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THE CLEMENTINE HOMILIES:
    Epistle of Peter to James
    Epistle of Clement to James
    Homilies I-V

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

EPISTLE OF PETER TO JAMES 

(Written to account for the late appearance of the Homilies)

    PETER to James, the lord and bishop of the holy Church, under the 
Father of all, through Jesus Christ, wishes peace always.(1)

CHAP. I.--DOCTRINE OF RESERVE.

    Knowing, my brother, your eager desire after that which is for the 
advantage of us all, I beg and beseech you not to communicate to any one of 
the Gentiles the books of my preachings which I sent to you, nor to any one 
of our own tribe before trial; but if any one has been proved and found 
worthy, then to commit them to him, after the manner in which Moses 
delivered his books to the Seventy who succeeded to his chair. Wherefore 
also the fruit of that caution appears even till now. For his countrymen 
keep the same rule of monarchy and polity everywhere, being unable in any 
way to think otherwise, or to be led out of the way of the much-indicating 
Scriptures. For, according to the rule delivered to them, they endeavour to 
correct the discordances of the Scriptures, if any one, haply not knowing 
the traditions, is confounded at the various utterances of the prophets. 
Wherefore they charge no one to teach, unless he has first learned how the 
Scriptures must be used. And thus they have amongst them one God, one law, 
one hope.

CHAP. II.--MISREPRESENTATION OF PETER'S DOCTRINE.

    In order, therefore, that the like may also happen to those among us as 
to these Seventy, give the books of my preachings to our brethren, with the 
like mystery of initiation, that they may indoctrinate those who wish to 
take part in teaching; for if it be not so done, our word of truth will be 
rent into many opinions. And this I know, not as being a prophet, but as 
already seeing the beginning of this very evil. For some from among the 
Gentiles have rejected my legal preaching, attaching themselves to certain 
lawless and trifling preaching of the man who is my enemy.(2) And these 
things some have attempted while I am still alive, to transform my words by 
certain various interpretations, in order to the dissolution of the law; as 
though I also myself were of such a mind, but did not freely proclaim it, 
which God forbid! For such a thing were to act in opposition to the law of 
God which was spoken by Moses, and was borne witness to by our Lord in 
respect of its eternal continuance; for thus he spoke: "The heavens and the 
earth shall pass away, but one jot or one tittle shall in no wise pass from 
the law."(3) And this He has said, that all things might come to pass. But 
these men, professing, I know not how, to know my mind, undertake to 
explain my words, which they have heard of me, more intelligently than I 
who spoke them, telling their catechumens that this is my meaning, which 
indeed I never thought of. But if, while I am still alive, they dare thus 
to misrepresent me, how much more will those who shall come after me dare 
to do so!

CHAP. III.--INITIATION.

    Therefore, that no such thing may happen, for this end I have prayed 
and besought you not to communicate the books of my preaching which I have 
sent you to any one, whether of our own nation or of another nation, before 
trial; but if any one, having been tested, has been found worthy, then to 
hand them over to him, according to the initiation of Moses, by which he 
delivered his books to the Seventy who succeeded to his chair; in order 
that thus they may keep the faith, and everywhere deliver the rule of 
truth, explaining all things after our tradition; lest being themselves 
dragged down by ignorance, being drawn into error by conjectures after 
their mind, they bring others into the like pit of destruction. Now the 
things that seemed good to me, I have fairly pointed out to you; and what 
seems good to you, do you, my lord, becomingly perform. Farewell.

CHAP. IV.--AN ADJURATION CONCERNING THE RECEIVERS OF THE BOOK.

    1. Therefore James, having read the epistle, sent for the elders; and 
having read it to them, said: "Our Peter has strictly and becomingly 
charged us concerning the establishing of the truth, that we should not 
communicate the books of his preachings, which have been sent to us, to any 
one at random, but to one who is good and religious, and who wishes to 
teach, and who is circumcised, and faithful. And these are not all to be 
committed to him at once; that, if he be found injudicious in the first, 
the others may not be entrusted to him. Wherefore let him be proved not 
less than six years. And then according to the initiation of Moses, he that 
is to deliver the books should bring him to a river or a fountain, which is 
living water, where the regeneration of the righteous takes place, and 
should make him, not swear--for that is not lawful--but to stand by the 
water and adjure, as we ourselves, when we were re-generated,(1) were made 
to do for the sake of not stoning.

    2. "And let him say: 'I take to witness heaven, earth, water, in which 
all things are comprehended, and in addition to all these, that, air also 
which pervades all things, and without which I cannot breathe, that I shall 
always be obedient to him who gives me the books of the preachings; and 
those same books which he may give me, I shall not communicate to any one 
in any way, either by writing them, or giving them in writing, or giving 
them to a writer, either myself or by another, or through any other 
initiation, or trick, or method, or by keeping them carelessly, or placing 
them before any one, or granting him permission to see them, or in any way 
or manner whatsoever communicating them to another; unless I shall 
ascertain one to be worthy, as I myself have been judged, or even more so, 
and that after a probation of not less than six years; but to one who is 
religious and good, chosen to teach, as I have received them, so I will 
commit them, doing these things also according to the will of my bishop.

    3. "'But otherwise, though he were my son or my brother, or my friend, 
or otherwise in any way pertaining to me by kindred, if he be unworthy, 
that I will not vouchsafe the favour to him, as is not meet; and I shall 
neither be terrified by plot nor mollified by gifts. But if even it should 
ever seem to me that the books of the preachings given to me are not true, 
I shall not so communicate them, but shall give them back. And when I go 
abroad, I shall carry them with me, whatever of them I happen to possess. 
But if I be not minded to carry them about with me, I shall not suffer them 
to be in my house, but shall deposit them with my bishop, having the same 
faith, and setting out from the same persons as myself.(2) But if it befall 
me to be sick, and in expectation of death, and if I be childless, I shall 
act in the same manner. But if I die having a son who is not worthy, or not 
yet capable, I shall act in the same manner. For I shall deposit them with 
my bishop, in order that if my son, when he grows up, be worthy of the 
trust, he may give them to him as his father's bequest, according to the 
terms of this engagement.

    4. "'And that I shall thus do, I again call to witness heaven, earth, 
water, in which all things are enveloped, and in addition to all these, the 
all-pervading air, without which I cannot breathe, that I shall always be 
obedient to him who giveth me these books of the preachings, and shall 
observe in all things as I have engaged, or even something more. To me, 
therefore, keeping this covenant, there shall be a part with the holy ones; 
but to me doing anything contrary to what I have covenanted, may the 
universe be hostile to me, and the all-pervading ether, and the God who is 
over all, to whom none is superior, than whom none is greater. But if even 
I should come to the acknowledgment of another God, I now swear by him 
also, be he or be he not, that I shall not do otherwise. And in addition to 
all these things, if I shall lie, I shall be accursed living and dying, and 
shall be punished with everlasting punishment.(7)

    "And after this, let him partake of bread and salt with him who commits 
them to him."

CHAP. V.--THE ADJURATION ACCEPTED.

    James having thus spoken, the elders were in an agony of terror. 
Therefore James, perceiving that they were greatly afraid, said: "Hear me, 
brethren and fellow-servants. If we should give the books to all 
indiscriminately, and they should be corrupted by any daring men, or be 
perverted by interpretations, as you have heard that some have already 
done, it will remain even for those who really seek the truth, always to 
wander in error. Wherefore it is better that they should be with us, and 
that we should communicate them with all the fore-mentioned care to those 
who wish to live piously, and to save others. But if any one, after taking 
this adjuration, shall act otherwise, he shall with good reason incur 
eternal punishment. For why should not he who is the cause of the 
destruction of others not be destroyed himself?" The elders, therefore, 
being pleased with the sentiments of James exclaimed, "Blessed be He who, 
as foreseeing all things, has graciously appointed thee as our bishop;" and 
when they had said this, we all rose up, and prayed to the Father and God 
of all, to whom be glory for ever. Amen.(1) 


EPISTLE OF CLEMENT TO JAMES

(Designed to authenticate the homilies)

    CLEMENT to James, the lord,(1) and the bishop of bishops, who rules 
Jerusalem, the holy church of the Hebrews, and the churches everywhere 
excellently rounded by the providence of God, with the elders and deacons, 
and the rest of the brethren, peace be always.

CHAP. I.--PETER'S MARTYRDOM.

    Be it known to you, my lord, that Simon, who, for the sake of the true 
faith, and the most sure foundation of his doctrine, was set apart to be 
the foundation of the Church, and for this end was by Jesus Himself, with 
His truthful mouth, named Peter, the first-fruits of our Lord, the first of 
the apostles; to whom first the Father revealed the Son; whom the Christ, 
with good reason, blessed; the called, and elect, and associate at table 
and in the journeyings of Christ; the excellent and approved disciple, who, 
as being fittest of all, was commanded to enlighten the darker part of the 
world, namely the West, and was enabled to accomplish it,--and to what 
extent do I lengthen my discourse, not wishing to indicate what is sad, 
which yet of necessity, though reluctantly, I must tell you,--he himself, 
by reason of his immense love towards men, having come as far as Rome, 
clearly and publicly testifying, in opposition to the wicked one who 
withstood him, that there is to be a good King over all the world, while 
saving men by his God-inspired doctrine, himself, by violence, exchanged 
this present existence for life.

CHAP. II.--ORDINATION OF CLEMENT.

    But about that time, when he was about to die, the brethren being 
assembled together, he suddenly seized my hand, and rose up, and said in 
presence of the church: "Hear me, brethren and fellow-servants. Since, as I 
have been taught by the Lord and Teacher Jesus Christ, whose apostle I am, 
the day of my death is approaching, I lay hands upon this Clement as your 
bishop; and to him I entrust my chair of discourse, even to him who has 
journeyed with me from the beginning to the end, and thus has heard all my 
homilies--who, in a word, having had a share in all my trials, has been 
found stedfast in the faith; whom I have found, above all others, pious, 
philanthropic, pure, learned, chaste, good, upright, large-hearted, and 
striving generously to bear the ingratitude of some of the catechumens. 
Wherefore I communicate to him the power of binding and loosing, so that 
with respect to everything which he shall ordain in the earth, it shall be 
decreed in the heavens. For he shall bind what ought to be bound, and loose 
what ought to be loosed, as knowing the role of the Church. Therefore hear 
him, as knowing that he who grieves the president of the truth, sins 
against Christ, and offends the Father of all. Wherefore he shall not live; 
and therefore it becomes him who presides to hold the place of a physician, 
and not to cherish the rage of an irrational beast."

CHAP. III.--NOLO EPISCOPARI.

    While he thus spoke, I knelt to him, and entreated him, declining the 
honour and the authority of the chair. But he answered: "Concerning this 
matter do not ask me; for it has seemed to me to be good that thus it be, 
and all the more if you decline it. For this chair has not need of a 
presumptuous man, ambitious of occupying it, but of one pious in conduct 
and deeply skilled in the word of God. But show me a better than yourself, 
who has travelled more with me, and has heard more of my discourses, and 
has learned better the regulations of the Church, and I shall not force you 
to do well against your will. But it will not be in your power to show me 
your superior; for you are the choice first-fruits of the multitudes saved 
through me. However, consider this further, that if you do not undertake 
the administration of the Church, through fear of the danger of sin, you 
may be sure that you sin more, when you have it in your power to help the 
godly, who are, as it were, at sea and in danger, and will not do so, 
providing only for your own interest, and not for the common advantage of 
all. But that it behoves you altogether to undertake the danger, while I do 
not cease to ask it of you for the help of all, you well understand. The 
sooner, therefore, you consent, so much the sooner will you relieve me from 
anxiety.

CHAP. IV.--THE RECOMPENSE OF THE REWARD.

    "But I myself also, O Clement, know the griefs and anxieties, and 
dangers and reproaches, that are appointed you from the uninstructed 
multitudes; and these you will be able to bear nobly, looking to the great 
reward of patience bestowed on you by God. But also consider this fairly 
with me: When has Christ need of your aid? Now, when the wicked one has 
sworn war against His bride; or in the time to come, when He shall reign 
victorious, having no need of further help? Is it not evident to any one 
who has even the least understanding, that it is now? Therefore with all 
good-will hasten in the time of the present necessity to do battle on the 
side of this good King, whose character it is to give great rewards after 
victory. Therefore take the oversight gladly; and all the more in good 
time, because you have learned from me the administration of the Church, 
for the safety of the brethren who have taken refuge with us.

CHAP. V.--A CHARGE.

    "However, I wish, in the presence of all, to remind you, for the sake 
of all, of the things belonging to the administration. It becomes you, 
living without reproach, with the greatest earnestness to shake off all the 
cares of life, being neither a surety, nor an advocate, nor involved in any 
other secular business. For Christ does not wish to appoint you either a 
judge or an arbitrator in business, or negotiator of the secular affairs of 
the present life, lest, being confined to the present cares of men, you 
should not have leisure by the word of truth to separate the good among men 
from the bad. But let the disciples perform these offices to one another, 
and not withdraw you from the discourses which are able to save. For as it 
is wicked for you to undertake secular cares, and to omit the doing of what 
you have been commanded to do, so it is sin for every layman, if they do 
not stand by one another even in secular necessities. And if all do not 
understand to take order that you be without care in respect of the things 
in which you ought to be, let them learn it from the deacons; that you may 
have the care of the Church always, in order both to your administering it 
well, and to your holding forth the words of truth.

CHAP. VI.--THE DUTY OF A BISHOP.

    "Now, if you were occupied with secular cares, you should deceive both 
yourself and your hearers. For not being able, on account of occupation, to 
point out the things that are advantageous, both you should be punished, as 
not having taught what was profitable, and they, not having learned, should 
perish by reason of ignorance. Wherefore do you indeed preside over them 
without occupation, so as to send forth seasonably the words that are able 
to save them; and so let them listen to you, knowing that whatever the 
ambassador of the truth shall bind upon earth is bound also in heaven, and 
what he shall loose is loosed. But you shall bind what ought to be bound, 
and loose what ought to be loosed. And these, and such like, are the things 
that relate to you as president.

CHAP. VII.--DUTIES OF PRESBYTERS.

    "And with respect to the presbyters, take these instructions. Above all 
things, let them join the young betimes in marriage, anticipating the 
entanglements of youthful lusts. But neither let them neglect the marriage 
of those who are already old; for lust is vigorous even in some old men. 
Lest, therefore, fornication find a place among you, and bring upon you a 
very pestilence, take precaution, and search, lest at any time the fire of 
adultery be secretly kindled among you. For adultery is a very terrible 
thing, even such that it holds the second place in respect of punishment, 
the first being assigned to those who are in error, even although they be 
chaste. Wherefore do you, as elders of the Church, exercise the spouse of 
Christ to chastity (by the spouse I mean the body of the Church); for if 
she be apprehended to be chaste by her royal Bridegroom, she shall obtain 
the greatest honour; and you, as wedding guests, shall receive great 
commendation. But if she be caught having sinned, she herself indeed shall 
be cast out; and you shall suffer punishment, if at any time her sin has 
been through your negligence.

CHAP. VIII.--"DO GOOD UNTO ALL?"

    "Wherefore above all things be careful about chastity; for fornication 
has been marked out as a bitter thing in the estimation of God. But there 
are many forms of fornication, as also Clement himself will explain to you. 
The first is adultery, that a man should not enjoy his own wife alone, or a 
woman not enjoy her own husband alone. If any one be chaste, he is able 
also to be philanthropic, on account of which he shall obtain eternal 
mercy. For as adultery is a great evil, so philanthropy is the greatest 
good. Wherefore love all your brethren with grave and compassionate eyes, 
performing to orphans the part of parents, to widows that of husbands, 
affording them sustenance with all kindliness, arranging marriages for 
those who are in their prime, and for those who are without a profession, 
the means of necessary support through employment; giving work to the 
artificer, and alms to the incapable.

CHAP, IX.--"LET BROTHERLY LOVE CONTINUE."

    "But I know that ye will do these things if you fix love into your 
minds; and for its entrance there is one only fit means, viz., the common 
partaking of food.(1) Wherefore see to it that ye be frequently one 
another's guests, as ye are able, that you may not fail of it. For it is 
the cause of well-doing, and well-doing of salvation. Therefore all of you 
present your provisions in common to all your brethren in God, knowing 
that, giving temporal things, you shall receive eternal things. Much more 
feed the hungry, and give drink to the thirsty, and clothing to the naked; 
visit the sick; showing yourselves to those who are in prison, help them as 
ye are able, and receive strangers into your houses with all alacrity. 
However, not to speak in detail, philanthropy will teach you to do 
everything that is good, as misanthropy suggests ill-doing to those who 
will not be saved,

CHAP. X.--"WHATSOEVER THINGS ARE HONEST."

    "Let the brethren who have causes to be settled not be judged by the 
secular authorities; but let them by all means be reconciled by the elders 
of the church, yielding ready obedience to them. Moreover, also, flee 
avarice, inasmuch as it is able, under pretext of temporal gain, to deprive 
you of eternal blessings. Carefully keep your balances, your measures, your 
weights, and the things belonging to your traffic, just. Be faithful with 
respect to your trusts. Moreover, you will persevere in doing these things, 
and things similar to these, until the end, if you have in your hearts an 
ineradicable remembrance of the judgment that is from God. For who would 
sin, being persuaded that at the end of life there is a judgment appointed 
of the righteous God, who only now is long-suffering and good,(2) that the 
good may in future enjoy for ever unspeakable blessings; but the sinners 
being found as evil, shall obtain an eternity of unspeakable punishment. 
And, indeed, that these things are so, it would be reasonable to doubt, 
were it not that the Prophet of the truth has said and sworn that it shall 
be.

CHAP. XI.--DOUBTS TO BE SATISFIED.

    "Wherefore, being disciples of the true Prophet, laying aside double-
mindedness, from which comes ill-doing, eagerly undertake well-doing. But 
if any of you doubt concerning the things which I have said are to be, let 
him confess it without shame, if he cares for his own soul, and he shall be 
satisfied by the president. But if he has believed rightly, let his 
conversation be with confidence, as fleeing from the great fire of 
condemnation, and entering into the eternal good kingdom of God.

CHAP. XII.--DUTIES OF DEACONS.

    "Moreover let the deacons of the church, going about with intelligence, 
be as eyes to the bishop, carefully inquiring into the doings of each 
member of the church, ascertaining who is about to sin, in order that, 
being arrested with admonition by the president, he may haply not 
accomplish the sin. Let them check the disorderly, that they may not desist 
from assembling to hear the discourses, so that they may be able to 
counteract by the word of truth those anxieties that fall upon the heart 
from every side, by means of worldly casualties and evil communications; 
for if they long remain fallow, they become fuel for the fire. And let them 
learn who are suffering under bodily disease, and let them bring them to 
the notice of the multitude who do not know of them, that they may visit 
them, and supply their wants according to the judgment of the president. 
Yea, though they do this without his knowledge, they do nothing amiss. 
These things, then, and things like to these, let the deacons attend to.

CHAP. XIII.--DUTIES OF CATECHISTS.

    "Let the catechists instruct, being first instructed; for it is a work 
relating to the souls of men. For the teacher of the word must accommodate 
himself to the various judgments of the learners. The catechists must 
therefore be learned, and unblameable, of much experience, and approved, as 
you will know that Clement is, who is to be your instructor after me. For 
it were too much for me now to go into details. However, if ye be of one 
mind, you shall be able to reach the haven of rest, where is the peaceful 
city of the great King.

CHAP. XIV.--THE VESSEL OF THE CHURCH.

    "For the whole business of the Church is like unto a great ship, 
bearing through a violent storm men who are of many places, and who desire 
to inhabit the city of the good kingdom. Let, therefore, God be your 
shipmaster; and let the pilot be likened to Christ, the mate(3) to the 
bishop, and the sailors to the deacons, the midshipmen to the catechists, 
the multitude of the brethren to the passengers, the world to the sea; the 
foul winds to temptations, persecutions, and dangers; and all manner of 
afflictions to the waves; the land winds and their squalls to the 
discourses of deceivers and false prophets; the promontories and rugged 
rocks to the judges in high places threatening terrible things; the 
meetings of two seas, and the wild places, to unreasonable men and those 
who doubt of the promises of truth. Let hypocrites be regarded as like to 
pirates. Moreover, account the strong whirlpool, and the Tartarean 
Charybdis, and murderous wrecks, and deadly founderings, to be nought but 
sins. In order, therefore, that, sailing with a fair wind, you may safely 
reach the haven of the hoped-for city, pray so as to be heard. But prayers 
become audible by good deeds.

CHAP. XV.--INCIDENTS OF THE VOYAGE,

    "Let therefore the passengers remain quiet, sitting in their own 
places, lest by disorder they occasion rolling or careening. Let the 
midshipmen give heed to the fare. Let the deacons neglect nothing with 
which they are entrusted; let the presbyters, like sailors, studiously 
arrange what is needful for each one. Let the bishop, as the mate, 
wakefully ponder the words of the pilot alone. Let Christ, even the 
Saviour, be loved as the pilot, and alone believed in the matters of which 
He speaks; and let all pray to God for a prosperous voyage. Let those 
sailing expect every tribulation, as travelling over a great and troubled 
sea, the world: sometimes, indeed, disheartened, persecuted, dispersed, 
hungry, thirsty, naked, hemmed in; and, again, sometimes united, 
congregated, at rest; but also sea-sick, giddy, vomiting, that is, 
confessing sins, like disease-producing bile,--I mean the sins proceeding 
from bitterness, and the evils accumulated from disorderly lusts, by the 
confession of which, as by vomiting, you are relieved of your disease, 
attaining healthful safety by means of carefulness.

CHAP. XVI.--THE BISHOP'S LABOURS AND REWARD.

    "But know all of you that the bishop labours more than you all; because 
each of you suffers his own affliction, but he his own and that of every 
one. Wherefore, O Clement, preside as a helper to every one according to 
your ability, being careful of the cares of all. Whence I know that in your 
undertaking the administration, I do not confer, but receive, a favour. But 
take courage and bear it generously, as knowing that God will recompense 
you when you enter the haven of rest, the greatest of blessings, a reward 
that cannot be taken from you, in proportion as you have undertaken more 
labour for the safety of all. So that, if many of the brethren should hate 
you on account of your lofty righteousness, their hatred shall nothing hurt 
you, but the love of the righteous God shall greatly benefit you. Therefore 
endeavour to shake off the praise that arises from injustice, and to attain 
the profitable praise that is from Christ on account of righteous 
administration."

CHAP. XVII.--THE PEOPLE'S DUTIES.

    Having said this, and more than this, he looked again upon the 
multitude, and said: "And you also, my beloved brethren and fellow-
servants, be subject to the president of the truth in all things, knowing 
this, that he who grieves him has not received Christ, with whose chair he 
has been entrusted; and he who has not received Christ shall be regarded as 
having despised the Father; wherefore he shall be cast out of the good 
kingdom. On this account, endeavour to come to all the assemblies, lest as 
deserters you incur the charge of sin through the disheartening of your 
captain. Wherefore all of you think before all else of the things that 
relate to him, knowing this, that the wicked one, being the more hostile on 
account of every one of you, wars against him alone. Do you therefore 
strive to live in affection towards him, and in kindliness towards one 
another, and to obey him, in order that both he may he comforted and you 
may be saved.

CHAP. XVIII.--"AS A HEATHEN MAN AND A PUBLICAN."

    "But some things also you ought of yourselves to consider, on account 
of his not being able to speak openly by reason of the plots. Such as: if 
he be hostile to any one, do not wait for his speaking; and do not take 
part with that man, but prudently follow the bishop's will, being enemies 
to those to whom he is an enemy, and not conversing with those with whom he 
does not converse, in order that every one, desiring to have you all as his 
friends, may be reconciled to him and be saved, listening to his discourse. 
But if any one remain a friend of those to whom he is an enemy, and speak 
to those with whom he does not converse, he also himself is one of those 
who would waste the church. For, being with you in body, but not with you 
in judgment, he is against you; and is much worse than the open enemies 
from without, since with seeming friendship he disperses those who are 
within."

CHAP. XIX.--INSTALLATION OF CLEMENT.

    Having thus spoken, he laid his hands upon me in the presence of all, 
and compelled me to sit in his own chair. And when I was seated, he 
immediately said to me: "I entreat you, in the presence of all the brethren 
here, that whensoever I depart from this life, as depart I must, you send 
to James the brother of the Lord a brief account of your reasonings from 
your boyhood, and how from the beginning until now you have journeyed with 
me, hearing the discourses preached by me in every city, and seeing my 
deeds. And then at the end you will not fail to inform him of the manner of 
my death, as I said before. For that event will not grieve him very much, 
when he knows that I piously went through what it behoved me to suffer. And 
he will get the greatest comfort when he learns, that not an unlearned man, 
or one ignorant of life-giving words, or not knowing the rule of the 
Church, shall be entrusted with the chair of the teacher after me. For the 
discourse of a deceiver destroys the souls of the multitudes who heat."

CHAP. XX.--CLEMENT'S OBEDIENCE.

    Whence I, my lord James, having promised as I was ordered, have not 
failed to write in books by chapters the greater part of his discourses in 
every city, which have been already written to you, and sent by himself, as 
for a token; and thus I despatched them to you,(1) inscribing them 
"Clement's Epitome of the Popular Sermons of Peter." However, I shall begin 
to set them forth, as I was ordered.


THE CLEMENTINE HOMILIES, HOMILIES I-V


HOMILY I.

CHAP. I.--BOYISH QUESTIONINGS.

    I CLEMENT, being a Roman citizen,(1) even from my earliest youth was 
able to live chastely, my mind from my boyhood drawing away the lust that 
was in me to dejection and distress. For I had a habit of reasoning--how 
originating I know not--making frequent cogitations concerning death: When 
I die, shall I neither exist, nor shall any one ever have any remembrance 
of me, while boundless time bears all things of all men into forgetfulness? 
and shall I then be without being, or acquaintance with those who are; 
neither knowing nor being known, neither having been nor being? And has the 
world ever been made? and was there anything before it was made? For if it 
has been always, it shall also continue to be; but if it has been made, it 
shall also be dissolved. And after its dissolution, shall there ever be 
anything again, unless, perhaps, silence and forgetfulness? Or perhaps 
something shall be which is not possible now to conceive.

CHAP. II.--GOOD OUT OF EVIL.

    As I pondered without ceasing these and such like questions--I know not 
whence arising--I had such bitter grief, that, becoming pale, I wasted 
away; and, what was most terrible, if at any time I wished to drive away 
this meditation as unprofitable, my suffering became all the more severe; 
and I grieved over this, not knowing that I had a fair inmate, even my 
thought, which was to be to me the cause of a blessed immortality, as I 
afterwards knew by experience, and gave thanks to God, the Lord of all. For 
it was by this thought, which at first afflicted me, that I was compelled 
to come to the search and the finding of things; and then I pitied those 
whom at first, through ignorance, I ventured to call blessed.

CHAP. III.--PERPLEXITY.

    From my boyhood, then, being involved in such reasonings, in order to 
learn something definite, I used to resort to the schools of the 
philosophers. But nought else did I see than the setting up and the 
knocking down of doctrines, and strifes, and seeking for victory, and the 
arts of syllogisms, and the skill of assumptions; and sometimes one opinion 
prevailed,--as, for example, that the soul is immortal, and sometimes that 
it is mortal. If, therefore, at any time the doctrine prevailed that it is 
immortal, I was glad; and when the doctrine prevailed that it is mortal, I 
was grieved. And again, I was the more disheartened because I could not 
establish either doctrine to my satisfaction. However, I perceived that the 
opinions on subjects under discussion are taken as true or false, according 
to their defenders, and do not appear as they really are. Perceiving, 
therefore, now that the acceptance does not depend on the real nature of 
the subjects discussed, but that opinions are proved to be true or false, 
according to ability of those who defend them, I was still more than ever 
at a loss in regard of things. Wherefore I groaned from the depth of my 
soul. For neither was I able to establish anything, nor could I shake off 
the consideration of such things, though, as I said before, I wished it. 
For although I frequently charged myself to be at peace, in some way or 
other thoughts on these subjects, accompanied with a feeling of pleasure, 
would come into my mind.

CHAP. IV.--MORE PERPLEXITY.

    And again, living in doubt, I said to myself, Why do I labour in vain, 
when the matter is clear, that if I lose existence when I die, it is not 
fitting that I should distress myself now while I do exist? Wherefore I 
shall reserve my grief till that day, when, ceasing to exist, I shall not 
be affected with grief. But if I am to exist, what does it profit me now to 
distress myself gratuitously? And immediately after this another reasoning 
assailed me; for I said, Shall I not have something worse to suffer then 
than that which distresses me now, if I have not lived piously; and shall I 
not be delivered over, according to the doctrines of some philosophers, to 
Pyriphlegethon and Tartarus, like Sisyphus, or Tityus, or Ixion, or 
Tantalus, and be punished for ever in Hades? But again I replied, saying: 
But there are no such things as these. Yet again I said: But if there be? 
Therefore, said I, since the matter is uncertain, the safer plan is for me 
rather to live piously. But how shall I be able, for the sake of 
righteousness, to subdue bodily pleasures, looking, as I do, to an 
uncertain hope? But I am neither fully persuaded what is that righteous 
thing that is pleasing to God, nor do I know whether the soul is immortal 
or mortal. Neither can I find any well-established doctrine, nor can I 
abstain from such debatings.

CHAP. V.--A RESOLUTION.

    What, then, am I to do, unless this? I shall go into Egypt, and I shall 
become friendly with the hierophants of the shrines, and with the prophets; 
and I shall seek and find a magician, and persuade him with large bribes to 
effect the calling up of a soul, which is called necromancy, as if I were 
going to inquire of it concerning some business. And the inquiry shall be 
for the purpose of learning whether the soul is immortal. But the answer of 
the soul that it is immortal shall not give me the knowledge from its 
speaking or my hearing, but only from its being seen; so that, seeing it 
with my very eyes, I may have a self-sufficient and fit assurance, from the 
very fact of its appearing, that it exists; and never again shall the 
uncertain words of hearing be able to overturn the things which the eyes 
have made their own. However, I submitted this very plan to a certain 
companion who was a philosopher; and he counselled me not to venture upon 
it, and that on many accounts. "For if," said he, "the soul shall not 
listen to the magician, you will live with an evil conscience, as having 
acted against the laws which forbid the doing of these things. But if it 
shall listen to him, then, besides your living with an evil conscience, I 
think that matters of piety will not be promoted to you on account of your 
making this attempt. For they say that the Deity is angry with those who 
disturb souls after their release from the body."(1) And I, when I heard 
this, became indeed more backward to undertake such a thing, but I did not 
abandon my original plan; but I was distressed, as being hindered in the 
execution of it.

CHAP. VI.--TIDINGS FROM JUDAEA.

    And, not to discuss such matters to you in a long speech, while I was 
occupied with such reasonings and doings, a certain report, taking its rise 
in the spring-time,(2) in the reign of Tiberius Caesar, gradually grew 
everywhere, and ran through the world as truly the good tidings of God, 
being unable to stifle the counsel of God in silence. Therefore it 
everywhere became greater and louder, saying that a certain One in Judaea, 
beginning in the spring season, was preaching to the Jews the kingdom of 
the invisible God, and saying that whoever of them would reform his manner 
of living should enjoy it. And in order that He might be believed that He 
uttered these things full of the Godhead, He wrought many wonderful 
miracles and signs by His mere command, as having received power from God. 
For He made the deaf to hear, the blind to see, the lame to walk, raised up 
the bowed down, drove away every disease, put to flight every demon; and 
even scabbed lepers, by only looking on Him from a distance, were sent away 
cured by Him; and the dead being brought to Him, were raised; and there was 
nothing which He could not do. And as time advanced, so much the greater, 
through the arrival of more persons, and the stronger grew--I say not now 
the report, but--the truth of the thing; for now at length there were 
meetings in various places for consultation and inquiry as to who He might 
be that had appeared, and what was His purpose.

CHAP. VII.--THE GOSPEL IN ROME.

    And then in the same year, in the autumn season, a certain one, 
standing in a public place, cried and said, "Men of Rome, hearken. The Son 
of God is come in Judaea, proclaiming eternal life to all who will, if they 
shall live according to the counsel of the Father, who hath sent Him. 
Wherefore change your manner of life from the worse to the better, from 
things temporal to things eternal; for know ye that there is one God, who 
is in heaven, whose world ye unrighteously dwell in before His righteous 
eyes. But if ye be changed, and live according to His counsel, then, being 
born into the other world, and becoming eternal, ye shall enjoy His 
unspeakable good things. But if ye be unbelieving, your souls, after. the 
dissolution of the body, shall be thrown into the place of fire, where, 
being punished eternally, they shall repent of their unprofitable deeds. 
For every one, the term of repentance is the present life." I therefore, 
when I heard these things, was grieved, because no one among so great 
multitudes, hearing such an announcement, said: I shall go into Judaea, 
that I may know if this man who tells us these things speaks the truth, 
that the Son of God has come into Judaea, for the sake of a good and 
eternal hope, revealing the will of the Father who sent Him. For it is no 
small matter which they say that He preaches: for He asserts that the souls 
of some, being themselves immortal, shall enjoy eternal good things; and 
that those of others, being thrown into unquenchable fire, shall be 
punished for ever.

CHAP. VIII.--DEPARTURE FROM ROME.

    While I spoke thus concerning others, I also lectured myself, saying, 
Why do I blame others, being myself guilty of the very same crime of 
heedlessness? But I shall hasten into Judaea, having first arranged my 
affairs.(1) And when I had thus made up my mind, there occurred a long time 
of delay, my worldly affairs being difficult to arrange. Therefore, 
meditating further on the nature of life, that by involving(2) men in hope 
it lays snares for those who are making haste, yea, and how much time I had 
been robbed of while tossed by hopes, and that we men die while thus 
occupied, I left all my affairs as they were, and sped to Portus;(3) and 
coming to the harbour, and being taken on board a ship, I was borne by 
adverse winds to Alexandria instead of Judaea; and being detained there by 
stress of weather, I consorted with the philosophers, and told them about 
the rumour and the sayings of him who had appeared in Rome. And they 
answered that indeed they knew nothing of him who had appeared in Rome; but 
concerning Him who was born in Judaea, and who was said by the report to be 
the Son of God, they had heard from many who had come from thence, and had 
learned respecting all the wonderful things that He did with a word.

CHAP. IX.--PREACHING OF BARNABAS.

    And when I said that I wished I could meet. with some one of those who 
had seen Him, they immediately brought me to one, saying, "There is one 
here who not only is acquainted with Him, but is also of that country, a 
Hebrew, by name Barnabas, who says that he himself is one of His disciples; 
and hereabouts he resides, and readily announces to those who will the 
terms of His promise." Then I went with them; and when I came, I stood 
listening to his words with the crowd that stood round him; and I perceived 
that he was speaking the truth not with dialectic art, but was setting 
forth simply and without preparation what he had heard and seen the 
manifested Son of God do and say. And even from the crowd who stood around 
him he produced many witnesses of the miracles and discourses which he 
narrated.

CHAP. X.--CAVILS OF THE PHILOSOPHERS.

    But while the multitudes were favourably disposed towards the things 
that he so artlessly spoke, the philosophers, impelled by their worldly 
learning, set upon laughing at him and making sport of him, upbraiding and 
reproaching him with excessive presumption, making use of the great armoury 
of syllogisms. But he set aside their babbling, and did not enter into 
their subtle questioning, but without embarrassment went on with what he 
was saying. And then one of them asked, Wherefore it was that a gnat, 
although it be so small, and has six feet, has wings also; while an 
elephant, the largest of beasts, is wingless, and has but four feet? But 
he, after the question had been put, resuming his discourse, which had been 
interrupted, as though he had answered the question, resumed his original 
discourse, only making use of this preface after each interruption: We have 
a commission only to tell you the words and the wondrous doings of Him who 
sent us; and instead of logical demonstration, we present to you many 
witnesses from amongst yourselves who stand by, whose faces I remember, as 
living images. These sufficient testimonies it is left to your choice to 
submit to, or to disbelieve.(4) But I shall not cease to declare unto you 
what is for your profit; for to be silent were to me a loss, and to 
disbelieve is ruin to you. But indeed I could give answers to your 
frivolous questions, if you asked them through love of truth. But the 
reason of the different structure of the gnat and elephant it is not 
fitting to tell to those who are ignorant of the God of all."

CHAP. XI.--CLEMENT'S ZEAL.

    When he said this, they all, as in concert, set up a shout of laughter, 
trying to silence him and put him out, as a barbarous madman. But I, seeing 
this, and seized, I know not how, with enthusiasm, could no longer keep 
silence with righteous indignation, but boldly cried out, saying, "Well has 
God ordained that His counsel should be incapable of being received by you, 
foreseeing you to be unworthy, as appears manifestly to such of those who 
are now present as have minds capable of judging. For whereas now heralds 
of His counsel have been sent forth, not making a show of grammatical art, 
but setting forth His will in simple and inartificial words, so that 
whosoever hear can understand what is spoken, and not with any invidious 
feeling, as though unwilling to offer it to all; you come here, and besides 
your not understanding what is for your advantage, to your own injury you 
laugh at the truth, which, to your condemnation, consorts with the 
barbarians, and which you will not entertain when it visits you, by reason 
of your wickedness and the plainness of its words, lest you be convicted of 
being merely lovers of words, and not lovers of truth and lovers of wisdom. 
How long will you be learning to speak, who have not the power of 
speech?(1) For many sayings of yours are not worth one word. What, then, 
will your Grecian multitude say, being of one mind, if, as he says, there 
shall be a judgment? "Why, O God, didst Thou not proclaim to us Thy 
counsel?" Shall you not, if you be thought worthy of an answer at all, be 
told this? "I, knowing before the foundation of the world all characters 
that were to be, acted towards each one by anticipation according to his 
deserts without making it known;(2) but wishing to give full assurance to 
those who have fled to me that this is so, and to explain why from the 
beginning, and in the first ages, I did not suffer my counsel to be 
publicly proclaimed; I now, in the end of the world,(3) have sent heralds 
to proclaim my will, and they are insulted and flouted by those who will 
not be benefited, and who wilfully reject my friendship. Oh, great wrong! 
The preachers are exposed to danger even to the loss of life,(4) and that 
by the men who are called to salvation.

CHAP. XII.--CLEMENT'S REBUKE OF THE PEOPLE.

    "And this wrongful treatment of my heralds would have been against all 
from the beginning, if from the beginning the unworthy had been called to 
salvation. For that which is now done wrongfully by these men serves to the 
vindication of my righteous foreknowledge, that it was well that I did not 
choose from the beginning to expose uselessly to public contempt the word 
which is worthy of honour; but determined to suppress it, as being 
honourable, not indeed from those who were worthy from the beginning--for 
to them also I imparted it--but from those, and such as those, unworthy, as 
you see them to be,--those who hate me, and who will not love themselves. 
And now, give over laughing at this man, and hear me with respect to his 
announcement, or let any one of the hearers who pleases answer. And do not 
bark like vicious dogs, deafening with disorderly clamour the ears of those 
who would be saved, ye unrighteous and God-haters, and perverting the 
saving method to unbelief. How shall you be able to obtain pardon, who 
scorn him who is sent to speak to you of the Godhead of God? And this you 
do towards a man whom you ought to have received on account of his good-
will towards you, even if he did not speak truth."

CHAP. XIII.--CLEMENT INSTRUCTED BY BARNABAS.

    While I spake these words, and others to the same effect, there arose a 
great excitement among the crowd; and some as pitying Barnabas, sympathized 
with me; but others, being senseless, terribly gnashed their teeth against 
me. But, as the evening had already come, I took Barnabas by the hand, and 
by force conducted him, against his will, to my lodging, and constrained 
him to remain there, lest some one might lay hands on him. And having spent 
several days, and instructed me briefly in the true doctrine, as well as he 
could in a few days, he said that he should hasten into Judaea for the 
observance of the festival, and also because he wished for the future to 
consort with those of his own nation.

CHAP. XIV.--DEPARTURE OF BARNABAS.

    But it plainly appeared to me that he was disconcerted. For when I said 
to him, "Only set forth to me the words which you have heard of the Man who 
has appeared, and I will adorn them with my speech, and preach the counsel 
of God; and if you do so, within a few days I will sail with you, for I 
greatly desire to go to the land of Judaea, and perhaps I shall dwell with 
you all my life;"--when he heard this, he answered: "If you wish to inquire 
into our affairs, and to learn what is for your advantage, sail with me at 
once. But if you will not, I shall now give you directions to my house, and 
that of those whom you wish to meet, that when you choose to come you may 
find us. For I shall set out to-morrow for my home?" And when I saw that he 
could not be prevailed upon, I went with him as far as the harbour; and 
having learned of him the directions which he had promised to give me for 
finding the dwellings, I said to him, "Were it not that to-morrow I am to 
recover a debt that is due to me, I should straightway set sail with you. 
But I shall soon overtake you." And having said this, and having given him 
in charge to those who commanded the ship, I returned grieving, remembering 
him as an excellent and dear friend.

CHAP. XV.--INTRODUCTION TO PETER.

    But having spent same days, and not having been able to recover the 
whole debt, for the sake of speed I neglected the balance, as being a 
hindrance, and myself also set sail for Judaea, and in fifteen days arrived 
at Caesarea Stratonis.[1] And when I had landed, and was seeking for a 
lodging, I learned that one named Peter, who was the most esteemed disciple 
of the Man who had appeared in Judaea, and had done signs and wonders, was 
going to have a verbal controversy next day with Simon, a Samaritan of 
Gitthi. When I heard this, I begged to be shown his lodging; and as soon as 
I learned it, I stood before the door. And those who were in the house, 
seeing me, discussed the question who I was, and whence I had come. And, 
behold, Barnabas came out; and as soon as he saw me he embraced me, 
rejoicing greatly, and weeping. And he took me by the hand, and conducted 
me to where Peter was, saying to me, "This is Peter, of whom I told you as 
being the greatest in the wisdom of God, and I have spoken to him of you 
continually. Therefore enter freely,[2] for I have told him your excellent 
qualities, without falsehood; and, at the same time, have disclosed to him 
your intention, so that he himself also is desirous to see you. Therefore I 
offer him a great gift when by my hands I present you to him." Thus saying, 
he presented me, and said, "This, O Peter, is Clement."

CHAP. XVI.--PETER'S SALUTATION.

    Then the blessed man, springing forward as soon as he heard my name, 
kissed me; and making me sit down, straightway said, "You acted nobly in 
entertaining Barnabas, a herald of the truth, to the honour of the living 
God, being magnanimously not ashamed, nor fearing the resentment of the 
rude multitude. Blessed shall you be. For as you thus with all honour 
entertained the ambassador of the truth, so also truth herself shah 
constitute you, who are a stranger, a citizen of her own city. And thus you 
shall greatly rejoice, because you have now lent a small favour; I mean the 
kindness of good words. You shall be heir of blessings which are both 
eternal and cannot possibly be taken from you. And do not trouble yourself 
to detail to me your manner of life; for the veracious Barnabas has 
detailed to us everything relating to you, making favourable mention of you 
almost every day. And in order that I may tell to you briefly, as to a 
genuine friend, what is in hand, travel with us, unless anything hinders 
you, partaking of the words of truth which I am going to speak from city to 
city, as far as Rome itself. And if you wish to say anything, speak on."

CHAP. XVII.--QUESTIONS PROPOUNDED.

    Then I set forth my purpose from the beginning, and how I had spent 
myself upon difficult questions, and all the things that I disclosed to you 
at the outset, so that I need not write the same things again. Then I said, 
"I hold myself in readiness to journey with you; for this, I know not how, 
I gladly wish. However, I wish first to be convinced concerning the truth, 
that I may know whether the soul is mortal or immortal; and whether, if it 
is eternal, it is to be judged concerning the things which it hath done 
here. Also, whether there is anything that is righteous and well-pleasing 
to God; and whether the world was made, and for what end it was made; and 
whether it shall be dissolved; and if it shall be dissolved, whether it 
shall be made better, or shall not be at all." And not to mention them in 
detail, I said that I wished to learn these things, and things consequent 
upon these. And to this he answered: "I shall shortly convey to you, O 
Clement, the knowledge of the things that are; and even now listen.

CHAP. XVIII.--CAUSES OF IGNORANCE.

    "The will of God has been kept in obscurity in many ways. In the first 
place, there is evil instruction, wicked association, terrible society, 
unseemly discourses, wrongful prejudice. Thereby is error, then 
fearlessness, unbelief, fornication, covetousness, vainglory; and ten 
thousand other such evils, filling the world as a quantity of smoke fills a 
house, have obscured the sight of the men inhabiting the world, and have 
not suffered them to look up and become acquainted with God the Creator 
from the delineation of Himself which He has given, and to know what is 
pleasing to Him. Wherefore it behoves the lovers of truth, crying out 
inwardly from their breasts, to call for aid, with truth-loving reason, 
that some one living within the house[3] which is filled with smoke may 
approach and open the door, so that the light of the sun which is without 
may be admitted into the house, and the smoke of the fire which is within 
may be driven out.

CHAP. XIX.--THE TRUE PROPHET.

    "Now the Man who is the helper I call the true Prophet; and He alone is 
able to enlighten the souls of men, so that with our own eyes we may be 
able to see the way of eternal salvation. But otherwise it is impossible, 
as you also know, since you said a little while ago that every doctrine is 
set up and pulled down, and the same is thought true or false, according to 
the power of him who advocates it; so that doctrines do not appear as they 
are, but take the appearance of being or not being truth or falsehood from 
those who advocate them.[1] On this account the whole business of religion 
needed a true prophet, that he might tell us things that are, as they are, 
and how we must believe concerning all things. So that it is first 
necessary to test the prophet by every prophetic sign, and having 
ascertained that he is true, thereafter to believe him in every thing, and 
not to sit in judgment upon his several sayings, but to receive them as 
certain, being accepted indeed by seeming faith, yet by sure judgment. For 
by our initial proof, and by strict inquiry on every side, all things are 
received with right reason. Wherefore before all things it is necessary to 
seek after the true Prophet, because without Him it is impossible that any 
certainty can come to men."

CHAP. XX.--PETER'S SATISFACTION WITH CLEMENT.

    And, at the same time, he satisfied me by expounding to me who He is, 
and how He is found, and holding Him forth to me as truly to be found, 
showing that the truth is more manifest to the ear by the discourse of the 
prophet than things that are seen with the eye; so that I was astonished, 
and wondered that no one sees those things which are sought after by all, 
though they lie before him. However, having written this discourse 
concerning the Prophet by his order, he caused the volume to be despatched 
to you from Caesarea Stratonis, saying that he had a charge from you to 
send his discourses and his acts year by year.[2] Thus, on the very first 
day, beginning only concerning the prophet of the truth, he confirmed me in 
every respect; and then he spoke thus: "Henceforth give heed to the 
discussions that take place between me and those on the other side; and 
even if I come off at a disadvantage, I am not afraid of your ever doubting 
of the truth that has been delivered to you, knowing well that I seem to be 
beaten, but not the doctrine that has been delivered to us by the Prophet. 
However, I hope not to come off in our inquiries at a disadvantage with men 
who have understanding--I mean lovers of truth, who are able to know what 
discourses are specious, artificial, and pleasant, and what are 
unartificial and simple, trusting only to the truth that is conveyed 
through them."

CHAP. XXI.--UNALTERABLE CONVICTION.

    When he had thus spoken, I answered: "Now do I thank God; for as I 
wished to be convinced, so He has vouchsafed to me. However, so far as 
concerns me, be you so far without anxiety that I shall never doubt; so 
much so, that if you yourself should ever wish to remove me from the 
prophetic doctrine, you should not be able, so well do I know what I have 
received. And do not think that it is a great thing that I promise you that 
I shall never doubt; for neither I myself, nor any man who has heard your 
discourse concerning the Prophet, can ever doubt of the true doctrine, 
having first heard and understood what is the truth of the prophetic 
announcement. Wherefore have confidence in the God-willed dogma; for every 
art of wickedness has been conquered. For against prophecy, neither arts of 
discourses, nor tricks of sophisms, nor syllogisms, nor any other 
contrivance, can prevail anything; that is, if he who has heard the true 
Prophet really is desirous of truth, and does not give heed to aught else 
under pretext of truth. So that, my lord Peter, be not disconcerted, as 
though you bad presented the greatest good to a senseless person; for you 
have presented it to one sensible of the favour, and who cannot be seduced 
from the truth that has been committed to him. For I know that it is one of 
those things which one wishes to receive quickly, and not to attain slowly. 
Therefore I know that I should not despise, on account of the quickness 
with which I have got it, what has been committed to me, what is 
incomparable, and what alone is safe."

CHAP. XXII.--THANKSGIVING.

    When I had thus spoken, Peter said: "I give thanks to God, both for 
your salvation and for my satisfaction. For I am truly pleased to know that 
you apprehend what is the greatness of prophecy. Since, then, as you say, 
if I myself should ever wish--which God forbid--to transfer you to another 
doctrine, I shall not be able to persuade you, begin from to-morrow to 
attend upon me in the discussions with the adversaries. And to-morrow I 
have one with Simon Magus." And having spoken thus, and he himself having 
partaken of food in private, he ordered me also to partake;[3] and having 
blessed the food, and having given thanks after being satisfied, and having 
giving me an account of this matter, he went on to say: "May God grant you 
in all things to be made like unto me, and having been baptized, to partake 
of the same table with me." And having thus spoken, he enjoined me to go to 
rest; for now indeed my bodily nature demanded sleep.


HOMILY II.

CHAP. I.--PETER'S ATTENDANTS.

    Therefore the next day, I Clement, awaking from sleep before dawn, and 
learning that Peter was astir, and was conversing with his attendants 
concerning the worship of God (there were sixteen of them,[1] and I have 
thought good to set forth their names, as I subsequently learned them, that 
you may also know who they were. The first of them was Zacchaeus, who was 
once a publican, and Sophonias his brother; Joseph and his foster-brother 
Michaias; also Thomas and Eliezer the twins; also AEneas and Lazarus the 
priests; besides also Elisaeus, and Benjamin the son of Saphrus; as also 
Rubilus and Zacharias the builders; and Ananias and Haggaeus the 
Jamminians; and Nicetas and Aquila the friends),--accordingly I went in and 
saluted him, and at his request sat down.

CHAP. II.--A SOUND MIND IN A SOUND BODY.

    And he, breaking off the discourse in which he was engaged, assured me, 
by way of apology, why he had not awakened me that I might hear his 
discourses, assigning as the reason the discomfort of my voyage. As he 
wished this to be dispelled,[2] he had suffered me to sleep. "For," said 
he, "whenever the soul is distracted concerning some bodily want, it does 
not properly approach the instructions that are presented to it. On this 
account I am not willing to converse, either with those who are greatly 
grieving through some calamity, or are immoderately angry, or are turned to 
the frenzy of love, or are suffering trader bodily exhaustion, or are 
distressed with the cares of life, or are harassed with any other 
sufferings, whose soul, as I said, being downcast, and sympathizing with 
the suffering body, occupies also its own intelligence therewith.

CHAP. III.--FOREWARNED IS FOREARMED.

    "And let it not be said, Is it not, then, proper to present comforts 
and admonitions to those who are in any bad case? To this I answer, that 
if, indeed, any one is able, let him present them; but if not, let him bide 
his time. For I know[3] that all things have their proper season. Wherefore 
it is proper to ply men with words which strengthen the soul in 
anticipation of evil; so that, if at any time any evil comes upon them, the 
mind, being forearmed with the right argument, may be able to bear up under 
that which befalls it: for then the mind knows in the crisis of the 
struggle to have recourse to him who succoured it by good counsel.

CHAP. IV.--A REQUEST.

    "However, I have learned, O Clement, how that in Alexandria Barnabas 
perfectly expounded to you the word respecting prophecy. Was it not so?" I 
answered, "Yes, and exceeding well." Then Peter: "Therefore it is not 
necessary now to occupy with the instructions which you know, the time 
which may serve us for other instructions which you do not know." Then said 
I: "You have rightly said, O Peter. But vouchsafe this to me, who purpose 
always to attend upon you, continuously to expound to me, a delighted 
hearer, the doctrine of the Prophet. For, apart from Him, as I learned from 
Barnabas, it is impossible to learn the truth."

CHAP. V.--EXCELLENCE OF THE KNOWLEDGE OF THE TRUE PROPHET.

    And Peter, being greatly pleased with this, answered: "Already hath the 
rectifying process taken its end, as regards you, knowing as you do the 
greatness of the infallible prophecy, without which it is impossible for 
any one to receive that which is supremely profitable. For of many and 
diverse blessings which are in the things which are or which may be, the 
most blessed of all--whether it be eternal life, or perpetual health, or a 
perfect understanding, or light, or joy, or immortality, or whatever else 
there is or that can be supremely good in the nature of things--cannot be 
possessed without first knowing things as they are; and this knowledge 
cannot be otherwise obtained than by first becoming acquainted with the 
Prophet of the truth.

CHAP. VI.--THE TRUE PROPHET.

    "Now the Prophet of the truth is He who always knows all things--things 
past as they were, things present as they are, things future as they shall 
be; sinless, merciful, alone entrusted with the declaration of the truth. 
Read, and you shall find that those were deceived[4] who thought that they 
had found the truth of themselves. For this is peculiar to the Prophet, to 
declare the truth, even as it is peculiar to the sun to bring the clay. 
Wherefore, as many as have even desired to know the truth, but have not had 
the good fortune to learn it from Him, have not found it, but have died 
seeking it. For how can he find the truth who seeks it from his own 
ignorance? And even if he find it, he does not know it, and passes it by as 
if it were not. Nor yet shall he be able to obtain possession of the truth 
from another, who, in like manner, promises to him knowledge from 
ignorance; excepting only the knowledge of morality and things of that 
sort, which can be known through reason, which affords to every one the 
knowledge that he ought not to wrong another, through his not wishing 
himself to be wronged.

CHAP. VII.--UNAIDED QUEST OF TRUTH PROFITLESS.

    "All therefore who ever sought the truth, trusting to themselves to be 
able to find it, fell into a snare. This is what both the philosophers of 
the Greeks, and the more intelligent of the barbarians, have suffered. For, 
applying themselves to things visible, they have given decisions by 
conjecture on things not apparent, thinking that that was truth which at 
any time presented itself to them as such. For, like persons who know the 
truth, they, still seeking the truth, reject some of the suppositions that 
are presented to them, and lay hold of others, as if they knew, while they 
do not know, what things are true and what are false. And they dogmatize 
concerning truth, even those who are seeking after truth, not knowing that 
he who seeks truth cannot learn it from his own wandering. For not even, as 
I said, can he recognise her when she stands by him, since he is 
unacquainted with her.

CHAP. VIII.--TEST OF TRUTH.

    "And it is by no means that which is true, but that which is pleasing, 
which persuades every one who seeks to learn from himself. Since, 
therefore, one thing is pleasing to one, and another to another, one thing 
prevails over one as truth, and another thing over another. But the truth 
is that which is approved by the Prophet, not that which is pleasant to 
each individual. For that which is one would be many, if the pleasing were 
the true; which is impossible. Wherefore also the Grecian philologers--
rather than philosophers[1]--going about matters by conjectures, have 
dogmatized much and diversely, thinking that the apt sequence of hypotheses 
is truth, not knowing that when they have assigned to themselves false 
beginnings, their conclusion has corresponded with the beginning.

CHAP. IX.--"THE WEAK THINGS OF THE WORLD."

    "Whence a man ought to pass by all else, and commit himself to the 
Prophet of the truth alone. And we are all able to judge of Him, whether he 
is a prophet, even although we be wholly unlearned, and novices in 
sophisms, and unskilled in geometry, and uninitiated in music. For God, as 
caring for all, has made the discovery concerning Himself easier to all, in 
order that neither the barbarians might be powerless, nor the Greeks unable 
to find Him. Therefore the discovery concerning Him is easy; and thus it 
is:--

CHAP. X.--TEST OF THE PROPHET.

    "If he is a Prophet, and is able to know how the world was made, and 
the things that are in it, and the things that shall be to the end, if He 
has foretold us anything, and we have ascertained that it has been 
perfectly accomplished, we easily believe that the things shall be which He 
says are to be, from the things that have been already; we believe Him, I 
say, as not only knowing, but foreknowing. To whom then, however limited an 
understanding he may have, does it not appear, that it behoves us, with 
respect to the things that are pleasing to God, to believe beyond all 
others Him who beyond all men knows, even though He has not learned? 
Wherefore, if any one should be unwilling to concede the power of knowing 
the truth to such an one--I mean to Him who has foreknowledge through the 
divinity of the Spirit that is in Him--conceding the power of knowing to 
any one else, is he not void of understanding, in conceding to him who is 
no prophet, that power of knowing which he would not concede to the 
Prophet?

CHAP. XI.--IGNORANCE, KNOWLEDGE, FOREKNOWLEDGE.

    "Wherefore, before all things, we must test the Prophet with all 
judgment by means of the prophetic promise; and having ascertained Him to 
be the Prophet, we must undoubtingly follow the other words of His 
teaching; and having confidence concerning things hoped for, we must 
conduct ourselves according to the first judgment, knowing that He who 
tells us these things has not a nature to lie. Wherefore, if any of the 
things that are afterwards spoken by Him do not appear to us to be well 
spoken, we must know that it is not that it has been spoken amiss, but that 
it is that we have not conceived it aright. For ignorance does not judge 
knowledge, and so neither is knowledge competent truly to judge 
foreknowledge; but foreknowledge affords knowledge to the ignorant.

CHAP. XII.--DOCTRINE OF THE TRUE PROPHET.

    "Hence, O beloved Clement, if you would know the things pertaining to 
God, you have to learn them from Him alone, because He alone knows the 
truth. For if any one else knows anything, he has received it from Him or 
from His disciples. And this is His doctrine and true proclamation, that 
there is one God, whose work the world is; who being altogether righteous, 
shall certainly at some time render to every one according to his deeds.

CHAP. XIII.--FUTURE REWARDS AND PUNISHMENTS.

    "For there is every necessity, that he who says that God is by His 
nature righteous, should believe also that the souls of men are immortal: 
for where would be His justice, when some, having lived piously, have been 
evil-treated, and sometimes violently cut off, while others who have been 
wholly impious, and have indulged in luxurious living, have died the common 
death of men? Since therefore, without all contradiction, God who is good 
is also just, He shall not otherwise be known to be just, unless the soul 
after its separation from the body be immortal, so that the wicked man, 
being in hell,[1] as having here received his good things, may there be 
punished for his sins; and the good man, who has been punished here for his 
sins, may then, as in the bosom of the righteous, be constituted an heir of 
good things. Since therefore God is righteous, it is fully evident to us 
that there is a judgment, and that souls are immortal.

CHAP. XIV.--RIGHTEOUSNESS AND UNRIGHTEOUSNESS.

    "But if any one, according to the opinion of this Simon the Samaritan, 
will not admit that God is just, to whom then can any one ascribe justice, 
or the possibility of it? For if the Root of all have it not, there is 
every necessity to think that it must be impossible to find it in human 
nature, which, is, as it were, the fruit. And if it is to be found in man, 
how much more in God! But if righteousness can be found nowhere, neither in 
God nor in man, then neither can unrighteousness. But there is such a thing 
as righteousness, for unrighteousness takes its name from the existence of 
righteousness; for it is called unrighteousness, when righteousness is 
compared with it, and is found to be opposite to it.

CHAP. XV.--PAIRS.

    "Hence therefore God, teaching men with respect to the truth of 
existing things, being: Himself one, has distinguished all principles into 
pairs and opposites,[2] Himself being one and sole God from the beginning, 
having made heaven and earth, day and night, light and fire, sun and moon, 
life and death. But man alone amongst these He made self-controlling, 
having a fitness to be either righteous or unrighteous. To him also he hath 
varied the figures of combinations, placing before him small things first, 
and great ones afterwards, such as the world and eternity. But the world 
that now is, is temporary; that which shall be, is eternal. First is 
ignorance, then knowledge. So also has He arranged the leaders of prophecy. 
For, since the present world is female, as a mother bringing forth the 
souls of her children, but the world to come is male, as a father receiving 
his children from their mother, therefore in this world there come a 
succession of prophets, as being sons of the world to come, and having 
knowledge of men. And if pious men had understood this mystery, they would 
never have gone astray, but even now they should have known that Simon, who 
now enthralls all men, is a fellow-worker of error and deceit. Now, the 
doctrine of the prophetic rule is as follows.

CHAP. XVI.--MAN'S WAYS OPPOSITE TO GOD'S.

    "As in the beginning God, who is one, like a right hand and a left, 
made the heavens first and then the earth, so also He constituted all the 
combinations in order; but upon men He no more does this, but varies all 
the combinations. For whereas from Him the greater things come first, and 
the inferior second, we find the opposite in men--the first worse, and the 
second superior. Therefore from Adam, who was made after the image of God, 
there sprang first the unrighteous Cain, and then the righteous Abel. 
Again, from him who amongst you is called Deucalion,[3] two forms of 
spirits were sent forth, the impure namely, and the pure, first the black 
raven, and then the white dove. From Abraham also, the patriarchs of our 
nation, two firsts[4] sprang--Ishmael first, then Isaac, who was blessed of 
God. And from Isaac himself, in like manner, there were again two--Esau the 
profane, and Jacob the pious. So, first in birth, as the first born in the 
world, was the high priest Aaron, then the lawgiver Moses.

CHAP. XVII.--FIRST THE WORSE, THEN THE BETTER.

    "In like manner, the combination with respect to Elias, which behoved 
to have come, has been willingly put off to another time, having determined 
to enjoy it conveniently hereafter.[5] Wherefore, also, he who was among 
those born of woman came first; then he who was among the sons of men came 
second It were possible, following this order, to perceive to what series 
Simon belongs, who came before me to the Gentiles, and to which I belong 
who have come after him, and have come in upon him as light upon darkness, 
as knowledge upon ignorance, as healing upon disease. And thus, as the true 
Prophet has told us, a false prophet must first come from some deceiver; 
and then, in like manner, after the removal of the holy place, the true 
Gospel must be secretly sent abroad for the rectification of the heresies 
that shall be. After this, also, towards the end, Antichrist must first 
come, and then our Jesus must be revealed to be indeed the Christ; and 
after this, the eternal light having sprung up, all the things of darkness 
must disappear.

CHAP. XVIII.--MISTAKE ABOUT SIMON MAGUS.

    "Since, then, as I said, some men do not know the rule of combination, 
thence they do not know who is my precursor Simon. For if he were known, he 
would not be believed; but now, not being known, he is improperly believed; 
and though his deeds are those of a hater, he is loved; and though an 
enemy, he is received as a friend; and though he be death, he is desired as 
a saviour; and though fire, he is esteemed as light; and though a deceiver, 
he is believed as a speaker of truth."

    Then I Clement, when I heard this, said, "Who then, I pray you, is this 
who is such a deceiver? I should like to be informed." Then said Peter: "If 
you wish to learn, it is in your power to know it from those from whom I 
also got accurate information on all points respecting him.

CHAP. XIX.--JUSTA, A PROSELYTE.

    "There is amongst us one Justa, a Syro-Phoenician, by race a Canaanite, 
whose daughter was oppressed with a grievous disease.[1] And she came to 
our Lord, crying out, and entreating that He would heal her daughter. But 
He, being asked also by us, said, 'It is not lawful to heal the Gentiles, 
who are like to dogs on account of their using various[2] meats and 
practices, while the table in the kingdom has been given to the sons of 
Israel.' But she, hearing this, and begging to partake like a dog of the 
crumbs that fall from this table, having changed what she was,[3] by living 
like the sons of the kingdom, she obtained healing for her daughter, as she 
asked. For she being a Gentile, and remaining in the same course of life, 
He would not have healed had she remained a Gentile, on account of its not 
being lawful to heal her as a Gentile.[4]

CHAP. XX.--DIVORCED FOR THE FAITH.

    "She, therefore, having taken up a manner of life according to the law, 
was, with the daughter who had been healed, driven out from her home by her 
husband, whose sentiments were opposed to ours. But she, being faithful to 
her engagements, and being in affluent circumstances, remained a widow 
herself, but gave her daughter in marriage to a certain man who was 
attached to the true faith, and who was poor. And, abstaining from marriage 
for the sake of her daughter, she bought two boys and educated them, and 
had them in place of sons. And they being educated from their boyhood with 
Simon Magus, have learned all things concerning him. For such was their 
friendship, that they were associated with him in all things in which he 
wished to unite with them.

CHAP. XXI.--JUSTA'S ADOPTED SONS, ASSOCIATES

WITH SIMON.

    "These men having fallen in with Zacchaeus, who sojourned here, and 
having received the word of truth from him, and having repented of their 
former innovations, and immediately denouncing Simon as being privy with 
him in all things, as soon as I came to sojourn here, they came to me with 
their foster-mother, being presented to me by him, Zacchaeus, and ever 
since they continue with me, enjoying instructions in the truth." When 
Peter had said this, he sent for them, and charged them that they should 
accurately relate to me all things concerning Simon. And they, having 
called God to witness that in nothing they would falsify, proceeded with 
the relation.

CHAP. XXII.--DOCTRINES OF SIMON.

    First Aquila began to speak in this wise: "Listen, O dearest brother, 
that you may know accurately everything about this man, whose he is, and 
what, and whence; and what the things are which he does, and how and why he 
does them.[5] This Simon is the son of Antonius and Rachel, a Samaritan by 
race, of the village of Gitthae, which is six schoeni distant from the 
city. He having disciplined himself greatly in Alexandria,[6] and being 
very powerful in magic, and being ambitious, wishes to be accounted a 
certain supreme power, greater even than the God who created the world. And 
sometimes intimating that he is Christ, he styles himself the Standing 
One.[1] And this epithet he employs, as intimating that he shall always 
stand, and as not having any cause of corruption so that his body should 
fall. And he neither says that the God who created the world is the 
Supreme, nor does he believe that the dead will be raised. He rejects 
Jerusalem, and substitutes Mount Gerizzim for it. Instead of our Christ, he 
proclaims himself. The things of the lair he explains by his own 
presumption; and he says, indeed, that there is to be a judgment, but he 
does not expect it. For if he were persuaded that he shall be judged by 
God, he would not dare be impious towards God Himself. Whence some not 
knowing that, using religion as a cloak, he spoils the things of the truth, 
and faithfully believing the hope and the judgment which in some way he 
says are to be, are ruined.

CHAP. XXIII.--SIMON A DISCIPLE OF THE BAPTIST.

    "But that he came to deal with the doctrines of religion happened on 
this wise. There was one John, a day-baptist,[2] who was also, according to 
the method of combination, the forerunner of our Lord Jesus; and as the 
Lord had twelve apostles, bearing the number of the twelve months of the 
sun, so also he, John, had thirty chief men, fulfilling the monthly 
reckoning of the moon, in which number was a certain woman called 
Helena,[3] that not even this might be without a dispensational 
significance. For a woman, being half a man, made up the imperfect number 
of the triacontad; as also in the case of the moon, whose revolution does 
not make the complete course of the month.[4] But of these thirty, the 
first and the most esteemed by John was Simon; and the reason of his not 
being chief after the death of John was as follows:--

CHAP. XXIV.--ELECTIONEERING STRATAGEMS.

    "He being absent in Egypt for the practice of magic, and John being 
killed, Dositheus desiring the leadership,[5] falsely gave out that Simon 
was dead, and succeeded to the seat. But Simon, returning not long after, 
and strenuously holding by the place as his own, when he met with Dositheus 
did not demand the place, knowing that a man who has attained power beyond 
his expectations cannot be removed from it. Wherefore with pretended 
friendship he gives himself for a while to the second place, under 
Dositheus. But taking his place after a few days among the thirty fellow-
disciples, he began to malign Dositheus as not delivering the instructions 
correctly. And this he said that he did, not through unwillingness to 
deliver them correctly, but through ignorance. And on one occasion, 
Dositheus, perceiving that this artful accusation of Simon was dissipating 
the opinion of him with respect to many, so that they did not think that he 
was the Standing One, came in a rage to the usual place of meeting, and 
finding Simon, struck him with a staff. But it seemed to pass through the 
body of Simon as if he had been smoke. Thereupon Dositheus, being 
confounded, said to him, 'If you are the Standing One, I also will worship 
you.' Then Simon said that he was; and Dositheus, knowing that he himself 
was not the Standing One, fell down and worshipped; and associating himself 
with the twenty-nine chiefs, he raised Simon to his own place of repute; 
and thus, not many days after, Dositheus himself, while he (Simon) stood, 
fell down and died.

CHAP. XXV.--SIMON'S DECEIT.

    "But Simon is going about in company with Helena, and even till now, as 
you see, is stirring up the people. And he says that he has brought down 
this Helena from the highest heavens to the world; being queen, as the all-
bearing being, and wisdom, for whose sake, says he, the Greeks and 
barbarians fought, having before their eyes but an image of truth;[6] for 
she, who really is the truth, was then with the chiefest god. Moreover, by 
cunningly explaining certain things of this sort, made up from Grecian 
myths, he deceives many; especially as he performs many signal marvels, so 
that if we did not know that he does these things by magic, we ourselves 
should also have been deceived. But whereas we were his fellow-labourers at 
the first, so long as be did such things without doing wrong to the 
interests of religion; now that he has madly begun to attempt to deceive 
those who are religious, we have withdrawn from him.

CHAP. XXVI.--HIS WICKEDNESS.

    "For he even began to commit murder? as himself disclosed to us, as a 
friend to friends, that, having separated the soul of a child from its own 
body by horrid incantations, as his assistant for the exhibition of 
anything that he pleased, and having drawn the likeness of the boy, he has 
it set up in the inner room where he sleeps, saying that he once formed the 
boy of air, by divine arts, and having painted his likeness, he gave him 
back again to the air. And he explains that he did the deed thus. He says 
that the first soul of man, being turned into the nature of heat, drew to 
itself, and sucked in the surrounding air, after the fashion of a gourd;[1] 
and then that he changed it into water, when it was within the form of the 
spirit; and he said that he changed into the nature of blood the air that 
was in it, which could not be poured out on account of the consistency of 
the spirit, and that he made the blood solidified into flesh; then, the 
flesh being thus consolidated, that he exhibited a man not made from earth, 
but from air. And thus, having persuaded himself that he was able to make a 
new sort of man, he said that he reversed the changes, and again restored 
him to the air. And when he told this to others, he was believed; but by us 
who were present at his ceremonies he was religiously disbelieved. 
Wherefore we denounced his impieties, and withdrew from him."

CHAP. XXVII.--HIS PROMISES.

    When Aquila had thus spoken, his brother Nicetas said: "It is 
necessary, O Clement our brother, for me to mention what has been left out 
by Aquila. For, in the first place, God is witness that we assisted him in 
no impious work, but that we looked on while he wrought; and as long as he 
did harmless things, and exhibited them, we were also pleased. But when, in 
order to deceive the godly, he said that he did, by means of godhead, the 
things that were done by magic, we no longer endured him, though he made us 
many promises, especially that our statues should be thought worthy of a 
place in the temple,[2] and that we should be thought to be gods, and 
should be worshipped by the multitude, and should be honoured by kings, and 
should be thought worthy of public honours, and enriched with boundless 
wealth.

CHAP. XXVIII.--FRUITLESS COUNSEL.

    "These things, and things reckoned greater than these, he promised us, 
on condition only that we should associate with him, and keep silence as to 
the wickedness of his undertaking, so that the scheme of his deceit might 
succeed. But still we would not consent, but even counselled him to desist 
from such madness, saying to him: ' We, O Simon, remembering our friendship 
towards you from our childhood, and out of affection for you, give you good 
counsel. Desist from this attempt. You cannot be a God. Fear Him who is 
really God. Know that you are a man, and that the time of your life is 
short; and though you should get great riches, or even become a king, few 
things accrue to the short time of your life for enjoyment, and things 
wickedly gotten soon flee away, and procure everlasting punishment for the 
adventurer. Wherefore we counsel you to fear God, by whom the soul of every 
one must be judged for the deeds that he hath done here.'

CHAP. XXIX.--IMMORTALITY OF THE SOUL.

    "When he heard this he laughed; and when we asked him why he laughed at 
us for giving him good counsel, he answered: 'I laugh at your foolish 
supposition, because you believe that the soul of man is immortal.' Then I 
said: ' We do not wonder, O Simon, at your attempting to deceive us, but we 
are confounded at the way in which you deceive even yourself. Tell me, O 
Simon, even if no one else has been fully convinced that the soul is 
immortal, at all events you and we ought to be so: you as having separated 
one from a human body, and conversed with it, and laid your commands upon 
it; and we as having been present, and heard your commands, and clearly 
witnessed the performance of what was ordered.' Then said Simon: 'I know 
what you mean; but you know nothing of the matters concerning which you 
reason.' Then said Nicetas: ' If you know, speak; but if you do not know, 
do not suppose that we can be deceived by your saying that you know, and 
that we do not. For we are not so childish, that you can sow in us a shrewd 
suspicion that we should think that you know some unutterable things, and 
so that you should take and hold us in subjection, by holding us in 
restraint through means of desire.'

CHAP. XXX.--AN ARGUMENT.

    "Then Simon said: 'I am aware that you know that I separated a soul 
from a human body; but I know that you are ignorant that it is not the soul 
of the dead person that ministers to me, for it does not exist; but a 
certain demon works, pretending to be the soul.' Then said Nicetas: 'Many 
incredible things we have heard in our lifetime, but aught more senseless 
than this speech we do not expect ever to hear. For if a demon pretends to 
be the soul of the dead person, what is the use of the soul at all, that it 
should be separated from the body? Were I not we ourselves present and 
heard you conjuring the soul from the body? And how comes it that, when one 
is conjured, another who is not conjured obeys, as if it were frightened? 
And you yourself, when at any time we have asked you why the conferences 
sometimes cease, did not you say that the soul, having fulfilled the time 
upon earth which it was to have passed in the body, goes to Hades? And you 
added, that the souls of those who commit suicide are not easily permitted 
to come, because, having gone home into Hades, they are guarded.'"

CHAP. XXXI.--A DILEMMA.

    Nicetas having thus spoken, Aquila himself in turn said: "This only 
should I wish to learn of you, Simon, whether it is the soul or whether it 
is a demon that is conjured: what is it afraid of, that it does not despise 
the conjuration? Then Simon said: 'It knows that it should suffer 
punishment if it were disobedient.' Then said Aquila: 'Therefore, if the 
soul comes when conjured, there is also a judgment. If, therefore, souls 
are immortal, assuredly there is also a judgment. As you say, then, that 
those which are conjured on wicked business are punished if they disobey, 
how are you not afraid to compel them, when those that are compelled are 
punished for disobedience? For it is not wonderful that you do not already 
suffer for your doings, seeing the judgment has not yet come, when you are 
to suffer the penalty of those deeds which you have compelled others to do, 
and when that which has been done under compulsion shall be pardoned, as 
having been out of respect for the oath which led to the evil action.'[1] 
And he hearing this was enraged, and threatened death to us if we did not 
keep silence as to his doings."

CHAP. XXXII.--SIMON'S PRODIGIES.

    Aquila having thus spoken, I Clement inquired: "What, then, are the 
prodigies that he works?" And they told me that he makes statues walk, and 
that he rolls himself on the fire, and is not burnt; and sometimes he 
flies; and he makes loaves of stones; he becomes a serpent; he transforms 
himself into a goat; he becomes two-faced; he changes himself into gold; he 
opens lockfast gates; he melts iron; at banquets he produces images of all 
manner of forms. In his house he makes dishes be seen as borne of 
themselves to wait upon him, no bearers being seen. I wondered when I heard 
them speak thus; but many bore witness that they had been present, and had 
seen such things.

CHAP. XXXIII.--DOCTRINE OF PAIRS.

    These things having been thus spoken, the excellent Peter himself also 
proceeded to speak:[2] "You must perceive, brethren. the truth of the rule 
of conjunction, from which he who departs not cannot be misled. For since, 
as we have said, we see all things in pairs and contraries, and as the 
night is first, and then the day; and first ignorance, then knowledge; 
first disease, then healing, so the things of error come first into our 
life, then truth supervenes, as the physician upon the disease. Therefore 
straightway, when our God-loved nation was about to be ransomed from the 
oppression of the Egyptians, first diseases were produced by means of the 
rod turned into a serpent, which was given to Aaron, and then remedies were 
superinduced by the prayers of Moses. And now also, when the Gentiles are 
about to be ransomed from the superstition with respect to idols, 
wickedness, which reigns over them, has by anticipation sent forth her ally 
like another serpent, even this Simon whom you see, who works wonders to 
astonish and deceive, not signs of healing to convert and save. Wherefore 
it behoves you also from the miracles that are done to judge the doers, 
what is the character of the performer, and what that of the deed. If he do 
unprofitable miracles, he is the agent of wickedness; but if he do 
profitable things, he is a leader of goodness.

CHAP. XXXIV.--USELESS AND PHILANTHROPIC MIRACLES.

    "Those, then, are useless signs, which you say that Simon did. But I 
say that the making statues walk, and rolling himself on burning coals, and 
becoming a dragon, and being changed into a goat, and flying in the air, 
and all such things, not being for the healing of man, are of a nature to 
deceive many. But the miracles of compassionate truth are philanthropic, 
such as you have heard that the Lord did, and that I after Him accomplish 
by my prayers; at which most of you have been present, some being freed 
from all kinds of diseases, and some from demons, some having their hands 
restored, and some their feet, some recovering their eyesight, and some 
their hearing, and whatever else a man can do, being of a philanthropic 
spirit."

CHAP. XXXV.--DISCUSSION POSTPONED.

    When Peter had thus spoken, towards dawn Zacchaeus entered and saluted 
us, and said to Peter: "Simon puts off the inquiry till to-morrow; for to-
day is his Sabbath, which occurs at intervals of eleven days." To him Peter 
answered: "Say to Simon, Whenever thou wishest; and know thou that we are 
always in readiness to meet thee, by divine providence, when thou 
desirest." And Zacchaeus hearing this, went out to return the answer.

CHAP. XXXVI.--ALL FOR THE BEST.

    But he (Peter) saw me disheartened, and asked the reason; and being 
told that it proceeded from no cause but the postponement of the 
inquiry,[1] he said: "He who has apprehended that the world is regulated by 
the good providence of God, O beloved Clement, is not vexed by things 
howsoever occurring, considering that things take their course 
advantageously under the providence of the Ruler. Whence, knowing that He 
is just, and living with a good conscience, he knows how by right reason to 
shake off from his soul any annoyance that befalls him, because, when 
complete, it must come to some unknown good. Now then, let not Simon the 
magician's postponement of the inquiry grieve you; for perhaps it has 
happened from the providence of God for your profit. Wherefore I shall not 
scruple to speak to you as being my special friend.

CHAP. XXXVII.--SPIES IN THE ENEMY'S CAMP.

    "Some[2] of our people attend feignedly upon Simon as companions, as if 
they were persuaded by his most atheistic error, in order that they may 
learn his purpose and disclose it to us, so that we may be able to 
encounter this terrible man on favourable terms. And now I have learned 
from them what arguments he is going to employ in the discussion. And 
knowing this, I give thanks to God on the one hand, and I congratulate you 
on the other, on the postponement of the discussion; for you, being 
instructed by me before the discussion, of the arguments that are to be 
used by him for the destruction of the ignorant, will be able to listen 
without danger of falling.

CHAP. XXXVIII.--CORRUPTION OF THE LAW.

    "For the Scriptures have had joined to them many falsehoods against God 
on this account. The prophet Moses having by the order of God delivered the 
law, with the explanations, to certain chosen men, some seventy in number, 
in order that they also might instruct such of the people as chose, after a 
little the written law had added to it certain falsehoods contrary to the 
law of God,[3] who made the heaven and the earth, and all things in them; 
the wicked one having dared to work this for some righteous purpose. And 
this took place in reason and judgment, that those might be convicted who 
should dare to listen to the things written against God, and those who, 
through love towards Him, should not only disbelieve the things spoken 
against Him, but should not even endure to hear them at all, even if they 
should happen to be true, judging it much safer to incur danger with 
respect to religious faith, than to live with an evil conscience on account 
of blasphemous words.

CHAP. XXXIX.--TACTICS.

    "Simon, therefore, as I learn, intends to come into public, and to 
speak of those chapters against God that are added to the Scriptures, for 
the sake of temptation, that he may seduce as many wretched ones as he can 
from the love of God. For we do not wish to say in public that these 
chapters are added to the Bible, since we should thereby perplex the 
unlearned multitudes, and so accomplish the purpose of this wicked Simon. 
For they not having yet the power of discerning, would flee from us as 
impious; or, as if not only the blasphemous chapters were false, they would 
even withdraw from the word. Wherefore we are under a necessity of 
assenting to the false chapters, and putting questions in return to him 
concerning them, to draw him into a strait, and to give in private an 
explanation of the chapters that are spoken against God to the well-
disposed after a trial of their faith; and of this there is but one way, 
and that a brief one. It is this.[4]]

CHAP. XL.--PRELIMINARY INSTRUCTION.

    "Everything that is spoken or written against God is false. But that we 
say this truly, not only for the sake of reputation, but for the sake of 
truth, I shall convince you when my discourse has proceeded a little 
further. Whence you, my most beloved Clement, ought not to be sorry at 
Simon's having interposed a day between this and the discussion. For to-
day, before the discussion, you shall be instructed concerning the chapters 
added to the Scriptures; and then in the discussion concerning the only one 
and good God, the Maker also of the world, you ought not to be distracted. 
But in the discussion you will even wonder how impious men, overlooking the 
multitudes of things that are spoken in the Scriptures for God, and looking 
at those that are spoken against Him, gladly bring these forward; and thus 
the hearers, by reason of ignorance, believing the things against God, 
become outcasts from His kingdom. Wherefore you, by advantage of the 
postponement, learning the mystery of the Scriptures, and gaining the means 
of not sinning against God, will incomparably rejoice."

CHAP. XLI.--ASKING FOR INFORMATION, NOT CONTRADICTION.

    Then I Clement, hearing this, said: "Truly I rejoice, and I give thanks 
to God, who in all things doeth well. However, he knows that I shall be 
able to think nothing other than that all things are for God. Wherefore do 
not suppose that I ask questions, as doubting the words concerning God,[1] 
or those that are to be spoken, but rather that I may learn, and so be able 
myself to instruct another who is ingenuously willing to learn. Wherefore 
tell me what are the falsehoods added to the Scriptures, and how it comes 
that they are really false." Then Peter answered: "Even although you had 
not asked me, I should have gone on in order, and afforded you the 
exposition of these matters, as I promised. Learn, then, how the Scriptures 
misrepresent Him in many respects, that you may know when you. happen upon 
them.

CHAP. XLII.--RIGHT NOTIONS OF GOD ESSENTIAL TO HOLINESS.

    "But what I am going to tell you will be sufficient by way of example. 
But I do not think, my dear Clement, that any one who possesses ever so 
little love to God and ingenuousness, will be able to take in, or even to 
hear, the things that are spoken against Him. For how is it that he can 
have a monarchic[2] soul, and be holy, who supposes that there are many 
gods, and not one only? But even if there be but one, who will cherish zeal 
to be holy, that finds in Him many defects, since he will hope that the 
Beginning of all things, by reason of the defects of his own nature, will 
not visit the crimes of others?

CHAP. XLIII.--A PRIORI ARGUMENT ON THE DIVINE ATTRIBUTES.

    "Wherefore, far he it from us to believe that the Lord of all, who made 
the heaven and the earth, and all things that are in them, shares His 
government with others, or that He lies. For if He lies, then who speaks 
truth? Or that He makes experiments as in ignorance; for then who 
foreknows? And if He deliberates, and changes His purpose, who is perfect 
in understanding and permanent in design? If He envies, who is above 
rivalry? If He hardens hearts, who makes wise? If He makes blind and deaf, 
who has given sight and hearing? If He commits pilfering, who administers 
justice? If He mocks, who is sincere? If He is weak, who is omnipotent? If 
He is unjust, who is just? If He makes evil things, who shall make good 
things? If He does evil, who shall do good?

CHAP. XLIV.--THE SAME CONTINUED.

    "But if He desires the fruitful hill,[3] whose then are all things? If 
He is false, who then is true? If He dwells in a tabernacle, who is without 
bounds? If He is fond of fat, and sacrifices, and offerings, and drink-
offerings, who then is without need, and who is holy, and pure, and 
perfect? If He is pleased with candles and candlesticks, who then placed 
the luminaries in heaven? If He dwells in shadow, and darkness, and storm, 
and smoke, who is the light that lightens the universe? If He comes with 
trumpets, and shoutings, and darts, and arrows, who is the looked-for 
tranquillity of all? If He loves war, who then wishes peace? If He makes 
evil things, who makes good things? If He is without affection, who is a 
lover of men? If He is not faithful to His promises, who shall be trusted? 
If He loves the wicked, and adulterers, and murderers, who shall be a just 
judge? If He changes His mind, who is stedfast? If He chooses evil men, who 
then takes the part of the good?

CHAP. XLV.--HOW GOD IS TO BE THOUGHT OF.

    "Wherefore, Clement, my son, beware of thinking otherwise of God, than 
that He is the only God, and Lord, and Father, good and righteous, the 
Creator, long-suffering, merciful, the sustainer, the benefactor, ordaining 
love of men, counselling purity, immortal and making immortal, 
incomparable, dwelling in the souls of the good, that cannot be contained 
and yet is contained,[4] who has fixed the great world as a centre in 
space, who has spread out the heavens and solidified the earth, who has 
stored up the water, who has disposed the stars in the sky, who has made 
the fountains flow in the earth, has produced faults, has raised up 
mountains, hath set bounds to the sea, has ordered winds and blasts, who by 
the spirit of counsel has kept safely the body comprehended in a boundless 
sea.

CHAP. XLVI.--JUDGMENT TO COME.

    "This is our Judge, to whom it behoves us to look. and to regulate our 
own souls, thinking all things in His favour, speaking well of Him, 
persuaded that by His long-suffering He brings to light the obstinacy of 
all, and is alone good. And He, at the end of all, shall sit as a just 
Judge upon every one of those who have attempted what they ought not."

CHAP. XLVII.--A PERTINENT QUESTION.

    When I Clement heard this, I said, "Truly, this is a godliness; truly 
this is piety." And again I said: "I would learn, therefore, why the Bible 
has written anything of this sort? For I remember that you said that it was 
for the conviction of those who should dare to believe anything that was 
spoken against God. But since you permit us, we venture to ask, at your 
command: If any one, most beloved Peter, should choose to say to us, 'The 
Scriptures are true, although to you the things spoken against God seem to 
be false,' how should we answer him?"

CHAP. XLVIII--A PARTICULAR CASE.

    Then Peter answered: "You speak well in your inquiry; for it will be 
for your safety. Therefore listen: Since there are many things that are 
spoken by the Scriptures against God, as time presses on account of the 
evening, ask with respect to any one matter that you please, and I will 
explain it, showing that it is false, not only because it is spoken against 
God, but because it is really false." Then I answered: "I wish to learn 
how, when the Scriptures say that God is ignorant, you can show that He 
knows?"

CHAP. XLIX.--REDUCTIO AD ABSURDUM.

    Then Peter answered: "You have presented us with a matter that can 
easily be answered. However, listen, how God is ignorant of nothing, but 
even foreknows. But first answer me what I ask of you. He who wrote the 
Bible, and told how the world was made, and said that God does not 
foreknow, was he a man or not?" Then I said: "He was a man." Then Peter 
answered: "How, then, was it possible for him, being a man, to know 
assuredly how the world was made, and that God does not foreknow?"

CHAP. L.--A SATISFACTORY ANSWER.

    Then I, already perceiving the explanation, smiled, and said that he 
was a prophet. And Peter said: "If, then, he was a prophet, being a man, he 
was ignorant of nothing, by reason of his having received foreknowledge 
from God; how then, should He, who gave to man the gift of foreknowledge, 
being God, Himself be ignorant?" And I said: "You have spoken rightly." 
Then Peter said: "Come with me one step further. It being acknowledged by 
us that God foreknows all things, there is every necessity that the 
scriptures are false which say that He is ignorant, and those are true 
which say that He knows." Then said I: "It must needs be so."

CHAP. LI.--WEIGH IN THE BALANCE.

    Then Peter said: "If, therefore, some of the Scriptures arc true and 
some false, with good reason said our Master, ' Be ye good money-
changers,'[1] inasmuch as in the Scriptures there are some true sayings and 
some spurious. And to those who err by reason of the false scriptures He 
fitly showed the cause of their error, saying, 'Ye do therefore err, not 
knowing the true things of the Scriptures;[2] for this reason ye are 
ignorant also of the power of God.'" Then said I: "You have spoken very 
excellently."

CHAP. LII.--SINS OF THE SAINTS DENIED.

    Then Peter answered: "Assuredly, with good reason, I neither believe 
anything against God, nor against the just men recorded in the law, taking 
for granted that they are impious imaginations. For, as I am persuaded, 
neither was Adam a transgressor, who was fashioned by the hands of God; nor 
was Noah drunken, who was found righteous above all the world;[3] nor did 
Abraham live with three wives at once, who, on account of his sobriety, was 
thought worthy of a numerous posterity; nor did Jacob associate with four--
of whom two were sisters--who was the father of the twelve tribes, and who 
intimated the coining of the presence of our Master; nor was Moses a 
murderer, nor did he learn to judge from an idolatrous priest--he who set 
forth the law of God to all the world, and for his right judgment has been 
testified to as a faithful steward.

CHAP. LIII.--CLOSE OF THE CONFERENCE.

    "But of these and such like things I shall afford you an explanation in 
due time. But for the rest, since, as you see, the evening has come upon 
us, let what has been said be enough for to-day. But whenever you wish, and 
about whatever you wish, ask boldly of us, and we shall gladly explain it 
at once." Thus having spoken, he rose up. And then, having partaken of 
food, we turned to sleep, for the night had come upon us.


HOMILY III.

CHAP. I.--THE MORNING OF THE DISCUSSION.

    Two days, therefore, having elapsed, and while the third was dawning, I 
Clement, and the rest of our companions, being roused about the second 
cock-crowing, in order to the discussion with Simon, found the lamp still 
alight, and Peter kneeling in prayer. Therefore, having finished his 
supplication, and turning round, and seeing us in readiness to hear, he 
said:[1]--

CHAP. II.--SIMON'S DESIGN.

    "I wish you to know that those who, according to our arrangement, 
associate with Simon that they may learn his intentions, and submit them to 
us, so that we may be able to cope with his variety of wickedness, these 
men have sent to me, and informed me that Simon to-day is, as he arranged, 
prepared to come before all, and show from the Scriptures that He who made 
the heaven and the earth, and all things in them, is not the Supreme God, 
but that there is another, unknown and supreme, as being in an unspeakable 
manner God of gods; and that He sent two gods, one of whom is he who made 
the world, and the other he who gave the law. And these things he contrives 
to say, that he may dissipate the right faith of those who would worship 
the one and only God who made heaven and earth.

CHAP. III.--HIS OBJECT.

    "When I heard this, how was I not disheartened! Wherefore I wished you 
also, my brethren, who associate with me, to know that I am beyond measure 
grieved in my soul, seeing the wicked one awake for the temptation of men, 
and men wholly indifferent about their own salvation. For to those from 
amongst the Gentiles who were about being persuaded respecting the earthly 
images that they are no gods, he has contrived to bring in opinions of many 
other gods, in order that, if they cease from the polytheo-mania, they may 
be deceived to speak otherwise, and even worse than they now do, against 
the sole government of God, so that they may not yet value the truths 
connected with that monarchy, and may never be able to obtain mercy. And 
for the sake of this attempt Simon comes to do battle with us, armed with 
the false chapters of the Scriptures. And what is more dreadful, he is not 
afraid to dogmatize thus against the true God from the prophets whom he 
does not in fact believe.

CHAP. IV.--SNARES LAID FOR THE GENTILES.

    "And with us, indeed, who have had handed down from our forefathers the 
worship of the God who made all things, and also the mystery of the books 
which are able to deceive, he will not prevail; but with those from amongst 
the Gentiles who have the polytheistic fancy bred in them, and who know not 
the falsehoods of the Scriptures, he will prevail much. And not only he; 
but if any other shall recount to those from among the Gentiles any vain, 
dreamlike, richly set out story against God, he will be believed, because 
from their childhood their minds are accustomed to take in things spoken 
against God. And few there shall be of them, as a few out of a multitude, 
who through ingenuousness shall not be willing so much as to hear an evil 
word against the God who made all things. And to these alone from amongst 
the Gentiles it shall be vouchsafed to be saved. Let not any one of yon, 
therefore, altogether complain of Simon, or of any one else; for nothing 
happens unjustly, since even the falsehoods of Scripture are with good 
reason presented for a test."

CHAP. V.--USE OF ERRORS.

    Then I Clement, hearing this, said: "How say you, my lord, that even 
the falsehoods of the Scriptures are set forth happily for the proof of 
men?" And he answered: "The falsehoods of the Scriptures have been 
permitted to be written for a certain righteous reason, at the demand of 
evil. And when I say happily, I mean this: In the account of God, the 
wicked one, not loving God less than the good one, is exceeded by the good 
in this one thing only, that he, not pardoning those who are impious on 
account of ignorance, through love towards that which is profound, desires 
the destruction of the impious; but the good one desires to present them 
with a remedy. For the good one desires all to be healed by repentance, but 
saves those only who know God. But those who know Him not He does not heal: 
not that He does not wish to do so, hut because it is not lawful to afford 
to those who, through want of judgment, are like to irrational animals, the 
good things which have been prepared for the children of the kingdom.

CHAP. VI.--PURGATORY AND HELL.

    "Such is the nature of the one and only God, who made the world, and 
who created us, and who has given us all things, that as long as any one is 
within the limit of piety, and does not blaspheme His Holy Spirit, through 
His love towards him He brings the soul to Himself by reason of His love 
towards it. And although it be sinful, it is His nature to save it, after 
it has been suitably punished for the deeds it hath done. But if any one 
shall deny Him, or in any other way be guilty of impiety against Him, and 
then shall repent, he shall be punished indeed for the sins he hath 
committed against Him, but he shall be saved, because he turned and lived. 
And perhaps excessive piety and supplication shall even be delivered from 
punishment, ignorance being admitted as a reason for the pardon of sin 
after repentance.[1] But those who do not repent shall be destroyed by the 
punishment of fire, even though in all other things they are most holy. 
But, as I said, at an appointed time a fifth[2] part, being punished with 
eternal fire, shall be consumed. For they cannot endure for ever who have 
been impious against the one God.

CHAP. VII.--WHAT IS IMPIETY?

    "But impiety against Him is, in the matter of religion, to die saying 
there is another God, whether superior or inferior, or in any way saying 
that there is one besides Him who really is. For He who truly is, is He 
whose form the body of man bears; for whose sake the heaven and all the 
stars, though in their essence superior, submit to serve him who is in 
essence inferior, on account of the form of the Ruler. So much has God 
blessed man above all, in order that, loving the Benefactor in proportion 
to the multitude of His benefits, by means of this love he may be saved for 
the world to come.

CHAP. VIII.--WILES OF THE DEVIL.

    "Therefore the love of men towards God is sufficient for salvation. And 
this the wicked one knows; and while we are hastening to sow the love 
towards Him which makes immortal in the souls of those who from among the 
Gentiles arc ready to believe in the one and only God, this wicked one, 
having sufficient armour against the ignorant for their destruction, 
hastens to sow the supposition of many gods, or at least of one greater, in 
order that men, conceiving and being persuaded of what is not wisdom, may 
die, as in the crime of adultery, and be cast out from His kingdom.

CHAP. IX.--UNCERTAINTY OF THE SCRIPTURES.

    "Worthy, therefore, of rejection is every one who is willing so much as 
to hear anything against the monarchy of God; but if any one dares to hear 
anything against God, as trusting in the Scriptures, let him first of all 
consider with me that if any one, as he pleases, form a dogma agreeable to 
himself, and then carefully search the Scriptures, he will be able to 
produce many testimonies from them in favour of the dogma that he has 
formed. How, then, can confidence be placed in them against God, when what 
every man wishes is found in them?

CHAP. X.--SIMON'S INTENTION.

    "Therefore Simon, who is going to discuss in public with us to-morrow, 
is bold against the monarchy of God, wishing to produce many statements 
from these Scriptures, to the effect that there are many gods, and a 
certain one who is not He who made this world, but who is superior to Him; 
and, at the same time, he is going to offer many scriptural proofs. But we 
also can easily show many passages from them that He who made the world 
alone is God, and that there is none other besides Him But if any one shall 
wish to speak otherwise, he also shall be able to produce proofs from them 
at his pleasure. For the Scriptures say all manner of things, that no one 
of those who inquire ungratefully may find the truth, but simply what he 
wishes to find, the truth being reserved for the grateful now gratitude is 
to preserve our love to Him who is the cause of our being.

CHAP. XI.--DISTINCTION BETWEEN PREDICTION AND PROPHECY.

    "Whence it must before all things be known, that nowhere can truth be 
found unless from a prophet of truth. But He is a true Prophet, who always 
knows all things, and even the thoughts of all men, who is without sin, as 
being convinced respecting the judgment of God. Wherefore we ought not 
simply to consider respecting His foreknowledge, but whether His 
foreknowledge can stand, apart from other cause. For physicians predict 
certain things, having the pulse of the patient as matter submitted to 
them; and some predict by means of having fowls, and some by having 
sacrifices, and others by having many various matters submitted to them; 
yet these are not prophets.

CHAP. XII.--THE SAME.

    "But if any one should say that the foreknowledge shown by these 
predictions is like to that foreknowledge which is really implanted, he 
were much deceived. For he only declares such things as being present, and 
that if he speaks truth. However, even these things are serviceable to me, 
for they establish that there is such a thing as foreknowledge. But the 
foreknowledge of the one true Prophet does not only know things present, 
but stretches out prophecy without limit as far as the world to come, and 
needs nothing for its interpretation, not prophesying darkly and 
ambiguously, so that the things spoken would need another prophet for the 
interpretation of them; but clearly and simply, as our Master and Prophet, 
by the inborn and ever-flowing Spirit, always knew all things.

CHAP. XIII.--PROPHETIC KNOWLEDGE CONSTANT.

    "Wherefore He confidently made statements respecting things that are to 
be--I mean sufferings, places, limits. For, being a faultless Prophet, and 
looking upon all things with the boundless eye of His soul, He knows hidden 
things. But if we should hold, as many do, that even the true Prophet, not 
always, but sometimes, when He has the Spirit, and through it, foreknows, 
but when He has it not is ignorant,--if we should suppose thus, we should 
deceive ourselves and mislead others. For such a matter belongs to those 
who are madly inspired by the spirit of disorder--to those who are drunken 
beside the altars, and are gorged with fat.

CHAP. XIV.--PROPHETIC SPIRIT CONSTANT.

    "For if it were permitted to any one who will profess prophecy to have 
it believed in the cases in which he was found false, that then he had not 
the Holy Spirit of foreknowledge, it will be difficult to convict him of 
being a false prophet; for among the many things that he speaks, a few come 
to pass, and then he is believed to have the Spirit, although he speaks the 
first things last, and the last first; speaks of past events as future, and 
future as already past; and also without sequence; or things borrowed from 
others and altered, and some that are lessened, unformed, foolish, 
ambiguous, unseemly, obscure, proclaiming all unconscientiousness.

CHAP. XV.--CHRIST'S PROPHECIES.

    "But our Master did not prophesy after this fashion; but, as I have 
already said, being a prophet by an inborn and ever-flowing Spirit, and 
knowing all things at all times, He confidently set forth, plainly as I 
said before, suffer-lugs, places, appointed times, manners, limits. 
Accordingly, therefore, prophesying concerning the temple, He said: 'See ye 
these buildings? Verily I say to you, There shall not be left here one 
stone upon another which shall not be taken away; and this generation shall 
not pass until the destruction begin. For they shall come, and shall sit 
here, and shall besiege it, and shall slay your children here." And in like 
manner He .spoke in plain words the things that were straightway to happen, 
which we can now see with our eyes, in order that the accomplishment might 
be among those to whom the word was spoken. For the Prophet of truth utters 
the word of proof in order to the faith of His hearers.

CHAP. XVI.--DOCTRINE OF CONJUNCTION.

    "However, there are many proclaimers of error, having one chief, even 
the chief of wickedness, just as the Prophet of truth, being one, and being 
also the chief of piety, shall in His own times have as His prophets all 
who are found pure. But the chief cause of men being deceived is this, 
their not understanding beforehand the doctrine of conjunction, which I 
shall not fail to expound to you in private every day, summarily; for it 
were too long to speak in detail. Be you therefore to me truth-loving 
judges of the things that are spoken.

CHAP. XVII.--WHETHER ADAM HAD THE SPIRIT.

    "But I shall begin the statement now. God having made all things, if 
any one will not allow to a man, fashioned by His hands, to have possessed 
His great and Holy Spirit of foreknowledge, how does not he greatly err who 
attributes it to another born of a spurious stock![2] And I do not think 
that he will obtain pardon, though he be misled by spurious scripture to 
think dreadful things against the Father of all. For he who insults the 
image and the things belonging to the eternal King, has the sin reckoned as 
committed against Him in whose likeness the image was made. But then, says 
he, the Divine Spirit left him when he sinned. In that case the Spirit 
sinned along with him; and how can he escape peril who says this? But 
perhaps he received the Spirit after he sinned. Then it is given to the 
unrighteous; and where is justice? But it was afforded to the just and the 
unjust. This were most unrighteous of all. Thus every falsehood, though it 
be aided by ten thousand reasonings, must receive its refutation, though 
after a long time.

CHAP. XXVIII.--ADAM NOT IGNORANT.

    "Be not deceived. Our father was ignorant of nothing; since, indeed, 
even the law publicly current, though charging him with the crime of 
ignorance for the sake of the unworthy, sends to him those desirous of 
knowledge, saying, 'Ask your father, and he will tell you; your elders, and 
they will declare to you.'[3] This father, these ciders ought to be 
inquired of. But you have not inquired whose is the time of the kingdom, 
and whose is the seat of prophecy, though He Himself points out Himself, 
saying, The scribes and the Pharisees sit in Moses' seat; all things 
whatsoever they say to you, hear them." Hear them, He said, as entrusted 
with the key of the kingdom, which is knowledge, which alone can open the 
gate of life, through which alone is the entrance to eternal life. But 
truly, He says, they possess the key, but those wishing to enter they do 
not suffer to do so.

CHAP. XIX.--REIGN OF CHRIST.

    "On this account, I say, He Himself, rising from His seat as a father 
for his children, proclaiming the things which from the beginning were 
delivered in secret to the worthy, extending mercy even to the Gentiles, 
and compassionating the souls of all, neglected His own kindred. For He, 
being thought worthy to be King of the world to come, fights against[2] him 
who, by predestination, has usurped the kingdom that now is. And the thing 
which exceedingly grieved Him is this, that by those very persons for whom, 
as for sons, he did battle, He was assailed, on account of their ignorance. 
And vet He loved even those who hated Him, and wept over the unbelieving, 
and blessed those who slandered Him, and prayed for those who were enmity 
against Him.[3] And not only did He o this as a father, but also taught His 
disciples to do the like, bearing themselves as towards brethren.[4] This 
did our Father, this did our, Prophet. This is reasonable, that He should 
be King over His children; that by the affection of a father towards his 
children, and the engrafted respect of children towards their father, 
eternal peace might be produced. For when the good man reigneth, there is 
true joy among those who are ruled over, on account of him who rules.

CHAP. XX.--CHRIST THE ONLY PROPHET HAS APPEARED IN DIFFERENT AGES,

    "But give heed to my first discourse of the truth. If any one do not 
allow the man fashioned by the hands of God to have had the Holy Spirit of 
Christ, how is he not guilty of the greatest impiety in allowing another 
born of an impure stock to have it? But he would act most piously, if he 
should not allow to another to have it, but should say that he alone has 
it, who has changed his forms and his names from the beginning of the 
world, and so reappeared again and again in the world, until coming upon 
his own times, and being anointed with mercy for the works of God, he shall 
enjoy rest for ever. His honour it is to bear rule and lordship over all 
things, in air, earth, and waters. But in addition to these, himself having 
made man, he had breath, the indescribable garment of the soul, that he 
might be able to be immortal.

CHAP. XXI.--THE EATING OF THE FORBIDDEN FRUIT DENIED.

    "He himself being the only true prophet, fittingly gave names to each 
animal, according to the merits of its nature, as having made it. For if he 
gave a name to any one, that was also the name of that which was made, 
being given by him who made it.[5] How, them had he still need to partake 
of a tree, that he might know what is good and what is evil, if he was 
commanded not to eat of it? But this senseless men believe, who think that 
a reasonless beast was more powerful than the God who made these things.

CHAP. XXII.--MALE AND FEMALE.

    "But a companion was created along with him, a female nature, much 
differing from him, as quality from substance, as the moon from the sun, as 
fire from light. She, as a female ruling the present world as her like,[6] 
was entrusted to be the first prophetess, announcing prophecy with all 
amongst those born of woman? But the other, as the son of man, being a 
male, prophesies better things to the world to come as a male.

CHAP. XXIII.--TWO KINDS OF PROPHECY.

    "Let us then understand that there are two kinds of prophecy:[8] the 
one male; and let it be defined that the first, being the male, has been 
ranked after the other in the order of advent; but the second, being 
female, has been appointed to come first in the advent of the pairs. This 
second, therefore, being amongst those born of woman, as the female 
superintendent of this present world, wishes to be thought masculine.[9] 
Wherefore, stealing the l seeds of the male, and sowing them with her own 
seeds of the flesh, she brings forth the fruits--that is, words--as wholly 
her own. And she promises that she will give the present earthly riches as 
a dowry, wishing to change the slow for the swift, the small for the 
greater.

CHAP. XXIV.--THE PROPHETESS A MISLEADER.

    "However, she, not only presuming to say and to hear that there are 
many gods, but also believing herself to be one, and in hope of king that 
which she had not a nature to be, and throwing away what she had, and as a 
female being in her courses at the offering of sacrifices, is stained with 
blood; and then she pollutes those who touch her. But when she conceives 
and brings forth temporary kings, she stirs up wars, shedding much blood; 
and those who desire to learn truth from her, by telling them all things 
contrary, and presenting many and various services, she keeps them always 
seeking and finding nothing, even until death. For from the beginning a 
cause of death lies upon blind men; for she, prophesying deceit, and 
ambiguities, and obliquities, deceives those who believe her.

CHAP. XXV.--CAIN'S NAME AND NATURE.

    "Hence the ambiguous name which she gave to her first-born son, calling 
him CAIN, which has a capability of interpretation in two ways;[1] for it 
is interpreted both POSSESSION and ENVY, as signifying that in the future 
he was to envy either a woman, or possessions, or the love of the parents 
towards her.[2] But if it be none of these, then it will befall him to be 
called the POSSESSION. For she possessed him first, which also was 
advantageous to him. For he was a murderer and a liar, and with his sins 
was not willing to be at peace with respect to tile government. Moreover, 
those who came forth by succession from him were the first adulterers. And 
there were psalteries, and harps, and forgers of instruments of war. 
Wherefore also the prophecy of his descendants being full of adulterers and 
of psalteries, secretly by means of pleasures excites to wars.

CHAP. XXVI.--ABEL'S NAME AND NATURE.

    "But he who amongst the sons Of men had prophecy innate to his soul as 
belonging to it, expressly, as being a male, indicating the hopes of the 
world to come, called his own son Abel, which without any ambiguity is 
translated GRIEF. For he assigns to his sons to grieve over their deceived 
brethren. He does not deceive them when he promises them comfort in the 
world to come. When he says that we must pray to one only God, he neither 
himself speaks of gods, nor does he believe another who speaks of them. He 
keeps the good which he has, and increases more and more. He hates 
sacrifices, bloodshed, and libations; he loves the chaste, the pure, the 
holy. He quenches the fire of altars, represses wars, teaches pious 
preachers wisdom, purges sins, sanctions marriage, approves temperance, 
leads all to chastity, makes men liberal, prescribes