by
The Church of God which sojourneth in Rome to the Church of God which
sojourneth in Corinth, to them which are called and sanctified by the
will of God through our Lord Jesus Christ. Grace to you and peace
from Almighty God through Jesus Christ be multiplied.
By reason of the sudden and repeated calamities and reverses which
are befalling us, brethren, we consider that we have been somewhat
tardy in giving heed to the matters of dispute that have arisen among
you, dearly beloved, and to the detestable and unholy sedition, so
alien and strange to the elect of God, which a few headstrong and
self-willed persons have kindled to such a pitch of madness that your
name, once revered and renowned and lovely in the sight of all men,
hath been greatly reviled.
For who that had sojourned among you did not approve your most
virtuous and steadfast faith? Who did not admire your sober and
forbearing piety in Christ? Who did not publish abroad your
magnificent disposition of hospitality? Who did not congratulate you
on your perfect and sound knowledge?
For ye did all things without respect of persons, and ye walked after
the ordinances of God, submitting yourselves to your rulers and
rendering to the older men among you the honor which is their due.
On the young too ye enjoined modest and seemly thoughts: and the
women ye charged to perform all their duties in a blameless and
seemly and pure conscience, cherishing their own husbands, as is
meet; and ye taught them to keep in the rule of obedience, and to
manage the affairs of their household in seemliness, with all
discretion.
And ye were all lowly in mind and free from arrogance, yielding
rather than claiming submission, more glad to give than to
receive, and content with the provisions which God supplieth. And
giving heed unto His words, ye laid them up diligently in your
hearts, and His sufferings were before your eyes.
Thus a profound and rich peace was given to all, and an insatiable
desire of doing good. An abundant outpouring also of the Holy Spirit
fell upon all;
and, being full of holy counsel, in excellent zeal and with a pious
confidence ye stretched out your hands to Almighty God, supplicating
Him to be propitious, if unwillingly ye had committed any sin.
Ye had conflict day and night for all the brotherhood, that the
number of His elect might be saved with fearfulness and intentness of
mind.
Ye were sincere and simple and free from malice one towards another.
Every sedition and every schism was abominable to you. Ye mourned
over the transgressions of your neighbors: ye judged their
shortcomings to be your own.
Ye repented not of any well-doing, but were ready unto every good
work.
Being adorned with a most virtuous and honorable life, ye performed
all your duties in the fear of Him. The commandments and the
ordinances of the Lord were written on the tablets of your hearts.
All glory and enlargement was given unto you, and that was fulfilled
which is written My beloved ate and drank and was enlarged and
waxed fat and kicked.
Hence come jealousy and envy, strife and sedition, persecution and
tumult, war and captivity.
So men were stirred up, the mean against the honorable, the ill
reputed against the highly reputed, the foolish against the wise, the
young against the elder.
For this cause righteousness and peace stand aloof, while each
man hath forsaken the fear of the Lord and become purblind in the
faith of Him, neither walketh in the ordinances of His commandments
nor liveth according to that which becometh Christ, but each goeth
after the lusts of his evil heart, seeing that they have conceived an
unrighteous and ungodly jealousy, through which also death entered
into the world.
For so it is written, And it came to pass after certain days that
Cain brought of the fruits of the earth a sacrifice unto God, and
Abel he also brought of the firstlings of the sheep and of their
fatness.
And God looked upon Abel and upon his gifts, but unto Cain and unto
his sacrifices He gave no heed.
And Cain sorrowed exceedingly, and his countenance fell.
And God said unto Cain, Wherefore art thou very sorrowful and
wherefore did thy countenance fall? If thou hast offered aright and
hast not divided aright, didst thou not sin? Hold thy peace.
Unto thee shall he turn, and thou shalt rule over him.
And Cain said unto Abel his brother, Let us go over unto the plain.
And it came to pass, while they Were in the plain, that Cain rose up
against Abel his brother and slew him.
Ye see, brethren, jealousy and envy wrought a brother's murder.
By reason of jealousy our father Jacob ran away from the face of Esau
his brother.
Jealousy caused Joseph to be persecuted even unto death, and to come
even unto bondage.
Jealousy compelled Moses to flee from the face of Pharaoh king of
Egypt while it was said to him by his own countryman, Who made thee
a judge or a decider over us, Wouldest thou slay me, even as
yesterday thou slewest the Egyptian?
By reason of jealousy Aaron and Miriam were lodged outside the camp.
Jealousy brought Dathan and Abiram down alive to hades, because they
made sedition against Moses the servant of God.
By reason of jealousy David was envied not only by the Philistines,
but was persecuted also by Saul [king of Israel].
But, to pass from the examples of ancient days, let us come to those
champions who lived nearest to our time. Let us set before us the
noble examples which belong to our generation.
By reason of jealousy and envy the greatest and most righteous
pillars of the Church were persecuted, and contended even unto death.
Let us set before our eyes the good Apostles.
There was Peter who by reason of unrighteous jealousy endured not one
not one but many labors, and thus having borne his testimony went to
his appointed place of glory.
By reason of jealousy and strife Paul by his example pointed out the
prize of patient endurance. After that he had been seven times in
bonds, had been driven into exile, had been stoned, had preached in
the East and in the West, he won the noble renown which was the
reward of his faith,
having taught righteousness unto the whole world and having reached
the farthest bounds of the West; and when he had borne his testimony
before the rulers, so he departed from the world and went unto the
holy place, having been found a notable pattern of patient endurance.
Unto these men of holy lives was gathered a vast multitude of the
elect, who through many indignities and tortures, being the victims
of jealousy, set a brave example among ourselves.
By reason of jealousy women being persecuted, after that they had
suffered cruel and unholy insults as Danaids and Dircae, safely
reached the goal in the race of faith, and received a noble reward,
feeble though they were in body.
Jealousy hath estranged wives from their husbands and changed the
saying of our father Adam, This now is bone of my bones and flesh
of my flesh.
Jealousy and strife have overthrown great cities and uprooted great
nations.
These things, dearly beloved, we write, not only as admonishing you,
but also as putting ourselves in remembrance. For we are in the same
lists, and the same contest awaiteth us.
Wherefore let us forsake idle and vain thoughts; and let us conform
to the glorious and venerable rule which hath been handed down to us;
and let us see what is good and what is pleasant and what is
acceptable in the sight of Him that made us.
Let us fix our eyes on the blood of Christ and understand how
precious it is unto His Father, because being shed for our salvation
it won for the whole world the grace of repentance.
Let us review all the generations in turn, and learn how from
generation to generation the Master hath given a place for repentance
unto them that desire to turn to Him.
Noah preached repentance, and they that obeyed were saved.
Jonah preached destruction unto the men of Nineveh; but they,
repenting of their sins, obtained pardon of God by their
supplications and received salvation, albeit they were aliens from
God.
The ministers of the grace of God through the Holy Spirit spake
concerning repentance.
Yea and the Master of the universe Himself spake concerning
repentance with an oath:
for, as I live saith the Lord, I desire not the death of the
sinner, so much as his repentance,
and He added also a merciful judgment: Repent ye, O house of
Israel, of your iniquity; say unto the sons of My people, Though
your sins reach from the earth even unto the heaven, and though
they be redder than scarlet and blacker than sackcloth, and ye turn
unto Me with your whole heart and say Father, I will give ear unto
you as unto a holy people.
And in another place He saith on this wise, Wash, be ye clean. Put
away your iniquities from your souls out of My sight. Cease from
your iniquities; learn to do good; seek out judgment; defend him
that is wronged: give judgment for the orphan, and execute
righteousness for the widow; and come and let us reason together,
saith He; and though your sins be as crimson, I will make them
white as snow; and though they be as scarlet, I will make them
white as wool. And if ye be willing and will hearken unto Me, ye
shall eat the good things of the earth; but if ye be not willing,
neither hearken unto Me, a sword shall devour you; for the mouth of
the Lord hath spoken these things.
Seeing then that He desireth all His beloved to be partakers of
repentance, He confirmed it by an act of His almighty will.
Wherefore let us be obedient unto His excellent and glorious will;
and presenting ourselves as suppliants of His mercy and goodness, let
us fall down before Him and betake ourselves unto His compassions,
forsaking the vain toil and the strife and the jealousy which leadeth
unto death.
Let us fix our eyes on them that ministered perfectly unto His
excellent glory.
Let us set before us Enoch, who being found righteous in obedience
was translated, and his death was not found.
Noah, being found faithful, by his ministration preached regeneration
unto the world, and through him the Master saved the living creatures
that entered into the ark in concord.
Abraham, who was called the 'friend,' was found faithful in that he
rendered obedience unto the words of God.
He through obedience went forth from his land and from his kindred
and from his father's house, that leaving a scanty land and a feeble
kindred and a mean house he might inherit the promises of God.
For He saith unto him Go forth from thy land and from thy kindred
and from thy father's house unto the land which I shall show thee,
and I will make thee into a great nation, and I will bless thee and
will magnify thy name, and thou shalt be blessed. And I will bless
them that bless thee, and I will curse them that curse thee; and in
thee shall all the tribes of the earth be blessed.
And again, when he was parted from Lot, God said unto him Look up
with thine eyes, and behold from the place where thou now art, unto
the north and the south and the sunrise and the sea; for all the
land which thou seest, I will give it unto thee and to thy seed for
ever;
and I will make thy seed as the dust of the earth. If any man can
count the dust of the earth, then shall thy seed also be counted.
And again He saith; God led Abraham forth and said unto him, Look
up unto the heaven and count the stars, and see whether thou canst
number them. So shall thy seed be. And Abraham believed God, and it
was reckoned unto him for righteousness.
For his faith and hospitality a son was given unto him in old age,
and by obedience he offered him a sacrifice unto God on one of the
mountains which He showed him.
For his hospitality and godliness Lot was saved from Sodom, when all
the country round about was judged by fire and brimstone; the Master
having thus fore shown that He forsaketh not them which set their
hope on Him, but appointeth unto punishment and torment them which
swerve aside.
For when his wife had gone forth with him, being otherwise minded and
not in accord, she was appointed for a sign hereunto, so that she
became a pillar of salt unto this day, that it might be known unto
all men that they which are double-minded and they which doubt
concerning the power of God are set for a judgment and for a token
unto all the generations.
For her faith and hospitality Rahab the harlot was saved.
For when the spies were sent forth unto Jericho by Joshua the son of
Nun, the king of the land perceived that they were come to spy out
his country, and sent forth men to seize them, that being seized they
might be put to death.
So the hospitable Rahab received them and hid them in the upper
chamber under the flax stalks.
And when the messengers of the king came near and said, The spies
of our land entered in unto thee: bring them forth, for the king so
ordereth: then she answered, The men truly, whom ye seek,
entered in unto me, but they departed forthwith and are sojourning
on the way; and she pointed out to them the opposite road.
And she said unto the men, Of a surety I perceive that the Lord
your God delivereth this city unto you; for the fear and the dread
of you is fallen upon the inhabitants thereof. When therefore it
shall come to pass that ye take it, save me and the house of my
father.
And they said unto her, It shall be even so as thou hast spoken
unto us. Whensoever therefore thou perceivest that we are coming,
thou shalt gather all thy folk beneath thy roof and they shall be
saved; for as many as shall be found without the house shall
perish.
And moreover they gave her a sign, that she should hang out from her
house a scarlet thread, thereby showing beforehand that through the
blood of the Lord there shall be redemption unto all them that
believe and hope on God.
Ye see, dearly beloved, not only faith, but prophecy, is found in the
woman.
Let us therefore be lowly minded, brethren, laying aside all
arrogance and conceit and folly and anger, and let us do that which
is written. For the Holy Ghost saith, Let not the wise man boast in
his wisdom, nor the strong in his strength, neither the rich in his
riches; but he that boasteth let him boast in the Lord, that he may
seek Him out, and do judgment and righteousness most of all
remembering the words of the Lord Jesus which He spake, teaching
forbearance and long-suffering:
for thus He spake Have mercy, that ye may receive mercy: forgive,
that it may be forgiven to you. As ye do, so shall it be done to
you. As ye give, so shall it be given unto you. As ye judge, so
shall ye be judged. As ye show kindness, so shall kindness be
showed unto you. With what measure ye mete, it shall be measured
withal to you.
With this commandment and these precepts let us confirm ourselves,
that we may walk in obedience to His hallowed words, with lowliness
of mind.
For the holy word saith, Upon whom shall I look, save upon him that
is gentle and quiet and feareth Mine oracles?
Therefore it is right and proper, brethren, that we should be
obedient unto God, rather than follow those who in arrogance and
unruliness have set themselves up as leaders in abominable jealousy.
For we shall bring upon us no common harm, but rather great peril, if
we surrender ourselves recklessly to the purposes of men who launch
out into strife and seditions, so as to estrange us from that which
is right.
Let us be good one towards another according to the compassion and
sweetness of Him that made us. For it is written:
The good shall be dwellers in the land, and the innocent shall be
left on it but they that transgress shall be destroyed utterly from
it.
And again He saith I saw the ungodly lifted up on high and exalted
as the cedars of Lebanon. And I passed by, and behold he was not;
and sought out his place, and I found it not. Keep innocence and
behold uprightness; for there is a remnant for the peaceful man.
Therefore let us cleave unto them that practice peace with
godliness, and not unto them that desire peace with dissimulation.
For He saith in a certain place This people honoreth Me with their
lips, but their heart is far from Me,
and again, they blessed with their mouth, but they cursed with
their heart.
And again He saith, They loved Him with their mouth, and with their
tongue they lied unto Him; and their heart was not upright with
Him, neither were they steadfast in His covenant.
For this cause let the deceitful lips be made dumb which speak
iniquity against the righteous. And again May the Lord utterly
destroy all the deceitful lips, the tongue that speaketh proud
things, even them that say, Let us magnify our tongue; our lips are
our own; who is lord over us?
For the misery of the needy and for the groaning of the poor I will
now arise, saith the Lord. I will set him in safety; I will deal
boldly by him.
For Christ is with them that are lowly of mind, not with them that
exalt themselves over the flock.
The scepter of the majesty of God, even our Lord Jesus Christ, came
not in the pomp of arrogance or of pride, though He might have done
so, but in lowliness of mind, according as the Holy Spirit spake
concerning Him.
For He saith Lord, who believed our report? and to whom was the arm
of the Lord revealed? We announced Him in His presence. As a child
was He, as a root in a thirsty ground. There is no form in Him,
neither glory. And we beheld Him, and He had no form nor
comeliness, but His form was mean, lacking more than the form of
men. He was a man of stripes and of toil, and knowing how to bear
infirmity: for His face is turned away. He was dishonored and held
of no account.
He beareth our sins and suffereth pain for our sakes: and we
accounted Him to be in toil and in stripes and in affliction.
And He was wounded for our sins and hath been afflicted for our
iniquities. The chastisement of our peace is upon Him. With His
bruises we were healed.
We all went astray like sheep, each man went astray in his own
path:
and the Lord delivered Him over for our sins. And He openeth not
His mouth, because He is afflicted. As a sheep He was led to
slaughter; and as a lamb before his shearer is dumb, so openeth He
not His mouth. In His humiliation His judgment was taken away.
His generation who shall declare? For His life is taken away from
the earth.
For the iniquities of my people He is come to death.
And I will give the wicked for His burial, and the rich for His
death; for He wrought no iniquity, neither was guile found in His
mouth. And the Lord desireth to cleanse Him from His stripes.
If ye offer for sin, your soul shall see along lived seed.
And the Lord desireth to take away from the toil of His soul, to
show Him light and to mould Him with understanding, to justify a
Just One that is a good servant unto many. And He shall bear their
sins.
Therefore He shall inherit many, and shall divide the spoils of the
strong; because His soul was delivered unto death, and He was
reckoned unto the transgressors;
and He bare the sins of many, and for their sins was He delivered
up.
And again He Himself saith; But I am a worm and no man, a reproach
of men and an outcast of the people.
All they that beheld me mocked at me; they spake with their lips;
they wagged their heads, saying, He hoped on the Lord; let Him
deliver him, or let Him save him, for He desireth him.
Ye see, dearly beloved, what is the pattern that hath been given unto
us; for, if the Lord was thus lowly of mind, what should we do, who
through Him have been brought under the yoke of His grace?
Let us be imitators also of them which went about in goatskins and
sheepskins, preaching the coming of Christ. We mean Elijah and Elisha
and likewise Ezekiel, the prophets, and besides them those men also
that obtained a good report.
Abraham obtained an exceeding good report and was called the friend
of God; and looking steadfastly on the glory of God, he saith in
lowliness of mind, But I am dust and ashes.
Moreover concerning Job also it is thus written; And Job was
righteous and unblamable, one that was true and honored God and
abstained from all evil.
Yet he himself accuseth himself saying, No man from filth; no, not
though his life be but for a day.
Moses was called faithful in all His house, and through his
ministration God judged Egypt with the plagues and the torments which
befell them. Howbeit he also, though greatly glorified, yet spake no
proud words, but said, when an oracle was given to him at the bush,
Who am I, that Thou sendest me?
Nay, I am feeble of speech and slow of tongue. And again he saith,
But I am smoke from the pot.
But what must we say of David that obtained a good report? of whom
God said, I have found a man after My heart, David the son of
Jesse: with eternal mercy have I anointed him.
Yet he too saith unto God Have mercy upon me, O God, according to
Thy great mercy; and according to the multitude of Thy compassions,
blot out mine iniquity.
Wash me yet more from mine iniquity, and cleanse me from my sin.
For I acknowledge mine iniquity, and my sin is ever before me.
Against Thee only did I sin, and I wrought evil in Thy sight; that
Thou mayest be justified in Thy words, and mayest conquer in Thy
pleading.
For behold, in iniquities was I conceived, and in sins did my
mother bear me. For behold Thou hast loved truth: the dark and
hidden things of Thy wisdom hast Thou showed unto me.
Thou shalt sprinkle me with hyssop, and I shall be made clean. Thou
shalt wash me, and I shall become whiter than snow.
Thou shalt make me to hear of joy and gladness. The bones which
have been humbled shall rejoice.
Turn away Thy face from my sins, and blot out all mine iniquities.
Make a clean heart within me, O God, and renew a right spirit in
mine inmost parts. Cast me not away from Thy presence, and take not
Thy Holy Spirit from me.
Restore unto me the joy of Thy salvation, and strengthen me with a
princely spirit.
I will teach sinners Thy ways, and godless men shall be converted
unto Thee.
Deliver me from blood guiltiness, O God, the God of my salvation.
My tongue shall rejoice in Thy righteousness.
Lord, Thou shalt open my mouth, and my lips shall declare Thy
praise.
For, if Thou hadst desired sacrifice, I would have given it: in
whole burnt offerings Thou wilt have no pleasure.
A sacrifice unto God is a contrite spirit; a contrite and humbled
heart God will not despise.
The humility therefore and the submissiveness of so many and so
great men, who have thus obtained a good report, hath through
obedience made better not only us but also the generations which were
before us, even them that received His oracles in fear and truth.
Seeing then that we have been partakers of many great and glorious
doings, let us hasten to return unto the goal of peace which hath
been handed down to us from the beginning, and let us look
steadfastly unto the Father and Maker of the whole world, and cleave
unto His splendid and excellent gifts of peace and benefits.
Let us behold Him in our mind, and let us look with the eyes of our
soul unto His long-suffering will. Let us note how free from anger He
is towards all His creatures.
The heavens are moved by His direction and obey Him in peace.
Day and night accomplish the course assigned to them by Him, without
hindrance one to another.
The sun and the moon and the dancing stars according to His
appointment circle in harmony within the bounds assigned to them,
without any swerving aside.
The earth, bearing fruit in fulfillment of His will at her proper
seasons, putteth forth the food that supplieth abundantly both men
and beasts and all living things which are thereupon, making no
dissension, neither altering anything which He hath decreed.
Moreover, the inscrutable depths of the abysses and the unutterable
statutes of the nether regions are constrained by the same
ordinances.
The basin of the boundless sea, gathered together by His workmanship
into it's reservoirs, passeth not the barriers wherewith it is
surrounded; but even as He ordered it, so it doeth.
For He said, So far shalt thou come, and thy waves shall be broken
within thee.
The ocean which is impassable for men, and the worlds beyond it, are
directed by the same ordinances of the Master.
The seasons of spring and summer and autumn and winter give way in
succession one to another in peace.
The winds in their several quarters at their proper season fulfill
their ministry without disturbance; and the ever flowing fountains,
created for enjoyment and health, without fail give their breasts
which sustain the life for men. Yea, the smallest of living things
come together in concord and peace.
All these things the great Creator and Master of the universe ordered
to be in peace and concord, doing good unto all things, but far
beyond the rest unto us who have taken refuge in His compassionate
mercies through our Lord Jesus Christ,
to whom be the glory and the majesty for ever and ever. Amen.
Look ye, brethren, lest His benefits, which are many, turn unto
judgment to all of us, if we walk not worthily of Him, and do those
things which are good and well pleasing in His sight with concord.
For He saith in a certain place, The Spirit of the Lord is a lamp
searching the closets of the belly.
Let us see how near He is, and how that nothing escapeth Him of our
thoughts or our devices which we make.
It is right therefore that we should not be deserters from His will.
Let us rather give offense to foolish and senseless men who exalt
themselves and boast in the arrogance of their words, than to God.
Let us fear the Lord Jesus [Christ], whose blood was given for us.
Let us reverence our rulers; let us honor our elders; let us instruct
our young men in the lesson of the fear of God. Let us guide our
women toward that which is good:
let them show forth their lovely disposition of purity; let them
prove their sincere affection of gentleness; let them make manifest
the moderation of their tongue through their silence; let them show
their love, not in factious preferences but without partiality
towards all them that fear God, in holiness. Let our children be
partakers of the instruction which is in Christ:
let them learn how lowliness of mind prevaileth with God, what power
chaste love hath with God, how the fear of Him is good and great and
saveth all them that walk therein in a pure mind with holiness.
For He is the searcher out of the intents and desires; whose breath
is in us, and when He listeth, He shall take it away.
Now all these things the faith which is in Christ confirmeth: for He
Himself through the Holy Spirit thus invite thus: Come, my
children, hearken unto Me, I will teach you the fear of the Lord.
What man is he that desireth life and loveth to see good days?
Make thy tongue to cease from evil, and thy lips that they speak no
guile.
Turn aside from evil and do good.
Seek peace and ensue it.
The eyes of the Lord are over the righteous, and His ears are
turned to their prayers. But the face of the Lord is upon them that
do evil, to destroy their memorial from the earth.
The righteous cried out, and the Lord heard him, and delivered him
from all his troubles. Many are the troubles of the righteous, and
the Lord shall deliver him from them all.
And again Many are the stripes of the sinner, but them that set
their hope on the Lord mercy shall compass about.
The Father, who is pitiful in all things, and ready to do good, hath
compassion on them that fear Him, and kindly and lovingly bestoweth
His favors on them that draw nigh unto Him with a single mind.
Therefore let us not be double-minded, neither let our soul indulge in
idle humors respecting His exceeding and glorious gifts.
Let this scripture be far from us where He saith Wretched are the
double-minded, Which doubt in their soul and say, These things we
did hear in the days of our fathers also, and behold we have grown
old, and none of these things hath befallen us.
Ye fools, compare yourselves unto a tree; take a vine. First it
sheddeth its leaves, then a shoot cometh, then a leaf, then a
flower, and after these a sour berry, then a full ripe grape. Ye
see that in a little time the fruit of the tree attaineth unto
mellowness.
Of a truth quickly and suddenly shall His will be accomplished, the
scripture also bearing witness to it, saying He shall come quickly
and shall not tarry; and the Lord shall come suddenly into His
temple, even the Holy One, whom ye expect.
Let us understand, dearly beloved, how the Master continually
showeth unto us the resurrection that shall be hereafter; whereof He
made the Lord Jesus Christ the firstfruit, when He raised Him from
the dead.
Let us behold, dearly beloved, the resurrection which happeneth at
its proper season.
Day and night show unto us the resurrection. The night falleth
asleep, and day ariseth; the day departeth, and night cometh on.
Let us mark the fruits, how and in what manner the sowing taketh
place.
The sower goeth forth and casteth into the earth each of the
seeds; and these falling into the earth dry and bare decay: then out
of their decay the mightiness of the Master's providence raiseth them
up, and from being one they increase manifold and bear fruit.
Let us consider the marvelous sign which is seen in the regions of
the east, that is, in the parts about Arabia.
There is a bird, which is named the phoenix. This, being the only
one of its kind, liveth for five hundred years; and when it hath now
reached the time of its dissolution that it should die, it maketh for
itself a coffin of frankincense and myrrh and the other spices, into
the which in the fullness of time it entereth, and so it dieth.
But, as the flesh rotteth, a certain worm is engendered, which is
nurtured from the moisture of the dead creature and putteth forth
wings. Then, when it is grown lusty, it taketh up that coffin where
are the bones of its parent, and carrying them journeyeth from the
country of Arabia even unto Egypt, to the place called the City of
the Sun;
and in the daytime in the sight of all, flying to the altar of the
Sun, it layeth them thereupon; and this done, it setteth forth to
return.
So the priests examine the registers of the times, and they find that
it hath come when the five hundredth year is completed.
Do we then think it to be a great and marvelous thing, if the
Creator of the universe shall bring about the resurrection of them
that have served Him with holiness in the assurance of a good faith,
seeing that He showeth to us even by a bird the magnificence of His
promise?
For He saith in a certain place And Thou shalt raise me up, and I
will praise Thee; and; I went to rest and slept, I was awaked,
for Thou art with me.
And again Job saith And Thou shall raise this my flesh which hath
endured all these things.
With this hope therefore let our souls be bound unto Him that is
faithful in His promises and that is righteous in His judgments.
He that commanded not to lie, much more shall He Himself not lie:
for nothing is impossible with God save to lie.
Therefore let our faith in Him be kindled within us, and let us
understand that all things are nigh unto Him.
By a word of His majesty He compacted the universe; and by a word He
can destroy it.
Who shall say unto Him, What hast thou done? or who shall resist
the might of His strength? When He listeth, and as He listeth, He
will do all things; and nothing shall pass away of those things that
He hath decreed.
All things are in His sight, and nothing escapeth His counsel,
seeing that The heavens declare the glory of God, and the firmament
proclaimeth His handiwork. Day uttereth word unto day, and night
proclaimeth knowledge unto night; and there are neither words nor
speeches, whose voices are not heard.
Since therefore all things are seen and heard, let us fear Him and
forsake the abominable lusts of evil works, that we maybe shielded by
His mercy from the coming judgments.
For where can any of us escape from His strong hand? And what world
will receive any of them that desert from His service?
For the holy writing saith in a certain place Where shall I go, and
where shall I be hidden from Thy face? If I ascend into the heaven,
Thou art there; if I depart into the farthest parts of the earth,
there is Thy right hand; if I make my bed in the depths, there is
Thy Spirit.
Whither then shall one depart, or where shall one flee, from Him that
embraceth the universe?
Let us therefore approach Him in holiness of soul, lifting up pure
and undefiled hands unto Him, with love towards our gentle and
compassionate Father who made us an elect portion unto Himself.
For
thus it is written: When the Most High divided the nations, when He
dispersed the sons of Adam, He fixed the boundaries of the nations
according to the number of the angels of God. His people Jacob
became the portion of the Lord, and Israel the measurement of His
inheritance.
And in another place He saith, Behold, the Lord taketh for Himself
a nation out of the midst of the nations, as a man taketh the first
fruits of his threshing floor; and the holy of holies shall come
forth from that nation.
Seeing then that we are the special portion of a Holy God, let us do
all things that pertain unto holiness, forsaking evil speakings,
abominable and impure embraces, drunkennesses and tumults and hateful
lusts, abominable adultery, hateful pride.
For God, He saith, resisteth the proud, but giveth grace to the
lowly.
Let us therefore cleave unto those to whom grace is given from God.
Let us clothe ourselves in concord, being lowlyminded and temperate,
holding ourselves aloof from all back biting and evil speaking, being
justified by works and not by words.
For He saith, He that saith much shall hear also again. Doth the
ready talker think to be righteous?
Blessed is the offspring of a woman that liveth but a short time.
Be not thou abundant in words.
Let our praise be with God, and not of ourselves: for God hateth
them that praise themselves.
Let the testimony to our well doing be given by others, as it was
given unto our fathers who were righteous.
Boldness and arrogance and daring are for them that are accursed of
God; but forbearance and humility and gentleness are with them that
are blessed of God.
Let us therefore cleave unto His blessing, and let us see what are
the ways of blessing. Let us study the records of the things that
have happened from the beginning.
Wherefore was our father Abraham blessed? Was it not because he
wrought righteousness and truth through faith?
Isaac with confidence, as knowing the future, was led a willing
sacrifice.
Jacob with humility departed from his land because of his brother,
and went unto Laban and served; and the twelve tribes of Israel were
given unto him.
If any man will consider them one by one in sincerity, he shall
understand the magnificence of the gifts that are given by Him.
For of Jacob are all the priests and levites who minister unto the
altar of God; of him is the Lord Jesus as concerning the flesh; of
him are kings and rulers and governors in the line of Judah; yea and
the rest of his tribes are held in no small honor, seeing that God
promised saying, Thy seed shall be as the stars of heaven.
They all therefore were glorified and magnified, not through
themselves or their own works or the righteous doing which they
wrought, but through His will.
And so we, having been called through His will in Christ Jesus, are
not justified through ourselves or through our own wisdom or
understanding or piety or works which we wrought in holiness of
heart, but through faith, whereby the Almighty God justified all men
that have been from the beginning; to whom be the glory for ever and
ever. Amen.
What then must we do, brethren? Must we idly abstain from doing
good, and forsake love? May the Master never allow this to befall us
at least; but let us hasten with instancy and zeal to accomplish
every good work.
For the Creator and Master of the universe Himself rejoiceth in His
works.
For by His exceeding great might He established the heavens, and in
His incomprehensible wisdom He set them in order. And the earth He
separated from the water that surroundeth it, and He set it firm on
the sure foundation of His own will; and the living creatures which
walk upon it He commanded to exist by His ordinance. Having before
created the sea and the living creatures therein, He enclosed it by
His own power.
Above all, as the most excellent and exceeding great work of His
intelligence, with His sacred and faultless hands He formed man in
the impress of His own image.
For thus saith God Let us make man after our image and after our
likeness. And God made man; male and female made He them.
So having finished all these things, He praised them and blessed them
and said, Increase and multiply.
We have seen that all the righteous were adorned in good works. Yea,
and the Lord Himself having adorned Himself with worlds rejoiced.
Seeing then that we have this pattern, let us conform ourselves with
all diligence to His will; let us with all our strength work the work
of righteousness.
The good workman receiveth the bread of his work with boldness, but
the slothful and careless dareth not look his employer in the face.
It is therefore needful that we should be zealous unto well doing,
for of Him are all things:
since He forewarneth us saying, Behold, the Lord, and His reward is
before His face, to recompense each man according to his work.
He exhorteth us therefore to believe on Him with our whole heart, and
to be not idle nor careless unto every good work.
Let our boast and our confidence be in Him: let us submit ourselves
to His will; let us mark the whole host of His angels, how they stand
by and minister unto His will.
For the scripture saith, Ten thousands of ten thousands stood by
Him, and thousands of thousands ministered unto Him: and they cried
aloud, Holy, holy, holy is the Lord of Sabaoth; all creation is
full of His glory.
Yea, and let us ourselves then, being gathered together in concord
with intentness of heart, cry unto Him as from one mouth earnestly
that we may be made partakers of His great and glorious promises.
For He saith, Eye hath not seen and ear hath not heard, and it hath
not entered into the heart of man what great things He hath
prepared for them that patiently await Him.
How blessed and marvelous are the gifts of God, dearly beloved!!
Life in immortality, splendor in righteousness, truth in boldness,
faith in confidence, temperance in sanctification! And all these
things fall under our apprehension.
What then, think ye, are the things preparing for them that patiently
await Him? The Creator and Father of the ages, the All holy One
Himself knoweth their number and their beauty.
Let us therefore contend, that we may be found in the number of those
that patiently await Him, to the end that we may be partakers of His
promised gifts.
But how shall this be, dearly beloved? If our mind be fixed through
faith towards God; if we seek out those things which are well
pleasing and acceptable unto Him; if we accomplish such things as
beseem His faultless will, and follow the way of truth, casting off
from ourselves all unrighteousness and iniquity, covetousness,
strifes, malignities and deceits, whisperings and backbitings, hatred
of God, pride and arrogance, vainglory and inhospitality.
For they that do these things are hateful to God; and not only they
that do them, but they also that consent unto them.
For the scripture saith, But unto the sinner said God, Wherefore
dost thou declare Mine ordinances, and takest My covenant upon thy
lips?
Yet Thou didst hate instruction and didst cast away My words behind
thee. If thou sawest a thief thou didst keep company with him, and
with the adulterers thou didst set thy portion. Thy mouth
multiplied wickedness and thy tongue wove deceit. Thou sattest and
spakest against thy brother, and against the son of thy mother thou
didst lay a stumbling block.
These things Thou hast done, and I kept silence. Thou thoughtest,
unrighteous man, that I should be like unto thee.
I will convict thee and will set thee face to face with thyself.
Now understand ye these things, ye that forget God, lest at any
time He seize you as a lion, and there be none to deliver.
The sacrifice of praise shall glorify Me, and there is the way
wherein I will show him the salvation of God.
This is the way, dearly beloved, wherein we found our salvation,
even Jesus Christ the High priest of our offerings, the Guardian and
Helper of our weakness.
Through Him let us look steadfastly unto the heights of the heavens;
through Him we behold as in a mirror His faultless and most excellent
visage; through Him the eyes of our hearts were opened; through Him
our foolish and darkened mind springeth up unto the light; through
Him the Master willed that we should taste of the immortal knowledge
Who being the brightness of His majesty is so much greater than
angels, as He hath inherited a more excellent name.
For so it is written Who maketh His angels spirits and His
ministers aflame of fire
but of His Son the Master said thus, Thou art My Son, I this day
have begotten thee. Ask of Me, and I will give Thee the Gentiles
for Thine inheritance, and the ends of the earth for Thy
possession.
And again He saith unto Him Sit Thou on My right hand, until I make
Thine enemies a footstool for Thy feet.
Who then are these enemies? They that are wicked and resist His
will.
Let us therefore enlist ourselves, brethren, with all earnestness in
His faultless ordinances.
Let us mark the soldiers that are enlisted under our rulers, how
exactly, how readily, how submissively, they execute the orders given
them.
All are not prefects, nor rulers of thousands, nor rulers of
hundreds, nor rulers of fifties, and so forth; but each man in his
own rank executeth the orders given by the king and the governors.
The great without the small cannot exist, neither the small without
the great. There is a certain mixture in all things, and therein is
utility.
Let us take our body as an example. The head without the feet is
nothing; so likewise the feet without the head are nothing: even the
smallest limbs of our body are necessary and useful for the whole
body: but all the members conspire and unite in subjection, that the
whole body maybe saved.
So in our case let the whole body be saved in Christ Jesus, and let
each man be subject unto his neighbor, according as also he was
appointed with his special grace.
Let not the strong neglect the weak; and let the weak respect the
strong. Let the rich minister aid to the poor; and let the poor give
thanks to God, because He hath given him one through whom his wants
may be supplied. Let the wise display his wisdom, not in words, but
in good works. He that is lowly in mind, let him not bear testimony
to himself, but leave testimony to be borne to him by his neighbor.
He that is pure in the flesh, let him be so, and not boast, knowing
that it is Another who bestoweth his continence upon him.
Let us consider, brethren, of what matter we were made; who and what
manner of beings we were, when we came into the world; from what a
sepulchre and what darkness He that molded and created us brought us
into His world, having prepared His benefits aforehand ere ever we
were born.
Seeing therefore that we have all these things from Him, we ought in
all things to give thanks to Him, to whom be the glory for ever and
ever. Amen.
Senseless and stupid and foolish and ignorant men jeer and mock at
us, desiring that they themselves should be exalted in their
imaginations.
For what power hath a mortal? or what strength hath a child of earth?
For it is written; There was no form before mine eyes; only I heard
a breath and a voice.
What then? Shall a mortal be clean in the sight of the Lord; or
shall a man be unblamable for his works? seeing that He is
distrustful against His servants and noteth some perversity against
His angels.
Nay, the heaven is not clean in His sight. Away then, ye that dwell
in houses of clay, whereof, even of the same clay, we ourselves are
made. He smote them like a moth, and from morn to even they are no
more. Because they could not succor themselves, they perished.
He breathed on them and they died, because they had no wisdom.
But call thou, if perchance one shall obey thee, or if thou shalt
see one of the holy angels. For wrath killeth the foolish man, and
envy slayeth him that has gone astray.
And I have seen fools throwing out roots, but forthwith their
habitation was eaten up.
Far be their sons from safety. May they be mocked at the gates of
inferiors, and there shall be none to deliver them. For the things
which are prepared for them, the righteous shall eat; but they
themselves shall not be delivered from evils.
Forasmuch then as these things are manifest beforehand, and we have
searched into the depths of the Divine knowledge, we ought to do all
things in order, as many as the Master hath commanded us to perform
at their appointed seasons.
Now the offerings and ministrations He commanded to be performed with
care, and not to be done rashly or in disorder, but at fixed times
and seasons.
And where and by whom He would have them performed, He Himself fixed
by His supreme will: that all things being done with piety according
to His good pleasure might be acceptable to His will.
They therefore that make their offerings at the appointed seasons are
acceptable and blessed: for while they follow the institutions of
the Master they cannot go wrong.
For unto the high priest his proper services have been assigned, and
to the priests their proper office is appointed, and upon the levites
their proper ministrations are laid. The layman is bound by the
layman's ordinances.
Let each of you, brethren, in his own order give thanks unto God,
maintaining a good conscience and not transgressing the appointed
rule of his service, but acting with all seemliness.
Not in every place, brethren, are the continual daily sacrifices
offered, or the freewill offerings, or the sin offerings and the
trespass offerings, but in Jerusalem alone. And even there the
offering is not made in every place, but before the sanctuary in the
court of the altar; and this too through the high priest and the afore
said ministers, after that the victim to be offered hath been
inspected for blemishes.
They therefore who do any thing contrary to the seemly ordinance of
His will receive death as the penalty.
Ye see, brethren, in proportion as greater knowledge hath been
vouchsafed unto us, so much the more are we exposed to danger.
The Apostles received the Gospel for us from the Lord Jesus
Christ; Jesus Christ was sent forth from God.
So then Christ is from God, and the Apostles are from Christ. Both
therefore came of the will of God in the appointed order.
Having therefore received a charge, and having been fully assured
through the resurrection of our Lord Jesus Christ and confirmed in
the word of God with full assurance of the Holy Ghost, they went
forth with the glad tidings that the kingdom of God should come.
So preaching everywhere in country and town, they appointed their
firstfruits, when they had proved them by the Spirit, to be bishops
and deacons unto them that should believe.
And this they did in no new fashion; for indeed it had been written
concerning bishops and deacons from very ancient times; for thus
saith the scripture in a certain place, I will appoint their
bishops in righteousness and their deacons in faith.
And what marvel, if they which were entrusted in Christ with such a
work by God appointed the aforesaid persons? seeing that even the
blessed Moses who was a faithful servant in all His house recorded
for a sign in the sacred books all things that were enjoined upon
him. And him also the rest of the prophets followed, bearing witness
with him unto the laws that were ordained by him.
For he, when jealousy arose concerning the priesthood, and there was
dissension among the tribes which of them was adorned with the
glorious name, commanded the twelve chiefs of the tribes to bring to
him rods inscribed with the name of each tribe. And he took them and
tied them and sealed them with the signet rings of the chiefs of the
tribes, and put them away in the tabernacle of the testimony on the
table of God.
And having shut the tabernacle he sealed the keys and likewise also
the doors.
And he said unto them, Brethren, the tribe whose rod shall bud, this
hath God chosen to be priests and ministers unto Him.
Now when morning came, he called together all Israel, even the six
hundred thousand men, and showed the seals to the chiefs of the
tribes and opened the tabernacle of the testimony and drew forth the
rods. And the rod of Aaron was found not only with buds, but also
bearing fruit.
What think ye, dearly beloved? Did not Moses know beforehand that
this would come to pass? Assuredly he knew it. But that disorder
might not arise in Israel, he did thus, to the end that the Name of
the true and only God might be glorified: to whom he the glory for
ever and ever. Amen...
And our Apostles knew through our Lord Jesus Christ that there would
be strife over the name of the bishop's office.
For this cause therefore, having received complete foreknowledge,
they appointed the aforesaid persons, and afterwards they provided a
continuance, that if these should fall asleep, other approved men
should succeed to their ministration. Those therefore who were
appointed by them, or afterward by other men of repute with the
consent of the whole Church, and have ministered unblamably to the
flock of Christ in lowliness of mind, peacefully and with all
modesty, and for long time have borne a good report with all these
men we consider to be unjustly thrust out from their ministration.
For it will be no light sin for us, if we thrust out those who have
offered the gifts of the bishop's office unblamably and holily.
Blessed are those presbyters who have gone before, seeing that their
departure was fruitful and ripe: for they have no fear lest any one
should remove them from their appointed place.
For we see that ye have displaced certain persons, though they were
living honorably, from the ministration which had been respected by
them blamelessly.
Be ye contentious, brethren, and jealous about the things that
pertain unto salvation.
Ye have searched the scriptures, which are true, which were given
through the Holy Ghost;
and ye know that nothing unrighteous or counterfeit is written in
them. Ye will not find that righteous persons have been thrust out
by holy men.
Righteous men were persecuted, but it was by the lawless; they were
imprisoned, but it was by the unholy. They were stoned by
transgressors: they were slain by those who had conceived a
detestable and unrighteous jealousy.
Suffering these things, they endured nobly.
For what must we say, brethren? Was Daniel cast into the lions' den
by them that feared God?
Or were Ananias and Azarias and Misael shut up in the furnace of fire
by them that professed the excellent and glorious worship of the Most
High? Far be this from our thoughts. Who then were they that did
these things? Abominable men and full of all wickedness were stirred
up to such a pitch of wrath, as to bring cruel suffering upon them
that served God in a holy and blameless purpose, not knowing that the
Most High is the champion and protector of them that in a pure
conscience serve His excellent Name: unto whom be the glory for ever
and ever. Amen.
But they that endured patiently in confidence
inherited glory and honor; they were exalted, and had their names
recorded by God in their memorial for ever and ever. Amen.
To such examples as these therefore, brethren, we also ought to
cleave.
For it is written; Cleave unto the saints, for they that cleave
unto them shall be sanctified.
And again He saith in another place; With the guiltless man thou
shalt be guiltless, and with the elect thou shalt be elect, and
with the crooked thou shalt deal crookedly.
Let us therefore cleave to the guiltless and righteous: and these
are the elect of God.
Wherefore are there strifes and wraths and factions and divisions and
war among you?
Have we not one God and one Christ and one Spirit of grace that was
shed upon us? And is there not one calling in Christ?
Wherefore do we tear and rend asunder the members of Christ, and stir
up factions against our own body, and reach such a pitch of folly, as
to forget that we are members one of another?
Remember the words of Jesus our Lord: for He said, Woe unto that
man; it were good for him if he had not been born, rather than that
at he should offend one of Mine elect. It were better for him that
a millstone were hanged about him, and be cast into the sea, than
that he should pervert one of Mine elect.
Your division hath perverted many; it hath brought many to despair,
many to doubting, and all of us to sorrow. And your sedition still
continueth.
Take up the epistle of the blessed Paul the Apostle.
What wrote he first unto you in the beginning of the Gospel?
Of a truth he charged you in the Spirit concerning himself and Cephas
and Apollos, because that even then ye had made parties.
Yet that making of parties brought less sin upon you; for ye were
partisans of Apostles that were highly reputed, and of a man approved
in their sight.
But now mark ye, who they are that have perverted you and diminished
the glory of your renowned love for the brotherhood.
It is shameful, dearly beloved, yes, utterly shameful and unworthy of
your conduct in Christ, that it should be reported that the very
steadfast and ancient Church of the Corinthians, for the sake of one
or two persons, maketh sedition against its presbyters.
And this report hath reached not only us, but them also which differ
from us, so that ye even heap blasphemies on the Name of the Lord by
reason of your folly, and moreover create peril for yourselves.
Let us therefore root this out quickly, and let us fall down before
the Master and entreat Him with tears, that He may show Himself
propitious and be reconciled unto us, and may restore us to the
seemly and pure conduct which belongeth to our love of the brethren.
For this is a gate of righteousness opened unto life, as it is
written; Open me the gates of righteousness, that I may enter in
thereby and preach the Lord.
This is the gate of the Lord; the righteous shall enter in
thereby.
Seeing then that many gates are opened, this is that gate which is in
righteousness, even that which is in Christ, whereby all are blessed
that have entered in and direct their path in holiness and
righteousness, performing all things without confusion.
Let a man be faithful, let him be able to expound a deep saying, let
him be wise in the discernment of words, let him be strenuous in
deeds, let him be pure;
for so much the more ought he to be lowly in mind, in proportion as
he seemeth to be the greater; and he ought to seek the common
advantage of all, and not his own.
Let him that hath love in Christ fulfill the commandments of Christ.
Who can declare the bond of the love of God?
Who is sufficient to tell the majesty of its beauty?
The height, where unto love exalteth, is unspeakable.
Love joineth us unto God; love covereth a multitude of sins; love
endureth all things, is long-suffering in all things. There is
nothing coarse, nothing arrogant in love. Love hath no divisions,
love maketh no seditions, love doeth all things in concord. In love
were all the elect of God made perfect; without love nothing is well
pleasing to God:
in love the Master took us unto Himself; for the
love which He had toward us, Jesus Christ our Lord hath given His
blood for us by the will of God, and His flesh for our flesh and His
life for our lives.
Ye see, dearly beloved, how great and marvelous a thing is love, and
there is no declaring its perfection.
Who is sufficient to be found therein, save those to whom God shall
vouchsafe it? Let us therefore entreat and ask of His mercy, that we
may be found blameless in love, standing apart from the factiousness
of men. All the generations from Adam unto this day have passed
away: but they that by God's grace were perfected in love dwell in
the abode of the pious; and they shall be made manifest in the
visitation of the Kingdom of God.
For it is written; Enter into the closet for a very little while
until Mine anger and Mine wrath shall pass away, and I will
remember a good day and will raise you from your tombs.
Blessed were we, dearly beloved, if we should be doing the
commandments of God in concord of love, to the end that our sins may
through love be forgiven us.
For it is written; Blessed are they whose iniquities are forgiven,
and whose sins are covered. Blessed is the man to whom the Lord
shall impute no sin, neither is guile in his mouth.
This declaration of blessedness was pronounced upon them that have
been elected by God through Jesus Christ our Lord, to whom be the
glory for ever and ever. Amen.
For all our transgressions which we have committed through any of
the wiles of the adversary, let us entreat that we may obtain
forgiveness. Yea and they also, who set themselves up as leaders of
faction and division, ought to look to the common ground of hope.
For such as walk in fear and love desire that they themselves should
fall into suffering rather than their neighbors; and they pronounce
condemnation against themselves rather than against the harmony which
hath been handed down to us nobly and righteously.
For it is good for a man to make confession of his trespasses rather
than to harden his heart, as the heart of those was hardened who made
sedition against Moses the servant of God; whose condemnation was
clearly manifest,
for they went down to hades alive, and Death shall be their
shepherd.
Pharaoh and his host and all the rulers of Egypt, their chariots
and their horsemen, were overwhelmed in the depths of the Red Sea,
and perished for none other reason but because their foolish hearts
were hardened after that the signs and the wonders had been wrought
in the land of Egypt by the hand of Moses the servant of God.
The Master, brethren, hath need of nothing at all. He desireth not
anything of any man, save to confess unto Him.
For the elect David saith; I will confess unto the Lord, and it
shall please Him more than a young calf that groweth horns and
hoofs. Let the poor see it, and rejoice.
And again He saith; Sacrifice to God a sacrifice of praise, and pay
thy vows to the Most High: and call upon Me in the day of thine
affliction, and I will deliver thee, and thou shalt glorify Me.
For a sacrifice unto God is a broken spirit.
For ye know, and know well, the sacred scriptures, dearly beloved,
and ye have searched into the oracles of God. We write these things
therefore to put you in remembrance.
When Moses went up into the mountain and had spent forty days and
forty nights in fasting and humiliation, God said unto him; Moses,
Moses, come down , quickly hence, for My people whom thou leadest
forth from the land of Egypt have wrought iniquity: they have
transgressed quickly out of the way which thou didst command unto
them: they have made for themselves molten images.
And the Lord said unto him; I have spoken unto thee once and twice,
saying, I have seen this people, and behold it is stiff-necked. Let
Me destroy them utterly, and I will blot out their name from under
heaven, and I will make of thee a nation great and wonderful and
numerous more than this.
And Moses said; Nay, not so, Lord Forgive this people their sin, or
blot me also out of the book of the living.
O mighty love! O unsurpassable perfection! The servant is bold with
his Master; he asketh forgiveness for the multitude, or he demandeth
that himself also be blotted out with them.
Who therefore is noble among you? Who is compassionate? Who is
fulfilled with love?
Let him say; If by reason of me there be faction and strife and
divisions, I retire, I depart, whither ye will, and I do that which
is ordered by the people: only let the flock of Christ be at peace
with its duly appointed presbyters.
He that shall have done this, shall win for himself great renown in
Christ, and every place will receive him: for the earth is the
Lord's and the fullness thereof.
Thus have they done and will do, that live as citizens of that
kingdom of God which bringeth no regrets.
But, to bring forward examples of Gentiles also; many kings and
rulers, when some season of pestilence pressed upon them, being
taught by oracles have delivered themselves over to death, that they
might rescue their fellow citizens through their own blood. Many
have retired from their own cities, that they might have no more
seditions.
We know that many among ourselves have delivered themselves to
bondage, that they might ransom others. Many have sold themselves to
slavery, and receiving the price paid for themselves have fed others.
Many women being strengthened through the grace of God have
performed many manly deeds.
The blessed Judith, when the city was beleaguered, asked of the
elders that she might be suffered to go forth into the camp of the
aliens.
So she exposed herself to peril and went forth for love of her
country and of her people which were beleaguered; and the Lord
delivered Holophernes into the hand of a woman.
To no less peril did Esther also, who was perfect in faith, expose
herself, that she might deliver the twelve tribes of Israel, when
they were on the point to perish. For through her fasting and her
humiliation she entreated the all seeing Master, the God of the
ages; and He, seeing the humility of her soul, delivered the people
for whose sake she encountered the peril.
Therefore let us also make intercession for them that are in any
transgression, that forbearance and humility may be given them, to
the end that they may yield not unto us, but unto the will of God.
For so shall the compassionate remembrance of them with God and the
saints be fruitful unto them, and perfect.
Let us accept chastisement, whereat no man ought to be vexed, dearly
beloved. The admonition which we give one to another is good and
exceeding useful; for it joineth us unto the will of God.
For thus saith the holy word; The Lord hath indeed chastened me,
and hath not delivered me over unto death.
For whom the Lord loveth He chasteneth, and scourgeth every son
whom He receiveth.
For the righteous, it is said, shall chasten me in mercy and
shall reprove me, but let not the mercy of sinners anoint my head.
And again He saith; Blessed is the man whom the Lord hath reproved,
and refuse not thou the admonition of the Almighty. For He causeth
pain, and he restoreth again:
He hath smitten, and His hands have healed.
Six times shall He rescue thee from afflictions and at the seventh
no evil shall touch thee.
In famine he shall deliver thee from death, and in war He shall
release thee from the arm of the sword.
And from the scourge of the tongue He shall hide thee and thou
shalt not be afraid when evils approach.
Thou shalt laugh at the unrighteous and wicked, and of the wild
beasts thou shalt not be afraid.
For wild beasts shall be at peace with thee.
Then shalt thou know that thy house shall be at peace: and the
abode of thy tabernacle shall not go wrong,
and thou shalt know that thy seed is many, and thy children as the
plenteous herbage of the field.
And thou shalt come to the grave as ripe corn reaped in due season,
or as the heap of the threshing floor gathered together at the
right time.
Ye see, dearly beloved, how great protection there is for them that
are chastened by the Master: for being a kind father He chasteneth
us to the end that we may obtain mercy through His holy chastisement.
Ye therefore that laid the foundation of the sedition, submit
yourselves unto the presbyters and receive chastisement unto
repentance, bending the knees of your heart.
Learn to submit yourselves, laying aside the arrogant and proud
stubbornness of your tongue. For it is better for you to be found
little in the flock of Christ and to have your name on God's roll,
than to be had in exceeding honor and yet be cast out from the hope
of Him.
For thus saith the All virtuous Wisdom; Behold I will pour out for
you a saying of My breath, and I will teach you My word.
Because I called and ye obeyed not, and I held out words and ye
heeded not, but made My councils of none effect, and were
disobedient unto My reproofs; therefore I also will laugh at your
destruction, and will rejoice over you when ruin cometh upon you,
and when confusion overtaketh you suddenly, and your overthrow is
at hand like a whirlwind,
or when ye call upon Me, yet will I not here you. Evil men shall
seek me and not find me: for they hated wisdom, and chose not the
fear of the Lord, neither would they give head unto My councils,
but mocked at My reproofs.
Therefore they shall eat the fruits of their own way, and shall be
filled with their own ungodliness.
For because they wronged babes, they shall be slain, and
inquisition shall destroy the ungodly. But he that heareth Me shall
dwell safely trusting in hope, and shall be quiet from all fear of
all evil.
Let us therefore be obedient unto His most holy and glorious Name,
thereby escaping the threatenings which were spoken of old by the
mouth of Wisdom against them which disobey, that we may dwell safely,
trusting in the most holy Name of His majesty.
Receive our counsel, and ye shall have no occasion of regret. For as
God liveth, and the Lord Jesus Christ liveth, and the Holy Spirit,
who are the faith and the hope of the elect, so surely shall he, who
with lowliness of mind and instant in gentleness hath without
regretfulness performed the ordinances and commandments that are
given by God, be enrolled and have a name among the number of them
that are saved through Jesus Christ, through whom is the glory unto
Him for ever and ever. Amen.
But if certain persons should be disobedient unto the words spoken
by Him through us, let them understand that they will entangle
themselves in no slight transgression and danger;
but we shall be guiltless of this sin. And we will ask, with
instancy of prayer and supplication, that the Creator of the universe
may guard intact unto the end the number that hath been numbered of
His elect throughout the whole world, through His beloved Son Jesus
Christ, through whom He called us from darkness to light, from
ignorance to the full knowledge of the glory of His Name.
[Grant unto us, Lord,] that we may set our hope on Thy Name which is
the primal source of all creation, and open the eyes of our hearts,
that we may know Thee, who alone abidest Highest in the lofty, Holy
in the holy; who layest low in the insolence of the proud, who
settest the lowly on high, and bringest the lofty low; who
makest rich and makest poor; who killest and makest alive; who
alone art the Benefactor of spirits and the God of all flesh; who
lookest into the abysses, who scanest the works of man; the Succor
of them that are in peril, the Savior of them that are in
despair; The Creator and Overseer of every spirit; who multipliest
the nations upon earth, and hast chosen out from all men those that
love Thee through Jesus Christ, Thy beloved Son, through whom Thou
didst instruct us, didst sanctify us, didst honor us.
We beseech Thee, Lord and Master, to be our help and succor. Save
those among us who are in tribulation; have mercy on the lowly; lift
up the fallen; show Thyself unto the needy; heal the ungodly; convert
the wanderers of Thy people; feed the hungry; release our prisoners;
raise up the weak; comfort the fainthearted. Let all the Gentiles
know that Thou art the God alone, and Jesus Christ is Thy Son, and
we are Thy people and the sheep of Thy pasture.
Thou through Thine operations didst make manifest the everlasting
fabric of the world. Thou, Lord, didst create the earth. Thou that
art faithful throughout all generations, righteous in Thy judgments,
marvelous in strength and excellence, Thou that art wise in creating
and prudent in establishing that which Thou hast made, that art good
in the things which are seen and faithful with them that trust on
Thee, pitiful and compassionate, forgive us our iniquities and our
unrighteousnesses and our transgressions and shortcomings.
Lay not to our account every sin of Thy servants and Thine handmaids,
but cleanse us with the cleansing of Thy truth, and guide our steps
to walk in holiness and righteousness and singleness of heart
and to do such things as are good and well pleasing in Thy sight
and in the sight of our rulers.
Yea, Lord, make Thy face to shine upon us in peace for our good,
that we may be sheltered by Thy mighty hand and delivered from
every sin by Thine uplifted arm. And deliver us from them that
hate us wrongfully.
Give concord and peace to us and to all that dwell on the earth, as
Thou gavest to our fathers, when they called on Thee in faith
and truth with holiness, [that we may be saved,] while we render
obedience to Thine almighty and most excellent Name, and to our
rulers and governors upon the earth.
Thou, Lord and Master, hast given them the power of sovereignty
through Thine excellent and unspeakable might, that we knowing the
glory and honor which Thou hast given them may submit ourselves unto
them, in nothing resisting Thy will. Grant unto them therefore, O
Lord, health peace, concord, stability, that they may administer the
government which Thou hast given them without failure.
For Thou, O heavenly Master, King of the ages, givest to the sons of
men glory and honor and power over all things that are upon the
earth. Do Thou, Lord, direct their counsel according to that which
is good and well pleasing in Thy sight, that, administering in peace
and gentleness with Godliness the power which Thou hast given them,
they may obtain Thy favor.
O Thou, who alone art able to do these things and things far more
exceeding good than these for us, we praise Thee through the High
priest and Guardian of our souls, Jesus Christ, through whom be the
glory and the majesty unto Thee both now and for all generations and
for ever and ever. Amen.
As touching those things which befit our religion and are most
useful for a virtuous life to such as would guide [their steps] in
holiness and righteousness, we have written fully unto you, brethren.
For concerning faith and repentance and genuine love and temperance
and sobriety and patience we have handled every argument, putting you
in remembrance, that ye ought to please Almighty God in righteousness
and truth and long suffering with holiness, laying aside malice and
pursuing concord in love and peace, being instant in gentleness; even
as our fathers, of whom we spake before, pleased Him, being lowly
minded toward their Father and God and Creator and towards all men.
And we have put you in mind of these things the more gladly, since we
knew well that we were writing to men who are faithful and highly
accounted and have diligently searched into the oracles of the
teaching of God.
Therefore it is right for us to give heed to so great and so many
examples and to submit the neck and occupying the place of obedience
to take our side with them that are the leaders of our souls, that
ceasing from this foolish dissension we may attain unto the goal
which lieth before us in truthfulness, keeping aloof from every
fault.
For ye will give us great joy and gladness, if ye render obedience
unto the things written by us through the Holy Spirit, and root out
the unrighteous anger of your jealousy, according to the entreaty
which we have made for peace and concord in this letter.
And we have also sent faithful and prudent men that have walked among
us from youth unto old age unblamably, who shall also be witnesses
between you and us.
And this we have done that ye might know that we have had, and still
have, every solicitude that ye should be speedily at peace.
Finally may the All seeing God and Master of spirits and Lord of all
flesh, who chose the Lord Jesus Christ, and us through Him for a
peculiar people, grant unto every soul that is called after His
excellent and holy Name faith, fear, peace, patience, long-suffering,
temperance, chastity and soberness, that they may be well pleasing
unto His Name through our High priest and Guardian Jesus Christ,
through whom unto Him be glory and majesty, might and honor, both now
and for ever and ever. Amen.
Now send ye back speedily unto us our messengers Claudius Ephebus
and Valerius Bito, together with Fortunatus also, in peace and with
joy, to the end that they may the more quickly report the peace and
concord which is prayed for and earnestly desired by us, that we also
may the more speedily rejoice over your good order.
The grace of our Lord Jesus Christ be with you and with all men in
all places who have been called by God and through Him, through whom
be glory and honor, power and greatness and eternal dominion, unto
Him, from the ages past and forever and ever. Amen.
Brethren, we ought so to think of Jesus Christ, as of God, as of the
Judge of quick and dead.
And we ought not to think mean things of our Salvation: for when we
think mean things of Him, we expect also to receive mean things. And
they that listen as concerning mean things do wrong; and we ourselves
do wrong, not knowing whence and by whom and unto what place we were
called, and how many things Jesus Christ endured to suffer for our
sakes.
What recompense then shall we give unto Him? Or what fruit worthy of
His own gift to us? And how many mercies do we owe to Him!
For He bestowed the light upon us; He spake to us, as a father to his
sons; He saved us, when we were perishing.
What praise then shall we give to Him? Or what payment of recompense
for those things which we received?
We who were maimed in our understanding, and worshipped stocks and
stones and gold and silver and bronze, the works of men; and our
whole life was nothing else but death. While then we were thus
wrapped in darkness and oppressed with this thick mist in our vision,
we recovered our sight, putting off by His will the cloud wherein we
were wrapped.
For He had mercy on us, and in His compassion saved us, having beheld
in us much error and perdition, even when we had no hope of
salvation, save that which came from Him.
For He called us, when we were not, and from not being He willed us
to be.
Rejoice, thou barren that barest not. Break out and cry, thou that
travailest not; for more are the children of the desolate than of
her that hath the husband. In that He said Rejoice, thou barren
that barest not, He spake of us: for our Church was barren, before
that children were given unto her.
And in that He said, Cry aloud, thou that travailest not, He
meaneth this; Let us not, like women in travail, grow weary of
offering up our prayers with simplicity to God.
Again, in that He said, For the children of the desolate are more
than of her that hath the husband, He so spake, because our people
seemed desolate and forsaken of God, whereas now, having believed, we
have become more than those who seemed to have God.
Again another scripture saith, I came not to call the righteous,
but sinners.
He meaneth this; that it is right to save them that are perishing.
For this indeed is a great and marvelous work, to establish, not
those things which stand, but those which are falling.
So also Christ willed to save the things which were perishing And He
saved many, coming and calling us when we were even now perishing.
Seeing then that He bestowed so great mercy on us; first of all,
that we, who are living, do not sacrifice to these dead gods, neither
worship them, but through Him have known the Father of truth. What
else is this knowledge to Himward, but not to deny Him through whom
we have known Him?
Yea, He Himself saith, Whoso confesseth Me, Him will I confess
before the Father.
This then is our reward, if verily we shall confess Him through whom
we were saved.
But wherein do we confess Him? When we do that which He saith and are
not disobedient unto His commandments, and not only honor Him
with our lips, but with our whole heart and with our whole
mind.
Now He saith also in Isaiah, This people honoreth me with their
lips, but their heart is far from Me.
Let us therefore not only call Him Lord, for this will not save us:
for He saith, Not every one that saith unto Me, Lord, shall be
saved, but he that doeth righteousness.
So then, brethren, let us confess Him in our works, by loving one
another, by not committing adultery nor speaking evil one against
another nor envying, but being temperate, merciful, kindly. And we
ought to have fellow-feeling one with another and not to be covetous.
By these works let us confess Him, and not by the contrary.
And we ought not rather to fear men but God.
For this cause, if ye do these things, the Lord said, Though ye be
gathered together with Me in My bosom, and do not My commandments,
I will cast you away and will say unto you, Depart from Me, I know
you not whence ye are, ye workers of iniquity.
Wherefore, brethren, let us forsake our sojourn in this world and do
the will of Him that called us, and let us not be afraid to depart
out of this world.
For the Lord saith, Ye shall be as lambs in the midst of wolves.
But Peter answered and said unto Him, What then, if the wolves
should tear the lambs?
Jesus said unto Peter, Let not the lambs fear the wolves after they
are dead; and ye also, fear ye not them that kill you and are not
able to do anything to you; but fear Him that after ye are dead
hath power over soul and body, to cast them into the Gehenna of
fire.
And ye know, brethren, that the sojourn of this flesh in this world
is mean and for a short time, but the promise of Christ is great and
marvelous, even the rest of the kingdom that shall be and of life
eternal.
What then can we do to obtain them, but walk in holiness and
righteousness, and consider these worldly things as alien to us, and
not desire them?
For when we desire to obtain these things we fall away from the
righteous path.
But the Lord saith, No servant can serve two masters. If we
desire to serve both God and mammon, it is unprofitable for us:
For what advantage is it, if a man gain the whole world and forfeit
his soul?
Now this age and the future are two enemies.
The one speaketh of adultery and defilement and avarice and deceit,
but the other biddeth farewell to these.
We cannot therefore be friends of the two, but must bid farewell to
the one and hold companionship with the other.
Let us consider that it is better to hate the things which are here,
because they are mean and for a short time and perishable, and to
love the things which are there, for they are good and imperishable.
For, if we do the will of Christ, we shall find rest; but if
otherwise, then nothing shall deliver us from eternal punishment, if
we should disobey His commandments.
And the scripture also saith in Ezekiel, Though Noah and Job and
Daniel should rise up, they shall not deliver their children in
the captivity.
But if even such righteous men as these cannot by their righteous
deeds deliver their children, with what confidence shall we, if we
keep not our baptism pure and undefiled, enter into the kingdom of
God? Or who shall be our advocate, unless we be found having holy
and righteous works?
So then, my brethren, let us contend, knowing that the contest is
nigh at hand, and that, while many resort to the corruptible
contests, yet not all are crowned, but only they that have toiled
hard and contended bravely.
Let us then contend that we all may be crowned.
Wherefore let us run in the straight course, the incorruptible
contest. And let us resort to it in throngs and contend, that we may
also be crowned. And if we cannot all be crowned, let us at least
come near to the crown.
We ought to know that he which contendeth in the corruptible contest,
if he be found dealing corruptly with it, is first flogged. and then
removed and driven out of the race course.
What think ye? What shall be done to him that hath dealt corruptly
with the contest of incorruption?
For as concerning them that have not kept the seal, He saith, Their
worm shall not die, and their fire shall not be quenched, and they
shall be for a spectacle unto all flesh.
While we are on earth then, let us repent: for we are clay under the
craftsman's hand.
For in like manner as the potter, if he be making a vessel, and it
get twisted or crushed in his hands, reshapeth it again; but if he
have once put it into the fiery oven, he shall no longer mend it: so
also let us, while we are in this world, repent with our whole heart
of the evil things which we have done in the flesh, that we may be
saved by the Lord, while we have yet time for repentance.
For after that we have departed out of the world, we can no more make
confession there, or repent any more.
Wherefore, brethren, if we shall have done the will of the Father and
kept the flesh pure and guarded the commandments of the Lord, we
shall receive life eternal.
For the Lord saith in the Gospel, If ye kept not that which is
little, who shall give unto you that which is great? For I say unto
you that he which is faithful in the least, is also faithful in
much.
So then He meaneth this, Keep the flesh pure and the seal unstained,
to the end that we may receive life.
And let not any one of you say that this flesh is not judged neither
riseth again.
Understand ye. In what were ye saved? In what did ye
recover your sight? if ye were not in this flesh.
We ought therefore to guard the flesh as a temple of God:
for in like manner as ye were called in the flesh, ye shall come also
in the flesh.
If Christ the Lord who saved us, being first spirit, then became
flesh, and so called us, in like manner also shall we in this flesh
receive our reward.
Let us therefore love one another, that we all may come unto the
kingdom of God.
While we have time to be healed, let us place ourselves in the hands
of God the physician, giving Him a recompense.
What recompense? Repentance from a sincere heart.
For He discerneth all things beforehand and knoweth what is in our
heart.
Let us therefore give unto Him eternal praise, not from our lips
only, but also from our heart, that He may receive us as sons.
For the Lord also said, These are my brethren, which do the will of
My Father.
Wherefore, my brethren, let us do the will of the Father which
called us, that we may live; and let us the rather pursue virtue, but
forsake vice as the forerunner of our sins, and let us flee from
ungodliness, lest evils overtake us.
For if we be diligent in doing good, peace will pursue us.
For this cause is a man unable to *attain happiness*, seeing that
they call in the fears of men, preferring rather the enjoyment which
is here than the promise which is to come.
For they know not how great torment the enjoyment which is here
bringeth, and what delight the promise which is to come bringeth.
And if verily they were doing these things by themselves alone, it
had been tolerable: but now they continue teaching evil to innocent
souls, not knowing that they shall have their condemnation doubled,
both themselves and their hearers.
Let us therefore serve God in a pure heart, and we shall be
righteous; but if we serve Him not, because we believe not the
promise of God, we shall be wretched.
For the word of prophecy also saith: Wretched are the
double-minded, that doubt in their heart and say, These things we
heard of old in the days of our fathers also, yet we have waited
day after day and seen none of them.
Ye fools! compare yourselves unto a tree; take a vine. First it
sheds its leaves, then a shoot cometh, after this a sour berry,
then a full ripe grape.
So likewise My people had tumults and afflictions: but afterward
they shall receive good things.
Wherefore, my brethren, let us not be double-minded but endure
patiently in hope, that we may also obtain our reward.
For faithful is He that promised to pay to each man the recompense
of his works.
If therefore we shalt have wrought righteousness in the sight of God,
we shalt enter into His kingdom and shall receive the promises which
ear hath not heard nor eye seen, nor eye seen, neither hath it
entered into the heart of man.
Let us therefore await the kingdom of God betimes in love and
righteousness, since we know not the day of God's appearing.
For the Lord Himself, being asked by a certain person when his
kingdom would come, said, When the two shall be one, and the
outside as the inside, and the male with the female, neither male
or female.
Now the two are one, when we speak truth among ourselves, and
in two bodies there shall be one soul without dissimulation.
And by the outside as the inside He meaneth this: by the inside he
meaneth the soul and by the outside the body. Therefore in like
manner as they body appeareth, so also let thy soul be manifest by
its good works.
And by the male with the female, neither male nor female, he
meaneth this; that a brother seeing a sister should have no thought
of her as a female, and that a sister seeing a brother should not
have any thought of him as a male.
These things if ye do, saith He, the kingdom of my father shall come.
Therefore, brethren, let us repent forthwith. Let us be sober unto
that which is good: for we are full of much folly and wickedness.
Let us wipe away from us our former sins, and let us not be found to
be men pleasers. Neither let us desire to please one another only,
but also those men that are without, by our righteousness, that the
Name be not blasphemed by reason of us.
For the Lord saith, Every way My Name is blasphemed among all the
Gentiles; and again, Woe unto him by reason of whom My Name is
blasphemed. Wherein is it blasphemed? In that ye do not the things
which I desire.
For the Gentiles, when they hear from our mouths the oracles of God,
marvel at them for their beauty and greatness; then, when they
discover that our works are not worthy of the words which we speak,
forthwith they betake themselves to blasphemy, saying that it is an
idle story and a delusion.
For when they here from us that God saith, It is no thank unto you,
if ye love them that love you, but this is thank unto you, if ye
love your enemies and them that hate you; when they hear these
things, I say, they marvel at their exceeding goodness; but when they
see that we not only do not love us, they laugh us to scorn, and the
Name is blasphemed.
Wherefore, brethren, if we do the will of God our Father, we shall
be of the first Church, which is spiritual, which was created before
the sun and the moon; but if we do not the will of the Lord, we shall
be of the scripture that saith, My house was made a den of
robbers. So therefore let us choose rather to be of the Church of
life, that we may be saved.
And I do not suppose ye are ignorant that the living Church is the
body of Christ: for the scripture saith, God made man, male and
female. The male is Christ and the female is the Church. And the
Books and the Apostles plainly declare that the Church existeth not
now for the first time, but hath been from the beginning: for she was
spiritual, as our Jesus also was spiritual, but was manifested in the
last days that He might save us.
Now the Church, being spiritual was manifested in the flesh of
Christ, thereby showing us that if any of us guard her in the flesh
and defile her not, he shall receive her again in the Holy Spirit:
for this flesh is the counterpart and copy of the spirit. No man
therefore, when he hath defiled the copy, shall receive the original
for his portion. This therefore is what He meaneth, brethren; Guard
ye the flesh, that ye may partake of the spirit.
But if we say that the flesh is the Church and the spirit is Christ,
then he that hath dealt wantonly with the flesh hath dealt wantonly
with the Church. Such and one therefore shall not partake of the
spirit, which is Christ>.
So excellent is the life and immortality which this flesh can receive
as its portion, if the Holy Spirit be joined to it. No man can
declare or tell those things which the Lord hath prepared for His
elect.
Now I do not think that I have given any mean council respecting
continence, and whosoever performeth it shall not repent thereof, but
shall save both himself and me his councilor. For it is no mean
reward to convert a wondering and perishing soul, that it may be
saved.
For this is the recompense which we are able to pay to God who
created us, if he that speaketh and heareth both speak and hear with
faith and love.
Let is therefore abide in the things which we believed, in
righteousness and holiness, that we may with boldness as of God who
saith, Whiles thou art still speaking I will say, Behold, I am
here.
For this word is the token of a great promise: for the Lord saith of
Himself that He is more ready to give than he that asketh to ask.
Seeing then that we are partakers of so great kindness, let us not
grudge ourselves the obtaining of so many good things. For in
proportion as the pleasure is great which these words bring to them
that have performed them, so also is the condemnation great which
they bring to them that have been disobedient.
Therefore, brethren, since we have found no small opportunity for
repentance, seeing that we have time, let us turn again unto God that
called us, while we have still One that receiveth us.
For if we bid farewell to these enjoyments and conquer our soul in
refusing to fulfill its evil lusts, we shall be partakers of the mercy
of Jesus.
But ye know that the day of judgment cometh even now as a burning
oven, and the powers of the heavens shall melt, and all the earth
as lead melting on the fire, and then shall appear the secret and
open works of men.
Almsgiving therefore is a good thing, even as repentance from sin>
Fasting is better than prayer, but almsgiving better than both. And
love covereth a multitude of sins, but prayer out of a good
conscience delivereth from death. Blessed is every man that is found
full of these. For almsgiving lifteth off the burden of sin.
Let us therefore repent with our whole heart, lest any of us perish
by the way. For if we have received commands, that we should make
this our business, to tear men away from idols and to instruct them,
how much more is it wrong that a soul which knoweth God already
should perish!
Therefore let us assist one another, that we may also lead the weak
upward as touching that which is good, to the end that we all may be
saved: and let us convert and admonish one another.
And let us not think to give heed and believe now only, while we have
departed home, let us remember the commandments of the Lord, and not
suffer ourselves to be dragged off the other way by our worldly
lusts; but coming hither more frequently, let us strive to go forward
in the commandments of the Lord, that we all having the same mind may
be gathered together unto life.
For the Lord said, I come to gather together all the nations,
tribes, and languages. Herein He speaketh of the day of His
appearing, when He shall come and redeem us, each man according to
his works.
And the unbelievers shall see His glory and His might: and they
shall be amazed when they see the kingdom of the world given to
Jesus, saying, Woe unto us, for Thou wast, and we knew it not, and
believed not; and we obeyed not the presbyters when they told us of
our salvation. And Their worm shall not die, and their fire shall
not be quenched, and they shall be for a spectacle unto all flesh.
He speaketh of that day of judgment, when men shall see those among
us that live ungodly lives and dealt falsely with the commandments of
Jesus Christ.
But the righteous, done good and endured torments and
hated pleasures of the soul, when they shall behold them that have
done amiss and denied Jesus by their words or by their deeds, how
that they are punished with grievous torments in unquenchable fire,
shall give glory to God, saying, There will be hope for him that hath
served God with his whole heart.
Therefore let us also be found among those that give thanks, among
those that have served God, and not among the ungodly that are
judged.
For I myself too, being an utter sinner and not yet escaped from
temptation, but being still amidst the engines of the devil, do my
diligence to follow after righteousness, that I may prevail so far at
least as to come near unto it, while I fear the judgment to come.
Therefore, brothers and sisters, after the God of truth hath been
heard, I read unto you an exhortation to the end that ye may give
heed to the things which are written, for that ye may save both
yourselves and him that readeth in the midst of you. For I ask of
you as a reward that ye repent with your whole heart, and give
salvation and life to yourselves. For doing this we shall set a goal
for all the young who desire to toil in the study of piety and of the
goodness of God.
And let is not be displeased and vexed, fools that we are, whensoever
any one admonish us and turneth us aside from unrighteousness unto
righteousness. For sometimes while we do evil things, we perceive it
not by reason of the double-mindedness and unbelief which is in our
breasts, and we are darkened in our understanding by our vain
lusts.
Let us therefore practice righteousness that we may be saved unto the
end. Blessed are they that obey these ordinances. Though they may
endure affliction for a short time in the world, they will gather the
immortal fruit of the resurrection.
Therefore let not the godly be grieved, if he be miserable in the
times that now are: a blessed time awaiteth him. He shall live
again in heaven with our fathers, and shall have rejoicing throughout
a sorrowless eternity.
Neither suffer ye this again to trouble your mind, that we see the
unrighteous possessing wealth, and the servants of God straitened.
Let us then have faith, brothers and sisters. We are trained by the
present life, that we may be crowned with the future.
No righteous man hath reaped fruit quickly but waiteth for it.
For if God had paid the recompense of the righteous speedily, then
straightway we should have been training ourselves in merchandise,
and not in godliness; for we should seem to be righteous, though we
were pursuing not that which is godly, but which is gainful. And for
this cause Divine judgment overtaketh a spirit that is not just, and
loadeth it with chains.
To the only God invisible, the Father of truth, who sent forth unto
us the Savior and Prince of immortality, through whom also He made
manifest unto us the truth and the heavenly life, to Him be the glory
for ever and ever. Amen.
Ignatius, who is also Theophorus, unto her which hath been blessed
in greatness through the plentitude of God the Father; which hath
been foreordained before the ages to be forever and unto abiding and
unchangeable glory, united and elect in a true passion, by the will
of the Father and of Jesus Christ our God; even unto the church which
is at Ephesus [of Asia], worthy of all felicitation; abundant
greeting in Christ Jesus and in blameless joy.
While I welcomed in God [your] well beloved name which ye bear by
natural right, [in an upright and virtuous mind], by faith and love
in Christ Jesus our Savior--being imitators of God, and having your
hearts kindled in the blood of God, ye have perfectly fulfilled your
congenial work--
for when ye heard that I was on my way from Syria, in bonds for the
sake of the common Name and hope, and was hoping through your prayers
to succeed in fighting the wild beasts in Rome, that by so succeeding
I might have power to be a disciple, ye were eager to visit me--
seeing then in God's name I have received your whole multitude in the
person of Onesimus, whose love passeth utterance and who is moreover
your bishop [in the flesh] and I pray that ye may love him according
to Jesus Christ and that ye all may be like him; for blessed is He
that granted unto you according to your deserving to have such a
bishop.
But as touching my fellow servant Burrhus, who by the will of God is
your deacon blessed in all things, I pray that he may remain with me
to the honor of yourselves and of your bishop. Yea, and Crocus also,
who is worthy of God and of you whom I received as an ensample of the
love which ye bear me, hath relieved me in all ways--even so may the
Father of Jesus Christ refresh him--together with Onesimus and
Burrhus and Euplus and Fronto; in whom I saw you all with the eyes of
love.
May I have joy of you always, if so be I an worthy of it. It is
therefore meet for you in every way to glorify Jesus Christ who
glorified you; that being perfectly joined together in one
submission, submitting yourselves to your bishop and presbytery, ye
may be sanctified in all things.
I do not command you, as though I were somewhat. For even though I
am in bonds for the Name's sake, I am not yet perfected in Jesus
Christ. [For] now am I beginning to be a disciple; and I speak to you
as to my school-fellows. For I ought to be trained by you for the
contest in faith, in admonition, in endurance, in long-suffering.
But, since love doth not suffer me to be silent concerning you,
therefore was I forward to exhort you, that ye run in harmony with
the mind of God: for Jesus Christ also, our inseparable life, is the
mind of the Father, even as the bishops that are settled in the
farthest parts of the earth are in the mind of Jesus Christ.
So then it becometh you to run in harmony with the mind of the
bishop; which thing also ye do. For your honorable presbytery, which
is worthy of God, is attuned to the bishop, even as its strings to a
lyre. Therefore in your concord and harmonious love Jesus Christ is
sung.
And do ye, each and all, form yourselves into a chorus, that being
harmonious in concord and taking the key note of God ye may in unison
sing with one voice through Jesus Christ unto the Father, that He may
both hear you and acknowledge you by your good deeds to be members of
His Son. It is therefore profitable for you to be in blameless unity,
that ye may also be partakers of God always.
For if I in a short time had such converse with your bishop, which
was not after the manner of men but in the Spirit, how much more do I
congratulate you who are closely joined with him as the Church is
with Jesus Christ and as Jesus Christ is with the Father, that all
things may be harmonious in unity.
Let no man be deceived. If any one be not within the precinct of the
altar, he lacketh the bread [of God]. For, if the prayer of one and
another hath so great force, how much more that of the bishop and of
the whole Church.
Whosoever therefore cometh not to the congregation, he doth thereby
show his pride and hath separated himself; for it is written, God
resisteth the proud. Let us therefore be careful not to resist the
bishop, that by our submission we may give ourselves to God.
And in proportion as a man seeth that his bishop is silent, let him
fear him the more. For every one whom the Master of the household
sendeth to be steward over His own house, we ought so to receive as
Him that sent him. Plainly therefore we ought to regard the bishop as
the Lord Himself.
Now Onesimus of his own accord highly praiseth your
orderly conduct in God, for that ye all live according to truth, and
that no heresy hath a home among you: nay, ye do not so much as
listen to any one, if he speak of aught else save concerning Jesus
Christ in truth.
For some are wont of malicious guile to hawk about the Name, while
they do certain other things unworthy of God. These men ye ought to
shun, as wild-beasts; for they are mad dogs, biting by stealth;
against whom ye ought to be on your guard, for they are hard to heal.
There is one only physician, of flesh and of spirit, generate and in-
generate, God in man, true Life in death, Son of Mary and Son of God,
first passible and then impassible, Jesus Christ our Lord.
Let no one therefore deceive you, as indeed ye are not deceived,
seeing that ye belong wholly to God. For when no lust is established
in you, which hath power to torment you, then truly ye live after
God. I devote myself for you, and I dedicate myself as an offering
for the church of you Ephesians which is famous unto all the ages.
They that are of the flesh cannot do the things of the Spirit,
neither can they that are of the Spirit do the things of the flesh;
even as faith cannot do the things of unfaithfulness, neither
unfaithfulness the things of the faith. Nay, even those things which
ye do after the flesh are spiritual; for ye do all things in Jesus
Christ.
But I have learned that certain persons passed through you from
yonder, bringing evil doctrine; whom ye suffered not to sow seed in
you, for ye stopped your ears, so that ye might not receive the seed
sown by them; forasmuch as ye are stones of a temple, which were
prepared beforehand for a building of God the Father, being hoisted
up to the heights through the engine of Jesus Christ, which is the
Cross, and using for a rope the Holy Spirit; while your faith is your
windlass, and love is the way that leadeth up to God.
So then ye are all companions in the way, carrying your God and your
shrine, your Christ and your holy things, being arrayed from head to
foot in the commandments of Jesus Christ. And I too, taking part in
the festivity, am permitted by letter to bear you company and to
rejoice with you, that ye set not your love on anything after the
common life of men, but only on God.
And pray ye also without ceasing for the rest of mankind (for there
is in them a hope of repentance), that they may find God. Therefore
permit them to take lessons at least from your works.
Against their outbursts of wrath be ye meek; against their proud
words be ye humble; against their railings set ye your prayers;
against their errors be ye steadfast in the faith; against their
fierceness be ye gentle. And be not zealous to imitate them by
requital.
Let us show ourselves their brothers by our forbearance; but let us
be zealous to be imitators of the Lord, vying with each other who
shall suffer the greater wrong, who shall be defrauded, who shall be
set at nought; that no herb of the devil be found in you: but in all
purity and temperance abide ye in Christ Jesus, with your flesh and
with your spirit.
These are the last times. Henceforth let us have reverence; let us
fear the long-suffering of God, lest it turn into a judgment against
us. For either let us fear the wrath which is to come or let us love
the grace which now is--the one or the other; provided only that we
be found in Christ Jesus unto true life.
Let nothing glitter in your eyes apart from Him, in whom I carry
about my bonds, my spiritual pearls in which I would fain rise again
through your prayer, whereof may it be my lot to be always a
partaker, that I may be found in the company of those Christians of
Ephesus who moreover were ever of one mind with the Apostles in the
power of Jesus Christ.
I know who I am and to whom I write. I am a convict, ye have
received mercy: I am in peril, ye are established.
Ye are the high-road of those that are on their way to die unto God.
Ye are associates in the mysteries with Paul, who was sanctified, who
obtained a good report, who is worthy of all felicitation; in whose
foot-steps I would fain be found treading, when I shall attain unto
God; who in every letter maketh mention of you in Christ Jesus.
Do your diligence therefore to meet together more frequently for
thanksgiving to God and for His glory. For when ye meet together
frequently, the powers of Satan are cast down; and his mischief
cometh to nought in the concord of your faith.
There is nothing better than peace, in which all warfare of things in
heaven and things on earth is abolished.
None of these things is hidden from you, if ye be perfect in your
faith and love toward Jesus Christ, for these are the beginning and
end of life--faith is the beginning and love is the end--and the two
being found in unity are God, while all things else follow in their
train unto true nobility.
No man professing faith sinneth, and no man possessing love hateth.
The tree is manifest from its fruit; so they that profess to be
Christ's shall be seen through their actions. For the Work is not a
thing of profession now, but is seen then when one is found in the
power of faith unto the end.
It is better to keep silence and to be, than to talk and not to be.
It is a fine thing to teach, if the speaker practice. Now there is
one teacher, who spake and it came to pass: yea and even the
things which He hath done in silence are worthy of the Father.
He that truly possesseth the word of Jesus is able also to hearken
unto His silence, that he may be perfect; that through his speech he
may act and through his silence he may be known.
Nothing is hidden from the Lord, but even our secrets are nigh unto
Him. Let us therefore do all things as knowing that He dwelleth in
us, to the end that we may be His temples and He Himself may be in us
as our God. This is so, and it will also be made clear in our sight
from the love which we rightly bear towards Him.
Be not deceived, my brethren. Corrupters of houses shall not
inherit the kingdom of God.
If then they which do these things after the flesh are put to death,
how much more if a man through evil doctrine corrupt the faith of God
for which Jesus Christ was crucified. Such a man, having defiled
himself, shall go into the unquenchable fire; and in like manner also
shall he that hearkeneth unto him.
For this cause the Lord received ointment on His head, that He might
breathe incorruption upon the Church. Be not anointed with the ill
odor of the teaching of the prince of this world, lest he lead you
captive and rob you o the life which is set before you.
And wherefore do we not all walk prudently, receiving the knowledge
of God, which is Jesus Christ? Why perish we in our folly, not
knowing the gift of grace which the Lord hath truly sent?
My spirit is made an offscouring for the Cross, which is a
stumbling-block to them that are unbelievers, but to us salvation and
life eternal. Where is the wise? Where is the disputer? Where is
the boasting of them that are called prudent?
For our God, Jesus the Christ, was conceived in the womb by Mary
according to a dispensation, of the seed of David but also of the
Holy Ghost; and He was born and was baptized that by His passion He
might cleanse water.
And hidden from the prince of this world were the virginity of Mary
and her child-bearing and likewise also the death of the Lord--three
mysteries to be cried aloud--the which were wrought in the silence of
God. How then were they made manifest to the ages?
A star shone forth in the heaven above all the stars; and its light
was unutterable, and its strangeness caused amazement; and all the
rest of the constellations with the sun and moon formed themselves
into a chorus about the star; but the star itself far outshone them
all; and there was perplexity to know whence came this strange
appearance which was so unlike them.
From that time forward every sorcery and every spell was dissolved,
the ignorance of wickedness vanished away, the ancient kingdom was
pulled down, when God appeared in the likeness of man unto newness
of everlasting life; and that which had been perfected in the
counsels of God began to take effect. Thence all things were
perturbed, because the abolishing of death was taken in hand.
If Jesus Christ should count me worthy through your prayer, and it
should be the Divine will, in my second tract, which I intend to
write to you, I will further set before you the dispensation whereof
I have begun to speak, relating to the new man Jesus Christ, which
consisteth in faith towards Him and in love towards Him, in His
passion and resurrection,
especially if the Lord should reveal aught to me. Assemble yourselves
together in common, every one of you severally, man by man, in grace,
in one faith and one Jesus Christ, who after the flesh was of David's
race, who is Son of Man and Son of God, to the end that ye may obey
the bishop and the presbytery without distraction of mind; breaking
one bread, which is the medicine of immortality and the antidote that
we should not die but live for ever in Jesus Christ.
I am devoted to you and to those whom for the honor of God ye sent to
Smyrna; whence also I write unto you with thanksgiving to the Lord,
having love for Polycarp as I have for you also. Remember me, even as
I would that Jesus Christ may also remember you.
Pray for the church which is in Syria, whence I am led a prisoner to
Rome-- I who am the very last of the faithful there; according as I
was counted worthy to be found unto the honor of God. Fare ye well in
God the Father and in Jesus Christ our common hope.
Ignatius, who is also Theophorus, unto her which hath been blessed
through the grace of God the Father in Christ Jesus our Savior, in
whom I salute the church which is in Magnesia on the Maeander, and I
wish her abundant greeting in God the Father and in Jesus Christ.
When I learned the exceeding good order of your love in the ways of
God, I was gladdened and I determined to address you in the faith of
Jesus Christ.
For being counted worthy to bear a most godly name, in these bonds,
which I carry about, I sing the praise of the churches; and I pray
that there may be in them union of the flesh and of the spirit which
are Jesus Christ's, our never-failing life--and union of faith and of
love which is preferred before all things, and--what is more than
all--an union with Jesus and with the Father, in whom if we endure
patiently all the despite of the prince of this world and escape
therefrom, we shall attain unto God.
Forasmuch then as I was permitted to see you in the person of Damas
your godly bishop and your worthy presbyters Bassus and Apollonius
and my fellow-servant the deacon Zotion, of whom I would fain have
joy, for that he is subject to the bishop as unto the grace of God
and to the presbytery as unto the law of Jesus Christ:--
Yea, and it becometh you also not to presume upon the youth of your
bishop, but according to the power of God the Father to render unto
him all reverence, even as I have learned that the holy presbyters
also have not taken advantage of his outwardly youthful estate, but
give place to him as to one prudent in God; yet not to him, but to
the Father of Jesus Christ, even to the Bishop of all.
For the honor therefore of Him that desired you, it is meet that ye
should be obedient without dissimulation. For a man doth not so much
deceive this bishop who is seen, as cheat that other who is
invisible; and in such a case he must reckon not with flesh but with
God who knoweth the hidden things.
It is therefore meet that we not only be called Christians, but also
be such; even as some persons have the bishop's name on their lips,
but in everything act apart from him. Such men appear to me not to
keep a good conscience, for as much as they do not assemble
themselves together lawfully according to commandment.
Seeing then that all things have an end, and these two life and
death--are set before us together, and each man shall go to his own
place; for just as there are two coinages, the one of God and the
other of the world, and each of them hath its proper stamp impressed
upon it, the unbelievers the stamp of this world, but the faithful in
love the stamp of God the Father through Jesus Christ, through whom
unless of our own free choice we accept to die unto His passion, His
life is not in us:--
Seeing then that in the aforementioned persons I beheld your whole
people in faith and embraced them, I advise you, be ye zealous to do
all things in godly concord, the bishop presiding after the likeness
of God and the presbyters after the likeness of the council of the
Apostles, with the deacons also who are most dear to me, having been
entrusted with the diaconate of Jesus Christ, who was with the Father
before the worlds and appeared at the end of time.
Therefore do ye all study conformity to God and pay reverence one to
another; and let no man regard his neighbor after the flesh, but love
ye one another in Jesus Christ always. Let there be nothing among you
which shall have power to divide you, but be ye united with the
bishop and with them that preside over you as an ensample and a
lesson of incorruptibility.
Therefore as the Lord did nothing without the Father, [being united
with Him], either by Himself or by the Apostles, so neither do ye
anything without the bishop and the presbyters. And attempt not to
think anything right for yourselves apart from others: but let there
be one prayer in common, one supplication, one mind, one hope, in
love and in joy unblamable, which is Jesus Christ, than whom there is
nothing better.
Hasten to come together all of you, as to one temple, even God; as to
one altar, even to one Jesus Christ, who came forth from One Father
and is with One and departed unto One.
Be not seduced by strange doctrines nor by antiquated fables, which
are profitless. For if even unto this day we live after the manner of
Judaism, we avow that we have not received grace:
for the divine prophets lived after Christ Jesus. For this cause also
they were persecuted, being inspired by His grace to the end that
they which are disobedient might be fully persuaded that there is one
God who manifested Himself through Jesus Christ His Son, who is His
Word that proceeded from silence, who in all things was well-pleasing
unto Him that sent Him.
If then those who had walked in ancient practices attained unto
newness of hope, no longer observing Sabbaths but fashioning their
lives after the Lord's day, on which our life also arose through Him
and through His death which some men deny--a mystery whereby we
attained unto belief, and for this cause we endure patiently, that we
may be found disciples of Jesus Christ our only teacher--
if this be so, how shall we be able to live apart from Him? seeing
that even the prophets, being His disciples, were expecting Him as
their teacher through the Spirit. And for this cause He whom they
rightly awaited, when He one, raised them from the dead.
Therefore let us not be insensible to His goodness. For if He should
imitate us according to our deeds, we are lost. For this cause,
seeing that we are become His disciples, let us learn to live as
beseemeth Christianity. For whoso is called by another name besides
this, is not of God.
Therefore put away the vile leaven which hath
waxed stale and sour, and betake yourselves to the new leaven, which
is Jesus Christ. Be ye salted in Him, that none among you grow
putrid, seeing that by your savor ye shall be proved.
It is monstrous to talk of Jesus Christ and to practice Judaism. For
Christianity did not believe in Judaism, but Judaism in Christianity,
wherein every tongue believed and was gathered together unto
God.
Now these things I say, my dearly beloved, not because I have
learned that any of you are so minded; but as being less than any of
you, I would have you be on your guard betimes, that ye fall not into
the snares of vain doctrine; but be ye fully persuaded concerning the
birth and the passion and the resurrection, which took place in the
time of the governorship of Pontius Pilate; for these things were
truly and certainly done by Jesus Christ our hope; from which hope
may it not befall any of you to be turned aside.
Let me have joy of you in all things, if I be worthy. For even
though I am in bonds, yet am I not comparable to one of you who are
at liberty. I know that ye are not puffed up; for ye have Jesus
Christ in yourselves. And, when I praise you, I know that ye only
feel the more shame; as it is written the righteous man is a
self-accuser.
Do your diligence therefore that ye be confirmed in the ordinances
of the Lord and of the Apostles, that ye may prosper in all things
whatsoever ye do in flesh and spirit, by faith and by love, in the
Son and Father and in the Spirit, in the beginning and in the end,
with your revered bishop, and with the fitly wreathed spiritual
circlet of your presbytery, and with the deacons who walk after God.
Be obedient to the bishop and to one another, as Jesus Christ was to
the Father [according to the flesh], and as the Apostles were to
Christ and to the Father, that there may be union both of flesh and
of spirit.
Knowing that ye are full of God, I have exhorted you briefly.
Remember me in your prayers, that I may attain unto God; and remember
also the church which is in Syria, whereof I am not worthy to be
called a member. For I have need of your united prayer and love in
God, that it may be granted to the church which is in Syria to be
refreshed by the dew of your fervent supplication.
The Ephesians from Smyrna salute you, from whence also I write to
you. They are here with me for the glory of God, as also are ye; and
they have comforted me in all things, together with Polycarp bishop
of the Smyrnaeans. Yea, and all the other churches salute you in the
honor of Jesus Christ. Fare ye well in godly concord, and possess ye
a steadfast spirit, which is Jesus Christ.
Ignatius, who is also Theophorus, unto her that is beloved by God the
Father of Jesus Christ; to the holy church which is in Tralles of
Asia, elect and worthy of God, having peace in flesh and spirit
through the passion of Jesus Christ, who is our hope through our
resurrection unto Him; which church also I salute in the Divine
plenitude after the apostolic fashion, and I wish her abundant
greeting.
I have learned that ye have a mind unblamable and steadfast in
patience, not from habit, but by nature, according as Polybius your
bishop informed me, who by the will of God and of Jesus Christ
visited me in Smyrna; and so greatly did he rejoice with me in my
bonds in Christ Jesus, that in him I beheld the whole multitude of
you.
Having therefore received your godly benevolence at his hands, I gave
glory, forasmuch as I had found you to be imitators of God, even as I
had learned.
For when ye are obedient to the bishop as to Jesus Christ, it is
evident to me that ye are living not after men but after Jesus
Christ, who died for us, that believing on His death ye might escape
death.
It is therefore necessary, even as your wont is, that ye should do
nothing without the bishop; but be ye obedient also to the
presbytery, as to the Apostles of Jesus Christ our hope; for if we
live in Him, we shall also be found in Him.
And those likewise who are deacons of the mysteries of Jesus Christ
must please all men in all ways. For they are not deacons of meats
and drinks but servants of the Church of God. It is right therefore
that they should beware of blame as of fire.
In like manner let all men respect the deacons as Jesus Christ, even
as they should respect the bishop as being a type of the Father and
the presbyters as the council of God and as the college of Apostles.
Apart from these there is not even the name of a church.
And I am persuaded that ye are so minded as touching these matters:
for I received the ensample of your love, and I have it with me, in
the person of your bishop, whose very demeanor is a great lesson,
while his gentleness is power--a man to whom I think even the godless
pay reverence.
Seeing that I love you I thus spare you, though I might write more
sharply on his behalf: but I did not think myself competent for this,
that being a convict I should order you as though I were an Apostle.
I have many deep thoughts in God: but I take the measure of myself,
lest I perish in my boasting. For now I ought to be the more afraid
and not to give heed to those that would puff me up: for they that
say these things to me are a scourge to me.
For though I desire to suffer, yet I know not whether I am worthy:
for the envy of the devil is unseen indeed by many, but against me it
wages the fiercer war. So then I crave gentleness, whereby the prince
of this world is brought to nought.
Am I not able to write to you of heavenly things? But I fear lest I
should cause you harm being babes. So bear with me, lest not being
able to take them in, ye should be choked.
For I myself also, albeit I am in bonds and can comprehend heavenly
things and the arrays of the angels and the musterings of the
principalities, things visible and things invisible---I myself am not
yet by reason of this a disciple. For we lack many things, that God
may not be lacking to us.
I exhort you therefore-yet not I, but the love of Jesus Christ-take
ye only Christian food, and abstain from strange herbage, which is
heresy:
for these men do even mingle poison with Jesus Christ,
imposing upon others by a show of honesty, like persons administering
a deadly drug with honeyed wine, so that one who knoweth it not,
fearing nothing, drinketh in death with a baneful delight.
Be ye therefore on your guard against such men. And this will surely
be, if ye be not puffed up and if ye be inseparable from [God] Jesus
Christ and from the bishop and from the ordinances of the Apostles.
He that is within the sanctuary is clean; but he that is without the
sanctuary is not clean, that is, he that doeth aught without the
bishop and presbytery and deacons, this man is not clean in his
conscience.
Not indeed that I have known of any such thing among you, but I keep
watch over you betimes, as my beloved, for I foresee the snares of
the devil. Do ye therefore arm yourselves with gentleness and recover
yourselves in faith which is the flesh of the Lord, and in love which
is the blood of Jesus Christ.
Let none of you bear a grudge against his neighbor. Give no occasion
to the Gentiles, lest by reason of a few foolish men the godly
multitude be blasphemed: for Woe unto him through whom My name is
vainly blasphemed before some.
Be ye deaf therefore, when any man speaketh to you apart from Jesus
Christ, who was of the race of David, who was the Son of Mary, who
was truly born and ate and drank, was truly persecuted under Pontius
Pilate, was truly crucified and died in the sight of those in heaven
and those on earth and those under the earth;
who moreover was truly raised from the dead, His Father having raised
Him, who in the like fashion will so raise us also who believe on
Him--His Father, I say, will raise us--in Christ Jesus, apart from
whom we have not true life.
But if it were as certain persons who are godless, that is
unbelievers, say, that He suffered only in semblance, being
themselves mere semblance, why am I in bonds? And why also do I
desire to fight with wild beasts? So I die in vain. Truly then I lie
against the Lord.
Shun ye therefore those vile offshoots that gender a deadly fruit,
whereof if a man taste, forthwith he dieth. For these men are not the
Father's planting:
for if they had been, they would have been seen to
be branches of the Cross, and their fruit imperishable--the Cross
whereby He through His passion inviteth us, being His members. Now it
cannot be that a head should be found without members, seeing that God
promiseth union, and this union is Himself
I salute you from Smyrna, together with the churches of God that are
present with me; men who refreshed me in all ways both in flesh and
in spirit.
My bonds exhort you, which for Jesus Christ's sake I bear
about, entreating that I may attain unto God; abide ye in your
concord and in prayer one with another. For it becometh you
severally, and more especially the presbyters, to cheer the soul of
your bishop unto the honor of the Father [and to the honor] of Jesus
Christ and of the Apostles.
I pray that ye may hearken unto me in love, lest I be for a testimony
against you by having so written. And pray ye also for me who have
need of your love in the mercy of God, that I may be vouchsafed the
lot which I am eager to attain, to the end that I be not found
reprobate.
The love of the Smyrnaens and Ephesians saluteth you. Remember in
your prayers the church which is in Syria; whereof [also] I am not
worthy to be called a member, being the very last of them.
Fare ye well in Jesus Christ, submitting yourselves to the bishop as
to the commandment, and likewise also to the presbytery; and each of
you severally love one another with undivided heart.
My spirit is offered up for you, not only now, but also when I shall
attain unto God. For I am still in peril; but the Father is faithful
in Jesus Christ to fulfill my petition and yours. May we be found
unblamable in Him.
Ignatius, who is also Theophorus, unto her that hath found mercy in
the bountifulness of the Father Most High and of Jesus Christ His
only Son; to the church that is beloved and enlightened through the
will of Him who willed all things that are, by faith and love towards
Jesus Christ our God; even unto her that hath the presidency in the
country of the region of the Romans, being worthy of God, worthy of
honor, worthy of felicitation, worthy of praise, worthy of success,
worthy in purity, and having the presidency of love, walking in the
law of Christ and bearing the Father's name; which church also I
salute in the name of Jesus Christ the Son of the Father; unto them
that in flesh and spirit are united unto His every commandment, being
filled with the grace of God without wavering, and filtered clear
from every foreign stain; abundant greeting in Jesus Christ our God
in blamelessness.
Forasmuch as in answer to my prayer to God it hath been granted me
to see your godly countenances, so that I have obtained even more
than I asked; for wearing bonds in Christ Jesus I hope to salute you,
if it be the Divine will that I should be counted worthy to reach
unto the end;
for the beginning verily is well ordered, if so be I shall
attain unto the goal, that I may receive mine inheritance without
hindrance. For I dread your very love, lest it do me an injury; for
it is easy for you to do what ye will, but for me it is difficult to
attain unto God, unless ye shall spare me.
For I would not have you to be men-pleasers but to please God, as
indeed ye do please Him. For neither shall I myself ever find an
opportunity such as this to attain unto God, nor can ye, if ye be
silent, win the credit of any nobler work. For, if ye be silent and
leave me alone, I am a word of God; but if ye desire my flesh, then
shall I be again a mere cry.
Nay grant me nothing more than that I be poured out a libation to
God, while there is still an altar ready; that forming yourselves
into a chorus in love ye may sing to the Father in Jesus Christ, for
that God hath vouchsafed that the bishop from Syria should be found
in the West, having summoned him from the East. It is good to set
from the world unto God, that I may rise unto Him.
Ye never grudged any one; ye were the instructors of others And my
desire is that those lessons shall hold good which as teachers ye
enjoin.
Only pray that I may have power within and without, so that I may not
only say it but also desire it; that I may not only be called a
Christian, but also be found one. For if I shall be found so, then
can I also be called one, and be faithful then, when I am no more
visible to the world.
Nothing visible is good. For our God Jesus Christ, being in the
Father, is the more plainly visible. The Work is not of
persuasiveness, but Christianity is a thing of might, whensoever it
is hated by the world.
I write to all the churches, and I bid all men know, that of my own
free will I die for God unless Ye should hinder me. I exhort you, be
ye not an unseasonable kindness to me. Let me be given to the wild
beasts, for through them I can attain unto God. I am God's wheat, and
I am ground by the teeth of wild beasts that I may be found pure
bread [of Christ].
Rather entice the wild beasts, that they may become my sepulchre and
may leave no part of my body behind, so that I may not, when I am
fallen asleep, be burdensome to any one. Then shall I be truly a
disciple of Jesus Christ, when the world shall not so much as see my
body. Supplicate the Lord for me, that through these instruments I
may be found a sacrifice to God.
I do not enjoin you, as Peter and Paul did. They were Apostles, I am
a convict; they were free, but I am a slave to this very hour. Yet if
I shall suffer, then am I a freed-man of Jesus Christ, and I shall
rise free in Him. Now I am learning in my bonds to put away every
desire.
From Syria even unto Rome I fight with wild beasts, by land and sea,
by night and by day, being bound amidst ten leopards, even a company
of soldiers, who only wax worse when they are kindly treated. Howbeit
through their wrong doings I become more completely a disciple; yet
am I not hereby justified.
May I have joy of the beasts that have been prepared for me; and I
pray that I may find them prompt; nay I will entice them that they
may devour me promptly, not as they have done to some, refusing to
touch them through fear. Yea though of themselves they should not be
willing while I am ready, I myself will force them to it.
Bear with me. I know what is expedient for me. Now am I beginning to
be a disciple. May naught of things visible and things invisible envy
me; that I may attain unto Jesus Christ. Come fire and cross and
grapplings with wild beasts, [cuttings and manglings,] wrenching of
bones, hacking of limbs, crushings of my whole body, come cruel
tortures of the devil to assail me. Only be it mine to attain unto
Jesus Christ.
The farthest bounds of the universe shall profit me nothing, neither
the kingdoms of this world. It is good for me to die for Jesus Christ
rather than to reign over the farthest bounds of the earth. Him I
seek, who died on our behalf; Him I desire, who rose again [for our
sake].
The pangs of a new birth are upon me. Bear with me, brethren. Do not
hinder me from living; do not desire my death. Bestow not on the
world one who desireth to be God's, neither allure him with material
things. Suffer me to receive the pure light. When I am come thither,
then shall I be a man.
Permit me to be an imitator of the passion of my God. If any man hath
Him within himself, let him understand what I desire, and let him
have fellow-feeling with me, for he knoweth the things which straiten
me.
The prince of this world would fain tear me in pieces and corrupt my
mind to Godward. Let not any of you therefore who are near abet him.
Rather stand ye on my side, that is on God's side. Speak not of
Jesus Christ and withal desire the world. Let not envy have a home in
you.
Even though I myself, when I am with you, should beseech you, obey me
not; but rather give credence to these things which I write to you.
[For] I write to you in the midst of life, yet lusting after death.
My lust hath been crucified, and there is no fire of material longing
in me, but only water living and speaking in me, saying within me,
Come to the Father.
I have no delight in the food of corruption or in the delights of
this life. I desire the bread of God, which is the flesh of Christ
who was of the seed of David; and for a draught I desire His blood,
which is love incorruptible.
I desire no longer to live after the manner of men; and this shall
be, if ye desire it. Desire ye, that ye yourselves also may be
desired. In a brief letter I beseech you; believe me.
And Jesus Christ shall make manifest unto you these things, that I
speak the truth--Jesus Christ, the unerring mouth in whom the Father
hath spoken [truly].
Entreat ye for me, that I may attain [through the Holy Spirit]. I
write not unto you after the flesh, but after the mind of God. If I
shall suffer, it was your desire; if I shall be rejected, it was your
hatred.
Remember in your prayers the church which is in Syria, which hath
God for its shepherd in my stead. Jesus Christ alone shall be its
bishop-He and your love.
But for myself I am ashamed to be called one of them; for neither am
I worthy, being the very last of them and an untimely birth: but I
have found mercy that I should be some one, if so be I shall attain
unto God.
My spirit saluteth you, and the love of the churches which received
me in the name of Jesus Christ, not as a mere wayfarer; for even
those churches which did not lie on my route after the flesh went
before me from city to city.
Now I write these things to you from Smyrna by the hand of the
Ephesians who are worthy of all felicitation. And Crocus also, a name
very dear to me, is with me, with many others besides.
As touching those who went before me from Syria to Rome unto the
glory of God, I believe that ye have received instructions; whom also
apprise that I am near; for they all are worthy of God and of you,
and it becometh you to refresh them in all things.
These things I write to you on the ninth before the Calends of
September. Fare ye well unto the end in the patient waiting for Jesus
Christ.
Ignatius, who is also Theophorus, to the church of God the Father and
of Jesus Christ, which is in Philadelphia of Asia which hath found
mercy and is firmly established in the concord of God and rejoiceth
in the passion of our Lord and in His resurrection without wavering,
being fully assured in all mercy; which church I salute in the blood
of Jesus Christ, that is eternal and abiding joy more especially if
they be at one with the bishop and the presbyters who are with him,
and with the deacons that have been appointed according to the mind
of Jesus Christ, whom after His own will He confirmed and established
by His Holy Spirit.
This your bishop I have found to hold the ministry which pertaineth
to the common weal, not of himself or through men, nor yet for vain
glory, but in the love of God the Father and the Lord Jesus Christ.
And I am amazed at his forbearance;
whose silence is more powerful than others speech. For he is attuned
in harmony with the commandments, as a lyre with its strings.
Wherefore my soul blesseth his godly mind, for I have found that it
is virtuous and perfect--even the imperturbable and calm temper which
he hath, while living in all godly forbearance.
As children therefore [of the light] of the truth, shun division and
wrong doctrines; and where the shepherd is, there follow ye as sheep.
For many specious wolves with baneful delights lead captive the
runners in God's race; but, where ye are at one, they will find no
place.
Abstain from noxious herbs, which are not the husbandry of Jesus
Christ, because they are not the planting of the Father. Not that I
have found division among you, but filtering.
For as many as are of God and of Jesus Christ, they are with the
bishop; and as many as shall repent and enter into the unity of the
Church, these also shall be of God, that they may be living after
Jesus Christ. Be not deceived, my brethren.
If any man followeth one that maketh a schism, he doth not inherit
the kingdom of God. If any man walketh in strange doctrine, he
hath no fellowship with the passion.
Be ye careful therefore to observe one eucharist (for there is one
flesh of our Lord Jesus Christ and one cup unto union in His blood;
there is one altar, as there is one bishop, together with the
presbytery and the deacons my fellow-servants), that whatsoever ye
do, ye may do it after God.
My brethren, my heart overfloweth altogether in love towards you;
and rejoicing above measure I watch over your safety; yet not I, but
Jesus Christ, wearing whose bonds I am the more afraid, because I am
not yet perfected. But your prayer will make me perfect [unto God],
that I may attain unto the inheritance wherein I have found mercy,
taking refuge in the Gospel as the flesh of Jesus and in the Apostles
as the presbytery of the Church.
Yea, and we love the prophets also, because they too pointed to the
Gospel in their preaching and set their hope on Him and awaited Him;
in whom also having faith they were saved in the unity of Jesus
Christ, being worthy of all love and admiration as holy men, approved
of Jesus Christ and numbered together in the Gospel of our common
hope.
But if any one propound Judaism unto you, hear him not: for it is
better to hear Christianity from a man who is circumcised than
Judaism from one uncircumcised. But if either the one or the other
speak not concerning Jesus Christ, I look on them as tombstones and
graves of the dead, whereon are inscribed only the names of men.
Shun ye therefore the wicked arts and plottings of the prince of this
world, lest haply ye be crushed by his devices, and wax weak in your
love. But assemble yourselves all together with undivided heart. And
I give thanks to my God, that I have a good conscience in my dealings
with you, and no man can boast either in secret or openly, that I was
burdensome to any one in small things or in great. Yea and for all
among whom I spoke, it is my prayer that they may not turn it into a
testimony against themselves.
For even though certain persons desired to deceive me after the
flesh, yet the spirit is not deceived, being from God; for it
knoweth whence it cometh and whence it goeth, and it searcheth out
the hidden things. I cried out, when I was among you; I spake with a
loud voice, with God's own voice, Give ye heed to the bishop and the
presbytery and deacons.
Howbeit there were those who suspected me of saying this, because I
knew beforehand of the division of certain persons. But He in whom I
am bound is my witness that I learned it not from flesh of man; it
was the preaching of the Spirit who spake on this wise; Do nothing
without the bishop; keep your flesh as a temple of God; cherish
union; shun divisions; be imitators of Jesus Christ, as He Himself
also was of His Father.
I therefore did my own part, as a man composed unto union. But where
there is division and anger, there God abideth not. Now the Lord
forgiveth all men when they repent, if repenting they return to the
unity of God and to the council of the bishop. I have faith in the
grace of Jesus Christ, who shall strike off every fetter from you;
and I entreat you,
Do ye nothing in a spirit of factiousness but after the teaching of
Christ. For I heard certain persons saying, If I find it not in the
charters, I believe it not in the Gospel. And when I said to them, It
is written, they answered me That is the question. But as for me, my
charter is Jesus Christ, the inviolable charter is His cross and His
death and His resurrection, and faith through Him; wherein I desire
to be justified through your prayers.
The priests likewise were good, but better is the High-priest to
whom is committed the holy of holies; for to Him alone are committed
the hidden things of God; He Himself being the door of the Father,
through which Abraham and Isaac and Jacob enter in, and the Prophets
and the Apostles and the whole Church; all these things combine in
the unity of God.
But the Gospel hath a singular preeminence in the advent of the
Savior, even our Lord Jesus Christ, and His passion and
resurrection. For the beloved Prophets in their preaching pointed to
Him; but the Gospel is the completion of immortality. All things
together are good, if ye believe through love.
Seeing that in answer to your prayer and to the tender sympathy
which ye have in Christ Jesus, it hath been reported to me that the
church which is in Antioch of Syria hath peace, it is becoming for
you, as a church of God, to appoint a deacon to go thither as God's
ambassador, that he may congratulate them when they are assembled
together, and may glorify the Name.
Blessed in Jesus Christ is he that shall be counted worthy of such a
ministration; and ye yourselves shall be glorified. Now if ye desire
it, it is not impossible for you to do this for the name of God; even
as the churches which are nearest have sent bishops, and others
presbyters and deacons.
But as touching Philo the deacon from Cilicia, a man of good report,
who now also ministereth to me in the word of God, together with
Rhaius Agathopus, an elect one who followeth me from Syria, having
bidden farewell to this present life; the same who also bear witness
to you--and I myself thank God on your behalf, because ye received
them, as I trust the Lord will receive you. But may those who treated
them with dishonor be redeemed through the grace of Jesus Christ.
The love of the brethren which are in Troas saluteth you; from whence
also I write to you by the hand of Burrhus, who was sent with me by
the Ephesians and Smyrnaeans as a mark of honor. The Lord shall honor
them, even Jesus Christ, on whom their hope is set in flesh and soul
and spirit, by faith, love, and by concord. Fare ye well in Christ
Jesus our common hope.
Ignatius, who is also Theophorus, to the church of God the Father and
of Jesus Christ the Beloved, which hath been mercifully endowed with
every grace, being filled with faith and love and lacking in no
grace, most reverend and bearing holy treasures; to the church which
is in Smyrna of Asia, in a blameless spirit and in the word of God
abundant greeting.
I give glory to Jesus Christ the God who bestowed such wisdom upon
you; for I have perceived that ye are established in faith immovable,
being as it were nailed on the cross of the Lord Jesus Christ, in
flesh and in spirit, and firmly grounded in love in the blood of
Christ, fully persuaded as touching our Lord that He is truly of the
race of David according to the flesh, but Son of God by the Divine
will and power, truly born of a virgin and baptized by John that
all righteousness might be fulfilled by Him,
truly nailed up in the flesh for our sakes under Pontius Pilate and
Herod the tetrarch (of which fruit are we--that is, of His most
blessed passion); that He might set up an ensign unto all the ages
through His resurrection, for His saints and faithful people, whether
among Jews or among Gentiles, in one body of His Church.
For He suffered all these things for our sakes [that we might be
salved]; and He suffered truly, as also He raised Himself truly; not
as certain unbelievers say, that He suffered in semblance, being
themselves mere semblance. And according as their opinions are, so
shall it happen to them, for they are without body and demon-like.
For I know and believe that He was in the flesh even after the
resurrection;
and when He came to Peter and his company, He said to them, Lay
hold and handle me, and see that I am not a demon without a body.
And straightway they touched Him, and they believed, being joined
unto His flesh and His blood. Wherefore also they despised death, nay
they were found superior to death. And after His resurrection He
[both ate with them and drank with them as one in the flesh, though
spiritually He was united with the Father.
But these things I warn you, dearly beloved, knowing that ye
yourselves are so minded. Howbeit I watch over you betimes to protect
you from wild beasts in human form--men whom not only should ye not
receive, but, if it were possible, not so much as meet [them]; only
pray ye for them, if haply they may repent. This indeed is difficult,
but Jesus Christ, our true life, hath power over it.
For if these things were done by our Lord in semblance, then am I
also a prisoner in semblance. And why then have I delivered myself
over to death, unto fire, unto sword, unto wild beasts? But near to
the sword, near to God; in company with wild beasts, in company with
God. Only let it be in the name of Jesus Christ, so that we may
suffer together with Him. I endure all things, seeing that He Himself
enableth me, who is perfect Man.
But certain persons ignorantly deny Him, or rather have been denied
by Him, being advocates of death rather than of the truth; and they
have not been persuaded by the prophecies nor by the law of Moses,
nay nor even to this very hour by the Gospel, nor by the sufferings
of each of us severally; for they are of the same mind also
concerning us.
For what profit is it [to me], if a man praiseth me, but blasphemeth
my Lord, not confessing that He was a bearer of flesh? Yet he that
affirmeth not this, doth thereby deny Him altogether, being himself a
bearer of a corpse.
But their names, being unbelievers, I have not thought fit to record
in writing--nay, far be it from me even to remember them, until they
repent and return to the passion, which is our resurrection.
Let no man be deceived. Even the heavenly beings and the glory of
the angels and the rulers visible and invisible, if they believe not
in the blood of Christ [who is God], judgment awaiteth them also.
He that receiveth let him receive. Let not office puff up any man;
for faith and love are all in all, and nothing is preferred before
them.
But mark ye those who hold strange doctrine touching the grace of
Jesus Christ which came to us, how that they are contrary to the mind
of God. They have no care for love, none for the widow, none for the
orphan, none for the afflicted, none for the prisoner, none for the
hungry or thirsty. They abstain from eucharist (thanksgiving) and
prayer, because they allow not that the eucharist is the flesh of our
Savior Jesus Christ, which flesh suffered for our sins, and which
the Father of His goodness raised up.
They therefore that gainsay the good gift of God perish by their
questionings. But it were expedient for them to have love, that they
may also rise again.
It is therefore meet that ye should abstain from such, and not speak
of them either privately or in public; but should give heed to the
Prophets, and especially to the Gospel, wherein the passion is shown
unto us and the resurrection is accomplished.
[But] shun divisions, as the beginning of evils. Do ye all follow
your bishop, as Jesus Christ followed the Father, and the presbytery
as the Apostles; and to the deacons pay respect, as to God's
commandment. Let no man do aught of things pertaining to the Church
apart from the bishop. Let that be held a valid eucharist which is
under the bishop or one to whom he shall have committed it.
Wheresoever the bishop shall appear, there let the people be; even as
where Jesus may be, there is the universal Church. It is not lawful
apart from the bishop either to baptize or to hold a love-feast; but
whatsoever he shall approve, this is well-pleasing also to God; that
everything which ye do may be sure and valid.
It is reasonable henceforth that we wake to soberness, while we have
[still] time to repent and turn to God. It is good to recognize God
and the bishop. He that honoreth the bishop is honored of God; he
that doeth aught without the knowledge of the bishop rendereth
service to the devil.
May all things therefore abound unto you in grace, for ye are worthy.
Ye refreshed me in all things, and Jesus Christ shall refresh you. In
my absence and in my presence ye cherished me. May God recompense
you; for whose sake if ye endure all things, ye shall attain unto
Him.
Philo and Rhaius Agathopus, who followed me in the cause of God, ye
did well to receive as ministers of [Christ] God; who also give
thanks to the Lord for you, because ye refreshed them in every way.
Nothing shall be lost to you.
My spirit is devoted for you, as also are my bonds, which ye despised
not, neither were ashamed of them. Nor shall He, who is perfect
faithfulness, be ashamed of you, even Jesus Christ.
Your prayer sped forth unto the church which is in Antioch of Syria;
whence coming a prisoner in most godly bonds I salute all men, though
I am not worthy to belong to it, being the very last of them. By the
Divine will was this vouchsafed to me, not of my own complicity, but
by God's grace, which I pray may be given to me perfectly, that
through your prayers I may attain unto God.
Therefore that your work may be perfected both on earth and in
heaven, it is meet that your church should appoint, for the honor of
God, an ambassador of God that he may go as far as Syria and
congratulate them because they are at peace, and have recovered their
proper stature, and their proper bulk hath been restored to them.
It seemed to me therefore a fitting thing that ye should send one of
your own people with a letter, that he might join with them in giving
glory for the calm which by God's will had overtaken them, and
because they were already reaching a haven through your prayers.
Seeing ye are perfect, let your counsels also be perfect; for if ye
desire to do well, God is ready to grant the means.
The love of the brethren which are in Troas saluteth you; from whence
also I write to you by the hand of Burrhus, whom ye sent with me
jointly with the Ephesians your brethren. He hath refreshed me in all
ways. And I would that all imitated him, for he is an ensample of the
ministry of God. The Divine grace shall requite him in all things.
I salute your godly bishop and your venerable presbytery [and] my
fellow-servants the deacons, and all of you severally and in a body,
in the name of Jesus Christ, and in His flesh and blood, in His
passion and resurrection, which was both carnal and spiritual, in the
unity of God and of yourselves. Grace to you, mercy, peace, patience,
always.
I salute the households of my brethren with their wives and
children, and the virgins who are called widows. I bid you farewell
in the power of the Father. Philo, who is with me, saluteth you.
I salute the household of Tavia, and I pray that she may be grounded
in faith and love both of flesh and of spirit. I salute Alce, a name
very dear to me, and Daphnus the incomparable, and Eutecnus, and all
by name. Fare ye well in the grace of God.
Ignatius, who is also Theophorus, unto Polycarp who is bishop of the
church of the Smyrnaens or rather who hath for his bishop God the
Father and Jesus Christ, abundant greeting.
Welcoming thy godly mind which is grounded as it were on an
immovable rock, I give exceeding glory that it hath been vouchsafed
me to see thy blameless face,
whereof I would fain have joy in God. I exhort thee in the grace
wherewith thou art clothed to press forward in thy course and to
exhort all men that they may be saved. Vindicate thine office in all
diligence of flesh and of spirit. Have a care for union, than which
there is nothing better. Bear all men, as the Lord also beareth thee.
Suffer all men in love, as also thou doest.
Give thyself to unceasing prayers. Ask for larger wisdom than thou
hast. Be watchful, and keep thy spirit from slumbering. Speak to each
man severally after the manner of God. Bear the maladies of all, as a
perfect athlete. where there is more toil, there is much gain.
If thou lovest good scholars, this is not thankworthy in thee.
Rather bring the more pestilent to submission by gentleness. All
wounds are not healed by the same salve. Allay sharp pains by
fomentations.
Be thou prudent as the serpent in all things and guileless
always as the dove. Therefore art thou made of flesh and spirit,
that thou mayest humor the things which appear before thine eyes; and
as for the invisible things, pray thou that they may be revealed unto
thee; that thou mayest be lacking in nothing, but mayest abound in
every spiritual gift.
The season requireth thee, as pilots require winds or as a
storm-tossed mariner a haven, that it may attain unto God. Be sober,
as God's athlete. The prize is incorruption and life eternal,
concerning which thou also art persuaded. In all things I am devoted
to thee--I and my bonds which thou didst cherish.
Let not those that seem to be plausible and yet teach strange
doctrine dismay thee. Stand thou firm, as an anvil when it is
smitten. It is the part of a great athlete to receive blows and be
victorious. But especially must we for God's sake endure all things,
that He also may endure us.
Be thou more diligent than thou art. Mark the seasons. Await Him
that is above every season, the Eternal, the Invisible, who became
visible for our sake, the Impalpable, the Impassible, who suffered
for our sake, who endured in all ways for our sake.
Let not widows be neglected. After the Lord be thou their protector.
Let nothing be done without thy consent; neither do thou anything
without the consent of God, as indeed thou doest not. Be steadfast.
Let meetings be held more frequently. Seek out all men by name.
Despise not slaves, whether men or women. Yet let not these again be
puffed up, but let them serve the more faithfully to the glory of
God, that they may obtain a better freedom from God. Let them not
desire to be set free at the public cost, lest they be found slaves
of lust.
Flee evil arts, or rather hold thou discourse about these. Tell my
sisters to love the Lord and to be content with their husbands in
flesh and in spirit. In like manner also charge my brothers in the
name of Jesus Christ to love their wives, as the Lord loved the
Church.
If any one is able to abide in chastity to the honor of the flesh of
the Lord, let him so abide without boasting. If he boast, he is lost;
and if it be known beyond the bishop, he is polluted. It becometh men
and women too, when they marry, to unite themselves with the consent
of the bishop, that the marriage may be after the Lord and not after
concupiscence. Let all things be done to the honor of God.
Give ye heed to the bishop, that God also may give heed to you. I am
devoted to those who are subject to the bishop, the presbyters, the
deacons. May it be granted me to have my portion with them in the
presence of God. Toil together one with another, struggle together,
run together, suffer together, lie down together, rise up together,
as God's stewards and assessors and ministers.
Please the Captain in whose army ye serve, from whom also ye will
receive your pay. Let none of you be found a deserter. Let your
baptism abide with you as your shield; your faith as your helmet;
your love as your spear; your patience as your body armor. Let your
works be your deposits, that ye may receive your assets due to you.
Be ye therefore long-suffering one with another in gentleness, as God
is with you. May I have joy of you always.
Seeing that the church which is in Antioch of Syria hath peace, as
it hath been reported to me, through your prayers, I myself also have
been the more comforted since God hath banished my care; if so be I
may through suffering attain unto God, that I may be found a disciple
through your intercession.
It becometh thee, most blessed Polycarp, to call together a godly
council and to elect some one among you who is very dear to you and
zealous also, who shall be fit to bear the name of God's courier--to
appoint him, I say, that he may go to Syria and glorify your zealous
love unto the glory of God.
A Christian hath no authority over himself, but giveth his time to
God. This is God's work, and yours also, when ye shall complete it:
for I trust in the Divine grace, that ye are ready for an act of well
doing which is meet for God. Knowing the fervor of your sincerity, I
have exhorted you in a short letter.
Since I have not been able to write to all the churches, by reason
of my sailing suddenly from Troas to Neapolis, as the Divine will
enjoineth, thou shalt write to the churches in front, as one
possessing the mind of God, to the intent that they also may do this
same thing--let those who are able send messengers, and the rest
letters by the persons who are sent by thee, that ye may be glorified
by an ever memorable deed--for this is worthy of thee.
I salute all by name, and especially the wife of Epitropus with her
whole household and her children's. I salute Attalus my beloved. I
salute him that shall be appointed to go to Syria. Grace shall be
with him always, and with Polycarp who sendeth him.
I bid you farewell always in our God Jesus Christ, in whom abide ye
in the unity and supervision of God. I salute Alce, a name very dear
to me. Fare ye well in the Lord.
Polycarp and the presbyters that are with him unto the Church of God
which sojourneth at Philippi; mercy unto you and peace from God
Almighty and Jesus Christ our Savior be multiplied.
I rejoiced with you greatly in our Lord Jesus Christ, for that ye
received the followers of the true Love and escorted them on their
way, as befitted you--those men encircled in saintly bonds which are
the diadems of them that be truly chosen of God and our Lord;
and that the steadfast root of your faith which was famed from
primitive times abideth until now and beareth fruit unto our Lord
Jesus Christ, who endured to face even death for our sins, whom God
raised, having loosed the pangs of Hades; on whom,
though ye saw Him not, ye believe with joy unutterable and full of
glory; unto which joy many desire to enter in; forasmuch as ye know
that it is by grace ye are saved, not of works, but by the will of
God through Jesus Christ.
Wherefore gird up your loins and serve God in fear and truth,
forsaking the vain and empty talking and the error of the many, for
that ye have believed on Him that raised our Lord Jesus Christ from
the dead and gave unto him glory and a throne on His right hand;
unto whom all things were made subject that are in heaven and that
are on the earth; to whom every creature that hath breath doeth
service; who cometh as judge of quick and dead; whose blood God
will require of them that are disobedient unto Him.
Now He that raised Him from the dead will raise us also; if we
do His will and walk in His commandments and love the things which He
loved, abstaining from all unrighteousness, covetousness, love of
money, evil speaking, false witness; not rendering evil for evil or
railing for railing or blow for blow or cursing for cursing;
but remembering the words which the Lord spake, as He taught; Judge
not that ye be not judged. Forgive, and it shall be forgiven to
you. Have mercy that ye may receive mercy. With what measure ye
mete, it shall be measured to you again; and again Blessed are
the poor and they that are persecuted for righteousness' sake, for
theirs is the kingdom of God.
These things, brethren, I write unto you concerning righteousness,
not because I laid this charge upon myself, but because ye invited
me.
For neither am I, nor is any other like unto me, able to follow the
wisdom of the blessed and glorious Paul, who when he came among you
taught face to face with the men of that day the word which
concerneth truth carefully and surely; who also, when he was absent,
wrote a letter unto you, into the which if ye look diligently, ye
shall be able to be builded up unto the faith given to you,
which is the mother of us all, while hope followeth after and love
goeth before--love toward God and Christ and toward our neighbor. For
if any man be occupied with these, he hath fulfilled the commandment
of righteousness; for he that hath love is far from all sin.
But the love of money is the beginning of all troubles. Knowing
therefore that we brought nothing into the world neither can we
carry anything out, let us arm ourselves with the armor of
righteousness, and let us teach ourselves first to walk in the
commandment of the Lord;
and then our wives also, to walk in the faith that hath been given
unto them and in love and purity, cherishing their own husbands in
all truth and loving all men equally in all chastity, and to train
their children in the training of the fear of God.
Our widows must be sober-minded as touching the faith of the Lord,
making intercession without ceasing for all men, abstaining from all
calumny, evil speaking, false witness, love of money, and every evil
thing, knowing that they are God's altar, and that all sacrifices are
carefully inspected, and nothing escapeth Him either of their
thoughts or intents or any of the secret things of the heart.
Knowing then that God is not mocked, we ought to walk worthily of
His commandment and His glory.
In like manner deacons should be blameless in the presence of His
righteousness, as deacons of God and Christ and not of men; not
calumniators, not double-tongued, not lovers of money, temperate in
all things, compassionate, diligent, walking according to the truth
of the Lord who became a minister (deacon) of all. For if we be
well pleasing unto Him in this present world, we shall receive the
future world also, according as He promised us to raise us from the
dead, and that if we conduct ourselves worthily of Him we shall
also reign with Him, if indeed we have faith.
In like manner also the younger men must be blameless in all things,
caring for purity before everything and curbing themselves from every
evil. For it is a good thing to refrain from lusts in the world, for
every lust warreth against the Spirit, and neither whoremongers
nor effeminate persons nor defilers of themselves with men shall
inherit the kingdom of God, neither they that do untoward things.
Wherefore it is right to abstain from all these things, submitting
yourselves to the presbyters and deacons as to God and Christ. The
virgins must walk in a blameless and pure conscience.
And the presbyters also must be compassionate, merciful towards all
men, turning back the sheep that are gone astray, visiting all the
infirm, not neglecting a widow or an orphan or a poor man: but
providing always for that which is honorable in the sight of God
and of men, abstaining from all anger, respect of persons,
unrighteous judgment, being far from all love of money, not quick to
believe anything against any man, not hasty in judgment, knowing that
we all are debtors of sin.
If then we entreat the Lord that He would forgive us, we also ought
to forgive: for we are before the eyes of our Lord and God, and we
must all stand at the judgment-seat of Christ, and each man must
give an account of himself.
Let us therefore so serve Him with fear and all reverence, as He
himself gave commandment and the Apostles who preached the Gospel to
us and the prophets who proclaimed beforehand the coming of our Lord;
being zealous as touching that which is good, abstaining from
offenses and from the false brethren and from them that bear the name
of the Lord in hypocrisy, who lead foolish men astray.
For every one who shall not confess that Jesus Christ is come in
the flesh, is antichrist: and whosoever shall not confess the
testimony of the Cross, is of the devil; and whosoever shall pervert
the oracles of the Lord to his own lusts and say that there is
neither resurrection nor judgment, that man is the firstborn of
Satan.
Wherefore let us forsake the vain doing of the many and their false
teachings, and turn unto the word which was delivered unto us from
the beginning, being sober unto prayer and constant in fastings,
entreating the all-seeing God with supplications that He bring us
not into temptation, according as the Lord said, The Spirit is
indeed willing, but the flesh is weak.
Let us therefore without ceasing hold fast by our hope and by the
earnest of our righteousness, which is Jesus Christ who took up our
sins in His own body upon the tree, who did no sin, neither was
guile found in His mouth, but for our sakes He endured all things,
that we might live in Him.
Let us therefore become imitators of His endurance; and if we should
suffer for His name's sake, let us glorify Him. For He gave this
example to us in His own person, and we believed this.
I exhort you all therefore to be obedient unto the word of
righteousness and to practice all endurance, which also ye saw with
your own eyes in the blessed Ignatius and Zosimus and Rufus, yea and
in others also who came from among yourselves, as well as in Paul
himself and the rest of the Apostles;
being persuaded that all these ran not in vain but in faith and
righteousness, and that they are in their due place in the presence
of the Lord, with whom also they suffered. For they loved not the
present world, but Him that died for our sakes and was raised by
God for us.
Stand fast therefore in these things and follow the example of the
Lord, being firm in the faith and immovable, in love of the
brotherhood kindly affectioned one to another, partners with the
truth, forestalling one another in the gentleness of the Lord,
despising no man.
When ye are able to do good, defer it not, for Pitifulness
delivereth from death. Be ye all subject one to another, having
your conversation unblamable among the gentiles, that your good
works both ye may receive praise and the Lord may not be
blasphemed in you.
But woe to him through whom the name of the Lord be blasphemed.
Therefore teach all men soberness, in which ye yourselves also walk.
I was exceedingly grieved for Valens, who aforetime was a presbyter
among you, because he is so ignorant of the office which was given
unto him. I warn you therefore that ye refrain from covetousness, and
that ye be pure and truthful. Refrain from all evil.
But he who cannot govern himself in these things, how doth he enjoin
this upon another? If a man refrain not from covetousness, he shall
be defiled by idolatry, and shall be judged as one of the Gentiles
who know not the judgment of the Lord, Nay, know we not, that the
saints shall judge the world, as Paul teacheth?
But I have not found any such thing in you, neither have heard
thereof, among whom the blessed Paul labored, who were his
letters in the beginning. For he boasteth of you in all those
churches which alone at that time knew God; for we knew Him not as
yet.
Therefore I am exceedingly grieved for him and for his wife, unto
whom may the Lord grant true repentance. Be ye therefore yourselves
also sober herein, and hold not such as enemies but restore them
as frail and erring members, that ye may save the whole body of you.
For so doing, ye do edify one another.
For I am persuaded that ye are well trained in the sacred writings,
and nothing is hidden from you. But to myself this is not granted.
Only, as it is said in these scriptures, Be ye angry and sin not,
and Let not the sun set on your wrath. Blessed is he that
remembereth this; and I trust that this is in you.
Now may the God and Father of our Lord Jesus Christ, and the eternal
High-priest Himself the [Son of God Jesus Christ, build you up in
faith and truth, and in all gentleness and in all avoidance of wrath
and in forbearance and long suffering and in patient endurance and in
purity; and may He grant unto you a lot and portion among His saints,
and to us with you, and to all that are under heaven, who shall
believe on our Lord and God Jesus Christ and on His Father that
raised him from the dead.
Pray for all the saints. Pray also for kings and powers and
princes and for them that persecute and hate you and for the
enemies of the cross, that your fruit may be manifest among all
men, that ye may be perfect in Him.
Ye wrote to me, both ye yourselves and Ignatius, asking that if any
one should go to Syria he might carry thither the letters from you.
And this I will do, if I get a fit opportunity, either I myself, or
he whom I shall send to be ambassador on your behalf also.
The letters of Ignatius which were sent to us by him, and others as
many as we had by us, we send unto you, according as ye gave charge;
the which are subjoined to this letter; from which ye will be able to
gain great advantage. For they comprise faith and endurance and every
kind of edification, which pertaineth unto our Lord. Moreover
concerning Ignatius himself and those that were with him, if ye have
any sure tidings, certify us.
I write these things to you by Crescens, whom I commended to you
recently and now commend unto you: for he hath walked blamelessly
with us; and I believe also with you in like manner. But ye shall
have his sister commended, when she shall come to you. Fare ye well
in the Lord Jesus Christ in grace, ye and all yours. Amen.
The church of God which sojourneth at Smyrna to the Church of God
which sojourneth in Philomelium and to all the brotherhoods of the
holy and universal Church sojourning in every place; mercy and peace
and love from God the Father and our Lord Jesus Christ be multiplied.
We write unto you, brethren, an account of what befell those
that suffered martyrdom and especially the blessed Polycarp, who
stayed the persecution, having as it were set his seal upon it by his
martyrdom. For nearly all the foregoing events came to pass that the
Lord might show us once more an example of martyrdom which is
conformable to the Gospel
For he lingered that he might be delivered up, even as the Lord did,
to the end that we too might be imitators of him, not looking only
to that which concerneth ourselves, but also to that which
concerneth our neighbors. For it is the office of true and
steadfast love, not only to desire that oneself be saved, but all the
brethren also.
Blessed therefore and noble are all the martyrdoms which have taken
place according to the will of God (for it behoveth us to be very
scrupulous and to assign to God the power over all things).
For who could fail to admire their nobleness and patient endurance
and loyalty to the Master? seeing that when they were so torn by
lashes that the mechanism of their flesh was visible even as far as
the inward veins and arteries, they endured patiently, so that the
very bystanders had pity and wept; while they themselves reached such
a pitch of bravery that none of them uttered a cry or a groan, thus
showing to us all that at that hour the martyrs of Christ being
tortured were absent from the flesh, or rather that the Lord was
standing by and conversing with them.
And giving heed unto the grace of Christ they despised the tortures
of this world, purchasing at the cost of one hour a release from
eternal punishment. And they found the fire of their inhuman
torturers cold: for they set before their eyes the escape from the
eternal fire which is never quenched; while with the eyes of their
heart they gazed upon the good things which are reserved for those
that endure patiently, things which neither ear hath heard nor eye
hath seen, neither have they entered into the heart of man, but
were shown by the Lord to them, for they were no longer men but
angels already.
And in like manner also those that were condemned to the wild beasts
endured fearful punishments, being made to lie on sharp shells and
buffeted with other forms of manifold tortures, that the devil might,
if possible, by the persistence of the punishment bring them to a
denial; for he tried many wiles against them.
But thanks be to God; for He verily prevailed against all. For the
right noble Germanicus encouraged their timorousness through the
constancy which was in him; and he fought with the wild beasts in a
signal way. For when the proconsul wished to prevail upon him and
bade him have pity on his youth, he used violence and dragged the
wild beast towards him, desiring the more speedily to obtain a
release from their unrighteous and lawless life.
So after this all the multitude, marvelling at the bravery of the
God-beloved and God-fearing people of the Christians, raised a cry,
'Away with the atheists; let search be made for Polycarp.'
But one man, Quintus by name, a Phrygian newly arrived from Phrygia,
when he saw the wild beasts, turned coward. He it was who had forced
himself and some others to come forward of their own free will. This
man the proconsul by much entreaty persuaded to swear the oath and to
offer incense. For this cause therefore, brethren, we praise not
those who deliver themselves up, since the Gospel doth not so teach
us.
Now the glorious Polycarp at the first, when he heard it, so far
from being dismayed, was desirous of remaining in town; but the
greater part persuaded him to withdraw. So he withdrew to a farm not
far distant from the city; and there he stayed with a few companions,
doing nothing else night and day but praying for all men and for the
churches throughout the world; for this was his constant habit.
And while praying he falleth into a trance three days before his
apprehension; and he saw his pillow burning with fire. And he turned
and said unto those that were with him: 'It must needs be that I
shall be burned alive.'
And as those that were in search of him persisted, he departed to
another farm; and forthwith they that were in search of him came up;
and not finding him, they seized two slave lads, one of whom
confessed under torture;
for it was impossible for him to lie concealed, seeing that the very
persons who betrayed him were people of his own household. And the
captain of the police, who chanced to have the very name, being
called Herod, was eager to bring him into the stadium, that he
himself might fulfill his appointed lot, being made a partaker with
Christ, while they--his betrayers--underwent the punishment of Judas
himself.
So taking the lad with them, on the Friday about the supper hour,
the gendarmes and horsemen went forth with their accustomed arms,
hastening as against a robber. And coming up in a body late in the
evening, they found the man himself in bed in an upper chamber in a
certain cottage; and though he might have departed thence to another
place, he would not, saying, The will of God be done.
So when he heard that they were come, he went down and conversed with
them, the bystanders marvelling at his age and his constancy, and
wondering how there should be so much eagerness for the apprehension
of an old man like him. Thereupon forthwith he gave orders that a
table should be spread for them to eat and drink at that hour, as
much as they desired. And he persuaded them to grant him an hour that
he might pray unmolested;
and on their consenting, he stood up and prayed, being so full of the
grace of God, that for two hours he could not hold his peace, and
those that heard were amazed, and many repented that they had come
against such a venerable old man.
But when at length he brought his prayer to an end, after
remembering all who at any time had come in his way, small and great,
high and low, and all the universal Church throughout the world, the
hour of departure being come, they seated him on an ass and brought
him into the city, it being a high Sabbath.
And he was met by Herod the captain of police and his father Nicetes,
who also removed him to their carriage and tried to prevail upon him,
seating themselves by his side and saying, 'Why what harm is there
in saying, Caesar is Lord, and offering incense', with more to this
effect, 'and saving thyself?' But he at first gave them no answer.
When however they persisted, he said, 'I am not going to do what ye
counsel me.'
Then they, failing to persuade him, uttered threatening words and
made him dismount with speed, so that he bruised his shin, as he got
down from the carriage. And without even turning round, he went on
his way promptly and with speed, as if nothing had happened to him,
being taken to the stadium; there being such a tumult in the stadium
that no man's voice could be so much as heard.
But as Polycarp entered into the stadium, a voice came to him from
heaven; 'Be strong, Polycarp, and play the man.' And no one saw the
speaker, but those of our people who were present heard the voice.
And at length, when he was brought up, there was a great tumult, for
they heard that Polycarp had been apprehended.
When then he was brought before him, the proconsul enquired whether
he were the man. And on his confessing that he was, he tried to
persuade him to a denial saying, 'Have respect to thine age,' and
other things in accordance therewith, as it is their wont to say;
'Swear by the genius of Caesar; repent and say, Away with the
atheists.' Then Polycarp with solemn countenance looked upon the
whole multitude of lawless heathen that were in the stadium, and
waved his hand to them; and groaning and looking up to heaven he
said, 'Away with the atheists.'
But when the magistrate pressed him hard and said, 'Swear the oath,
and I will release thee; revile the Christ,' Polycarp said,
'Fourscore and six years have I been His servant, and He hath done me
no wrong. How then can I blaspheme my King who saved me?'
But on his persisting again and saying, 'Swear by the genius of
Caesar,' he answered, 'If thou supposest vainly that I will swear by
the genius of Caesar, as thou sayest, and feignest that thou art
ignorant who I am, hear thou plainly, I am a Christian. But if thou
wouldest learn the doctrine of Christianity, assign a day and give me
a hearing.'
The proconsul said; 'Prevail upon the people.' But Polycarp said; 'As
for thyself, I should have held thee worthy of discourse; for we have
been taught to render, as is meet, to princes and authorities
appointed by God such honor as does us no harm; but as for these, I
do not hold them worthy, that I should defend myself before them.'
Whereupon the proconsul said; 'I have wild beasts here and I will
throw thee to them, except thou repent' But he said, 'Call for them:
for the repentance from better to worse is a change not permitted to
us; but it is a noble thing to change from untowardness to
righteousness'
Then he said to him again, 'I will cause thee to be consumed by fire,
if thou despisest the wild beasts, unless thou repent.' But Polycarp
said; 'Thou threatenest that fire which burneth for a season and
after a little while is quenched: for thou art ignorant of the fire
of the future judgment and eternal punishment, which is reserved for
the ungodly. But why delayest thou? Come, do what thou wilt.'
Saying these things and more besides, he was inspired with courage
and joy, and his countenance was filled with grace, so that not only
did it not drop in dismay at the things which were said to him, but
on the contrary the proconsul was astounded and sent his own herald
to proclaim three times in the midst of the stadium, 'Polycarp hath
confessed himself to be a Christian.'
When this was proclaimed by the herald, the whole multitude both of
Gentiles and of Jews who dwelt in Smyrna cried out with ungovernable
wrath and with a loud shout, 'This is the teacher of Asia, the father
of the Christians, the puller down of our gods, who teacheth numbers
not to sacrifice nor worship.' Saying these things, they shouted
aloud and asked the Asiarch Philip to let a lion loose upon Polycarp.
But he said that it was not lawful for him, since he had brought the
sports to a close.
Then they thought fit to shout out with one accord that Polycarp
should be burned alive. For it must needs be that the matter of the
vision should be fulfilled, which was shown him concerning his
pillow, when he saw it on fire while praying, and turning round he
said prophetically to the faithful who were with him, 'I must needs
be burned alive.'
These things then happened with so great speed, quicker than words
could tell, the crowds forthwith collecting from the workshops and
baths timber and faggots, and the Jews more especially assisting in
this with zeal, as is their wont.
But when the pile was made ready, divesting himself of all his upper
garments and loosing his girdle, he endeavored also to take off his
shoes, though not in the habit of doing this before, because all the
faithful at all times vied eagerly who should soonest touch his
flesh. For he had been treated with all honor for his holy life even
before his gray hairs came.
Forthwith then the instruments that were prepared for the pile were
placed about him; and as they were going likewise to nail him to the
stake, he said; 'Leave me as I am; for He that hath granted me to
endure the fire will grant me also to remain at the pile unmoved,
even without the security which ye seek from the nails.'
So they did not nail him, but tied him. Then he, placing his hands
behind him and being bound to the stake, like a noble ram out of a
great flock for an offering, a burnt sacrifice made ready and
acceptable to God, looking up to heaven said;
When he had offered up the Amen and finished his prayer, the firemen
lighted the fire. And, a mighty flame flashing forth, we to whom it
was given to see, saw a marvel, yea and we were preserved that we
might relate to the rest what happened.
The fire, making the appearance of a vault, like the sail of a vessel
filled by the wind, made a wall round about the body of the martyr;
and it was there in the midst, not like flesh burning, but like [a
loaf in the oven or like] gold and silver refined in a furnace. For
we perceived such a fragrant smell, as if it were the wafted odor of
frankincense or some other precious spice.
So at length the lawless men, seeing that his body could not be
consumed by the fire, ordered an executioner to go up to him and stab
him with a dagger. And when he had done this, there came forth [a
dove and] a quantity of blood, so that it extinguished the fire; and
all the multitude marvelled that there should be so great a
difference between the unbelievers and the elect.
In the number of these was this man, the glorious martyr Polycarp,
who was found an apostolic and prophetic teacher in our own time, a
bishop of the holy Church which is in Smyrna. For every word which he
uttered from his mouth was accomplished and will be accomplished.
But the jealous and envious Evil One, the adversary of the family of
the righteous, having seen the greatness of his martyrdom and his
blameless life from the beginning, and how he was crowned with the
crown of immortality and had won a reward which none could gainsay,
managed that not even his poor body should be taken away by us,
although many desired to do this and to touch his holy flesh.
So he put forward Nicetes, the father of Herod and brother of Alce,
to plead with the magistrate not to give up his body, 'lest,' so it
was said, 'they should abandon the crucified one and begin to worship
this man'--this being done at the instigation and urgent entreaty of
the Jews, who also watched when we were about to take it from the
fire, not knowing that it will be impossible for us either to forsake
at any time the Christ who suffered for the salvation of the whole
world of those that are saved--suffered though faultless for
sinners--nor to worship any other.
For Him, being the Son of God, we adore, but the martyrs as disciples
and imitators of the Lord we cherish as they deserve for their
matchless affection towards their own King and Teacher. May it be our
lot also to be found partakers and fellow-disciples with them.
The centurion therefore, seeing the opposition raised on the part of
the Jews, set him in the midst and burnt him after their custom.
And so we afterwards took up his bones which are more valuable than
precious stones and finer than refined gold, and laid them in a
suitable place;
where the Lord will permit us to gather ourselves together, as we are
able, in gladness and joy, and to celebrate the birth-day of his
martyrdom for the commemoration of those that have already fought in
the contest, and for the training and preparation of those that shall
do so hereafter.
So it befell the blessed Polycarp, who having with those from
Philadelphia suffered martyrdom in Smyrna--twelve in all--is
especially remembered more than the others by all men, so that he is
talked of even by the heathen in every place: for he showed himself
not only a notable teacher, but also a distinguished martyr, whose
martyrdom all desire to imitate, seeing that it was after the pattern
of the Gospel of Christ.
Having by his endurance overcome the unrighteous ruler in the
conflict and so received the crown of immortality, he rejoiceth in
company with the Apostles and all righteous men, and glorifieth the
Almighty God and Father, and blesseth our Lord Jesus Christ, the
savior of our souls and helmsman of our bodies and shepherd of the
universal Church which is throughout the world.
Ye indeed required that the things which happened should be shown
unto you at greater length: but we for the present have certified you
as it were in a summary through our brother Marcianus. When then ye
have informed yourselves of these things, send the letter about
likewise to the brethren which are farther off, that they also may
glorify the Lord, who maketh election from His own servants.
Now unto Him that is able to bring us all by His grace and bounty
unto His eternal kingdom, through His only-begotten Son Jesus Christ,
be glory, honor, power, and greatness for ever. Salute all the
saints. They that are with us salute you, and Euarestus, who wrote
the letter, with his whole house.
Now the blessed Polycarp was martyred on the second day of the first
part of the month Xanthicus, on the seventh before the calends of
March, on a great Sabbath, at the eighth hour. He was apprehended by
Herodes, when Philip of Tralles was high priest, in the proconsulship
of Statius Quadratus, but in the reign of the Eternal King Jesus
Christ. To whom be the glory, honor, greatness, and eternal throne,
from generation to generation. Amen.
We bid you God speed, brethren, while ye walk by the word of Jesus
Christ which is according to the Gospel; with whom be glory to God
for the salvation of His holy elect; even as the blessed Polycarp
suffered martyrdom, in whose footsteps may it be our lot to be found
in the kingdom of Jesus Christ.
This account Gaius copied from the papers of Irenaeus, a disciple of
Polycarp. The same also lived with Irenaeus.
And I Socrates wrote it down in Corinth from the copy of Gaius. Grace
be with all men.
And I Pionius again wrote it down from the aforementioned copy,
having searched it out (for the blessed Polycarp showed me in a
revelation, as I will declare in the sequel), gathering it together
when it was now well nigh worn out by age, that the Lord Jesus Christ
may gather me also with His elect into His heavenly kingdom; to whom
be the glory with the Father and the Holy Spirit for ever and ever.
Amen.
From these papers of Irenaeus then, as has been stated already, Gaius
made a copy, and from the copy of Gaius Isocrates made another in
Corinth.
And I Pionius again wrote it down from the copy of Isocrates, having
searched for it in obedience to a revelation of the holy Polycarp,
gathering it together, when it was well nigh worn out by age, that
the Lord Jesus Christ may gather me also with His elect into His
heavenly kingdom; to whom be the glory with the Father and the Son
and the Holy Spirit for ever and ever. Amen.
There are two ways, one of life and one of death, and there is a
great difference between the two ways.
The way of life is this. First of all, thou shalt love the God
that made thee; secondly, Thy neighbor as thyself. And all things
whatsoever thou wouldst not have befall thyself, neither do thou
unto another.
Now of these words the doctrine is this. Bless them that curse you,
and pray for your enemies and fast for them that persecute you;
for what thank is it, if ye love them that love you? Do not even the
Gentiles the same? But do ye love them that hate you that hate you,
and ye shall not have an enemy.
Abstain thou from fleshly and bodily lusts. If any man give thee a
blow on thy right cheek, turn to him the other also, and thou
shalt be perfect; If a man impress thee to go with him one mile, go
with him twain; if a man take away thy cloak, give him thy coat
also; if a man take away from thee that which is thy own, ask it
not back, for neither art thou able.
To every man that asketh of thee give, and ask not back for the
Father desireth that gifts be given to all from His own bounties.
Blessed is he that giveth according to the commandment; for he is
guiltless. Woe to him that receiveth; for, if a man receiveth having
need, he is guiltless; but he that hath no need shall give
satisfaction why and wherefore he received and being put in
confinement he shall be examined concerning the deeds that he hath
done, and he shall not come out thence until he hath given back the
last farthing.
Yea, as touching this also it is said; Let thine alms sweat into
thine hands, until thou have learnt to whom to give.
And this is the second commandment of the teaching.
Thou shalt do no murder, thou shalt not commit adultery, thou
shalt not corrupt boys, thou shalt not commit fornication, thou
shalt not steal, thou shalt not deal in magic, thou shalt do no
sorcery, thou shalt not murder a child by abortion nor kill them when
born, thou shalt not covet thy neighbors goods,
thou shalt not perjure thyself, thou shalt not bear false witness,
thou shalt not speak evil, thou shalt not cherish a grudge,
thou shalt not be double-minded nor double-tongued; for the double
tongue is a snare of death.
Thy word shall not be false or empty, but fulfilled by action.
Thou shalt not be avaricious nor a plunderer nor a hypocrite nor
ill-tempered nor proud. Thou shalt not entertain an evil design
against thy neighbor.
Thou shalt not hate any man but some thou shalt reprove, and
for others thou shalt pray, and others thou shalt love more than
thy life.
My child, flee from every evil and everything that resembleth it.
Be not angry, for anger leadeth to murder, nor jealous nor
contentious nor wrathful; for of all these things murders are
engendered.
My child, be not lustful, for lust leadeth to fornication, neither
foul-speaking neither with uplifted eyes; for of all these things
adulteries are engendered.
My child, be no dealer in omens, since it leads to idolatry, nor
an enchanter nor an astrologer nor a magician, neither be willing to
look at them; for from all these things idolatry is engendered.
My child, be not a liar, since lying leads to theft, neither
avaricious neither vainglorious; for from all these things thefts are
engendered.
My child, be not a murmurer, since it leadeth to blasphemy, neither
self-willed neither a thinker of evil thoughts; for from all these
things blasphemies are engendered.
But be meek, since the meek shall inherit the earth.
Be long-suffering and pitiful and guileless and quiet and kindly
and always fearing the words which thou hast heard.
Thou shalt not exalt thyself, neither shalt thou admit boldness into
thy soul. Thy soul shall not cleave together with the lofty, but
with the righteous and humble shalt thou walk.
The accidents that befall thee thou shalt receive as good, knowing
that nothing is done without God.
My child, thou shalt remember him that speaketh unto thee the word
of God night and day, and shalt honor him as the Lord; for
whencesoever the Lordship speaketh, there is the Lord.
Moreover thou shalt seek out day by day the persons of the saints,
that thou mayest find rest in their words.
Thou shalt not make a schism, but thou shalt pacify them that
contend; thou shalt judge righteously, thou shalt not make a
difference in a person to reprove him for transgressions.
Thou shalt not doubt whether a thing shall be or not be.
Be not thou found holding out thy hands to receive, but drawing
them in as to giving.
If thou hast ought passing through thy hands, thou shalt give a
ransom for thy sins.
Thou shalt not hesitate to give, neither shalt thou murmur when
giving; for thou shalt know who is the good paymaster of thy reward.
Thou shalt not turn away from him that is in want, but shalt make thy
brother partaker in all things, and shalt not say that anything is
thy own. For if ye are fellow-partakers in that which is
imperishable, how much rather in the things which are perishable?
Thou shalt not withhold thy hand from thy son or from thy daughter,
but from their youth thou shalt teach them the fear of God.
Thou shalt not command thy bondservant or thine handmaid in thy
bitterness who trust in the same God as thyself, lest haply they
should cease to fear the God who is over both of you; for He cometh,
not to call men with respect of persons, but He cometh to those whom
the Spirit hath prepared.
But ye, servants, shall be subject unto your masters, as to a type of
God, in shame and fear.
Thou shalt hate all hypocrisy, and everything that is not pleasing to
the Lord.
Thou shalt never forsake the commandments of the Lord but shalt keep
those things which thou hast received, neither adding to them nor
taking away from them.
In church thou shalt confess thy transgressions, and shalt not betake
thyself to prayer with an evil conscience. This is the way of life.
But the way of death is this. First of all, it is evil and full of
a curse; murders, adulteries, lusts, fornications, thefts,
idolatries, magical arts, witchcrafts, plunderings, false
witnessings, hypocrisies, doubleness of heart, treachery, pride,
malice, stubbornness, covetousness, foul--speaking, jealousy,
boldness, exaltation, boastfulness;
persecutors of good men, hating truth, loving a lie, not perceiving
the reward of righteousness, not cleaving to the good nor to
righteous judgment, wakeful not for that which is good but for that
which is evil-from whom gentleness and forbearance stand aloof;
loving vain things, pursuing a recompense, not pitying the poor man,
not toiling for him that is oppressed with toil, not recognizing Him
that made them, murderers of children, corrupters of the creatures of
God, turning away from him that is in want, oppressing him that is
afflicted, advocates of the wealthy, unjust judges of the poor,
altogether sinful. May ye be delivered, my children, from all these
things.
See lest any man lead you astray from this way of righteousness, for
he teacheth thee apart from God.
For if thou art able to bear the whole yoke of the Lord, thou shalt
be perfect; but if thou art not able, do that which thou art able.
But concerning eating, bear that which thou art able; yet abstain by
all means from meat sacrificed to idols; for it is the worship of
dead gods.
But concerning baptism, thus shall ye baptize. Having first recited
all these things, baptize in the name of the Father and of the Son
and of the Holy Spirit in living (running) water.
But if thou hast not living water, then baptize in other water; and
if thou art not able in cold, then in warm.
But if thou hast neither, then pour water on the head thrice in the
name of the Father and of the Son and of the Holy Spirit.
But before the baptism let him that baptizeth and him that is
baptized fast, and any others also who are able; and thou shalt order
him that is baptized to fast a day or two before.
And let not your fastings be with the hypocrites, for they fast on
the second and the fifth day of the week; but do ye keep your fast on
the fourth and on the preparation (the sixth) day.
Neither pray ye as the hypocrites, but as the Lord commanded in
His Gospel, thus pray ye:
Three times in the day pray ye so.
But as touching the eucharistic thanksgiving give ye thanks thus.
First, as regards the cup:
Then as regarding the broken bread:
But let no one eat or drink of this eucharistic thanksgiving, but
they that have been baptized into the name of the Lord; for
concerning this also the Lord hath said: Give not that which is
holy to the dogs.
And after ye are satisfied thus give ye thanks:
But permit the prophets to offer thanksgiving as much as they
desire.
Whosoever therefore shall come and teach you all these things that
have been said before, receive him;
but if the teacher himself be perverted and teach a different
doctrine to the destruction thereof, hear him not; but if to the
increase of righteousness and the knowledge of the Lord, receive him
as the Lord.
But concerning the apostles and prophets, so do ye according to the
ordinance of the Gospel.
Let every apostle, when he cometh to you, be received as the Lord;
but he shall not abide more than a single day, or if there be need, a
second likewise; but if he abide three days, he is a false prophet.
And when he departeth let the apostle receive nothing save bread,
until he findeth shelter; but if he ask money, he is a false prophet.
And any prophet speaking in the Spirit ye shall not try neither
discern; for every sin shall be forgiven, but this sin shall not be
forgiven.
Yet not every one that speaketh in the Spirit is a prophet, but only
if he have the ways of the Lord. From his ways therefore the false
prophet and the prophet shall be recognized.
And no prophet when he ordereth a table in the Spirit shall eat of
it; otherwise he is a false prophet.
And every prophet teaching the truth, if he doeth not what he
teacheth, is a false prophet.
And every prophet approved and found true, if he doeth ought as an
outward mystery typical of the Church, and yet teacheth you not to do
all that he himself doeth, shall not be judged before you; he hath
his judgment in the presence of God; for in like manner also did the
prophets of old time.
And whosoever shall say in the Spirit, Give me silver or anything
else, ye shall not listen to him; but if he tell you to give on
behalf of others that are in want, let no man judge him.
But let every one that cometh in the name of the Lord be
received; and then when ye have tested him ye shall know him, for ye
shall have understanding on the right hand and on the left.
If the comer is a traveler, assist him, so far as ye are able; but
he shall not stay with you more than two or three days, if it be
necessary.
But if he wishes to settle with you, being a craftsman, let him work
for and eat his bread.
But if he has no craft, according to your wisdom provide how he shall
live as a Christian among you, but not in idleness.
If he will not do this, he is trafficking upon Christ. Beware of
such men.
But every time prophet desiring to settle among you is worthy of
his food.
In like manner a true teacher is also worthy, like the
workman, of his food.
Every firstfruit then of the produce of the wine-vat and of the
threshing-floor, of thy oxen and of thy sheep, thou shalt take and
give as the firstfruit to the prophets; for they are your
chief-priests.
But if ye have not a prophet, give them to the poor.
If thou makest bread, take the firstfruit and give according to the
commandment.
In like manner, when thou openest a jar of wine or of oil, take the
firstfruit and give to the prophets;
yea and of money and raiment and every possession take the
firstfruit, as shall seem good to thee, and give according to the
commandment.
And on the Lord's own day gather yourselves together and break bread
and give thanks, first confessing your transgressions, that your
sacrifice may be pure.
And let no man, having his dispute with his fellow, join your
assembly until they have been reconciled, that your sacrifice may not
be defiled;
for this sacrifice it is that was spoken of by the Lord; In every
place and at every time offer me a pure sacrifice; for I ama a
great king, saith the Lord, and My name is wonderful among the
nations.
Appoint for yourselves therefore bishops and deacons worthy of the
Lord, men who are meek and not lovers of money, and true and
approved; for unto you they also perform the service of the prophets
and teachers.
Therefore despise them not; for they are your honorable men along
with the prophets and teachers.
And reprove one another, not in anger but in peace, as ye find in
the Gospel; and let no one speak to any that has gone wrong towards
his neighbor, neither let him hear a word from you, until he repent.
But your prayers and your almsgiving and all your deeds so do ye as
ye find it in the Gospel of our Lord.
Be watchful for your life; let your lamps not be quenched and
your loins not ungirdled, but be ye ready; for ye know not the hour
the hour in which our Lord cometh.
And ye shall gather yourselves together frequently, seeking what is
fitting for your souls; for the whole time of your faith shall not
profit you, if ye be not perfected at the last season.
For in the last days the false prophets and corrupters shall be
multiplied, and the sheep shall be turned into wolves, and love shall
be turned into hate.
For as lawlessness increaseth, they shall hate one another and
shall persecute and betray. And then the world-deceiver shall
appear as a son of God; and shall work signs and wonders, and the
earth shall be delivered into his hands; and he shall do unholy
things, which have never been since the world began.
Then all created mankind shall come to the fire of testing, and many
shall be offended and perish; but they that endure in their faith
shall be saved by the Curse Himself.
And then shall the signs of the truth appear; first a sign of a
rift in the heaven, then a sign of a voice of a trumpet, and thirdly
a resurrection of the dead;
yet not of all, but as it was said The Lord shall come and all His
saints with Him.
Then shall the world see the Lord coming upon the clouds of
heaven.
I Bid you greeting, sons and daughters, in the name of the Lord that
loved us, in peace.
Seeing that the ordinances of God are great and rich unto you, I
rejoice with an exceeding great and overflowing joy at your blessed
and glorious spirits; so innate is the grace of the spiritual gift
that ye have received.
Wherefore also I the more congratulate myself hoping to be saved, for
that I truly see the Spirit poured out among you from the riches of
the fount of the Lord. So greatly did the much-desired sight of you
astonish me respecting you.
Being therefore persuaded of this, and being conscious with myself
that having said much among you I know that the Lord journeyed with
me on the way of righteousness, and am wholly constrained also myself
to this, to love you more than my own soul (for great faith and love
dwelleth in you through the hope of the life which is
His)--considering this therefore, that,
if it shall be my care to communicate to you some portion of that
which I received, it shall turn to my reward for having ministered to
such spirits, I was eager to send you a trifle, that along with your
faith ye might have your knowledge also perfect.
Well then, there are three ordinances of the Lord; *the hope of life,
which is the beginning and end of our faith; and righteousness, which
is the beginning and end of judgment; love shown in gladness and
exultation, the testimony of works of righteousness.*
For the Lord made known to us by His prophets things past and
present, giving us likewise the firstfruits of the taste of things
future. And seeing each of these things severally coming to pass,
according as He spake, we ought to offer a richer and higher offering
to the fear of Him. But I, not as though I were a teacher, but as
one of yourselves, will show forth a few things, whereby ye shall be
gladdened in the present circumstances.
Seeing then that the days are evil, and that the Active One himself
has the authority, we ought to give heed to ourselves and to seek out
the ordinances of the Lord.
The aids of our faith then are fear and patience, and our allies are
long-suffering and self-restraint.
While these abide in a pure spirit in matters relating to the Lord,
wisdom, understanding, science, knowledge rejoice with them.
For He hath made manifest to us by all the prophets that He wanteth
neither sacrifices nor whole burnt offerings nor oblations, saying at
one time;
What to Me is the multitude of your sacrifices, saith the Lord I am
full of whole burnt-offerings, and the fat of lambs and the blood
of bulls and of goats desire not, not though ye should come to be
seen of Me. or who required these things at your hands? Ye shall
continue no more to tread My court. If ye bring fine flour, it is
in vain; incense is an abomination to Me; your new moons and your
Sabbaths I cannot away with.
These things therefore He annulled, that the new law of our Lord
Jesus Christ, being free from the yoke of constraint, might have its
oblation not made by human hands.
And He saith again unto them; Did command your fathers when they
went forth from the land of Egypt to bring Me whole burnt offerings
and sacrifices?
Nay, this was My command unto them, Let none of you bear a grudge
of evil against his neighbor in his heart, and love you not a false
oath.
So we ought to perceive, unless we are without understanding, the
mind of the goodness of our Father; for He speaketh to us, desiring
us not to go astray like them but to seek how we may approach Him.
Thus then speaketh He to us; The sacrifice unto God is a broken
heart, the smell of a sweet savor unto the Lord is a heart that
glorifies its Maker. We ought therefore, brethren, to learn
accurately concerning our salvation, lest the Evil One having
effected an entrance of error in us should fling us away from our
life.
He speaketh again therefore to them concerning these things;
Wherefore fast ye for Me, saith the Lord, so that your voice is
heard this day crying aloud? This is not the fast which have chosen,
saith the Lord; not a man abasing his soul;
not though ye should bend your neck as a hoop, and put on sackcloth
and make your bed of ashes, not even so shall ye call a fast that is
acceptable.
But unto us He saith; Behold, this is the fast which I have chosen,
saith the Lord; loosen every band of wickedness, untie the
tightened cords of forcible contracts, send away the broken ones
released and tear in pieces every unjust bond. Break thy bread to
the hungry, and if thou seest one naked clothe him; bring the
shelterless into thy house, and if thou seest a humble man, thou
shalt not despise him, neither shall any one of thy household and
of thine own seed.
Then shall thy light break forth in the morning, and thy healing
shall arise quickly, and righteousness shall go forth before thy
face, and the glory of God shall environ thee.
Then shalt thou cry out and God shall hear thee; while thou art
still speaking, He shall say 'Lo, I am here'; if thou shalt take
away from thee the yoke and the stretching forth of the finger and
the word of murmuring, and shalt give thy bread to the hungry
heartily, and shalt pity the abased soul.
To this end therefore, my brethren, He that is long-suffering,
foreseeing that the people whom He had prepared in His well-beloved
would believe in simplicity, manifested to us beforehand concerning
all things, that we might not as novices shipwreck ourselves upon
their law.
It behooves us therefore to investigate deeply concerning the
present, and to search out the things which have power to save us.
Let us therefore flee altogether from all the works of lawlessness,
lest the works of lawlessness overpower us; and let us loathe the
error of the present time, that we may be loved for that which is to
come.
Let us give no relaxation to our soul that it should have liberty to
consort with sinners and wicked men, lest haply we be made like unto
them.
The last offence is at hand, concerning which the scripture speaketh,
as Enoch saith. For to this end the Master hath cut the seasons and
the days short, that His beloved might hasten and come to His
inheritance.
And the prophet also speaketh on this wise; Ten reigns shall reign
upon the earth, and after them shall arise another king, who shall
bring low three of the kings under one.
In like manner Daniel speaketh concerning the same; And I saw the
forth beast to be wicked and strong and more intractable than all
the beasts of the earth, and how there arose from him ten horns,
and from these a little horn and excrescence, and how that it
abased under one three of the great horns.
Ye ought therefore to understand. Moreover I ask you this one thing
besides, as being one of yourselves and loving you all in particular
more than my own soul, to give heed to yourselves now, and not to
liken yourselves to certain persons who pile up sin upon sin, saying
that our covenant remains to them also.
Ours it is; but they lost it in this way for ever, when Moses had
just received it. For the scripture saith; And Moses was in the
mountain fasting forty days and forty nights, and he received the
covenant from the Lord, even tablets of stone written with the
finger of the hand of the Lord.
But they lost it by turning unto idols. For thus saith the Lord;
Moses, Moses, come down quickly; for thy people whom thou
broughtest out of the land of Egypt hath done unlawfully. And
Moses understood, and threw the two tables from his hands; and their
covenant was broken in pieces, that the covenant of the beloved Jesus
might be sealed unto our hearts in the hope which springeth from
faith in Him.
But though I would fain write many things, not as a teacher, but as
becometh one who loveth you not to fall short of that which we
possess, I was anxious to write to you, being your devoted slave.
Wherefore let us take heed in these last days. For the whole time of
our faith shall profit us nothing, unless we now, in the season of
lawlessness and in the offenses that shall be, as becometh sons of
God, offer resistance, that the Black One may not effect an entrance.
Let us flee from all vanity, let us entirely hate the works of the
evil way. Do not entering in privily stand apart by yourselves, as
if ye were already justified, but assemble yourselves together and
consult concerning the common welfare.
For the scripture saith; Woe unto them that are wise for
themselves, and understanding in their own sight. Let us become
spiritual, let us become a temple perfect unto God. As far as in us
lies, let us exercise ourselves in the fear of God, [and] let us
strive to keep His commandments, that we may rejoice in His
ordinances.
The Lord judgeth the world without respect of persons; each man shall
receive according to his deeds. If he be good, his righteousness
shall go before him in the way; if he be evil, the recompense of his
evil-doing is before him; lest perchance,
if we relax as men that are called, we should slumber over our sins,
and the prince of evil receive power against us and thrust us out
from the kingdom of the Lord.
Moreover understand this also, my brothers. When ye see that after
so many signs and wonders wrought in Israel, even then they were
abandoned, let us give heed, lest haply we be found, as the scripture
saith, many are called but few are chosen.
For to this end the Lord endured to deliver His flesh unto
corruption, that by the remission of sins we might be cleansed, which
cleansing is through the blood of His sprinkling.
For the scripture concerning Him containeth some things relating to
Israel, and some things relating to us. And it speaketh thus; He
was wounded for your transgressions, and He hath been bruised for
our sins; by His stripes we were healed. As a sheep He was led to
slaughter, as a lamb is dumb before his shearer.
We ought therefore to be very thankful unto the Lord, for that He
both revealed unto us the past, and made us wise in the present, and
as regards the future we are not without understanding.
Now the scripture saith; Not unjustly is the net spread for the
birds. He meaneth this that a man shall justly perish, who having
the knowledge of the way of righteousness forceth himself into the
way of darkness.
There is yet this also, my brethren; if the Lord endured to suffer
for our souls, though He was Lord of the whole world, unto whom God
said from the foundation of the world, Let us make man after our
image and likeness, how then did He endure to suffer at the hand
of men?
Understand ye. The prophets, receiving grace from Him, prophesied
concerning Him. But He Himself endured that He might destroy death
and show forth the resurrection of the dead, for that He must needs
be manifested in the flesh;
that at the same time He might redeem the promise made to the
fathers, and by preparing the new people for Himself might show,
while He was on earth, that having brought about the resurrection He
will Himself exercise judgment.
Yea and further, He preached teaching Israel and performing so many
wonders and miracles, and He loved him exceedingly.
And when He chose His own apostles who were to proclaim His Gospel,
who that He might show that He came not to call the righteous but
sinners were sinners above every sin, then He manifested Himself
to be the Son of God.
For if He had not come in the flesh neither would men have looked
upon Him and been saved, forasmuch as when they look upon the sun
that shall cease to be, which is the work of His own hands, they
cannot face its rays.
Therefore the Son of God came in the flesh to this end, that He might
sum up the complete tale of their sins against those who persecuted
and slew His prophets.
To this end therefore He endured. For God saith of the wounds of His
flesh that they came from them; When they shall smite their own
shepherd, then shall the sheep of the flock be lost.
But He Himself desired so to suffer; for it was necessary for Him to
suffer on a tree. For he that prophesied said concerning Him, Spare
My soul form the sword; and, Pierce My flesh with nails, for the
congregations of evil-doers have risen up against Me.
And again He saith; Behold I have given My back to stripes, and My
cheeks to smitings, and My face did I set as a hard rock.
When then He gave the commandment, what saith He? Who is he that
disputeth with Me? Let him oppose Me. Or who is he that goeth to
law with Me? Let him draw nigh unto the servant of the Lord,
Woe unto you, for ye all shall wax old as a garment, and the moth
shall consume you. And again the prophet saith, seeing that as a
hard stone He was ordained for crushing; Behold I will put into the
fountains of Zion a stone very precious, elect, a chief
corner-stone, honorable.
Then again what saith He; And whosoever shall set his hope on Him,
shall live forever. Is our hope then set upon a stone? Far be it.
But it is because the Lord hath set His flesh in strength. For He
saith; And He set Me as a hard rock.
And the prophet saith again; The stone which the builders rejected,
this became the head and the corner. And again He saith; This is
the great and wonderful day, which the Lord made.
I write to you the more simply, that ye may understand, I who am the
offscouring of your love.
What then saith the prophet again? The assembly of evildoers
gathered around Me, they surrounded Me as bees surround a comb;
and; For My garment they cast a lot.
Forasmuch then as He was about to be manifested in the flesh and to
suffer, His suffering was manifested beforehand. For the prophet
saith concerning Israel; Woe unto their soul, for they have
counseled evil counsel against themselves saying, Let us bind the
righteous one, for he is unprofitable for us.
What sayeth the other prophet Moses unto them? Behold, these things
saith the Lord God; enter into the good land which the Lord swear
unto Abraham, Isaac, and Jacob, and inherit it, a land flowing with
milk and honey.
But what saith knowledge? Understand ye. Set your hope on Him who
is about to be manifested to you in the flesh, even Jesus. For man
is earth suffering; for from the face of the earth came the creation
of Adam.
What then saith He? Into the good land, a land flowing with milk
and honey. Blessed is our Lord, brethren, who established among us
wisdom and understanding of His secret things. For the prophet
speaketh a parable concerning the Lord. Who shall comprehend, save
he that is wise and prudent and that loveth his Lord?
Forasmuch then as He renewed us in the remission of sins, He made us
to be a new type, so that we should have the soul of children, as if
He were recreating us.
For the scripture saith concerning us, how He saith to the Son; Let
us make man after our image and after our likeness, and let them
rule over the beasts of the earth and the fowls of the heaven and
the fishes of the sea. And the Lord said when He saw the fair
creation of us men; Increase and multiply and fill the earth.
These words refer to the Son.
Again I will shew thee how the Lord speaketh concerning us. He made
a second creation at the last; and the Lord saith; Behold I make
the last things as the first. In reference to this then the
prophet preached; Enter into a land flowing with milk and honey,
and be lords over it.
Behold then we have been created anew, as He saith again in another
prophet; Behold, saith the Lord, I will take out from these, that
is to say, from those whom the Spirit of the Lord foresaw, their
stony hearts, and will put into them hearts of flesh; for He
Himself was to be manifested in the flesh and to dwell in us.
For a holy temple unto the Lord, my brethren, is the abode of our
heart.
For the Lord saith again; For wherein shall I appear unto the Lord
my God and be glorified? I will make confession unto Thee in the
assembly of my brethren, and I will sing unto Thee in the midst of
the assembly of the saints. We therefore are they whom He brought
into the good land.
What then is the milk and the honey Because the child is first kept
alive by honey, and then by milk. So in like manner we also, being
kept alive by our faith in the promise and by the word, shall live
and be lords of the earth.
Now we have already said above; And let them increase and multiply
and rule over the fishes. But who is he that is able [now] to rule
over beasts and fishes and fowls of the heaven; for we ought to
perceive that to rule implieth power, so that one should give orders
and have dominion.
If then this cometh not to pass now, assuredly He spake to us for the
hereafter, when we ourselves shall be made perfect so that we may
become heirs of the covenant of the Lord.
Understand therefore, children of gladness, that the good Lord
manifested all things to us beforehand, that we might know to whom we
ought in all things to render thanksgiving and praise.
If then the Son of God, being Lord and future Judge of quick and
dead, suffered that His wound might give us life, let us believe that
the Son of God could not suffer except for our sakes.
But moreover when crucified He had vinegar and gall given Him to
drink. Hear how on this matter the priests of the temple have
revealed. Seeing that there is a commandment in scripture,
Whatsoever shall not observe the fast shall surely die, the Lord
commanded, because He was in His own person about to offer the vessel
of His Spirit a sacrifice for our sins, that the type also which was
given in Isaac who was offered upon the alter should be fulfilled.
What then saith He in the prophet? And let them eat of the goat
that is offered at the fast for all their sins. Attend carefully;
And let all the priests alone eat the entrails unwashed with
vinegar.
Wherefore? Since ye are to give Me, who am to offer My flesh for the
sins of My new people, gall with vinegar to drink, eat ye alone,
while the people fasteth and waileth in sackcloth and ashes; that He
might shew that He must suffer at their hands.
Attend ye to the commandments which He gave. Take two goats, fair
and alike, and offer them, and let the priest take the one for a
whole burnt offering for sins.
But the other one--what must they do with it? Accursed, saith He,
is the one. Give heed how the type of Jesus is revealed.
And do ye all spit upon it and goad it, and place scarlet wool
about its head, and so let it be cast into the wilderness. And
when it is so done, he that taketh the goat into the wilderness
leadeth it, and taketh off the wool, and putteth it upon the branch
which is called Rachia, the same whereof we are wont to eat the
shoots when we find them in the country. Of this briar alone is the
fruit thus sweet.
What then meaneth this? Give heed. The one at the alter, and the
other accursed. And moreover the accursed one crowned. For they
shall see Him in that day wearing the long scarlet robe about His
flesh, and shall say, Is not this He, Whom once we crucified and set
at nought and spat upon; verily this was He, Who then said that He
was the Son of God.
For how is He like the goat? For this reason it says the goats
shall be fair and alike, that, when they shall see Him coming
then, they may be astonished at the likeness of the goat. Therefore
behold the type of Jesus that was to suffer.
But what meaneth it, that they place the wool in the midst of the
thorns? It is a type of Jesus set forth for the Church, since
whosoever should desire to take away the scarlet wool it behoved him
to suffer many things owing to the terrible nature of the thorn, and
through affliction to win the mastery over it. Thus, He saith, they
that desire to see Me, and to attain unto My kingdom, must lay hold
on Me through tribulation and affliction.
But what think ye meaneth the type, where the commandment is given
to Israel that those men, whose sins are full grown, offer an heifer
and slaughter and burn it, and then that the children take up the
ashes, and cast them into vessels, and twist the scarlet wool on a
tree (see here again is the type of the cross and the scarlet wool),
and the hyssop, and that this done the children should sprinkle the
people one by one, that they may be purified from their sins?
Understand ye how in all plainness it is spoken unto you; the calf is
Jesus, the men that offer it, being sinners, are they that offered
Him for the slaughter. After this it is no more men (who offer); the
glory is no more for sinners.
The children who sprinkle are they that preached unto us the
forgiveness of sins and the purification of our heart, they to whom,
being twelve in number for a testimony unto the tribes (for there are
twelve tribes of Israel), He gave authority over the Gospel, that
they should preach it.
But wherefore are the children that sprinkle three in number? For a
testimony unto Abraham, Isaac and Jacob, because these are mighty
before God.
Then there is the placing the wool on the tree. This means that the
kingdom of Jesus is on the cross, and that they who set their hope on
Him shall live for ever.
And why is there the wool and the hyssop at the same time? Because
in His kingdom there shall be evil and foul days, in which we shall
be saved; for he who suffers pain in the flesh is healed through the
foulness of the hyssop.
Now to us indeed it is manifest that these things so befell for this
reason, but to them they were dark, because they heard not the voice
of the Lord.
Furthermore He saith concerning the ears, how that it is our heart
which He circumcised. The Lord saith in the prophet; With the
hearing of the ears they listened to Me. And again He saith;
They that are afar off shall hear with their ears, and shall
perceive what I have done. And; Be ye circumcised in your
hearts, saith the Lord.
And again He saith; Hear, O Israel, for thus saith the Lord thy
God. Who is he that desireth to live forever, let him hear with his
ears the voice of My servant.
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And again He saith; Hear, O heaven, and give ear, O earth, for the
Lord hath spoken these things for a testimony. And again He saith;
Hear the words of the Lord, ye rulers of this people. And again He
saith; Hear, O my children, the voice of one crying in the
wilderness. Therefore He circumcised our ears, that hearing the
word we might believe.
But moreover the circumcision, in which they have confidence, is
abolished; for He hath said that a circumcision not of the flesh
should be practiced. But they transgressed, for an evil angel taught
them cleverness.
He saith unto them; Thus saith the Lord your God (so I find the
commandment); sow not upon thorns, be ye circumcised in to your
Lord. And what saith He? Be ye circumcised in the hardness of
your heart; and then ye will not harden your neck. Take this
again; Behold, sayith the Lord, all the Gentiles are uncircumcised
in their foreskin, but this people is uncircumcised in their
hearts.
But thou wilt say; In truth the people hath been circumcised for a
seal. Nay, but so likewise is every Syrian and Arabian and all the
priests of the idols. Do all those then too belong to their
covenant? Moreover the Egyptians also are included among the
circumcised.
Learn therefore, children of love, concerning all things abundantly,
that Abraham, who first appointed circumcision, looked forward in the
spirit unto Jesus, when he circumcised having received the ordinances
of three letters.
For the scripture saith; And Abraham circumcised of his household
eighteen males and three hundred. What then was the knowledge
given unto him? Understand ye that He saith the eighteen first,
and then after an interval three hundred In the eighteen 'I'
stands for ten, 'H' for eight. Here thou hast JESUS (IHSOYS). And
because the cross in the 'T' was to have grace, He saith also three
hundred. So He revealeth Jesus in the two letters, and in the
remaining one the cross.
He who placed within us the innate gift of His covenant knoweth; no
man hath ever learnt from me a more genuine word; but I know that ye
are worthy.
But forasmuch as Moses said; Ye shall not eat seine nor eagle nor
falcon nor crow nor any fish which hath no scale upon it, he
received in his understanding three ordinances.
Yea and further He saith unto them in Deuteronomy; And I will lay
as a covenant upon this people My ordinances. So then it is not a
commandment of God that they should not bite with their teeth, but
Moses spake it in spirit.
Accordingly he mentioned the swine with this intent. Thou shalt not
cleave, saith he, to such men who are like unto swine; that is, when
they are in luxury they forget the Lord, but when they are in want
they recognize the Lord, just as the swine when it eateth knoweth not
his lord, but when it is hungry it crieth out, and when it has
received food again it is silent.
Neither shalt thou eat eagle nor falcon nor kite nor crow. Thou
shalt not, He saith, cleave unto, or be likened to, such men who now
not how to provide food for themselves by toil and sweat, but in
their lawlessness seize what belongeth to others, and as if they were
walking in guilelessness watch and search about for some one to rob
in their rapacity, just as these birds alone do not provide food for
themselves, but sit idle and seek how they may eat the meat that
belongeth to others, being pestilent in their evil-doings.
And thou shalt not eat, saith He, lamprey nor polypus nor cuttle
fish . Thou shalt not, He meaneth, become like unto such men, who
are desperately wicked, and are already condemned to death, just as
these fishes alone are accursed and swim in the depths, not swimming
on the surface like the rest, but dwell on the ground beneath the
deep sea.
Moreover thou shalt not eat the hare. Why so? Thou shalt not be
found a corrupter of boys, nor shalt thou become like such persons;
for the hare gaineth one passage in the body every year; for
according to the number of years it lives it has just so many
orifices.
Again, neither shalt thou eat the hyena; thou shalt not, saith He,
become an adulterer or a fornicator, neither shalt thou resemble such
persons. Why so? Because this animal changeth its nature year by
year, and becometh at one time male and at another female.
Moreover He hath hated the weasel also and with good reason. Thou
shalt not, saith He, become such as those men of whom we hear as
working iniquity with their mouth for uncleanness, neither shalt thou
cleave unto impure women who work iniquity with their mouth. For
this animal conceiveth with its mouth.
Concerning meats then Moses received three decrees to this effect and
uttered them in a spiritual sense; but they accepted them according
to the lust of the flesh, as though they referred to eating.
And David also receiveth knowledge of the same three decrees, and
saith; Blessed is the man who hath not gone in the council of the
ungodly--even as the fishes go in darkness into the depths; and
hath not stood in the path of sinners--just as they who pretend to
fear the Lord sin like swine; and hath not sat on the seat of the
destroyers--as the birds that are seated for prey. Ye have now the
complete lesson concerning eating.
Again Moses saith; Ye shall everything that divideth the hoof and
cheweth the cud. What meaneth he? He that receiveth the food
knoweth Him that giveth him the food, and being refreshed appeareth
to rejoice in him. Well said he, having regard to the commandment.
What then meaneth he? Cleave unto those that fear the Lord, with
those who meditate in their heart on the distinction of the word
which they have received, with those who tell of the ordinances of
the Lord and keep them, with those who know that meditation is a work
of gladness and who chew the cud of the word of the Lord. But why
that which divideth the hoof? Because the righteous man both walketh
in this world, and at the same time looketh for the holy world to
come. Ye see how wise a lawgiver Moses was.
But whence should they perceive or understand these things? Howbeit
we having justly perceived the commandments tell them as the Lord
willed. To this end He circumcised our ears and hearts, that we
might understand these things.
But let us enquire whether the Lord took care to signify before hand
concerning the water and the cross. Now concerning the water it is
written in reference to Israel, how that they would not receive the
baptism which bringeth remission of sins, but would build for
themselves.
For the prophet saith; Be astonished, O heaven, and let the earth
shudder the more at this, for this people hath done two evil
things; they abandoned Me the fountain of life, and they digged for
themselves a pit of death.
Is My holy mountain of Sinai a desert rock? for ye shall be as the
fledglings of a bird, which flutter aloft when deprived of their
nest.
And again the prophet saith; I will go before thee, and level
mountains and crush gates of brass and break in pieces bolts of
iron, and I will give thee treasures dark, concealed, unseen, that
they may know that I am the Lord God.
And; Thou shalt dwell in a lofty cave of a strong rock. And; His
water shall be sure; ye shall see the King in glory, and your soul
shall meditate on the fear of the Lord.
And again He saith in another prophet; And He that doeth these
things shall be as the tree that is planted by the parting streams
of waters, which shall yield his fruit at his proper season, and
his leaf shall not fall off, and all things whatsoever he doeth
shall prosper.
Not so are the ungodly, not so, but are as the dust which the wind
scattereth from the face of the earth. Therefore ungodly men shall
not stand in judgment, neither sinners in the council of the
righteous; for the Lord knoweth the way of the righteous, and the
way of the ungodly shall perish.
Ye perceive how He pointed out the water and the cross at the same
time. For this is the meaning; Blessed are they that set their hope
on the cross, and go down into the water; for He speaketh of the
reward at his proper season; then, saith He, I will repay. But now
what saith He? His leaves shall not fall off; He meaneth by this
that every word, which shall come forth from you through your mouth
in faith and love, shall be for the conversion and hope of many.
And again another prophet saith; And the land of Jacob was praised
above the whole earth. He meaneth this; He glorifieth the vessel
of His Spirit.
Next what saith He? And there was a river streaming from the right
hand, and beautiful trees rose up from it; and whosoever shall eat
of them shall live forever.
This He saith, because we go down into the water laden with sins and
filth, and rise up from it bearing fruit in the heart, resting our
fear and hope on Jesus in the spirit. And whosoever shall eat of
these shall live forever; He meaneth this; whosoever, saith He,
shall hear these things spoken and shall believe, shall live forever.
In like manner again He defineth concerning the cross in another
prophet, who saith; And when shall these things be accomplished?
saith the Lord. Whenever a tree shall be bended and stand upright,
and whensoever blood shall drop from a tree. Again thou art taught
concerning the cross, and Him that was to be crucified.
And He saith again in Moses, when war was waged against Israel by men
of another nation, and that He might remind them when the war was
waged against them that for their sins they were delivered unto
death; the Spirit saith to the heart of Moses, that he should make a
type of the cross and of Him that was to suffer, that unless, saith
He, they shall set their hope on Him, war shall be waged against them
for ever. Moses therefore pileth arms one upon another in the midst
of the encounter, and standing on higher ground than any he stretched
out his hands, and so Israel was again victorious. Then, whenever he
lowered them, they were slain with the sword.
Wherefore was this? That they might learn that they cannot be saved,
unless they should set their hope on Him.
And again in another prophet He saith; The whole day long have I
stretched out My hands to a disobedient people that did gainsay My
righteous way.
Again Moses maketh a type of Jesus, how that He must suffer, and that
He Himself whom they shall think to have destroyed shall make alive
in an emblem when Israel was falling. For the Lord caused all manner
of serpents to bite them, and they died (forasmuch as the
transgression was wrought in Eve through the serpent), that He might
convince them that by reason of their transgression they should be
delivered over to the affliction of death.
Yea and further though Moses gave the commandment; Ye shall not
have a molten or a carved image for your God, yet he himself made
one that he might show them a type of Jesus. So Moses maketh a brazen
serpent, and setteth it up conspicuously, and summoneth the people by
proclamation.
When therefore they were assembled together they entreated Moses that
he should offer up intercession for them that they might be healed.
And Moses said unto them; Whensoever, said he, one of you shall be
bitten, let him come to the serpent which is placed on the tree, and
let him believe and hope that the serpent being himself dead can make
alive; and forthwith he shall be saved. And so they did. Here again
thou hast in these things also the glory of Jesus, how that in Him
and unto Him are all things.
What again saith Moses unto Jesus (Joshua) the son of Nun, when he
giveth him this name, as being a prophet, that all the people might
give ear to him alone, because the Father revealeth all things
concerning His Son Jesus?
Moses therefore saith to Jesus the son of Nun, giving him this name,
when he sent him as a spy on the land; Take a book in thy hands,
and write what the Lord saith, how the Son of God shall cut up by
the roots all the house of Amalek in the last days.
Behold again it is Jesus, not a son of man, but the Son of God, and
He was revealed in the flesh in a figure. Since then men will say
that Christ is the son of David, David himself prophesieth being
afraid and understanding the error of sinners; The Lord said unto
my Lord, Sit thou on My right hand until I set thine enemies for a
footstool under Thy feet.
And again thus sayith Isaiah; The Lord said unto my Christ the
Lord, of whose right hand I laid hold, that the nations should give
ear before Him, and I will break down the strength of kings. See
how David calleth Him Lord, and calleth Him not Son.
Now let us see whether this people or the first people hath the
inheritance, and whether the covenant had reference to us or to them.
Hear then what the scripture saith concerning the people; And Isaac
prayed concerning Rebecca his wife, for she was barren. And she
conceived. Then Rebecca went out to enquire of the Lord. And the
Lord said unto her; Two nations are in thy womb, and two peoples in
thy belly, and one people shall vanquish another people, and the
greater shall serve the less.
Ye ought to understand who Isaac is, and who Rebecca is, and in whose
case He hath shown that the one people is greater than the other.
And in another prophecy Jacob speaketh more plainly to Joseph his
son, saying; Behold, the Lord hath not bereft me of thy face; bring
me thy sons, that I may bless them.
And he brought Ephraim and Manasseh, desiring that Manasseh should be
blessed, because he was the elder; for Joseph led him by the right
hand of his father Jacob. But Jacob saw in the spirit a type of the
people that should come afterwards. And what saith He? And Jacob
crossed his hands, and placed his right hand on the head of
Ephraim, the second and younger, and blessed him. And Joseph said
unto Jacob, Transfer thy right hand to the head of Manasseh, for he
is my first born son. And Jacob said to Joseph, I know it, my son,
I know it; but the greater shall serve the less. Yet this one also
shall be blessed.
Mark in whose cases He ordained that this people should be first and
heir of the covenant.
If then besides this He also recorded it through Abraham, we attain
the completion of our knowledge. What then saith he to Abraham when
he alone believed, and was ascribed for righteousness? Behold I
have made thee, Abraham, a father of nations that believe in God in
uncircumcision.
Yea verily, but as regards the covenant which He swear to the
fathers to give it to the people let us see whether He hath actually
given it. He hath given it, but they themselves were not found worthy
to receive it by reason of their sins.
For the prophet saith; And Moses was fasting in Mount Sinai forty
days and forty nights, that he might receive the covenant of the
Lord to give to the people. And [Moses] received from the Lord the
two tables which were written by the finger of the hand of the Lord
in the spirit. And Moses took them, and brought them down to give
them to the people.
And the Lord said unto Moses; Moses, Moses, come down quickly; for
thy people, whom thou leddest forth from the land of Egypt, hath
done wickedly. And Moses perceived that they had made for
themselves again molten images, and he cast them out of his hands
and the tables of the covenant of the Lord were broken in pieces.
Moses received them, but they themselves were not found worthy. But
how did we receive them? Mark this. Moses received them being a
servant, but the Lord himself gave them to us to be the people of His
inheritance, having endured patiently for our sakes.
But He was made manifest, in order that at the same time they might
be perfected in their sins, and we might receive the covenant through
Him who inherited it, even the Lord Jesus, who was prepared
beforehand hereunto, that appearing in person He might redeem out of
darkness our hearts which had already been paid over unto death and
delivered up to the iniquity of error, and thus establish the
covenant in us through the word.
For it is written how the Father chargeth Him to deliver us from
darkness, and to prepare a holy people for Himself.
Therefore saith the prophet; I the Lord thy God called thee in
righteousness, and I will lay hold of thy hand and will strengthen
thee, and I have given thee to be a covenant of the race, a light
to the Gentiles, to open the eyes of the blind, and to bring forth
them that are bound from their fetters, and them that sit in
darkness from their prison house. We perceive then whence we were
ransomed.
Again the prophet saith; Behold I have set Thee to be a light unto
the Gentiles, that Thou shouldest be for salvation unto the ends of
the earth; thus saith the Lord that ransomed thee, even God.
Again the prophet saith; The Spirit of the Lord is upon Me,
wherefore He anointed Me to preach good tidings to the humble; He
hath sent Me to heal them that are broken-hearted, to preach
release to the captives and recovery of sight to the blind, to
proclaim the acceptable year of the Lord and the day of recompense,
to comfort all that mourn.
Moreover concerning the Sabbath likewise it is written in the Ten
Words, in which He spake to Moses face to face on Mount Sinai; And
ye shall hallow the Sabbath of the Lord with pure hands and with a
pure heart.
And in another place He saith; If my sons observe the Sabbath then
I will bestow My mercy upon them.
Of the Sabbath He speaketh in the beginning of the creation; And
God made the works of His hands in six days, and He ended on the
seventh day, and rested on it, and He hallowed it.
Give heed, children, what this meaneth; He ended in six days. He
meaneth this, that in six thousand years the Lord shall bring all
things to an end; for the day with Him signifyeth a thousand years;
and this He himself beareth me witness, saying; Behold, the day of
the Lord shall be as a thousand years. Therefore, children, in six
days, that is in six thousand years, everything shall come to an end.
And He rested on the seventh day. this He meaneth; when His Son
shall come, and shall abolish the time of the Lawless One, and shall
judge the ungodly, and shall change the sun and the moon and the
stars, then shall he truly rest on the seventh day.
Yea and furthermore He saith; Thou shalt hallow it with pure hands
and with a pure heart. If therefore a man is able now to hallow
the day which God hallowed, though he be pure in heart, we have gone
utterly astray.
But if after all then and not till then shall we truly rest and
hallow it, when we shall ourselves be able to do so after being
justified and receiving the promise, when iniquity is no more and all
things have been made new by the Lord, we shall be able to hallow it
then, because we ourselves shall have been hallowed first.
Finally He saith to them; Your new moons and your Sabbaths I cannot
away with. Ye see what is His meaning ; it is not your present
Sabbaths that are acceptable [unto Me], but the Sabbath which I have
made, in the which, when I have set all things at rest, I will make
the beginning of the eighth day which is the beginning of another
world.
Wherefore also we keep the eighth day for rejoicing, in the which
also Jesus rose from the dead, and having been manifested ascended
into the heavens.
Moreover I will tell you likewise concerning the temple, how these
wretched men being led astray set their hope on the building, and not
on their God that made them, as being a house of God.
For like the Gentiles almost they consecrated Him in the temple. But
what saith the Lord abolishing the temple? Learn ye. Who hath
measured the heaven with a span, or hath measured the earth with
his hand? Have not I, saith the Lord? The heaven is My throne and
the earth the footstool of My feet. What manner of house will ye
build for Me? Or what shall be my resting place? Ye perceive that
their hope is vain.
Furthermore He saith again; Behold they that pulled down this
temple themselves shall build it.
So it cometh to pass; for because they went to war it was pulled down
by their enemies. Now also the very servants of their enemies shall
build it up.
Again, it was revealed how the city and the temple and the people of
Israel should be betrayed. For the scripture saith; And it shall be
in the last days, that the Lord shall deliver up the sheep of the
pasture and the fold and the tower thereof to destruction. And it
came to pass as the Lord spake.
But let us enquire whether there be any temple of God. There is; in
the place where he himself undertakes to make and finish it. For it
is written And it shall come to pass, when the week is being
accomplished, the temple of God shall be built gloriously in the
name of the Lord.
I find then that there is a temple, How then shall it be built in
the name of the Lord? Understand ye. Before we believed on God, the
abode of our heart was corrupt and weak, a temple truly built by
hands; for it was full of idolatry and was a house of demons, because
we did whatsoever was contrary to God.
But it shall be built in the name of the Lord. Give heed then that
the temple of the Lord may be built gloriously.
How? Understand ye. By receiving the remission of our sins and
hoping on the Name we became new, created afresh from the beginning.
Wherefore God dwelleth truly in our habitation within us. How? The
word of his faith, the calling of his promise, the wisdom of the
ordinances, the commandments of the teaching, He Himself prophesying
in us, He Himself dwelling in us, opening for us who had been in
bondage unto death the door of the temple, which is the mouth, and
giving us repentance leadeth us to the incorruptible temple.
For he that desireth to be saved looketh not to the man, but to Him
that dwelleth and speaketh in him, being amazed at this that he has
never at any time heard these words from the mouth of the speaker,
nor himself ever desired to hear them. This is the spiritual temple
built up to the Lord.
So far as it was possible with all simplicity to declare it unto
you, my soul hopeth that I have not omitted anything [of the matters
pertaining unto salvation and so failed in my desire].
For if I should write to you concerning things immediate or future,
ye would not understand them, because they are put in parables. So
much then for this.
But let us pass on to another lesson and teaching. There are two
ways of teaching and of power, the one of light and the other of
darkness; and there is a great difference between the two ways. For
on the one are stationed the light giving angels of God, on the other
the angels of Satan.
And the one is the Lord from all eternity and unto all eternity,
whereas the other is Lord of the season of iniquity that now is.
This then is the way of light, if anyone desiring to travel on the
way to his appointed place would be zealous in his works. The
knowledge then which is given to us whereby we may walk therein is as
follows.
Thou shalt love Him that made thee, thou shalt fear Him that created
thee, thou shalt glorify Him that redeemed thee from death; thou
shalt be simple in heart and rich in spirit; thou shalt not cleave to
those who walk the way of death; thou shalt hate everything that is
not pleasing to God; thou shalt hate all hypocrisy; thou shalt never
forsake the commandments of the Lord.
Thou shalt not exalt thyself, but shalt be lowly minded in all
things. Thou shalt not assume glory to thyself. Thou shalt not
entertain a wicked design against thy neighbor; thou shalt not admit
boldness into thy soul.
Thou shalt not commit fornication, thou shalt not commit
adultery, thou shalt not corrupt boys. The word of God shall not
come forth from thee where any are unclean. Thou shalt not make a
difference in a person to reprove him for a transgression. Thou shalt
be meek, thou shalt be quiet, thou shalt be fearing the words
which thou hast heard. Thou shalt not bear a grudge against thy
brother.
Thou shalt not doubt whether a thing shall be or not be. Thou shalt
not take the name of the Lord in vain. Thou shalt love thy
neighbor more than thine own soul. Thou shalt not murder a child by
abortion, nor again shalt thou kill it when it is born. Thou shalt
not withhold thy hand from thy son or daughter, but from their youth
thou shalt teach them the fear of God.
Thou shalt not be found coveting thy neighbors goods; thou shalt not
be found greedy of gain. Neither shalt thou cleave with thy soul to
the lofty, but shalt walk with the humble and righteous. The
accidents that befall thee thou shalt receive as good, knowing that
nothing is done without God. Thou shalt not be double minded nor
double tongued.
Thou shalt be subject unto thy masters as to a type of God in shame
and fear. Thou shalt not command in bitterness thy bondservant or
thine handmaid who set their hope on the same God, lest haply, they
should cease to fear the God who is over both of you; for He came not
to call with respect of persons, but to call those whom the Spirit
hath prepared.
Thou shalt make thy neighbor partake in all things, and shalt not say
that anything is thine own. For if ye are fellow partakers in that
which is imperishable, how much rather shall ye be in the things
which are perishable. Thou shalt not be hasty with thine own tongue,
for the mouth is the snare of death. So far as thou art able, thou
shalt be pure for thy soul's sake.
Be not thou found holding out thy hands to receive, and drawing
them in to give. Thou shalt love as the apple of thine eye every
one that speaketh unto thee the word of the Lord.
Thou shalt remember the day of judgment night and day, and thou
shalt seek out day by day the persons of the saints, either laboring
by word and going to exhort them and meditating how thou mayest save
souls by thy word, or thou shalt work with thy hands for a ransom for
thy sins.
Thou shall not hesitate to give, neither shalt thou murmur when
giving, but thou shalt know who is the good paymaster of thy reward.
Thou shalt keep those things which thou hast received, neither adding
to them nor taking away from them. Thou shalt utterly hate the Evil
One. Thou shalt judge righteously.
Thou shalt not make a schism, but thou shalt pacify them that contend
by bringing them together. Thou shalt confess thy sins. Thou shalt
not betake thyself to prayer with an evil conscience. This is the
way of light.
But the way of the Black One is crooked and full of a curse. For it
is a way of eternal death with punishment wherein are the things that
destroy men's souls--idolatry, boldness, exhalation of power,
hypocrisy, doubleness of heart, adultery, murder, plundering, pride,
transgression, treachery, malice, stubbornness, witchcraft, magic,
covetousness, absence of the fear of God;
persecutors of good men, hating the truth, loving lies, not
perceiving the reward of righteousness, not cleaving to the good
nor to the righteous judgment, paying no heed to the widow and the
orphan, wakeful not for the fear of God but for that which is evil;
men from whom gentleness and forbearance stand aloof and far off;
loving vain things, pursuing a recompense, not pitying the poor man,
not toiling for him that is oppressed with toil, ready to slander,
not recognizing Him that made them murderers of children, corrupters
of the creatures of God, turning away from him that is in want,
oppressing him that is afflicted, advocates of the wealthy, unjust
judges of the poor, sinful in all things.
It is good therefore to learn the ordinances of the Lord, as many as
have been written above, and to walk in them. For he that doeth these
things shall be glorified in the kingdom of God; whereas he that
chooseth their opposites shall perish together with his works. For
this cause is the resurrection, for this the recompense.
I entreat those of you who are in a higher station, if ye will
receive any counsel of good advice from me, keep amongst you those to
whom ye may do good. Fail not.
The day is at hand, in which everything shall be destroyed together
with the Evil One. The Lord is at hand and his reward.
Again and again I entreat you; be good lawgivers one to another;
continue faithful councilors to yourselves; take away from you all
hypocrisy.
And may God, who is Lord of the whole world, give you wisdom,
judgment, learning, knowledge of His ordinances, patience.
And be ye taught of God, seeking diligently what the Lord requireth
of you, and act that ye may be found in the day of judgment.
But if you have any remembrance of good, call me to mind when ye
practice these things these things, that both my desire and my
watchfulness may lead to some good result. I entreat you asking it
as a favor.
So long as the good vessel (of the body) is with you, be lacking in
none of these things, but search them out constantly, and fulfill
every commandment; for they deserve it.
For this reason I was the more eager to write to you so far as I was
able, that I might give you joy. Fare ye well, children of love and
peace. The Lord of glory and of every grace be with your spirit.
The master, who reared me, had sold me to one Rhoda in Rome. After
many years, I met her again, and began to love her as a sister.
After a certain time I saw her bathing in the river Tiber; and I gave
her my hand, and led her out of the river. So, seeing her beauty, I
reasoned in my heart, saying, "Happy were I, if I had such an one to
wife both in beauty and in character." I merely reflected on this
and nothing more.
After a certain time, as I was journeying to Cumae, and glorifying
God's creatures for their greatness and splendor and power, as I
walked I fell asleep. And a Spirit took me, and bore me away through
a pathless tract, through which no man could pass: for the place was
precipitous, and broken into clefts by reason of the waters. When
then I had crossed the river, I came into the level country, and
knelt down, and began to pray to the Lord and to confess my sins.
Now, while I prayed, the heaven was opened, and I see the lady, whom
I had desired, greeting me from heaven, saying, "Good morrow,
Hermas."
And, looking at her, I said to her, "Lady, what doest thou here?"
Then she answered me, "I was taken up, that I might convict thee of
thy sins before the Lord."
I said to her, "Dost thou now convict me?" "Nay, not so," said she,
"but hear the words, that I shall say to thee. God, Who dwelleth in
the heavens, and created out of nothing the things which are, and
increased and multiplied them for His holy Church's sake, is wroth
with thee, for that thou didst sin against me."
I answered her and said, "Sin against thee? In what way? Did I
ever speak an unseemly word unto thee? Did I not always regard thee
as a goddess? Did I not always respect thee as a sister? How
couldst thou falsely charge me, lady, with such villainy and
uncleanness?
"Laughing she saith unto me, "The desire after evil entered into
thine heart. Nay, thinkest thou not that it is an evil deed for a
righteous man, if the evil desire should enter into his heart? It is
indeed a sin and a great one too," saith she; "for the righteous man
entertaineth righteous purposes. While then his purposes are
righteous, his repute stands steadfast in the heavens, and he finds
the Lord easily propitiated in all that he does. But they that
entertain evil purposes in their hearts, bring upon themselves death
an captivity, especially they that claim for themselves this present
work and boast in its riches, and cleave not to the good things that
are to come.
Their souls shall rue it, seeing that they have no hope, but have
abandoned themselves and their life. But do thou pray unto God and He
shall heal thine own sins, and those of thy whole house, and of all
the saints."
As soon as she had spoken these words the heavens were shut and I was
given over to horror and grief Then I said within myself "If this sin
is recorded against me, how can I be saved? Or how shall I
propitiate God for my sins which are full-blown? Or with which words
shall I entreat the Lord that He may be propitious unto me?
While I was advising and discussing these matters in my heart, I see,
before me a great white chair of snow-white wool; and there came an
aged lady in glistening raiment, having a book in her hands, and she
sat down alone, and she saluted me, "Good morrow, Hermas." Then I
grieved and weeping, said, "Good morrow, lady."
And she said to me "Why so gloomy, Hermas, thou that art patient and
good-tempered and art always smiling? Why so downcast in thy looks,
and far from cheerful?" And I said to her, "Because of an excellent
lady's saying that I had sinned against her."
Then she said, "Far be this thing from the servant of God!
Nevertheless the thought did enter into thy heart concerning her.
Now to the servants of God such a purpose bringeth sin. For it is an
evil and mad purpose to overtake a devout spirit that hath been
already approved, that it should desire an evil deed, and especially
if it be Hermas the temperate, who abstaineth from every evil desire,
and is full of all simplicity and of great guilelessness.
"Yet it is not for this that God is wroth with thee, but that thou
mayest convert thy family, that hath done wrong against the Lord and
against you their parents. But out of fondness for thy children thou
didst not admonish thy family, but didst suffer it to become
fearfully corrupt. Therefore the Lord is wroth with thee. But He
will heal all thy past sins, which have been committed in thy family;
for by reason of their sins and iniquities thou hast been corrupted
by the affairs of this world.
But the great mercy of the Lord had pity on thee and thy family, and
will strengthen thee, and establish thee in His glory. Only be not
thou careless, but take courage, and strengthen thy family. For as
the smith hammering his work conquers the task which he wills, so
also doth righteous discourse repeated daily conquer all evil. Cease
not therefore to reprove thy children; for I know that if they shall
repent with all their heart, they shall be written in the books of
life with the saints."
After these words of hers had ceased, she saith unto me, "Wilt thou
listen to me as I read?" Then say I, "Yes, lady." She saith to me,
"Be attentive, and hear the glories of God" I listened with attention
and with wonder to that which I had no power to remember; for all the
words were terrible, such as man cannot bear. The last words however
I remembered, for they were suitable for us and gentle.
"Behold, the God of Hosts, Who by His invisible and mighty power and
by His great wisdom created the world, and by His glorious purpose
clothed His creation with comeliness, and by His strong word fixed
the heaven, and founded the earth upon the waters, and by His own
wisdom and providence formed His holy Church, which also He
blessed-behold, He removeth the heavens and the mountains and the
hills and the seas, and all things are made level for His elect, that
He may fulfill to them the promise which He promised with great glory
and rejoicing, if so be that they shall keep the ordinances of God,
which they received, with great faith."
When then she finished reading and arose from her chair, there came
four young men, and they took away the chair, and departed towards
the East.
Then she calleth me unto her, and she touched my breast, and saith to
me, "Did my reading please thee?" And I say unto her, "Lady, these
last words please me, but the former were difficult and hard." Then
she spake to me, saying, "These last words are for the righteous, but
the former are for the heathen and the rebellious."
While she yet spake with me, two men appeared, and took her by the
arms, and they departed, whither the chair also had gone, towards the
East. And she smiled as she departed and, as she was going, she
saith to me, "Play the man, Hermas."
I was on the way to Cumae, at the same season as last year, and
called to mind my last year's vision as I walked; and again a Spirit
taketh me, and carrieth me away to the same place as last year.
When then I arrived at the place, I fell upon my knees, and began to
pray to the Lord, and to glorify His name, for that he counted me
worthy, and made known unto me my former sins.
But after I had risen up from prayer, I behold before me the aged
lady, whom also I had seen last year, walking and reading a little
book. And she saith to me, "Canst thou report these things to the
elect of God?" I say unto her, "Lady, I cannot recollect so much;
but give me the little book, that I may copy it." "Take it," saith
she, "and be sure and return it to me."
I took it, and retiring to a certain spot in the country I copied it
letter for letter: for I could not make out the syllables. When
then I had finished the letters of the book, suddenly the book was
snatched out of my hand; but by whom I did not see.
Now after fifteen days, when I had fasted and entreated the Lord
earnestly, the knowledge of the writing was revealed to me. And this
is what was written:--
"Thy seed, Hermas, have sinned against God, and have blasphemed the
Lord, and have betrayed their parents through great wickedness, yea,
they have got the name of betrayers of parents, and yet they did not
profit by their betrayal; and they still further added to their sins
wanton deeds and reckless wickedness; and so the measure of their
transgressions was filled up.
But make these words known to all thy children, and to thy wife who
shall be as thy sister; for she too refraineth not from using her
tongue, wherewith she doeth evil. But, when she hears these words,
she will refrain, and will find mercy.
After that thou hast made known unto them all these words, which the
Master commanded me that they should be revealed unto thee, then all
their sins which they sinned aforetime are forgiven to them; yea, and
to all the saints that have sinned unto this day, if they repent with
their whole heart, and remove double-mindedness from their heart.
For the Master sware by His own glory, as concerning His elect; that
if, now that this day has been set as a limit, sin shall hereafter be
committed, they shall not find salvation; for repentance for the
righteous hath an end; the days of repentance are accomplished for
all the saints; whereas for the Gentiles there is repentance until
the last day.
Thou shalt therefore say unto the elders of the Church, that they
direct their paths in righteousness, that they may receive in full
the promises with abundant glory.
Ye therefore that work righteousness be steadfast, and be not
double-minded, that ye may have admission with the holy angels.
Blessed are ye, as many as endure patiently the great tribulation
that cometh, and as many as shall not deny their life.
For the Lord swear concerning His Son, that those who denied their
Lord should be rejected from their life, even they that are now about
to deny Him in the coming days; but to those who denied Him
aforetime, to them mercy was given of His great loving kindness.
"But do thou, Hermas, no longer bear a grudge against thy children,
neither suffer thy sister to have her way, so that they may be
purified from their former sins. For they shall be chastised with a
righteous chastisement, unless thou bear a grudge against them
thyself. The bearing of a grudge worketh death. But thou, Hermas,
hast had great tribulations of thine own, by reason of the
transgressions of thy family, because thou hadst no care for them.
For thou wast neglectful of them, and wast mixed up with thine evil
transactions.
But herein is thy salvation, in that thou didst not depart from the
living God, and in thy simplicity and thy great continence. These
have saved thee, if thou abidest therein; and they save all who do
such things, and walk in guilelessness and simplicity. These men
prevail over all wickedness, and continue unto life eternal.
Blessed are all they that work righteousness. They shall never be
destroyed.
But thou shalt say to Maximus, "Behold tribulation cometh (upon
thee), if thou think fit to deny a second time. The Lord is nigh
unto them that turn unto him, as it is written in Eldad and Modat,
who prophesied to the people in the wilderness."
Now, brethren, a revelation was made unto me in my sleep by a youth
of exceeding fair form, who said to me, "Whom thinkest thou the aged
woman, from whom thou receivedst the book, to be?" I say, "The
Sibyl" "Thou art wrong," saith he, "she is not." "Who then is she?"
I say. "The Church," saith he. I said unto him, "Wherefore then is
she aged?" "Because," saith he, "she was created before all things;
therefore is she aged; and for her sake the world was framed."
And afterwards I saw a vision in my house. The aged woman came, and
asked me, if I had already given the book to the elders. I said that
I had not given it. "Thou hast done well," she said, "for I have
words to add. When then I shall have finished all the words, it
shall be made known by thy means to all the elect.
Thou shalt therefore write two little books, and shalt send one to
Clement, and one to Grapte. So Clement shall send to the foreign
cities, for this is his duty; while Grapte shall instruct the widows
and the orphans. But thou shalt read (the book) to this city along
with the elders that preside over the Church.
The third vision, which I saw, brethren, was as follows.
After fasting often, and entreating the Lord to declare unto me the
revelation which He promised to show me by the mouth of the aged
woman, that very night the aged woman was seen of me, and she said to
me, "Seeing that thou art so importunate and eager to know all
things, come into the country where thou abidest, and about the fifth
hour I will appear, and will show thee what thou oughtest to see."
I asked her, saying, "Lady, to what part of the country?" "Where
thou wilt," saith she. I selected a beautiful and retired spot; but
before I spoke to her and named the spot, she saith to me, "I will
come, whither thou willest."
I went then, brethren, into the country, and I counted up the hours,
and came to the place where I appointed her to come, and I see an
ivory couch placed there, and on the couch there lay a linen cushion,
and on the cushion was spread a coverlet of fine linen of flax.
When I saw these things so ordered, and no one in the place, I was
amazed, and a fit of trembling seized me, and my hair stood on end;
and a fit of shuddering came upon me, because I was alone. When then
I recovered myself, and remembered the glory of God, and took
courage, I knelt down and confessed my sins to the Lord once more, as
I had done on the former occasion.
Then she came with six young men, the same whom I had seen before,
and she stood by me, and listened attentively to me, as I prayed and
confessed my sins to the Lord. And she touched me, and said:
"Hermas, make an end of constantly entreating for thy sins; entreat
also for righteousness, that thou mayest take some part forthwith to
thy family."
Then she raiseth me by the hand, and leadeth me to the couch, and
saith to the young men, "Go ye, and build."
And after the young men had retired and we were left alone, she saith
to me, "Sit down here." I say to her, "Lady, let the elders sit down
first." "Do as I bid thee," saith she, "sit down."
When then I wanted to sit down on the right side, she would not allow
me, but beckoned me with her hand that I should sit on the left side.
As then I was musing thereon, and was sad because she would not
permit me to sit on the right side, she saith to me, "Art thou sad,
Hermas? The place on the right side is for others, even for those
who have already been well-pleasing to God, and have suffered for the
Name's sake. But thou lackest much that thou shouldest sit with
them; but as thou abidest in thy simplicity, even so, and thou shalt
sit with them, thou and as many as shall have done their deeds, and
have suffered what they suffered."
"What did they suffer?" say I. "Listen," saith she. "Stripes,
imprisonments, great tribulations, crosses, wild beasts, for the
Name's sake. Therefore to them belongs the right side of the
Holiness--to them, and to all who shall suffer for the Name. But for
the rest is the left side. Howbeit, to both, to them that sit on the
right, and to them that sit on the left, are the same gifts, and the
same promises, only they sit on the right and have a certain glory.
Thou indeed art very desirous to sit on the right with them, but thy
shortcomings are many; yet thou shalt be purified from thy
shortcomings; yea, and all that are not double-minded shall be
purified from all their sins unto this day."
When she had said this, she wished to depart; but, falling at her
feet, I entreated her by the Lord that she would show me the vision
which she promised.
Then she again took me by the hand, and raiseth me, and seateth me on
the couch at the left hand, while she herself sat on the right. And
lifting up a certain glistening rod, she saith to me, "Seest thou a
great thing?" I say to her, "Lady, I see nothing." She saith to me,
"Look thou; dost thou not see in front of thee a great tower being
builded upon the waters, of glistening square stones?"
Now the tower was being builded foursquare by the six young men that
came with her. And countless other men were bringing stones, some of
them from the deep, and others from the land, and were handing them
to the six young men. And they took them and builded.
The stones that were dragged from the deep they placed in every case,
just as they were, into the building, for they had been shaped, and
they fitted in their joining with the other stones; and they adhered
so closely one with another that their joining could not possibly be
detected; and the building of the tower appeared as if it were built
of one stone.
But of the other stones which were brought from the dry land, some
they threw away, and some they put into the building; and others they
broke in pieces, and threw to a distance from the tower.
Now many other stones were lying round the tower, and they did not
use them for the building; for some of them were mildewed, and others
had cracks in them, and others were too short, and others were white
and round, and did not fit into the building.
And I saw other stones thrown to a distance from the tower, and
coming to the way, and yet not staying in the way, but rolling to
where there was no way; and others falling into the fire and burning
there; and others falling near the waters, and yet not able to roll
into the water, although they desired to roll and to come to the
water.
When she had shown me these things, she wished to hurry away. I say
to her, "Lady, what advantage is it to me to have seen these things,
and yet not to know what the things mean? "She answered and said
unto me, "Thou art an over-curious fellow, in desiring to know all
that concerns the tower." "Yea, lady," I said, "that I may announce
it to my brethren, and that they [may be the more gladdened and] when
they hear [these things] they may know the Lord in great glory."
Then said she,
"Many shall hear; but when they hear, some of them shall be glad, and
others shall weep. Yet even these latter, if they hear and repent,
shall likewise be glad. Hear thou therefore the parables of the
tower; for I will reveal all things unto thee. And trouble me no
more about revelation; for these revelations have an end, seeing that
they have been completed. Nevertheless thou wilt not cease asking
for revelations; for thou art shameless."
The tower, which thou seest building, is myself, the Church, which
was seen of thee both now and aforetime. Ask, therefore, what thou
willest concerning the tower, and I will reveal it unto thee, that
thou mayest rejoice with the saints."
I say unto her, "Lady, since thou didst hold me worthy once for all,
that thou shouldest reveal all things to me, reveal them." Then she
saith to me, "Whatsoever is possible to be revealed to thee, shall be
revealed. Only let thy heart be with God, and doubt not in thy mind
about that which thou seest."
I asked her, "Wherefore is the tower builded upon waters, lady?" "I
told thee so before," said she, "and indeed thou dost enquire
diligently. So by thy enquiry thou discoverest the truth. Hear then
why the tower is builded upon waters; it is because your life is
saved and shall be saved by water. But the tower has been founded by
the word of the Almighty and Glorious Name, and is strengthened by
the unseen power of the Master."
I answered and said unto her, "Lady, this thing is great and
marvelous. But the six young men that build, who are they, lady?"
"These are the holy angels of God, that were created first of all,
unto whom the Lord delivered all His creation to increase and to
build it, and to be masters of all creation. By their hands
therefore the building of the tower will be accomplished."
"And who are the others who are bringing the stones in?" "They also
are holy angels of God; but these six are superior to them. The
building of the tower then shall be accomplished, and all alike shall
rejoice in the (completed) circle of the tower, and shall glorify God
that the building of the tower was accomplished."
I enquired of her, saying, "Lady, I could wish to know concerning the
end of the stones, and their power, of what kind it is." She
answered and said unto me, "It is not that thou of all men art
especially worthy that it should be revealed to thee; for there are
others before thee, and better than thou art, unto whom these visions
ought to have been revealed. But that the name of God may be
glorified, it hath been revealed to thee, all shall be revealed, for
the sake of the doubtful-minded, who question in their hearts whether
these things are so or not. Tell them that all these things are
true, and that there is nothing beside the truth, but that all are
steadfast, and valid, and established on a firm foundation.
"Hear now concerning the stones that go to the building The stones
that are squared and white, and that fit together in their joints,
these are the apostles and bishops and teachers and deacons, who
walked after the holiness of God, and exercised their office of
bishop and teacher and deacon in purity and sanctity for the elect of
God, some of them already fallen on sleep, and others still living.
And because they always agreed with one another, they both had peace
among themselves and listened one to another. Therefore their
joinings fit together in the building of the tower."
"But they that are dragged from the deep, and placed in the building,
and that fit together in their joinings with the other stones that
are already builded in, who are they?" "These are they that suffered
for the name of the Lord."
"But the other stones that are brought from the dry land, I would
fain know who these are, lady." She said, "Those that go to the
building, and yet are not hewn, these the Lord hath approved because
they walked in the uprightness of the Lord, and rightly performed His
commandments."
"But they that are brought and placed in the building, who are they?"
"They are young in the faith, and faithful; but they are warned by
the angels to do good, because wickedness was found in them."
"But those whom they rejected and threw away, who are they?" "These
have sinned, and desire to repent, therefore they were not cast to a
great distance from the tower, because they will be useful for the
building, if they repent. They then that shall repent, if they
repent, will be strong in the faith, if they repent now while the
tower is building. But if the building shall be finished, they have
no more any place, but shall be castaways. This privilege only they
have, that they lie near the tower.
But wouldst thou know about them that are broken in pieces, and cast
away far from the tower? These are the sons of lawlessness. They
received the faith in hypocrisy, and no wickedness was absent from
them. Therefore they have not salvation, for they are not useful for
building by reason of their wickednesses. Therefore they were broken
up and thrown far away by reason of the wrath of the Lord, for they
excited Him to wrath.
But the rest whom thou hast seen lying in great numbers, not going to
the building, of these they that are mildewed are they that knew the
truth, but did not abide in it, nor cleave to the saints. Therefore
they are useless."
"But they that have the cracks, who are they?" "These are they that
have discord in their hearts against one another, and are not at
peace among themselves; who have an appearance of peace, but when
they depart from one another, their wickednesses abide in their
hearts. These are the cracks which the stones have.
But they that are broken off short, these have believed, and have
their greater part in righteousness, but have some parts of
lawlessness; therefore they are too short, and are not perfect."
"But the white and round stones, which did not fit into the building,
who are they, lady?" She answered and said to me, "How long art thou
foolish and stupid, and enquirest everything, and understandest
nothing? These are they that have faith, but have also riches of
this world. When tribulation cometh, they deny their Lord by reason
of their riches and their business affairs."
And I answered and said unto her, "When then, lady, will they be
useful for the building?" "When," she replied, "their wealth, which
leadeth their souls astray, shall be cut away, then will they be
useful for God. For just as the round stone, unless it be cut away,
and lose some portion of itself, cannot become square, so also they
that are rich in this world, unless their riches be cut away, cannot
become useful to the Lord.
Learn first from thyself When thou hadst riches, thou wast useless;
but now thou art useful and profitable unto life. Be ye useful unto
God, for thou thyself also art taken from the same stones.
"But the other stones which thou sawest cast far away from the tower
and falling into the way and rolling out of the way into the regions
where there is no way, these are they that have believed, but by
reason of their double heart they abandon their true way. Thus
thinking that they can find a better way, they go astray and are sore
distressed, as they walk about in the regions where there is no way.
But they that fall into the fire and are burned, these are they that
finally rebelled from the living God, and it no more entered into
their hearts to repent by reason of the lusts of their wantonness and
of the wickednesses which they wrought.
But the others, which are near the waters and yet cannot roll into
the water, wouldest thou know who are they? These are they that
heard the word, and would be baptized unto the name of the Lord.
Then, when they call to their remembrance the purity of the truth,
they change their minds, and go back again after their evil desires."
So she finished the explanation of the tower.
Still importunate, I asked her further, whether for all these stones
that were rejected and would not fit into the building of the tower
that was repentance, and they had a place in this tower. "They can
repent," she said, "but they cannot be fitted into this tower.
Yet they shall be fitted into another place much more humble, but not
until they have undergone torments, and have fulfilled the days of
their sins. And they shall be changed for this reason, because they
participated in the Righteous Word; and then shall it befall them to
be relieved from their torments, if the evil deeds, that they have
done, come into their heart; but if these come not into their heart,
they are not saved by reason of the hardness of their hearts."
When then I ceased asking her concerning all these things, she saith
to me; "Wouldest thou see something else?" Being very desirous of
beholding, I was greatly rejoiced that I should see it.
She looked upon me, and smiled, and she saith to me, "Seest thou
seven women round the tower?" "I see them, lady," say I. "This
tower is supported by them by commandment of the Lord.
Hear now their employments. The first of them, the woman with the
strong hands, is called Faith; through her are saved the elect of
God.
And the second, that is girded about and looketh like a man, is
called Continence; she is the daughter of Faith. Whosoever then
shall follow her, becometh happy in his life, for he shall refrain
from all evil deeds, believing that, if he refrain from every evil
desire, he shall inherit eternal life."
"And the others, lady, who be they?" "They are daughters one of the
other. The name of the one is Simplicity, of the next, Knowledge, of
the next, Guilelessness, of the next, Reverence, of the next, Love.
When then thou shalt do all the works of their mother, thou canst
live."
"I would fain know, lady," I say, "what power each of them
possesseth." "Listen then," saith she, "to the powers which they
have.
Their powers are mastered each by the other, and they follow each
other, in the order in which they were born. From Faith is born
Continence, from Continence Simplicity, from Simplicity
Guilelessness, from Guilelessness Reverence, from Reverence
Knowledge, from Knowledge Love. Their works then are pure and
reverent and divine.
Whosoever therefore shall serve these women, and shall have strength
to master their works, shall have his dwelling in the tower with the
saints of God."
Then I asked her concerning the seasons, whether the consummation is
even now. But she cried aloud, saying, "Foolish man, seest thou not
that the tower is still a-building? Whensoever therefore the tower
shall be finished building, the end cometh; but it shall be built up
quickly. Ask me no more questions: this reminder is sufficient for
you and for the saints, and is the renewal of your spirits.
But it was not revealed to thyself alone, but in order that thou
mightest show these things unto all. After three days--
for thou must understand first, and I charge thee, Hermas, first with
these words, which I am about to speak to thee--(I charge thee to)
tell all these things into the ears of the saints, that hearing them
and doing them they may be purified from their wickednesses, and
thyself also with them."
"Hear me, my children. I brought you up in much simplicity and
guilelessness and reverence, through the mercy of the Lord, Who
instilled righteousness into you, that ye might be justified and
sanctified from all wickedness and all crookedness. But ye will not
to cease from your wickedness.
Now then hear me and be at peace among yourselves, and have regard
one to another, and assist one another, and do not partake of the
creatures of God alone in abundance, but share them also with those
that are in want.
For some men through their much eating bring weakness on the flesh,
and injure their flesh: whereas the flesh of those who have nought
to eat is injured by their not having sufficient nourishment, and
their body is ruined.
This exclusiveness therefore is hurtful to you that have and do not
share with them that are in want.
Look ye to the judgment that cometh. Ye then that have more than
enough, seek out them that are hungry, while the tower is still
unfinished; for after the tower is finished, ye will desire to do
good, and will find no place for it.
Look ye therefore, ye that exult in your wealth, lest they that are
in want shall moan, and their moaning shall go up unto the Lord, and
ye with your [abundance of good things be shut outside the door of
the tower.
Now therefore I say unto you that are rulers of the Church, and that
occupy the chief seats; be not ye like unto the sorcerers. The
sorcerers indeed carry their drugs in boxes, but ye carry your drug
and your poison in your heart.
Ye are case-hardened, and ye will not cleanse your hearts and mix
your wisdom together in a clean heart, that ye may obtain mercy from
the Great King.
Look ye therefore, children, lest these divisions of yours deprive
you of your life.
How is it that ye wish to instruct the elect of the Lord, while ye
yourselves have no instruction? Instruct one another therefore, and
have peace among yourselves, that I also may stand gladsome before
the Father, and give an account concerning you all to your Lord."
When then she ceased speaking with me, the six young men, who were
building, came, and took her away to the tower, and other four lifted
the couch, and took it also away to the tower. I saw not the face of
these, for they were turned away.
And, as she went, I asked her to reveal to me concerning the three
forms, in which she had appeared to me. She answered and said to me;
"As concerning these things thou must ask another, that they may be
revealed to thee."
Now she was seen of me, brethren, in my first vision of last year, as
a very aged woman and seated on a chair.
In the second vision her face was youthful, but her flesh and her
hair were aged, and she spake to me standing; and she was more
gladsome than before.
But in the third vision she was altogether youthful and of exceeding
great beauty, and her hair alone was aged; and she was gladsome
exceedingly and seated on a couch. Touching these things I was very
greatly anxious to learn this revelation.
And I see the aged woman in a vision of the night, saying to me,
"Every enquiry needs humility. Fast therefore, and thou shalt
receive what thou askest from the Lord."
So I fasted one day; and that very night there appeared unto me a
young man, and he saith to me, "Seeing that thou askest me
revelations offhand with entreaty, take heed lest by thy much asking
thou injure thy flesh.
Sufficient for thee are these revelations. Canst thou see mightier
revelations than those thou hast seen?"
I say unto him in reply, "Sir, this one thing alone I ask, concerning
the three forms of the aged woman, that a complete revelation may be
vouchsafed me." He saith to me in answer, How long are ye without
understanding? It is your double-mindedness that maketh you of no
understanding, and because your heart is not set towards the Lord."
I answered and said unto him again, "From thee, Sir, we shall learn
the matters more accurately."
Listen," saith he, "concerning the three forms, of which thou
enquirest.
In the first vision wherefore did she appear to thee an
aged woman and seated on a chair? Because your spirit was aged, and
already decayed, and had no power by reason of your infirmities and
acts of double-mindedness.
For as aged people, having no longer hope of renewing their youth,
expect nothing else but to fall asleep, so ye also, being weakened
with the affairs of this world gave yourselves over to repining, and
cast not your cares on the Lord; but your spirit was broken, and ye
were aged by your sorrows."
"Wherefore then she was seated on a chair, I would fain know, Sir."
"Because every weak person sits on a chair by reason of his
weakness, that the weakness of his body may be supported. So thou
hast the symbolism of the first vision."
"But in the second vision thou sawest her standing, and with her
countenance more youthful and more gladsome than before; but her
flesh and her hair aged. Listen to this parable also," saith he.
"Imagine an old man, who has now lost all hope of himself by reason
of his weakness and his poverty, and expecteth nothing else save the
last day of his life. Suddenly an inheritance is left him. He
heareth the news, riseth up and full of joy clothes himself with
strength, and no longer lieth down, but standeth up, and his spirit,
which was now broken by reason of his former circumstances, is
renewed again, and he no longer sitteth, but taketh courage; so also
was it with you, when you heard the revelation which the Lord
revealed unto you.
For He had compassion on you, and renewed your spirits, and ye laid
aside your maladies, and strength came to you, and ye were made
powerful in the faith, and the Lord rejoiced to see you put on your
strength. And therefore He showed you the building of the tower;
yea, and other things also shall He show you, if with your whole
heart ye be at peace among yourselves.
But in the third vision ye saw her younger and fair and gladsome,
and her form fair.
For just as when to some mourner cometh some piece of good tidings,
immediately he forgetteth his former sorrows, and admitteth nothing
but the tidings which he hath heard, and is strengthened thenceforth
unto that which is good, and his spirit is renewed by reason of the
joy which he hath received; so also ye have received a renewal of
your spirits by seeing these good things.
And whereas thou sawest her seated on a couch, the position is a firm
on; for the couch has four feet and standeth firmly; for the world
too Is upheld by means of four elements.
They then that have fully repented shall be young again, and founded
firmly, seeing that they have repented with their whole heart. There
thou hast the revelation entire and complete. Thou shalt ask nothing
more as touching revelation-- but if anything be lacking still, it
shall be revealed unto thee."
The fourth vision which I saw, brethren, twenty days after the
former vision which came unto me, for a type of the impending
tribulation.
I was going into the country by the Companion Way. From the high
road, it is about ten stades; and the place is easy for traveling.
While then I am walking alone, I entreat the Lord that He will
accomplish the revelations and the visions which He showed me through
His holy Church, that He may strengthen me and may give repentance to
His servants which have stumbled, that His great and glorious Name
may be glorified, for that He held me worthy that He should show me
His marvels.
And as I gave glory and thanksgiving to Him, there answered me as it
were the sound of a voice, "Be not of doubtful mind, Hermas." I
began to question in myself and to say, "How can I be of doubtful
mind, seeing that I am so firmly founded by the Lord, and have seen
glorious things?"
And I went on a little, brethren, and behold, I see a cloud of dust
rising as it were to heaven, and I began to say within myself, "Can
it be that cattle are coming, and raising a cloud of dust?" for it
was just about a stade from me.
As the cloud of dust waxed greater and greater, I suspected that it
was something supernatural. Then the sun shone out a little, and
behold, I see a huge beast like some sea-monster, and from its mouth
fiery locusts issued forth. And the beast was about a hundred feet
in length, and its head was as it were of pottery.
And I began to weep, and to entreat the Lord that He would rescue me
from it. And I remembered the word which I had heard, "Be not of
doubtful mind, Hermas."
Having therefore, brethren, put on the faith of the Lord and called
to mind the mighty works that He had taught me, I took courage and
gave myself up to the beast. Now the beast was coming on with such a
rush, that it might have ruined a city.
I come near it, and, huge monster as it was, it stretcheth itself on
the ground, and merely put forth its tongue, and stirred not at all
until I had passed by it.
And the beast had on its head four colors; black then fire and blood
color, then gold, then white.
Now after I had passed the beast, and had gone forward about thirty
feet, behold, there meeteth me a virgin arrayed as if she were going
forth from a bridal-chamber all in white and with white sandals,
veiled up to her forehead, and her head-covering consisted of a
turban, and her hair was white.
I knew from the former Visions that it was the Church, and I became
more cheerful. She saluteth me, saying, "Good morrow, my good man";
and I saluted her in turn, "Lady, good morrow."
She answered and said unto me, "Did nothing meet thee? "I say unto
her, Lady, such a huge beast, that could have destroyed whole
peoples: but, by the power of the Lord and by His great mercy, I
escaped it."
"Thou didst escape it well," saith she, "because thou didst cast thy
care upon God, and didst open thy heart to the Lord, believing that
thou canst be saved by nothing else but by His great and glorious
Name. Therefore the Lord sent His angel, which is over the beasts,
whose name is Segri, and shut his mouth that it might not hurt
thee. Thou hast escaped a great tribulation by reason of thy
faith, and because, though thou sawest so huge a beast, thou didst
not doubt in thy mind.
Go therefore, and declare to the elect of the Lord His mighty works,
and tell them that this beast is a type of the great tribulation
which is to come. If therefore ye prepare yourselves beforehand, and
repent (and turn) unto the Lord with your whole heart, ye shall be
able to escape it, if your heart be made pure and without blemish,
and if for the remaining days of your life ye serve the Lord
blamelessly. Cast your cares upon the Lord and He will set them
straight.
Trust ye in the Lord, ye men of doubtful mind, for He can do all
things, yea, He both turneth away His wrath from you, and again He
sendeth forth His plagues upon you that are of doubtful mind. Woe to
them that hear these words and are disobedient; it were better for
them that they had not been born."
I asked her concerning the four colors, which the beast had upon its
head. Then she answered me and said, "Again thou art curious about
such matters." "Yes, lady," said I, "make known unto me what these
things are."
"Listen," said she; "the black is this world in which ye dwell;
and the fire and blood color showeth that this world must perish by
blood and fire;
and the golden part are ye that has escaped from this world. For as
the gold is tested by the fire and is made useful, so ye also [that
dwell in it] are being tested in yourselves. Ye then that abide and
pass through the fire will be purified by it. For as the old loses
its dross. so Ye also shall cast away all sorrow and tribulation,
and shall be purified, and shall be useful for the building of the
tower.
But the white portion is the coming age, in which the elect of God
shall dwell; because the elect of God shall be without spot and pure
unto life eternal.
Wherefore cease not thou to speak in the ears of the saints. Ye have
now the symbolism also of the tribulation which is coming in power.
But if ye be willing, it shall be nought. Remember ye the things
that are written beforehand."
With these words she departed, and I saw not in what direction she
departed; for a noise was made: and I turned back in fear, thinking
that the beast was coming.
As I prayed in the house, and sat on the couch, there entered a man
glorious in his visage, in the garb of a shepherd, with a white skin
wrapped about him, and with a wallet on his shoulders and a staff in
his hand. And he saluted me, and I saluted him in return.
And he immediately sat down by my side, and he saith unto me, "I was
sent by the most holy angel, that I might dwell with thee the
remaining days of thy life."
I thought he came to tempt me, and I say unto him, "Why, who art
thou? For I know," say I, "unto whom I was delivered." He saith to
me, "Dost thou not recognize me?" "No," I say. "I," saith he, "am
the shepherd, unto whom thou wast delivered."
While he was still speaking, his form was changed, and I recognized
him as being the same, to whom I was delivered; and straightway I was
confounded, and fear seized me, and I was altogether overwhelmed with
distress that I had answered him so wickedly and senselessly.
But he answered and said unto me, "Be not confounded, but strengthen
thyself in my commandments which I am about to command thee. For I
was sent," saith he, "that I might show thee again all the things
which thou didst see before, merely the heads which are convenient
for you. First of all, write down my commandments and my parables;
and the other matters thou shalt write down as I shall show them to
thee. The reason why," saith he, "I command thee to write down first
the commandments and parables is, that thou mayest read them
off-hand, and mayest be able to keep them."
So I wrote down the commandments and parables, as he commanded me.
If then, when ye hear them, ye keep them and walk in them, and do
them with a pure heart, ye shall receive from the Lord all things
that He promised you; but if, when ye hear them, ye do not repent,
but still add to your sins, ye shall receive from the Lord the
opposite. All these the shepherd, the angel of repentance.
commanded me to write.
"First of all, believe that God is One, even He who created all
things and set them in order, and brought all things from
non-existence into being, Who comprehendeth all things, being alone
incomprehensible.
Believe Him therefore, and fear Him, and in this fear be continent.
Keep these things, and thou shalt cast off all wickedness from
thyself, and shalt clothe thyself with every excellence of
righteousness, and shalt live unto God, if thou keep this
commandment."
He saith to me; "Keep simplicity and be guileless, and thou shalt be
as little children, that know not the wickedness which destroyeth the
life of men.
First of all, speak evil of no man, neither take pleasure in
listening to a slanderer. Otherwise thou that hearest too shalt be
responsible for the sin of him that speaketh the evil, if thou
believest the slander, which thou hearest; for in believing it thou
thyself also wilt have a grudge against thy brother. So then shalt
thou be responsible for the sin of him that speaketh the evil.
Slander is evil; it is a restless demon, never at peace, but always
having its home among factions. Refrain from it therefore, and thou
shalt have success at all times with all men.
But clothe thyself in reverence, wherein is no evil stumbling-block,
but all things are smooth and gladsome. Work that which is good, and
of thy labors, which God giveth thee, give to all that are in want
freely, not questioning to whom thou shalt give, and to whom thou
shalt not give. Give to all; for to all God desireth that there
should be given of His own bounties.
They then that receive shall render an account to God why they
received it, and to what end; for they that receive in distress shall
not be judged, but they that receive by false pretence shall pay the
penalty.
He then that giveth is guiltless; for as he received from the Lord
the ministration to perform it, he hath performed it in sincerity, by
making no distinction to whom to give or not to give. This
ministration then, when sincerely performed, becomes glorious in the
sight of God. He therefore that ministereth thus sincerely shall
live unto God.
Therefore keep this commandment, as I have told thee, that thine own
repentance and that of thy household may be found to be sincere, and
[thy] heart pure and undefiled."
Again he saith to me; "Love truth, and let nothing but truth proceed
out of thy mouth, that the Spirit which God made to dwell in this
flesh, may be found true in the sight of all men; and thus shall the
Lord, Who dwelleth in thee, be glorified; for the Lord is true in
every word, and with Him there is no falsehood.
They therefore that speak lies set the Lord at nought, and become
robbers of the Lord, for they do not deliver up to Him the deposit
which they received. For they received of Him a spirit free from
lies. This if they shall return a lying spirit, they have defiled
the commandment of the Lord and have become robbers."
When then I heard these things, I wept bitterly. But seeing me weep
he saith, "Why weepest thou?" "Because, Sir," say I "I know not if I
can be saved." "Why so?" saith he. "Because, Sir," I say, "never
in my life spake I a true word, but I always lied deceitfully with
all men and dressed up my falsehood as truth before all men; and no
man ever contradicted me, but confidence was placed in my word. How
then, Sir," say I, "can I live, seeing that I have done these
things?"
"Your supposition," he saith, "is right and true, for it behoved thee
as a servant of God to walk in truth, and no complicity with evil
should abide with the Spirit of truth, nor bring grief to the Spirit
which is holy and true." "Never, Sir," say I, "heard I clearly words
such as these."
"Now then," saith he, "thou hearest. Guard them, that the former
falsehoods also which thou spakest in thy business affairs may
themselves become credible, now that these are found true; for they
too can become trustworthy. If thou keep these things, and from
henceforward speak nothing but truth, thou shalt be able to secure
life for thyself And whosoever shall hear this command, and abstain
from falsehood, that most pernicious habit, shall live unto God."
"I charge thee, "saith he, "to keep purity, and let not a thought
enter into thy heart concerning another's wife, or concerning
fornication, or concerning any such like evil deeds; for in so doing
thou commitest a great sin. But remember thine own wife always, and
thou shalt never go wrong.
For should this desire enter into thine heart, thou wilt go wrong,
and should any other as evil as this, thou commitest sin. For this
desire in a servant of God is a great sin; and if any man doeth this
evil deed, he worketh out death for himself.
Look to it therefore. Abstain from this desire; for, where holiness
dwelleth, there lawlessness ought not to enter into the heart of a
righteous man."
I say to him, "Sir, permit me to ask thee a few more questions" "Say
on," saith he. "Sir," say I, "if a man who has a wife that is
faithful in the Lord detect her in adultery, doth the husband sin in
living with her?"
"So long as he is ignorant," saith he, "he sinneth not; but if the
husband know of her sin, and the wife repent not, but continue in her
fornication, and her husband live with her, he makes himself
responsible for her sin and an accomplice in her adultery."
"What then, Sir," say I, "shall the husband do, if the wife continue
in this case?" "Let him divorce her," saith he, "and let the husband
abide alone: but if after divorcing his wife he shall marry another,
he likewise committeth adultery."
"If then, Sir," say I, "after the wife is divorced, she repent and
desire to return to her own husband, shall she not be received?"
"Certainly," saith he, "if the husband receiveth her not, he sinneth
and bringeth great sin upon himself; nay, one who hath
sinned and repented must be received, yet not often; for there is but
one repentance for the servants of God. For the sake of her
repentance therefore the husband ought not to marry. This is the
manner of acting enjoined on husband and wife.
Not only," saith he, "is it adultery, if a man pollute his flesh, but
whosoever doeth things like unto the heathen committeth adultery. If
therefore in such deeds as these likewise a man continue and repent
not, keep away from him, and live not with him. Otherwise, thou also
art a partaker of his sin.
For this cause ye were enjoined to remain single, whether husband or
wife; for in such cases repentance is possible.
I," said he, "am not giving an excuse that this matter should be
concluded thus, but to the end that the sinner should sin no more.
But as concerning his former sin, there is One Who is able to give
healing; it is He Who hath authority over all things."
I asked him again, saying, "Seeing that the Lord held me worthy that
thou shouldest always dwell with me, suffer me still to say a few
words, since I understand nothing, and my heart has been made dense
by my former deeds. Make me to understand, for I am very foolish,
and I apprehend absolutely nothing."
He answered and said unto me, "I," saith he, "preside over
repentance, and I give understanding to all who repent. Nay,
thinkest thou not," saith he, "that this very act of repentance is
understanding? To repent is great understanding," saith he. "For
the man that hath sinned understandeth that he hath done evil before
the Lord, and the deed which he hath done entereth into his heart,
and he repenteth, and doeth no more evil, but doeth good lavishly,
and humbleth his own soul and putteth it to torture because it
sinned. Thou seest then that repentance is great understanding."
"It is on this account therefore, Sir," say I, "that I enquire
everything accurately of thee; first, because I am a sinner;
secondly, because I know not what deeds I must do that I may live,
for my sins are many and various."
"Thou shalt live," saith he, "if thou keep my commandments and walk
in them and whosoever shall hear these commandments and keep them,
shall live unto God."
"I will still proceed, Sir," say I, "to ask a further question."
"Speak on," saith he. "I have heard, Sir," say I, "from certain
teachers, that there is no other repentance, save that which took
place when we rent down into the water and obtained remission of our
former sins."
He saith to me; "Thou hast well heard; for so it is. For he that
hath received remission of sins ought no longer to sin, but to dwell
in purity.
But, since thou enquirest all things accurately, I will declare unto
thee this also, so as to give no excuse to those who shall hereafter
believe or those who have already believed, on the Lord. For they
that have already believed, or shall hereafter believe, have not
repentance for sins, but have only remission of their former sins.
To those then that were called before these days the Lord has
appointed repentance. For the Lord, being a discerner of hearts and
foreknowing all things, perceived the weakness of men and the
manifold wiles of the devil, how that he will be doing some mischief
to the servants of God, and will deal wickedly with them.
The Lord then, being very compassionate, had pity on His handiwork,
and appointed this (opportunity of) repentance, and to me was given
the authority over this repentance.
But I say unto you," saith he, "if after this great and holy calling
any one, being tempted of the devil, shall commit sin, he hath only
one (opportunity of) repentance. But if he sin off-hand and repent,
repentance is unprofitable for such a man; for he shall live with
difficulty."
I say unto him, "I was quickened unto life again, when I heard these
things from thee so precisely. For I know that, if I shall add no
more to my sins, I shall be saved." "Thou shalt be saved," he saith,
"thou and all, as many as shall do these things."
I asked him again, saying, "Sir, since once thou dost bear with me,
declare unto me this further matter also." "Say on," saith he. "If
a wife, Sir," say I, "or, it may be, a husband fall asleep, and one
of them marry, doth the one that marrieth sin?"
"He sinneth not," saith he, "but if he remain single, he investeth
himself with more exceeding honor and with great glory before the
Lord; yet even if he should marry, he sinneth not.
Preserve purity and holiness therefore, and thou shalt live unto God.
All these things, which I speak and shall hereafter speak unto thee,
guard from this time forward, from the day when thou wast committed
unto me, and I will dwell in thy house.
But for thy former transgressions there shall be remission, if thou
keepest my commandments. Yea, and all shall have remission, if they
keep these my commandments, and walk in this purity."
"Be thou long-suffering and understanding," he saith, "and thou
shalt have the mastery over all evil deeds, and shalt work all
righteousness.
For if thou art long-suffering, the Holy Spirit that abideth in thee
shall be pure, not being darkened by another evil spirit, but
dwelling in a large room shall rejoice and be glad with the vessel in
which he dwelleth, and shall serve God with much cheerfulness, having
prosperity in himself.
But if any angry temper approach, forthwith the Holy Spirit, being
delicate, is straitened, not having [the] place clear, and seeketh to
retire from the place; for he is being choked by the evil spirit, and
has no room to minister unto the Lord, as he desireth, being polluted
by angry temper. For the Lord dwelleth in long-suffering, but the
devil in angry temper.
Thus that both the spirits then should be dwelling together is
inconvenient and evil for that man in whom they dwell.
For if you take a little wormwood, and pour it into a jar of honey,
is not the whole of the honey spoiled, and all that honey ruined by a
very small quantity of wormwood? For it destroyeth the sweetness of
the honey, and it no longer hath the same attraction for the owner,
because it is rendered bitter and hath lost its use. But if the
wormwood be not put into the honey, the honey is found sweet and
becomes useful to its owner.
Thou seest [then] that long-suffering is very sweet, beyond the
sweetness of honey, and is useful to the Lord, and He dwelleth in it.
But angry, temper is bitter and useless. If then angry temper be
mixed with long-suffering, long-suffering is polluted and the man's
intercession is no longer useful to God."
"I would fain know, Sir," say I, "the working of angry temper, that I
may guard myself from it." "Yea, verily," saith he, "if thou guard
not thyself from it--thou and thy family--thou hast lost all thy
hope. But guard thyself from it; for I am with thee. Yea, and all
men shall hold aloof from it, as many as have repented with their
whole heart. For I will be with them and will preserve them; for
they all were justified by the most holy angel.
"Hear now," saith he, "the working of angry temper, how evil it is,
and how it subverteth the servants of God by its own working, and how
it leadeth them astray from righteousness. But it doth not lead
astray them that are full in the faith, nor can it work upon them,
because the power of the Lord is with them; but them that are empty
and double-minded it leadeth astray.
For when it seeth such men in prosperity it insinuates itself into
the heart of the man, and for no cause whatever the man or the woman
is embittered on account of worldly matters, either about meats, or
some triviality, or about some friend, or about giving or receiving,
or about follies of this kind. For all these things are foolish and
vain and senseless and inexpedient for the servants of God.
But long-suffering is great and strong, and has a mighty and vigorous
power, and is prosperous in great enlargement, gladsome, exultant,
free from care, glorifying the Lord at every season, having no
bitterness in itself, remaining always gentle and tranquil. This
long-suffering therefore dwelleth with those whose faith is perfect.
But angry temper is in the first place foolish, fickle and senseless;
then from foolishness is engendered bitterness, and from bitterness
wrath, and from wrath anger, and from anger spite; then spite being
composed of all these evil elements becometh a great sin and
incurable.
For when all these spirits dwell in one vessel, where the Holy Spirit
also dwelleth, that vessel cannot contain them, but overfloweth.
The delicate spirit therefore, as not being accustomed to dwell with
an evil spirit nor with harshness, departeth from a man of that kind,
and seeketh to dwell with gentleness and tranquillity.
Then, when it hath removed from that man, in whom it dwells, that man
becometh emptied of the righteous spirit, and henceforward, being
filled with the evil spirits, he is unstable in all his actions,
being dragged about hither and thither by the evil spirits, and is
altogether blinded and bereft of his good intent. Thus then it
happeneth to all persons of angry temper.
Refrain therefore from angry temper, the most evil of evil spirits.
But clothe thyself in long-suffering, and resist angry temper and
bitterness, and thou shalt be round in company with the holiness
which is beloved of the Lord. See then that thou never neglect this
commandment; for if thou master this commandment, thou shalt be able
likewise to keep the remaining commandments, which I am about to give
thee. Be strong in them and endowed with power; and let all be
endowed with power, as many as desire to walk in them."
I charged thee," saith he, "in my first commandment to guard faith
and fear and temperance." "Yes, Sir," say I. "But now," saith he,
"I wish to show thee their powers also, that thou mayest understand
what is the power and effect of each one of them. For their effects
are two fold. Now they are prescribed alike to the righteous and the
unrighteous.
Do thou therefore trust righteousness, but trust not unrighteousness;
for the way of righteousness is straight, but the way of
unrighteousness is crooked. But walk thou in the straight [and
level] path, and leave the crooked one alone.
For the crooked way has no tracks, but only pathlessness and many
stumbling stones, and is rough and thorny. So it is therefore
harmful to those who walk in it.
But those who walk in the straight way walk on the level and without
stumbling: for it is neither rough nor thorny. Thou seest then that
it is more expedient to walk in this way."
"I am pleased, Sir," say I, "to walk in this way." "Thou shalt
walk," he saith, "yea, and whosoever shall turn unto the Lord with
his whole heart shall walk in it.
"Hear now," saith he, "concerning faith. There are two angels with
a man, one of righteousness and one of wickedness."
"How then, Sir," say I, "shall I know their workings, seeing that
both angels dwell with me?"
"Hear," saith he, "and understand their workings. The angel of
righteousness is delicate and bashful and gentle and tranquil. When
then this one enters into thy heart, forthwith he speaketh with thee
of righteousness, of purity, of holiness, and of contentment, of
every righteous deed and of every glorious virtue. When all these
things enter into thy heart, know that the angel of righteousness is
with thee. [These then are the works of the angel of righteousness.]
Trust him therefore and his works.
Now see the works of the angel of wickedness also. First of all, he
is quick tempered and bitter and senseless, and his works are evil,
overthrowing the servants of God. Whenever then he entereth into thy
heart, know him by his works."
"How I shall discern him, Sir," I reply, "I know not." Listen,"
saith he. "When a fit of angry temper or bitterness comes upon thee,
know that he is in thee. Then the desire of much business and the
costliness of many viands and drinking bouts and of many drunken fits
and of various luxuries which are unseemly, and the desire of women,
and avarice, and haughtiness and boastfulness, and whatsoever things
are akin and like to these--when then these things enter into thy
heart, know that the angel of wickedness is with thee.
Do thou therefore, recognizing his works, stand aloof from him, and
trust him in nothing, for his works are evil and inexpedient for the
servants of God. Here then thou hast the workings of both the
angels. Understand them, and trust the angel of righteousness.
But from the angel of wickedness stand aloof, for his teaching is
evil in every matter; for though one be a man of faith, and the
desire of this angel enter into his heart, that man, or that woman,
must commit some sin.
And if again a man or a woman be exceedingly wicked, and the works of
the angel of righteousness come into that man's heart, he must of
necessity do something good.
Thou seest then," saith he, "that it is good to follow the angel of
righteousness, and to bid farewell to the angel of wickedness.
This commandment declareth what concerneth faith, that thou mayest
trust the works of the angel of righteousness, and doing them mayest
live unto God. But believe that the works of the angel of wickedness
are difficult; so by not doing them thou shalt live unto God."
"Fear the Lord," saith he, "and keep His commandments. So keeping
the commandments of God thou shalt be powerful in every deed, and thy
doing shall be incomparable. For whilst thou fearest the Lord, thou
shalt do all things well. But this is the fear wherewith thou
oughtest to be afraid, and thou shalt be saved.
But fear not the devil; for, if thou fear the Lord, thou shalt be
master over the devil, for there is no power in him. [For] in whom
is no power, neither is there fear of him; but in whom power is
glorious, of him is fear likewise. For every one that hath power
hath fear, whereas he that hath no power is despised of all.
But fear thou the works of the devil, for they are evil. While then
thou fearest the Lord, thou wilt fear the works of the devil, and
wilt not do them, but abstain from them.
Fear therefore is of two kinds. If thou desire to do evil, fear the
Lord, and thou shalt not do it. If again thou desire to do good,
fear the Lord and thou shalt do it. Therefore the fear of the Lord
is powerful and great and glorious. Fear the Lord then, and thou
shalt live unto Him; yea, and as many of them that keep His
commandments as shall fear Him, shall live unto God."
"Wherefore, Sir," say I, "didst thou say concerning those that keep
His commandments, "They shall live unto God"?" "Because," saith he,
"every creature feareth the Lord, but not every one keepeth His
commandments. Those then that fear Him and keep His commandments,
they have life unto God; but they that keep not His commandments have
no life in them."
"I told thee," saith he, "that the creatures of God are twofold; for
temperance also is twofold. For in some things it is right to be
temperate, but in other things it is not right."
"Make known unto me, Sir," say I, "in what things it is right to be
temperate, and in what things it is not right." "Listen," saith he.
"Be temperate as to what is evil, and do it not; but be not
temperate as to what is good, but do it. For if thou be temperate as
to what is good, so as not to do it, thou committest a great sin; but
if thou be temperate as to what is evil, so as not to do it, thou
doest great righteousness. Be temperate therefore in abstaining from
all wickedness, and do that which is good."
"What kinds of wickedness, Sir," say I, "are they from which we must
be temperate and abstain?" "Listen," saith he; "from adultery and
fornication, from the lawlessness of drunkenness, from wicked luxury,
from many viands and the costliness of riches, and vaunting and
haughtiness and pride, and from falsehood and evil speaking and
hypocrisy, malice and all blasphemy.
These works are the most wicked of all in the life of men. From
these works therefore the servant of God must be temperate and
abstain; for he that is not temperate so as to abstain from these
cannot live unto God. Listen then to what follows upon these."
"Why, are there still other evil deeds, Sir?" say I. "Aye, saith
he, "there are many, from which the servant of God must be temperate
and abstain; theft, falsehood, deprivation, false witness, avarice,
evil desire, deceit, vain-glory, boastfulness, and whatsoever things
are like unto these.
Thinkest thou not that these things are wrong, yea, very wrong,"
[saith he,] "for the servants of God? In all these things he that
serveth God must exercise temperance. Be thou temperate, therefore,
and refrain from all these things, that thou mayest live unto God,
and be enrolled among those who exercise self-restraint in them.
These then are the things from which thou shouldest restrain thyself
Now hear," saith he, "the things, in which thou shouldest not
exercise self restraint, but do them. Exercise no self-restraint in
that which is good, but do it."
"Sir," say I, "show me the power of the good also, that I may walk in
them and serve them, that doing them it may be possible for me to be
saved." "Hear," saith he, "the works of the good likewise, which
thou must do, and towards which thou must exercise no self-restraint.
First of all, there is faith, fear of the Lord, love, concord, words
of righteousness, truth, patience; nothing is better than these in
the life of men. If a man keep these, and exercise not
self-restraint from them, he becomes blessed in his life.
Hear now what follow upon these; to minister to widows, to visit the
orphans and the needy, to ransom the servants of God from their
afflictions, to be hospitable (for in hospitality benevolence from
time to time has a place), to resist no man, to be tranquil, to show
yourself more submissive than all men, to reverence the aged, to
practice righteousness, to observe brotherly feeling, to endure
injury, to be long-suffering, to bear no grudge, to exhort those who
are sick at soul, not to cast away those that have stumbled from the
faith, but to convert them and to put courage Into them, to reprove
sinners, not to oppress debtors and indigent persons, and whatsoever
actions are like these.
Do these things," saith he, "seem to thee to be good?" "Why, what,
Sir," say I, "can be better than these?" "Then walk in them," saith
he, "and abstain not from them, and thou shalt live unto God.
Keep this commandment therefore. If thou do good and abstain not
from it, thou shalt live unto God; yea, and all shall live unto God
who act so. And again if thou do not evil, and abstain from it, thou
shalt live unto God; yea, and all shall live unto God, who shall keep
these commandments, and walk in them."
He saith to me; "Remove from thyself a doubtful mind and doubt not
at all whether to ask of God, saying within thyself, "How can I ask
thing of the Lord and receive it, seeing that I have committed so
many sins against Him?"
Reason not thus, but turn to the Lord with thy whole heart, and ask
of Him nothing wavering, and thou shalt know His exceeding
compassion, that He will surely not abandon thee, but will fulfill the
petition of thy soul.
For God is not as men who bear a grudge, but Himself is without
malice and hath compassion on His creatures.
Do thou therefore cleanse thy heart from all the vanities of this
life, and from the things mentioned before; and ask of the Lord, and
thou shalt receive all things, and shalt lack nothing of all thy
petitions, if thou ask of the Lord nothing wavering.
But if thou waver in thy heart, thou shalt surely receive none of thy
petitions. For they that waver towards God, these are the
doubtful-minded, and they never obtain any of their petitions.
But they that are complete in the faith make all their petitions
trusting in the Lord, and they receive, because they ask without
wavering, nothing doubting; for every doubtful-minded man, if he
repent not, shall hardly be saved.
Cleanse therefore thy heart from doubtful-mindedness, and put on
faith, for it is strong, and trust God that thou wilt receive all thy
petitions which thou askest; and if after asking anything of the
Lord, thou receive thy petition somewhat tardily, be not of doubtful
mind because thou didst not receive the petition of thy soul at once.
For assuredly it is by reason of some temptation or some
transgression, of which thou art ignorant, that thou receivest thy
petition so tardily.
Do thou therefore cease not to make thy soul's petition, and thou
shalt receive it. But if thou grow weary, and doubt as thou askest,
blame thyself and not Him that giveth unto thee. See to this
doubtful-mindedness; for it is evil and senseless, and uprooteth many
from the faith, yea, even very faithful and strong men. For indeed
this doubtful-mindedness is a daughter of the devil, and worketh
great wickedness against the servants of God.
Therefore despise doubtful-mindedness and gain the mastery over it in
everything, clothing thyself with faith which is strong and powerful.
For faith promiseth all things, accomplisheth all things; but
doubtful-mindedness, as having no confidence in itself, fails in all
the works which it doeth.
Thou seest then," saith he, "that faith is from above from the Lord,
and hath great power; but doubtful-mindedness is an earthly spirit
from the devil, and hath no power.
Do thou therefore serve that faith which hath power, and hold aloof
from the doubtful-mindedness which hath no power; and thou shalt live
unto God; yea, and all those shall live unto God who are so minded."
"Put away sorrow from thyself," saith he, "for she is the sister of
doubtful-mindedness and of angry temper."
"How, Sir," say I, "is she the sister of these? For angry temper
seems to me to be one thing, doubtful-mindedness another, sorrow
another." "Thou art a foolish fellow," saith he, "[and] perceivest
not that sorrow is more evil than all the spirits, and is most fatal
to the servants of God, and beyond all the spirits destroys a man,
and crushes out the Holy Spirit and yet again saves it."
"I, Sir," say I, "am without understanding, and I understand not
these parables. For how it can crush out and again save, I do not
comprehend."
"Listen," saith he. "Those who have never investigated concerning
the truth, nor enquired concerning the deity, but have merely
believed, and have been mixed up in business affairs and riches and
heathen friendships, and many other affairs of this world--as many, I
say, as devote themselves to these things, comprehend not the
parables of the deity; for they are darkened by these actions, and
are corrupted and become barren.
As good vineyards, when they are treated with neglect, are made
barren by the thorns and weeds of various kinds, so men who after
they have believed fall into these many occupations which were
mentioned before, lose their understanding and comprehend nothing at
all concerning righteousness; for if they hear concerning the deity
and truth, their mind is absorbed in their occupations, and they
perceive nothing at all.
But they that have the fear of God, and investigate concerning deity
and truth, and direct their heart towards the Lord, perceive and
understand everything that is said to them more quickly, because they
have the fear of the Lord in themselves; for where the Lord dwelleth,
there too is great understanding. Cleave therefore unto the Lord,
and thou shalt understand and perceive all things.
"Hear now, senseless man," saith he, "How sorrow crusheth out the
Holy Spirit, and again saveth it.
When the man of doubtful mind sets his hand to any action, and fails
in it owing to his doubtful-mindedness, grief at this entereth into
the man, and grieveth the Holy Spirit, and crusheth it out.
Then again when angry temper cleaveth to a man concerning any matter,
and he is much embittered, again sorrow entereth into the heart of
the man that was ill-tempered, and he is grieved at the deed which he
hath done, and repenteth that he did evil.
This sadness therefore seemeth to bring salvation, because he
repented at having done the evil. So both the operations sadden the
Spirit; first, the doubtful mind saddens the Spirit, because it
succeeded not in its business, and the angry temper again, because it
did what was evil. Thus both are saddening to the Holy Spirit, the
doubtful mind and the angry temper.
Put away therefore from thyself sadness, and afflict not the Holy
Spirit that dwelleth in thee, lest haply He intercede with God
[against thee], and depart from thee.
For the Spirit of God, that was given unto this flesh, endureth not
sadness neither constraint.
"Therefore clothe thyself in cheerfulness, which hath favor with Cod
always, and is acceptable to Him, and rejoice in it. For every
cheerful man worketh good, and thinketh good, and despiseth sadness;
but the sad man is always committing sin. In the first place he
committeth sin, because he grieveth the Holy Spirit, which was given
to the man being a cheerful spirit; and in the second place, by
grieving the Holy Spirit he doeth lawlessness, in that he doth not
intercede with neither confess unto God. For the intercession of a
sad man hath never at any time power to ascend to the altar of God."
"Wherefore," say I, "doth not the intercession of him that is
saddened ascend to the altar?" "Because," saith he, "sadness is
seated at his heart. Thus sadness mingled with the intercession doth
not suffer the intercession to ascend pure to the altar. For as
vinegar when mingled with wine in the same (vessel) hath not the same
pleasant taste, so likewise sadness mingled with the Holy Spirit hath
not the same intercession.
Therefore cleanse thyself from this wicked sadness, and thou shalt
live unto God; yea, and all they shall live unto God, who shall cast
away sadness from themselves and clothe themselves in all
cheerfulness."
He shewed me men seated on a couch, and another man seated on a
chair. And he saith to me, "Seest thou those that are seated on the
couch?" "I see them, Sir," say I. "These," saith he, "are faithful,
but he that sitteth on the chair is a false prophet who destroyeth
the mind of the servants of God--I mean, of the doubtful-minded, not
of the faithful.
These doubtful-minded ones then come to him as to a soothsayer and
enquire of him what shall befall them. And he, the false prophet,
having no power of a divine Spirit in himself, speaketh with them
according to their enquiries [and according to the lusts of their
wickedness], and filleth their souls as they themselves wish.
For being empty himself he giveth empty answers to empty enquirers;
for what-ever enquiry may be made of him, he answereth according to
the emptiness of the man. But he speaketh also some true words; for
the devil filleth him with his own spirit, if so be he shall be able
to break down some of the righteous.
So many therefore as are strong in the faith of the Lord, clothed
with the truth, cleave not to such spirits, but hold aloof from them;
but as many as are doubters and frequently change their minds,
practice soothsaying like the Gentiles, and bring upon themselves
greater sin by their idolatries. For he that consulteth a false
prophet on any matter is an idolater and emptied of the truth, and
senseless.
For no Spirit given of God needeth to be consulted; but, having the
power of deity, speaketh all things of itself, because it is from
above, even from the power of the divine Spirit.
But the spirit which is consulted, and speaketh according to the
desires of men, is earthly and fickle, having no power; and it
speaketh not at all, unless it be consulted."
"How then, Sir," say I, "shall a man know who of them is a prophet,
and who a false prophet?" "Hear," saith he, "concerning both the
prophets; and, as I shall tell thee, so shalt thou test the prophet
and the false prophet. By his life test the man that hath the divine
Spirit.
In the first place, he that hath the [divine] Spirit, which is from
above, is gentle and tranquil and humble-minded, and abstaineth from
all wickedness and vain desire of this present world, and holdeth
himself inferior to all men, and giveth no answer to any man when
enquired of, nor speaketh in solitude (for neither doth the Holy
Spirit speak when a man wisheth Him to speak); but the man speaketh
then when God wisheth him to speak.
When then the man who hath the divine Spirit cometh into an assembly
of righteous men, who have faith in a divine Spirit, and intercession
is made to God by the gathering of those men, then the angel of the
prophetic spirit, who is attached to him, filleth the man, and the
man, being filled with the Holy Spirit, speaketh to the multitude,
according as the Lord willeth.
In this way then the Spirit of the deity shall be manifest. This
then is the greatness of the power as touching the Spirit of the
deity of the Lord.
Hear now," saith he, "concerning the earthly and vain spirit, which
hath no power but is foolish.
In the first place, that man who seemeth to have a spirit exalteth
himself, and desireth to have a chief place, and straight-way he is
impudent and shameless and talkative and conversant in many luxuries
and in many other deceits and receiveth money for his prophesying,
and if he receiveth not, he prophesieth not. Now can a divine Spirit
receive money and prophesy? It is not possible for a prophet of God
to do this, but the spirit of such prophets is earthly.
In the next place, it never approacheth an assembly of righteous men;
but avoideth them, and cleaveth to the doubtful-minded and empty, and
prophesieth to them in corners, and deceiveth them, speaking all
things in emptiness to gratify their desires; for they too are empty
whom it answereth. For the empty vessel placed together with the
empty is not broken, but they agree one with the other.
But when he comes into an assembly full of righteous men who have a
Spirit of deity, and intercession is made from them, that man is
emptied, and the earthly spirit fleeth from him in fear, and that man
is struck dumb and is altogether broken in pieces, being unable to
utter a word.
For, if you pack wine or oil into a closet, and place an empty vessel
among them, and again desire to unpack the closet, the vessel which
you place there empty, empty in like manner you will find it. Thus
also the empty prophets, whenever they come unto the spirits of
righteous men, are found just such as they came.
I have given thee the life of both kinds of prophets. Therefore
test, by his life and his works, the man who says that he is moved by
the Spirit.
But do thou trust the Spirit that cometh from God, and hath power;
but in the earthly and empty spirit put no trust at all; for in it
there is no power, for it cometh from the devil.
Listen [then] to the parable which I shall tell thee. Take a stone,
and throw it up to heaven--see if thou canst reach it; or again, take
a squirt of water, and squirt it up to heaven--see if thou canst bore
through the heaven."
"How, Sir," say I, "can these things be? For both these things which
thou hast mentioned are beyond our power." "Well then," saith he,
"just as these things are beyond our power, so likewise the earthly
spirits have no power and are feeble.
Now take the power which cometh from above. The hail is a very,
small grain, and yet, when it falleth on a man's head, what pain it
causeth! Or again, take a drop which falls on the ground from the
tiles, and bores through the stone.
Thou seest then that the smallest things from above falling on the
earth have great power. So likewise the divine Spirit coming from
above is powerful. This Spirit therefore trust, but from the other
hold aloof."
He saith to me; "Remove from thyself all evil desire, and clothe
thyself in the desire which is good and holy; for clothed with this
desire thou shalt hate the evil desire, and shalt bridle and direct
it as thou wilt.
For the evil desire is wild, and only tamed with difficulty; for it
is terrible, and by its wildness is very costly to men; more
especially if a servant of God get entangled in it, and have no
understanding, he is put to fearful costs by it. But it is costly to
such men as are not clothed in the good desire, but are mixed up with
this life "These men then it hands over to death."
"Of what sort, Sir," say I, "are the works of the evil desire, which
hand over men to death? Make them known to me, that I may hold aloof
from them." Listen," [saith he,] "through what works the evil desire
bringeth death to the servants of God.
"Before all is desire for the wife or husband of another, and for
extravagance of wealth, and for many needless dainties, and for
drinks and other luxuries, many and foolish. For even luxury is
foolish and vain for the servants of God.
These desires then are evil, and bring death to the servants of God.
For this evil desire is a daughter of the devil. Ye must, therefore,
abstain from the evil desires, that so abstaining ye may live unto
God.
But as many as are mastered by them, and resist them not, are done to
death utterly; for these desires are deadly.
But do thou clothe thyself in the desire of righteousness, and,
having armed thyself with the fear of the Lord, resist them. For the
fear of God dwelleth in the good desire. If the evil desire shall
see thee armed with the fear of God and resisting itself, it shall
flee far from thee, and shall no more be seen of thee, being in fear
of thine arms.
Do thou therefore, when thou art crowned for thy victory over it,
come to the desire of righteousness, and deliver to her the victor's
prize which thou hast received, and serve her, according as she
herself desireth. If thou serve the good desire, and art subject to
her, thou shalt have power to master the evil desire, and to subject
her, according as thou wilt."
"I would fain know, Sir," say I, "in what ways I ought to serve the
good desire." "Listen," saith he; "practice righteousness and
virtue, truth and the fear of the Lord, faith and gentleness, and as
many good deeds as are like these. Practicing these thou shalt be
well-pleasing as a servant of God, and shalt live unto Him; yea, and
every one who shall serve the good desire shall live unto God."
So he completed the twelve commandments, and he saith to me; Thou
hast these commandments; walk in them, and exhort thy hearers that
their repentance may become pure for the rest of the days of their
life.
This ministration, which I give thee, fulfill thou with all diligence
to the end, and thou shalt effect much. For thou shalt find favor
among those who are about to repent, and they shall obey thy words.
For I will be with thee, and will compel them to obey thee."
I say to him; "Sir, these commandments are great and beautiful and
glorious, and are able to gladden the heart of the man who is
able to observe them. But I know not whether these commandments can
be kept by a man, for they are very hard."
He answered and said unto me; "If thou set it before thyself that
they can be kept, thou wilt easily keep them, and they will not be
hard; but if it once enter into thy heart that they cannot be kept by
a man, thou wilt not keep them.
But now I say unto thee; if thou keep them not. but neglect them
thou shalt not have salvation, neither thy children nor thy
household, since thou hast already pronounced judgment against
thyself that these commandments cannot be kept by a man."
And these things he said to me very angrily, so that I was
confounded, and feared him exceedingly; for his form was changed, so
that a man could not endure his anger.
And when he saw that I was altogether disturbed and confounded, he
began to speak more kindly [and cheerfully] to me, and he saith;
"Foolish fellow, void of understanding and of doubtful mind,
perceivest thou not the glory of God, how great and mighty and
marvelous it is, how that He created the world for man's sake, and
subjected all His creation to man, and gave all authority to him,
that he should be master over all things under the heaven?
If then," [he saith,] "man is lord of all the creatures of God and
mastereth all things, cannot he also master these commandments Aye,"
saith he, "the man that hath the Lord in his heart can master [all
things and] all these commandments.
But they that have the Lord on their lips, while their heart is
hardened, and are far from the Lord, to them these commandments are
hard and inaccessible.
Therefore do ye, who are empty and fickle in the faith, set your Lord
in your heart, and ye shall perceive that nothing is easier than
these commandments, nor sweeter, nor more gentle.
Be ye converted, ye that walk after the commandments of the devil,
(the commandments which are so) difficult and bitter and wild and
riotous; and fear not the devil, for there is no power in him against
you.
For I will be with you, I, the angel of repentance, who have the
mastery over him. The devil hath fear alone, but his fear hath no
force. Fear him not therefore; and he will flee from you."
I say to him, "Sir, listen to a few words from me." "Say what thou
wilt," saith he. "Man, Sir," I say, "is eager to keep the
commandments of God, and there is no one that asketh not of the Lord
that he may be strengthened in His commandments, and be subject to
them; but the devil is hard and overmastereth them."
"He cannot," saith he, "overmaster the servants of God, who set their
hope on Him with their whole heart. The devil can wrestle with them,
but he cannot overthrow them. If then ye resist him, he will be
vanquished and will flee from you disgraced. But as many," saith he,
"as are utterly empty, fear the devil as if he had power.
When a man has filled amply sufficient jars with good wine, and among
these jars a few are quite empty, he comes to the jars, and does not
examine the full ones, for he knows that they are full; but he
examineth the empty ones, fearing lest they have turned sour. For
empty jars soon turn sour, and the taste of the wine is spoilt.
So also the devil cometh to all the servants of God tempting them.
As many then as are complete in the faith, oppose him mightily, and
he departeth from them, not having a place where he can find an
entrance. So he cometh next to the empty ones, and finding a place
goeth into them, and further he doeth what he willeth in them, and
they become submissive slaves to him.
"But I, the angel of repentance, say unto you; Fear not the devil;
for I was sent," saith he, "to be with you who repent with your whole
heart, and to strengthen you in the faith.
Believe, therefore, on God, ye who by reason of your sins have
despaired of your life, and are adding to your sins, and weighing
down your life; for if ye turn unto the Lord with your whole heart,
and work righteousness the remaining days of your life, and serve Him
rightly according to His will, He will give healing to your former
sins, and ye shall have power to master the works of the devil. But
of the threatening of the devil fear not at all; for he is unstrung,
like the sinews of a dead man.
Hear me therefore, and fear Him, Who is able to do all things,
to save and to destroy, and observe these commandments, and ye
shall live unto God."
I say to him, "Sir, now am I strengthened in all the ordinances of
the Lord, because thou art with me; and I know that thou wilt crush
all the power of the devil, and we shall be masters over him, and
shall prevail over all his works. And I hope, Sir, that I am now
able to keep these commandments which thou hast commanded, the Lord
enabling me."
"Thou shalt keep them," saith he, "if thy heart be found pure with
the Lord; yea, and all shall keep them, as many as shall purify their
hearts from the vain desires of this world, and shall live unto God."
He saith to me; "Ye know that ye, who are the servants of God, are
dwelling in a foreign land; for your city is far from this city. If
then ye know your city, in which ye shall dwell, why do ye here
prepare fields and expensive displays and buildings and
dwelling-chambers which are superfluous?
He, therefore, that prepareth these things for this city does not
purpose to return to his own city.
O foolish and double-minded and miserable man, perceivest thou not
that all these things are foreign, and are under the power of another
For the lord of this city shall say, "I do not wish thee to dwell in
my city; go forth from this city, for thou dost not conform to my
laws."
Thou, therefor who hast fields and dwellings and many other
possessions, when thou art cast out by him, what wilt thou do with
thy field and thy house am all the other things that thou preparedst
for thyself? For the lord of this country saith to thee justly,
"Either conform to my laws, or depart from my country."
What then shalt thou do, who art under law in thine own city? For
the sake of thy fields and the rest of thy possessions wilt thou
altogether repudiate thy law, and walk according to the law of this
city? Take heed, lest it be inexpedient to repudiate the law; for if
thou shouldest desire to return again to thy city, thou shall surely
not be received [because thou didst repudiate the law of the city],
and shalt be shut out from it.
Take heed therefore; as dwelling in a strange land prepare nothing
more for thyself but a competency which is sufficient for thee, and
make ready that, whensoever the master of this city may desire to
cast thee out for thine opposition to his law, thou mayest go forth
from his city and depart into thine own city and use thine own law
joyfully, free from all insult.
Take heed therefore, ye that serve God and have Him in your heart:
work the "works of God being mindful of His commandments and of the
promises which He made, and believe Him that He will perform them, if
His commandments be kept.
Therefore, instead of fields buy ye souls that are in trouble, as
each is able, and visit widows and orphans, and neglect them not; and
spend your riches and all your displays, which ye received from God,
on fields and houses of this kind.
For to this end the Master enriched you, that ye might perform these
ministrations for Him. It is much better to purchase fields [and
possessions] and houses of this kind, which thou wilt find in thine
own city, when thou visitest it.
This lavish expenditure is beautiful and joyous, not bringing sadness
or fear, but bringing joy. The expenditure of the heathen then
practice not ye; for it is not convenient for you the servants of
God.
But practice your own expenditure, in which ye can rejoice; and do
not corrupt, neither touch that which is another man's, nor lust
after it for it is wicked to lust after other men's possessions. But
perform thine own task, and thou shalt be saved."
As I walked in the field, and noticed an elm and a vine, and was
distinguishing them and their fruits, the shepherd appeareth to me
and saith; "What art thou meditating within thyself?" "I am
thinking, [Sir,]" say I, "about the elm and the vine, that they are
excellently suited the one to the other."
"These two trees," saith he, "are appointed for a type to the
servants of God." "I would fain know, [Sir,]" say I, "the type
contained in these trees, of which thou speakest." "Seest thou,"
saith he, "the elm and the vine ?" "I see them, Sir," say I.
"This vine," saith he, "beareth fruit, but the elm is an unfruitful
stock. Yet this vine, except it climb up the elm, cannot bear much
fruit when it is spread on the ground; and such fruit as it beareth
is rotten, because it is not suspended upon the elm. When then the
vine is attached to the elm, it beareth fruit both from itself and
from the elm.
Thou seest then that the elm also beareth [much] fruit, not less than
the vine, but rather more." How more, Sir?" say I. "Because,"
saith he, "the vine, when hanging upon the elm, bears its fruit in
abundance, and in good condition; but, when spread on the ground, it
beareth little fruit, and that rotten. This parable therefore is
applicable to the servants of God, to poor and to rich alike."
"How, Sir?" say I; "instruct me." "Listen," saith he; the rich man
hath much wealth, but in the things of the Lord he is poor, being
distracted about his riches, and his confession and intercession with
the Lord is very scanty; and even that which he giveth is mall and
weak and hath not power above. When then the rich man goeth up to
the poor, and assisteth him in his needs, believing that for what he
doth to the poor man he shall be able to obtain a reward with
God--because the poor man is rich in intercession [and confession],
and his intercession hath great power with God--the rich man then
supplieth all things to the poor man without wavering.
But the poor man being supplied by the rich maketh intercession for
him, thanking God for him that gave to him. And the other is still
more zealous to assist the poor man, that he may be continuous in his
life: for he knoweth that the intercession of the poor man is
acceptable and rich before God.
They both then accomplish their work; the poor man maketh
intercession, wherein he is rich [which he received of the Lord];
this he rendereth again to the Lord Who supplieth him with it. The
rich man too in like manner furnisheth to the poor man, nothing
doubting, the riches which he received from the Lord. And this work
great and acceptable with God, because (the rich man) hath
understanding concerning his riches, and worketh for the poor man
from the bounties of the Lord, and accomplisheth the ministration of
the Lord rightly.
In the sight of men then the elm seemeth not to bear fruit, and they
know not, neither perceive, that if there cometh a drought the elm
having water nurtureth the vine, and the vine having a constant
supply of water beareth fruit two fold, both for itself and for the
elm. So likewise the poor, by interceding with the Lord for the
rich, establish their riches, and again the rich, supplying their
needs to the poor, establish their souls.
So then both are made partners in the righteous work. He then that
doeth these things shall not be abandoned of God, but shall be
written in the books of the living.
Blessed are the rich, who understand also that they are enriched from
the Lord. For they that have this mind shall be able to do some good
work."
He showed me many trees which had no leaves, but they seemed to me
to be, as it were, withered; for they were all alike. And he saith
to me; "Seest thou these trees?" "I see them, Sir," I say, "they are
all alike, and are withered." He answered and said to me; "These
trees that thou seest are they that dwell in this world."
"Wherefore then, Sir," say I, "are they as if they were withered, and
alike?" "Because," saith he, "neither the righteous are
distinguishable, nor the sinners in this world, but they are alike.
For this world is winter to the righteous, and they are not
distinguishable, as they dwell with the sinners.
For as in the winter the trees, having shed their leaves, are alike,
and are not distinguishable, which are withered, and which alive, so
also in this world neither the just nor the sinners are
distinguishable, but they are all alike."
He showed me many trees again, some of them sprouting, and others
withered, and he saith to me; "Seest thou," saith he, "these trees?"
"I see them, Sir," say I, "some of them sprouting, and others
withered."
"These trees," saith he, "that are sprouting are the righteous, who
shall dwell in the world to come; for the world to come is summer to
the righteous, but winter to the sinners. When then the mercy of the
Lord shall shine forth, then they that serve God shall be made
manifest; yea, and all men shall be made manifest.
For as in summer the fruits of each several tree are made manifest,
and are recognized of what sort they are, so also the fruits of the
righteous shall be manifest, and all [even the very smallest] shall
be known to be flourishing in that world.
But the Gentiles and the sinners, just as thou sawest the trees which
were withered, even such shall they be found, withered and unfruitful
in that world, and shall be burnt up as fuel, and shall be manifest,
because their practice in their life hath been evil. For the sinners
shall be burned, because they sinned and repented not; and the
Gentiles shall be burned, because they knew not Him that created
them.
Do thou therefore bear fruit, that in that summer thy fruit may be
known. But abstain from overmuch business, and thou shalt never fill
into any sin. For they that busy themselves overmuch, sin much also,
being distracted about their business, and in no wise serving their
own Lord.
How then," saith he, "can such a man ask anything of the Lord and
receive it, seeing that he serveth not the Lord? [For] they that
serve Him, these shall receive their petitions, but they that serve
not the Lord, these shall receive nothing.
But if any one work one single action, he is able also to serve the
Lord; for his mind shall not be corrupted from (following) the Lord,
but he shall serve Him, because he keepeth his mind pure.
If therefore thou doest these things, thou shalt be able to bear
fruit unto the world to come; yea, and whosoever shall do these
things, shall bear fruit."
As I was fasting and seated on a certain mountain, and giving thanks
to the Lord for all that He had done unto me, I see the shepherd
seated by me and saying; "Why hast thou come hither in the early
morn?" "Because, Sir," say I, "I am keeping a station."
"What," saith he, "is a station?" "I am fasting, Sir," say I. "And
what," saith he, "is this fast [that ye are fasting]?" "As I was
accustomed, Sir," say I, "so I fast."
"Ye know not," saith he, "how to fast unto the Lord, neither is this
a fast, this unprofitable fast which ye make unto Him." "wherefore,
Sir," say I, "sayest thou this?" "I tell thee," saith he, "that this
is not a fast, wherein ye think to fast; but I will teach thee what
is a complete fast and acceptable to the Lord. Listen," saith he;
"God desireth not such a vain fast; for by so fasting unto God thou
shalt do nothing for righteousness. But fast thou [unto God] such a
fast as this;
do no wickedness in thy life, and serve the Lord with a pure heart;
observe His commandments and walk in His ordinances, and let no evil
desire rise up in thy heart; but believe God. Then, if thou shalt do
these things, and fear Him, and control thyself from every evil deed,
thou shalt live unto God; and if thou do these things, thou shalt
accomplish a great fast, and one acceptable to God.
"Hear the parable which I shall tell thee relating to fasting.
A certain man had an estate, and many slaves, and a portion of his
estate he planted as a vineyard; and choosing out a certain slave who
was trusty and well-pleasing (and) held in honor, he called him to
him and saith unto him; "Take this vineyard [which I have planted],
and fence it [till I come], but do nothing else to the vineyard. Now
keep this my commandment, and thou shalt be free in my house." Then
the master of the servant went away to travel abroad.
When then he had gone away, the servant took and fenced the vineyard;
and having finished the fencing of the vineyard, he noticed that the
vineyard was full of weeds.
So he reasoned within himself, saying, "This command of my lord I
have carried out I will next dig this vineyard, and it shall be
neater when it is digged; and when it hath no weeds it will yield
more fruit, because not choked by the weeds." He took and digged the
vineyard, and all the weeds that were in the vineyard he plucked up.
And that vineyard became very neat and flourishing, when it had no
weeds to choke it.
After a time the master of the servant [and of the estate] came, and
he went into the vineyard. And seeing the vineyard fenced neatly,
and digged as well, and [all] the weeds plucked up, and the vines
flourishing, he rejoiced [exceedingly] at what his servant had done.
So he called his beloved son, who was his heir, and the friends who
were his advisers, and told them what he had commanded his servant,
and how much he had found done. And they rejoiced with the servant
at the testimony which his master had borne to him.
And he saith to them; "I promised this servant his freedom, if he
should keep the commandment which I commanded him; but he kept my
commandment and did a good work besides to my vineyard, and pleased
me greatly. For this work therefore which he has done, I desire to
make him joint-heir with my son, because, when the good thought
struck him, he did not neglect it, but fulfilled it."
In this purpose the son of the master agreed with him, that the
servant should be made joint-heir with the son.
After some few days, his master made a feast, and sent to him many
dainties from the feast. But when the servant received [the dainties
sent to him by the master], he took what was sufficient for him, and
distributed the rest to his fellow servants.
And his fellow-servants, when they received the dainties, rejoiced,
and began to pray for him, that he might find greater favor with the
master, because he had treated them so handsomely.
All these things which had taken place his master heard, and again
rejoiced greatly at his deed. So the master called together again
his friends and his son, and announced to them the deed that he had
done with regard to his dainties which he had received; and they
still more approved of his resolve, that his servant should be made
joint-heir with his son."
I say, "Sir, I understand not these parables, neither can I
apprehend them, unless thou explain them for me."
"I will explain everything to thee," saith he; "and will show thee
whatsoever things I shall speak with thee. Keep the commandments of
the Lord, and thou shalt be well-pleasing to God, and shalt be
enrolled among the number of them that keep His commandments.
But if thou do any good thing outside the commandment of God, thou
shalt win for thyself more exceeding glory, and shalt be more
glorious in the sight of God than thou wouldest otherwise have been.
If then, while thou keepest the commandments of God, thou add these
services likewise, thou shalt rejoice, if thou observe them according
to my commandment."
I say to him, "Sir, whatsoever thou commandest me, I will keep it;
for I know that thou art with me." "I will be with thee," saith he,
"because thou hast so great zeal for doing good; yea, and I will be
with all," saith he, "whosoever have such zeal as this.
This fasting," saith he, "if the commandments of the Lord are kept,
is very good. This then is the way, that thou shalt keep this fast
which thou art about to observe].
First of all, keep thyself from every evil word and every evil
desire, and purify thy heart from all the vanities of this world. If
thou keep these things, this fast shall be perfect for thee.
And thus shalt thou do. Having fulfilled what is written, on that
day on which thou fastest thou shalt taste nothing but bread and
water; and from thy meats, which thou wouldest have eaten, thou shalt
reckon up the amount of that day's expenditure, which thou wouldest
have incurred, and shalt give it to a widow, or an orphan, or to one
in want, and so shalt thou humble thy soul, that he that hath
received from thy humiliation may satisfy his own soul, and may pray
for thee to the Lord.
If then thou shalt so accomplish this fast, as I have commanded thee,
thy sacrifice shall be acceptable in the sight of God, and this
fasting shall be recorded; and the service so performed is beautiful
and joyous and acceptable to the Lord.
These things thou shalt so observe, thou and thy children and thy
whole household; and, observing them, thou shalt be blessed; yea, and
all those, who shall hear and observe them, shall be blessed, and
whatsoever things they shall ask of the Lord, they shall receive."
I entreated him earnestly, that he would show me the parable of the
estate, and of the master, and of the vineyard, and of the servant
that fenced the vineyard, [and of the fence,] and of the weeds which
were plucked up out of the vineyard, and of the son, and of the
friends, the advisers. For I understood that all these things are a
parable.
But he answered and said unto me; "Thou art exceedingly importunate
in enquiries. Thou oughtest not," [saith he,] "to make any enquiry
at all; for if it be right that a thing be explained unto thee, it
shall be explained." I say to him; "Sir, whatsoever things thou
showest unto me and dost not explain, I shall have seen them in vain,
and without understanding what they are. In like manner also, if
thou speak parables to me and interpret them not, I shall have heard
a thing in vain from thee."
But he again answered, and said unto me; "Whosoever," saith he, "is a
servant of God, and hath his own Lord in his heart, asketh
understanding of Him, and receiveth it, and interpreteth every
parable, and the words of the Lord which are spoken in parables are
made known unto him. But as many as are sluggish and idle in
intercession, these hesitate to ask of the Lord.
But the Lord is abundant in compassion, and giveth to them that ask
of Him without ceasing. But thou who hast been strengthened by the
holy angel, and hast received from him such (powers of intercession
and art not idle, wherefore dost thou not ask understanding of the
Lord, and obtain it from Him)."
I say to him, "Sir, I that have thee with me have (but) need to ask
thee and enquire of thee; for thou showest me all things, and
speakest with me; but if I had seen or heard them apart from thee I
should have asked of the Lord, that they might be shown to me."
"I told thee just now," saith he, "that thou art unscrupulous and
importunate, in enquiring for the interpretations of the parables.
But since thou art so obstinate, I will interpret to thee the parable
of the estate and all the accompaniments thereof, that thou mayest
make them known unto all. Hear now," saith he, "and understand them.
The estate is this world, and the lord of the estate is He that
created all things, and set them in order, and endowed them with
power; and the servant is the Son of God, and the vines are this
people whom He Himself planted;
and the fences are the [holy] angels of the Lord who keep together
His people; and the weeds, which are plucked up from the vineyard,
are the transgressions of the servants of God; and the dainties which
He sent to him from the feast are the commandments which He gave to
His people through His Son; and the friends and advisers are the holy
angels which were first created; and the absence of the master is the
time which remaineth over until His coming."
I say to him; "Sir, great and marvelous are all things and all things
are glorious; was it likely then," say I, "that I could have
apprehended them?" "Nay, nor can any other man, though he be full of
understanding, apprehend them." "Yet again, Sir," say I, "explain to
me what I am about to enquire of thee."
"Say on," he saith, "if thou desirest anything." "Wherefore, Sir,]"
say I, "is the Son of God represented in the parable in the guise of
a servant?"
"Listen," said he; "the Son of God is not represented in the guise
of a servant, but is represented in great power and lordship." "How,
Sir?" say I; "I comprehend not."
"Because," saith he, "God planted the vineyard, that is, He created
the people, and delivered them over to His Son. And the Son placed
the angels in charge of them, to watch over them; and the Son Himself
cleansed their sins, by laboring much and enduring many toils; for no
one can dig without toil or labor.
Having Himself then cleansed the sins of His people, He showed them
the paths of life, giving them the law which He received from His
Father. Thou seest," saith he, "that He is Himself Lord of the
people, having received all power from His Father.
But how that the lord took his son and the glorious angels as
advisers concerning the inheritance of the servant, listen.
The Holy Pre-existent Spirit. Which created the whole creation, God
made to dwell in flesh that He desired. This flesh, therefore, in
which the Holy Spirit dwelt, was subject unto the Spirit, walking
honorably in holiness and purity, without in any way defiling the
Spirit.
When then it had lived honorably in chastity, and had labored with
the Spirit, and had cooperated with it in everything, behaving itself
boldly and bravely, He chose it as a partner with the Holy Spirit;
for the career of this flesh pleased [the Lord], seeing that, as
possessing the Holy Spirit, it was not defiled upon the earth.
He therefore took the son as adviser and the glorious angels also,
that this flesh too, having served the Spirit unblamably, might have
some place of sojourn, and might not seem to hare lost the reward for
its service; for all flesh, which is found undefiled and unspotted,
wherein the Holy Spirit dwelt, shall receive a reward.
Now thou hast the interpretation of this parable also."
"I was right glad, Sir," say I, "to hear this interpretation."
"Listen now," saith he, "Keep this thy flesh pure and undefiled, that
the Spirit which dwelleth in it may bear witness to it, and thy flesh
may be justified.
See that it never enter into thine heart that this flesh of thine is
perishable, and so thou abuse it in some defilement. [For] if thou
defile thy flesh, thou shalt defile the Holy Spirit also; but if thou
defile the flesh, thou shalt not live."
"But if, Sir," say I, "there has been any ignorance in times past,
before these words were heard, how shall a man who has defiled his
flesh be saved?" "For the former deeds of ignorance," saith he, "God
alone hath power to give healing; for all authority is His.
[But now keep thyself, and the Lord Almighty, Who is full of
compassion, will give healing for thy former deeds of ignorance,] if
henceforth thou defile not thy flesh, neither the Spirit; for both
share in common, and the one cannot be defiled without the other.
Therefore keep both pure, and thou shalt live unto God."
As I sat in my house, and glorified the Lord for all things that I
had seen, and was considering concerning the commandments, how that
they were beautiful and powerful and gladsome and glorious and able
to save a man's soul, I said within myself; "Blessed shall I be, if I
walk in these commandments; yea, and whosoever shall walk in them
shall be blessed."
As I spake these things within myself, I see him suddenly seated by
me, and saying as follows; "Why art thou of a doubtful mind
concerning the commandments, which I commanded thee? They are
beautiful. Doubt not at all; but clothe thyself in the faith of the
Lord, and thou shalt walk in them. For I will strengthen thee in
them.
These commandments are suitable for those who meditate repentance;
for if they walk not in them, their repentance is in vain.
Ye then that repent, cast away the evil doings of this world which
crush you; and, by putting on every excellence of righteousness, ye
shall be able to observe these commandments, and to add no more to
your sins. If then ye add no further sin at all, ye will depart from
your former sins. Walk then in these my commandments, and ye shall
live unto God. These things have [all] been told you from me."
And after he had told these things to me, he saith to me, "Let us go
into the country, and I will show thee the shepherds of the sheep."
"Let us go, Sir," say I. And we came to a certain plain, and he
showeth me a young man, a shepherd, clothed in a light cloak, of
saffron color;
and he was feeding a great number of sheep, and these sheep were, as
it were, well fed and very frisky, and were gladsome as they skipped
about hither and thither; and the shepherd himself was all gladsome
over his flock; and the very visage of the shepherd was exceedingly
gladsome; and he ran about among the sheep.
And he saith to me; "Seest thou this shepherd?" "I see him Sir," I
say. "This," saith he, "is the angel of self-indulgence and of
deceit. He crusheth the souls of the servants of God, and perverteth
them from the truth, leading them astray with evil desires, wherein
they perish.
For they forget the commandments of the living God, and walk in vain
deceits and acts of self-indulgence, and are destroyed by this angel,
some of them unto death, and others unto corruption."
I say to him, "Sir, I comprehend not what means "unto death," and
what "unto corruption". "Listen," saith he; "the sheep which thou
sawest gladsome and skipping about, these are they who have been
turned asunder from God utterly, and have delivered themselves over
to the lusts of this world. In these, therefore, there is not
repentance unto life. For the Name of God is being blasphemed
through them. The life of such persons is death.
But the sheep, which thou sawest not skipping about, but feeding in
one place, these are they that have delivered themselves over to acts
of self-indulgence and deceit, but have not uttered any blasphemy
against the Lord. These then have been corrupted from the truth. In
these there is hope of repentance, wherein they can live. Corruption
then hath hope of a possible renewal, but death hath eternal
destruction."
Again we went forward a little way, and he showeth me a great
shepherd like a wild man in appearance, with a white goatskin thrown
about him; and he had a kind of wallet on his shoulders, and a staff
very hard and with knots in it, and a great whip. And his look was
very sour, so that I was afraid of him because of his look.
This shepherd then kept receiving from the young man, the shepherd,
those sheep that were frisky and well fed, but not skipping about,
and putting them in a certain spot, which was precipitous and covered
with thorns and briars, so that the sheep could not disentangle
themselves from the thorns and briars, but [became entangled among
the thorns and briars.
And so they] pastured entangled in the thorns and briars, and were in
great misery with being beaten by him; and he kept driving them about
to and fro, and giving them no rest, and all together those sheep had
not a happy time.
When then I saw them so lashed with the whip and vexed, I was sorry
for their sakes, because they were so tortured and had no rest at
all.
I say to the shepherd who was speaking with me; "Sir, who is this
shepherd, who is [so] hard-hearted and severe, and has no compassion
at all for these sheep?" "This," saith he, "is the angel of
punishment, and he is one of the just angels, and presides over
punishment.
So he receiveth those who wander away from God, and walk after the
lusts and deceits of this life, and punisheth them, as they deserve,
with fearful and various punishments."
"I would fain learn, Sir," said I, "of what sort are these various
punishments." "Listen," saith he; "the various tortures and
punishments are tortures belonging to the present life; for some are
punished with losses, and others with want, and others with divers
maladies, and others with [every kind] of unsettlement, and others
with insults from unworthy persons and with suffering in many other
respects.
For many, being unsettled in their plans, set their hands to many
things, and nothing ever goes forward with them. And then they say
that they do not prosper in their doings, and it doth not enter into
their hearts that they have done evil deeds, but they blame the Lord.
When then they are afflicted with every kind of affliction, then
they are delivered over to me for good instruction, and are
strengthened in the faith of the Lord, and serve the Lord with a pure
heart the remaining days of their life. But, if they repent, the
evil works which they have done rise up in their hearts, and then
they glorify God, saying that He is a just Judge, and that they
suffered justly each according to his doings. And they serve the
Lord thenceforward with a pure heart, and are prosperous in all their
doings, receiving from the Lord whatsoever things they may ask; and
then they glorify the Lord because they were delivered over unto me,
and they no longer suffer any evil thing."
I say unto him; "Sir, declare unto me this further matter." "What
enquirest thou yet?" saith he. "Whether, Sir," say I, "they that
live in self-indulgence and are deceived undergo torments during the
same length of time as they live in self-indulgence and are
deceived." He saith to me, "They undergo torments for the same
length of time."
"Then, Sir," say I, "they undergo very slight torments; for those who
are living thus in self-indulgence and forget God ought to have been
tormented seven-fold."
He saith to me, "Thou art foolish, and comprehendest not the power of
the torment" "True," say I, "for if I had comprehended it, I should
not have asked thee to declare it to me." "Listen," saith he, "to
the power of both, [of the self-indulgence and of the torment].
The time of the self-indulgence and deceit is one hour. But an hour
of the torment hath the power of thirty days. If then one live in
self indulgence and be deceived for one day, and be tormented for one
day, the day of the torment is equivalent to a whole year. For as
many days then as a man lives in self-indulgence, for so many years
is he tormented. Thou seest then," saith he, "that the time of the
self-indulgence and deceit is very short, but the time of the
punishment and torment is long."
"Inasmuch, Sir," say I, "as I do not quite comprehend concerning the
time of the deceit and self-indulgence and torment, show me more
clearly."
He answered and said unto me; "Thy stupidity cleaveth to thee; and
thou wilt not cleanse thy heart and serve God Take heed," [saith he,]
"lest haply the time be fulfilled, and thou be found in thy
foolishness. Listen then," [saith he,] "even as thou wishest, that
thou mayest comprehend the matter.
He that liveth in self-indulgence and is deceived for one day, and
doeth what he wisheth, is clothed in much folly and comprehendeth not
the thing which he doeth; for on the morrow he forgetteth what he did
the day before. For self-indulgence and deceit have no memories, by
reason of the folly, wherewith each is clothed; but when punishment
and torment cling to a man for a single day, he is punished and
tormented for a whole year long; for punishment and torment have long
memories.
So being tormented and punished for the whole year, the man remembers
at length the self-indulgence and deceit, and perceiveth that it is
on their account that he is suffering these ills. Every man,
therefore, that liveth in self-indulgence and is deceived, is
tormented in this way because, though possessing lire, they have
delivered themselves over unto death."
"What kinds of self-indulgence, Sir," say I, "are harmful?" "Every
action," saith he, "is self-indulgence to a man, which he does with
pleasure; for the irascible man, when he gives the reins to his
passion, is self-indulgent; and the adulterer and the drunkard and
the slanderer and the liar and the miser and the defrauder and he
that doeth things akin to these, giveth the reins to his peculiar
passion; therefore he is self-indulgent in his action.
All these habits of self-indulgence are harmful to the servants of
God; on account of these deceits therefore they so suffer who are
punished and tormented.
But there are habits of self-indulgence like-wise which save men; for
many are self-indulgent in doing good, being carried away by the
pleasure it gives to themselves. This self-indulgence then is
expedient for the servants of God, and bringeth life to a man of this
disposition; but the harmful self-indulgences afore-mentioned bring
to men torments and punishments; and if they continue in them and
repent not, they bring death upon themselves."
After a few days I saw him on the same plain, where also I had seen
the shepherds, and he saith to me, "What seekest thou?" "I am here,
Sir," say I, "that thou mayest bid the shepherd that punisheth go out
of my house; for he afflicteth me much." "It is necessary for thee,"
saith he, "to be afflicted; for so," saith he, "the glorious angel
ordered as concerning thee, for he wisheth thee to be proved." "Why,
what so evil thing have I done, Sir," say I, "that I should be
delivered over to this angel?"
"Listen," saith he. "Thy sins are many, yet not so many that thou
shouldest be delivered over to this angel; but thy house has
committed great iniquities and sins, and the glorious angel was
embittered at their deeds, and for this cause he bade thee be
afflicted for a certain time, that they also might repent and cleanse
themselves from every lust of this world. When therefore they shall
repent and be cleansed, then shall the angel of punishment depart."
I say to him; "Sir, if they perpetrated such deeds that the glorious
angel is embittered, what have I done?" "They cannot be afflicted
otherwise," saith he, "unless thou, the head of the [whole] house, be
afflicted; for if thou be afflicted, they also of necessity will be
afflicted; but if thou be prosperous, they can suffer no affliction."
"But behold, Sir," say I, "they have repented with their whole
heart." "I am quite aware myself," saith he, "that they have
repented with their whole heart; well, thinkest thou that the sins of
those who repent are forgiven forthwith? Certainly not; but the
person who repents must torture his own soul, and must be thoroughly
humble in his every action, and be afflicted with all the divers
kinds of affliction; and if he endure the afflictions which come upon
him, assuredly He Who created all things and endowed them with power
will be moved with compassion and will bestow some remedy.
And this (will God do), if in any way He perceive the heart of the
penitent pure from every evil thing. But it is expedient for thee
and for thy house that thou shouldest be afflicted now. But why
speak I many words to thee? Thou must be afflicted as the angel of
the Lord commanded, even he that delivered thee unto me; and for this
give thanks to the Lord, in that He deemed thee worthy that I should
reveal unto thee beforehand the affliction, that foreknowing it thou
might endure it with fortitude."
I say to him; "Sir, be thou with me, and I shall be able to endure
all affliction [easily]." "I will be with thee," saith he; "and I
will ask the angel that punisheth to afflict thee more lightly; but
thou shalt be afflicted for a short time, and thou shalt be restored
again to thy house. Only continue to be humble and to minister unto
the Lord with a pure heart, thou and thy children and thy house, and
walk in my commandments which I command thee, and thus it will be
possible for thy repentance to be strong and pure.
And if thou keep these commandments with thy household, all
affliction shall hold aloof from thee; yea, and affliction," saith
he, "shall hold aloof from all whosoever shall walk in these my
commandments."
He showed me a [great] willow, overshadowing plains and mountains,
and under the shadow of the willow all have come who are called by
the name of the Lord.
And by the willow there stood an angel of the Lord, glorious and very
tall, having a great sickle, and he was lopping branches from the
willow, and giving them to the people that sheltered beneath the
willow; and he gave them little rods about a cubit long.
And after all had taken the rods, the angel laid aside the sickle,
and the tree was sound, just as I had seen it.
Then I marvelled within myself, saying, "How is the tree sound after
so many branches have been lopped off?" The shepherd saith to me,
"Marvel not that the tree remained sound, after so many branches were
lopped off but wait until thou seest all things, and it shall be
shown to thee what it is."
The angel who gave the rods to the people demanded them back from
them again, and according as they had received them, so also they
were summoned to him, and each of them returned the several rods.
But the angel of the Lord took them, and examined them.
From some he received the rods withered and eaten as it were by
grubs: the angel ordered those who gave up rods like these to stand
apart.
And others gave them up withered, but not grub-eaten; and these again
he ordered to stand apart.
And others gave them up half-withered; these also stood apart.
And others gave up their rods half-withered and with cracks; these
also stood apart.
And others gave up their rods green and with cracks; these also stood
apart. And others gave up their rods one half withered and one half
green; these also stood apart.
And others brought their rods two parts of the rod green, and the
third part withered; these also stood apart. And others gave them up
two parts withered, and the third part green; these also stood apart.
And others gave up their rods nearly all green, but a very small
portion of their rods was withered, just the end; but they had cracks
in them; these also stood apart.
And in those of others there was a very small portion green, but the
rest of the rods was withered; these also stood apart.
And others came bringing their rods green, as they received them from
the angel; and the most part of the multitude gave up their rods in
this state; and the angel rejoiced exceedingly at these; these also
stood apart.
And others gave up their rods green and with shoots, these also stood
apart; and at these again the angel rejoiced exceedingly.
And others gave up their rods green and with shoots; and their shoots
had, as it were, a kind of fruit. And those men were exceeding
gladsome, whose rods were found in this state. And over them the
angel exulted, and the shepherd was very gladsome over them.
And the angel of the Lord commanded crowns to be brought. And
crowns were brought, made as it were of palm branches; and he crowned
the men that had given up the rods which had the shoots and some
fruit, and sent them away into the tower.
And the others also he sent into the tower, even those who had given
up the rods green and with shoots, but the shoots were without fruit;
and he set a seal upon them.
And all they that went into the tower had the same raiment, white as
snow.
And those that had given up their rods green as they received them,
he sent away, giving them a [white] robe, and seals.
After the angel had finished these things, he saith to the shepherd;
"I go away; but these thou shalt send away to (their places within)
the walls, according as each deserveth to dwell; but examine their
rods carefully), and so send them away. But be careful in examining
them. Take heed lest any escape thee," saith he. "Still if any
escape thee, I will test them at the altar." When he had thus spoken
to the shepherd, he departed.
And, after the angel had departed, the shepherd saith to me; "Let us
take the rods of all and plant them, to see whether any of them shall
be able to live." I say unto him, "Sir, these withered things, how
can they live?"
He answered and said unto me; "This tree is a willow, and this class
of trees clingeth to life. If then the rods shall be planted and get
a little moisture, many of them will live. And afterwards let us try
to pour some water also over them. If any of them shall be able to
live, I will rejoice with it; but if it live not, I at least shall
not be found neglectful."
So the shepherd bade me call them, just as each one of them was
stationed. And they came row after row, and they delivered up the
rods to the shepherd. And the shepherd took the rods, and planted
them in rows, and after he had planted them, he poured much water
over them, so that the rods could not be seen for the water.
And after he had watered the rods, he saith to me; "Let us go now.
and after days let us return and inspect all the rods; for He Who
created this tree willeth that all those who have received rods from
this tree should live. And I myself hope that these little rods,
after they have got moisture and been watered, will live the greater
part of them."
I say to him; "Sir, inform me what this tree is. For I am perplexed
herewith, because, though so many branches were cut off, the tree is
sound, and nothing appears to have been cut from it; I am therefore
perplexed thereat."
"Listen," saith he; "this great tree which overshadows plains and
mountains and all the earth is the law of God which was given to the
whole world; and this law is the Son of Cod preached unto the ends of
the earth. But the people that are under the shadow are they that
have heard the preaching, and believed on Him;
but the great and glorious angel is Michael, who hath the power over
this people and is their captain. For this is he that putteth the
law into the hearts of the believers; therefore he himself inspecteth
them to whom he gave it, to see whether they have observed it.
But thou seest the rods of every one; for the rods are the law. Thou
seest these many rods rendered useless, and thou shalt notice all
those that have not observed the law, and shalt see the abode of each
severally."
I say unto him; "Sir, wherefore did he send away some into the tower,
and leave others for thee?" "As many," saith he, "as transgressed
the law which they received from him, these he left under my
authority for repentance; but as many as already satisfied the law and
have observed it, these he has under his own authority."
"Who then, Sir," say I, "are they that have been crowned and go into
the tower?" ["As many," saith he, "as wrestled with the devil and
overcame him in their wrestling, are crowned:] these are they that
suffered for the law.
But the others, who likewise gave up their rods green and with
shoots, though not with fruit, are they that were persecuted for the
law, but did not suffer nor yet deny their law.
But they that gave them up green just as they received them, are
sober and righteous men, who walked altogether in a pure heart and
have kept the commandments of the Lord. But all else thou shalt
know, when I have examined these rods that have been planted and
watered."
And after a few days we came to the place, and the shepherd sat down
in the place of the angel, while I stood by him. And he saith to me;
"Gird thyself with a garment of raw flax, and minister to me." So I
girded myself with a clean garment of raw flax made of coarse
material.
And when he saw me girded and ready to minister to him "Call," saith
he, "the men whose rods have been planted, according to the rank as
each presented their rods." And I went away to the plain, and called
them all; and they stood all of them according to their ranks.
He saith to them; "Let each man pluck out his own rod, and bring it
to me." Those gave them up first, who had the withered and chipped
rods, and they were found accordingly withered and chipped. He
ordered them to stand apart.
Then those gave them up, who had the withered but not chipped; and
some of them gave up the rods green, and others withered and chipped
as by grubs. Those then that gave them up green he ordered to stand
apart; but those that gave them up withered and chipped he ordered to
stand with the first.
Then those gave them up who had the half-withered and with cracks;
and many of them gave them up green and without cracks; and some gave
them up green and with shoots, and fruits on the shoots, such as
those had who went into the tower crowned; and some gave them up
withered and eaten, and some withered and uneaten, and some such as
they were, half-withered and with cracks. He ordered them to stand
each one apart, some in their proper ranks, and others apart.
Then those gave them up who had their rods green, but with cracks.
These all gave them up green, and stood in their own company. And
the shepherd rejoiced over these, because they all were changed and
had put away their cracks.
And those gave them up likewise who had the one half green and the
other half withered. The rods of some were found entirely green, of
some half-withered, of some withered and eaten, and of some green and
with shoots. These were all sent away each to his company.
Then those gave them up who had two parts green and the third
withered; many of them gave them up green, and many half-withered,
and others withered and eaten. These all stood in their own company.
Then those gave them up who had two parts withered and the third
part green. Many of them gave them up half-withered, but some
withered and eaten, others half-withered and with cracks, and a few
green. These all stood in their own company.
Then those gave them up who had their rods green, but a very small
part [withered] and with cracks. Of these some gave them up green,
and others green and with shoots. These also went away to their own
company.
Then those gave them up who had a very small part green and the other
parts withered. The rods of these were found for the most part green
and with shoots and fruit on the shoots, and others altogether green.
At these rods the shepherd rejoiced very [greatly], because they
were found so. And these went away each to his own company.
After [the shepherd] had examined the rods of all, he saith to me,
"I told thee that this tree clingeth to life. Seest thou," saith he,
"how many repented and were saved?" "I see, Sir," say I. "It is,"
saith he, that thou mayest see the abundant compassion of the Lord,
how great and glorious it is, and He hath given (His) Spirit to those
that are worthy of repentance."
"Wherefore then, Sir," say I, "did they not all repent?" "To those,
whose heart He saw about to become pure and to serve Him with all the
heart, to them He gave repentance; but those whose craftiness and
wickedness He saw, who intend to repent in hypocrisy, to them He gave
not repentance, lest haply they should again profane His name."
I say unto him, "Sir, now then show me concerning those that have
given up their rods, what manner of man each of them is, and their
abode, that when they hear this, they that believed and have received
the seal and have broken it and did not keep it sound may fully
understand what they are doing, and repent, receiving from thee a
seal, and may glorify the Lord, that He had compassion upon them and
sent thee to renew their spirits."
"Listen," saith he; "those whose rods were found withered and
grub-eaten, these are the renegades and traitors to the Church, that
blasphemed the Lord in their sins, and still further were ashamed of
the Name of the Lord, which was invoked upon them. These then
perished altogether unto God. But thou seest how not one of them
repented, although they heard the words which thou spakest to them,
which I commanded thee. From men of this kind life departed.
But those that gave up the _withered_ and undecayed (rods), these
also are near them; for they were hypocrites, and brought in strange
doctrines, and perverted the servants of God, especially them that
had sinned, not permitting them to repent, but persuading them with
their foolish doctrines. These then have hope of repenting.
But thou seest that many of them have indeed repented from the time
when thou spakest to them my commandments; yea, and (others) still
will repent. And as many as shall not repent, have lost their life;
but as many of them as repented, became good; and their dwelling was
placed within the first walls, and some of them even ascended into
the tower. Thou seest then," [saith he,] "that repentance from sins
bringeth life, but not to repent bringeth death.
"But as many as gave up (the rods) half-withered, and with cracks in
them, hear also concerning these. Those whose rods were
half-withered throughout are the double-minded; for they neither live
nor are dead.
But those that have them half-withered and cracks in them, these are
both double-minded and slanderers, and are never at peace among
themselves but always causing dissensions. Yet even to these,"
[saith he,] "repentance is given. Thou seest," [saith he,] "that
some of them have repented; and there is still," saith he, "hope of
repentance among them.
And as many of them," saith he, "as have repented, have their abode
within the tower; but as many of them as have repented tardily shall
abide within the walls; and as many as repent not, but continue in
their doings, shall die the death.
But they that have given up their rods green and with cracks, these
were found faithful and good at all times, [but] they have a certain
emulation one with another about first places and about glory of some
kind or other; but all these are foolish in having (emulation) one
with another about first places.
Yet these also, when they heard my commandments, being good, purified
themselves and repented quickly. They have their habitation,
therefore, within the tower. But if any one shall again turn to
dissension, he shall be cast out from the tower and shall lose his
life.
Life is for all those that keep the commandments of the Lord. But in
the commandments there is nothing about first places, or about glory
of any kind, but about long-suffering and humility in man. In such
men, therefore, is the life of the Lord, but in factious and lawless
men is death.
"But they that gave up their rods half green and half withered,
these are they that are mixed up in business and cleave not to the
saints. Therefore the one half of them liveth, but the other half is
dead.
Many then when they heard my commandments repented. As many then as
repented, have their abode within the tower. But some of them
altogether stood aloof These then have no repentance; for by reason
of their business affairs they blasphemed the Lord and denied Him.
So they lost their life for the wickedness that they committed.
But many of them were doubtful-minded. These still have place for
repentance, if they repent quickly, and their dwelling shall be
within the tower; and if they repent tardily, they shall dwell within
the walls; but if they repent not, they too have lost their life.
But they that have given up two parts green and the third part
withered, these are they that have denied with manifold denials.
Many of them therefore repented and departed to dwell inside the
tower; but many utterly rebelled from God; these lost their life
finally. And some of them were double-minded and caused dissensions.
For these then there is repentance, if they repent speedily and
continue not in their pleasures; but if they continue in their
doings, they likewise procure for themselves death.
"But they that have given up their rods two thirds withered and one
third green, these are men who have been believers, but grew rich and
became renowned among the Gentiles. They clothed themselves with
great pride and became high-minded, and abandoned the truth and did
not cleave to the righteous, but lived together after the manner of
the Gentiles, and this path appeared the more pleasant unto them; yet
they departed not from God, but continued in the faith, though they
wrought not the works of the faith.
Many of them therefore repented, and they had their habitation within
the tower.
But others at the last living with the Gentiles, and being corrupted
by the vain opinions of the Gentiles, departed from God, and worked
the works of the Gentiles. These therefore were numbered with the
Gentiles.
But others of them were doubtful-minded, not hoping to be saved by
reason of the deeds that they had done; and others were double-minded
and made divisions among themselves. For these then that were
double-minded by reason of their doings there is still repentance;
but their repentance ought to be speedy, that their dwelling may be
within the tower; but for those who repent not, but continue in their
pleasures, death is nigh.
"But they that gave up their rods green, yet with the extreme ends
withered and with cracks; these were found at all times good and
faithful and glorious in the sight of God, but they sinned to a very
slight degree by reason of little desires and because they had
somewhat against one another. But, when they heard my words, the
greater part quickly repented, and their dwelling was assigned within
the tower.
But some of them were double-minded, and some being double-minded
made a greater dissension. In these then there is still a hope of
repentance, because they were found always good; and hardly shall one
of them die.
But they that gave up their rods withered, yet with a very small part
green, these are they that believed, but practiced the works of
lawlessness. Still they never separated from God, but bore the Name
gladly, and gladly received into their houses the servants of God.
So hearing of this repentance they repented without wavering, and
they practice all excellence and righteousness.
And some of them even suffer persecution willingly, knowing the deeds
that they did. All these then shall have their dwelling within the
tower."
And after he had completed the interpretations of all the rods, he
saith unto me; "Go, and tell all men to repent, and they shall live
unto God; for the Lord in His compassion sent me to give repentance
to all, though some of them do not deserve it for their deeds; but
being long-suffering the Lord willeth them that were called through
His Son to be saved."
I say to him; "Sir, I hope that all when they hear these words will
repent; for I am persuaded that each one, when he fully knows his own
deeds and fears God, will repent."
He answered and said unto me; "As many," [saith he,] "as [shall
repent] from their whole heart [and] shall cleanse themselves from
all the evil deeds aforementioned, and shall add nothing further to
their sins, shall receive healing from the Lord for their former
sins, unless they be double-minded concerning these commandments, and
they shall live unto God. [But as many," saith he, "as shall add to
their sins and walk in the lusts of this world, shall condemn
themselves to death.]
But do thou walk in my commandments, and live [unto God; yea, and as
many as shall walk in them and shall do rightly, shall live unto
God."]
Having shown me all these things [and told me them] he saith to me;
"Now the rest will I declare (unto thee) after a few days."
After I had written down the commandments and parables of the
shepherd, the angel of repentance, he came to me and saith to me; "I
wish to show thee all things that the Holy Spirit, which spake with
thee in the form of the Church, showed unto thee. For that Spirit is
the Son of God.
For when thou wast weaker in the flesh, it was not declared unto thee
through an angel; but when thou wast enabled through the Spirit, and
didst grow mighty in thy strength so that thou couldest even see an
angel, then at length was manifested unto thee, through the Church,
the building of the tower. In fair and seemly manner hast thou seen
all things, (instructed) as it were by a virgin; but now thou seest
(being instructed) by an angel, though by the same Spirit;
yet must thou learn everything more accurately from me. For to this
end also was I appointed by the glorious angel to dwell in thy house,
that thou mightest see all things mightily, in nothing terrified,
even as before."
And he took me away into Arcadia, to a certain rounded mountain, and
set me on the top of the mountain, and showed me a great plain, and
round the plain twelve mountains, the mountains having each a
different appearance.
The first was black as soot; the second was bare, without vegetation; the
third was thorny and full of briars;
the fourth had the vegetation half-withered, the upper part of the grass
green, but the part by the roots withered, and some of the grass
became withered, whenever the sun had scorched it;
the fifth mountain had green grass and was rugged; the sixth mountain was
full with clefts throughout, some small and some great, and the
clefts had vegetation, but the grass was not very luxuriant, but
rather as if it had been withered;
the seventh mountain had smiling vegetation, and the whole mountain was
in a thriving condition, and cattle and birds of every kind did feed
upon that mountain; and the more the cattle and the birds did feed,
so much the more did the herbage of that mountain flourish. The
eighth mountain was full of springs, and every kind of creature of
the Lord did drink of the springs on that mountain.
the ninth mountain had no water at all, and was entirely desert; and it
had in it wild beasts and deadly reptiles, which destroy mankind.
The tenth mountain had very large trees and was umbrageous
throughout, and beneath the shade lay sheep resting and feeding.
the eleventh mountain was thickly wooded all over, and the trees
thereon were very productive, decked with divers kinds of fruits, so
that one seeing them would desire to eat of their fruits. The
twelfth mountain was altogether white and its aspect was cheerful;
and the mountain was most beauteous in itself.
And in the middle of the plain he showed me a great white rock,
rising up from the plain. The rock was loftier than the mountains,
being four-square, so that it could contain the whole world.
Now this rock was ancient, and had a gate hewn out of it; but the
gate seemed to me to have been hewed out quite recently. And the
gate glistened beyond the brightness of the sun, so that I marvelled
at the brightness of the gate.
And around the gate stood twelve virgins. The four then that stood
at the corners seemed to me to be more glorious (than the rest); but
the others likewise were glorious; and they stood at the four
quarters of the gate, and virgins stood in pairs between them.
And they were clothed in linen tunics and girt about in seemly
fashion, having their right shoulders free, as if they intended to
carry some burden. Thus were they prepared, for they were very
cheerful and eager.
After I had seen these things, I marvelled in myself at the greatness
and the glory of what I was seeing And again I was perplexed
concerning the virgins, that delicate as they were they stood up like
men, as if they intended to carry the whole heaven.
And the shepherd saith unto me; "Why questionest thou within thyself
and art perplexed, and bringest sadness on thyself? For whatsoever
things thou canst not comprehend, attempt them not, if thou art
prudent; but entreat the Lord, that thou mayest receive understanding
to comprehend them.
What is behind thee thou canst not see, but what is before thee thou
beholdest. The things therefore which thou canst not see, let alone,
and trouble not thyself (about them; but the things which thou seest,
these master, and be not over curious about the rest; but I will
explain unto thee all things whatsoever I shall show thee. Have an
eye therefore to what remaineth."
I saw six men come, tall and glorious and alike in appearance and
they summoned a multitude of men. And the others also which came
were tall men and handsome and powerful. And the six men ordered
them to build a tower above the gate. And there arose a great noise
from those men who had come to build the tower, as they ran hither
and thither round the gate.
For the virgins standing round the gate told the men to hasten to
build the tower. Now the virgins had spread out their hands, as if
they would take something from the men.
And the six men ordered stones to come up from a certain deep place,
and to go to the building of the tower. And there went up ten stones
square and polished, [not] hewn from a quarry.
And the six men called to the virgins, and ordered them to carry all
the stones which should go unto the building of the tower, and to
pass through the gate and to hand them to the men that were about to
build the tower.
And the virgins laid the first ten stones that rose out of the deep
on each other, and they carried them together, stone by stone.
And just as they stood together around the gate, in that order they
carried them that seemed to be strong enough and had stooped under
the corners of the stone, while the others stooped at the sides of
the stone. And so they carried all the stones. And they carried
them right through the gate, as they were ordered, and handed them to
the men for the tower; and these took the stones and builded.
Now the building of the tower was upon the great rock and above the
gate. Those ten stones then were joined together, and they covered
the whole rock. And these formed a foundation for the building of
the tower. And [the rock and] the gate supported the whole tower.
And, after the ten stones, other twenty-five stones came up from the
deep, and these were fitted into the building of the tower, being
carried by the virgins, like the former. And after these thirty-five
stones came up. And these likewise were fitted into the tower. And
after these came up other forty stones. and these all were put into
the building of the tower. So four rows were made in the foundations
of the tower.
And (the stones) ceased coming up from the deep, and the builders
likewise ceased for a little. And again the six men ordered the
multitude of the people to bring in stones from the mountains for the
building of the tower.
They were brought in accordingly from all the mountains, of various
colors, shaped by the men, and were handed to the virgins; and the
virgins carried them right through the gate, and handed them in for
the building of the tower. And when the various stones were placed
in the building, they became all alike and white, and they lost their
various colors.
But some stones were handed in by the men for the building, and these
did not become bright; but just as they were placed, such likewise
were they found; for they were not handed in by the virgins, nor had
they been carried in through the gate. These stones then were
unsightly in the building of the tower.
Then the six men, seeing the stones that were unsightly in the
building, ordered them to be removed and carried [below] into their
own place whence they were brought.
And they say to the men who were bringing the stones in; "Abstain for
your parts altogether from handing in stones for the building; but
place them by the tower, that the virgins may carry them through the
gate, and hand them in for the building. For if," [say they,] they
be not carried in through the gate by the hands of these virgins,
they cannot change their colors. Labor not therefore," [say they,]
"in vain."
And the building was finished on that day, yet was not the tower
finally completed, for it was to be carried up [still] higher; and
there was a cessation in the building. And the six men ordered the
builders to retire for a short time [all of them], and to rest; but
the virgins they ordered not to retire from the tower. And methought
the virgins were left to guard the tower.
And after all had retired Land rested], I say to the shepherd; "How
is it, Sir," say I, "that the building of the tower was not
completed?" "The tower," he saith, "cannot yet be finally completed,
until its master come and test this building, that if any stones be
found crumbling, he may change them; for the tower is being built
according to His will."
"I would fain know, Sir," say I, "what is this building of this
tower, and concerning the rock and gate, and the mountains, and the
virgins, and the stones that came up from the deep, and were not
shaped, but went just as they were into the building;
and wherefore ten stones were first placed in the foundations, then
twenty-five, then thirty-five, then forty, and concerning the stones
that had gone to the building and were removed again and put away in
their own place--concerning all these things set my soul at rest,
Sir, and explain them to me."
"If," saith he, "thou be not found possessed of an idle curiosity,
thou shalt know all things. For after a few days we shall come here,
and thou shalt see the sequel that overtaketh this tower and shalt
understand all the parables accurately."
And after a few days we came to the place where we had sat, and he
saith to me, "Let us go to the tower; for the owner of the tower
cometh to inspect it." And we came to the tower, and there was no
one at all by it, save the virgins alone.
And the shepherd asked the virgins whether the master of the tower
had arrived. And they said that he would be there directly to
inspect the building.
And, behold, after a little while I see an array of many men coming,
and in the midst a man of such lofty stature that he overtopped the
tower.
And the six men who superintended the building walked with him on the
right hand and on the left, and all they that worked at the building
were with him, and many other glorious attendants around him. And
the virgins that watched the tower ran up and kissed him, and they
began to walk by his side round the tower.
And that man inspected the building so carefully, that he felt each
single stone; and he held a rod in his hand and struck each single
stone that was built in.
And when he smote, some of the stones became black as soot, others
mildewed, others cracked, others broke off short, others became
neither white nor black, others rough and not fitting in with the
other stones, and others with many spots; these were the varied
aspects of the stones which were found unsound for the building.
So he ordered all these to be removed from the tower, and to be
placed by the side of the tower, and other stones to be brought and
put into their place.
And the builders asked him from what mountain he desired stones to be
brought and put into their place. And he would not have them brought
from the mountains, but ordered them to be brought from a certain
plain that was nigh at hand.
And the plain was dug, and stones were found there bright and square,
but some of them too were round. And all the stones which there were
anywhere in that plain were brought every one of them, and were
carried through the gate by the virgins.
And the square stones were hewed, and set in the place of those which
had been removed; but the round ones were not placed in the building,
because they were too hard to be shaped, and to work on them was
slow. So they were placed by the side of the tower, as though they
were intended to be shaped and placed in the building; for they were
very bright.
So then, having accomplished these things, the glorious man who was
lord of the whole tower called the shepherd to him, and delivered
unto him all the stones which lay by the side of the tower, which
were cast out from the building, and saith unto him;
"Clean these stones carefully, and set them in the building of the
tower, these, I mean, which can fit with the rest; but those which
will not fit, throw far away from the tower."
Having given these orders to the shepherd, he departed from the tower
with all those with whom he had come. And the virgins stood round
the tower watching it.
I say to the shepherd, "How can these stones go again to the building
of the tower, seeing that they have been disapproved?" He saith unto
me in answer; "Seest thou", saith he, "these stones ?" I see them,
Sir," say I. "I myself," saith he, "will shape the greater part of
these stones and put them into the building, and they shall fit in
with the remaining stones."
"How, Sir," say I, "can they, when they are chiseled, fill the same
space?" He saith unto me in answer, "As many as shall be found
small, shall be put into the middle of the building; but as many as
are larger, shall be placed nearer the outside, and they will bind
them together."
With these words he saith to me, "Let us go away, and after two days
let us come and clean these stones, and put them into the building;
for all things round the tower must be made clean, lest haply the
master come suddenly and find the circuit of the tower dirty, and he
be wroth, and so these stones shall not go to the building of the
tower, and I shall appear to be careless in my master's sight."
And after two days we came to the tower, and he saith unto me; "Let
us inspect all the stones, and see those which can go to the
building." I say to him, "Sir, let us inspect them."
And so commencing first we began to inspect the black stones; and
just as they were when set aside from the building, such also they
were found. And the shepherd ordered them to be removed from the
tower and to be put on one side.
Then he inspected those that were mildewed, and he took and shaped
many of them, and ordered the virgins to take them up and put them
into the building. And the virgins took them up and placed them in
the building of the tower in a middle position. But the rest he
ordered to be placed with the black ones; for these also were found
black.
Then he began to inspect those that had the cracks; and of these he
shaped many, and he ordered them to be carried away by the hands of
the virgins for the building. And they were placed towards the
outside, because they were found to be sounder. But the rest could
not be shaped owing to the number of the cracks. For this reason
therefore they were cast aside from the building of the tower.
Then he proceeded to inspect the stunted (stones), and many among
them were found black, and some had contracted great cracks; and he
ordered these also to be placed with those that had been cast aside.
But those of them which remained he cleaned and shaped, and ordered
to be placed in the building So the virgins took them up, and fitted
them into the middle of the building of the tower; for they were
somewhat weak.
Then he began to inspect those that were half white and half black,
and many of them were (now) found black; and he ordered these also to
be taken up with those that had been cast aside. But all the rest
were [found white, and were] taken up by the virgins; for being white
they were fitted by [the virgins] them[selves] into the building.
But they were placed towards the outside, because they were found
sound, so that they could hold together those that were placed in the
middle; for not a single one of them was too short.
Then he began to inspect the hard and rough; and a few of them were
cast away, because they could not be shaped; for they were found very
hard. But the rest of them were shaped [and taken up by the virgins]
and fitted into the middle of the building of the tower; for they
were somewhat weak.
Then he proceeded to inspect those that had the spots, and of these
some few had turned black and were cast away among the rest; but the
remainder were found bright and sound, and these were fitted by the
virgins into the building; but they were placed towards the outside,
owing to their strength.
Then he came to inspect the white and round stones, and he saith
unto me; "What shall we do with these stones?" "How do I know, Sir?"
say I [And he saith to me,] "Perceivest thou nothing concerning
them?"
"I, Sir," say I, "do not possess this art, neither am I a mason, nor
can I understand." Seest thou not," saith he, "that they are very
round; and if I wish to make them square, very much must needs be
chiseled off from them? Yet some of them must of necessity be placed
into the building."
"If then, Sir," say I, "it must needs be so, why distress thyself,
and why not choose out for the building those thou willest, and fit
them into it?" He chose out from them the large and the bright ones,
and shaped them; and the virgins took them up, and fitted them into
the outer parts of the building.
But the rest, which remained over, were taken up, and put aside into
the plain whence they were brought; they were not however cast away,
"Because," saith he, there remaineth still a little of the tower to
be builded. And the master of the tower is exceedingly anxious that
these stones be fitted into the building, for they are very bright."
So twelve women were called, most beautiful in form, clad in black,
[girded about and having the shoulders bare,] with their hair hanging
loose. And these women, methought, had a savage look. And the
shepherd ordered them to take up the stones which had been cast away
from the building, and to carry them off to the same mountains from
which also they had been brought;
and they took them up joyfully, and carried away all the stones and
put them in the place whence they had been taken. And after all the
stones had been taken up, and not a single stone still lay round the
tower, the shepherd saith unto me; "Let us go round the tower, and
see that there is no defect in it." And I proceeded to go round it
with him.
And when the shepherd saw that the tower was very comely in the
building, he was exceedingly glad; for the tower was so well builded,
that when I saw it I coveted the building of it; for it was builded,
as it were, of one stone, having one fitting in it. And the
stone-work appeared as if hewn out of the rock; for it seemed to me
to be all a single stone.
And I, as I walked with him, was glad to see so brave a sight. And
the shepherd saith to me; "Go and bring plaster and fine clay, that I
may fill up the shapes of the stones that have been taken up and put
into the building; for all the circuit of the tower must be made
smooth."
And I did as he bade, and brought them to him. "Assist me," saith
he, "and the work will speedily be accomplished." So he filled in
the shapes of the stones which had gone to the building, and ordered
the circuit of the tower to be swept and made clean.
And the virgins took brooms and swept, and they removed all the
rubbish from the tower, and sprinkled water, and the site of the
tower was made cheerful and very seemly.
The shepherd saith unto me, "All," saith he, "hath now been cleaned.
If the lord come to inspect the tower, he hath nothing for which to
blame us." Saying this, he desired to go away.
But I caught hold of his wallet, and began to adjure him by the Lord
that he would explain to me [all] what he had showed me. He saith to
me; "I am busy for a little while, and then I will explain everything
to thee. Await me here till I come."
I say to him; "Sir, when I am here alone what shall I do?" "Thou art
not alone," saith he; "for these virgins are here with thee."
"Commend me then to them," say I. The shepherd calleth them to him
and saith to them; "I commend this man to you till I come," and he
departed.
So I was alone with the virgins; and they were most cheerful, and
kindly disposed to Me especially the four of them that were the more
glorious in appearance.
The virgins say to me; "Today the shepherd cometh not here." "What
then shall I do?" say I. "Stay for him," say they, "till eventide;
and if he come, he will speak with thee; but if he come not, thou
shalt stay here with us till he cometh."
I say to them; "I will await him till evening, and if he come not, I
will depart home and return early in the morning." But they answered
and said unto me; "To us thou wast entrusted; thou canst not depart
from us."
"Where then," say I, "shall I remain?" "Thou shalt pass the night
with us," say they as a brother, not as a husband; for thou art our
brother, and henceforward we will dwell with thee; for we love thee
dearly." But I was ashamed to abide with them.
And she that seemed to be the chief of them began to kiss and to
embrace me; and the others seeing her embrace me, they too began to
kiss me, and to lead me round the tower, and to sport with me.
And I had become as it were a younger man, and I commenced myself
likewise to sport with them. For some of them began to dance,
[others to skip,] others to sing. But I kept silence and walked with
them round the tower, and was glad with them.
But when evening came I wished to go away home; but they would not
let me go, but detained me. And I stayed the night with them, and I
slept by the side of the tower.
For the virgins spread their linen tunics on the ground, and made me
lie down in the midst of them, and they did nothing else but pray;
and I prayed with them without ceasing, and not less than they. And
the virgins rejoiced that I so prayed. And I stayed there with the
virgins until the morning till the second hour.
Then came the shepherd, and saith to the virgins; "Have ye done him
any injury?" "Ask him," say they. I say to him, "Sir, I was
rejoiced to stay with them." "On what didst thou sup?" saith he "I
supped, Sir," say I, "on the words of the Lord the whole night
through." "Did they treat thee well?" saith he. "Yes, Sir," say I.
"Now," saith he, "what wouldest thou hear first?" "In the order as
thou showedst to me, Sir, from the beginning," say I; "I request
thee, Sir, to explain to me exactly in the order that I shall enquire
of thee." According as thou desirest," saith he, "even so will I
interpret to thee, and I will conceal nothing whatever from thee."
"First of all, Sir," say I, "explain this to me. The rock and the
gate, what is it?" "This rock," saith he, "and gate is the Son of
God." "How, Sir," say I, "is the rock ancient, but the gate recent?"
"Listen," saith he, "and understand, foolish man.
The Son of God is older than all His creation, so that He became the
Father's adviser in His creation. Therefore also He is ancient."
"But the gate, why is it recent, Sir?" say I.
"Because," saith he, "He was made manifest in the last days of the
consummation; therefore the gate was made recent, that they which are
to be saved may enter through it into the kingdom of God.
Didst thou see," saith he, "that the stones which came through the
gate have gone to the building of the tower, but those which came not
through it were cast away again to their own place?" "I saw, Sir,"
say I. "Thus," saith he, "no one shall enter into the kingdom of
God, except he receive the name of His Son.
For if thou wishest to enter into any city, and that city is walled
all round and has one gate only, canst thou enter into that city
except through the gate which it hath?" "Why, how, Sir," say I, "is
it possible otherwise?" "If then thou canst not enter into the city
except through the gate itself, even so," saith he, "a man cannot
enter into the kingdom of God except by the name of His Son that is
beloved by Him.
Didst thou see," saith he, "the multitude that is building the
tower?" "I saw it, Sir," say I. "They," saith he, are all glorious
angels. With these then the Lord is walled around. But the gate is
the Son of God; there is this one entrance only to the Lord. No one
then shall enter in unto Him otherwise than through His Son.
Didst thou see," saith he, "the six men, and the glorious and mighty
man in the midst of them, him that walked about the tower and
rejected the stones from the building?" "I saw him, Sir," say I.
"The glorious man," saith he, "is the Son of God, and those six are
the glorious angels who guard Him on the right hand and on the left.
Of these glorious angels not one," saith he, "shall enter in unto God
without Him; whosoever shall not receive His name, shall not enter
into the kingdom of God."
"But the tower," say I, "what is it?" "The tower," saith he, "why,
this is the Church.
"And these virgins, who are they?" "They," saith he, "are holy
spirits; and no man can otherwise be found in the kingdom of God,
unless these shall clothe him with their garment; for if thou receive
only the name, but receive not the garment from them, thou profitest
nothing. For these virgins are powers of the Son of God. If
[therefore] thou bear the Name, and bear not His power, thou shalt
bear His Name to none effect.
And the stones," saith he, "which thou didst see cast away, these
bare the Name, but clothed not themselves with the raiment of the
virgins." "Of what sort, Sir," say I, "is their raiment?" "The
names themselves," saith he, "are their raiment. Whosoever beareth
the Name of the Son of God, ought to bear the names of these also;
for even the Son Himself beareth the names of these virgins.
As many stones," saith he, "as thou sawest enter into the building of
the tower, being given in by their hands and waiting for the
building, they have been clothed in the power of these virgins.
For this cause thou seest the tower made a single stone with the
rock. So also they that have believed in the Lord through His Son
and clothe themselves in these spirits, shall become one spirit and
one body, and their garments all of one color. But such persons as
bear the names of the virgins have their dwelling in the tower."
"The stones then, Sir," say I, "which are cast aside, wherefore were
they cast aside? For they passed through the gate and were placed in
the building of the tower by the hands of the virgins." "Since all
these things interest thee," saith he, "and thou enquirest
diligently, listen as touching the stones that have been cast aside.
These all," [saith he,] "received the name of the Son of God, and
received likewise the power of these virgins. When then they
received these spirits, they were strengthened, and were with the
servants of God, and they had one spirit and one body [and one
garment]; for they had the same mind, and they wrought righteousness.
After a certain time then they were persuaded by the women whom thou
sawest clad in black raiment, and having their shoulders bare and
their hair loose, and beautiful in form. When they saw them they
desired them, and they clothed themselves with their power, but they
stripped off from themselves the power of the virgins.
They then were cast away from the house of God, and delivered to
these (women). But they that were not deceived by the beauty of
these women remained in the house of God. So thou hast," saith he,
"the interpretation of them that were cast aside."
What then, Sir," say I, "if these men, being such as they are,
should repent and put away their desire for these women, and return
unto the virgins, and walk in their power and in their works? Shall
they not enter into the house of God?"
"They shall enter," saith he, "if they shall put away the works of
these women, and take again the power of the virgins, and walk in
their works. For this is the reason why there was also a cessation
in the building, that, if these repent, they may go into the building
of the tower; but if they repent not, then others will go, and these
shall be cast away finally."
For all these things I gave thanks unto the Lord, because He had
compassion on all that called upon His name, and sent forth the angel
of repentance to us that had sinned against Him, and refreshed our
spirit, and, when we were already ruined and had no hope of life,
restored our life.
"Now, Sir," say I, "show me why the tower is not built upon the
ground, but upon the rock and upon the gate." "Because thou art
senseless," saith he, "and without understanding [thou askest the
question]." "I am obliged, Sir," say I, "to ask all questions of
thee, because I am absolutely unable to comprehend anything at all;
for all are great and glorious and difficult for men to understand."
"Listen," saith he. "The name of the Son of God is great and
incomprehensible, and sustaineth the whole world. If then all
creation is sustained by the Son [of God], what thinkest thou of
those that are called by Him, and bear the name of the Son of God,
and walk according to His commandments?
Seest thou then what manner of men He sustaineth? Even those that
bear His name with their whole heart. He Himself then is become
their foundation, and He sustaineth them gladly, because they are not
ashamed to bear His name."
"Declare to me, Sir," say I, "the names of the virgins, and of the
women that are clothed in the black garments." "Hear," saith he,
"the names of the more powerful virgins, those that are stationed at
the corners.
The first is Faith, and the second, Continence, and the third, Power,
and the fourth, Long-suffering. But the others stationed between
them have these names--Simplicity, Guilelessness, Purity,
Cheerfulness, Truth, Understanding, Concord, Love. He that beareth
these names and the name of the Son of God shall be able to enter
into the kingdom of God.
Hear," saith he, "likewise the names of the women that wear the
black garments. Of these also four are more powerful than the rest;
the first is Unbelief; the second, Intemperance; the third,
Disobedience; the fourth, Deceit; and their followers are called,
Sadness, Wickedness, Wantonness, Irascibility, Falsehood, Folly,
Slander, Hatred. The servant of God that beareth these names shall
see the kingdom of God, but shall not enter into it."
"But the stones, Sir," say I, "that came from the deep, and were
fitted into the building, who are they?" "The first," saith he,
"even the ten, that were placed in the foundations, are the first
generation; the twenty-five are the second generation of righteous
men; the thirty-five are God's prophets and His ministers; the forty
are apostles and teachers of the preaching of the Son of God."
"Wherefore then, Sir," say I, "did the virgins give in these stones
also for the building of the tower and carry them through the gate?"
"Because these first," saith he, "bore these spirits, and they never
separated the one from the other, neither the spirits from the men
nor the men from the spirits, but the spirits abode with them till
they fell asleep; and if they had not had these spirits with them,
they would not have been found useful for the building of this
tower."
"Show me still further, Sir," say I. "What desirest thou to know
besides?" saith he. "Wherefore, Sir," say I, "did the stones come
up from the deep, and wherefore were they placed into the building,
though they bore these spirits?"
"It was necessary for them," saith he, "to rise up through water,
that they might be made alive; for otherwise they could not enter
into the kingdom of God, except they had put aside the deadness of
their [former] life.
So these likewise that had fallen asleep received the seal of the Son
of God and entered into the kingdom of God. For before a man," saith
he, "has borne the name of [the Son of] God, he is dead; but when he
has received the seal, he layeth aside his deadness, and resumeth
life.
The seal then is the water: so they go down into the water dead, and
they come up alive. "thus to them also this seal was preached, and
they availed themselves of it that they might enter into the kingdom
of God."
"Wherefore, Sir," say I, "did the forty stones also come up with them
from the deep, though they had already received the seal?"
"Because," saith he, "these, the apostles and the teachers who
preached the name of the Son of God, after they had fallen asleep in
the power and faith of the Son of God, preached also to them that had
fallen asleep before them, and themselves gave unto them the seal of
the preaching.
Therefore they went down with them into the water, and came up again.
But these went down alive [and again came up alive]; whereas the
others that had fallen asleep before them went down dead and came up
alive.
So by their means they were quickened into life, and came to the full
knowledge of the name of the Son of God. For this cause also they
came up with them, and were fitted with them into the building of the
tower and were builded with them, without being shaped; for they fell
asleep in righteousness and in great purity. Only they had not this
seal. Thou hast then the interpretation of these things also." "I
have, Sir," say I.
"Now then, Sir, explain to me concerning the mountains. Wherefore
are their forms diverse the one from the other, and various?"
"Listen," saith he. "These twelve mountains are [twelve] tribes that
inhabit the whole world. To these (tribes) then the Son of God was
preached by the Apostles."
But explain to me, Sir, why they are various--these mountains--and
each has a different appearance." "Listen," saith he. "These twelve
tribes which inhabit the whole world are twelve nations; and they are
various in understanding and in mind. As various, then, as thou
sawest these mountains to be, such also are the varieties in the mind
of these nations, and such their understanding. And I will show unto
thee the conduct of each."
"First, Sir," say I, "show me this, why the mountains being so
various, yet, when their stones were set into the building, became
bright and of one color, just like the stones that had come up from
the deep."
"Because," saith he, "all the nations that dwell under heaven, when
they heard and believed, were called by the one name of [the Son of]
God. So having received the seal, they had one understanding and one
mind, and one faith became theirs and [one] love, and they bore the
spirits of the virgins along with the Name; therefore the building of
the tower became of one color, even bright as the sun.
But after they entered in together, and became one body, some of them
defiled themselves, and were cast out from the society of the
righteous, and became again such as they were before, or rather even
worse."
"How, Sir," say I, "did they become worse, after they had fully
known God?" "He that knoweth not God," saith he, "and committeth
wickedness, hath a certain punishment for his wickedness; but he that
knoweth God fully ought not any longer to commit wickedness, but to
do good.
If then he that ought to do good committeth wickedness, does he not
seem to do greater wickedness than the man that knoweth not God?
Therefore they that have not known God, and commit wickedness, are
condemned to death; but they that have known God and seen His mighty
works, and yet commit wickedness, shall receive a double punishment,
and shall die eternally. In this way therefore shall the Church of
God be purified.
And as thou sawest the stones removed from the tower and delivered
over to the evil spirits, they too shall be cast out; and there shall
be one body of them that are purified, just as the tower, after it
had been purified, became made as it were of one stone. Thus shall
it be with the Church of God also, after she hath been purified, and
the wicked and hypocrites and blasphemers and double-minded and they
that commit various kinds of wickedness have been cast out.
When these have been cast out, the Church of God shall be one body,
one understanding, one mind, one faith, one love. And then the Son
of God shall rejoice and be glad in them, for that He hath received
back His people pure." "Great and glorious, Sir," say I, "are all
these things.
Once more, Sir," [say I,] "show me the force and the doings of each
one of the mountains, that every soul that trusteth in the Lord, when
it heareth, may glorify His great and marvelous and glorious name."
"Listen," saith he, "to the variety of the mountains and of the
twelve nations.
"From the first mountain, which was black, they that have believed
are such as these; rebels and blasphemers against the Lord, and
betrayers of the servants of God. For these there is no repentance,
but there is death. For this cause also they are black; for their
race is lawless.
And from the second mountain, the bare one, they that believed are
such as these; hypocrites and teachers of wickedness. And these then
are like the former in not having the fruit of righteousness. For,
even as their mountain is unfruitful, so likewise such men as these
have a name indeed, but they are void of the faith, and there is no
fruit of truth in them. For these then repentance is offered, if
they repent quickly; but if they delay, they will have their death
with the former."
"Wherefore, Sir," say I, "is repentance possible for them, but not
for the former ? For their doings are almost the same." "On this
account," he saith, "is repentance offered for them, because they
blasphemed not their Lord, nor became betrayers of the servants of
God; yet from desire of gain they played the hypocrite, and taught
each other [after] the desires of sinful men. But they shall pay a
certain penalty; yet repentance is ordained for them, because they
are not become blasphemers or betrayers.
"And from the third mountain, which had thorns and briars, they that
believed are such as these; some of them are wealthy and others are
entangled in many business affairs. The briars are the wealthy, and
the thorns are they that are mixed up in various business affairs.
These [then, that are mixed up in many and various business affairs,]
cleave [not] to the servants of God, but go astray, being choked by
their affairs, but the wealthy unwillingly cleave to the servants of
God, fearing lest they may be asked for something by them. Such men
therefore shall hardly enter into the kingdom of God.
For as it is difficult to walk on briars with bare feet, so also
it is difficult for such men to enter the kingdom of God.
But for all these repentance is possible, but it must be speedy, that
in respect to what they omitted to do in the former times, they may
now revert to (past) days, and do some good. If then they shall
repent and do some good, they shall live unto God; but if they
continue in their doings, they shall be delivered over to those
women, the which shall put them to death.
"And from the fourth mountain, which had much vegetation, the upper
part of the grass green and the part towards the roots withered, and
some of it dried up by the sun, they that believed are such as these;
the double-minded, and they that have the Lord on their lips, but
have Him not in their heart.
Therefore their foundations are dry and without power, and their
words only live, but their works are dead. Such men are neither
alive nor dead. They are, therefore, like unto the double-minded;
for the double-minded are neither green nor withered; for they are
neither alive nor dead.
For as their grass was withered up when it saw the sun, so also the
double-minded, when they hear of tribulation, through their cowardice
worship idols and are ashamed of the name of their Lord.
Such are neither alive nor dead. Yet these also, if they repent
quickly, shall be able to live; but if they repent not, they are
delivered over already to the women who deprive them of their life.
"And from the fifth mountain, which had green grass and was rugged,
they that believed are such as these; they are faithful, but slow to
learn and stubborn and self-pleasers, desiring to know all things,
and yet they know nothing at all.
By reason of this their stubbornness, understanding stood aloof from
them, and a foolish senselessness entered into them; and they praise
themselves as having understanding, and they desire to be
self-appointed teachers, senseless though they are.
Owing then to this pride of heart many, while they exalted
themselves, have been made empty; for a mighty demon is stubbornness
and vain confidence. Of these then many were cast away, but some
repented and believed, and submitted themselves to those that had
understanding, having learnt their own senselessness.
Yea, and to the rest that belong to this class repentance is offered;
for they did not become wicked, but rather foolish and without
understanding. If these then shall repent, they shall live unto God;
but if they repent not, they shall have their abode with the women
who work evil against them.
"But they that believed from the sixth mountain, which had clefts
great and small, and in the clefts herbage withered, are such as
these;
they that have the small clefts, these are they that have aught
against one another, and from their backbitings they are withered in
the faith; but many of these repented Yea, and the rest shall repent,
when they hear my commandments; for their backbitings are but small,
and they shall quickly repent.
But they that have great clefts, these are persistent in their
backbitings and bear grudges, nursing wrath against one another.
These then were thrown right away from the tower and rejected from
its building. Such persons therefore shall with difficulty live.
If God and our Lord, Who ruleth over all things and hath the
authority over all His creation, beareth no grudge against them that
confess their sins, but is propitiated, doth man, who is mortal and
full of sins, bear a grudge against man, as though he were able to
destroy or save him?
I say unto you--I, the angel of repentance--unto as many as hold this
heresy, put it away from you and repent, and the Lord shall heal your
former sins, if ye shall purify yourselves from this demon; but if
not, ye shall be delivered unto him to be put to death.
" And from the seventh mountain, on which was herbage green and
smiling, and the whole mountain thriving, and cattle of every kind
and the fowls of heaven were feeding on the herbage on that mountain,
and the green herbage, on which they fed, only grew the more
luxuriant, they that believed are such as these;
they were ever simple and guileless and blessed, having nothing
against one another, but rejoicing always in the servants of God, and
clothed in the Holy Spirit of these virgins, and having compassion
always on every man, and out of their labors they supplied every
man's need without reproach and without misgiving.
The Lord then seeing their simplicity and entire childliness made
them to abound in the labors of their hands, and bestowed favor on
them in all their doings.
But I say unto you that are such--I, the angel of repentance--remain
to the end such as ye are, and your seed shall never be blotted out.
For the Lord hath put you to the proof, and enrolled you among our
number, and your whole seed shall dwell with the Son of God; for of
His Spirit did ye receive.
"And from the eighth mountain, where were the many springs, and all
the creatures of the Lord did drink of the springs, they that
believed are such as these;
apostles and teachers, who preached unto the whole world, and who
taught the word of the Lord in soberness and purity, and kept back no
part at all for evil desire, but walked always in righteousness and
truth, even as also they received the Holy Spirit. Such therefore
shall have their entrance with the angels.
"And from the ninth mountain, which was desert, which had [the]
reptiles and wild beasts in it which destroy mankind, they that
believed are such as these;
they that have the spots are deacons that exercised their office ill,
and plundered the livelihood of widows and orphans, and made gain for
themselves from the ministrations which they had received to perform.
If then they abide in the same evil desire, they are dead and there
is no hope of life for them; but if they turn again and fulfill their
ministrations in purity, it shall be possible for them to live.
But they that are mildewed, these are they that denied and turned not
again unto their Lord, but having become barren and desert, because
they cleave not unto the servants of God but remain alone, they
destroy their own souls.
For as a vine left alone in a hedge, if it meet with neglect, is
destroyed and wasted by the weeds, and in time becometh wild and is
no longer useful to its owner, so also men of this kind have given
themselves up in despair and become useless to their Lord, by growing
wild.
To these then repentance cometh, unless they be found to have denied
from the heart; but if a man be found to have denied from the heart,
I know not whether it is possible for him to live.
And this I say not in reference to these days, that a man after
denying should receive repentance; for it is impossible for him to be
saved who shall now deny his Lord; but for those who denied Him long
ago repentance seemeth to be possible. If a man therefore will
repent, let him do so speedily before the tower is completed; but if
not, he shall be destroyed by the women and put to death.
And the stunted, these are the treacherous and backbiters; and the
wild beasts which thou sawest on the mountain are these. For as wild
beasts with their venom poison and kill a man, so also do the words
of such men poison and kill a man.
These then are broken off short from their faith through the conduct
which they have in themselves; but some of them repented and were
saved; and the rest that are of this kind can be saved, if they
repent; but if they repent not, they shall meet their death from
those women of whose power they are possessed.
"And from the tenth mountain, where were trees sheltering certain
sheep, they that believed are such as these;
bishops, hospitable persons, who gladly received into their houses at
all times the servants of God without hypocrisy. [These bishops] at
all times without ceasing sheltered the needy and the widows in their
ministration and conducted themselves in purity at all times.
These [all] then shall be sheltered by the Lord for ever. They
therefore that have done these things are glorious in the sight of
God, and their place is even now with the angels, if they shall
continue unto the end serving the Lord.
"And from the eleventh mountain, where were trees full of fruit,
decked with divers kinds of fruits, they that believed are such as
these;
they that suffered for the Name [of the Son of God], who also
suffered readily with their whole heart, and yielded up their lives."
"Wherefore then, Sir," say I, "have all the trees fruits, but some of
their fruits are more beautiful than others?" "Listen," saith he;
"all as many as ever suffered for the Name's sake are glorious in the
sight of God, and the sins of all these were taken away, because they
suffered for the name of the Son of God. Now here why their fruits
are various, and some surpassing others.
"As many," saith he, "as were tortured and denied not, when brought
before the magistery, but suffered readily, these are the more
glorious in the sight of the Lord; their fruit is that which
surpasseth. But as many as become cowards, and were lost in
uncertainty, and considered in their hearts whether they should deny
or confess, and yet suffered, their fruits are less, because this
design entered into their heart; for this design is evil, that a
servant should deny his own lord.
See to it, therefore, ye who entertain this idea, lest this design
remain in your hearts, and ye die unto God. But ye that suffer for
the Name's sake ought to glorify God, because God deemed you worthy
that ye should bear this name, and that all your sins should be
healed.
Reckon yourselves blessed therefore; yea, rather think that ye have
done a great work, if any of you shall suffer for God's sake. The
Lord bestoweth life upon you, and ye percieved it not; for your sins
weighed you down, and if ye had not suffered for the Name [of the
Lord], ye had died unto God by reason of your sins.
These things I say unto you that waver as touching denial and
confession. Confess that ye have the Lord, lest denying Him ye be
delivered into prison.
If the Gentiles punish their slaves, if any one deny his lord, what
think ye the Lord will do unto you, He who has authority over all
things? Away with these designs from your hearts, that ye may live
forever unto God."
"And from the twelfth mountain, which was white, they that believed
are such as these; they that are as very babes, into whose heart no
guile entereth, neither lernt they what wickedness is, but they
remained as babes forever.
Such as these then dwell without doubt in the kingdom of God, because
they defiled the commandments of God in nothing, but continued as
babes all the days of their life in the same mind.
As many of you therefore as shall continue," saith he, "and shall be
as infants not having guile, shall be glorious [even] than all them
that have been mentioned before; for all infants are glorious in the
sight of God, and stand first in His sight. Blessed then are ye, as
many as have put away wickedness from you, and have clothed
yourselves in guilelessness: ye shall live unto God cheifest of all."
After he had finished the parables of the mountains, I say unto him,
"Sir, now explain to me concerning the stones that were taken from
the plain and placed in the building in the room of the stoes that
were taken from the tower, and concerning the round (stones) which
were placed in the building, and concerning those that were still
round".
"Hear," saith he, "likewise concerning all these things. The stones
which were taken from the plain and placed in the building of the
tower in the room of those that were rejected, are the roots of this
white mountain.
When then they that believed from this mountain were all found
guiltless, the lord of the tower ordered these from the roots of the
mountain to be put into the building of the tower. For He knew that
if these stones should go into the building [of the tower], they
would remain bright and not one of them would turn black.
But if he added (stones) from other mountains, he would have been
obliged to visit the tower again, and to purify it. Now all these
have been found white, who have believed and who shall believe; for
they are of the same kind. Blessed is this kind, for it is innocent!
Hear now likewise concerning those round and bright stones. All
these are from the white mountain. Now here wherefore they have been
found round. Their riches have darkened and obscured them a little
from the truth.
When therefore the Lord percieved their mind, *that they could favor
the truth,* and likewise remain good, He commanded their possessions
to be cut off from them, yet not to be taken away altogether, so that
they might be able to do some good with that which hath been left to
them, and might live unto God for that they come of a good kind. So
therefore they have been cut away a little, and placed in the
building of this tower".
"But the other (stones), which have remained round and have not been
fitted into the building, because they have not yet received the
seal, have been replaced in their own possession, for they were found
very round.
For this world and the vanities of their possessions must be cut off
from them, and then they will fit into the kingdom of God. For it is
necessary that they should enter into the kingdom of God; because the
Lord hath blessed this innocent kind. Of this kind then not one
shall perish. Yea, even though any one of them being tempted by the
most wicked devil have committed any fault, he shall return speedily
unto his Lord.
Blessed I pronounced you all to be--I the angel of
repentance--whoever of you are guileless as infants, because your
part is good and honorable in the sight of God.
Moreover I bid all of you, whoever have received this seal, keep
guilelessness, and bear no grudge, and continue not in your
wickedness nor in the memory of the offenses of bitterness; but
become of one spirit, and heal these evil clefts and take them away
from among you, that the owner of the flocks may rejoice concerning
them.
For he will rejoice, if he find all things whole. But if he find any
part of the flock scattered, woe unto the shepherds.
For if the shepherds themselves shall have been found scattered, how
will they answer for the flocks? Will they say that they were
harassed by the flock? No credence will be given them. For it is an
incredible thing that a shepherd should be injured by his flock; and
he will be punished the more because of his falsehood. And I am the
shepherd, and it behoveth me most strongly to render an account for
you.
"Amend yourselves therefore, while the tower is still in course of
building.
The Lord dwelleth in men that love peace; for to Him peace is dear;
but from the contentious and them that are given up to wickedness He
keepeth afar off. Restore therefore to Him your spirit whole as ye
received it.
For suppose thou hast given to a fuller a new garment whole, and
desirest to receive it back again whole, but the fuller give it back
to thee torn, wilt thou receive it thus? Wilt thou not at once blaze
out and attack him with reproaches, saying; "The garment which I gave
thee was whole; wherefore hast thou rent it and made it useless?
See, by reason of the rent, which thou hast made in it, it cannot be
of use." Wilt thou not then say all this to a fuller even about a
rent which he has made in thy garment?
If therefore thou art thus vexed in the matter of thy garment, and
complainest because thou receivest it not back whole, what thinkest
thou the Lord will do to thee, He, Who gave thee the spirit whole,
and thou hast made it absolutely useless, so that it cannot be of any
use at all to its Lord? For its use began to be useless, when it was
corrupted by thee. Will not therefore the Lord of this spirit for
this thy deed punish [thee with death]?"
"Certainly," I said, "all those, whomsoever He shall find continuing
to bear malice, He will punish." "Trample not," said he, "upon His
mercy, but rather glorify Him, because He is so long-suffering with
your sins, and is not like unto you. Practice then repentance which
is expedient for you.
"All these things which are written above I, the shepherd, the angel
of repentance, have declared and spoken to the servants of God. If
then ye shall believe and hear my words, and walk in them, and amend
your ways, ye shall be able to live. But if ye continue in
wickedness and in bearing malice, no one of this kind shall live unto
God. All things which were to be spoken by me have (now) been spoken
to you."
The shepherd said to me, "Hast thou asked me all thy questions?" And
I said, "Yes, Sir." "Why then hast thou not enquired of me
concerning the shape of the stones placed in the building, in that we
filled up their shapes?" And I said, "I forgot, Sir."
"Listen now," said he, "concerning them. These are they that have
heard my commandments now, and have practiced repentance with their
whole heart. So when the Lord saw that their repentance was good and
pure, and that they could continue therein, he ordered their former
sins to be blotted out. These shapes then were their former sins,
and they have been chiseled away that they might not appear."
After I had written out this book completely, the angel who had
delivered me to the shepherd came to the house where I was, and sat
upon a couch, and the shepherd stood at his right hand. Then he
called me, and spake thus unto me;
"I delivered thee," said he, "and thy house to this shepherd, that
thou mightest be protected by him." "True, Sir," I said "If
therefore," said he, "thou desirest to be protected from all
annoyance and all cruelty, to have also success in every good work
and word, and all the power of righteousness, walk in his
commandments, which I have given thee, and thou shalt be able to get
the mastery over all wickedness.
For if thou keep his commandments, all evil desire and the sweetness
of this world shall be subject unto thee; moreover success shall
attend thee in every good undertaking. Embrace his gravity and
self-restraint, and tell it out unto all men that he is held in great
honor and dignity with the Lord, and is a ruler of great authority,
and powerful in his office. To him alone in the whole world hath
authority over repentance been assigned. Seemeth he to thee to be
powerful? Yet ye despise the gravity and moderation which he useth
towards you."
I say unto him; "Ask him, Sir, himself, whether from the time that
he hath been in my house, I have done ought out of order, whereby I
have offended him."
"I myself know," said he, "that thou hast done nothing out of order,
nor art about to do so. And so I speak these things unto thee, that
thou mayest persevere. For he hath given a good account of thee unto
me. Thou therefore shalt speak these words to others, that they too
who have practiced or shall practice repentance may be of the same
mind as thou art; and he may give a good report of them to me, and I
unto the Lord."
"I too, Sir," I say, "declare to every man the mighty works of the
Lord; for I hope that all who have sinned in the past, if they hear
these things, will gladly repent and recover life."
"Continue therefore," said he, "in this ministry, and complete it
unto the end. For whosoever fulfill his commandments shall have life;
yea such a man (shall have) great honor with the Lord. But whosoever
keep not his commandments, fly from their life, and oppose him, and
follow not his commandments, but deliver themselves over to death;
and each one becometh guilty of his own blood. But I bid thee obey
these commandments, and thou shalt have a remedy for thy sins.
"Moreover, I have sent these virgins unto thee, that they may dwell
with thee; for I have seen that they are friendly towards thee. Thou
hast them therefore as helpers, that thou mayest be the better able
to keep his commandments; for it is impossible that these
commandments be kept without the help of these virgins. I see too
that they are glad to be with thee. But I will charge them that they
depart not at all from thy house.
Only do thou purify thy house; for in a clean house they will gladly
dwell. For they are clean and chaste and industrious, and have favor
in the sight of the Lord. If, therefore, they shall find thy house
pure, they will continue with thee; but if the slightest pollution
arise, they will depart from thy house at once. For these virgins
love not pollution in any form."
I said unto him, "I hope, Sir, that I shall please them, so that they
may gladly dwell in my house for ever; and just as he to whom thou
didst deliver me maketh no complaint against me, so they likewise
shall make no complaint."
He saith unto the shepherd, "I perceive," saith he, "that he wishes
to live as the servant of God, and that he will keep these
commandments, and will place these virgins in a clean habitation."
With these words he again delivered me over to the shepherd, and
called the virgins, and said to them; "Inasmuch as I see that ye are
glad to dwell in this man's house, I commend to you him and his
house, that ye depart not at all from his house." But they heard
these words gladly.
He said then to me, "Quit you like a man in this ministry; declare
to every man the mighty works of the Lord, and thou shalt have favor
in this ministry. Whosoever therefore shall walk in these
commandments, shall live and be happy in his life; but whosoever
shall neglect them, shall not live, and shall be unhappy in his life.
Charge all men who are able to do right, that they cease not to
practice good works; for it is useful for them. I say moreover that
every man ought to be rescued from misfortune; for he that hath need,
and suffereth misfortune in his daily life, is in great torment and
want.
Whosoever therefore rescueth from penury a life of this kind, winneth
great joy for himself. For he who is harassed by misfortune of this
sort is afflicted and tortured with equal torment as one who is in
chains. For many men on account of calamities of this kind, because
they can bear them no longer, lay violent hands on themselves. He
then who knows the calamity of a man of this kind and rescueth him
not, committeth great sin, and becometh guilty of the man's blood.
Do therefore good works, whoever of you have received (benefits) from
the Lord, lest, while ye delay to do them, the building of the tower
be completed. For it is on your account that the work of the
building has been interrupted. Unless then ye hasten to do right,
the tower will be completed, and ye shut out."
When then he had finished speaking with me, he rose from the couch
and departed, taking with him the shepherd and the virgins. He said
however unto me, that he would send the shepherd and the virgins back
again to my house.
Since I see, most excellent Diognetus, that thou art exceedingly
anxious to understand the religion of the Christians, and that thy
enquiries respecting them are distinctly and carefully made, as to
what God they trust and how they worship Him, that they all disregard
the world and despise death, and take no account of those who are
regarded as gods by the Greeks, neither observe the superstition of
the Jews, and as to the nature of the affection which they entertain
one to another, and of this new development or interest, which has
entered into men's lives now and not before: I gladly welcome this
zeal in thee, and I ask of God, Who supplieth both the speaking and
the hearing to us, that it may be granted to myself to speak in such
a way that thou mayest be made better by the hearing, and to thee
that thou mayest so listen that I the speaker may not be
disappointed.
Come then, clear thyself of all the prepossessions which occupy thy
mind, and throw off the habit which leadeth thee astray, and become a
new man, as it were, from the beginning, as one who would listen to a
new story, even as thou thyself didst confess. See not only with
thine eyes, but with thine intellect also, of what substance or of
what form they chance to be whom ye call and regard as gods.
Is not one of them stone, like that which we tread under foot, and
another bronze, no better than the vessels which are forged for our
use, and another wood, which has already become rotten, and another
silver, which needs a man to guard it lest it be stolen, and another
iron, which is corroded with rust, and another earthenware, not a
whit more comely than that which is supplied for the most
dishonorable service?
Are not all these of perishable matter? Are they not forged by iron
and fire? Did not the sculptor make one, and the brass-founder
another, and the silversmith another, and the potter another? Before
they were molded into this shape by the crafts of these several
artificers, was it not possible for each one of them to have been
changed in form and made to resemble these several utensils? Might
not the vessels which are now made out of the same material, if they
met with the same artificers, be made like unto such as these?
Could
not these things which are now worshipped by you, by human hands
again be made vessels like the rest? Are not they all deaf and blind,
are they not soul-less, senseless, motionless? Do they not all rot
and decay?
These things ye call gods, to these ye are slaves, these
ye worship; and ye end by becoming altogether like unto them.
Therefore ye hate the Christians, because they do not consider these
to be gods.
For do not ye yourselves, who now regard and worship them, much more
despise them? Do ye not much rather mock and insult them, worshipping
those that are of stone and earthenware unguarded, but shutting up
those that are of silver and gold by night, and setting guards over
them by day, to prevent their being stolen?
And as for the honors which ye think to offer to them, if they are
sensible of them, ye rather punish them thereby, whereas, if they are
insensible, ye reproach them by propitiating them with the blood and
fat of victims.
Let one of yourselves undergo this treatment, let him submit to these
things being done to him. Nay, not so much as a single individual
will willingly submit to such punishment, for he has sensibility and
reason; but a stone submits, because it is insensible Therefore ye
convict his sensibility.
Well, I could say much besides concerning the Christians not being
enslaved to such gods as these; but if any one should think what has
been said insufficient, I hold it superfluous to say more.
In the next place, I fancy that thou art chiefly anxious to hear
about their not practicing their religion in the same way as the
Jews.
The Jews then, so far as they abstain from the mode of worship
described above, do well in claiming to reverence one God of the
universe and to regard Him as Master; but so far as they offer Him
this worship in methods similar to those already mentioned, they are
altogether at fault.
For whereas the Greeks, by offering these things to senseless and
deaf images, make an exhibition of stupidity, the Jews considering
that they are presenting them to God, as if He were in need of them,
ought in all reason to count it folly and not religious worship.
For He that made the heaven and the earth and all things that are
therein, and furnisheth us all with what we need, cannot Himself need
any of these things which He Himself supplieth to them that imagine
they are giving them to Him.
But those who think to perform sacrifices to Him with blood and fat
and whole burnt offerings, and to honor Him with such honors, seem to
me in no way different from those who show the same respect towards
deaf images; for the one class think fit to make offerings to things
unable to participate in the honor, the other class to One Who is in
need of nothing.
But again their scruples concerning meats, and their superstition
relating to the Sabbath and the vanity of their circumcision and the
dissimulation of their fasting and new moons, I do [not] suppose you
need to learn from me, are ridiculous and unworthy of any
consideration.
For of the things created by God for the use of man to receive some
as created well, but to decline others as useless and superfluous, is
not this impious?
And again to lie against God, as if He forbad us to do any good thing
on the Sabbath day, is not this profane?
Again, to vaunt the mutilation of the flesh as a token of election as
though for this reason they were particularly beloved by God, is not
this ridiculous?
And to watch the stars and the moon and to keep the observance of
months and of days, and to distinguish the arrangements of God and
the changes of the seasons according to their own impulses, making
some into festivals and others into times of mourning, who would
regard this as an exhibition of godliness and not much more of folly?
That the Christians are right therefore in holding aloof from the
common silliness and error of the Jews and from their excessive
fussiness and pride, I consider that thou hast been sufficiently
instructed; but as regards the mystery of their own religion, expect
not that thou canst be instructed by man.
For Christians are not distinguished from the rest of mankind either
in locality or in speech or in customs.
For they dwell not somewhere in cities of their own, neither do they
use some different language, nor practice an extraordinary kind of
life.
Nor again do they possess any invention discovered by any
intelligence or study of ingenious men, nor are they masters of any
human dogma as some are.
But while they dwell in cities of Greeks and barbarians as the lot of
each is cast, and follow the native customs in dress and food and the
other arrangements of life, yet the constitution of their own
citizenship, which they set forth, is marvelous, and confessedly
contradicts expectation.
They dwell in their own countries, but only as sojourners; they bear
their share in all things as citizens, and they endure all hardships
as strangers. Every foreign country is a fatherland to them, and
every fatherland is foreign.
They marry like all other men and they beget children; but they do
not cast away their offspring.
They have their meals in common, but not their wives.
They find themselves in the flesh, and yet they live not after the
flesh.
Their existence is on earth, but their citizenship is in heaven.
They obey the established laws, and they surpass the laws in their
own lives.
They love all men, and they are persecuted by all.
They are ignored, and yet they are condemned. They are put to death,
and yet they are endued with life.
They are in beggary, and yet they make many rich. They are in want of
all things, and yet they abound in all things.
They are dishonored, and yet they are glorified in their dishonor.
They are evil spoken of, and yet they are vindicated.
They are reviled, and they bless; they are insulted, and they respect
Doing good they are punished as evil-doers; being punished they
rejoice, as if they were thereby quickened by life.
War is waged against them as aliens by the Jews, and persecution is
carried on against them by the Greeks, and yet those that hate them
cannot tell the reason of their hostility.
In a word, what the soul is in a body, this the Christians are in
the world.
The soul is spread through all the members of the body, and
Christians through the divers cities of the world.
The soul hath its abode in the body, and yet it is not of the body.
So Christians have their abode in the world, and yet they are not of
the world.
The soul which is invisible is guarded in the body which is visible:
so Christians are recognized as being in the world, and yet their
religion remaineth invisible.
The flesh hateth the soul and wageth war with it, though it receiveth
no wrong, because it is forbidden to indulge in pleasures; so the
world hateth Christians, though it receiveth no wrong from them,
because they set themselves against its pleasures.
The soul loveth the flesh which hateth it, and the members: so
Christians love those that hate them.
The soul is enclosed in the body, and yet itself holdeth the body
together; so Christians are kept in the world as in a prison-house,
and yet they themselves hold the world together.
The soul though itself immortal dwelleth in a mortal tabernacle- so
Christians sojourn amidst perishable things, while they look for the
imperishability which is in the heavens.
The soul when hardly treated in the matter of meats and drinks is
improved; and so Christians when punished increase more and more
daily.
So great is the office for which God hath appointed them, and which
it is not lawful for them to decline.
For it is no earthly discovery, as I said, which was committed to
them, neither do they care to guard so carefully any mortal
invention, nor have they entrusted to them the dispensation of human
mysteries.
But truly the Almighty Creator of the Universe, the Invisible God
Himself from heaven planted among men the truth and the holy teaching
which surpasseth the wit of man, and fixed it firmly in their hearts,
not as any man might imagine, by sending (to mankind) a subaltern, or
angel, or ruler, or one of those that direct the affairs of earth, or
one of those who have been entrusted with the dispensations in
heaven, but the very Artificer and Creator of the Universe Himself,
by Whom He made the heavens, by Whom He enclosed the sea in its
proper bounds, Whose mysteries all the elements faithfully observe,
from Whom [the sun] hath received even the measure of the courses of
the day to keep them, Whom the moon obeys as He bids her shine by
night, Whom the stars obey as they follow the course of the moon, by
Whom all things are ordered and bounded and placed in subjection, the
heavens and the things that are in the heavens, the earth and the
things that are in the earth, the sea and the things that are in the
sea, fire, air, abyss, the things that are in the heights, the things
that are in the depths, the things that are between the two. Him He
sent unto them.
Was He sent, think you, as any man might suppose, to establish a
sovereignty, to inspire fear and terror?
Not so. But in gentleness [and] meekness has He sent Him, as a king
might send his son who is a king. He sent Him, as sending God; He
sent Him, as [a man] unto men; He sent Him, as Savior, as using
persuasion, not force: for force is no attribute of God.
He sent Him, as summoning, not as persecuting; He sent Him, as
loving, not as judging.
For He will send Him in judgment, and who shall endure His presence?
....[Dost thou not see] them thrown to wild beasts that so they may
deny the Lord, and yet not overcome?
Dost thou not see that the more of them are punished, just so many
others abound?
These look not like the works of a man; they are the power of God;
they are proofs of His presence.
For what man at all had any knowledge what God was, before He came?
Or dost thou accept the empty and nonsensical statements of those
pretentious philosophers: of whom some said that God was fire (they
call that God, where-unto they themselves shall go), and others
water, and others some other of the elements which were created by
God?
And yet if any of these statements is worthy of acceptance, any one
other created thing might just as well be made out to be God.
Nay, all this is the quackery and deceit of the magicians;
and no man has either seen or recognized Him, but He revealed
Himself.
And He revealed (Himself) by faith, whereby alone it is given to see
God.
For God, the Master and Creator of the Universe, Who made all things
and arranged them in order, was found to be not only friendly to men,
but also long-suffering.
And such indeed He was always, and is, and will be, kindly and good
and dispassionate and true, and He alone is good.
And having conceived a great and unutterable scheme He communicated
it to His Son alone.
For so long as He kept and guarded His wise design as a mystery, He
seemed to neglect us and to be careless about us.
But when He revealed it through His beloved Son, and manifested the
purpose which He had prepared from the beginning, He gave us all
these gifts at once, participation in His benefits, and sight and
understanding of (mysteries) which none of us ever would have
expected.
Having thus planned everything already in His mind with His Son,
He permitted us during the former time to be borne along by
disorderly impulses as we desired, led astray by pleasures and lusts,
not at all because He took delight in our sins, but because He bore
with us, not because He approved of the past season of iniquity, but
because He was creating the present season of righteousness, that,
being convicted in the past time by our own deeds as unworthy of
life, we might now be made deserving by the goodness of God, and
having made clear our inability to enter into the kingdom of God of
ourselves, might be enabled by the ability of God.
And when our iniquity had been fully accomplished, and it had been
made perfectly manifest that punishment and death were expected as
its recompense, and the season came which God had ordained, when
henceforth He should manifest His goodness and power (O the exceeding
great kindness and love of God), He hated us not, neither rejected
us, nor bore us malice, but was long-suffering and patient, and in
pity for us took upon Himself our sins, and Himself parted with His
own Son as a ransom for us, the holy for the lawless, the guileless
for the evil, the just for the unjust, the incorruptible for the
corruptible, the immortal for the mortal.
For what else but His righteousness would have covered our sins?
In whom was it possible for us lawless and ungodly men to have been
justified, save only in the Son of God?
O the sweet exchange, O the inscrutable creation, O the unexpected
benefits; that the iniquity of many should be concealed in One
Righteous Man, and the righteousness of One should justify many that
are iniquitous!
Having then in the former time demonstrated the inability of our
nature to obtain life, and having now revealed a Savior able to save
even creatures which have no ability, He willed that for both reasons
we should believe in His goodness and should regard Him as nurse,
father, teacher, counselor, physician, mind, light, honor, glory,
strength and life.
This faith if thou also desirest, apprehend first full knowledge of
the Father.
For God loved for whose sake He made the world, to whom He
subjected all things that are in the earth, to whom He gave reason
and mind, whom alone He permitted to look up to heaven, whom He
created after His own image, to whom He sent His only begotten
Son, to whom He promised the kingdom which is in heaven, and will
give it to those that have loved Him.
And when thou hast attained to this full knowledge, with what joy
thinkest thou that thou wilt be filled, or how wilt thou love Him
that so loved thee before?
And loving Him thou wilt be an imitator of His goodness. And marvel
not that a man can be an imitator of God. He can, if God willeth it.
For happiness consisteth not in lordship over one's neighbors, nor in
desiring to have more than weaker men, nor in possessing wealth and
using force to inferiors; neither can any one imitate God in these
matters; nay, these lie outside His greatness.
But whosoever taketh upon himself the burden of his neighbor,
whosoever desireth to benefit one that is worse off in that in which
he himself is superior, whosoever by supplying to those that are in
want possessions which he received from God becomes a God to those
who receive them from him, he is an imitator of God.
Then, though thou art placed on earth, thou shalt behold that God
liveth in heaven; then shalt thou begin to declare the mysteries of
God; then shalt thou both love and admire those that are punished
because they will not deny God; then shalt thou condemn the deceit
and error of the world; when thou shalt perceive the true life which
is in heaven, when thou shalt despise the apparent death which is
here on earth, when thou shalt fear the real death, which is reserved
for those that shall be condemned to the eternal fire that shall
punish those delivered over to it unto the end.
Then shalt thou admire those who endure for righteousness' sake the
fire that is for a season, and shalt count them blessed when thou
perceivest that fire...
Mine are no strange discourses nor perverse questionings, but having
been a disciple of Apostles I come forward as a teacher of the
Gentiles, ministering worthily to them, as they present themselves
disciples of the truth, the lessons which have been handed down.
For who that has been rightly taught and has entered into friendship
with the Word does not seek to learn distinctly the lessons revealed
openly by the Word to the disciples; to whom the Word appeared and
declared them, speaking plainly, not perceived by the unbelieving,
but relating them to disciples who being reckoned faithful by Him
were taught the mysteries of the Father?
For which cause He sent forth the Word, that He might appear unto the
world, Who being dishonored by the people, and preached by the
Apostles, was believed in by the Gentiles.
This Word, Who was from the beginning, Who appeared as new and yet
was proved to be old, and is engendered always young in the hearts of
saints,
He, I say, Who is eternal, Who today was accounted a Son, through
Whom the Church is enriched and grace is unfolded and multiplied
among the saints, grace which confers understanding, which reveals
mysteries, which announces seasons, which rejoices over the faithful,
which is bestowed upon those who seek her, even those by whom the
pledges of faith are not broken, nor the boundaries of the fathers
overstepped.
Whereupon the fear of the law is sung, and the grace of the prophets
is recognized, and the faith of the gospels is established, and the
tradition of the apostles is preserved, and the joy of the Church
exults.
If thou grieve not this grace, thou shalt understand the discourses
which the Word holds by the mouth of those whom He desires when He
wishes.
For in all things, that by the will of the commanding Word we
were moved to utter with much pains, we become sharers with you,
through love of the things revealed unto us.
Confronted with these truths and listening to them with attention,
ye shall know how much God bestoweth on those that love (Him)
rightly, who become a Paradise of delight, a tree bearing all manner
of fruits and flourishing, growing up in themselves and adorned with
various fruits.
For in this garden a tree of knowledge and a tree of life hath been
planted; yet the tree of knowledge does not kill, but disobedience
kills;
for the scriptures state clearly how God from the beginning planted a
tree [of knowledge and a tree] of life in the midst of Paradise,
revealing life through knowledge; and because our first parents used
it not genuinely they were made naked by the deceit of the serpent.
For neither is there life without knowledge, nor sound knowledge
without true life; therefore the one (tree) is planted near the
other.
Discerning the force of this and blaming the knowledge which
is exercised apart from the truth of the injunction which leads to
life, the apostle says, Knowledge puffeth up, but charity
edifieth.
For the man who supposes that he knows anything without the true
knowledge which is testified by the life, is ignorant, he is deceived
by the serpent, because he loved not life--whereas he who with fear
recognizes and desires life plants in hope expecting fruit.
Let your heart be knowledge, and your life true reason, duly
comprehended.
Whereof if thou bear the tree and pluck the fruit, thou shalt ever
gather the harvest which God looks for, which serpent toucheth not,
nor deceit infecteth, neither is Eve corrupted, but is believed on as
a virgin,
and salvation is set forth, and the apostles are filled with
understanding, and the Passover of the Lord goes forward, and the
congregations are gathered together, and [all things] are arranged in
order, and as He teacheth the saints the Word is gladdened, through
Whom the Father is glorified, to Whom be glory for ever and ever.
Amen.