First Epistle to the Corinthians

^A by the will of God, through our Lord Jesus Christ. Grace to you and peace from almighty God through Jesus Christ be multiplied.

^B On account of the sudden and successive calamities and mishaps [(85)] that have befallen us [(84)], brothers, we acknowledge that we have been rather slow in turning our attention to the matters asked of you, beloved, and to that impious and detestable sedition, which is alien to the elect of God; which a few insolent and daring men have inflamed to such a pitch of recklessness...

VARIOUS NOTES

[(83)] *Because of the sudden [calamities].* From a more careful examination of the text, Wotton edited it differently; Pearson, however, following a different interpretation, adopts the opinion. The reading of Junius and the codices lacks something. For to what purpose are these words here, after what has been suggested? You may see more in Wotton himself. GALL. *Over your own matters and against one another.* Perhaps this alludes to the passage of Paul in I Thess. iii, 12: *May the Lord make you increase and abound in love toward one another, and toward all, just as we do toward you.* But I think it should be read *over your own matters*. JUN.

[(84)] *For the calamities that have befallen us.* From these words Junius draws the likely conclusion that this epistle was written while Clement was in exile; but I do not believe it is a matter of bona fide that anyone would send letters under another's name, at a time when it was well known that he was abroad, and that you could not meet with those in whose name he professes to write. Moreover, that solemn embassy, which is recorded at the end of the epistle, will be an argument that these were by no means transmitted from [an] island or [a] mine. And indeed, if any credibility is to be given to the anonymous author who wrote about the contests, travels, life, and death of Peter and Paul, and which is kept in the Arundel Library, at least during that persecution which gave blessed Peter his martyrdom, our Clement was passed over and remained inviolate by the privilege of his birth. For he says: The soldiers immediately seized everyone... and led them to the place of the condemned; and they spared Clement, as a kinsman of Caesar, but the sword-stroke took off the heads of Herodion and Olympas, with the multitude; and they fastened Peter, the great apostle of the Lord, to the cross in an inverted position.

[(85)] Namely, the Domitian persecution, which began in the year of Christ 95. At which time it was by no means free to summon the Roman Church, so that it might provide enough for the desires of the Corinthians. Those who think the calamities which Clement suffered in exile are commemorated here, do not note that he is writing in the name of the Roman Church, and therefore is not recounting private troubles, but those common to the Roman Church. COUST.

[(86)] *Rather slowly.* *Seram* (late), we understand that we have made a consideration (of mind). GALL.

[(87)] *We turn our attention.* Junius: *we shall think*—in a sense quite unsuitable. Cleric[us]: *we shall consider*. Others with Wotton. But Wetstein, in his *Prolegomena to the New Testament*, p. 65, more precisely to the style of St. Paul, which the holy Father frequently uses. This reading is approved by Freyo and Birrius. GALL.

[(88)] *To have turned our attention.* *Epistrephesthai* and *epistrophen poiein* means to take care, to note, and to apply the mind. Add, if you please, to the examples which Stephanus brings, the notable passage from Dio Chrysostom of Rhodes, not only so that you may learn the force and property of the word, but that you may avoid base gain, which blinds the eyes of the soul and reason, and does not allow one to discern the just from the unjust, or the honorable from the base: *But it is this very thing that is wickedness, because of gain and necessity, to turn oneself to no base or unjust thing, nor even to care what happens, but only if it is profitable.* JUN.

[(89)] *Beloved.* This word, in its place...

^A and to the strangers to the elect of God, is a matter of impious and abominable sedition, which a few headstrong and self-willed persons have kindled to such a pitch of folly that your venerable and celebrated name, worthy of love by all men ^B, has been greatly blasphemed. For who has ever stayed among you and not tested your faith, which is full of every virtue? Who has not admired your sober and gentle piety in Christ? Who has not proclaimed the magnificence of your hospitality? And who has not congratulated you on your perfect and sound knowledge? For you did all things without partiality, and you walked in the laws of God, being subject to your rulers ^C and giving the honor due to the presbyters among you. You instructed the young to think of things that are moderate and seemly; you charged them to fulfill all things with a blameless, grave, and pure conscience, deeply loving their own husbands, as duty requires, and you taught them to manage the affairs of their household ^D seemly and with great temperance, while remaining in the rule of obedience.

NOTES OF VARIOUS AUTHORS

(90) *Strangers.* The Latin text follows this, as do Cotelier and others. Yet the reading is consistent, and therefore seems to be retained by Mill. Indeed, the Father rebukes the schism arising from this, [pointing out] what it is for Christians, namely, unlike the custom of the faithful who preceded them, to be strangers in the land and elect of God, a thing most abominable. Tertullian, *Apol.* cap. 1, addressing the magistrates of the Roman Empire who were persecuting the Christian religion: "This religion knows that it exists as a stranger on the earth, easily finding enemies among strangers; but it has its race, home, hope, grace, and dignity in the heavens." GALL.

(91) *And impious.* Why are four epithets correctly applied to one noun? Is it perhaps that two are a gloss? BERNARD.

(92) *To such a pitch of folly.* In such a way have they inflamed them; or they have so inflamed them that they have led them into such fury that your name is greatly vilified; that is, that you are infamous because of your dissensions. "Name" here means reputation. CLER.

(93) *Worthy of love.* Uses the same word in cap. 21. It is a source of wonder to me that it is asserted by the man of much learning, David Blondel, in his preface to the *Apology for the Opinion of Jerome*, p. 40, that it does not appear in our epistle. Cor.

(94) *To the laws.* A genuine reading, as it is clear from section 30 and 40. In the same Clement, *Strom.* lib. 1, Nymphodorus is praised, and elsewhere. By this name Aristotle had written a volume, praised by Varro in *De Legibus* lib. vi, and by Apollonius in his *Marvelous Histories*. COLON.

(95) *Subject.* From the Greek together with Clement of Alexandria, it should be read as suggested by the similar phrase under point 5, so that it may render "to them the promise... when they have kept the legitimate things of God." COUST.

(96) *To seemly things.* Perhaps "you exhorted," or "you commanded" or "you nourished" is better, which is the same as "you brought them up," that is, you instructed them from their earliest youth. JUN.

(97) *To manage the house.* Bishop Bois, the Canon of Ely, a corrected and grave man, and in this kind of literature, as his most learned notes on Chrysostom testify, far the most experienced, whose diligence in this work we profess has assisted us not a little, thought "to manage the house" should be read. For when his copy chanced upon ours, in which besides the supplied lacunae there were no emendations of ours, but a copy of the original in good faith, expressed even with all its wrinkles and blemishes, which we had proposed later to cleanse and wipe away at our leisure, he could not restrained himself from noting various things: for which, although we do not know him by face, we give great thanks, so that we do not wish others to be unaware through whom we have profited even in the least. But we consider this place more convenient, since the author adds, "For in the woman whom Solomon describes at the end of Proverbs, it is not only required that she contain herself at home, and rarely go out in public; whom the Apostle calls [Greek phrase omitted] to Titus 2:5, and Clement of Alexandria most elegantly expresses in *Strom.* lib. 4: but also that she be industrious like a bee, nor idle, nor as it is among the most sapient King, in the same place. Whence the same Clement in *Pædagogus* lib... and supra, cap. 10 of the same book, enumerates the varieties of species, namely, spinning and weaving, etc., to which we refer you. ib. — Not enough for the Christian mistress of a house to manage the home...

unless she also, in the manner of that strong woman whom Solomon describes in the last chapter of Proverbs, applies her hand to the work. It would be better perhaps to say that she manages it with temperance, or more fittingly, with decency, or with a matronly gravity. FELL.

^A

CAPUT II.

Omnes autem humili animo eratis, nullatenus superbientes, magis subjecti * quam subjicientes, dantes libentius quam accipientes **. Dei viatico contenti; verbaque ejus diligenter attendentes, dilatati eratis in visceribus; ejusque passiones (5) vobis præ oculis erant. Sic alta et abundanti pace fruentes, inexplebile benefaciendi desiderium omnes tenebat, plenaque Spiritus sancti super omnes effusio erat: sancta quoque voluntate referti, bono atque alacri animo cum pia fiducia manus vestras extendebatis ad omnipotentem Deum, ei supplicantes ut propitius esset, si quid inviti peccassetis.

* I Pet. v, 5. ** Act. xx, 35. ^B

NOTES OF VARIOUS AUTHORS

(98) *Πάντες ἐταπεινοφρονεῖτε.* Ad locum I Petr. v, 5, respexisse hic Clementem nostrum arbitror, *πάντες δὲ ἀλλήλοις ὑποτασσόμενοι τὴν ταπεινοφροσύνην ἐγκομβώσασθε*. Unde infra: *ἐνδυσώμεθα τὴν ὁμόνοιαν ταπεινοφρονοῦντες*, et passim in hac epistola Corinthios ut humilitate se ornent, et humilitatem cum concordia inibant, hortatur: quae ceterarum virtutum merito a Basilio θησαυροφυλάκιον vocatur, et a Chrysostomo, μήτηρ, καὶ ῥίζα, καὶ τροφὸς, καὶ ὑπόθεσις, καὶ σύνδεσμος τῶν ἀγαθῶν. JUN.

(99) *Ἥδιον.* Pro μᾶλλον, quod habet Jun. cum editt. Wott. *ἥδιον* ex ms. restituit. Sic legit et Grabius. Sic quoque Millius in Prolegom. ad N. T., n. 140. Lectio sane propior ad Act. xx, 35. GALL.

(100) *Ἤδιον διδόντες.* Alludit ad locum Act. xx, 35: Μακάριόν ἐστι διδόναι μᾶλλον ἢ λαμβάνειν. De quo loco Josephus, scriptor Christianus (quem ex codice msto, Cantabrigiensi descriptum habemus) in *Ὑπομνηστικῷ*, quæstione 121, sic habet: Τίνες εἰσὶν αἱ ὑπὸ τῶν ἀποστόλων μαρτυρίας παραγενόμεναι, ὧν τὰς γραφὰς οὐκ ἔχομεν; Ματθαῖός φησιν ἐπὶ τῇ οἰκήσει τοῦ Ἰωσὴφ ἀπὸ τῆς ἐξ Αἰγύπτου ἀνόδου, εἰς τὴν Ναζαρέθ μετὰ τοῦ Κυρίου· Ἐλθὼν δὲ ᾤκησε τὴν Ναζαρέθ, ἵνα πληρωθῇ τὸ γεγραμμένον· Ὅτι Ναζωραῖος κληθήσεται. Παῦλος ἐν τῇ πρὸς Ἐφεσίους φησί· Διὸ λέγει· Ἔγειραι ὁ καθεύδων, καὶ ἐπιφαύσει σοι ὁ Χριστός· καὶ πάλιν γέγραπται, Ἐγένετο ὁ πρῶτος ἄνθρωπος εἰς ψυχὴν ζῶσαν, ὁ δεύτερος εἰς πνεῦμα ζωοποιοῦν. Καὶ τοῖς ἐν Μιλήτῳ πρεσβυτέροις διαλεγόμενος, φησί· Μνημονεύετε, ὅτι μακάριόν ἐστι διδόναι μᾶλλον ἢ λαμβάνειν. Καὶ ποῦ εἶπεν; Ἴσως ἀγράφως παρέδωκαν οἱ ἀπόστολοι, ἢ ἐξ ὧν ἄν τις συλλογίσαιτο δῆλον. Καὶ γὰρ ἔδειξε τὴν παρρησίαν τὴν πρὸς τοὺς κινδύνους, τὴν συμπάθειαν τὴν πρὸς τοὺς ἀρχομένους, τὴν διδασκαλίαν τὴν μετὰ παρρησίας, τὴν ταπεινοφροσύνην, τὴν ἀκτημοσύνην. Τοῦτο δὲ καὶ ἀκτημοσύνης μεῖζον· εἰ γὰρ ἐκεῖ, Πώλησόν σου, φησί, ὑπάρχοντα, εἰ θέλεις τέλειος εἶναι· ὅταν πρὸς τὸ μηδὲν λαμβάνειν, καὶ ἑτέρους τρέφῃ, τί τούτου ἴσον; Εἷς βαθμὸς, ρίψαι τὰ αὐτοῦ· δεύτερος, ἑαυτῷ ἐπαρκεῖν; τρίτος, καὶ ἑτέροις· τέταρτος, τὸ καὶ κηρύττοντα ἐξουσίαν ἔχοντα λαμβάνειν, μὴ λαμβάνειν· ὥστε πολὺ τῶν ἀκτημόνων οὗτος βελτίων ἦν. JUN.

(1) *Ἐφόδιον τοῦ Θεοῦ ἀρκούμενοι.* Forte doctrinam salutis ex sacris Scripturis haustam intelligit, ut Basilius ad Meletium epist. 56: Ὠφέλιμα διδάγματα, ἢ ἐφόδια πρός τε τὸν ἐνεστῶτα αἰῶνα, καὶ τὸν μέλλοντα. Sic Cyrillus Hieros. catech. 5, vult catechumenos suos fidem in cordibus insculptam habere, id est, verba ipsa symboli mente et memoria tenere, καὶ ἐπ’ αὐτῆς λέξεως μνημονεῦσαι, καὶ ἐφόδιον ἔχειν ἐν παντὶ τῷ χρόνῳ τῆς ζωῆς. Vel potius τὰ βιωτικὰ τῶν ἐφοδίων nomine intelligenda sunt, ut Paulus I ad Timotheum vi, 8: Ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα, et ad Hebræos xiii, 5: Ἀφιλάργυρος ὁ τρόπος, ἀρκούμενοι τοῖς παροῦσιν. IB.

(2) *Προσέχοντες τοὺς λόγους αὐτοῦ ἐπιμελῶς.* F. τοῖς λόγοις. Sequitur locus, cujus sensum ac elegantiam minime assecutus fuit eruditus interpres. ^C

(3) *Ἐστερνισμένοι... τοῖς σπλάγχνοις.* Al. ἐνεστερνισμένοι. Vid. II Cor. vi, 12, GALL. — *Ἐστερνισμένοι.* Ad haec Clementis verba alludere videtur Constitutionum apostolicarum consarcinator in Procemio Operis, cum ait: *Ἐνεστερνισμένοι τὸν φόβον αὐτοῦ*, ut monuit rev. Pearson, pro Ignatii epistolis, p. 63. COLON.

(4) *Καὶ τὰ παθήματα αὐτοῦ* (supple ex praesentibus Θεοῦ) *ἦν πρὸ ὀφθαλμῶν ὑμῶν*. Præteriisse videntur ista conspectum oculatissimi critici Photii: cujus judicium e Bibliothecæ codice 126, petitum, habes hic in testimoniis veterum. COR.

(5) *Ἐστερνισμένοι* scilicet viatico contentos eos proxime dixit. Ita, ut observavit Cotelerius, passiones Christi Clemens passiones Dei nuncupare non dubitat: quod Photium fugit; alioquin cod. 126 minime notasset id forte nonnullos in hac epistola reprehensuros esse, quod Clemens Christum appellans nequaquam sublimiores et convenientes Deo voces adhibuerit. Tantum observat nullas ei excidisse, quæ divinæ illius naturæ adversentur. Ex hoc au-

-^Aday and night you were solicitous for the whole brotherhood, that the number of His elect might be saved with mercy and conscience. You were sincere and simple, and unconscious of injuries done amongst you. All sedition and all schism was an abomination to you: you lamented the failings of your neighbors; you judged their shortcomings as your own; you repented of no good deed, being ready for every good work. Adorned with a most virtuous and venerable conduct, you performed all things in His fear: the commandments and the ordinances ^B of the Lord were written upon the tablets of your hearts.^{C D}

VARIOUS NOTES

...In this place the Nestorian heresy is openly anticipated and refuted. COUST. (6) *Ileos*. Wott. thinks the word is quite suitable for the context, i.e., propitious; others prefer *eleon*. GALL. (7) *For the whole brotherhood*. See 1 Peter 2:17: "Love the brotherhood." Read as formerly, not only that those born of the same parents, but that those who were of the same tribe, who were participants in the same sacred rites, and the same Word, were called brethren, as Barnabas [or Clement of Alexandria himself] in his *Stromateis*: "The law forbids lending to a brother, calling him a brother, not only one born of the same parents, but whoever is of the same race or like-minded, and who has shared the same Word, [encouraging] mutual affection and love." *Calling a brother here*: all the faithful simply, not the monk; for what is it that creates brotherhood? The laver of regeneration, the ability to call God Father, so that he who is a catechumen and a monk may not be a brother, but he who is a believer and a layman is a brother; for it says, "if any man called a brother..." Nor indeed was there then any trace of a monk, but the blessed Paul addressed everything to laymen. (8) *Conscience*. Others [read] *concordia* (agreement), or *synodoseos* (union). The manuscript [reads] *athereo* with Wott. But we should translate rather: with one mind. And such seems to have been the opinion of St. Paul, by which he might again check schism. The saint himself in fact, in *Col.* infra chap. 34, interprets it as "common consent." GALL. (9) *Unconscious of injuries*. Wott. with others corrects this thus: *anamnesikakoi*. I would prefer with Birr, *panamnesikakoi*, that is: forgetful of every offense among you. Or: utterly forgetful of every injury done mutually. The Holy Father certainly delights in such compounds. (10) *And the ordinances*. The manuscripts restore what is missing in the editions from Wott. Bois also used to read this in his copy. For thus he [writes] in his notes on this passage. I would prefer... in the line following, it should be written... Nay, Junius also reads this; as appears from his version, where it is: "The commandments and the ordinances of the Lord." Ibid. (11) *Upon the tablets of your heart*. See Prov. 7:3: "Write them upon the breadth of thy heart," etc. This is rather [the case that] our Clement had regard to the stone tablets in which the laws were inscribed by the finger of God, and to the passage of the Apostle in 2 Cor. 3:3: "Not in tables of stone, but in fleshy tables of the heart." See Jeremiah 31:33, which place Paul cites twice to the Hebrews: "Giving my laws into their mind, and I will write them upon their heart." See Cyril of Alexandria, as in the Catena on the Psalms, collected by Nicetas, which we have in manuscript, on verse 11 of Psalm 118: where he renders the reason why the Lord's precepts ought to be stored in the inmost recesses of our hearts, and illustrates it with an elegant comparison from treasures and precious heirlooms. See Cyril of Jerusalem, *Catech.* 5, on the dogma of the faith: and a little further on: where from a comparison of the above, we noted in the margin of our book some years ago that it ought to be restored, and that it is not to be doubted that it should be read thus in this place in Clement. JUN.

CAPUT III

His faith has become dim, nor walks in the ordinances of His commandments, nor lives according to that which is becoming to Christ ^A, but each one walks according to his own wicked desires, having assumed an unrighteous and impious envy, through which also death entered into the world.

CHAPTER IV

For it is written thus: *And it came to pass after days, that Cain brought of the fruits of the ground a sacrifice to God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God looked upon Abel and upon his gifts; but unto Cain and unto his sacrifices He did not pay regard. And Cain was very sorrowful, and his countenance fell. And God said to Cain: Why art thou made sorrowful? and why is thy countenance fallen? If thou offerest aright, ^B but dost not divide aright, hast thou not sinned? Be quiet: his turning is towards thee, and thou shalt rule over him. And Cain said to Abel his brother: Let us go out into the field. And it came to pass when they were in the field, that Cain rose up against Abel his brother, and slew him* (Gen. IV, 3-8). You see, brothers, how emulation and envy brought about fratricide. On account of emulation our father Jacob ^C fled from the face of his brother Esau (Gen. XXVII, 41). Emulation caused Joseph to be persecuted even unto death, and to come into slavery (Gen. XXXVII). Emulation compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard from his fellow-tribesman: *Who made thee a prince and a judge over us? Dost thou wish to kill me, just as thou didst kill the Egyptian yesterday?* (Exod. II, 14). On account of emulation, Aaron and Miriam ^D dwelt outside the camp (Num. XII, 4). Emulation led Dathan and Abiron alive to Hades, because they contended in sedition with Moses, the servant of God (Num. XVI, 33).

Through ^A emulation David was envied, not only by strangers, but he was also vexed by Saul, king of Israel.

CAPUT V.

But let us leave behind the ancient examples, and let us come to the athletes who are closest to us, and let us set forth the noble examples of our own generation. Through emulation and envy, those who were the faithful and most righteous pillars ^B of the Church were persecuted and endured up to the point of grievous death. Let us place before our eyes the good apostles. Peter, through unjust emulation, endured not one or two, but more labors, and so, having undergone martyrdom, he departed to the place of glory that was his due. Paul, through emulation ^C and strife...

NOTES OF VARIOUS AUTHORS

(28) *David became envious.* It would be better interpreted as "was envied." Indeed, this is a good Greek phrase, and it signifies being envied, as H. Stephanus will teach in his *Thesaurus*, drawing from Aristides and Isocrates. CLER.

(29) *Faithful (members) of the Church.* Mallet suggests adding an article. Indeed, perhaps it should be read as "best" or "greatest," or "most excellent," filling in the space from a larger lacuna. GALL.

(30) *Pillars.* Christ is the foundation of the Church, as Paul says in I Cor. III, 11: "For no one can lay any foundation other than that which is laid, which is Jesus Christ." For it has been founded upon a rock, and its support is Christ, the unshakable and perpetual safety, the savior and redeemer. The apostles are called the pillars of the world. Believe that "pillars" are understood as the power that holds the earth together. The apostles are also the pillars of Jerusalem, according to the saying: "A pillar and foundation of the truth." One may see many standing as pillars. For He also knows how to call men pillars, not by their strength alone, but also by their beauty, providing much splendor and having feet (heads) of gold. Therefore I admire the city, not for the much gold, not for the columns, not for the other display, but for these pillars of the Church. For Paul, before he was a believer, striking and tearing (the Church) like a wolf, is now a pillar of the Church, the high-sounding trumpet of the faith. On love: in this way this great pillar supported the world which was being shaken, and did not allow it to fall at all, but raised it up and left it steadfast. ^D They are not only called pillars, but "baris" (fortresses) of the Church; we say the most prominent of the towers are so-called, which would be located within the enclosures of walls. It is therefore no absurdity, since the Church has once been called a city, to call the holy apostles its "baris," that is, in short, the teachers and mystagogues of the holy churches. For the great and exceptional ones of the city of God, those who excel in it, would be the "baris." Or "baris," that is, towers of the Church, we say are the holy apostles and evangelists. As for the foundation or base, they founded it in the blood of Christ, with their own sweat and labors. Hear what he says to Peter the pillar, the base, who for this reason was called Peter, since he was petrified (strengthened) in the faith, the pillar of the Church, the base of the faith, the head of the choir of the apostles, Peter. An ecclesiastical trumpet gathered us to the festival in the *Murioviblos* (Myriobiblos), Andrew, the first-born of the choir of the apostles, the prime foundation, the pillar of the Church, the Peter before Peter, the foundation of the foundation, the first-fruit of the beginning. JUN.

(31) *And until painful death.* The manuscript has a lacuna, and thus it supplies: "and they came even unto death." Perhaps better. Joseph was led unto death, and went unto slavery. GALL.

(32) *The good apostles.* Perhaps "holy," or rather "first" or "chief," that is, "the first." JUN.

(33) *Endured.* All editions read "endured," but this is against the faith of the codex, which, as Wettstein testifies, has "endured" with a space of about six letters. Hence he himself reads "endured." GALL.

(34) *Martyrdom.* It is not clear at what time. The Roman Synod under Pope Gelasius says that heretics babble that Peter and Paul were crowned with martyrdom at different times. And yet Justin Martyr and Irenaeus felt this way, who, according to a Greek anonymous manuscript, in a little book about the struggles of Peter and Paul, handed down that Paul was taken away by martyrdom five years after Peter. See Philastrius.

^A Paul attained the prize of patient endurance, having seven times borne chains, having been driven into exile, and having been stoned. Having turned into a herald both in the East and in the West, he received the noble renown for his faith, having taught righteousness to the whole world, and having come to the limit of the West, ^B and having borne witness before the rulers, he thus departed from the world and went to the holy place, having become a most immense pattern of patient endurance.

CHAPTER VI

To these men who lived holy lives, a vast multitude of the elect was gathered, who, having suffered many indignities and tortures because of jealousy, became an excellent example among us. Because of jealousy, women who were persecuted, the Danaids and Dircae, having suffered terrible and unholy outrages, finished the course of faith with steadfastness, and received a noble prize, weak in body though they were.

^B ...having enlightened with grace, and having established churches, and having ordained presbyters and deacons, in the twelfth year of Caesar Nero he arrives again in Rome. There, finding Linus already brought to perfection, he ordained Clement in his stead, who, deprecating and refusing the oversight, he nevertheless persuaded with sufficient words and encouraged to take heart, and so raised him to the chair of his own teaching. The soldiers, therefore, immediately seizing all, lead them to the place of the condemned; and for Clement, as a kinsman of Caesar, they spare him; but Herodian and Olympas, together with a multitude, they subject to death by the sword. But Peter, the great apostle of the Lord, they fix to the cross in the upside-down position, ^C on account of which he himself also, having endured the pains from the nails in a manner similar to Christ our God, committed his pure and undefiled soul into the hands of God. Clement, his disciple and bishop, having buried his precious body with magnificence, laid it to rest in a notable place.

^A Dircæ, after having endured grave and unspeakable torments, reached the firm course of faith, and those who were weak in body received a noble prize. Jealousy alienated wives from their husbands and changed the saying of our father Adam: ^B *This is now bone of my bones, and flesh of my flesh* (Gen. II, 23). Jealousy and strife have overturned great cities and rooted out great nations.

CHAPTER VII

These things, beloved, we write not only to admonish you of your duty, but also to remind ourselves; for we are in the same arena, and the same struggle lies before us. Therefore let us leave behind empty and vain cares, and let us come to the glorious and venerable rule of our holy calling. Let us consider what is good, what is pleasant, and what is acceptable in the sight of Him who made us. Let us look steadfastly to the blood of Christ and see how precious His blood is to God, which, having been shed for our salvation, has brought the grace of repentance to the whole world. Let us look through all the generations, and let us learn that from generation to generation the Lord has given a place of repentance to those who desire to turn to Him. Noah preached repentance, and they who obeyed him were saved. Jonah preached destruction to the Ninevites; but they, repenting of their sins, appeased God by their supplications and received salvation, although they were strangers to God. ^{C D} [alt-version omitted]

^{A B C D}

VARIOUS NOTES

Difficulties full, and exposed to various temptations of the adversary, it is metaphorically not inelegantly shadowed forth by this word. Thus the Greek metaphrast of Ephrem the Syrian, which exists in the library of the most noble and illustrious man, the Earl of Arundel, and Marshal of England, says: “For this life is like a *scamma* (a pit/arena); perfect contestants by their own eagerness fearlessly show themselves in the *scamma*, but the cowardly and listless flee outside the *scamma* because of their listlessness.” And: “Without a struggle no one is crowned in life, and in the *politeia* of asceticism no one can attain an unfading crown and eternal life without a struggle. For it was necessary to remain within the *scammata* (pits) and struggle, and not to weep fruitlessly after the theater is dissolved.” *On Repentance*: “Come then, let us entreat while there is still time; here in this life, as long as we are, we can prevail upon God at all times. It is easy for us to knock at the door of his compassion; let us shed tears while there is time for tears to be received, so that we do not go away to the age there and weep fruitlessly; there tears are of no account. For as much as we desire, so much does God, who is good, grant. Here he hears us calling, and here he grants our petitions; here he wipes away our iniquities while we are acknowledging them; here there is consolation, but there judgment; here pardon, there *catazētēsis* (strict investigation). Here long-suffering, there severity; here condescension, there strictness; here free will, there a tribunal; here license, there distress; here enjoyment, there torments. But when the ordained time has come, and the inevitable command tears her away from communion with the body, an account of her life comes to mind, and repentance is useless when it is too late; for repentance is then profitable when he who changes his mind has the power of amendment. In Hades, repentance is too late.”

...and to enrich with [exercises] and with the abundance of the prizes. “Having therefore stripped ourselves openly in the stadium of truth, let us struggle genuinely,” the holy Word lingering, whilst the Master of all presides over the contest; for the prize set before you is no small thing, immortality. “This is the athlete in very truth, in the great stadium, in the beautiful world, gaining the glorious victory, being crowned over all passions; for there is the agonothete, God the Almighty, and the judge, the only-begotten Son of God, and the spectators are angels, and the *pancration* is the all-out struggle, not against blood and flesh, but against the spiritual authorities of the passionate passions acting through the flesh.”

...properly concerning the jumping pentathlon; *scamma* is the canon, the measure of the jump is the canon, but the limit is the places dug out. *Scamma* of scammata, outside the scammata... of perfection, a canon of empty and vain cares. Perfection. Line, scamma. We gaze? "Looking unto the author and finisher of our faith, Jesus." Precious blood. We go up?

^A space for repentance the Lord gave to those who wish to turn to Him. Noah preached repentance, and they who obeyed were saved. Jonah preached destruction to the Ninevites, yet they, repenting of their sins, sought to appease God with prayers and received salvation, even though they were strangers to God.

CHAPTER VIII.

The ministers of the grace of God spoke through the Holy Spirit concerning repentance, and the Master of all things Himself spoke concerning repentance with an oath. For: "As I live, saith the Lord, I desire not the death of the sinner, as his repentance;" adding ^B also a beautiful sentiment: "Repent, house of Israel, from your iniquity. Say to the sons of my people: If your sins be from the earth even unto heaven, and if they be redder than scarlet and blacker than sackcloth, and you turn to me with all your heart, and say, 'Father,' I will hearken to you as to a holy people." And in another place He says thus: "Wash, and be clean; put away wickedness from your souls out of my sight; cease from your evils; learn to do good; seek out judgment; deliver the oppressed; judge for the orphan, and justify the widow; and come, and let us reason together," ^C says the Lord. And if your sins be as crimson, I will make them white as snow; and if they be as scarlet, I will make them white as wool. And if you be willing and hear me, you shall eat the good of the land.

VARIOUS NOTES.

(53) *Space for repentance.* Perhaps "a type," that is, a pattern, as verse 15, chapter xv of the Wisdom of Sirach, where our author seems to have had that place in mind. JUN.

(54) *Cotelerius translates this:* "let us run to all the ages of the world, and let us learn that in every age there has been repentance," etc.; but it seemed better to express the Greek letter. CONST.

(55) *And.* The article is missing in the edition, which the manuscripts of Mill and Woll. restore. GALL.

(56) *The following sentiment* is quoted by Clement of Alexandria, *Paedag.*, lib. 1, ch. 10, by the name of Ezekiel as follows: "For He says through Ezekiel: If you turn with all your heart, and say, 'Father,' I will hearken as to a holy people." CONST.

(57) *Repent, house of Israel.* The texts otherwise differ; but concerning this passage, and other testimonies of Holy Scripture, which are frequently cited in this Epistle, it is to be observed that many passages are sometimes joined together (which is not infrequently done by other Fathers, nor are the apostles themselves lacking in such examples), and that the sense is sometimes expressed rather than the words, as it is possible to perceive in this place. Indeed, not infrequently ^D there occurs a not small difference in the words themselves: but it would be tedious to note every single variation, and it is obvious to anyone from a collation with the edition which exists and is in everyone's hands. Therefore, we leave this labor to others, and we will compensate for any loss that may arise from it with a greater gain, when the new edition of the Greek scriptures, from the manuscript copy of Thecla—which is by far the best and most ancient of all that exist in Europe today—shall be given to the light under the auspices of divine inspiration, and by the grace and favor of my most serene lord the king. JUN.

(59) *And let us reason together.* Mill reads in the manuscript "Verily," harmonizing with the Hebrew, Isa. 1, 18. The editions, with the Alex. and Vat. codices, "let us reason." GALL. A similar variation appears at Micah 6:2, or as Basil has it at the passage of Isaiah of which we are speaking. Tertullian presents...

(60) *Says the Lord.* From the LXX. GALL.

your sins are as crimson, I will make them white as snow; and if they be as scarlet, I will make them white as wool. And if you are willing and hear me, you shall eat the good things of the earth; but if you are not willing and do not hear me, the sword shall devour you; for the mouth of the Lord has spoken these things. Since, therefore, He desires all His beloved to partake of repentance, He has established it by His almighty will. ^A

CHAPTER IX.

Wherefore let us be obedient to His magnificent and glorious will, and becoming suppliants of His mercy and kindness, let us prostrate ourselves and turn to His compassions, abandoning vain works, and contention, and envy, which leads to death. ^B Let us look steadfastly ^C at those who have perfectly ministered to His magnificent glory. Let us take Enoch, who, being found righteous in obedience, was translated, and no death of his was found. ^D Noah, being found faithful, preached regeneration to the world through his ministry, and through him the Lord saved the living creatures that entered into the ark in concord.

CHAPTER X.

Abraham, who was called the friend, was found faithful in that he became obedient to the words of God. He, through obedience, went out from his land, and from his

^A kindred, and from his father’s house, so that by leaving behind a little land, and a weak kindred, and a small house, he might inherit the promises of God. For He says to him: "Go out from your land, and from your kindred, and from your father’s house, into the land which I will show you; and I will make you into a great nation, and I will bless you, and I will make your name great, and you shall be blessed; and I will bless those who bless you, and I will curse those who curse you; and in you shall all the tribes of the earth be blessed." And again, when he was separated from Lot, God said to him: "Lift up your eyes, and look from the place where you now are, toward the north, and south, and east, and sea; for all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the sand of the earth: if anyone can count the sand of the earth, your seed shall also be counted." And again it says: "God brought forth Abraham, and said to him: Look up to heaven, and count the stars, if you can count them; so shall your seed be. And Abraham believed God, and it was reckoned to him ^B for righteousness." It was through faith and hospitality that he was given a son in his old age, and through obedience he offered him as a sacrifice to God on one of the mountains that He showed him.

CHAPTER XI

saved from those who were of a different mind—in that she did not remain in harmony, she was destined to be a sign, so that she became a pillar of salt until this very day ^B—to the end that it might be known to all that those who are double-minded and who doubt concerning the power of God are made a judgment and a sign to all generations.

CHAPTER XII

Through faith and hospitality Rahab the harlot was saved 75. For when the spies were sent forth by Jesus the son of Nun 76 to Jericho, the king of the land perceived that they had come to spy out their land 77, and he sent forth men to arrest them, so that having been arrested they might be put to death. The hospitable Rahab ^C therefore, having received them, hid them in an upper chamber under stalks of flax. And when the men sent by the king arrived and said, “The men who are the spies of our land came to you; bring them out, for the king so commands,” she answered: “The two men whom you seek entered in to me, ^D

but they departed immediately and are on their way,” not showing them those men. And she said to the men: “I know for a certainty that your Lord God is delivering this city into your hands; for the fear and dread of you has fallen upon those who dwell in it. When, therefore, it happens that you take it, save me and the house of my father.” And they said to her: “It shall be as you have spoken to us. Whenever, therefore, you know that we are approaching, you shall gather all yours under your roof, and they shall be saved; for all who are found outside the house shall perish.” And they further gave her a sign, that she should hang [a scarlet thread] from her house; making it manifest that through the blood ^B of the Lord there shall be redemption for all who believe and hope in God. See, beloved, not only faith, but also prophecy appeared in this woman.

CHAPTER XII

CHAPTER XIV

^A

CHAPTER XV.

Let us, therefore, cleave to those who with piety cultivate peace, and not to those who with hypocrisy desire peace. For it is said in one place: "This people honoureth me with their lips, but their heart is far from me" (Isa. xxix, 13). And again: "With their mouth they were blessing, but in their heart they were cursing" (Ps. lxi, 5). ^B

[alt-version omitted]

^A And again he says: "They loved him with their mouth, and with their tongue they lied unto him, and their heart was not upright with him, neither were they faithful in his covenant" (Ps. lxxvii, 36-37). "Let the deceitful lips become speechless" (Ps. xxx, 19), which speak against the righteous iniquity with pride and contempt, saying: "Our tongue will we magnify; our lips are our own; who is Lord over us? For the misery of the needy and for the groaning of the poor, now will I arise, saith the Lord; I will set him in safety; I will speak out in him" (Ps. xi, 4-6).

CHAPTER XVI.

For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. The sceptre of the majesty of God, our Lord Christ Jesus, came not in the pomp of arrogance or of pride, ^B although He has the power, but in humility, as the Holy Spirit spoke concerning Him. For He says: "Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? We announced before Him, as a child, as a root in a thirsty ground; there is no form to Him, nor glory; and we saw Him, and He had no form nor comeliness, but His form was dishonoured, failing beyond the form of men" (Isa. liii, 1-3). "A man in plague and in pain, [and knowing to bear infirmity; for His face was turned away, He was dishonoured and... ]

not reckoned. He bears our sins, and sorrows for us, and we thought Him to be in pain, and in plague, and in affliction; but He was wounded for our sins, and has been weakened for our iniquities. The discipline of our peace was upon Him; by His stripe we were healed. All we like sheep have gone astray; every man has wandered in his own way; and the Lord gave Him up for our sins, and He, because He was afflicted, does not open His mouth. As a sheep He was led to the slaughter, and as a lamb before the shearer is dumb, so He opens not His mouth. In His humiliation His judgment was taken away; who shall declare His generation? For His life is taken from the earth; because of the iniquities of my people He comes to death. ^B And I will give the wicked for His burial, and the rich for His death; because He did no iniquity, nor was guile found in His mouth. And the Lord desires to cleanse Him from the blow. If He shall be given for sin, your soul shall see a long-lived seed. And the Lord desires to take away from the pain of His soul, to show Him light, and to form Him with understanding, to justify the just One who serves many well; and He shall bear their sins. Therefore He shall inherit many, and shall divide the spoils of the strong; because His soul was delivered to death, and He was reckoned among the transgressors; and He Himself bore the sins of many, and for their sins He was delivered. And again He says: But I am a worm, and no man, the reproach of men, and the rejection of the people. All who saw me mocked me, they spoke with their lips, they moved their head. He hoped in the Lord, let Him deliver Him, let Him save Him, ^C since He desires Him." You see, beloved men, what example has been given to us; for if the Lord so humbled Himself, what shall we do, who have come under the yoke of His grace through Him?

CHAPTER XVII

Let us become imitators of those who in skins and goatskins walked about, heralding the coming of Ch…

Christ; I mean Elijah and Elisha, and furthermore Ezekiel, the prophets, and in addition to them those who have been attested. Abraham was greatly attested and was called the friend of God; and he says, looking intently into the glory of God, "But I am earth and ashes." ^A Furthermore, it is written also concerning Job: "Job was righteous and blameless, truthful, God-fearing, abstaining from every evil; but he himself, accusing himself, said: 'No one is clean from filth, even if his life be but of one day.'" Moses was called faithful in all His house, and through his ^B ministry God judged Egypt by the plagues and the torments brought upon them; yet he, though greatly glorified, did not boast, but said, when the oracle was given to him out of the bush: "Who am I, that Thou sendest me? I am weak of voice and slow of tongue." And again he says: "But I am a vapor from a pot."

CHAPTER XVIII

What shall we say concerning David, who obtained such an excellent testimony? To whom God said: "I have found a man after My own heart, David the son of Jesse; in eternal mercy I have anointed him." ^A But he also says unto God: "Have mercy upon me, O God, according to Thy great mercy, and according to the multitude of Thy compassions, blot out my iniquity. Wash me yet more from my iniquity, and cleanse me from my sin. For I know my iniquity, and my sin is before me continually. Against Thee only have I sinned, and done the evil thing before Thee ^B; that Thou mightest be justified in Thy words, and prevail when Thou art judged. For behold, I was conceived in iniquities, and in sins did my mother conceive me. For behold, Thou hast loved truth; the obscure and hidden things of Thy wisdom Thou hast made manifest unto me. Thou shalt sprinkle me with hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be whiter than snow. Thou shalt make me hear gladness and joy; the bones that have been humbled shall rejoice. Turn Thy face away from my sins, and blot out all my iniquities. Create a clean heart in me, O God, and renew a right spirit within my inward parts."

^A Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Restore unto me the joy of Thy salvation, and uphold me with Thy princely spirit. I will teach transgressors Thy ways, and ungodly men shall be converted unto Thee. Deliver me from blood-guiltiness, O God, Thou God of my salvation; my tongue shall rejoice in Thy righteousness. O Lord, Thou shalt open my mouth, and my lips shall declare Thy praise. For if Thou hadst desired sacrifice, I would have given it; Thou wilt not delight in burnt offerings. The sacrifice to God is a broken spirit; a broken and humbled heart God will not despise.

CHAPTER XIX

Such, then, and so great are the testimonies of the famous, and their humility and submissiveness through obedience has made not only us, but also the generations that preceded us, better, and those who received His oracles in fear and in truth. Partaking, therefore, of many great and illustrious deeds, let us return to the aim of peace which was handed down to us from the beginning; and let us fix our eyes upon the Father and Creator of the whole world, and let us cling to His magnificent and surpassing gifts of peace and benefits. Let us contemplate Him in our thought, and gaze with the eyes of our soul upon His long-suffering will; let us consider how gentle and easy-going He shows Himself to be towards all His creation.

CHAPTER XX

The heavens, moved by His governance ^B in peace, are subject to Him. Day and night perform the course appointed by Him without hindering one another. Sun and moon and the dances of the stars, according to His ordinance, roll on in harmony within their appointed bounds, swerving nothing from them. The earth, fruitful ^C as He wills, brings forth at its proper seasons the necessary food for both men and beasts and all the living things that are upon it, not murmurring nor changing anything of what has been decreed by Him. And the unsearchable regions of the abysses, and the indescribable arrangements of the nether worlds, are governed by the same decrees. The basin of the immeasurable sea, composed by His workmanship into collections, does not pass over the barriers placed around it, but does as He commanded it. For He said, "Thus far shalt thou come, and thy waves shall be broken within thee." The ocean, innavigable to men, and the worlds beyond it, are directed by the same ordinances of the Master. The seasons of spring, and summer, and autumn, and winter give place to one another in peace. The stations of the winds perform their service at their proper time without hindrance; and the ever-flowing fountains, created for enjoyment and health, offer their life-sustaining breasts to men without fail; and the smallest of the animals meet together in concord and peace. The great Creator and Master of all these things decreed that they should all be in peace and concord, doing good to all, and most abundantly to us who have fled for refuge to His mercies through our Lord Jesus Christ, to whom be glory and majesty for ever and ever. Amen.

^A Day and night fulfill the course ordained by Him, and they do not hinder one another. The sun and the moon, and the choirs of the stars, roll on in harmony according to His appointment, in their spheres, without any deviation, following the courses prescribed to them. The earth, teeming with life, brings forth at its proper seasons abundant food for men and beasts and all the living things upon it, ^B according to His will; it does not waver, nor does it change any of the things which He has decreed. The unsearchable judgments of the abysses and the unutterable decrees of the nether regions are held together by the same commands. The vastness of the immeasurable sea, established by His creation into its gatherings, does not transgress the barriers placed around it, but does as He commanded it. For He said: "Thus far you shall come, and your waves shall break within you" (Job xxxviii, 10, 11). The ocean, impassable to men, and the worlds beyond it are governed by the same decrees of the Lord. The seasons of spring, and summer, and autumn, and winter give way peacefully one to another. The winds from their stations perform their service in their due time without hindrance; ^C and the ever-flowing fountains, created for enjoyment and health, offer their life-giving breasts to men without fail; and the smallest of lives come together in concord and peace. The great Creator and Lord of all things commanded all these to be at peace and in harmony, for He is good to all, but most abundantly to us who have fled for refuge to His mercies through our Lord Jesus Christ, to whom be glory and majesty for ever and ever. Amen. ^D

NOTES OF VARIOUS AUTHORS

^A ...vernal, autumn, and winter, in peace, and the worlds that follow them (40), by His own...

To recount the depth and breadth of the sea, or the turbulence of its excessive waves? But it stood within its boundaries, according to Him who said: "Hitherto shalt thou come, and shalt not pass beyond; but within thyself shall thy waves be broken." Which also signifies the reason of the command hanging over it, having run out through the waves, it leaves a clear line for the shores; signifying to those who see, as it were, that it has not transgressed the boundaries prescribed to it. JUNIUS.

(39) "And the worlds that follow them." Ocean is said to be boundless to men: partly because, as Jerome says on Ephesians iv, 7, it is an immense sea, and its capacity is known to God alone; and partly because, as Theodoret testifies on Psalm lxxi, 8: "Beyond the great and untraversable seas of the earth, which some call Atlantic, or the western and eastern Ocean." It is very absurd, these are the words of Augustine, De civit. Dei, lib. xvi, cap. 9, that it should be said that some men ^B could have crossed the immensity of the Ocean from this part to that, and arrived there. In Gildas Sapiens, De excidio Britanniae, at the beginning: "By the diffusion of the Ocean, and, so to speak, by a circle everywhere impassable." Pliny, lib. ii, cap. 67: "Thus the seas, flowing all around on a divided globe, separate a part of the world from us; and there is no accessible route from hence to there, nor from there to here." Consult Macrobius on the *Dream of Scipio*, lib. ii, c. 5. Also Josephus, De bello Judaico, lib. iii, c. 12. Dionysius Alexandrinus imitates this epistle written to the seditious Corinthians, writing about the sedition stirred up at Alexandria, in Eusebius, lib. vii, cap. 21, History: "The great and boundless Ocean to men." Irenaeus, lib. ii, cap. 47, seems to look to this also. "What, however," he says, "can we explain regarding the access and recess of the ocean, when it is certain that there is a definite cause? Or what can we declare concerning those things which are beyond it, what they are?" To which words must be added those of Hilary at the end of Psalm lxviii: "The sea, which by its infinite depth of boundary exceeds the reach of human opinion, so that we can grasp neither what is outside it nor what is within it, by pursuing it with our senses." But also the passage of Clement of Rome cited by the one surnamed Alexandrian, Strom., v, p. 586, where he speaks of many heavens or worlds; and by Jerome on Ephesians ii, 2, who, I think, transcribes Origen's Commentaries, and also by Origen himself, lib. i, De principiis, cap. 3, where, expounding our passage, he says: "Clement, the disciple of the apostles, indeed mentions even those whom the Greeks call antipodes, and that part of the world of the earth, to which no one of ours can approach, nor can anyone from those who are there pass to us, whom he also called worlds, when he says: 'The Ocean is impassable to men, and the worlds that are beyond it, which are governed by these same dispositions of the ruler God.'" And below: "From these, however, which Clement seems to indicate, when he says: 'The Ocean is impassable to men, and the worlds that are after it;' naming as worlds in the plural those that are after it, which he signifies are driven and ruled by the same providence of the most high God; he seems to sprinkle for us certain seeds of this kind of understanding, whereby it may be considered that the entire totality of those things which exist and subsist—heavenly, super-heavenly, earthly, and infernal—is generally called one and perfect world; within which, or by which, the others (if such there be) are to be considered as contained. ^C Whence indeed some (some wish, or some think) wished for the globe of the moon or sun, and the other stars, which they call planets, to be called worlds individually. But they also wish for the super-eminent globe itself, which they call [the inerratic] globe, to be nonetheless called a world. Finally, they also cite the book of the prophet Baruch in witness of this assertion, because it is more evidently indicated there concerning the seven worlds or heavens, etc. Pliny, Hist. nat., lib. vi, cap. 22, favors the first interpretation of Adamantius, in these words: "It has long been thought that Taprobane is another world, known by the name of Antichthones." And later: "But not even Taprobane, although relegated outside the world, is free from our vices." Mela, lib. i, cap. 9: "But if there is another world, and there are Antichthones opposite to us to the south;" lib. iii, c. 7: "Taprobane is called by Hipparchus either a very large island or the first part of another world." I omit the letter of Pope Zacharias to Archbishop Boniface, celebrated in the speech of all, in which he...

(40) "And the worlds that follow them." *Kosmoi* in the plural number, which is Hebrew-style, and familiar to the Scriptures, as Chrysostom notes on Ps. xlviii, as it is in our Catena: "The heavens of the heavens," and they inspired in us ^D a notion of more, unless one says that the Hebrew dialect is accustomed to name singulars in the plural. At least, instead of saying, "the heaven of the heaven," it said, "The heavens of the heavens." Thus Theodoret quest. 11 in Genesis: "The divine Scripture names the heavens in the plural, when it says 'the heavens of the heavens,' since the language of the Hebrews knows how to name neither the heaven nor the water in the singular; and one might find many such things in the Greek language. For no one names the city of Athens in the singular, but Athens in the plural, and the city of Delphi, no one calls Delphi in the singular..." Many of the names are said in the singular as well as the plural, the meaning being the same in each language, but also in common nouns, it wishes to obtain this, and brings examples of both genders. By the name of "worlds," if our preceding conjecture is true, the British peoples are to be understood, and the people who inhabited the island; or the island itself, which because of its size deserves the name of another world, and is separated from the rest of the world by the Ocean as if it were another world. But we leave these to those of the geographers to be weighed more accurately, nor do we affirm anything in a matter so obscure as certain and indubitable; and it will be enough for us if, to learned men, what we have brought forward will not seem entirely implausible, nor utterly absurd. JUNIUS. — Junius thinks these orbes to be the British Islands, and indeed most correctly, if the rule of poets is to be heeded in serious matters. For Seneca calls the world beyond the Ocean, Manilius "new worlds which the sea had hidden," Virgil "the Britons entirely separated from the whole world," Claudian "a world sought out and separated from our own." But neither are there wanting historians who may be added to them. Josephus calls it another *oikoumene*. L. Florus, speaking of them, says that Caesar looked to the Ocean and, as if this Roman world were not enough, thought of another; which sense Velleius Paterculus expressed in almost the same words. Indeed, Pope Urban of Rome did not seem to think otherwise, who acknowledged Anselm, Archbishop of Canterbury, as Pope of another world. But nonetheless, throughout all past ages, a great anticipation of this American world, which is now being discovered, held the minds of men; and Plato, Aristotle, Pliny, Aelian, Seneca, and Tertullian seem not obscurely to have adumbrated it. I rather agree with the opinion of Origen, who, in lib. ii *De principiis*, interpreting these words, referred them to the *antichthones* across the sea, that is, the American regions. It must indeed be admitted that he was miserably hallucinating when he would drag what is held in II Pet. iii, 13 into this sense also; but if he sometimes dozed, no one should by right forbid him to wake up again; nor are we accustomed to abrogate faith to those saying true things, because they were found to have played mistakenly elsewhere. FELL.

^A to the appointments of the Lord are directed. Spring, summer, autumn, and winter seasons deliver themselves in peace to one another. The stations of the winds 42 at their proper time accomplish their service without hindrance. Ever-flowing springs, created for enjoyment and health, provide without fail the breasts that sustain human life. Even the smallest of animals perform their meetings in harmony and peace. All these things the great Creator and Lord of all has ordained to be in peace and harmony, doing good to all things, but superabundantly to us who have fled for refuge to his compassions, through our Lord Jesus Christ, to whom be glory 44 and majesty 45 for ever and ever. Amen.

^B me, they carry one out into a boundless sea. But the most terrible thing is that when the captain opposes his art to all other things, the sea suddenly recedes, and the vessel which was just now aloft above the waves is seen lying on the bare sand; and if indeed he sends back the reflux quickly, the vessel is recovered, and those sailing have to labor for the rest, but if he delays the return, the ship sinks little by little, the sand giving way to the burden. JUN. — Rectius: the most boundless sea is better suited to these things, especially since we learn from Suidas that all innavigable seas are called Atlantic; and we have also abundantly known that almost all the ancients were of this opinion, that the ends of nature and of things, Cimmerian darkness, foul gloom, unnavigable marshes, and a vast Chaos in the end reside there. FELL.

41 To the appointments. Others: ordinances. The manuscript clings to *tagais*. Wott. thinks Origen read *tagais*, which Rufinus rendered as "dispositions." But Origen, l. c. in Ezech., exhibits *epitagais*. GALL. Others incorrectly conjecture *epitagais* or *diatagais*. Hesychius: *tagais*, powers, hegemonies.

42 Stations of the winds. Even inconstant things are subjected to law. Annual winds are recognized, and they return at stated times as if by agreement; so not everywhere does the wind blow as it wills. FELL.

43 For the life. The manuscript seems to be retained. For even in Acts xxvii, 34, the same preposition *pros* joined to the second case is used in this very sense: For this tends to your salvation. Jun.

44 And glory, etc. Not only at the end, but in the beginning and middle of his Epistles, the divine Paul uses a doxology, whom his disciple Clement, as in other things, so in this also imitates. At St. Chrysostom, homil. 55 in Matthew, a hymn is had, which the monks of his time in the desert used after supper (whom he calls, on account of the holiness of their life and heavenly conversation on earth, angels), in which he renders a reason why, after the hymn, they began and continued again, in these words: Let us not, therefore, blame these angels as if they were doing so disorderly, because after they have finished the discourse into a doxology, they begin again the sacred hymns; for they follow apostolic laws, beginning from a doxology, and ending in this, and after this ending prattling again. So Jerome in the preface to the Psalms to Sophronius proves that there is only one volume of Psalms, although that *i. e. amen, amen* occurs five times, whence some are accustomed to divide it into five books, and they make, as he speaks, in the ms., it is wanting in the imperial codices. GALL.

45 And majesty. The article *ee*, which exists in the ms., is wanting in the imperial codices. GALL.

CHAPTER XXI.

^A See, beloved, that his many benefits do not result in condemnation for us all, if we do not live worthily of him, and do the good and pleasing things before him with concord. For he says somewhere ^B: *The Spirit of the Lord is a lamp searching the secret places of the belly.* Let us see how near he is, and that nothing escapes him of our thoughts or the reasonings that we make. ^C It is right, therefore, not to be deserters from his will. We should rather offend foolish and senseless men who exalt themselves and boast in the arrogance of their speech, than God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us revere those who are set over us; let us honor our elders; let us instruct the young in the discipline of the fear of God. Let us correct our wives toward that which is good; let them show forth the amiable habit of purity; let them demonstrate the sincere intention of their meekness; let them make manifest the moderation of their tongue through their speech; let them show their love not according to partialities, but equally to all those who fear God holily.

VARIOUS NOTES

*(46) For he says somewhere.* This is transcribed by Clem. Alex., *Strom.*, bk. iv, ch. 17, p. 611. GAL. — *For he says somewhere: The Spirit of the Lord is a lamp, searching the secret places of the belly.* I distinguish it thus. It is a saying of Solomon, Prov. xx, 27, brought forward from memory somewhat carelessly, as often happens. For there is no need to have recourse to apocryphal books, or sacred works now lost, to which we are sent by the most learned man, Joannes Morinus, in *Exercitatio Biblica* ix, ch. 4, no. 8. Moreover, the same sense is given to the saying in the *Catena* of the Greek Fathers. COT.

(47) *Right, therefore, etc.* These words are interpolations. A man unlearned in the usage of remote or difficult words avoids them, changes them, and sends them out from the Gnostics, so that the trick may be concealed, but it shines through. BERN. Requested, namely, this learned man desires from Clement Alex., p. 517, but it is interpolated, so that it might appear to be the words of Clement of Rome.

(48) *Arrogance.* The edition has *in arrogance*. But the preposition *in* is wanting. GAL.

(49) *We might offend.* A word which Chrysostom uses very frequently, as in *homil. on Epist. to Eph.*; and *homil. on Epist. to Rom.*; and in *Matth. homil. 31*; and elsewhere passim: but to those to whom it is more pleasing, it will be permitted to retain it by my leave, since I know that it was written by Peter, *what if I...?* but I change nothing. Ib.

(50) *Was given for us.* Clement Alex. reads *was sanctified*: what if *poured out*? but I change nothing. ID.

(51) *Those who are set over us.* These things cohere well with Clement Alex. Among Clement of Rome there is the greatest disturbance. This entire chapter is wretchedly corrupted from Clement Alex., p. 517. BERN.

(52) *Through their speech.* Clem. Alex. l. c. p. 612 reads *through silence*: which reading indeed the ms. prefers, as Wott. also thinks. And so Dav., unless you would rather be with him, to approach more closely to the ms. GAL. — *Through silence* is much more correct: for silence brings ornament to a woman, as Sophocles is the author. For in a woman there is nothing more commendable than modest silence, especially in public meetings, and in holy assemblies, as Paul commands. Whence Cyril of Jerusalem, in his *Procatechesis*, desires women to be occupied in churches during the time of exorcisms by reading, praying, and psalm-singing, but without any murmuring and noise, so that the ears neighboring to those sitting nearby may not hear the words of their lips. His words stand thus (the Oxford ms. in the Bodleian Library is very well noted, it reads correctly) etc. JUN.

(53) *Not according to partialities.* *Doing nothing by partiality*, the Latin interpreter translates. For it is explained via Suidas. But the name ought twice to be restored to S. Basil: once, indeed, in his *Homily on the Beginning of Proverbs*, p. 399, where it is now held: (if the Greek edition were the same edition with OEcumenius, who cites it toward the passage of the Apostle thus:) but again, epistle 342, in which it is read in the same way today: COT.

^A Let them be participants in the instruction of Christ; let them learn what humility avails before God, what chaste charity can do before God; how His fear is good and great, and saves all who conduct themselves in it holily with a pure mind. For He is a searcher of the thoughts and intents ^B of the heart; whose breath is in us, and when He wills, He shall take it away.

CHAPTER XXII.

CHAPTER XXIII.

^A Far be from us that Scripture which says: *Miserable are they who are double-minded and doubting in their soul, who say: These things we have heard even in the times of our fathers; and behold, we have grown old, and none of these things has befallen us.* O fools, compare yourselves to a tree: take the vine, first it sheds its leaves, then a bud comes, then a leaf, then a flower, and after these a sour and unripe grape, then an accomplished and mature grape. You see that in a short time the fruit of the tree arrives at maturity. In truth, His will shall quickly and suddenly be accomplished, the Scripture also bearing witness that *He shall come quickly and will not tarry, and the Lord shall suddenly come to His temple, and the Saint whom you expect.* ^B

CHAPTER XXIV

Let us consider, beloved, how the Lord continually shows us the resurrection that is to be; of which He made the Lord Jesus Christ the first-fruits, having raised Him from the dead. Let us look, beloved, at the resurrection which occurs in every season. Day and night declare the resurrection to us: the night lies down, the day rises: the day departs, the night comes on and follows.

^A Let us look at the fruits; the sowing of grain, how it happens. The sower went ^B forth and cast into the earth; and of the seeds cast, which fell upon the earth dry and naked, they are dissolved; then from that dissolution, the greatness of the Lord's providence raises them up, and from one increases them into many, and brings forth fruit.

CHAPTER XXV.

^A This unique being lives for five hundred years; and having reached the time of its departure, ^B it makes for itself a coffin of frankincense and myrrh and the rest of the spices ^C into which it enters when its time is fulfilled, and dies.

VARIOUS NOTES

^A It makes for itself a container of frankincense and myrrh and the other spices, into which, when the time is fulfilled, it enters and dies. But from its rotting flesh a worm is produced, which, being nurtured by the juices of the dead animal, grows wings; then, once it has become strong, it takes up that container where the bones of its predecessor are, and carrying these, it flies from the Arabian country as far as Egypt, to the city called Heliopolis; and in the daylight, under the eyes of all, it flies down and places them upon the altar of the sun, and thus returns backward. The priests, therefore, inspect the records of the times, and find that it has come, the five hundredth year being completed.

CHAPTER XXVI.

^B Do we then consider it a great and wonderful thing, if the Creator of all things shall bring about the resurrection of those who have served Him holily in the conviction of a good faith, when He even shows us the greatness of His promise through a bird? For He says somewhere: ^B "And You will raise me up, and I will confess You." And: "I laid down and slept; I was awakened, because You are with me." And again Job says: ^B "And You will raise up this flesh of mine, which has endured all these things."

NOTES OF VARIOUS AUTHORS.

^C ...[VARIOUS NOTES COMPRISING SCHOLARLY COMMENTARY ON THE PHOENIX MYTH, BAPTISM FOR THE DEAD, AND TEXTUAL EMENDATIONS. [index: entries preserved]] ^D

to lie, will much more surely not lie himself. For nothing is impossible with God, except to lie. Let his faith therefore be rekindled in us, and let us realize that all things are near to him. ^B By the word of his magnificence he established all things, and by his word he is able to overthrow them. Who shall say to him: "What have you done?" or who shall withstand the power of his strength? When he wills, and as he wills, he shall do everything, and nothing shall pass away of those things which have been decreed by him. All things are before him, and nothing has escaped his counsel. If the heavens declare the glory of God, and the firmament announces the work of his hands; day to day utters speech, and night to night announces knowledge; and there are no languages nor words whose voices are not heard.

Chapter XXVIII.

Whither then shall anyone go, or whither shall he flee from him who encompasses all things?

CHAPTER XXIX

^B Let us, therefore, approach him in holiness of soul, lifting up pure and undefiled hands unto him, loving our gentle and compassionate Father, who made us a part of his own election. For so it is written: "When the Most High divided the nations, when he dispersed the sons of Adam, he set the bounds of the nations according to the number of the angels of God. The Lord's portion became his people Jacob, the lot of his inheritance, Israel." And in another place it saith: "Behold, the Lord taketh to himself a nation from the midst of the nations, even as a man taketh the firstfruits of his threshing floor: and from that nation shall come forth the Holy of holies."

CHAPTER XXX

Seeing, then, that we are the portion of the Holy One, let us do all things that pertain to holiness, avoiding backbiting, ^C and impure and defiled embraces, drunkenness and innovation, and abominable desires, detestable adultery, and execrable pride. "For God," he saith, "resisted the proud, but giveth grace to the humble." Let us, therefore, cleave to those to whom grace hath been given by God. Let us clothe ourselves with concord, being humble, self-restrained, keeping ourselves far from all whispering and backbiting, being justified by works and not by words. For it saith: "He that speaketh much shall also hear in his turn: or doth the talkative person think that he is righteous? Blessed is he that is born of woman, who is short-lived. Be not much in words." Let our praise be ^D in God,

^A and not of ourselves; for God hateth those who commend themselves. Let the testimony of our good conduct be given by others, as it was given to our fathers who were righteous. Rashness and arrogance and boldness belong to those who are cursed ^B by God; but moderation and humility and gentleness belong to those who are blessed by God.

CHAPTER XXXI

Let us cleave, therefore, to His blessing, and let us see what are the ways of blessing. Let us unfold the things that have happened from the beginning. For what reason was our father Abraham blessed? Was it not because he wrought righteousness and truth through faith? Isaac, with confidence, knowing what was to come, joyfully became a sacrifice. Jacob, with humility, departed from his land because of his brother, and went to Laban, and served; and the twelve tribes of [Israel] were given to him.

CHAPTER XXXII

If anyone will consider these things one by one with a sincere heart, he will recognize the magnificence of the gifts ^C given by Him. For from him come all the priests and Levites who minister at the altar of God; from him is the Lord Jesus according to the flesh; from him are kings and rulers and leaders in the line of Judah; nor are his other tribes in small honor, since God promised: "Thy seed shall be as the stars of heaven." All, therefore, were glorified and magnified, not through themselves or their own works or the righteous deeds which they performed, but through His will. And so we, having been called through His will in Christ Jesus, are not justified through ourselves, nor through our own wisdom or understanding or piety or works which we have wrought in holiness of heart, but through faith, through which the almighty God has justified all men from the beginning; ^D to whom be glory for ever and ever. Amen.

Chapter XXXIII

^A What then shall we do, brethren? Shall we cease from well-doing, and abandon love? May the Lord never allow this to happen to us; but rather let us hasten with diligence and zeal to perform every good work. For the Creator and Lord of all himself rejoices in his works. By his Almighty power he established the heavens, and by his incomprehensible wisdom he adorned them. He also separated the earth from the water that surrounds it, and set it upon the secure foundation of his own will. And the animals that roam upon it he commanded to exist by his decree. The sea, too, and the living creatures in it, having first created them, he encompassed by his power. Before all things, as the most excellent and greatest in intelligence, he fashioned man with his holy and unblemished hands, as the impress of his own image. ^B For so God says: "Let us make man in our image and after our likeness. And God made man: male and female he made them." Having finished all these things, he praised them, and blessed them, and said: "Increase and multiply." Let us see that all the righteous have been adorned with good works. And the Lord himself, having adorned himself with works, rejoiced. Having this example, we should without delay work ^C at his will; let us with all our strength perform the work of righteousness.

CHAPTER XXXIV.

The good laborer receives the bread of his work with confidence; but the slothful and sluggish dares not look his employer in the face. It is necessary, therefore, that we should be eager to do good, for all things are from him. For he warns us in advance: ^A *Behold the Lord, and his reward is before his face, to render to every man according to his work* (Isa. XL, 10; LXII, 11). He exhorts us, therefore, with all our heart to this, that we may not be slothful or sluggish regarding any good work. Let our boasting ^B and our confidence be in him; let us submit ourselves to his will. Let us consider the whole multitude of his angels, how they stand and serve his will. For the Scripture says: *Ten thousand times ten thousand stood before him, and a thousand thousands ministered unto him* (Dan. VII, 10). And they cried out: Holy, holy, holy, Lord Sabaoth: all the creation is full

^A of his glory. And let us, therefore, being gathered together in concord with one intent, cry out to him earnestly as with one mouth, that we may become partakers of his great and glorious promises. For he says: Eye has not seen, nor ear heard, nor has it entered into the heart of man, what he has prepared ^B for those who wait for him.

CHAPTER XXXV

How blessed and wonderful are the gifts of God, beloved! Life in immortality, splendor in righteousness, truth in confidence, faith in assurance, temperance in holiness; and all these things fall under our understanding. What then are the things that are being prepared for those who wait for him? The Creator and Father of the ages, the All-holy, he himself knows their quantity and their beauty. Let us, therefore, strive to be found in the number of those who wait for him, so that we may partake of the promised gifts. But how shall this be, beloved? If our mind is established in faith towards God, if we seek out those things that are pleasing and acceptable to him, if we perform the things that befit his blameless will, and follow the way of truth, casting away from ourselves all injustice and iniquity, covetousness, contentions, and malice, and deceits, whisperings and backbitings, hatred of God, pride, and arrogance, vain-

-^Aglory and vanity. For those who do these things are hateful to God; and not only those who do them, but also those who consent with them. For the Scripture says: But unto the sinner God said: Wherefore dost thou declare my statutes, and take my covenant into thy mouth? Thou hast hated discipline, and hast cast my words behind thee. If thou sawest a thief, thou didst run with him, and with adulterers thou didst put thy portion. Thy mouth hath abounded with malice, and thy tongue devised deceit. Thou didst sit and speak against thy brother, and didst set a scandal against thy mother’s son. These things thou hast done, and I held my peace; thou thoughtest, O unjust man, that I should be like unto thee. I will reprove thee, and set thee before thy face. Understand these things, then, you who forget God, lest at any time he seize you as a lion, and there be none to deliver. The sacrifice of praise shall glorify me, and there is the way by which I will show him the salvation of God. ^B

CHAPTER XXXVI.

This is the way, beloved, in which we found our salvation, Jesus Christ, the high priest of our offerings,

^A our protector and helper in our weakness. Through him let us fix our gaze 45 on the heights of the heavens; through him we behold his spotless and most exalted face; through him the eyes of our hearts were opened; through him our foolish and darkened understanding blossoms anew into his marvelous light; 4] through him the Master willed that we should taste of immortal knowledge; who, being the radiance 45 of his greatness, is by so much greater than the angels, as he has inherited a more excellent name. For it is written thus: "Who makes his angels spirits, and his ministers a flame of fire." But of his Son the Master spoke thus: "You are my Son, today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession." And again he says to him: "Sit at my right hand, until I make your enemies a footstool for your feet." Who, then, are the enemies 46 of the Lord? They are the wicked and those who set their own will against the will of God. ^B

CHAPTER XXXVII.

Let us then be soldiers, brothers, with all intensity in his blameless commands. Let us consider those who serve under our commanders, how orderly, how strenuously, 48 how submissively they perform what is commanded [them.] Let us observe those who are serving under our commanders, how orderly, how strenuously, 49 how submissively they perform what is commanded. All are not prefects, nor ^C

tribunes, nor centurions, nor captains of fifty, and so forth; but each in his own rank performs what is commanded by the king and the leaders. The great cannot exist without the small, nor the small without the great. There is a certain mixture in all things, and therein is utility. Let us take our body: the head is nothing without the feet, and so too the feet are nothing without the head; and the smallest members of our body are necessary and useful to the whole body; but all conspire ^B and use one subjection for the preservation of the whole body.

CHAPTER XXXVIII

Let our whole body, therefore, be preserved in Christ Jesus; and let each be subject to his neighbor, as he was placed according to his special grace. Let not the strong neglect the weak, and let the weak respect the strong. Let the rich distribute to the poor, and let the poor give thanks to God, that he gave him one by whom his need might be supplied. Let the wise show his wisdom, not in words, but in good works. Let the humble not bear witness to himself, but let him allow ^C himself to be attested by another. He who is pure in the flesh, let him not grow boastful, knowing that there is another who confers upon him the gift of continence.

Let us reflect, therefore, brothers, of what matter we were made, who and what kind of beings we were when we entered into the world, as if from a tomb and darkness. He who made and fashioned us brought us into His own world, having prepared His benefits for us before we were born. Having, therefore, received all these things from Him, we ought in all things to give thanks to Him; to Whom be glory unto the ages of ages. Amen. ^A

CHAPTER XXXIX

Foolish and unwise, and senseless and unlearned men mock us and sneer at us, wishing to exalt themselves in their own imaginations. For what can a mortal do? Or what is the strength of one born of the earth? For it is written: “There was no form before my eyes, but I heard a breeze and a voice.” For what? Shall a mortal be pure before the Lord? Or shall a man be blameless from his own works? If He does not trust in His servants, and has detected some perversity in His angels, and the heaven is not pure before Him; ^B how much more those who dwell in houses of clay (of which we ourselves are also made of the same clay), whom He smote like a moth, and from morning until evening they are no more? Because they could not help themselves, they perished; He breathed upon them, and they died, because they had no wisdom. But call out, if anyone will answer you, or if you will look upon any of the holy angels; for wrath destroys the foolish, and jealousy slays the wanderer.

^A For I have seen foolish men casting down roots, ^B but their habitation was immediately consumed. Far be their sons from salvation; may they be scourged at the gates of their inferiors, and there shall be none to deliver them. For the things which were prepared for them, the righteous shall eat; and they themselves shall not be delivered from evils.

CHAPTER XL

Since these things are manifest to us, and we have looked into the depths ^C of divine knowledge, we must do everything in order, which the Lord has commanded us to perform at the appointed times. He has commanded the offerings and services to be performed, and he has commanded that they should not happen thoughtlessly or in disorder, but at established times and hours. And where and through whom he desires them to be performed, he himself has determined by his most sovereign will, so that all things being done piously according to his good pleasure might be acceptable to his will. They, therefore, who make their offerings at the appointed times are acceptable and blessed; for while they follow the ordinances of the Lord, they do not go astray. For to the high priest his own peculiar services are allotted, and to the priests their own proper place is assigned, and on Levites their own duties are laid. The layman is bound by the laws of the laity.

^D Let each of you, brethren, in his own order, give thanks to God, living in all good conscience, not overstepping the designated rule of his ministry, but acting with reverence. Not in every place, brethren, are the daily sacrifices offered, or the free-will offerings, or those regarding sin and transgression, but only in Jerusalem; and even there the offering is not made in every place, but before the sanctuary at the altar, after that which is offered has been inspected by the high priest and the aforementioned ministers. Therefore those who do anything contrary to what is agreeable to his will receive the penalty of death. You see, brethren, that the more knowledge we have been vouchsafed, the greater the danger to which we are exposed.

^A it has been defined by his will, that all things that are done 74 with the good pleasure of God might be acceptable to his will. Those, therefore, who make their offerings at the appointed times are acceptable and blessed; for they who follow the laws of the Master do not err. For to the high priest his own proper services have been assigned 75, and to the priests a proper place has been appointed, and to the Levites their own ministries are incumbent; the layman 76 is bound by the laws for the laity.

CHAPTER XLI

Let each of you, brethren, offer thanks to God in his own rank, living in a good conscience, not transgressing the established rule of his service, in all gravity. Not everywhere, brethren, are the continual sacrifices offered, or the votive offerings, or those for sin and trespass, but in Jerusalem only; and even there, the offering is not made in every place, but before the temple at the altar, after that which is offered 80 has been inspected for blemish by the high priest and the aforesaid ministers. They, therefore, who do anything contrary to the duty of his will...

suffer death as the penalty 81. You see 82, brethren, that the greater the knowledge of which we have been deemed worthy, the greater the danger to which we are exposed.

CAPUT XLII.

The apostles were evangelized for us by the Lord Jesus Christ, Jesus Christ by God. Christ, therefore, was sent forth by God, and the apostles by Christ; both then came to pass in good order by the will of God. Having therefore received orders, and being fully assured through the resurrection of our Lord Jesus Christ, and being confirmed in the word of God, with the full assurance of the Holy Spirit, they went forth preaching the kingdom of God. Proclaiming, therefore, through regions and cities, they appointed the first-fruits of them, having proved them by the Spirit, to be ^A bishops and deacons of those who were to believe. ^B

VARIOUS NOTES

...shall have been ^C... abundantly taught by ethnic, Jewish, and Christian writers. And you will find them called "testers of victims" in Porphyry's book *On Abstinence from Animal Food*... Priests were accustomed to test not only the victims of the Jews but also those of the Gentiles, and to inspect and examine the vitals of the victims carefully before they offered them, which... writers call... Moreover, Philo Judaeus, in his *On Agriculture*, shows that the highest care was taken in choosing these men, who would carefully examine the sacrifices one by one... so that no defect, corruption, or blemish might lie hidden. Thus Clement of Alexandria in *Stromata* IV... Chrysostom, in his *Homily on the Epistle to the Romans*, regarding our previous examination of body and soul... writes thus... *Homily on the Epistle to the Hebrews*; etc... Dominus Dunaeus in his notes thinks that ^D should be substituted in this place; but I would prefer to retain it, since Chrysostom looks to that solemn word customarily used in the participation of the mysteries in the primitive Church... See his *Homily on the Epistle to the Ephesians*, and weigh it carefully. Jun... This is from Clement of Alexandria, p. 521, badly changed and flawed. For they cling badly here, the Greek is hardly sound, and they say what is most false; namely, that it was the case of the high and other priests, and the Levites... Bernard... "With such caution," says Philo Judaeus at the beginning of his book *On Victims*, "they act in this business, that the most approved and skillful of the priests, starting from the tips of the feet, carefully investigate both the conspicuous parts and those hidden under the belly and between the thighs, lest even a light blemish escape." The same Philo, in his book *On Agriculture*, observes that among the Gentiles also there were men chosen who performed this office... Const.

81. Penalty: Hesychius: penalty, fine. 82. You see, etc.: From here to the end of the chapter, Clement of Alexandria omits, and does not recognize. Bern. [alt-version omitted]

^A and deacons of those who are about to believe. And this is not a new thing, for long ago it was written concerning bishops and deacons. For so ^B the Scripture says in a certain place: I will appoint their bishops in justice and their deacons in faith.

VARIORUM NOTES. (85) *And deacons of those who are about to believe.* Here rise up against the Church new Aerians, crying out that only two orders in the clergy are acknowledged by Clement: those of bishops (who are the same as presbyters) and ^C deacons. To whom I reply briefly, as befits a writer of notes. The words of our Epistle are not clearer than the testimonies of the New Testament; concerning bishops and deacons only, Philippians 1, 1 and 1 Timothy 3. Concerning bishops and presbyters, Acts 20, 17, 28; Titus 1, 5, 7 and 1 Peter 5, 1, 2; concerning presbyters and the presbyterate, Acts 14, 23; 15, 2, 4, 6, 23, 41; 16, 4; 21, 18; 1 Timothy 4, 14; 5, 17, 19; James 5, 14; 2 and 3 John 1. But that these texts do not at all harm orthodoxy is demonstrated extensively and solidly by Catholic doctors, which escapes no one. Certainly the names apostle, bishop, presbyter, are used equivocally in the Scriptures. The Apostle is Christ; the apostles are sometimes only the twelve, sometimes also Barnabas, Paul, Andronicus, Junias, Epaphroditus, and many others ^D (1 Cor. 15, 7). Indeed, Christ is called bishop (1 Pet. 2, 25). The episcopate is attributed to the apostles (Acts 1, 20). The name of bishops is given to true bishops, that is, to prelates of the first order (1 Tim. 3, 2, and Tit. 1, 7), according to the common teaching of the Holy Fathers. And the bishops of Philippians 1, 1 are of the second rank, *deuteroi thronoi*, priests, according to Chrysostom, Oecumenius, Theophylact, Theodoret, as well as the Author of the Commentaries included among the works of Jerome; likewise Acts 20, 28; that pseudo-Jerome on 1 Timothy 1, 8; Theodoret in his interpretation of the first verse of the Epistle to the Philippians; and Maximus at the beginning of the *Celestial Hierarchy* and the book *On the Divine Names*; furthermore 1 Timothy 2, 2 and Titus 1, 7; likewise Theodoret. Finally, the Apostle Peter calls himself a *presbyter*, and likewise the Apostle John; and 1 Timothy 5, 14. Ancient interpreters explain the presbyterate as referring to the first rank of the priesthood; in other places, they hold that *presbyters* or elders are sometimes the highest and first priests, sometimes the inferior and second priests: and they note frequently that bishops and presbyters are accustomed to be called by these terms indiscriminately. Moreover, from the mind of Chrysostom on Philippians 1, 1, under the name of deacons they also designated bishops and presbyters. Hence, unfolding the apostolic writings and the teachers of the Church, one finds here and there these and similar things said about ecclesiastical order: *diakonoi*, *diakonoi* of God or of Christ, of the Church, or of the Gospel, or of the New Testament, of justice, ministers, servants, ministers of the Churches, etc., *diakonia*, the lot of the *diakonia*, ecclesiastical ministry, etc. Whence also, when Blessed Jerome, at the beginning of his commentaries on the Epistle to Philemon, because of those words in Colossians 4, 17: *Eipate: Archippe, blepe ten diakonian hen parelabes en Kyrio*, suspects that Archippus was a bishop—which is also the introduction of pseudo-Ambrose—the one who hides under Jerome's name makes Archippus a deacon; and at Romans 11, 7: *Ministerium in ministrando*, he notes, the ministry of priesthood, or the office of deacon. Finally, in the Epistle of the Council of Sardica, the Arian bishops complain that they are all despised as deacons and priests of God. And perhaps Clement's discourse is merely concerning bishops and deacons taken generally, insofar as they are priests and pastors, who oversee and rule the Christian people, and who administer sacred things to laymen. For below he speaks of *hierateuein* or *leitourgein*, *diakonia* and *leitourgia* for the same thing; and the whole of the rest of the Epistle is silent concerning bishops and deacons, while much mention is made of presbyters. Add that one might suspect that in the testimony which follows, Isaiah 60, 17: *Katasteso* (so also John Chrysostom in the book *That Christ is God*, cap. 7, tom. V) *tous archontas sou en eirene, kai tous episkopous sou en dikaiosyne*, our author has changed *archontas* into *diakonous*, because Christ the Lord in Matthew 20, 25 spoke to the apostles in this manner: *Oidate hoti hoi archontes ton ethnon katakyrieuousin auton, kai hoi megaloi katexousiazousin auton; ouch houtos de estai en hymin, all' hos ean thele en hymin megas genesthai, esto hymon diakonos; kai hos ean thele en hymin einai protos, esto hymon doulos*. Two learned men conjecture this improbably (Hammond, *De episcop.* dissert. 4, c. 7; dissert. 5, c. 7; Morinus, *Exercit. Bibl.*, lib. 1, Exercit. 9, c. 41): one, that the Clementine reading was of the codex which the apostles used, and is to be preferred to the present one; the other, that it was plucked here from some non-extant books, whether sacred or apocryphal. I would prefer to say that two testimonies of Isaiah were confused: the one cited (chap. 60, verse 17) and that of chapter 66, verse 21: *Ap' auton lepsomai hiereis kai Leuitas*. Certainly the first place is cited according to the sense of Clement by Irenaeus, lib. 4, cap. 44: *Such*, he says, *does the Church nourish as presbyters; of whom also the Prophet says: And I will give your princes in peace, and your bishops in justice.* This passage is otherwise conceived in modern editions, as in Irenaeus, lib. 4, c. 44. I would therefore scarcely doubt that Blessed Clement, as in some other passages, slightly changed the location to adapt it to his purpose, nor does the Hebrew text force one to think otherwise, as the man of most noted erudition, Henr. Hammond, contends in several places. Gall. interprets that Irenaeus looked at this passage of Clement while writing lib. 4, cap. 44: *Toioutous presbyterous anatrephei he Ekklesia, peri hon kai ho prophetes phesin: Doson tous archontas sou en eirene, kai tous episkopous sou en dikaiosyne*. In Hebrew, which the LXX translators render: *I will give your princes in peace and your bishops in justice.* It can be observed that the term which elsewhere is often rendered *mox* (but signifies all procurement and office) is here brought out by *diakones*, and *eirene* is accustomed to be explained as denoting whatever good things, here *pistis*, and that it is not inconveniency to render it so; furthermore, the mention of bishops and deacons is transposed so that the order of each office might more correctly harmonize; furthermore, that these things were referred quite opportunely by St. Clement to the leaders of the Christian Church, whoever examines the place in Isaiah and remembers that this whole chapter pertains to the times of the Messiah—with the Jews themselves providing the calculation—will not easily deny. Fell. 87. Some have dared to sell these follies under the name of Clement; he added this clause even to the holy letters, so that this addition might correspond to the preceding. Bern.

CHAPTER XLIII.

And what is strange, if they to whom the task was committed in Christ by God, appointed those mentioned above? Since the blessed and faithful servant in all God’s house, Moses, marked down everything that had been commanded him in the holy books, whom the other prophets also followed, joining him in bearing witness to the laws he had laid down. For he, when jealousy arose concerning the priesthood and the tribes were disputing among themselves which of them was adorned with that glorious name, commanded the twelve tribal leaders to bring him staffs, inscribed with the name of each tribe ^A individually; and taking them, he tied them together and sealed them with the rings of the tribal leaders, and placed them in the Tabernacle of the Testimony upon the table of God. And when he had closed the tabernacle, he sealed both the keys and the staffs, and said to them: "Brothers, whichever tribe's staff shall sprout, that one God has chosen to serve as priest and minister to Him." In the morning, he called together all Israel, the six hundred thousand men, and showed the seals to the tribal leaders, and opened the Tabernacle of the Testimony, and brought out the staffs; and the staff of Aaron was found not only to have sprouted, but also to bear fruit. ^B What do you think, beloved? Did Moses not know beforehand that this was going to happen? Most certainly he knew; but he acted thus so that disorder might not arise in Israel, to the end that the name of the true and only God might be glorified, to whom be glory forever and ever. Amen.

CHAPTER XLIV.

And our apostles knew through our Lord Jesus Christ that there would be strife over the name of the office of bishop. For this reason, ^C therefore, having received perfect foreknowledge, they appointed those who have already been mentioned, and afterwards added the further provision that, if these should fall asleep, other approved men should succeed to their ministry. ^D

The men, therefore, who were appointed by them, or afterwards by other eminent men with the consent of the whole Church, and who have ministered to the flock of Christ blamelessly ^B in humility, quietly and without servility, and who have for a long time ^C received testimony from all—these we do not deem it just to be removed from their ministry. ^D

^A For it will be no small sin for us, if we remove those who have blamelessly and holily offered the gifts of the episcopate. Blessed are the presbyters who have gone before, who have finished with a fruitful and perfect dissolution; for they have no fear that anyone might move them from the place established for them. For we see that you have removed some, who were living well, from the ministry that was blamelessly and honorably held by them.

CHAPTER XLV.

VARIOUS NOTES.

^B “Holy gifts,” in truth, are those of Pope Stephen II to King Pippin—that is, the Body of our Lord Jesus Christ, sent in their defiled vessels, which they call bellows, and, having been sated with abundant meat, they ate the same gifts. In his letter on the death of Jerome, before the end: “O sign of unlooked-for affection, that the giver may be the same as the gift (read it thus with the old Lyons edition), and the donor the same as the donation itself.” The Eucharist is also called by the Ethiopians *qurban*, which, as interpreted by the evangelist Mark (ch. vii, v. 11), is *doron*. What more? Since authors here and there use this mode: *dora*, gifts; *prospherein*, *prosphora*, to offer a sacrifice or sacrifices, and the like. Therefore, this receipt of *doron* and *dorea* was already customary from apostolic times; and it passed from the Jews to Christians. The reason, or rather the memory, escaped Casaubon when he wrote the following in Exercise 16, ch. 51: “Sometimes the Eucharist is called by the Fathers *doron exitērion*, a gift offered upon departing.” Thus Basil writes in his *Homily on Charity*, that Christ left *exitērion dōron* to his disciples when he was about to complete his dispensation in the flesh. I say he left a “departure gift” to his disciples, when he was there, in order to complete the dispensation in his flesh. For the great doctor is not speaking of the Eucharist in epistle 77, from which Symeon Logothetes extracted the passage in Oration 3, *On Charity*; rather, he is dealing with peace, which he calls *exitērion dōron* because of Christ’s oracle in John xiv, 27, just as Gregory the Theologian does at the end of Oration 14. COT. *Dora* (Gifts). None of the ancients spoke simply like this without an adjective; for it is ambiguous whether he means firstfruits, thanksgivings, alms, etc. The Blood and Body of the Lord are the gifts of God. BERN. *tēs episkopēs* (of the episcopate). Junius had constructed this word with *dōra* with grave error, since it ought to be constructed with *pros-enegkontas*. FELL. ^C He rendered: “For we shall not sin lightly, if we remove those who holily and blamelessly offer the gifts of the episcopate”: less correctly connecting *tēs episkopēs* with *dōra*, which ought to have been constructed with *pros-enegkontas*. Hammund was the first to correct this error in his dissertation, as just praised. GALL. — “For it will be no small sin for us, if we remove those who have blamelessly and holily offered the gifts of the episcopate.” Priests offer gifts or offerings to God: the prayers of the faithful, bloodless sacrifices, the holy Eucharist. Tertullian, *Against Marcion* IV, 9, dealing with the passage in Matt. viii, 4: “Go, show yourself to the priest, and offer the gift that Moses commanded,” says: “For he was still guarding the figurative arguments, as being the prophet of the Law, in their images, which signified that man, once a sinner, soon purified by the Word of God, ought to bear hands to God at the temple—that is, prayer and the action of thanksgivings at the Church, through Christ Jesus, the catholic priest of the Father.” Thus in Maximus, at chapter 3 of *The Celestial Hierarchy*, it is the duty of priests *to dōron proskomizein* (to offer the gift). See here in the *Apostolic Constitutions* II, 59; VIII, 5, 12, 13, and in Ignatius, *To the Smyrnaeans*, ch. 7. Origen, *Homily 13 on Exodus*: “When you receive the Body of the Lord, you guard it with all caution and veneration, so that not even a little of it falls, so that none of the consecrated gift slips away.” Dionysius, *The Ecclesiastical Hierarchy*, ch. 3, *tas dōreas tōn theourgion* (the gifts of the divine rites). Gregory of Nyssa at the end of Oration 11 *Against Eunomius*, *tēn mystikēn prosphoran* (the mystical offering). Gregory Naz. *Carm. lamb*. 15: “But to God a gift, purifying sacrifices, / A pure vessel of gifts, the table that receives God.”

^D *Tetimēnēs leitourgias*. We are accustomed to providing care for that which we hold in honor and value; *leitourgian timan* is said of those who diligently perform their duties. Cyril in *Against Julian*, lib. vi, c. 243: “That we have abstained from everything and have valued the folly of Pythagoras as worthless.” Clementine *Homilies* 3, c. 59: “Never valuing the good of monarchy.” He understands those who do not keep their opinion regarding the unity of God fixed and established. Similarly, in Plato, *phobeisthai doxan* is worth the same as *epektasthai doxan*. See Theodoret, *Therapeutic* II, p. 27. DAV. GALL: It should be read *enia ENE*; which is the more usual way of writing in this manuscript. WOTT. ID.

^A Attend, [for] there is nothing unjust nor falsified written in them. For you will not find the just cast out by holy men. The just were persecuted, but by the lawless; they were imprisoned, but by the unholy; they were stoned by law-breakers; they were killed by those who had acquired a wicked and unjust zeal. While suffering these things, they bore them gloriously. For what shall we say, brethren? Was Daniel cast into a den of lions by those who feared God? Or were Ananias, Azarias, and Misael shut into a furnace of fire by those who observed the magnificent and glorious worship of the Most High? Far be this from us. Who, then, were those who did these things? They were men hateful and full of every wickedness, who reached such a degree of wrath that they threw those who were serving God with a holy and blameless purpose into punishment, ^B not knowing that the Most High is the champion and protector of those who with a pure conscience serve his all-virtuous name; to whom be glory for ever and ever. Amen. But those who stood firm in confidence inherited glory and honor; they were exalted and became manifest ^C by God in his memorial, for ever and ever. Amen.

Chapter XLVI

^A It is right, therefore, brothers, that we also should cling to such examples. For it is written: Join yourselves with the saints, for those who cling to them will be made holy. And again, in another place, he says: With an innocent man you will be innocent, and with an elect man you will be elect, and with a perverse man you will be perverse. Let us, therefore, cling to the innocent and the righteous; for these are the elect of God. ^B Why are there contentions, and angers, and dissensions, and schisms, and war among you? Or do we not have one God, and one Christ, and one Spirit of grace who has been poured out upon us, and one calling in Christ? Why do we tear apart and rend asunder the members of Christ, and stir up sedition against our own body, and arrive at such a pitch of madness that we forget that we are members one of another? Remember the words of Jesus our Lord. For he said: Woe to that man; it were better for him if he had not been born.

^A than that he should offend one of my elect: it were better for him that a millstone should be tied about him, and he be cast into the sea, than that he should offend one of my little ones. Your schism has perverted many, has brought many to despondency, many to wavering, and all of us to sorrow; and your sedition persists.

Chapter XLVII

Take up the Epistle of the blessed Paul the Apostle. What did he first write to you in the beginning of the Gospel?

[VARIOUS NOTES]

[alt-version omitted]

*Matt. xviii, 6; Mark ix, 41; Luke xvii, 2.

(14) *Better for him if he had not been born.* The text continues: *than that he should offend one of my elect*: to be thrown into the sea, or to offend one of the little ones. Your schism has subverted many, cast many into dejection, many into wavering, and all of us into sorrow; and your sedition persists.

(15) *In the beginning of the Gospel.* That is, say the learned, in the beginning of the first Epistle to the Corinthians. For by the name of "the Gospel," the whole New Testament is understood, as can be seen in the Apostolic Constitutions, book I, ch. 5, and as Origen teaches in the preface to his Commentaries on John. Whence by the same Adamantius (Origen) at Matt. xxi, 45, the passage I Cor. xiii, 15, and by Gregory of Nyssa to Theophilus of Alexandria against Apollinaris, the passage I John v, 19, are quoted as "the Gospel." Let "in the beginning of the Gospel," therefore, be the same as in Clement’s imitator, Polycarp, ch. 11: "In the beginning of the Epistle." Perhaps, however, the "beginning of the Gospel" here denotes the first times of the evangelical preaching. Phil. i, 5: *For your fellowship in the Gospel from the first day until now.* And ch. iv, verse 15: *Now ye Philippians know also, that in the beginning of the Gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.* Wherefore in this very chapter our author calls the Corinthian Church "ancient," according to the "ancient times," as Polycarp says in the beginning of his Epistle to the Philippians. For these two churches were of the number of the apostolic ones: which were founded by the apostles; which produce some one of the apostles as their author; which have existed as the nursling of the apostles; and which have deserved to receive apostolic epistles.

^A Indeed, truly and spiritually he wrote to you, about himself, and Cephas, and Apollos, because even then you had formed inclinations ^B towards these. But that inclination brought less sin upon you; for you were inclined towards apostles who had been testified of, and towards a man approved by them. But now, consider who those are that have perverted you, and have diminished the majesty of your much-renowned brotherly love. It is shameful, beloved, and very shameful, and unworthy of your conduct in Christ, to hear that the most firm and ancient ^C Church of the Corinthians, for the sake of one or two persons, is making sedition against the presbyters. And this report has reached not only us, but also those who are estranged ^D from us; so that even blasphemies are brought upon the name of the Lord through your folly, and danger is wrought for yourselves.

CHAPTER XLVIII

This is the gate of the Lord; the righteous shall enter in by it. ^A Since therefore many gates are opened, that which is in righteousness is the one in Christ, in which all are blessed who enter and direct their path in holiness and righteousness, performing all things without disturbance. Let a man be faithful, let him be powerful in the utterance of knowledge, let him be wise in the discernment of words, let him be pure in his actions: for he ought to be the more humble, the more he seems to be greater, and to seek that which is profitable to all, and not his own.

CHAPTER XLIX

He who has love in Christ, let him keep the commandments of Christ. Who ^B is able to explain the bond of the love of God? Who is sufficient to tell of the greatness of His beauty, as it is fitting? The height to which love exalts is inexpressible. Love unites us to God; love covers the multitude of sins.

Love endures all things, is long-suffering in all things. There is nothing base in love, nothing arrogant. Love admits of no schism, love does not seditiously stir up; love does all things in harmony. In love ^A all the elect of God have been perfected. Without love, nothing is pleasing to God. In love the Master took us to Himself; for the love which He had toward us, Jesus Christ our Lord, by the will of God, gave His blood for us, and His flesh for our flesh, and His soul for our souls.

CHAPTER L

See, beloved, how great and wonderful love is, and there is no explaining its perfection. Who is sufficient to be found in it, if not those to whom ^B God grants it? Let us therefore pray and ask of His mercy, that we may live in love, free from any human partiality. All the generations from Adam even to this day have passed away, but those who were perfected in love, according to the grace of God, possess the place of ^C the godly, who shall be made manifest in the visitation of the kingdom of Christ.

CHAPTER LI

Since with God everything is brought to pass, for love casts out fear. He who has love fears nothing; he does not fear, be it small or great, notable or base, poor or rich, but he is held to be of great repute among all; he bears all things, he endures all things. He who has love is not puffed up against any, is not arrogant, speaks evil of no one, but turns away from those who speak evil. He who has love does not walk with guile, does not trip up his brother. He who has love does not envy, does not grow zealous, does not look with ill-will upon the downfall of others, does not disparage the one who sins, but sorrows with him and helps him; he does not overlook his brother in need, but aids him and dies with him. He who has love does the will of God, and is a disciple of the truth. For our good Master Himself said, “By this shall all men know that you are my disciples, if you love one another.” He who has love never seeks his own, he says nothing is his own, but proposes all that he has as common to all; he considers no one as a stranger, but counts all as his own. He who has love is not provoked, is not arrogant, is not kindled into wrath, does not rejoice in iniquity, does not persist in falsehood, considers no one an enemy, save only the devil. He who has love endures all things, is kind, is long-suffering. Blessed, then, is he who possesses love and has departed with it to God, because, recognizing his own ^D as his, He will receive him into His bosom; for he who is a worker of love shall be a companion at the table of angels, and shall reign with Christ. For through it the Word of God came down to the earth, through it paradise was opened to us, and the ascent to heaven was shown to all; we, who were enemies to God, have been reconciled through it. With good reason, therefore, let us say that God is love, and he who abides in love, abides in God. Love binds us to God.

^A Enter into your chambers for a little while, until my wrath and fury shall pass away; and I will remember a good day, and will raise you up out of your graves. We are blessed, beloved, if we keep the commandments of God in the harmony of love, that through love our sins may be forgiven us. For it is written: Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin, and in whose mouth there is no guile. This blessedness comes to those who have been chosen by God through Jesus Christ our Lord, to whom be glory for ever and ever. Amen.

CHAPTER LI

^B Seeing then that we have transgressed through some of the snares of the adversary, let us entreat for pardon; and likewise those who were the leaders of the sedition and dissension [should] look to the common ground of hope. For they who walk with fear and love would rather fall into troubles themselves than that their neighbors should; and they bear blame for themselves rather than for the harmony which has been well and justly handed down to us. For it is better for men to confess their transgressions ^C than to harden their hearts, as the heart of those who made sedition against the servant of God, Moses, was hardened: whose condemnation was made manifest; for they went down alive into Hades, and death swallowed them up. Pharaoh and his host and all the princes of Egypt, and the chariots and their riders ^D were not for any other reason than because they hardened their hearts, buried in the depths of the Red Sea, and perished.

But it was because their senseless hearts were hardened after the signs and wonders had come to pass ^A in the land of Egypt by the servant of God, Moses.

CHAPTER LII.

The Lord of all, brethren, is in need of nothing, and He desires nothing save that confession be made to Him. For the elect David says: I will confess unto the Lord, and it shall please Him more than a new calf that bringeth forth horns and hoofs. Let the poor see it and be glad. And again He says: Sacrifice to God a sacrifice of praise, and pay thy vows unto the Highest; and call upon Me in the day of thy tribulation, and I will deliver thee, and thou shalt glorify Me. For a sacrifice to God is a contrite spirit.

CHAPTER LIII.

For ye know, and know well, the sacred Scriptures, beloved, and ye have looked closely into the oracles of God; therefore, take these things into remembrance. For when Moses had ascended into the mount and had spent forty days and forty nights in fasting and humility, God said unto him: Moses, Moses, get thee down quickly from hence; for thy people, whom thou broughtest out of the land of Egypt, have committed iniquity. They have quickly departed from the way which I commanded them; they have made for themselves molten images. And the Lord said unto him: I have spoken unto thee once and twice, saying: I have seen this people, and behold, it is a stiff-necked people; let Me alone that I may exterminate them, and I will blot out their name from under heaven; and I will make thee into a great and [wonderful nation, and I will make thee more than them.] ^{B C D}

But Moses said: By no means, Lord; forgive the sin to this people, or blot me also out of the book of the living. ^A Oh, great love! Oh, insurmountable perfection! The servant speaks freely to the Lord, and asks for the remission for the multitude, or petitions that he himself be blotted out with them.

CHAPTER LIV.

Who therefore among you is generous? Who is compassionate? Who is full of love? Let him say: If on my account there is ^B sedition, and strife, and schisms, I depart, I go away, wherever you wish, and I do what is ordered by the multitude; provided only that the flock of Christ be at peace with the appointed presbyters. He who does this will earn for himself great glory in the Lord, and every place will receive him. For the earth is the Lord’s, and the fullness thereof. [Psal. xxiv/1.] These things...

those who live according to the blameless conduct of God, have done and will do.

CHAPTER LV

^A That we may also bring forward examples from the Gentiles: many kings and leaders, when a time of plague was upon them, having been warned by an oracle, delivered themselves up to death, in order that they might rescue their fellow citizens by their own blood. Many departed from their own cities, that there might be no more sedition. We know that many ^B among us have delivered themselves into bonds, that they might redeem others. Many have given themselves into slavery, and having received their price, have provided bread for others. Many women, having been empowered by the grace of God, performed many masculine deeds. The blessed Judith, when the city was besieged, asked of the elders that she be permitted to go forth into the camp of the strangers; she therefore exposed herself to danger and went out for love of her country and of the people who were besieged, and the Lord delivered Holofernes into the hand of a woman. Nor was Esther, who was perfect in faith, less ^C exposed to danger, that she might deliver the twelve tribes of Israel who were about to perish. ^D

For by her fasting and her humility, she prevailed upon the all-seeing ^A Master, the God of the ages; who, seeing the humility of her soul, delivered the people for whose sake she had risked her life.

CHAPTER LVI

Let us, therefore, also pray for those who have fallen into any transgression, that moderation and humility may be given to them, so that they may submit not to us, but to the will of God; for so will the remembrance of them before God and the saints be fruitful and perfect, with mercy. Let us accept discipline, beloved, at which no one ought to be vexed. The admonition which we make to one another is good and exceedingly useful; for it unites us to the will of God. For thus saith the holy word: *The Lord has chastened me sorely, but He did not give me over unto death.* ^B *For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.* For the righteous man will chasten me in mercy, it says, and will reprove me: but let not the oil of sinners anoint my head. And again he says: *Blessed is the man whom the Lord hath reproved; do not reject the admonition of the Almighty. For He makes one suffer, and again He restores; He struck, and His hands healed.* Six times He shall deliver you out of distresses, and in the seventh no evil shall touch you. In famine He shall rescue you from death, and in war He shall deliver you from the hand of the sword, and He shall hide you from the scourge of the tongue, and you shall not be afraid when evils approach. You shall laugh at the unrighteous and the lawless, and you shall not fear wild beasts: ^C for wild beasts shall be at peace with you. Then you shall know that your house shall be in peace; and the habitation of your tabernacle shall not sin. You shall know also that your seed is numerous, and your children like—

You shall know also that your seed is numerous, and your children like the herb of the field; and you shall come to the grave like ripened ^A grain in its season, harvested like a heap of the threshing floor gathered in due time. You see, beloved, that there is protection for those who are disciplined by the Master; for since God is good, He disciplines us so that we may be admonished by His holy discipline.

CHAPTER LVII

You, therefore, who laid the foundations of the sedition, submit to the presbyters and accept correction for repentance, bending the knees of your hearts. Learn to be subject, laying aside the arrogant and proud stubbornness of your tongue; ^B for it is better for you to be found small and esteemed in the flock of Christ, than to appear eminent and be cast out from His hope. For thus speaks all-virtuous Wisdom: Behold, I will pour out to you the utterance of my spirit; I will teach you my word.

Since I called, and you did not obey; and I stretched forth words, and you did not attend; but you made my counsels of no effect, and you disobeyed my reproofs. Therefore, I also will laugh at your destruction; I will exult when ruin comes upon you, and when it suddenly arrives upon you as a storm, and when calamity ^A arrives for you like a whirlwind, or when tribulation and siege come upon you. For it shall be, when you call upon me, I will not hear you; the wicked shall seek me, and shall not find me. For they hated wisdom, and did not choose the fear of the Lord, nor did they wish to give heed to my counsels; they mocked my reproofs. Therefore, they shall eat the fruits of their own way, and shall be filled with their own impiety ^B.

VARIOUS NOTES

(92) ἀπωλείᾳ. So the editions, except the London one. ἀπωλείᾳ. GALL.

(93) "Or when ruin comes upon you." Many of those who are inserted in certain editions of the LXX, "or when ruin comes upon you," are more correctly absent in others, just as they are absent from the Hebrew, the Vulgate, and the Catena on Proverbs, and from the beginning of the book *De singularitate clericorum* in the works of Saint Cyprian. They seem to have crept in from the preceding verse (Prov. 1:26), ^C having been wrongly repeated, or to be a scholion or another interpretation. Certainly the version of Lucifer in his book *pro S. Athanasio* consists only of the addition: *I therefore shall laugh at your destruction; I will exult over you when tumult suddenly comes upon you, and when an overthrow like a storm arrives, and when destruction comes upon you.* "For it shall be when you call upon me, I will not hear." I have reported this fuller text because its beginning is conceived in a similar way in the very ancient edition of Cyprian of the year 1471, in the treatise called *De singularitate clericorum*: "I therefore shall mock at your destruction. I will exult, therefore, over you; when tumult suddenly comes upon you; and an overthrow like a storm, and when pressure and siege come upon you. For it shall be when you have called upon me; I will not hear you." Later authors therefore added from the LXX after "over you" the words "when destruction comes upon you." In what way also the *Codex Regius* 156, which attributes the booklet to Origen, and in which books printed there are corrected, since it shows: "An overthrow like a storm." COT.

(94) There is missing here in the ancient copy a whole leaf, which constituted four printed pages of the codex. If there had been a defect of only one or another word and a lacuna of a few letters, we would have endeavored to bring healing of some kind to this badly affected place, no less than to others; if not to restore it to its pristine health and integrity, that would have been permissible; but the ^D *pathos* is incurable, and the wound greater than can be covered by any plaster of conjecture. An "Aesculapius" from Egypt or Greece must be awaited to assist our Clement, who suffers from gout. Whether we appeared not to flee from lending a medicinal hand to the rest of the body, according to the measure of our ability, to patch it together and *katartizein*—how well we succeeded, let the judgment rest with the learned and the mystics of the critical art. Throughout the membranes from which this epistle was transcribed, it is permissible to note that a final *nu* added to the third persons of verbs is found, ending in *a* and *i*, even though the initial letter of the following word is a consonant, contrary to the received and common usage of writing; which is not a slight argument for its supreme antiquity, since this same form of writing is found in ancient marbles and in all the manuscript codices which were carved in larger letters.

But [I take] my hand from the tablet; for besides the typographical works, which, now that the work is ending, hurry more than usual, and cut these notes short; the care of my office and private family affairs recall me home, and do not allow me to be away any longer without loss. If these *rhakia* of ours, kind Reader, stitched onto the purple of Clement, you do not consider unworthy to bear (since you know, as Libanius speaks in his epistle to Evagoras, that "often, both rags and the most beautiful garment may be contained in one chest"), and [if] these first-fruits, collected by a sudden hand, which I now place upon the altar of your benevolence, I shall understand to be not unpleasing and not entirely disagreeable to your palate; afterwards, if God grants life with health, I shall fill your bosom with more generous sheaves and I shall harvest a more abundant crop. In the meantime, enjoy these, and join me in giving thanks to the most learned and humane man, the Lord Doctor Duppa, the most worthy Vice-Chancellor of the most celebrated Academy of Oxford; who, while I was urging this work, embraced me with singular humanity and benevolence, who unlocked the treasures of the Academy, who communicated the Savilian types with a ready mind, who with his authority castigated the slow delays of the typesetters, and by increasing the number of workmen, greatly promoted this edition. The errata which have been committed by us, or by the typesetters, humanely forgive; grant pardon to the haste, and show yourself to us such as you would wish others to be to you. Farewell, and remember that [to err] is human. JUN.

—Here, without doubt, held place the testimony of the Sibyl, concerning which the author of the *Questions to the Orthodox* [speaks], as the learned Cl. Cotelerius skillfully gathers from Irenaeus. Let them also see—

(95) ... *iton*. Edited; except the London [edition], *non*. The leaf is missing in the MS. However, the comma immediately following *plēsthēsontai*, [is such that] Wolt does not doubt it should be read from the Proverbs. And he thinks that *to ipon*, perhaps *einon* or *eipon*, closes the sentence. GALL.

Chapter LVIII.

^A May God, who sees all things, and who is the Master of spirits and Lord of all flesh, who chose the Lord Jesus Christ, and us through Him to be a peculiar people, grant to every soul that calls upon His magnificent and holy name, faith, fear, peace, patience, longsuffering, self-control, purity, and sobriety, that they may be well-pleasing to His name, through our High Priest and Protector, Jesus Christ, through whom be to Him glory, majesty, power, and honor, both now and for all ages of ages. Amen.

CHAPTER LIX.

Send back to us with peace and joy those who have been sent by us, Claudius Ephebus and Valerius Bito ^B together with Fortunatus, that they may more quickly announce to us our desirable and most yearned-for peace and concord, so that we also may the sooner rejoice over your tranquility. The grace of our Lord Jesus Christ be with you, and with all those who have been called by God in every place through Him; through whom be to Him glory, honor, power, majesty, and an eternal throne, from everlasting to everlasting, world without end. Amen.

VARIOUS NOTES

(96) "A peculiar people." He imitates Paul at Tit. ii, 14. But Paul borrowed this expression from the LXX Interpreters. DAV.

(97) "To be well-pleasing." These are interpolations, and they are such as Photius notes exist, ch. xxvi.

(98) "Claudius Ephebus, etc." Some assume from this interpretation that there were five envoys to the Corinthians. But the fact that "and Valerius" is inserted shows there are only three; ^C indeed, of whom two are distinguished by their praenomina, appear to have been freedmen adopted into the families of the Claudii and Valerii. This was already surmised by Bois, which Pearson subsequently proved in his notes on the Epistle of St. Ignatius to the Smyrnaeans, chap. 10; and Dodwell in his dissertation on the same, Pearson, p. 221, and others. It is read "Ephebus," as Cotelerius observed, but in faulty editions instead of "Ephebus" is read "Phoebus." Regarding Valerius, however, the bishop of Trier, a disciple of the Apostle St. Peter, it has been noted in the Martyrologia of Cologne that he exercised his office on the 29th of January. GALL.

(99) "Together with Fortunatus." This is missing in the editions. However, David conjectured that *kai* (and) should be read here in the manuscript. Perhaps "Tito" (Titus) should be read; but just as a praenomen is assigned to Ephebus and Bito, so also let one be assigned to Fortunatus. Regarding whom indeed, Cotelerius says: You have I Cor. xvi, 17, the name *Fortunatus*, or according to other codices, *Phaurtounatos*, as in this place. Whom the author of the Alexandrian Chronicle, on page 506, establishes as the thirty-fourth among the seventy disciples. That Fortunatus of whom this holy Father speaks here seems to be the same person as he who is mentioned by the Apostle. ^D For he says that he would already be greatly advanced in age, and of great fame and authority among the Church of the Corinthians, having been sent by the Corinthians to Rome to inform the Romans about the schism, and subsequently to seek their help in settling the unhappy disputes that had arisen there again.

(100) "Wish-for." Outside of the London edition, which has *epipothēton* (longed-for)—which reading indeed pleases Bois more, because compound adjectives of this sort are generally of the same kind.

(1) "Amen." To this word, the manuscripts and Vott. add: The Epistle of Clement to the Corinthians.