Chapter II: Part 2

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._