The Clementine Recognitions (Book V – Book VIII)

The Clementine Recognitions

continued

Chapter XXV: Fifth Suggestion

"But you say: Then those who adore what ought not to be adored, should be immediately destroyed by God, to prevent others doing the like. But are you wiser than God, that you should offer Him counsel? He knows what to do. For with all who are placed in ignorance He exercises patience, because He is merciful and gracious; and He foresees that many of the ungodly become godly, and that even some of those who worship impure statues and polluted images have been converted to God, and forsaking their sins and doing good works, attain to salvation. But it is said: We ought never to have come even to the thought of doing these things. You do not know what freedom of will is, and you forget that he is good who is so by his own intention; but, he who is retained in goodness by necessity cannot be called good, because it is not of himself that he is so. Because, therefore, there is in every one liberty to choose good or evil, he either acquires rewards, or brings destruction on himself. Nay it is said, God brings to our minds whatsoever we think. What mean ye, O then? Ye blaspheme. For if He brings all our thoughts into our minds, then it is He that suggests to us thoughts of adultery, and covetousness, and blasphemy, and every kind of effeminacy. Cease, I entreat of you, these blasphemies, and understand what is the honour worthy of God. And say not, as some of you are wont to say, that God needs not honour from men. Indeed, He truly is in need of none; but you ought to know that tile honour which you bestow upon God is profitable to yourselves. For what is so execrable, as for a man not to render thanks to his Creator?

Chapter XXVI: Sixth Suggestion

"But it is said: We do better, who give thanks both to Himself, and to all with Him. In this you do not understand that there is the ruin of your salvation. For it is as if a sick man should call in for his cure at once a physician and poisoners; since these could indeed injure him, but not cure him; and the true physician would refuse to mix his remedies with their poisons, lest either the man's destruction should be ascribed to the good, or his recovery, to the injurious. But you say: Is God then indignant or envious, if, when He benefits us, our thanks be rendered to others? Even if He be not indignant, at all events He does not wish to be the author of error, that by means of His work credit should be given to a vain idol. And what is so impious, so ungrateful, as to obtain a benefit from God, and to render thanks to blocks of wood and stone? Wherefore arise, and understand your salvation. For God is in need of no one, nor does He require anything, nor is He hurt by anything; but we are either helped or hurt, in that we are grateful or ungrateful. For what does God gain from our praises, or what does He lose by our blasphemies? Only this we must remember, that God brings into proximity and friendship with Himself the soul that renders thanks to Him. But the wicked demon possesses the ungrateful soul.

Chapter XXVII: Creatures Take Vengeance on Sinners

"But this also I would have you know, that upon such souls God does not take vengeance directly, but His whole creation rises up and inflicts punishments upon the impious; and although in the present world the goodness of God bestows the light of the world and the services of the earth alike upon the pious and the impious, yet not without grief does the sun afford his light, and the other elements perform their service, to the impious. And, in short, sometimes even in opposition to the goodness of the Creator, the elements are wearied out by the crimes of the wicked; and thence it is that either the fruit of the earth is blighted, or the composition of the air is vitiated, or the heat of the sun is increased beyond measure, or there is an excessive amount of rain or of cold. Thence pestilence, and famine, and death in various forms stalk forth, for the creature hastens to take vengeance on the wicked; yet the goodness of God restrains it, and bridles its indignation against the wicked, and compels it to be obedient to His mercy, rather than to be inflamed by the sins and the crimes of men. For the patience of God waiteth for the conversion of men, as long as they are ill this body.

Chapter XXVIII: Eternity of Punishments

"But if any persist in impiety till the end of life, then as soon as the soul, which is immortal, departs, it shall pay the penalty of its persistence in impiety. For even the souls of the impious are immortal, though perhaps they themselves would wish them to end with their bodies. But it is not so; for they endure without end the torments of eternal fire, and to their destruction they have not the quality of mortality. But perhaps you will say to me, You terrify us, O Peter. And how shall we speak to you the things which are in reality? Can we declare to you the truth by keeping silence? We cannot state the things which are, otherwise than as they are. But if we were silent, we should make ourselves the cause of the ignorance that is ruinous to you, and should satisfy the serpent that lurks within you, and blocks up your senses, who cunningly suggests these things to you, that he may make you always the enemies of God. But we are sent for this end, that we may betray his disguises to you; and melting your enmities, may reconcile you to God, that you may be converted to Him, and may please Him by good works. For man is at enmity with God, and is in an unreasonable and impious state of mind and wicked disposition towards Him, especially when he thinks that he knows something, and is in ignorance. But when you lay aside these, and begin to he pleased and displeased with the same things which please and displease God, and to will what God willeth then ye shall truly be called His friends.

Chapter XXIX: God's Care of Human Things

"But perhaps some of you will say, God has no care of human things; and if we cannot even attain to the knowledge of Him, how shall we attain to His friendship? That God does concern Himself with the affairs of men, His government of the world bears witness: for the sun daily waits upon it, the showers minister to it; the fountains, rivers, winds, and all elements, attend upon it; and the more these things become known to men, the more do they indicate God's care over men. For unless by the power of the. Most High, the more powerful would never minister to the inferior; and by this God is shown to have not only a care over men, but some great affection, since He has deputed such noble elements to their service. But that men may also attain to the friendship of God, is proved to us by the example of those to whose prayers He has been so favourable, that He has withheld the heaven from rain when they wished, and has again opened it when they prayed. And many other things He has bestowed upon those who does His will, which could not be bestowed but upon His friends. But you will say, What harm is done to God if these things also are worshipped by us? If any one of you should pay to another the honour that is due to his father, from whom he has received innumerable benefits, and should reverence a stranger and foreigner as his father, should you not think that he was undutiful towards his father, and most deserving to be disinherited?

Chapter XXX: Religion of Fathers to Be Abandoned

"Others say, It is wicked if we do not worship those idols which have come down to us from our fathers, and prove false to the religion bequeathed to us by our ancestors. On this principle, if any one's father was a robber or a base fellow, he ought not to change the manner of life handed down to him by his fathers, nor to be recalled from his father's errors to a better way; and it is reckoned impious if one do not sin with his parents, or does not persist in impiety with them. Others say, We ought not to be troublesome to God, and to be always burdening Him with complaints of our miseries, or with the exigencies of our petitions. How foolish and witless an answer! Do you think it is troublesome to God if you thank Him for His benefits, while you do not think it troublesome to Him if, for His gifts, you render thanks to stocks and stones? And how comes it, that when rain is withheld in a long drought, we all turn our eyes to heaven, and entreat the gift of rain from God Almighty, and all of us with oar little ones pour out prayers on God and entreat His compassion? But truly ungrateful souls, when they obtain the blessing, quickly forget: for as soon as they have gathered in their harvest or their vintage, straightway they offer the first-fruits to deaf and dumb images, and pay vows in temples or groves for those things which God has bestowed upon them, and then offer sacrifices to demons; and having received a favour, deny the bestower of the favour.

Chapter XXXI: Paganism, Its Enormities

"But some say, These things are instituted for the sake of joy, and for refreshing our minds; and they have been devised for this end, that the human mind may be relaxed for a little from cares and sorrows. See now what a charge you yourselves bring upon the things which you practise. If these things have been invented for the purpose of lightening sorrow and affording enjoyment, how is it that the invocations of demons are performed in groves and woods? What is the meaning of the insane whirlings, and the slashing of limbs, and the cutting off of members? How is it that mad rage is produced in them? How is insanity produced? How is it that women are driven violently, raging with dishevelled hair? Whence the shrieking and gnashing of teeth? Whence the bellowing of the heart and the bowels, and all those things which, whether they are pretended or are contrived by the ministration of demons, are exhibited to the terror of the foolish and ignorant? Are these things done for the sake of lightening the mind, or rather for the sake of oppressing it? Do ye not yet perceive nor understand, that these are the counsels of the serpent lurking within you, which draws yon away from the apprehension of truth by irrational suggestions of errors, that he may hold you as slaves and servants of lust and concupiscence and every disgraceful thing?

Chapter XXXII: True Religion Calls to Sobriety and Modesty

"But I protest to you with the clear voice of preaching, that, on the contrary, the religion of God calls you to sobriety and modesty; orders you to refrain from effeminacy and madness, and by patience and gentleness to prevent the inroads of anger; to be content with your own possessions, and with the virtue of frugality; not even when driven by poverty to plunder the goods of others, bat in all things to observe justice; to withdraw yourselves wholly from the idol sacrifices: for by these things you invite demons to you, and of your own accord give them the power of entering into you; and so you admit that which is the cause either of madness or of unlawful love.

Chapter XXXIII: Origin of Impiety

"Hence is the origin of all impiety; hence murders, adulteries, thefts; and a nursery is formed of all evils and wickednesses, while you indulge in profane libations and odours, and give to wicked spirits an opportunity of ruling and obtaining some sort of authority over you. For when they invade your senses, what do they else than work the things which belong to lust and injustice and cruelty, and compel you to be obedient to all things that are pleasing to them? God, indeed, permits you to suffer this at their hands by a certain righteous judgment, that from the very disgrace of your doings and your feelings you may understand how unworthy it is to be subject to demons and not to God. Hence also, by the friendship of demons, men are brought to disgraceful and base deeds; hence, men proceed even to the destruction of life, either through the fire of lust, or through the madness of anger through excess of grief, so that, as is well known, some have even laid violent hands upon themselves. And this, as we have said, by a just sentence of God they are not prevented from doing, that they may both understand to whom they have yielded themselves in subjection, and know whom they have forsaken.

Chapter XXXIV: Who are Worshippers of God?

"But some one will say, These passions sometimes befall even those who worship God. It is not true. For we say, that he is a worshipper of God, who does the will of God, and observes the precepts of His law. For in God's estimation he is not a Jew who is called a Jew among men (nor is he a Gentile that is called a Gentile), but he who, believing in God, fulfils His law and does His will, though he be not circumcised. He is the true worshipper of God, who not only is himself free from passions, but also sets others free from them; though they be so heavy that they are like mountains, he removes them by means of the faith with which he believes in God. Yea, by faith be truly removes mountains with their trees, if it be necessary. But he who seems to worship God, but is neither fortified by a full faith, nor by obedience to the commandments, but is a sinner, has given a place in himself, by reason of his sins, to passions, which are appointed of God for the punishment of those who sin, that they may exact from them the deserts of their sins by means of punishments inflicted, and may bring them purified to the general judgment of all, provided always that their faith do not fail them in their chastisement. For the chastisement of unbelievers in the present life is a judgment, by which they begin to be separated from future blessings; but the chastisement of those who worship God, while it is inflicted upon them for sins into which they have fallen, exacts from them the due of what they have done, that, preventing the judgment, they may pay the debt of their sin in the present life, and be freed, at least in half, from the eternal punishments which are there prepared.

Chapter XXXV: Judgment to Come

"But he does not receive these things as true who does not believe that there is to be a judgment of God, and therefore, being bound by the pleasures of the present life, is shut out from eternal good things; and therefore we do not neglect to proclaim to you what we know to be necessary for your salvation, and to show you what is the true worship of God, that, believing in God, you may be able, by means of good works, to be heirs with us of the world to come. But if you are not yet convinced that what we say is true, meantime, in the first instance, you ought not to take it amiss and to be hostile to us because we announce to you the things which we consider to be good, and because we do not grudge to bestow also upon you that which we believe brings salvation to ourselves, labouring, as I have said, with all eagerness, that we may have you as fellow-heirs of the blessings which we believe are to befall ourselves. But whether those things which we declare to you are certainly true, you shall not be able to know otherwise than by rendering obedience to the things which are commanded, that you may be taught by the issue of things, and the most certain end of blessedness.

Chapter XXXVI: Conclusion of Discourse

"And, therefore, although the serpent lurking within you occupies your senses with a thou sand arts of corruption, and throws in your way a thousand obstacles, by which he may turn you away from the hearing of saving instruction, all the more ought you to resist him, and despising his suggestions, to come together the more frequently to hear the word and receive instruction from us, because nobody can learn anything who is not taught." And when he had done speaking, he ordered those to be brought to him who were oppressed by sickness or demons, and laid his hands upon them with prayer; and so he dismissed the crowds, charging them to resort to the hearing of the word during the days that he was to remain there. Therefore, when the crowds had departed, Peter washed his body in the waters which ran through the garden, with as many of the others as chose to do so; and then ordered the couches to be spread on the ground under a very shady tree, and directed us to recline according to the order established at Caesarea. And thus, having taken food and given thanks to God after the manner of the Hebrews, as there was yet some portion of the day remaining, he ordered us to question him on any matters that we pleased. And although we were with him twenty in all, he explained to every one whatever he pleased to ask of him; the particulars of which I set down in books and sent to you some time ago. And when evening came we entered with him into the lodging, and went to sleep, each one in his own place.

Book VI

Chapter I: Diligence in Study

But as soon as day began to advance the dawn upon the retiring darkness, Peter having gone into the garden to pray, and returning thence and coming to us, by way of excuse for awaking and coming to us a little later than usual, said this: "Now that the spring-time has lengthened the day, of course the night is shorter; if, therefore, one desires to occupy some portion of the night in study, he must not keep the same hours for waking at all seasons, but should spend the same length of time in sleeping, whether the night be longer or shorter, and be exceedingly careful that he do not cut off from the period which he is wont to have for study, and so add to his sleep and lessen his time of keeping awake. And this also is to be observed, lest haply if sleep be interrupted while the food is still undigested, the undigested mass lead the mind, and by the exhalation of crude spirits render the inner sense confused and disturbed. It is right, therefore, that that part also be cherished with sufficient rest, so that, those things being sufficiently accomplished which are due to it, the body may be able in other things to render due service to the mind."

Chapter II: Much to Be Done in a Little Time

When he had said this, as very many had already assembled in the accustomed place of the garden to hear him, Peter went forth; and having saluted the crowds in his usual manner, began to speak as follows: "Since, indeed, as land neglected by the cultivator necessarily produces thorns and thistles, so your sense, by long neglect, has produced a plentiful crop of noxious opinions of things and dogmas of false science; there is need now of much care in cultivating the field of your mind, that the word of truth, which is the true and diligent husbandman of the heart, may cultivate it with continual instructions. It is therefore your part render obedience to it, and to lop off superfluous occupations and anxieties, lest a noxious growth choke the good seed of the word. For it may be that a short and earnest diligence may repair a long time's neglect; for the time of every one's life is uncertain, and therefore we must hasten to salvation, lest haply sudden death seize upon him who delays.

Chapter III: Righteous Anger

"And all the more eagerly must we strive on this account, that while there is time, the collected vices of evil custom may be cut off. And this you shall not be able to do otherwise, than by being angry with yourselves on account of your profitless and base doings. For this is righteous and necessary anger, by which every one is indignant with himself, and accuses himself for those things in which he has erred and done amiss; and by this indignation a certain fire is kindled in us, which, applied as it were to a barren field, consumes and burns up the roots of vile pleasure, and renders the soil of the heart more fertile for the good seed of the word of God. And I think that you have sufficiently worthy causes of anger, from which that most righteous fire may be kindled, if you consider into what errors the evil of ignorance has drawn you, and how it has caused you to fall and rush headlong into sin, from what good things it has withdrawn you, and into what evils it has driven you, and, what is of more importance than all the rest, how it has made you liable to eternal punishments in the world to come. Is not the fire of most righteous indignation kindled within you for all these things, now that the light of truth has shone upon you; and does not the flame of that anger which is pleasing to God rise within you, that every sprout may be burnt up and destroyed from the root, if haply any shoot of evil concupiscence has budded within you?

Chapter IV: Not Peace, But a Sword

Hence, also, He who hath sent us, when He had come, and had seen that all the world had fallen into wickedness, did not forthwith give peace to him who is in error, lest He should confirm him in evil; but set the knowledge of truth in opposition to the ruins of ignorance of it, that, if haply men would repent and look upon the light of truth, they might rightly grieve that they hall been deceived and drawn away into the precipices of error, and might kindle the fire of salutary anger against the ignorance that had deceived, them. On this account, therefore, He said, `I have come to send fire on the earth; and how I wish that it were kindled!' There is therefore a certain fight, which is to be fought by us in this life; for the word of truth and knowledge necessarily separates men from error and ignorance, as we have often seen putrified and dead flesh in the body separated by the cutting knife from its connection with the living members. Such is the effect produced by knowledge of the truth. For it is necessary that, for the sake of salvation, the son, for example, who has received the word of truth, be separated from his unbelieving parents; or again, that the father. be separated from his son, or the daughter from her mother. And in this manner the battle of knowledge and ignorance, of truth and error, arises between believing and unbelieving kinsmen and relations. And therefore He who has sent us said again `I am not come to send peace on earth, but a sword.'

Chapter V: How the Fight Begins

"But if any one say, How does it seem right for men to be separated from their parents? I will tell you how. Because, if they remained with them in error, they would do no good to them, and they would themselves perish with them. It is therefore right, and very right, that he who will be saved be separated from him who will not. But observe this also, that this separation does not come from those who understand aright; for they wish to be with their relatives, and to do them good, and to teach them better things. But it is the vice peculiar to ignorance, that it will not bear to have near it the light of truth, which confutes it; and therefore that separation originates with them. For those who receive the knowledge of the truth, because it is full of goodness, desire, if it be possible, to share it with all, as given by the good God; yea, even with those who hate and persecute them: for they know that ignorance is the cause of their sin. Wherefore, in short, the Master Himself, when He was being led to the cross by those who knew Him not, prayed the Father for His murderers, and said, `Father, forgive their sin, for they know not what they do!' The disciples also, in imitation of the Master, even when themselves were suffering, in like manner prayed for their murderers. But if we are taught to pray even for our murderers and persecutors, how ought we not to bear the persecutions of parents and relations, and to pray for their conversion?

Chapter VI: God to Be Loved More Than Parents

"Then let us consider carefully, in the next place, what reason we have for loving our parents. For this cause, it is said, we love them, because they seem to be the authors of our life. But our parents are not authors of our life, but means of it. For they do not bestow life, but afford the means of our entering into this life; while the one and sole author of life is God. If, therefore we would love the Author of our life, let us know that it is He that is to be loved. But then it is said, We cannot know Him; but them we know, and hold in affection. Be it so: you cannot know what God is, but you can very easily know what God is not. For how can any man fail to know that wood, or stone, or brass, or other such matter, is not God? But if you will not give your mind to consider the things which you might easily apprehend, it is certain that you are hindered in the knowledge of God, not by impossibility, but by indolence; for if you had wished it, even from these useless images you might have been set on the way of understanding.

Chapter VII: The Earth Made for Men

"For it is certain that these images are made with iron tools; but iron is wrought by fire, which fire is extinguished by water. But water is moved by spirit; and spirit has its beginning from God. For thus saith the prophet Moses: `In the beginning God made the heaven and the earth. But the earth was invisible, and unarranged; and darkness was over the deep: and the Spirit of God was upon the waters.' Which Spirit. like the Creator's hand, by command of God separated light from darkness; and after that invisible heaven produced this visible one, that He might make the higher places a habitation for angels, and the lower for men. For your sake, therefore, by command of God, the water which was upon the face of the earth withdrew, that the earth might produce fruits for you; and into the earth also He inserted veins of moisture, that fountains and rivers might flow forth from it for you. For your sake it was commanded to bring forth living creatures, and all things which could serve for your use and pleasure. Is it not for you that the winds blow, that the earth, conceiving by them, may bring forth fruits? Is it not for you that the showers fall, and the seasons change? Is it not for you that the sun rises and sets, and the moon undergoes her changes? For you the sea offers its service, that all things may be subject to you, ungrateful as you are. For all these things shall there not be a righteous punishment of vengeance, because beyond all else you are ignorant of the bestower of all these things, whom you ought to acknowledge and reverence above all?

Chapter VIII: Necessity of Baptism

"But now I lead you to understanding by the same paths. For you see that all things are produced from waters. But water was made at first by the Only-begotten; and the Almighty God is the head of the Only-begotten, by whom we come to the Father in such order as we have stated above. But when you have come to the Father you will learn that this is His will, that you be born anew by means of waters, which were first created. For he who is regenerated by water, having filled up the measure of good works, is made heir of Him by whom he has been regenerated in incorruption. Wherefore, with prepared minds, approach as sons to a father, that your sins may be washed away, and it may be proved before God that ignorance was their sole cause. For if, after the learning of these things, you remain in unbelief, the cause of your destruction will be imputed to yourselves, and not to ignorance. And do you suppose that yon can have hope towards God, even if you cultivate all piety and all righteousness, but do not receive baptism. Yea rather, he will be worthy or greater punishment, who does good works not well; for merit accrues to men from good works, but only if they be done as God commands. Now God has ordered every one who worships Him to be sealed by baptism; hut if you refuse, and obey your own will rather than God's, you are doubtless contrary and hostile to His will.

Chapter IX: Use of Baptism,

"But you will perhaps say, What does the, baptism of water contribute towards the worship of God? In the first place, because that which hath pleased God is fulfilled. In the second place, because, when yon are regenerated and born again of water and of God, the frailty of your former birth, which you have through men, is cut off, and so at length you shall be able to attain salvation; hut otherwise it is impossible. For thus hath the true prophet testified to its with an oath: `Verily I say to you, That unless a man is born again of water, he shall not enter into the kingdom of heaven. Therefore make haste; for there is in these waters a certain power of mercy which was borne upon them at the beginning, and acknowledges those who are baptized under the name of the threefold sacrament, and rescues them from future punishments, presenting as a gift to God the souls that are consecrated by baptism. Betake yourselves therefore to these waters, for they alone can quench the violence of the future fire; and he who delays to approach to them, it is evident that the idol of unbelief remains in him, and by it be is prevented from hastening to the waters which confer salvation. For whether you be righteous or unrighteous, baptism is necessary for you in every respect: for the righteous, that perfection may be accomplished in him, and he may be born again to God; for the unrighteous, that pardon may he vouchsafed him of the sins which he has committed in ignorance. Therefore all should hasten to he horn again to God without delay, because the end of every one's life is uncertain.

Chapter X: Necessity of Good Works

"But when you have been regenerated by water, show by good works the likeness in you of that Father who hath begotten you. Now you know God, honour Him as a father; and His honour is, that yon live according to His will. And His will is, that you so live as to know nothing of murder or adultery, to flee from hatred and covetousness, to put away anger, pride, and boasting, to abhor envy, and to count all such things entirely unsuitable to you. There is truly a certain peculiar observance of our religion, which is not so much imposed upon men, as it is sought out by every worshipper of God by reason of its purity. By reason of chastity, I say, of which there are many kinds, but first, that every one be careful that he `come not near a menstruous woman; 'for this the law of God regards as detestable. But though the law had given no admonition concerning these things, should we willingly, like beetles, roll ourselves in filth? For we ought to have something more than the animals, as reasonable men, and capable of heavenly senses, whose chief study it ought to be to guard the conscience from every defilement of the heart.

Chapter XI: Inward and Outward Cleansing

"Moreover, it is good, and tends to purity, also to wash the body with water. I call it good, not as if it were that prime good of the purifying of the mind, but because this of the washing of the body is the sequel of that good. For so also our Master rebuked some of the Pharisees and scribes, who seemed to be better than others, and separated from the people, calling them hypocrites, because they purified only those things which were seen of men, but left defiled and sordid their hearts, which God alone sees. To some therefore of them-not to all-He said, `Woe to you, scribes and Pharisees, hypocrites! because ye cleanse the outside of the cup and platter, but the inside is full of pollution. O blind Pharisees, first make clean what is within, and what is without shall be clean also.' For truly, if the mind be purified by the light of knowledge, when once it is clean and clear, then it necessarily takes care of that which is without a man, that is, his flesh, that it also may he purified. But when that which is without, the cleansing of the flesh, is neglected, it is certain that there is no care taken of the purity of the mind and the cleanness of the heart. Thus therefore it comes to pass, that he who is clean inwardly is without doubt cleansed outwardly also, but not always that he who is clean outwardly is also cleansed inwardly-to wit, when he does these things that he may please men.

Chapter XII: Importance of Chastity

"But this kind of chastity is also to be observed, that sexual intercourse must not take place heedlessly and for the sake of mere pleasure, but for the sake of begetting children. And since this observance is found even amongst some of the lower animals, it were a shame if it be not observed by men, reasonable, and worshipping God. But there is this further reason why chastity should be observed by those who hold the trite worship of God, in those forms of it of which we have spoken, and others of like sort, that it is observed strictly even amongst those who are still held by the devil in error, for even amongst them there is in some degree the observance of chastity. What then? Will you not observe, now that you are reformed, what you observed when you were in error?

Chapter XIII: Superiority of Christian Morality

"But perhaps some one of you will say, Must we then observe all things which we did while we worshipped idols? Not all. But whatever things were done well, these you ought to observe even now; because, if anything is rightly done by those who are in error, it is certain that that is derived from the truth; whereas, if anything is not rightly done in the true religion, that is, without doubt, borrowed from error. For good is good, though it be done by those who are in error; and evil is evil, though it be done by those who follow the truth. Or shall we be so foolish, that if we sue a worshipper of idols to be sober, we shall refuse to be sober, lest we should seem to do the same things which he does who worships idols? It is not so. But let this be our study, that if those who err do not commit murder, we should not even be angry; if they do not commit adultery, we should not even covet another's wife; if they love their neighbours, we should love even our enemies; if they lend to those who have the means of paying, we should give to those from whom we do not hope to receive anything. And in all things, we who hope for the inheritance of the eternal world ought to excel those who know only the present world; knowing that if their works, when compared with our works, be found like and equal in the day of judgment, there will be confusion to us, because we are found equal in our works to those who are condemned on account of ignorance, and had no hope of the world to come.

Chapter XIV: Knowledge Enhances Responsibility

"And truly confusion is our worthy portion, if we have done no more than those who are inferior to us in knowledge. But if it be confusion to us, to be found equal to them in works, what shall become of us if the examination that is to take place find us inferior and worse than them? Hear, therefore, how our true Prophet has taught us concerning these things; for, with respect to those who neglect to hear the words of wisdom, He speaks thus: `The queen of the south shall rise in judgment with this generation, and shall condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here, and they hear Him not.'" But with respect to those who refused to repent of their evil deeds, He spoke thus: `The men of Nineve shall rise in the judgment with this generation, and shall condemn it; for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.' You see, therefore, how He condemned those who were instructed out of the law, by adducing the example of those who came from Gentile ignorance, and showing that the former were not even equal to those who seemed to live in error. From all these things, then, the statement that He propounded is proved, that chastity, which is observed to a certain extent even by those who live in error, should be held much more purely and strictly, in all its forms, as we showed above, by us who follow the truth; and the rather because with us eternal rewards are assigned to its observance."

Chapter XV: Bishops, Presbyters, Deacons, and Widows Ordained at Tripolis

When he had said these things, and others to the same effect, he dismissed the crowds; and having, according to his custom, supped with his friends, he went to sleep. And while in this manner he was teaching the word of God for three whole months, and converting multitudes to the faith, at the last he ordered me to fast; and after the fast he conferred on me the baptism of ever-flowing water, in the fountains which adjoin the sea. And when, for the grace of regeneration divinely conferred upon me, we had joyfully kept holiday with our brethren, Peter ordered those who had been appointed to go before him, to proceed to Antioch, and there to wait three months more. And they having gone, he himself led down to the fountains, which, I have said, are near the sea, those who had fully received the faith of the Lord, and baptized them; and celebrating the Eucharist with them, he appointed, as bishop over them, Maro, who had entertained him in his house, and who was now perfect in all things; and with him he ordained twelve presbyters and deacons at the same time. He also instituted the order of widows, and arranged all the services of the Church; and charged them all to obey Maro their bishop in all things that he should command them. And thus all things being suitably arranged, when the three months were fulfilled, we bade farewell to those who were at Tripolis, and set out for Antioch.

Book VII

Chapter I: Journey from Tripolis

At length leaving Tripolis, a city of Phoenicia, we made our first halt at Ortosias, not far from Tripolis; and there we remained the next day also, because almost all those that hart believed in the Lord, unable to part from Peter, followed him thus far. Thence we came to Antharadus. But because there were many in our company, Peter said to Niceta and Aquila: "As there are immense crowds of brethren with as, and we bring upon ourselves no title envy as we enter into every city, it seems to me that we must take means, without doing so unpleasing a thing as to prevent their following us, to secure that the wicked one shall not stir up envy against us on account of any display! I wish, therefore, that you, Niceta and Aquila, would go before us with them, so that you may lead the multitude divided into two sections, that we may enter every city of the Gentiles travelling apart, rather than in one assemblage.

Chapter II: Disciples Divided into Two Bands

"But I know that you think it sad to be separated from me for the space of at least two days. Believe me, that in whatever degree you love me, my diction towards you is tenfold greater. But if, by reason of our mutual affection, we will not do the things that are right and honourable, such love will appear to be unreasonable. And therefore, without bating a tittle of oar love, let us attend to those things which seem useful and necessary; especially since not a day can pass in which you may not be present at my discussions. For I purpose to pass through the most noted cities of the provinces one by one, as you also know, and to reside three months in each for the sake of teaching. Now, therefore, go before me to Laodicea, which is the nearest city, and I shall follow yon after two or three days, so far as I purpose. But you shall wait for me at the inn nearest to the gate of the city; and thence again, when we have spent a few days there, you shall go before me to more distant cities. And this I wish you to do at every city, for the sake of avoiding envy as much as in us lies, and also that the brethren who are with us, finding lodgings prepared in the several cities by your foresight, may not seem to be vagabonds."

Chapter III: Order of March

When Peter thus spoke, they of course acquiesced, saying: "It does not greatly sadden us to do this, because we are ordered by you, who have been chosen by the foresight of Christ to I do and to counsel well in all things; but also because, while it is a heavy loss not to see our lord Peter for one, or it may be two days, yet it is not intolerable. And we think of our twelve brethren who go before us, and who are deprived of the advantage of hearing and seeing you for a whole month out of the three that you stay in every city. Therefore we shall not delay doing as you order, because you order all things aright." And thus saying, they went forward, having received instructions that they should speak to the brethren who journeyed with them outside the city, and request them not to enter the cities in a crowd and with tumult, but apart, and divided

Chapter IV: Clement's Joy at Remaining with Peter

But when they were gone, I Clement rejoiced greatly because he had kept me with himself, and I said to him: "I give thanks to God that yon have not sent me forward with the others, for I should have died through sadness." Then said Peter: "And what will happen if necessity shall demand that yon be sent anywhere for the purpose of teaching? Would yon die if you were separated from me for a good purpose? Would you not put a restraint upon yourself, to bear patiently what necessity has laid upon you? Or do you not know that friends are always together, and are joined in memory, though they be separated bodily; as, on the other hand, some. persons are near to one another in body, but are separate in mind? "

Chapter V: Clement's Affection for Peter

Then I answered: "Think not, my lord, that I suffer these things unreasonably; hut there is a certain cause and reason of this affection of mine towards you. For I have you alone as the object of all my affections, instead of father and mother, and brethren; bat above all this, is the fact that you alone are the cause of my salvation and knowledge of the truth. And also this I do not count of least moment, that my youthful age is subject to the snares of lusts; and I am afraid to he without you, by whose sole presence all effeminacy, however irrational it be, is put to shame; although I trust, by the mercy of God, that even my mind, from what it has conceived through your instruction, shall be unable to receive aught else into its thoughts. Besides, I remember your saying at Caesarea, `If any one wishes to accompany me, without violating dutifulness, let him accompany me.' And by this you meant that he should not make any one sad, to whom he ought according to God's appointment to cleave; for example, that he should not leave a faithful wife, or parents, or the like. Now from these I am entirely free, and so I am fit for following you; and I wish you would grant me that I might perform to you the service of a servant."

Chapter VI: Peter's Simplicity of Life

Then Peter, laughing. said: "And do you not think, Clement, that very necessity must make you my servant? For who else can spread my sheets, and arrange my beautiful coverlets? Who will be at hand to keep my rings, and prepare my robes, which I must be constantly changing? Who shall superintend my cooks, and provide various and choice meats to be prepared by most recondite and various art; and all those things which are procured at enormous expense, and arc brought together for men of delicate up-bringing, yea rather, for their appetite, as for some enormous beast? But perhaps, although you live with me, you do not know my manner of life. I live on bread alone, with olives, and seldom even with pot-herbs; and my dress is what you see, a tunic with a pallium: and having these, I require nothing more. This is sufficient for me, because my mind does not regard things present, but things eternal, and therefore no present and visible thing delights me. Whence I embrace and admire indeed your good mind towards me; and I commend you the more, because, though you have been accustomed to so great abundance, you have been able so soon to abandon it, and to accommodate yourself to this life of ours, which makes use of necessary things alone. For we-that is, I and my brother Andrew-have grown up from our childhood not only orphans, but also extremely poor, and through necessity have become used to labour, whence now also we easily bear tile fatigues of our journeyings. But rather, if you would consent and allow it, I, who am a working man, could more easily discharge the duty of a servant to you."

Chapter VII: Peter's Humility

But I trembled when I heard this, and my tears immediately gushed forth, because so great a man, who is worth more than the whole world, had addressed such a proposal to me. Then he, when he saw me weeping, inquired the reason; and I answered him: "How have I so sinned against you, that you should distress me with such a proposal? "Then Peter: "If it is evil that I said I should serve you, you were first in fault in saying tile same thing to me." Then said I: "The cases are not alike: for it becomes me to do this to you; but it is grievous that you, who are sent as the herald of the Most High God to save the souls of men, should say it to me." Then said Peter: "I should agree with you, were it not that our Lord, who came for the salvation of the whole world, and who was nobler than any creature, submitted to be a servant, that He might persuade us not to be ashamed to perform the ministry of servants to our brethren." Then said I: "It were foolishness in me to suppose that I can prevail with you; nevertheless I give thanks to the providence of God, because I have merited to have you instead of parents."

Chapter VIII: Clement's Family History

Then said Peter: "Is there then no one of your family surviving? "I answered: "There are indeed many powerful men, coming of the stock of Caesar; for Caesar himself gave a wife to my father, as being his relative, and educated along with him, and of a suitably noble family. By her my father had twin sons, born before me, not very like one another, as my father told me; for I never knew them. But indeed I have not a distinct recollection even of my mother; but I cherish the remembrance of her face, as if I had seen it in a dream. My mother's name was Matthidia, my father's Faustinianus: my brothers', Faustinus and Faustus. Now, when I was barely five years old, my mother saw a vision-so I learned from my father-by which she was warned that, unless she speedily for the city with her twin sons, and was absent for ten years, she and her children should perish by a miserable fate.

Chapter IX: Disappearance of His Mother and Brothers

"Then my father, who tenderly loved his sons, put them on board a ship with their mother, and sent them to Athens to be educated, with slaves and maid-servants, and a sufficient supply of money; retaining me only to be a comfort to him, and thankful for this, that the vision had not commanded me also to go with my mother. And at the end of a year my father sent men to Athens with money for them, desiring also to know how they did; but those who were sent never returned. Again, in the third year, my sorrowful father sent other men with money, who returned in the fourth year, and related that they had seen neither my mother nor my brothers, that they had never reached Athens, and that no trace had been found of any one of those who had been with them.

Chapter X: Disappearance of His Father

"My father hearing this, and confounded with excessive sorrow, not knowing whither to go or where to seek, went down with me to the harbour, and began to ask of the sailors whether any of them had seen or heard of the bodies of a mother and two little children being cast ashore anywhere, four years ago; when one told one story and another another, but nothing definite was disclosed to us searching in this boundless sea. Yet my father, by reason of the great affection which he bore to his wife and children, was fed with vain hopes, until he thought of placing me under guardians and leaving me at Rome, as I was now twelve years old, and himself going in quest of them. Therefore he went down to the harbour weeping, and going on board a ship, took his departure; and from that time till now I have never received any letters from him, nor do I know whether he is alive or dead. But I rather suspect that he also has perished, either through a broken heart or by shipwreck; for twenty years have now elapsed since then, and no tidings of him have ever reached me."

Chapter XI: Different Effects of Suffering on Heathens and Christians

Peter, hearing this, shed tears of sympathy, and said to his friends who were present: "If any man who is a worshipper of God had endured what this man's father has endured, immediately men would assign his religion as the cause of his calamities; but when these things happen to miserable Gentiles, they charge their misfortunes upon fate. I call them miserable, because they are both vexed with errors here, and are deprived of future hope; whereas, when the worshippers of God suffer these things, their patient endurance of them contributes to their cleansing from sin."

Chapter XII: Excursion to Aradus

After this, one of those present began to ask Peter, that early next day we should go to a neighbouring island called Aradus, which was not more than six furlongs off, to see a certain wonderful work that was in it, viz. vine-wood columns of immense size. To this Peter assented, as he was very complaisant; but he charged us that, when we left the ship, we should not rush all together to see it: "for," said he, "I do not wish you to be noticed by the crowd." When therefore, next day, we reached the island by ship in the course of an hour forthwith we hastened to the place where the wonderful columns were. They were placed in a certain temple, in which there were very magnificent works of Phidias, on which every one of us gazed earnestly.

Chapter XIII: The Beggar Woman

But when Peter had admired only the columns, being no wise ravished with the grace of the painting, he went out, and saw before the gates a poor woman asking alms of those who went in; and looking earnestly at her, he said: "Tell me, O woman, what member of your body is wanting, that you subject yourself to the indignity of asking alms, and do not rather gain your bread by labouring with your hands which God has given you." But she, sighing, said: "Would that I had hands which could be moved; but now only the appearance of hands has been preserved, for they are lifeless, and have been rendered feeble and without feeling by my knawing of them." Then Peter said: "What has been the cause of your inflicting so great an injury upon yourself? ""Want of courage," said she, "and nought else; for if I had had any bravery in me, I could either have thrown myself from a precipice, or cast myself into the depths of the sea, and so ended my griefs."

Chapter XIV: The Woman's Grief

Then Peter said: "Do you think, O woman, that those who destroy themselves are set free from torments, and not rather that the souls of those who lay violent hands upon themselves are subjected to greater punishments? "Then said she: "I wish I were sure that souls live in the infernal regions, for I would gladly embrace the suffering of the penalty of suicide, only that I might see my darling children, if it were but for an hour." Then Peter: "What thing is it so great, that effects you with so heavy sadness? I should like to know. For if you informed me of the cause, I might be able both to show you clearly, O woman, that souls do live in the infernal regions; and instead of the precipice or the deep sea, I might give yon some remedy, that you may be able to end your life without torment."

Chapter XV: The Woman's Story

Then the woman, hearing this welcome promise, began to say: "It is neither easy of belief, nor do I think it necessary to tell, what is my extraction, or what is my country. It is enough only to explain the cause of my grief, why I have rendered my hands powerless by gnawing them. Being born of noble parents, and having become the wife of a suitably powerful man, I had two twin sons, and after them one other. But my husband's brother was vehemently enflamed with unlawful love towards me; and as I valued chastity above all things, and would neither consent to so great wickedness, nor wished to disclose to my husband the baseness of his brother, I considered whether in any way I could escape unpolluted, and yet not set brother against brother, and so bring the whole race of a noble family into disgrace. I made up my mind, therefore, to leave my country with my two twins, until the incestuous love should subside, which the sight of me was fostering and inflaming; and I thought that our other son should remain to comfort his father to some extent.

Chapter XVI: The Woman's Story Continued

"Now in order to carry out this plan, I pretended that I had had a dream, in which some deity stood by me in a vision, and told me that I should immediately depart from the city with my twins, and should be absent until he should command me to return; and that, if I did not do so, I should perish with all my children. And so it was done. For as soon as I told the dream to my husband, he was terrified; and sending with me my twin sons, and also slaves and maid-servants, and giving me plenty of money, he ordered me to sail to Athens, where I might educate my sons, and that I should stay there until he who commanded me to depart should give me leave to return. While I was sailing along with my sons, I was shipwrecked in the night by the violence of the winds, and, wretch that I am, was driven to this place; and when all had perished, a powerful wave caught me, and cast me upon a rock. And while I sat there with this only hope, that haply I might be able to find my sons, I did not throw myself into the deep, although then my soul, disturbed and drunk with grief, had both the courage and the power to do it.

Chapter XVII: The Woman's Story Continued

"But when the day dawned, and I with shouting and howling was looking around, if I could even see the corpses of my unhappy sons anywhere washed ashore, some of those who saw me were moved with compassion, and searched, first over the sea, and then also along the shores, if they could find either of my children. But when neither of them was anywhere found, the women of the place, taking pity on me, began to comfort me, every one telling her own griefs, that I might take consolation from the likeness of their calamities to my own. But this saddened me all the more; for my disposition was not such that I could regard the misfortunes of others as comforts to me. And when many desired to receive me hospitably, a certain poor I woman who dwells here constrained me to enter into her hut, saying that she had had a husband who was a sailor, and that he had died at sea while a young man, and that, although many afterwards asked her in marriage, she preferred widowhood through love of her husband. `Therefore, 'said she. `we shall share whatever we can gain by the labour of our hands.'

Chapter XVIII: The Woman's Story Continued

"And, not to detain you with a long and profitless story, I willingly dwelt with her on account of the faithful affection which she retained for her husband. But not long after, my hands (unhappy woman that I was!), long torn with gnawing, became powerless, and she who had taken me in fell into palsy, and now lies at home in her bed; also the affection of those women who had formerly pitied me grew cold. We are both helpless. I, as you see, sit begging; and when I get anything, one meal serves two wretches. Behold, now you have heard enough of my affairs; why do you delay the fulfilment of your promise, to give me a remedy, by which both of us may end our miserable life without torment? "

Chapter XIX: Peter's Reflections on the Story

While she was speaking, Peter, being distracted with much thought, stood like one thunder-struck; and I Clement coming up, said: "I have been seeking you everywhere, and now what are we to do? "But he commanded me to go before him to the ship, and there to wait for him; and because he must not be gainsayed, I did as he commanded me. But he, as he afterwards told me the whole, being struck with a sort of suspicion, asked of the woman her family, and her country, and the names of her sons; "and straightway," he said, "if you tell me these things, I shall give you the remedy." But she, like one suffering violence, because she would not confess these things, and yet was desirous of the remedy, reigned one thing after another, saying that she was an Ephesian, and her husband a Sicilian, and giving false names to her sons. Then Peter, supposing that she had answered truly, said: "Alas! O woman, I thought that some great joy should spring up to us to-day; for I suspected that you were a certain woman, concerning whom I lately learned certain like things." But she adjured him, saying: "I entreat you to tell me what they are, that I may know if amongst women there be one more unfortunate than myself."

Chapter XX: Peter's Statement to the Woman

Then Peter, incapable of deception, and moved with compassion, began to say: "There is a certain young man among those who follow me for the sake of religion and sect, a Roman citizen, who told me that he had a father and two twin brothers, of whom not one is left to him. `My mother, 'he said, `as I learned from my father, saw a vision, that she should depart from the Roman city for a time with her twin sons, else they should perish by a dreadful death; and when she had departed, she was nevermore seen.' And afterwards his father set out to search for his wife and sons, and was also lost."

Chapter XXI: A Discovery

When Peter had thus spoken, the woman, struck with astonishment, fainted. Then Peter began to hold her rip, and to comfort her, and to ask what was the matter, or what she suffered. But she at length, with difficulty recovering her breath, and nerving herself up to the greatness of the joy which she hoped for, and at the same time wiping her face, said: "Is he here, the youth of whom you speak? "But Peter, when he understood the matter, said: "Tell me first, or else you shall not see him." Then she said: "I am the mother of the youth." Then says Peter: "What is his name? "And she answered: "Clement." Then said Peter: "It is himself; and he it was that spoke with me a little while ago, and whom I ordered to go before me to the ship." Then she fell down at Peter's feet and began to entreat him that he would hasten to the ship. Then Peter said: "Yes if you will promise me that you will do as I say." Then she said: "I will do anything; only show me my only son, for I think that in him I shall see my twins also." Then Peter said: "When you have seen him, dissemble for a little time, until we leave the island." "I will do so," she said.

Chapter XXII: A Happy Meeting

Then Peter, holding her hand, led her to the ship. And when I saw him giving his hand to the woman, I began to laugh; yet, approaching to do him honour, I tried to substitute my hand for his, and to support the woman. But as soon as I touched her hand, she uttered a loud scream, and rushed into my embrace, and began to devour me with a mother's kisses. But I, being ignorant of the whole matter, pushed her off as a mad woman; and at the same time, though with reverence, I was somewhat angry with Peter.

Chapter XXIII: A Miracle

But he said: "Cease: what mean you, O Clement, my son? Do not push away your mother." But I as soon as I heard these words, immediately bathed in tears, fell upon my mother, who had fallen down, and began to kiss her, For as soon as I heard, by degrees I recalled her countenance to my memory; and the longer I gazed, the more familiar it grew to me. Mean time a great multitude assembled, hearing that the woman who used to sit and beg was recognised by her son, who was a good man. And when we wished to sail hastily away from the island, my mother said to me: "My darling son, it is right that I should bid farewell to the woman who took me in; for she is poor, and paralytic, and bedridden." When Peter and all who were present heard this, they admired the goodness and prudence of the woman; and immediately Peter ordered some to go and to bring the woman in her bed as she lay. And when she had been brought, and placed in the midst of the crowd, Peter said, in the presence of all: "If I am a preacher of truth, for confirming the faith of all those who stand by, that they may know and believe that there is one God, who made heaven and earth, in the name of Jesus Christ, His Son, let this woman rise." And as soon as he had said this, she arose whole, and fell down at Peter's feet; and greeting her friend and acquaintance with kisses asked of her was the meaning of it all. But she shortly related to her the whole proceeding of the Recognition, so that the crowds standing around wondered.

Chapter XXIV-Departure from Aradus

Then Peter, so far as he could, and as time permitted, addressed the crowds on the faith of God, and the ordinances of religion; and then added, that if any one wished to know more accurately about these things, he should come to Antioch, "where," said he, "we have resolved to stay three months, and to teach fully the things which pertain to salvation. For if," said he, "men leave their country and their parents for commercial or military purposes, and do not fear to undertake long voyages, why should it be thought burdensome or difficult to leave home for three months for the sake of eternal life? "When he had said these things, and more to the same purpose, I presented a thousand drachmas to the woman who had entertained my mother, and who bad recovered her health by means of Peter, and in the presence of all committed her to the charge of a certain good man, the chief person in that town, who promised that he would gladly do what we demanded of him. I also distributed a little money among some others, and among those women who were said formerly to have comforted my mother in her miseries, to whom I also expressed my thanks. And after this we sailed, along with my mother, to Antaradus.

Chapter XXV: Journeyings

And when we had come to our lodging, my mother began to ask of me what had become of my father; and I told her that he had gone to seek her, and never returned. But she, hearing this, only sighed; for her great joy on my account lightened her other sorrows. And the next clay she journeyed with us, sitting with Peter's wife; and we came to Balaneae, where we stayed three days, and then went on to Pathos, and afterwards to Gabala; and so we arrived at Laodicea, where Niceta and Aquila met us before the gates, and kissing us, conducted us to a lodging. But Peter, seeing that it was a large and splendid city, said that it was worthy that we should stay in it ten days, or even longer. Then Niceta and Aquila asked of me who was this unknown woman; and I answered: "It is my mother, whom God has given back to me by means of my lord Peter."

Chapter XXVI: Recapitulation

And when I had said this, Peter began to relate the whole matter to them in order, and said. "When we had come to Aradus, and I had ordered you to go on before us, the same day after you had gone, Clement was led in the course of conversation to tell me of his extraction and his family, and how he had been deprived of his parents, and had had twin brothers older than himself, and that, as his father told him, his mother once saw a vision, by which she was ordered to depart from the city of Rome with her twin sons, else she and they should suddenly perish. And when she had told his father the dream, he, loving his sons with tender affection, and afraid of any evil befalling them, put his wife and sons on board a ship with all necessaries, and sent them to Athens to be educated. Afterwards he sent once and again persons to inquire after them, but nowhere found even a trace of them. At last the father himself went on the search, and until now he is nowhere to be found. When Clement had given me this narrative, there came one to us, asking us to go to the neighbouring island of Aradus, to see vine-wood columns of wonderful size. I consented; and when we came to the place, all the rest went into the interior of the temple; but I-for what reason I know not-had no mind to go farther.

Chapter XXVII: Recapitulation Continued

1 "But while I was waiting outside for them, I began to notice this woman, and to wonder in what part of her body she was disabled, that she did not seek her living by the labour of her hands, but submitted to the shame of beggary. I therefore asked of her the reason of it. She confessed that she was sprung of a noble race, and was married to a no less noble husband, `whose brother, 'said she, `being inflamed by unlawful love towards me, desired to defile his brother's bed. This I abhorring, and yet not daring to tell my husband of so great wickedness, lest I should stir up war between the brothers. and bring disgrace upon the family, judged it better to depart from my country with my two twin sons, leaving the younger boy to be a comfort to his father. And that this might be done with an honourable appearance, I thought good to feign a dream, and to tell my husband that there stood by me in a vision a certain deity, who told me to set out from the city immediately with my two twins, and remain until he should instruct me to return.' She told me that her husband, when he heard this, believed her, and sent her to Athens, with the twin children to be educated there;

2 but that they were driven by a terrible tempest upon that island, where, when the ship had gone to pieces, she was lifted by a wave upon a rock, and delayed killing herself only for this, `until, 'said she, `I could embrace at least the dead limbs of my unfortunate sons, and commit them to burial. But when the day dawned, and crowds had assembled, they took pity upon me, and threw a garment over me. But I, miserable, entreated them with many tears, to search if they could find anywhere the booties of my unfortunate sons. And I, tearing all my body with my teeth, with wailing and howlings cried out constantly, Unhappy woman that I am, where is my Faustus? where my Faustinus? '"

Chapter XXVIII: More Recognitions

And when Peter said this, Niceta and Aquila suddenly started up, and being astonished, began to be greatly agitated, saying: "O Lord, Thou Ruler and God of all, are these things true, or are we in a dream? "Then Peter said: "Unless we be mad, these things are true." But they, after a short pause, and wiping their faces, said: "We are Faustinus and Faustus: and even at the first, when you began this narrative, we immediately fell into a suspicion that the matters that you spoke of might perhaps relate to us; yet again considering that many like things happen in men's lives, we kept silence, although our hearts were struck by some hope. Therefore we waited for the end of your story, that, if it were entirely manifest that it related to us, we might then confess it." And when they had thus spoken, they went in weeping to our mother. And when they found her asleep, and wished to embrace her, Peter prevented them, saying: "Permit me first to prepare your mother's mind, lest haply by the great and sudden joy she lose her reason, and her understanding he disturbed, especially as she is now stupefied with sleep."

Chapter XXIX: "Nothing Common or Unclean."

Therefore, when our mother had risen from her sleep, Peter began to address her, saying: "I wish you to know, O woman an observance of our religion. We worship one God, who made the world, and we keep His law, in which He commands us first of all to worship Him, and to reverence His name, to honour our parents, and to preserve chastity and uprightness. But this also we observe, not to have a common table with Gentiles, unless when they believe, and on the reception of the truth are baptized, and consecrated by a certain threefold invocation of the blessed name; and then we eat with them. Otherwise, even if it were a father or a mother, or wife, or sons, or brothers, we cannot have a common table with them. Since, therefore, we do this for the special cause of religion, let it not seem hard to you that your son cannot eat with you, until you have the same judgment of the faith that he has."

Chapter XXX: "Who Can Forbid Water? "

Then she, when she heard this, said: "And what hinders me to be baptized to-day? For even before I saw you I was wholly alienated t from those whom they call gods because they were not able to do anything for me, although I frequently, and almost daily, sacrificed to them. And as to chastity, what shall I say, when neither in former times did pleasures deceive me, nor afterwards did poverty compel me to sin? But I think you know well enough how great was my love of chastity, when I pretended that dream that I might escape the snares of unhallowed love, and that I might go abroad with my two twins. and when I left this my son Clement alone to be a comfort to his father. For if two were scarcely enough for me, how much more it would have saddened their father, if he had had none at all? For he was wretched through his great affection towards our sons, so that even the authority of the dream could scarce prevail upon him to give up to me Faustinus and Faustus, the brothers of this Clement, and that himself should be content with Clement alone. "

Chapter XXXI: Too Much Joy

While she was yet speaking, my brothers could contain themselves no longer, but rushed into their mother's embrace with many tears, and kissed her. But she said: "What is the meaning of this "Then said Peter: "Be not disturbed, O woman; be firm. These are your sons Faustinus and Faustus, whom you supposed to have perished in the deep; but how they are alive, and how they escaped in that horrible night, and how the one of them is called Niceta and the other Aquila, they will be able to explain to you themselves, and we also shall hear it along with you." When Peter had said this, our mother fainted, being overcome with excess of joy; and after some time, being restored and come to herself, she said; "I beseech you, darling sons, tell me what has befallen you since that dismal and cruel night."

Chapter XXXII: "He Bringeth Them Unto Their Desired Haven."

Then Niceta began to say: "On that night, O mother, when the ship was broken up, and we were being tossed upon the sea, supported on a fragment of the wreck, certain men, whose business it was to rob by sea, found us, and placed us in their boat, and overcoming the power of the waves by rowing, by various stretches brought us to Caesarea Stratonis. There they starved us, and heat us, and terrified us, that we might not disclose the truth; and having changed our names, they sold us to a certain widow, a very honourable women, named Justa. She, having bought us, treated us as sons, so that she carefully educated us in Greek literature and liberal arts. And when we grew up, we also attended to philosophic studies, that we night be able to confute the Gentiles, by supporting the doctrines of the divine religion by philosophic disputations.

Chapter XXXIII: Another Wreck Prevented

"But we adhered, for friendship's sake and boyish companionship, to one Simon, a magician, who was educated along with us, so that we were almost deceived by him. For there is mention made in our religion of a certain Prophet, whose coming was hoped for by all who observe that religion, through whom immortal and happy life is promised to be given to those who believe in Him. Now we thought that this Simon was he. But these things shall be explained to you, O mother, at a more convenient season. Meanwhile, when we were almost deceived by Simon, a certain colleague of my lord Peter, Zacchaeus by name, warned us that we should not be duped by the magician, but presented us to Peter on his arrival, that by him we might be taught the things which were sound and perfect. And this we hope will happen to you also, even as God has vouchsafed it to us, that we may be able to eat and have a common table with you. Thus therefore it was, O mother, that you believed that we were drowned in the sea, while we were stolen by pirates."

Chapter XXXIV: Baptism Must Be Preceded by Fasting

When Niceta had spoken thus, our mother fell down at Peter's feet, entreating and beseeching him that both herself and her hostess might be baptized without delay; "that," said she, "I may not even for a single clay suffer the loss of the company and society of my sons." In like manner, we her sons also entreated Peter. But he said: "What! Do you think that I alone am unpitiful, and that I do not wish you to enjoy your mother's society at meals? But she must fast at least one day first, and so be baptized; and this because I have heard from her a certain declaration, by which her faith has been made manifest to me, and which has given evidence of her belief; otherwise she must have been instructed and taught many days before she could have been baptized."

Chapter XXXV: Desiring the Salvation or Others

Then said I: "I pray you, my lord Peter, tell us what is that declaration which you say afforded you evidence of her faith? "Then Peter: "It is her asking that her hostess, whose kindnesses she wishes to requite, may be baptized along with her. Now she would not ask that this grace be bestowed upon her whom she loves, unless she believed that there is some great boon in baptism. Whence, also, I find fault with very many, who, when they are themselves baptized and believe, yet do nothing worthy of faith with those whom they love, such as wives, or children, or friends, whom they do not exhort to that which they themselves have attained, as they would do if indeed they believed that eternal life is thereby bestowed. In short, if they see them to be sick, or to be subject to any danger bodily, they grieve and mourn, because they are sure that in this destruction threatens them. So, then, if they were sure of this, that the punishment of eternal fire awaits those who do not worship God, when would they cease warning and exhorting? Or, if they refused, how would they not mourn and bewail them, being sure that eternal torments awaited them? Now, therefore, we shall send for that woman at once, and see if she loves the faith of our religion; and as we find, so shall we act. But since your mother has judged so faithfully concerning baptism, let her fast only one day before baptism."

Chapter XXXVI: The Sons' Pleading

But she declared with an oath, in presence of my lord Peter's wife, that from the time she recognised her son, she had been unable to take any food from excess of joy, excepting only that yesterday she drank a cup of water. Peter's wife also bore witness, saying that it was even so. Then Aquila said: "What, then, hinders her being baptized? "Then Peter, smiling, said: "But this is not the fast of baptism, for it was not done in order to baptism." Then Niceta said: "But perhaps God, wishing that our mother, on our recognition, should not be separated even for one day from participation of our table, pre-ordained this fasting. For as in her ignorance she preserved her chastity, that it might profit her in order to the grace of baptism; so she fasted before she knew the reason of fasting, that it might profit her in order to baptism, and that immediately, from the beginning of our acquaintance, she might enjoy communion of the table with us."

Chapter XXXVII: Peter Inexorable

1 Then said Peter: "Let not the wicked one prevail against us, taking occasion from a mother's love; but let you, and me with you, fast this day along with her, and to-morrow she shall be baptized: for it is not right that the precepts of truth be relaxed and weakened in favour of any person or friendship. Let us not shrink, then, from suffering along with her, for it is a sin to transgress any commandment. But let us teach our bodily senses, which are without us, to be in subjection to our inner senses; and not compel our inner senses, which savour the things that be of God, to follow the outer senses, which savour the things that be of the flesh. For to this end also the Lord commanded, saying: `Whosoever shall look upon a woman to lust after her, hath committed adultery with her already in his heart.' And to this He added: `If thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members perish, rather than thy whole body be cast into hell-fire.' He does not say, has offended thee, that you should then east away the cause of sin after you have sinned; but if it offend you, that is, that before you sin you should cut off the cause of the sin that provokes and irritates you. But let none of you think, brethren, that the Lord commended the cutting off of the members.

2 His meaning is, that the purpose should be cut off, not the members, and the causes which allure to sin, in order that our thought, borne up on the chariot of sight, may push towards the love of God, supported by the bodily senses; and not give loose reins to the eyes of the flesh as to wanton horses, eager to turn their running outside the way of the commandments, but may subject the bodily sight to the judgment of the mind, and not suffer those eyes of ours, which God intended to be viewers and witnesses of His work, to become panders of evil desire. And therefore let the bodily senses as well as the internal thought be subject to the law of God, and let them serve His will, whose work they acknowledge themselves to be."

Chapter XXXVIII: Reward of Chastity

Therefore, as the order and reason of the mystery demanded, on the following day she was baptized in the sea, and returning to the lodging, was initiated in all the mysteries of religion in their order. And we her sons, Niceta and Aquila, and I Clement, were present. And after this we dined with her, and glorified God with her, thankfully acknowledging the zeal and teaching of Peter, who showed us, by the example of our mother, that the good of chastity is not lost with God; "as, on the other hand," said he, "unchastity does not escape punishment, though it may not be punished immediately, but slowly. But so well pleasing," said he, "is chastity to God, that it confers some grace in the present life even upon those who are in error; for future blessedness is laid up for those only who preserve chastity and righteousness by the grace of baptism. In short, that which has befallen your mother is an example of this, for all this welfare has been restored to her in reward of her chastity, for the guarding and preserving of which continence alone is not sufficient; but when any one perceives that snares and deceptions are being prepared, he must straightway flee as from the violence of fire or the attack of a mad dog, and not trust that he can easily frustrate snares of this kind by philosophizing or by humouring them; but, as I have said, he must flee and withdraw to a distance, as your mother also did through her true and entire love of chastity. And on this account she has been preserved to you, and you to her; and in addition, she has been endowed with the knowledge of eternal life" When he had said this, and much more to the same effect, the evening having come, we went to sleep.

Book VIII

Chapter I: The Old Workman

Now the next morning Peter took my brothers and me with him, and we went down to the harbour to bathe in the sea, and thereafter we retired to a certain secret place for prayer. But a certain poor old man, a workman, as he appeared by his dress, began to observe us eagerly, without our seeing him, that he might see what we were doing in secret. And when he saw us praying, he waited till we came out, and then saluted us, and said: "If you do not take it amiss, and regard me as an inquisitive and importunate person, I should wish to converse with you; for I take pity on you, and would not have you err under the appearance of truth, and be afraid of things that have no existence; or if you think that there is any truth in them, then declare it to me. If, therefore, you take it patiently, I can in a few words instruct you in what is right; but if it be unpleasant to you, I shall go on, and do my business." To him Peter answered: "Speak what you think good, and we will gladly hear, whether it be true or false; for you are to be welcomed, because, like a father anxious on behalf of his children, you wish to put us in possession of what you regard as good."

Chapter II: Genesis

Then the old man proceeded to say: "I saw you bathe in the sea, and afterwards retire into a secret place; wherefore observing, without your noticing me, what you were doing, I saw you praying. Therefore, pitying your error, I waited till you came out, that I might speak to you, and instruct you not to err in an observance of this sort; because there is neither any God, nor any worship, neither is there any providence in the world, but all things are done by fortuitous chance and genesis, as I have discovered most clearly for thyself, being accomplished beyond others in the discipline of learning. Do not err, therefore: for whether you pray, or whether you do not pray, whatever your genesis contains, that shall befall you." Then I Clement was affected, I know not how, in my heart, recollecting many things in him that seemed familiar to me; for some one says well, that that which is sprung from any one, although it may be long absent, yet a spark of relationship is never extinguished. Therefore I began to ask of him who and whence he was, and how descended. But he, not wishing to answer these questions, said: "What has that to do with what I have told you? But first, if you please, let us converse of those matters which we have pro-pounded; and afterwards, if circumstances require, we can disclose to one another, as friends to friends, our names, and families, and country, and other things connected with these." Yet we all admired the eloquence of the man, and the gravity of his manners, and the calmness of his speech.

Chapter III: A Friendly Conference

But Peter, walking along leisurely while conversing, was looking out for a suitable place for a conference. And when he saw a quiet recess near the harbour, he made us sit down; and so he himself first began. Nor did he hold the old man in any contempt, nor did he look down upon him because his dress was poor and mean. He said, therefore: "Since you seem to me to be a learned man, and a compassionate, inasmuch as you have come to us, and wish that to be known to us which you consider to be good, we also wish to expound to you what things we believe to be good and right; and if you do not think them true, you will take in good part our good intentions towards you, as we do yours towards us." While Peter was thus speaking, a great multitude assembled. Then said the old man: "Perhaps the presence of a multitude disconcerts you." Peter replied: "Not at all, except only on this account, that I am afraid lest haply, when the truth is made manifest in the course of our discussion, you be ashamed in presence of the multitude to yield and assent to the things which you may have understood to be spoken truly." To this the old man answered: "I am not such a fool in my old age, that, understanding what is true, I should deny it for the favour of the rabble."

Chapter IV: The Question Stated

Then Peter began to say: "Those who speak the word of truth, and who enlighten the souls of men, seem to me to be like the rays of the sun, which, when once they have come forth and appeared to the world, can no longer be concealed or hidden, while they are not so much seen by men, as they afford sight to all. There fore it was well said by One to the heralds of the truth, `Ye are the light of the world, and a city set upon a hill cannot be hid; neither do men light a candle and put it tinder a bushel, but upon a candlestick, that it may enlighten all who are in the house.' "Then said the old man: "He said well, whoever he is. But let one of you state what, according to his opinion, ought to be followed, that we may direct our speech to a definite aim. For, in order to find the truth, it is Dot sufficient to overthrow the things that are spoken on the other side, but also that one should himself bring forward what he who is on the other side may oppose. Therefore, in order that both parties may be on an equal footing, it seems to me to be right that each of us should first enunciate what opinion he holds. And, if you please, I shall begin first. I say, then, that the world is not governed according to the providence of God, because we see that many things in it are done unjustly and disorderly; but I say that it is genesis that does and regulates all things."

Chapter V: Freedom of Discussion Allowed

When Peter was about to reply to this, Niceta, anticipating him, said: "Would my lord Peter allow me to answer to this; and let it not be thought forward that I, a young man, should have an encounter with an old man, but rather let me converse as a son with a father." Then said the old man: "Not only do I wish, my son, that you should set forth your opinions; but also if any one of your associates, if any one even of the bystanders, thinks that he knows anything, let him unhesitatingly state it: we shall gladly hear it; for it is by the contribution of many that the things that are unknown are more easily found out." Then Niceta therefore answered: "Do not deem me to have done rashly, my father, because I have interrupted the speech of my lord Peter; but rather I meant to honour him by doing this. For he is a man of God, full of all knowledge, who is not ignorant even of Greek learning, because he is filled with the Spirit of God, to whom nothing is unknown. But because it is suitable to him to speak of heavenly things, I shall answer concerning those things which pertain to the babbling of the Greeks. But after we have disputed in the Grecian manner, and we have come to that point where no issue appears, then he himself, as filled with the knowledge of God, shall openly and clearly disclose to us the truth on all matters, so that not we only, but also all who are around us as hearers, shall learn the way of truth. And therefore now let him sit as umpire; and when either of us shall yield, then let him, taking up the matter, give an unquestionable judgment."

Chapter VI: The Other Side of the Question Stated

When Niceta had thus spoken, those who had assembled conversed among themselves: "Is this that Peter of whom we heard, the most approved disciple of Him who appeared in Judaea, and wrought many signs and miracles? "And they stood gazing upon him with great fear and veneration, as conferring upon the Lord the honour of His good servant. Which when Peter observed, he said to them: "Let us hear with all attention, holding an impartial judgment of what shall be said by each; and after their encounter we also shall add what may seem necessary." And when Peter had said this, the crowds rejoiced. Then Niceta began to speak as follows: "You have laid down, my father, that the world is not governed by the providence of God, but that all things are subject to genesis, whether the things which relate to the dispositions, or those which relate to the doings of every one. This I could answer immediately; but because it is right to observe order, we also lay down what we hold, as you yourself requested should be done. I say that the world is governed by the providence of God, at least in those things which need His government. For He it is alone who holds all things in His hand, who also made the world; the just God, who shall at some time render to every one according to his deeds. Now, then, you have our position; go on as you please, either overthrowing mine or establishing your own, that I may meet your statements. Or if you wish me to speak first, I shall not hesitate."