   Simonides and Tischendorf respecting events in their own lives. But
   whatever may be the conclusions at which the critic arrives, the
   general reader does not gain or lose much. In all the Greek and Latin
   forms the Pastor of Hermas is substantially the same. There are many
   minute differences; but there are scarcely any of importance,--perhaps
   we should say none.

   In this translation the text of Hilgenfeld, which is based on the
   Sinaitic Codex, has been followed.

   The letters Vat. mean the Vatican manuscript, the one from which the
   common or Vulgate version was usually printed.

   The letters Pal. mean the Palatine manuscript edited by Dressel, which
   contains the Latin version, differing considerably from the common
   version.

   The letters Lips. refer to the Leipzig manuscript, partly original and
   partly copied, furnished by Simonides from Athos. The text of Anger and
   Dindorf (Lips., 1856) has been used, though reference has also been
   made to the text of Tischendorf in Dressel.

   The letters Sin. refer to the Sinaitic Codex, as given in Dressel and
   in Hilgenfeld's notes.

   The letters AEth. refer to the AEthiopic version, edited, with a Latin
   translation, by Antonius D'Abbadie. Leipzig, 1860.

   No attempt has been made to give even a tithe of the various readings.
   Only the most important have been noted.

   [It is but just to direct the reader's attention to an elaborate
   article of Dr. Donaldson, in the (London) Theological Review, vol. xiv.
   p. 564; in which he very ingeniously supports his opinions with regard
   to Hermas, and also touching the Muratorian Canon. In one important
   particular he favours my own impression; viz., that The Shepherd is a
   compilation, traditional, or reproduced from memory. He supposes its
   sentiments "must have been expressed in innumerable oral communications
   delivered in the churches throughout the world."]
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   [1] To be found, with copious annotations, in Routh's Reliquiae, vol.
   i. pp. 389-434, Oxford, 1846. See also Westcott, On the Canon of the
   New Testament, Cambridge, 1855.

   [2] Hippolytus and His Age, vol. i. p. 315.

   [3] Why "Athenian"? It was read everywhere. But possibly this is a
   specification based on Acts xvii. 21. They may have welcomed it as a
   novel and a novelty.

   [4] More of this in Athenagoras; but see Kaye's Justin Martyr, p. 179,
   note 3, ed. 1853.

   [5] Roman fabulists know all about Pius, of course, and give us this
   history: "He was a native of Aquileia, and was elected bishop on the
   15th of January, a.d. 158 ... He governed the Church nine years, five
   months, and twenty-seven days." So affirms that favourite of Popes,
   Artaud de Montor (Histoire de Pie VIII., p. xi. Paris, 1830).

   [6] The latest learned authority among Roman Catholics, a Benedictine,
   gives us the dates a.d. 142-156, respectively, as those of his election
   and decease. See Series Episcoporum, etc. P. B. Gams, Ratisbonae, 1873.

   [7] Relying upon the invaluable aid of Dr. Routh, I had not thought of
   looking into Westcott, till I had worked out my own conclusions. I am
   greatly strengthened by his elaborate and very able argument. See his
   work on the Canon, pp. 213-235.

   [8] 1 Cor. xiv. The value of Hermas in helping us to comprehend this
   mysterious chapter appears to me very great. Celsus reproached
   Christians as Sibyllists. See Origen, Against Celsus, book v. cap. lxi.

   [9] Westcott, p. 219. Ed. 1855, London.

   [10] Hieron., tom. 1. p. 988, Benedictine ed.

   [11] Bull (and Grabe), Harmonia Apostolica; Works, vol. iii.

   [12] Pearson, Vindiciae Ignat., i. cap. 4. Bull, Defens. Fid. Nicaen.,
   1. cap. 2. sec. 3; Works, vol. v. part i. p. 15.

   [13] Comment. in Rom. xvi. 14, lib. x. 31. [But see Westcott's fuller
   account of all this, pp. 219, 220.]

   [14] Hist. Eccl. iii. 3.

   [15] De Viris Illustribus, c. x.

   [16] Contra Haeres., iv. 20, 2.

   [17] Strom., i. xxi. p. 426.

   [18] Ut supra.

   [19] De Pudicitia, c. xx., also c. x.; De Oratione, c. xvi.

   [20] [This statement should be compared with Westcott's temperate and
   very full account of the Muratorian Fragment, pp. 235-245.]
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The Pastor
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  Book First.--Visions.
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    Vision First.

      Against Filthy and Proud Thoughts, and the Carelessness of Hermas in
      Chastising His Sons.

      Chap. I.

   He who had brought me up, sold me to one Rhode in Rome. [21] Many years
   after this I recognised her, and I began to love her as a sister. Some
   time after, I saw her bathe in the river Tiber; and I gave her my hand,
   and drew her out of the river. The sight of her beauty made me think
   with myself, "I should be a happy man if I could but get a wife as
   handsome and good as she is." This was the only thought that passed
   through me: this and nothing more. A short time after this, as I was
   walking on my road to the villages, [22] and magnifying the creatures
   of God, and thinking how magnificent, and beautiful, and powerful they
   are, [23] I fell asleep. And the Spirit carried me away, and took me
   through a pathless place, [24] through which a man could not travel,
   for it was situated in the midst of rocks; it was rugged and impassible
   on account of water. Having passed over this river, I came to a plain.
   I then bent down on my knees, and began to pray to the Lord, [25] and
   to confess my sins. And as I prayed, the heavens were opened, and I see
   the woman whom I had desired saluting me from the sky, and saying,
   "Hail, Hermas!" And looking up to her, I said, "Lady, what doest thou
   here?" And she answered me, "I have been taken up here to accuse you of
   your sins before the Lord." "Lady," said I, "are you to be the subject
   of my accusation?" [26] "No," said she; "but hear the words which I am
   going to speak to you. God, who dwells in the heavens, and made out of
   nothing the things that exist, and multiplied and increased them on
   account of His holy Church, [27] is angry with you for having sinned
   against me." I answered her, "Lady, have I sinned against you? How?
   [28] or when spoke I an unseemly word to you? Did I not always think of
   you as a lady? Did I not always respect you as a sister? Why do you
   falsely accuse me of this wickedness and impurity?" With a smile she
   replied to me, "The desire of wickedness [29] arose within your heart.
   Is it not your opinion that a righteous man commits sin when an evil
   desire arises in his heart? There is sin in such a case, and the sin is
   great," said she; "for the thoughts of a righteous man should be
   righteous. For by thinking righteously his character is established in
   the heavens, [30] and he has the Lord merciful to him in every
   business. But such as entertain wicked thoughts in their minds are
   bringing upon themselves death and captivity; and especially is this
   the case with those who set their affections on this world, [31] and
   glory in their riches, and look not forward to the blessings of the
   life to come. For many will their regrets be; for they have no hope,
   but have despaired of themselves and their life. [32] But do thou pray
   to God, and He will heal thy sins, and the sins of thy whole house, and
   of all the saints." [33]

      Chap. II.

   After she had spoken these words, the heavens were shut. I was
   overwhelmed with sorrow and fear, and said to myself, "If this sin is
   assigned to me, how can I be saved, or how shall I propitiate God in
   regard to my sins, [34] which are of the grossest character? With what
   words shall I ask the Lord to be merciful to me?" While I was thinking
   over these things, and discussing them in my mind, I saw opposite to me
   a chair, white, made of white wool, [35] of great size. And there came
   up an old woman, arrayed in a splendid robe, and with a book in her
   hand; and she sat down alone, and saluted me, "Hail, Hermas!" And in
   sadness and tears [36] I said to her, "Lady, hail!" And she said to me,
   "Why are you downcast, Hermas? for you were wont to be patient and
   temperate, and always smiling. Why are you so gloomy, and not
   cheerful?" I answered her and said, "O Lady, I have been reproached by
   a very good woman, who says that I sinned against her." And she said,
   "Far be such a deed from a servant of God. But perhaps a desire after
   her has arisen within your heart. Such a wish, in the case of the
   servants of God, produces sin. For it is a wicked and horrible wish in
   an all-chaste and already well-tried spirit [37] to desire an evil
   deed; and especially for Hermas so to do, who keeps himself from all
   wicked desire, and is full of all simplicity, and of great
   guilelessness."

      Chap. III.

   "But God is not angry with you on account of this, but that you may
   convert your house, [38] which have committed iniquity against the
   Lord, and against you, their parents. And although you love your sons,
   yet did you not warn your house, but permitted them to be terribly
   corrupted. [39] On this account is the Lord angry with you, but He will
   heal all the evils which have been done in your house. For, on account
   of their sins and iniquities, you have been destroyed by the affairs of
   this world. But now the mercy of the Lord [40] has taken pity on you
   and your house, and will strengthen you, and establish you in his
   glory. [41] Only be not easy-minded, [42] but be of good courage and
   comfort your house. For as a smith hammers out his work, and
   accomplishes whatever he wishes [43] , so shall righteous daily speech
   overcome all iniquity. [44] Cease not therefore to admonish your sons;
   for I know that, if they will repent with all their heart, they will be
   enrolled in the Books of Life with the saints." [45] Having ended these
   words, she said to me, "Do you wish to hear me read?" I say to her,
   "Lady, I do." "Listen then, and give ear to the glories of God." [46]
   And then I heard from her, magnificently and admirably, things which my
   memory could not retain. For all the words were terrible, such as man
   could not endure. [47] The last words, however, I did remember; for
   they were useful to us, and gentle. [48] "Lo, the God of powers, who by
   His invisible strong power and great wisdom has created the world, and
   by His glorious counsel has surrounded His creation with beauty, and by
   His strong word has fixed the heavens and laid the foundations of the
   earth upon the waters, and by His own wisdom and providence [49] has
   created His holy [50] Church, which He has blessed, lo! He removes [51]
   the heavens and the mountains, [52] the hills and the seas, and all
   things become plain to His elect, that He may bestow on them the
   blessing which He has promised them, [53] with much glory and joy, if
   only they shall keep the commandments of God which they have received
   in great faith."

      Chap. IV.

   When she had ended her reading, she rose from the chair, and four young
   men came and carried off the chair and went away to the east. And she
   called me to herself and touched my breast, and said to me, "Have you
   been pleased with my reading?" And I say to her, "Lady, the last words
   please me, but the first are cruel and harsh." Then she said to me,
   "The last are for the righteous: the first are for heathens and
   apostates." And while she spoke to me, two men appeared and raised her
   on their shoulders, and they went to where the chair was in the east.
   With joyful countenance did she depart; and as she went, she said to
   me, "Behave like a man, [54] Hermas."
     __________________________________________________________________

   [21] The commencement varies. In the Vatican: "He who had brought me
   up, sold a certain young woman at Rome. Many years after this I saw her
   and recognized her." So Lips.; Pal. has the name of the woman, Rada.
   The name Rhode occurs in Acts xii. 13.

   [22] "On my road to the villages." This seems to mean: as I was taking
   a walk into the country, or spending my time in travelling amid rural
   scenes. So the AEthiopic version. "Proceeding with these thoughts in my
   mind."--Vat. After I had come to the city of Ostia."--Pal. "Proceeding
   to some village."--Lips. [The Christian religion begetting this
   enthusiasm for nature, and love for nature's God, is to be noted. Where
   in all heathendom do we find spirit or expression like this?]

   [23] Creatures. Creature or creation.--Lips., Vat., AEth.

   [24] Pathless place. Place on the right hand.--Vat. [Rev. xvii. 3, xxi.
   10. Dante, Inferno, i. 1-5.]

   [25] Lord. God.--Sin. alone.

   [26] Are you to be the subject of my accusation? Are you to accuse
   me?--Vat., Lips., AEth.

   [27] [Eph. iii. 9, 10.]

   [28] How? In what place?--Vat., Sin.

   [29] Wickedness. The desire of fornication.--Lips. [Prov. xxi. 10,
   xxiv. 9; Matt. v. 28.]

   [30] Literally, his glory is made straight in the heavens. As long as
   his thoughts are righteous and his way of life correct, he will have
   the Lord in heaven merciful to him.--Vat. When he thinks righteously,
   he corrects himself, and his grace will be in heaven, and he will have
   the Lord merciful in every business.--Pal. His dignity will be straight
   in the skies.--AEth. [Prov. x. 24, xi. 23.]

   [31] [Col. iii. 2; Ps. xlix. 6.]

   [32] For many ... life. For the minds of such become empty. Now this is
   what the doubters do who have no hope in the Lord, and despise and
   neglect their life.--Vat. Their souls not having the hope of life, do
   not resist these luxuries: for they despair of themselves and their
   life.--Pal. [Eph. ii. 12.]

   [33] [Job xlii. 8.]

   [34] Literally, perfect. How ... sins. How shall I entreat the Lord in
   regard to my very numerous sins?--Vat. How can I propitiate the Lord
   God in these my sins?--Pal. How then shall I be saved, and beg pardon
   of the Lord for these my many sins?--AEth. [Mic. vi. 6, 7, 8.]

   [35] A chair made of white wool, like snow.--Vat. A chair for
   reclining, and on it a covering of wool, white as hail.--AEth.

   [36] And ... sorrow. I leaping in spirit with joy at her
   salutation.--Lips. [The Monatanist austerity glanced at.]

   [37] For ... spirit. For this hateful thought ought not to be in a
   servant of God, nor ought a well-tried spirit to desire an evil
   deed.--Vat. [The praise here bestowed on Hermas favours the idea that a
   second Hermas was the author.]

   [38] But that. But God is not angry with you on your own account, but
   on account of your house, which has.--Vat.

   [39] Corrupted. To live riotously.--Vat. [1 Sam. iii. 11, 14.
   Traditions of the Pauline Hermas may be here preserved.]

   [40] Lord. God.--Vat. [The Montanist dogma representing God as the
   reverse of (Neh. ix. 17) "gentle and easy to be entreated" is rebuked.]

   [41] Will strengthen. Has preserved you in glory.--Vat. Strengthened
   and established.--Lips. Has saved your house.--Pal.

   [42] Easy-minded. Only wander not, but be calm.--Vat. Omitted in Pal.

   [43] Accomplishes ... wishes. And exhibits it to any one to whom he
   wishes.--Vat.

   [44] So shall you also, teaching the truth daily, cut off great
   sin.--Vat.

   [45] I know ... saints. For the Lord knows that they will repent with
   all their heart, and He will write you in the Book of Life.--Vat. See
   Phil. iv. 3; Rev. xx. 15. [He contrasts the mild spirit of the Gospel
   with the severity of the Law in the case of Eli.]

   [46] And give ear to the glories of God, omitted in Vat.

   [47] And then ... her. And unfolding a book, she read gloriously,
   magnificently, and admirably.--Vat. [Dan. x. 9.]

   [48] Gentle. For they were few and useful to us.--Vat.

   [49] By His own wisdom and providence. By His mighty power.--Vat., Pal.
   [Scripture is here distilled like the dew. Prov. iii. 19. Ps. xxiv. 2,
   and marginal references.]

   [50] Holy omitted by Lips.

   [51] Removes. He will remove.--Vat.

   [52] See 2 Pet. iii. 5.

   [53] [Isa. lxv. 22. See Faber's Historical Inquiry, as to the primitive
   idea of the elect, book ii. 2. New York, 1840.]

   [54] Be strong, or be made strong.--Vat. [1 Cor. xvi. 13.]
     __________________________________________________________________

    Vision Second.

      Again, of His Neglect in Chastising His Talkative Wife and His Lustful
      Sons, and of His Character.

      Chap. I.

   As I was going to the country [55] about the same time as on the
   previous year, in my walk I recalled to memory the vision of that year.
   And again the Spirit carried me away, and took me to the same place
   where I had been the year before. [56] On coming to that place, I bowed
   my knees and began to pray to the Lord, and to glorify His name,
   because He had deemed me worthy, and had made known to me my former
   sins. On rising from prayer, I see opposite me that old woman, whom I
   had seen the year before, walking and reading some book. And she says
   to me, "Can you carry a report of these things to the elect of God?" I
   say to her, "Lady, so much I cannot retain in my memory, but give me
   the book and I shall transcribe it." "Take it," says she, "and you will
   give it back to me." Thereupon I took it, and going away into a certain
   part of the country, I transcribed the whole of it letter by letter;
   [57] but the syllables of it I did not catch. No sooner, however, had I
   finished the writing of the book, than all of a sudden it was snatched
   from my hands; but who the person was that snatched it, I saw not.

      Chap. II.

   Fifteen days after, when I had fasted and prayed much to the Lord, the
   knowledge of the writing was revealed to me. Now the writing was to
   this effect: "Your seed, O Hermas, has sinned against God, and they
   have blasphemed against [58] the Lord, and in their great wickedness
   they have betrayed their parents. And they passed as traitors of their
   parents, and by their treachery did they not [59] reap profit. And even
   now they have added to their sins lusts and iniquitous pollutions, and
   thus their iniquities have been filled up. But make known [60] these
   words to all your children, and to your wife, who is to be your sister.
   For she does not [61] restrain her tongue, with which she commits
   iniquity; but, on hearing these words, she will control herself, and
   will obtain mercy. For after you have made known to them these words
   which my Lord has commanded me to reveal to you, [62] then shall they
   be forgiven all the sins which in former times they committed, and
   forgiveness will be granted to all the saints who have sinned even to
   the present day, if they repent with all their heart, and drive all
   doubts from their minds. [63] For the Lord has sworn by His glory, in
   regard to His elect, that if any one of them sin after a certain day
   which has been fixed, he shall not be saved. For the repentance of the
   righteous has limits. [64] Filled up are the days of repentance to all
   the saints; but to the heathen, repentance will be possible even to the
   last day. You will tell, therefore, those who preside over the Church,
   to direct their ways in righteousness, that they may receive in full
   the promises with great glory. Stand stedfast, therefore, ye who work
   righteousness, and doubt not, [65] that your passage [66] may be with
   the holy angels. Happy ye who endure the great tribulation that is
   coming on, and happy they who shall not deny their own life. [67] For
   the Lord hath sworn by His Son, that those who denied their Lord have
   abandoned their life in despair, for even now these are to deny Him in
   the days that are coming. [68] To those who denied in earlier times,
   God became [69] gracious, on account of His exceeding tender mercy."

      Chap. III.

   "But as for you, Hermas, remember not the wrongs done to you by your
   children, nor neglect your sister, that they may be cleansed from their
   former sins. For they will be instructed with righteous instruction, if
   you remember not the wrongs they have done you. For the remembrance of
   wrongs worketh death. [70] And you, Hermas, have endured great personal
   [71] tribulations on account of the transgressions of your house,
   because you did not attend to them, but were careless [72] and engaged
   in your wicked transactions. But [73] you are saved, because you did
   not depart from the living God, and on account of your simplicity and
   great self-control. These have saved you, if you remain stedfast. And
   they will save all who act in the same manner, and walk in
   guilelessness and simplicity. Those who possess such virtues will wax
   strong against every form of wickedness, and will abide unto eternal
   life. Blessed are all they who practice righteousness, for they shall
   never be destroyed. Now you will tell Maximus: Lo! [74] tribulation
   cometh on. If it seemeth good to thee, deny again. The Lord is near to
   them who return unto Him, as it is written in Eldad and Modat, [75] who
   prophesied to the people in the wilderness."

      Chap. IV.

   Now a revelation was given to me, my brethren, while I slept, by a
   young man of comely appearance, who said to me, "Who do you think that
   old woman is from whom you received the book?" And I said, "The Sibyl."
   "You are in a mistake," says he; "it is not the Sibyl." "Who is it
   then?" say I. And he said, "It is the Church." [76] And I said to him,
   "Why then is she an old woman?" "Because," said he, "she was created
   first of all. On this account is she old. And for her sake was the
   world made." After that I saw a vision in my house, and that old woman
   came and asked me, if I had yet given the book to the presbyters. And I
   said that I had not. And then she said, "You have done well, for I have
   some words to add. But when I finish all the words, all the elect will
   then become acquainted with them through you. You will write therefore
   two books, and you will send the one to Clemens and the other to
   Grapte. [77] And Clemens will send his to foreign countries, for
   permission has been granted to him to do so. [78] And Grapte will
   admonish the widows and the orphans. But you will read the words in
   this city, along with the presbyters who preside over the Church."
     __________________________________________________________________

   [55] Country; lit. to the villages. From Cumae--Vat. While I was
   journeying in the district of the Cumans.--Pal.

   [56] [Ezek. i. 1; iii. 23.]

   [57] Going ... Letter. [Ezek. ii. 9; Rev. x. 4.] Now taking the book, I
   sat down in one place and wrote the whole of it in order.--Pal. In the
   ancient mss. there was nothing to mark out where one word ended and
   another commenced.

   [58] God ... against. Omitted in Vat.

   [59] Not, omitted in Vat.

   [60] Make known. Rebuke with these words.--Vat. [Your sister in Christ,
   i.e., when converted.]

   [61] Let her restrain her tongue.--Vat. [Jas. iii. 5-10.]

   [62] For ... you. For she will be instructed, after you have rebuked
   her with those words which the Lord has commanded to be revealed to
   you.--Vat.

   [63] [Against Montanism. Matt. xii. 31. xviii. 22.]

   [64] [To show that the Catholic doctrine does not make Christ the
   minister of sin. Gal. ii. 17.]

   [65] Doubt not. [Jas. i. 5.] And so act.--Vat.

   [66] Passage. [Luke xvi. 22.] Your journey.--Pal.

   [67] And whosoever shall not deny his own life.--Vat. [Seeking one's
   life was losing it: hating one's own life was finding it. (Matt. x. 39;
   Luke xiv. 26.) The great tribuation here referred to, is probably that
   mystery of St. Paul (2 Thess. ii. 3), which they supposed nigh at hand.
   Our author probably saw signs of it in Montanus and his followers.]

   [68] Those ... coming. The meaning of this sentence is obscure. The
   Vat. is evidently corrupt, but seems to mean: "The Lord has sworn by
   His Son, that whoever will deny Him and His Son, promising themselves
   life thereby, they [God and His Son] will deny them in the days that
   are to come." The days that are to come would mean the day of judgment
   and the future state. See Matt. x. 33. [This they supposed would soon
   follow the great apostasy and tribulation. The words "earlier times"
   are against the Pauline date.]

   [69] Became gracious. Will be gracious.--Pal.

   [70] The Vat. adds: but forgetfulness of them, eternal life. [Lev. xix.
   18. See Jeremy Taylor, Of Forgiveness, Discourse xi. vol. i. p. 217.
   London, Bohn, 1844.]

   [71] Personal. Worldly.--Vat.

   [72] You ... careless. You neglected them as if they did not belong to
   you.--Vat. [See cap. iii. supra, "easy-minded."]

   [73] But you will be saved for not having departed from the living God.
   And your simplicity and singular self-control will save you, if you
   remain stedfast.--Vat.

   [74] Now you will say: Lo! Great tribulation cometh on.--Vat. Lo!
   Exceedingly great tribulation cometh on.--Lips. [Maximus seems to have
   been a lapser, thus warned in a spirit of orthodoxy in contrast with
   Montanism, but with irony.]

   [75] [The sense is: This is the temptation of those who pervert the
   promises made to the penitent. They may say, "we are threatened with
   terrible persecution; let us save our lives by momentarily denying
   Christ: we can turn again, and the Lord is nigh to all who thus turn,
   as Eldad and Medad told the Israelites."] Eldad (or Eldat or Heldat or
   Heldam) and Modat (Mudat or Modal) are mentioned in Num. xi. 26, 27.
   The apocryphal book inscribed with their name is now lost. Cotelerius
   compares, for the passage, Ps. xxxiv. 9.

   [76] The Church. The Church of God.--Vat. [See Grabe's note, Bull's
   Defens. Fid. Nicaen., 1. cap. 2. sec. 6; Works, vol. v. part. 1. p.
   67.]

   [77] Grapte is supposed to have been a deaconess.

   [78] [Here, as in places that follow, is to be noted a development of
   canon law, that could hardly have existed in the days of the Pauline
   Hermas. He is supposed to be a lector, who might read for the
   edification of the elect, if permitted by the presbyters. Grapte, the
   deaconess, is supposed to have charge of widows and orphans; while
   Clement, only, has canonical right to authenticate books to foreign
   churches, as the Eastern bishops were accustomed to authenticate
   canonical Scriptures to him and others. The second Hermas falls into
   such anachronisms innocently, but they betray the fiction of his work.
   Compare the Apost. Constitutions with (apocryphal) authentications by
   Clement.]
     __________________________________________________________________

    Vision Third.

      Concerning the Building of the Triumphant Church, and the Various Classes
      of Reprobate Men.

      Chap. I.

   The vision which I saw, my brethren, was of the following nature.
   Having fasted frequently, and having prayed to the Lord that He would
   show me the revelation which He promised to show me through that old
   woman, the same night that old woman appeared to me, and said to me,
   "Since you are so anxious and eager to know all things, go into the
   part of the country where you tarry; and about the fifth [79] hour I
   shall appear unto you, and show you all that you ought to see." I asked
   her, saying "Lady, into what part of the country am I to go?" And she
   said, "Into any part you wish." Then I chose a spot which was suitable,
   and retired. Before, however, I began to speak and to mention the
   place, she said to me, "I will come where you wish." Accordingly, I
   went to the country, and counted the hours, and reached the place where
   I had promised to meet her. And I see an ivory seat ready placed, and
   on it a linen cushion, and above the linen cushion was spread a
   covering of fine linen. [80] Seeing these laid out, and yet no one in
   the place, I began to feel awe, and as it were a trembling seized hold
   of me, and my hair stood on end, and as it were a horror came upon me
   when I saw that I was all alone. But on coming back to myself and
   calling to mind the glory of God, I took courage, bent my knees, and
   again confessed my sins to God as I had done before. [81] Whereupon the
   old woman approached, accompanied by six young men whom I had also seen
   before; and she stood behind me, and listened to me, as I prayed and
   confessed my sins to the Lord. And touching me she said, "Hermas, cease
   praying continually for your sins; pray for righteousness, [82] that
   you may have a portion of it immediately in your house." On this, she
   took me up by the hand, and brought me to the seat, and said to the
   young men, "Go and build." When the young men had gone and we were
   alone, she said to me, "Sit here." I say to her, "Lady, permit my
   elders [83] to be seated first." "Do what I bid you," said she; "sit
   down." When I would have sat down on her right, she did not permit me,
   but with her hand beckoned to me to sit down on the left. While I was
   thinking about this, and feeling vexed that she did not let me sit on
   the right, she said, "Are you vexed, Hermas? The place to the right is
   for others who have already pleased God, and have suffered for His
   name's sake; and you have yet much to accomplish before you can sit
   with them. But abide as you now do in your simplicity, and you will sit
   with them, and with all who do their deeds and bear what they have
   borne."

      Chap. II.

   "What have they borne?" said I. "Listen," said she: "scourges, prisons,
   great tribulations, crosses, wild beasts, [84] for God's name's sake.
   On this account is assigned to them the division of sanctification on
   the right hand, and to every one who shall suffer for God's name: to
   the rest is assigned the division on the left. But both for those who
   sit on the right, and those who sit on the left, there are the same
   gifts and promises; only those sit on the right, and have some glory.
   You then are eager to sit on the right with them, but your shortcomings
   are many. But you will be cleansed from your shortcomings; and all who
   are not given to doubts shall be cleansed from all their iniquities up
   till this day." Saying this, she wished to go away. But falling down at
   her feet, I begged her by the Lord that she would show me the vision
   which she had promised to show me. And then she again took hold of me
   by the hand, and raised me, and made me sit on the seat to the left;
   and lifting up a splendid rod, [85] she said to me, "Do you see
   something great?" And I say, "Lady, I see nothing." She said to me,
   "Lo! do you not see opposite to you a great tower, built upon the
   waters, of splendid square stones?" For the tower was built square [86]
   by those six young men who had come with her. But myriads of men were
   carrying stones to it, some dragging them from the depths, others
   removing them from the land, and they handed them to these six young
   men. They were taking them and building; and those of the stones that
   were dragged out of the depths, they placed in the building just as
   they were: for they were polished and fitted exactly into the other
   stones, and became so united one with another that the lines of
   juncture could not be perceived. [87] And in this way the building of
   the tower looked as if it were made out of one stone. Those stones,
   however, which were taken from the earth suffered a different fate; for
   the young men rejected some of them, some they fitted into the
   building, and some they cut down, and cast far away from the tower.
   Many other stones, however, lay around the tower, and the young men did
   not use them in building; for some of them were rough, others had
   cracks in them, others had been made too short, [88] and others were
   white and round, but did not fit into the building of the tower.
   Moreover, I saw other stones thrown far away from the tower, and
   falling into the public road; yet they did not remain on the road, but
   were rolled into a pathless place. And I saw others falling into the
   fire and burning, others falling close to the water, and yet not
   capable of being rolled into the water, though they wished to be rolled
   down, and to enter the water.

      Chap. III.

   On showing me these visions, she wished to retire. I said to her, "What
   is the use of my having seen all this, while I do not know what it
   means?" She said to me, "You are a cunning fellow, wishing to know
   everything that relates to the tower." "Even so, O Lady," said I, "that
   I may tell it to my brethren, that, hearing this, they may know the
   Lord in much glory." [89] And she said, "Many indeed shall hear, and
   hearing, some shall be glad, and some shall weep. But even these, if
   they hear and repent, shall also rejoice. Hear, then, the parables of
   the tower; for I will reveal all to you, and give me no more trouble in
   regard to revelation: for these revelations have an end, for they have
   been completed. But you will not cease praying for revelations, for you
   are shameless. [90] The tower which you see building is myself, the
   Church, who have appeared to you now and on the former occasion. Ask,
   then, whatever you like in regard to the tower, and I will reveal it to
   you, that you may rejoice with the saints." I said unto her, "Lady,
   since you have vouchsafed to reveal all to me this once, reveal it."
   She said to me, "Whatsoever ought to be revealed, will be revealed;
   only let your heart be with God, [91] and doubt not whatsoever you
   shall see." I asked her, "Why was the tower built upon the waters, O
   Lady?" She answered, "I told you before, [92] and you still inquire
   carefully: therefore inquiring you shall find the truth. Hear then why
   the tower is built upon the waters. It is because your life has been,
   and will be, saved through water. For the tower was founder on the word
   of the almighty and glorious Name and it is kept together by the
   invisible power of the Lord." [93]

      Chap. IV.

   In reply I said to her, "This is magnificent and marvellous. But who
   are the six young men who are engaged in building?" And she said,
   "These are the holy angels of God, who were first created, and to whom
   the Lord handed over His whole creation, that they might increase and
   build up and rule over the whole creation. By these will the building
   of the tower be finished." "But who are the other persons who are
   engaged in carrying the stones?" "These also are holy angels of the
   Lord, but the former six are more excellent than these. The building of
   the tower will be finished, [94] and all will rejoice together around
   the tower, and they will glorify God, because the tower is finished." I
   asked her, saying, "Lady, I should like to know what became of the
   stones, and what was meant by the various kinds of stones?" In reply
   she said to me, "Not because you are [95] more deserving than all
   others that this revelation should be made to you--for there are others
   before you, and better than you, to whom these visions should have been
   revealed--but that the name of God may be glorified, has the revelation
   been made to you, and it will be made on account of the doubtful who
   ponder in their hearts whether these things will be or not. Tell them
   that all these things are true, and that none of them is beyond the
   truth. All of them are firm and sure, and established on a strong
   foundation."

      Chap. V.

   "Hear now with regard to the stones which are in the building. Those
   square white stones which fitted exactly into each other, are apostles,
   bishops, teachers, and deacons, who have lived in godly purity, and
   have acted as bishops and teachers and deacons chastely and reverently
   to the elect of God. Some of them have fallen asleep, and some still
   remain alive. [96] And they have always agreed with each other, and
   been at peace among themselves, [97] and listened to each other. On
   account of this, they join exactly into the building of the tower."
   "But who are the stones that were dragged from the depths, and which
   were laid into the building and fitted in with the rest of the stones
   previously placed in the tower?" "They are those [98] who suffered for
   the Lord's sake." "But I wish to know, O Lady, who are the other stones
   which were carried from the land." "Those," she said, "which go into
   the building without being polished, are those whom God has approved
   of, for they walked in the straight ways of the Lord and practiced His
   commandments." "But who are those who are in the act of being brought
   and placed in the building?" "They are those who are young in faith and
   are faithful. But they are admonished by the angels to do good, for no
   iniquity has been found in them." "Who then are those whom they
   rejected and cast away?" [99] "These are they who have sinned, and wish
   to repent. On this account they have not been thrown far from the
   tower, because they will yet be useful in the building, if they repent.
   Those then who are to repent, if they do repent, will be strong in
   faith, if they now repent while the tower is building. For if the
   building be finished, there will not be more room for any one, but he
   will be rejected. [100] This privilege, however, will belong only to
   him who has now been placed near the tower."

      Chap. VI.

   "As to those who were cut down and thrown far away from the tower, do
   you wish to know who they are? They are the sons of iniquity, and they
   believed in hypocrisy, and wickedness did not depart from them. For
   this reason they are not saved, since they cannot be used in the
   building on account of their iniquities. Wherefore they have been cut
   off and cast far away on account of the anger of the Lord, for they
   have roused Him to anger. But I shall explain to you the other stones
   which you saw lying in great numbers, and not going into the building.
   Those which are rough are those who have known the truth and not
   remained in it, nor have they been joined to the saints. [101] On this
   account are they unfit for use." "Who are those that have rents?"
   "These are they who are at discord in their hearts one with another,
   and are not at peace amongst themselves: they indeed keep peace before
   each other, but when they separate one from the other, their wicked
   thoughts remain in their hearts. These, then, are the rents which are
   in the stones. But those which are shortened are those who have indeed
   believed, and have the larger share of righteousness; yet they have
   also a considerable share of iniquity, and therefore they are shortened
   and not whole." "But who are these, Lady, that are white and round, and
   yet do not fit into the building of the tower?" She answered and said,
   "How long will you be foolish and stupid, and continue to put every
   kind of question and understand nothing? These are those who have faith
   indeed, but they have also the riches of this world. When, therefore,
   tribulation comes, on account of their riches and business they deny
   the Lord." [102] I answered and said to her, "When, then, will they be
   useful for the building, Lady?" "When the riches that now seduce them
   have been circumscribed, then will they be of use to God. [103] For as
   a round stone cannot become square unless portions be cut off and cast
   away, so also those who are rich in this world cannot be useful to the
   Lord unless their riches be cut down. Learn this first from your own
   case. When you were rich, you were useless; but now you are useful and
   fit for life. Be ye useful to God; for you also will be used as one of
   these stones." [104]

      Chap. VII.

   "Now the other stones which you saw cast far away from the tower, and
   falling upon the public road and rolling from it into pathless places,
   are those who have indeed believed, but through doubt have abandoned
   the true road. Thinking, then, that they could find a better, they
   wander and become wretched, and enter upon pathless places. But those
   which fell into the fire and were burned [105] are those who have
   departed for ever from the living God; nor does the thought of
   repentance ever come into their hearts, on account of their devotion to
   their lusts and to the crimes which they committed. Do you wish to know
   who are the others which fell near the waters, but could not be rolled
   into them? These are they who have heard the word, and wish to be
   baptized in the name of the Lord; but when the chastity demanded by the
   truth comes into their recollection, they draw back, [106] and again
   walk after their own wicked desires." She finished her exposition of
   the tower. But I, shameless as I yet was, asked her, "Is repentance
   possible for all those stones which have been cast away and did not fit
   into the building of the tower, and will they yet have a place in this
   tower?" "Repentance," said she, "is yet possible, but in this tower
   they cannot find a suitable place. But in another [107] and much
   inferior place they will be laid, and that, too, only when they have
   been tortured and completed the days of their sins. And on this account
   will they be transferred, because they have partaken of the righteous
   Word. [108] And then only will they be removed from their punishments
   when the thought of repenting of the evil deeds which they have done
   has come into their hearts. But if it does not come into their hearts,
   they will not be saved, on account of the hardness of their heart."

      Chap. VIII.

   When then I ceased asking in regard to all these matters, she said to
   me, "Do you wish to see anything else?" And as I was extremely eager to
   see something more, my countenance beamed with joy. She looked towards
   me with a smile, and said, "Do you see seven women around the tower?"
   "I do, Lady," said I. "This tower," said she, "is supported by them
   according to the precept of the Lord. Listen now to their functions.
   The first of them, who is clasping her hands, is called Faith. Through
   her the elect of God are saved. [109] Another, who has her garments
   tucked up [110] and acts with vigour, is called Self-restraint. She is
   the daughter of Faith. Whoever then follows her will become happy in
   his life, because he will restrain himself from all evil works,
   believing that, if he restrain himself from all evil desire, he will
   inherit eternal life." "But the others," said I, "O Lady, who are
   they?" And she said to me, "They are daughters of each other. One of
   them is called Simplicity, another Guilelessness, another Chastity,
   another Intelligence, another Love. When then you do all the works of
   their mother, [111] you will be able to live." "I should like to know,"
   said I, "O Lady, what power each one of them possesses." "Hear," she
   said, "what power they have. Their powers are regulated [112] by each
   other, and follow each other in the order of their birth. For from
   Faith arises Self-restraint; from Self-restraint, Simplicity; from
   Simplicity, Guilelessness; from Guilelessness, Chastity; from Chastity,
   Intelligence; and from Intelligence, Love. The deeds, then, of these
   are pure, and chaste, and divine. Whoever devotes himself to these, and
   is able to hold fast by their works, shall have his dwelling in the
   tower with the saints of God." Then I asked her in regard to the ages,
   if now there is the conclusion. She cried out with a loud voice,
   "Foolish man! do you not see the tower yet building? When the tower is
   finished and built, then comes the end; and I assure you it will be
   soon finished. Ask me no more questions. Let you and all the saints be
   content with what I have called to your remembrance, and with my
   renewal of your spirits. But observe that it is not for your own sake
   only that these revelations have been made to you, but they have been
   given you that you may show them to all. For [113] after three
   days--this you will take care to remember--I Command you to speak all
   the words which I am to say to you into the ears of the saints, that
   hearing them and doing them, they may be cleansed from their
   iniquities, and you along with them."

      Chap. IX.

   Give ear unto me, O Sons: I have brought you up in much simplicity, and
   guilelessness, and chastity, on account of the mercy of the Lord, [114]
   who has dropped His righteousness down upon you, that ye may be made
   righteous and holy [115] from all your iniquity and depravity; but you
   do not wish to rest from your iniquity. Now, therefore, listen to me,
   and be at peace one with another, and visit each other, and bear each
   other's burdens, and do not partake of God's creatures alone, [116] but
   give abundantly of them to the needy. For some through the abundance of
   their food produce weakness in their flesh, and thus corrupt their
   flesh; while the flesh of others who have no food is corrupted, because
   they have not sufficient nourishment. And on this account their bodies
   waste away. This intemperance in eating is thus injurious to you who
   have abundance and do not distribute among those who are needy. Give
   heed to the judgment that is to come. Ye, therefore, who are high in
   position, seek out the hungry as long as the tower is not yet finished;
   for after the tower is finished, you will wish to do good, but will
   find no opportunity. Give heed, therefore, ye who glory in your wealth,
   lest those who are needy should groan, and their groans should ascend
   to the Lord, [117] and ye be shut out with all your goods beyond the
   gate of the tower. Wherefore I now say to you who preside over the
   Church and love the first seats, [118] "Be not like to drug-mixers. For
   the drug-mixers carry their drugs in boxes, but ye carry your drug and
   poison in your heart. Ye are hardened, and do not wish to cleanse your
   hearts, and to add unity of aim to purity of heart, that you may have
   mercy from the great King. Take heed, therefore, children, that these
   dissensions of yours do not deprive you of your life. How will you
   instruct the elect of the Lord, if you yourselves have not instruction?
   Instruct each other therefore, and be at peace among yourselves, that
   [119] I also, standing joyful before your Father, may give an account
   of you all to your Lord." [120]

      Chap. X.

   On her ceasing to speak to me, those six young men who were engaged in
   building came and conveyed her to the tower, and other four lifted up
   the seat and carried it also to the tower. The faces of these last I
   did not see, for they were turned away from me. And as she was going, I
   asked her to reveal to me the meaning of the three forms in which she
   appeared to me. In reply she said to me: "With regard to them, you must
   ask another to reveal their meaning to you." For she had appeared to
   me, brethren, in the first vision the previous year under the form of
   an exceedingly old woman, sitting in a chair. In the second vision her
   face was youthful, but her skin and hair betokened age, and she stood
   while she spoke to me. She was also more joyful than on the first
   occasion. But in the third vision she was entirely youthful and
   exquisitely beautiful, except only that she had the hair of an old
   woman; but her face beamed with joy, and she sat on a seat. Now I was
   exceeding sad in regard to these appearances, for I longed much to know
   what the visions meant. Then I see the old woman in a vision of the
   night saying unto me: "Every prayer should be accompanied with
   humility: fast, [121] therefore, and you will obtain from the Lord what
   you beg." I fasted therefore for one day.

   That very night there appeared to me a young man, who said, "Why do you
   frequently ask revelations in prayer? Take heed lest by asking many
   things you injure your flesh: be content with these revelations. Will
   you be able to see greater [122] revelations than those which you have
   seen?" I answered and said to him, "Sir, one thing only I ask, that in
   regard to these three forms the revelation may be rendered complete."
   He answered me, "How long are ye senseless? [123] But your doubts make
   you senseless, because you have not your hearts turned towards the
   Lord." But I answered and said to him, "From you, sir, we shall learn
   these things more accurately."

      Chap. XI.

   "Hear then," said he, "with regard to the three forms, concerning which
   you are inquiring. Why in the first vision did she appear to you as an
   old woman seated on a chair? Because your spirit is now old and
   withered up, and has lost its power in consequence of your infirmities
   and doubts. For, like elderly men who have no hope of renewing their
   strength, and expect nothing but their last sleep, so you, weakened by
   worldly occupations, have given yourselves up to sloth, and have not
   cast your cares upon the Lord. [124] Your spirit therefore is broken,
   and you have grown old in your sorrows." "I should like then to know,
   sir, why she sat on a chair?" He answered, "Because every weak person
   sits on a chair on account of his weakness, that his weakness may be
   sustained. Lo! you have the form of the first vision."

      Chap. XII.

   "Now in the second vision you saw her standing with a youthful
   countenance, and more joyful than before; still she had the skin and
   hair of an aged woman. Hear," said he, "this parable also. When one
   becomes somewhat old, he despairs of himself on account of his weakness
   and poverty, and looks forward to nothing but the last day of his life.
   Then suddenly an inheritance is left him: and hearing of this, he rises
   up, and becoming exceeding joyful, he puts on strength. And now he no
   longer reclines, but stands up; and his spirit, already destroyed by
   his previous actions, is renewed, [125] and he no longer sits, but acts
   with vigour. So happened it with you on hearing the revelation which
   God gave you. For the Lord had compassion on you, and renewed your
   spirit, and ye laid aside your infirmities. Vigour arose within you,
   and ye grew strong in faith; and the Lord, [126] seeing your strength,
   rejoiced. On this account He showed you the building of the tower; and
   He will show you other things, if you continue at peace with each other
   with all your heart."

      Chap. XIII.

   "Now, in the third vision, you saw her still younger, and she was noble
   and joyful, and her shape was beautiful. [127] For, just as when some
   good news comes suddenly to one who is sad, immediately he forgets his
   former sorrows, and looks for nothing else than the good news which he
   has heard, and for the future is made strong for good, and his spirit
   is renewed on account of the joy which he has received; so ye also have
   received the renewal of your spirits by seeing these good things. As to
   your seeing her sitting on a seat, that means that her position is one
   of strength, for a seat has four feet and stands firmly. For the world
   also is kept together by means of four elements. Those, therefore, who
   repent completely and with the whole heart, will become young and
   firmly established. You now have the revelation completely given you.
   [128] Make no further demands for revelations. If anything ought to be
   revealed, it will be revealed to you."
     __________________________________________________________________

   [79] Fifth. Sixth.--Vat. [Here is a probable reference to canonical
   hours, borrowed from apostolic usage (Acts iii. 1), but not reflected
   in written constitutions in Clement's day.]

   [80] [Compare Cyprian's Life and Martydom, by Pontius the deacon (sec.
   16). This is doubtless a picture of the bishop's cathedra in the days
   of Pius, but, for the times of the Pauline Hermas, a probable
   anachronism.]

   [81] [Ezek. i. 28.]

   [82] [For justification and sanctification.]

   [83] My elders. Perhaps the translation should be: the presbyters. [No
   doubt; for here also is a reference to canon law. See Apost.
   Constitutions (so called), book ii. sec. vii. 57.]

   [84] [Heb. xi. 36, 37]

   [85] [Rev. xi. 1.]

   [86] [Rev. xxi. 16.]

   [87] [1 Kings vi. 7; 1 Pet. ii. 4-8. The apostle interprets his own
   name,--shows Christ to be the Rock, himself a stone laid upon the
   foundation, by which also all believers are made lively stones, like
   the original Cephas.]

   [88] Others had been made too short, not in Vat.

   [89] That ... glory. And that they may be made more joyful, and,
   hearing this, may greatly glorify the Lord.--Vat.

   [90] [2 Cor. xii. 1-11. The apostle is ashamed to glory in revelations,
   and this seems to be the reference.]

   [91] God. Lord.--Vat.

   [92] I said to you before, that you were cunning, diligently inquiring
   in regard to the Scriptures.--Vat. You are cunning in regard to the
   Scriptures.--Lips. In some of the mss. of the common Latin version,
   "structures" is read instead of "Scriptures."

   [93] The Lord. God.--Vat. [1 Pet. iii. 20; Eph. v. 26. Both these texts
   seem in the author's mind, but perhaps, also Num. xxiv. 6, 7.]

   [94] The building. When therefore the building of the tower is
   finished, all.--Vat.

   [95] Not because you are better. Are you better?--Vat. [See note 90 on
   2 Cor. xii. 1-11, preceding chapter.]

   [96] [1 Cor. xv. 6, 18.]

   [97] [Phil. ii. 2, iii. 16; 1 Thess v. 13.]

   [98] Are those. They are those who have alreay fallen asleep, and who
   suffered.--Vat.

   [99] Cast away. Placed near the tower.--Vat.

   [100] [Heb. vi. 6-8; xii. 17.]

   [101] [Heb. x. 25. Barnabas (cap. iv.) reproves the same fault, almost
   as if directing his words against anchorites, vol. i. p. 139, this
   series.]

   [102] [Matt. xiii. 21.]

   [103] Use ... God. Then will they be of use for the building of the
   Lord.--Vat. [1 Cor. iii. 9-15. But, instead of circumscribed, let us
   read circumcised (with the Latin): with reference to the circumcision
   of wealth (of trees under the law, Lev. xix. 23), Luke xi. 41. The
   Greek of Hermas is hotan perikope auton ho ploutos.]

   [104] For ... stones. For you yourself were also one of these
   stones.--Vat.

   [105] [Heb. iii. 12, vi. 8.]

   [106] The words "draw back" are represented in Greek by the word
   elsewhere translated "repent;" metanoein is thus used for a change of
   mind, either from evil to good, or good to evil.

   [107] [Perhaps the earliest reference to the penitential discipline
   which was developed after the Nicene Council, and to the separation of
   the Flentes and others from the faithful, in public worship. But
   compare Irenaeus (vol. i. p. 335, this series), who refers to this
   discipline; also Apost. Constitutions, book ii. cap. 39. I prefer in
   this chapter Wake's rendering; and see Bingham, book xviii. cap. 1.]

   [108] [Greek, rhema not logos. To translate this as if it referred to
   the Word (St. John i. i) is a great mistake. (Heb. xi. 3). Compare
   Wake's rendering. It seems a reference to the audientes, seperated from
   the faithful, but admitted to hear the Word. See Bingham, and Apost.
   Constit., as above.]

   [109] [Salvation is ascribed to faith; and works of faith follow after,
   being faith in action.]

   [110] [Girded rather, the loins compressed.]

   [111] [Their mother is Faith (ut supra), and works of faith are here
   represented as deriving their value from faith only.]

   [112] Regulated. They have equal powers, but their powers are connected
   with each other.--Vat.

   [113] [Appearently for fasting, and to wait for the appearance of the
   interpreter, in cap. x.]

   [114] The Lord. God.--Vat. [See Hos. x. 12.]

   [115] Or, that ye may be justified and sanctified.

   [116] I have translated the Vat. Reading here. The Greek seems to mean,
   "Do not partake of God's creatures alone by way of mere relish." The
   Pal. Has, "Do not partake of God's creatures alone joylessly, in a way
   calculated to defeat enjoyment of them."

   [117] [Jas. v. 1-4.]

   [118] Those that love the first seats, omitted in AEth. [Greek, tois
   proegoumenois tes ekklesias kai tois protokathedritais. Hermas seems,
   purposely, colourless as to technical distinctions in the clergy;
   giving a more primitive cast to his fiction, by this feature. Matt.
   xxiii. 6; Mark xii. 39; Luke xi. 43, xx. 46.]

   [119] [Rom. ii. 21; 1 Thess. v. 13.]

   [120] [Heb. xiii. 17.]

   [121] Fast. Believe.--Pal.

   [122] Literally, "stronger," and therefore more injurious to the body.

   [123] How long. Ye are not senseless.--Vat. [Matt. xvii. 17; Luke xxiv.
   25.]

   [124] [1 Pet. v. 7.]

   [125] His spirit ... renewed. He is freed from his former
   sorrows.--Vat.

   [126] The Lord. God.--Vat.

   [127] Shape ... beautiful. Her countenance was serene.--Vat.

   [128] [As Dupin suggest of The Shepherd, generally, one may feel that
   these "revelations" would be better without the symbolical part.]
     __________________________________________________________________

    Vision Fourth.

      Concerning the Trial and Tribulation that are to Come Upon Men.

      Chap. I.

   Twenty days after the former vision I saw another vision, brethren
   [129] --a representation of the tribulation [130] that is to come. I
   was going to a country house along the Campanian road. Now the house
   lay about ten furlongs from the public road. The district is one rarely
   [131] traversed. And as I walked alone, I prayed the Lord to complete
   the revelations which He had made to me through His holy Church, that
   He might strengthen me, [132] and give repentance to all His servants
   who were going astray, that His great and glorious name might be
   glorified because He vouchsafed to show me His marvels. [133] And while
   I was glorifying Him and giving Him thanks, a voice, as it were,
   answered me, "Doubt not, Hermas;" and I began to think with myself, and
   to say, "What reason have I to doubt--I who have been established by
   the Lord, and who have seen such glorious sights?" I advanced a little,
   brethren, and, lo! I see dust rising even to the heavens. I began to
   say to myself, "Are cattle approaching and raising the dust?" It was
   about a furlong's distance from me. And, lo! I see the dust rising more
   and more, so that I imagined that it was something sent from God. But
   the sun now shone out a little, and, lo! I see a mighty beast like a
   whale, and out of its mouth fiery locusts [134] proceeded. But the size
   of that beast was about a hundred feet, and it had a head like an urn.
   [135] I began to weep, and to call on the Lord to rescue me from it.
   Then I remembered the word which I had heard, "Doubt not, O Hermas."
   Clothed, therefore, my brethren, with faith in the Lord [136] and
   remembering the great things which He had taught me, I boldly faced the
   beast. Now that beast came on with such noise and force, that it could
   itself have destroyed a city. [137] I came near it, and the monstrous
   beast stretched itself out on the ground, and showed nothing but its
   tongue, and did not stir at all until I had passed by it. Now the beast
   had four colours on its head--black, then fiery and bloody, then
   golden, and lastly white.

      Chap. II.

   Now after I had passed by the wild beast, and had moved forward about
   thirty feet, lo! a virgin meets me, adorned as if she were proceeding
   from the bridal chamber, clothed entirely in white, and with white
   sandals, and veiled up to her forehead, and her head was covered by a
   hood. [138] And she had white hair. I knew from my former visions that
   this was the Church, and I became more joyful. She saluted me, and
   said, "Hail, O man!" And I returned her salutation, and said, "Lady,
   hail!" And she answered, and said to me, "Has nothing crossed your
   path?" I say, "I was met by a beast of such a size that it could
   destroy peoples, but through the power of the Lord [139] and His great
   mercy I escaped from it." "Well did you escape from it," says she,
   "because you cast your care [140] on God, [141] and opened your heart
   to the Lord, believing that you can be saved by no other than by His
   great and glorious name. [142] On this account the Lord has sent His
   angel, who has rule over the beasts, and whose name is Thegri, [143]
   and has shut up its mouth, so that it cannot tear you. You have escaped
   from great tribulation on account of your faith, and because you did
   not doubt in the presence of such a beast. Go, therefore, and tell the
   elect of the Lord [144] His mighty deeds, and say to them that this
   beast is a type of the great tribulation that is coming. If then ye
   prepare yourselves, and repent with all your heart, and turn to the
   Lord, it will be possible for you to escape it, if your heart be pure
   and spotless, and ye spend the rest of the days of your life in serving
   the Lord blamelessly. Cast your cares upon the Lord, and He will direct
   them. Trust the Lord, ye who doubt, for He is all-powerful, and can
   turn His anger away from you, and send scourges [145] on the doubters.
   Woe to those who hear these words, and despise them: [146] better were
   it for them not to have been born." [147]

      Chap. III.

   I asked her about the four colours which the beast had on his head. And
   she answered, and said to me, "Again you are inquisitive in regard to
   such matters." "Yea, Lady," said I, "make known to me what they are."
   "Listen," said she: "the black is the world in which we dwell: but the
   fiery and bloody points out that the world must perish through blood
   and fire: but the golden part are you who have escaped from this world.
   For as gold is tested by fire, and thus becomes useful, so are you
   tested who dwell in it. Those, therefore, who continue stedfast, and
   are put through the fire, will be purified by means of it. For as gold
   casts away its dross, so also will ye cast away all sadness and
   straitness, and will be made pure so as to fit into the building of the
   tower. But the white part is the age that is to come, in which the
   elect of God will dwell, since those elected by God to eternal life
   will be spotless and pure. Wherefore cease not speaking these things
   into the ears of the saints. This then is the type of the great
   tribulation that is to come. If ye wish it, it will be nothing.
   Remember those things which were written down before." And saying this,
   she departed. But I saw not into what place she retired. There was a
   noise, however, and I turned round in alarm, thinking that that beast
   was coming. [148]
     __________________________________________________________________

   [129] [This address to "brethren" sustains the form of the primitive
   prophesyings, in the congregation.]

   [130] [One of the tribulations spoken of in the Apocalypse is probably
   intended. This Vision is full of the imagery of the Book of
   Revelation.]

   [131] Rarely. Easily.--Lips., Sin.

   [132] He might strengthen me, omitted in Vat.

   [133] For ... marvels. This clause is connected with the subsequent
   sentence in Vat.

   [134] [Rev. ix. 3.]

   [135] Comp. Rev. xi. 7, xii. 3, 4, xiii. 1, xvii. 8, xxii. 2. [The
   beast was "like a whale" in size and proportion. It was not a
   sea-monster. This whole passage is Dantesque. See Inferno, canto xxxi.,
   and, for the colours, canto xvii. 15.]

   [136] God.--Lips., Vat.

   [137] The Vat. adds: with a stroke.

   [138] [Those who remember the Vatican collection and other antiques,
   will recall the exquisite figure and veiling of the Pudicitia.]

   [139] The Lord. God.--Vat.

   [140] Care. Loneliness and anxiety.--Vat.

   [141] God. The Lord.--Vat.

   [142] [Acts iv. 12.]

   [143] [Perhaps compounded from ther and agreuo.] The name of this angel
   is variously written, Hegrin [Query. Quasi egregorein, or corrupted
   from (Sept.) eir kai hagios; Hir in Daniel's Chaldee], Tegri. Some have
   supposed the word to be for agrion, the wild; some have taken it to
   mean "the watchful," as in Dan. iv. 10, 23: and some take it to be the
   name of a fabulous lion. [See, also, Dan. vi. 22.]

   [144] The Lord. God.--Vat.

   [145] Send scourges. Send you help. But woe to the doubters who.--Vat.

   [146] [1 Thess. v. 20.]

   [147] Matt. xxvi. 24.

   [148] [Very much resembling Dante, again, in many passages. Inferno,
   xxi. "Allor mi volsi," etc.]
     __________________________________________________________________

    Vision Fifth.

      Concerning the Commandments. [149]

   After I had been praying at home, and had sat down on my couch, there
   entered a man of glorious aspect, dressed like a shepherd, with a white
   goat's skin, a wallet on his shoulders, and a rod in his hand, and
   saluted me. I returned his salutation. And straightway he sat down
   beside me, and said to me, "I have been sent by a most venerable angel
   to dwell with you the remaining days of your life." And I thought that
   he had come to tempt me, and I said to him, "Who are you? For I know
   him to whom I have been entrusted." He said to me, "Do you not know
   me?" "No," said I. "I," said he, "am that shepherd to whom you have
   been entrusted." And while he yet spake, his figure was changed; and
   then I knew that it was he to whom I had been entrusted. And
   straightway I became confused, and fear took hold of me, and I was
   overpowered with deep sorrow that I had answered him so wickedly and
   foolishly. But he answered, and said to me, "Do not be confounded, but
   receive strength from the commandments which I am going to give you.
   For I have been sent," said he, "to show you again all the things which
   you saw before, especially those of them which are useful to you. First
   of all, then, write down my commandments and similitudes, and you will
   write the other things as I shall show you. For this purpose," said he,
   "I command you to write down the commandments and similitudes first,
   that you may read them easily, and be able to keep them." [150]
   Accordingly I wrote down the commandments and similitudes, exactly as
   he had ordered me. If then, when you have heard these, ye keep them and
   walk in them, and practice them with pure minds, you will receive from
   the Lord all that He has promised to you. But if, after you have heard
   them, ye do not repent, but continue to add to your sins, then shall ye
   receive from the Lord the opposite things. All these words did the
   shepherd, even the angel of repentance, command me to write. [151]
     __________________________________________________________________

   [149] [This vision naturally belongs to book ii., to which it is a
   preface.]

   [150] Keep them. That you may be able to keep them more easily by
   reading them from time to time.--Vat.

   [151] ["The Shepherd," then, is the "angel of repentance," here
   represented as a guardian angel. This gives the work its character, as
   enforcing primarily the anti-Montanist principle of the value of true
   repentance in the sight of God.]
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     __________________________________________________________________

The Pastor
     __________________________________________________________________

  Book Second.--Commandments.
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     __________________________________________________________________

    Commandment First.

      On Faith in God.

   First of all, believe [152] that there is one God who created and
   finished all things, and made all things out of nothing. He alone is
   able to contain the whole, but Himself cannot be contained. [153] Have
   faith therefore in Him, and fear Him; and fearing Him, exercise
   self-control. Keep these commands, and you will cast away from you all
   wickedness, and put on the strength of righteousness, and live to God,
   if you keep this commandment.
     __________________________________________________________________

   [152] [These first words are quoted by Irenaeus, vol. i. p. 488, this
   series. Note that this book begins with the fundamental principle of
   faith, which is everywhere identified by Hermas (as in Vision ii. cap.
   2) with faith in the Son of God. The Holy Spirit is also everywhere
   exhibited in this work. But the careful student will discover a very
   deep plan in the treatment of this subject. Repentance and faith are
   the great themes, and the long-suffering of God, against the
   Montanists. But he begins by indicating the divine character and the
   law of God. He treats of sin in its relations to the law and the
   gospel: little by little, opening the way, he reaches a point, in the
   Eighth Similitude, where he introduces the New Law, identifying it,
   indeed, with the old, but magnifying the gospel of the Son of God.
   Hermas takes for Granted the "Son of man;" but everywhere he avoids the
   names of His humanity, and brings out "the Son of God" with emphasis,
   in the spirit of St. John's Gospel (cap. i.) and of the Epistle to the
   Hebrews (cap. i.), as if he feared the familiarities even of believers
   in speaking of Jesus or of Christ, without recognising His eternal
   power and Godhead.]

   [153] Contained.--Vat. and Pal. add: and who cannot be defined in
   words, nor conceived by the mind. [Here we have the "Incomprehensible,"
   so familiar in the liturgic formula improperly called the Athanasian
   Creed. In the Latin immensus, in the Greek apeiros; i.e., "non
   mensurabilis, quia inlocalis, incircumscriptus, ubique totus, ubique
   proesens, ubique potens." Not intelligible is too frequently supposed
   to be the sense, but this is feeble and ambiguous. See Waterland,
   Works, iv. p. 320 London, 1823.]
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    Commandment Second.

      On Avoiding Evil-Speaking, and on Giving Alms in Simplicity.

   He said to me, "Be simple and guileless, and you will be as the
   children who know not the wickedness that ruins the life of men. First,
   then, speak evil of no one, nor listen with pleasure to any one who
   speaks evil of another. But if you listen, you will partake of the sin
   of him who speaks evil, if you believe the slander which you hear;
   [154] for believing it, you will also have something to say against
   your brother. Thus, then, will you be guilty of the sin of him who
   slanders. For slander is evil [155] and an unsteady demon. It never
   abides in peace, but always remains in discord. Keep yourself from it,
   and you will always be at peace with all. Put on a holiness in which
   there is no wicked cause of offence, but all deeds that are equable and
   joyful. Practise goodness; and from the rewards of your labours, which
   God gives you, give to all the needy in simplicity, not hesitating as
   to whom you are to give or not to give. Give to all, for God wishes His
   gifts to be shared amongst all. They who receive, will render an
   account to God why and for what they have received. For the afflicted
   who receive will not be condemned, [156] but they who receive on false
   pretences will suffer punishment. He, then, who gives is guiltless. For
   as he received from the Lord, so has he accomplished his service in
   simplicity, not hesitating as to whom he should give and to whom he
   should not give. This service, then, if accomplished in simplicity, is
   glorious with God. He, therefore, who thus ministers in simplicity,
   will live to God. [157] Keep therefore these commandments, as I have
   given them to you, that your repentance and the repentance of your
   house may be found in simplicity, and your heart [158] may be pure and
   stainless."
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   [154] If ... brother. [Jas. iv. 11.] And if you believe the slanderer,
   you will also be guilty of sin, in that you have belived one who speaks
   evil of your brother.--Vat. For if you give your assent to the
   detractor, and believe what is said of one in his absence, you also
   will be like to him, and acting ruinously towards your brother, and you
   are guilty of the same sin as the person who slanders.--Pal.

   [155] For slander is ruinous.--Vat. For it is wicked to slander any
   one.--Pal.

   [156] For ... condemned, omitted in Vat.

   [157] This service ... God. And he has accomplished this service to God
   simply and gloriously.--Vat. [Rom. xii. 8.]

   [158] The Vat. adds: and a blessing may fall on your house.
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    Commandment Third.

      On Avoiding Falsehood, and on the Repentance of Hermas for His
      Dissimulation.

   Again he said to me, "Love the truth, and let nothing but truth proceed
   from your mouth, [159] that the spirit which God has placed in your
   flesh may be found truthful before all men; and the Lord, who dwelleth
   in you, [160] will be glorified, because the Lord is truthful in every
   word, and in Him is no falsehood. They therefore who lie deny the Lord,
   and rob Him, not giving back to Him the deposit which they have
   received. For they received from Him a spirit free from falsehood.
   [161] If they give him back this spirit untruthful, they pollute the
   commandment of the Lord, and become robbers." On hearing these words, I
   wept most violently. When he saw me weeping, he said to me, "Why do you
   weep?" And I said, "Because, sir, I know not if I can be saved." "Why?"
   said he. And I said, "Because, sir, I never spake a true word in my
   life, but have ever spoken cunningly to all, [162] and have affirmed a
   lie for the truth to all; and no one ever contradicted me, but credit
   was given to my word. How then can I live, since I have acted thus?"
   And he said to me, "Your feelings are indeed right and sound, for you
   ought as a servant of God to have walked in truth, and not to have
   joined an evil conscience with the spirit of truth, nor to have caused
   sadness to the holy and true Spirit." [163] And I said to him, "Never,
   sir, did I listen to these words with so much attention." And he said
   to me, "Now you hear them, and keep them, that even the falsehoods
   which you formerly told in your transactions may come to be believed
   through the truthfulness of your present statements. For even they can
   become worthy of credit. If you keep these precepts, and from this time
   forward you speak nothing but the truth, [164] it will be possible for
   you to obtain life. And whosoever shall hear this commandment, and
   depart from that great wickedness falsehood, shall live to God."
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   [159] [Eph. iv. 25, 29.]

   [160] Dwelleth in you. Who put the spirit within you.--Vat.

   [161] [The seven gifts of the Spirit are here referred to, especially
   the gift of "true godliness," with a reference to the parable of the
   talents (Matt. xxv. 15), and also to 1 John ii. 20-27.]

   [162] Cunningly to all. Have ever lived in dissimulation.--Vat. Lived
   cunningly with all.--Pal. [Custom-house oaths and business lies among
   moderns.]

   [163] The Vat. adds: of God. [1 John iii. 19-21, iv. 6, and Eph. iv.
   30.]

   [164] For ... truth. For even they can become worthy of credit, if you
   will speak the truth in future; and if you keep the truth.--Vat. [See,
   under the Tenth Mandate, p. 26, in this book.]
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    Commandment Fourth.

      On Putting One's Wife Away for Adultery.

      Chap. I.

   "I charge you," said he, "to guard your chastity, and let no thought
   enter your heart of another man's wife, or of fornication, or of
   similar iniquities; for by doing this you commit a great sin. But if
   you always remember your own wife, you will never sin. For if this
   thought [165] enter your heart, then you will sin; and if, in like
   manner, you think other wicked thoughts, you commit sin. For this
   thought is great sin in a servant of God. But if any one commit this
   wicked deed, he works death for himself. Attend, therefore, and refrain
   from this thought; for where purity dwells, there iniquity ought not to
   enter the heart of a righteous man." I said to him, "Sir, permit me to
   ask you a few questions." [166] "Say on," said he. And I said to him,
   "Sir, if any one has a wife who trusts in the Lord, and if he detect
   her in adultery, does the man sin if he continue to live with her?" And
   he said to me, "As long as he remains ignorant of her sin, the husband
   commits no transgression in living with her. But if the husband know
   that his wife has gone astray, and if the woman does not repent, but
   persists in her fornication, and yet the husband continues to live with
   her, he also is guilty of her crime, and a sharer in her adultery." And
   I said to him, "What then, sir, is the husband to do, if his wife
   continue in her vicious practices?" And he said, "The husband should
   put her away, and remain by himself. But if he put his wife away and
   marry another, he also commits adultery." [167] And I said to him,
   "What if the woman put away should repent, and wish to return to her
   husband: shall she not be taken back by her husband?" And he said to
   me, "Assuredly. If the husband do not take her back, he sins, and
   brings a great sin upon himself; for he ought to take back the sinner
   who has repented. But not frequently. [168] For there is but one
   repentance to the servants of God. In case, therefore, that the
   divorced wife may repent, the husband ought not to marry another, when
   his wife has been put away. In this matter man and woman are to be
   treated exactly in the same way. Moreover, adultery is committed not
   only by those who pollute their flesh, but by those who imitate the
   heathen in their actions. [169] Wherefore if any one [170] persists in
   such deeds, and repents not, withdraw from him, and cease to live with
   him, otherwise you are a sharer in his sin. Therefore has the
   injunction been laid on you, that you should remain by yourselves, both
   man and woman, for in such persons repentance can take place. But I do
   not," said he, "give opportunity for the doing of these deeds, but that
   he who has sinned may sin no more. But with regard to his previous
   transgressions, there is One who is able to provide a cure; [171] for
   it is He, indeed, who has power over all."

      Chap. II.

   I asked him again, and said, "Since the Lord has vouchsafed to dwell
   always with me, bear with me while I utter a few words; [172] for I
   understand nothing, and my heart has been hardened by my previous mode
   of life. Give me understanding, for I am exceedingly dull, and I
   understand absolutely nothing." And he answered and said unto me, "I am
   set over repentance, and I give understanding to all who repent. Do you
   not think," he said, "that it is great wisdom to repent? for repentance
   is great wisdom. [173] For he who has sinned understands that he acted
   wickedly in the sight of the Lord, and remembers the actions he has
   done, and he repents, and no longer acts wickedly, but does good
   munificently, and humbles and torments his soul because he has sinned.
   You see, therefore, that repentance is great wisdom." And I said to
   him, "It is for this reason, sir, that I inquire carefully into all
   things, especially because I am a sinner; that I may know what works I
   should do, that I may live: for my sins are many and various." And he
   said to me, "You shall live if you keep my commandments, [174] and walk
   in them; and whosoever shall hear and keep these commandments, shall
   live to God."

      Chap. III.

   And I said to him, "I should like to continue my questions." "Speak
   on," said he. And I said, "I heard, sir, some teachers maintain that
   there is no other repentance than that which takes place, when we
   descended into the water [175] and received remission of our former
   sins." He said to me, "That was sound doctrine which you heard; for
   that is really the case. For he who has received remission of his sins
   ought not to sin any more, but to live in purity. Since, however, you
   inquire diligently into all things, I will point this also out to you,
   not as giving occasion for error to those who are to believe, or have
   lately believed, in the Lord. For those who have now believed, and
   those who are to believe, have not repentance for their sins; but they
   have remission of their previous sins. For to those who have been
   called before these days, the Lord has set repentance. For the Lord,
   knowing the heart, and foreknowing all things, knew the weakness of men
   and the manifold wiles of the devil, that he would inflict some evil on
   the servants of God, and would act wickedly towards them. [176] The
   Lord, therefore, being merciful, has had mercy on the work of His hand,
   and has set repentance for them; and He has entrusted to me power over
   this repentance. And therefore I say to you, that if any one is tempted
   by the devil, and sins after that great and holy calling in which the
   Lord has called His people to everlasting life, [177] he has
   opportunity to repent but once. But if he should sin frequently after
   this, and then repent, to such a man his repentance will be of no
   avail; for with difficulty will he live." [178] And I said, "Sir, I
   feel that life has come back to me in listening attentively to these
   commandments; for I know that I shall be saved, if in future I sin no
   more." And he said, "You will be saved, you and all who keep these
   commandments."

      Chap. IV.

   And again I asked him, saying, "Sir, since you have been so patient in
   listening to me, will you show me this also?" "Speak," said he. And I
   said, "If a wife or husband die, and the widower or widow marry, does
   he or she commit sin?" "There is no sin in marrying again," said he;
   "but if they remain unmarried, they gain greater honour and glory with
   the Lord; but if they marry, they do not sin. [179] Guard, therefore,
   your chastity and purity, and you will live to God. What commandments I
   now give you, and what I am to give, keep from henceforth, yea, from
   the very day when you were entrusted to me, and I will dwell in your
   house. And your former sins will be forgiven, if you keep my
   commandments. And all shall be forgiven who keep these my commandments,
   and walk in this chastity."
     __________________________________________________________________

   [165] This thought. [Matt. v. 28. See, further, Simil. ix. cap. II.]
   The thought of another man's wife or of fornication.

   [166] Questions. "I charge you," said he, "to guard your chastity, and
   let no thought enter your heart of another man's marriage (i.e., wife),
   or of fornication, for this produces a great transgression. But be
   always mindful of the Lord at all hours, and you will never sin. For if
   this very wicked thought enter your heart, you commit a great sin, and
   they who practice such deeds follow the way of death. Take heed,
   therefore, and refrain from this thought. For where chastity remains in
   the heart of a righteous man, never ought there to arise any evil
   thought." I said to him," Sir, permit me to say a few words to you."
   "Say on," said he.--Vat.

   [167] Matt. v. 32, xix. 9.

   [168] [Not frequently ... one repentance. True penitence is a habit of
   life. An apparent safe-guard against the reproaches of Montanism, and a
   caution not to turn forgiveness into a momentary sponge without
   avoiding renewed transgression.]

   [169] Who ... actions. But he who makes an image also commits
   adultery.--Vat.

   [170] Any one. She.--Vat. [2 Thess. iii. 14; 2 John 11.]

   [171] There ... cure. God, who has power to heal, will provide a
   remedy.--Vat. [This whole passage seems to refer to the separation of
   penitents under canonical discipline. Tertullian, Pudicit., capp. 5,
   13, and De Penitent., cap. 9. 2 Thess. iii. 14.]

   [172] Bear ... words. Give me a few words of explanation.--Vat.

   [173] Repentance ... wisdom. For he who repents obtains great
   intelligence. For he feels that he has sinned and acted wickedly.--Vat.
   ["Wisdom and understanding;" spiritual gifts here instanced as
   requisite to true penitence and spiritual life.]

   [174] [Matt. xix. 17. Saint-Pierre, Harm. de la Nature, iii. p. 150.]

   [175] [Immersion continues to be the usage, then, even in the West, at
   this epoch.]

   [176] For ... them. Since God knows the thoughts of all hearts, and the
   weakness of men, and the manifold wickedness of the devil which he
   practices in plotting against the servants of God, and in malignant
   designs against them.--Vat.

   [177] In ... life. These words occur only in Pal. [Can the following
   words be genuine? They reflect the very Montanism here so strictly
   opposed. Wake has followed a very different text. The Scriptures, it is
   true, use very awful language of the same kind: Heb. x. 26, 27; xii.
   16, 17; 1 John iii. 9.

   [178] With ... live. With difficulty will he live to God.--Vat. And
   Pal.

   [179] [1 Cor. vii. 39; Rom. vii. 3. See my note on Simil. ix. cap. 28.
   Here are touching illustrations of the new spirit as to the sanctity of
   marriage, to which the Gospel was awakening the heathen mind.]
     __________________________________________________________________

    Commandment Fifth.

      Of Sadness of Heart, and of Patience.

      Chap. I.

   "Be patient," said he, "and of good understanding, and you will rule
   over every wicked work, and you will work all righteousness. For if you
   be patient, the Holy Spirit that dwells in you will be pure. He will
   not be darkened by any evil spirit, but, dwelling in a broad region,
   [180] he will rejoice and be glad; and with the vessel in which he
   dwells he will serve God in gladness, having great peace within
   himself. [181] But if any outburst of anger take place, forthwith the
   Holy Spirit, who is tender, is straitened, not having a pure place, and
   He seeks to depart. For he is choked by the vile spirit, and cannot
   attend on the Lord as he wishes, for anger pollutes him. For the Lord
   dwells in long-suffering, but the devil in anger. [182] The two
   spirits, then, when dwelling in the same habitation, are at discord
   with each other, and are troublesome to that man in whom they dwell.
   [183] For if an exceedingly small piece of wormwood be taken and put
   into a jar of honey, is not the honey entirely destroyed, and does not
   the exceedingly small piece of wormwood entirely take away the
   sweetness of the honey, so that it no longer affords any gratification
   to its owner, but has become bitter, and lost its use? But if the
   wormwood be not put into the honey, then the honey remains sweet, and
   is of use to its owner. You see, then, that patience is sweeter than
   honey, and useful to God, and the Lord dwells in it. But anger is
   bitter and useless. Now, if anger be mingled with patience, the
   patience is polluted, [184] and its prayer is not then useful to God."
   "I should like, sir," said I, "to know the power of anger, that I may
   guard myself against it." And he said, "If you do not guard yourself
   against it, you and your house lose all hope of salvation. Guard
   yourself, therefore, against it. For I am with you, and all will depart
   from it who repent with their whole heart. [185] For I will be with
   them, and I will save them all. For all are justified by the most holy
   angel." [186]

      Chap. II.

   "Hear now," said he, "how wicked is the action of anger, and in what
   way it overthrows the servants of God by its action, and turns them
   from righteousness. But it does not turn away those who are full of
   faith, nor does it act on them, for the power of the Lord is with them.
   It is the thoughtless and doubting that it turns away. [187] For as
   soon as it sees such men standing stedfast, it throws itself into their
   hearts, and for nothing at all the man or woman becomes embittered on
   account of occurrences in their daily life, as for instance on account
   of their food, or some superfluous word that has been uttered, or on
   account of some friend, or some gift or debt, or some such senseless
   affair. For all these things are foolish and empty and unprofitable to
   the servants of God. But patience is great, and mighty, and strong, and
   calm in the midst of great enlargement, joyful, rejoicing, free from
   care, glorifying God at all times, having no bitterness in her, and
   abiding continually meek and quiet. Now this patience dwells with those
   who have complete faith. But anger is foolish, and fickle, and
   senseless. Now, of folly is begotten bitterness, and of bitterness
   anger, and of anger frenzy. This frenzy, the product of so many evils,
   ends in great and incurable sin. For when all these spirits dwell in
   one vessel in which the Holy Spirit also dwells, the vessel cannot
   contain them, but overflows. The tender Spirit, then, not being
   accustomed to dwell with the wicked spirit, nor with hardness,
   withdraws from such a man, and seeks to dwell with meekness and
   peacefulness. Then, when he withdraws from the man in whom he dwelt,
   the man is emptied of the righteous Spirit; and being henceforward
   filled with evil spirits, [188] he is in a state of anarchy in every
   action, being dragged hither and thither by the evil spirits, and there
   is a complete darkness in his mind as to everything good. This, then,
   is what happens to all the angry. Wherefore do you depart from that
   most wicked spirit anger, and put on patience, and resist anger and
   bitterness, and you will be found in company with the purity which is
   loved by the Lord. [189] Take care, then, that you neglect not by any
   chance this commandment: for if you obey this commandment, you will be
   able to keep all the other commandments which I am to give you. Be
   strong, then, in these commandments, and put on power, and let all put
   on power, as many as wish to walk in them." [190]
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   [180] It will be noticed that space is attributed to the heart or soul,
   and that joy and goodness expand the heart, and produce width, while
   sadness and wickedness contract and straiten.

   [181] But ... himself. But rejoicing he will be expanded, and he will
   feast in the vessel in which he dwells, and he will serve the Lord
   joyfully in the midst of great peace.--Vat. He will serve the Lord in
   great gladness, having abundance of all things within himself.--Pal.

   [182] For ... anger, omitted in Vat.; fuller in Pal.: For the Lord
   dwells in calmness and greatness of mind, but anger is the devil's
   house of entertainment. [Eph. iv. 26, 27.]

   [183] [Jas iii. 11.]

   [184] Patience if polluted. The mind is distressed.--Vat.; omitted in
   Pal.

   [185] I ... heart. I, the angel [or messenger] of righteousness, am
   with you, and all who depart from anger, and repent with their whole
   heart, will live to God.--Vat.

   [186] Are justified. Are received into the number of the just by the
   most holy angel (or messenger).--Pal. [i.e., As the instrument of
   justification; but the superlative here used seems to indentify this
   angel with that of the covenant (Mal. iii. 1); i.e., the meritorious
   cause, "the Lord."]

   [187] Hear ... away. "Hear now," said he, "how great is the wickedness
   of anger, and how injurious, and in what way it overthrows the servants
   of God. For they who are full of faith receive no harm from it, for the
   power of God is with them; for it is the doubters and those destitute
   [of faith] that it overturns."--Vat. [The philosophic difference
   between anger and indignation is here in view.]

   [188] [Matt. xii. 45; Luke xi. 26.]

   [189] You ... Lord. You will be found by God in the company of purity
   and chastity.--Vat.

   [190] And put ... them. That you may live to God, and they who keep
   these commandments will live to God.--Vat. [The beauty of this chapter
   must be felt by all, especially in the eulogy on patience. A pious and
   learned critic remarks on the emphasis and frequent recurrence of
   scriptural exhortations to patience, which he thinks have been to
   little enlarged upon in Christian literature.]
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    Commandment Sixth.

      How to Recognise the Two Spirits Attendant on Each Man, and How to
      Distinguish the Suggestions of the One from Those of the Other.

      Chap. I.

   "I gave you," he said, "directions in the first commandment to attend
   to faith, and fear, and self-restraint." "Even so, sir," said I. And he
   said, "Now I wish to show you the powers of these, that you may know
   what power each possesses. For their powers are double, and have
   relation alike to the righteous and the unrighteous. Trust you,
   therefore, the righteous, but put no trust in the unrighteous. For the
   path of righteousness is straight, but that of unrighteousness is
   crooked. But walk in the straight and even way, and mind not the
   crooked. For the crooked path has no roads, but has many pathless
   places and stumbling-blocks in it, and it is rough and thorny. It is
   injurious to those who walk therein. But they who walk in the straight
   road walk evenly without stumbling, because it is neither rough nor
   thorny. You see, then, that it is better to walk in this road." "I wish
   to go by this road," said I. "You will go by it," said he; "and whoever
   turns to the Lord with all his heart will walk in it."

      Chap. II.

   "Hear now," said he, "in regard to faith. There are two angels [191]
   with a man--one of righteousness, and the other of iniquity." And I
   said to him, "How, sir, am I to know the powers of these, for both
   angels dwell with me?" "Hear," said he, and "understand them. The angel
   of righteousness is gentle and modest, meek and peaceful. When,
   therefore, he ascends into your heart, forthwith [192] he talks to you
   of righteousness, purity, chastity, contentment, and of every righteous
   deed and glorious virtue. When all these ascend into your heart, know
   that the angel of righteousness is with you. These are the deeds of the
   angel of righteousness. Trust him, then, and his works. Look now at the
   works of the angel of iniquity. First, he is wrathful, and bitter, and
   foolish, and his works are evil, and ruin the servants of God. When,
   then, he ascends into your heart, know him by his works." And I said to
   him, "How, sir, I shall perceive him, I do not know." "Hear and
   understand" said he. "When anger comes upon you, or harshness, know
   that he is in you; and you will know this to be the case also, when you
   are attacked by a longing after many transactions, [193] and the
   richest delicacies, and drunken revels, and divers luxuries, and things
   improper, and by a hankering after women, and by overreaching, and
   pride, and blustering, and by whatever is like to these. When these
   ascend into your heart, know that the angel of iniquity is in you. Now
   that you know his works, depart from him, and in no respect trust him,
   because his deeds are evil, and unprofitable to the servants of God.
   These, then, are the actions of both angels. Understand them, and trust
   the angel of righteousness; but depart from the angel of iniquity,
   because his instruction is bad in every deed. [194] For though a man be
   most faithful, [195] and the thought of this angel ascend into his
   heart, that man or woman must sin. On the other hand, be a man or woman
   ever so bad, yet, if the works of the angel of righteousness ascend
   into his or her heart, he or she must do something good. You see,
   therefore, that it is good to follow the angel of righteousness, but to
   bid farewell [196] to the angel of iniquity."

   "This commandment exhibits the deeds of faith, that you may trust the
   works of the angel of righteousness, and doing them you may live to
   God. But believe the works of the angel of iniquity are hard. If you
   refuse to do them, you will live to God."
     __________________________________________________________________

   [191] [See Tob. iii. 8, 17. The impure spirit, and the healing angel.
   This apocryphal book greatly influenced the Church's ideas of angels,
   and may have suggested this early reference to one's good and evil
   angel. The mediaeval ideas on this subject are powerfully illustrated
   in the German legends preserved by Sir. W. Scott in The Wild Huntsman
   and The Fire-King.]

   [192] Forthwith ... heart, omitted in Lips.

   [193] Transactions. I think the writer means, when a longing is felt to
   engage with too great devotedness to business and the pursuit of
   wealth. ["That ye may attend upon the Lord without distraction." 1 Cor.
   vii. 35.]

   [194] Trust ... deed. Trust the angel of righteousness, beacause his
   instruction is good.--Vat.

   [195] Faithful. Most happy.--Vat.

   [196] But to bid farewell. The Vat. ends quite differently from this
   point: If, then, you follow him, and trust to his works, you will live
   to God; and they who trust to his works will live to God.--Vat.
     __________________________________________________________________

    Commandment Seventh.

      On Fearing God, and Not Fearing the Devil.

   "Fear," said he, "the Lord, and keep His commandments. [197] For if you
   keep the commandments of God, you will be powerful in every action, and
   every one of your actions will be incomparable. For, fearing the Lord,
   you will do all things well. This is the fear which you ought to have,
   that you may be saved. But fear not the devil; for, fearing the Lord,
   you will have dominion over the devil, for there is no power in him.
   But he in whom there is no power ought on no account to be an object of
   fear; but He in whom there is glorious power is truly to be feared. For
   every one that has power ought to be feared; but he who has not power
   is despised by all. Fear, therefore, the deeds of the devil, since they
   are wicked. For, fearing the Lord, you will not do these deeds, but
   will refrain from them. For fears are of two kinds: [198] for if you do
   not wish to do that which is evil, fear the Lord, and you will not do
   it; but, again, if you wish to do that which is good, fear the Lord,
   and you will do it. Wherefore the fear of the Lord is strong, and
   great, and glorious. Fear, then, the Lord, and you will live to Him,
   and as many as fear Him and keep His commandments will live to God."
   "Why," [199] said I, "sir, did you say in regard to those that keep His
   commandments, that they will live to God?" "Because," says he, "all
   creation fears the Lord, but all creation does not keep His
   commandments. They only who fear the Lord and keep His commandments
   have life with God; [200] but as to those who keep not His
   commandments, there is no life in them."
     __________________________________________________________________

   [197] Eccles. xii. 13.

   [198] [Prov. xxviii. 14; 1 John iv. 18. This chapter seems based on
   Jas. iv. 7.]

   [199] Why ... they only who fear the Lord, omitted in Vat.

   [200] God. Lord.--Vat.
     __________________________________________________________________

    Commandment Eighth.

      We Ought to Shun that Which is Evil, and Do that Which is Good.

   "I told you," said he, "that the creatures of God are double, [201] for
   restraint also is double; for in some cases restraint has to be
   exercised, in others there is no need of restraint." "Make known to me,
   sir," say I, "in what cases restraint has to be exercised, and in what
   cases it has not." "Restrain yourself in regard to evil, and do it not;
   but exercise no restraint in regard to good, but do it. For if you
   exercise restraint in the doing of good, you will commit a great sin;
   [202] but if you exercise restraint, so as not to do that which is
   evil, you are practising great righteousness. Restrain yourself,
   therefore, from all iniquity, and do that which is good." "What, sir,"
   say I, "are the evil deeds from which we must restrain ourselves?"
   "Hear," says he: "from adultery and fornication, from unlawful
   revelling, [203] from wicked luxury, from indulgence in many kinds of
   food and the extravagance of riches, and from boastfulness, and
   haughtiness, and insolence, and lies, and backbiting, and hypocrisy,
   from the remembrance of wrong, and from all slander. These are the
   deeds that are most wicked in the life of men. From all these deeds,
   therefore, the servant of God must restrain himself. For he who does
   not restrain himself from these, cannot live to God. Listen, then, to
   the deeds that accompany these." "Are there, sir," said I, "any other
   evil deeds?" "There are," says he; "and many of them, too, from which
   the servant of God must restrain himself--theft, lying, robbery, false
   witness, overreaching, wicked lust, deceit, vainglory, boastfulness,
   and all other vices like to these." "Do you not think that these are
   really wicked?" "Exceedingly wicked in the servants of God. From all of
   these the servant of God must restrain himself. Restrain yourself,
   then, from all these, that you may live to God, and you will be
   enrolled amongst those who restrain themselves in regard to these
   matters. These, then, are the things from which you must restrain
   yourself."

   "But listen," says he, "to the things in regard to which you have not
   to exercise self-restraint, but which you ought to do. Restrain not
   yourself in regard to that which is good, but do it." "And tell me,
   sir," say I, "the nature of the good deeds, that I may walk in them and
   wait on them, so that doing them I can be saved." "Listen," says he,
   "to the good deeds which you ought to do, and in regard to which there
   is no self-restraint requisite. First of all [204] there is faith, then
   fear of the Lord, love, concord, words of righteousness, truth,
   patience. Than these, nothing is better in the life of men. If any one
   attend to these, and restrain himself not from them, blessed is he in
   his life. Then there are the following attendant on these: helping
   widows, looking after orphans and the needy, rescuing the servants of
   God from necessities, the being hospitable--for in hospitality
   good-doing finds a field--never opposing any one, the being quiet,
   having fewer needs than all men, reverencing the aged, practising
   righteousness, watching the brotherhood, bearing insolence, being
   long-suffering, encouraging those who are sick in soul, not casting
   those who have fallen into sin from the faith, but turning them back
   and restoring them to peace of mind, admonishing sinners, not
   oppressing debtors and the needy, and if there are any other actions
   like these. [205] Do these seem to you good?" says he. "For what, sir,"
   say I, "is better than these?" "Walk then in them," says he, "and
   restrain not yourself from them, and you will live to God. [206] Keep,
   therefore, this commandment. If you do good, and restrain not yourself
   from it, you will live to God. All who act thus will live to God. And,
   again, if you refuse to do evil, and restrain yourself from it, you
   will live to God. And all will live to God who keep these commandments,
   and walk in them."
     __________________________________________________________________

   [201] [Command. vi. cap. i. p. 24, supra. The idea taken from Ecclus.
   xxxiii. 15, and Eccles. vii. 14.]

   [202] For ... sin, omitted in Lips.

   [203] [Gal. v. 10, 21; 1 Pet. iv. 3.]

   [204] [First of all, faith, holy fear, love etc. Then, works of mercy.
   Could evangelical morality be more beautifully illustrated?]

   [205] [1 Pet. iv. 9. Who does not feel humbled and instructed by these
   rules of holy living. No wonder Athanasius, while rejecting it from the
   canon (Contra Haeresim Arian., p. 380) calls this a "most useful book."
   De Incarnatione, p. 38. Paris, 1537.]

   [206] From them ... all who act thus will live to God, omitted in Vat.,
   which ends thus: If you keep all these commandments, you will live to
   God, and all who keep these commandments will live to God.
     __________________________________________________________________

    Commandment Ninth.

      Prayer Must Be Made to God Without Ceasing, and with Unwavering
      Confidence.

   He says to me, "Put away doubting from you and do not hesitate to ask
   of the Lord, saying to yourself, `How can I ask of the Lord and receive
   from Him, seeing I have sinned so much against Him? `Do not thus reason
   with yourself, but with all your heart turn to the Lord and ask of Him
   without doubting, and you will know the multitude of His tender
   mercies; that He will never leave you, but fulfil the request of your
   soul. For He is not like men, who remember evils done against them; but
   He Himself remembers not evils, and has compassion on His own creature.
   Cleanse, therefore, your heart from all the vanities of this world, and
   from the words already mentioned, and ask of the Lord and you will
   receive all, and in none of your requests will you be denied which you
   make to the Lord without doubting. But if you doubt in your heart, you
   will receive none of your requests. For those who doubt regarding God
   are double-souled, and obtain not one of their requests. [207] But
   those who are perfect in faith ask everything, trusting in the Lord;
   and they obtain, because they ask nothing doubting, and not being
   double-souled. For every double-souled man, even if he repent, will
   with difficulty be saved. [208] Cleanse your heart, therefore, from all
   doubt, and put on faith, because it is strong, and trust God that you
   will obtain from Him all that you ask. And if at any time, after you
   have asked of the Lord, you are slower in obtaining your request [than
   you expected], do not doubt because you have not soon obtained the
   request of your soul; for invariably it is on account of some
   temptation or some sin of which you are ignorant that you are slower in
   obtaining your request. Wherefore do not cease to make the request of
   your soul, and you will obtain it. But if you grow weary and waver in
   your request, blame yourself, and not Him who does not give to you.
   Consider this doubting state of mind, for it is wicked and senseless,
   and turns many away entirely from the faith, even though they be very
   strong. For this doubting is the daughter of the devil, and acts
   exceedingly wickedly to the servants of God. Despise, then, doubting,
   and gain the mastery over it in everything; clothing yourself with
   faith, which is strong and powerful. For faith promises all things,
   perfects all things; but doubt having no thorough faith in itself,
   fails in every work which it undertakes. You see, then," says he,
   "that, faith is from above--from the Lord [209] --and has great power;
   but doubt is an earthly spirit, coming from the devil, and has no
   power. Serve, then, that which has power, namely faith, and keep away
   from doubt, which has no power, and you will live to God. And all will
   live to God whose minds have been set on these things."
     __________________________________________________________________

   [207] [Jas. i. 6-8 is here the text of the Shepherd's comment.]

   [208] With difficulty be saved. Will with difficulty live to God.--Vat.

   [209] Lord. God.--Vat.
     __________________________________________________________________

    Commandment Tenth.

      Of Grief, and Not Grieving the Spirit of God Which is in Us.

      Chap. I.

   "Remove from you," says he, "grief; for she is the sister of doubt and
   anger." "How, sir," say I, "is she the sister of these? for anger,
   doubt, and grief seem to be quite different from each other." "You are
   senseless, O man. Do you not perceive that grief is more wicked than
   all the spirits, and most terrible to the servants of God, and more
   than all other spirits destroys man and crushes out the Holy Spirit,
   and yet, on the other hand, she saves him?" "I am senseless, sir," say
   I, "and do not understand these parables. For how she can crush out,
   and on the other hand save, I do not perceive." "Listen," says he.
   "Those who have never searched for the truth, nor investigated the
   nature of the Divinity, but have simply believed, when they devote
   themselves to and become mixed up with business, and wealth, and
   heathen friendships, and many other actions of this world, [210] do not
   p