The Apocryphal New Testament (Hone 1820: Protevangelion, Infancy Gospels, Nicodemus, Paul & Thecla, Apostolic Fathers incl. Hermas)

Wherefore let us not waver, neither let us have any doubt in our hearts, of his excellent and glorious gifts. Let that be far from us which is written, Miserable are the double-minded, and those who are doubtful in their hearts; Who say these things have we heard, and our fathers have told us these things. But behold we are grown old, and none of them has happened unto us. O ye fools consider the trees: take the vine for an example. First it sheds its leaves; then it buds; after that it spreads its leaves; then it flowers; then come the sour grapes; and after them follows the ripe fruit. See how in a little time the fruit of the trees comes to maturity. Of a truth yet a little while and his will shall suddenly be accomplished. The Holy Scripture itself bearing witness, that He shall quickly come and not tardy, and that the Lord shall suddenly come to his temple, even the 3 holy ones whom ye look for.

Let us consider, beloved, how the Lord does continually show us, that there shall be a future resurrection; of which he has made our Lord Jesus Christ the first fruits, raising him from the dead. Let us contemplate, beloved, the resurrection that is continually made before our eyes. Day and night manifest a resurrection to us. The night lies down, and the day arises: again the day departs and the night comes on. Let us behold the fruits of the earth. Every one sees how the seed is sown. The sower goes forth, and casts it upon the earth; and the seed which when it was sown fell upon the earth dry and naked, in time dissolves. And from the dissolution, the great power of the providence of the Lord rises it again; and of one seed many arise, and bring forth fruit.

LET us consider that wonderful type of the resurrection which is seen in the Eastern countries: that is to say, in Arabia. There is a certain bird called a Phoenix; of this there is never but one at a time: and that lives five hundred years. And when the time of its dissolution draws near, that it must die, it makes itself a nest of frankincense, and myrrh, and other spices into which when its time is fulfilled it enters and dies. But its flesh putrefying, breeds a certain worm, which being nourished with the juice of the dead bird brings forth feathers; and when it is grown to a perfect state, it takes up the nest in which the bones of its parent lie, and carries it from Arabia into Egypt, to a city called Heliopolis: And flying in open day in the sight of all men, lays it upon the altar of the sun, and so returns from whence it came. The priests then search into the records of the time: and find that it returned precisely at the end of five hundred years.

And shall we then think it to be any very great and strange thing for the Lord of all to raise up those that religiously serve him in the assurance of a good faith, when even by a bird he shows us the greatness of his power to fulfil his promise? For he says in a certain place, Thou shalt raise me up and I shall confess unto thee. And again, I laid me down and slept, and awaked, because thou art with me. And again, Job says, Thou shalt raise up this flesh of mine, that has suffered all these things. Having therefore this hope, let us hold fast to him who is faithful in all his promises, and righteous in all his judgments; who has commanded us not to lie, how much more will he not himself lie? For nothing is impossible with God but to lie. Let his faith then be stirred up again in us; and let us consider that all things are nigh unto him. By the word of his power he made all things: and by the same word he is able, (whenever he will,) to destroy them.

Who shall say unto him, what dost thou? or who shall resist the power of his strength? When, and as he pleased, he will do all things; and nothing shall pass away of all that has been determined by him. All things are open before him; nor can anything be hid from his counsel. The heavens declare the glory of God, and the firmament showeth his handy work. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language where their voice is not heard.

SEEING then all things are seen and heard by God, let us fear him, and let us lay aside our wicked works which proceed from ill desires; that through his mercy we may be delivered from the condemnation to come. For whither can any of us flee from his mighty hand? Or what world shall receive any of those who run away from him? For thus saith the Scripture in a certain place. Whither shall I flee from thy spirit, or where shall I hide myself from thy presence? If I ascend up into heaven, thou art there; if I shall go to the uttermost parts of the earth, there is thy right hand: if I shall make my bed in the deep, thy Spirit is there. Whither then shall any one go; or whither shall he run from him that comprehends all things? Let us therefore come to him with holiness of heart, lifting up chaste and undefiled hands unto him; loving our gracious and merciful Father, who has made us to partake of his election.

For so it is written, When the Most High divided the nations; when he separated the sons of Adam, he set the bounds of the nations, according to the number of his angels; his people Jacob became the portion of the Lord, and Israel the lot of his inheritance. And in another place he saith, Behold the Lord taketh unto himself a nation, out of the midst of the nations, as a man taketh the first- fruits of his flour; and the Most Holy shall come out of that nation.

WHEREFORE we being apart of the Holy One: let us do all those things that pertain unto holiness: Fleeing all evil-speaking against one another; all filthy and impure embraces, together with all drunkenness, youthful lusts, abominable concupiscences, detestable adultery, and execrable pride. For God saith, he resisteth the proud, but giveth grace to the humble. Let us therefore hold fast to those to whom God has given his grace. And let us put on concord, being humble, temperate; free from all whispering and detraction; and justified by our actions, not our words. For he saith, Doth he that speaketh and heareth many things, and is of a ready tongue, suppose that he is righteous? Blessed is he that is born of a woman, that liveth but a few days: use not therefore much speech. Let our praise be of God, not of ourselves; for God hateth those that commend themselves. Let the witness of our good actions be given to us by others, as it was given to the holy men that went before us.

Rashness, and arrogance, and confidence, belong to them who are accursed of God: but equity, and humility, and mildness, to such as are blessed by him. Let us then lay hold of his blessing, and let as consider what are the ways by which we may attain unto it. Let us look back upon those things that have happened from the beginning. For what was our Father Abraham blessed? Was it not because that through faith he wrought righteousness and truth? Isaac being fully persuaded of what he knew was to come, cheerfully yielded himself up for a sacrifice. Jacob with humility departed out of his own country, fleeing from his brother, and went unto Laban and served him; and so the sceptre of the twelve tribes of Israel was given unto him. Now what the greatness of this gift was, will plainly appear, if we shall take the pains distinctly to consider all the parts of it. For, from him came the priests and Levites; who all ministered at the altar of God. From him came our Lord Jesus Christ, according to the flesh. From him came the kings, and princes, and rulers in Judah.

Nor were the rest of his tribes in any little glory: God having promised that their seed shall be as the stars of heaven. They were all therefore greatly glorified, not for their own sake, or for their own works, or for the righteousness that they themselves wrought, but through his will. And we also being called by the same will in Christ Jesus, are not justified by ourselves, neither by our own wisdom, or knowledge, or piety, or the works which we have done in the holiness of our hearts. But by that faith, by which God Almighty has justified all men from the beginning; to whom be glory for ever and ever, Amen.

WHAT shall we do therefore, brethren? Shall we be slothful in well-doing, and lay aside our charity? God forbid that any such thing should be done by us. But rather let us hasten with all earnestness and readiness of mind, to perfect every good work. For even the Creator and Lord of all things himself rejoices in his own works. By his Almighty power he fixed the heavens, and by his incomprehensible wisdom he adorned them. He also divided the earth from the water, with which it is encompassed: and fixed it as a secure tower, upon the foundation of his own will. He also by his appointment, commanded all the living creatures that are upon it, to exist. So likewise the sea, and all the creatures that are in it; having first created them, he enclosed them therein by his power. And above all, he with his holy and pure hands, formed man, the most excellent; and, as to his understanding, truly the greatest of all other creatures; the character of his own image. For thus God says; Let us make man in our image, after our own likeness; so God created man, male and female created he them.

And having thus finished all these things, he commended all that he had made, and blessed them, and said, increase and multiply. We see how all righteous men have been adorned with good works Wherefore even the Lord himself, having adorned himself with his works, rejoiced. Having therefore such an example, let us without delay, fulfil his will; and with all our strength, work the work of righteousness.

THE good workman with confidence receives the bread of his labour; but the sluggish and lazy cannot look him in the face that set him on work. We must therefore be ready and forward in well-doing: for from him are all things. And thus he foretells us, behold the Lord cometh, and his reward is with him, even before his face, to render to everyone according to his work. He warns us therefore beforehand, with all his heart to this end, that we should not be slothful and negligent in well-doing. Let our boasting, therefore, and our confidence be in God let us submit ourselves to his will, Let us consider the whole multitude of his angels, how ready they stand to minister unto his will. As saith the Scripture, thousands of thousands stood before him and ten thousand times ten thousand ministered unto him. And they cried, saying, Holy, holy, holy is the Lord of hosts; The whole earth is full of his glory. Wherefore let us also, being conscientiously gathered together in concord with one another; as it were with one mouth, cry, earnestly unto him, that he would make us partakers of his great and glorious promises.

For he saith, a Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that wait for him,

HOW blessed and wonderful, beloved, are the gifts of God. Life in immortality! brightness in righteousness! truth in full assurance! faith in confidence! temperance in holiness! And all this has God subjected to our understandings: What therefore shall those things be which he has prepared for them that wait for him? The Creator and Father of spirits, the Most Holy; he only knows both the greatness and beauty of them, Let us therefore strive with all earnestness, that we may be found in the number of those that wait for him, that so we may receive the reward which he has promised. But how, beloved, shall we do this? We must fix our minds by faith towards God, and seek those things that are pleasing and acceptable unto him. We must act conformably to his holy will; and follow the way of truth, casting off from us all unrighteousness and iniquity, together with all covetousness, strife, evil manners, deceit, whispering, detractions; all hatred of God, pride and boasting; vain-glory and ambition; For they that do these things are odious to God; and not only they that do them, but also all such as approve of those that do them.

For thus saith the Scripture, But unto the wicked, God said, What hast thou to do to declare my statute, or that thou shouldst take my covenant in thy mouth? Seeing that thou hatest instruction, and castest my words behind thee. When thou sawest a thief, then thou consentedst with him; thou hast been partaker with adulterers, Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother; thou slanderest thine own mother's son. These things hast thou done and I kept silence; thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes. Now consider this ye that forget God, lest I tear you in pieces, and there be none to deliver. Whose offereth praise, glorifieth me; And to him that disposeth his way aright, will I show the salvation of God. This is the way, beloved, in which we may find our Saviour, even Jesus Christ, the high-priest of all our offerings, the defender and helper of our weakness.

By him we look up to the highest heavens; and behold, as in a glass, his spotless and most excellent visage. By him are the eyes of our hearts opened; by him our foolish and darkened understanding rejoiceth to behold his wonderful light. By him would God have us to taste the knowledge of immortality: who being the brightness of his glory, is by so much greater than the angels, as he has by inheritance obtained a more excellent name than they. For so it is written, who maketh his angels spirits, and his ministers a flame of fire: But to his son, thus saith the Lord, Thou art my Son, to-day have I begotten thee. Ask of me and I will give thee the heathen for thy inheritance, and the utmost parts of the earth for thy possession. And again he saith unto him, Sit thou on my right hand until I make thine enemies thy foot-stool. But who are his enemies? even the wicked, and such who oppose their own wills to the will of God. Let us therefore march-on, men and brethren, with all earnestness in his holy laws.

Let us consider those who fight under our, earthly governors How orderly, how readily, and with what exact obedience they perform those things that are commanded them. All are not generals, nor colonels, nor captains, nor inferior officers: But everyone in his respective rank does what is commanded him by the king, and those who have the authority over him. They who are great, cannot subsist without those that are little; nor the little without the great; But there must be a mixture in all things, and then there will be use and profit too. Let us, for example, take our body: the head without the feet is nothing, neither the feet without the head. And even the smallest members of our body are yet both necessary and useful to the whole body. But all conspire together, and are subject to one common use, namely, the preservation of the whole body. Let therefore our whole body by saved in Christ Jesus; and let everyone be subject to his neighbour, according to the order in which he is placed by the gift of God.

Let not the strong man despise the weak; and let the weak see that he reverence the strong. Let the rich man distribute to the necessity of the poor; and let the poor bless God, that he has given one unto him, by whom his want may be supplied. Let the wise man show forth his wisdom, not in words, but in good works. Let him that is humble, not bear witness to himself, but let him leave it to another to bear witness of him. Let him that is pure in the flesh, not grow proud of it, knowing that it was from another that he received the gift of continence. Let us consider therefore, brethren, whereof we are made; who, and what kind of men we came into the world, as it were out of a sepulchre, and from outer darkness. He hath made us, and formed us, brought us into his own world; having presented us with his benefits, even before we were born. Wherefore, having received all these things from him, we ought in everything to give thanks unto him, to whom be glory for ever and ever. Amen.

FOOLISH and unwise men, who have neither prudence, nor learning, may mock and deride us; being willing to set up themselves in their own conceits. But what can a mortal man do? Or what strength is there in him that is made out of the dust? For it is written, there was no shape before mine eyes; only I heard a sound and a voice. For what? Shall man be pure before the Lord? Shall he be blameless in his works? Behold, he trusteth not in his servants; and his angels he chargeth with folly. Yes, the heaven is not clean in his sight, how much less they that dwell in houses of clay; of which also we ourselves were made? He smote them as a moth: and from morning even unto the evening they endure not. Because they were not able to help themselves, they perished; he breathed upon them and they died, because they had no wisdom. Call now if there be any that will answer thee; and to which of the angels wilt thou look? For wrath killeth the foolish man, and envy slayeth him that is in error.

I have seen the foolish taking root, but lo, their habitation was presently consumed. Their children were far from safety, they perished at the gates of those who were lesser than themselves: and there was no man to help them. For what was prepared for them, the righteous did eat; and they shall not be delivered from evil. Seeing then these things are manifest unto us, it will behove us to take care that looking into the depths of the divine knowledge, we do all things in order, whatsoever our Lord has commanded us to do. And particularly that we perform our offerings and service to God, at their appointed seasons for these he has commanded to be done, not rashly and disorderly, but at certain determinate times and hours. And therefore he has ordained by his supreme will and authority, both where, and by what persons, they are to be performed; that so all things being piously done unto all well-pleasing, they may be acceptable unto him. They therefore who make their offerings at the appointed seasons, are happy and accepted; because through obeying the commandments of the Lord, they are free from sin.

And the same care must be had of the persons that minister unto him. For the chief-priest has his proper services; and to the priest their proper place is appointed; and to the Levites appertain their proper ministries; and the layman is confined within the bounds of what is commanded to laymen. Let every one of you therefore, brethren, bless God in his proper station, with a good conscience, and with all gravity, not exceeding the rule of his service that is appointed to him. The daily sacrifices are not offered everywhere; nor the peace- offerings, nor the sacrifices appointed for sins and transgressions; but only at Jerusalem: nor in any place there, but only at the altar before the temple; that which is offered being first diligently examined by the high-priest and the other minister we before mentioned. They therefore who do any thing which is not agreeable to his will, are punished with death. Consider, brethren, that by how much the better knowledge God has vouchsafed unto us, by so much the greater danger are we exposed to.

THE Apostles have preached to us from the Lord Jesus Christ Jesus Christ from God. Christ therefore was sent by God, the Apostles by Christ; so both were orderly sent, according to the will of God. For having received their command, and being thoroughly assured by the resurrection of our Lord Jesus Christ, and convinced by the word of God, with the fulness of the Holy Spirit, they went abroad, publishing, That the kingdom of God was at hand. And thus preaching through countries and cities, they appointed the first fruits of their conversion to be bishops and ministers over such as should afterwards believe, having first proved them by the Spirit. Nor was this any new thing; seeing that long before it was written concerning bishops and deacons. For thus saith the Scripture, in a certain place; I will appoint their overseers in righteousness, and their ministers in faith. And what wonder if they, to whom such a work was committed by God in Christ, established such officers as we before mentioned; when even that blessed and faithful servant in all his house, Moses, set down in the Holy Scriptures all things that were commanded him.

Whom also all the rest of the prophets followed, bearing witness with one consent to those things that were appointed by him. For he, perceiving an emulation to arise among the tribes concerning the priesthood, and that there was a strife about it, which of them should be adorned with that glorious name; commanded their twelve captains to bring to him twelve rods; every tribe being written upon its rod, according to its name, And he took them and bound them together, and sealed them with the seals of the twelve princes of the tribes: and laid them up in the tabernacle of witness, upon the table of God. And when he had shut the door of the tabernacle, he sealed up the keys of it, in like manner as he had done the rods; and said unto them, Men and brethren, whichsoever tribe shall have its rod blossom, that tribe has God chosen to perform the office of a priest, and to minister unto him in holy things.

And when the morning was come, he called together all Israel, six hundred thousand men; and showed to the princes their seals and opened the tabernacle of witness; and brought forth the rods. And the rod of Aaron was found not only to have blossomed, but also to have fruit upon it. What think you, beloved? Did not Moses before know what should happen? Yes verily: but to the end there might be no division, nor tumult in Israel, he did in this manner, that the name of the true and only God might be glorified; to whom be honour for ever and ever, Amen. So likewise our Apostles knew by our Lord Jesus Christ, that there should contentions arise, upon account of the ministry. And therefore having a perfect fore-knowledge of this, they appointed persons, as we have before said, and then a gave direction, how, when they should die, other chosen and approved men should succeed in their ministry.

Wherefore we cannot think that those may justly be thrown out of their ministry, who were either appointed by them, or afterwards chosen by other eminent men, with the consent of the whole church; and who have with all lowliness and innocency ministered to the flock of Church, in peace, and without self-interest, and were for a long time commended by all. For it would be no small sin in us, should we cast off those from their ministry, who holily and without blame fulfil the duties of it. Blessed are those priests, who having finished their course before these times, have obtained a fruitful and perfect dissolution for they have no fear, lest any one should turn them out of the place which is now appointed for them. But we see how you have put out some, who lived reputably among you, from the ministry, which by their innocence they had adorned.

YE are contentious, brethren, and zealous for things that pertain not unto salvation. Look into the Holy Scriptures, which are the true words of the Holy Ghost. Ye know that there is nothing unjust or counterfeit written in them. There you shall not find that righteous men were ever cast off by such as were good themselves. They were persecuted, but it was by the wicked and unjust. They were cast into prison, but they were cast in by those that were unholy. They were stoned, but it was by transgressors. They were killed, but by accursed men, and such as had taken up an unjust envy against them. And all these things they underwent gloriously. For what shall we say, brethren? Was Daniel cast into the den of lions, by men fearing God? Shadrach, Meshach, and Abednego, were they cast into the fiery furnace by men, professing the excellent and glorious worship of the Most High? God forbid.

What kind of persons then were they that did these things? They were men abominable, full of all wickedness; who were incensed; to so great a degree, as to bring those into sufferings, who with a holy and unblameable purpose of mind worshipped God: not knowing that the Most High is the protector and defender of all such as with a pure conscience serve his holy name: to whom be glory for ever and ever, Amen. But they who with a full persuasion have endured these things, are made partakers of glory and honour: and are exalted and lifted up by God for a memorial throughout all ages, Amen. Wherefore it will behove us also, brethren, to follow such examples as these; for it is written, Hold fast to such as are holy; for they that do so shall be sanctified. And again in another place he saith, With the pure, thou shalt be pure (and with the elect thou shalt be elect,) but with, the perverse man thou shalt be perverse. Let us therefore join ourselves to the innocent and righteous; for such are the elect of God.

Wherefore are there strifes, and anger, and divisions, and schisms, and wars, among us? Have we not all one God, and one Christ? Is not one spirit of grace poured out upon us all? Have we not one calling in Christ. Why then do we rent and tear in pieces the members of Christ; and raise seditious against our own body? And are come to such a height of madness, as to forget that we were members one of another? Remember the words of our Lord Jesus, (how he said, Woe to that man by whom offences come). It, were better for him that he had never been born, than that he should have offended one of my elect. It were better for him, that a mill-stone should be tied about his neck, and he should be cast into the sea, than that he should offend one of my little ones. Your schism has perverted many, has discouraged many: it has caused diffidence in many, and grief in us all. And yet your sedition continues still.

Take the Epistle of the blessed Paul the Apostle into your hands; What was It that he wrote to you at his first preaching the Gospel among you? Verily he did by the spirit admonish you concerning himself, and Cephas, and Apollos, because that even then ye had begun to fall into parties and factions among yourselves. Nevertheless your partiality then led you into a much less sin forasmuch as ye placed your affections upon Apostles, men of eminent reputation in the church; and upon another, who was greatly tried and approved of by them. But consider, we pray you, who are they that have now led you astray; and lessened the reputation of that brotherly love that was so eminent among you; It is a shame, my beloved, yea, a very great shame, and unworthy of your Christian profession, to hear that the most firm and ancient church of the Corinthians should, by one or two persons, be led into a sedition against its priests. And this report is come not only to us, but to those also that differ from us.

Insomuch that the name of the Lord is blasphemed through your folly; and even ye yourselves are brought into danger by it. Let us therefore with all haste put an end to this sedition; and let us fall down before the Lord, and beseech him with tears that he would be favourably reconciled to us, and restore us again to a seemly and holy course of brotherly love. For this is the gate of righteousness, opening unto life: As it is written, I Open unto me the gates of righteousness; I will go into them and will praise the Lord. This is the gate of the Lord, the righteous shall enter into it. Although therefore many gates are opened, yet this gate of righteousness is that gate in Christ at which blessed are they that enter in, and direct their way in holiness and righteousness; doing all things without disorder. Let a man be faithful, let him be powerful in the utterance of knowledge; let him be wise in making an exact judgment of words; let him be pure in all his actions.

But still by how much the more he seems to be above others, by reason of these things, by so much the more will it behove him to be humble-minded; and to seek what is profitable to all men, and not his own advantage.

HE that has the love that is in Christ, let him keep the commandments of Christ. For who is able to express the obligation of the love of God? What man is sufficient to declare, and is fitting, the excellency of its beauty? The height to which charity leads, is inexpressible. Charity unites us to God; charity covers the multitude of sins: charity endures all things; is long-suffering in all things. There is nothing base and sordid in charity: charity lifts not itself up above others; admits of no divisions; is not seditious; but does all things in peace and concord. By charity were all the elect of God made perfect: Without it nothing is pleasing and acceptable in the sight of God. Through charity did the Lord join us into himself; whilst for the love that he bore towards us, our Lord Jesus Christ gave his own blood for us, by the will of God; his flesh for our flesh; his soul for our souls. Ye see, beloved, how great and wonderful a thing charity is; and how that no expressions are sufficient to declare its perfection.

But who is fit to be found in it? Even such only as God shall vouchsafe to make so. Let us therefore pray to him, and beseech him, that we may be worthy of it; that so we may live in charity; being unblameable, without human propensities, without respect of persons. All the ages of the world, from Adam, even unto this day, are passed away; but they who have been made perfect in love, have by the grace of God obtained a place among the righteous; and shall be made manifest in the judgment of the kingdom of Christ. For it is written, Enter into thy chambers for a little space, till my anger and indignation shall pass away: And I will remember the good day, and, will raise you up out of your graves. Happy then shall we be, beloved, if we shall have fulfilled the commandments of God, in the unity of love; that so, through love, our sins may be forgiven us.

For so it is written, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord imputeth no sin, and in whose mouth there is no guile. Now this blessing is fulfilled in those who are chosen by God through Jesus Christ our Lord, to whom be glory for ever and ever, Amen.

LET us therefore, as many as have transgressed by any of the suggestions of the adversary, beg God's forgiveness. And as for those who have been the heads of the sedition and faction among you, let them look to the common end of our hope. For as many as are endued with fear and charity, would rather they themselves should fall into trials than their neighbours: And choose to be themselves condemned, rather than that the good and just charity delivered to us, should suffer. For it is seemly for a man to confess wherein he has transgressed. And not to harden his heart, as the hearts of those were hardened, who raised up sedition against Moses the servant of God whose punishment was manifest unto all men, for they went down alive into the grave; death swallowed them up. Pharaoh and his host, and all the rulers of Egypt, their chariots also and their horsemen, were for no other cause drowned in the bottom of the Red Sea, and perished; but because they hardened their foolish hearts, after so many signs done in the land of Egypt, by Moses the servant of God.

Beloved, God is not indigent of anything; nor does he demand anything of us, but that we should confess our sins unto him. For so says the Holy David, I will confess unto the Lord, and it shall please him better than a young bullock that hath horns and hoof. Let the poor see it and be glad. And again he saith, Offer unto God the sacrifice of praise, and pay thy vows unto the Most Highest. And call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. The sacrifice of God is a broken spirit. Ye know, beloved, ye know full well, the Holy Scriptures; and have thoroughly searched into the oracles of God: call them therefore to your remembrance. For when Moses went up into the mount, and tarried there forty days and forty nights in fasting and humiliation; God said unto him, Arise, Moses, and get thee down quickly from hence, for thy people whom thou broughtest out of the land of Egypt, have committed wickedness: they have soon transgressed the way that I commanded them, and have made to themselves graven images.

And the Lord said unto him, I have spoken unto thee several times, saying, I have seen this people, and behold it is a stiff- necked people: let me therefore destroy them, and put out their name from under heaven. And I will make unto thee a great and a wonderful nation, that shall be much larger than this. But Moses said, Not so, Lord: Forgive now this people their sin; or if thou wilt not, blot me also out of the book of the living. O admirable charity! O insuperable perfection! The servant speaks freely to his Lord: He beseeches him either to forgive the people, or to destroy him together with them. Who is there among you that is generous? Who that is compassionate? Who that has any charity? Let him say, if this sedition, this contention, and these schisms, be upon my account, I am ready to depart; to go away whithersoever you please; and do whatsoever ye shall command me: Only let the flock of Christ be in peace, with the elders that are set over it.

He that shall do this, shall get to himself a very great honour in the Lord; and there is no place but what will be ready to receive him: For the earth is the Lord's, and the fulness thereof. These things, they who have their conversation towards God not to be repented of, both have done, and will always be ready to do. Nay and even the Gentiles themselves have given us examples of this kind. For we read, How many kings and princes, in times of pestilence, being warned by their oracles, have given up themselves unto death; that by their own blood, they might deliver their country from destruction. Others have forsaken their cities, so that they might put an end to the seditions of them. We know how many among ourselves, have given up themselves unto bonds, that thereby they might free others from them. Others have sold themselves into bondage, that they might feed their brethren with the price of themselves. And even many women, being strengthened by the grace of God, have done many glorious and manly things on such occasions.

The blessed Judith, when her city was besieged, desired the elders, that they would suffer her to go into the camp of their enemies; and she went out exposing herself to danger, for the love she bare to her country and her people that were besieged: and the Lord delivered Holofernes into the hands of a woman. Nor did Esther, being perfect in faith, expose herself to any less hazard, for the delivery of the twelve tribes of Israel, in danger of being destroyed. For by fasting and humbling herself, she entreated the Great Maker of all things, the God of spirits; so that beholding the humility of her soul, he delivered the people, for whose sake she was in peril.

WHEREFORE let us also pray for such as are fallen into sin. That being endued with humility and moderation, they may submit not unto us, but to the wish of God. For by this means they shall obtain a fruitful and perfect remembrance, with mercy, both in our prayers to God, and in our mention of them before his saints. Let us receive correction, at which no man ought to repine. Beloved, the reproof and the correction which we exercise towards one another, is good, and exceeding profitable: for it unites us the more closely to the will of God. For, so says the Holy Scripture, The Lord corrected me, but he did not deliver me over unto death. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. The righteous, saith he, shall instruct me in mercy and reprove me; but let not oil of sinners make fat my head. And again he saith, Happy is the man whom God correcteth; therefore despise not thou the chastening of the Almighty. For he maketh gore and bindeth up; he woundeth and his hands make whole.

He shall deliver thee in six troubles; yea in seven there shall no evil touch thee. In famine he shall redeem thee from death; and in war from the power of the sword. Thou shalt be hid from the scourge of the tongue; neither shalt thou be afraid of destruction when it cometh. Thou shalt laugh at the wicked and sinners; neither shalt thou be afraid of the beasts of the earth. The wild beast shall be at peace with thee. Then shalt thou know that thy house shall be in peace; and the habitation of thy tabernacle shall not err. Then shalt know also that thy seed shall be great and thy offspring as the grass of the earth. Thou shalt come to thy grave as the ripe corn, that is taken in due time: like as a shock of corn cometh in, in its season. Ye see, beloved, how there shall be a defence to those that are corrected of the Lord. For being a good instructor, he is willing to admonish us by his holy discipline.

Do ye therefore who laid the first foundation of this sedition, submit yourselves unto your priests; and be instructed unto repentance, bending the knees of your hearts. Learn to be subject, laying aside all proud and arrogant boasting of your tongues. For it is better for you to be found little, and approved, in the sheepfold of Christ, than to seem to yourselves better than others, and be cast out of his fold. For thus speaks the excellent and all-virtuous wisdom, Behold I will pour out the word of my spirit upon you, I will make known my speech unto you. Because I called and ye would not hear, I stretched out my hand and ye regarded not. But ye have set at nought all my counsel, and would none of my reproof. I will also laugh at your calamity, and mock when your fear cometh. When your fear cometh as desolation, and your destruction as a whirlwind, when distress and anguish cometh upon you.

Then shall ye call upon me but I will not hear you: the wicked shall seek me but they shall not find me. For that they hated knowledge, and did not seek the fear of the Lord. They would not hearken unto my counsel: they despised all my reproof. Therefore shall they eat of the fruit of their own ways; and be filled with their own wickedness.

NOW God, the inspector of all things, the Father of Spirits, and the Lord of all flesh, who hath chosen our Lord Jesus Christ, and us by him, to be his peculiar people; Grant to every soul of man that calleth upon his glorious and holy name, faith, fear, peace, long-suffering, patience, temperance, holiness and sobriety, unto all well-pleasing in his sight; through our High-Priest and Protector Jesus Christ, by whom be glory and majesty, and power, and honour unto him now and for ever more, Amen. The messengers whom we have sent unto you, Claudius, Ephebus, and Valerios Bito, with Fortunatus, send back to us again with all speed, in peace and with joy, that they may the sooner acquaint us with your peace and concord, so much prayed for and desired by us: and that we may rejoice in your good order.

The grace of our Lord Jesus Christ be with you, and with all that are any where called by God through him: To whom be honour and glory, and might and majesty, and eternal dominion, by Christ Jesus, from everlasting to everlasting, Amen. [Clement was a disciple of Peter, and afterwards Bishop of Rome. Clemens Alexandrinus calls him an apostle. Jerome says he was an apostolic man, and Rafinus that he was almost an apostle. Eusebius calls this the wonderful Epistle of St. Clement, and says that it was publicly read in the assemblies of the primitive church. It is included in one of the ancient collections of the Canon Scripture. Its genuineness has been much questioned, particularly by Photius, patriarch of Constantinople in the ninth century, who objects that Clement speaks of worlds beyond the ocean: that he has not written worthily of the divinity of Christ; and that to prove the possibility of a future resurrection, he introduces the fabulous story of the phoenix's revival from its own ashes. To the latter objection, Archbishop Wake replies that the generality of the ancient Fathers have made use of the same instance in proof of the same point; and asks, if St. Clement really believed that there was such a bird, and that it did revive out of the cinders of the body after burning, where was the, great harm either in giving credit to such a wonder, or, believing it, to make rich a use as he here does of it? - The present is the Archbishop's translation from the ancient Greek copy of the Epistle, which is at the end of the celebrated Alexandrine MS. of the Septuagint and New Testament, presented by Cyril, patriarch of Alexandria, to King Charles the First, now in the British Museum. The Archbishop, in prefacing his translation, esteems it a great blessing that this "Epistle" was at last so happily found out, for the increase and confirmation both of our faith and our charity.]

BRETHREN, we ought so to think of Jesus Christ as of God: as of the judge of the living, and the dead; nor should we think any less of our salvation. For if we think meanly of him, we shall hope only to receive some small things from him. And if we do so, we shall sin; not considering from whence we have been called, and by whom, and to what place; and how much Jesus Christ vouchsafed to suffer for our sakes. What recompense then shall we render unto him? Or what fruit that may be worthy of what he has given to us? For indeed how great are those advantages which we owe to him in relation to our holiness? He has illuminated us; as a father, he has called us his children; he has saved us who were lost and undone. What praise shall we give to him? Or what reward that may be answerable to those things which we have received. We were defective in our understandings; worshipping stones, and wood; gold, and silver, and brass, the work of men's hands; and our whole life was nothing else but death.

Wherefore being encompassed with darkness, and having such a mist before our eyes, we have looked up, and through his will have laid aside the cloud wherewith we were surrounded. For he had compassion upon us, and being moved in his bowels towards us, he saved us; having beheld in us much error, and destruction; and seeing that we had no hope of salvation, but only through him. For he called us, who were not; and was pleased from nothing to give us being.

REJOICE, thou barren, that bearest not, break forth and cry thou that travailest not; for she that is desolate hath many more children than she that hath a husband. In that saying, Rejoice thou barren that bearest not, he spake of us: for our church was barren before children were given unto it. And again; when he said, Cry thou that travailest not: he implied thus much: That after the manner of a woman in travail, we should not cease to put up our prayers unto God abundantly. And for what follows, because she that is desolate hath more children than she that hath a husband; it was therefore added, because our people which seemed to have been forsaken by God, now believing in him, are become more than they who seemed to have God. And another Scripture saith, I came not to call the righteous but sinners (to repentance). The meaning of which is this; that those who were lost must be saved: For that is, indeed, truly great and wonderful, not to confirm those things that are yet standing, but those which are falling,

Even so did it seem good to Christ to save what was lost; and when he came into the world, he saved many, and called us who were already lost. Seeing then he has showed so great mercy towards us; and chiefly for that we who are alive, do now no longer sacrifice to dead Gods, nor pay any worship to them, but have by him been brought to the knowledge of the Father of truth. Whereby shall we show that we do indeed know him, and by not denying him by whom we have come to the knowledge of him. For even he himself saith, Whosoever shall confess me before men, him will I confess before my Father. This therefore is our reward, if we shall confess him by whom we have been saved. But, wherein must we confess him? - Namely, in doing those things which he saith, and not disobeying his commandments by worshipping him not with our lips only, but with all our heart, and with all our mind. For he saith in Isaiah; This people honoureth me with their lips, but their heart is far from me.

Let us then not only call him Lord; for that will not save us. For he saith: Not everyone that saith unto me Lord, Lord, shall be saved, but he that doth righteousness. Wherefore, brethren, let us confess him by our works; by loving one another; in not committing adultery, not speaking evil against each other, not envying one another; but by being temperate, merciful, good. Let us also have a mutual sense of one another's sufferings; and not be covetous of money; but let us, by our good works, confess God, and not by those that are otherwise. Also let us not fear men: but rather God. Wherefore, if we should do such wicked things, the Lord hath said; Though ye should be joined unto me, even in my very bosom, and not keep my commandments, I would cast you off, and say unto you; Depart from me; I know not whence you are, ye workers of iniquity.

THEREFORE brethren, leaving willingly for conscience sake our sojourning in this world, let us do the will of him who has called us, and not fear to depart out of this world. For the Lord saith, Ye shall be as sheep in the midst of wolves. Peter answered and said, What if the wolves shall tear in pieces the sheep? Jesus said unto Peter, Let not the sheep fear the wolves after death: And ye also fear not those that kill you, and after that have no more than they can do unto you; but fear him who after you are dead, has power to cast both soul and body into hell-fire. For consider, brethren, that the sojourning of this flesh in the present world, is but little, and of a short continuance, but the promise of Christ is great and wonderful, even the rest of the kingdom that is to come, and of eternal life.

What then must we do that we may attain unto it? - We must order our conversation, holy and righteously, and look upon all the things of this world as none of ours, and not desire them. For, if we desire to possess them we fall from the way of righteousness. For thus saith the Lord, No servant can serve two masters. If therefore we shall desire to serve God and Mammon, it will be without profit to us. For what will it profit, if one gain the whole world, and lose his own soul? Now this world and that to come are two enemies. This speaketh of adultery and corruption, of covetousness and deceit; but that renounces these things. We cannot, therefore, be the friends of both; but we must resolve by forsaking the one, to enjoy the other. And we think it is better to hate the present things, as little, short-lived, and corruptible; and to love those which are to come, which are truly good and incorruptible.

For, if we do the will of Christ, we shall find rest: but if not, nothing shall deliver us from eternal punishment if we shall disobey his commands. For even thus saith the Scripture in the prophet Ezekiel, If Noah, Job, and Daniel should rise up, they shall not deliver their children in captivity. Wherefore, if such righteous men are not able by their righteousness to deliver their children; how can we hope to enter into the kingdom of God, except we keep our baptism holy and undefiled? Or who shall be our advocate, unless we shall be found to have done what is holy and just? Let us, therefore, my brethren, contend with all earnestness, knowing that our combat is at hand; and that many go long voyages to encounter for a corruptible reward.

And yet all are not crowned, but they only that labour much, and strive gloriously. Let us, therefore, so contend, that we may all be crowned. Let us run in the straight road, the race that is incorruptible: and let us in great numbers pass unto it, and strive that we may receive the crown. But if we cannot all be crowned, let us come as near to it as we are able. Moreover, we must consider, that he who contends in a corruptible combat; if he be found doing anything that is not fair, is taken away and scourged, and cast out of the lists. What think ye then that he shall suffer, who does anything that is not fitting in the combat of immortality? Thus speaks the prophet concerning those who keep not their seal; Their worm shall not die, and their, fire shall not be quenched; and they shall be for a spectacle unto all flesh.

Let us therefore repent, whilst we are yet upon the earth: for we are as clay in the hand of the artificer. For the potter if he make a vessel, and it be turned amiss in his hands, or broken, again forms it anew; but if he has gone so far as to throw it into the furnace of fire, he can no more bring any remedy to it. So we, whilst we are in this world should repent with our whole heart for whatsoever evil we have done in the flesh; while we have yet the time of repentance, that we may be saved by the Lord. For after we shall have departed out of this world, we shall no longer be able either to confess our sins or repent in the other.

Wherefore, brethren, let us, doing the will of the Father, and keeping our flesh pure, and observing the commandments of the Lord, lay hold on eternal life: for the Lord saith in the Gospel, If ye have not kept that which was little, who will give you that which is great? - For I say unto you, he that is faithful in that which is least, is faithful also in much. This, therefore, is what he saith; keep your bodies pure, and your seal without spot, that ye may receive eternal life.

AND let not any one among you say, that this very flesh is not judged, neither raised up. Consider, in what were you saved in what did you look up, if not whilst you were in the flesh? We must, therefore, keep our flesh as the temple of God. For in like manner as ye were called in the flesh, ye shall also come to judgment in the flesh. Our one Lord Jesus Christ, who has saved us, being first a spirit, was made flesh, and so called us; even so we also shall in this flesh receive the reward. Let us, therefore, love one another, that we may attain unto the kingdom of God. Whilst we have time to be healed, let us deliver up ourselves to God our physician, giving our reward unto him. And what reward shall we give? - Repentance out of a pure heart. For he knows all things beforehand, and searches out our very hearts. Let us, therefore, give praise unto him: not only with our mouths, but with all our souls; that he may receive us as children. For so the Lord hath said; They are my brethren, who do the will of my father.

Wherefore, my brethren, let us do the will of the Father, who hath called us, that we may live. Let us pursue virtue, and forsake wickedness, which leadeth us into sins; and let us flee all ungodliness, that evils overtake us not. For, if we shall do our diligence to live well, peace shall follow us. And yet how hard is it to find a man that does this? For almost all are led by human fears, choosing rather the present enjoyments, than the future promise. For they know not how great a torment the present enjoyments bring with them; nor what delights the future promise. And if they themselves only did this, it might the more easily be endured; but now they go on to infect innocent souls with their evil doctrines; not knowing that both themselves, and those that hear them, shall receive a double condemnation. Let us, therefore, serve God with a pure heart, and we shall be righteous: but if we shall not serve him, because we do not believe the promise of God, we shall be miserable.

For thus saith the prophet; Miserable are the double-minded, who doubt in their heart, and say, these things we have heard, even. in the time of our fathers, but we have seen none of them, though we have expected them from day to day. O ye fools! compare yourselves to a tree; take the vine for an example. First it sheds its leaves, then it buds, then come the sour grapes, then the ripe fruit; even so my people has borne its disorders and afflictions, but shall hereafter receive good things. Wherefore my brethren, let us not doubt in our minds, but let us expect with hope, that we may receive our reward; for he is faithful, who has promised that he will render to everyone a reward according to his works. If, therefore, we shall do what is just in the sight of God we shall enter into his kingdom, and shall receive the promises; Which neither eye has seen, nor ear heard, nor have entered into the heart of man. Wherefore let us every hour expect the kingdom of God in love and righteousness; because we know not the day of God's appearing.

A FRAGMENT. * * * For the Lord himself, being asked by a certain person, When his kingdom should come? answered, When two shall be one, and that which is without as that which is within; and the male with the female, neither male nor female. Now two are one, when we speak the truth to each other, and there is (without hypocrisy) one seal in two bodies: And that which is without as that which, is within; - He means this; he calls the soul that which is within, and the body that which is without. As therefore thy body appears, so let thy soul be seen by its good works. And the male with, the female, neither Male nor female; - He means this; he calls our anger the male, our concupiscence the female. When therefore a man is come to such a pass that he is subject neither to the one nor the other of these (both of which, through the prevalence of custom, and an evil education, cloud and darken the reason,)

But rather, having dispelled the mist arising from them, and being full of shame, shall by repentance have united both his soul and spirit in the obedience of reason; then, as Paul says, there is in us neither male nor female.

ALL happiness to you my sons and daughters, in the name of our Lord Jesus Christ, who loved us, in peace. Having perceived abundance of knowledge of the great and excellent laws of God to be in you, I exceedingly rejoice in your blessed and admirable souls, because ye have so worthily received the grace which was grafted in you. For which cause I am full of joy, hoping the rather to be saved; inasmuch as I truly see a spirit infused into you, from the pure fountain of God: Having this persuasion, and being fully convinced thereof, because that since I have begun to speak unto you, I have had a more than ordinary good success in the way of the law of the Lord, which is in Christ, For which cause brethren, I also think verily that I love you above my own soul; because that therein dwelleth the greatness of faith and charity, as also the hope of that life which is to come.

Wherefore considering this, that if I shall take care to communicate to you a part of what I have received, it shall turn to my reward, that I have served such good souls. I gave diligence to write in a few words unto you; that together with your faith, your knowledge also may be perfect. There are therefore three things ordained by the Lord; the hope of life, the beginning, and the completion of it. For the Lord hath both declared unto us, by the prophets, those things that are past; and opened to us the beginnings of those that are to come. Wherefore, it will behove us, as he has spoken, to come more holily, and nearer to his altar. I therefore, not as a teacher but as one of you, will endeavour to lay before you a few things by which you may, on many accounts, become the more joyful.

SEEING then the days are exceedingly evil, and the adversary has got the power of this present world we ought to give the more diligence to inquire into the righteous judgments of the Lord. Now the assistants of our faith are fear and patience; our fellow-combatants, long suffering and continence. Whilst these remain pure in what relates unto the Lord, wisdom, and understanding, and science, and knowledge, rejoice together with them. For God has manifested to us by all the prophets, that he has no occasion for our sacrifices, or burnt-offerings, or oblations: saying thus; To what purpose is the multitude of your sacrifices unto me, saith the Lord. I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of he-goats. When ye come to appear before me, who hath required this at your hands? Ye shall no more tread my courts. Bring no more vain oblations, incense is an abomination unto me your new moons and sabbaths, and the calling of assemblies I cannot bear with, it is iniquity, even the solemn meeting; your new moons and your appointed feasts my soul hateth.

These things therefore hath God abolished, that the new law of our Lord Jesus Christ, which is without the yoke of any such necessity, might have the spiritual offering of, men themselves. For so the Lord saith again to those heretofore; Did I at all command your fathers when they came out of the land of Egypt concerning burnt-offerings of sacrifices? But this I commanded them, saying, Let none of you imagine evil in your hearts against his neighbour, and love no false oath. Forasmuch then as we are not without understanding, we ought to apprehend the design of our merciful Father. For he speaks to us, being willing that we who have been in the same error about the sacrifices, should seek and find how to approach unto him. And therefore he thus bespeaks us, The sacrifice of God (is a broken spirit,) a broken and contrite heart - God will not despise. Wherefore brethren, we ought the more diligently to inquire after those things that belong to our salvation, that the adversary may not have any entrance into us, and deprive us of our spiritual life.

Wherefore he again speaketh to them, concerning these things; Ye shall not fast as ye do this day, to make your voice to be heard on high. Is it such a fast that I have chosen? A day for a man to afflict his soul? Is it to bow down his head like a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to the Lord? But to us he saith on this wise: Is not this the fast that I have chosen, to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free: and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? When thou seest the naked that thou cover him, and that thou hide not thyself from thy own flesh. Then shall thy light break forth as the morning, and thy health shall spring forth speedily; and thy righteousness shall go before thee; the glory of the Lord shall be thy reward.

Then shalt thou call and the Lord shall answer; thou shalt cry and he shall say, Here I am; if thou put away from the midst of thee the yoke; the putting forth of the finger, and speaking vanity; and if thou draw out thy soul to the hungry; and satisfy the afflicted soul. In this, therefore, brethren, God has manifested his foreknowledge and love for us; because the people which he has purchased to his beloved Son were to believe in sincerity; and therefore he has shown these things to all of us, that we should not run as proselytes to the Jewish Law.

WHEREFORE it is necessary that searching diligently into those things which are soon to come to pass, we should write to you what may serve to keep you whole. To which end, let us flee from every evil work and hate the errors of the present time, that we may be happy in that which is to come. Let us not give ourselves the liberty of disputing with the wicked and sinners; lest we should chance in time to become like unto them. For the consummation of sin is come, as it is written, as the prophet Daniel says. And for this end the Lord hath shortened the times and the days, that his beloved might hasten his coming to his inheritance. For so the prophet speaks; There shall ten kings reign in the heart, and there shall rise last of all another little one, and he shall humble three kings.

And again Daniel speaks in like manner concerning the kingdoms; and I saw the fourth beast dreadful and terrible, and strong exceedingly; and it had ten horns. I considered the horns, and behold there came up among them another little horn, before which were three of the first horns plucked up by the roots. We ought therefore to understand this also: And I beseech you, as one of your own brethren, loving you all beyond my own life, that you look well to yourselves, and be not like to those who add sin to sin, and say; That their covenant is ours also. Nay, but it is ours only: for they have forever lost that which Moses received. For thus saith the Scripture And Moses continued fasting forty days and forty nights in the Mount; and he received the covenant from the Lord, even the two tables of stone, written by the hand of God.

But having turned themselves to idols they lost it; as the Lord also said to Moses; Moses, go down quickly, for thy people which thou hast brought forth out of Egypt, have corrupted themselves, and turned aside from the way which I commanded them. And Moses cast the two tables out of his hands; and their covenant was broken; that the love of Jesus might be sealed in your hearts, unto the hope of his faith. Wherefore let us give heed unto the last times. For all the time past of our life and our faith, will profit us nothing; unless we continue to hate what is evil, and to withstand the future temptations. So the Son of God tells us; Let us resist all iniquity and hate it. Wherefore consider the works of the evil way. Do not withdraw yourselves from others as if you were already justified; but coming altogether into one place, inquire what is agreeable to and profitable for the beloved of God. For the Scripture saith; Woe unto them that are wise in their own eyes; and prudent in their sight.

Let us become spiritually a perfect temple to God. As much as in us lies let us meditate upon the fear of God; and strive to the utmost of our power to keep his commandments; that we may rejoice in his righteous judgments. For God will judge the world without respect of persons and everyone shall receive according to his works. If a man shall be good, his righteousness shall go before him if wicked, the reward of his wickedness shall follow him. Take heed therefore lest sitting still now, that when we are called, we fall asleep in our sins; and the wicked one getting the dominion over us, stir us up, and shut us out of the kingdom of the Lord. Consider this also: although you have seen so great signs and wonders done among the people of the Jews, yet this notwithstanding the Lord hath forsaken them. Beware, therefore, lest it happen to us; as it is written There may be many called, but few chosen.

For this cause did our Lord vouchsafe to give up his body to destruction, that through the forgiveness of our sins we might be sanctified; that is, by the sprinkling of his blood. Now for what concerns the things that are written about him, some belong to the people of the Jews, and some to us. For thus saith the Scripture; He was wounded for our transgressions, he was bruised for our iniquities, and by his blood we are healed. He was led as a lamb to the slaughter, and as a sheep before his shearers is dumb, so he opened not his mouth. Wherefore we ought the more to give thanks unto God, for that he hath both declared unto us what is passed, and not suffered us to be without understanding of those things that are to come. But to them he saith; The nets are not unjustly spread for the birds. This he spake, because a man will justly perish, if having the knowledge of the way of truth, he shall nevertheless not refrain himself from the way of darkness.

And for this cause the Lord was content to suffer for our souls, although he be the Lord of the whole earth; to whom God said before the beginning of the world, Let us make man after our own image and likeness. Now how he suffered for us, seeing it was by men that he underwent it, I will shew you. The prophets having received from him the gifts of prophecy, spake before concerning him: But he, that he might abolish death, and make known the resurrection from the dead, was content, as it was necessary, to appear in the flesh, that he might make good the promise before given to our fathers, and preparing himself a new people, might demonstrate to them whilst he was upon earth, that after the resurrection he would judge the world. And finally, teaching the people of Israel, and doing many wonders and signs among them, he preached to them, and shewed the exceeding great love which he bare towards them.

And when he chose his apostles, which were afterwards to publish his Gospel, he took men who had been very great sinners; that thereby he might plainly shew That he came not to call the righteous but sinners to repentance. Then he clearly manifested himself to be the Son of God. For had he not come in the flesh, how should men have been able to look upon him, that they might be saved? Seeing that if they beheld only the sun, which was the work of his hands, and shall hereafter cease to be, they are not able to endure steadfastly to look against the rays of it; Wherefore the Son of God came in the flesh for this cause, that he might fill up the measure of their iniquity, who have persecuted his prophets unto death. And for the same reason also he suffered. For God hath said of the stripes of his flesh, that they were from them. And, I will smite the shepherd, and the sheep of the flock shall be scattered. Thus he would suffer, because it behoved him to suffer upon the cross.

For thus one saith, prophesying concerning him; Spare my soul from the sword. And again, My flesh trembleth for fear. And again, the congregation of wicked doers rose up against me, (They have pierced my hands and my feet). And again he saith, I gave my back to the smiters, and my face I set as a hard rock.

The subject continued. And when he had fulfilled the commandment of God, What says he? Who will contend with me? Let him stand against me or who is he that will implead me? Let him draw near to the servant of the Lord. Woe be to you! Because ye shall all wax old as a garment, the moth shall eat you up. And again adds the prophet, He is put for a stone of stumbling. Behold I lay in Zion for a foundation, a precious stone a choice corner-stone; an honourable stone. And what follows? And he that hopeth in him shall live for ever. What then? Is our hope built upon a stone? God forbid. But because the Lord hath hardened his flesh against sufferings, he saith, I have put me as a firm rock. And again the prophet adds; The stone which the builders refused has become the head of the corner. And again he saith This is the great and wonderful day which the Lord hath made. I write these things the more plainly to you that ye may understand: I For indeed I could be content even to die for your sakes.

But what saith the prophet again; The counsel of the wicked encompassed me about. They came about me, as bees about the honey-comb: and, Upon my vesture they cast lots. Forasmuch then as our Saviour was to appear in the flesh and suffer, his passion was hereby foretold. For thus saith the prophet against Israel: "Woe be to their soul because they have taken wicked counsel against themselves, saying; let us lay snares for the righteous, because he is unprofitable to us." Moses also in like manner speaketh to them; Behold thus saith the Lord God; Enter ye into the good land of which the Lord hath sworn to Abraham, and Isaac, and Jacob, that he would give it you, and possess it; a land flowing with milk and honey. Now what the spiritual meaning of this is, learn; It is as if it had been said, Put your trust in Jesus, who shall be manifested to you in the flesh. For man is the earth which suffers: forasmuch as out of the substance of the earth Adam was formed.

What therefore does he mean when he says, Into a good land flowing with milk and honey? Blessed be our Lord, who has given us wisdom, and a heart to understand his secrets. For so says the prophet, "Who shall understand the hard sayings of the Lord? But he that is wise, and intelligent, and that loves his Lord." Seeing therefore he has renewed us by the remission of our sins, he has put us into another frame, that we should have souls like those of children, forming us again himself by the spirit. For thus the Scripture saith concerning us, where it introduceth the Father speaking to the Son; Let us make man after our likeness and similitude; and let them have dominion over the beasts of the earth, and over the fowls of the air, and the fish of the sea. And when the Lord saw the man which he had formed, that behold he was very good; he said, Increase and multiply, and replenish the earth. And this he spake to his son. I will now show you, how he made us a new creature, in the latter days.

The Lord saith; Behold I will make the last as the first. Wherefore the prophet thus spake, Enter into the land flowing with milk and honey, and have dominion over it. Wherefore ye see how we are again formed anew; as also he speaks by another prophet; Behold saith the Lord, I will take from them; that is, from those whom the spirit I of the Lord foresaw, their hearts of stone, and I will put into them hearts of flesh. Because he was about to be made manifest in the flesh and to dwell in us. For, my brethren, the habitation of our heart is a 'holy temple unto the Lord. For the prophet saith again, In what place shall I appear before the Lord my God, and be glorified? He answers I will confess unto thee in the congregation in the midst of my brethren; and will sing unto thee in the church of the saints: Wherefore we are they whom he has brought into that good land.

But what signifies the milk and honey? Because as the child is nourished first with milk, and then with honey; so we being kept alive by the belief of his promises and his word, shall live and have dominion over the land. For he foretold before, saying, increase and multiply, and have dominion over the beasts, fishes, and birds. But who is there that is now able to have this dominion over the wild beasts, or fishes, or fowls of the air? For you know that to rule, is to have power; that a man should be set over what he rules. But forasmuch as this we have not now, he tells us when we shall have it; namely, when we shall become perfect, that we may be made the inheritors of the covenant of the Lord.

UNDERSTAND then my beloved children, that the good God hath before manifested all things unto us, that we might know to whom we ought always to give thanks and praise. If therefore the Son of God who is the Lord of all, and shall come to judge both the quick and dead, hath suffered, that by his stripes we might live; let us believe that the Son of God could not have suffered but for us. But being crucified, they gave him vinegar and gall to drink. Hear therefore how the priests of the temple did foreshow this also: the Lord by his command which was written, declared that whosoever did not fast the appointed fast he should die the death: because he also was himself one day to offer up his body for our sins; that so the type of what was done in Isaac might be fulfilled, who was offered upon the altar.

What therefore is it that he says by the prophet? And let them eat of the goat which is offered in the day of the fast for all their sins. Hearken diligently, (my brethren,) and all the priests, and they only shall eat the inwards not washed with vinegar. Why so? because I know that when I shall hereafter offer my flesh for the sins of a new people, ye will give me vinegar to drink mixed with gall; therefore do ye only eat, the people fasting the while, and lamenting in sackcloth and ashes. And that he might foreshow that he was to suffer for them, hear then how he appointed it. Take, says he, two goats, fair and alike, and offer them; and let the high priest take one of them for a burnt offering. And what shalt be done with the other? Let it, says he, be accursed. Consider how exactly this appears to have been a type of Jesus. And let all the congregation spit upon it, and prick it; and put the scarlet wool about its head; and thus let it be carried forth into the wilderness.

And this being done, he that was appointed to convey the goat, led it into the wilderness, and took away the scarlet wool, and put it upon a thorn bush, whose young sprouts, when we find them in the field, we are wont to eat: so the fruit of that thorn only is sweet. And to what end was this ceremony? Consider; one was offered upon the altar, the other was accursed. And why was that which was accursed crowned? Because they shall see Christ on that day having a scarlet garment about his body; and shall say: Is not this he whom we crucified; having despised him, pierced him, mocked him? Certainly, this is he, who then said, that he was the Son of God. As therefore he shall be then like to what he was on earth, so were the Jews heretofore commanded, to take two goats fair and equal; that when they shall see (our Saviour) hereafter coming (in the clouds of heaven), they may be amazed at the likeness of the goats. Wherefore ye here again see a type of Jesus who was to suffer for us.

But what then signifies this, That the wool was to be put into the midst of the thorns? This also is a figure of Jesus, set out to the church. For as he who would take away the scarlet wool must undergo many difficulties, because that thorn was very sharp, and with difficulty get it: So, says Christ, they that will see me, and come to my kingdom, must through many afflictions and troubles attain unto me.

BUT what type do ye suppose it to have been, where it is commanded to the people of Israel, that grown persons in whom sins are come to perfection, should offer an heifer, and after they had killed it should burn the same; But then young men should take up the ashes and put them in vessels; and tie a piece of scarlet wool and hyssop upon a stick, and so the young men should sprinkle every one of the people, and they should be clear from their sins? Consider how all these are delivered in a figure to us. This heifer is Jesus Christ; the wicked men that were to offer it are those sinners who brought him to death; who afterwards have no more to do with it: for the sinners have no more the honour of handling it: But the young men that performed the sprinkling, signified those who preach to us the forgiveness of sins, and the purification of the heart, to whom the Lord gave authority to preach his Gospel: being at the beginning twelve, to signify the tribes, because there were twelve tribes of Israel.

But why were there three young men appointed to sprinkle? To denote Abraham, and Isaac, and Jacob, because they were great before God. And why was the wool put upon a stick? Because the kingdom of Jesus was founded upon the cross; and therefore they that put their trust in him, shall live for ever. But why was the wool and hyssop put together? To signify that in the kingdom of Christ there shall be evil and filthy days, in which however, we shall be saved; and because he that has any disease in the flesh by some filthy humours, is cured by hyssop. Wherefore these things being thus done, are to us indeed evident, but to the Jews they are obscure; because they hearkened not unto the voice of the Lord.

AND therefore the Scripture again speaks concerning our ears, that God has circumcised them, together with our hearts. For thus saith the Lord by the holy prophet: By the hearing of the ear they obeyed me. And again, They who are afar off, shall hear and understand what things I have done. And again, Circumcise your hearts, saith the Lord. And again he saith, Hear O Israel! For thus saith the Lord thy God. And again the Spirit of God prophesieth, saying: Who is there that would live for ever, let him hear the voice of my Son. And again, Hear, O Heavens, and give ear O Earth! Because the Lord has spoken these things for a witness. And again, he saith, Hear the word of the Lord, ye princes of the people. And again, Hear O children! The voice of one crying in the wilderness. Wherefore he has circumcised our ears, that we should hear his word, and believe. But as for that circumcision, in which the Jews trust, it is abolished: for the circumcision of which God spake, was not of the flesh.

But they have transgressed his commands, because the evil one hath deceived them. For thus God bespeaks them; Thus saith the Lord your God, (Here I find the new law) Sow not among thorns; but circumcise yourselves to the Lord your God. And what doth he mean by this saying? Hearken unto your Lord. And again he saith, Circumcise the hardness of your heart, and harden not your neck. And again, Behold, saith the Lord, all the nations are uncircumcised, (they have not lost their fore-skin): but this people is uncircumcised in heart. But you will say the Jews were circumcised for a sign. And so are all the Syrians and Arabians, and all the idolatrous priests: but are they therefore of the covenant of Israel? And even the Egyptians themselves are circumcised. Understand therefore, children, these things more fully, that Abraham was the first, that brought in circumcision, looking forward in the Spirit, to Jesus; circumcised, having received the mystery of three letters. For the Scripture says that Abraham circumcised three hundred and eighteen men of his house. But what therefore was the mystery that was made known unto him!

Mark, first the eighteen, and next the three hundred. For the numeral letters of ten and eight are T H. And these denote Jesus. And because the cross was that by which we were to find grace, therefore he adds, three hundred; the note of which is T (the figure of his cross). Wherefore by two letters he signified Jesus, and by the third his cross. He who has put the engrafted gift of his doctrine within us, knows that I never taught to anyone a more certain truth: but I trust that ye are worthy of it.

BUT why did Moses say Ye shall not eat of the swine, neither the eagle nor the hawk; nor the crow; nor any fish that has not a scale upon him? - I answer that, in the spiritual sense, he comprehended three doctrines, that were to be gathered from thence. Besides which he says to them in the book of Deuteronomy, And I will give my statutes unto this people. Wherefore it is not the command of God that they should not eat these things; but Moses in the spirit spake unto them. Now the sow he forbad them to eat; meaning thus much: Thou shalt not join thyself to such persons as are like unto swine, who, whilst they live in pleasure, forget their God; but when any want pinches them, then they know the Lord: as the sow when she is full knows not her master, but when she is hungry she makes a noise; and being again fed, is silent.

Neither, says he, shalt thou eat the eagle, nor the hawk, nor the kite, nor the crow; that is, thou shalt not keep company with such kind of men as know not how by their labour and sweat to get themselves food; but injuriously ravish away the things of others, and watch how to lay snares for them; when at the same time they appear to live in perfect innocence. So these birds alone (seek not food for themselves,) but sitting idle, seek how they may eat of the flesh others have provided being destructive through their wickedness. Neither, says he, shalt thou eat the lamprey, nor the polypus, nor the cuttle-fish; that is thou shalt not be like such men, by seeking to converse with them who are altogether wicked and adjudged to death. For so those fishes are alone accursed, that wallow in the mire, nor swim as other fishes, but tumble in the dirt at the bottom of the deep.

But, he adds, neither shalt thou eat of the hare. To what end? - To signify this to us; Thou shalt not be an adulterer, nor liken thyself to such persons. For the hare every year multiplies the places of its conception; and as many years as it lives, so many it has. Neither shalt thou eat of the hyena: that is, again, be not an adulterer, nor a corrupter of others; neither be like to such. And wherefore so? - Because that creature every year changes its kind, which is sometimes male and sometimes female. For which cause also he justly hated the weazel; to the end that they should not be like such persons who with their mouths commit wickedness by reason of their uncleanness; nor join themselves with those impure women, who with their mouths commit wickedness. Because that animal conceives with its mouth. Moses, therefore, speaking as concerning meats, delivered indeed three great precepts to them in the spiritual signification of those commands. But they according to the desires of the flesh, understood him as if he had only meant it of meats. And therefore David took aright the knowledge of his three-fold command, saying in like manner:

Blessed is the man that hath not walked in the counsel of the ungodly; as the fishes before mentioned in the bottom of the deep, in darkness. Nor stood in the way of sinners, as they who seem to fear the Lord, but yet sin, as the sow. And hath not sat in the seat of the scorners; as those birds who sit and watch that they may devour. Here you have the law concerning meat perfectly set forth and according to the true knowledge of it. But, says Moses, ye shall eat all that divideth the hoof, and cheweth the cud. Signifying thereby such an one as having taken his food, knows him that nourisheth him; and resting upon him, rejoiceth in him. And in this he spake well, having respect to the commandment. What, therefore, is it that he says? - That we should hold fast to them that fear the Lord; with those who meditate on the command of the word which they have received, in their heart; with those that declare the righteous judgments of the Lord, and keep his commandments;

In short, with those who know that to meditate is a work of pleasure, and therefore exercise themselves in the word of the Lord. But why might they eat those that clave the hoof? Because the righteous liveth in this present world; but his expectation is fixed upon the other. See, brethren, how admirably Moses commanded these things. But how should we thus know all this, and understand it? We, therefore, understanding aright the commandments, speak as the Lord would have us. Wherefore he has circumcised our ears and our hearts, that we might know these things.

LET us now inquire whether the Lord took care to manifest anything beforehand concerning water and the cross. Now for the former of these, it is written to the people of Israel how they shall not receive that baptism which brings to forgiveness of sins; but shall institute another to themselves that cannot. For thus saith the prophet: Be astonished, O Heaven! and let the earth tremble at it, because this people have done two great and wicked things: they have left me, the fountain of living water, and have digged for themselves broken cisterns, that can hold no water. Is my holy mountain of Zion, a desolate wilderness? For ye shall be as a young bird when its nest is taken away. And again the prophet saith, I will go before thee, and will make plain the mountains, and will break the gates of brass, and will snap in sunder the bars of iron; and will give thee dark, and hidden, and invisible treasures, that they may know that I am the Lord God.

And again: he shall dwell in the high den of the strong rock. And then, what follows in the same prophet? His water is faithful; ye shall see the king with glory, and your soul shall learn the fear of the Lord. And again he saith in another prophet: He that does these things; I shall be like a tree planted by the currents of water, which shall give its fruit in its season. Its leaf also shall not wither, and whatsoever he doth it shall prosper. As for the wicked it is not so with them; but they are as the dust which the wind scattereth away from the face of the earth. Therefore the ungodly shall not stand in the judgment, neither the sinners in the council of the righteous. For the Lord knoweth the way of the righteous, and the way of the ungodly shall perish. Consider how he has joined both the cross and the water together. For this he saith: Blessed are they who put their trust in the cross, and descend into the water; for they shall have their reward in due time: then, saith he, will I give it them.

But as concerning the present time, he saith, their leaves shall not fall: meaning thereby, that every word that shall go out of your mouth, shall through faith and charity be to the conversion and hope of many. In like manner doth another prophet speak. And the land of Jacob was the praise of all the earth; magnifying thereby the vessel of his spirit. And what follows? - And there was a river running on the right hand, and beautiful trees grew up by it; and he that shall eat of them shall live for ever. The signification of which is this that we go down into the water full of sins and pollutions, but come up again, bringing forth fruit; having in our hearts the fear and hope which is in Jesus, by the spirit. And whosoever shall eat of them shall live for ever. That is, whosoever shall hearken to those who call them, and shall believe, shall live for ever.

IN like manner he determines concerning the cross in another prophet, saying: And when shall these things be fulfilled? The Lord answers: When the tree that is fallen shall rise, and when blood shall drop down from the tree. Here you have again mention made, both of the cross, and of him that was to be crucified upon it. And yet farther he saith by Moses; (when Israel was fighting with, and beaten by, a strange people; to the end that God might put them in mind how that for their sins they were delivered unto death) yea, the holy spirit put it into the heart of Moses, to represent both the sign of the cross, and of him that was to suffer: that so they might know that if they did not believe in him, they should be overcome for ever. Moses therefore I piled up armour upon armour in the middle of a rising ground, and standing up high above all of them, stretched forth his arms, and so Israel again conquered.

But no sooner did he let down his hands, but they were again slain. And why so? - To the end they might know, that except they trust in him they cannot be saved. And in another prophet, he saith, I have stretched out my hands all the day long to a people disobedient, and speaking against my righteous way. And again Moses makes a type of Jesus, to show that he was to die, and then that he, whom they thought to be dead, was to give life to others; in the type of those that fell in Israel. For God caused all sorts of serpents to bite them, and they died: forasmuch as by a serpent transgression began in Eve; that so he might convince them that for their transgressions they shall be delivered into the pain of death. Moses then himself, who had commanded them, saying, Ye shall not make to yourselves any graven or molten image, to be your God yet now did so himself, that he might represent to them the figure of the Lord Jesus.