__________________________________________________________________

           Title: The Apostolic Fathers
      Creator(s): Lightfoot, Joseph Barber (1828-1889)
     Print Basis: Baker Book House, 1956
          Rights: Public Domain
   CCEL Subjects: All;
      LC Call no: BR60.L5
     LC Subjects:

                  Christianity

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

  THE

APOSTOLIC

FATHERS

   by

J. B. Lightfoot
     __________________________________________________________________

CONTENTS
     __________________________________________________________________

THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS

1 Clem. Prologue

   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.

1 Clem. 1

   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.

1 Clem. 2

   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.

1 Clem. 3

   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.

1 Clem. 4

   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. [1]

   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].

1 Clem. 5

   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.

1 Clem. 6

   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.

1 Clem. 7

   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.

1 Clem. 8

   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.

1 Clem. 9

   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.

1 Clem. 10

   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.

1 Clem. 11

   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.

1 Clem. 12

   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.

1 Clem. 13

   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?

1 Clem. 14

   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.

1 Clem. 15

   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.

1 Clem. 16

   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?

1 Clem. 17

   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.

1 Clem. 18

   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.

1 Clem. 19

   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.

1 Clem. 20

   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.

1 Clem. 21

   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.

1 Clem. 22

   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.

1 Clem. 23

   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.

1 Clem. 24

   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.

1 Clem. 25

   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.

1 Clem. 26

   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.

1 Clem. 27

   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.

1 Clem. 28

   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?

1 Clem. 29

   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.

1 Clem. 30

   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.

1 Clem. 31

   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.

1 Clem. 32

   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.

1 Clem. 33

   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.

1 Clem. 34

   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.

1 Clem. 35

   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.

1 Clem. 36

   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.

1 Clem. 37

   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.

1 Clem. 38

   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.

1 Clem. 39

   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.

1 Clem. 40

   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.

1 Clem. 41

   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.

1 Clem. 42

   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.

1 Clem. 43

   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...

1 Clem. 44

   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.

1 Clem. 45

   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.

1 Clem. 46

   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.

1 Clem. 47

   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.

1 Clem. 48

   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.

1 Clem. 49

   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.

1 Clem. 50

   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.

1 Clem. 51

   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.

1 Clem. 52

   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.

1 Clem. 53

   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.

1 Clem. 54

   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.

1 Clem. 55

   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.

1 Clem. 56

   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.

1 Clem. 57

   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.

1 Clem. 58

   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.

1 Clem. 59

   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.

1 Clem. 60

   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.

1 Clem. 61

   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.

1 Clem. 62

   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.

1 Clem. 63

   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.

1 Clem. 64

   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.

1 Clem. 65

   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.
     __________________________________________________________________

   [1] This last phrase has also been translated: Be at peace: thine
   offering returns to thyself, and thou shalt again possess it.
     __________________________________________________________________

AN ANCIENT HOMILY BY AN UNKNOWN AUTHOR OTHERWISE KNOWN AS SECOND CLEMENT

2 Clem. 1

   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.

2 Clem. 2

   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.

2 Clem. 3

   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.

2 Clem. 4

   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.

2 Clem. 5

   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.

2 Clem. 6

   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?

2 Clem. 7

   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.

2 Clem. 8

   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.

2 Clem. 9

   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.

2 Clem. 10

   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.

2 Clem. 11

   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.

2 Clem. 12

   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.

2 Clem. 13

   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.

2 Clem. 14

   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.

2 Clem. 15

   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.

2 Clem. 16

   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.

2 Clem. 17

   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.

2 Clem. 18

   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.

2 Clem. 19

   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.

2 Clem. 20

   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.
     __________________________________________________________________

THE EPISTLE OF IGNATIUS TO THE EPHESIANS

IgnEph. Prologue

   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.

IgnEph. 1

   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.

IgnEph. 2

   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.

IgnEph. 3

   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.

IgnEph. 4

   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.

IgnEph. 5

   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.

IgnEph. 6

   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.

IgnEph. 7

   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.

IgnEph. 8

   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.

IgnEph. 9

   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.

IgnEph. 10

   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.

IgnEph. 11

   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.

IgnEph. 12

   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.

IgnEph. 13

   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.

IgnEph. 14

   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.

IgnEph. 15

   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.

IgnEph. 16

   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.

IgnEph. 17

   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?

IgnEph. 18

   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.

IgnEph. 19

   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.

IgnEph. 20

   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.

IgnEph. 21

   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.
     __________________________________________________________________

THE EPISTLE OF IGNATIUS TO THE MAGNESIANS

IgnMagn. Prologue

   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.

IgnMagn. 1

   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.

IgnMagn. 2

   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:--

IgnMagn. 3

   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.

IgnMagn. 4

   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.

IgnMagn. 5

   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:--

IgnMagn. 6

   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.

IgnMagn. 7

   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.

IgnMagn. 8

   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.

IgnMagn. 9

   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.

IgnMagn. 10

   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.

IgnMagn. 11

   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.

IgnMagn. 12

   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.

IgnMagn. 13

   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.

IgnMagn. 14

   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.

IgnMagn. 15

   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.
     __________________________________________________________________

THE EPISTLE OF IGNATIUS TO THE TRALLIANS

IgnTrall. Prologue

   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.

IgnTrall. 1

   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.

IgnTrall. 2

   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.

IgnTrall. 3

   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.

IgnTrall. 4

   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.

IgnTrall. 5

   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.

IgnTrall. 6

   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.

IgnTrall. 7

   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.

IgnTrall. 8

   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.

IgnTrall. 9

   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.

IgnTrall. 10

   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.

IgnTrall. 11

   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

IgnTrall. 12

   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.

IgnTrall. 13

   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.
     __________________________________________________________________

THE EPISTLE OF IGNATIUS TO THE ROMANS

IgnRom. Prologue

   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.

IgnRom. 1

   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.

IgnRom. 2

   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.

IgnRom. 3

   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.

IgnRom. 4

   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.

IgnRom. 5

   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.

IgnRom. 6

   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.

IgnRom. 7

   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.

IgnRom. 8

   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.

IgnRom. 9

   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.

IgnRom. 10

   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.
     __________________________________________________________________

THE EPISTLE OF IGNATIUS TO THE PHILADELPHIANS

IgnPhld. Prologue

   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.

IgnPhld. 1

   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.

IgnPhld. 2

   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.

IgnPhld. 3

   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.

IgnPhld. 4

   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.

IgnPhld. 5

   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.

IgnPhld. 6

   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.

IgnPhld. 7

   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.

IgnPhld. 8

   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.

IgnPhld. 9

   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.

IgnPhld. 10

   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.

IgnPhld. 11

   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.
     __________________________________________________________________

THE EPISTLE OF IGNATIUS TO THE SMYRNAEANS

IgnSmyrn. Prologue

   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.

IgnSmyrn. 1

   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.

IgnSmyrn. 2

   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.

IgnSmyrn. 3

   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.

IgnSmyrn. 4

   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.

IgnSmyrn. 5

   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.

IgnSmyrn. 6

   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.

IgnSmyrn. 7

   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.

IgnSmyrn. 8

   [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.

IgnSmyrn. 9

   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.

IgnSmyrn. 10

   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.

IgnSmyrn. 11

   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.

IgnSmyrn. 12

   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.

IgnSmyrn. 13

   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.
     __________________________________________________________________

THE EPISTLE OF IGNATIUS TO POLYCARP

IgnPol. Prologue

   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.

IgnPol. 1

   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.

IgnPol. 2

   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.

IgnPol. 3

   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.

IgnPol. 4

   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.

IgnPol. 5

   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.

IgnPol. 6

   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.

IgnPol. 7

   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.

IgnPol. 8

   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.
     __________________________________________________________________

THE EPISTLE OF POLYCARP

PolPhil. Prologue

   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.

PolPhil. 1

   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.

PolPhil. 2

   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.

PolPhil. 3

   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.

PolPhil. 4

   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.

PolPhil. 5

   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.

PolPhil. 6

   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.

PolPhil. 7

   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.

PolPhil. 8

   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.

PolPhil. 9

   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.

PolPhil. 10

   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.

PolPhil. 11

   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.

PolPhil. 12

   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.

PolPhil. 13

   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.

PolPhil. 14

   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 LETTER OF THE SMYRNAEANS OR THE MARTYRDOM OF POLYCARP

MartPol. Prologue

   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.

MartPol. 1

   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.

MartPol. 2

   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.

MartPol. 3

   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.'

MartPol. 4

   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.

MartPol. 5

   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.'

MartPol. 6

   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.

MartPol. 7

   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.

MartPol. 8

   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.

MartPol. 9

   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?'

MartPol. 10

   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.'

MartPol. 11

   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.'

MartPol. 12

   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.'

MartPol. 13

   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.'

MartPol. 14

   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;


   'O Lord God Almighty,

   the Father of Thy beloved and blessed Son Jesus Christ,

   through whom we have received the knowledge of Thee,

   the God of angels and powers and of all creation

   and of the whole race of the righteous, who live in Thy presence;


   I bless Thee for that Thou hast granted me this day and hour,

   that I might receive a portion amongst the number of martyrs

   in the cup of [Thy] Christ unto resurrection of eternal life,

   both of soul and of body,

   in the incorruptibility of the Holy Spirit.

   May I be received among these in Thy presence this day,

   as a rich and acceptable sacrifice,

   as Thou didst prepare and reveal it beforehand,

   and hast accomplished it,

   Thou that art the faithful and true God.


   For this cause, yea and for all things,

   I praise Thee, I bless Thee,

   I glorify Thee, through the eternal and heavenly High-priest,

   Jesus Christ, Thy beloved Son,

   through whom with Him and the Holy Spirit be glory

   both now [and ever] and for the ages to come. Amen.'

MartPol. 15

   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.

MartPol. 16

   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.

MartPol. 17

   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.

MartPol. 18

   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.

MartPol. 19

   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.

MartPol. 20

   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.

MartPol. 21

   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.

MartPol. 22

   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.

   [2] This account Gaius copied from the papers of Irenaeus. The same
   lived with Irenaeus who had been a disciple of the holy Polycarp. For
   this Irenaeus, being in Rome at the time of the martyrdom of the bishop
   Polycarp, instructed many; and many most excellent and orthodox
   treatises by him are in circulation. In these he makes mention of
   Polycarp, saying that he was taught by him. And he ably refuted every
   heresy, and handed down the catholic rule of the Church just as he had
   received it from the saint. He mentions this fact also, that when
   Marcion, after whom the Marcionites are called, met the holy Polycarp
   on one occasion, and said 'Recognize us, Polycarp,' he said in reply to
   Marcion, 'Yes indeed, I recognize the firstborn of Satan.' The
   following statement also is made in the writings of Irenaeus, that on
   the very day and hour when Polycarp was martyred in Smyrna Irenaeus
   being in the city of the Romans heard a voice as of a trumpet saying, '
   Polycarp is martyred.'

   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.
     __________________________________________________________________

   [2] The three proceeding paragraphs as read in the Moscow ms.
     __________________________________________________________________

THE TEACHING OF THE LORD TO THE GENTILES BY THE TWELVE APOSTLES (also known as
DIDACHE)

Did. 1

   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.

Did. 2

   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.

Did. 3

   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.

Did. 4

   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.

Did. 5

   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.

Did. 6

   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.

Did. 7

   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.

Did. 8

   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:


   Our Father, which art in heaven,

   hallowed be Thy name;

   Thy kingdom come;

   Thy will be done,

   as in heaven, so also on earth;

   give us this day our daily bread;

   and forgive us our debt,

   as we forgive our debtors;

   and lead us not into temptation,

   but deliver us from the evil one;

   for Thine is the power and the glory for ever and ever.

   Three times in the day pray ye so.

Did. 9

   But as touching the eucharistic thanksgiving give ye thanks thus.

   First, as regards the cup:


   We give Thee thanks, O our Father,

   for the holy vine of Thy son David,

   which Thou madest known unto us

   through Thy Son Jesus;

   Thine is the glory for ever and ever.

   Then as regarding the broken bread:


   We give Thee thanks, O our Father,

   for the life and knowledge

   which Thou didst make known unto us

   through Thy Son Jesus;

   Thine is the glory for ever and ever.


   As this broken bread was scattered upon the mountains

   and being gathered together became one,

   so may Thy Church be gathered together

   from the ends of the earth into Thy kingdom;

   for Thine is the glory and the power

   through Jesus Christ for ever and ever.

   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.

Did. 10

   And after ye are satisfied thus give ye thanks:


   We give Thee thanks, Holy Father,

   for Thy holy name,

   which Thou hast made to tabernacle in our hearts,

   and for the knowledge and faith and immortality,

   which Thou hast made known unto us

   through Thy Son Jesus;

   Thine is the glory for ever and ever.


   Thou, Almighty Master,

   didst create all things for Thy name's sake,

   and didst give food and drink unto men for enjoyment,

   that they might render thanks to Thee;

   but didst bestow upon us spiritual food and drink and eternal life
   through Thy Son.


   Before all things we give Thee thanks

   that Thou art powerful;

   Thine is the glory for ever and ever.


   Remember, Lord, Thy Church

   to deliver it from all evil

   and to perfect it in Thy love;

   and gather it together from the four winds--

   even the Church which has been sanctified--

   into Thy kingdom which Thou hast prepared for it;

   for Thine is the power and the glory for ever and ever.


   May grace come and may this world pass away.

   Hosanna to the God of David.

   If any man is holy, let him come;

   if any man is not, let him repent.

   Maran Atha. Amen.

   But permit the prophets to offer thanksgiving as much as they desire.

Did. 11

   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.

Did. 12

   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.

Did. 13

   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.

Did. 14

   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.

Did. 15

   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.

Did. 16

   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.
     __________________________________________________________________

THE EPISTLE OF BARNABAS

Barn. 1

   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.

Barn. 2

   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.

Barn. 3

   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.

Barn. 4

   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.

Barn. 5

   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.

Barn. 6

   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.

Barn. 7

   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.

Barn. 8

   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.

Barn. 9

   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. ~y 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.

Barn. 10

   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.

Barn. 11

   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.

Barn. 12

   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.

Barn. 13

   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.

Barn. 14

   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.

Barn. 15

   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.

Barn. 16

   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.

Barn. 17

   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.

Barn. 18

   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.

Barn. 19

   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.

Barn. 20

   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.

Barn. 21

   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 SHEPHERD OF HERMAS

Herm.Vis

Vision 1

   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."

Vision 2

   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.

Vision 3

   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."

Vision 4

   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.

Revelation 5

   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.

Herm.Mand

Mandate 1

   "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."

Mandate 2

   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."

Mandate 3

   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."

Mandate 4

   "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."

Mandate 5

   "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."

Mandate 6

   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."

Mandate 7

   "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."

Mandate 8

   "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."

Mandate 9

   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."

Mandate 10

   "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."

Mandate 11

   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."

Mandate 12

   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."

Herm.Sim

Parables Which He Spake With Me

   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."

Another Parable

   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."

Another Parable

   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."

Another Parable

   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."

Another Parable

   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."

Parable 6

   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."

Parable 7

   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."

Parable 8

   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."

Parable 9

   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."

Parable 10

   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.
     __________________________________________________________________

THE EPISTLE TO DIOGNETUS

Diogn. 1

   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.

Diogn. 2

   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.

Diogn. 3

   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.

Diogn. 4

   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.

Diogn. 5

   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.

Diogn. 6

   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.

Diogn. 7

   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.

Diogn. 8

   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.

Diogn. 9

   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.

Diogn. 10

   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...

Diogn. 11

   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.

Diogn. 12

   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.
     __________________________________________________________________
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.