First Epistle of Clement of Rome to the Corinthians
Clement fell asleep, probably soon after he despatched his letter. It is the
legacy of one who reflects the apostolic age in all the beauty and
evangelical truth which were the first-fruits of the Spirit's presence with
the Church. He shares with others the aureole of glory attributed by St.
Paul (Phil. iv. 3), "His name is in the Book of Life."
Translated by Rev. William Wilson, M.A.
Text edited by Rev. Alexander Roberts and James Donaldson and
first published by T&T Clark in Edinburgh in 1867. Additional
introductionary material and notes provided for the American
edition by A. Cleveland Coxe, 1886.
Introductory Note to the First Epistle of Clement to the Corinthians
[a.d. 30-100.] Clement was probably a Gentile and a Roman. He seems to have
been at Philippi with St. Paul (a.d. 57) when that first-born of the Western
churches was passing through great trials of faith. There, with holy women
and others, he ministered to the apostle and to the saints. As this city was
a Roman colony, we need not inquire how a Roman happened to be there. He was
possibly in some public service, and it is not improbable that he had
visited Corinth in those days. From the apostle, and his companion, St.
Luke, he had no doubt learned the use of the Septuagint, in which his
knowledge of the Greek tongue soon rendered him an adept. His copy of that
version, however, does not always agree with the Received Text, as the
reader will perceive.
A co-presbyter with Linus and Cletus, he succeeded them in the government of
the Roman Church. I have reluctantly adopted the opinion that his Epistle
was written near the close of his life, and not just after the persecution
of Nero. It is not improbable that Linus and Cletus both perished in that
fiery trial, and that Clement's immediate succession to their work and place
occasions the chronological difficulties of the period. After the death of
the apostles, for the Roman imprisonment and martyrdom of St. Peter seem
historical, Clement was the natural representative of St. Paul, and even of
his companion, the "apostle of the circumcision;" and naturally he wrote the
Epistle in the name of the local church, when brethren looked to them for
advice. St. John, no doubt, was still surviving at Patmos or in Ephesus; but
the Philippians, whose intercourse with Rome is attested by the visit of
Epaphroditus, looked naturally to the surviving friends of their great
founder; nor was the aged apostle in the East equally accessible. All roads
pointed towards the Imperial City, and started from its Milliarium Aureum.
But, though Clement doubtless wrote the letter, he conceals his own name,
and puts forth the brethren, who seem to have met in council, and sent a
brotherly delegation (Chap. lix.). The entire absence of the spirit of
Diotrephes (3 John 9), and the close accordance of the Epistle, in humility
and meekness, with that of St. Peter (1 Pet. v. 1-5), are noteworthy
features. The whole will be found animated with the loving and faithful
spirit of St. Paul's dear Philippians, among whom the writer had learned the
The plan of this publication does not permit the restoration, in this
volume, of the recently discovered portions of his work. It is the purpose
of the editor to present this, however, with other recently discovered
relics of primitive antiquity, in a supplementary volume, should the
undertaking meet with sufficient encouragement. The so-called second Epistle
of Clement is now known to be the work of another, and has been relegated to
another place in this series.
The following is the Introductory Notice of the
original editors and translators, Drs. Roberts and Donaldson:
The first Epistle, bearing the name of Clement, has been preserved to us in
a single manuscript only. Though very frequently referred to by ancient
Christian writers, it remained unknown to the scholars of Western Europe
until happily discovered in the Alexandrian manuscript. This ms. of the
Sacred Scriptures (known and generally referred to as Codex A) was presented
in 1628 by Cyril, Patriarch of Constantinople, to Charles I., and is now
preserved in the British Museum. Subjoined to the books of the New Testament
contained in it, there are two writings described as the Epistles of one
Clement. Of these, that now before us is the first. It is tolerably perfect,
but there are many slight lacunæ, or gaps, in the ms., and one whole leaf is
supposed to have been lost towards the close. These lacunæ, however, so
numerous in some chapters, do not generally extend beyond a word or
syllable, and can for the most part be easily supplied.
Who the Clement was to whom these writings are ascribed, cannot with
absolute certainty be determined. The general opinion is, that he is the
same as the person of that name referred to by St. Paul (Phil. iv. 3). The
writings themselves contain no statement as to their author. The first, and
by far the longer of them, simply purports to have been written in the name
of the Church at Rome to the Church at Corinth. But in the catalogue of
contents prefixed to the ms. they are both plainly attributed to one
Clement; and the judgment of most scholars is, that, in regard to the first
Epistle at least, this statement is correct, and that it is to be regarded
as an authentic production of the friend and fellow-worker of St. Paul. This
belief may be traced to an early period in the history of the Church. It is
found in the writings of Eusebius (Hist. Eccl., iii. 15), of Origen (Comm.
in Joan., i. 29), and others. The internal evidence also tends to support
this opinion. The doctrine, style, and manner of thought are all in
accordance with it; so that, although, as has been said, positive certainty
cannot be reached on the subject, we may with great probability conclude
that we have in this Epistle a composition of that Clement who is known to
us from Scripture as having been an associate of the great apostle.
The date of this Epistle has been the subject of considerable controversy.
It is clear from the writing itself that it was composed soon after some
persecution (chap. i.) which the Roman Church had endured; and the only
question is, whether we are to fix upon the persecution under Nero or
Domitian. If the former, the date will be about the year 68; if the latter,
we must place it towards the close of the first century or the beginning of
the second. We possess no external aid to the settlement of this question.
The lists of early Roman bishops are in hopeless confusion, some making
Clement the immediate successor of St. Peter, others placing Linus, and
others still Linus and Anacletus, between him and the apostle. The internal
evidence, again, leaves the matter doubtful, though it has been strongly
pressed on both sides. The probability seems, on the whole, to be in favour
of the Domitian period, so that the Epistle may be dated about a.d. 97.
This Epistle was held in very great esteem by the early Church. The account
given of it by Eusebius (Hist. Eccl., iii. 16) is as follows: "There is one
acknowledged Epistle of this Clement (whom he has just identified with the
friend of St. Paul), great and admirable, which he wrote in the name of the
Church of Rome to the Church at Corinth, sedition having then arisen in the
latter Church. We are aware that this Epistle has been publicly read in very
many churches both in old times, and also in our own day." The Epistle
before us thus appears to have been read in numerous churches, as being
almost on a level with the canonical writings. And its place in the
Alexandrian ms., immediately after the inspired books, is in harmony with
the position thus assigned it in the primitive Church. There does indeed
appear a great difference between it and the inspired writings in many
respects, such as the fanciful use sometimes made of Old-Testament
statements, the fabulous stories which are accepted by its author, and the
general diffuseness and feebleness of style by which it is distinguished.
But the high tone of evangelical truth which pervades it, the simple and
earnest appeals which it makes to the heart and conscience, and the anxiety
which its writer so constantly shows to promote the best interests of the
Church of Christ, still impart an undying charm to this precious relic of
later apostolic times.
[N.B. A sufficient guide to the recent literature of the Clementine mss. and
discoveries may be found in The Princeton Review, 1877, p. 325, also in
Bishop Wordsworth's succinct but learned Church History to the Council of
Nicæa, p. 84. The invaluable edition of the Patres Apostolici, by Jacobson
(Oxford, 1840), with a critical text and rich prolegomena and annotations,
cannot be dispensed with by any Patristic inquirer. A. C. C.]
The First Epistle of Clement to the Corinthians
Chapter I. The salutation. Praise of
the Corinthians before the breaking forth of schism among them.
The Church of God which sojourns
at Rome, to the Church of God sojourning at Corinth, to them that are
called and sanctified by the will of God, through our Lord Jesus Christ:
Grace unto you, and peace, from Almighty God through Jesus Christ, be
Owing, dear brethren, to the sudden and successive calamitous events which
have happened to ourselves, we feel that we have been somewhat tardy in
turning our attention to the points respecting which you consulted us; 
and especially to that shameful and detestable sedition, utterly abhorrent
to the elect of God, which a few rash and self-confident persons have
kindled to such a pitch of frenzy, that your venerable and illustrious name,
worthy to be universally loved, has suffered grievous injury.  For who
ever dwelt even for a short time among you, and did not find your faith to
be as fruitful of virtue as it was firmly established?  Who did not
admire the sobriety and moderation of your godliness in Christ? Who did not
proclaim the magnificence of your habitual hospitality? And who did not
rejoice over your perfect and well-grounded knowledge? For ye did all things
without respect of persons, and walked in the commandments of God, being
obedient to those who had the rule over you, and giving all fitting honour
to the presbyters among you. Ye enjoined young men to be of a sober and
serious mind; ye instructed your wives to do all things with a blameless,
becoming, and pure conscience, loving their husbands as in duty bound; and
ye taught them that, living in the rule of obedience, they should manage
their household affairs becomingly, and be in every respect marked by
 [Note the fact that the Corinthians asked this of their brethren, the
personal friends of their apostle St. Paul. Clement's own name does not
appear in this Epistle.]
 Literally, "is greatly blasphemed."
 Literally, "did not prove your all-virtuous and firm faith."
Chapter II. Praise of the Corinthians continued.
Moreover, ye were all distinguished by humility, and were in no respect
puffed up with pride, but yielded obedience rather than extorted it,  and
were more willing to give than to receive.  Content with the provision
which God had made for you, and carefully attending to His words, ye were
inwardly filled  with His doctrine, and His sufferings were before your
eyes. Thus a profound and abundant peace was given to you all, and ye had an
insatiable desire for doing good, while a full outpouring of the Holy Spirit
was upon you all. Full of holy designs, ye did, with true earnestness of
mind and a godly confidence, stretch forth your hands to God Almighty,
beseeching Him to be merciful unto you, if ye had been guilty of any
involuntary transgression. Day and night ye were anxious for the whole
brotherhood,  that the number of God's elect might be saved with mercy
and a good conscience.  Ye were sincere and uncorrupted, and forgetful
of injuries between one another. Every kind of faction and schism was
abominable in your sight. Ye mourned over the transgressions of your
neighbours: their deficiencies you deemed your own. Ye never grudged any act
of kindness, being "ready to every good work."  Adorned by a thoroughly
virtuous and religious life, ye did all things in the fear of God. The
commandments and ordinances of the Lord were written upon the tablets of
your hearts. 
 Eph. v. 21; 1 Pet. v. 5.
 Acts xx. 35.
 Literally, "ye embraced it in your bowels." [Concerning the complaints
of Photius (ninth century) against Clement, see Bull's Defensio Fidei
Nicænæ, Works, vol. v. p. 132.]
 1 Pet. ii. 17.
 So, in the ms., but many have suspected that the text is here corrupt.
Perhaps the best emendation is that which substitutes sunaisthēseōs,
"compassion," for suneidēseōs, "conscience."
 Tit. iii. 1.
 Prov. vii. 3.
Chapter III. The sad state of the Corinthian church after sedition arose in
it from envy and emulation.
Every kind of honour and happiness  was bestowed upon you, and then was
fulfilled that which is written, "My beloved did eat and drink, and was
enlarged and became fat, and kicked."  Hence flowed emulation and envy,
strife and sedition, persecution and disorder, war and captivity. So the
worthless rose up against the honoured, those of no reputation against such
as were renowned, the foolish against the wise, the young against those
advanced in years. For this reason righteousness and peace are now far
departed from you, inasmuch as every one abandons the fear of God, and is
become blind in His faith,  neither walks in the ordinances of His
appointment, nor acts a part becoming a Christian,  but walks after his
own wicked lusts, resuming the practice of an unrighteous and ungodly envy,
by which death itself entered into the world. 
 Literally, "enlargement"
 Deut. xxxii. 15.
 It seems necessary to refer autou to God, in opposition to the
translation given by Abp. Wake and others.
 Literally, "Christ;" comp. 2 Cor. i. 21, Eph. iv. 20.
 Wisdom ii. 24.
Chapter IV. Many evils have already flowed from this source in ancient times.
For thus it is written: "And it came to pass after certain days, that Cain
brought of the fruits of the earth a sacrifice unto God; and Abel also
brought of the firstlings of his sheep, and of the fat thereof. And God had
respect to Abel and to his offerings, but Cain and his sacrifices He did not
regard. And Cain was deeply grieved, and his countenance fell. And God said
to Cain, Why art thou grieved, and why is try countenance fallen? If thou
offerest rightly, but dost not divide rightly, hast thou not sinned? Be at
peace: thine offering returns to thyself, and thou shalt again possess it.
And Cain said to Abel his brother, Let us go into the field. And it came to
pass, while they were in the field, that Cain rose up against Abel his
brother, and slew him."  Ye see, brethren, how envy and jealousy led to
the murder of a brother. Through envy, also, our father Jacob fled from the
face of Esau his brother.  Envy made Joseph be persecuted unto death,
and to come into bondage.  Envy compelled Moses to flee from the face of
Pharaoh king of Egypt, when he heard these words from his fellow-countryman,
"Who made thee a judge or a ruler over us? wilt thou kill me, as thou didst
kill the Egyptian yesterday?"  On account of envy, Aaron and Miriam had
to make their abode without the camp.  Envy brought down Dathan and
Abiram alive to Hades, through the sedition which they excited against
God's servant Moses.  Through envy, David underwent the hatred not only
of foreigners, but was also persecuted by Saul king of Israel. 
 Gen. iv. 3-8. The writer here, as always, follows the reading of the
Septuagint, which in this passage both alters and adds to the Hebrew text.
We have given the rendering approved by the best critics; but some prefer to
translate, as in our English version, "unto thee shall be his desire, and
thou shalt rule over him." See, for an ancient explanation of the passage,
Irenæus, Adv. Hær., iv. 18, 3.
 Gen. xxvii. 41, etc.
 Gen. xxxvii.
 Ex. ii. 14.
 Num. xii. 14, 15. [In our copies of the Septuagint this is not affirmed
 Num. xvi. 33.
 1 Kings xviii. 8, etc.
Chapter V. No less evils have arisen from the same source in the most recent
times. The martyrdom of Peter and Paul.
But not to dwell upon ancient examples, let us come to the most recent
spiritual heroes.  Let us take the noble examples furnished in our own
generation. Through envy and jealousy, the greatest and most righteous
pillars [of the Church] have been persecuted and put to death.  Let us
set before our eyes the illustrious  apostles. Peter, through
unrighteous envy, endured not one or two, but numerous labours and when he
had at length suffered martyrdom, departed to the place of glory due to him.
Owing to envy, Paul also obtained the reward of patient endurance, after
being seven times thrown into captivity,  compelled  to flee, and
stoned. After preaching both in the east and west, he gained the illustrious
reputation due to his faith, having taught righteousness to the whole world,
and come to the extreme limit of the west,  and suffered martyrdom under
the prefects.  Thus was he removed from the world, and went into the
holy place, having proved himself a striking example of patience.
 Literally, "those who have been athletes."
 Some fill up the lacuna here found in the ms. so as to read, "have come
to a grievous death."
 Literally, "good." [The martyrdom of St. Peter is all that is thus
connected with his arrival in Rome. His numerous labours were restricted to
 Seven imprisonments of St. Paul are not referred to in Scripture.
 Archbishop Wake here reads "scourged." We have followed the most recent
critics in filling up the numerous lacunæ in this Chapter.
 Some think Rome, others Spain, and others even Britain, to be here
referred to. [See note at end.]
 That is, under Tigellinus and Sabinus, in the last year of the Emperor
Nero; but some think Helius and Polycletus referred to; and others, both
here and in the preceding sentence, regard the words as denoting simply the
witness borne by Peter and Paul to the truth of the gospel before the rulers
of the earth.
Chapter VI. Continuation. Several other martyrs.
To these men who spent their lives in the practice of holiness, there is to
be added a great multitude of the elect, who, having through envy endured
many indignities and tortures, furnished us with a most excellent example.
Through envy, those women, the Danaids  and Dircæ, being persecuted,
after they had suffered terrible and unspeakable torments, finished the
course of their faith with stedfastness,  and though weak in body,
received a noble reward. Envy has alienated wives from their husbands, and
changed that saying of our father Adam, "This is now bone of my bones, and
flesh of my flesh."  Envy and strife have overthrown great cities and
rooted up mighty nations.
 Some suppose these to have been the names of two eminent female martyrs
under Nero; others regard the clause as an interpolation. [Many ingenious
conjectures might be cited; but see Jacobson's valuable note, Patres
Apostol., vol. i. p. 30.]
 Literally, "have reached to the stedfast course of faith."
 Gen. ii. 23.
Chapter VII. An exhortation to repentance.
These things, beloved, we write unto you, not merely to admonish you of your
duty, but also to remind ourselves. For we are struggling on the same arena,
and the same conflict is assigned to both of us. Wherefore let us give up
vain and fruitless cares, and approach to the glorious and venerable rule of
our holy calling. Let us attend to what is good, pleasing, and acceptable in
the sight of Him who formed us. Let us look stedfastly to the blood of
Christ, and see how precious that blood is to God,  which, having been
shed for our salvation, has set the grace of repentance before the whole
world. Let us turn to every age that has passed, and learn that, from
generation to generation, the Lord has granted a place of repentance to all
such as would be converted unto Him. Noah preached repentance, and as many
as listened to him were saved.  Jonah proclaimed destruction to the
Ninevites;  but they, repenting of their sins, propitiated God by
prayer, and obtained salvation, although they were aliens [to the covenant]
 Some insert "Father."
 Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.
 Jon. iii.
Chapter VIII. Continuation respecting repentance.
The ministers of the grace of God have, by the Holy Spirit, spoken of
repentance; and the Lord of all things has himself declared with an oath
regarding it, "As I live, saith the Lord, I desire not the death of the
sinner, but rather his repentance;"  adding, moreover, this gracious
declaration, "Repent, O house of Israel, of your iniquity.  Say to the
children of My people, Though your sins reach from earth to heaven, I and
though they be redder  than scarlet, and blacker than sackcloth, yet if
ye turn to Me with your whole heart, and say, Father! I will listen to you,
as to a holy  people." And in another place He speaks thus: "Wash you,
and become clean; put away the wickedness of your souls from before mine
eyes; cease from your evil ways, and learn to do well; seek out judgment,
deliver the oppressed, judge the fatherless, and see that justice is done to
the widow; and come, and let us reason together. He declares, Though your
sins be like crimson, I will make them white as snow; though they be like
scarlet, I will whiten them like wool. And if ye be willing and obey Me, ye
shall eat the good of the land; but if ye refuse, and will not hearken unto
Me, the sword shall devour you, for the mouth of the Lord hath spoken these
things."  Desiring, therefore, that all His beloved should be partakers
of repentance, He has, by His almighty will, established [these
 Ezek. xxxiii. 11.
 Ezek. xviii. 30.
 Comp. Isa. i. 18.
 These words are not found in Scripture, though they are quoted again by
Clem. Alex. (Pædag., i. 10) as from Ezekiel.
 Isa. i. 16-20.
Chapter IX. Examples of the saints.
Wherefore, let us yield obedience to His excellent and glorious will; and
imploring His mercy and loving-kindness, while we forsake all fruitless
labours,  and strife, and envy, which leads to death, let us turn and
have recourse to His compassions. Let us stedfastly contemplate those who
have perfectly ministered to His excellent glory. Let us take (for instance)
Enoch, who, being found righteous in obedience, was translated, and death
was never known to happen to him.  Noah, being found faithful, preached
regeneration to the world through his ministry; and the Lord saved by him
the animals which, with one accord, entered into the ark.
 Some read mataiologian, "vain talk."
 Gen. v. 24; Heb. xi. 5. Literally, "and his death was not found."
Chapter X. Continuation of the above.
Abraham, styled "the friend,"  was found faithful, inasmuch as he
rendered obedience to the words of God. He, in the exercise of obedience,
went out from his own country, and from his kindred, and from his father s
house, in order that, by forsaking a small territory, and a weak family, and
an insignificant house, he might inherit the promises of God. For God said
to him, "Get thee out from thy country, and from thy kindred, and from thy
father's house, into the land which I shall show thee. And I will make thee
a great nation, and will bless thee, and make thy name great, and thou shall
be blessed. And I will bless them that bless thee, and curse them that curse
thee; and in thee shall all the families of the earth be blessed."  And
again, on his departing from Lot, God said to him. "Lift up thine eyes, and
look from the place where thou now art, northward, and southward, and
eastward, and westward; for all the land which thou seest, to thee will I
give it, and to thy seed for ever. And I will make thy seed as the dust of
the earth, [so that] if a man can number the dust of the earth, then shall
thy seed also be numbered."  And again [the Scripture] saith, "God
brought forth Abram, and spake unto him, Look up now to heaven, and count
the stars if thou be able to number them; so shall thy seed be. And Abram
believed God, and it was counted to him for righteousness."  On account
of his faith and hospitality, a son was given him in his old age; and in the
exercise of obedience, he offered him as a sacrifice to God on one of the
mountains which He showed him. 
 Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; Jas. ii. 23.
 Gen. xii. 1-3.
 Gen. xiii. 14-16.
 Gen. xv. 5, 6; Rom. iv. 3.
 Gen. xxi. 22; Heb. xi. 17.
Chapter XI. Continuation. Lot.
On account of his hospitality and godliness, Lot was saved out of Sodom when
all the country round was punished by means of fire and brimstone, the Lord
thus making it manifest that He does not forsake those that hope in Him, but
gives up such as depart from Him to punishment and torture.  For Lot s
wife, who went forth with him, being of a different mind from himself and
not continuing in agreement with him [as to the command which had been given
them], was made an example of, so as to be a pillar of salt unto this day.
 This was done that all might know that those who are of a double mind,
and who distrust the power of God, bring down judgment on themselves 
and become a sign to all succeeding generations.
 Gen. xix.; comp. 2 Pet. ii. 6-9.
 So Joseph., Antiq., i. 11, 4; Irenæus, Adv. Hær., iv. 31.
 Literally, "become a judgment and sign."
Chapter XII. The rewards of faith and hospitality. Rahab.
On account of her faith and hospitality, Rahab the harlot was saved. For
when spies were sent by Joshua, the son of Nun, to Jericho, the king of the
country ascertained that they were come to spy out their land, and sent men
to seize them, in order that, when taken, they might be put to death. But
the hospitable Rahab receiving them, concealed them on the roof of her house
under some stalks of flax. And when the men sent by the king arrived and
said "There came men unto thee who are to spy out our land; bring them
forth, for so the king commands," she answered them, "The two men whom ye
seek came unto me, but quickly departed again and are gone," thus not
discovering the spies to them. Then she said to the men, "I know assuredly
that the Lord your God hath given you this city, for the fear and dread of
you have fallen on its inhabitants. When therefore ye shall have taken it,
keep ye me and the house of my father in safety." And they said to her, "It
shall be as thou hast spoken to us. As soon, therefore, as thou knowest that
we are at hand, thou shall gather all thy family under thy roof, and they
shall be preserved, but all that are found outside of thy dwelling shall
perish."  Moreover, they gave her a sign to this effect, that she should
hang forth from her house a scarlet thread. And thus they made it manifest
that redemption should flow through the blood of the Lord to all them that
believe and hope in God.  Ye see, beloved, that there was not only
faith, but prophecy, in this woman.
 Josh. ii.; Heb. xi. 31.
 Others of the Fathers adopt the same allegorical interpretation, e.g.,
Justin Mar., Dial. c. Tryph., n. 111; Irenæus, Adv. Hær., iv. 20. [The whole
matter of symbolism under the law must be more thoroughly studied if we
would account for such strong language as is here applied to a poetical or
Chapter XIII. An exhortation to humility.
Let us therefore, brethren, be of humble mind, laying aside all haughtiness,
and pride, and foolishness, and angry feelings; and let us act according to
that which is written (for the Holy Spirit saith, "Let not the wise man
glory in his wisdom, neither let the mighty man glory in his might, neither
let the rich man glory in his riches; but let him that glorieth glory in the
Lord, in diligently seeking Him, and doing judgment and righteousness" 
), being especially mindful of the words of the Lord Jesus which He spake,
teaching us meekness and long-suffering. For thus He spoke: "Be ye merciful,
that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do,
so shall it be done unto you; as ye judge, so shall ye be judged; as ye are
kind, so shall kindness be shown to you; with what measure ye mete, with the
same it shall be measured to you."  By this precept and by these rules
let us establish ourselves, that we walk with all humility in obedience to
His holy words. For the holy word saith, "On whom shall I look, but on him
that is meek and peaceable, and that trembleth at My words?" 
 Jer. ix. 23, 24; 1 Cor. i. 31; 2 Cor. x. 17.
 Comp. Matt. vi. 12-15, Matt. vii. 2; Luke vi. 36-38.
 Isa. lxvi. 2.
Chapter XIV. We should obey God rather than the authors of sedition.
It is right and holy therefore, men and brethren, rather to obey God than to
follow those who, through pride and sedition, have become the leaders of a
detestable emulation. For we shall incur no slight injury, but rather great
danger, if we rashly yield ourselves to the inclinations of men who aim at
exciting strife and tumults, so as to draw us away from what is good. Let us
be kind one to another after the pattern of the tender mercy and benignity
of our Creator. For it is written, "The kind-hearted shall inhabit the land,
and the guiltless shall be left upon it, but transgressors shall be
destroyed from off the face of it."  And again [the Scripture] saith,
"I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon:
I passed by, and, behold, he was not; and I diligently sought his place, and
could not find it. Preserve innocence, and look on equity: for there shall
be a remnant to the peaceful man." 
 Prov. ii. 21, 22.
 Ps. xxxvii. 35-37. "Remnant" probably refers either to the memory or
posterity of the righteous.
Chapter XV. We must adhere to those who cultivate peace, not to those who
merely pretend to do so.
Let us cleave, therefore, to those who cultivate peace with godliness, and
not to those who hypocritically profess to desire it. For [the Scripture]
saith in a certain place, "This people honoureth Me with their lips, but
their heart is far from Me."  And again: "They bless with their mouth,
but curse with their heart."  And again it saith, "They loved Him with
their mouth, and lied to Him with their tongue; but their heart was not
right with Him, neither were they faithful in His covenant."  "Let the
deceitful lips become silent,"  [and "let the Lord destroy all the lying
lips,  ] and the boastful tongue of those who have said, Let us magnify
our tongue; our lips are our own; who is lord over us? For the oppression of
the poor, and for the sighing of the needy, will I now arise, saith the
Lord: I will place him in safety; I will deal confidently with him." 
 Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.
 Ps. lxii. 4.
 Ps. lxxviii. 36, 37.
 Ps. xxxi. 18.
 These words within brackets are not found in the ms., but have been
inserted from the Septuagint by most editors.
 Ps. xii. 3-5.
Chapter XVI. Christ as an example of humility.
For Christ is of those who are humble-minded, and not of those who exalt
themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty
of God, did not come in the pomp of pride or arrogance, although He might
have done so, but in a lowly condition, as the Holy Spirit had declared
regarding Him. For He says, "Lord, who hath believed our report, and to whom
is the arm of the Lord revealed? We have declared [our message] in His
presence: He is, as it were, a child, and like a root in thirsty ground; He
has no form nor glory, yea, we saw Him, and He had no form nor comeliness;
but His form was without eminence, yea, deficient in comparison with the
[ordinary] form of men. He is a man exposed to stripes and suffering, and
acquainted with the endurance of grief: for His countenance was turned away;
He was despised, and not esteemed. He bears our iniquities, and is in sorrow
for our sakes; yet we supposed that [on His own account] He was exposed to
labour, and stripes, and affliction. But He was wounded for our
transgressions, and bruised for our iniquities. The chastisement of our
peace was upon Him, and by His stripes we were healed. All we, like sheep,
have gone astray; [every] man has wandered in his own way; and the Lord has
delivered Him up for our sins, while He in the midst of His sufferings
openeth not His mouth. He was brought as a sheep to the slaughter, and as a
lamb before her shearer is dumb, so He openeth not His mouth. In His
humiliation His judgment was taken away; who shall declare His generation?
for His life is taken from the earth. For the transgressions of my people
was He brought down to death. And I will give the wicked for His sepulchre,
and the rich for His death,  because He did no iniquity, neither was
guile found in His mouth. And the Lord is pleased to purify Him by stripes.
 If ye make  an offering for sin, your soul shall see a long-lived
seed. And the Lord is pleased to relieve Him of the affliction of His soul,
to show Him light, and to form Him with understanding,  to justify the
Just One who ministereth well to many; and He Himself shall carry their
sins. On this account He shall inherit many, and shall divide the spoil of
the strong; because His soul was delivered to death, and He was reckoned
among the transgressors, and He bare the sins of many, and for their sins
was He delivered."  And again He saith, "I am a worm, and no man; a
reproach of men, and despised of the people. All that see Me have derided
Me; they have spoken with their lips; they have wagged their head, [saying]
He hoped in God, let Him deliver Him, let Him save Him, since He delighteth
in Him."  Ye see, beloved, what is the example which has been given us;
for if the Lord thus humbled Himself, what shall we do who have through Him
come under the yoke of His grace?
 The Latin of Cotelerius, adopted by Hefele and Dressel, translates this
clause as follows: "I will set free the wicked on account of His sepulchre,
and the rich on account of His death."
 The reading of the ms. is tēs plēgēs, "purify, or free, Him from
stripes." We have adopted the emendation of Junius.
 Wotton reads, "If He make."
 Or, "fill Him with understanding," if plēsai should be read instead of
plasai, as Grabe suggests.
 Isa. liii. The reader will observe how often the text of the
Septuagint, here quoted, differs from the Hebrew as represented by our
authorized English version.
 Ps. xxii. 6-8.
Chapter XVII. The saints as examples of humility.
Let us be imitators also of those who in goat-skins and sheep-skins 
went about proclaiming the coming of Christ; I mean Elijah, Elisha, and
Ezekiel among the prophets, with those others to whom a like testimony is
borne [in Scripture]. Abraham was specially honoured, and was called the
friend of God; yet he, earnestly regarding the glory of God, humbly
declared, "I am but dust and ashes."  Moreover, it is thus written of
Job, "Job was a righteous man, and blameless, truthful, God-fearing, and one
that kept himself from all evil."  But bringing an accusation against
himself, he said, "No man is free from defilement, even if his life be but
of one day."  Moses was called faithful in all God's house;  and
through his instrumentality, God punished Egypt  with plagues and
tortures. Yet he, though thus greatly honoured, did not adopt lofty
language, but said, when the divine oracle came to him out of the bush, "Who
am I, that Thou sendest me? I am a man of a feeble voice and a slow
tongue."  And again he said, "I am but as the smoke of a pot." 
 Heb. xi. 37.
 Gen. xviii. 27.
 Job i. 1.
 Job xiv. 4, 5. [Septuagint.]
 Num. xii. 7; Heb. iii. 2.
 Some fill up the lacuna which here occurs in the ms. by "Israel."
 Ex. iii. 11, Ex. iv. 10.
 This is not found in Scripture. [They were probably in Clement s
version. Comp. Ps. cxix. 83.]
Chapter XVIII. David as an example of humility.
But what shall we say concerning David, to whom such testimony was borne,
and of whom  God said, "I have found a man after Mine own heart, David
the son of Jesse; and in everlasting mercy have I anointed him?"  Yet
this very man saith to God, "Have mercy on me, O Lord, according to Thy
great mercy; and according to the multitude of Thy compassions, blot out my
transgression. Wash me still more from mine iniquity, and cleanse me from my
sin. For I acknowledge my iniquity, and my sin is ever before me. Against
Thee only have I sinned, and done that which was evil in Thy sight; that
Thou mayest be justified in Thy sayings, and mayest overcome when Thou 
art judged. For, behold, I was conceived in transgressions, and in my sins
did my mother conceive me. For, behold, Thou hast loved truth; the secret
and hidden things of wisdom hast Thou shown me. Thou shalt sprinkle me with
hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be whiter
than snow. Thou shalt make me to hear joy and gladness; my bones, which have
been humbled, shall exult. Turn away Thy face from my sins, and blot out all
mine iniquities. Create in me a clean heart, O God, and renew a right spirit
within me.  Cast me not away from Thy presence, and take not Thy Holy
Spirit from me. Restore to me the joy of Thy salvation, and establish me by
Thy governing Spirit. I will teach transgressors Thy ways, and the ungodly
shall be converted unto Thee. Deliver me from blood-guiltiness,  O God,
the God of my salvation: my tongue shall exult in Thy righteousness. O Lord,
Thou shalt open my mouth, and my lips shall show forth Thy praise. For if
Thou hadst desired sacrifice, I would have given it; Thou wilt not delight
in burnt-offerings. The sacrifice [acceptable] to God is a bruised spirit; a
broken and a contrite heart God will not despise." 
 Or, as some render, "to whom."
 Ps. lxxxix. 21.
 Or, "when Thou judgest."
 Literally, "in my inwards."
 Literally, "bloods."
 Ps. li. 1-17.
Chapter XIX. Imitating these examples, let us seek after peace.
Thus the humility and godly submission of so great and illustrious men have
rendered not only us, but also all the generations before us, better; even
as many as have received His oracles in fear and truth. Wherefore, having so
many great and glorious examples set before us, let us turn again to the
practice of that peace which from the beginning was the mark set before us;
 and let us look stedfastly to the Father and Creator of the universe,
and cleave to His mighty and surpassingly great gifts and benefactions, of
peace. Let us contemplate Him with our understanding, and look with the eyes
of our soul to His long-suffering will. Let us reflect how free from wrath
He is towards all His creation.
 Literally, "Becoming partakers of many great and glorious deeds, let us
return to the aim of peace delivered to us from the beginning." Comp. Heb.
Chapter XX. The peace and harmony of the universe.
The heavens, revolving under His government, are subject to Him in peace.
Day and night run the course appointed by Him, in no wise hindering each
other. The sun and moon, with the companies of the stars, roll on in harmony
according to His command, within their prescribed limits, and without any
deviation. The fruitful earth, according to His will, brings forth food in
abundance, at the proper seasons, for man and beast and all the living
beings upon it, never hesitating, nor changing any of the ordinances which
He has fixed. The unsearchable places of abysses, and the indescribable
arrangements of the lower world, are restrained by the same laws. The vast
unmeasurable sea, gathered together by His working into various basins, 
never passes beyond the bounds placed around it, but does as He has
commanded. For He said, "Thus far shalt thou come, and thy waves shall be
broken within thee."  The ocean, impassable to man, and the worlds
beyond it, are regulated by the same enactments of the Lord. The seasons of
spring, summer, autumn, and winter, peacefully give place to one another.
The winds in their several quarters  fulfil, at the proper time, their
service without hindrance. The ever-flowing fountains, formed both for
enjoyment and health, furnish without fail their breasts for the life of
men. The very smallest of living beings meet together in peace and concord.
All these the great Creator and Lord of all has appointed to exist in peace
and harmony; while He does good to all, but most abundantly to us who have
fled for refuge to His compassions through Jesus Christ our Lord, to whom be
glory and majesty for ever and ever. Amen.
 Or, "collections."
 Job xxxviii. 11.
 Or, "stations."
Chapter XXI. Let us obey God, and not the authors of sedition.
Take heed, beloved, lest His many kindnesses lead to the condemnation of us
all. [For thus it must be] unless we walk worthy of Him, and with one mind
do those things which are good and well-pleasing in His sight. For [the
Scripture] saith in a certain place, "The Spirit of the Lord is a candle
searching the secret parts of the belly."  Let us reflect how near He
is, and that none of the thoughts or reasonings in which we engage are hid
from Him. It is right, therefore, that we should not leave the post which
His will has assigned us. Let us rather offend those men who are foolish,
and inconsiderate, and lifted up, and who glory in the pride of their
speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose
blood was given for us; let us esteem those who have the rule over us; 
let us honour the aged  among us; let us train up the young men in the
fear of God; let us direct our wives to that which is good. Let them exhibit
the lovely habit of purity [in all their conduct]; let them show forth the
sincere disposition of meekness; let them make manifest the command which
they have of their tongue, by their manner  of speaking; let them
display their love, not by preferring  one to another, but by showing
equal affection to all that piously fear God. Let your children be partakers
of true Christian training; let them learn of how great avail humility is
with God how much the spirit of pure affection can prevail with Him how
excellent and great His fear is, and how it saves all those who walk in 
it with a pure mind. For He is a Searcher of the thoughts and desires [of
the heart]: His breath is in us; and when He pleases, He will take it away.
 Prov. xx. 27.
 Comp. Heb. xiii. 17; 1 Thess. v. 12, 13.
 Or, "the presbyters."
 Some read, "by their silence."
 Comp. 1 Tim. v. 21.
 Some translate, "who turn to Him."
Chapter XXII. These exhortations are confirmed by the Christian faith, which
proclaims the misery of sinful conduct.
Now the faith which is in Christ confirms all these [admonitions]. For He
Himself by the Holy Ghost thus addresses us: "Come, ye children, hearken
unto Me; I will teach you the fear of the Lord. What man is he that desireth
life, and loveth to see good days? Keep thy tongue from evil, and thy lips
from speaking guile. Depart from evil, and do good; seek peace, and pursue
it. The eyes of the Lord are upon the righteous, and His ears are [open]
unto their prayers. The face of the Lord is against them that do evil, to
cut off the remembrance of them from the earth. The righteous cried, and the
Lord heard him, and delivered him out of all his troubles."  "Many are
the stripes [appointed for] the wicked; but mercy shall compass those about
who hope in the Lord." 
 Ps. xxxiv. 11-17.
 Ps. xxxii. 10.
Chapter XXIII. Be humble, and believe that Christ will come again.
The all-merciful and beneficent Father has bowels [of compassion] towards
those that fear Him, and kindly and lovingly bestows His favours upon those
who come to Him with a simple mind. Wherefore let us not be double-minded;
neither let our soul be lifted  up on account of His exceedingly great
and glorious gifts. Far from us be that which is written, "Wretched are they
who are of a double mind, and of a doubting heart; who say, These things we
have heard even in the times of our fathers; but, behold, we have grown old,
and none of them has happened unto us."  Ye foolish ones! compare
yourselves to a tree: take [for instance] the vine. First of all, it sheds
its leaves, then it buds, next it puts forth leaves, and then it flowers;
after that comes the sour grape, and then follows the ripened fruit. Ye
perceive how in a little time the fruit of a tree comes to maturity. Of a
truth, soon and suddenly shall His will be accomplished, as the Scripture
also bears witness, saying, "Speedily will He come, and will not tarry;"
 and, "The Lord shall suddenly come to His temple, even the Holy One,
for whom ye look." 
 Or, as some render, "neither let us have any doubt of."
 Some regard these words as taken from an apocryphal book, others as
derived from a fusion of Jas. i. 8and 2 Pet. iii. 3, 4.
 Hab. ii. 3; Heb. x. 37.
 Mal. iii. 1.
Chapter XXIV. God continually shows us in nature that there will be a
Let us consider, beloved, how the Lord continually proves to us that there
shall be a future resurrection, of which He has rendered the Lord Jesus
Christ the first-fruits  by raising Him from the dead. Let us
contemplate, beloved, the resurrection which is at all times taking place.
Day and night declare to us a resurrection. The night sinks to sleep, and
the day arises; the day [again] departs, and the night comes on. Let us
behold the fruits [of the earth], how the sowing of grain takes place. The
sower  goes forth, and casts it into the ground; and the seed being
thus scattered, though dry and naked when it fell upon the earth, is
gradually dissolved. Then out of its dissolution the mighty power of the
providence of the Lord raises it up again, and from one seed many arise and
bring forth fruit.
 Comp. 1 Cor. xv. 20; Col. i. 18.
 Comp. Luke viii. 5.
Chapter XXV. The phœnix an emblem of our resurrection.
Let us consider that wonderful sign [of the resurrection] which takes place
in Eastern lands, that is, in Arabia and the countries round about. There is
a certain bird which is called a phœnix. This is the only one of its kind,
and lives five hundred years. And when the time of its dissolution draws
near that it must die, it builds itself a nest of frankincense, and myrrh,
and other spices, into which, when the time is fulfilled, it enters and
dies. But as the flesh decays a certain kind of worm is produced, which,
being nourished by the juices of the dead bird, brings forth feathers. Then,
when it has acquired strength, it takes up that nest in which are the bones
of its parent, and bearing these it passes from the land of Arabia into
Egypt, to the city called Heliopolis. And, in open day, flying in the sight
of all men, it places them on the altar of the sun, and having done this,
hastens back to its former abode. The priests then inspect the registers of
the dates, and find that it has returned exactly as the five hundredth year
was completed. 
 This fable respecting the phœnix is mentioned by Herodotus (ii. 73)
and by Pliny (Nat. Hist., x. 2.) and is used as above by Tertullian (De
Resurr., 13) and by others of the Fathers.
Chapter XXVI. We shall rise again, then, as the Scripture also testifies.
Do we then deem it any great and wonderful thing for the Maker of all things
to raise up again those that have piously served Him in the assurance of a
good faith, when even by a bird He shows us the mightiness of His power to
fulfil His promise?  For [the Scripture] saith in a certain place,
"Thou shalt raise me up, and I shall confess unto Thee;"  and again,
"I laid me down, and slept; I awaked, because Thou art with me;"  and
again, Job says, "Thou shalt raise up this flesh of mine, which has suffered
all these things." 
 Literally, "the mightiness of His promise."
 Ps. xxviii. 7, or some apocryphal book.
 Comp. Ps. iii. 6.
 Job xix. 25, 26.
Chapter XXVII. In the hope of the resurrection, let us cleave to the
omnipotent and omniscient God.
Having then this hope, let our souls be bound to Him who is faithful in His
promises, and just in His judgments. He who has commanded us not to lie,
shall much more Himself not lie; for nothing is impossible with God, except
to lie.  Let His faith therefore be stirred up again within us, and let
us consider that all things are nigh unto Him. By the word of His might
 He established all things, and by His word He can overthrow them. "Who
shall say unto Him, What hast thou done? or, Who shall resist the power of
His strength?"  When and as He pleases He will do all things, and none
of the things determined by Him shall pass away.  All things are open
before Him, and nothing can be hidden from His counsel. "The heavens 
declare the glory of God, and the firmament showeth His handy-work. Day unto
day uttereth speech, and night unto night showeth knowledge. And there are
no words or speeches of which the voices are not heard." 
 Comp. Tit. i. 2; Heb. vi. 18.
 Or, "majesty."
 Wisdom xii. 12, Wisdom xi. 22.
 Comp. Matt. xxiv. 35.
 Literally, "If the heavens," etc
 Ps. xix. 1-3.
Chapter XXVIII. God sees all things: therefore let us avoid transgression.
Since then all things are seen and heard [by God], let us fear Him, and
forsake those wicked works which proceed from evil desires;  so that,
through His mercy, we may be protected from the judgments to come. For
whither can any of us flee from His mighty hand? Or what world will receive
any of those who run away from Him? For the Scripture saith in a certain
place, "Whither shall I go, and where shall I be hid from Thy presence? If I
ascend into heaven, Thou art there; if I go away even to the uttermost parts
of the earth, there is Thy right hand; if I make my bed in the abyss, there
is Thy Spirit."  Whither, then, shall any one go, or where shall he
escape from Him who comprehends all things?
 Literally, "abominable lusts of evil deeds."
 Ps. cxxxix. 7-10.
Chapter XXIX. Let us also draw near to God in purity of heart.
Let us then draw near to Him with holiness of spirit, lifting up pure and
undefiled hands unto Him, loving our gracious and merciful Father, who has
made us partakers in the blessings of His elect.  For thus it is
written, "When the Most High divided the nations, when He scattered 
the sons of Adam, He fixed the bounds of the nations according to the number
of the angels of God. His people Jacob became the portion of the Lord, and
Israel the lot of His inheritance."  And in another place [the
Scripture] saith, "Behold, the Lord taketh unto Himself a nation out of the
midst of the nations, as a man takes the first-fruits of his
threshing-floor; and from that nation shall come forth the Most Holy." 
 Literally "has made us to Himself a part of election."
 Literally, "sowed abroad."
 Deut. xxxii. 8, 9.
 Formed apparently from Num. xviii. 27 and 2 Chron. xxxi. 14.
Literally, the closing words are, "the holy of holies."
Chapter XXX. Let us do those things that please God, and flee from those He
hates, that we may be blessed.
Seeing, therefore, that we are the portion of the Holy One, let us do all
those things which pertain to holiness, avoiding all evil-speaking, all
abominable and impure embraces, together with all drunkenness, seeking after
change,  all abominable lusts, detestable adultery, and execrable
pride. "For God," saith [the Scripture], "resisteth the proud, but giveth
grace to the humble."  Let us cleave, then, to those to whom grace has
been given by God. Let us clothe ourselves with concord and humility, ever
exercising self-control, standing far off from all whispering and
evil-speaking, being justified by our works, and not our words. For [the
Scripture] saith, "He that speaketh much, shall also hear much in answer.
And does he that is ready in speech deem himself righteous? Blessed is he
that is born of woman, who liveth but a short time: be not given to much
speaking."  Let our praise be in God, and not of ourselves; for God
hateth those that commend themselves. Let testimony to our good deeds be
borne by others, as it was in the case of our righteous forefathers.
Boldness, and arrogance, and audacity belong to those that are accursed of
God; but moderation, humility, and meekness to such as are blessed by Him.
 Some translate, "youthful lusts."
 Prov. iii. 34; Jas. iv. 6; 1 Pet. v. 5.
 Job xi. 2, 3. The translation is doubtful. [But see Septuagint.]
Chapter XXXI. Let us see by what means we may obtain the divine blessing.
Let us cleave then to His blessing, and consider what are the means  of
possessing it. Let us think  over the things which have taken place
from the beginning. For what reason was our father Abraham blessed? was it
not because he wrought righteousness and truth through faith?  Isaac,
with perfect confidence, as if knowing what was to happen,  cheerfully
yielded himself as a sacrifice.  Jacob, through reason  of his
brother, went forth with humility from his own land, and came to Laban and
served him; and there was given to him the sceptre of the twelve tribes of
 Literally, "what are the ways of His blessing."
 Literally, "unroll."
 Comp. Jas. ii. 21.
 Some translate, "knowing what was to come."
 Gen. xxii.
 So Jacobson: Wotton reads, "fleeing from his brother."
Chapter XXXII. We are justified not by our own works, but by faith.
Whosoever will candidly consider each particular, will recognise the
greatness of the gifts which were given by him.  For from him 
have sprung the priests and all the Levites who minister at the altar of
God. From him also [was descended] our Lord Jesus Christ according to the
flesh.  From him [arose] kings, princes, and rulers of the race of
Judah. Nor are his other tribes in small glory, inasmuch as God had
promised, "Thy seed shall be as the stars of heaven."  All these,
therefore, were highly honoured, and made great, not for their own sake, or
for their own works, or for the righteousness which they wrought, but
through the operation of His will. And we, too, being called by His will in
Christ Jesus, are not justified by ourselves, nor by our own wisdom, or
understanding, or godliness, or works which we have wrought in holiness of
heart; but by that faith through which, from the beginning, Almighty God has
justified all men; to whom be glory for ever and ever. Amen.
 The meaning is here very doubtful. Some translate "the gifts which
were given to Jacob by Him," i.e., God.
 MS. autōn, referring to the gifts: we have followed the emendation
autou, adopted by most editors. Some refer the word to God, and not Jacob.
 Comp. Rom. ix. 5.
 Gen. xxii. 17, Gen. xxviii. 4.
Chapter XXXIII. But let us not give up the practice of good works and love.
God Himself is an example to us of good works.
What shall we do, then, brethren? Shall we become slothful in well-doing,
and cease from the practice of love? God forbid that any such course should
be followed by us! But rather let us hasten with all energy and readiness of
mind to perform every good work. For the Creator and Lord of all Himself
rejoices in His works. For by His infinitely great power He established the
heavens, and by His incomprehensible wisdom He adorned them. He also divided
the earth from the water which surrounds it, and fixed it upon the
immoveable foundation of His own will. The animals also which are upon it He
commanded by His own word  into existence. So likewise, when He had
formed the sea, and the living creatures which are in it, He enclosed them
[within their proper bounds] by His own power. Above all,  with His
holy and undefiled hands He formed man, the most excellent [of His
creatures], and truly great through the understanding given him the express
likeness of His own image. For thus says God: "Let us make man in Our image,
and after Our likeness. So God made man; male and female He created them."
 Having thus finished all these things, He approved them, and blessed
them, and said, "Increase and multiply."  We see,  then, how all
righteous men have been adorned with good works, and how the Lord Himself,
adorning Himself with His works, rejoiced. Having therefore such an example,
let us without delay accede to His will, and let us work the work of
righteousness with our whole strength.
 Or, "commandment."
 Or, "in addition to all."
 Gen. i. 26, 27.
 Gen. i. 28.
 Or, "let us consider."
Chapter XXXIV. Great is the reward of good works with God. Joined together in
harmony, let us implore that reward from Him.
The good servant  receives the bread of his labour with confidence; the
lazy and slothful cannot look his employer in the face. It is requisite,
therefore, that we be prompt in the practice of well-doing; for of Him are
all things. And thus He forewarns us: "Behold, the Lord [cometh], and His
reward is before His face, to render to every man according to his work."
 He exhorts us, therefore, with our whole heart to attend to this,
 that we be not lazy or slothful in any good work. Let our boasting and
our confidence be in Him. Let us submit ourselves to His will. Let us
consider the whole multitude of His angels, how they stand ever ready to
minister to His will. For the Scripture saith, "Ten thousand times ten
thousand stood around Him, and thousands of thousands ministered unto Him,
 and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole
creation is full of His glory."  And let us therefore, conscientiously
gathering together in harmony, cry to Him earnestly, as with one mouth, that
we may be made partakers of His great and glorious promises. For [the
Scripture] saith, "Eye hath not seen, nor ear heard, neither have entered
into the heart of man, the things which He hath prepared for them that wait
for Him." 
 Or, "labourer."
 Isa. xl. 10, Isa. lxii. 11; Rev. xxii. 12.
 The text here seems to be corrupt. Some translate, "He warns us with
all His heart to this end, that," etc.
 Dan. vii. 10.
 Isa. vi. 3.
 1 Cor. ii. 9.
Chapter XXXV. Immense is this reward. How shall we obtain it?
How blessed and wonderful, beloved, are the gifts of God! Life in
immortality, splendour in righteousness, truth in perfect confidence, 
faith in assurance, self-control in holiness! And all these fall under the
cognizance of our understandings [now]; what then shall those things be
which are prepared for such as wait for Him? The Creator and Father of all
worlds,  the Most Holy, alone knows their amount and their beauty. Let
us therefore earnestly strive to be found in the number of those that wait
for Him, in order that we may share in His promised gifts. But how, beloved,
shall this be done? If our understanding be fixed by faith towards God; if
we earnestly seek the things which are pleasing and acceptable to Him; if we
do the things which are in harmony with His blameless will; and if we follow
the way of truth, casting away from us all unrighteousness and iniquity,
along with all covetousness, strife, evil practices, deceit, whispering, and
evil-speaking, all hatred of God, pride and haughtiness, vainglory and
ambition.  For they that do such things are hateful to God; and not
only they that do them, but also those that take pleasure in them that do
them.  For the Scripture saith, "But to the sinner God said, Wherefore
dost thou declare my statutes, and take my covenant into thy mouth, seeing
thou hatest instruction, and castest my words behind thee? When thou sawest
a thief, thou consentedst with  him, and didst make thy portion with
adulterers. Thy mouth has abounded with wickedness, and thy tongue contrived
 deceit. Thou sittest, and speakest against thy brother; thou
slanderest  thine own mother's son. These things thou hast done, and I
kept silence; thou thoughtest, wicked one, that I should be like to thyself.
But I will reprove thee, and set thyself before thee. Consider now these
things, ye that forget God, lest He tear you in pieces, like a lion, and
there be none to deliver. The sacrifice of praise will glorify Me, and a way
is there by which I will show him the salvation of God." 
 Some translate, "in liberty."
 Or, "of the ages."
 The reading is doubtful: some have aphiloxenian, "want of a hospitable
spirit." [So Jacobson.]
 Rom. i. 32.
 Literally, "didst run with."
 Literally, "didst weave."
 Or, "layest a snare for."
 Ps. l. 16-23. The reader will observe how the Septuagint followed by
Clement differs from the Hebrew.
Chapter XXXVI. All blessings are given to us through Christ.
This is the way, beloved, in which we find our Saviour,  even Jesus
Christ, the High Priest of all our offerings, the defender and helper of our
infirmity. By Him we look up to the heights of heaven. By Him we behold, as
in a glass, His immaculate and most excellent visage. By Him are the eyes of
our hearts opened. By Him our foolish and darkened understanding blossoms
 up anew towards His marvellous light. By Him the Lord has willed that
we should taste of immortal knowledge,  "who, being the brightness of
His majesty, is by so much greater than the angels, as He hath by
inheritance obtained a more excellent name than they."  For it is thus
written, "Who maketh His angels spirits, and His ministers a flame of
fire."  But concerning His Son  the Lord spoke thus: "Thou art my
Son, to-day have I begotten Thee. Ask of Me, and I will give Thee the
heathen for Thine inheritance, and the uttermost parts of the earth for Thy
possession."  And again He saith to Him, "Sit Thou at My right hand,
until I make Thine enemies Thy footstool."  But who are His enemies?
All the wicked, and those who set themselves to oppose the will of God.
 Literally, "that which saves us."
 Or, "rejoices to behold."
 Or, "knowledge of immortality."
 Heb. i. 3, 4.
 Ps. civ. 4; Heb. i. 7.
 Some render, "to the Son."
 Ps. ii. 7, 8; Heb. i. 5.
 Ps. cx. 1; Heb. i. 13.
 Some read, "who oppose their own will to that of God."
Chapter XXXVII. Christ is our leader, and we His soldiers.
Let us then, men and brethren, with all energy act the part of soldiers, in
accordance with His holy commandments. Let us consider those who serve under
our generals, with what order, obedience, and submissiveness they perform
the things which are commanded them. All are not prefects, nor commanders of
a thousand, nor of a hundred, nor of fifty, nor the like, but each one in
his own rank performs the things commanded by the king and the generals. The
great cannot subsist without the small, nor the small without the great.
There is a kind of mixture in all things, and thence arises mutual
advantage.  Let us take our body for an example.  The head is
nothing without the feet, and the feet are nothing without the head; yea,
the very smallest members of our body are necessary and useful to the whole
body. But all work  harmoniously together, and are under one common
rule  for the preservation of the whole body.
 Literally, "in these there is use."
 1 Cor. xii. 12, etc.
 Literally, "all breathe together."
 Literally, "use one subjection."
Chapter XXXVIII. Let the members of the Church submit themselves, and no one
exalt himself above another.
Let our whole body, then, be preserved in, Christ Jesus; and let every one
be subject to his neighbour, according to the special gift  bestowed
upon him. Let the strong not despise the weak, and let the weak show respect
unto the strong. Let the rich man provide for the wants of the poor; and let
the poor man bless God, because He hath given him one by whom his need may
be supplied. Let the wise man display his wisdom, not by [mere] words, but
through good deeds. Let the humble not bear testimony to himself, but leave
witness to be borne to him by another.  Let him that is pure in the
flesh not grow proud  of it, and boast, knowing that it was another who
bestowed on him the gift of continence. Let us consider, then, brethren, of
what matter we were made, who and what manner of beings we came into the
world, as it were out of a sepulchre, and from utter darkness.  He who
made us and fashioned us, having prepared His bountiful gifts for us before
we were born, introduced us into His world. Since, therefore, we receive all
these things from Him, we ought for everything to give Him thanks; to whom
be glory for ever and ever. Amen.
 Literally, "according as he has been placed in his charism."
 Comp. Prov. xxvii. 2.
 The ms. is here slightly torn, and we are left to conjecture.
 Comp. Ps. cxxxix. 15.
Chapter XXXIX. There is no reason for self-conceit.
Foolish and inconsiderate men, who have neither wisdom  nor
instruction, mock and deride us, being eager to exalt themselves in their
own conceits. For what can a mortal man do? or what strength is there in one
made out of the dust? For it is written, "There was no shape before mine
eyes, only I heard a sound,  and a voice [saying], What then? Shall a
man be pure before the Lord? or shall such an one be [counted] blameless in
his deeds, seeing He does not confide in His servants, and has charged 
even His angels with perversity? The heaven is not clean in His sight: how
much less they that dwell in houses of clay, of which also we ourselves were
made! He smote them as a moth; and from morning even until evening they
endure not. Because they could furnish no assistance to themselves, they
perished. He breathed upon them, and they died, because they had no wisdom.
But call now, if any one will answer thee, or if thou wilt look to any of
the holy angels; for wrath destroys the foolish man, and envy killeth him
that is in error. I have seen the foolish taking root, but their habitation
was presently consumed. Let their sons be far from safety; let them be
despised  before the gates of those less than themselves, and there
shall be none to deliver. For what was prepared for them, the righteous
shall eat; and they shall not be delivered from evil." 
 Literally, "and silly and uninstructed."
 Literally, "a breath."
 Or, "has perceived."
 Some render, "they perished at the gates."
 Job iv. 16-18, Job xv. 15, Job iv. 19-21, Job v. 1-5.
Chapter XL. Let us preserve in the Church the order appointed by God.
These things therefore being manifest to us, and since we look into the
depths of the divine knowledge, it behoves us to do all things in [their
proper] order, which the Lord has commanded us to perform at stated times.
 He has enjoined offerings [to be presented] and service to be
performed [to Him], and that not thoughtlessly or irregularly, but at the
appointed times and hours. Where and by whom He desires these things to be
done, He Himself has fixed by His own supreme will, in order that all things
being piously done according to His good pleasure, may be acceptable unto
Him.  Those, therefore, who present their offerings at the appointed
times, are accepted and blessed; for inasmuch as they follow the laws of the
Lord, they sin not. For his own peculiar services are assigned to the high
priest, and their own proper place is prescribed to the priests, and their
own special ministrations devolve on the Levites. The layman is bound by the
laws that pertain to laymen.
 Some join kata kairous tetagmenous, "at stated times." to the next
sentence. [1 Cor. xvi. 1, 2.]
 Literally, "to His will." [Comp. Rom. xv. 15, 16, Greek.]
Chapter XLI. Continuation of the same subject.
Let every one of you, brethren, give thanks to God in his own order, living
in all good conscience, with becoming gravity, and not going beyond the rule
of the ministry prescribed to him. Not in every place, brethren, are the
daily sacrifices offered, or the peace-offerings, or the sin-offerings and
the trespass-offerings, but in Jerusalem only. And even there they are not
offered in any place, but only at the altar before the temple, that which is
offered being first carefully examined by the high priest and the ministers
already mentioned. Those, therefore, who do anything beyond that which is
agreeable to His will, are punished with death. Ye see,  brethren, that
the greater the knowledge that has been vouchsafed to us, the greater also
is the danger to which we are exposed.
 Or, "consider." [This Chapter has been cited to prove the earlier date
for this Epistle. But the reference to Jerusalem may be an ideal present.]
Chapter XLII. The order of ministers in the Church.
The apostles have preached the Gospel to us from  the Lord Jesus
Christ; Jesus Christ [has done so] from  God. Christ therefore was sent
forth by God, and the apostles by Christ. Both these appointments, 
then, were made in an orderly way, according to the will of God. Having
therefore received their orders, and being fully assured by the resurrection
of our Lord Jesus Christ, and established  in the word of God, with
full assurance of the Holy Ghost, they went forth proclaiming that the
kingdom of God was at hand. And thus preaching through countries and cities,
they appointed the first-fruits [of their labours], having first proved them
by the Spirit,  to be bishops and deacons of those who should
afterwards believe. Nor was this any new thing, since indeed many ages
before it was written concerning bishops and deacons. For thus saith the
Scripture in a certain place, "I will appoint their bishops  in
righteousness, and their deacons  in faith." 
 Or, "by the command of."
 Or, "by the command of."
 Literally, "both things were done."
 Or, "confirmed by."
 Or, "having tested them in spirit."
 Or, "overseers."
 Or, "servants."
 Isa. lx. 17, Sept.; but the text is here altered by Clement. The LXX.
have "I will give thy rulers in peace, and thy overseers in
Chapter XLIII. Moses of old stilled the contention which arose concerning the
And what wonder is it if those in Christ who were entrusted with such a duty
by God, appointed those [ministers] before mentioned, when the blessed Moses
also, "a faithful servant in all his house,"  noted down in the sacred
books all the injunctions which were given him, and when the other prophets
also followed him, bearing witness with one consent to the ordinances which
he had appointed? For, when rivalry arose concerning the priesthood, and the
tribes were contending among themselves as to which of them should be
adorned with that glorious title, he commanded the twelve princes of the
tribes to bring him their rods, each one being inscribed with the name 
of the tribe. And he took them and bound them [together], and sealed them
with the rings of the princes of the tribes, and laid them up in the
tabernacle of witness on the table of God. And having shut the doors of the
tabernacle, he sealed the keys, as he had done the rods, and said to them,
Men and brethren, the tribe whose rod shall blossom has God chosen to fulfil
the office of the priesthood, and to minister unto Him. And when the morning
was come, he assembled all Israel, six hundred thousand men, and showed the
seals to the princes of the tribes, and opened the tabernacle of witness,
and brought forth the rods. And the rod of Aaron was found not only to have
blossomed, but to bear fruit upon it.  What think ye, beloved? Did not
Moses know beforehand that this would happen? Undoubtedly he knew; but he
acted thus, that there might be no sedition in Israel, and that the name of
the true and only God might be glorified; to whom be glory for ever and
 Num. xii. 10; Heb. iii. 5.
 Literally, "every tribe being written according to its name."
 See Num. xvii.
Chapter XLIV. The ordinances of the apostles, that there might be no
contention respecting the priestly office.
Our apostles also knew, through our Lord Jesus Christ, and there would be
strife on account of the office  of the episcopate. For this reason,
therefore, inasmuch as they had obtained a perfect fore-knowledge of this,
they appointed those [ministers] already mentioned, and afterwards gave
instructions,  that when these should fall asleep, other approved men
should succeed them in their ministry. We are of opinion, therefore, that
those appointed by them,  or afterwards by other eminent men, with the
consent of the whole Church, and who have blamelessly served the flock of
Christ in a humble, peaceable, and disinterested spirit, and have for a long
time possessed the good opinion of all, cannot be justly dismissed from the
ministry. For our sin will not be small, if we eject from the episcopate
 those who have blamelessly and holily fulfilled its duties. 
Blessed are those presbyters who, having finished their course before now,
have obtained a fruitful and perfect departure [from this world]; for they
have no fear lest any one deprive them of the place now appointed them. But
we see that ye have removed some men of excellent behaviour from the
ministry, which they fulfilled blamelessly and with honour.
 Literally, "on account of the title of the oversight." Some understand
this to mean, "in regard to the dignity of the episcopate;" and others
simply, "on account of the oversight."
 The meaning of this passage is much controverted. Some render, "left a
list of other approved persons;" while others translate the unusual word
epinomē, which causes the difficulty, by "testamentary direction," and many
others deem the text corrupt. We have given what seems the simplest version
of the text as it stands. [Comp. the versions of Wake, Chevallier, and
 i.e., the apostles.
 Or, "oversight."
 Literally, "presented the offerings."
Chapter XLV. It is the part of the wicked to vex the righteous.
Ye are fond of contention, brethren, and full of zeal about things which do
not pertain to salvation. Look carefully into the Scriptures, which are the
true utterances of the Holy Spirit. Observe  that nothing of an unjust
or counterfeit character is written in them. There  you will not find
that the righteous were cast off by men who themselves were holy. The
righteous were indeed persecuted, but only by the wicked. They were cast
into prison, but only by the unholy; they were stoned, but only by
transgressors; they were slain, but only by the accursed, and such as had
conceived an unrighteous envy against them. Exposed to such sufferings, they
endured them gloriously. For what shall we say, brethren? Was Daniel 
cast into the den of lions by such as feared God? Were Ananias, and Azarias,
and Mishaël shut up in a furnace  of fire by those who observed 
the great and glorious worship of the Most High? Far from us be such a
thought! Who, then, were they that did such things? The hateful, and those
full of all wickedness, were roused to such a pitch of fury, that they
inflicted torture on those who served God with a holy and blameless purpose
[of heart], not knowing that the Most High is the Defender and Protector of
all such as with a pure conscience venerate  His all-excellent name; to
whom be glory for ever and ever. Amen. But they who with confidence endured
[these things] are now heirs of glory and honour, and have been exalted and
made illustrious  by God in their memorial for ever and ever. Amen.
 Or, "Ye perceive."
 Or, "For."
 Dan. vi. 16.
 Dan. iii. 20.
 Literally, "worshipped."
 Literally, "serve."
 Or, "lifted up."
Chapter XLVI. Let us cleave to the righteous: your strife is pernicious.
Such examples, therefore, brethren, it is right that we should follow; 
since it is written, "Cleave to the holy, for those that cleave to them
shall [themselves] be made holy."  And again, in another place, [the
Scripture] saith, "With a harmless man thou shalt prove  thyself
harmless, and with an elect man thou shalt be elect, and with a perverse man
thou shalt show  thyself perverse."  Let us cleave, therefore, to
the innocent and righteous, since these are the elect of God. Why are there
strifes, and tumults, and divisions, and schisms, and wars  among you?
Have we not [all] one God and one Christ? Is there not one Spirit of grace
poured out upon us? And have we not one calling in Christ?  Why do we
divide and tear to pieces the members of Christ, and raise up strife against
our own body, and have reached such a height of madness as to forget that
"we are members one of another?"  Remember the words of our Lord Jesus
Christ, how  He said, "Woe to that man [by whom  offences come]!
It were better for him that he had never been born, than that he should cast
a stumbling-block before one of my elect. Yea, it were better for him that a
millstone should be hung about [his neck], and he should be sunk in the
depths of the sea, than that he should cast a stumbling-block before one of
my little ones."  Your schism has subverted [the faith of] many, has
discouraged many, has given rise to doubt in many, and has caused grief to
us all. And still your sedition continueth.
 Literally, "To such examples it is right that we should cleave."
 Not found in Scripture.
 Literally, "be."
 Or, "thou wilt overthrow."
 Ps. xviii. 25, 26.
 Or, "war." Comp. Jas. iv. 1.
 Comp. Eph. iv. 4-6.
 Rom. xii. 5.
 This clause is wanting in the text.
 This clause is wanting in the text.
 Comp. Matt. xviii. 6, Matt. xxvi. 24; Mark ix. 42; Luke xvii. 2.
Chapter XLVII. Your recent discord is worse than the former which took place
in the times of Paul.
Take up the epistle of the blessed Apostle Paul. What did he write to you at
the time when the Gospel first began to be preached?  Truly, under the
inspiration  of the Spirit, he wrote to you concerning himself, and
Cephas, and Apollos,  because even then parties  had been formed
among you. But that inclination for one above another entailed less guilt
upon you, inasmuch as your partialities were then shown towards apostles,
already of high reputation, and towards a man whom they had approved. But
now reflect who those are that have perverted you, and lessened the renown
of your far-famed brotherly love. It is disgraceful, beloved, yea, highly
disgraceful, and unworthy of your Christian profession,  that such a
thing should be heard of as that the most stedfast and ancient Church of the
Corinthians should, on account of one or two persons, engage in sedition
against its presbyters. And this rumour has reached not only us, but those
also who are unconnected  with us; so that, through your infatuation,
the name of the Lord is blasphemed, while danger is also brought upon
 Literally, "in the beginning of the Gospel." [Comp. Phil. iv. 15.]
 Or, "spiritually."
 1 Cor. iii. 13, etc.
 Or, "inclinations for one above another."
 Literally, "of conduct in Christ."
 Or, "aliens from us," i.e., the Gentiles.
Chapter XLVIII. Let us return to the practice of brotherly love.
Let us therefore, with all haste, put an end  to this [state of
things]; and let us fall down before the Lord, and beseech Him with tears,
that He would mercifully  be reconciled to us, and restore us to our
former seemly and holy practice of brotherly love. For [such conduct] is the
gate of righteousness, which is set open for the attainment of life, as it
is written, "Open to me the gates of righteousness; I will go in by them,
and will praise the Lord: this is the gate of the Lord: the righteous shall
enter in by it."  Although, therefore, many gates have been set open,
yet this gate of righteousness is that gate in Christ by which blessed are
all they that have entered in and have directed their way in holiness and
righteousness, doing all things without disorder. Let a man be faithful: let
him be powerful in the utterance of knowledge; let him be wise in judging of
words; let him be pure in all his deeds; yet the more he seems to be
superior to others [in these respects], the more humble-minded ought he to
be, and to seek the common good of all, and not merely his own advantage.
 Literally "remove."
 Literally, "becoming merciful."
 Ps. cxviii. 19, 20.
Chapter XLIX. The praise of love.
Let him who has love in Christ keep the commandments of Christ. Who can
describe the [blessed] bond of the love of God? What man is able to tell the
excellence of its beauty, as it ought to be told? The height to which love
exalts is unspeakable. Love unites us to God. Love covers a multitude of
sins.  Love beareth all things, is long-suffering in all things. 
There is nothing base, nothing arrogant in love. Love admits of no schisms:
love gives rise to no seditions: love does all things in harmony. By love
have all the elect of God been made perfect; without love nothing is
well-pleasing to God. In love has the Lord taken us to Himself. On account
of the Love he bore us, Jesus Christ our Lord gave His blood for us by the
will of God; His flesh for our flesh, and His soul for our souls. 
 Jas. v. 20; 1 Pet. iv. 8.
 Comp. 1 Cor. xiii. 4, etc.
 [Comp. Irenæus, v. 1; also Mathetes, Ep. to Diognetus, cap. ix.]
Chapter L. Let us pray to be thought worthy of love.
Ye see, beloved, how great and wonderful a thing is love, and that there is
no declaring its perfection. Who is fit to be found in it, except such as
God has vouchsafed to render so? Let us pray, therefore, and implore of His
mercy, that we may live blameless in love, free from all human partialities
for one above another. All the generations from Adam even unto this day have
passed away; but those who, through the grace of God, have been made perfect
in love, now possess a place among the godly, and shall be made manifest at
the revelation  of the kingdom of Christ. For it is written, "Enter
into thy secret chambers for a little time, until my wrath and fury pass
away; and I will remember a propitious  day, and will raise you up out
of your graves."  Blessed are we, beloved, if we keep the commandments
of God in the harmony of love; that so through love our sins may be forgiven
us. For it is written, "Blessed are they whose transgressions are forgiven,
and whose sins are covered. Blessed is the man whose sin the Lord will not
impute to him, and in whose mouth there is no guile."  This blessedness
cometh upon those who have been chosen by God through Jesus Christ our Lord;
to whom be glory for ever and ever. Amen.
 Literally, "visitation."
 Or, "good."
 Isa. xxvi. 20.
 Ps. xxxii. 1, 2.
Chapter LI. Let the partakers in strife acknowledge their sins.
Let us therefore implore forgiveness for all those transgressions which
through any [suggestion] of the adversary we have committed. And those who
have been the leaders of sedition and disagreement ought to have respect
 to the common hope. For such as live in fear and love would rather
that they themselves than their neighbours should be involved in suffering.
And they prefer to bear blame themselves, rather than that the concord which
has been well and piously  handed down to us should suffer. For it is
better that a man should acknowledge his transgressions than that he should
harden his heart, as the hearts of those were hardened who stirred up
sedition against Moses the servant of God, and whose condemnation was made
manifest [unto all]. For they went down alive into Hades, and death
swallowed them up.  Pharaoh with his army and all the princes of Egypt,
and the chariots with their riders, were sunk in the depths of the Red Sea,
and perished,  for no other reason than that their foolish hearts were
hardened, after so many signs and wonders had been wrought in the land of
Egypt by Moses the servant of God.
 Or, "look to."
 Or, "righteously."
 Num. xvi.
 Ex. xiv.
Chapter LII. Such a confession is pleasing to God.
The Lord, brethren, stands in need of nothing; and He desires nothing of any
one, except that confession be made to Him. For, says the elect David, "I
will confess unto the Lord; and that will please Him more than a young
bullock that hath horns and hoofs. Let the poor see it, and be glad." 
And again he saith, "Offer  unto God the sacrifice of praise, and pay
thy vows unto the Most High. And call upon Me in the day of thy trouble: I
will deliver thee, and thou shalt glorify Me."  For "the sacrifice of
God is a broken spirit." 
 Ps. lxix. 31, 32.
 Or, "sacrifice."
 Ps. l. 14, 15..
 Ps. li. 17.
Chapter LIII. The love of Moses towards his people.
Ye understand, beloved, ye understand well the Sacred Scriptures, and ye
have looked very earnestly into the oracles of God. Call then these things
to your remembrance. When Moses went up into the mount, and abode there,
with fasting and humiliation, forty days and forty nights, the Lord said
unto him, "Moses, Moses, get thee down quickly from hence; for thy people
whom thou didst bring out of the land of Egypt have committed iniquity. They
have speedily departed from the way in which I commanded them to walk, and
have made to themselves molten images."  And the Lord said unto him,
"I have spoken to thee once and again, saying, I have seen this people, and,
behold, it is a stiff-necked people: let Me destroy them, and blot out their
name from under heaven; and I will make thee a great and wonderful nation,
and one much more numerous than this."  But Moses said, "Far be it from
Thee, Lord: pardon the sin of this people; else blot me also out of the book
of the living."  O marvellous  love! O insuperable perfection! The
servant speaks freely to his Lord, and asks forgiveness for the people, or
begs that he himself might perish  along with them.
 Ex. xxxii. 7, etc.; Deut. ix. 12, etc.
 Ex. xxxii. 9, etc.
 Ex. xxxii. 32.
 Or, "mighty."
 Literally, "be wiped out."
Chapter LIV. He who is full of love will incur every loss, that peace may be
restored to the Church.
Who then among you is noble-minded? who compassionate? who full of love? Let
him declare, "If on my account sedition and disagreement and schisms have
arisen, I will depart, I will go away whithersoever ye desire, and I will do
whatever the majority  commands; only let the flock of Christ live on
terms of peace with the presbyters set over it." He that acts thus shall
procure to himself great glory in the Lord; and every place will welcome
 him. For "the earth is the Lord s, and the fulness thereof." 
These things they who live a godly life, that is never to be repented of,
both have done and always will do.
 Literally, "the multitude." [Clement here puts words into the mouth of
the Corinthian presbyters. It has been strangely quoted to strengthen a
conjecture that he had humbly preferred Linus and Cletus when first called
 Or, "receive."
 Ps. xxiv. 1; 1 Cor. x. 26, 28.
Chapter LV. Examples of such love.
To bring forward some examples from among the heathen: Many kings and
princes, in times of pestilence, when they had been instructed by an oracle,
have given themselves up to death, in order that by their own blood they
might deliver their fellow-citizens [from destruction]. Many have gone forth
from their own cities, that so sedition might be brought to an end within
them. We know many among ourselves who have given themselves up to bonds, in
order that they might ransom others. Many, too, have surrendered themselves
to slavery, that with the price  which they received for themselves,
they might provide food for others. Many women also, being strengthened by
the grace of God, have performed numerous manly exploits. The blessed
Judith, when her city was besieged, asked of the elders permission to go
forth into the camp of the strangers; and, exposing herself to danger, she
went out for the love which she bare to her country and people then
besieged; and the Lord delivered Holofernes into the hands of a woman. 
Esther also, being perfect in faith, exposed herself to no less danger, in
order to deliver the twelve tribes of Israel from impending destruction. For
with fasting and humiliation she entreated the everlasting God, who seeth
all things; and He, perceiving the humility of her spirit, delivered the
people for whose sake she had encountered peril.  .
 Literally, "and having received their prices, fed others." [Comp. Rom.
xvi. 3, 4, and Phil. ii. 30.]
 Judith viii. 30.
 Esth. vii., viii.
Chapter LVI. Let us admonish and correct one another.
Let us then also pray for those who have fallen into any sin, that meekness
and humility may be given to them, so that they may submit, not unto us, but
to the will of God. For in this way they shall secure a fruitful and perfect
remembrance from us, with sympathy for them, both in our prayers to God, and
our mention of them to the saints.  Let us receive correction, beloved,
on account of which no one should feel displeased. Those exhortations by
which we admonish one another are both good [in themselves] and highly
profitable, for they tend to unite  us to the will of God. For thus
saith the holy Word: "The Lord hath severely chastened me, yet hath not
given me over to death."  "For whom the Lord loveth He chasteneth, and
scourgeth every son whom He receiveth."  "The righteous," saith it,
"shall chasten me in mercy, and reprove me; but let not the oil of sinners
make fat my head."  And again he saith, "Blessed is the man whom the
Lord reproveth, and reject not thou the warning of the Almighty. For He
causes sorrow, and again restores [to gladness]; He woundeth, and His hands
make whole. He shall deliver thee in six troubles, yea, in the seventh no
evil shall touch thee. In famine He shall rescue thee from death, and in war
He shall free thee from the power  of the sword. From the scourge of
the tongue will He hide thee, and thou shalt not fear when evil cometh. Thou
shalt laugh at the unrighteous and the wicked, and shalt not be afraid of
the beasts of the field. For the wild beasts shall be at peace with thee:
then shalt thou know that thy house shall be in peace, and the habitation of
thy tabernacle shall not fail.  Thou shall know also that thy seed
shall be great, and thy children like the grass of the field. And thou shall
come to the grave like ripened corn which is reaped in its season, or like a
heap of the threshing-floor which is gathered together at the proper
time."  Ye see, beloved, that protection is afforded to those that are
chastened of the Lord; for since God is good, He corrects us, that we may be
admonished by His holy chastisement.
 Literally, "there whall be to them a fruitful and perfect remembrance,
with compassions both towards God and the saints."
 Or, "they unite."
 Ps. cxviii. 18.
 Prov. iii. 12; Heb. xii. 6.
 Ps. cxli. 5.
 Literally, "hand."
 Literally, "err" or "sin."
 Job v. 17-26.
Chapter LVII. Let the authors of sedition submit themselves.
Ye therefore, who laid the foundation of this sedition, submit yourselves to
the presbyters, and receive correction so as to repent, bending the knees of
your hearts. Learn to be subject, laying aside the proud and arrogant
self-confidence of your tongue. For it is better for you that ye should
occupy  a humble but honourable place in the flock of Christ, than
that, being highly exalted, ye should be cast out from the hope of His
people.  For thus speaketh all-virtuous Wisdom:  "Behold, I will
bring forth to you the words of My Spirit, and I will teach you My speech.
Since I called, and ye did not hear; I held forth My words, and ye regarded
not, but set at naught My counsels, and yielded not at My reproofs;
therefore I too will laugh at your destruction; yea, I will rejoice when
ruin cometh upon you, and when sudden confusion overtakes you, when
overturning presents itself like a tempest, or when tribulation and
oppression fall upon you. For it shall come to pass, that when ye call upon
Me, I will not hear you; the wicked shall seek Me, and they shall not find
Me. For they hated wisdom, and did not choose the fear of the Lord; nor
would they listen to My counsels, but despised My reproofs. Wherefore they
shall eat the fruits of their own way, and they shall be filled with their
own ungodliness." 
 Literally, "to be found small and esteemed."
 Literally, "His hope." [It has been conjectured that elpidos should be
epaulidos, and the reading, "out of the fold of his people." See
 Prov. i. 23-31. [Often cited by this name in primitive writers.]
 Junius (Pat. Young), who examined the ms. before it was bound into its
present form, stated that a whole leaf was here lost. The next letters that
occur are ipon, which have been supposed to indicate eipon or elipon.
Doubtless some passages quoted by the ancients from the Epistle of Clement,
and not now found in it, occurred in the portion which has thus been lost.
Chapter LVIII. Blessings sought for all that call upon God.
May God, who seeth all things, and who is the Ruler of all spirits and the
Lord of all flesh who chose our Lord Jesus Christ and us through Him to be a
peculiar  people grant to every soul that calleth upon His glorious and
holy Name, faith, fear, peace, patience, long-suffering, self-control,
purity, and sobriety, to the well-pleasing of His Name, through our High
Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty,
and power, and honour, both now and for evermore. Amen.
 Comp. Tit. ii. 14.
Chapter LIX. The Corinthians are exhorted speedily to send back word that
peace has been restored. The benediction.
Send back speedily to us in peace and with joy these our messengers to you:
Claudius Ephebus and Valerius Bito, with Fortunatus: that they may the
sooner announce to us the peace and harmony we so earnestly desire and long
for [among you], and that we may the more quickly rejoice over the good
order re-established among you. The grace of our Lord Jesus Christ be with
you, and with all everywhere that are the called of God through Him, by whom
be to Him glory, honour, power, majesty, and eternal dominion,  from
everlasting to everlasting.  Amen. 
 Literally, "an eternal throne."
 Literally, "From the ages to the ages of ages."
 [Note St. Clement's frequent doxologies.] [N.B. The language of
Clement concerning the Western progress of St. Paul (cap. v.) is our
earliest postscript to his Scripture biography. It is sufficient to refer
the reader to the great works of Conybeare and Howson, and of Mr. Lewin, on
the Life and Epistles of St. Paul. See more especially the valuable note of
Lewin (vol. ii. p. 294) which takes notice of the opinion of some learned
men, that the great Apostle of the Gentiles preached the Gospel in Britain.
The whold subject of St. Paul's relations with British Christians is treated
by Williams, in his Antiquities of the Cymry, with learning and in an
attractive manner. But the reader will find more ready to his hand, perhaps,
the interesting note of Mr. Lewin, on Claudia and Pudens (2 Tim. iv. 21), in
his Life and Epistles of St. Paul, vol. ii. p. 392. See also Paley's Horæ
Paulinæ, p. 40. London, 1820.]
 In the only known ms. of this Epistle, the title is thus given at the
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