Book III. Similitudes, ... 375

FRAGMENTS OF PAPIAS, ... 437

APPENDIX.

THE SPURIOUS EPISTLES OF IGNATIUS, ... 449

The Epistle to the Tarsians, ... 455

The Epistle to the Antiochians, ... 461

The Epistle to Hero, a Deacon of Antioch, ... 467

The Epistle to the Philippians, ... 473

The Epistle of Maria the Proselyte to Ignatius, ... 483

The Epistle to Mary at Neapolis, near Zarbus, ... 487

The Epistle to St John the Apostle, ... 490

A Second Epistle to St John, ... 492

The Epistle to the Virgin Mary, ... 493

INDEX OF SUBJECTS, ... 495

INDEX OF TEXTS, ... 500

THE FIRST EPISTLE OF CLEMENT.

INTRODUCTORY NOTICE.

The first Epistle, bearing the name of Clement, has been preserved to us

in a single manuscript only. Though very frequently referred to by

ancient Christian writers, it remained unknown to the scholars of

Western Europe until happily discovered in the Alexandrian manuscript.

This MS. of the sacred Scriptures (known and generally referred to as

Codex A) was presented in 1628 by Cyril, Patriarch of Constantinople, to

Charles I., and is now preserved in the British Museum. Subjoined to the

books of the New Testament contained in it, there are two writings

described as the Epistles of one Clement. Of these, that now before us

is the first. It is tolerably perfect, but there are many slight

_lacunæ_, or gaps, in the MS., and one whole leaf is supposed to have

been lost towards the close. These _lacunæ_, however, so numerous in

some chapters, do not generally extend beyond a word or syllable, and

can for the most part be easily supplied.

Who the Clement was to whom these writings are ascribed, cannot with

absolute certainty be determined. The general opinion is, that he is the

same as the person of that name referred to by St Paul (Phil. iv. 3).

The writings themselves contain no statement as to their author. The

first, and by far the longer of them, simply purports to have been

written in the name of the church at Rome to the church at Corinth. But

in the catalogue of contents prefixed to the MS. they are both plainly

attributed to one Clement; and the judgment of most scholars is, that,

in regard to the first epistle at least, this statement is correct, and

that it is to be regarded as an authentic production of the friend and

fellow-worker of St Paul. This belief may be traced to an early period

in the history of the church. It is found in the writings of Eusebius

(_Hist. Eccl._ iii. 15), of Origen (_Comm. in Joan._ i. 29), and others.

The internal evidence also tends to support this opinion. The doctrine,

style, and manner of thought are all in accordance with it; so that,

although, as has been said, positive certainty cannot be reached on the

subject, we may with great probability conclude that we have in this

epistle a composition of that Clement who is known to us from Scripture

as having been an associate of the great apostle.

The date of this epistle has been the subject of considerable

controversy. It is clear from the writing itself that it was composed

soon after some persecution (chap. i.) which the Roman church had

endured; and the only question is, whether we are to fix upon the

persecution under Nero or Domitian. If the former, the date will be

about the year 68; if the latter, we must place it towards the close of

the first century or the beginning of the second. We possess no external

aid to the settlement of this question. The lists of early Roman bishops

are in hopeless confusion, some making Clement the immediate successor

of St Peter, others placing Linus, and others still Linus and Anacletus,

between him and the apostle. The internal evidence, again, leaves the

matter doubtful, though it has been strongly pressed on both sides. The

probability seems, on the whole, to be in favour of the Domitian period,

so that the epistle may be dated about A.D. 97.

This epistle was held in very great esteem by the early church. The

account given of it by Eusebius (_Hist. Eccl._ iii. 16) is as follows:

“There is one acknowledged epistle of this Clement (whom he has just

identified with the friend of St Paul), great and admirable, which he

wrote in the name of the church of Rome to the church at Corinth,

sedition having then arisen in the latter church. We are aware that this

epistle has been publicly read in very many churches both in old times,

and also in our own day.” The epistle before us thus appears to have

been read in numerous churches, as being almost on a level with the

canonical writings. And its place in the Alexandrian MS., immediately

after the inspired books, is in harmony with the position thus assigned

it in the primitive church. There does indeed appear a great difference

between it and the inspired writings in many respects, such as the

fanciful use sometimes made of Old Testament statements, the fabulous

stories which are accepted by its author, and the general diffuseness

and feebleness of style by which it is distinguished. But the high tone

of evangelical truth which pervades it, the simple and earnest appeals

which it makes to the heart and conscience, and the anxiety which its

writer so constantly shows to promote the best interests of the church

of Christ, still impart an undying charm to this precious relic of later

apostolic times.

THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS.[1]

CHAP. I.—_The Salutation. Praise of the Corinthians before the breaking

forth of schism among them._

The church of God which sojourns at Rome, to the church of God

sojourning at Corinth, to them that are called and sanctified by the

will of God, through our Lord Jesus Christ: Grace unto you, and peace,

from Almighty God through Jesus Christ, be multiplied.

Owing, dear brethren, to the sudden and successive calamitous events

which have happened to ourselves, we feel that we have been somewhat

tardy in turning our attention to the points respecting which you

consulted us; and especially to that shameful and detestable sedition,

utterly abhorrent to the elect of God, which a few rash and

self-confident persons have kindled to such a pitch of frenzy, that your

venerable and illustrious name, worthy to be universally loved, has

suffered grievous injury.[2] For who ever dwelt even for a short time

among you, and did not find your faith to be as fruitful of virtue as it

was firmly established?[3] Who did not admire the sobriety and

moderation of your godliness in Christ? Who did not proclaim the

magnificence of your habitual hospitality? And who did not rejoice over

your perfect and well-grounded knowledge? For ye did all things without

respect of persons, and walked in the commandments of God, being

obedient to those who had the rule over you, and giving all fitting

honour to the presbyters among you. Ye enjoined young men to be of a

sober and serious mind, ye instructed your wives to do all things with a

blameless, becoming, and pure conscience, loving their husbands as in

duty bound; and ye taught them that, living in the rule of obedience,

they should manage their household affairs becomingly, and be in every

respect marked by discretion.

CHAP. II.—_Praise of the Corinthians continued._

Moreover, ye were all distinguished by humility, and were in no respect

puffed up with pride, but yielded obedience rather than extorted it,[4]

and were more willing to give than to receive.[5] Content with the

provision which God had made for you, and carefully attending to His

words, ye were inwardly filled[6] with His doctrine, and His sufferings

were before your eyes. Thus a profound and abundant peace was given to

you all, and ye had an insatiable desire for doing good, while a full

outpouring of the Holy Spirit was upon you all. Full of holy designs, ye

did, with true earnestness of mind and a godly confidence, stretch forth

your hands to God Almighty, beseeching Him to be merciful unto you, if

ye had been guilty of any involuntary transgression. Day and night ye

were anxious for the whole brotherhood,[7] that the number of God’s

elect might be saved with mercy and a good conscience.[8] Ye were

sincere and uncorrupted, and forgetful of injuries between one another.

Every kind of faction and schism was abominable in your sight. Ye

mourned over the transgressions of your neighbours: their deficiencies

you deemed your own. Ye never grudged any act of kindness, being “ready

to every good work.”[9] Adorned by a thoroughly virtuous and religious

life, ye did all things in the fear of God. The commandments and

ordinances of the Lord were written upon the tablets of your hearts.[10]

CHAP. III.—_The sad state of the Corinthian church after sedition arose

in it from envy and emulation._

Every kind of honour and happiness[11] was bestowed upon you, and then

was fulfilled that which is written, “My beloved did eat and drink, and

was enlarged and became fat, and kicked.”[12] Hence flowed emulation and

envy, strife and sedition, persecution and disorder, war and captivity.

So the worthless rose up against the honoured, those of no reputation

against such as were renowned, the foolish against the wise, the young

against those advanced in years. For this reason righteousness and peace

are now far departed from you, inasmuch as every one abandons the fear

of God, and is become blind in His faith,[13] neither walks in the

ordinances of His appointment, nor acts a part becoming a Christian,[14]

but walks after his own wicked lusts, resuming the practice of an

unrighteous and ungodly envy, by which death itself entered into the

world.[15]

CHAP. IV.—_Many evils have already flowed from this source in ancient

times._

For thus it is written: “And it came to pass after certain days, that

Cain brought of the fruits of the earth a sacrifice unto God; and Abel

also brought of the firstlings of his sheep, and of the fat thereof. And

God had respect to Abel and to his offerings, but Cain and his

sacrifices He did not regard. And Cain was deeply grieved, and his

countenance fell. And God said to Cain, Why art thou grieved, and why is

thy countenance fallen? If thou offerest rightly, but dost not divide

rightly, hast thou not sinned? Be at peace: thine offering returns to

thyself, and thou shalt again possess it. And Cain said to Abel his

brother, Let us go into the field. And it came to pass, while they were

in the field, that Cain rose up against Abel his brother, and slew

him.”[16] Ye see, brethren, how envy and jealousy led to the murder of a

brother. Through envy, also, our father Jacob fled from the face of Esau

his brother.[17] Envy made Joseph be persecuted unto death, and to come

into bondage.[18] Envy compelled Moses to flee from the face of Pharaoh

king of Egypt, when he heard these words from his fellow-countryman,

“Who made thee a judge or a ruler over us? wilt thou kill me, as thou

didst kill the Egyptian yesterday?”[19] On account of envy, Aaron and

Miriam had to make their abode without the camp.[20] Envy brought down

Dathan and Abiram alive to Hades, through the sedition which they

excited against God’s servant Moses.[21] Through envy, David underwent

the hatred not only of foreigners, but was also persecuted by Saul king

of Israel.[22]

CHAP. V.—_No less evils have arisen from the same source in the most

recent times. The martyrdom of Peter and Paul._

But not to dwell upon ancient examples, let us come to the most recent

spiritual heroes.[23] Let us take the noble examples furnished in our

own generation. Through envy and jealousy, the greatest and most

righteous pillars [of the church] have been persecuted and put to

death.[24] Let us set before our eyes the illustrious[25] apostles.

Peter, through unrighteous envy, endured not one or two, but numerous

labours; and when he had at length suffered martyrdom, departed to the

place of glory due to him. Owing to envy, Paul also obtained the reward

of patient endurance, after being seven times thrown into captivity,[26]

compelled[27] to flee, and stoned. After preaching both in the east and

west, he gained the illustrious reputation due to his faith, having

taught righteousness to the whole world, and come to the extreme limit

of the west,[28] and suffered martyrdom under the prefects.[29] Thus was

he removed from the world, and went into the holy place, having proved

himself a striking example of patience.

CHAP. VI.—_Continuation. Several other martyrs._

To these men who spent their lives in the practice of holiness, there is

to be added a great multitude of the elect, who, having through envy

endured many indignities and tortures, furnished us with a most

excellent example. Through envy, those women, the Danaids[30] and Dircæ,

being persecuted, after they had suffered terrible and unspeakable

torments, finished the course of their faith with stedfastness,[31] and

though weak in body, received a noble reward. Envy has alienated wives

from their husbands, and changed that saying of our father Adam, “This

is now bone of my bones, and flesh of my flesh.”[32] Envy and strife

have overthrown great cities, and rooted up mighty nations.

CHAP. VII.—_An exhortation to repentance._

These things, beloved, we write unto you, not merely to admonish you of

your duty, but also to remind ourselves. For we are struggling on the

same arena, and the same conflict is assigned to both of us. Wherefore

let us give up vain and fruitless cares, and approach to the glorious

and venerable rule of our holy calling. Let us attend to what is good,

pleasing, and acceptable in the sight of Him who formed us. Let us look

stedfastly to the blood of Christ, and see how precious that blood is to

God,[33] which, having been shed for our salvation, has set the grace of

repentance before the whole world. Let us turn to every age that has

passed, and learn that, from generation to generation, the Lord has

granted a place of repentance to all such as would be converted unto

Him. Noah preached repentance, and as many as listened to him were

saved.[34] Jonah proclaimed destruction to the Ninevites;[35] but they,

repenting of their sins, propitiated God by prayer, and obtained

salvation, although they were aliens [to the covenant] of God.

CHAP. VIII.—_Continuation respecting repentance._

The ministers of the grace of God have, by the Holy Spirit, spoken of

repentance; and the Lord of all things has himself declared with an oath

regarding it, “As I live, saith the Lord, I desire not the death of the

sinner, but rather his repentance;”[36] adding, moreover, this gracious

declaration, “Repent, O house of Israel, of your iniquity.[37] Say to

the children of my people, Though your sins reach from earth to heaven,

and though they be redder[38] than scarlet, and blacker than sackcloth,

yet if ye turn to me with your whole heart, and say, Father! I will

listen to you, as to a holy[39] people.” And in another place He speaks

thus: “Wash you, and become clean; put away the wickedness of your souls

from before mine eyes; cease from your evil ways, and learn to do well;

seek out judgment, deliver the oppressed, judge the fatherless, and see

that justice is done to the widow; and come, and let us reason together.

He declares, Though your sins be like crimson, I will make them white as

snow; though they be like scarlet, I will whiten them like wool. And if

ye be willing and obey me, ye shall eat the good of the land; but if ye

refuse, and will not hearken unto me, the sword shall devour you, for

the mouth of the Lord hath spoken these things.”[40] Desiring,

therefore, that all His beloved should be partakers of repentance, He

has, by His almighty will, established [these declarations].

CHAP. IX.—_Examples of the saints._

Wherefore, let us yield obedience to His excellent and glorious will;

and imploring His mercy and loving-kindness, while we forsake all

fruitless labours,[41] and strife, and envy, which leads to death, let

us turn and have recourse to His compassions. Let us stedfastly

contemplate those who have perfectly ministered to his excellent glory.

Let us take (for instance) Enoch, who, being found righteous in

obedience, was translated, and death was never known to happen to

him.[42] Noah, being found faithful, preached regeneration to the world

through his ministry; and the Lord saved by him the animals which, with

one accord, entered into the ark.

CHAP. X.—_Continuation of the above._

Abraham, styled “the friend,”[43] was found faithful, inasmuch as he

rendered obedience to the words of God. He, in the exercise of

obedience, went out from his own country, and from his kindred, and from

his father’s house, in order that, by forsaking a small territory, and a

weak family, and an insignificant house, he might inherit the promises

of God. For God said to him, “Get thee out from thy country, and from

thy kindred, and from thy father’s house, into the land which I shall

show thee. And I will make thee a great nation, and will bless thee, and

make thy name great, and thou shalt be blessed. And I will bless them

that bless thee, and curse them that curse thee; and in thee shall all

the families of the earth be blessed.”[44] And again, on his departing

from Lot, God said to him, “Lift up thine eyes, and look from the place

where thou now art, northward, and southward, and eastward, and

westward; for all the land which thou seest, to thee will I give it, and

to thy seed for ever. And I will make thy seed as the dust of the earth,

[so that] if a man can number the dust of the earth, then shall thy seed

also be numbered.”[45] And again [the Scripture] saith, “God brought

forth Abram, and spake unto him, Look up now to heaven, and count the

stars if thou be able to number them; so shall thy seed be. And Abram

believed God, and it was counted to him for righteousness.”[46] On

account of his faith and hospitality, a son was given him in his old

age; and in the exercise of obedience, he offered him as a sacrifice to

God on one of the mountains which He showed him.[47]

CHAP. XI.—_Continuation. Lot._

On account of his hospitality and godliness, Lot was saved out of Sodom

when all the country round was punished by means of fire and brimstone,

the Lord thus making it manifest that He does not forsake those that

hope in Him, but gives up such as depart from Him to punishment and

torture.[48] For Lot’s wife, who went forth with him, being of a

different mind from himself, and not continuing in agreement with him

[as to the command which had been given them], was made an example of,

so as to be a pillar of salt unto this day.[49] This was done that all

might know that those who are of a double mind, and who distrust the

power of God, bring down judgment on themselves,[50] and become a sign

to all succeeding generations.

CHAP. XII.—_The rewards of faith and hospitality. Rahab._

On account of her faith and hospitality, Rahab the harlot was saved. For

when spies were sent by Joshua, the son of Nun, to Jericho, the king of

the country ascertained that they were come to spy out their land, and

sent men to seize them, in order that, when taken, they might be put to

death. But the hospitable Rahab receiving them, concealed them on the

roof of her house under some stalks of flax. And when the men sent by

the king arrived and said, “There came men unto thee who are to spy out

our land; bring them forth, for so the king commands,” she answered

them, “The two men whom ye seek came unto me, but quickly departed again

and are gone,” thus not discovering the spies to them. Then she said to

the men, “I know assuredly that the Lord your God hath given you this

city, for the fear and dread of you have fallen on its inhabitants. When

therefore ye shall have taken it, keep ye me and the house of my father

in safety.” And they said to her, “It shall be as thou hast spoken to

us. As soon, therefore, as thou knowest that we are at hand, thou shalt

gather all thy family under thy roof, and they shall be preserved, but

all that are found outside of thy dwelling shall perish.”[51] Moreover,

they gave her a sign to this effect, that she should hang forth from her

house a scarlet thread. And thus they made it manifest that redemption

should flow through the blood of the Lord to all them that believe and

hope in God.[52] Ye see, beloved, that there was not only faith, but

prophecy, in this woman.

CHAP. XIII.—_An exhortation to humility._

Let us therefore, brethren, be of humble mind, laying aside all

haughtiness, and pride, and foolishness, and angry feelings; and let us

act according to that which is written (for the Holy Spirit saith, “Let

not the wise man glory in his wisdom, neither let the mighty man glory

in his might, neither let the rich man glory in his riches; but let him

that glorieth glory in the Lord, in diligently seeking Him, and doing

judgment and righteousness”[53]), being especially mindful of the words

of the Lord Jesus which He spake, teaching us meekness and

long-suffering. For thus He spoke: “Be ye merciful, that ye may obtain

mercy; forgive, that it may be forgiven to you; as ye do, so shall it be

done unto you; as ye judge, so shall ye be judged; as ye are kind, so

shall kindness be shown to you; with what measure ye mete, with the same

it shall be measured to you.”[54] By this precept and by these rules let

us stablish ourselves, that we walk with all humility in obedience to

His holy words. For the holy word saith, “On whom shall I look, but on

him that is meek and peaceable, and that trembleth at my words?”[55]

CHAP. XIV.—_We should obey God rather than the authors of sedition._

It is right and holy therefore, men and brethren, rather to obey God

than to follow those who, through pride and sedition, have become the

leaders of a detestable emulation. For we shall incur no slight injury,

but rather great danger, if we rashly yield ourselves to the

inclinations of men who aim at exciting strife and tumults, so as to

draw us away from what is good. Let us be kind one to another after the

pattern of the tender mercy and benignity of our Creator. For it is

written, “The kind-hearted shall inhabit the land, and the guiltless

shall be left upon it, but transgressors shall be destroyed from off the

face of it.”[56] And again [the Scripture] saith, “I saw the ungodly

highly exalted, and lifted up like the cedars of Lebanon: I passed by,

and, behold, he was not; and I diligently sought his place, and could

not find it. Preserve innocence, and look on equity: for there shall be

a remnant to the peaceable man.”[57]

CHAP. XV.—_We must adhere to those who cultivate peace, not to those who

merely pretend to do so._

Let us cleave, therefore, to those who cultivate peace with godliness,

and not to those who hypocritically profess to desire it. For [the

Scripture] saith in a certain place, “This people honoureth me with

their lips, but their heart is far from me.”[58] And again: “They bless

with their mouth, but curse with their heart.”[59] And again it saith,

“They loved Him with their mouth, and lied to Him with their tongue; but

their heart was not right with Him, neither were they faithful in His

covenant.”[60] “Let the deceitful lips become silent,”[61] [and “let the

Lord destroy all the lying lips,[62]] and the boastful tongue of those

who have said, Let us magnify our tongue; our lips are our own; who is

lord over us? For the oppression of the poor, and for the sighing of the

needy, will I now arise, saith the Lord: I will place him in safety; I

will deal confidently with him.”[63]

CHAP. XVI.—_Christ as an example of humility._

For Christ is of those who are humble-minded, and not of those who exalt

themselves over His flock. Our Lord Jesus Christ, the Sceptre of the

majesty of God, did not come in the pomp of pride or arrogance, although

He might have done so, but in a lowly condition, as the Holy Spirit had

declared regarding Him. For He says, “Lord, who hath believed our

report, and to whom is the arm of the Lord revealed? We have declared

[our message] in His presence: He is, as it were, a child, and like a

root in thirsty ground; He has no form nor glory, yea, we saw Him, and

He had no form nor comeliness; but His form was without eminence, yea,

deficient in comparison with the [ordinary] form of men. He is a man

exposed to stripes and suffering, and acquainted with the endurance of

grief: for His countenance was turned away; He was despised, and not

esteemed. He bears our iniquities, and is in sorrow for our sakes; yet

we supposed that [on His own account] He was exposed to labour, and

stripes, and affliction. But He was wounded for our transgressions, and

bruised for our iniquities. The chastisement of our peace was upon Him,

and by His stripes we were healed. All we, like sheep, have gone astray;

[every] man has wandered in his own way; and the Lord has delivered Him

up for our sins, while He in the midst of His sufferings openeth not His

mouth. He was brought as a sheep to the slaughter, and as a lamb before

her shearer is dumb, so He openeth not His mouth. In His humiliation His

judgment was taken away; who shall declare His generation? for His life

is taken from the earth. For the transgressions of my people was He

brought down to death. And I will give the wicked for His sepulchre, and

the rich for His death,[64] because He did no iniquity, neither was

guile found in His mouth. And the Lord is pleased to purify Him by

stripes.[65] If ye make[66] an offering for sin, your soul shall see a

long-lived seed. And the Lord is pleased to relieve Him of the

affliction of His soul, to show Him light, and to form Him with

understanding,[67] to justify the Just One who ministereth well to many;

and He Himself shall carry their sins. On this account He shall inherit

many, and shall divide the spoil of the strong; because His soul was

delivered to death, and He was reckoned among the transgressors, and He

bare the sins of many, and for their sins was He delivered.”[68] And

again He saith, “I am a worm, and no man; a reproach of men, and

despised of the people. All that see me have derided me; they have

spoken with their lips; they have wagged their head, [saying] He hoped

in God, let Him deliver Him, let Him save Him, since He delighteth in

Him.”[69] Ye see, beloved, what is the example which has been given us;

for if the Lord thus humbled Himself, what shall we do who have through

Him come under the yoke of His grace?

CHAP. XVII.—_The saints as examples of humility._

Let us be imitators also of those who in goat-skins and sheep-skins[70]

went about proclaiming the coming of Christ; I mean Elijah, Elisha, and

Ezekiel among the prophets, with those others to whom a like testimony

is borne [in Scripture]. Abraham was specially honoured, and was called

the friend of God; yet he, earnestly regarding the glory of God, humbly

declared, “I am but dust and ashes.”[71] Moreover, it is thus written of

Job, “Job was a righteous man, and blameless, truthful, God-fearing, and

one that kept himself from all evil.”[72] But bringing an accusation

against himself, he said, “No man is free from defilement, even if his

life be but of one day.”[73] Moses was called faithful in all God’s

house;[74] and through his instrumentality, God punished Egypt[75] with

plagues and tortures. Yet he, though thus greatly honoured, did not

adopt lofty language, but said, when the divine oracle came to him out

of the bush, “Who am I, that Thou sendest me? I am a man of a feeble

voice and a slow tongue.”[76] And again he said, “I am but as the smoke

of a pot.”[77]

CHAP. XVIII.—_David as an example of humility._

But what shall we say concerning David, to whom such testimony was

borne, and of whom[78] God said, “I have found a man after mine own

heart, David the son of Jesse; and in everlasting mercy have I anointed

him?”[79] Yet this very man saith to God, “Have mercy on me, O Lord,

according to Thy great mercy; and according to the multitude of Thy

compassions, blot out my transgression. Wash me still more from mine

iniquity, and cleanse me from my sin. For I acknowledge mine iniquity,

and my sin is ever before me. Against Thee only have I sinned, and done

that which is evil in Thy sight; that Thou mayest be justified in Thy

sayings, and mayest overcome when Thou[80] art judged. For, behold, I

was conceived in transgressions, and in sins did my mother conceive me.

For, behold, Thou hast loved truth; the secret and hidden things of

wisdom hast Thou shown me. Thou shalt sprinkle me with hyssop, and I

shall be cleansed; Thou shalt wash me, and I shall be whiter than snow.

Thou shalt make me to hear joy and gladness; my bones, which have been

humbled, shall exult. Turn away Thy face from my sins, and blot out all

mine iniquities. Create in me a clean heart, O God, and renew a right

spirit within me.[81] Cast me not away from Thy presence, and take not

Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and

establish me by Thy governing Spirit. I will teach transgressors Thy

ways, and the ungodly shall be converted unto Thee. Deliver me from

blood-guiltiness,[82] O God, the God of my salvation: my tongue shall

exult in Thy righteousness. O Lord, Thou shalt open my mouth, and my

lips shall show forth Thy praise. For if Thou hadst desired sacrifice, I

would have given it; Thou wilt not delight in burnt-offerings. The

sacrifice [acceptable] to God is a bruised spirit; a broken and a

contrite heart God will not despise.”[83]

CHAP. XIX.—_Imitating these examples, let us seek after peace._

Thus the humility and godly submission of so great and illustrious men

have rendered not only us, but also all the generations before us,

better; even as many as have received His oracles in fear and truth.

Wherefore, having so many great and glorious examples set before us, let

us turn again to the practice of that peace which from the beginning was

the mark set before us;[84] and let us look stedfastly to the Father and

Creator of the universe, and cleave to His mighty and surpassingly great

gifts and benefactions of peace. Let us contemplate Him with our

understanding, and look with the eyes of our soul to His long-suffering

will. Let us reflect how free from wrath He is towards all His creation.

CHAP. XX.—_The peace and harmony of the universe._

The heavens, revolving under His government, are subject to Him in

peace. Day and night run the course appointed by Him, in no wise

hindering each other. The sun and moon, with the companies of the stars,

roll on in harmony according to His command, within their prescribed

limits, and without any deviation. The fruitful earth, according to His

will, brings forth food in abundance, at the proper seasons, for man and

beast and all the living beings upon it, never hesitating, nor changing

any of the ordinances which He has fixed. The unsearchable places of

abysses, and the indescribable arrangements of the lower world, are

restrained by the same laws. The vast unmeasurable sea, gathered

together by His working into various basins,[85] never passes beyond the

bounds placed around it, but does as He has commanded. For He said,

“Thus far shalt thou come, and thy waves shall be broken within

thee.”[86] The ocean, impassable to man, and the worlds beyond it, are

regulated by the same enactments of the Lord. The seasons of spring,

summer, autumn, and winter, peacefully give place to one another. The

winds in their several quarters[87] fulfil, at the proper time, their

service without hindrance. The ever-flowing fountains, formed both for

enjoyment and health, furnish without fail their breasts for the life of

men. The very smallest of living beings meet together in peace and

concord. All these the great Creator and Lord of all has appointed to

exist in peace and harmony; while He does good to all, but most

abundantly to us who have fled for refuge to His compassions through

Jesus Christ our Lord, to whom be glory and majesty for ever and ever.

Amen.

CHAP. XXI.—_Let us obey God, and not the authors of sedition._

Take heed, beloved, lest His many kindnesses lead to the condemnation of

us all. [For thus it must be] unless we walk worthy of Him, and with one

mind do those things which are good and well-pleasing in His sight. For

[the Scripture] saith in a certain place, “The Spirit of the Lord is a

candle searching the secret parts of the belly.”[88] Let us reflect how

near He is, and that none of the thoughts or reasonings in which we

engage are hid from Him. It is right, therefore, that we should not

leave the post which His will has assigned us. Let us rather offend

those men who are foolish, and inconsiderate, and lifted up, and who

glory in the pride of their speech, than [offend] God. Let us reverence

the Lord Jesus Christ, whose blood was given for us; let us esteem those

who have the rule over us;[89] let us honour the aged[90] among us; let

us train up the young men in the fear of God; let us direct our wives to

that which is good. Let them exhibit the lovely habit of purity [in all

their conduct]; let them show forth the sincere disposition of meekness;

let them make manifest the command which they have of their tongue, by

their manner[91] of speaking; let them display their love, not by

preferring[92] one to another, but by showing equal affection to all

that piously fear God. Let your children be partakers of true Christian

training; let them learn of how great avail humility is with God—how

much the spirit of pure affection can prevail with Him—how excellent and

great His fear is, and how it, saves all those who walk in[93] it with a

pure mind. For He is a Searcher of the thoughts and desires [of the

heart]: His breath is in us; and when He pleases, He will take it away.

CHAP. XXII.—_These exhortations are confirmed by the Christian faith,

which proclaims the misery of sinful conduct._

Now the faith which is in Christ confirms all these [admonitions]. For

He Himself by the Holy Ghost thus addresses us: “Come, ye children,

hearken unto me; I will teach you the fear of the Lord. What man is he

that desireth life, and loveth to see good days? Keep thy tongue from

evil, and thy lips from speaking guile. Depart from evil, and do good;

seek peace, and pursue it. The eyes of the Lord are upon the righteous,

and His ears are [open] unto their prayers. The face of the Lord is

against them that do evil, to cut off the remembrance of them from the

earth. The righteous cried, and the Lord heard him, and delivered him

out of all his troubles.”[94] “Many are the stripes [appointed for] the

wicked; but mercy shall compass those about who hope in the Lord.”[95]

CHAP. XXIII.—_Be humble, and believe that Christ will come again._

The all-merciful and beneficent Father has bowels [of compassion]

towards those that fear Him, and kindly and lovingly bestows His favours

upon those who come to Him with a simple mind. Wherefore let us not be

double-minded; neither let our soul be lifted[96] up on account of His

exceedingly great and glorious gifts. Far from us be that which is

written, “Wretched are they who are of a double mind, and of a doubting

heart; who say, These things we have heard even in the times of our

fathers; but, behold, we have grown old, and none of them has happened

unto us.”[97] Ye foolish ones! compare yourselves to a tree: take [for

instance] the vine. First of all, it sheds its leaves, then it buds,

next it puts forth leaves, and then it flowers; after that comes the

sour grape, and then follows the ripened fruit. Ye perceive how in a

little time the fruit of a tree comes to maturity. Of a truth, soon and

suddenly shall His will be accomplished, as the Scripture also bears

witness, saying, “Speedily will He come, and will not tarry;”[98] and,

“The Lord shall suddenly come to His temple, even the Holy One, for whom

ye look.”[99]

CHAP. XXIV.—_God continually shows us in nature that there will be a

resurrection._

Let us consider, beloved, how the Lord continually proves to us that

there shall be a future resurrection, of which He has rendered the Lord

Jesus Christ the first-fruits[100] by raising Him from the dead. Let us

contemplate, beloved, the resurrection which is at all times taking

place. Day and night declare to us a resurrection. The night sinks to

sleep, and the day arises; the day [again] departs, and the night comes

on. Let us behold the fruits [of the earth], how the sowing of grain

takes place. The sower[101] goes forth, and casts it into the ground;

and the seed being thus scattered, though dry and naked when it fell

upon the earth, is gradually dissolved. Then out of its dissolution the

mighty power of the providence of the Lord raises it up again, and from

one seed many arise and bring forth fruit.

CHAP. XXV.—_The phœnix an emblem of our resurrection._

Let us consider that wonderful sign [of the resurrection] which takes

place in eastern lands, that is, in Arabia and the countries round

about. There is a certain bird which is called a phœnix. This is the

only one of its kind, and lives five hundred years. And when the time of

its dissolution draws near that it must die, it builds itself a nest of

frankincense, and myrrh, and other spices, into which, when the time is

fulfilled, it enters and dies. But as the flesh decays a certain kind of

worm is produced, which, being nourished by the juices of the dead bird,

brings forth feathers. Then, when it has acquired strength, it takes up

that nest in which are the bones of its parent, and bearing these it

passes from the land of Arabia into Egypt, to the city called

Heliopolis. And, in open day, flying in the sight of all men, it places

them on the altar of the sun, and having done this, hastens back to its

former abode. The priests then inspect the registers of the dates, and

find that it has returned exactly as the five hundredth year was

completed.[102]

CHAP. XXVI.—_We shall rise again, then, as the Scripture also

testifies._

Do we then deem it any great and wonderful thing for the Maker of all

things to raise up again those that have piously served Him in the

assurance of a good faith, when even by a bird He shows us the

mightiness of His power to fulfil His promise?[103] For [the Scripture]

saith in a certain place, “Thou shalt raise me up, and I shall confess

unto Thee;”[104] and again, “I laid me down, and slept; I awaked,

because Thou art with me;”[105] and again, Job says, “Thou shalt raise

up this flesh of mine, which has suffered all these things.”[106]

CHAP. XXVII.—_In the hope of the resurrection, let us cleave to the

omnipotent and omniscient God._

Having then this hope, let our souls be bound to Him who is faithful in

His promises, and just in His judgments. He who has commanded us not to

lie, shall much more Himself not lie; for nothing is impossible with

God, except to lie.[107] Let His faith therefore be stirred up again

within us, and let us consider that all things are nigh unto Him. By the

word of His might[108] He established all things, and by His word He can

overthrow them. “Who shall say unto Him, What hast thou done? or, Who

shall resist the power of His strength?”[109] When and as He pleases He

will do all things, and none of the things determined by Him shall pass

away.[110] All things are open before Him, and nothing can be hidden

from His counsel. “The heavens[111] declare the glory of God, and the

firmament showeth His handy-work. Day unto day uttereth speech, and

night unto night showeth knowledge. And there are no words or speeches

of which the voices are not heard.”[112]

CHAP. XXVIII.—_God sees all things: therefore let us avoid

transgression._

Since then all things are seen and heard [by God], let us fear Him, and

forsake those wicked works which proceed from evil desires;[113] so

that, through His mercy, we may be protected from the judgments to come.

For whither can any of us flee from His mighty hand? Or what world will

receive any of those who run away from Him? For the Scripture saith in a

certain place, “Whither shall I go, and where shall I be hid from Thy

presence? If I ascend into heaven, Thou art there; if I go away even to

the uttermost parts of the earth, there is Thy right hand; if I make my

bed in the abyss, there is Thy Spirit.”[114] Whither, then, shall any

one go, or where shall he escape from Him who comprehends all things?

CHAP. XXIX.—_Let us also draw near to God in purity of heart._

Let us then draw near to Him with holiness of spirit, lifting up pure

and undefiled hands unto Him, loving our gracious and merciful Father,

who has made us partakers in the blessings of His elect.[115] For thus

it is written, “When the Most High divided the nations, when He

scattered[116] the sons of Adam, He fixed the bounds of the nations

according to the number of the angels of God. His people Jacob became

the portion of the Lord, and Israel the lot of His inheritance.”[117]

And in another place [the Scripture] saith, “Behold, the Lord taketh

unto Himself a nation out of the midst of the nations, as a man takes

the first-fruits of his threshing-floor; and from that nation shall come

forth the Most Holy.”[118]

CHAP. XXX.—_Let us do those things that please God, and flee from those

He hates, that we may be blessed._

Seeing, therefore, that we are the portion of the Holy One, let us do

all those things which pertain to holiness, avoiding all evil-speaking,

all abominable and impure embraces, together with all drunkenness,

seeking after change,[119] all abominable lusts, detestable adultery,

and execrable pride. “For God,” saith [the Scripture], “resisteth the

proud, but giveth grace to the humble.”[120] Let us cleave, then, to

those to whom grace has been given by God. Let us clothe ourselves with

concord and humility, ever exercising self-control, standing far off

from all whispering and evil-speaking, being justified by our works, and

not our words. For [the Scripture] saith, “He that speaketh much, shall

also hear much in answer. And does he that is ready in speech deem

himself righteous? Blessed is he that is born of woman, who liveth but a

short time: be not given to much speaking.”[121] Let our praise be in

God, and not of ourselves; for God hateth those that commend themselves.

Let testimony to our good deeds be borne by others, as it was in the

case of our righteous forefathers. Boldness, and arrogance, and audacity

belong to those that are accursed of God; but moderation, humility, and

meekness to such as are blessed by Him.

CHAP. XXXI.—_Let us see by what means we may obtain the divine

blessing._

Let us cleave then to His blessing, and consider what are the means[122]

of possessing it. Let us think[123] over the things which have taken

place from the beginning. For what reason was our father Abraham

blessed? was it not because he wrought righteousness and truth through

faith?[124] Isaac, with perfect confidence, as if knowing what was to

happen,[125] cheerfully yielded himself as a sacrifice.[126] Jacob,

through reason[127] of his brother, went forth with humility from his

own land, and came to Laban and served him; and there was given to him

the sceptre of the twelve tribes of Israel.

CHAP. XXXII.—_We are justified not by our own works, but by faith._

Whosoever will candidly consider each particular, will recognise the

greatness of the gifts which were given by him.[128] For from him[129]

have sprung the priests and all the Levites who minister at the altar of

God. From him also [was descended] our Lord Jesus Christ according to

the flesh.[130] From him [arose] kings, princes, and rulers of the race

of Judah. Nor are his other tribes in small glory, inasmuch as God had

promised, “Thy seed shall be as the stars of heaven.”[131] All these,

therefore, were highly honoured, and made great, not for their own sake,

or for their own works, or for the righteousness which they wrought, but

through the operation of His will. And we, too, being called by His will

in Christ Jesus, are not justified by ourselves, nor by our own wisdom,

or understanding, or godliness, or works which we have wrought in

holiness of heart; but by that faith through which, from the beginning,

Almighty God has justified all men; to whom be glory for ever and ever.

Amen.

CHAP. XXXIII.—_But let us not give up the practice of good works and

love. God Himself is an example to us of good works._

What shall we do, then, brethren? Shall we become slothful in

well-doing, and cease from the practice of love? God forbid that any

such course should be followed by us! But rather let us hasten with all

energy and readiness of mind to perform every good work. For the Creator

and Lord of all Himself rejoices in His works. For by His infinitely

great power He established the heavens, and by His incomprehensible

wisdom He adorned them. He also divided the earth from the water which

surrounds it, and fixed it upon the immoveable foundation of His own

will. The animals also which are upon it He commanded by His own

word[132] into existence. So likewise, when He had formed the sea, and

the living creatures which are in it, He enclosed them [within their

proper bounds] by His own power. Above all,[133] with His holy and

undefiled hands He formed man, the most excellent [of His creatures],

and truly great through the understanding given him—the express likeness

of His own image. For thus says God: “Let us make man in our image, and

after our likeness. So God made man; male and female He created

them.”[134] Having thus finished all these things, He approved them, and

blessed them, and said, “Increase and multiply.”[135] We see,[136] then,

how all righteous men have been adorned with good works, and how the

Lord Himself, adorning Himself with His works, rejoiced. Having

therefore such an example, let us without delay accede to His will, and

let us work the work of righteousness with our whole strength.

CHAP. XXXIV.—_Great is the reward of good works with God. Joined

together in harmony, let us implore that reward from Him._

The good servant[137] receives the bread of his labour with confidence;

the lazy and slothful cannot look his employer in the face. It is

requisite, therefore, that we be prompt in the practice of well-doing;

for of Him are all things. And thus He forewarns us: “Behold, the Lord

[cometh], and His reward is before His face, to render to every man

according to his work.”[138] He exhorts us, therefore, with our whole

heart to attend to this,[139] that we be not lazy or slothful in any

good work. Let our boasting and our confidence be in Him. Let us submit

ourselves to His will. Let us consider the whole multitude of His

angels, how they stand ever ready to minister to His will. For the

Scripture saith, “Ten thousand times ten thousand stood around Him, and

thousands of thousands ministered unto Him,[140] and cried, Holy, holy,

holy, [is] the Lord of Sabaoth; the whole creation is full of His

glory.”[141] And let us therefore, conscientiously gathering together in

harmony, cry to Him earnestly, as with one mouth, that we may be made

partakers of His great and glorious promises. For [the Scripture] saith,

“Eye hath not seen, nor ear heard, neither have entered into the heart

of man, the things which He hath prepared for them that wait for

Him.”[142]

CHAP. XXXV.—_Immense is this reward. How shall we obtain it?_

How blessed and wonderful, beloved, are the gifts of God! Life in

immortality, splendour in righteousness, truth in perfect

confidence,[143] faith in assurance, self-control in holiness! And all

these fall under the cognizance of our understandings [now]; what then

shall those things be which are prepared for such as wait for Him? The

Creator and Father of all worlds,[144] the Most Holy, alone knows their

amount and their beauty. Let us therefore earnestly strive to be found

in the number of those that wait for Him, in order that we may share in

His promised gifts. But how, beloved, shall this be done? If our

understanding be fixed by faith towards God; if we earnestly seek the

things which are pleasing and acceptable to Him; if we do the things

which are in harmony with His blameless will; and if we follow the way

of truth, casting away from us all unrighteousness and iniquity, along

with all covetousness, strife, evil practices, deceit, whispering, and

evil-speaking, all hatred of God, pride and haughtiness, vainglory and

ambition.[145] For they that do such things are hateful to God; and not

only they that do them, but also those that take pleasure in them that

do them.[146] For the Scripture saith, “But to the sinner God said,

Wherefore dost thou declare my statutes, and take my covenant into thy

mouth, seeing thou hatest instruction, and castest my words behind thee?

When thou sawest a thief, thou consentedst with[147] him, and didst make

thy portion with adulterers. Thy mouth has abounded with wickedness, and

thy tongue contrived[148] deceit. Thou sittest, and speakest against thy

brother; thou slanderest[149] thine own mother’s son. These things thou

hast done, and I kept silence; thou thoughtest, wicked one, that I

should be like to thyself. But I will reprove thee, and set thyself

before thee. Consider now these things, ye that forget God, lest He tear

you in pieces, like a lion, and there be none to deliver. The sacrifice

of praise will glorify me, and a way is there by which I will show him

the salvation of God.”[150]

CHAP. XXXVI.—_All blessings are given to us through Christ._

This is the way, beloved, in which we find our Saviour,[151] even Jesus

Christ, the High Priest of all our offerings, the defender and helper of

our infirmity. By Him we look up to the heights of heaven. By Him we

behold, as in a glass, His immaculate and most excellent visage. By Him

are the eyes of our hearts opened. By Him our foolish and darkened

understanding blossoms[152] up anew towards His marvellous light. By Him

the Lord has willed that we should taste of immortal knowledge,[153]

“who, being the brightness of His majesty, is by so much greater than

the angels, as He hath by inheritance obtained a more excellent name

than they.”[154] For it is thus written, “Who maketh His angels spirits,

and His ministers a flame of fire.”[155] But concerning His Son[156] the

Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. Ask of

me, and I will give Thee the heathen for Thine inheritance, and the

uttermost parts of the earth for Thy possession.”[157] And again He

saith to Him, “Sit Thou at my right hand, until I make Thine enemies Thy

footstool.”[158] But who are His enemies? All the wicked, and those who

set themselves to oppose the will of God.[159]

CHAP. XXXVII.—_Christ is our Leader, and we His soldiers._

Let us then, men and brethren, with all energy act the part of soldiers,

in accordance with His holy commandments. Let us consider those who

serve under our generals, with what order, obedience, and submissiveness

they perform the things which are commanded them. All are not prefects,

nor commanders of a thousand, nor of a hundred, nor of fifty, nor the

like, but each one in his own rank performs the things commanded by the

king and the generals. The great cannot subsist without the small, nor

the small without the great. There is a kind of mixture in all things,

and thence arises mutual advantage.[160] Let us take our body for an

example.[161] The head is nothing without the feet, and the feet are

nothing without the head; yea, the very smallest members of our body are

necessary and useful to the whole body. But all work[162] harmoniously

together, and are under one common rule[163] for the preservation of the

whole body.

CHAP. XXXVIII.—_Let the members of the church submit themselves, and no

one exalt himself above another._

Let our whole body, then, be preserved in Christ Jesus; and let every

one be subject to his neighbour, according to the special gift[164]

bestowed upon him. Let the strong not despise the weak, and let the weak

show respect unto the strong. Let the rich man provide for the wants of

the poor; and let the poor man bless God, because He hath given him one

by whom his need may be supplied. Let the wise man display his wisdom,

not by [mere] words, but through good deeds. Let the humble not bear

testimony to himself, but leave witness to be borne to him by

another.[165] Let him that is pure in the flesh not grow proud[166] of

it, and boast, knowing that it was another who bestowed on him the gift

of continence. Let us consider, then, brethren, of what matter we were

made,—who and what manner of beings we came into the world, as it were

out of a sepulchre, and from utter darkness.[167] He who made us and

fashioned us, having prepared His bountiful gifts for us before we were

born, introduced us into His world. Since, therefore, we receive all

these things from Him, we ought for everything to give Him thanks; to

whom be glory for ever and ever. Amen.

CHAP. XXXIX.—_There is no reason for self-conceit._

Foolish and inconsiderate men, who have neither wisdom[168] nor

instruction, mock and deride us, being eager to exalt themselves in

their own conceits. For what can a mortal man do? or what strength is

there in one made out of the dust? For it is written, “There was no

shape before mine eyes, only I heard a sound,[169] and a voice [saying],

What then? Shall a man be pure before the Lord? or shall such an one be

[counted] blameless in his deeds, seeing He does not confide in His

servants, and has charged[170] even His angels with perversity? The

heaven is not clean in His sight: how much less they that dwell in

houses of clay, of which also we ourselves were made! He smote them as a

moth; and from morning even until evening they endure not. Because they

could furnish no assistance to themselves, they perished. He breathed

upon them, and they died, because they had no wisdom. But call now, if

any one will answer thee, or if thou wilt look to any of the holy

angels; for wrath destroys the foolish man, and envy killeth him that is

in error. I have seen the foolish taking root, but their habitation was

presently consumed. Let their sons be far from safety; let them be

despised[171] before the gates of those less than themselves, and there

shall be none to deliver. For what was prepared for them, the righteous

shall eat; and they shall not be delivered from evil.”[172]

CHAP. XL.—_Let us preserve in the church the order appointed by God._

These things therefore being manifest to us, and since we look into the

depths of the divine knowledge, it behoves us to do all things in [their

proper] order, which the Lord has commanded us to perform at stated

times.[173] He has enjoined offerings [to be presented] and service to

be performed [to Him], and that not thoughtlessly or irregularly, but at

the appointed times and hours. Where and by whom He desires these things

to be done, He Himself has fixed by His own supreme will, in order that

all things being piously done according to His good pleasure, may be

acceptable unto Him.[174] Those, therefore, who present their offerings

at the appointed times, are accepted and blessed; for inasmuch as they

follow the laws of the Lord, they sin not. For his own peculiar services

are assigned to the high priest, and their own proper place is

prescribed to the priests, and their own special ministrations devolve

on the Levites. The layman is bound by the laws that pertain to laymen.

CHAP. XLI.—_Continuation of the same subject._

Let every one of you, brethren, give thanks to God in his own order,

living in all good conscience, with becoming gravity, and not going

beyond the rule of the ministry prescribed to him. Not in every place,

brethren, are the daily sacrifices offered, or the peace-offerings, or

the sin-offerings and the trespass-offerings, but in Jerusalem only. And

even there they are not offered in any place, but only at the altar

before the temple, that which is offered being first carefully examined

by the high priest and the ministers already mentioned. Those,

therefore, who do anything beyond that which is agreeable to His will,

are punished with death. Ye see,[175] brethren, that the greater the

knowledge that has been vouchsafed to us, the greater also is the danger

to which we are exposed.

CHAP. XLII.—_The order of ministers in the church._

The apostles have preached the gospel to us from[176] the Lord Jesus

Christ; Jesus Christ [has done so] from[177] God. Christ therefore was

sent forth by God, and the apostles by Christ. Both these

appointments,[178] then, were made in an orderly way, according to the

will of God. Having therefore received their orders, and being fully

assured by the resurrection of our Lord Jesus Christ, and

established[179] in the word of God, with full assurance of the Holy

Ghost, they went forth proclaiming that the kingdom of God was at hand.

And thus preaching through countries and cities, they appointed the

first fruits [of their labours], having first proved them by the

Spirit,[180] to be bishops and deacons of those who should afterwards

believe. Nor was this any new thing, since indeed many ages before it

was written concerning bishops and deacons. For thus saith the Scripture

in a certain place, “I will appoint their bishops[181] in righteousness,

and their deacons[182] in faith.”[183]

CHAP. XLIII.—_Moses of old stilled the contention which arose concerning

the priestly dignity._

And what wonder is it if those in Christ who were entrusted with such a

duty by God, appointed those [ministers] before mentioned, when the

blessed Moses also, “a faithful servant in all his house,”[184] noted

down in the sacred books all the injunctions which were given him, and

when the other prophets also followed him, bearing witness with one

consent to the ordinances which he had appointed? For, when rivalry

arose concerning the priesthood, and the tribes were contending among

themselves as to which of them should be adorned with that glorious

title, he commanded the twelve princes of the tribes to bring him their

rods, each one being inscribed with the name[185] of the tribe. And he

took them and bound them [together], and sealed them with the rings of

the princes of the tribes, and laid them up in the tabernacle of witness

on the table of God. And having shut the doors of the tabernacle, he

sealed the keys, as he had done the rods, and said to them, Men and

brethren, the tribe whose rod shall blossom has God chosen to fulfil the

office of the priesthood, and to minister unto Him. And when the morning

was come, he assembled all Israel, six hundred thousand men, and showed

the seals to the princes of the tribes, and opened the tabernacle of

witness, and brought forth the rods. And the rod of Aaron was found not

only to have blossomed, but to bear fruit upon it.[186] What think ye,

beloved? Did not Moses know beforehand that this would happen?

Undoubtedly he knew; but he acted thus, that there might be no sedition

in Israel, and that the name of the true and only God might be

glorified; to whom be glory for ever and ever. Amen.

CHAP. XLIV.—_The ordinances of the apostles, that there might be no

contention respecting the priestly office._

Our apostles also knew, through our Lord Jesus Christ, that there would

be strife on account of the office[187] of the episcopate. For this

reason, therefore, inasmuch as they had obtained a perfect

fore-knowledge of this, they appointed those [ministers] already

mentioned, and afterwards gave instructions,[188] that when these should

fall asleep, other approved men should succeed them in their ministry.

We are of opinion, therefore, that those appointed by them,[189] or

afterwards by other eminent men, with the consent of the whole church,

and who have blamelessly served the flock of Christ, in a humble,

peaceable, and disinterested spirit, and have for a long time possessed

the good opinion of all, cannot be justly dismissed from the ministry.

For our sin will not be small, if we eject from the episcopate[190]

those who have blamelessly and holily fulfilled its duties.[191] Blessed

are those presbyters who, having finished their course before now, have

obtained a fruitful and perfect departure [from this world]; for they

have no fear lest any one deprive them of the place now appointed them.

But we see that ye have removed some men of excellent behaviour from the

ministry, which they fulfilled blamelessly and with honour.

CHAP. XLV.—_It is the part of the wicked to vex the righteous._

Ye are fond of contention, brethren, and full of zeal about things which

do not pertain to salvation. Look carefully into the Scriptures, which

are the true utterances of the Holy Spirit. Observe[192] that nothing of

an unjust or counterfeit character is written in them. There[193] you

will not find that the righteous were cast off by men who themselves

were holy. The righteous were indeed persecuted, but only by the wicked.

They were cast into prison, but only by the unholy; they were stoned,

but only by transgressors; they were slain, but only by the accursed,

and such as had conceived an unrighteous envy against them. Exposed to

such sufferings, they endured them gloriously. For what shall we say,

brethren? Was Daniel[194] cast into the den of lions by such as feared

God? Were Ananias, and Azarias, and Mishael shut up in a furnace[195] of

fire by those who observed[196] the great and glorious worship of the

Most High? Far from us be such a thought! Who, then, were they that did

such things? The hateful, and those full of all wickedness, were roused

to such a pitch of fury, that they inflicted torture on those who served

God with a holy and blameless purpose [of heart], not knowing that the

Most High is the Defender and Protector of all such as with a pure

conscience venerate[197] His all-excellent name; to whom be glory for

ever and ever. Amen. But they who with confidence endured [these things]

are now heirs of glory and honour, and have been exalted and made

illustrious[198] by God in their memorial for ever and ever. Amen.

CHAP. XLVI.—_Let us cleave to the righteous: your strife is pernicious._

Such examples, therefore, brethren, it is right that we should

follow;[199] since it is written, “Cleave to the holy, for those that

cleave to them shall [themselves] be made holy.”[200] And again, in

another place, [the Scripture] saith, “With a harmless man thou shalt

prove[201] thyself harmless, and with an elect man thou shalt be elect,

and with a perverse man thou shalt show[202] thyself perverse.”[203] Let

us cleave, therefore, to the innocent and righteous, since these are the

elect of God. Why are there strifes, and tumults, and divisions, and

schisms, and wars[204] among you? Have we not [all] one God and one

Christ? Is there not one Spirit of grace poured out upon us? And have we

not one calling in Christ?[205] Why do we divide and tear in pieces the

members of Christ, and raise up strife against our own body, and have

reached such a height of madness as to forget that “we are members one

of another?”[206] Remember the words of our Lord Jesus Christ, how[207]

He said, “Woe to that man [by whom[208] offences come]! It were better

for him that he had never been born, than that he should cast a

stumbling-block before one of my elect. Yea, it were better for him that

a millstone should be hung about [his neck], and he should be sunk in

the depths of the sea, than that he should cast a stumbling-block before

one of my little ones.”[209] Your schism has subverted [the faith of]

many, has discouraged many, has given rise to doubt in many, and has

caused grief to us all. And still your sedition continueth.

CHAP. XLVII.—_Your recent discord is worse than the former which took

place in the times of Paul._

Take up the epistle of the blessed Apostle Paul. What did he write to

you at the time when the gospel first began to be preached?[210] Truly,

under the inspiration[211] of the Spirit, he wrote to you concerning

himself, and Cephas, and Apollos,[212] because even then parties[213]

had been formed among you. But that inclination for one above another

entailed less guilt upon you, inasmuch as your partialities were then

shown towards apostles, already of high reputation, and towards a man

whom they had approved. But now reflect who those are that have

perverted you, and lessened the renown of your far-famed brotherly love.

It is disgraceful, beloved, yea, highly disgraceful, and unworthy of

your Christian profession,[214] that such a thing should be heard of as

that the most stedfast and ancient church of the Corinthians should, on

account of one or two persons, engage in sedition against its

presbyters. And this rumour has reached not only us, but those also who

are unconnected[215] with us; so that, through your infatuation, the

name of the Lord is blasphemed, while danger is also brought upon

yourselves.

CHAP. XLVIII.—_Let us return to the practice of brotherly love._

Let us therefore, with all haste, put an end[216] to this [state of

things]; and let us fall down before the Lord, and beseech Him with

tears, that He would mercifully[217] be reconciled to us, and restore us

to our former seemly and holy practice of brotherly love. For [such

conduct] is the gate of righteousness, which is set open for the

attainment of life, as it is written, “Open to me the gates of

righteousness; I will go in by them, and will praise the Lord: this is

the gate of the Lord: the righteous shall enter in by it.”[218]

Although, therefore, many gates have been set open, yet this gate of

righteousness is that gate in Christ by which blessed are all they that

have entered in and have directed their way in holiness and

righteousness, doing all things without disorder. Let a man be faithful:

let him be powerful in the utterance of knowledge; let him be wise in

judging of words; let him be pure in all his deeds; yet the more he

seems to be superior to others [in these respects], the more

humble-minded ought he to be, and to seek the common good of all, and

not merely his own advantage.

CHAP. XLIX.—_The praise of love._

Let him who has love in Christ keep the commandments of Christ. Who can

describe the [blessed] bond of the love of God? What man is able to tell

the excellence of its beauty, as it ought to be told? The height to

which love exalts is unspeakable. Love unites us to God. Love covers a

multitude of sins.[219] Love beareth all things, is long-suffering in

all things.[220] There is nothing base, nothing arrogant in love. Love

admits of no schisms: love gives rise to no seditions: love does all

things in harmony. By love have all the elect of God been made perfect;

without love nothing is well-pleasing to God. In love has the Lord taken

us to Himself. On account of the love He bore us, Jesus Christ our Lord

gave His blood for us by the will of God; His flesh for our flesh, and

His soul for our souls.

CHAP. L.—_Let us pray to be thought worthy of love._

Ye see, beloved, how great and wonderful a thing is love, and that there

is no declaring its perfection. Who is fit to be found in it, except

such as God has vouchsafed to render so? Let us pray, therefore, and

implore of His mercy, that we may live blameless in love, free from all

human partialities for one above another. All the generations from Adam

even unto this day have passed away; but those who, through the grace of

God, have been made perfect in love, now possess a place among the

godly, and shall be made manifest at the revelation[221] of the kingdom

of Christ. For it is written, “Enter into thy secret chambers for a

little time, until my wrath and fury pass away; and I will remember a

propitious[222] day, and will raise you up out of your graves.”[223]

Blessed are we, beloved, if we keep the commandments of God in the

harmony of love; that so through love our sins may be forgiven us. For

it is written, “Blessed are they whose transgressions are forgiven, and

whose sins are covered. Blessed is the man whose sin the Lord will not

impute to him, and in whose mouth there is no guile.”[224] This

blessedness cometh upon those who have been chosen by God through Jesus

Christ our Lord; to whom be glory for ever and ever. Amen.

CHAP. LI.—_Let the partakers in strife acknowledge their sins._

Let us therefore implore forgiveness for all those transgressions which

through any [suggestion] of the adversary we have committed. And those

who have been the leaders of sedition and disagreement ought to have

respect[225] to the common hope. For such as live in fear and love would

rather that they themselves than their neighbours should be involved in

suffering. And they prefer to bear blame themselves, rather than that

the concord which has been well and piously[226] handed down to us

should suffer. For it is better that a man should acknowledge his

transgressions than that he should harden his heart, as the hearts of

those were hardened who stirred up sedition against Moses the servant of

God, and whose condemnation was made manifest [unto all]. For they went

down alive into Hades, and death swallowed them up.[227] Pharaoh with

his army and all the princes of Egypt, and the chariots with their

riders, were sunk in the depths of the Red Sea, and perished,[228] for

no other reason than that their foolish hearts were hardened, after so

many signs and wonders had been wrought in the land of Egypt by Moses

the servant of God.

CHAP. LII.—_Such a confession is pleasing to God._

The Lord, brethren, stands in need of nothing; and He desires nothing of

any one, except that confession be made to Him. For, says the elect

David, “I will confess unto the Lord; and that will please Him more than

a young bullock that hath horns and hoofs. Let the poor see it, and be

glad.”[229] And again he saith, “Offer[230] unto God the sacrifice of

praise, and pay thy vows unto the Most High. And call upon me in the day

of thy trouble: I will deliver thee, and thou shalt glorify me.”[231]

For “the sacrifice of God is a broken spirit.”[232]

CHAP. LIII.—_The love of Moses towards his people._

Ye understand, beloved, ye understand well the sacred Scriptures, and ye

have looked very earnestly into the oracles of God. Call then these

things to your remembrance. When Moses went up into the mount, and abode

there, with fasting and humiliation, forty days and forty nights, the

Lord said unto him, “Moses, Moses, get thee down quickly from hence; for

thy people whom thou didst bring out of the land of Egypt have committed

iniquity. They have speedily departed from the way in which I commanded

them to walk, and have made to themselves molten images.”[233] And the

Lord said unto him, “I have spoken to thee once and again, saying, I

have seen this people, and, behold, it is a stiff-necked people: let me

destroy them, and blot out their name from under heaven; and I will make

thee a great and wonderful nation, and one much more numerous than

this.”[234] But Moses said, “Far be it from Thee, Lord: pardon the sin

of this people; else blot me also out of the book of the living.”[235] O

marvellous[236] love! O insuperable perfection! The servant speaks

freely to his Lord, and asks forgiveness for the people, or begs that he

himself might perish[237] along with them.

CHAP. LIV.—_He who is full of love will incur every loss, that peace may

be restored to the church._

Who then among you is noble-minded? who compassionate? who full of love?

Let him declare, “If on my account sedition and disagreement and schisms

have arisen, I will depart, I will go away whithersoever ye desire, and

I will do whatever the majority[238] commands; only let the flock of

Christ live on terms of peace with the presbyters set over it.” He that

acts thus shall procure to himself great glory in the Lord; and every

place will welcome[239] him. For “the earth is the Lord’s, and the

fulness thereof.”[240] These things they who live a godly life, that is

never to be repented of, both have done and always will do.

CHAP. LV.—_Examples of such love._

To bring forward some examples from among the heathen: Many kings and

princes, in times of pestilence, when they had been instructed by an

oracle, have given themselves up to death, in order that by their own

blood they might deliver their fellow-citizens [from destruction]. Many

have gone forth from their own cities, that so sedition might be brought

to an end within them. We know many among ourselves who have given

themselves up to bonds, in order that they might ransom others. Many,

too, have surrendered themselves to slavery, that with the price[241]

which they received for themselves, they might provide food for others.

Many women also, being strengthened by the grace of God, have performed

numerous manly exploits. The blessed Judith, when her city was besieged,

asked of the elders permission to go forth into the camp of the

strangers; and, exposing herself to danger, she went out for the love

which she bare to her country and people then besieged; and the Lord

delivered Holofernes into the hands of a woman.[242] Esther also, being

perfect in faith, exposed herself to no less danger, in order to deliver

the twelve tribes of Israel from impending destruction. For with fasting

and humiliation she entreated the everlasting God, who seeth all things;

and He, perceiving the humility of her spirit, delivered the people for

whose sake she had encountered peril.[243]

CHAP. LVI.—_Let us admonish and correct one another._

Let us then also pray for those who have fallen into any sin, that

meekness and humility may be given to them, so that they may submit, not

unto us, but to the will of God. For in this way they shall secure a

fruitful and perfect remembrance from us, with sympathy for them, both

in our prayers to God, and our mention of them to the saints.[244] Let

us receive correction, beloved, on account of which no one should feel

displeased. Those exhortations by which we admonish one another are both

good [in themselves], and highly profitable, for they tend to unite[245]

us to the will of God. For thus saith the holy Word: “The Lord hath

severely chastened me, yet hath not given me over to death.”[246] “For

whom the Lord loveth He chasteneth, and scourgeth every son whom He

receiveth.”[247] “The righteous,” saith it, “shall chasten me in mercy,

and reprove me; but let not the oil of sinners make fat my head.”[248]

And again he saith, “Blessed is the man whom the Lord reproveth, and

reject not thou the warning of the Almighty. For He causes sorrow, and

again restores [to gladness]; He woundeth, and His hands make whole. He

shall deliver thee in six troubles, yea, in the seventh no evil shall

touch thee. In famine He shall rescue thee from death, and in war He

shall free thee from the power[249] of the sword. From the scourge of

the tongue will He hide thee, and thou shalt not fear when evil cometh.

Thou shalt laugh at the unrighteous and the wicked, and shalt not be

afraid of the beasts of the field. For the wild beasts shall be at peace

with thee: then shalt thou know that thy house shall be in peace, and

the habitation of thy tabernacle shall not fail.[250] Thou shalt know

also that thy seed shall be great, and thy children like the grass of

the field. And thou shalt come to the grave like ripened corn which is

reaped in its season, or like a heap of the threshing-floor which is

gathered together at the proper time.”[251] Ye see, beloved, that

protection is afforded to those that are chastened of the Lord; for

since God is good, He corrects us, that we may be admonished by His holy

chastisement.

CHAP. LVII.—_Let the authors of sedition submit themselves._

Ye therefore, who laid the foundation of this sedition, submit

yourselves to the presbyters, and receive correction so as to repent,

bending the knees of your hearts. Learn to be subject, laying aside the

proud and arrogant self-confidence of your tongue. For it is better for

you that ye should occupy[252] a humble but honourable place in the

flock of Christ, than that, being highly exalted, ye should be cast out

from the hope of His people.[253] For thus speaketh all-virtuous Wisdom:

“Behold, I will bring forth to you the words of my Spirit, and I will

teach you my speech. Since I called, and ye did not hear; I held forth

my words, and ye regarded not, but set at naught my counsels, and

yielded not at my reproofs; therefore I too will laugh at your

destruction; yea, I will rejoice when ruin cometh upon you, and when

sudden confusion overtakes you, when overturning presents itself like a

tempest, or when tribulation and oppression fall upon you. For it shall

come to pass, that when ye call upon me, I will not hear you; the wicked

shall seek me, and they shall not find me. For they hated wisdom, and

did not choose the fear of the Lord; nor would they listen to my

counsels, but despised my reproofs. Wherefore they shall eat the fruits

of their own way, and they shall be filled with their own

ungodliness.”[254]...[255]

CHAP. LVIII.—_Blessings sought for all that call upon God._

May God, who seeth all things, and who is the Ruler of all spirits and

the Lord of all flesh—who chose our Lord Jesus Christ and us through Him

to be a peculiar[256] people—grant to every soul that calleth upon His

glorious and holy name, faith, fear, peace, patience, long-suffering,

self-control, purity, and sobriety, to the well-pleasing of His name,

through our High Priest and Protector, Jesus Christ, by whom be to Him

glory, and majesty, and power, and honour, both now and for evermore.

Amen.

CHAP. LIX.—_The Corinthians are exhorted speedily to send back word that

peace has been restored. The benediction._

Send back speedily to us in peace and with joy these our messengers to

you: Claudius Ephebus and Valerius Bito, with Fortunatus; that they may

the sooner announce to us the peace and harmony we so earnestly desire

and long for [among you], and that we may the more quickly rejoice over

the good order re-established among you. The grace of our Lord Jesus

Christ be with you, and with all everywhere that are the called of God

through Him, by whom be to Him glory, honour, power, majesty, and

eternal dominion,[257] from everlasting to everlasting.[258] Amen.

Footnote 1:

In the only known MS. of this epistle, the title is thus given at the

close.

Footnote 2:

Literally, “is greatly blasphemed.”

Footnote 3:

Literally, “did not prove your all-virtuous and firm faith.”

Footnote 4:

Eph. v. 21; 1 Pet. v. 5.

Footnote 5:

Acts xx. 35.

Footnote 6:

Literally, “ye embraced it in your bowels.”

Footnote 7:

1 Pet. ii. 17.

Footnote 8:

So in the MS., but many have suspected that the text is here corrupt.

Perhaps the best emendation is that which substitutes συναισθήσεως,

“compassion,” for συνειδήσεως, “conscience.”

Footnote 9:

Tit. iii. 1.

Footnote 10:

Prov. vii. 3.

Footnote 11:

Literally, “enlargement.”

Footnote 12:

Deut. xxxii. 15.

Footnote 13:

It seems necessary to refer αὐτοῦ to God, in opposition to the

translation given by Abp. Wake and others.

Footnote 14:

Literally, “Christ;” comp. 2 Cor. i. 21, Eph. iv. 20.

Footnote 15:

Wisd. ii. 24.

Footnote 16:

Gen. iv. 3-8, The writer here, as always, follows the reading of the

Septuagint, which in this passage both alters and adds to the Hebrew

text. We have given the rendering approved by the best critics; but

some prefer to translate, as in our English version, “unto thee shall

be his desire, and thou shalt rule over him.” See, for an ancient

explanation of the passage, Irenæus, _Adv. Hær._ iv. 18, 3.

Footnote 17:

Gen. xxvii. 41, etc.

Footnote 18:

Gen. xxxvii.

Footnote 19:

Ex. ii. 14.

Footnote 20:

Num. xii. 14, 15.

Footnote 21:

Num. xvi. 33.

Footnote 22:

1 Kings xviii. 8, etc.

Footnote 23:

Literally, “those who have been athletes.”

Footnote 24:

Some fill up the _lacuna_ here found in the MS. so as to read, “have

come to a grievous death.”

Footnote 25:

Literally “good.”

Footnote 26:

_Seven_ imprisonments of St Paul are not referred to in Scripture.

Footnote 27:

Archbishop Wake here reads “scourged.” We have followed the most

recent critics in filling up the numerous _lacunæ_ in this chapter.

Footnote 28:

Some think _Rome_, others _Spain_, and others even _Britain_, to be

here referred to.

Footnote 29:

That is, under Tigellinus and Sabinus, in the last year of the Emperor

Nero; but some think Helius and Polycletus referred to; and others,

both here and in the preceding sentence, regard the words as denoting

simply the _witness_ borne by Peter and Paul to the truth of the

gospel before the rulers of the earth.

Footnote 30:

Some suppose these to have been the names of two eminent female

martyrs under Nero; others regard the clause as an interpolation.

Footnote 31:

Literally, “have reached to the stedfast course of faith.”

Footnote 32:

Gen. ii. 23.

Footnote 33:

Some insert “Father.”

Footnote 34:

Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.

Footnote 35:

Jonah iii.

Footnote 36:

Ezek. xxxiii. 11.

Footnote 37:

Ezek. xviii. 30.

Footnote 38:

Comp. Isa. i. 18.

Footnote 39:

These words are not found in Scripture, though they are quoted again

by Clem. Alex. (_Pædag._ i. 10) as from Ezekiel.

Footnote 40:

Isa. i. 16-20.

Footnote 41:

Some read ματαιολογίαν, _vain talk_.

Footnote 42:

Gen. v. 24; Heb. xi. 5. Literally, “and his death was not found.”

Footnote 43:

Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; James ii. 23.

Footnote 44:

Gen. xii. 1-3.

Footnote 45:

Gen. xiii. 14-16.

Footnote 46:

Gen. xv. 5, 6; Rom. iv. 3.

Footnote 47:

Gen. xxi. 22; Heb. xi. 17.

Footnote 48:

Gen. xix.; comp. 2 Pet. ii. 6-9.

Footnote 49:

So Joseph. _Antiq._ i. 11, 4; Irenæus, _Adv. Hær._ iv. 31.

Footnote 50:

Literally, “become a judgment and sign.”

Footnote 51:

Josh. ii.; Heb. xi. 31.

Footnote 52:

Others of the fathers adopt the same allegorical interpretation,

_e.g._ Justin Mar. _Dial. c. Tryph._ n. 111; Irenæus, _Adv. Hær._ iv.

20.

Footnote 53:

Jer. ix. 28, 24; 1 Cor. i. 31; 2 Cor. x. 17.

Footnote 54:

Comp. Matt. vi. 12-15, vii. 2; Luke vi. 36-38.

Footnote 55:

Isa. lxvi. 2.

Footnote 56:

Prov. ii. 21, 22.

Footnote 57:

Ps. xxxvii. 35-37. “Remnant” probably refers either to the memory or

_posterity_ of the righteous.

Footnote 58:

Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.

Footnote 59:

Ps. lxii. 4.

Footnote 60:

Ps. lxxviii. 36, 37.

Footnote 61:

Ps. xxxi. 18.

Footnote 62:

These words within brackets are not found in the MS., but have been

inserted from the Septuagint by most editors.

Footnote 63:

Ps. xii. 3-5.

Footnote 64:

The Latin of Cotelerius, adopted by Hefele and Dressel, translates

this clause as follows: “I will set free the wicked on account of His

sepulchre, and the rich on account of His death.”

Footnote 65:

The reading of the MS. is τῆς πληγῆς, “purify, or free Him, from

stripes.” We have adopted the emendation of Junius.

Footnote 66:

Wotton reads, “If He make.”

Footnote 67:

Or, “_fill_ Him with understanding,” if πλῆσαι should be read instead

of πλάσαι, as Grabe suggests.

Footnote 68:

Isa. liii. The reader will observe how often the text of the

Septuagint, here quoted, differs from the Hebrew as represented by our

authorized English version.

Footnote 69:

Ps. xxii. 6-8.

Footnote 70:

Heb. xi. 37.

Footnote 71:

Gen. xviii. 27.

Footnote 72:

Job i. 1.

Footnote 73:

Job xiv. 4, 5.

Footnote 74:

Num. xii. 7; Heb. iii. 2.

Footnote 75:

Some fill up the _lacuna_ which here occurs in the MS. by “Israel.”

Footnote 76:

Ex. iii. 11, iv. 10.

Footnote 77:

This is not found in Scripture.

Footnote 78:

Or, as some render, “to whom.”

Footnote 79:

Ps. lxxxix. 21.

Footnote 80:

Or, “when Thou judgest.”

Footnote 81:

Literally, “in my inwards.”

Footnote 82:

Literally, “bloods.”

Footnote 83:

Ps., li. 1-17.

Footnote 84:

Literally, “Becoming partakers of many great and glorious deeds, let

us return to the aim of peace delivered to us from the beginning.”

Comp. Heb. xii. 1.

Footnote 85:

Or, “collections.”

Footnote 86:

Job xxxviii. 11.

Footnote 87:

Or, “stations.”

Footnote 88:

Prov. xx. 27.

Footnote 89:

Comp. Heb. xiii. 17; 1 Thess. v. 12, 13.

Footnote 90:

Or, “the presbyters.”

Footnote 91:

Some read, “by their silence.”

Footnote 92:

Comp. 1 Tim. v. 21.

Footnote 93:

Some translate, “who turn to Him.”

Footnote 94:

Ps. xxxiv. 11-17.

Footnote 95:

Ps. xxxii. 10.

Footnote 96:

Or, as some render, “neither let us have any doubt of.”

Footnote 97:

Some regard these words as taken from an apocryphal book, others as

derived from a fusion of James i. 8 and 2 Pet. iii. 3, 4.

Footnote 98:

Hab. ii. 3; Heb. x. 37.

Footnote 99:

Mal. iii. 1.

Footnote 100:

Comp. 1 Cor. xv. 20; Col. i. 18.

Footnote 101:

Comp. Luke viii. 5.

Footnote 102:

This fable respecting the phœnix is mentioned by Herodotus (ii. 73),

and by Pliny (_Nat. Hist._ x. 2), and is used as above by Tertullian

(_De Resurr._ § 13), and by others of the fathers.

Footnote 103:

Literally, “the mightiness of His promise.”

Footnote 104:

Ps. xxviii. 7, or from some apocryphal book.

Footnote 105:

Comp. Ps. iii. 6.

Footnote 106:

Job xix. 25, 26.

Footnote 107:

Comp. Tit. i. 2; Heb. vi. 18.

Footnote 108:

Or “majesty.”

Footnote 109:

Wisd. xii. 12, xi. 22.

Footnote 110:

Comp. Matt. xxiv. 35.

Footnote 111:

Literally, “If the heavens,” etc.

Footnote 112:

Ps. xix. 1-3.

Footnote 113:

Literally, “abominable lusts of evil deeds.”

Footnote 114:

Ps. cxxxix. 7-10.

Footnote 115:

Literally, “has made us to Himself a part of election.”

Footnote 116:

Literally, “sowed abroad.”

Footnote 117:

Deut. xxxii. 8, 9.

Footnote 118:

Formed apparently from Num. xviii. 27 and 2 Chron. xxxi. 14.

Literally, the closing words are, “the holy of holies.”

Footnote 119:

Some translate, “youthful lusts.”

Footnote 120:

Prov. iii. 34; James iv. 6; 1 Pet. v. 5.

Footnote 121:

Job xi. 2, 3. The translation is doubtful.

Footnote 122:

Literally, “what are the ways of His blessing.”

Footnote 123:

Literally, “unroll.”

Footnote 124:

Comp. James ii. 21.

Footnote 125:

Some translate, “knowing what was to come.”

Footnote 126:

Gen. xxii.

Footnote 127:

So Jacobson: Wotton reads, “fleeing from his brother.”

Footnote 128:

The meaning is here very doubtful. Some translate, “the gifts which

were given to Jacob by Him,” _i.e._ God.

Footnote 129:

MS. αὐτῶν, referring to the gifts: we have followed the emendation

αὐτοῦ, adopted by most editors. Some refer the word to _God_, and not

_Jacob_.

Footnote 130:

Comp. Rom. ix. 5.

Footnote 131:

Gen. xxii. 17, xxviii. 4.

Footnote 132:

Or, “commandment.”

Footnote 133:

Or, “in addition to all.”

Footnote 134:

Gen. i. 26, 27.

Footnote 135:

Gen. i. 28.

Footnote 136:

Or, “let us consider.”

Footnote 137:

Or, “labourer.”

Footnote 138:

Isa. xl. 10, lxii. 11; Rev. xxii. 12.

Footnote 139:

The text here seems to be corrupt. Some translate, “He warns us with

all His heart to this end, that,” etc.

Footnote 140:

Dan. vii. 10.

Footnote 141:

Isa. vi. 3.

Footnote 142:

1 Cor. ii. 9.

Footnote 143:

Some translate, “in liberty.”

Footnote 144:

Or, “of the ages.”

Footnote 145:

The reading is doubtful: some have ἀφιλοξενίαν, “want of a hospitable

spirit.”

Footnote 146:

Rom. i. 32.

Footnote 147:

Literally, “didst run with.”

Footnote 148:

Literally, “didst weave.”

Footnote 149:

Or, “layest a snare for.”

Footnote 150:

Ps. l. 16-23. The reader will observe how the Septuagint followed by

Clement differs from the Hebrew.

Footnote 151:

Literally, “that which saves us.”

Footnote 152:

Or, “rejoices to behold.”

Footnote 153:

Or, “knowledge of immortality.”

Footnote 154:

Heb. i. 3, 4.

Footnote 155:

Ps. civ. 4; Heb. i. 7.

Footnote 156:

Some render, “to the Son.”

Footnote 157:

Ps. ii. 7, 8; Heb. i. 5.

Footnote 158:

Ps. cx. 1; Heb. i. 13.

Footnote 159:

Some read, “who oppose their own will to that of God.”

Footnote 160:

Literally, “in these there is use.”

Footnote 161:

1 Cor. xii. 12, etc.

Footnote 162:

Literally, “all breathe together.”

Footnote 163:

Literally, “use one subjection.”

Footnote 164:

Literally, “according as he has been placed in his charism.”

Footnote 165:

Comp. Prov. xxvii. 2.

Footnote 166:

The MS. is here slightly torn, and we are left to conjecture.

Footnote 167:

Comp. Ps. cxxxix. 15.

Footnote 168:

Literally, “and silly and uninstructed.”

Footnote 169:

Literally, “a breath.”

Footnote 170:

Or, “has perceived.”

Footnote 171:

Some render, “they perished at the gates.”

Footnote 172:

Job iv. 16-18, xv. 15, iv. 19-21, v. 1-5.

Footnote 173:

Some join κατὰ καιροὺς τεταγμένους, “at stated times,” to the next

sentence.

Footnote 174:

Literally, “to His will.”

Footnote 175:

Or, “consider.”

Footnote 176:

Or, “by the command of.”

Footnote 177:

Or, “by the command of.”

Footnote 178:

Literally, “both things were done.”

Footnote 179:

Or, “confirmed by.”

Footnote 180:

Or, “having tested them in spirit.”

Footnote 181:

Or, “overseers.”

Footnote 182:

Or, “servants.”

Footnote 183:

Isa. lx. 17, Sept.; but the text is here altered by Clement. The LXX.

have, “I will give thy rulers in peace, and thy overseers in

righteousness.”

Footnote 184:

Num. xii. 10; Heb. iii. 5.

Footnote 185:

Literally, “every tribe being written according to its name.”

Footnote 186:

See Num. xvii.

Footnote 187:

Literally, “on account of the title of the oversight.” Some understand

this to mean, “in regard to the dignity of the episcopate;” and others

simply, “on account of the oversight.”

Footnote 188:

The meaning of this passage is much controverted. Some render, “left a

list of other approved persons;” while others translate the unusual

word ἐπινομὴ, which causes the difficulty, by “testamentary

direction,” and many others deem the text corrupt. We have given what

seems the simplest version of the text as it stands.

Footnote 189:

_i.e._ the apostles.

Footnote 190:

Or, “oversight.”

Footnote 191:

Literally, “presented the offerings.”

Footnote 192:

Or, “Ye perceive.”

Footnote 193:

Or, “For.”

Footnote 194:

Dan. vi. 16.

Footnote 195:

Dan. iii. 20.

Footnote 196:

Literally, “worshipped.”

Footnote 197:

Literally, “serve.”

Footnote 198:

Or, “lifted up.”

Footnote 199:

Literally, “to such examples it is right that we should cleave.”

Footnote 200:

Not found in Scripture.

Footnote 201:

Literally, “be.”

Footnote 202:

Or, “thou wilt overthrow.”

Footnote 203:

Ps. xviii. 25, 26.

Footnote 204:

Or, “war.” Comp. James iv. 1.

Footnote 205:

Comp. Eph. iv. 4-6.

Footnote 206:

Rom. xii. 5.

Footnote 207:

This clause is wanting in the text.

Footnote 208:

This clause is wanting in the text.

Footnote 209:

Comp. Matt. xviii. 6, xxvi. 24; Mark ix. 42; Luke xvii. 2.

Footnote 210:

Literally, “in the beginning of the gospel.”

Footnote 211:

Or, “spiritually.”

Footnote 212:

1 Cor. iii. 13, etc.

Footnote 213:

Or, “inclinations for one above another.”

Footnote 214:

Literally, “of conduct in Christ.”

Footnote 215:

Or, “aliens from us,” _i.e._ the Gentiles.

Footnote 216:

Literally, “remove.”

Footnote 217:

Literally, “becoming merciful.”

Footnote 218:

Ps. cxviii. 19, 20.

Footnote 219:

James v. 20; 1 Pet. iv. 8.

Footnote 220:

Comp. 1 Cor. xiii. 4, etc.

Footnote 221:

Literally, “visitation.”

Footnote 222:

Or, “good.”

Footnote 223:

Isa. xxvi. 20.

Footnote 224:

Ps. xxxii. 1, 2.

Footnote 225:

Or, “look to.”

Footnote 226:

Or, “righteously.”

Footnote 227:

Num. xvi.

Footnote 228:

Ex. xiv.

Footnote 229:

Ps. lxix. 31, 32.

Footnote 230:

Or, “sacrifice.”

Footnote 231:

Ps. l. 14, 15.

Footnote 232:

Ps. li. 17.

Footnote 233:

Ex. xxxii. 7, etc.; Deut. ix. 12, etc.

Footnote 234:

Ex. xxxii. 9, etc.

Footnote 235:

Ex. xxxii. 32.

Footnote 236:

Or, “mighty.”

Footnote 237:

Literally, “be wiped out.”

Footnote 238:

Literally, “the multitude.”

Footnote 239:

Or, “receive.”

Footnote 240:

Ps. xxiv. 1; 1 Cor. x. 26, 28.

Footnote 241:

Literally, “and having received their prices, fed others.”

Footnote 242:

Judith viii. 30.

Footnote 243:

Esther vii. viii.

Footnote 244:

Literally, “there shall be to them a fruitful and perfect remembrance,

with compassions both towards God and the saints.”

Footnote 245:

Or, “they unite.”

Footnote 246:

Ps. cxviii. 18.

Footnote 247:

Prov. iii. 12: Heb. xii. 6.

Footnote 248:

Ps. cxli. 5.

Footnote 249:

Literally, “hand.”

Footnote 250:

Literally, “err” or “sin.”

Footnote 251:

Job v. 17-26.

Footnote 252:

Literally, “to be found small and esteemed.”

Footnote 253:

Literally, “His hope.”

Footnote 254:

Prov. i. 23-31.

Footnote 255:

Junius (Pat. Young), who examined the MS. before it was bound into its

present form, stated that a whole leaf was here lost. The next letters

that occur are ιπον, which have been supposed to indicate εἶπον or

ἔλιπον. Doubtless some passages quoted by the ancients from the

Epistle of Clement, and not now found in it, occurred in the portion

which has thus been lost.

Footnote 256:

Comp. Tit. ii. 14.

Footnote 257:

Literally, “an eternal throne.”

Footnote 258:

Literally, “from the ages to the ages of ages.”

THE SECOND EPISTLE OF CLEMENT.

INTRODUCTORY NOTICE.

The first certain reference which is made by any early writer to this

so-called Epistle of Clement is found in these words of Eusebius (_Hist.

Eccl._ iii. 38): “We must know that there is also a second Epistle of

Clement. But we do not regard it as being equally notable with the

former, since we know of none of the ancients that have made use of it.”

Several critics in modern times have endeavoured to vindicate the

authenticity of this epistle. But it is now generally regarded as one of

the many writings which have been falsely ascribed to Clement. Besides

the want of external evidence, indicated even by Eusebius in the above

extract, the diversity of style clearly points to a different writer

from that of the first epistle. A commonly accepted opinion among

critics at the present day is, that this is not an epistle at all, but a

fragment of one of the many homilies falsely ascribed to Clement. There

can be no doubt, however, that in the catalogue of writings contained in

the Alexandrian MS. it is both styled an epistle, and, as well as the

other which accompanies it, is attributed to Clement. As the MS. is

certainly not later than the fifth century, the opinion referred to must

by that time have taken firm root in the church; but in the face of

internal evidence, and in want of all earlier testimony, such a fact

goes but a small way to establish its authenticity.

THE SECOND EPISTLE OF CLEMENT.[259]

CHAP. I.—_We ought to think highly of Christ._

Brethren, it is fitting that you should think of Jesus Christ as of

God,—as the Judge of the living and the dead. And it does not become us

to think lightly of our salvation; for if we think little of Him, we

shall also hope but to obtain little [from Him]. And those of us who

hear carelessly of these things, as if they were of small importance,

commit sin, not knowing whence we have been called, and by whom, and to

what place, and how much Jesus Christ submitted to suffer for our sakes.

What return, then, shall we make to Him? or what fruit that shall be

worthy of that which He has given to us? For, indeed, how great are the

benefits[260] which we owe to Him! He has graciously given us light; as

a Father, He has called us sons; He has saved us when we were ready to

perish. What praise, then, shall we give to Him, or what return shall we

make for the things which we have received?[261] We were deficient[262]

in understanding, worshipping stones and wood, and gold, and silver, and

brass, the works of men’s hands;[263] and our whole life was nothing

else than death. Involved in blindness, and with such darkness[264]

before our eyes, we have received sight, and through His will have laid

aside that cloud by which we were enveloped. For He had compassion on

us, and mercifully saved us, observing the many errors in which we were

entangled, as well as the destruction to which we were exposed,[265] and

that we had no hope of salvation except it came to us from Him. For He

called us when we were not,[266] and willed that out of nothing we

should attain a real existence.[267]

CHAP. II.—_The church, formerly barren, is now fruitful._

“Rejoice, thou barren that bearest not; break forth and cry, thou that

travailest not; for she that is desolate hath many more children than

she that hath an husband.”[268] In that He said, “Rejoice, thou barren

that bearest not,” He referred to us, for our church was barren before

that children were given to her. But when He said, “Cry out, thou that

travailest not,” He means this, that we should sincerely offer up our

prayers to God, and should not, like women in travail, show signs of

weakness.[269] And in that He said, “For she that is desolate hath many

more children than she that hath an husband,” [He means] that our people

seemed to be outcast from God, but now, through believing, have become

more numerous than those who are reckoned to possess God.[270] And

another Scripture saith, “I came not to call the righteous, but

sinners.”[271] This means that those who are perishing must be saved.

For it is indeed a great and admirable thing to establish not the things

which are standing, but those that are falling. Thus also did Christ

desire to save the things which were perishing,[272] and has saved many

by coming and calling us when hastening to destruction.[273]

CHAP. III.—_The duty of confessing Christ._

Since, then, He has displayed so great mercy towards us, and especially

in this respect, that we who are living should not offer sacrifices to

gods that are dead, or pay them worship, but should attain through Him

to the knowledge of the true Father, whereby shall we show that we do

indeed know Him,[274] but by not denying Him through whom this knowledge

has been attained? For He himself declares, “Whosoever shall confess me

before men, him will I confess before my Father.”[275] This, then, is

our reward if we shall confess Him by whom we have been saved. But in

what way shall we confess Him? By doing what He says, and not

transgressing His commandments, and by honouring Him not with our lips

only, but with all our heart and all our mind.[276] For He says in

Isaiah, “This people honoureth me with their lips, but their heart is

far from me.”[277]

CHAP. IV.—_True confession of Christ._

Let us, then, not only call Him Lord, for that will not save us. For He

saith, “Not every one that saith to me, Lord, Lord, shall be saved, but

he that worketh righteousness.”[278] Wherefore, brethren, let us confess

Him by our works, by loving one another, by not committing adultery, or

speaking evil of one another, or cherishing envy; but being continent,

compassionate, and good. We ought also to sympathize with one another,

and not be avaricious. By such works let us confess Him,[279] and not by

those that are of an opposite kind. And it is not fitting that we should

fear men, but rather God. For this reason, if we should do such [wicked]

things, the Lord hath said, “Even though ye were gathered together

to[280] me in my very bosom, yet if ye were not to keep my commandments,

I would cast you off, and say unto you, Depart from me; I know you not

whence ye are, ye workers of iniquity.”[281]

CHAP. V.—_This world should be despised._

Wherefore, brethren, leaving [willingly] our sojourn in this present

world, let us do the will of Him that called us, and not fear to depart

out of this world. For the Lord saith, “Ye shall be as lambs in the

midst of wolves.”[282] And Peter answered and said unto Him,[283] “What,

then, if the wolves shall tear in pieces the lambs?” Jesus said unto

Peter, “The lambs have no cause after they are dead to fear[284] the

wolves; and in like manner, fear not ye them that kill you, and can do

nothing more unto you; but fear Him who, after you are dead, has power

over both soul and body to cast them into hell-fire.”[285] And

consider,[286] brethren, that the sojourning in the flesh in this world

is but brief and transient, but the promise of Christ is great and

wonderful, even the rest of the kingdom to come, and of life

everlasting.[287] By what course of conduct, then, shall we attain these

things, but by leading a holy and righteous life, and by deeming these

worldly things as not belonging to us, and not fixing our desires upon

them? For if we desire to possess them, we fall away from the path of

righteousness.

CHAP. VI.—_The present and future worlds are enemies to each other._

Now the Lord declares, “No servant can serve two masters.”[288] If we

desire, then, to serve both God and mammon, it will be unprofitable for

us. “For what will it profit if a man gain the whole world, and lose his

own soul?”[289] This world and the next are two enemies. The one

urges[290] to adultery and corruption, avarice and deceit; the other

bids farewell to these things. We cannot therefore be the friends of

both; and it behoves us, by renouncing the one, to make sure[291] of the

other. Let us reckon[292] that it is better to hate the things present,

since they are trifling, and transient, and corruptible; and to love

those [which are to come,] as being good and incorruptible. For if we do

the will of Christ, we shall find rest; otherwise, nothing shall deliver

us from eternal punishment, if we disobey His commandments. For thus

also saith the Scripture in Ezekiel, “If Noah, Job, and Daniel should

rise up, they should not deliver their children in captivity.”[293] Now,

if men so eminently righteous are not able by their righteousness to

deliver their children, how[294] can we hope to enter into the royal

residence[295] of God unless we keep our baptism holy and undefiled? Or

who shall be our advocate, unless we be found possessed of works of

holiness and righteousness?

CHAP. VII.—_We must strive in order to be crowned._

Wherefore, then, my brethren, let us struggle with all earnestness,

knowing that the contest is [in our case] close at hand, and that many

undertake long voyages to strive for a corruptible reward;[296] yet all

are not crowned, but those only that have laboured hard and striven

gloriously. Let us therefore so strive, that we may all be crowned. Let

us run the straight[297] course, even the race that is incorruptible;

and let us in great numbers set out[298] for it, and strive that we may

be crowned. And should we not all be able to obtain the crown, let us at

least come near to it. We must remember[299] that he who strives in the

corruptible contest, if he be found acting unfairly,[300] is taken away

and scourged, and cast forth from the lists. What then think ye? If one

does anything unseemly in the incorruptible contest, what shall _he_

have to bear? For of those who do not preserve the seal[301] [unbroken],

[the Scripture] saith, “Their worm shall not die, and their fire shall

not be quenched, and they shall be a spectacle to all flesh.”[302]

CHAP. VIII.—_The necessity of repentance while we are on earth._

As long, therefore, as we are upon earth, let us practise repentance,

for we are as clay in the hand of the artificer. For as the potter, if

he make a vessel, and it be distorted or broken in his hands, fashions

it over again; but if he have before this cast it into the furnace of

fire, can no longer find any help for it: so let us also, while we are

in this world, repent with our whole heart of the evil deeds we have

done in the flesh, that we may be saved by the Lord, while we have yet

an opportunity of repentance. For after we have gone out of the world,

no further power of confessing or repenting will there belong to us.

Wherefore, brethren, by doing the will of the Father, and keeping the

flesh holy, and observing the commandments of the Lord, we shall obtain

eternal life. For the Lord saith in the Gospel, “If ye have not kept

that which was small, who will commit to you the great? For I say unto

you, that he that is faithful in that which is least, is faithful also

in much.”[303] This, then, is what He means: “Keep the flesh holy and

the seal undefiled, that [304]ye may receive eternal life.”[305]

CHAP. IX.—_We shall be judged in the flesh._

And let no one of you say that this very flesh shall not be judged, nor

rise again. Consider ye in what [state] ye were saved, in what ye

received sight,[306] if not while ye were in this flesh. We must

therefore preserve the flesh as the temple of God. For as ye were called

in the flesh, ye shall also come [to be judged] in the flesh. As

Christ[307] the Lord who saved us, though He was first a Spirit, became

flesh, and thus called us, so shall we also receive the reward in this

flesh. Let us therefore love one another, that we may all attain to the

kingdom of God. While we have an opportunity of being healed, let us

yield ourselves to God that healeth us, and give to Him a recompense. Of

what sort? Repentance out of a sincere heart; for He knows all things

beforehand, and is acquainted with what is in our hearts. Let us

therefore give Him praise, not with the mouth only, but also with the

heart, that He may accept us as sons. For the Lord has said, “Those are

my brethren who do the will of my Father.”[308]

CHAP. X.—_Vice is to be forsaken, and virtue followed._

Wherefore, my brethren, let us do the will of the Father who called us,

that we may live; and let us earnestly[309] follow after virtue, but

forsake every wicked tendency[310] which would lead us into

transgression; and flee from ungodliness, lest evils overtake us. For if

we are diligent in doing good, peace will follow us. On this account,

such men cannot find it [_i.e._ peace] as are[311] influenced by human

terrors, and prefer rather present enjoyment to the promise which shall

afterwards be fulfilled. For they know not what torment present

enjoyment incurs, or what felicity is involved in the future promise.

And if, indeed, they themselves only did such things, it would be [the

more] tolerable; but now they persist in imbuing innocent souls with

their pernicious doctrines, not knowing that they shall receive a double

condemnation, both they and those that hear them.

CHAP. XI.—_We ought to serve God, trusting in His promises._

Let us therefore serve God with a pure heart, and we shall be righteous;

but if we do not serve Him, because we believe not the promise of God,

we shall be miserable. For the prophetic word also declares, “Wretched

are those of a double mind, and who doubt in their heart, who say, All

these things have we heard even in the times of our fathers; but though

we have waited day by day, we have seen none of them [accomplished]. Ye

fools! compare yourselves to a tree; take, for instance, the vine. First

of all it sheds its leaves, then the bud appears; after that the sour

grape, and then the fully-ripened fruit. So, likewise, my people have

borne disturbances and afflictions, but afterwards shall they receive

their good things.”[312] Wherefore, my brethren, let us not be of a

double mind, but let us hope and endure, that we also may obtain the

reward. For He is faithful who has promised that He will bestow on every

one a reward according to his works. If, therefore, we shall do

righteousness in the sight of God, we shall enter into His kingdom, and

shall receive the promises, “which ear hath not heard, nor eye seen,

neither have entered into the heart of man.”[313]

CHAP. XII.—_We are constantly to look for the kingdom of God._

Let us expect, therefore, hour by hour, the kingdom of God in love and

righteousness, since we know not the day of the appearing of God. For

the Lord Himself, being asked by one when His kingdom would come,

replied, “When two shall be one, and that which is without as that which

is within, and the male with the female, neither male nor female.”[314]

Now, two are one when we speak the truth one to another, and there is

unfeignedly one soul in two bodies. And “that which is without as that

which is within” meaneth this: He calls the soul “that which is within,”

and the body “that which is without.” As, then, thy body is visible to

sight, so also let thy soul be manifest by good works. And “the male

with the female, neither male nor female, this”[315]....

Footnote 259:

No title, not even a letter, is preserved in the MS.

Footnote 260:

Literally, “holy things.”

Footnote 261:

Comp. Ps. cxvi. 12.

Footnote 262:

Literally, “lame.”

Footnote 263:

Literally, “of men.”

Footnote 264:

Literally, “being full of such darkness in our sight.”

Footnote 265:

Literally, “having beheld in us much error and destruction.”

Footnote 266:

Comp. Hos. ii. 23; Rom. iv. 17, ix. 25.

Footnote 267:

Literally, “willed us from not being to be.”

Footnote 268:

Isa. liv. 1; Gal. iv. 27.

Footnote 269:

Some render, “should not cry out, like women in travail.” The text is

doubtful.

Footnote 270:

It has been remarked that the writer here implies he was a Gentile.

Footnote 271:

Matt. ix. 13; Luke v. 32.

Footnote 272:

Comp. Matt. xviii. 11.

Footnote 273:

Literally, “already perishing.”

Footnote 274:

Literally, “what is the knowledge which is towards Him.”

Footnote 275:

Matt. x. 32.

Footnote 276:

Comp. Matt. xxii. 37.

Footnote 277:

Isa. xxix. 13.

Footnote 278:

Matt. vii. 21, loosely quoted.

Footnote 279:

Some read, “God.”

Footnote 280:

Or, “with me.”

Footnote 281:

The first part of this sentence is not found in Scripture; for the

second, comp. Matt. vii. 23, Luke xiii. 27.

Footnote 282:

Matt. x. 16.

Footnote 283:

No such conversation is recorded in Scripture.

Footnote 284:

Or, “Let not the lambs fear.”

Footnote 285:

Matt. x. 28; Luke xii. 4, 5.

Footnote 286:

Or, “know.”

Footnote 287:

The text and translation are here doubtful.

Footnote 288:

Matt. vi. 24; Luke xvi. 13.

Footnote 289:

Matt. xvi. 26.

Footnote 290:

Literally, “speaks of.”

Footnote 291:

Or, “enjoy.”

Footnote 292:

The MS. has, “we reckon.”

Footnote 293:

Ezek. xiv. 14, 20.

Footnote 294:

Literally, “with what confidence shall we.”

Footnote 295:

Wake translates “kingdom,” as if the reading had been βασιλείαν; but

the MS. has βασίλειον, “palace.”

Footnote 296:

Literally, “that many set sail for corruptible contests,” referring

probably to the concourse at the Isthmian games.

Footnote 297:

Or, “Let us place before us.”

Footnote 298:

Or, “set sail.”

Footnote 299:

Literally, “know.”

Footnote 300:

Literally, “if he be found corrupting.”

Footnote 301:

Baptism is probably meant.

Footnote 302:

Isa. lxvi. 24.

Footnote 303:

Comp. Luke xvi. 10-12.