<-. 
 
SOME ACCOUNT 
 
 OF THE 
 
 WRITINGS AND OPINIONS 
 
 OF 
 
 CLEMENT OF ALEXANDRIA 
 
SOME. ACCOUNT 
 
 OF THE 
 
 WRITINGS AND OPINIONS 
 
 OF 
 
 CLEMENT OF ALEXANDRIA 
 
 BY JOHN KAYE, D. D 
 
 LATE LORD BISHOP OF LINCOLN 
 
 LONDON 
 GRIFFITH FARRAN OKEDEN & WELSH 
 
 NEWBERY HOUSE, CHARING CROSS ROAD 
 AND SYDNEY 
 
.SZ 3TEPHEH3 
 
 [The Rights of Translation and of Reproduction are Reserved.'} 
 
INTRODUCTORY NOTE. 
 
 THE learned author of the following work, John Kaye, was born at 
 Hammersmith in 1783, received his early education under the well- 
 known Greek scholar Dr. Burney, and afterwards became a member of 
 Christ's College, Cambridge. He graduated at the head both of the 
 Classical and Mathematical honour lists in 1804. The only other instance 
 on record of a man winning such honours is that of Baron Alderson. In 
 1814 he became Master of his College, and in 1 8 16 succeeded Bishop 
 Watson as Regius Professor of Divinity. It was in this ^ important 
 position that he delivered his lectures on Tertullian and Justin Martyr. 
 In 1 820 Lord Liverpool selected him, at an unusually early age, for the 
 Bishopric of Bristol, advancing him in 1827 to Lincoln. In this large 
 Diocese he found time to publish the work before us, with many Sermons 
 and Charges. To some he never attached his name ; such were his 
 Remarks on Dr. Wisemaris Lectures and Reply to the Travels of an Irish 
 Gentleman. His last work, Some Account of the Council of Nicea, had 
 not emerged from the press when he died, in 1853. He was an acute 
 reasoner, and his works are marked with a singular fairness and calm- 
 ness. Each question is touched with precision and accuracy, and this it 
 is which makes his writings so valuable to the candid inquirer after 
 truth. 
 
 The work now before us will be found interesting to the student of 
 Church History, as introducing him to the great representative of the 
 Alexandrian School of Divinity. Our series has already comprised the 
 earliest Fathers of the East and West, as well as the "Father of Latin 
 Christianity," Tertullian, and the first of his great successors, Cyprian. 
 The Alexandrian divines occupied a ground quite distinct from those of 
 any other school. The hasty judgment upon them is that they were 
 mystics, corrupting the Faith by mingling Greek and Oriental philosophy 
 with it. Doubtless there was a danger, as there is danger in the teaching 
 of every great leader of thought, of giving undue preponderance to those 
 doctrines and principles which are dear to him ; and, as F. D. Maurice 
 somewhere says, " it was not always possible for men educated in the 
 hot lecture-rooms of Alexandrian philosophers to enter into the healthful 
 simplicity of the scenes in the mountains and pastures of Palestine." 
 We may admit, then, that Origen sometimes fell into errors, and came 
 short of a full understanding of Hebrew theology. Yet, in spite of their 
 
 010214 
 
vi Introductory Note. 
 
 defects, the Alexandrian theologians were the founders of Biblical inter- 
 pretation and criticism. They presented Christianity to the minds of 
 cultivated and scientific intellects, as no other preachers could, in a form 
 which met their deepest aspirations, and yet without losing hold of the 
 truths which came home to the meanest slaves. They showed how the 
 Gospel is for men, for all men for the wise and prudent who are content 
 to learn of God, as well as for those who are unlearned and ignorant 
 men. 
 
 Alexandria had produced more teachers of the manifold forms of 
 Gnosticism than any Church. But in the good providence of God their 
 errors were removed out of the way by the setting up of a true Gnosis, 
 which, like Aaron's rod, swallowed up the evil things. Even as St. John 
 had directed aright the teaching which men had gotten from Philo of a 
 Divine Logos, and had declared that this teaching was true and that the 
 Logos had been made flesh and dwelt among us, so this later school of 
 Christian doctors did not set up Dogmatism against Gnosticism, as if 
 they were in absolute antagonism. They affirmed that God had given 
 to His children a true knowledge, which was the antidote of the false, 
 and showed how Plato had been a forerunner of Christ. 
 
 It is true that they made much of a " Reserve" in teaching, and have 
 excited enmity i'n some minds thereby, who allege that herein they were 
 relapsing into heathenism. But the charge is not sustained. The 
 heathen philosophers, it is true, had Mysteries which they concealed 
 from the mob, the vulgar herd ; they gave them the husks to eat, and 
 prided themselves upon a monopoly of an esoteric knowledge, too sacred 
 to be profaned by vulgar eyes. But so did not Clement and his fellows. 
 They declared that the whole of the mysteries of God were open to all 
 alike, to philosophers and to slaves, and that the only test was a 
 moral one, not an intellectual. They forbade their disciples to deal with 
 hallowed things before they had put off the shoes from their feet, in the 
 consciousness that they were treading hallowed ground. Who does not 
 realize the profound truth of such a method ? How many young men 
 " inquire," ask questions boldly, cavil at received opinions, all the 
 while that their heart is unmoved, and they have no desire to walk in 
 the light of the truth that they discover, and so end in negations and 
 unbelief? It was this danger from which the Alexandrian teachers 
 sought to protect their disciples, and their success lay in the fact that 
 they were able to produce a vast moral improvement in Alexandrian life, 
 so that that which was ready to perish revived again. How Alexandrian 
 Christianity in process of time produced the great Athanasius, we know 
 a man admitted by the sceptical Gibbon to be the greatest man of the 
 fourth century. A great philosopher and subtle thinker, he was strong 
 in the Faith ; and the teaching of Clement shone forth visibly blessed 
 by God, in this his greatest disciple. 
 
 W. B. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 Account of Clement, and Catalogue of his Writings, 
 
 CHAPTER II. 
 The Hortatory Address, ... . 
 
 The Pedagogue, . 
 
 The First Book, . 
 The Second Book, . 
 The Third Book, . 
 
 The Stromata 
 
 The First Book, . 
 The Second Book, . 
 The Third Book, . 
 The Fourth Book, . 
 The Fifth Book, . 
 The Sixth Book, . 
 The Seventh Book, 
 The Eighth Book, . 
 The Tract entitled, 
 
 CHAPTER III. 
 
 CHAPTER IV. 
 
 o <ru%of*<vo; vr*.ou<no;, 
 
 24 
 25 
 39 
 53 
 
 65 
 
 76 
 
 86 
 
 91 
 
 101 
 
 109 
 
 119 
 
 129 
 
 131 
 
 CHAPTER V. 
 Clement's Description of the Gnostic, . .... 134 
 
 CHAPTER VI. 
 
 The Pseudo-Gnostics, ......... 154 
 
 Basilides, ....... ... 155 
 
 Marcion, ........... 161 
 
 Valentinus, . . . . . . . . . . .162 
 
 Heracleo, ........... 185 
 
 Nicolaus, ........... 186 
 
 Carpocrates and Epiphanes, . . . . . . . .186 
 
 Prodicus, ..... ...... 187 
 
 Julius Cassianus, . . . . . . . . . .187 
 
 Montanists Hermogenes Encratiire Simon Magus, . . .188 
 Peratici, Hoematitre, Caianistae, Ophiani, Entychitce, Hydroparastatre, 189 
 
viii Contents. 
 
 CHAPTER VII. 
 
 PAGE 
 
 The Divine Nature, 190 
 
 The Holy Trinity, 194 
 
 The Son, 196 
 
 The Holy Spirit, .... 208 
 
 The Origin of Idolatry, 209 
 
 Angels and Demons, 210 
 
 CHAPTER VIII. 
 
 Scripture and Tradition, 214 
 
 Clement's Testimony to the Books of the Old and New Testaments, 218 
 
 His References to Apocryphal Books, 220 
 
 His Interpretation of Scripture, ....... 221 
 
 His Testimony to the Inspiration of Scripture, 
 
 His Account of the Septuagint Version, 240 
 
 His Account of the Sibyl, 241 
 
 His Mode of quoting Scripture, . . . . . . .241 
 
 Barnabas Clemens Romanus Hermas Tatian, .... 244 
 
 CHAPTER IX. 
 
 The Connexion between the Old and New Testaments, . . . 245 
 
 CHAPTER X. 
 
 Clement's View of the Scheme of Redemption, .... 248 
 
 Faith, 249 
 
 Justification, 252 
 
 Free-Will and Predestination, 254 
 
 CHAPTER XI. 
 
 Baptism, ........... 259 
 
 Catechetical Instruction, 263 
 
 The Eucharist, . 264 
 
 Prayer, 266 
 
 Fasting, 268 
 
 Marriage and Celibacy, 269 
 
 CHAPTER XII. 
 
 The Church, its Orders and Discipline, 272 
 
 The Lives and Morals of Christians, ...... 272 
 
 Their Temporal Condition, ........ 277 
 
 The references throughout the Work are made to the pages in 
 Potter's Edition. 
 
SOME ACCOUNT OF THE WRITINGS 
 
 OF 
 
 CLEMENT OF ALEXANDRIA. 
 
 CHAPTER I. 
 
 ST. PAUL, in the infancy of the church of Corinth, writing to 
 the new converts, directed their attention to the fact that they 
 could not reckon in their number " many wise men after the 
 flesh, many mighty, or many noble ; " and there is every reason 
 to suppose that the Apostle's remark was equally applicable to 
 other Christian communities. The causes which indisposed 
 the higher, and as they are usually esteemed the better- 
 informed orders of society, to the reception of the Gospel, lay 
 in the passions and prejudices of human nature, and were con- 
 sequently of general operation. The dread of innovation and 
 the desire of maintaining established authority influenced alike 
 the Jewish high priest and the Roman governor; while the 
 Rabbi and the philosopher, alike accustomed to look down 
 with contempt on the great body of their fellow-men, were 
 indignant at the temerity of the teachers of the new religion, 
 who told them that, notwithstanding their pretensions to 
 superior knowledge, they were, in fact, as ignorant as those 
 whom they affected to despise, and had not advanced a single 
 step towards the attainment of true wisdom. Yet, though the 
 first converts were for the most part taken from the humbler 
 ranks of life, we learn from the writings of the New Testament 
 that, even in the days of the Apostles, the Gospel was not with- 
 out its wealthier and more learned adherents that it had made 
 its way into the palace of Caesar, and was deemed not unworthy 
 of consideration by some at least among the followers of Zeno 
 
2 Some Account of the 
 
 and Epicurus. In the age immediately subsequent to that of 
 the Apostles, the heathen philosopher, how reluctant soever to 
 believe that a religion issuing from Judea could deserve his 
 regard, would still be unable to close his eyes against its rapid 
 progress, and the extraordinary effects which it was daily pro- 
 ducing. The union of gentleness and fortitude in the Christian 
 character the sincere and unalterable affection which the 
 members of the Christian community displayed towards each 
 other the unshrinking courage with which they encountered 
 the persecutions of their adversaries the strict conformity of 
 their lives to the belief which they professed a conformity 
 sought in vain in the manners and morals even of the teachers 
 of Gentile philosophy these were phenomena which could 
 scarcely fail to arrest attention, and to excite a wish to obtain 
 a nearer acquaintance with the causes in which they originated. 
 When, however, the philosopher began to make Christianity 
 the subject of his speculations, and to investigate its evidences, 
 his previous pursuits and modes of thinking would lead him 
 to regard it under a peculiar point of view. With him the 
 argument from prophecy would have comparatively little 
 weight, because he had not, like the Jew, been nurtured in 
 the expectation that a great deliverer, pointed out by a long 
 series of predictions, was about to appear on the earth ; nor 
 would the exertions of supernatural power, to which Christ 
 Himself appealed in proof of His divine mission, produce 
 their due effect on the mind of one whom the heathen 
 mythology had rendered familiar with stories of portents and 
 prodigies; he would regard Christianity chiefly as a rule of 
 life, and estimate it by its tendency to improve the disposi- 
 tions and the practice of mankind. Under this point of view 
 Christianity was regarded by Justin, who became a convert to 
 it because, as he assures us, he found it to be the only true, 
 and sound, and safe philosophy ; under this point of view it 
 was regarded by Clement of Alexandria, of whose works I 
 purpose giving an account in the present .volume. 
 
 Clement, according to Jerome, was 1 a Presbyter of the 
 church of Alexandria, the 2 scholar of Pantaenus, and after 
 
 tffU)iyVfUtu t KKT sxovat rou 
 ip'ivos. Psedagog. L. i. c. 6. cxx. 28. 
 2 Eusebius says that Clement in the Hypoty poses expressly mentioned 
 
Writings of Clement of Alexandria. 3 
 
 his decease Master of the Catechetical School at Alexandria. 
 While he presided in it he had the honour of numbering the 
 great Origen among his scholars. He flourished during the 
 reigns of Severus and Caracal la (i.e. between A.C. 192 and 
 217), and was 1 contemporary with Alexander, Bishop of 
 Jerusalem, from whom he was the bearer of a letter to the 
 church of Antioch. Jerome 2 gives the following list of his 
 works, describing them as replete with learning and eloquence, 
 and embracing both sacred and profane literature. 
 
 ^r/)(o//aTts in eight books. 
 :j Hypotyposes in eight books. 
 
 Pantcenus as his master. See Eclogce ex Proph. Scriptuns, Ivi. He 
 supposes also that Clement alludes to Pantamus in a passage in the 
 Stromata, in which he is giving an account of the most distinguished 
 men of the Apostolic succession, with whom he had met. L. 5. c. n. 
 L. 6. cc. 6. 13. Phot. Cod. 109. 
 
 1 According to Eusebius he was prior to Victor, Bishop of Rome. 
 L. 5. c. 28. See also L. 6. cc. 6. n. Alexander appears to speak of 
 Clement as his master, in a passage quoted by Eusebius, L. 6. c. 14. 
 Clement brings down the chronology of the Roman Emperors to the 
 death of Commodus, i.e. A.C. 192. For the various opinions respecting 
 the dates of Clement's works, see Cave. Dodwell, Diss. Iren. iii. Sect. 27. 
 
 2 Compare Eusebius, L. 6. c. 13. 
 
 3 The word uvorvvcaffts is used by Clement to express the delinea- 
 tion, form, or outline of a thing. S. L. I. cccxxiv. 22. cccxxv. 19. 
 CCCXLVIII. 34. L. 4. DLXIV. 2. io. L. 6. DCCXXXVI. 27. Cassiodorus, 
 who has preserved some fragments of a Commentary on the Canonical 
 Epistles probably a portion of the Hypotyposes appears to have trans- 
 lated i/-rori"ruiri;, Adumbratio. In the Hypotyposes Clement, according 
 to Eusebius, L. 6. c. 14, gave a summary account of the books of Scrip- 
 ture, not omitting those of which the genuineness has been questioned 
 the Epistle of Jude, and the other Catholic Epistles ; the Epistle of Barna- 
 bas, and the Revelation of Peter. According to him, the Epistle to the 
 Hebrews was written in Hebrew by St. Paul, and translated by St. Luke : 
 which circumstance accounts for the similarity of the style to that of the 
 Acts of the Apostles. St. Paul did not prefix his name, as in his other 
 Epistles, on account of the prejudice entertained against him by the Jews, 
 whom the very sight of his name would have prevented from reading the 
 Epistle ; or as Clement states, on the authority of one whom he calls 
 the blessed Presbyter^ St. Paul would not style himself an Apostle to 
 the Hebrews, because that title belonged exclusively to Christ ; his office 
 was to preach to the Gentiles. Clement appears also, on the authority ot 
 a tradition handed down in the church, to have stated, with respect to the 
 Gospels, that those containing the genealogies were first composed, and to 
 have ascribed the following origin to the Gospel of Mark. While Peter 
 was preaching at Rome by the inspiration of the Spirit, Mark, who had 
 
4 Some Account of the 
 
 One book addressed to the Gentiles. 
 Three books entitled IlatSaywyo?. 
 1 One book concerning Easter. 
 
 long been his companion, at the request of the hearers, committed his 
 preaching to writing, Peter, being informed of the circumstance, expressed 
 neither approbation nor disapprobation. (See, however, Eusebius, L. 2. 
 c. 15, where, on the authority of the sixth book of the Hypotyposes, 
 St. Peter is said to have sanctioned St. Mark's work.) St. John was the 
 last of the Evangelists, and composed his Gospel at the suggestion of his 
 friends. He saw that the other Gospels dwelt principally on points con- 
 nected with the body : he therefore composed a spiritual Gospel, under the 
 influence of the Spirit. In L. 2. c. 9, Eusebius tells a story respecting 
 the martyrdom of James, Bishop of Jerusalem, which he had extracted 
 irom the seventh book of the Hypotyposes. We learn from the Paschal 
 Chronicle, p. 224, that Clement, in the fifth book of the Hypotyposes, 
 treated of the seventy disciples whom Christ commissioned to preach the 
 Gospel ; and the chronicler probably found in the same work the state- 
 ment, which he gives on the authority of Clement, that St. John lived till 
 the time of Trajan, and travelled about Asia and the neighbouring pro- 
 vinces, appointing bishops and deacons, p. 251. 
 
 However deeply we may regret the loss of this work, on account of the 
 information which we might have derived from it respecting the early 
 history of Christianity, it appears, if the account given of it by Photius is 
 correct, to have been in other respects of little value. He describes it as 
 containing some truth amidst much that was impious and fabulous ; that 
 in it matter was represented as eternal, and forms as introduced according 
 to certain fixed decrees ; that the Son was degraded into a creature ; that 
 the doctrine of transmigration was asserted, and a succession of worlds 
 before Adam ; that an obscene and impious account of the origin of Eve 
 was given, at variance with the Scriptural narrative ; that the angels were 
 stated to have cohabited with women ; that the Word was affirmed to 
 have assumed flesh not in reality, but in appearance ; that the existence of 
 two Words of the Father was asserted, of whom the inferior appeared to 
 men, or, to speak more accurately, not even the inferior ; for the words of 
 Clement are, "The Son is called the Word, bearing the same name as the 
 paternal Word : but it is not he who was made flesh, nor yet the paternal 
 Word ; but a certain power of God, being as it were an emanation from 
 his Word, which, being made mind, pervaded the hearts of men." These 
 notions Clement endeavoured to confirm by quotations from Scripture. 
 Photius, however, suggests a doubt whether Clement was really the author 
 of these absurdities, from which he admits that Clement's other writings 
 are free. He describes the work as consisting of interpretations of 
 Genesis, Exodus, the Psalms, the Epistles of St. Paul, the Catholic 
 Epistles, and Ecclesiasticus. 
 
 1 This book, according to Eusebius, was occasioned by a work of Melito, 
 and written at the request of his friends, who entreated him to commit to 
 writing the traditions which he had received from the elders with whom 
 he had conversed. L. 4. c. 26. L. 6. c. 13. It is quoted in the Paschal 
 Chronicle, p. 7. Potter gives two fragments of this work, MXVII. 15. 
 
Writings of Clement of Alexandria. 5 
 
 A Discourse concerning Fasting. 
 
 A Discourse entitled, "Who is the Rich Man that shall be 
 Saved ? " 
 
 1 One book on Slander. 
 
 One on the Ecclesiastical Canons, and against those who 
 follow the errors of the Jews, addressed to Alexander, Bishop 
 of Jerusalem. 
 
 This account of the works of Clement is principally derived 
 from 2 Eusebius, who also mentions an Exhortation to Patience, 
 addressed to the newly baptized. The address to the Gentiles, 
 the Psedagogus, the Stromata, and the tract entitled " Who is 
 the Rich Man that shall be Saved ? " have come down to us 
 nearly entire. Of the other works we have only fragments. 
 
 1 See Potter's edition, MXX. 40. 
 
 2 L. 6. cc. 13, 14. Clement speaks as if he had composed a work on 
 Continence, a-s^i lynpetTsiets, P. L. 2. c. 10. ccxxvi. 20. But Fabricius 
 thinks that he here alludes to the third book of the Stromata, see DXX. 15 ; 
 as well as when he says, P. L. 2. c. 6. cxcix. 25, }ti4)*.tf*fui & $a,6vripiH 
 Xoyw. Another on the Resurrection, P. L. I. c. 6. cxxv. 42. L. 2. c. 
 10. ccxxxu. 33, and one on Marriage ( T yayuxf xyy, P. I/. 3. c. 
 CCLXXVIII. 24), unless we suppose him there to refer to what he had said 
 on the subject of marriage in the second book, c. 10. There is a passage 
 preserved by Maximus and loannes Damascenes, which Grabe supposes to 
 be a fragment of the yu.pix.os ko-yos, MXXII. Ed. Potter. 
 
 There are in the works of Maximus, T. 2. pp. 144, 152, two quotations 
 from a work of Clement, entitled vspi vpovoiu,:. Potter, -MXYI. Clement 
 speaks frequently of his intention to write on Principles or Causes, vipi 
 Kp%vv, S. L. 3. DXVI. 10. DXX. 9. L. 4. DLXIV. io. DCiv. 7. L. 5. 
 DCCXXXIII. 15. L. 6. nccxxxvn. 28. DCCCXXI. 3, where Louth 
 erroneously understands by the words rev u,p%ix.ov Xoyov, the Word or Son 
 of God, referring to L. 7. DCCCXXXII. 38. See DCIV. 7. Quis Dives 
 salvetur, DCDL. 41. 
 
 He speaks also of a work concerning the Soul, S. L. 2. CCCCLXXXVIII. 
 
 l6. L. 3. DXVI. 22. L. 4. DCI. 33. DLXXI. 17. L. 5. DCXCIX. 5. 
 
 Potter gives two fragments supposed to be from this work, as quoted by 
 Maximus, de Anima, MXX. 
 
 He speaks of his intention to write against Heresies, S. L. 4. DCIV. 26. 
 Probably in his work on Principles. Compare DCIV. 7. 
 
 Of a work on Prophecy, S. L. I. ccccxvi. 14. L. 4. ncv. 3. L. 5. 
 
 DCXCIX. 5. 
 
 Of a work concerning Angels, S. L. 6. DCCLV. 15. ^ipi TW A/a/SsXa^. 
 L. 4. DCI. 34. 
 
 Of a work concerning the Origin of the World, probably also a part 
 of the work on Principles, S. L. 6. ncccxxvn. 39. See C. v. S. L. 3. 
 DLIV. 24. From Eusebius, L. 6. c. 13, we might infer that it was a work 
 on the Book of Genesis. 
 
6 Some Account of the 
 
 From l Eusebius we further learn that Clement was a convert 
 from heathenism. According to 2 Epiphanius, he was by some 
 called an Athenian, by others an Alexandrian : whence Cave 
 infers that he was born at Athens, and studied at Alexandria. 
 The account given by Photius of the works of Clement, and of 
 the time in which he lived, agrees with that of Jerome. 
 
 We will proceed to examine the writings of Clement, taking 
 them in the order in which they stand in Potter's edition. 
 
 CHAPTER II. 
 
 3 THE first is the Hortatory Address io4he-QreeJ<:s. 4 Clement 
 begins with remarking, that the Greeks gave credit to the 
 various fables which had been handed down to them respect- 
 ing the power of music ; they believed that Amphion by his 
 lyre had raised the walls of Thebes, and that Orpheus had 
 tamed wild beasts by the sweetness of his song. " Yet," he 
 proceeds, " though the face of truth is now revealed to them 
 in all its brightness, they look at it with suspicious eyes. Let 
 us leave them to their Cithaeron and Helicon, and the feasts 
 of Bacchus, and their dramatic exhibitions, which are chiefly 
 founded on the calamities and crimes of man. Let us turn 
 to the mountain of God, and to the holy prophetic choir, and 
 draw down from heaven Truth, with her companion Wisdom ; 
 that, diffusing her light around, she may enlighten all who are 
 involved in darkness, and may free men from error, extending 
 to them intelligence (o-wecrtv) as it were a hand to guide them 
 / v to salvation. Orpheus, Amphion, Arion, and the Greek 
 V musicians employed their skill in confirming the perverse- 
 Vess of man, and leading him to idols, and stocks, and 
 stones. Not so the Christian musician : he comes to destroy 
 
 1 Pracp. Evang. L. 2. c. 2. sub fine. Compare P. L. i. c. I. xcvu. 7. 
 
 VtCC^OfltV. 
 
 - Hoer. xn. or xxxn. 
 
 3 Clement refers to the Hortatory Address, P. L. I. c. i. sub in. S. L. 
 
 7. DCCCXLI. l6. <rovi /*iv yap vporpivti o K-jpio:, L. 6. DCCLXVI. 1 8. 
 
 4 C. i. 
 
Writings of Clement of Alexandria. 7 
 
 the bitter tyranny of demons ; to substitute in its place the 
 mild and gentle yoke of piety ; to raise to heaven those who 
 had been cast down upon the earth. a He alone has tamed 
 man, the most savage of beasts ; and has indeed made men 
 out of stones, by raising up a Holy Seed from among the 
 Gentiles who believed in stones. Such is the power of the 
 New Song; it has converted stones and beasts into men. 
 They, who were dead, without any portion of the real life, have 
 revived at the mere sound." 
 
 Clement pursues the same figure, comparing the combina- 
 tion of the elements in the formation of the universe to the 
 skilful combination of the different kinds of music ; and stating 
 incidentally that the Gentile music was derived from 2 Tubal, 
 the Christian from David. He then proceeds, " He who 
 sprang from David, yet was before David, the Word of God, 
 disdaining inanimate instruments, the harp and lyre, adapts 
 this world, and the little world, man, both his soul and body, 
 to the Holy Spirit, and thus celebrates God. What then does 
 the instrument, the Word of God, the Lord, the New Song 
 mean ? To open the eyes of the blind, and the ears of the 
 deaf; to guide the lame and the wanderer to righteousness ; 
 to show God to foolish man ; to put an end to corruption ; to 
 overcome death ; to reconcile disobedient children to their 
 Father. The instrument of God loves man. The Lord 
 pities, disciplines, exhorts, admonishes, saves, guards, and of 
 His abundance promises the kingdom of heaven as the reward 
 of learning from Him, requiring nothing from us but that we 
 shall be saved. 3 Think not, however, that the Song of Salva- 
 tion is new. We existed before the foundation of the world ; 
 existing first in God Himself, inasmuch as we were destined 
 to exist ; we were the rational creatures of the Reason (or 
 Word) of God ; we 4 were in the beginning through the Word, 
 
 1 Clement here compares men to different kinds of animals in reference 
 to their different dispositions ; passionate men to lions ; followers of 
 pleasure to swine, etc. iv. 15. See S. L. 4. DLXVIII. 41. 
 
 2 According to Gen. iv. 21, Jubal, not Tubal, was the inventor of 
 musical instruments. 
 
 * So S. L. 7- DCCCXCV. 2O. rou KKIVU; pit ^iyopivou, olpxce.ioru.rou ^, 
 
 4 Clement here plays on the word *?%* ^' * *?%*%*&** 
 
 rv. vi. 38- 
 
8 Some Account of the 
 
 because the AVord was in the beginning. The Word was 
 from the beginning, and therefore was and is the divine be- 
 ginning of all things ; but now that He has taken the name, 
 which of old was sanctified, the Christ, He is called by me a 
 New Song. This Word, the Christ, was from the beginning 
 the cause both of our being, for He was in God ; and of our 
 well-being. Now He has appeared to men, being alone both 
 God and man, the Author to us of all good; by Whom, being 
 instructed how to live well, we are speeded onwards to eternal 
 life. This is the New Song the manifestation, now shining 
 forth in us, of the Word, Who was in the beginning and before 
 the beginning. The pre-existent Saviour has appeared nigh 
 unto us ; He Who exists in the Self-Existent has appeared ; 
 the Word, Who was with God, has appeared as our teacher ; 
 the Word, by Whom all things were made, Who in the 
 beginning, when He formed us, gave us life as our Maker, 
 appearing as our teacher, has taught us to live well, in order 
 that hereafter He may, as God, give us life eternal. He has 
 appeared to assist us against the serpent who enslaves men, 
 binding them to stocks, and statues, and idols, by the wretched 
 bond of superstition. He offered salvation to the Israelites of 
 old by signs and wonders in Egypt and in the desert ; at the 
 burning bush, and in the cloud which followed the Hebrews 
 like a servant maid : He spoke to them by Moses, and Isaiah, 
 and the whole prophetic choir. But He speaks to us directly 
 by Himself. He is made man, that we may learn from man 
 how man may become God. Is it not then strange that God 
 should invite us to virtue, and that we should slight the benefit, 
 and put aside the proffered salvation ? " 
 
 1 Clement afterwards inveighs in a contemptuous strain 
 against the ancient oracles, and exposes the obscene character 
 of the sacred rites and mysteries of the different deities. 2 He 
 discovers in the rites of Bacchus an allusion to the deception 
 practised by the serpent upon Eve. 3 He accuses the Greeks 
 
 I 9- 2 - 
 
 " IvroXoXu^ovrt; Evav, Euav txtivyv ^i riv h <rAv>j vretpyxoZ.o'Jtiyo-i. xou 
 ffvp.i7ov opyiuv Bccx%ixtov ofyt; Itrrt rtriteffft'ivas. U-VTIKOC, yovv XKTK TJJV pt/3ff 
 iuv 'Efipuiuv Qavyiv, ro ovoftx re Eilitx, ^ayvvoftsvav tpfttjvtVircu otyi$ n Qfa'.ux.. 
 xi. 19. 
 
 3 xx. i. 
 
Writings of Clement of Alexandria. 9 
 
 of a twofold Atheism ; they refused to acknowledge the true 
 God, and acknowledged as gods those who were not gods. 
 1 " Atheism and superstition," he proceeds, "are the extremes 
 of ignorance. Originally there was a native intercourse of 
 man with Heaven; but erroneous opinions have withdrawn 
 him, the offspring of Heaven, from heavenly converse, and 
 prostrating him on the earth, have caused him to attach him- 
 self to earthly creatures, and to invent seven kinds of idolatry. 
 2 He has deified the heavenly bodies ; the fruits of the earth, 
 hence Ceres, Bacchus ; the punishments inflicted on evil 
 deeds, hence the Furies; the passions and affections, hence 
 Hope, Fear; the incidents of life, hence Fate, Justice; the 
 twelve gods, whose origin is described by Hesiod ; the bene- 
 factors of mankind." 
 
 3 Clement proceeds to describe the flagitious amours ascribed 
 by the Gentiles to their gods. He inveighs against the public 
 games ; and 4 points out the bloodthirsty character of the 
 demons, who delighted in combats of gladiators, in war, in 
 human sacrifices, being in respect of benevolence and kindness 
 inferior to man. 5 He describes the progress of idolatry, and 
 enumerates the places where many of the deities, worshipped 
 by the Gentiles, were buried. 6 Before the arts of sculpture 
 and carving were known, men worshipped rude symbols, a 
 sword, a stone, a column. Afterwards statues were erected, of 
 which Clement mentions the most celebrated, together with 
 the names of the artists who made them. 7 "The makers of 
 gods," he continues, "worship not, as far as I can understand, 
 gods and demons, but earth and art, of which the images are 
 composed. For the image is in truth dead matter, formed by 
 the hand of the artificer. But our God, the only true God, is 
 not an object of sense, made out of matter : he is compre- 
 hended by the understanding. 8 Alas for your impiety ! You 
 bury, as much as lies in your power, the pure essence ; and 
 hide in tombs that which is uncontaminated and holy, robbing 
 that which is divine of its true essence. Why do you thus 
 give the honour due to God to those who are no gods ? Why, 
 leaving heaven, do you honour earth? For what are gold, 
 
 1 xxi. 14. 2 Compare Ixxxi. 3, et seq. 3 xxvii. 17. 
 
 4 C. 3. 5 xxxviii. 22. t; C. 4. 
 
 7 xlv. 29. 8 1. 2. 
 
io Some Accoiint of the 
 
 and silver, and adamant, and iron, and brass, and ivory, and 
 precious stones, but earth, and from the earth ? Are not all 
 these objects which you behold the offspring of our mother, 
 the earth? Why, vain and foolish men, blaspheming the 
 celestial abode, do you drag down piety to the ground, forming 
 to yourselves earthly gods ? and, following these created things 
 in preference to the uncreated God, immerse yourselves in 
 thickest darkness ? The Parian stone is beautiful, but is not 
 Neptune; the ivory is beautiful, but is not Olympian Jove. 
 Matter always stands in need of art ; but God needs nothing. 
 Art comes forth, and matter puts on a form : the costliness of 
 the substance makes it convertible to the purposes of gain ; 
 but the form alone renders it an object of veneration. Your 
 statue, is gold, or wood, or stone, or earth ; if you consider its 
 origin, it received its form from the workman. I have learned 
 to tread upon the earth, not to adore it; nor is it lawful for 
 me to trust the hopes of my soul to things without a soul (TOIS 
 
 Again 1 . " We are they who bear about the image of God in 
 this living and moving statue, man, the image which dwells 
 with us : our counsellor, our companion both abroad and at 
 home, who suffers with us, who suffers for us. We are dedi- 
 cated to God for Christ's sake. We are 2 ' the chosen race, 
 the royal priesthood, a holy nation, a peculiar people ; we who 
 once were not a people, but are now the people of God;' we 
 who, according to 3 John, are not from below, but have learned 
 everything from Him Who came from above ; we who com- 
 prehend the dispensation of God, and are trained to walk in 
 newness of life. 4 Some, instead of God, adore the workman- 
 ship of God, the sun, the moon, and starry choir, absurdly 
 taking for gods what are only the instruments whereby to 
 measure time (TO, opyava TOV ^povov). Human art forms 
 houses, and ships, and cities, and pictures; but how can I 
 declare the works of God ? Behold the universe it is His 
 work ; the heavens, and the sun, and angels, and men, are the 
 works of His fingers. How great is the power of God ! His 
 mere volition is the creation of the world ; for God alone 
 created it, since He alone is truly God. He creates by His 
 
 1 Hi. 27. - i Pet. ii. 9, io. 
 
 '' viii. 23, iii. 31, iv. 25. 4 liv. 22. 
 
Writings of Clement of Alexandria. 1 1 
 
 mere will, and the effects follow upon His mere volition. 
 Herein consists the error of the philosophers, who rightly 
 admit that man is made for the contemplation of heaven, yet 
 worship the heavenly bodies, which are objects of sight ; for 
 though the heavenly bodies are not the works of man, they 
 were created for man. Adore not then the sun, but raise your 
 affections to Him Who made the sun ; deify not the universe, 
 but seek the Creator of the universe. Divine wisdom is left 
 as the only refuge of him who would reach the gates of salva- 
 tion ; thence proceeding, as from a sacred asylum, man hastens 
 to salvation, no longer liable to be led astray by demons." 
 
 1 Clement proceeds to enumerate the opinions of the philo- 
 sophers respecting the gods, and the first principles of things. 
 Having pointed out their errors, he says, - " I long for the 
 Lord of spirits, the Lord of fire ; I seek not the works of God, 
 but the Creator of the world, the God who gives light to the 
 sun. But whom must I take as the assistant of my search ? 
 Perhaps you will say, Plato. Where then, O Plato, must we 
 seek for God ? You answer, that it is difficult to discover the 
 Father and Maker of the universe ; and, when we have dis- 
 covered, impossible to declare Him to all. Why so ? He is 
 ineffable. You say well, O Plato ; you almost touch the truth. 
 But do not faint ; take up with me the inquiry concerning the 
 good (Ta.yo.0ov) : for a certain Divine effluence distils upon all 
 men, but chiefly upon those who employ themselves in rational 
 inquiries ; on which account they confess, even against their 
 will, that there is one God, imperishable, uncreated. 3 You 
 say yourself that all things are around the King of all things, 
 and that He is the cause of all. Who then is the King of all 
 things? God, the measure of the truth of things. As things 
 measured are comprehended by the measure, so the truth is 
 measured and comprehended by comprehending God. 4 Even 
 the poets, the dealers in fiction, have approached the truth in 
 speaking of the gods." 
 
 5 From the consideration of the opinions of the heathen 
 philosophers, Clement proceeds to the descriptions of the 
 Deity given by the prophets, taking his first instance from the 
 
 * C. 5. -' C. 6. lix. i. 3 lx. i. 
 
 4 C. 7. 5 C. 8. 
 
12 Some Account of the 
 
 Sibyl. He l then exclaims : " O the exceeding love towards 
 man ! God speaks to us, not as a master to his scholars, 
 not as a lord to his servants, not as God to men ; but He 
 gently admonishes us as a father his children. Moses con- 
 fessed that he was afraid and trembled, when he heard only 
 concerning the Word. Do you not fear, when you actually 
 hear the" Divine Word ? Do you feel no deep anxiety ? Do 
 you not at the same time fear, and hasten to learn, that is, 
 hasten to salvation, dreading the wrath, loving the grace, 
 emulously seeking the hope, that you may avoid the judgment ? 
 Come, come, O you, my youthful charge ; for unless you 
 again become as children, and are born again, as the Scripture 
 says, you cannot receive the really existing Father, or enter 
 into the kingdom of heaven." 
 
 ~ Clement's account of the progress of the convert is, that he 
 is introduced by faith, taught by experience, instructed by 
 Scripture, which says, " ' Come, O children, listen to me : I will 
 teach you the fear of the Lord.' Then, as if addressing those 
 who have already believed, it adds, * What man is he who 
 wishes for life, who longs to see good days ? ' We, we will 
 answer, the worshippers of the good (ro.yo.9ov), the followers of 
 that which is good. Hear, ye who are afar off, and ye who are 
 near. The Word is concealed from no one. He is a common 
 light ; He shines on all ; there is no darkness in the Word. 
 Let us hasten to salvation, let us hasten to the Regenera- 
 tion ; 3 though we are many, let us hasten to be united in one 
 love according to the union of the indivisible (/xovaSiKTJ?) 
 Essence. Let us, who have received good, hasten ; let us in 
 turn follow after unity, seeking the good Indivisible (p>vou$a). 
 The union out of many, which out of discord and division 
 receives a Divine harmony, becomes one concord, following 
 one leader of the chorus and teacher, the Word ; reposing 
 on truth itself, saying Abba, Father : God favourably accepts 
 this true voice, when for the first time he hears it from his 
 children." 
 
 Clement 4 next supposes a heathen to object, that it is not 
 
 1 C. 9. Ixviii. 42. - Ixxii. 1 1. 
 
 3 waX/77Vff/v. Matt. xix. 28. S. L. 3. dxxxix. 3. Quis Dives Salvetur. 
 
 DCDLX. 42. 4 C. 10. 
 
Writings of Clement of Alexandria. i 3 
 
 creditable to subvert the customs handed down to us by our 
 forefathers. " Yet," he replies, " you forsake the kind of food 
 with which the nurse supplied you in your infancy. You 
 increase or diminish your paternal inheritance, and do not 
 preserve it exactly as you received it. Why then should you 
 not forsake a custom wicked and disturbed by passions 
 (e/xTrafles), and godless ? and even though your fathers should 
 take it amiss, why should you not turn to the truth, and seek 
 the truly existing Father, and reject custom as a deadly poison ? 
 for this is the most glorious of our undertakings, to show you 
 that piety has been hated through madness and this thrice 
 miserable custom. So great a good, than which a greater has 
 not been given by God to the human race, would not have 
 been hated and rejected, if hurried away by custom, and 
 stopping your ears against us, you had not avoided our dis- 
 courses, tossing the reins like hard-necked horses, and biting 
 the bit ; and if, desiring to cast us off who are the guides of 
 your life, and borne headlong by folly to the precipices of 
 destruction, you had not deemed the Holy Word of God 
 accursed. 1 God gives life: but wicked custom, after our 
 departure hence, brings fruitless repentance, accompanied by 
 punishment. Even a fool learns by experience, that supersti- 
 tion destroys and piety saves. Look at those who are in the 
 service of idols, with matted hair, with torn and squalid 
 garments, never washed, with nails of enormous length like 
 wild beasts, many of them emasculated, effectually showing 
 that the groves of the idols are sepulchres or prisons. These 
 men appear to me to mourn, not to worship the gods ; under- 
 going sufferings, of which the effect is rather to excite pity than 
 to evince piety. Yet seeing this, you still are blind, and look 
 not up to the Master and Lord of the universe ; or take refuge 
 from these prisons here below in the pity which is from above. 
 2 Let us not be enslaved, or like unto swine : but like legiti- 
 mate children of the light, let us look upwards to the light, 
 lest the Lord should prove us to be spurious, as the sun 
 proves the eagles. Let us then repent, and pass over from 
 ignorance to knowledge ; from folly to wisdom ; from intem- 
 perance to temperance ; from unrighteousness to righteousness ; 
 from ungodliness to God. To be a deserter to God is an 
 honourable hazard. The lovers of righteousness, who follow 
 
 i Ixxiv. 2. 2 Ixxv. 9. 
 
14 Some Account of the 
 
 after eternal salvation, have many other good things to enjoy 
 those especially to which God alludes, speaking through 
 Isaiah, ' there is an inheritance for the servants of the Lord : ' 
 a fair and lovely inheritance : not gold, not silver, not raiment, 
 which the moth corrupts ; not earthly things, which the thief 
 breaks through to steal ; but that treasure of salvation, to 
 which we ought to hasten, becoming l lovers of the Word. 
 - You have received, O man, the Divine promise of grace : you 
 have heard the opposite threat of punishment. By these the 
 Lord saves, disciplining man by fear and grace. Why do we 
 delay ? Why do we not avoid the punishment ? Why do we 
 not receive the gift ? Why do we not choose the better part, 
 taking God instead of the evil one ? Wisdom instead of 
 idolatry ? Life instead of death ? ' Behold,' he says, ' I 
 have placed before your face death and life.' The Lord 
 proves you that you may choose life : as a father, He counsels 
 you to obey God. ' If ye hearken to me and are willing, ye 
 shall eat the good of the land.' Grace follows obedience. 
 ' But if ye will not hearken or be willing, the sword and fire shall 
 devour you.' Judgment follows disobedience. The mouth of 
 the Lord hath spoken it: the law of truth, the Word of the Lord." 
 
 Still inveighing against custom, Clement says, 3 that custom 
 induces men to drink to excess, to commit injuries, to deify 
 dead men, to worship idols. " But though the artisan can 
 make an idol, 4 he has never made a breathing image, or 
 formed soft flesh out of earth. Who liquified the marrow ? 
 who hardened the bones ? who extended the nerves ? who 
 inflated the veins ? who infused blood into them ? who 
 stretched the skin around them ? who made the eye to see ? 
 who breathed a soul into the body ? who freely gave righteous- 
 ness? who has promised immortality? The Creator of all 
 things alone, the Supreme Artisan, made man a living image ; 
 but your Olympian Jove, the image of an image, far differing 
 from the truth, is the dumb work of Attic hands. The image 
 of God is His Word : the legitimate Son of Intelligence, the 
 Divine Word, the original Light of light ; and the image of the 
 Word is the true man, the mind which is in man, who on this 
 account is said to be made in the image and likeness of God, 
 
 1 QiXoXoyous y.voMtvo'j;, Ix.XV. 26. - Ixxvi. 21. 
 
 3 Ixxvii. 8. * Ixxviii. 18. 
 
Writings of Clement of Alexandria. 15 
 
 being assimilated to the Divine Word (or Reason) by the 
 understanding in his heart, and therefore rational. But the 
 earthly image of the visible man, the man sprung from the 
 earth, the resemblance of man, appears as it were a momentary 
 impression (e'/c/xayetoi/), far removed from the truth. * He who 
 has never heard the Word may urge ignorance in excuse of his 
 error ; but with respect to him who, having heard, is delibe- 
 rately disobedient, his knowledge will be injurious to him, 
 because it will convict him of having rejected that which is 
 best. Man is bom to hold intercourse with God. As we 
 apply animals to the uses for which they were naturally 
 designed, so we invite man, who was made for the contempla- 
 tion of heaven, who is indeed a heavenly plant, to the know- 
 ledge of God. Let him perform the duties of his earthly 
 calling, whatever they may be, but perform them in subordina- 
 tion to his duty towards God. What is it but custom which 
 causes men to worship stones, to expend their wealth and even 
 life on matter ? Enslaved by it, they become unable to take 
 compassion on themselves, and unfitted to obey those who 
 would take compassion on them, and voluntarily go on to 
 destruction, even to their latest breath. Custom induces men 
 to deify stones, and the phenomena of nature, and the 
 elements, and the heavenly bodies, and the passions and 
 actions of men, and their bodily affections. But 2 when a 
 certain providence of Divine power clearly appears around us, 
 why do we refuse to confess that God, Who alone is God ? 
 'The earth is the Lord's, and the fulness thereof.' While 
 then we luxuriate in that which is His, how dare we to be 
 ignorant of the Master ? Quit my earth, the Lord will say to 
 you ; touch not the water, which I cause to spring up, or the 
 fruits which I plant ; pay back the price of your sustenance to 
 God j recognise your Master ; you are the peculiar workman- 
 ship of God ; how can His property be justly alienated ? for 
 that which is alienated, being deprived of its proper owner 
 (crrepo/xei/ov TYJS oiKaor^Tos), is deprived of truth. 3 Blinded by 
 your folly, you think that God speaks by a crow or a jackdaw ; 
 you honour a crow as the messenger of God ; but persecute 
 
 3 Ixxix. 35. See S. L. 2. cccclxi. 3. I have here given the substance of 
 Clement's reasoning, not his words. 
 
 - fpovota. ns Svvoiftiu; ti'i'xv?, Ixxxi. JI. v l-Jvapts fi $iix,'/i, IxxxV. 36. 
 3 Ixxxii. 22. 
 
1 6 Some Account of the 
 
 and strive to kill the man of God, who does not caw or chatter, 
 but speaks rationally, and instructs lovingly, and calls you to 
 righteousness. You neither receive the grace nor dread the 
 punishment from above ; for you believe not God, nor under- 
 stand His power. His hatred of wickedness is as incompre- 
 hensible as His love to man is ineffable. His anger prepares 
 punishment for sin : His love to man benefits, in order to lead 
 man to repentance. Most pitiable is the state of him who is 
 deprived of Divine assistance. The blindness of the eyes and 
 the deafness of the ears are the most grievous of the calamities 
 inflicted by the evil one ; the one deprives us of the sight of 
 heaven, the other of Divine instruction. But you, maimed as 
 it were with respect to the truth, blind as to your mind, deaf 
 as to your understanding, neither grieve, nor feel indignant, 
 nor desire to see the heavens and the Maker of the heavens, 
 nor strive to hear and to understand the Creator and Father of 
 all things, nor apply your choice to salvation. No obstacle 
 stands in the way of him who hastens to the knowledge of 
 God : neither want of offspring, nor poverty, nor obscurity of 
 station, nor want of possessions ; nor would any one take 
 brass or iron in exchange for true knowledge : this he rightly 
 prefers to all things. Christ is under all circumstances a 
 Saviour ; for he who is an imitator of the Just One has few 
 wants, because he is a lover of Him Who has no wants, laying 
 up a treasure of blessedness, not in others, but in himself and 
 God, where there is neither moth, nor robber, nor pirate, but 
 the eternal Giver of good. 1 Believe, O man, in man and 
 God : believe, O man, in Him Who suffered and is adored, the 
 living God. Believe, O servants, in Him Who died. All men, 
 believe in Him Who alone is God of all. Believe, and receive 
 salvation as your reward. ' Seek ye the Lord, and your soul 
 shall live.' He who seeks God is active about his own 
 salvation. Have you found God ? You have life. Let us 
 then seek Him that we may live. The reward of the discovery 
 is life in the presence of God." Still urging the Gentiles to 
 abandon their idolatrous and vicious practices, 2 Clement says, 
 " Let the Athenian follow the laws of Solon ; the Argive, those 
 of Phoroneus ; the Spartan, those of Lycurgus ; but if you 
 enrol yourself among the citizens of God, heaven is your 
 country, and God your lawgiver. And what are His laws ? 
 
 1 Ixxxiv. I. - Ixxxiv. 41. 
 
Writings of Clement of Alexandria. \ 7 
 
 ' Thou shalt not murder ; thou shalt not commit adultery,' 
 etc. But besides these laws, there are others perfective of 
 them, rational and holy laws, written upon the very heart. 
 'Thou shalt love thy neighbour as thyself. To him who 
 smites thee on one cheek, turn the other. Thou shalt not 
 covet.' " Clement x proceeds to ascribe the rapid success of the 
 Gospel to the superintending providence of God. " The Divine 
 power, shining upon the earth, has with celerity not to be 
 surpassed and benevolence easy of access, filled the universe 
 with the seed of salvation. For without the providence of 
 God, the Lord could not have accomplished so great a work 
 in so short a time the Lord, Who was despised as to His out- 
 ward appearance, but worshipped in act, the Expiator, the 
 Saviour, the mild (/zaAi'xios), the Divine Word, manifested as 
 truly God, equalled to the Lord of all ; for He was His Son, 
 and 'the Word was in God ; ' neither disbelieved when He was 
 first announced, nor unknown when, taking the 2 person of 
 man and formed in the flesh, He acted the drama of man's 
 salvation. He was a true combatant, and combated in con- 
 junction with the creature ; and being most rapidly diffused 
 throughout all mankind, rising more swiftly than the sun 
 according to His Father's will, He caused God to shine upon 
 us : proving whence He was and Who He was, by what He 
 taught and did the Bearer of Peace the Reconciler the 
 Word our Saviour a fountain giving life and peace, poured 
 over the whole face of the earth through Whom, so to speak, 
 the universe has become a sea of good." 
 
 :] Clement proceeds to magnify the goodness of God, first in 
 placing man in paradise, and then in restoring him to liberty, 
 after he had fallen, and by his disobedience brought himself 
 under the dominion of sin. He interprets the history of the 
 Fall allegorically, saying, that by the serpent is meant pleasure. 
 Speaking of the assumption of human flesh by Christ, in order 
 to redeem man, he calls it a Divine mystery, and exclaims, 
 "O mystical wonder! the Lord stooped down, and man arose; 
 and he who fell from paradise receives a greater reward of 
 obedience, even heaven. Since then the Word Himself came 
 to us from heaven, we ought not, idly busy, to go for human 
 instructions to Athens, or any other part of Greece, or to 
 
 1 Ixxxv. 35. '- TpoffMTitov, Ixxxvi. 8. 3 C. II. 
 
i8 Some Account of the 
 
 Ionia. For if He is our teacher, Who has rilled all things with 
 holy powers, creation, salvation, benefits, laws, prophecy, 
 doctrine, our teacher instructs everywhere, and the Word has 
 made the whole world, Athens, and Greece. Surely you will 
 not believe the poetic fable, that the Cretan Minos was the 
 boon companion of Jove ; yet disbelieve us who have become 
 the disciples of God, and embraced the true wisdom, at which 
 the greatest philosophers scarcely hinted, but which the dis- 
 ciples of Christ comprehend and proclaim. Human philosophy 
 deals in particular precepts : it inquires whether men should 
 marry, or engage in public affairs, or beget children; but 
 Divine philosophy extends to the whole life of man, to every 
 season and circumstance, and looks to the accomplishment of 
 one object, the attainment of everlasting life." 
 
 After a glowing description of the light which the Word has 
 shed on mankind, Clement exhorts all men to break out into 
 the following strain of thanksgiving : 1 " Hail, O light : for 
 light has shone upon us from heaven, upon us who were 
 buried in darkness, and shut up in the shadow of death light 
 purer than the sun, sweeter than our present life. That light 
 is eternal life ; and whatsoever partakes of it, lives. But the 
 night avoids the light ; and setting through fear, gives way to 
 the day of the Lord. All things have become light, never 
 again to set, and the setting has believed in the rising. This 
 is the new creation. For the Son of righteousness, visiting all 
 things in his career, comes alike to all mankind, imitating the 
 Father, Who causes His sun to rise, and the dew of truth to 
 fall on all men. He has brought the setting to the rising; 
 and crucifying death, has raised up life ; and snatching man 
 from destruction, has elevated him into the air, trans- 
 planting corruption into incorruption, and converting earth 
 into heaven." 
 
 From the consideration of the benefits, temporal and spiri- 
 tual, conferred by God on man, Clement infers the necessity 
 of believing in Him. "God," 2 he says, "asks only faith in 
 return; and do we refuse it? 3 The Word, revealing the 
 truth, has shown to man the great salvation, that either repent- 
 ing he may be saved, or disobeying he may be judged. This 
 1 Ixxxviii. 14. - Ixxxix. 12. s Ixxxix. 40. 
 
Writings of Clement of Alexandria. 1 9 
 
 is the preaching of righteousness ; good tidings to the obedient, 
 judgment to the disobedient. The loud -sounding trumpet 
 calls together the soldiers, and denounces war. Shall not 
 Christ then, breathing forth a peaceful strain to the very 
 extremities of the earth, collect his peaceful army? O man, 
 by His blood and His word, He has collected a bloodless 
 army, and entrusted the kingdom of heaven to its care. The 
 trumpet of Christ is His Gospel ; He has sounded it, and we 
 have heard. T The imitation of God consists in paying Him 
 holy worship ; and we best worship by imitating Him. Then 
 do men possess heavenly and Divine love, when that which is 
 truly fair, kindled by the Divine Word, shines forth in the soul. 
 Have but a right will, and you have life ; they are necessarily 
 yoked together. Christ freely offers you life ; and who is 
 Christ? The Word of truth, the Word of incorruption, Who 
 regenerates man, Who leads him back to the truth, Who is the 
 centre (TO /ceVr/aoi/) of salvation, Who drives away corruption, 
 Who expels death, Who builds up a temple in men, that He may 
 place God in them. Purify the temple; cast pleasure and 
 sloth, like a perishable flower, to the winds and flames ; culti- 
 vate the fruits of temperance, and dedicate yourself, as an 
 offering of first-fruits to God, that not only the work, but also 
 the grace, may be his. It is fitting that he who is the disciple 
 of Christ should both appear worthy of the kingdom, and 
 should be pronounced worthy of it." 
 
 " Let 2 us then," continues Clement, " shun custom ; let us 
 shun it as a dangerous headland, or the threats of Charybdis, 
 or the fabled Sirens : it strangles man, it turns him aside from 
 the truth ; it leads him away from life ; it is a snare, an abyss, 
 a pit." After comparing the danger arising to man from the 
 seductions of pleasure to the temptation of Ulysses by the 
 Sirens, and running a parallel between the mysteries of Bacchus 
 and the doctrines of Christ, he exclaims, 3 " O the truly sacred 
 Mysteries ! O the pure light ! I am led by the light of the 
 torch to the view of heaven and of God ; I become holy by 
 initiation. The Lord is the hierophant, Who, leading the can- 
 didate for initiation to the light, seals him, and presents the 
 believer to the Father to be preserved for ever. These are 
 the orgies of my mysteries ; if thou wilt, be thou also initiated, 
 1 xc. 24. - C. 12. 3 xcii. 30. 
 
20 Some Account of the 
 
 and them shalt join in the dance with the angels around the 
 uncreated, and imperishable, and only true God, the Word of 
 God joining in the strain. He, the eternal Jesus, the one 
 great High Priest of the one God and Father, prays for men, 
 exhorts men. Hear, He says, ye innumerable tribes, or rather 
 all who are endowed with reason, Barbarians and Greeks. I 
 call the whole human race, whose Creator I am by the will of 
 the Father ; come to Me, to be arrayed under one God, and 
 the one Word of God; be not content merely to excel 
 irrational animals by the possession of reason. To you alone 
 of all mortal beings I give immortality. I wish to make you 
 partakers of this grace ; to confer upon you a benefit entire in 
 all its parts incorruption. I freely give you the Word, the 
 knowledge of God ; I freely give you My whole self. This I 
 am ; this God wills ; this is the musical concent, the harmony 
 of the Father*; this is the Son, Christ, the Word of God, the 
 arm of the Lord, the power of the Universe, the will of the 
 Father ; of which things there were formerly images, but not 
 all resemblances. I wish to guide you to the original, that 
 you may all become like to Me. I will anoint you with the 
 ointment of Faith, through which you cast off corruption. I 
 will show you the naked form of righteousness, through which 
 you ascend to God. ' Come unto me, all ye that labour and 
 are heavy laden, and I will give you rest.' This l is the 
 counsel of the Word, not to hesitate whether it is better to 
 be sane or insane; but laying fast hold upon the truth, to 
 follow God with all our might, in soberness of mind, and to 
 deem all things His, as they are; having learned, moreover, 
 that we are the fairest of his possessions, let us commit our- 
 selves to God, and loving the Lord God, esteem this our 
 business through the whole of life. If friends have all things 
 in common, and man is the friend of God (and he is the 
 friend, through the mediation of the Word), all things belong 
 to man, because all things belong to God ; and all things are 
 common to both the friends, God and man. It remains then 
 to pronounce the pious Christian alone rich, and wise, and 
 noble ; and in this respect to call and believe him the image 
 and likeness of God; because he has been made just and 
 holy and wise by Jesus Christ, and so far like even to God." 
 Clement says in conclusion, " I have placed before you 
 
 1 xciv. n. 
 
Writings of Clement of Alexandria. 2 1 
 
 Judgment and Grace : doubt not which is the better ; for 
 life must not be compared with destruction." 
 
 The foregoing sketch of the Hortatory Address to the 
 Gentiles will sufficiently confirm the character given by Jerome 
 of the writings of Clement. The work bespeaks a familiar 
 acquaintance with the Scriptures and with profane literature. 
 He, however, who shall open it with the expectation of find- 
 ing a systematic exposition either of the evidences or doctrines 
 of Christianity, will be greatly disappointed. In order justly 
 to appreciate its merits, we must carry ourselves back to the 
 times in which it was written, and endeavour to obtain a correct 
 notion of the moral and religious condition of the Gentile 
 world of the modes of thinking and reasoning then prevalent. 
 I have said 1 elsewhere, that we ought to give the Fathers 
 credit for knowing what arguments were best calculated to 
 affect the minds of those whom they were addressing. It was 
 unnecessary for them to establish by a long train of reasoning, the 
 probability that a revelation may be made from Heaven to man ; 
 or to prove the credibility of miracles. Some few philosophers 
 might altogether deny the existence of the gods ; others, 
 admitting their existence, might deny that they interfered in 
 the concerns of men ; but the majority, both of the learned 
 and unlearned, were fixed in the belief that the Deity exercised 
 an immediate control over the human race, and consequently 
 felt no predisposition to reject that which purported to be a 
 communication of his Will. They would rather inquire of him 
 who professed to be the bearer of such a communication, as 
 the Athenians did of St. Paul, what is this new doctrine whereof 
 thou speakest? and would judge of its pretensions to a Divine 
 origin, not by external evidence, but by what it taught and 
 enjoined. Accustomed as they were to regard the various 
 systems proposed by the teachers of philosophy as matters of 
 curious speculation, designed to exercise the understanding, 
 not to influence the conduct, the chief difficulty of the advocate 
 of Christianity was to prevent them from treating it with the 
 same levity ; and to induce them to view it in its true light, as 
 a revelation declaring truths of the highest practical importance 
 truths which they could not disregard without endangering 
 their dearest interests. 
 
 1 In my work on Tertullian. 
 
22 Some Accoimt of the 
 
 The point, therefore, at which Clement aims in his Horta- 
 tory Address, is to show the infinite superiority of the Gospel 
 to the religious systems, if systems they could be called, and 
 to the philosophy of the Gentile world. With respect to the 
 former, his task was easy. He had only to contrast the objects 
 of Christian and Heathen worship the all-powerful, all-wise, 
 all-perfect God, to whom the Christian bowed the knee, with 
 the frail and vicious and monstrous deities with which Poly- 
 theism had filled the universe. He had only to contrast the 
 pure and spiritual service which the Gospel enjoined, with the 
 impure and sensual and degrading rites by which the heathen 
 strove to propitiate their deities. It is true that idolatry 
 possessed, in the corruption of human nature, a stronghold 
 from which it could with difficulty be dislodged ; it retained 
 men under its dominion by the gratifications which it offered 
 to their licentious appetites ; but it was indefensible by argu- 
 ment. Its advocates, when pressed, could only plead pre- 
 scription in its behalf; could only allege the authority of their 
 forefathers, and declaim on the discredit of forsaking, for a 
 religion which was the growth of yesterday, opinions, and 
 usages, and rites which had been handed down to them from 
 the remotest antiquity. Hence it was that the early apologists 
 of Christianity employed so much labour in proving the 
 superior antiquity of Moses, and in showing that the Gentile 
 philosophers were indebted to his writings for whatever their 
 own contained, in any degree approximating to the truth, 
 concerning the Divine Nature or the obligations of morality. 
 They wished to convince the defenders of Heathenism that, 
 even on the ground of antiquity, Christianity was entitled to 
 the preference. 
 
 The professed aim of Gentile philosophy was to accomplish 
 the amelioration of human nature ; to render man superior 
 both to external circumstances and to his own appetites and 
 passions, by placing before him a model of perfect virtue, of 
 which he was never to lose sight, and to which he was to 
 conform his whole life and conversation. The philosopher 
 failed to effect his object, because he was alike ignorant of 
 the true source of moral obligation, and of the true standard 
 of moral excellence; and because he could supply no adequate 
 sanctions to ensure obedience to his injunctions. The main 
 
Writings of Clement of Alexandria. 23 
 
 design of the Hortatory Address is to show that the Gospel 
 possessed the requisites in which philosophy was deficient. It 
 proceeded from the one true God, to Whose superintending 
 Providence alone its rapid progress could be ascribed. The 
 bearer of the revelation was the Son of God x " the Word, 
 Who is the sun of the soul, by Whom alone, rising in the inmost 
 recesses of the understanding, the eye of the understanding is 
 enlightened. 2 From this Divine fountain of light some rays 
 had flowed even to the Greeks, who had thereby been enabled 
 to discover faint traces of the truth. But the Word Himself 
 has now appeared in the form of man to be our teacher ; 
 and the sanctions by which He confirms His precepts are 
 the most powerful which can be proposed to a rational being 
 an eternity of happiness to the obedient, of misery to the 
 disobedient." 
 
 Man, according to Clement, was created in the image of 
 God, and was designed to enjoy the Divine intercourse ; but 
 seduced into disobedience, he forfeited these high privileges. 
 The Word descended upon earth to replace him in the situa- 
 tion from which he had fallen ; to enable him to fulfil the 
 purposes of his being, by exercising himself in the contempla- 
 tion, and aspiring to the knowledge of God. He then, who 
 lends a willing ear to the message of the Word, reconciled to 
 God by the mediation of Christ, and transformed by the Holy 
 Spirit of God, continually advances in righteousness, wherein 
 his resemblance to God consists ; so that he becomes the 
 friend of God and like unto God ; nay, he is as it were made 
 God ; for piety, 3 according to Clement, raises the human nature 
 to Divine. 
 
 The purifying and sanctifying influence of the Gospel is the 
 theme to which Clement continually recurs. In enlarging 
 upon it, he expresses himself with an energy and fervour 
 which, in the opinion of the pious Christian, will compensate 
 
 1 Hx. 26. 2 ixiv. 8. 
 
 3 "lva 3j KK.} (rv trapa. avfyuirou fteid'/i;, ffr von apa. Knfyurfo; yivy,ra.i 6ios. 
 VIII. 31* T<> V XUI ftovov a.'ffiix.Kfftx.i xa.<T d^iKv Suvuftivov eivfyuwov Qiu. LXXI. 26. 
 ru, hpofoiouvrct, X,K} Sioffoiovvrix. ypd/u./u,aret. 32. hofotuy rov Kvfyuwov, LXXXVIII. 
 33. KK&" ?jy ixhovftsvoi. P. L. I. C. 12. CLVI. 33. i%ofAOiovp,tvoi <r 6iu. 
 CLVII. 24. 
 
24 Some Account of the 
 
 many offences against good taste and many defects in reason- 
 ing. The character under which he delights to contemplate 
 Christ is that of the restorer of man to original purity, of the 
 Creator of man anew in righteousness and holiness. If he 
 touches upon the peculiar doctrines of the Gospel, it is chiefly 
 to point out the motives which they supply to increased 
 exertions in well-doing. If his subject leads him to mention 
 the miraculous acts by which Christ, during His residence on 
 earth, gave proof of His Divine mission, Clement instantly 
 reverts to the spiritual miracles which were to be accomplished 
 by the preaching of the Word, in removing the film from the 
 mental eye in opening the ear of the understanding to the 
 reception of Divine truth in raising the morally lame and 
 impotent from the ground, and enabling them so to run that 
 they may obtain the prize of salvation. This may be said to be 
 neither a systematic nor a complete, but it cannot justly be 
 called a low or unworthy view of the Gospel dispensation. It 
 gives birth to lofty and exalted notions of the purposes of our 
 being : it is indeed an expansion of our blessed Lord's injunc- 
 tion, " Be ye perfect, even as your Father which is in heaven is 
 perfect." 
 
 CHAPTER III. 
 
 THE design of Clement in the Hortatory Address was to con- 
 vert those whom he was addressing from Heathenism to 
 Christianity. His design in the^PaedagOgo^ the work which 
 we shall next proceed to examine, was to instruct the new 
 convert how to regulate his future conduct. The duties of a 
 Christian have usually been divided into two classes, his 
 religious and his moral duties ; those of which God is directly, 
 and those of which He is indirectly the object ; for as God is 
 the Author of the relations out of which our obligations to our 
 neighbours arise, in fulfilling our duty towards our neighbour, 
 we at the same time fulfil our duty towards God. From this 
 division of our duties it is evident that we are liable to 
 fall into two opposite errors. We may err by allowing our- 
 selves to be entirely engrossed by the relation in which we 
 
Writing's of Clement of Alexandria. 25 
 
 stand to God ; to be entirely absorbed in meditation on the 
 Divine perfections, and in anticipating the happiness of a 
 glorified state. Giving ourselves up to the guidance of our 
 imagination, we may fancy that we are already separated from 
 all connexion with the earth, and raised far above all human 
 ties and obligations. We may err, on the other hand, and it 
 is an error of far more frequent occurrence, by giving our 
 attention exclusively to the duties arising out of the relations 
 in which we stand to our fellow-creatures, and fulfilling them 
 from motives wholly unconnected with any regard to the will 
 of the Author of those relations. The Gospel supplies a 
 preservative from both these errors. Assuming the existence 
 of the relations in which we stand to God, it makes them the 
 foundation of moral obligation ; and thus enforces the necessity 
 of active virtue by teaching us to refer our whole behaviour 
 to the will of God. But it contents itself with pointing out 
 generally the frame and temper of mind which the Christian 
 ought to acquire ; it does not descend into particulars ; it 
 does not teach morality systematically. Clement was not 
 insensible to this peculiarity in the Gospel ; on the contrary, 
 1 he derived from it an argument in proof of the superiority of 
 Christianity to Gentile philosophy ; the latter, he said, dealt in 
 particular precepts ; the former regulated the springs of action, 
 the thoughts and affections of the heart. Yet in his Paeda- 
 gogue, written in order to fill up as it were the outline of the 
 Christian character sketched in the Gospel, he has himself 
 descended. into the minutest details of human conduct, and 
 given rules for the direction of the convert in the common 
 transactions of daily life. 
 
 Clement begins with stating that in man three things are to 
 be considered, moral 2 principles, actions, passions or affections. 
 
 1 See p. 1 8. 
 
 2 Mav, vpdfyuV) <7ta.Guv. It is evident that in this threefold^ division 
 Clement means to refer to his three works : The Hortatory Address, which 
 had in view the conversion of the Gentile to Christianity, and the formation 
 of right principles in him ; the Pedagogue, which was designed to regulate 
 the practice of the convert, and to fit him to receive the instruction conveyed 
 in the Stromata (rta.3>u.yuy<)vvro$ lv iu vou Xoyou T*JV uvSpcaffuv a-ffdivtiKv d-tro 
 TUV alffSYiTuv If] T-/JV vowiv. P. L. I. c. 12. CCCCIV. 3), which were to carry 
 him onward to perfection, to make him perfect in knowledge, in other 
 words, to make him the true Gnostic. See xcix. 5. The design of the 
 
26 Some Account of the 
 
 His Hortatory Address had treated of principles, guiding the 
 heathen to piety, and laying, as it were, the keel on which the 
 vessel of faith was to be built. The discourse, which regulates 
 actions, must be of a preceptive : that which regulates the 
 passions of a suasory character. " Yet it is the same Word 
 Who, now by exhortation, now by precept, now by persuasion, 
 rescues man from the dominion of worldly habit, and leads 
 him to the salvation which is of faith in God. When the 
 heavenly guide, the Word, calls men to salvation, the name of 
 Hortatory then peculiarly belongs to Him. But when, pro- 
 ceeding onward, He assumes at once the healing and preceptive 
 character, we then give Him the appropriate name of Paeda- 
 gogue ; his object being l practical, not methodical or doctrinal 
 to ameliorate, not to instruct the soul to point the way to 
 soberness of living, not to knowledge. The same Word is 
 doubtless occasionally a teacher, but not in the present in- 
 stance; for when He is a teacher, he is employed in the 
 explication of doctrines ; but the Pedagogue, being practical, 
 having first directed us to the formation of moral principles, 
 then exhorts us to the performance of that which is right, 
 delivering pure precepts, and holding up the images of former 
 errors to those who come after. Both modes are most useful : 
 the preceptive to produce obedience ; while that which places 
 images before us operates in a twofold manner it induces us 
 to imitate the good, and to avoid the evil. The cure of the 
 passions is effected by the persuasive power of these images, 
 the Paedagogue strengthening the soul, and preparing the sick 
 by benevolent precepts, as it were by gentle medicines, for the 
 perfect knowledge of the truth. Health comes through the 
 application of remedies ; knowledge through instruction. Man 
 
 Pedagogue is thus stated by Clement : $60.90,? It o Uui^Kyuyo? *)p7v, lv r/>/<r/ 
 
 SteitpovftiYo; /3//3Xo/j, -ffriv IK wetiouv otyayvv TI xeti rpoQriv rru.pio'rriffty roursfrtv, ix 
 K0,rn%wffi&>s ffvvuu^ovffav <rr, <ff'iff<rti veXirtia.v xtti xpovra.pa.ffx.iuoi'^evffo.v ro7f t}t 
 ctv'bpu.s lyypcttpoftivoi; ivdpirov rriv -^v^v t tig ivriffrvipvis yvuffrixtj; vrapado%r,v. 
 
 S. L. 6. DCCXXXVI. 7. See also DCCLXXVI. 19. 
 
 1 SeeC. 3. CII. 31. L. 2. C. Q.^CCXV. 25. XX' i%ifav y.f rot vu.tio.yuyixou 
 T'OVOU, TO }du.ffxa.).ixov tHos z-a.puffti'yuv. It is evident from this passage that 
 by the $/$a<rxaX/xo v v rf^o;, Clement meant instruction in the mystical inter- 
 pretation of Scripture, the knowledge of which was essential to the true 
 Gnostic. See also L. i. c. 3. cu. 30. L. 3. c. n. ccciv. 5. V** pi* elv 
 
 olx.6i x. r. I. CCCIX. 30. S. L. I. CCCXLII. 38. XX* o vovs yi rov rpo<pr l ri*ov 
 xcti TOV iidu.a'xa.Xixoii wviuftu'ro; x. 7. \, 
 
Writings of Clement oj Alexandria. 2 7 
 
 must be restored to perfect health before he can enter upon 
 the course of doctrinal instruction. The diseased soul first 
 needs the Pedagogue to heal its passions ; then the teacher, 
 to purify it and render it meet for knowledge. Such is the 
 economy of the benevolent Word : He is first hortatory, then 
 acts the part of the Paedagogue, lastly of a teacher." 
 
 Having said that the Word is the Psedagogue, : Clement 
 goes on to describe Him as " like unto God His Father sinless, 
 blameless, not subject to passion pure God in the form of 
 man the minister of His Father's will God the Word in 
 the Father, on the right hand of the Father God in the form 
 of God. He is our spotless 2 exemplar; and our strenuous 
 endeavour must be to bring our soul to a resemblance to His. 
 But He is altogether exempt from human passions : the only 
 Judge, because He alone is sinless ; our utmost aspiration must 
 be to sin as little as possible. The best state is that of him 
 who sins not at all ; this is the Divine state. The second, of 
 him who commits no deliberate sin ; this is peculiar to the 
 wise man. The third, of him who commits few involuntary 
 sins ; this is peculiar to those who are well brought up under 
 the Paedagogue. The last state is that of him who does not 
 continue long in sin. The safety of those who are called to 
 repentance consists in renewing the fight against sin. The 
 Word took upon Him the office of Paedagogue in order that 
 He might prevent sin. He is the physician Who heals the 
 infirmities of man. The good Paedagogue, the Wisdom, the 
 Word of the Father, Who created man, watches over the whole 
 of His workmanship. The Saviour, the all-sufficient physician 
 of man, heals both the body and soul. The soul He heals by 
 precepts and gifts of grace (^apurfuurw) ; but His gifts precede 
 His precepts. He begins with giving remission to us sinners : 
 'Thy sins,' he says, 'are forgiven.' His disposing care was 
 first employed on the external world, the heavens, for man's 
 sake ; then on man, Hfs greatest work." 
 
 "The Lord," Clement 3 proceeds, "as God, remits the sins 
 
 of man : as man, disciplines him so that he may not sin. Man 
 
 is dear to God, inasmuch as he is God's workmanship : other 
 
 beings He created by a command ; but man He fashioned with 
 
 1 C. 2. 3 s/**v, with reference to Gen. i. 26. 3 C. 3. 
 
28 Some Account of the 
 
 His own hands, and breathed into him something peculiar to 
 Himself. That, therefore, which was made by God, and after 
 His own image, was created by Him, either being selected on 
 its own account, or on account of something else. If on its 
 own account, He Who is good loves that which is good ; and 
 that which is called the Inspiration or breath (TO e/A</>vo->7//,a) of 
 God is the inward charm (TO <t>i\rpov) which renders man dear 
 to God. If selected on account of something else, God could 
 have no other motive for creating him than this that, unless 
 he existed, God could not be a good Creator, or man arrive at 
 the knowledge of God. For, unless man had been made, 
 God would not have made that on account of which man was 
 made ; and that force, which He possessed hidden in His will, 
 He perfected through the external power of creation, receiving 
 from- man 'that which made man (that on account of which 
 man was made), and He saw him whom He had (made), and 
 that which He willed took effect. Nothing is impossible with 
 God. Man, therefore, whom God made, was selected on his 
 own account ; but that which is selected on its own account 
 belongs, as it were, to Him by Whom it is so selected, and is 
 therefore dear to Him. How, indeed, could man be otherwise 
 than dear to God ? man, on whose account the Only-Begotten 
 descended from the bosom of the Father, the Word of faith, 
 the superabundance of faith ? " 
 
 Clement's reasoning is somewhat obscure ; but his meaning 
 seems to be, that the object of man's creation must either be to 
 display the goodness of God, or to enable man to arrive at 
 the knowledge of God ; in either case, man was not created on 
 account of anything exterior to him, but on his own account. 
 The conclusion is, that we must in turn love Him, Who through 
 His love of us has become our guide into the best course of 
 life ; and must live according to the precepts which express His 
 will ; not merely doing what is commanded, or avoiding what 
 is forbidden, but also turning aside from some of the images 
 ( l ciKoVcoj/), or examples set before us, and imitating others, and 
 thus performing the works of the Pedagogue after His likeness ; 
 so that we may realize the words, " in His image, after His 
 likeness." 
 
 1 Compare c. r. xcvin. 20. S. L. 3. DLXXII. 19. P. L. 3. c. 8. 
 cclxxx. i. 
 
Writings of Clement of Alexandria. 29 
 
 1 Clement next shows that the Pedagogue's instructions are 
 alike applicable to men and women. The feelings and habits 
 of Gentile antiquity might render it necessary for him seriously 
 to discuss points on which we should deem it impossible even 
 to raise a question. 
 
 Having shown who the Pedagogue is, 2 Clement proceeds 
 to inquire who are the TrcuSes, the children. " We," he answers, 
 " who are Christians." He proves this assertion by referring 
 to the passages in Scripture in which Christians are called 
 children, infants, sons, a new people, colts, lambs. " Let it not," 
 :5 he says, " be supposed that we are called children because 
 childhood is the age when the reason is not matured ; nor let 
 us ignorantly misinterpret the words of Christ, 'Unless ye 
 become as these children, ye shall not enter into the kingdom 
 of God.' We do not, like infants, roll upon the ground ; or 
 creep upon the earth as heretofore, like serpents, twisting 
 (tXvo-TTw/xei/ot, f. eiAvo-TTw/xerot, a word expressing the motion of 
 a snake) our whole body around senseless desires ; but stretch- 
 ing upwards in thought, renouncing the world and sin, touching 
 the earth lightly with our toe, so as just to appear to be in the 
 world, we follow after holy wisdom, which seems folly to those 
 who are sharpened in craftiness. We are truly children who 
 know God alone as our Father, simple, infantine, pure, lovers 
 of the horn of the unicorn (worshippers of one God). 4 As the 
 word child implies a learner, the word man implies an in- 
 structor ; and in Scripture it is used to signify that which is 
 perfect. The Lord is called a man on account of His being 
 perfect in righteousness ; and we shall be perfected when 
 we become the church, having received Christ the head. 
 Clement 5 puts interpretations sufficiently fanciful on many of 
 the passages of Scripture which he quotes in order to establish 
 his point." 
 
 G He next combats an opinion, advanced by some of the 
 
 1 C. 4. Compare S. L. 4. DXC. 15. DCXVII. 8. 
 
 2 C. 5. 3 cvii. 20. 4 cviii. 10. 
 
 5 cviii. 36. He discusses the etymology of the word IV-TH;, qu. vsjj*-/*,-, 
 not vj (privative), and riV/,-. In cxi. we find more than one strange 
 application of events in the history of Isaac to Christ. 
 
 6 C. 6. 
 
30 Some Account of the 
 
 Gnostic sects, that the word children was applied to ordinary 
 Christians, who know, as it were, only the rudiments of Chris- 
 tianity, in contradistinction from themselves, the enlightened 
 few, who had attained to perfect knowledge. " On the con- 
 trary, immediately upon our regeneration we attained the 
 perfection, for the sake of which we were pressing for- 
 wards; for we were enlightened, that is, enabled to know 
 God. He who knows that which is perfect is not himself 
 imperfect." In confirmation of this statement, Clement 
 appeals to the circumstances which took place at the bap- 
 tism of our Lord, Who was perfected by lavation only (He 
 was baptized in order to fulfil all righteousness), and sancti- 
 fied by the descent of the Holy Spirit. The 1 same is 
 the case with us, to whom Christ was an example; being 
 baptized, w r e are enlightened ; being enlightened, we receive 
 the adoption of sons ; having received the adoption, we are 
 perfected ; being perfected, we are rendered immortal. It 
 seems, however, that the perfection in baptism of which 
 Clement speaks, is not so much an actual as a prospective 
 perfection the commencement of a perfection to be here- 
 after accomplished. For he adds that, "as all things take 
 place as soon as God commands, so the completion of grace 
 follows upon His mere will to confer it. He anticipates the 
 future by the power of His will. Moreover, the deliverance 
 from evils is the beginning of salvation. Christians then 
 alone, when they first touch the boundaries of life, are already 
 perfect ; separated from death, they already live. To follow 
 Christ is salvation. 2 For that which was made in Him is life. 
 He Himself says, ' He who hears My words, and believes in 
 Him Who sent Me, has" eternal life, and comes not into judg- 
 ment, for he has passed from death to life.' Thus only to 
 believe and to be bom again is perfection in life ; for God 
 
 1 Baptism, Clement says, is called grace (%pifp.u), and illumination, 
 and perfection, and lavation. Lavation, because by it we are cleansed 
 from our sins. Grace, because by it the penalty due to our sins is re- 
 mitted. Illumination, because by it we behold that holy, saving light, 
 that is, we discern the Divine nature. Perfection, because that which is 
 perfect needs nothing ; and what can he need who knows God ? It is 
 absurd to call that which is imperfect the grace of God. cxiii. 27. 
 
 " An allusion to John i. 3, 4. But Clement entirely alters the meaning 
 of the passage by a different punctuation. See Potter's Note, cxiv. 4. 
 Compare P. L. 2. c. 9. ccxviii. 17. 
 
Writings of Clement of Alexandria. 31 
 
 never fails in power. 1 As His will is an effect (epyov) and is 
 called the universe (xoVftos), 2 so also His design is the salva- 
 tion of man, and this is called the church. He knows them 
 whom He has called, whom He has saved. He saved them 
 when He called them." Clement 3 compares the state of a 
 baptized person to that of one who has been couched for a 
 cataract. The operator does not supply light from without, 
 but removes the impediment to the transmission of light to 
 the pupil. So in the case of the baptized person, the sins 
 which obscured the Holy Spirit being removed, the spiritual 
 eye, by which alone we behold the Deity, becomes free and 
 unobstructed and clear, the Holy Spirit flowing into it from 
 heaven. " Perhaps," Clement proceeds, " it may be said that 
 he has not yet received the perfect gift. I admit it ; but he 
 is in the light, and 4 the darkness does not comprehend him. 
 There is no intermediate state between light and darkness. 
 The end is reserved to the resurrection of believers, of which 
 no man can partake unless he partakes of the promise pre- 
 viously professed (of which he professed his belief in baptism). 
 We mean not to say that the arrival at the end and the anti- 
 cipation of the arrival are simultaneous; for eternity (cuwv) 
 and time are not the same ; or the starting for the goal and 
 the arrival at it ; but both relate to one object, and 5 one per- 
 son is concerned in both. Faith, then, which is generated in 
 time, may be termed the starting ; and the attainment of the 
 promise, which is established through eternity, the goal. 
 Clement's conclusion is, that believers possess that which will 
 be after the resurrection, as if it already was, anticipating it 
 by faith. 6 Knowledge, then, is in illumination (baptism), and 
 the end of knowledge is rest, which is the ultimate object of 
 desire. The bonds of sin are loosed by faith on the part of 
 man, by grace on the part of God, there being one healing 
 remedy rational baptism, or baptism by the Word (Aoywcw). 
 We are by it cleansed from all our sins, and immediately 
 cease to be wicked. This is one grace of illumination, that 
 
 1 Compare c. Iv. I. quoted in p. 10. 
 
 2 ttirus *< TO fitukHfUt etvrov oivfyuvruv ifrt ffeurnpiK, xot,} rotlro IxxXtiffiot, 
 xixXrirati' oidtv evv ovs xixXqxiv, ou$ ffiruxtv. xixXrjxiv E oifta, xa,} ffiffuxiv. 
 
 Perhaps we should read, oH^iv ovv ovs xixXyxtv. ou; ^l KIX^WKIV, cLpu. / 
 
 a-ifaxtv. Cxiv. II. 
 
 3 cxiv. 23. 4 John i. 5. 
 8 &, perhaps the one Lord or Saviour, cxv. n. 6 cxvi. i. 
 
32 Some Account of the 
 
 our conversation is not the same after baptism as before." 
 Clement 1 goes on to show, in opposition to the exclusive 
 system of the Gnostics, that the offer of redemption is made 
 to all. He quotes Gal. iii. 23 and i Cor. xii. 13, and infers from 
 these passages that the distinction of believers into yvoxrriKoi 
 and \lrvxutol was without foundation ; but that all, having put 
 off fleshly lusts, are equal and spiritual before the Lord. 
 
 The Gnostics, 2 against whom Clement is arguing, appear 
 to have called the recollection of better things, the filtering, 
 straining out 3 (SivAicr/Aw) of the Spirit ; meaning that the 
 separation of the worse parts was effected by the recollection 
 of the better ; but as he who is reminded of what is better 
 necessarily repents of what is worse, according to this repre- 
 sentation the Spirit repents. They seem to have insisted on 
 i Cor. xiii. u, where St. Paul says, "When I was a child, I 
 thought as a child, I spake as a child ; but when I became a 
 man, I put away childish things." But here, Clement observes, 
 " the apostle speaks of his conversation under the law, when 
 like one not arrived at the age of reason, minding childish 
 things, he persecuted ; and speaking childish things, he blas- 
 phemed the Word. When he who himself 4 professed to 
 preach childishness, sends it as it were into banishment ; he 
 alludes not to any imperfection in age or stature, or to any 
 definite measure of time, or to any secret instruction in manly 
 and more perfect learning. He calls them who were under 
 the law, children ; who were disturbed by fears, as children are 
 frightened by masks ; and he calls those who obey the Word 
 and are free agents, men ; who have believed, being saved 
 by free choice, under the influence of a rational, not irrational 
 fear childhood in Christ is perfection with reference to the 
 law." 
 
 Clement runs into a long digression respecting the meaning 
 of i Cor. iii. 2, which was urged by the Gnostics in support 
 of their opinion. Milk, 5 according to them, meant the first 
 
 1 cxvi. 23. 2 cxvii. 4. 
 
 3 Matt, xxiii. 24. See the Eclogas ex Prophetarum Scripturis. vii. TO 
 
 KM,} Wiv ftetr a. a,xu,6a.f>roc,) ffVfJt.-ffi'ff'^t'Yf/Ava. <rri ^VXS?) JW'A.l^'wfju Va rr,; yin/rtu; 
 
 rt 
 4 I Cor. xiv. 20. 5 cxxi. 
 
Writings of Clement of Alexandria. 33 
 
 rudiments of Christianity ; meat meant spiritual knowledge. 
 In the course of this digression, Clement takes an opportunity 
 of displaying his physical science by describing the mode in 
 which milk is formed in the breast of the mother for the 
 nourishment of the infant. He gives various explanations of 
 the words of St. Paul, most of them fanciful and far-fetched. 
 His 1 conclusion is, that we are in all respects united to Christ ; 
 ransomed by His blood, nourished by the Word, and guided 
 to immortality by His discipline. Blood is symbolical of the 
 passion, milk of the teaching of the Lord. After comparing 
 milk and the different modes in which it is used, with the 
 instruction conveyed in the Gospel, Clement 2 reproves the 
 Gnostics for daring to call themselves perfect, in defiance of 
 the express 3 declaration of St. Paul that he was not himself 
 perfect. If he ever calls Christians perfect, it is with reference 
 to their renunciation of their former sins, and their regenera- 
 tion into the faith of Him Who alone is perfect. He calls 
 them so, not as perfect in knowledge, but as aspiring to per- 
 fection. 
 
 Clement had before stated that the Word was the Paeda- 
 gogue. He 4 now goes on to explain more fully the manner 
 in which the Word performs the office, mentioning incidentally 
 that the names of Saviour and Shepherd are given to the 
 Word. The way in which the scholar is led (TratSayooyia) is 
 piety, which is the science of the worship of God, instruction 
 in the knowledge of the Truth, the right discipline which leads 
 directly to Heaven. The word TrouSaywyia is variously used : 
 with reference to him who is led and taught ; to him who 
 leads and teaches ; to the discipline itself ; to the things 
 taught, for instance to the commandments. But when used 
 with reference to Divine things, it is the direction of truth by 
 rule (KCLTevOvo-fjLos aXr)6eLa<s) to the contemplation of God, and 
 the delineation of holy actions in perpetual perseverance. 
 
 5 Clement goes on to say that Christ acted the part of the 
 Psedagogue in bringing the Israelites out of Egypt, and guiding 
 them through the wilderness. He it was Who appeared to 
 
 1 cxxvii. 20. 2 cxxix. I. 3 Phil. iii. 12. 4 C. 7- 
 
 5 Clement calls the ears of the child the rudder by which the Psedagogue 
 directs his course, cxxx. 18. 
 
 B 
 
34 Some Account of the 
 
 Abraham, Who wrestled with Jacob, Who instructed Moses how 
 to lead the people out of Egypt. Them He led by the hand 
 of Moses ; His new people, the Christians, He leads face to 
 face. l His covenant with His former people was communicated 
 through a Mediator, and appealed to their fears ; His covenant 
 with us was communicated by the Word Himself, and appeals 
 to our love. Clement adds that the law was temporary, 2 
 because given by Christ through Moses, His servant : the 
 Gospel eternal, because not given, but being through Christ 
 Himself. 
 
 Clement 3 proceeds to combat the error of those heretics, 
 who inferred from the passages of the Old Testament, which 
 represent God as threatening and chastising, that he could 
 not be the same God of mercy and goodness Who gave the 
 Gospel. "There is nothing," he 4 says, "which the Lord 
 hates ; for He does not hate anything, and yet wish what He 
 hates to exist ; nor does He wish anything not to exist, and 
 yet cause the existence of that which He wishes not to exist ; 
 nor does that exist which He wishes not to exist. If the Word 
 hates anything, He wishes it not to exist ; but nothing exists 
 of which God does not cause the existence ; nothing, there- 
 fore, is hated by God, or by the Word, for both are one, viz. 
 God. For He has said, ' In the beginning the Word was in 
 God, and the Word was God.' If, then, He hates nothing 
 which He has made, He loves it ; especially man, the most 
 beautiful of the works of creation, an animal capable of loving 
 God. God loves man ; the Word loves man ; and he who 
 loves anything, wishes to benefit it. But that which benefits 
 is better than that which does not benefit. But nothing is 
 better than the Good (rov ayaOov). The Good, therefore, 
 benefits : God is confessed to be good ; God therefore bene- 
 fits. But the Good, inasmuch as it is good, does nothing but 
 benefit : God therefore benefits universally. But He does not 
 benefit without caring for man ; nor does He care for, without 
 watching over man. That which benefits by choice or de- 
 
 1 cxxxiii. 17. 
 
 2 'E-rt p\v rov vo/tov, tiofa <pi<ri p'ovov' v & a.i.Muu, %cipis tlffa. <rov Uetrpos, 
 tpyev ifri <rou JLoyev ttlvHto' K*i auxin VilttrSeu tiytrett, XX Ita. 'iruroZ 
 yiyvit&cti, ov %upis lyivtra ovtii ex. cxxxiv. 5. 
 
 3 C. 8. * Compare S. L, 7. DCCCLXXIII. 27. 
 
Writings of Clement of Alexandria. 35 
 
 liberation (Kara yvw/xT/v) is better than that which benefits, but 
 not by choice ; but nothing is better than God. To benefit 
 man by choice is nothing else than to watch over him : God, 
 therefore, cares for and watches over man : this He shows by 
 acts; for He guides man as a child (TraiSaywywv) by the Word, 
 Who is the genuine coadjutor (o-wayowoTT/s y^crios) of the 
 love of God towards man. The Good is not said to be 
 good, because it has virtue : in like manner as Justice (?) 
 SiKaioo-vvrj) is said to be good, not because it has virtue (for 
 it is virtue), but because it is good in itself and by itself. 
 That which is expedient (TO o-o^^pov] is said to be good also 
 on another account ; not because it pleases, but because it 
 benefits. On all these accounts Justice is good, both as it is 
 virtue and as it is eligible of itself : not because it pleases ; 
 for it aims not at gratifying by its judgments, but distributes 
 to each according to his deservings. That which benefits 
 follows that which is expedient. Whatever description you 
 give of the Good, the same will apply to Justice ; both equally 
 partaking of the same qualities, and being consequently equal 
 and like to each other. Justice therefore is good. You will 
 perhaps ask, If God loves man and is good, why is He angry ? 
 why does He punish ? " Clement, in answer to this objection, 
 compares the discipline to which the Christian is subjected, 
 to the severe and unpleasant remedies to which the surgeon 
 and physician have recourse. 1 " Reproof is like a medicine 
 which softens the callosities of the affections, and purges the 
 impurities of an intemperate life, and levels the tumours of 
 pride, and reduces man to a sound and healthy state. Ad- 
 monition is, as it were, the diet of the diseased soul, counselling 
 what it should take and what it should avoid. All these 
 things tend to safety and perpetual health. 2 To censure is a 
 mark of good-will, not of hatred. The enemy and the friend 
 alike reprove : but the former in derision, the latter in good- 
 will. The Lord does not upbraid men through hatred ; He 
 has even suffered for us, whom He might destroy 3 for our 
 sins. , When God threatens or chastises, He does it for the 
 good of man : no argument, therefore, can thence be drawn 
 against the Divine goodness. 4 Plato was of opinion that they 
 who are justly punished for their transgressions, are benefited 
 
 1 cxxxvii. i. " cxxxvii. 25. 
 
 3 -rctpa. ray i^ietg a,lr'ia.;. cxxxvii. 30. 4 In Gorgia. 
 
36 Some Account of the 
 
 by the punishment, because their souls are amended ; conse- 
 quently in his estimation Goodness and Justice were com- 
 patible. The threatenings of God are striking proofs of His 
 goodness : He threatens in order to deter men from sin. If 
 we wilfully persist in sinning, the fault is our own : we choose 
 punishment. l In punishing us, God is not moved by anger, 
 but considers what is just ; and it is not expedient that what 
 is just should be left undone on our account. 2 God wishes 
 not to look upon that which is evil, for He is good ; while He 
 purposely averts His eye, wickedness springs up through man's 
 unbelief. In Him who is good, inasmuch as He is essentially 
 (<f>v(Ti) good, there must exist hatred of evil. Wherefore I 
 admit that God punishes unbelievers (for punishment is for 
 the good and benefit of him who is punished ; it is the bring- 
 ing back to rectitude of that which has swerved from it), but 
 I do not admit that God wishes to avenge Himself; for 
 vengeance is the retribution of evil for the benefit of the 
 avenger ; and He Who teaches us to pray for those who insult 
 us cannot desire to avenge Himself." Clement further shows 
 that in Scripture the epithets of good and just are alike applied 
 to God. 3 But he seems to say that the appellation of good 
 belongs more particularly to God as the Father; that of just to 
 God as the Word or Son, because He is to judge the world. 
 4 Christ addresses the Father as the Creator of the world, and 
 calls Him God ; but the Gnostics themselves allowed that the 
 Creator of the world was just. Clement's 5 conclusion is, that 
 the course pursued by God in His discipline of men is various ; 
 but always designed for their salvation. The Psedagogue bears 
 testimony to the good; He invites to better things those who have 
 been called (TOVS /cX^rovs), and arrests in their career those who 
 are hastening to sin, and exhorts them to turn to a better life. 
 
 6 In continuation of the same subject, Clement says that 
 the Pedagogue adopts at different times different measures in 
 order to save His children. 7 He admonishes, He reproves, He 
 rebukes, He convinces, He threatens, He heals, He promises, 
 He gratuitously gives. But whatever measures the Pedagogue 
 
 1 cxxxix. II. 2 cxxxix. 36. 3 cxl. 37. 
 
 4 cxli. 15. cxlii. 18. C. 9. 
 
 7 Of these terms Clement gives definitions, which he confirms by quota- 
 tions from Scripture. 
 
Writings of Clement of Alexandria. 37 
 
 adopts, they are all directed to one object, the salvation of 
 mankind. Sometimes He uses gentle, sometimes rougher 
 remedies. "They who are sick," Clement x proceeds, "need 
 a Saviour ; they who have wandered, a guide ; they who are 
 blind, one who shall lead them to the light ; they who thirst, 
 the living fountain, of which he who partakes shall thirst no 
 more; the dead need life; the sheep a shepherd; children a 
 Psedagogue; all mankind need Jesus." "All these offices the 
 Psedagogue performs for man. If, therefore, He addresses 
 them through their fears, it is not because He is not good as 
 well as just ; but 2 because mere goodness is too often despised, 
 and it is consequently necessary to hold out the terrors of 
 Justice. There are two kinds of fear ; one accompanied by 
 reverence, such as children feel towards their parent; the 
 other by hatred, such as slaves feel towards harsh masters. 
 The Justice of God is shown in His reproofs ; His goodness in 
 his compassion. There is no incompatibility between justice 
 and goodness. The physician who announces to the patient 
 that he has a fever, has no ill-will to him : nor is God, Who 
 convinces man of sin, unfriendly to him. God of Himself is 
 good : but He is just on our account : and just because good. 
 He has displayed His justice to us through His Word, from 
 the time that He became Father. For before the creation 
 was, He was God, He was good ; and on this account He 
 chose to be Creator and Father ; and in this relation of 
 love originated justice ; He caused the sun to shine (in the 
 natural creation), He sent down* His Son (in the spiritual crea- 
 tion). The Son first announced from heaven that justice 
 is good, when He said, ' No one has known the Son but the 
 Father; or the Father but the Son.' This reciprocal and 
 equally poised knowledge is the symbol of primitive justice. 
 Justice then descended to men : in the Letter and in the 
 Body, in the Word and in the Law, constraining mankind 
 to a saving repentance; for it is good. If then thou art 
 disobedient to God, blame thyself who bringest the judge upon 
 thee." 
 
 Having shown that the passages of Scripture, in which 
 God holds out threatenings, are not inconsistent with His 
 goodness, because they are manifestly designed to lead men 
 1 cxlvii. 31. 2 cxlix. 21. 
 
38 Some Account of the 
 
 to repentance, Clement l proceeds to quote other passages in 
 which God aims at effecting the same object by the language 
 of exhortation, and counsel, and encouragement, and bene- 
 diction. Praise and reproof are to be used as the instruments 
 of reforming men, according to their different dispositions and 
 circumstances. God uses both, and is equally good, when He 
 praises and when He reproves. 
 
 Clement 2 repeats his statement that the Word had acted 
 the part of the Psedagogue through Moses and the prophets : 
 so that it was evident that Jesus, the one true, good, just Son, 
 " in the image and after the likeness of the Father," the Word 
 of God, had been uniformly the instructor of mankind. 3 " In 
 His character goodness is mingled with severity; He commands, 
 yet His commands are such as may be obeyed. He formed 
 man out of the dust ; regenerates him by water ; causes him 
 to grow by the Spirit ; instructs him by the word, directing 
 him by holy precepts to adoption and salvation, in order that 
 transforming by his access (e* 7rpocr/3acrea>s) the earth-born into 
 a holy and heavenly man, he may fulfil the Divine words 
 ' Let us make man in our image, after our likeness.' This 
 Christ was in perfection ; the rest of mankind are only /;/ the 
 image. Let us, O children of the good Father, pupils of the 
 good Paedagogue, perform the will of the Father, listen to the 
 Word, and express the truly saving life of our Saviour ; prac- 
 tising even here that heavenly conversation, by which being 
 made as it were Divine, we may be anointed with the pure, 
 ever flourishing, sweet-smelling ointment of gladness, having 
 the conversation of the Lord as a clear pattern of incorruption, 
 and following the footsteps of God : to whom alone it apper- 
 tains to consider, and who therefore cares, how and in what 
 manner the life of man may be rendered more healthy. On 
 this account the Word is called Saviour ; he devises remedies 
 to bring man to a healthy sense and to salvation ; watching 
 favourable opportunities, detecting lurking mischief, laying 
 open the causes of the affections, cutting up the roots of 
 irrational desires, admonishing man from what he ought to 
 abstain ; furnishing every kind of antidote, in order to save 
 them who are diseased. For to save man is the greatest 
 and most royal work of God. The business of man, a 
 1 C. 10. - C. ii. Seep. 33. 3 C. 12. 
 
Writings of Clement of Alexandria. 39 
 
 rational animal, is to contemplate the Divine nature ; to 
 contemplate also the nature of man, and to live as truth 
 prescribes ; exceedingly to love the Paedagogue and His com- 
 mands, on account of their suitableness to each other and 
 their harmony; and modelling himself by the image of the 
 Paedagogue, so to live, that his actions may be in unison 
 with his words." 
 
 Clement 1 goes on to say, that whatever is contrary to 
 right reason is sin; "lust, fear, pleasure, are sinful, as con- 
 trary to right reason. On the other hand, obedience to the 
 Word or reason, which we call faith, is productive of that 
 which is called duty 2 (KaOfjKov). For virtue itself is a con- 
 sistent disposition of the soul regulated by reason in every 
 part of life. Obedience is based on commands ; which 
 being the same as precepts (vTro^/cat), having truth for their 
 ,aim, lead on to the ultimate object of desire, which is called 
 the end. The end of piety is eternal rest in God ; and our 
 end is the beginning of eternity. The Christian life in 
 which we are now trained, is a certain system of rational 
 actions, that is, a faultless performance of that which is 
 taught by the Word. This we have called faith. The 
 system is the commandments of the Lord, which being 
 Divine opinions, spiritual suggestions, have been written for 
 us, as suitable to us and to our neighbour (to the regulation 
 of social life). In the description of duties, some relate to 
 life itself, some to a good life." As the former had been 
 sufficiently discussed by the Gentile writers, Clement pro- 
 poses to consider those which relate to a good life, and 
 consequently to eternal life. Throughout this chapter 
 Clement studiously uses the terms employed by the Stoics, 
 and applies them to the Christian doctrine. 
 
 Having shown in the first book Who the Paedagogue is, who 
 are they whom He instructs, and what the course pursued 
 
 1 C. 13. 
 
 2 Perfectum officium rectum, opinor, vocemus, quod Greed x 
 hoc autem commune KK^XOV vocant. Cicero de Officiis, 1. i. c. 3. 
 
4<D Some Account of the 
 
 by Him in their instruction, Clement, in the second book, 
 descends to particulars. He l begins with the duties which 
 man owes to himself, premising that our first business is to 
 clear the eye of the soul ; " we are, however, at the same time, 
 to purify the flesh, in order that being freed from those parts 
 of our nature, in respect of which we are dust, we may proceed 
 directly to the apprehension of God. With respect, therefore, 
 to food, we must eat in order to live, not live in order to eat ; 
 for food is not our business, or pleasure our object ; but food 
 is necessary during the time of our sojourning here, while the 
 Word is disciplining us for incorruption. Like truth, there- 
 fore, our food should be simple, not exquisite (d-Treptepyos) ; 
 suited to the simplicity of children ; fitted to preserve life, not 
 to pamper luxury. Our present life consists of two things, 
 health and strength ; these are best promoted by a simple 
 diet, which is easy of digestion, and contributes to lightness of 
 body." 
 
 Clement 2 proceeds to inveigh against the art of cookery, as 
 the principal cause of disease ; and gives a catalogue of the 
 delicacies most prized by the 3 gourmands of his day. He 
 complains of the abuse of the word 4 agape, by those who 
 applied it to luxurious and riotous entertainments. Referring 
 to the original meaning of the word, he 5 says that the enter- 
 tainment ought to have its rise in charity, not in luxury. 
 After 6 delivering some precepts respecting food offered to 
 idols, he 7 proceeds : " It should be our aim to raise our eyes 
 to the truth, firmly to lay hold of the Divine food from above, 
 and to be filled with the inexhaustible contemplation of Him 
 Who really exists, tasting the unchangeable, enduring, pure 
 pleasure. For the food of Christ signifies that we ought to 
 look for this agape. But it is in a high degree absurd and 
 unprofitable, and scarcely human, to be fattened like cattle 
 in order to die ; to have our eyes turned downwards to the 
 earth, always bending over tables which are furnished from 
 the earth." ' 
 
 1 C. i. 2 cbdii. I6 . 
 
 8 Of a gourmand he says, */ poi 3oxt7 o TOIOVTOS civfyuvos ol&v xx* } 
 
 yiiSog iivai. ' CLXV. 5. 
 
 4 clxv. 1 6. 5 clxvi. 15. 
 
 6 clxviii. 22. t clxix. 19. 
 
Writings of Clement of Alexandria. 4 1 
 
 Clement's 1 conclusion is, that we must be moderate, and 
 even sparing in our diet; purchasing, however, and eating 
 every kind of food without scruple. He says that Christians, 
 when invited to the entertainments of the heathen, were not 
 required to abstain from a variety of food ; but they were not 
 to be anxious about it, or guilty of excess. He 2 graphically 
 describes the eagerness with which many persons scrutinized 
 the various dishes at an entertainment, and the ridiculous 
 gestures by which that eagerness was expressed. He 3 cautions 
 his readers against all ungentlemanlike behaviour at meals; 
 against soiling their hands, or couches, or beards; against 
 eating too quickly; against speaking or drinking with a full 
 mouth. He appears to have considered fish as a pure and 
 simple food ; because our Lord fed the multitude with fish, 
 and Peter at His command caught a fish, to pay the tribute 
 money. "All 4 things were made for man ; but it is not right 
 to use all things, or to use them at all times. Opportunity, 
 and time, and manner, and purpose, are of great importance 
 with reference to the benefit of him who is instructed by the 
 Paedagogue. 5 We must avoid those kinds of food which 
 pamper the appetite, or stimulate us to eat when we are not 
 hungry. A moderate frugality supplies a wholesome variety 
 of dishes; roots, olives, vegetables, milk, cheese, fruits in 
 their season, and whatever is cooked without gravy or 
 sauce : if we must have meat, we 6 should eat roast rather 
 than boiled. Christians may also eat sweetmeats and honey 
 cakes." 
 
 In this chapter are many references to the First Epistle to 
 the Corinthians, to which Clement's attention was necessarily 
 directed by the subjects of which he was treating. We have 
 only to compare Clement with St. Paul, in order to be con- 
 vinced of the superiority of that mode of moral instruction, 
 which lays down general principles, and leaves them to be 
 applied by the discretion and conscience of each individual, 
 
 1 clxix. 33. 2 clxxi. 8. 
 
 3 clxxii. 10. 4 clxxiii. n. 
 
 6 clxxiii. 31. See S. L. 2. ccccxcii. 24, where Clement quotes the 
 authority of Socrates for this precept. 
 
 6 Clement grounds this injunction on Luke xxiv. 41. clxxiv. 5. I 
 adopt Casaubon's emendation. Compare S. L. 7. dcccxlix. 9. 
 
42 Some Account of the 
 
 according to his particular circumstances, to that which pro- 
 fesses to regulate every single action, and by its minuteness 
 becomes at once burthensome and ridiculous. Having shown 
 how a Christian ought to conduct himself with reference to 
 eating, l Clement proceeds to drinking. " Water is the natural 
 drink of man : this the Lord gave to the Israelites, while they 
 were wandering in the wilderness : though when they came 
 into their rest, the sacred vine brought forth the prophetic 
 grape. 2 Boys and girls ought to be confined strictly to water ; 
 wine heats the blood and inflames the passions." 3 Clement 
 allows only bread, without any liquid, for breakfast or luncheon 
 (TO apiorov) to those who are in the flower of their age. At 
 supper he allows wine in small quantities. " They who are 
 advanced in life may drink more freely, in order to warm their 
 chilled blood ; they must not, however, drink so much as will 
 cloud their reason, or affect their memory, or cause them to 
 walk unsteadily." These permissions and restrictions Clement 
 grounds on medical reasons. He 4 quotes an author, named 
 Artorius, who wrote on longevity, and said that men ought 
 only to drink enough to moisten their food. " Wine may be 
 used on two accounts, for health and relaxation. Wine drunk 
 in moderation softens the temper. As 5 life consists of that 
 which is necessary and that which is useful, wine, which is 
 useful, should be mixed with water, which is necessary." 
 After describing the effects of drunkenness, 6 Clement proceeds 
 to refute the opinion of those who contended that no serious 
 subjects should be discussed over wine. He argues, that per- 
 fect wisdom, being the knowledge of things human and divine, 
 comprehending everything in its superintendence of the human 
 race, becomes as it were the art of life ; and is always present 
 through the whole of life, producing its proper effect, a good 
 life. If, then, wisdom is driven away from our entertainments, 
 drunkenness follows with all its train of evils, of which Clement 
 draws a picture, at once, to use his own expressions, ridiculous 
 and exciting pity. 7 He compares the body of him who drinks 
 to excess to a ship, absorbed into the abyss of intemperance ; 
 
 1 C. 2. 2 clxxviii. ii. 3 clxxix. I. 4 clxxx. 2. 
 
 L Clement talks of the watery sense of the law into which Christ infused 
 blood, producing at the appointed time the drink of the vine of truth, the 
 mixture of the old law and the new Word, clxxxiv. 4. 
 
 clxxxi. 15. 7 clxxxiii. 26. 
 
Writings of Clement of Alexandria. 43 
 
 while the helmsman, the understanding, is tossed about in the 
 billows, and dizzy amidst the darkness of the storm, misses the 
 harbour of truth, steers towards that of pleasure, and striking 
 on sunken rocks, makes miserable shipwreck. * " Wine may 
 be used in winter to keep out the cold ; at other seasons to 
 comfort the bowels. As we ought to drink only because we 
 are thirsty, we ought not to be curious about 2 wines. In 
 3 drinking, as in eating, we must be careful not to show any 
 indecent eagerness ; we must not drink with so much haste as 
 to hiccup or spill the wine over our beard or dress." 4 Clement 
 observes that the most warlike nations were those most given 
 to drinking. Christians, therefore, a peaceful race, should 
 drink in moderation, as Christ drank when He was made 
 man for us. In conclusion, 5 Clement cautions females to 
 be guarded in their manner of drinking, and not to fall 
 into any indecency. In this chapter Clement has borrowed 
 much from Plato. 
 
 From drinking Clement 6 proceeds to drinking-cups, furni- 
 ture, etc. He 7 condemns all splendour and expense in these 
 articles, "since Christians ought always to bear in mind the 
 Apostle's declaration, that ' the time is short.' * Sell that thou 
 hast,' was our Saviour's injunction, 'and give to the poor; 
 and come, follow me ; ' follow God, stripped of haughtiness, 
 stripped of transitory pomp ; possessing only that which is 
 thine, that which is good, that which alone cannot be taken 
 away, faith in God, confession of Him Who suffered, beneficence 
 towards man the most precious of possessions. The costliest 
 articles are not more useful than the meanest. 8 In his food, 
 his dress, his furniture, a Christian ought to preserve a decent 
 consistency, according to his person, age, pursuits, and the 
 particular occasion. 9 Wealth ill - directed is the citadel 
 (aKpo7ro/\is) of wickedness. They who are earnest about 
 salvation must understand that all possession is for use ; 
 
 1 clxxxiv. 12. 
 
 - Clement enumerates the wines most in request, clxxxiv. 25, etc. 
 clxxxv. l8. ouv vrpos ipvyr,v a.ia,<7f\uraZ 1 evffa. <roi> dipo; ItyiftiQi; hffu%y 
 
 vKpctTTifAfritx,. clxxxvii. 9. 
 
 * clxxxvi. i. 5 clxxxvi. 27. G C. 3. 
 
 So C. 2. clxxxvii. 4. xctt ou%i ctketpciffrpot; vriv-iv xizuXvxaftlv' XX TO 
 rdivitv tv TotJTOt; ftovov -rivtiv us aXec^ovixov vip 
 CXC. 22. 9 CXCi. 2. 
 
44 Some Account of the 
 
 and that use is for sufficiency, which may be obtained from 
 little. The best wealth is a poverty of desires ; and true 
 greatness consists not in priding ourselves on wealth, but 
 in despising it. Wisdom cannot be purchased with earthly 
 money, or in the market; it is sold only in heaven, sold 
 for true money, the incorruptible Word, the royal coin." 
 
 Clement 1 proceeds to say, that all excess, and drunkenness, 
 and revelling, must be banished from the entertainments of 
 Christians; the pipe too, and the flute, as better suited to 
 beasts than man not that the Gospel condemns all social 
 entertainments, or all 2 music. " Christians may, like David, 
 sing the praises of God to the lyre or harp. 3 As it is fitting 
 that before our meals we should praise God, the Maker of all 
 things ; so in taking our wine, we who participate in that which 
 He has made, should sing psalms to Him. A psalm is a sober 
 thanksgiving, composed in measure ; the Apostle terms it a 
 spiritual song. In like manner, before we lie down to sleep, 
 we who enjoy God's grace and bounty should give Him thanks, 
 and so go immediately to rest." 
 
 Clement 4 next delivers rules respecting laughter. " All 
 buffoons and imitators of that which is ridiculous must be 
 banished from Christian society. Our words are the fruit of 
 our inward dispositions and sentiments ; if we either utter or 
 delight in hearing that which is ridiculous, we show that we 
 are ourselves light and frivolous. We may be facetious ; but 
 must not lay ourselves out to excite laughter. We must con- 
 trol our laughter; for though, when our manner of laughing is 
 suitable, it bespeaks propriety, in other cases it bespeaks want 
 of due restraint. In general, we must not attempt to eradicate 
 that which is natural to man ; we must rather try to regulate 
 and restrict it to proper occasions. Man is a laughing animal, 
 but he must not always be laughing ; as a horse, though a neigh- 
 ing animal, is not always neighing. Like rational animals, we 
 must rightly temper our severer cares and anxieties by relaxing 
 ourselves according to rule, not by disregarding all rule/' 
 
 '- 
 
 2 Clement interprets in a fanciful manner the musical instruments 
 mentioned in Psalm 150. cxciii. 5. 
 
 3 cxciv. 24. Compare S. L. 6. dcclxxxv. 9. 1.7. dccclxi. i. 4 C. 5. 
 
Writings of Clement of Alexandria. 45 
 
 Clement x then distinguishes between the laughter which he 
 permits, and that which he condemns. " We ought not to 
 laugh in the presence of those who are older than ourselves, 
 or whom we ought to reverence ; unless 2 they say something 
 facetious in order to make us gay. We must not laugh with 
 every one we meet, or in all places, or with all men, or at 
 everything." Clement, however, objects to moroseness and 
 severity of countenance. 
 
 He 3 goes on to say, " that we must ourselves abstain from 
 all licentiousness of language, and testify our disapprobation of 
 it in others by looks, and gestures, and severe reproofs. The 
 Divine Psedagogue guards the ears of His scholars against that 
 which is indecent, by covering them with chaste precepts, and 
 their eyes by directing them to the contemplation of that which 
 is good and fair. 4 A great protection against this danger is 
 the company and conversation of the virtuous. We must not 
 hear, or say, or behold that which is indecent : much less must 
 we do it. The Psedagogue aims at plucking up the very roots 
 of sin ; He regulates the principles of action ; when He says, 
 ' do not lust,' He in fact says, * do not commit adultery/ of 
 which lust is the root. Licentiousness of language is a kind 
 of preparation for licentiousness of action ; but chastity of 
 conversation tends to purity of conduct. Indecent language 
 consists not in mentioning those parts of the body which it 
 is unusual to mention, but in talking of their employment to 
 vicious purposes." 
 
 5 Jesting and scurrility must be excluded from the festive 
 meetings of Christians. " The object of their meetings is to 
 evince their mutual charity ; how can that object be promoted 
 by scurrility which leads to quarrels and enmities ? On the 
 whole, however, it is better that young men and women should 
 absent themselves altogether from such entertainments, lest 
 they should hear and see that which is improper, and which, 
 their faith being yet unsettled, may inflame their thoughts ; 
 especially as the unsteadiness of their age causes them more 
 
 1 cxcvi. 20. 
 
 2 Clement gives some amusing instances of what he deems facetious 
 sayings, c. 7. ccii. 29. 
 
 5 C. 6. 4 cxcviii. 29. 5 C. 7. 
 
46 Some Account of the 
 
 readily to yield to their desires. l An unmarried woman ought 
 not to be voluntarily present at any drinking parties of men." 
 Clement gives many minute directions respecting the position 
 in which men ought to sit or lie at table, the manner in which 
 they ought to eat and drink, speak, sneeze, blow the nose, 
 etc. The sum of his directions is, that the whole deport- 
 ment of a Christian should be sedate, calm, peaceable : 2 in 
 conformity with the Christian parting wish, " Peace be unto 
 you." 
 
 ''There 3 is no necessity for using crowns or ointments, 
 which are incentives to pleasure, especially as night approaches. 
 It is true that the Lord was not displeased with the woman 
 who anointed His feet ; but the action had a mystical meaning ; 
 and the woman had not yet partaken of the Word : she was 
 still a sinner. In like manner the crowns of gold, adorned 
 with precious stones, which were worn by the kings of Judah, 
 had a symbolical meaning. 4 Aristippus, of Cyrene, defended 
 the use of ointment, by contending that, when applied to a 
 horse or dog, it did not affect their qualities. Why then 
 should it be injurious to a man?" Clement's answer is not 
 very satisfactory. "The horse," he says, "or dog, has no 
 reason whereby to distinguish the ointment ; but man, whose 
 senses are rational, and therefore can make distinctions, is 
 more censurable for using effeminate perfumes." Clement 
 enumerates and describes the several kinds of ointment most 
 in use ; and says, that 5 makers of ointments and dyers of 
 wool were banished from well-regulated states. "Christians 
 should smell, not of ointments, but of virtue : and Christian 
 females should be anointed with the ambrosial unction of 
 chastity, delighting in the holy ointment, the Spirit. This 
 Christ prepares for His disciples, the unction of a sweet savour, 
 compounding it of heavenly aromatics. If we have prohibited 
 luxury with reference to the taste, we must also prohibit it 
 with reference to the sight and smell. It is useless to guard 
 one avenue, and to leave others unclosed. 6 The luxurious 
 man is assailed through all his senses ; and dragged along by 
 perfumes, like a bull by a cord fastened by a ring through his 
 nose." Clement does not, however, condemn the use of 
 
 1 cci. 18. 2 cciii. 22. cciv. 40. 3 C. 8. 4 ccvii. i. 
 
 5 ccviii. i. Compare S. L. i. cccxliv. 35. t; ccix. 17. 
 
Writings of Clement of Alexandria. 47 
 
 perfumes indiscriminately ; "all do not affect the head, or act 
 as provocatives to lust ; some are of a healing nature, and 
 relieve the head, and strengthen the stomach. Silly women 
 anoint their hair : of which the only * effect is to render them 
 grey at an earlier period than they would otherwise be. As 
 dogs trace wild beasts by the scent, so we trace the luxurious 
 by the fragrance of the perfumes which they use." 
 
 Clement prohibits the use of garlands, partly for medical 
 reasons; partly because 2 flowers, which are intended to gratify 
 the senses of smell and sight, when placed upon the head, 
 gratify neither; they are not applied to their natural use. 
 After discussing the qualities of different flowers, he 3 says, 
 that " the ancient Greeks wore no garlands ; neither the suitors 
 of Penelope, nor the luxurious Phseacians wore them; they 
 were introduced after the Persian war, and first worn by the 
 victors at the games. Another reason why Christians ought 
 not to wear garlands is, that 4 the flowers of which they are 
 composed are for the most part consecrated to the Heathen 
 deities : as the rose to the muses ; the lily to Juno ; the myrtle 
 to Diana. It was the custom also to crown the statues of the 
 gods ; 5 but the living image of God ought not to be crowned 
 like a dead idol. A crown of amaranth is reserved for him 
 who leads a holy life; a 6 flower which earth is not capable of 
 bearing, and heaven alone produces. 1 When our Lord was 
 crowned with thorns, shall we, insulting, as it were, His passion, 
 put on garlands of flowers ? " Clement discovers many mysti- 
 cal meanings in the crown of thorns worn by Christ ; he 8 says, 
 for instance, "that when God began to legislate by the Word, 
 and wished to manifest His power to Moses, a Divine vision of 
 light under a defined form was exhibited to Moses in a burn- 
 ing thorn ; and when the Word had fulfilled His office of 
 
 1 Clement attempts to account for this effect, ccx. 20. 
 
 a Compare Tertullian de Corona Militis. c. 5. 3 ccxii. 26. 
 
 4 Compare Tertullian de Corona, c. 7. 6 ccxiv. i. 
 
 6 Milton, Paradise Lost. B. ill. : 
 
 ' " Immortal Amaranth, a flower, which once 
 In Paradise fast by the tree of life 
 Began to bloom ; but soon for man's offence 
 To heaven removed, where first it grew, there grows." 
 
 7 Compare Tertullian de Corona, c. 14. 8 ccxv. n. 
 
48 Some Account of the 
 
 legislator and His sojourning among men, He was mystically 
 crowned with thorns ; thereby showing that, as He was first 
 seen through a thorn, and at last taken up through a thorn, 
 the whole was the work of one power ; He Himself being one, 
 His Father being also one, the beginning and the end of 
 time." 
 
 Clement l concludes this part of his subject by saying that 
 flowers and ointments and perfumes may be used for medical 
 purposes, and for moderate recreation, but not for luxury. 
 We may enjoy the scent of flowers, but not put them on our 
 heads. 
 
 The 2 next subject discussed by Clement is sleep. " After 
 our meal, having given thanks to God for the good things of 
 which we have been partakers, and for having been conducted 
 in safety through the day, we may address ourselves to sleep. 
 We must not be nice about the softness or costliness of our 
 beds. For, not to mention that such nicety bespeaks a luxuri- 
 ous character, soft beds impede digestion. But as, on the one 
 hand, we must not affect magnificence in our beds, so, on the 
 other, we must not affect coarseness; though in a case of 
 necessity we must be content to sleep on the ground, as Jacob 
 slept when he saw the heavenly vision. We should accom- 
 modate our bed-coverings to the season of the year." Clement 
 objects to carved bedsteads, because the carving frequently 
 harbours reptiles. 3 " Sleep is to be considered as a rest or 
 relaxation of the body; it should be light, so that we may 
 easily awake ; for we ought to rise frequently in the night, in 
 order to give thanks to God. That our sleep may be light, 
 our food must be light. Deep sleep resembles death, suspend- 
 ing the 4 activity both of the mind and of the senses, shutting 
 out the light by closing the eyelids. Let not us, who are the 
 children of the true light, exclude this light; but turning 
 inwards to ourselves, enlightening the eyes of the hidden man, 
 and contemplating the truth itself, and partaking of its influ- 
 ence, let us clearly and discreetly interpret such dreams as are 
 
 1 Clement points out the medical virtues of different ointments, 
 ccxv. 34. 
 
 2 C. 9. 3 ccxvii. 39. 
 
 4 / avoictv iif ctvciiffti'/iffiuv v-TToQifOplvr,, CCXVlii. 36. 
 
Writings of Clement of Alexandria. 49 
 
 true ; not such as trouble the sleep of men oppressed with 
 food and wine." Clement alludes to Lot's transgression, in 
 proof of the mischief occasioned by indulgence in wine and 
 sleep. " We who have the Word, the watchman, dwelling in 
 us, must not sleep through the night, but must struggle against 
 sleep, quietly and gradually acquiring such habits as will 
 enable us to pass the larger portion of life awake ; for sleep, 
 like a tax-gatherer, divides our life with us. Far be it from 
 those to sleep by day, who ought to pass the greater part of 
 the night in watching. Above all, we should bear in mind 
 that it is not the soul which requires sleep ; the soul is always 
 in motion ; but the body, composed to rest, is in a state of 
 relaxation, the soul no longer acting upon it, but meditating 
 within itself. On this account true dreams are to him, who 
 rightly considers, the reasonings of the sober soul, which is not 
 then distracted by its sympathy with the body, and takes the 
 best counsels for itself. Total rest is the destruction of the 
 soul. Wherefore always contemplating God, and by its con- 
 stant intercourse with Him communicating to the body its own 
 watchfulness, the soul raises man to a level with the angels ; 
 anticipating eternal life by practising watchfulness." 
 
 Clement 1 proceeds to treat of the intercourse of the sexes, 
 which he permits only between man and wife ; and between 
 them only with a view to the procreation of children. We 
 cannot, however, follow him through the details into which 
 he enters. He admits that the continuation of the human 
 species is agreeable to the will of God ; but 2 evidently gives 
 the preference to a life of celibacy. He speaks of the mis- 
 chievous effect of lust in sinking man below humanity ; and 
 3 alluding to the Apostle's declaration, " this mortal must put 
 on immortality," he says that "this will take place when 
 insatiable desire, which hurries men into licentiousness, being 
 disciplined by continence, and no longer in love with corruption, 
 shall yield man up to eternal chastity." He 4 takes occasion 
 
 1 C. 10. Compare S. L. 2. CCCCLXXV. 24. ob $/ $n*s a 
 CCCCLXXXI. i;. CCCCLXXXV. 2p. CCCCXCI. 20. L. 3. DXXXVI. 2. 
 1JXLIII. 25. DLIV. 41. DLXI. 21. L. 6. DCCXC. 12. 
 
 - ccxxvi. 18 ; ccxxvii. 16 ; ccxxxvi. 4. Compare S. L. 3. DXXXIV. 26. 
 
 L. 4. DCXXI. 13. DCXXX. 28. L. 7. DCCCLXXIV. 25. 
 
 s ccxxx. 19. 4 ccxxxi. 14. 
 
50 Some Accoiint of the 
 
 to condemn all nicety and carefulness about dress and diet, 
 entering in the course of his observations into aH the details of 
 a lady's toilette. "The 1 design of clothing is to protect man 
 from cold and heat; hence the dress of males and females 
 ought to be the same, since they stand in equal need of pro- 
 tection from the inclemency of the weather. If any 2 conces- 
 sion is to be made to female weakness, women may be allowed 
 to use garments of a finer texture ; but they must not wear 
 dyed garments. 3 White garments are best suited to Christians 
 who are pure within." Clement proceeds to deliver various 
 precepts respecting female dress, and 4 particularly insists on 
 the use of veils, which must not, however, be purple, since 
 they would only serve to attract the gaze of man. His con- 
 clusion is, that " whatever is covered is better than that which 
 covers it the statue than the temple which contains it, the 
 soul than the body, and the body than the garment. Now, on 
 the contrary, if a female were to sell her body it would fetch 
 only a thousand drachmae, whereas she buys a single garment 
 for ten thousand talents. Why," he asks, "do we seek after 
 that which is rare and expensive in preference to that which is 
 at hand, and of low price ? Because we are ignorant of that 
 which is truly fair and good ; and instead of the reality pursue 
 the semblance, like insane persons, who mistake white for 
 black." 
 
 Clement 5 next condemns all ostentation respecting the 
 covering of the feet for instance, the adorning of sandals and 
 slippers with gold or precious stones ; some even having engraved 
 upon them lascivious figures. We should look only to the 
 use of shoes that they are intended to cover and protect the 
 feet. Women, according to Clement, should go with their feet 
 covered ; men barefooted. He confines women to the use of 
 
 1 ccxxxiii. 31. 
 
 2 Compare L. 3. c. n. cclxxxvii. 4. Clement enumerates the various 
 dyes used in his day, ccxxxv. 16, and the fleeces most in request, 
 ccxxxvii. 20. 
 
 3 ccxxxv. i. According to Clement, Christ wore a garment reaching 
 to his foot. KKV TOV votitipy <r}s vapatyspri <rov Kvpiou. ccxxxviii. 12. Probably 
 he took the statement from the ancient tradition of the Church. Compare 
 L. 3- c - ! Ccl. 6. ov^i vrobyipotyopuv. 
 
 4 ccxxxviii. 30. 
 
 5 C. ii. Compare Tertullian de cultu foeminarum. L. i. c. 7. 
 
Writings of Clement of Alexandria. 51 
 
 white shoes, excepting on a journey. His x censure is next 
 directed against a fondness for gold and precious stones. He 
 compares those who admire them to children who are attracted 
 by the brightness of the fire, and run to touch it through 
 ignorance of the danger which they incur. " How foolish to 
 set so high a value upon a pearl, the produce of a shell-fish, 
 when they have it in their power to be adorned with a sacred 
 stone, the Word of God, called in Scripture a pearl, the trans- 
 parent and pure Jesus, the eye which contemplates God, though 
 in the flesh, the transparent Word, through Whom the flesh is 
 rendered precious, being regenerated by water." 
 
 The 2 ladies seem to have defended their use of precious 
 stones by asking, "Why should we not use what God has 
 given ? Why should we not take pleasure in that which we 
 have ? For whom were precious stones intended, if not for 
 us ? " Clement replies, " that such questions imply a total 
 ignorance of the will of God. Whatever is absolutely necessary, 
 as water and air, lies open to all ; what is not necessary, as 
 gold and pearls, is concealed beneath the earth or water. 
 Man, though the whole heaven is expanded before him, seeks 
 not God ; but sets condemned criminals to dig for gold and 
 precious stones, in direct opposition to Scripture, which cries 
 aloud, ' Seek ye first the kingdom of heaven, and all these 
 things shall be added unto you.' Even if all things are given 
 and permitted unto us, the Apostle says that all things are not 
 expedient. God has admitted the human race to communion 
 with Him, having first made them partakers of that which is 
 His, and given His Word in common to all, making all things 
 for all mankind. All things, therefore, are common, and let 
 not the rich claim more than their share. To say, ' I have 
 and abound; why then should I not indulge myself?' is not 
 suited to the social character of man. It bespeaks greater 
 charity to say, ' I have : why should I not give to those who 
 are in need? ' Such a man is perfect, fulfilling the injunction, 
 'Thou shalt love thy neighbour as thyself.' This is true 
 luxury ; this the wealth really treasured up. That which is 
 expended in vain desires is not expended, but lost. God has 
 given us the power of using, but so far only as is necessary ; 
 and He means the use to be common. It is unreasonable that 
 1 C. 12. - ccxlii. 10. 
 
52 Some Account of the 
 
 one should live in luxury, while many are in want. How 
 much more glorious is it to benefit many than to dwell in 
 splendour ! How much more rational to spend money on our 
 fellow-men, than on gold and precious stones ! How much 
 more advantageous to possess friends adorned with virtue 
 (Kooyu'oW) than lifeless ornaments ! and what profit is there in 
 estates equal to that of conferring benefits ? " 
 
 Clement 1 proceeds to answer another objection which was 
 urged on the part of the lovers of ornament " If all prefer that 
 which is least costly, who is to possess that which is most costly?" 
 " Man," he answers, "provided that he contracts not too great 
 a fondness for precious stones, and sets not too high a value 
 upon them. They who have renounced the world (rov KOCT/AOI') 
 must not be curious about ornaments (TO. Koayua). They must 
 be adorned within ; since beauty and deformity are seen only 
 in the soul." 
 
 Clement 2 makes particular objections to many of the 
 ornaments worn by females ; for instance, " to chains of gold, 
 by wearing which they show an anxiety to resemble criminals ; 
 to ornaments in the form of snakes or serpents, the form under 
 which Satan deceived Eve. If 3 women are handsome, nature 
 is sufficient, and art should not attempt to vie with it ; for that 
 is as if deceit vied with truth ; if they are plain, they convict 
 themselves of want of beauty by their attempts to appear 
 beautiful. Frugality becomes the servant of Christ. Frugality 
 paves the way to holiness, levelling all inordinate desires, and 
 deriving from the commonest things all the benefit which 
 superfluity can confer. For frugality, as the name implies (TO 
 AITOV), lifts not up itself, and is not puffed up ; but is always 
 smooth, and equable, and without superfluity, and consequently 
 sufficient to itself; and such a sufficiency is a habit attaining 
 its proper end without excess, without defect. Justice is the 
 mother of these qualities ; contentment (avrapKeta) their nurse. 
 Let the ornaments on the hands of females be holy, a readi- 
 ness to communicate, and to perform domestic duties. Let 
 the ornaments of their feet be promptness to do good and to 
 
 1 ccxliii. 17. 
 
 2 ccxliv. 17. Compare Tertullian de cultu foeminarum. L. I. c. 7. 
 L. 2. c. 10. 3 ccxlvii. 10. 
 
Writings of Clement of Alexandria. 5 3 
 
 act justly ; the ornaments of their neck, modesty and con- 
 tinence. Of these ornaments God is the maker. Let them 
 not, against nature, bore their ears, in order to suspend from 
 them gold or precious stones. The best ornament of the ear 
 is instruction in the truth, descending through the natural 
 channels of hearing ; eyes anointed by the Word, and ears 
 pierced to the understanding, enable man to hear and t 
 contemplate Divine things, the Word displaying before him 
 true beauty, which eye hath not seen, or ear heard before." 
 
 Clement proceeds in the third book to inquire wherein true 
 beauty consists. " The greatest knowledge," * he says, " is to 
 know one's self. He who knows himself will know God ; and 
 knowing God, will be likened to God, in doing good and 
 having as few wants as possible ; for God alone has no wants/'' 
 Alluding to the Platonic division of the soul, he says, " that 
 the intellectual or reasoning part is the inner man, who governs 
 this visible man, and is governed by God. The angry part (TO 
 QvfjuKov) being of the nature of the brute creation, is nearly 
 allied to madness. The part in which appetite resides (TO 
 eViflv/ATyTucov) assumes various forms, like Proteus. But in the 
 man in whom the Word dwells there are no such changes ; 
 he has the form of the Word ; he is likened to God ; 2 he 
 is beautiful, not beautified ; he is the true beauty, for he is 
 God ; that man becomes God, because God so wills. Well 
 then did Heraclitus say, ' Men are gods, gods are men ; ' the 
 Word Himself is an 3 apparent mystery ; God in man, and 
 man God. The Mediator fulfils the Father's will ; for the 
 Word is the Mediator, being common to both, the Son of God, 
 the Saviour of man ; His Minister, our Pedagogue. Why 
 should we be careful about adorning the flesh, the outward 
 man, who is called a servant by the Apostle ? especially as 
 God, by taking upon Himself flesh, has restored it to liberty, 
 and delivering it from corruption and deadly and bitter 
 servitude, has conferred upon it the holy ornament of immor- 
 tality. Charity is another ornament of men." Clement 
 grounds another argument against carefulness respecting the 
 
 1 C. I. 2 xaXoj iffnv, ou KO.X^.u'ffl'^trKi. CCLI. 17. 
 
 IU<PKVI$, a mystery exhibited to man. 
 
54 Some Account of the 
 
 adorning of the person, on the inference erroneously drawn by 
 the ancient fathers from the words of l Isaiah, that the personal 
 appearance of Christ was mean ; " though Christ displayed the 
 true beauty both of soul and body ; of the one in doing good, 
 of the other in His immortality. Our care, 2 therefore, should 
 be employed, not in ornamenting the outward man, but in 
 adorning the soul with virtue and the flesh with continence. 
 They who adorn only the outward, but neglect the inward man, 
 are like the Egyptian temples, presenting every species of 
 external decoration, but containing within not a deity, but a 
 cat, or crocodile, or some vile animal." In pursuing this 
 comparison, Clement takes an opportunity of inveighing against 
 the artifices of female dress, which he ascribes to the sugges- 
 tions of Satan. But his 3 principal argument is, that females, 
 by the pains which they bestow upon the adorning of their 
 persons, cast a reflection on their Creator, as if He had not 
 sufficiently adorned them. He 4 pronounces gluttony and 
 drunkenness less mischievous than the love of dress. "A 
 certain expense will satisfy the cravings of the former, but for 
 the latter all the wealth both above and under the earth is not 
 sufficient. Birds and beasts are content with the plumage and 
 hue which they received from nature ; women alone must curl 
 and plait their hair in a variety of fashions." Clement 5 is 
 particularly vehement against mirrors. " Moses forbade men 
 to make any likeness, in opposition, as it were, to the workman- 
 ship of God ; how then can women be excused for making 
 their own likeness by reflexion ? " As Clement inserts long 
 quotations from the writings of the comic poets, we may hope 
 that his descriptions applied chiefly to the Gentile females ; 
 otherwise the Christian community must have sadly degene- 
 rated from its primitive simplicity and purity. 
 
 The love of dress appears, however, not to have been con- 
 fined to the females. Clement 6 goes on to expose the folly and 
 effeminacy of the fine gentlemen of his day. "They think," 
 he 7 says, "that, like snakes, they can cast off old age from 
 
 1 Hii. 2, 3. 2 C. 2. 
 
 * Compare Tertullian de cultu foeminarum. L. 2. c. 4. 4 cclvii. 18. 
 
 6 cclviii. 22. Tertullian urges this argument against the masks used by 
 actors. De Spectaculis. c. 23. 
 
 6 C. 3. 7 cdxi. 37< 
 
Writings of Clement of Alexandria. 5 5 
 
 their heads, and make themselves young. But though they 
 dye their hair, they cannot escape wrinkles ; though they 
 conceal the effects of time, they cannot conceal themselves 
 from death. Why should we fear the appearance of old age 
 when we cannot escape the reality ? The nearer man draws 
 to his end, the more honourable does he in truth become, since 
 he has no one older than himself but God, Who is eternally 
 old, older than all existing things. Scripture calls Him ' the 
 Ancient of days.'" The practice of dyeing the hair, in order 
 to conceal the effects of age, appears particularly to have 
 excited Clement's indignation : it was in direct contradiction 
 to the declaration of Christ, that man cannot make a hair of 
 his head black or white. 
 
 Clement 1 next inveighs against shaving, and the practice of 
 plucking out the hair from the parts of the body on which it 
 grows. A beard is the distinguishing mark of manhood, and 
 begins to appear when man arrives at the age of reason. The 
 
 2 beard is older than Eve, and the sign of a superior nature. 
 
 3 Christians, whom God has predestined to be conformed to 
 the image of His Son, are guilty of great impiety if they cast 
 indignity on that body which is conformed to the Lord. 
 Clement draws a frightful picture of the profligacy of the age 
 in which he lived. "Christians," he 4 concludes, "should 
 imitate the simple and frugal mode of life practised by the 
 barbarians. For they are called by the Lord, stripped of 
 vanity and pride, bearing only the tree (u\ov) of life, and 
 having no other covering than salvation." 
 
 The 5 number of servants maintained by the rich, and the 
 sums expended by them on birds, and dogs, and monkeys, 
 furnishes Clement with the next subject of invective. The 
 picture which he draws in this chapter of the morals of the 
 females of his day is not more flattering than that which we 
 have 6 already noticed. He 7 complains of their luxurious 
 baths, and of their indecent custom of bathing promiscuously 
 
 1 cclxiii. 2. 
 
 2 Observe the references to Aaron's beard. CCLXVI. 6. Compare c. II. 
 CCLXXXIX. 16, 25. 
 
 3 cclxiv. 19. * cclxviii. 2. 6 C. 4. 
 fi See p. 54. 7 C. 5. 
 
56 Some Account of the 
 
 with the men. "We ought," he says, 1 " to respect our parents 
 and domestics at home ; in the streets those whom we meet ; 
 females in the baths ; ourselves in solitude ; the Word every- 
 where, Who is everywhere, and ' without Whom nothing was 
 made.' He alone will never fall who thinks that God is always 
 present with him." 
 
 Clement 2 proceeds to treat of the use of wealth. " We 
 must impart it benevolently; neither meanly nor ostentatiously. 
 We must not allow our love of that which is beautiful to run 
 into selfishness or excess ; lest it should be said to us, ' His 
 horse, or his farm, or his servant, or his plate, is worth fifteen 
 talents, but he himself would be dear at three farthings.' 
 Wealth is like a viper, which is harmless, if a man knows how 
 to take hold of it ; but if he does not, it will twine round his 
 hand and bite him. Not 3 he who has and keeps, but he who 
 imparts, is rich ; to impart, not to possess, renders man happy : 
 and readiness to impart is the fruit of the soul. Riches are 
 situated in the soul. That which is good can only be acquired 
 by the good. Christians are good ; a foolish and intemperate 
 man can have no sense of that which is good, neither can he 
 acquire it ; that, therefore, which is good can be acquired by 
 Christians alone ; no wealth can be more precious than this 
 good : Christians, therefore, alone are rich. Righteousness is 
 true wealth, and the Word is more valuable than all treasure : this 
 wealth admits no increase from cattle or lands : but, being the 
 gift of God, cannot be taken away. The soul alone is the treasure 
 of the Word, the best possession, rendering man truly blessed ; 
 for he who has it desires nothing which is not in his own 
 power, and he obtains what he desires. How can he who, 
 when he asks, receives from God what he piously desires, how 
 can he be otherwise than the possessor of all things, having a 
 perpetual treasure, even God ? ' To him,' he says, ' who asks 
 it shall be given : and to him who knocks it shall be opened.' 
 If God denies nothing, all things belong to the pious." 
 "Man," 4 continues Clement, "is a lofty animal, and magnifi- 
 cent, and disposed to seek for that which is fair, inasmuch as 
 he is the workmanship of the only God : but a 5 sensual life is 
 unseemly, and opprobrious, and hateful, and contemptible." 
 
 1 cclxxiii. 23. 2 C. 6. 8 cclxxv. n. 4 C. 7. 
 
 4 In the original o t#i ya,<rripu, fl!o; t which is intended to convey the 
 
Writings of Clement of Alexandria. 57 
 
 Clement then condemns excess of every kind, in food, in dress, 
 in ornaments, and commends frugality and contentment. 
 " The Christian, who is a traveller, ought not to be encumbered 
 with the things of this world. * He who vehemently presses 
 forward towards heaven should take bounty as his staff, and 
 by imparting his wealth to the afflicted, become himself a 
 partaker of the true rest. For the Scripture confesses that a 
 man's wealth is the ransom of his soul ; that is, if he is rich, he 
 shall be saved by dispensing his riches. For as wells which 
 are fed by springs, notwithstanding that water is drawn from 
 them, rise to their former level : so almsgiving, being a good 
 fountain of benevolence, after it has given drink to the thirsty, 
 is filled again. Should any one say that he has often seen the 
 righteous man wanting bread, we answer that this is rare, and 
 occurs only when no other righteous man is near. Let the 
 objector read, moreover, ' The righteous man shall not live by 
 bread alone, but by the Word of the Lord ; Who is the true 
 bread, the bread from heaven.' The good man shall never 
 want so long as he preserves his confession towards God ; for 
 it is his privilege to ask and to receive what he needs from the 
 Father of the universe, and to enjoy what is his own, if he 
 holds fast the Son. It is his privilege also to feel no want. 
 The Word, Who is our instructor, gives us wealth ; and they 
 who through Him are exempt from want, excite no envy by 
 their wealth. He who has this wealth shall inherit the kingdom 
 of God." 
 
 Clement 2 proceeds to show that temperance and frugality 
 are a good preparation for enduring persecution. "The 
 Pedagogue," he 3 observes, "teaches by example, and deters 
 us from sin by setting before us the punishment inflicted upon 
 sinners." This remark he illustrates by the destruction of 
 Sodom. 
 
 " Baths," he 4 says, " are used for four purposes, to promote 
 cleanliness, warmth, health, pleasure." He peremptorily for- 
 bids the use of them for pleasure, and thinks the use of them 
 for warmth unnecessary ; women may bathe for cleanliness 
 
 meaning both of a sensual life and of the life of an animal which crawls on 
 its belly, in opposition to the erect attitude of man. 
 
 1 cclxxvii. 20. 3 C. 8. 3 cclxxix. 25. 4 C. 9. 
 
58 Some Account of the 
 
 and health; men only for health. He adds some curious 
 remarks on the effects of bathing. The great object is 
 to wash the soul with the purifying Word ; this washing is 
 spiritual. 
 
 Clement 1 next recommends gymnastic exercises both for 
 men and women ; but the latter must not wrestle or contend 
 in the race. " To spin, to be active in the management of a 
 family, to bake and cook, and make the beds, are appropriate 
 exercises for them. Scripture furnishes many examples of the 
 attention of females to domestic duties. Men may wrestle, or 
 play at ball, or walk, or dig, or draw water, or chop wood. 
 Reading aloud is to some a good exercise. Exercise must be 
 used in moderation, excess being hurtful. A man should be 
 able to do all things for himself, put on his shoes, wash his 
 feet, etc., and be able also to perform those offices for another 
 in time of sickness," etc. 
 
 In the eleventh chapter Clement recapitulates the precepts 
 which he had delivered in the previous part of the work, and 
 enforces them by additional reasons. With respect to dress, 
 he says "it should not be costly, and the colour should be 
 white. White 2 garments befit those who are peaceful and 
 enlightened (^wrctvots). Such 3 garments bespeak the dis- 
 position, as smoke bespeaks fire; and a good colour and a 
 good pulse, health. Cloth which has not undergone the 
 process of fulling retains the heat, and is suited to winter. 
 4 Women may wear garments of a softer texture than men, but 
 suited to their age, person, figure, character, pursuits. They 5 
 must not bore their ears. 6 They may wear a gold ring, not as 
 an ornament, but as a mark of good housewifery, to keep 
 everything valuable in the house carefully under seal. Some 
 allowance must be made for women who are compelled to 
 study dress in order to please their husbands ; their care, how- 
 ever, should be to bring their husbands gradually to a better 
 mind. Men should not wear rings on the joints of the fingers, 
 
 1 C. 10. 2 See L. 2. c. 10. ccxxxv. I, quoted in p. 50. 
 
 2 cclxxxvi. 25. * See L. 2. c. lo. ccxxxiv. 17, quoted in p. 50. 
 6 See L. 2. c. 12. ccxlviii. i. 
 
 6 cclxxxvii. 25. Clement says that the dishonesty of men renders seals 
 necessary. See also cclxxxviii. 21. 
 
Writings of Clement of A lexandria. 5 9 
 
 but on the little finger. The 1 emblems on our rings should 
 be a dove, or a fish, or a ship sailing before the wind, or a lyre, 
 or an anchor ; not the figure of an idol, which a Christian is 
 forbidden to reverence ; or a sword, or a bow, ill-suited to a 
 follower of peace ; or a cup, ill-suited to the temperate \ still 
 less a naked figure. 2 The hair on the head of man should be 
 thin, 3 his beard thick." Clement gives various reasons for 
 these injunctions, viz. " when the hair is thin the skull becomes 
 accustomed to cold and heat ; whereas when it is thick it acts 
 as a sponge, and retains the moisture to the injury of the 
 brain. 4 Women should be content to bind up their hair close 
 to the neck with a simple clasp, and should not torture it into 
 curls, so that they are afraid to touch it, or even to go to sleep, 
 lest they should spoil the shape. False hair is on no account 
 to be worn. For on whom does the Presbyter lay his hand ? 
 whom does he bless ? not the woman herself, but the hair of 
 another head, and through it that head. If the man is the 
 head of the woman, and God of the man, must it not be 
 impious to fall into a double sin ? to deceive man by a quantity 
 of false hair, and to dishonour God by adorning themselves, 
 as much as in them lies, after the manner of harlots, and by 
 disguising their head which is really fair? 5 It is also sinful to 
 dye the hair, especially grey hair, which is the honour of old 
 age. The face must not be painted ; the best beauty is that 
 of the soul, when it is adorned with the Holy Spirit, and the 
 refulgence of His gifts, with righteousness, wisdom, courage, 
 temperance, love of that which is good, and modesty. Bodily 
 beauty consists in symmetry of limbs and a good colour." 
 Clement then points out the effects of diet upon beauty. " It 
 is absurd," 6 he proceeds, "for those who are made in the 
 image and after the likeness of God to superinduce an 
 adventitious beauty, as if they despised their archetype, pre- 
 ferring vile human art to the Divine workmanship. 7 Women 
 ought to be clothed with the works of their own hands. A 
 domestic wife is the most beautiful work, who clothes herself 
 and her husband with her own ornaments, on account of which 
 
 1 cclxxxix. 4. See C. liii. 10. S. L. 5. DCLXII. 4. 2 See L. 3. c. 3. 
 
 3 See L. 3. c. 3. cclxiii. 4. cclxvi. 6. Clement makes a distinction 
 
 between ,upov and / ^vo /u,d%a,ipeu u.\ xoupixoti or y <^X>? /u,a,%aipx. CCXC. 5- 
 
 4 ccxc. 20. 5 ccxci. 13. See L. 3. c. 3. cclxii. 10. 
 6 ccxcii. 24. See L. 3. c. 2. ccliv. 17. 7 ccxcii. 42. 
 
60 Some Account of the 
 
 they all rejoice; the children in their mother, the husband in 
 his wife ; she in them, and all in God. Women ought also to 
 be correct in their gestures, looks, gait, tone of voice. l Even 
 the female slaves who follow their mistresses should avoid all 
 indecent words and actions ; for any want of decorum in them 
 reflects on their mistresses, who are supposed to approve what 
 they do not reprehend. 2 Men ought not to waste their time 
 in the shops in order to look at the females as they pass, and 
 to excite laughter by profane jests ; neither should they play at 
 dice nor gamble. They who act thus do it from idleness." 
 
 Clement 3 proceeds to declaim against spectacles and 
 theatrical exhibitions. " ' But all,' 4 you will say, ' do not 
 aspire to philosophy.' Do we not all pursue life ? What do 
 you say ? How did you then believe ? How do you love 
 God and your neighbour, unless you love philosophy ? or how 
 do you love yourself, unless you love life ? You will reply, 
 'I have not learned letters.' But if you have not learned to 
 read, there is no excuse for not hearing, since hearing is not 
 taught. Faith is the possession of those who are wise, not 
 according to the world, but to God j it is learned without letters; 
 and its writing, which is at once Divine, and accommodated to 
 the ignorant, is called love ; a spiritual composition. To engage 
 in public affairs is not incompatible with the study of Divine 
 wisdom ; nor are you forbidden to mix in the world, if you 
 mix in it decorously, according to the will of God. Buyers 
 and sellers ought not to have two prices ; nor in dealing should 
 recourse be had to 5 oaths, which ought on all occasions to be 
 avoided. The man and woman should come into the congrega- 
 tion decently attired, with simplicity of gait ; in silence, with 
 love unfeigned ; pure in body, pure in heart, fit to address 
 God in prayer. Let the women, moreover, be always veiled, 
 excepting at home, lest they should betray others into sin. 
 
 1 ccxcvi. 5. 2 ccxcvii. 9. 
 
 8 ccxcviii. 1 6. Compare S. L. 2. CCCCLXV. i. L. 7. DCCCLII. 12. 
 DCCCLXXVII. 38. DCCCLXXXIII. 42. In some of these passages Clement 
 connects public executions with theatrical exhibitions. See also Tertullian 
 de Spectaculis passim. 
 
 4 ccxcix. 15. 5 Compare S. L. 7. DCCCLXII. 10, 18. 
 
 6 See L. 2. c. 10. ccxxxviii. 30. Clement says that the wife of ^neas 
 refused to lay aside her veil even when Troy was taken, and she was flying 
 from the flames. 
 
Writings of Clement of A lexandria. 6 1 
 
 In their appearance and deportment throughout the whole 
 tenor of life, Christians should show the same gravity as in the 
 congregation, being equally gentle, pious, and affectionate. 
 But they seem for the most part to change their behaviour and 
 manners with the place ; like the polypus, which is said to take 
 the colour of the rock to which it adheres." After inveighing 
 at some length against this inconsistency, * Clement speaks of 
 the kiss of peace, and says that it had been abused, and given 
 occasion of scandal to the Gentiles. He adds, "that it is the 
 duty of a Christian so to live, that he may be free, not only 
 from impurity, but from the suspicion of impurity." 
 
 Clement, 2 pursuing his remarks respecting the demeanour 
 befitting Christians, cautions husbands against embracing or 
 saluting their wives in the presence of servants. At length, 
 escaping from these minute details, he says, "that the end of 
 the Gospel is the sanctification of man ; and that the office of 
 the Word is to lead on human weakness 3 from the objects of 
 sense to those of the understanding. What we should observe, 
 and how we should regulate our life at home, has," 4 he says, 
 " been sufficiently declared by the Paedagogue ; but His con- 
 versation with His children on the road, until He brings them 
 to the Teacher, is summarily stated in Holy Scripture : He lays 
 down simple precepts, fitting them to the length of time during 
 which His scholars are under His guidance, but committing the 
 interpretation of them to the Teacher j for His law aims at 
 dissipating fear, giving the will freedom to believe." Clement 
 then gives the discourse which he supposes the Paedagogue to 
 address to the child. "Hear, O child, the sum of salvation; 
 for I will unfold to thee My morality, and suggest to thee those 
 fair precepts, through which thou shalt reach salvation ; for I 
 will conduct thee in the way of salvation. Follow the good 
 road by which I shall lead thee, lending to Me ready ears, and I 
 will give thee treasures, hidden, secret, unseen by the Gentiles, 
 seen by us. The treasures of wisdom are inexhaustible, in 
 
 1 CCCl. IO. ' C. 12. 3 oc.'Jfo rat aifffaruv isr) <rnv vorifftv. CCciv. 4. 
 
 4 In thus distinguishing between the Paedagogue and the Teacher 
 (o TlKibityu'yos and o A/Sa<r*aX<j$), the office of the former being to lay 
 before the Christian the practical precepts of the Gospel, of the latter to 
 unfold to him their deep and hidden meaning, Clement intends to describe 
 the different purposes of his two works, the Pedagogue and the Stromata. 
 Compare cccix. 30. See p. 26. Note I. 
 
62 Some Account of the 
 
 admiration of which the Apostle says, ' O the depth of the 
 riches and wisdom.' These various treasures are supplied by 
 one God ; some through the law ; some through the prophets ; 
 some by the Divine mouth ; some in unison with the seven- 
 fold Spirit ; but the Lord, Who is one, is the same Pedagogue 
 through all. There is one summary, practical precept, which 
 comprehends all : * As you wish that men should do unto you, 
 do ye also unto them.' All the commandments may be com- 
 prised in two : ' Thou shalt love thy God with all thy heart, 
 and thy neighbour as thyself.' The Paedagogue, for our easier 
 instruction, has expanded these precepts in the Decalogue." 
 
 Clement proceeds to quote passages of Scripture respecting 
 the true nature of l prayer, of fasting, of sacrifice } respecting 
 forbearance, the duties of soldiers, tax-gatherers, judges, 
 stewards, or managers of property (oucwG/uieot) ; respecting 
 charity, the duties of citizens, oaths, placability, and compassion, 
 faith, the treatment of servants, vanity, repentance, liberality. 
 2 " These are the reasonable laws, the consolatory words, not 
 written on tables of stone, engraved by the finger of the Lord, 
 but on the hearts of men, which alone are not exposed to 
 destruction. Both laws ministered to the Word for the instruc- 
 tion of man : the one through Moses ; the other through the 
 Apostles. 3 Many precepts in Scripture are addressed to select 
 persons, as to presbyters, bishops, deacons, widows ; many are 
 delivered enigmatically ; many in parables ; but the explica- 
 tion of these belongs not to the Paedagogue, but to the 
 Teacher, to whom we must next 'go." U O pupils," 4 Clement 
 exclaims, " of a good education (7rat8ayojytas), let us complete 
 the fair person of the church, and run like children to the 
 good mother ; and if we are hearers of the W T ord, let us glorify 
 the blessed economy, through which man is instructed, and 
 sanctified as the child of God, and becomes a citizen of heaven, 
 his preparation having been carried on below; and he then 
 receives as his Father Him Whom he learns on earth. The 
 Word does, and teaches all things, and acts the part of the 
 Paedagogue in all things. O the Divine workmanship ; O the 
 Divine injunctions." 5 " ' Let the water roll its billows within 
 itself; let the fire restrain its rage ; let the air wander through 
 
 1 cccv. 16. - cccvii. 31. 3 cccix. 25. 4 cccx. 9. 
 
 5 Clement supposes the Word to speak thus. 
 
Writings of Clement of Alexandria. 63 
 
 the sky ; let the earth become solid and move along ; when 
 I wish to create man and wish for matter, I have the elements 
 as matter ; I dwell with My own creation ; if you will know 
 Me, fire shall be your servant.' So great is the Word : He is 
 the Paedagogue, the Creator of the universe and of man." 
 
 % 
 
 Clement concludes with the following prayer to the Word : 
 "Be propitious, O Paedagogue, to Thy children; O Father, 
 charioteer 1 (fyioyt) of Israel, Son and Father, both One, O 
 Lord, grant that we, who follow Thy injunctions, may perfect 2 
 the likeness of the image, and may, as far as is in our power, 
 recognise at once a good God and a mild Judge. Grant that 
 we 3 all, living in Thy peace, translated into Thy city, safely 
 sailing through the waves of sin, may be tranquilly borne along 
 together with the Holy Spirit, the ineffable wisdom ; and day 
 and night until the perfect day, may praise with thanksgiving, 
 and give thanks with praise, to the only Father and. Son, Son 
 and Father, the Son, the Paedagogue and Teacher, together 
 with the Holy Spirit, all things in one ; in Whom are all things ; 
 through Whom all things are one ; through Whom is eternity ; 
 Whose members we all are ; Whose is the glory, the ages 4 
 (aiwvs). To the All-good, All-fair, All-wise, All-just, be glory 
 now and for ever. Amen." 
 
 M. 5 Barbeyrac has given what he calls a general idea of the 
 three books of the Paedagogue. If the reader compares it with 
 
 1 With reference, perhaps, to 2 Kings ii. 12. See S. L. 2. ccccxcv. 16. 
 
 ivos fivti%ev x. T. J. 
 
 - With reference to Gen. i. 26. See C. xciv. 26. 
 
 3 I read a,va.v<ra,$. 
 
 4 Grabe translates whose glory are the sons, the celestial Spirits. Notes 
 on Bp. Bull's Def. Fid. Nic. Sect 2. c. 6. p. 89. 
 
 6 Traite de la Morale des Peres, c. 5. M. Barbeyrac says "that 
 Clement was wholly ignorant of Hebrew." He makes this remark with 
 reference to P. L. I. c. 2. c. 15* where Clement, following the Septuagint 
 version of Numbers vi. 12, xai a! vftipai a.1 vponpui aXoyoi iffovrai, interprets 
 the words ccXoyoi ttrovrxi, shall be irrational, instead of shall not be reckoned. 
 The passage itself proves nothing either for or against Clement's knowledge 
 of Hebrew. I suspect, however, that he did not understand it. tie 
 seems in general to borrow his interpretations of Hebrew words from 
 Philo ; thus P. L. i. c. 5. ex. 26. c. 7. cxxxn. 17, 21. c. 8. CXLIV. 5. 
 S. L. i. cccxxxiv. i, 3, 12. L. 2. ccccxxxix. 7. CCCCLVI. 7. L. 5. 
 DCXLVIII. 12. See also the whole of the sixth chapter of the fifth book. 
 L. 7. DCCCXCVII. 19, compared with L. I. cccxxxv. i. Yet having said 
 
64 Some Account of the 
 
 the foregoing account of the work, he will perhaps be disposed 
 to think that the learned writer's selections have scarcely been 
 made in a spirit of fairness and impartiality. It may be true 
 that, as a system of morality, the Pedagogue is most defective ; 
 or, to borrow M. Barbeyrac's words, that "there is not a single 
 virtue of which the nature is so explained as to place man in a 
 capacity rightly to practise it ; not a single duty established on 
 sound foundations ; not a single obligation, resulting from the 
 relations between man and man, traced to its true principles, 
 or so developed that it may be rightly applied in all different 
 cases." All this may be true. It may also be true that 
 Clement was wholly incompetent to the task of composing a 
 system of morality. But the question is, Was it his intention 
 to compose one ? Surely not. His intention was to deliver 
 rules for the guidance of his fellow-Christians, in the common 
 intercourse of life; many of his rules are puerile, many 
 grounded on false principles ; but there is mingled with them 
 much that may even now be read with profit ; much that is 
 fitted to give a religious tone to the mind, and to inspire it 
 with the love of purity and virtue. When, too, we censure the 
 minutiae into which Clement descends, we should bear in mind 
 that, situated as Christians then were, it was desirable to draw 
 as marked a line of distinction as possible between their 
 manner of life and that of the heathens, by whom they were 
 surrounded. To prescribe strict rules for their guidance in 
 matters indifferent, was an effectual mode of securing them 
 against being betrayed into vicious or criminal compliances 
 with the customs of the Gentile world. 
 
 repeatedly, on the authority of Philo, that Rebekah in Plebrew is equivalent 
 to uropovri in Greek, in S. L. 4. ncxxxvu. u, he makes it equivalent to 
 
 @tou $o%a. In C. XI. 21, we find avrixet *yovv, x,x.ru. rriv a,xpifi TUV 'Efipaiav 
 (pMvriv, <ro ovofAO. ro ~Euiu, $a,ffU*o/Litvav ipftvviuiTCii o<pu v 6vikna. t In P. L. 
 
 I. c. 5. civ. 37, Clement interprets Hosanna, or as he writes it 'ft; 
 
 avv, <Qu; xex.} $o%a, xcti aTvjf (itf txtrvpicts TU xvpico. In S. L. I. CCCXXXII. 
 
 10, Jerusalem is interpreted, opains ilpwvi;. In the Eclogse ex Prophetarum 
 Scripturis LVII. our Saviour's exclamation, Eli, Eli, is referred to the 
 Greek word Xi, and in P. L. 3. c. 12. cccix. 39, Clement appears 
 to refer the name Jesus to the Greek word iZfftai. See S. L. i. 
 ccccxxn. 30. 
 
Writings of Clement of Alexandria. 65 
 
 CHAPTER IV. 
 
 WE proceed to thefetromataj Some sentences are wanting at 
 the commencement ;l\^e~TrTeh find Clement engaged in inquir- 
 ing whether it is right to compose works and to leave them in 
 writing to be transmitted to posterity. This he determines in 
 the affirmative. - 1 "The sole object of the writer must be the 
 welfare of his readers ; he must not be impelled to write by 
 emulation or vainglory. On the other hand, the reader must 
 not come to the perusal of Divine discourses through mere 
 curiosity, or through a desire of obtaining a share of those 
 worldly benefits which Christians were ready to impart. 
 2 Neither must he judge of them by comparison with the 
 writings of those who are versed in the arts of rhetoric. He 
 who possesses faith will judge most rationally, and be most 
 firmly established for the reception of Divine truths." After 
 some other remarks, Clement 3 proceeds thus : " This work is 
 not intended for an exhibition of art j but I have treasured up 
 these memoranda against old age, to be a remedy against 
 forgetfulness, and as it were an image and outline of the clear 
 and living words which I have been deemed worthy to hear 
 from men blessed and really deserving of honour. 4 With one 
 of them I met in Greece, the Ionian ; with another in Magna 
 Graecia the former was from Ccele- Syria, the latter from 
 Egypt. Some also there were from the East ; one from 
 Assyria ; another, an Hebrew by descent, from Palestine. He 
 with whom I last met was the first in power; and having dis- 
 covered 5 him lying concealed in Egypt, I desisted from further 
 search. For he was in truth a Sicilian bee, who, cropping the 
 
 1 cccxix. I. - cccxx. 2. 
 
 3 cccxxii. i. Compare cccxxiv. 19. L. 6. dccxxxvi. 29. si xou Xnp,uv; 
 
 <rivt; xui iXixavas, XKI xvpix, xec'i <riw^oi/$, ffvva.yuya.f <piXofta0-7s vroixiX&if 
 , ffuviypd^avro' <rt>7$ ' u; irvfciv iwi ftvr,ft.i>]v \X0ouffi, xou f^wn rr 
 fir,** ry Qpuffii %iaxixa.0a,p/u.ivot;, 'Siiff'Tra.pftivois %i ivrirw^ts, a.vet^u.'i^ ft ruv 
 
 "2,TpU{*.KTlfoY WfAiV VVrOTVTrcafflS, XilftUVOl OlXrjV TTi'X'OtXtX'rtX.I) XCti Of] UOl 'l^OV-Ttf 
 
 \fji.oi Ti 'jiropv/ifAU.?!*, inv o.v t^tu'ffvfioc,^ TM Ti tif yvuait iwinidziit/j i'l <7ru$ vftpiTv^ot 
 
 TfliVOi, rfpOg TO ffV[Jt,(QipOY XOil etlfytXlfAOV ftiTtZ IOpCtJ-TO; '/I l^YlT'/lfflS yiVritTlTOLl. L. 7. 
 
 dccccii. 6. 
 
 4 I here follow the interpretation of Valesius, Eusebii Hist. Eccl. L. 5. 
 
 C. II. 
 
 5 Clement is here supposed to speak of Pantsenus. 
 
 C 
 
66 Some Account of the 
 
 flowers of the prophetic and apostolic meadow, caused a pure 
 knowledge to grow up in the minds of his hearers. These 
 men preserved the true 1 tradition of the blessed doctrine, as 
 delivered by Peter, and James, and John, and Paul, the holy 
 apostles, having received it in succession, the son from his 
 father, though few resemble their fathers. At length, by the 
 blessing of God, they have deposited the apostolic seed 
 received from their forefathers with us ; and I well know that 
 they will rejoice not that they will be pleased with the mere 
 exposition, but with the accurate representation of what they 
 delivered." Reverting then to the benefit resulting from the 
 labours of authors, 2 Clement asks, " What is the value of 
 wisdom which does not make wise him who is able to hear ? 
 The Saviour is still engaged in the task of salvation; still 
 works as He sees the Father work. He who teaches at the 
 same time learns ; and while he speaks, hears together with his 
 hearers. For there is one teacher both of him who speaks 
 and of him who hears, he who waters both the understanding 
 and the speech (rov Aoyoi/). Wherefore the Lord has not for- 
 bidden us to 3 rest from good ; but has permitted us to impart 
 the Divine mysteries and that sacred light to those who can 
 receive them. He did not, however/ 4 immediately reveal to 
 all that which was not intended for all ; but to a few only, to 
 whom he knew it to be suited, who were capable of receiving 
 it and being wrought into a resemblance to it. That which 
 is not proper to be revealed is committed to speech, not to 
 writing." Having 5 given some further explanation of the 
 
 1 Compare L. 6. DCCLXXIV. 27. 2 cccxxiii. 14. 
 
 3 arto ayoiSou <ra/3/3a<r/m. CCCXxiii. 21. 
 
 4 Compare cccxxviii. i. L. 5. DCLXXXV. 10. L. 6. DCCXXXVI. i. 
 
 DCCLXXIV. 27. DCCXCVIII. 36. DCCC. 33. DCCCII. 44. DCCCIII. 33. 
 DCCCV. 22. DCCCVI. 25. DCCCVII. 5. L. 7. DCCCLXXXVI. 9. DCCCI. 34. 
 
 5 Compare L. 6. DCCXXXVI. 19. L. 7. DCCCCI. 36, where he says that 
 the Stromata resemble not a trim garden, in which the trees are planted in 
 rows ; but rather a wood, in which are mixed trees bearing, and trees not 
 bearing, fruit. \oi)utft Vt *<$ ol 'Zrpcapa.riis ov iretfei&urnf i%nfxtiptiruf } ixiivoi? 
 <ro7; Iv ffVilYtt xx'ret'/fKpunufAivot; ilg rioovwv o^tu;' opu ^ ^aXXav ffuffxici) <r/w xa,} 
 ^citrn' xuvrec,pi<r<roi$ xai vrXu.ra.vois, %K<pv/i n. xa.} xiyffu, ft'/iXotioiis <rt opou xai 
 iXctiat; xent ffvxous xoe.ra.'Tri^UTivf^i.vui, iir/rff2tf ava^s^/y^sv^j rtj; 
 xup<rotf>opeav TS. of&ou xent axdpTuv ^iv^puv, ^10, roti; vq>u.ipt7ffQa,t xoc,} 
 ToXftuvrot.; TO, upia., \6iXou trris Xavtfdvtiv rr,; ypei^y,;' \\ uv ^>j [j.ir 
 
 XKI fj.ira.QiiTivo'a.s, o yzupyos ufouov xix.'ruxoffp.rtffii -rapaliiiffov xxi 
 
Writings of Clement of Alexandria. 67 
 
 nature of the work, and 1 stated his reasons for introducing 
 into it much of the Greek philosophy, he 2 adds, that "the 
 Stromata (^rpco/Aareis) will contain the truth mixed up with the 
 doctrines of philosophy ; or rather concealed by them, as the 
 eatable part of a nut by the shell; for the seeds of the truth 
 ought to be kept solely for the husbandmen of the faith. 
 Some there are who think that 3 philosophy was the invention 
 of some evil one, and that it has crept privily into life, to the 
 injury of man. But I will show, through the whole of this 
 work, that evil, being by nature evil, cannot cultivate that 
 which is good, and that philosophy is the work of Divine 
 Providence." 
 
 Clement proceeds to justify his frequent references to the 
 Greek philosophy, which he 4 describes as a clear image of the 
 truth, a gift given from Heaven to the Greeks. 5 " Before the 
 coming of the Lord philosophy was necessary to the Greeks 
 for justification; now it is useful 'to piety, being a kind of 
 preliminary exercise to those who obtain faith through demon- 
 stration. We cannot err if we refer what is good, whether it 
 be Greek or Christian, to Providence. For God is the cause of 
 all that is good, sometimes immediately or principally ( 6 KO.TO. 
 Trpo-riyovfjLcvov), as of the old and new covenants ; sometimes, by 
 consequence, as of philosophy. Perhaps it was given even 
 immediately to the Greeks, before God called them ; it was to 
 
 1 cccxxv. II. He alleges the example of St. Paul in his defence. 
 
 CCCL. 27. CCCLXXIT. 17. 
 
 2 cccxxvi. 21. In L. 3, sub fine, Clement calls his work Commentaries 
 (virofivvipeirii) on the true Gnostic philosophy. See also L. 4. DLXV. I, 33. 
 L. 6. DCCXXXVI. i, 16. L. 7. DCCCXCV. 17. 
 
 3 Compare cccxLii. 32. cccLXVi. 19. L. 6. UCCLXXIII. 17. DCCLXXX. 
 18. DCCCXXII. 26. 
 
 4 a.'kyi&i'ia.g averav tixovu, ivetf'yri, $i'iu.v "oupiuv "EXXtjffi "$s$oftivy,v. CCCXXvii. 24. 
 
 In like manner he says that all human arts and sciences proceed from 
 God. cccxxxi. 3. See L. 6. DCCCXIX. 25. DCCCXXIII. 29. 
 
 5 cccxxxi. 22. Compare cccxxxii. 3. cccxxxvm. 36. CCCLXXVII. 5. 
 L. 7. DCCCXXXII. 8. 
 
 6 xetTo, vpoyiyovptvov means that purpose which God had directly and 
 
 principally in view. So ov xoira, Vfoyfyov^vov "k'nyov rw; Qi'koiroQtcx.; wapti- 
 ffi^6oirv;, CCCXXVII. 32. It IS here opposed to KU.<T I^axoXayV^a, as in 
 
 L. 8. DCDXXVII. 39, to XKTK TO xxoXoufov in L. 7. DCCCLXXXV. 32, to 
 elvet>yxaiu; in DCCCLXXiv. 22, and in cccxxvi. 12, to olKovoftouptvo; and 
 ffvpiripiQipofttvos. See also cccxxxvii. 23. L. 3. DXL. 12. L. 6. 
 
 DCCLXIII. 25. DCCLXXX1X, 8. DCCCXXI. 37. L. 7. DCCCLXIII. 25. 
 
68 Some Account of the 
 
 them a schoolmaster,- as the law to the Hebrews, to lead them 
 to Christ. It is preparatory, opening the way to him who is 
 afterwards perfected by Christ. The way of truth is one, for 
 streams run into it from different quarters as into a perennial 
 river. The l direction of Scripture is, that we should use the 
 wisdom of the world, but not entirely devote ourselves to it. 
 As the sciences of music, geometry, grammar, rhetoric, contri- 
 bute to philosophy, their mistress ; so philosophy contributes 
 to the acquisition of wisdom, which is the knowledge of things 
 divine and human, and of their causes." Clement confirms 
 these statements by allegorical interpretations of the story of 2 
 Abraham, Sarah, and Hagar, which are borrowed from Philo. 
 
 3 " Discipline in those things which are comprehended by the 
 understanding purifies the soul from the objects of sense, and 
 kindles a spark within it, so that it is enabled to see the truth. 
 
 4 There is doubtless in some a greater natural aptitude to 
 virtue than in others ; but perfection in virtue is attained 
 through education ; since many, ill-disposed by nature, have, 
 through suitable discipline, become virtuous ; and many well- 
 disposed have, through neglect, become vicious. God has 
 created us fit for society, and just ; we must not, however, say 
 that justice results from constitution alone ; but that what is 
 good in our nature is stirred up by precept, the soul being 
 instructed by discipline willingly to choose what is best. It is 
 not faith alone, but a faith enlightened by instruction, which 
 causes us to admit what is well, and to reject what is ill said. 
 We can more easily and more speedily attain to virtue by 
 means of previous discipline, though we may succeed without 
 it : but even then we must have learned, and our senses must be 
 exercised" 
 
 The 5 preliminary Grecian discipline then, together with 
 philosophy itself, appears to come from God to man. In 
 speaking of philosophy Clement 6 meant not the Stoic, or 
 Platonic, or Epicurean, or Aristotelian; but the Eclectic, 
 
 1 cccxxxii. 33. Compare CCCXLII. 8. CCCLXXIII. 21. CCCLXXVI. 40. 
 
 2 cccxxxiii. 15. Abraham attained to wisdom, passing through the con- 
 templation of the heavens to faith in God and righteousness, cccxxxiv. 7. 
 Compare L. 5. DCXLVIII. 10. L. 6. DCCLXXX. 13. DCCLXXXI. 37. 
 
 cccxxxvi. 21. 
 
 cccxxxvn. 21. cccxxxvm, ir, 
 
Writings of Clement of Alexandria. 69 
 
 which takes whatever is well said by each of the sects, and 
 teaches righteousness with pious knowledge. When, however, 
 Clement talks of philosophy as justifying the Greeks, he 
 excludes those who had an opportunity of becoming acquainted 
 with the Scriptures ; which, according to him, were translated 
 into Greek for the express purpose of depriving the Greeks of 
 the excuse of ignorance. A life of obedience in such a case, 
 without faith, will not avail ; for Abraham was justified, not by 
 works, but by faith. There are many roads, but that which is 
 in righteousness is that which is in Christ ; and blessed are they 
 who enter into it. 
 
 The arts of sophistry are, Clement 1 says, " little calculated 
 to advance the cause of truth." He 2 declares himself, how- 
 ever, opposed to the opinion of those who, assuming the title 
 of orthodox (op#o8oao-Tai), said that faith alone was sufficient, 
 and rejected the aid of human learning, 3 referring the inven- 
 tion of philosophy and logic to Satan. He contends, on the 
 contrary, that every branch of science and literature may be 
 rendered subservient to the advancement of truth. "It is true 
 that the Apostles were unlearned ; but they were guided by the 
 Spirit ; we can only arrive at the right understanding of the 
 sacred volume by study, and the usual modes of instruction." 
 Having dwelt at some length on the connexion between acting 
 well and speaking well (in a moral sense), he says 4 of himself, 
 " It is my determination to live according to reason, and to 
 understand what is signified (in Scripture) ; and without aim- 
 ing at fluency of speech, to be satisfied with merely giving as 
 it were a hint of what I understand ; nor do I care by what 
 name that which I wish to communicate is called. For I know 
 well that to be saved, and to co-operate with those who wish 
 
 1 cccxxxix. n, 35. " cccxli. 30. cccxlii. 8, 35. cccxliii. 12. 
 
 3 Compare cccxlvi. 16, 38, where various opinions respecting the origin 
 of philosophy are stated. Some thought that it, obscurely and as it were 
 by accident, shadowed out the truth ; others, that it was the suggestion of 
 Satan ; others, that it was the inspiration of certain powers descending 
 from above. Still, though it may not comprehend the greatness of the 
 truth, and is too weak to secure the performance of the Divine commands, 
 it prepares the way to the royal doctrine, correcting and fashioning the 
 morals, and strengthening him who believes in a providence, for the 
 reception of the truth. See Note 3, p. 67. 
 
 4 cccxliv. 12. 
 
70 Some Account of the 
 
 to be saved, is the main object: not to collect flowers of 
 speech, like ornaments." 
 
 "When St. Paul Condemns the wisdom of this world, he 
 must be understood, not as indiscriminately condemning all 
 philosophy, but the Epicurean, which annihilated Providence 
 and deified pleasure, and paid honour to the elements, to the 
 exclusion of their Creator. He condemns also the Stoic, who 
 represented God as a body pervading the vilest matter. Far 
 from forbidding inquiry, the Word invites men to investigate ; 
 but 2 means them to cease from investigating when they have 
 discovered the truth, and not to go continually in search of 
 novelties. 3 The Christian doctrine makes God the Creator of 
 the universe ; affirms that Providence extends to every part of 
 creation, and that the elements were created and are liable to 
 change ; teaches us so to live that we may be assimilated to 
 God ; and proposes the Gospel dispensation as the principle of 
 all instruction." 
 
 Clement 4 proceeds to say that he was for a while deterred 
 from writing, by the consideration that pearls ought not to be 
 cast before swine. "Our Saviour, indeed, says, that 'what we 
 hear in the ear, we are to declare on the house-tops ; ' but not 
 indiscriminately to all ; for to ignorant and swine -like men 
 nothing appears more ridiculous than the sacred traditions of 
 the true knowledge (yi/oxreoos). 5 Each sect of philosophy, 
 whether Barbarian or Greek, boasts that it possesses the whole 
 truth, whereas it possesses only a fragment; our business, 
 therefore, is to collect all those fragments into one body, in 
 order that we may behold the truth. Thus it is that the true 
 Gnostic is formed." 
 
 Having thus justified his frequent reference to the Greek 
 philosophy, Clement now 6 gives an account of its rise, for the 
 purpose of showing that it was of much later date than the 
 
 1 cccxlvi. 7. 
 
 2 Compare Tertullian de Prsescriptionibus Hsereticorum, c. 9, where the 
 same text, Matt. vii. 7, is quoted. 
 
 3 cccxlvii. 2. 
 
 4 cccxlviii. 15. Compare cccxxviii. i See Note 4, p. 66. 
 3 cccxlviii. 38. cccxlix. 27. 
 
 6 cccl. 17. This account well deserves the attention of the scholar. 
 
Writings of Clement of Alexandria. 71 
 
 Hebrew, from which it was in truth borrowed. He x extends 
 the same remark to other arts and sciences, of which the 
 Barbarians, as the Greeks termed them, were the inventors. 
 
 " Some 2 appear to have quoted, with reference to the Greek 
 philosophy, the saying of our Lord, ' All before me were thieves 
 and robbers.' The prophets indeed, inasmuch as they were 
 sent and inspired by the Lord, were not thieves, but ministers. 
 But philosophy was not sent ; it was given, they say, by a thief, 
 not without the knowledge of the Lord, Who did not, however, 
 prevent the theft ; for the theft was useful to mankind, though 
 that was not the intent of the thief; but it was directed by 
 Providence to a good end." Clement 3 hence takes occasion 
 to discuss the question, Whether he who has the power of pre- 
 venting, yet does not prevent evil, is not to be deemed the 
 cause of it ? " The cause," Clement says, " is to be discovered 
 by action ; but that which does not prevent is, in this respect, 
 inactive, and 4 is, therefore, not a cause. That which prevents 
 is rather a cause. 5 The Lord did not, indeed, prevent the 
 sending of philosophy, but He turned it to a good purpose. 
 To do good is as much the nature of God, as it is of fire to 
 warm, or of light to illuminate. But the greatest exercise at 
 once of the Divine goodness, and wisdom, and power, is to 
 bring good out of evil. In philosophy, as in the fire stolen by 
 Prometheus, there is a spark fit for light, a vestige of wisdom, 
 an impulse from God. In this respect the Greek philosophers 
 may be termed 6 thieves and robbers ; before the coming of the 
 Lord they stole portions of truth from the Hebrew prophets, 
 
 1 ccclxi. 14. 
 
 2 ccclxvi. 28. In cccc. 17, Clement applies the text to the sooth- 
 sayers among the heathen who pretended to the gift of prophecy. See 
 L. 5. DCL. 10. 
 
 3 ccclxvii. 9. Clement, however, denies that the gift of philosophy was 
 injurious, so as to call for the interference of providence. xx' oil' 
 
 iTfifiXafiri; n ^offi; 97 v, 7v w KuXvtri? VftffX/ff. CCClxviii. 3. 
 
 4 Clement asks, "Would you say that Achilles would have been the 
 cause of the destruction of the Grecian fleet, because he would not interfere 
 to prevent Hector from burning it? He might be called <ruvt*trio;, a con- 
 cause, or co-operating cause." See L. 4. DCII. 9. L. 8. DCDXXXI. 3. 
 DCDXXXII. 44. DCDXXXIV. where Clement distinguishes between o-uvxinov, 
 
 ffuYixrixov, ffvinpyov. See also CCCLXXVI. 37. 
 
 5 ccclxix. 20. 
 
 6 Compare ccclxxvii. 33. L. 5. DCL. 10. 
 
72 Some Account of the 
 
 without l clearly knowing them, and appropriated them to 
 themselves ; some they adulterated ; some they sophisticated 
 with ignorant diligence ; some they discovered ; for even they 
 had perhaps the spirit of wisdom 2 (irv.v^a. awr#7Jo-ea>s). Still 
 the 3 Greek philosophers occasionally put forth true doctrines ; 
 whether by accident, though even that accident must be 
 referred to the Divine providence ; or the produce of natural 
 notions common to all men (fywiKal eWouu), in which case 
 they must be referred to the Author of nature. 4 Philosophy 
 contributes to the comprehension of the truth ; not being itself 
 the cause of our comprehending it, but co-operating with 
 other causes, it may be called a concurrent cause 5 (TO a-waiTiov 
 alriov). Truth is one ; and many things conspire to the in- 
 vestigation of it ; but the discovery is through the Son alone. 
 We give to prudence, to temperance, to courage, to justice, the 
 name of virtue ; the power of virtue being always one and the 
 same. In like manner, truth being one, there is a geometrical, 
 a musical, a philosophical truth ; but truth, properly so called, 
 is that in which we are instructed by the Son of God. The 
 Christian philosophy differs from the Greek, though it has the 
 same name, in greatness of knowledge, in force of demonstra- 
 tion, in Divine power, and in other like respects ; for Christians 
 are taught of God, instructed in truly sacred literature by the 
 Son of God. Still too much stress must not be laid on the 
 assistance which philosophy can confer ; since many, without 
 the least tincture of science or Greek philosophy, or letters, 
 moved by the Divine and barbarous philosophy alone, have 
 received the Truth concerning God in power, through faith, 
 instructed by a self -working wisdom. We call that a con- 
 
 1 ov xotr lr/yvv. See CCCLXXII. 2O, 27. L. 6. DCCLIX. 23. DCCLX. 2. 
 It is Opposed to x,a,ra. vipitppainv. 
 
 2 Perhaps from Exodus xxviii. 3. 
 
 3 ccclxxiii. 24. Clement compares the view which the Greek philo- 
 sophers had of the Deity to that which we have of objects seen by refraction 
 or reflexion, ccclxxiv. 15. 
 
 4 ccclxxv. 25. Clement illustrates his position by observing that if many 
 men are engaged in towing a vessel, they are not deemed many causes, but 
 one cause composed of many ; since each is not singly the cause of the 
 vessel's motion, but in conjunction with the rest. See L. 8. DCDXXXII. 42. 
 
 5 See Note 4, p. 71. Clement had before spoken of the efficient 
 cause, TO voivirtxov xinov, with reference to the Deity, CCCLXXIV. 9. See 
 
 CCCLXXVII. I. L. 2. CCCCXLIII. 5. L. 3. DLL 21. L. 4. DXCVII. 27. 
 L. 6. DCCLXXXI. 19. ffuvairiois 
 
Writings of Clement of Alexandria. 73 
 
 current cause, which of itself can effect nothing, but acts 
 in conjunction with something else. Such is philosophy, 
 which * formerly justified the Greeks, not with that perfect 
 justification, towards which we have said that it contributes, 
 but as the first and second steps of the ascent to the upper 
 chamber. The senses contribute towards the discovery of the 
 truth ; but it is the mind which thoroughly knows it. The 
 2 Greek stands to the Christian philosophy in the same relation 
 in which the senses stand to the mind, with reference to the 
 discovery of truth. Truth, according to the faith, i.e. Christian 
 truth, is bread, necessary to life : Greek philosophy, merely 
 dainties and sweetmeats." 
 
 Clement now 3 enters into a long chronological detail, in 
 order to show that Moses and the Prophets lived long before 
 the rise of Grecian philosophy. He 4 then gives an account 
 of the Septuagint version ; which he states to have been 
 made during the reign either of Ptolemy the son of Lagus, 
 or of Ptolemy Philadelphia, under the direction of Demetrius 
 Phalereus. He asserts that the translators were inspired, as 
 5 Ezra was inspired, when he restored the Scriptures which had 
 been corrupted or destroyed during the captivity at Babylon. 
 He quotes, however, a passage from Aristobulus, from which 
 it appears that the account of the departure of the children of 
 Israel from Egypt, and of their conquest of the land of Canaan, 
 and of the giving of the law, had been translated into Greek 
 before the time of Alexander the Great. 
 
 Clement G then gives a history of Moses, in which he 
 principally follows Philo; though some of his statements 
 appear to have been 7 derived from other sources. He 8 shows 
 
 1 See Note 5, p. 67. 
 
 2 Clement also compares philosophy to the fence of a vineyard, which 
 keeps off the crafty attacks of those, the heretics for instance, who would 
 break through and steal. CCCLXXVU. 21. 
 
 3 ccclxxviii. 5. It has been observed (Note I, p. 3) that Clement 
 brings all his calculations down to the death of Commodus. CCCCII. 27. 
 cccciii. 15, 29, 35. ccccvi. 8, 28, 30. ccccvn. 15. ccccix. 16. 
 
 4 ccccix. 26. Clement here follows Irenreus. L. 3. c. 25. 
 
 5 See cccxcii. 33. 6 ccccxi. 18. 
 
 7 For instance, that respecting the name given to Moses after his 
 reception into heaven, ccccxi i. 24. 
 
 8 ccccxvi. 10. 
 
74 Some Account of the 
 
 that Moses was a prophet, a lawgiver, a general, a statesman, a 
 philosopher. The functions of the general, the lawgiver, and 
 the judge, pertain to the regal office, which may be considered 
 under four points of view : a king may be a dispenser of good, 
 in imitation of the Deity ; a violent despotic ruler, like Her- 
 cules or Alexander ; a thirster after conquest, like the Persian 
 kings who invaded Greece ; or a mere voluptuary, like Sar- 
 danapalus. A king, according to Clement, is he who rules 
 according to the laws, and knows how to rule over willing 
 subjects. Clement 1 says that " the Greeks derived from Moses 
 their strategical skill ; thus 2 Miltiades, in his night-march 
 against the Persians, imitated the tactics of Moses in conduct- 
 ing the Israelites out of Egypt." Clement goes so far as to 
 compare the pillar of fire, which guided the Israelites by night, 
 to a light which conducted Thrasybulus when he was bringing 
 back the exiles from Phyle to the Munychia. 
 
 In like manner 3 Plato borrowed his notions of legislation 
 from Moses. The proofs which Clement produces of this asser- 
 tion are far-fetched and inconclusive. 4 " Law," he says, " is not 
 that which is enacted ; as sight is not that which is seen ; nor 
 is it every opinion, since some opinions are bad ; but good, 
 that is, true opinion, which discovers that which is (TO en/), and 
 attains to it. ' He who is (6 tm/) has sent me,' are the words 
 of Moses. On which account some, consistently with good 
 opinion, have called the law right reason, commanding what is 
 to be done, and forbidding what is not to be done. The law 
 was rightly said to be given through Moses, being a rule to 
 distinguish between right and wrong, and conducting man to 
 God. A lawgiver is he who distributes to each part of the 
 soul that which is suitable to it and its operations. Moses, in 
 a word, was a living law, governed by right reason." The 
 Greeks, 5 in order to add to the authority of their laws, said 
 that Minos received his laws from Jupiter, Lycurgus from 
 Apollo, Zaleucus from Minerva; yet they would not admit 
 that the laws of Moses, from which all their own laws were 
 borrowed, were derived from heaven. 
 
 1 ccccxvii. 29. 2 ccccxviii. 10. 
 
 3 ccccxix. 13. Clement, having spoken of Moses as a general, now 
 speaks of him as a lawgiver. 
 
 4 ccccxx. 17. s ccccxxii. 8. 
 
Writings of Clement of Alexandria. 75 
 
 Clement * proceeds to defend the law against the charge of 
 not being good, because it inflicts punishments. " A surgeon 
 is not deemed cruel, who causes pain to a patient in order to 
 restore him to health ; nor ought the law to be deemed cruel, 
 which removes the diseases of the soul by severe remedies. 
 The 2 Providence which governs the world must be at once 
 supreme and good, and by both these attributes it effects the 
 salvation of man ; chastening him by punishment, as supreme ; 
 and benefiting him, as good. Thus he has it in his power to 
 cease to be a child of disobedience, and to pass from dark- 
 ness to life : and lending his ear to wisdom, to become first a 
 legal (vofjiifjiov) slave of God, then a faithful servant, fearing the 
 Lord God ; and if he proceeds further, to be enrolled in the 
 number of sons. For when ' charity has covered the multitude 
 of sins,' then through the consummation of a blessed hope, 
 being increased in charity, he is numbered in the elect adop- 
 tion, which is called beloved of God, and utters in song this 
 prayer, 'May the Lord be my God.' The 3 terror to which 
 the law gave birth was in truth merciful by leading man to 
 salvation. 
 
 " The 4 philosophy of Moses may be divided into four parts : 
 the historical, the legislative properly so called (these two relate 
 to morals), the sacrificial, which belongs to physical contem- 
 plation, and the theological, or inspection of mysteries (17 eVo- 
 Trrci'a). In order to the understanding of this, the true logic 
 is necessary ; which, inspecting all things, and examining their 
 faculties and powers, ascends to the most excellent essence, 
 and thence ventures onward to the God of the universe ; not 
 professing skill in human matters, but the knowledge of that 
 which is divine and heavenly ; to this is united the proper use 
 of things human, both in word and deed. This logic is the 
 science of distinguishing between things comprehended by the 
 
 1 ccccxxii. 23. Clement is now speaking of Moses as a judge. See 
 ccccxxi. 13. What he here says with respect to the law, he had before 
 said with reference to the Pedagogue. L. i. c. 8. See p. 34. We find 
 the same illustration, cxxxvu. I. Compare also CCLXXX. 19, with 
 ccccxxin. 13. See L. 2. ccccxcn. 22. L. 4. DLXVII. et seq. 
 
 2 ccccxxiii. 28. 
 
 3 ccccxxiv. 13. Compare L. 2. cccclxxii. 25. cccclxxiii. 26. 
 
 4 ccccxxiv. 27. Philosopher is the last in the list of titles given to Moses 
 by Clement, ccccxvi, 10. 
 
76 Some Account of the 
 
 understanding, displaying the substance of everything purely 
 and without mixture ; or it is the power which distinguishes 
 between the genera (ytvrj) of things, and thence descends to 
 individuals, and causes each to appear simply as it is. Where- 
 fore it alone leads to true wisdom ; which is a Divine power, 
 knowing things as they really are, attaining to perfection, and 
 exempt from all affections (?ra^ov?), not, however, without the 
 assistance of the Saviour, Who, by the Divine Word, removes 
 from the eye of the soul the film of ignorance spread over it 
 by evil conversation, and restores it to a healthy state, that we 
 may distinguish between God and man. He it is who shows 
 us how to know ourselves, and reveals the Father of the 
 universe to whom He will, as far as human nature is able to 
 comprehend Him." Clement 1 afterwards says, "that the law 
 may be considered under three points of view, either as 
 manifesting a sign (a miraculous communication), or as laying 
 down precepts for a good life, or as predicting future events." 
 
 Having in the first book described the nature and design 
 of the Stromata, and while he justified his frequent references 
 to the Greek, established the superior antiquity of the Hebrew 
 philosophy, Clement begins the second with stating the sub- 
 jects which he shall discuss, and repeating the charge against 
 the Greeks of having stolen from the barbarous philosophy 
 many miraculous narratives, and many doctrines of the highest 
 importance concerning faith, wisdom, knowledge, hope, charity, 
 repentance, temperance, and the fear of God. The Greek 
 philosophers particularly imitated the hidden, or symbolical 
 and enigmatical part of the barbarous philosophy, as the most 
 useful, or rather most necessary to the knowledge of the truth. 
 One of his objects, Clement says, "will be to reply to the 
 accusations of the Greeks, by appealing to Scripture ; in the 
 hope that the Jews may be led on, from what they now 
 believe, to faith in Him in Whom they do not believe ; and 
 the Greeks may become ashamed of their calumnious attacks, 
 by learning what the Christian doctrines really are." Clement 
 disclaims all attempts to win the assent of his readers by a 
 
Writings of Clement of Alexandria. 77 
 
 studied style. " The barbarous philosophy," * he continues, 
 "which we follow, is perfect and true. It embraces the con- 
 templation both of sensible objects, and of those which are 
 comprehended by the understanding. Studied in conjunction 
 with a good life, it conducts us, through that wisdom which 
 is the artificer of all things, to the Governor of the universe, 
 Who is difficult to be seized or apprehended, receding con- 
 tinually and going to a greater distance from him who follows 
 after. The same (God), an ineffable wonder, is at once afar 
 off and nearest to us. ' I am a God at hand,' says the Lord. 
 Afar off, with respect to His essence or nature ; for how can 
 that which is created be near to that which is uncreated? 
 But near in power, which comprehends all things in its 
 bosom. The power of God is always present to us, either 
 superintending, or benefiting, or instructing us." After some 
 further remarks on the Divine nature, Clement 2 says, that they 
 alone who are inspired by the Holy Spirit can attain to the 
 understanding of Divine truth, through the medium of faith, 
 which he defines "a voluntary anticipation, the assent of 
 piety, 'the substance of things hoped for, the evidence of 
 things not seen.' " He 3 then shows that the notions of faith 
 entertained by Basilides and the Valentinians, le.d to the 
 doctrine of an inevitable necessity, and subverted the dis- 
 tinctions between right and wrong. He 4 says that "truth 
 has reference to sensation, understanding, knowledge, and 
 opinion ; that in the natural order understanding has the 
 precedence ; but with respect to ourselves, sensation : and 
 the essence of knowledge is composed of sensation and under- 
 standing ; but evidence (TO empyes) is common both to sensa- 
 tion and understanding. Sensation is the basis of knowledge ; 
 faith, making its way through sensible objects, leaves opinion 
 behind ; hastening on to that which is free from falsehood, it 
 rests in the truth. Should any one 5 say that knowledge is 
 
 1 ccccxxx. 37. - ccccxxxii. 18, 36. 
 
 3 ccccxxxiii. 31. Compare L. 5. DCXLIV. 38. 
 
 CCCCXXXV. 9- Tiffffdfuv o\ ovr&iV) tv 01; TO aXj^j* aiff^fflu^ vo 
 
 5 This was the definition of the philosophers. See ccccxxxiii. 16. 
 CCCCLIV. 9. CCCCLXVIII. 27. L. 4. DCXXIX. ii. But the reader must bear 
 in mind that the knowledge here spoken of is not that of the Gnostic, yvutn;, 
 but tfiffriifat as opposed to %o%a. Clement distinguishes between iwwnii^tfi 
 and yvSffts. CCCCLXVIII. 41. See also L. 3. DXXXI. 24. L, 4. DLXXXI. 
 
78 Some Account of the 
 
 demonstration by reason, let him be told that first principles 
 admit not of demonstration ; they can be known neither by 
 art nor prudence (^povTycret). l Unbelievers refer all things to 
 sense, thinking that nothing exists but that which may be 
 touched and handled, and making no distinction between 
 body and essence." 
 
 Clement 2 proceeds to state the opinions of Aristotle and 
 Epicurus respecting faith; and then 3 resumes his old topic, 
 that the Greeks stole their doctrines from Moses. He 4 next 
 shows that in Christ were united all the qualities which the 
 Stoics ascribed to their wise man that He possessed true 
 beauty, was a king, was rich, a priest, a lawgiver, of noble 
 birth. Returning to the subject of faith, he 5 says that "it 
 would be absurd in the admirers of Pythagoras, who deemed 
 it sufficient to allege in confirmation of what they advanced, 
 that he had said it that it would be absurd in them to 
 distrust the only Teacher Who was worthy of credit, God the 
 only Saviour, and to require from Him proofs of what He 
 taught." 
 
 St. Paul, in Rom. x. 14, 15, 6 traces faith through hearing 
 and the preaching of the Apostles to the word of the Lord, 
 and to the Son of God. " What stronger demonstration can 
 we have than the word of the Lord ? But in order that the 
 word may have its due operation, there must be on the part 
 of the hearer an aptitude to receive it ; the best instruction is 
 of no avail, unless it is received by the learner. 7 Some have 
 both the inclination and the power ; some only the inclina- 
 tion : to will is an act of the soul ; but we cannot act without 
 the body. Nor are we to estimate actions by the event alone ; 
 we must judge by the choice of the individual, whether he has 
 chosen readily, whether he has repented of his sins, whether 
 he understands and recognises his error, and has changed his 
 
 26. L. 6. DCCLXIX. 8. between Ivto-rv/tv and <r<p/. L. 4. DLXVII. 
 
 2. DCXXXVIII. 28. P. L. 2. C. 2. CLXXXI. 26. We find Icr/c-r^^f 
 yveoffrtKvs. L. 6. DCCXXXVI. 12. DCCCXXV. 6. DCCCXXIII. 34, and 
 
 definitions of ffoQia, in P. L. 2. c. 2. CLXXI. 27. S. L. I. cccxxxm. 6. 
 L. 4. DCXXXVIII. 28. L. 6. DCCLXVIII. i. DCCCVII. 43. 
 
 1 ccccxxxvi. 2. ' 2 ccccxxxvi. 21. 3 ccccxxxix. I. 
 
 4 ccccxxxiii. 15. 5 ccccxli. 25. c ccccxlii. 18. 
 
 7 ccccxliii. 13. 
 
Writings of Clement of Alexandria. 79 
 
 sentiments ; for repentance is tardy knowledge ; innocence 
 from the first is knowledge. Repentance, then, is an amend- 
 ment through faith ; for unless a man believes that to be sin 
 in which he was before implicated, he will not change ; and 
 unless he believes that punishment hangs over the trans- 
 gressor, and that salvation is the portion of him who lives 
 agreeably to the commandments, he will not change. Hope 
 also results from faith." Having again noticed the definition 
 of faith given by Basilides, Clement 1 proceeds to define 
 opinion, unbelief, incredulity, faith, expectation, confidence, 
 2 good-will (ewoia). He then says that "the promise made to 
 Abraham pertains to Christians, who are Israelites, believing 
 not through signs and wonders, but through hearing. 3 The 
 covenants, which are two in name and time, adapted to the 
 different ages and progress of the people of God, are one in 
 power; both the old and the new being given by one God 
 through His Son." This assertion Clement confirms by a 
 reference to Rom. i. 17. 4 " Faith 'is not to be disparaged as a 
 common and vulgar quality. Whether founded on love, or, 
 as they who disparage it say, on fear, it is a Divine gift. It is 
 a Divine change when unbelief becomes belief, and men believe 
 in hope and fear. Faith appears to be the first inclination 
 (vevo-t?) towards salvation : then follow fear and hope and 
 repentance, which growing up together with temperance and 
 patience, lead us on to love and knowledge. Faith is the 
 first element of knowledge, preceding all its other elements, 
 being as necessary to the Gnostic as respiration is to life. As 
 we cannot live without the four elements, neither can we 
 attain knowledge without faith : faith then is the basis of 
 truth." 
 
 " Some 5 heretics disparaged the law, because it addressed 
 itself to the fears of man. For fear, they said, is an irrational 
 affection of the mind. But how," Clement asks, "can fear be 
 irrational, when the commandment is given by the Word or 
 reason ? That fear must be rational, which is an avoiding of 
 that which is hurtful, whence springs repentance for past 
 
 1 ccccxliv. i. 
 
 2 ccccxliv. 14. Compare P. L. I. c. n. CLVI. 7. 
 
 3 Compare CCCCLXXVI. 18. L. 3. DVII. n. DXIII. 30. 
 
 4 ccccxlv. 4. 5 ccccxlvi. I. 
 
8o Some Account of the 
 
 
 transgressions. ' The fear of the Lord is the beginning of 
 wisdom.' The heretics who denied that the law is good, 
 urged the passage of St. Paul, ' By the law is the knowledge 
 of sin.' But the law," Clement x replies, "did not cause, it 
 only declared sin ; by commanding what is to be done, it 
 reproved that which is not to be done. It is the part of 
 a good man to point out that which is salutary, and that 
 which is injurious. The law must be good which was 
 given as a schoolmaster to lead us to Christ, in order that 
 being chastened by fear we might turn to perfection through 
 Christ." 
 
 Clement 2 proceeds to refute the interpretations put upon 
 the text, " The fear of the Lord is the beginning of wisdom," 
 by Basilides and Valentinus. "The fear of the Lord," 3 he 
 says, "leads to repentance and to hope." He then defines 
 hope, charity, hospitality, philanthropy, friendly affection 
 (<J>i\oo-TopyCa) , brotherly love. "The Jews," he 4 says, "mis- 
 took the meaning of the law by attending only to the letter; 
 they did not believe in it as predicting the coming of Christ, 
 and obeyed it through fear, not through affection and faith ; 
 they did not perceive that Christ was the end of the law. But 
 the goodness of God was manifested even in their rejection ; 
 for their rejection was accompanied by the calling of the 
 Gentiles." Clement 5 thus describes the progress of the Chris- 
 tian to knowledge : " Faith becomes hope through repentance, 
 as does fear through faith ; perseverance and exercise in these, 
 united with instruction, are perfected into charity ; and charity 
 is perfected into knowledge. Wisdom is the power of God, 
 which teaches the truth ; and thence is derived the perfection 
 of knowledge." 
 
 " Three 6 qualifications are necessary to the perfection of 
 the Gnostic : contemplation ; the fulfilment of the command- 
 ments ; the ability to form good men. The 7 frequent repeti- 
 tion in Scripture of the words, ' I am the Lord your God,' 
 admonishes us quietly to seek God, and to endeavour as much 
 as possible to know Him ; this is the highest contemplation, 
 
 1 ccccxlvii. 17. 2 ccccxlviii. 3. 3 ccccl. 22. 
 
 4 ccccli. 26. 3 cccclii. 25. 
 
 ccccliii. 16. Compare L. 7. dcccxxx. 30. " ccccliv. 6. 
 
Writings of Clement of Alexandria. Si 
 
 the * true knowledge, which is immutably founded on reason. 
 This is the only knowledge of wisdom, from which good 
 works are inseparable." Clement then 2 distinguishes faith 
 into two kinds : that of knowledge (iTna-TrjjjioviKr)), and that 
 of opinion (So^ao-rtK^). He makes a similar distinction with 
 respect to demonstration. " Christians possess the only true 
 demonstration, which is supplied by the Divine Scriptures and 
 the heaven - taught wisdom. The demonstration of opinion 
 is human, and founded on rhetorical arguments and logical 
 syllogisms. That from above is knowledge." Clement then 
 runs into a fanciful interpretation of Exodus xvi. 36. " Now 
 an omer is the tenth part of an ephah," or according to the 
 Septuagint, "of three measures;" which three measures 
 Clement 3 states to be " sensation, the measure of objects 
 of sense ; speech or reason, of 4 names and words ; the under- 
 standing or mind, of things which are perceived by it. This 
 is the true and just measure, by which is measured the decad, 5 
 of which man consists the body and soul, the five senses, the 
 power of speech ; the seminal power, and the cogitative or 
 spiritual power." The last power bears the same relation to 
 the other nine that the Creator does to the creation, which 
 Clement, or rather Philo, divides into nine parts, the four 
 elements (constituting one), the seven planets, and the fixed 
 sphere. Then follows a comparison between the true and the 
 Pseudo-Gnostic. 
 
 " Faith 6 applies to the past and future, and is thus connected 
 with memory and hope; we believe that past events have been, 
 and that future events will be. Fear 7 becomes faith first, and 
 afterwards love ; not, however, such a fear as men have of a 
 wild beast, which they fear and hate ; but as they have of a 
 parent, whom they fear and love ; faith is not predicated of 
 the present, but persuasion or assurance." Clement, in pur- 
 suing this argument, 8 says, that our assent is entirely in our 
 own power. 
 
 1 See Note 5, p. 77. 2 ccccliv.,i8. 
 
 3 This fanciful interpretation is borrowed from Philo de Congr. qucerend. 
 erudit. gratia. 
 
 4 lvofji.oi.Tuv xu.} pr/fteiruv, nouns and verbs. 
 
 5 Clement describes this Decad somewhat differently. L. 6. dcccviii. 5. 
 
 6 cccclvii. 12. 7 See p. 80. 8 cccclviii. 9. 
 
82 Some Account of the 
 
 Clement next l proceeds to the subject of repentance, and 
 points out the dangerous condition of those who are continually 
 repenting and relapsing into sin. 2 " The Gentile, who em- 
 braces the Gospel, once receives the remission of his sins ; but 
 he who afterwards sins and then repents, even if he obtains 
 pardon, ought to feel shame, because he is not again washed 
 for the remission of sins. He who is regenerated in the Spirit 
 ought to quit his former mode of life ; that is, he ought not 
 again to be involved in the same transgression, and again to 
 repent. For repeatedly to ask forgiveness on account of 
 repeated offences is not repentance, but a show of repentance." 
 Clement 3 defines appetite a movement of the mind towards 
 some object, or from it; passion an excessive appetite, over- 
 stepping the bounds set by reason. All the passions are 
 irrational affections. Having stated that obedience and dis- 
 obedience are voluntary, he 4 says, that which is involuntary 
 cannot be made the subject of judgment. He then points out 
 the various modes in which men may act involuntarily. God 
 looks not merely at the action, but at the intent of the agent. 
 That 5 which is voluntary is either by appetite, by choice, or 
 by deliberate intention. Clement then states in what a 
 and dSt/oy/za differ from each other. 
 
 The 6 Valentinians seem to have objected against ascribing 
 joy and grief, which are human affections, to God. Clement 
 replies, "that the Divine nature cannot be described as it 
 really is. The prophets have spoken to us, fettered as we are 
 by the flesh, according to our ability to receive their saying, 
 the Lord accommodating Himself to human weakness for our 
 salvation. It is the will of God that he who obeys the com- 
 mandments, and repents of his sins, should be saved ; we 
 then rejoice on account of our salvation ; and the Lord, speak- 
 ing through the prophets, has appropriated to Himself our joy. 
 God 7 has no natural (<vo-t/<7?v) relation to us, as the founders 
 of the heresies assert, whether He formed us out of nothing (c* 
 /XT/ OI/TGH/), or out of matter ; since the former has no existence, 
 and the latter is in every respect different from God ; unless 
 some one should venture to assert that we are part of God, and 
 of the same essence (6/toowtous) with Him ; and I understand 
 
 1 cccclix. 26. 2 cccclx. I. 3 cccclx. 31. 4 cccclxi. 3. 
 
 5 cccclxii. i. 6 cccclxvi. 28. 7 cccclxvii. 37. 
 
Writings of Clement of Alexandria. 8 3 
 
 not how he who knows God can bear to hear such an assertion, 
 when he contemplates our life, and the evils in which we are 
 involved. Were this the case, God would in part sin (/xcpiKoos), 
 if the parts of the whole go to complete the whole ; but if they 
 do not go towards its completion, they are not parts. But 
 God, being by His nature rich in pity, in His goodness watches 
 over us, who are neither parts of Him, nor His children by 
 nature. The riches of God's mercy are manifested in this 
 that He calls to the adoption of sons, those who belong not to 
 Him in essence or nature, but simply in being the work of His 
 will." 
 
 Having defined knowledge (cTrio-r^r;), Clement 1 proceeds 
 to say, that " whatever we do not, we do not either through 
 want of inclination, or ability, or both. We wish to be as the 
 Lord, but have not the ability to be : ' the disciple cannot be 
 above his Master ; ' it is sufficient that we be as our Master ; 
 not in essence, since it is impossible for that which is by adop- 
 tion to be equal in essence to that which is by nature ; but 
 in becoming immortal, in attaining to the contemplation of 
 things as they really are, in being called sons, and in seeing 
 the Father 2 in Himself. The inclination precedes ; for the 
 reasoning or rational faculties are the ministers of the inclina- 
 tion ; in the Gnostic the inclination, the judgment, the exercise, 
 are one and the same." 
 
 The Greeks derived their notions of moral virtue from Moses. 
 This Clement 3 proves by references to passages in the Old 
 Testament, inculcating justice, liberality, brotherly love, for- 
 giveness of injuries, kind treatment of animals, and other 
 virtues. He 4 says, incidentally, " that he who possesses one 
 virtue as a Gnostic (yvcoo-n/aas), possesses all by mutual relation. 
 5 This is he who is * in the image and after the likeness,' the 
 Gnostic, who imitates God as far as it is possible, omitting 
 nothing which can contribute to the likeness, being continent, 
 
 1 cccclxix. 2. See Note 5, p. 77- 
 
 2 So I translate xa,} rov crarj^a $r TUV olxuuv xottfopoiv ftovov. 
 
 3 cccclxix. 23. 
 
 4 cccclxx. 32. The whole passage, in which Clement describes the 
 mutual dependence of the virtues on each other, is worthy of attention. 
 
 5 cccclxxx. ii. Compare C. xciv. 26. F. L. I. c. 12. clvi. 25. 
 L. 3. c. 12. cccxi. 6. S. L. 2. ccccxcix. 22. 
 
84 Some Account of the 
 
 forbearing, just ; king (/fco-iXoW) of his passions, communi- 
 cating what he has, doing good by word and deed, to the 
 utmost of his power. 1 The likeness to God (TO KO.T eucoVa, /cat 
 6/Aoiwo-iv) refers not to the body, for that which is mortal cannot 
 be likened to that which is immortal; but to the understanding 
 and reason, by which the Lord appropriately seals the likeness 
 in doing good and in governing." 
 
 2 " Patience and endurance of suffering are also qualities 
 through which the Gnostic will acquire exemption from passion 
 (a7ra#etai/), and will approach to the resemblance of God. 
 When tempted he will bless, like the noble Job; like Jonas, 
 he will pray when swallowed by the whale, and his faith will 
 restore him to prophesy to the Ninevites : if he is shut up 
 with lions, he will tame their savageness ; if he is cast into 
 the fire, he will be refreshed with dew, but will not be burned ; 
 he will bear testimony (/xaprv/arjo-ct), by night, by day, in word, 
 in life, in conversation ; conversing and dwelling with the Lord 
 in the spirit, he will remain pure in flesh, pure in heart, holy 
 in speech. ' The world,' he says, ' is crucified to him, and 
 he to the world.' He bearing about the cross of the Saviour, 
 follows the steps of the Lord, like unto God 3 becoming a 
 Saint of Saints." Clement next enlarges in praise of temper- 
 ance, and inveighs against pleasure. He 4 then explains the 
 manner in which the demons act upon the souls of men, and 
 seduce them into error. He 5 defends the law against the 
 charge of severity which some brought against it, because it 
 addresses itself to the fears of man ; it does this in order to 
 secure to them exemption from anxiety by deterring them 
 from unlawful pleasures. "To those," he 6 says, " who are 
 inclined to sin, truth appears harshness ; and he who will 
 not join them in their sinful practices appears destitute of 
 sympathy." 
 
 1 cccclxxxiii. 33. 2 cccclxxxiv. 3. 
 
 3 See ccccxciv. 28. with reference to Ps. Ixxxii. I. "God standeth 
 in the congregation of the mighty, lie judgeth among the gods," or as it 
 stands in the Septuagint, iv /u,=ff&> $1 hw; "Staxpiiti. Clement asks, " What 
 gods? Those who are superior to pleasure and passion ; those who know 
 what they do; the Gnostics, who have overcome the world." He makes 
 similar applications of Ps. Ixxxii. 6, 7 ; Rom. viii. 9. 
 
 4 cccclxxxvii. 7. 5 ccccxcii. II. Seep, 79, 
 6 ccccxciv. 2. 
 
Writings of Clement of Alexandria. 85 
 
 Having 1 enumerated the opinions of the philosophers re- 
 specting happiness (TO re/\os), Clement 2 says that "the purpose 
 of the Christian Gnostic is to attain to an end which is without 
 end, obeying the commandments (that is, obeying God), and 
 living conformably to them, unrebukeable (di/7riA.rJ7rTa>s, i Tim. 
 vi. 14), and endued with knowledge (eVtcmy/AoVtos, Jas. iii. 13), 
 through the knowledge of the Divine Will. That end is to 
 assimilate ourselves, as far as lies in our power, to right reason, 
 and to be restored to perfect adoption through the Son, and 
 continually to glorify the Father through the great High Priest, 
 Who has condescended to call us brethren and fellow-heirs. 
 The Apostle in his 3 Epistle to the Romans, concisely describes 
 the end, when he says, ' Now being made free from sin, and 
 become servants to God, you have your fruit unto holiness, 
 and the end everlasting life.' 4 The doctrine of Plato, that 
 the object of faith is a resemblance to God, as far as man can 
 unite justice and holiness with prudence ; and that the end is 
 a restoration of the promise through faith, is not different from 
 the doctrine of St. Paul, and was indeed derived from the 
 Scriptures of the Old Testament." 
 
 Clement 5 next treats of marriage, which he defines the 
 union of a man and woman according to the law, in order to 
 have legitimate children. To the question, whether a man 
 ought to marry, he answers that every man ought not to 
 marry, but regard must be had to time, and person, and age. 
 Having recapitulated the opinions of the philosophers for 
 and against marriage, he brings forward the 6 usual arguments 
 in favour of it, drawn from the distinction of sexes ; from the 
 blessing pronounced by God on our first parents, " Increase 
 and multiply;" from the necessity of marriage to the con- 
 tinuation of the human race. The "liability to disease con- 
 
 1 ccccxcv. 22. 2 d. 33. 3 vi. 22. 
 
 4 Compare d. 7, with dii. 8. s dii. 14. 
 
 6 Some seem to have deemed marriage necessary to the perfection of 
 the Gnostic. Clement puts the following argument into the mouth of 
 one who held this opinion : "He who is childless does not reach his 
 natural perfection, inasmuch as he does not substitute a successor in his 
 own place ; for he is perfect who causes to exist one like to himself ; or 
 rather, who sees that one do the same : that is, when he who is begotten 
 arrives at the same natural condition as he who begat." Dili. 31. 
 
 7 div. 9. 
 
86 Souie Account of the 
 
 stitutes another argument in favour of marriage ; for the care 
 and persevering attention of a wife surpasses the assiduity of 
 other relations and friends, and she is described in Scripture 
 as a help meet for man. In old age also the married man has 
 a wife to take care of, and children to support him. Another 
 argument * urged by Clement is, that if the loss of any object 
 is an evil, the possession of it must be good ; but the loss of 
 children is the greatest of evils ; consequently the possession 
 of them is a great good. Throughout this discussion Clement 
 says nothing in disparagement of marriage, but 2 affirms ex- 
 pressly that Scripture counsels men to marry. 
 
 Having described the manner in which the Gnostic character 
 is gradually formed, and the qualifications necessary to its 
 perfection, and having shown that the state of marriage is not 
 incompatible with it, Clement proceeds in the third book to 
 examine the opinions of the Pseudo-Gnostics, Basilides and 
 Valentinus, respecting marriage. He then 3 expresses his own 
 opinion. "We esteem," he says, "chastity blessed, as well as 
 those on whom this gift is conferred by God ; we admire a 
 single marriage, and the decorous gravity attached to it ; 
 saying, however, that we ought to sympathize with each other, 
 and ' bear each other's burdens, lest he who thinks that he 
 stands should himself fall.' With respect to a second 
 marriage, the Apostle says, ' If thou burnest, marry.' " 
 
 Clement proceeds to detail the sentiments of Carpocrates, 
 Marcion, and others of the Gnostics respecting marriage, and 
 to condemn the licentiousness of many of their tenets. He 4 
 says that " the heretics might be divided into two classes ; 
 those who taught the indifference of human actions, and those 
 who inculcated continence, but impiously and through enmity 
 to the Creator." Against the former he argues that, "it all 
 
 1 dv. 12. 
 
 2 o<rt ^ yccfttTv h Tpct(f>^ ffv^ovXititt, ou^l atpiffratrtfai won rr/s tru^vyta; 
 Ivtrpivti, oivTixfvs vo/u,o0-Ts7. Clement then proceeds to quote Matt. v. 32. 
 fcVI. 31. 
 
 3 dxi. 13, 4 dxxix. 15. 
 
Writings of Clement of Alexandria. 87 
 
 modes of life are different, we are manifestly at liberty to 
 choose a life of continence. A lover of pleasure gratifies his 
 body ; but a temperate man delivers his soul, which is the 
 mistress of the body, from passions. If 1 all things are lawful, 
 and there is no fear of being disappointed of our hope through 
 wicked actions, we might have a pretence for living wickedly. 
 But since a happy life is pointed out to us through precepts, 
 at which (life) we ought all to aim following whithersoever 
 the Word may lead us, neither perverting anything that has 
 been said, nor neglecting even the smallest part of that which 
 is befitting if we shall fail to attain to that life, we must 
 necessarily fall into eternal evil. They, therefore, who follow 
 the sacred Scriptures, by which all direct their way who trust 
 that they shall, as far as possible, be assimilated to God they 
 must not live indifferently, but purify themselves from pleasures 
 and desires, and watch over the soul, inasmuch as by it they 
 perseveringly proceed to that which is alone divine. For the 
 understanding, being pure and free from all wickedness, is in 
 some measure capable of receiving the power of God, the 
 Divine image being again raised up in it." Clement 2 says, 
 " that knowledge (yvoxris) is not mere speech, but a certain 
 Divine science (eTricm^), and that light which springs up in 
 the soul from obedience to the commandments, which makes all 
 things manifest in their very origin, and prepares man to know 
 himself, and teaches him to reach unto God ; for knowledge 
 is in the understanding, what the eye is in the body." 
 
 Clement next replies to those heretics who inculcated 
 continence, and forbade marriage, impiously and through 
 hostility to the Creator. They appear to have appealed to 
 various passages of Scripture, which he examines separately. 
 "The end of the law," he 3 says, "is to lead men from un- 
 righteousness to righteousness, by means of chaste marriages, 
 and procreation of children, and holy life. The Lord came, 
 not to destroy, but to fulfil the law ; not to fulfil it as if it 
 were defective, but to accomplish the prophecies in the law 
 by His appearance ; since the right course of life was pro- 
 claimed to those who lived righteously before the law through 
 the Word. The majority of mankind, not knowing what con- 
 tinence is, live to the body, not to the spirit ; but we ought 
 1 dxxx. 18. 2 dxxxi. 23. 3 dxxxii. 15. 
 
88 Some Account of the 
 
 to be sanctified not only in the Spirit, but in the life and con- 
 versation also, and in the body. 1 They who abstain from 
 marriage, on the ground that they have received the resurrec- 
 tion, ought also to abstain from eating and drinking ; for God 
 will destroy both the belly and meats in the resurrection. 
 As humility is a gentleness of mind, not a maceration (KCIKOV- 
 X^a) of the body, so continence is a virtue of the soul, not. 
 manifest, but in secret." Some of the 2 heretics appear to 
 have defended their opinion by appealing to the example of 
 Christ, Who was not married, and possessed nothing in this 
 world. Clement answers, "that Christ had His own bride, the 
 Church ; then He was not a common man, and consequently 
 wanted no helpmate in the flesh ; nor was it necessary for 
 Him to beget children, as He remains for ever, and is the only 
 Son of God." Clement 3 further shows " that the practice of 
 just men under the Old Testament, and of Christ and His 
 Apostles under the New, was in this respect the same. All 
 thankfully partook of the bounty of the Author of nature. 
 In 4 like manner we are not forbidden to acquire wealth, but 
 to acquire it unjustly and insatiably. The 5 continence of 
 the Greek philosophers professed to struggle against con- 
 cupiscence, and not to minister to it in act ; but Christian 
 continence professes not even to desire ; so that we do not 
 merely refrain from gratifying our desires, but do not even 
 desire ; but this continence can only be obtained through the 
 grace of God. As to be well is better than to be ill, and to 
 talk about health ; so to be light, is better than to talk about 
 light; and the continence according to the truth better than 
 that taught by the philosophers. Our rule with regard to 
 marriage, food, and everything else, should be, not to be 
 the slaves of concupiscence, but to desire only what is 
 necessary." 
 
 Returning to the heretics, who taught the indifference of 
 human actions, Clement 6 shows " that the end of the Gospel 
 is the sanctification of man, to render him chaste instead of 
 unchaste, temperate instead of intemperate, just instead of 
 unjust." Reasoning on a passage which he had before quoted 
 
 1 dxxxiii. IO. 
 
 2 dxxxiii. 22. These heretics called marriage vopv.iei. 
 
 3 dxxxv. I. * dxxxvii. IO. 5 clxxxvii. 29. 6 dxxxix. 33. 
 
Writings of Cle men t of A lexa ndria . 8 9 
 
 from an * apocryphal gospel, Clement says, " that destruction 
 in death is necessarily consequent upon generation, and that 
 these must continue until the perfect separation and restora- 
 tion of the election, by which the essences now mixed up in 
 the world shall be restored to their proper and kindred place." 
 He adds, " that Scripture speaks of man in two senses, the 
 visible man, and the soul ; and again, the man who is saved, 
 and the man who is not ; for sin is called the death of the 
 soul. The separation of the soul and body follows their union 
 by a physical necessity, arising out of the Divine economy. 
 We are at liberty either to marry or to abstain from marriage ; 
 a life of celibacy is not of itself better than a married life. 
 They 2 who, in order to avoid the distraction of a married 
 life, have remained single, have frequently become misan- 
 thropic, and have failed in charity ; while others, who have 
 married, have given themselves up to pleasure, and have 
 become like unto beasts." 
 
 Clement 3 draws an argument in favour of marriage from 
 Matt, xviii. 20. " ' Where two or three are gathered together 
 in my name, there am I in the midst of them.' The three are 
 the man, the woman, and their child ; for the woman is united 
 to the man through God." He proceeds to quote other 
 passages from Scripture, in opposition to the heretics, who 
 rejected marriage through hostility to the Creator ; 4 observing, 
 as he goes on, "that St. Paul uniformly speaks of the God Who 
 gave the Gospel as the same Who gave the law. 5 Marriage 
 and celibacy have each its peculiar duties and offices. Let 
 every one, therefore, perfectly perform his service in the state 
 in which he is called, that he may become free in Christ, 
 receiving the appropriate reward of his service." Alluding to 
 
 1 The Gospel according to the Egyptians. DXXXIX. 45. Clement had 
 before quoted it, DXXXII. 8. Salome asked our Saviour, " How long will 
 death prevail?" He answered, "As long as ye women bear children." 
 This the heretics construed into a condemnation of marriage. This 
 passage is quoted also in the Excerpta ex Theodoti Scriptis, LXVII. 
 
 2 dxli. 35. 
 
 3 dxli. 41. Clement gives other interpretations of the verse; the three 
 represented the Platonic division of the soul into anger, appetite, reason ; 
 or the flesh, soul, and spirit (see DLIII. 20) ; or the vocation (xX^trts), 
 election (\x-Xoyv}, and the race destined to the highest honour (the Gnostic) ; 
 or the Jew, the Gentile, and the Church composed of both. 
 
 4 dxliv. 41. 5 dxlvi. 26. Compare DLL 31. DLV. 22. 
 
90 Some Account of the 
 
 Tatian, who interpreted the old man to mean the law, and the 
 new man the gospel, thence contending that the law was given 
 by another God, Clement l says, " the same Man and Lord, 
 who makes old things new, no longer allows polygamy ; 
 (formerly God required it, when it was necessary to increase 
 and multiply,) but introduces monogamy for the procreation of 
 children, and the care of a family, for which the woman was 
 given as a helpmate. To some the Apostle concedes a second 
 marriage, lest they should burn ; since such persons do not 
 sin according to the Covenant ; for a second marriage was not 
 forbidden by the law ; but they do not reach the full perfection 
 of the Gospel. He acquires heavenly glory who has power 
 over himself, and preserves unpolluted the union which was 
 dissolved by death, and willingly obeys the dispensation, by 
 which he is enabled, without distraction, to attend to the 
 service of the Lord. If 2 the Giver of the law and of the 
 gospel is one and the same, He cannot contradict Himself. 
 For the law lives, being spiritual, when understood according 
 to knowledge ; but ' we have died to the law through the body 
 of Christ, that we may live to another, to Him Who has been 
 raised from the dead,' Who was foretold by the law, ' that we 
 may bring forth fruit unto God. Wherefore the law is holy, 
 and the commandment holy, just, and good.' We have died, 
 therefore, to the law, that is, to sin, which was made manifest 
 by the law : for the law 3 does not generate, but declares sin, 
 by commanding that which is to be done, and forbidding that 
 which is not to be done, thus convicting the sin which lies 
 beneath, so that it may appear to be sin. 4 All the Epistles of 
 the Apostle, while they inculcate chastity and continence, and 
 contain various precepts respecting marriage, the procreation of 
 children, the management of households, nowhere condemn a 
 chaste marriage ; but preserving the consistency between the 
 law and the gospel, approve both him who lives in the married 
 state chastely and with thankfulness to -God, and him who lives 
 a life of celibacy as the Lord wills ; each choosing to remain 
 as he is called, without offence or imperfection." 
 
 Clement 5 proceeds to notice the opinions of Julius Cassianus, 
 the founder of the Docetae, respecting marriage, and to examine 
 
 1 dxlviii. 21. Compare DLIV. 15. 2 dxlix. 14. 
 
 3 See p. 79. ' * dl. 1 8. 5 dlii. 38. 
 
Writings of Clement of Alexandria. 91 
 
 various passages of Scripture, which he alleged in their support. 
 "If," x continues Clement, "generation is evil, let them at 
 once say that the Lord Who partook of it, and the virgin who 
 bare Him, were involved in evil. 2 But generation is holy, 
 through which the world, the essences, the natures, and angels, 
 and powers, and souls, and commandments, and the law, and 
 the gospel, and the knowledge of God, exist. 3 Christ healed 
 the infirmities of the body, as well as of the soul ; this He 
 would not have done if the flesh is at enmity with the soul. 
 They 4 who inculcate continence out of enmity to the Creator, 
 act impiously, when they might choose celibacy agreeably to 
 the sound rule of piety; giving thanks for the grace imparted 
 to them, but not abhorring the creature, or despising those 
 who marry ; for the world is the work of a Creator, as well as 
 celibacy itself: but let both (the married and single) give 
 thanks in the state in which they are placed, if they know for 
 what purpose they are placed in it." Clement charges those 
 who held the opinion which he is 'combating with leading 
 licentious lives. 
 
 Having in the third book shown, in opposition to the 
 Pseudo-Gnostics, that the married state is not incompatible 
 with Gnostic perfection, Clement begins the fourth book with 
 stating the subjects which he means .to discuss, and the order 
 in which he means to discuss them. He should speak of 
 martyrdom first, then describe the perfect Gnostic ; then show 
 that it was alike incumbent on freemen and slaves, on men 
 and women, to philosophize ; then treat of faith and inquiry 5 
 (TTcpt TOI) ^reti/), and of the symbolic system ; and having thus 
 completed the subject of morals, point out summarily the 
 assistance which the Greeks had derived from the barbarian 
 philosophy. He would then briefly produce passages of 
 Scripture in opposition to the Greeks and Jews; and after- 
 wards discuss the opinions of the Greeks and barbarians 
 concerning natural principles (TO, Tre/ot dp^wi/ facrioXoyrjOevTa). 
 The next step would be to treat of the prophetic writings, and 
 to show that the Scriptures were sanctioned by the authority of 
 
 1 dlviii. 13. 2 dlix. 15. 3 dlix. 41. 
 
 4 dlx. 6. 5 Compare L. 5. dcxlvi. 5. 
 
92 Some Account of the 
 
 the Almighty, and that one God and Almighty Lord was pro- 
 claimed by the law and prophets, and by the gospel. All 
 these discussions would be only preliminary to the considera- 
 tion of the Gnostic physiology, which depends on the history 
 of the creation of the universe (/cooy/,oyoWa). Thence he would 
 ascend to the consideration of Divine things (evrt TO 
 
 Having assigned his reason for giving his work the title of 
 the Stromata, and stated his expectation that few would under- 
 it, he 1 says, " that man, like the Thessalian Centaur, consists 
 of a rational and irrational part, a soul and body : the body 
 cultivates the earth, and hastens to it; the soul reaches after 
 God, and being instructed in the true philosophy, hastens to 
 its 2 kindred above, turning aside from the desires of the body, 
 and from toil and fear. 3 Death is the union of the soul, being 
 sinful, with the body; life, the separation from sin. The 
 separation, therefore, of the soul from the body, which the 
 philosopher practises throughout his life, produces the alacrity 
 of the Gnostic to bear the natural death, which is a dissolution 
 of the chains binding the soul to the body." " 'The world,'" 
 he says, " ' is crucified to me, and I to the world ; though in 
 the flesh, I live as one who has his conversation in heaven.' " 
 
 " Hence the genuine Gnostic is ready to give up his body 
 to him who asks it, having first put off the affections of the 
 flesh. He is the true martyr or witness (/xapTvpet). He 4 feels 
 gratitude to him who has afforded him a plea for departing 
 hence by laying a snare for him, and has given him an 
 opportunity which he did not himself procure, of manifesting 
 what he is, to his persecutor by patience; to the Lord by love. 
 5 Martyrdom is called perfection because it displays the perfect 
 work of love." Clement 6 then combats the opinion of certain 
 
 1 dlxvii. 20. 
 
 - !& TM ovrt 6viffu,vpo$ riftwv, 'iv6a. rt ffvyyiviia. rov vou, dlxxviii. 2O. 
 
 3 dlxviii. 28. * dlxix. 33. f> dlxx. 7. 
 
 6 dlxxi. 10. Yet he himself says, that if confession to God is martyrdom, 
 every soul which unites purity of conversation to knowledge of God, and 
 obeys the commandments, is a martyr in life and in word, whatever be the 
 mode in which it is released from the body ; pouring forth faith as blood, 
 through its whole life and at its departure. ULXX. 22. Compare ULXXXII. 
 
 12. DLXXXIII. II. DXCVI. If. 
 
Writings of Clement of Alexandria. 93 
 
 heretics, who affirmed that the true martyrdom was the know- 
 ledge of the true God ; and that he who encountered death in 
 the confession of Christ was a suicide. He also condemns 
 other heretics, who, through hostility to the Creator, voluntarily 
 gave themselves up to the magistrates. 
 
 Having noticed the opinion of the Stoics, that the soul is 
 not affected by the body, and that health and sickness are 
 indifferent, Clement * observes that " the martyr chooses 
 pleasure in expectation, though obtained by immediate pain. 
 But as there is pain in thirst, and pleasure in drinking, the 
 antecedent pain is the cause of pleasure ; but that which is 
 evil cannot be productive of good ; consequently neither pain 
 nor pleasure is evil." Pursuing the subject of martyrdom, he 2 
 says, " that the judge who compels us to deny the beloved, 
 proves who is and who is not the friend of God. 3 We ought 
 to draw near to the word of salvation, not through the promise 
 of gifts, or through dread of punishment, but for the good 
 itself. We shall then stand on the right hand of the sanctuary. 
 But they, who think to obtain that which is incorruptible by 
 the gift of that which is corruptible, are called hired servants in 
 the parable of the two brothers. Here, too, we see the dis- 
 tinction between 4 the likeness and the image : the former live 
 according to the likeness of the Saviour : those on the left 
 hand after their image." Clement, while discoursing of the 
 beatitudes, and of the blessedness of the pure in heart, 5 says, 
 " Some good things are good in themselves ; some partake of 
 good things, as virtuous actions. But neither good nor bad 
 actions can be without the intervention of those things which 
 hold the place of matter; as life, health, and other things 
 either necessary or contingent. They, therefore, who come to 
 the knowledge of God, should be pure as to bodily desires and 
 holy thoughts, that nothing spurious may deaden the power of 
 the ruling faculty of the soul (TO ^ye/Aoi/t/cov). When, therefore, 
 the Gnostic, partaking of this holy quality, and conversing in 
 
 1 dlxxiii. 27. - dlxxvi. 4. 3 dlxxvi. 28. 
 
 4 With reference to Gen. i. 26. 
 
 5 dlxxxi. 13. Clement's object in this discussion on the beatitudes is to 
 show that our Saviour's precepts were directed, not merely to the regula- 
 tion of the external conduct, but to the formation of the internal disposition. 
 DLXXIX. 12, 24. 
 
94 Some Account of the 
 
 purity with the Divine nature, gives himself up to contemplation, 
 he approximates to a habit of impassible identity (ravTOT-rjTos 
 aTraQovs), so that he no longer possesses l science and acquires 
 knowledge, but is science and knowledge. 2 The last beatitude 
 relates to those who are persecuted for righteousness' sake, 
 and is, as it were, the sum of the rest, instructing the Gnostic 
 to despise death through love towards God. We should, 
 however, understand that every kind of temptation affords an 
 opportunity for martyrdom, i.e. for bearing testimony to the 
 Gospel." 
 
 Clement 3 proceeds to show that the martyr encounters 
 death in order to obtain life, and dies for his own salvation. 
 4 " Miserable men think that the testimony to the Lord by 
 blood is the most violent death, not knowing that such a gate 
 of death is the commencement of the true life; and being 
 unwilling to understand either the honours which after death 
 await those who live holily, or the punishments which await 
 those who live unjustly and lasciviously." Clement enumerates 
 the various motives to martyrdom proposed in Scripture, faith, 
 love, gratitude, hope. " The Gnostic 5 places not in life the 
 end at which he aims, but in being eternally happy and blessed, 
 and in being the royal friend (/2ao-iAiK<3 <tAa>) of God ; and if 
 any one subjects him to dishonour, to banishment, confiscation 
 of property, or lastly, to death, he will never be torn away from 
 liberty and prevailing love (Kvptwrar^) towards God, which 
 hides all things and endures all things ; for love is persuaded 
 that the Divine Providence orders all things well. The first 6 
 step is instruction through fear, by which we abstain from 
 injustice ; the second is hope, by which we aim at that which 
 is best; love perfects us, instructing us through knowledge 
 (yi/wo-riKws). Rational knowledge is set before those who 
 press onwards to perfection ; of which knowledge the 7 founda- 
 tion is the holy triad, faith, hope, charity." 
 
 Having quoted instances of heathen philosophers who had 
 
 1 Scientia opposed to Opinio ; lyrtrr^n to Vo^a.. See L. 5. DCLXXXI. 28. 
 
 2 dlxxxi. 43. 3 dlxxxii. 27. 4 dlxxxiii. 19. 5 dlxxxvii. 15. 
 
 6 In the Greek o plv ovv n-puro? fta^os rou a-upa-To;, where the word 
 pa.Tos is evidently faulty. 
 
 7 Compare L. 5. dclii. 25. dclxxxiii. 3. 
 
Writings of Clement of Alexandria. 95 
 
 patiently endured severe tortures, Clement next 1 shows that 
 the female is equally capable of virtuous actions with the male, 
 and therefore equally bound to encounter martyrdom. It 
 appears from what he 2 says on this point, that wives and 
 children and servants frequently underwent great hardships, in 
 consequence of the profession of Christianity, from unbelieving 
 husbands, parents, and masters. 
 
 Clement proceeds to quote passages of Scripture inculcating 
 the obligation to encounter martyrdom rather than deny 
 Christ ; among the rest Luke xii. 8, on which 3 he gives the 
 comment of Heracleo, a follower of Valentinus. " Heracleo 
 said that there were two modes of confessing Christ, one by 
 faith and a holy conversation, the other by the lips, giving the 
 preference to the former." Clement 4 replies that "he who 
 confesses Christ before men at the hazard of his life must be 
 supposed to have faith. Some do not merely confess, but 
 plead in defence of Christianity, by 'which the members of the 
 Church are 5 confirmed ; those among the Gentiles who busily 
 seek after salvation are moved with admiration, and are led to 
 the faith ; while the rest are astonished. We ought on every 
 account to confess, for that is in our own power ; but to plead 
 in defence of Christianity is not in our power. The Lord 
 alone, in order to cleanse men who laid snares for Him and 
 were unbelievers, drank the cup. The Apostles, as true 
 Gnostics and perfect, imitating him, suffered for the churches 
 which they founded. In like manner the Gnostics, who walk 
 in the footsteps of the Apostles, ought to be free from sin, and 
 through love to the Lord to love their neighbour ; so that, if 
 an occasion should call them forward, undergoing afflictions 
 without stumbling (do-Kcu/SaXta-Toi) they may drink the cup for 
 the Church. As many as bear testimony by act in their life, 
 by word before the tribunal, whether through hope or fear, are 
 superior to those who confess only with the mouth unto salva- 
 tion. But he who going beyond this arrives at love, he is the 
 really blessed and genuine martyr (/xaprus), making a perfect 
 confession both to the commandments and to God through 
 the Lord ; Whom he loves and thus recognises as a brother, 
 
 1 dxc. 10. Compare DCXIX. 8. DCXXII. 28. P. L. I. c. 4. 
 - dxciii. 37. 3 dxcv. 24. 4 dxcvi. 18. 
 
 5 dxcvi. 33. Compare DCI. 26. 
 
96 Some Account of the 
 
 surrendering himself up entirely through God, gratefully and 
 lovingly rendering back, as a deposit, the man who is demanded 
 from him." 
 
 From the text, "When they persecute you in one city, flee 
 to another," Clement 1 takes occasion to condemn those who 
 voluntarily exposed themselves to martyrdom ; they were in 
 fact accessory to the crimes of the persecutors. He then 
 supposes the question to be asked, 2 " If God takes care of you, 
 if you are under His Providence, why are you persecuted and 
 murdered ? " Clement answers, " First, God does not wish the 
 Christians to be persecuted ; but their persecution is necessary 
 to the accomplishment of the prophecies, which, by announcing 
 that they should be persecuted, taught them to prepare them- 
 selves and to acquire the needful firmness and constancy. 
 Secondly, persecution affords opportunity for the display of 
 their constancy and of the prejudice of their judges, who 
 3 persecuted them solely because they were Christians, constru- 
 ing the mere profession of the Gospel into a crime. Thirdly, 
 the Christian, instead of being injured, is indebted to his per- 
 secutor for transferring him so quickly from this life to a better." 
 
 4 Basilides, whose object appears to have been to maintain 
 the perfect goodness of the Deity, contended that they who 
 suffered martyrdom did not suffer unjustly ; they either suffered 
 for actual sins, or on account of the sinfulness of their nature, 
 or on account of sins committed in a former state of existence. 
 Clement 5 shows that this hypothesis does not answer the 
 purpose for which it is intended, that of defending the good- 
 ness of God ; and points out various absurdities which flow 
 from it. His 6 solution of the difficulty is that God does not 
 cause, but permits, the persecution of the innocent, and turns 
 the crimes of the adversaries of Christianity to its advantage. 
 He next 7 refutes the notion of the Valentinians respecting the 
 annihilation of death by division among the elect seed ; and 
 8 sums up the character of the Gnostic martyr in the words of 
 St. Paul, Rom. viii. 38. 
 
 1 dxcvii. 23. 2 dxcviii. 13. 
 
 3 Compare the Apology of Tertullian, c. 2. 4 dxcix. 18. 
 
 5 dc. 37. 6 dcii. 8. Compare L. I. CCCLXVII. 9. 
 
 7 dciii. 8. 8 dcvi. 15. 
 
Writings of Clement of Alexandria. 9 7 
 
 Having x distinguished between the knowledge and faith of 
 the common and of the perfect Christian, Clement quotes 
 various passages of Scripture to show that they who suffer in 
 the cause of religion will be rewarded hereafter. He then 2 
 quotes a passage from the Epistle of Clemens Romanus, con- 
 taining a description of the true Gnostic. 3 " The distinction 
 between the Gnostic and the ordinary Christian with respect 
 to martyrdom is, that the former suffers through love, the 
 latter through fear or the hope of reward. 4 There is a differ- 
 ence in actions, whether they are performed through fear or 
 perfected in love ; whether they are the result of faith or 
 knowledge ; in consequence there is a difference in the reward 
 of the Gnostic and of the simple believer. Women 5 are as 
 capable as men of attaining to perfection." This Clement 
 proves by example both from sacred and profane history. 6 " A 
 chaste wife should in the first place endeavour to associate her 
 husband to herself in all things pertaining to happiness ; but 
 if she cannot do this, she must by herself press onwards to 
 virtue, obeying her husband in all things, and doing nothing 
 against his will but that which is of moment to virtue and 
 salvation. He who throws obstacles in the way either of a 
 wife or female servant, sincerely actuated by such a principle, 
 must wish to turn her aside from righteousness and chastity, 
 and to render his own household unrighteous and licentious." 
 Having further described the conduct of a good wife towards 
 her husband, in order to show that the Gnostic perfection 
 might be attained by the woman as well as the man, Clement 7 
 proceeds to say, " that Christ alone was perfect in all respects ; 
 which man cannot be while he is man. The law merely 
 proposes abstinence from evil, and is as it were a road to the 
 Gospel and to the doing of good. 8 Legal perfection according 
 to knowledge is an anticipation of the Gospel. The Gnostic 
 advances in the Gospel, not using the law merely as a step, 
 but understanding it as the Lord, Who gave the covenants, 
 delivered it to the Apostles. If then 9 he lives virtuously, and 
 becomes a martyr making a right confession through love, and 
 
 1 dcvii. 32. 2 dcix. 41. 3 dcxiv. 4. 4 dcxv. 3. 
 
 5 dcxvii. 8. Compare DXC. 10, quoted in p. 95. 
 
 6 dcxx. ii. f dcxxiii. I. 
 
 8 aXXa vofAtxov (t\v nXiiuffis yvtaffTixn ~Eucty"yiXioi> 
 
 9 Compare dxcvii. 13. 
 
98 Some Account of the 
 
 thus receives greater honour among men, even then he will 
 not attain to the title of perfection while in the flesh. That is 
 reserved to the end of life, when the Gnostic breathes out his 
 spirit in the shedding of his blood. Our l business then is to 
 strive after perfection as much as possible while we are in the 
 flesh, practising by perfect concord here a concurrence with 
 the Will of God, unto the restitution of the really perfect 
 nobility and consanguinity in the fulness of Christ, which is 
 perfected by our perfection. 2 Each Christian has his peculiar 
 grace from God ; but the Apostles were filled with all." 
 Clement then insists that the connexion between the law and 
 the Gospel may be proved from St. Paul's writings : " For 
 faith in Christ and the knowledge of the Gospel is the inter- 
 pretation and the fulfilment of the law." 
 
 "The 3 Gnostic is he who understands the law : he does not 
 merely abstain from evil, or do good through fear or through 
 the hope of reward ; he does good through love, and because 
 he chooses it for itself. He 4 strives not to attain to the know- 
 ledge of God for any consequences which will flow from the 
 attainment ; the knowledge alone is the motive of his contem- 
 plation. Were the choice proposed to him either to know 
 God or to obtain eternal salvation (on the supposition that the 
 two could be separated), he would choose the former. He 
 does good, not occasionally, but habitually ; not for fame ; 
 not for reward. He is perfected in the image and after the 
 likeness of God. The flesh is dead in him ; he alone lives, 
 having dedicated the sepulchre his body, as a holy temple to 
 the Lord, and converted his former sinful soul to God. He 
 is not continent, but habitually exempt from passion, waiting 
 until he can put on the Divine form. All virtue is habitual in 
 him, so that he cannot lose it even for a moment. He never 
 varies ; a variety of affections arises from an attraction to 
 material things." Noticing the 5 washings of the Heathens 
 and Jews, Clement says " that perfect purity is purity of the 
 mind, and actions, and thoughts, and sincerity of speech, and 
 lastly, freedom from sin, even in dreams. Exact and stedfast 
 repentance is a sufficient purification for man ; if condemning 
 
 1 dcxxiv. 25. 2 dcxxv. 12. 
 
 3 dcxxv. 27. See DCXXIX. 17. DCXXXI. 8. 
 
 4 dcxxvi. 5. 5 dcxxviii. 23. 
 
Writings of Clement of Alexandria. 99 
 
 ourselves for our past actions we go forwards, understanding 
 what is to come, and raising the mind above the delights of 
 sense and former transgressions. The Gnostic, if he could 
 obtain permission from God to do what is forbidden and be 
 exempt from punishment ; or if he could receive the happiness 
 of the blessed as a reward for doing it ; or if it was even 
 possible for him to be persuaded that he could escape the eye 
 of God, would do nothing contrary to right reason, having 
 once chosen that which is. fair and eligible, and desirable for 
 itself." 
 
 "The : Gnostic understands that whatever has been created 
 for our use is good ; but that to be like the Deity in exemption 
 from passion and in virtue, is better. 2 His language is, ' I 
 will deliver myself, O Lord, from concupiscence, by union with 
 Thee. The dispensation of the creation is good, and all things 
 are well disposed by Providence ; nothing exists without a 
 cause ; I ought to be among Thine, O Almighty God ; and 
 though I am here, I am with Thee ; I wish to be exempt from 
 fear, that I may draw nigh to Thee, to be satisfied with little, 
 and to practise Your just selection of good things from those 
 that are like them.' 3 Such an one becomes in a certain 
 manner a god, and is formed according to the form of the 
 kindred spirit." 
 
 Clement 4 asserts that to believe or not to believe is in our 
 own power, and that we are in consequence justly punished 
 for our sins. "Those committed before men embrace 
 Christianity are remitted by the Lord. What is done cannot 
 be undone, but may be as if it had not been done. Nor does 
 this remission apply, as Basilides affirmed, only to sins com- 
 mitted unwillingly and in ignorance. We must not so limit 
 the grace of God. God in inflicting punishment has three 
 things in view : to amend the transgressor ; to admonish those 
 who can be saved by example ; and to prevent the injured 
 party from becoming an object of contempt, and being thereby 
 exposed to further injustice. There are also two modes of 
 amending men ; by instruction, and by punishment or discipline. 
 They who fall into sin after baptism are disciplined ; for the sins 
 
 1 dcxxx. 37. 2 dcxxxi. 21. 
 
 3 dcxxxii. 10, 17. 4 dcxxxiii. 24. 
 
TOO Some Account of the 
 
 committed before are pardoned ; those committed after are 
 cleansed." 
 
 Clement, 1 after approving the sentiment of Plato that he 
 who contemplates the unseen God, is a god living among men 
 applies 2 it to the Gnostic, who, being already as it were an 
 angel, "will be with Christ, employed in contemplation, and 
 always looking to the will of God. 3 Purity, righteousness, 
 and peace are the objects of his pursuit. 4 The heretics who 
 speak evil of the body do not consider that its structure is 
 erect, and fitted for the contemplation of heaven, and that the 
 organs of sensation contribute to the acquisition of knowledge, 
 and that the members are formed for that which is good, not 
 for pleasure. Hence it becomes the habitation of the soul, 
 which is most precious to God ; and is thought worthy of the 
 Holy Spirit by the sanctification of the soul and body, being 
 perfected by the perfection of the Saviour. The Gnostic is 
 conversant with the Deity 5 morally, physically, and rationally ; 
 possessing wisdom, which is the knowledge of things human 
 and divine ; righteousness, which is the concord of the parts of 
 the soul : holiness, which is the worship of God. 6 We admit 
 that the soul is the better part of man ; the body the worse ; 
 but neither is the soul good, nor the body bad by nature ; nor 
 is that which is not good necessarily bad ; there are things 
 between the two, and of these some preferred, some rejected 
 (KCU Trporj-yfJLeva KOL aTTOTrpo^y/xeva. See Cicero de Finibus iii. 
 
 4, 15). As man was to be placed among sensible objects, he 
 was necessarily composed of different, but not opposite parts, 
 a soul and a body. The soul of the wise man and of the 
 Gnostic, sojourning like a foreigner in the body, treats it with 
 gravity and severity, not allowing itself to be affected by its 
 passions ; as ready to quit the tabernacle of the flesh, when- 
 ever the time of departure calls. Basilides speaks of the 
 election as strangers to the world, being naturally above the 
 world (vTTfpKoa-fjLLov). But this is not so. For all things are of 
 
 1 dcxxxiv. 31. - dcxxxv. 3. 3 dcxxxvii. 6. 4 dcxxxviii. 16. 
 
 5 Clement had just before said that God Himself, without beginning, is, 
 as an essence (olffia,}, the beginning of the creative ; as He is the good, 
 (ray4<jv) of the moral ; as he is understanding, (vovs) of the rational and 
 judging topic (TOVOV). DCXXXVIII. 10. 
 
 6 dcxxxix. 12. 
 
Writings of Clement of A lexandria. i o i 
 
 one God; and no one can by nature be a stranger to the 
 world : there being one essence and one God ; but the elect 
 live as strangers, knowing that all things are to be possessed, 
 and then laid aside. They use the x three good things of 
 which the Peripatetics speak ; but they use the body as men 
 who are taking a long journey use the inns on the road; mind- 
 ing the things of the world as of the place in which they sojourn ; 
 but leaving their habitations and possessions, and the use of 
 them, without regret, readily following him who withdraws 
 them from life ; never looking behind ; giving thanks for the 
 time of their sojourning, but blessing their departure, and 
 longing for their mansion in heaven. 2 The heretical notion, 
 that the soul is sent down from heaven into these lower 
 regions, is erroneous. God ameliorates all things ; and the 
 soul, choosing the best course of life from God and righteous- 
 ness, receives heaven in exchange for earth. The Gnostic, 
 assimilated to God as far as possible, is already spiritual, and 
 on that account elect." 
 
 Agreeably to the order which he had proposed to himself in 
 the commencement of the fourth book, Clement begins the 
 fifth with treating of faith, " which some referred exclusively 
 to the Son ; while they referred knowledge to the Spirit. But 
 faith and knowledge cannot be separated. We must believe with 
 respect to the Son, that He is the Son, that He came, and how 
 He came, and why, and that He suffered ; but we must also know 
 Who is the Son of God. In like manner we cannot believe in the 
 Son without knowing the Father. That knowledge of the Son 
 and Father, which is according to the Gnostic rule, is the com- 
 prehension of truth through the truth. We are believers in that 
 which is disbelieved ; Gnostics in that which is unknown 
 Gnostics, who do not express acts by speech, but by contempla- 
 tion. Faith is the ears of the soul. The 3 Apostle speaks of 
 a twofold faith ; or rather of one, which admits of increase 
 
 1 The goods of the soul, of the body, and those which are without, va. 
 \XTOS. Compare L. 2. ccccxcvi. 21. L. 4. ULXXIV. i. 
 - dcxl. 26. 
 3 dcxliv. 23. The allusion is to Rom. i. 17. 
 
IO2 Some Account of the 
 
 and perfection ; for l common faith lies as the foundation. 
 But that excellent faith which is raised upon it is perfected 
 in the believer, and united with that which proceeds from 
 instruction, and the rational fulfilment of the commandments. 
 Such was the faith of the Apostles, which could move 
 mountains." 
 
 2 Having refuted the opinions of Basilides, Valentinus, and 
 Marcion respecting faith, Clement 3 proceeds to proclaim the 
 excellence of that spirit of inquiry which accompanies faith, 
 and builds up the magnificent knowledge of truth on the 
 foundation of faith. He then briefly notices the different 
 cases in which men think inquiry useless, and adds, "that 
 faith is established, when all causes for further inquiry are 
 removed. This is the case when we are told that it is God 
 Who speaks, and that He has determined in the Scriptures 
 the points on which we are inquiring." Clement remarks 
 incidentally, " that the Divine Providence is manifested in the 
 skilful and wise construction of all that we see, and in the 
 order observable in the universe. He Who gave us being, gave 
 us also reason, because He wished us to live rationally and 
 virtuously. We cannot attain to the perfect good without free 
 choice ; yet all does not depend upon our will ; for instance, 
 the result or event. For we are saved by grace, yet not 
 without good works. Our natural aptitude to that which is 
 good must be accompanied by diligence and zeal. We must 
 possess a sound mind, which wavers not in the search of good. 
 For this we chiefly need Divine grace, right instruction, chaste 
 affections, and require that the Father should draw us towards 
 Himself. Since, being bound down in an earthly body, we 
 apprehend sensible things by means of the body, but we 
 attain to things comprehended by the understanding (TO. VOT/TO.) 
 through the rational power. But if any one hopes to compre- 
 hend all things through the senses, he is far beside the truth. 
 In 4 consequence of the inability of the soul to comprehend 
 things as they really exist, we needed a Divine teacher ; and 
 the Saviour is sent down, at once to instruct us how to acquire 
 
 1 Compare DCLIX. 37, where Clement opposes common faith to perfec- 
 tion of the Gnostic. Compare also DCLXIX. 27. 
 
 2 dcxliv. 38. Compare L. 2. ccccxxxm. 31. 
 
 3 dcxlvi. 5. 4 dcxlvii. 33. 
 
Writings of Clement of Alexandria. 103 
 
 what is good, and to supply it, the ineffable holy revelation of 
 the great Providence." "Our faith," Clement T says, "must 
 not be inoperative or solitary, but united with inquiry : 
 ' Seek and you shall find.' We must employ the perspective 
 (SiopariKov) faculty of the soul for the discovery of truth, and 
 remove all obstacles out of the way, contention, envy, strife. 
 2 Inquiry concerning God, if it tends not to strife, but to 
 discovery, leads to salvation. They who truly seek, praising 
 God, shall be filled with the gift from God, that is, knowledge, 
 and their souls shall live; for the Father is made known 
 through the Son." Clement adds, " that the Greeks had 3 
 some right notions respecting faith, hope, and charity." 
 
 From Plato he 4 shows that they had also some hope of 
 another life. " 5 There is this resemblance between faith and 
 hope : both see intelligible (ra vorjra) and future things with 
 the understanding. We speak of justice, honesty, and truth, 
 as really existing ; yet we cannot see them with the eyes, but 
 only with the understanding. The Word of God says, ' I am 
 the truth.' The Word, therefore, must be contemplated with 
 the understanding. But, the Word having come forth to be 
 the cause of creation, then begat Himself when He became 
 flesh, in order that He might be an object of sight. The 6 
 first instruction communicated to him who walks according to 
 the Word is the consideration of his ignorance. Being 
 ignorant, he seeks ; seeking, he finds the teacher ; having 
 found, he believes ; having believed, he hopes ; and having in 
 consequence loved, he becomes like to Him Who is beloved ; 
 striving to be that which he had already loved." Clement 
 quotes passages from the Greek writers in confirmation of his 
 statements; and 7 justifies himself for so doing, on the ground 
 that the Gentiles will be most easily brought to embrace the 
 truth, if it is presented to them under a form with which they 
 are familiar. " We," he says, " consider their knowledge as 
 our own, because all things are God's ; and because whatever 
 is good was derived to the Greeks through us." 
 
 Clement then 8 goes on to show that not only among the 
 
 1 del. 25. Compare L. i. cccxxxvi. 26, quoted in p. 68. 
 
 2 deli. 14. 3 dclii. 25. 4 dclii. 34. 5 dcliii. 26. 
 6 dcliv. 23. 7 dclvi. 12. 8 dclvi. 35. 
 
1 04 Some Account of the 
 
 Hebrews, but among the Egyptians and Greeks, it was the 
 practice to conceal the truths of religion under mysteries, to 
 the knowledge of which none but the initiated were admitted. 
 Prophecies and oracles were delivered under enigmas. The 
 Egyptian l hieroglyphics, the apophthegms of the wise men of 
 
 1 dclvii. 14. The recent inquiries into the nature and meaning of the 
 Egyptian hieroglyphics, have drawn the attention of learned men to this 
 passage. I will, therefore, give it entire. avrtxcc ol <ra.p' AiytMfviiif 
 
 <xa.tiivop.ivoi vrpurov ftiv vroivruv rriv Ajyvvriuv ypu,fji.[jt,a.ruv (it is Said of Moses 
 S. L. I. CCCCXII1. 9. <ffpoffifje.oiv6a.vi $1 ru. Aiyv-rrtuv ypccftftarer,, it having 
 been Said just before xoCi fpoffirt rviv OIK ffvju,fioXuv (p/Xfltf'afp/av, rjv lv ro7; 
 
 iipoy\v(f)ixo7s ypdfjt,[je,ot,ffiv i^i^iixouvreti. The meaning of the words hpo- 
 y\vq>ixo7s ypeip./u,oi<riy, when used with reference to the symbolic philosophy, 
 may be collected from the following passage, DCLXXI. n. fan & xdv ra.7s 
 xa.Xovfjt.iv 0,1; tru-p* avro7s xup.oe.ffia.is ruv huv xpvffa, a.yu.Xp.ce,roe, t ^vo plv xuvz?, 
 'iva. $ lipaxet, xai "ftiv ftictv npii^tpovo'i, xa,} xoiXovffi TO, r'iffffu,pu, ruv a.ya,X- 
 fteiruv iftuXu, r'iffffu,pa. ypa.fjc.fjt.a.ra.. ) ftitfobov ix.p.u,v0u.vovffi, r>jy tfiffro^.oypKifixr,v 
 xKXouft&v'/iv' ^iur'tpav ^\ rrtv iipctnxriv, r %p&>vreti ol hpoypx/^/u-oirtTs' (Clement 
 speaks of ten sacerdotal books, hparixa, KO.XOU p,tvet / /3//3x^a, of Hermes:) 
 
 VffTtt.T'nV ^ XOU TtXiUTOiiKV, TJV lifOyXv^HX^v' T; Tl [AtV IffTt dtOt TUV TCUTUY 
 
 <rroi%tiuv xupto'koyix'h' n %l ffvp-fioXixri. rws ^ ffufAfioXtxr,;, fi p.lv 
 xetra, ftip.r,ffiv' w V no-Tip rpovrixug ypti^frcti' n $i eivnxpvs u,XXvtyopi7rKi 
 nvus ct.lvtyfjt.oii?. tjXiov yovv ypoi^/a,i fiouXoftivoi, xuxXov vrotouiri' ffiXwv 
 ottbl; Ktt.<ra, ro xvpioXoyovfAtvov iH$os. rpoTtxu; %l, xu.r olxs 
 xcti p.'-Ta.<ri0iv<ri; } TO. 5' l^ctXXcirrovris, ra. %l ffoXXtt^ 
 
 of^/v. TOI/J yovv TUV fiaffiXtuv Ifeiivous, QioXoyouftivois 
 vra.pccdi'bov'rts, u.vu.yptitQoua'i ^/a <ruv avayXvtfiuv. <rov t xetra, <roug cti 
 rpirov t'tious ittyfiM 'iffTu robi' <ra ftlv yap ruv ciffrpav, $ia rrjv vopiietv rriv 
 >.<j|jv, otytuv ffufjt.as.ffiv KVitxa^ov. rov %i wXtov, TM TOU xce.vSu.pov' -T/^j xvx- 
 
 xa,} i^oifjt,yivov fjt,\v vvro yvs, QAripov ^t, rov irovs r^pot. TO t,utv rovro v-rip 
 yri$ oiKiTctffQou' ffTipfAOi'iviiv T il? Ttfv ff!jponpot,v xoii ytvvctv, xot,} tiqXvv xoe.v6oc.pov 
 
 pit ytyvio-dott. Clement gives other specimens of enigmatical hieroglyphics, 
 
 DCLXX. 21. 
 
 It is evident that in this passage Clement mentions three kinds of 
 writing : the epistolographic, which the Egyptians used in their ordinary 
 correspondence ; the hieratic, which the priests used in their sacred 
 books ; the hieroglyphic, which was used on the sacred monuments. The 
 hieroglyphic Clement divides into two kinds ; the cyriologic (%s *i f**v Icrn 
 ^ta. ruv "TrpuTtav ffroi^iiuv^ xvpioXoytxy) and the symbolic. The latter he 
 again divides into three kinds : the first, xvpioXoyi7rui xaroe, ^/^^v, of 
 which he gives examples ; the second, uyxip rpoirixus ypatyirKi, of which 
 he gives no examples ; the third, avnxpvs a^yyoptTrcti xa.ru, nvce.? a,lviy- 
 povs, of which he gives examples. The chief, or rather the only difficulty 
 in the passage, relates to the interpretation of the words S/a ruv vpuru* 
 erroi%tiav in the description of the first or cyriologic kind of hieroglyphic 
 writing. 
 
 Warburton (Tom. iv. p. 142, Kurd's Ed.) understood by them alpha- 
 betical letters ; and his interpretation derives support from the following 
 
Writing's of Clement of Alexandria. 105 
 
 Greece, are instances of the practice of throwing a kind of 
 veil around important truths, in order that the curiosity of 
 men may be roused, and their diligence stimulated. * All 
 who treated of Divine things, whether Greeks or barbarians, 
 concealed the principles. 2 Pythagoras employed the sym- 
 bolical or enigmatical mode of instruction, of which Clement 
 gives instances. 3 He then enumerates the various mysteries 
 concealed under the divisions and furniture of the temple, 
 the vestments of the priests, etc., taking Philo for the 
 most part as his guide. From the Hebrew Scriptures he 4 
 turns to the Egyptian symbols, 5 the Ephesian letters, the 
 
 passages, T'/IV tx TUV vnCfiftn xa,} ilxoffi 9Vl%tiH ^vx/ns ryaXaxrcaori 
 rpoQ'/iv. DCLXXV. 9. ol Tovreav tUfitprot rvvoi, TO. -ffa-f iift7v (fiuv^iVTOC, ff 
 L. 6. DCCCXII. 29. TO, ftlv ouv ovofAKru, h ypK{tp.a,rixr) us T& xattoXixu, 
 rroixsiot xa.} u.\u.yii. L. 8. DCDXXVIII. 5. 
 
 Mr. Bailey (Hieroglyphicorum Origo et Natura), though he admits 
 that alphabetical letters are sometimes called vrpuru trrot^Tcc, yet thinks 
 that in the passage of Clement the words xupioXoyixv liu, ruv vpuruv 
 trroi^iiuv are to be understood of figures, each of which expressed a 
 single meaning (quod sic prorsus concinnatae sint constitutseque, ut 
 singulis notion! bus singular respondeant figure, p. 47), and supposes the 
 figures of the infant and of the old man in the Saitic inscription to be of 
 this kind. But Clement expressly refers that inscription to the enig- 
 matical class ; and says that the infant is the symbol of generation 
 (ytv'iffiu?}, the old man of destruction (ffapeis). DCLXX. 26. 
 
 M. Letronne understands by vpara, a-rot^tTa, the alphabetical letters 
 borrowed from the Phoenicians by Cadmus. 
 
 A writer in the Edinburgh Review for December 1826 understands by 
 ffparos. a-roix,^) ' ' the first or initial elements of words ; that is, by re- 
 ference to the initial sounds of the words which denote those objects in 
 the spoken language of the country ; " or rather "the pictures of objects, 
 of which the names, in the spoken language," began with the sounds 
 which were successively to be expressed. But as it is certain that 
 by (puvnivra, <rrot%i7a, Clement understood vowels, the natural inference 
 seems to be that by vpuret, ffroi%i7a. he meant alphabetical letters, not 
 pictures of any kind. 1 dclviii. 5- 
 
 * dclx. 20. Thus Pythagoras told his disciples not to sail iipon dry 
 land ; by which, according to Clement, he meant to dissuade them from 
 engaging in the tumultuous and unstable concerns of public life. 
 
 3 dclxiv. 31. 4 dclxx. 14. 
 
 5 dclxxii. 16. Clement ascribes the invention of the Ephesian letters 
 to the Idrei Dactyli. L. i. CCCLX. 21. See also cccci. 19. These 
 letters were, according to him, "Ao-xtov, Kurcio-xiov, A<|, Tirpas, Aa^va- 
 /u.ivii>s, A'l'a-iK, and signified darkness, light, the earth, the year, the sun, the 
 true voice. According to the author of the Phoronis quoted by the 
 Scholiast on Apollonius Rhodius, i. 1129, Aa^va^svsyj was the name of 
 one of the Idosi Dactyli. S. L. i. CCCLXII. 9. 
 
io6 Some Account of the 
 
 1 words which were formed in order to impress the letters of 
 the alphabet on the memories of children the enigmas of 
 Orpheus and the Pythagoreans. " This symbolical mode of 
 instruction contributes," he 2 says, " to sound theology, to 
 piety, to the manifestation of intelligence and wisdom, and 
 to the cultivation of brevity. 3 Whatever has a veil of 
 mystery thrown around causes the truth to appear more grand 
 and awful. Symbols also, being susceptible of various inter- 
 pretations, exercise the ingenuity and distinguish the ignorant 
 man from the Gnostic." 
 
 Clement 4 proceeds to point out the sources from which the 
 Gnostic derives his knowledge, and explains its nature. " St 
 Paul speaks of the mystery which was made known to him by 
 revelation ; which had been concealed from preceding genera- 
 tions of men, but was now made manifest to the saints, to 
 whom God was willing to make known the riches of the glory 
 of this mystery among the Gentiles. We must therefore dis- 
 tinguish between the mysteries which had been concealed till 
 the age of the Apostles, and were by them delivered as they 
 had received them from the Lord concealed in the old 
 covenant, but now revealed to the saints and the riches of 
 the glory of the mystery among the Gentiles, that is, faith and 
 hope in Christ. The 5 Hebrews had received some things 
 by unwritten tradition, but had not understood them. The 
 Gnostic is he * who has 6 his senses exercised by reason of 
 use to discern between good and evil.' 7 He who has not the 
 knowledge of good is evil, because there is one good, the 
 Father : and not to know the Father is death, as to know Him 
 is eternal life through a participation in the power of Him 
 
 1 dclxxiii. 21. Clement gives three specimens of these words : 
 
 " - i v 2/ 
 
 They seem, however, to be incorrect ; for in the first the letter M is want- 
 ing ; in the second 2 appears twice ; Bentley reads *Xy^e*r, A/w\L Diss. 
 on Phalaris. Age of Tragedy. In the third N and 2 appear twice, and 
 B is wanting. See Potter's Note on DCLXXIV. 33. 
 
 2 dclxxiii. 15. 3 dclxxix. 39. 
 
 4 dclxxxii. 16. Clement refers to Eph. iii. 3, 4, 5; Col. i. 9, 10, II, 
 25, 26, 27, 28 ; I Cor. viii. 7, and to the Epistle of Barnabas. 
 
 5 dclxxxiii. 22. 6 Heb. v. 14. 7 dclxxxiv. n. 
 
Writings of Clement of Alexandria. 107 
 
 Who is incorruptible; and to be exempt from corruption is 
 to partake of the divinity ; but separation from the knowledge 
 of God produces corruption. * This perfect knowledge must 
 not be revealed to all, for all are not capable of receiving it ; 
 2 babes must be fed with milk ; the perfect man with solid 
 food ; milk is catechetical instruction, the first nourishment 
 of the soul ; solid food, contemplation penetrating into all 
 mysteries (17 ITTOTTTLK^ fcoyua), the blood and flesh of the Word, 
 the comprehension of the Divine power and essence." 
 
 3 " A separation without regret," Clement proceeds, " from 
 the body and its passions, is a sacrifice acceptable to God ; 
 it is His true worship. On this account Socrates correctly 
 termed philosophy the practice (ju-eAe'-n?) of dying. For he 4 
 pursues the true philosophy who in his meditations neither 
 employs his sight, nor any of his senses, but a pure under- 
 standing alone. The soul of the Gnostic must be stripped of 
 the material skin, must be freed from corporeal trifling, and 
 all the passions which vain and false opinions bring around 
 it ; must put off fleshly lusts, and be consecrated to the light. 
 5 He begins the purifying process by confession ; the contem- 
 plative by analysis. Proceeding to the first conception analy- 
 tically, he commences from subject-matter ; he takes away the 
 physical qualities of body, the dimensions of depth, breadth, 
 and length, leaving a point, the unit, which has position or 
 place : but when position is also abstracted, there remains the 
 notion of the unit (voetrat //.ovas). If, then, rejecting whatever 
 belongs to bodies and to things called incorporeal, we cast 
 ourselves into the greatness of Christ, and go forward with 
 holiness into immensity, we shall approach to the notion of 
 the Almighty, knowing not what He is, but what He is not. 
 We must not connect with it figure, or motion, or a stationary 
 position, or a seat, or place, or right hand or left, although 
 these are predicated of God in Scripture ; nor must we sup- 
 pose the First Cause to exist in a place, but above place, and 
 
 1 dclxxxv. 30. 
 
 8 Compare P. L. i. c. 6. cxviii. 40. S. L. I. ccccxxvi. 2. In 
 
 DCLXXXVIII. II, Clement calls yvufftt, XoyiKov fip&iftet. 
 
 3 dclxxxvi. 10. 4 Compare dcxc. 32. 
 
 5 dclxxxix. 6. By confession is meant the confession of faith made 
 previously to baptism. 
 
io8 Some Accoiint of t lie 
 
 time, and name, and comprehension. We 1 cannot of our- 
 selves attain to this knowledge ; it is the gift of God through 
 His Son." 
 
 2 " Moses was admitted to this knowledge when he went up 
 into the Mount, and St. Paul when he was carried up into the 
 third heaven." Clement 3 then dilates on the impossibility of 
 describing God, or of giving Him a proper name ; " for what- 
 ever has a name must have been generated or begotten. We 4 
 must, however, believe what is delivered in Scripture respect- 
 ing the Divine nature on the authority of the Son of God Who 
 delivered it. 5 The Greek philosophy is not sufficient to 
 salvation, which must be obtained through faith in Christ ; for 
 that which was hidden from former generations is now revealed 
 to the sons of men. There was always a natural revelation of 
 one Almighty God to men of sound mind; and they who had 
 not entirely cast off shame laid hold of the eternal benefit 
 agreeably to the design of Divine Providence. Xenocrates 
 and 6 Democritus believed that irrational animals were not 
 entirely without the notion of a God : man, therefore, could 
 not be without it, inasmuch as he is recorded in the book of 
 Genesis to have partaken of the Divine breath, receiving a 
 purer essence than the other animals. But Christians further 
 say that the believer is inspired by the Holy Spirit. We must 
 not, however, suppose that the spirit in man is a part of God, 
 though it is a Divine effluence." 
 
 Clement 7 returns to his favourite topic, the plagiarisms of 
 the Greek philosophers from the Scriptures. "Thence they 
 had stolen (though they frequently disfigured what they stole) 
 all that they delivered respecting the Divine nature, 8 respecting 
 the existence of matter as a first principle ; 9 respecting provi- 
 dence, 10 punishment after death by fire, the n immortality of 
 the soul, the 12 creation of the world, the 13 evil spirit, the 14 in- 
 
 1 dclxxxix. 3- Xrr fo St'ia. %ciptTi xat fto'vy ru <xa.p KVTOU \'oyw TO 
 
 liyvuffTov vosTv. DCXCVI. 4. See also DCXCVI. 1 8, 30. ' 
 
 2 dcxcii. 25. 
 
 3 dcxcv. 8. dcxcvi. n. Compare Justin. Apol. n, p. 44. D. 
 
 4 dcxcvii. 19. 5 dcxcviii. 16. 
 
 6 This is rather Clement's inference from the principles of Democritus. 
 
 7 dcxcix. 9. 8 dcxcix. 25. 9 dec. u. 10 dec. 15. 
 11 dcci. i. 13 dcci. 18. 13 dcci. 30. 14 dccii. 16. 
 
Writings of Clement of Alexandria. 109 
 
 telligible and the sensible world, the x observance of the seventh 
 day; and 2 going forth, as it were, from the barbarian philo- 
 sophy, they ascribed the direction of the universe to Him Who 
 is unseen, alone, the most powerful and skilful artificer, and 
 the principal cause of all that is most fair ; but unless they are 
 instructed by us, they are ignorant of the necessary consequence 
 from these premises, and know not God as He ought to be 
 understood, but only, as we before said, by a sort of circum- 
 locution. With reference to power, God is the Lord and God 
 of all, and really Almighty : with reference to knowledge, He is 
 not the God of all ; for the Greeks know neither what He is, 
 nor how He is Lord and Father and Creator, nor the rest of 
 the economy of truth, not having been instructed by the truth 
 itself." Clement's conclusion is, that the Greek literature is 
 to be studied ; but in order to be studied profitably, it must 
 be considered in connexion with the Hebrew Scriptures, the 
 source from which it flowed. 
 
 Clement begins the sixth book with stating that in it and in 
 the 3 seventh having described the life and conversation of the 
 Gnostic, he shall proceed to show that, far from being liable 
 to the charge of impiety, the Gnostic is the only pious 
 worshipper of the Deity. In the Paedagogue he had set forth 
 the early training and education of the Christian ; the manner 
 of life which grows together with faith by instruction, and pre- 
 pares the virtuous soul, in those who have arrived at manhood, 
 for the reception of real knowledge. The Greeks will learn 
 from what he is about to deliver how impiously they themselves 
 act in persecuting the true worshipper of God ; they will also 
 find the solution of the difficulties which they and the bar- 
 barians raise respecting the Advent of the Lord. 4 There are 
 two kinds of knowledge : one common, scarcely deserving the 
 name, conversant with the objects of sense ; the other con- 
 versant with the objects of the understanding, through the 
 simple operation of the soul. Before, 5 however, he enters 
 
 1 dccxiii. II. 2 dccxxx. 3. 
 
 3 See L. 7. DCCCCI. 31. 4 dccxxxvii. i. 
 
 5 dccxxxvii. 19. This account of the plagiarisms of the Greeks from 
 each other deserves the attention of the scholar. 
 
no Some Account of the 
 
 upon these subjects, he says that, "having shown in the 
 preceding book that the symbolical mode of instruction was 
 used by the Greeks as well as by the Hebrew prophets, he 
 shall proceed to show that the Greeks, not content with steal- 
 ing from the Hebrew Scriptures, stole from each other. They 
 1 borrowed also the wonderful tales connected with their 
 mythology from the Scriptures ; and the doctrine of the 
 transmigration of souls from the Egyptians." 
 
 Clement 2 proceeds to show that the Greek philosophers 
 worshipped the same God as the Christians, though erroneously 
 and not according to knowledge. " The Greeks knew God, 
 after a heathen manner (e^n/cws); the Jews knew Him Judaically ; 
 the Christians, in a new manner, spiritually. The Greeks and 
 Jews were the old ; the 3 Christians, the new or third race. 
 4 The law and the prophets were given to the Jews, and 
 philosophy to the Greeks, to prepare them for the preaching 
 of the Gospel. To those who were just according to the law, 
 faith was wanting; to those who were just according to 
 philosophy, not only faith, but also the renunciation of 
 idolatry. Christ, 5 therefore, descended into Hades to preach 
 to those who, whether Jews or Gentiles, had lived, not indeed 
 perfectly, but agreeably to the rule of life proposed to them, 
 and to bring them to salvation." Clement 6 seems to think 
 that this descent of Christ into Hades, for the purpose of 
 saving the virtuous men who had died before His appearance 
 in the flesh, was necessary to the vindication of the Divine 
 justice and goodness. 
 
 "They," he "proceeds, "are called philosophers with us 
 who love the wisdom of the Teacher and Creator of all things, 
 
 1 Clement gives some curious specimens of the miraculous stories current 
 among the Greeks, DCCLII. 29, and an account of the ceremonies of the 
 Egyptians, and of the Sacred Books of Hermes. DCCLVII. 
 
 2 dcclix. 23. Compare DCCLXXII. 31. DCCCXVII. 26. 
 
 3 ot xxtvu; avrov rpiru >yivii fftfioftivoi, Xptfnavoi. DCCLXI. 4. The heathen 
 
 appear to have applied the expression Tertinm Genus to the Christians as 
 a term of reproach. See Tertullian ad Nationes. L. I. cc. 7, 8, 19. 
 
 4 dcclxii. 14. Compare DCCXCIV. 16. DCCCXXV. 15. 
 
 5 dcclxiii. 15. Compare L. 2. CCCCLII. Clement seems to doubt 
 whether Christ preached to both Jews and Gentiles ; or whether He 
 preached to the Jews, and the Apostles to the Gentiles. DCCLXIV. 12. 
 
 6 dcclxiv. 42. 7 dcclxviii. 17. 
 
Writings of Clement of Alexandria. 1 1 1 
 
 that is, the knowledge of the Son of God ; but with the Greeks, 
 they who discuss questions about virtue. Philosophy then 
 would be a collection of all the dogmas, not liable to objection, 
 of each particular sect, accompanied by a corresponding life ; 
 which, stolen from the grace bestowed from heaven on the 
 barbarians, have been adorned by the Greeks with their 
 eloquence. For some they have stolen ; others they have 
 misunderstood ; some they have delivered, moved by a Divine 
 impulse, but have not perfectly worked out ; some by human 
 conjecture and reasoning, in which also they err. They think 
 that they have attained to the perfect truth ; we that they have 
 attained to it only in part, for they know nothing but of this 
 world." Clement then x inquires from whom the Greeks 
 received this partial knowledge of the truth ? " Not from 
 man ; or from the angels, for they possessed no organs whereby 
 to communicate with man ; moreover, as they are created 
 beings, they must themselves have been taught. Who then 
 was their teacher? The First Begotten, the Counsellor of 
 God, Who foreknew all things. He is the teacher of all created 
 beings ; He in various ways, from the foundation of the world, 
 has instructed man, and leads him to perfection. 2 If they 
 who, in any manner, have received the seeds of truth, have not 
 cultivated them, the fault lies with them, not with the teacher. 
 3 Wisdom is the firm and sure knowledge and comprehension 
 of things present, past, and future, delivered and revealed by 
 the Son of God. If, then, contemplation (17 Oeupia) is the end 
 of the wise man, the contemplation of him who is only a lover 
 of wisdom * (c/>iAocro<os opposed to o-oc^os) desires Divine 
 knowledge ; but does not attain to it, unless he receives by 
 instruction the prophetic voice, by which he understands the 
 present, past, and the future, as it is, and has been, and will 
 be." 
 
 Clement contends that St. Paul does not positively condemn 
 philosophy, but merely says, "that he who aspires to the 
 
 iuv 
 
 1 dcclxix. 8. Compare DCCLXXI. 35. 2 dcclxx. 7. 
 
 3 dcclxxi. 5. So dcclxviii. I. rvv $1 ffoQiKv, 'i^^ov yvutriv, 
 avtipufivcav vrpayftdrav xaraX^^/v riven /3=/3#/av ouffav xent 
 fftivn\n(pv7a,v TCC, <rz lovrex., xee.} ra, ^etpcu^'^xorx, xa.} <ra ftiXkavret. Compare 
 
 also L. i. cccxxxin. 6. 
 
 4 So dccciii. l8. lv o.vdpe-j'ffci; (fnXoffotpavffiv, ouVivu ffo$o7t. 
 
 5 dcclxxi. 19. See DCCCXIX. 25. Heb. v. 12. Col. ii. 8. 
 
1 1 2 Some Account of the 
 
 Gnostic sublimity must not turn back to the Greek philosophy, 
 which is elementary and preparatory to the truth." He 
 1 repeats what he had before said, " that philosophy was to the 
 Greeks what the law was to the Jews, a way to righteousness 
 or justification. The - Gnostic ought to be versed in every 
 kind of learning. For though the principal end of man's 
 creation is that he may know God, yet he cultivates the earth, 
 and measures it, and studies philosophy, that he may live, and 
 live well, and meditate on those subjects which admit of 
 demonstration. Some 3 affirmed that the devil was the author 
 of philosophy ; but whatever is useful or profitable to man, as 
 philosophy is, must be regarded as coming from God. Philo- 
 sophy was the peculiar testament of the Greeks, a step to the 
 Christian philosophy. 4 It is elementary and partial, the per- 
 fect knowledge being conversant with things beyond the world, 
 the objects of the intellect, and even with things more spiritual, 
 which 'eye had not seen, nor ear heard, nor had it entered 
 into the heart of man to conceive,' until our Teacher revealed 
 the truth concerning them to us. For we affirm that the 
 Gnostic knows and comprehends all things, even those which 
 pass our knowledge; such were 5 James, Peter, John, Paul, 
 and the other Apostles. Knowledge is a peculiarity of the 
 rational soul, exercised to the end that by means of knowledge 
 it may be inscribed upon the roll of immortality. Knowledge 
 and impulse (op^rj) are both powers of the soul. Impulse is a 
 movement following a particular assent ; for he who is impelled 
 to any act first receives the knowledge of it, and then the im- 
 pulse. Knowledge is a contemplation by the soul of one or 
 more existing things ; perfect knowledge, of all." 
 
 Clement 6 proceeds to say that "the Gnostic is subject only 
 to those appetites which are essential to the preservation of 
 the body, hunger, thirst, and the like. But these appetites 
 were not essential to the preservation of the body of the 
 Saviour, which was held together by a holy power : He ate, not 
 for the support of the body, but lest those who associated 
 
 1 dcclxxii. 25. - dcclxxii. 33. See DCCLXXXVI. 25. 
 
 3 See p. 67, Note 2. 
 
 4 dcclxxiv. 14. Compare DCCLXXI. 23. DCCLXXXI. 29. DCCXCIX. n. 
 DCCCXXIII. 28. L. 7. DCCCXXXIX. 30. 
 
 5 Compare L. I. cccxxn. 19. 6 dcclxxv. 25. 
 
Writings of Clement of Alexandria. 1 1 3 
 
 with Him should think that He had not a real body. He was 
 free from all passions (dTraflr/s) ; He felt neither pleasure nor 
 pain. The Apostles were enabled by His teaching to overcome 
 anger, and fear, and desire ; and felt not even those emotions 
 which have a semblance of good, boldness, emulation, joy, 
 remaining after His resurrection fixed in one unalterable habit 
 of discipline. It may be said that these emotions, when 
 regulated by reason, are good ; but they must not be felt by 
 the perfect man. He 1 requires not boldness, confidence, 
 anger, emulation, desire. His friendship is not of the ordinary 
 cast ; he loves the Creator through the medium of the creature. 
 Like his Master, he is exempt from passion." But it may be 
 objected, that the perfect man desires what is good, and that 
 desire is a passion. Clement replies, " that this objection is 
 founded on a mistaken notion of Divine love ; which is not a 
 desire on the part of him who loves, but a possession of the 
 object loved. The Gnostic by love has already attained to 
 that in which he is to be ; he anticipates hope through know- 
 ledge; he desires nothing, because he already possesses, as 
 far as it is possible, the object of desire. 2 Exemption from 
 passion, not moderation of passion, is the characteristic of the 
 Gnostic. 3 To have passions which require to be controlled, is 
 not a state of purity. It is not fitting that the friend of God, 
 whom God predestined before the foundation of the world to 
 the highest adoption, should be subject to pleasures or fears, 
 and be occupied in restraining his passions. It may even be 
 said, that as he is predestined through what he shall do and 
 what he shall attain, so he, by predestination, possesses Him 
 Whom he loves through Him Whom he knows. For he does 
 not, like others, form uncertain conjectures respecting the 
 future, but receives that which is obscure to others through 
 Gnostic faith. The future is present to him through love ; he 
 has believed in God, Who lies not, both through prophecy 
 and through His Advent ; and he possesses that which he has 
 believed, and enjoys the promise; for He Who has promised is 
 truth. The 4 Gnostic needs not pray with the voice, but only in 
 thought. ' Think and I will give,' are the words of God to him." 
 
 1 Clement assigns the reasons why the Gnostic requires not the several 
 qualities here enumerated. DCCLXXVI. 3. 
 
 2 dcclxxvii. 15. 3 dcclxxviii. 5. 
 4 dcclxxviii. 38. Compare DCCXC. 34. 
 
H4 Some Account of the 
 
 1 "Knowledge is the object of the pursuit of the Gnostic ; 
 he attends, therefore, to all things which will assist him in the 
 attainment of that object. He renders all sciences subsidiary 
 to his purpose : music, arithmetic, geometry, astronomy, 2 logic. 
 He 3 feels no childish dread of being led astray by the Greek 
 philosophy ; he can distinguish in it what is false from what is 
 true. The 4 heretics abuse it ; but he uses it as an assistant 
 in delivering accurately the truth, and guarding against subtle 
 doctrines, which tend to the subversion of the truth." After 
 some further remarks on the use which may be made of the 
 Greek philosophy in preparing the Gentiles for the reception 
 of the Gospel, Clement 5 proceeds to answer a question pro- 
 posed by certain heretics. " Whether Adam was created perfect 
 or imperfect? If imperfect, how happened it that the work of 
 a perfect God was imperfect? if perfect, how happened it 
 that he fell ? " Clement's answer is, " that he was not created 
 perfect, but fitted to receive virtue. God wishes us to be saved 
 through ourselves. We all are by nature fitted to attain to 
 virtue : one attends more, another less to instruction and disci- 
 pline ; thus some attain unto perfect virtue ; others make only 
 a certain progress ; while some, through neglect, though well 
 qualified by nature, go backwards. Not only the actions and 
 thoughts, but the words also of the Gnostic are pure. His is 
 not the repentance common to every believer, repentance for 
 having sinned ; but the repentance which, understanding the 
 nature of sin, persuades him to make it his 6 first aim to abstain 
 from sinning ; and consequently he does not sin. 7 Some 
 good things are eligible for themselves, others for the conse- 
 quences to which they lead. Knowledge is eligible on both 
 accounts, being the most perfect good. The 8 Gnostic, united 
 to God through love, prays incessantly to God in thought : 
 first, that his sins may be pardoned ; next that he may sin no 
 more ; then that he may be able to do good, and to under- 
 stand the whole creation and dispensation as conducted by the 
 Lord, to the end that, becoming pure in heart through that 
 
 1 dcclxxix. 42. 
 
 2 Clement enlarges on the utility of logic, DCCLXXXI. 7. See also 
 
 DCCLXXXV. 8. DCCLXXXVI. 25. 
 
 3 dcclxxx. 18. Compare DCCLXXXIV. 33. 
 
 4 dcclxxxi. 19. 5 dcclxxxviii. 7. 
 
 6 Ka.ru. rov -rrpo'/i'yoijftzvov Xoyov. DCCLXXXIX. 8. 
 
 7 dcclxxxix. 20. 8 dccxci. 8. 
 
Writings of Clement of Alexandria. 1 1 5 
 
 knowledge (cTriyi/wVcws) which is through the Son of God, he 
 may be initiated face to face into the blessed contemplation. 
 The righteousness of the Gnostic consists not in mere absti- 
 nence from evil actions ; he adds the doing of good, and the 
 knowledge of the reason for which he is to abstain from some 
 actions and do others. 1 As a certain glorious radiance sat 
 upon the countenance of Moses in consequence of his righteous 
 life and his frequent intercourse with God, so a certain Divine 
 power of goodness, attaching itself to the righteous soul by 
 inspection (e7r:o7r?yi/), by prophecy, by providential operation, 
 makes an impression, as of an intelligent effulgence, like to the 
 solar heat, a conspicuous seal of righteousness, a light united 
 to the soul through inseparable love, at once bearing God and 
 borne by Him. Hence breaks forth in the Gnostic the likeness 
 to the Saviour God, and he becomes perfect as far as it is 
 possible for human nature, even as his Father which is in 
 heaven." 
 
 2 " He who in the first instance moderates his passions, and 
 thus gradually attains to an exemption from passion, advancing 
 to the well-doing (cvTrotta?) of Gnostic perfection, is even here 
 equal to an angel; shining like the sun by his beneficence, he 
 hastens on in righteous knowledge through the love of God to 
 the holy mansion, like the Apostles ; who were not chosen to 
 be Apostles for any special excellence of their nature, for 
 Judas was of the number, but were seen by Him, Who fore- 
 sees the end, to be fit to be chosen Apostles; as Matthias, who 
 was not of the original number, proving himself worthy to 
 become an Apostle, was substituted in the place of Judas. 
 They, therefore, who exercise themselves in the command- 
 ments of the Lord, and live perfectly according to the 
 Gospel, may even now be inscribed in the number of the 
 Apostles." 
 
 Clement proceeds to distinguish between the character and 
 the reward of the Gnostic and of the common believer. 
 "Knowledge," 3 he says, "is superior to faith. Each has his 
 appropriate place: the Gnostic attains the highest; the common 
 believer only to an inferior station, and even that he does not 
 reach until he has been purified by discipline from the sins 
 1 dccxcii. 10. - dccxcii. 31. 3 dccxciv. 21. 
 
1 1 6 Some Account of the 
 
 contracted after baptism. l With respect to the heathen, God 
 gave them philosophy; and the sun, moon, and stars as objects 
 of worship, in order to preserve them from falling into perfect 
 atheism, or from worshipping stocks and stones. They, there- 
 fore, are worthy of condemnation, because they fell into 
 idolatry, and did not proceed upwards from the worship of 
 the stars to the worship of the Creator. Every action of the 
 Gnostic is 2 perfect ; of the common believer, is of a middle 
 nature, not being performed according to reason and know- 
 ledge : of the heathen, is sinful for an action must not only 
 be right, but must be performed from a right motive, and 
 directed to a right object. 3 The Gnostic has a good con- 
 science, which, maintaining piety towards God and justice 
 towards man, keeps the soul pure with grave thoughts, and 
 chaste words, and righteous actions. Thus the soul, receiving 
 power from the Lord, practises to become God, thinking 
 nothing evil but ignorance and actions not agreeable to right 
 reason : always giving God thanks for all things, by righteous 
 hearing and Divine reading, by search after truth, holy obla- 
 tions, blessed prayer. Such a soul praising, singing hymns, 
 blessing, is never separated from God. * Each degree of 
 holiness has its allotted reward; and the perfect inheritance 
 is the lot of those who have attained unto the perfect man, 
 according to the image (/car* ei/com) of the Lord ; for 5 the like- 
 ness (6/xoiWt?) is not to be referred to the human form such 
 a notion is atheistical ; nor is it a likeness in virtue to the 
 First Cause this is the impious exposition of those who think 
 that the virtue of man and of the Omnipotent God is the same. 
 ' It is sufficient for the disciple to be as his Master.' He, 
 therefore, who is appointed to the adoption and friendship of 
 
 1 dccxcv. 26. Clement alludes to Deut. iv. 19, following and misunder- 
 standing the Septuagint translation. 
 
 2 dccxcvi. 4. xetTop0caft.K, perfectum officium, rectum, opinor, vocamus, 
 quod Gmeci xarop0&>/u.a, hoc autem commune XK^KOV vocant. Cicero de 
 Officiis, L. i. c. 3. Illud enim rectum est quod xar'ofdupa, dicitur, contin- 
 gitque sapienti soli. De Finibus, L. 4. c. 6. Compare DCCCXVIII. 12. 
 L. 7. DCCCLXII. 14. 
 
 8 dccxcvii. 8. 
 
 4 Clement discovers an allusion to different degrees of reward in the 
 different produce of the good seed in the parable Matt. xiii. 8. 
 DCCXCVII. 30. 
 
 5 Compare dcccix. 5. 
 
 6 Compare L. 2. DI. 23. L. 7. DCCCLXXXVI. 18. 
 
Writings of Clement of Alexandria. 1 1 7 
 
 God, after the likeness of God, becomes a co-heir with the 
 Lords and Gods, if, as the Lord has taught him, he is perfected 
 according to the Gospel." 
 
 Clement x goes on with his description of the Gnostic, and 
 2 says, incidentally, that " the evidences, that the Son of God 
 is our Saviour, are the prophecies which preceded His appear- 
 ance, the testimonies which accompanied His sensible genera- 
 tion (His birth on earth, which made Him cognizable by the 
 senses), and the powers which were announced and openly 
 displayed by Him after His resurrection. Our evidence that 
 the truth is with us is, that it was taught by the Son of God 
 Himself." Clement 3 then assigns reasons why Christ delivered 
 the truths of the Gospel in parables. " He meant to stimulate 
 curiosity, and excite men to be earnest in discovering the word 
 of salvation ; and to prevent those who were not fitted to 
 receive knowledge from erroneously interpreting what had 
 been delivered by the Holy Spirit. Thus the whole economy 
 of the Gospel the birth, sufferings, death, and resurrection of 
 Christ served as a parable, being a stumbling-block to the 
 Jews and foolishness to the Greeks, but the power and wisdom 
 of God to those whose ears were opened to the truth." As a 
 specimen of the knowledge of the Gnostic, Clement 4 gives a 
 mystical interpretation of the Decalogue. He then 5 goes on 
 to say that " the Greek philosophers, though they named the 
 name of God, knew Him not : they attributed human affections 
 to Him. The Gnostic alone possesses this knowledge. 6 There 
 is a true philosophy, in contradistinction from other philo- 
 sophies ; and a true beauty, as distinguished from a counter- 
 feit. There are two forms of truth; one relates to words, 
 the other to things. The Greek philosophers employ them- 
 selves about the beauty of words ; we, the barbarians, about 
 things. 7 Yet philosophy may be reasonably supposed to have 
 
 1 Having occasion to quote Rom. xi. 17, Clement enters into a dis- 
 cussion respecting different modes of grafting, and compares them to the 
 different modes of Christian instruction. DCCXCIX. 37. 
 
 2 dccci. 17. He had previously divided evidence, o-fift&Tov, into vpo'/iyov- 
 
 (Atvov, ffttvt>va.p%ov ) tvroft&vov. 
 
 3 dccciii. 27. 
 
 4 dcccvii. 25. As the text now stands, Clement interprets eight only 
 out of the ten commandments. See L. 7. DCCCLXVIII. I. 
 
 5 dcccxvii. 26. 6 dcccxviii. 22. 7 dcccxix. 25. 
 
1 1 8 Some Account of the 
 
 been given by Divine Providence as a preparation for perfec- 
 tion through Christ, if it is not ashamed to advance to the 
 truth through instruction in the knowledge of the barbarians. 
 If the hairs of our head are numbered, and even our slightest 
 movements noted, can w.e suppose that Providence takes no 
 account of philosophy? We must conclude that the arts of 
 life were not given without a Divine power." * Clement 
 describes the manner in which the philosopher may arrive at 
 the truth. "They," 2 he adds, "who deny that philosophy 
 comes from God, go near to question His particular Providence. 
 At one glance He sees the whole and each part, though He 
 produces many results through the instrumentality of man ; 
 Providence disposes, man co-operates. The 3 thoughts of 
 virtuous men arise from a Divine inspiration, the soul being 
 in a manner disposed, and the Divine will imparted to it, by 
 the Divine ministers who are appointed to that particular 
 office. God especially imparts these impulses to those who 
 are of a superior nature, and able to contribute to the benefit 
 of the mass of mankind. They who affirm that philosophy 
 was given by the devil, make him more benevolent than Divine 
 Providence to good men among the Greeks. It is his province 
 to do evil. If, therefore, philosophy makes men good, it 
 cannot come from him, but from God, Whose property it is 
 to do good. The law was given to the Jews, philosophy to the 
 Greeks, until the Advent of Christ, Who was to collect all men, 
 Greeks and barbarians, into one peculiar righteous people, 
 through the teaching of faith." Clement 4 describes the manner 
 in which the Gnostic is formed by Christ, and in which he 
 forms others. " Whatever is beneficial in life is accomplished 
 by God through His Son, Who is consequently the Saviour of 
 all men ; but especially, as the Apostle says, of those who 
 believe." 
 
 " The 5 Gnostic constantly employs himself on these sub- 
 jects, which are of the first importance ; if he touches the 
 Greek philosophy, it is by way of relaxation. It is desirable to 
 know all things ; but the mind, which is too feeble to attain to 
 this universal knowledge, must select that which is best and 
 most important." Clement then 6 addresses the Greek philo- 
 
 1 dcccxx. 8. " 2 dcccxxi. 19. dcccxxii. 26. 3 dcccxxii. 6. 
 
 4 dcccxxiv. 5. 5 dcccxxiv. 33. 6 dcccxxvi. 15. 
 
Writings of Clement of Alexandria. 1 19 
 
 sophers, and asks them, " from whom they have learned the 
 truth which they boast of possessing ? They will not answer, 
 from God : from man then. But man is no trustworthy 
 teacher of that which relates to God. He who is weak and 
 mortal is not competent to speak of Him Who is self-existent 
 and incorruptible; or the thing created of its Creator. He 
 who is unable to say what is true respecting himself, is he more 
 to be trusted when he speaks respecting God ? They who are 
 taught by God Himself with difficulty attain to the notion of 
 God, Divine grace assisting them to arrive at a qualified 
 knowledge. The Christian is the only heaven-taught wisdom ; 
 on it depend all the fountains of wisdom which even aim at 
 the truth. From the very foundation of the world numerous 
 precursors announced the coming of the Lord as the Teacher 
 of men, foretelling where and how He should appear, and what 
 would be the signs of His coming. The most eminent philo- 
 sophers satisfied only their peculiar followers. But the Gospel 
 was not confined to Judea, as philosophy was to Greece ; it 
 spread through the whole inhabited earth, converting Greeks 
 and barbarians, and not few even of the philosophers, to the 
 truth. If any magistrate sets himself in opposition to the 
 Greek philosophy, it vanishes at once. But though from the 
 very first preaching of the Gospel, kings, and magistrates, and 
 the multitude have endeavoured to crush it, it flourishes the 
 more ; it perishes not like human doctrine, nor fades away 
 like a feeble gift. It is the gift of God, and therefore strong ; 
 and cannot be crushed, for the prophets have foretold that it 
 shall be persecuted unto the end." Clement concludes the 
 sixth book by saying, " that having made as it were a statue 
 of the Gnostic, to exhibit the beauty and greatness of his 
 moral character, he shall describe him as a contemplator of 
 physical objects, when he comes to treat of the creation 
 of the world." 1 
 
 Clement 2 says, "that in the seventh book he shall show 
 that the Gnostic, far from being an atheist, as the Greeks 
 
 1 See L. 7. DCCCLXVII. 23, where Clement says that he shall defer the 
 consideration of doctrines to a more fitting time. 
 
 2 Compare DCCCLV. i. DCCCLIX. 32. DCCCLXIV. 18. 
 
1 20 Some Account of the 
 
 falsely called him, was the only true worshipper of God. This 
 he shall show concisely, without producing testimonies from 
 the prophetic writings. With the l Gnostic, the service of God 
 is a continual employment of the soul about His Divine attri- 
 butes, accompanied by constant love. There are two kinds of 
 2 service paid to men : one emendatory, as the medical art of 
 the body, philosophy of the soul ; the other ministerial, as 
 that paid by children to parents, and subjects to rulers. In 
 like manner in the Church the presbyters perform the emen- 
 datory, the deacons the ministerial office. The angels minister 
 in both these capacities to God in the dispensation connected 
 with earthly things j and the Gnostic does the same, minister- 
 ing to God, and exhibiting to men an emendatory contempla- 
 tion, inasmuch as he is appointed to discipline them to their 
 improvement; for he alone is a pious worshipper of God, who 
 serves Him well and without reproach, in matters pertaining to 
 men. 3 There are three effects of the Gnostic power : in the 
 first place, he knows things (what they are) j in the second, he 
 performs what the Word or reason suggests ; in the third, he 
 can deliver secret truths in a manner worthy of God. How 
 then can he be an atheist, who is persuaded that there is an 
 Almighty God, and has learned the Divine mysteries from the 
 only-begotten Son ? An atheist is one who does not think 
 that there is a God ; a superstitious man is one who fears 
 demons, and deifies all things, wood and stone." 
 
 "The 4 first step in faith is to know God ; and after acquir- 
 ing confidence in the teaching of the Saviour, to think that to 
 do nothing unjust is suitable to the knowledge of God. The 
 best thing in earth is the most pious man ; the best in heaven 
 is the angel, who, standing in the nearer and purer place, par- 
 takes of an eternal and blessed life. But the nature of the 
 Son, which is nearest to the only Almighty God, is the most 
 perfect, most holy, most powerful (/cvptwrar^), most kingly, 
 most beneficent." After describing the universality of the 
 Providence of Christ, Clement 5 proceeds "All men are His : 
 
 1 dcccxxix. 44. 
 
 2 The Greek word is fapaoftia, which may mean the act of serving, 
 worshipping, or healing. 
 
 3 Compare L. 2. ccccuii. 16. 4 dcccxxxi. 10. 
 5 dcccxxxi. 33. 
 
Writings of Clement of Alexandria. 1 2 1 
 
 some, through knowledge, to which others have not yet 
 attained ; some, as friends ; others, as faithful servants ; others, 
 merely as servants : as Teacher, He disciplines the Gnostic by 
 mysteries ; the faithful, by good hopes ; the hard of heart, by 
 correction through sensible operation. His providence ex- 
 tends to all ; * He is the Saviour and Lord of all ; the Saviour 
 of those who believe, because they are willing to know Him ; 
 the Lord of the disobedient, until, being enabled to confess 
 Him, they obtain, through Him, their peculiar and suitable 
 benefit. 2 Drawn on by the Holy Spirit, the virtuous are 
 domiciled in the first mansion, and the rest in order, until 
 they come to the last ; but they who are bad through weak- 
 ness, involved in a bad habit by unjust insatiableness, neither 
 controlling nor controlled, are driven about by passions, and 
 fall to the ground. 3 Christ, neglecting none, gave the com- 
 mandments to the Jews, philosophy to the Greeks, shutting up 
 unbelief till His coming ; whence every one who does not 
 believe is without excuse ; for He leads them by a different 
 process of improvement to the perfection which is through 
 faith. 4 All things are appointed by the Lord of all for the 
 salvation of all, both in general and in particular. Whatever 
 is virtuous changes to a better state, having the choice of 
 knowledge as the cause of its peculiar change ; which choice 
 the soul has in its own power. But necessary discipline, by 
 the goodness of the great over -seeing Judge, through the 
 proximate angels, through various previous judgments, through 
 the final judgment, compels even those who have entirely 
 despaired to repent." 
 
 Clement 5 proceeds to describe the gradual advancement of 
 the Gnostic towards perfect happiness. " His perfection con- 
 sists in holding intercourse with God through the Great High 
 Priest, and in being as like unto the Lord as he can be, in the 
 whole worship of God which tends to the salvation of men, 
 
 1 dcccxxxiii. i. 
 
 2 dcccxxxiv. 5. See L. 5. DCLXVII. 9. DCLXIX. 30. L. 6. DCCXCIV. 
 7. L. 7. DCCCXXXV. 24. DCCCLIV. 26. Clement supposes that there is 
 a gradation of beings from Christ down to man, and even among men ; 
 each class subject to those above and ruling over those below it, and each 
 having its appropriate abode or mansion. 
 
 3 dcccxxxiv. 35. 4 dcccxxxv. 7. 
 5 dcccxxxv. 22. 37. Compare DCCCLVIII. 30. 
 
i 2 2 Some Account of the 
 
 through the exercise of benevolence, through sacred ministra- 
 tions, through teaching, through good works. The Gnostic l 
 offers no sacrifice to God, Who gives all things to all, and needs 
 nothing. His 2 object is to render first himself, then his neigh- 
 bours, as good as possible. The 3 soul of a righteous man 
 most nearly approaches to the Divine image and to a likeness 
 of God ; in it, through its obedience to the commandments, 
 the Ruler of mortals and immortals, the King and Parent of 
 the good, takes up His abode, being truly a law, and decree, 
 and eternal reason, and one and the same Saviour to each in 
 particular and to all collectively." Clement then 4 describes 
 the knowledge of the Gnostic, and his moral character and 
 conduct in life. 5 " The Greek philosophy purifies and pre- 
 pares the soul for the reception of faith, on which truth raises 
 the superstructure of knowledge. He is the true athlete who 
 is crowned for the true victory, the victory over all his passions, 
 in the great stadium, the beautiful world ; for 6 the Almighty 
 God institutes the contest ; the only-begotten Son of God dis- 
 tributes the rewards ; the angels and gods are the spectators ; 
 and the contest (TO 7ra.yKpa.Tiov) is not against flesh and blood, 
 but against the spiritual powers of passions working through 
 the flesh." 
 
 " The Greeks T represented their gods under human forms, 
 and subject to human passions. Inferring the character of 
 their gods from their own, they could not fail to form un- 
 worthy notions of the Deity. The Gnostic, on the contrary, 
 being at once pious and free from superstition, forms grand 
 and honourable conceptions of God, and makes Him the 
 Author of all good, but of nothing evil, being persuaded that 
 He alone is God. The Greeks are the real atheists, because 
 they assimilate the Deity to the basest of mortals." Clement 8 
 insists on the absurdity of limiting to a spot Him Who cannot 
 
 1 dcccxxxvi. 25. 2 dcccxxxvii. 14. 3 dcccxxxvii. 29. 
 
 4 dcccxxxviii. 8. 5 dcccxxxix. 30. 
 
 6 Compare C. LXXVII. 27. Tertullian ad Martyres, c. 3. Bonum 
 agonem subituri estis, in quo Agonothetes Deus vivus est : xystarches 
 Spiritus Sanctus ; corona seternitas : brabium Angelicas substantial politia 
 in coelis, gloria in ssecula szeculorum. Itaque epistates vester Christus 
 Jesus. In the Tract Quis Dives Salvetur? we find yvp.va,<rry plv ry 
 Xoyu dyuvoOiry %l ru X/j;<r<rf. DCDXXXVII. 24. 
 
 7 dcccxli. i. 8 dcccxlv. 6. 
 
Writings of Clement of Alexandria. 123 
 
 be comprehended in space ; and of confining in temples made 
 by hands Him Who embraces all things. He * ridicules idolatry, 
 as involving the foolish supposition that God is subject to the 
 wants and passions of man. 
 
 " God 2 cannot need anything from man ; He cannot require 
 sacrifices, as man requires food, through hunger. The Gnostic 3 
 honours God with prayer, considering it, when united with 
 righteousness, the best and holiest sacrifice. The altar of 
 Christians here on earth is the congregation of believers intent 
 on prayer, having one voice and one mind. The sacrifice of 
 the Church is prayer breathed forth from holy souls, the sacri- 
 fice and the whole soul being simultaneously laid open to God. 
 The really holy altar is the righteous soul. As the Gnostic 
 always imitates God, he endeavours to reduce his wants within 
 the narrowest possible limits ; 4 he cannot live without food, 
 but he takes the simplest, and abstains from flesh." 
 
 Proceeding with the description of the Gnostic, Clement 
 5 says, "that he does not pray only in certain places and at 
 stated times, but makes his whole life a continued act of 
 prayer. He knows that he is living always in the presence 
 of God ; and whatever the occupation in which he is engaged, 
 whether he is tilling the ground, or sailing on the sea, he sings 
 and gives thanks to God. He frequents not the theatre ; he 
 strives not to gratify his senses ; he never makes pleasure the 
 end of his actions ; he seldom attends festive meetings. He 
 is persuaded that God knows and hears all things, not merely 
 the voice, but the very thoughts and desires. 7 His prayers 
 and wishes correspond with his noble and elevated notions of 
 the Deity ; he knows what is really good, and what he should 
 ask, and when, and how. 8 Prayer in him is intercourse with 
 God ; God hears him even though he opens not his lips. 9 He 
 
 1 dcccxlv. 39. 2 dcccxlvi. 28. 3 dcccxlviii. 15. 
 
 4 Compare dccclxxiv. 21. $10 K.\ IffQiu, xou viva, x.cu yotft',7, ol vrpoyiyovfAtvus, 
 aXXa avayxa/?. DCCCLXXVIII. 12. 
 
 5 dcccli. 21. Compare DCCCLIV. 18. DCCCLVI. 5. 
 
 6 dccclii. 12, 25. Compare DCCCLVI. 14, 22. 
 
 7 dcccliii. 24. dccclvi. 12. 
 
 8 dcccliv. 3. Compare DCCCLXXV. 48. DCCCLXXIX. 23. In DCCCLXXIX. 
 39, Clement says that prayer is with the Gnostic a continual thanksgiving. 
 
 9 dccclv. 5. 
 
1 24 Some Account of the 
 
 always obtains that for which he prays. God knows him 
 to be worthy to obtain it, and he never prays amiss. After 
 the example of Christ, he gives thanks for those in whom his 
 ministry is accomplished, and prays that as many as possible 
 may come to the knowledge of the truth. His confidence 
 that he shall obtain that for which he asks, constitutes in itself 
 a species of prayer. 1 He seeks not even for the necessaries 
 of life, being persuaded that God will bestow upon the good 
 whatever is expedient for them, even though they pray not for 
 it. He prays for perfect love ; he prays that he may grow and 
 abide in contemplation ; he prays that he may never fall away 
 from virtue, himself at the same time striving to be blameless. 
 - He rejoices in present good ; and in promised good as if it 
 were already present. At the same time that he prays, he 
 himself labours after perfection. 3 For he who holds inter- 
 course with God must have a pure and spotless soul ; or, at 
 least, must have made some progress towards knowledge, and 
 must long for it, and must tear himself away from the works 
 of wickedness. He will pray in company only with good 
 men ; for it is dangerous to be mixed up with the sins of 
 others. He will pray in company with new believers on those 
 points on which it will be necessary to act in union with them. 
 His whole life is a holy festival (7rav?;yi;pis), his sacrifices are 
 prayers, and praises, and reading of the Scriptures before 
 meals ; psalms and hymns during meals and before he retires 
 to rest ; prayers again during the night. Thus he unites him- 
 self to the 4 heavenly choir by continual remembrance (of 
 God), appointed to the post of continual contemplation. To 
 these sacrifices he adds that of imparting both money and 
 instruction to those in need. The Gnostic, 5 persuaded that 
 God is everywhere, and consequently ashamed not to speak 
 the truth, and knowing that to speak falsely is unworthy of 
 him, is satisfied with the Divine consciousness and his own ; 
 he never speaks falsely, or does any act contrary to his engage- 
 ments. He neither 6 takes an oath when required ; nor denies 
 
 1 dccclviii. 34. - dccclix. 34. 3 dccclx. 37. 
 
 4 So %opov pu ffriKOV. DCCCLVIII. 13. TOV TUV uyiuv %opov. DCCCLXXIX. 26. 
 DCCCLXXX. 34. 
 
 5 dccclxii. 25. 
 
 6 Clement had before said that the life of the Gnostic is an oath. ov%i $i 
 
 xu.} x,a,0uptff{*.$vu; OOKOV ilvui TOVTM TOV fiiov. DCCCLXI. 24. 
 
Writings of Clement of Alexandria. i 2 5 
 
 (that he is a Christian) lest he should be guilty of a falsehood, 
 even though he should die in torments." 
 
 1 " One office of the Gnostic is, in imitation of his Master, to 
 instruct men in the way of salvation. He - may be truly called 
 a living image of the Lord, not from any likeness of form, but 
 from similarity of power and preaching. Whatever is in his 
 mind, that he speaks; unless, perhaps, like the physician who 
 deceives his patients in order to promote their restoration to 
 health, he sometimes 3 accommodates himself to the opinions 
 of his hearers for their good. But he has recourse to this 
 insincere dealing only for the benefit of his neighbour ; he 
 scorns to avoid personal danger by any subterfuge ; he freely 
 gives himself for the Church and for his disciples, whom he 
 has begotten in the faith ; as an example to those who are 
 capable of receiving the highest dispensation of their instructor, 
 in order to prove the truth of that which he delivers, and 
 practically to display his love to the Lord, the lover both of 
 man and God (<<Aav$pco7rou KCU <j>i\.o6ov). He alone bears 
 perpetual testimony to the truth in word and deed." 
 
 Having thus shown that the charge of atheism cannot be 
 justly urged against the Gnostic, Clement 4 proceeds to dis- 
 tinguish between faith, wisdom, and knowledge. 5 The pro- 
 gress is from faith to knowledge ; from knowledge to love ; 
 from love to the inheritance : this progress is minutely de- 
 scribed. 6 " In the end the Gnostic is enabled to contemplate 
 God face to face. 7 The first saving change is from heathenism 
 to faith; the second from faith to knowledge, which being 
 perfected in love, renders that which knows the friend of that 
 which is known : thus the Gnostic becomes like to the angels. 
 He 8 attains to an exquisite taste of the will of God; not 
 giving his ears, but his mind to the things signified by words, 
 through which he arrives at the essence of the things them- 
 selves. Thus he understands the precepts of the Decalogue 
 in a manner peculiar to himself. He never prefers that which 
 
 i dccclxii. 33. See pp. 80, 119. - dccclxiii. 5. 
 
 3 Clement says that St. Paul practised such an accommodation when he 
 circumcised Timothy. DCCCLXIII. 13. See L. 6. DCCCII. 21. 
 
 4 dccclxiv. 25. 5 dccclxv. 5. 6 dccclxv. 34. 
 7 dccclxvi. 3. 8 dccclxvii. 37. 
 
126 Some Account of the 
 
 is agreeable to that which is beneficial. T He is unmoved by 
 disease, by accident, by death itself. He bears no malice, and 
 cherishes no unfriendly feeling. 2 He alike despises earthly 
 pleasure and earthly pain. 3 The soul of the Gnostic, adorned 
 with perfect virtue, is an earthly image of Divine power; it 
 becomes the temple of the Holy Spirit, when it acquires a 
 disposition agreeing through the whole of life with the Gospel. 
 The Gnostic is superior to every fear and every terror; not 
 only to death, but to poverty, and disease, and disgrace, and 
 the like ; unconquered by pleasure, and lord of all irrational 
 desires. 4 His courage is not of an irrational character : he 
 duly appreciates the danger which he is called to encounter, 
 and obeys the call through love towards God, having no other 
 object than to please God. 5 He is fearless, trusting in the 
 Lord, just, temperate. 6 Being a lover of the one true God, 
 he becomes a perfect man, the friend of God, and is placed in 
 the rank of son. His soul being wholly spiritual, proceeding 
 towards that which is akin to it in the spiritual Church, abides 
 in the rest of God." Clement 7 goes on to say, " that the 
 Gnostic accurately fulfils all the duties which he owes to his 
 fellow-creatures. The 8 principle of action in him is love ; not 
 fear, which is only the foundation, and as it were preparatory 
 to perfection. He 9 is so fully convinced of the reality of 
 things future and unseen, that he deems them more present to 
 him than the visible things at his feet." 
 
 "The Gnostic 10 readily forgives injuries. He does not 
 pray that he may possess abundance in order that he may 
 be enabled to give to his neighbours in want, but that the 
 abundance may be given directly to them. He knows that 
 poverty and disease are designed to discipline and improve 
 the sufferer; he prays that these evils may be mitigated to 
 others ; and he does good, not through vainglory, but because 
 he is a Gnostic, making himself the instrument of the goodness 
 of God. n Leaving every obstacle behind, and looking down 
 
 1 dccclxviii. 22. ~ dccclxix. 20. 3 dccclxx. 3. 
 
 4 dccclxxi. 9, 31. 5 dccclxxii. 6. 6 dccclxxii. 38. 
 
 7 dccclxxiii. 8. 
 
 8 dccclxxxiv. 5. Compare DCCCLXXIX. 33, where Clement says that 
 fear produces abstinence from evil ; love, the practice of good. 
 
 9 dccclxxvii. 5. 10 dccclxxxi. 15. n dccclxxxii. 17. 
 
Writings of Clement of Alexandria. 1 2 7 
 
 on the matter which draws him aside, he cleaves the heavens 
 through knowledge, and passing through spiritual essences, 
 and every power and dominion, he reaches the highest thrones, 
 tending to that only which he only knows. Blending the 
 serpent with the dove, he lives perfectly and with a good 
 conscience, mingling faith with hope in the expectation of 
 the future." 
 
 Clement, having concluded his description of the Gnostic 
 character, x proceeds to confirm what he has said by quotations 
 from Scripture. He refers to i Cor. vi. i, from which he 
 concludes that the Gnostic is not allowed to seek redress, 
 even by prayer, for injuries done him. 2 The Jews and 
 philosophers appear to have urged as an argument against 
 Christianity, the diversity of opinions prevailing among Chris- 
 tians, and the variety of sects into which they were divided. 
 Clement answers first, "that the argument was equally valid 
 against Judaism and philosophy, since the Jews and philo- 
 sophers were also divided into sects ; secondly, that the exist- 
 ence of heresies was necessary to the accomplishment of our 
 Saviour's prediction, Who foretold that tares would be sown 
 among the wheat ; thirdly, heresies prove the faith of Chris- 
 tians. Physicians embrace different theories of medicine ; but 
 would it not be absurd on that account to reject medical 
 assistance in sickness? No less absurd is it in a heathen, 
 who is labouring under a disease of the soul, to urge the sects 
 existing among Christians as a reason for not seeking in 
 Christianity the cure of his malady. 3 The only effect pro- 
 duced upon us by the existence of heresies, should be that of 
 putting us on our guard, and rendering us more earnest and 
 diligent in the search of the truth. The labour may be severe ; 
 but it will be more than compensated by the pleasure of the 
 discovery. We are like a traveller, to whom various roads 
 present themselves ; he will not abandon his journey, because 
 some of those roads may lead him into danger ; but he will 
 take care to select the right road. 4 It is our duty to examine 
 the Scriptures, and to discover wherein the heretics have erred. 
 For the true rule of faith and life is to be found only in the 
 
 1 dccclxxxiii. 17. Clement gives an interpretation of the chapter, which 
 affords a fair specimen of his mode of interpreting Scripture. 
 
 2 dccclxxxvi. 28. 3 dccclxxxvii. 46. * dccclxxxviii. 36. 
 
i 28 Some Account of the 
 
 Scripture, which the heretics pervert 1 in order to make it 
 agree with their preconceived notions. 2 The voice of the 
 Lord, speaking in Scripture, is the only true demonstration : 
 they who have merely tasted the Scriptures are faithful ; but 
 the Gnostic, who has advanced farther, is an accurate index of 
 the truth. The heretics, it is true, appeal to the prophetic 
 writings; but they mutilate and garble them, and in inter- 
 preting them, adhere servilely to the letter, neglecting the 
 context. Whatever is ambiguous they studiously select, and 
 wrest to their own purpose, 3 setting their own authority above 
 that of the Apostles." Clement proceeds to instruct his 
 readers how to escape the artifices of the heretics. "There 
 are," 4 he says, " three states of the soul ignorance, opinion 5 
 (ofyo-ts), knowledge. Ignorance is the state of the Gentiles ; 
 opinion that of the heretics; knowledge that of the true 
 Church. The Gentiles live in pleasure ; the heretics in con- 
 tention ; the Church in joy (\<*.po.v) ; the Gnostic in gladness 
 (v<f>po(rvvr)v). There are two causes of transgression t! ignor- 
 ance and weakness ; inability to discern what is right, and 
 inability to perform it when discerned. To these two causes 
 there are two corresponding corrections knowledge and clear 
 demonstration by testimonies of Scripture, and rational dis- 
 cipline through faith and fear. Both grow up together into 
 perfect love ; for the end of the Gnostic here is twofold ; in 
 some, contemplation with knowledge ; in some, practice. 7 The 
 life of the Gnostic may be defined, actions and words corre- 
 sponding to the tradition of the Lord." 
 
 Proceeding in his remarks on the heretics, Clement 8 alleges 
 in proof of the falsehood of their opinions their late appear- 
 ance in the Church. He seems to assign the reign of Hadrian 
 as the date of the rise of heresy; but the passage, 9 as it at 
 present stands, is contradictory, not only to the generally 
 received account, but to itself. He then 10 applies the dis- 
 tinction of clean and unclean beasts in the Levitical law to 
 
 1 dcccxc. II. 2 dcccxci. 9. 3 dcccxcii. 14. 
 
 4 dcccxci v. 12. 
 
 5 See dccclxxxvii. 45. dccclxxxix. 18. dcccxciii. 3. 
 
 8 dcccxciv. 39. I read ayva/a, not va. 7 dcccxcvi. 27. 
 
 8 dcccxcviii. I. 9 See Pearson Vind. Ignat. P. 2. c. 7. 
 
 10 dcd. 1 8. Compare Irenceus. L. 5. c. 8. 
 
Writings of Clement of Alexandria. 129 
 
 the Jews and heretics. " Those which divide the hoof and 
 ruminate represent the Gnostic Christian ; those which rumi- 
 nate but do not divide the hoof, the Jew ; those which divide 
 the hoof but do not ruminate, the heretic. Those which 
 neither divide the hoof nor ruminate are altogether 1 unclean." 
 Clement closes the seventh book with a short description of 
 the style and object of the Stromata. 
 
 Photius 2 remarked that the eighth book of the Stromata 
 neither agreed in title nor in subject with the other seven. In 
 some manuscripts he found in the place of the eighth book 
 that which is now extant under the title, TIS 6 cru>o'/>(,evos 
 TrAovo-ios ; in other manuscripts he found a book, commencing 
 as that now extant commences, with the words, dAA' ov&e oi 
 TraXatTCLTOL TWI/ <iAocro</>coy. He remarked also that the 
 Stromata contained some unsound positions. Heinsius, under- 
 standing this remark, not of the Stromata in general, but of 
 the eighth book, and finding no vestige of such opinions in 
 that which we now have, concluded that the original book was 
 lost, and that the present book formed part of the Hypotyposes. 
 It is, in fact, a treatise on logic ; but 3 as the Gnostic was 
 required to search, not merely the Scriptures, but also the 
 common notions (ras eVi/otas ras KOWXS) in order that he might 
 attain to the knowledge which was his ultimate object ; and as 
 the gift of knowledge was promised to him from God, in case 
 he conducted the search rightly and in a proper spirit, a 
 treatise on logic appears to be no unsuitable part of a work 
 designed for his instruction. 4 
 
 Having described the spirit in which our inquiries after truth 
 should be conducted, Clement 5 says, "that we must in the. 
 
 1 Representing the Heathen. See L. 6. DCCXCV. 40. 
 
 2 Cod. cxi. 3 dcdxiv. 15, 30. 
 
 4 The concluding words of the seventh book seem to imply that Clement 
 was about to take up a new subject ; xat Sj fttru. rov i(&ofiov rovrov fipw 
 
 5 dcdxiv. 40. Omnis enim, quse a ratione suscipitur de aliqua re, 
 institutio debet a definitione proficisci, ut intelligatur quid sit id, de quo 
 disputetur. Cicero de Officiis, L. I. c. 2. 
 
 E 
 
1 30 Some Accoitnt of the 
 
 first place clearly define the word which is to form the sub- 
 ject of discussion." He 1 then distinguished between proof 
 (ev8eiis) and syllogism. " In the latter it is sufficient that the 
 conclusion should be correctly drawn from the premises ; in 
 the former that the premises should also be true. - Certain 
 principles, themselves incapable of demonstration, but com- 
 manding immediate assent, are the fountain of all demonstra- 
 tions. The essence of demonstration consists in obtaining assent 
 to that to which assent has not yet been given, through that to 
 which assent has been given." Clement 3 distinguishes also 
 between demonstration and analysis ; the process in the latter 
 being that in the former inverted. " In order to demonstrate 
 correctly, our first care must be that our premises are sound ; 
 our second, that our conclusion is correctly drawn from them." 
 
 4 " Every inquiry supposes certain previous knowledge. 
 Sometimes we know the substance, but are ignorant of its 
 operations and affections ; sometimes we know the operations 
 and affections, but know not the substance ; sometimes we 
 know both." The 5 first case he illustrates by the question, 
 " Whether that which is conceived in the womb is an animal 
 or not?" the G second by the question, " In what part of the 
 body the presiding or ruling faculty of the soul is seated ? " 
 
 Having made some observations on the CTTO^ of the Pyr- 
 rhonians, Clement 7 says, " that, as it is necessary to ascertain 
 whether a thing is, what it is, and wherefore it is ; 8 induction 
 (eTraycoyr)) shows that it is ; division (Sicu/oco-is) what it is ; 
 demonstration (aTroSe/^ts) that it is, what it is, and wherefore it 
 is. There are four causes material, moving, formal, final. 
 We first take the genus, and then divide it into species or 
 forms, and thus obtain a definition, e.g. of man. We take the 
 genus, animal, which we divide into the species, mortal and 
 immortal ; we divide mortal into terrestial and aquatic ; we 
 divide terrestrial into pedestrian (irt&v) and winged ; we divide 
 pedestrian into rational and irrational. Man, therefore, is 
 
 1 dcdxvi. 22. 2 dcdxvii. 18. 
 
 * dcdxviii. 2. 4 dcdxix. i. 
 
 dcdxix. 22. See the Eclogse ex Prophetarum Scripturis L., where the 
 question respecting the foetus is decided in the affirmative. 
 
 6 dcdxxiii. 5. 7 dcdxxiv. 22. 8 dcdxxiv. 40. 
 
Writings of Clement of Alexandria. 1 3 1 
 
 defined a mortal, terrestrial, pedestrian, rational animal. Thus 
 division and definition in logic answer to analysis and synthesis 
 in geometry. We 1 cannot know anything unless we are able 
 to define it." 
 
 " With respect to speech, we have the - thing, the concep- 
 tion, and the name. Grammar is conversant with names, and 
 reduces them to the twenty-four general elements or letters. 
 Philosophy is conversant with conceptions and things, which 
 it reduces under the ten categories. There are four causes 
 3 primary, efficient, co-operative, sine qua non. Thus with 
 respect to the instruction of a child, the parent is the primary, 
 the teacher the efficient, the genius of the child the co-operative, 
 time the cause sine qua non. Some affirmed that causes are 
 to be reckoned among things corporeal, others among things 
 incorporeal ; e.g. the former said that the knife was the cause 
 of the thing being cut j the latter that the 4 operation of cutting 
 was the cause." After some further remarks on causes the 
 book terminates abruptly j it is evidently imperfect. 
 
 We proceed to the treatise entitled Ws 6 
 which Clement commences by saying that it is not his inten- 
 tion to flatter the rich, but to suggest to them such advice as 
 will assist them in their progress to salvation. " Some," he 
 5 says, "alarmed at our Saviour's declaration, that 'it is easier 
 for a camel to pass through the eye of a needle than for a rich 
 man to enter into the kingdom of heaven,' have despaired of 
 attaining to salvation, and abandoned themselves entirely to 
 worldly pleasures, forgetting * that what is impossible with man 
 is possible with God.' 6 Such persons must be encouraged by 
 the assurance that, if they keep the commandments, and 
 submit to the preparatory discipline, they will not be excluded 
 from the kingdom of heaven." 
 
 1 dcdxxvi. 28. 
 
 ~ dcdxxvii. 38. T u-roxzifttvet, ra, 9tvtfutvet t TO. ovo/^uroc,. The name is 
 the symbol of the conception in the first instance, then of the thing ; the 
 conception is the likeness or express image (UrvVflyta) of the thing, 
 dcdxxix. 23. Wpaxci'retpx'rixoi, ffuvixTixK, trvvifyx^ TO, uv ovx eiviv. 
 
 4 dcdxxx. 4. rqv roftwv, Iv'tpyitav ovtrav. 
 
 5 dcdxxxvi. 26. 6 dcdxxxvi. 43. 
 
132 Some Accoimt of the 
 
 Clement then proceeds to comment on the * passage in St. 
 Mark's Gospel, in which our Saviour's conversation with the 
 rich man is recorded. The inquiry of the rich man was, What 
 shall I do to inherit eternal life ? Clement's comment is, that 
 2 " the first step towards eternal life is to know God ; the 
 second, to know the greatness of the Saviour, and the newness 
 of the grace given by Him. 'The law was given through 
 Moses ; but grace and truth were through Jesus Christ.' If 
 the law could give eternal life, Christ came on earth and 
 suffered in vain. The rich man in the Gospel had kept the 
 law ; but he wanted one thing that disposition which alone 
 could enable him to pay an unreserved obedience to the will 
 of Christ. Not that 3 Christians are required to reduce them- 
 selves to poverty in order to obtain eternal life, but to subdue 
 all anxiety respecting wealth, and to extricate themselves from 
 the cares of life. 4 It is easier to part with wealth than to 
 subdue our passions and desires ; and an indigent man can 
 scarcely fix his thoughts stedfastly on heavenly things, on 
 account of the necessity under which he is placed of providing 
 the means of daily subsistence. Moreover, if the Gospel 
 required men to renounce their worldly possessions, it would 
 be impossible for them to fulfil our Saviour's injunctions to 
 feed the hungry, clothe the naked, etc. ; and the precepts of 
 the Gospel would be found at variance with each other. 5 The 
 poverty which Christ pronounces blessed is poverty of spirit. 
 Riches are an instrument either of good or evil, according to 
 the use which is made of them. Our endeavour must there- 
 fore be to acquire that disposition of mind which will apply 
 them to good purposes. We must learn so to employ wealth 
 that we may attain to life eternal. 6 The rich man, who will 
 be saved, must first love God with all his heart ; and next his 
 neighbour as himself. The Samaritan, who took compassion 
 on the wounded traveller, was his neighbour ; in like manner 
 Christ, Who shed His blood for our sins, is our Neighbour, 
 Whom we ought to love ; and our love towards Him must be 
 manifested by obeying His commands and by honouring those 
 who believe in Him. 7 We must not be too nice in weighing 
 the worthiness of those on whom we confer our benefits ; it is 
 
 1 x. 17, etc. 2 dcdxxxix. 25. 3 dcdxli. 20. 
 
 4 dcdxlii. 8. 5 dcdxliv. 23. 6 dcdli. 8. 
 
 7 dcdliv. 9. 
 
Writings of Clement of A lexandria. 1 3 3 
 
 better that they should fall on some unworthy persons than 
 that one worthy man should be unrelieved." 
 
 1 "All believers are to be deemed our neighbours ; but among 
 believers there are some more especially chosen, whom the 
 Word calls the light of the world and salt of the earth. They 
 are the seed, the image and likeness of God ; for their sake all 
 things, visible and invisible, were created ; which will be 
 preserved so long as they remain ; but will be dissolved when 
 they are gathered to the Father." Clement then enforces the 
 duty of loving our neighbour from the consideration of Christ's 
 love towards us ; and 2 concludes with a narrative respecting 
 St. John and a young man of Ephesus, the object of which is 
 to illustrate the efficacy of repentance. 
 
 This treatise bears the appearance of a homily. The style 
 is very different from that of Clement's acknowledged works ; 
 a circumstance which tends to -throw some doubt upon its 
 genuineness. But Eusebius expressly ascribes it to Clement ; 
 and I find in it many 3 words applied in a peculiar manner, 
 similar to that in which they are applied by him. 
 
 1 dcdlv. 27. 
 
 2 dcdlviii. 44. Eusebius has copied this narrative into his Ecclesias- 
 tical History. L. 3. c. 23. 
 
 3 Thus puffTnyuyiiv* DCDXXXVii. 5. Compare S. L. 4. DCXXXYJI. 28. 
 L. 5. DCXCIII. 18. 
 
 \\Q(ioiuffts used with reference to the resemblance of the true Christian to 
 God. DCDXXXIX. 36. 
 
 K-TK^IU, used to express the exemption of the true Christian from passion. 
 DCDXLVII. 16. Compare S. L. 6. DCCXCII. 32. TUV IxX'.xruv ixXixririf*. 
 DCDLV. 30. Compare S. L. 6. DCCXCIII. 21. *lxav xui o^o'twffi? Qtov used 
 with reference to the perfect Christian. DCDLV. 39. 
 
 Compare DCDLVIII. 13, with S. L. 4. DCV. 43, with reference to the 
 interpretation of the word Jtirftmas. Matt. v. 14. There seems to be a 
 reference to Clement's work vrsp} xp%uv, DCDL. 41. 
 
1 34 Some Account of the 
 
 CHAPTER V. 
 
 THE object of Clement in composing the Stromata was to 
 describe the Gnostic or perfect Christian, in order at once to 
 furnish the believer with a model for his imitation, and to 
 1 prevent him from being led astray by the representations of 
 the Valentinians and other Gnostic sects. Before, however, 
 we proceed to consider his description of the Gnostic, it will 
 be necessary briefly to review his opinions respecting the nature 
 and condition of man. We find in his writings numerous 
 references to Gen. i. 26, where it is said, "that God formed 
 man in Ins image and after his likeness (/car' ei/coVa ^^ripav 
 KCU K<x0' bfjiOiuo-Lv in the Septuagint version). 2 Man receives 
 ; the image at his birth ; he acquires the 3 likeness gradually, as 
 
 1 S. L. 7. DCCCXCV. 33. L. 3. DLXII. 31. 
 
 2 ?j ya.fi ov% OVTM; Tivls TUV vif&iTipwv, TO plv XO.T -Ix-ova, -u0iu; KO.TO. rr/v 
 y'sviffiv siXtitytvKt TOV oivQpafov' TO x,a.Q oftoiuinv ol, iffTipov XO.TU, Tr t v TiXziuffiv 
 ftiXXtiv u.rto*.u.[A$Kvuv ix%i%ovTOit ; S. L. 2. CCCCXCIX. 21. So again P. L. 
 C. 12. CLVI. 25. TIoiriffw/u.iv eivfyuvfov XKT itx'ova. xa,i xa.6 o/u-oituffiv *iju,&iv. 
 no,} ? yiyoviv o XpiffTo; TOVTO <rXnpis, o-np itpw.v o &io;' o $i a,XXo; elvfyavro; 
 jtKTo. (Aovw VOIITKI Tjv tixovK. He had before described Christ as iva. 
 ftovov u.l.nStvov, a.yot.&ov, ^ixouov, Kctr tlxovu, xu.} opotuffiv TOV <ra.Tfo; uVw 
 
 'ivffwv. c. ii. CLV. 33. See S. L. 4. DLXXVI. 35. DXCII. 23. L. 6. 
 DCCLXX. 36. In DCCLXXXVIII. 31, Clement quotes the Book of Wisdom, 
 V. 23. OTt a @soj ixrifftv TOV civfyu'Tov \<TT} o,<p0xp<ria. x.oti tlxovo, TVS i^iec; i$iOTti<ro; 
 (1. Ki"%ioTr,Tos) iiro'mffiv avTov. In L. 5. DCLXII. 19, Clement quotes a saying 
 of Eurysus or Eurytus, the Pythagorean, that the Demiurge had used 
 himself as a pattern in the creation of man. Among the fragments is one 
 MXXII. 9, in which a distinction appears to be made between the man 
 lv ofAOKa^o-Ti, who is invisible ; and the man, who is his image and visible. 
 I say appears ; for the passage is corrupt. Compare S. L. 6. DCCLXXVI. 28. 
 
 3 xet} f) ftlv TtXiia, xXvpovoftiu, TUV tig civ^pec. T&IIOV uQixvovftivav XU.T 
 itxova, TOV Kvptov. ri %l oftoiuffiS) ou% us TIVIS, fl xec,Tct TO ffxjnfia, TO aivSpiu- 
 
 -TfUOV' OV^l ftrtV W KU.T 0,p'TYlV, 'A tpOS TO TfUTOV KtTlOV XO.f OftOIUfflV OVV TOV 
 
 Siov o ilg vlofiffictv KCU (fnXitav TOV &iov xaTATay^if, XO.TU, TW ffvyxXvpovoftiav 
 TUV xvp'twv xa,} huv yiyviTai, lav, xat.fu$ avTOf t$i$et%sv o Kupw:, XO.TU. TO svefy- 
 y'i^iov r&tivffi. S. L. 6. DCCXCVIII. I. But DCCCIX. 4 WC find p.* TI 
 
 OVV IIXOTUS XKT itXOVd (llOt XK0 QfAQlUffiv) SiOV yiyOViVOil KV&pU'X'OS s'tptlTKI } 0V 
 
 KCLTK. TV; xa,T<zffx<vr,s TO <r%r,fta, ; and L. 3 DXLII. 3 XOC.TO, TWV vrpos TOV 
 
 ^UTTIpU, l^OfiiOIMfflV XT' ilXOVK IxTiXoVfAiVOS TOV K.VplOV WpO; CCVTOV TOV Tifc* 
 
 vtTOV civfycovo; rfaiioi. See L. 4. DCXIV. 36. L. 2. CCCCLXXXIII. 15, 
 
 where a man who does good is said to be truly the image of God. P. L. 
 2. c. 10. ccxx. 21, where man is said to be the image of God, because 
 he co-operates towards the generation of man. 
 
Writings of Clement of A lexandria. 1 3 5 
 
 he draws nearer to Christian perfection. Christ alone, the 
 Man exempt from passions and affections, is at once in the 
 image and after the likeness" Clement, however, does not 
 always accurately observe these distinctions. He, 1 on one 
 occasion, says " that the image of God is His Word ; that the 
 image of the Word is the true man ; the mind or understanding 
 in man ; who is said to be in the image and offer the likeness, 
 because he is assimilated to the Divine Word or reason in the 
 sense of the heart, and is on that account rational ; but the 
 earthly image of the visible, earth-born man, the mere resem- 
 blance of man, is a frail impression far removed from the 
 truth." On another occasion, Clement 2 says, " that the image 
 of God is the Divine and royal Word, the man exempt from 
 passion ; the human mind or understanding is the image of 
 the image;" and 3 again, "The Only-begotten impresses, as 
 with a seal, upon the Gnostic the perfect contemplation after 
 His own image ; so that there is now a third Divine image, 
 assimilated as nearly as possible to the second cause." 
 
 But though the expression KO.T eiKoVa KOL KaQ* ofLoiuxrw, 
 could in its full meaning be applied to Christ alone, yet 
 Clement applies it 4 occasionally to the perfect Christian or 
 
 1 ilxuiv ftiv yotp TOV Siou o Kayos aurov, xa,i vlog rou vou yvr,o-iiss } o 0t7os Xoyo;, 
 <f>et>ros up%srvvrov tyu?. ilxuv ^t rov Xoyou o uvfyavog aX^vaj, o vovs l avfyuvTM, 
 
 XKT llXOVet TOV 010U XOil XtX,6 OftOIUfflV OlOi TOU70 yiyiVtlfftfeU XiyOftlVOf, TJ XOl'TU. 
 
 xctpS'iKv tppovqffu ru 6iiea tfetpiixa^oftivo; Xoyu, xitt ravry Xayixof' avfyuvov %l 
 <rov opuftiyou, TOV y/iyivovg, yritvo; ilxuv, TO. a.ydl.fj.tt.ra. ra. a.^poiixtXa,, vropp'tv 
 <rris aXj^s/aj l-fftxccipov IxjtctyiTov xu,nx.<Qtt.tvs<ru.i. C. LXXVIII. 31, quoted in 
 page 14. In xcin. 29, Clement calls true Christians ^a<p/x>5 xi hoitxiXa 
 rov Xoyou ayaX^ara as contradistinguished from the faipwttX* a^a/^uara. 
 See S. L. 4. DCXLII. 7. L. 6. DCCLXXVI. 25. 
 
 2 tlxuv (tiv yap hou Xoyos 0i7o; xcti /3a^X/of, u,v6puvos avrcc0r,$' ilxuv %' ilx'ovnt 
 avfyafivos vovs. S. L. 5. DCCIII. II. 
 
 * oSro; o ru ovrt ftovoytvvs Iva-z'oo'ippa.yi^ofAivos ru yvuffrixu rqv nXiia.v 
 faupiav ar' tlx'ova, TJJV \a.vrou, u; tJvcti rpirriv fidy TVIV diluv tixovei, TJJV otrr, 
 Svvoiftis \!?o{Aoiovftivwv <rpo; TO "bivripov ec'/rio*. S. L. 7- DCCCXXXVII. 36. 
 
 4 Thus the Christian is to pray that he may be enabled to perfect the 
 likeness of the image. TO opoiupa. <rX'/ipM<ron <rr\$ tlx'ovo?. P. L. 3. c. 12. 
 cccxi. 6. See p. 83, Note 5. Compare S. L. 4. DCXXVI. 31. DCXLII. 
 8. Quis dives salvetur. DCDLV. 39. In L. 2. CCCCLXXXIII. 33, Clement 
 says that the words xa-r sljtova, ut xetf ofiotutrtv are to be understood with 
 reference, not to the body, but to the mind and reason ; as he had said 
 respecting the expressions xa.r iixova, and xx&' Jwa/W/v separately. See 
 Note 3, p. 134. 
 
1 36 Some Account of the 
 
 Gnostic. " Man may be 1 assimilated to God, by knowing 
 God ; by 2 the indwelling of the Word ; by 3 knowledge 
 (yi/wcris), by 4 piety, by 5 justice, by 6 purity, by 7 placability, by 
 8 exemption from passion, by 9 having as few wants as 
 possible. 10 Man may even become God. As by virtue he 
 becomes like to God, so n by vice he becomes like to Satan." 
 
 Man, according to Clement, 12 consists of a body and soul ; 
 or as he 13 elsewhere says, of the apparent man and the soul. 
 Sometimes he 14 speaks of the flesh, the soul, and the Spirit. 
 But generally when he speaks of the Spirit, he does not speak 
 of it as a separate part in the constitution of human nature, 
 but with reference to the 15 union of the Holy Spirit with the 
 soul of man. " It cannot be," 10 he says, "that man should 
 
 1 S'.ov 2> Ms, IfyfAOtaMfiTeu 9iu. P. L. 3. C. I. CCL. 6. 
 
 2 o $1 ccvfyuvro; IxsTvo;, u ffuvoixo; o Xoyot I%O/U,OIOUTCU TU SIM Ssof 31 \xi7voi 
 o avfyurto; yiyviTcti, OTI $ovXiTce,t o Sios. P. L. 3. C. I. CCLI. 15. 
 
 3 S. L. 2. CCCCLIII. IO. 
 
 4 SlOff'ifillCt. ^l l^OfAOiOUffCi TU *, XKTO. TO ^VVUTOV, TOV oivfyufOV. C. I, XXI. 2^.. 
 
 uifct. ouv yp.7v ftottv TOV Stofftfiw XptfTietvov iivri7v <rXov<riov <ri, xeti ffutypovct, xui 
 svyivrj' xo,} recvrr, tlxovo, rou Stov f/sJ oftoiuffiu; xcti Xiytiv xst} 
 Sixouov xeti offiov (tiro, <ppovr,<rias ytvofttvov vvro lyrov Xpiffrw, xeti ti: 
 oftaiov %%t) *< SIM. XCIV. 24. 
 
 5 xu.} ovx iffnv O.VTU (&i&) o/Aoionpov auJtv, YI off-7 v r,ft&v y'-vv-ou o~i 
 Sizctioruros. C. LXXVIII. 8. See S. L. 2. CCCCXCIX. 20. 
 
 6 S. L. 2. CCCCLXXI. 7. L. 4. DCXXVII. 30. 7 S. L. 4. DCV. 40. 
 
 8 S. L. 3. DXXX. 10. DXLII. 30. T^V rpos ro 6<7ov IZopoiufftv, a*ctfc t XKI 
 ivupirov ytviffteu. L. 4. DCXXXI. I. DCXXXIII. 23. L. 6. DCCLXXVII. 
 
 10. L. 7. DCCCXXXVI. 3. 
 
 9 i^ofjLOtudrtfftrKt 6iT OTI /jLoiXtfTO. oXiytffTuv ^ioftsvo;. P. L. 3- C. I. CC'L. 8. 
 
 10 xeti XO.TO, TOV fiiov OTU fituTloy \ffop.tvu, xou $n l%o{*.otoi>{tivea %3r t <dtu. S. L. 
 7. DCCCXXX. 27. 
 
 11 ITTI yctfTipct; ip-rovTtf, drtf'to, ay^piixi^u,, X.O.T itxovo, TOV <ro.Tfo; O.L/TUV, TOV 
 >J%vov 6npiov. P. L. 2. C. I. CLXVIII. 2. 
 
 12 o luptvos r,p.uv xcti ffup.ce. KO.} v/'f^Tjx, TOV ffitov avfyuvroy. P. L. 3. C. 12. 
 
 cccix. 39. See L. 2. c. 2. CLXXVIII. 3. 
 
 J3 TOV Tl QuivbfAtvov xut T7)v ^v^r,v. S. L. 3- HXL. IQ. 
 14 S. L. 3. DXLII. 15. 
 
 ir< KOU yo.p us o,Xn6ui piv TO -rviuf^o, uxuuTot.t Tr, ot.v KVTOU tyipo 
 P. L. 2. c. 2. CLXXVIII. 6. This union is effected by the Word, w 
 
 xcti -^v^v tvuffit XKTCI. <rjv Tou Xoyou vvu.X6r,v. S. L. 3- DLIII. 28. 
 
 pr,fjt,ct, TOV fHupiov ftzvii, TO %p7ffccv Tr t y ^v^rtv xcii \vuffct,v TU <*vtv{J.ot,Tt. DLIX. 22. 
 
 16 S. L. 5. dcxcviii. 30. In speaking of the Divine breath, Clement 
 alludes to Gen. ii. 7. \Vhen he says, L. 3. DXXXII. 25, y* Se xo.} tro-o^o; 
 TO ffupu. oivw -rviuftctTo;, he seems to use ffvivpu. as synonymous with 
 IpQvffvft*, though from the context \ve should rather infer the allusion to 
 be to the influence of the Holy Spirit. 
 
Writings of Clement of A lexandria. 137 
 
 be without the notion or idea of God ; since at the moment 
 of his creation (ev rrj ycj/eW, which may also mean, in the 
 book of Genesis) he is described as having partaken of the 
 Divine breath (e/x^vcr^aTos), and thus having obtained a purer 
 nature than the other animals. Pythagoras, to whom Plato 
 and Aristotle assent, affirms that mind or intelligence (vov?) 
 comes to man by a Divine communication (#eta /xotpa), mind 
 is a portion of the Divinity, communicated to man. But we 
 say that the Holy Spirit is breathed in addition 
 i/etcr&u) into the believer ; not, however, as if a part 
 of God was in each of us." Clement J speaks of the flesh 
 as the garment of the soul, and 2 calls the body the image or 
 statue of the Word. 
 
 Clement frequently 3 alludes to the Platonic division of the 
 soul. The 4 rational faculty or power is peculiar to the soul 
 of man. He speaks also frequently of 5 the principal or 
 guiding faculty of the soul, which he 6 connects with the 
 reason. The 7 rational soul was breathed by God from above 
 into the face of man. 
 
 Clement speaks also of a principal as opposed to a 8 subject 
 1 P. L. 2. c. 10. ccxxxvi. 2. 2 P. L. 3. c. n. ccxcii. I. 
 
 3 fofios TI, xai ivciOvpiot, xai ^oyurp'os. S. L. 3. DXLII. 14. L. 5. DCXCIV. 
 24. L. 8. DCDXX. 4. TO ciXoyov pipe; TV; "^v^s. P. L. 3. C. I. CCL. 12. 
 
 c. ii. CCLXXXV. 24. S. L. 7. DCCCXLIX. 8. 
 
 4 fl Xoytxy ^l ^uva.fti$ y fiiet ovira. rtj; a.v6pu7rilu.; "^ti^tis. S. L. 2. 
 CCCCLXXXVII. 27. 
 
 5 TO vyiftovixov rs ^VZ^S- S. L. 2. CCCCXCIX. 14. L. 4. DLXXXI. 
 12. DCXXVII. 24. L. 6. DCCLXII. 29. DCCLXXVIII. 43. DCCCVIII. 8, 30. 
 
 L. 8. DCDXXIII. 5. In L. 6. DCCCVIII. 17, this faculty is said not to be 
 generated XKTK rr>v rou ffvippa.ro; xot-~Kj5oX^v. But the contrary seems to 
 be affirmed P. L. 2. c. 10. ccxx. 27. Clement speaks also of the ^y- 
 ftt'jixov rov ffupa.ro? (the head). P. L. 2. c. 8. ccxv. 3. S. L. 4. DXCII. 
 
 21. L. 5- DCCIII. 8, of the riyipovixov rtjg xriffsus a, i 7foc,a"/i; (man). S. L. 
 6. DCCCXIX. IQ, Of the vyipovtxov rr,; yvufftu;. DCCCXXVI. 2, of the 
 rtytpovixov ry>; rzXtiorr,ro$. L. 7- DCCCLII. 8. 
 
 a Xoyifftos XKI ro Jrytftovixov. S. L. 2. CCCCLVI. 15. L. 6. DCCCVIII. 
 l6, 22. 
 
 7 "^vx,** ^ T>JV XoyixriV a.vu6iv Ipt.fvivffd7iva,i irto rov &zov si; ffpoffu^fov. S. L. 
 
 5. DCCIII. 6. L. 6. DCCLXXIV. 31. See Note u, p. 136. In S. L. i. 
 ccccxvu. 4, Clement seems to distinguish between faxfr and vovs on the 
 one hand, and fayta-pos on the other. 
 
138 Some Account of the 
 
 spirit; the latter he calls the bodily soul, the carnal or 
 irrational spirit ; the spiritual part which was given in the 
 creation of man, and l which he distinguishes from the peculiar 
 character impressed by the Holy Spirit, which comes through 
 faith. 2 " The vital power, in which is included the power which 
 nourishes and causes both growth and motion, falls to the 
 share of the carnal spirit, which is quick of motion, and per- 
 vades the senses and the rest of the body, and is first affected 
 through the body ; while the principal spirit possesses the 
 power of choice, to which are to be referred investigation, 
 and learning (/xa^o-ts), and knowledge. Man perceives, de- 
 sires, is pleased, is angry, is nourished, grows through the 
 corporeal spirit ; through which also that which is conceived 
 in the mind breaks forth into action ; but when man controls 
 his appetites, then the principal faculty reigns." Clement 3 
 says, that the souls, both of rational and irrational animals, 
 are invisible ; and that their bodies are not parts or members 
 of their souls, but instruments (opyava). In speaking of the 
 sense of hearing, he 4 says, " that though it is operated upon 
 through corporeal channels, it apprehends not by means of 
 the corporeal power ; but through a certain perception of the 
 soul, and an intelligence which distinguishes between significant 
 sounds." 
 
 n uvoxHftivM. S. L. 6. DCCCVIII. 2. He afterwards calls this subject 
 
 spirit TO Ktt.ro. -rXairiv <rvivju.anxi>v. DCCCVIII. 8. and ro vXcifftiv. DCCCIX. 
 IO. aXXa xa,} cjj; ffuftarixys ^v^i? xaTia,vi<rra.ra.i, ffr'opiov \i*.$u.\uv a^iwaav<n 
 <rf u^'oyw -TrvtvpKTi. L. 7. DCCCLXXX. 2O. 2/a rov ffupunxov cipee, WiufictTOf 
 KifflJKvtra,! o oivfywrtos. L,. 6. DCCCVIII. 34- ff ^ v T V f*f*i*y* wviuftctn. 
 DCCLXVII. 3. See DCCCVIII. 27, 40. We find vvii>/u.a<ri a,lrr$wrix.Z>. 
 DCCCXX. 9. rr,s ^v^rif rvts a/<r^r<x55?. L. 8. DCDXX. 8. We find in 
 
 S. L. 4. DCXXXIX. 21, the distinction between a better and dominant, 
 and a worse and sinful s-pirit. 
 
 1 TO Sta, <rri$ flffTiug vrpoff'yi'yvoft'vov ctyloii wvsufteiras ^Kpaxrnpiffrixov ioia/u.a, 
 
 S. L. 6. DCCCVIII. 7, 9. See DCCCXXI. 10. DCCLXXIV. 31. DCCXCII. 2. 
 
 2 See L. 6. DCCCVIII. 25. 
 
 3 S. L. 6. DCCCXXV. 25. Clement says that there is no distinction of 
 sex in souls. DCCXC. 19. In the Eclogas ex Prophetarum Scripturis xvn. 
 the author denies by implication the pre-existence of the soul, and xxn. 
 speaks of the soul as self-moved. Compare S. L. 6. DCCLXXXVIII. 17- The 
 author of the Commentary on the Catholic Epistles says that the soul is 
 not incorruptible by nature, MVI. 27, but the contrary seems to be asserted 
 in a fragment of Clement preserved by Maximus, MXX. 35. On the 
 perpetual activity of the soul, see the passage quoted in p. 49. 
 
 4 S. L. 7. DCCCLII. 29. 
 
Writings of Clement of Alexandria. 139 
 
 We have seen that Clement speaks of a peculiar character 
 impressed on man by the Holy Spirit. With respect to the 
 natural character, he says, "that generally man is * moulded 
 according to the form of the congenial spirit ; for he is not 
 produced without form in the workshop of nature, where the 
 generation of man is mystically perfected. The essence of all 
 is the same, as is the art employed on all ; but the character 
 of the particular man is marked by the form impressed on 
 his soul by the things which he chooses." Conformably to 
 this opinion, Clement 2 calls the mind, or intelligence, the form 
 by which man is distinguished. 
 
 Speaking of human nature, Clement 3 says, " that man, 
 though naturally liable to delusion, so as to assent to false- 
 hood, nevertheless has within him that which impels him to 
 believe the truth." In other places Clement 4 says, that man 
 is by nature altogether alienated from God and 5 that, in 
 addition to the perversion arising out of a bad education, he 
 is encompassed with much infirmity. Clement 6 speaks also 
 of a natural liability to sin, through which man becomes a 
 sinner in act. The 7 consequence of Adam's transgression 
 was, that he exchanged immortality for mortality. 
 
 The foregoing brief notice of Clement's opinions respecting 
 man, his soul, and his fallen state, appeared necessary as an 
 
 1 o ftlv eiuv oivfywros avXu; ourof xa,-r ti'ioiv <7f\KfftriTU,t rov ffu/Afyvov; fviu- 
 f&uro;' ou!)l yap ifj3tf, ov%* *%ttftjiTterof Iv <ru rris tyuffia? Ipyatffr'/ip 
 
 ' ixus a,v@pu<?rau ix r ri\<7rot.i ygvurig, xeiv%$ ovirns xou rtjs 
 
 o ol T}; oiv6p/>j'x'o$ J XOLTU, TTJV ruvrutriv <r?v lyyivoftivtsv T?I 
 
 %Kpaxmp'i%<-Tai. S. L. 4. Dcxxxn. 17. Clement illustrates 
 this by the case of Adam. 
 
 2 TO yo,p ii^o? ixu,<r<roU) o vou$ } eu %*f&XVHft1*fAtt** Mens CUJUSqUG is CSt 
 
 quisque. S. L. 6. DCCLXXVI. 27. 
 
 xciv TI; Tothritfi; trxotry, ivpwtrn TOV a.v6pu<7rov, (fiuffst dietfisfiXtiftivov f/t\v wpo; 
 r>jy TOV ^/tv^oLis ffuyxa,<rai@&ffiv ) t%ov<r ^l ot,$op[jt.a.s vpo; TiffTiv raXntfous. S. L. 
 2. CCCCLVIII. 16. 
 
 4 S. L. 2. CCCCLXVIII. II, with reference to Col. i. 21. 
 
 5 S. L. 2. CCCCLXXXVII. 4. 
 
 6 ctvrixa, o ftlv XCLKOS, Qvffsi ajuctprvrixo;, $10, xuxictv yivofttvos tyavXo; 
 xa.&iffrrixtv t 'i%uv $v Ixuv itXiro' &ftltfTit<rt*{ ^l uv xeti xecra, wpci^n; ^laftap- 
 
 7<x.vu. S. L. 6. DCCLXXXIX. 15. 
 
 7 S. L. 2. CCCCLXXXI. 12. Adam's transgression consisted in anti- 
 cipating the time assigned for his connexion with Eve. L. 3. DLIV. 9. 
 DUX. 5. 
 
140 Some Account of the 
 
 introduction to the description of the true Gnostic. By 
 yi/okris, Clement l understood the perfect knowledge of all 
 that relates to God, His nature and dispensations. He 2 
 speaks of a twofold knowledge ; " one, which is common to 
 all men, being derived through the senses, and of which 
 irrational as well as rational natures partake ; the other, 
 especially called knowledge, receives its character from mind 
 and reason. 3 It is not born with men, but is acquired ; and 
 the acquisition of it requires attention, and nourishment, and 
 increase; then by incessant practice it becomes a 4 habit; 
 thus being perfected in a mystical habit (a habit suited to one 
 initiated), it is so fixed through love that it cannot fail. For 
 the Gnostic comprehends not only the First Cause and the 
 Cause begotten by him, and is fixed in his notions concerning 
 them, possessing firm and immoveable reasons ; but also, 
 having learned from the truth itself, he possesses the most 
 accurate truth, from the foundation of the world to the end, 
 concerning good and evil, and the whole creation, and in a 
 word, concerning all which the Lord spake ; nor does he 
 prefer to the truth anything which may appear persuasive or 
 conclusive according to the Greek reasoning. To him the 
 sayings of the Lord, though obscure to others, are clear and 
 manifest : he has obtained knowledge concerning all ; for 
 our oracles return answers concerning things present, as 
 they are ; concerning things future, as they will be ; concern- 
 
 1 S. L. 4. DLXX. 34. L. 7. dcccxxxviii. 8. Sometimes Clement 
 includes a corresponding practice in the definition, W/y yap, us 'ivos 
 
 TWfATlS ffV[Jt,'7fX'/lf>OVU.lVyi t XOtTO, Tl TOV TOOTTOV Xdii TOV filOV XOl TOV XoyoV ffVfjt,- 
 
 Qcavos xtx.} oft'oXoyo; loLVTrj T& xa.} Tea faitv Xoyu. S. L. 7 DCCCLXIV. 25. 
 '/! <yvuffif TOV vys/u-ovixou T^S "^v^n* xeiUctpffis iffn, xa.} Ivtpyuci IffTiv a,yu.6r\. 
 
 L. 4. DLXXXI. 12. Sometimes he uses yvutri? to express the simple 
 knowledge of the Gospel, (rrpKTiuo/u,-vov <n xcc-TzlXytp-v yvutri? ; C. LXXX. 
 13. LXXXIII. 4. We find other definitions, as yvua-is 31, irturrvim rotJ 
 
 OVTOS KVTOV' h tfto'TVif/.'/i ffvfJLfyuYos To7; ytvof&ivoi;. S. L. 2. CCCCLXVIII. 
 41. xat auryi xvfica; tSflffif Iffnv v\ yvufft;, KaraX'/i^i; ^riT^ff^u; vfdfi^ovffa,. 
 
 L. 6. DCCCI. 13. 
 
 2 S. L. 6. DCCXXXVII. i. See p. 109. 
 
 3 S. L. 6. dcclxxix. 3. In the Eclogae ex Scripturis Prophetarum, it is 
 said that we now know only in part ; but the knowledge which we possess 
 is a pledge that we shall attain to a perfect knowledge, xn. 
 
 4 Yet Clement elsewhere seems to express a doubt whether know- 
 ledge is to be called a habit or a disposition, itr olv ili; v yvutn;, i"<n 
 $iK0i<rt; iivou Xiyotro. S. L. 4. DCXXVII. 22. 
 
Writings of Clement of A lexandria. 1 4 1 
 
 ing things past, as they have been. He being alone pos- 
 sessed of knowledge (cTricm/fton/) will excel in that which is 
 the subject of knowledge, and will treat of the good (Trcpl 
 rayaOov) ; always fastening upon those things which are the 
 objects of the understanding, copying his administration of 
 human affairs from the Archetypes which are from above. 
 1 Knowledge is discerned by fruits and the manner of life, 
 not by words and flowers ; for we say that knowledge is not 
 a barren word, but a sort of Divine science (eTTKmj//,??!/) ; and 
 that light, which comes into the soul from obedience accord- 
 ing to the commandments, and makes all things manifest in 
 their origin, and prepares man to know himself, and teaches 
 him to aim at attaining unto God ; for what the eye is in the 
 body, that is knowledge in the understanding. 2 As death is 
 the separation of the soul from the body, so knowledge is as it 
 were a rational death, separating the soul from passions, and 
 leading it on to a life of well-doing." 
 
 With respect to the source from which this knowledge is 
 derived, Clement 3 says that "it was imparted by Christ to 
 Peter, James, John, and Paul, and by them delivered down to 
 their successors in the Church. 4 It was not designed for the 
 multitude, but communicated to those only who were capable 
 of receiving it ; orally, not by writing." Alluding to Exodus 
 xxi. 33, 34, he 5 says, that " we must be cautious in imparting 
 this knowledge, lest we should meet with one who, being 
 incapable of receiving the truth, should disobey and fall away 
 
 1 S. L. 3. dxxxi. 22. See p. 87. 
 
 2 S. L. 7. dccclxxiv. 42. 
 
 3 S. L. i. cccxxii. 1 8. Compare L. 6. DCCLXXIV. 27. See p. 66. 
 
 4 S. L. I. cccxxxiii. 23. cccxlviii. 31. L. 4. dcvi. 22. The subject is 
 pursued at great length in L. 5. DCLXXXII. 16. See also L. 6. 
 
 DCCXXXVI. I. DCCLXXI. 14. L. 7. DCCCLXIV. 46. DCCCLXXXVI. 8. 
 
 DCDI. 35. Quis Dives Salvetur. DCDXXXVIII. 44. See p. 66, Note 4. 
 We find frequent mention of the Gnostic tradition, TJJJ yvu<rnxtis vap&- 
 
 Sofftus. L. I. CCCXXV. 2, 7. L. 4. DLXIV. 36. L. 6. DCCLXXI. 2. 
 
 See also L. 6. DCCCXVI. 13. L. 7. DCCCXCII. 21. DCCCXCVI. 16 ; the 
 passage quoted by Eusebius from the Hypoty poses Hist. Eccl. L. 2. c. I, 
 and the Eclogse ex Prophetarum Scripturis. xxxv. 
 
 5 S. L. 5. dclxxviii. 26. I have translated the words <rov lfy*<rw t 
 the operative ; and diuptav, speculation ; this being one of the modes in 
 which Clement expresses the distinction between the ordinary Christian 
 and the Gnostic. ipya,<riKy is opposed to faapvnxv, L. 6. DCCCIII. 21. 
 
142 Some Account of the 
 
 from it. The Gnostic, who is the master of the fountain of 
 truth, will incur a penalty if he gives occasion of offence by 
 causing one, who is still conversant only with minor points, to 
 be swallowed up as it were by the magnitude of what he 
 delivers ; and by transferring one who is only an operative to 
 speculation." 
 
 Various descriptions of the Gnostic are, as we have seen, 
 scattered over the Stromata. In l one place he is described 
 as one who is superior to - anger and desire ; who loves the 
 creature through the God and Maker of all things ; who has 
 acquired 3 a habit of self-command, unattended by effort, after 
 the likeness of the Saviour ; who unites knowledge, faith, love, 
 and therefore is 4 one in his judgment ; truly spiritual, formed 
 into a perfect man after the image of the Lord by the artificer 
 himself, worthy to be called brother by the Lord ; he is at 
 once a friend and son (of God). In 5 another place he is said 
 to use all diligence to subdue whatever is opposed to the 
 understanding to employ himself in constant contemplation 
 to exercise himself in abstaining from things pleasant (run/ 
 ^SeW), and in acting rightly. He 6 keeps back nothing which 
 the occasion requires to be said, either through favour or 
 fear. He is conversant with those things which are compre- 
 hended by the understanding and the spirit. He is mild, 
 gentle, easy of access, affable, forbearing, right-minded, of a 
 pure conscience, severe, so as to be not only incorruptible, 
 but even inaccessible to temptation; he renders his soul 
 incapable of yielding, or being subject to pleasure and 
 pain; as a judge, he inclines not to either side, or yields 
 anything to affection, but steadily pursues the path of 
 justice : he is persuaded that all things are well administered, 
 and that there will be a progressive amelioration in the 
 souls which choose virtue, until they arrive at the good (TO 
 ayaOov) itself, being brought nigh to the great High Priest, at 
 the porch, so to speak, of the Father. Clement proposes 
 
 1 S. L. 3. dxlii. 26. 
 
 ~ tupou xa.} iTdvpiet;, the two irrational parts in Plato's threefold division 
 of the soul. In L. 6. DCCCIX. 7, the Gnostic is said to perform virtuous 
 actions by the rational faculty. 
 
 3 t%iv liyxpetrtiKf civovov. * ii; uv ivQivbi <rw xpifftv. 
 
 5 S. L. 7. dccclviii. I. 
 
 G The Gnostic rarely takes an oath. L. 7. dccclxii. 9. 
 
Writings of Clement of A lexandria. 1 4 3 
 
 J John the Baptist and 2 Job as examples of the Gnostic 
 character. 
 
 Light is thrown on Clement's notion of the Gnostic by the 
 distinction which he frequently draws between the qualifica- 
 tions of the Gnostic and the common believer. Thus 3 the 
 Gnostic acts from the principle of love : the common believer 
 from fear, or the hope of reward. " Some," Clement 4 says, 
 " confess Christ through love of glory ; some in order to 
 avoid another and severer punishment ; some on account of 
 the pleasures which await them after death : these are children 
 in the faith ; blessed indeed, but not 5 men who have attained 
 to maturity in the love of God, as the Gnostic has." He 
 6 supposes St. Paul to have intended to draw a comparison 
 between common faith and Gnostic perfection, in the third 
 chapter of the First Epistle to the Corinthians. " Milk is the 
 food of the common believer ; strong meat of the Gnostic. 
 Faith is the foundation on which the Gnostic edifice is 
 raised." 7 " Knowledge is superior to faith ; as to be deemed 
 worthy of the highest honour after being saved is superior 
 to being merely saved. 8 Knowledge is the perfection of man, 
 
 1 S. L. 3. dxxxvi. 15. 
 
 2 S. L. 7. dccclxxxi. 2. L. 4. dlxxii. 12. Other descriptions of the 
 Gnostic character may be found, DCXXV. 27. DCXXVI. 23. L. 6. 
 
 DCCLXXXVIII. 32. DCCCXXV. 38. L. 7. DCCCXXXVIII. 4. DCCCLII. I. 
 
 DCCCLXVI. 17, where Clement applies Psalm xxiv. to the Gnostic. 
 
 3 S. L. 4. dcxiv. 4. dcxxv. 30. dcviii. 19. Compare the Comment on 
 the First Epistle of St. John ii. 3, MX. 4, and the Eclogue ex Prophetarum 
 Scripturis. xix. 
 
 4 S. L. 7. dccclxxi. 35. Compare L. 4. DCXXVI. 22. DCXXIX. 13. 
 
 5 So 7$ it; eivbpets iyypaQoftivu. S. L. I. CCCXX. 41. We find the 
 
 words via?*} JivtipoXoyvftivoi, in Quis Dives Salvetur, DCDXLVII. 4, in 
 connexion with *friftmtitf t as descriptive of persons not yet fully 
 instructed. oivy^ptu/uivM occurs S. L. 7. DCCCLXXXVI. 8. The Lord is 
 called clvvp, inasmuch as He is perfect in righteousness. P. L. i. c. 8. 
 GVIII. 15. 
 
 6 S. L. 5. dclix. 37. dclx. 12. L. 6. dcccxix. 10. With respect to 
 the connexion between knowledge and faith, see L. 2. ccccxxxvi. 34. 
 CCCCXLV. 35. CCCCLV. 14. L. 6. DCCLXXIV. 2. tvra,v6a, yap '/I wiffTis fi 
 yvufnw. DCCLXXV. l8. DCCLXXVIII. l8. DCCCXIX. IO. DCCCXXVI. II. 
 DCCLXXIV. 24. L. 7. DCCCLVIII. 31. 
 
 7 L. 6. dccxciv. 20. See L. 2. CCCCXLV. 35. L. 3. CCCCLII. 24. 
 
 8 L. 7. dccclxiv. 25. See page 140, Note I. Clement here draws a 
 distinction between knowledge and that wisdom (l-vufr^^} which is 
 acquired by instruction. Yet we have seen, p. 140, that he considered 
 
144 Some Account of the 
 
 as man ; being perfected through the science (eTricrr?///,??!/) of 
 Divine things, and being in unison with itself and the Divine 
 Word, in manners, life, and conversation. Through it faith 
 is perfected, as the believer through it alone becomes perfect. 
 Faith is an internal (eV8ia0erov) good; without seeking God, 
 it confesses Him and glorifies Him as God. Wherefore pro- 
 ceeding from this faith, and growing up in it, we ought 
 through the grace of God to receive the knowledge concerning 
 Him as far as it is possible. Not to doubt about God, but to 
 believe in Him, is the foundation of knowledge." Again, 1 
 " faith is a compendious knowledge of things which are of 
 urgent necessity : knowledge a firm and valid demonstration 
 of things received through faith, built upon faith through 
 the instruction of the Lord, and conducting us on to an 
 infallible apprehension. The first saving change is from 
 heathenism to faith ; the second, from faith to knowledge : 
 which, being perfected in love, renders that which knows the 
 friend of that which is known. 2 The believer merely 
 tastes the Scriptures ; the Gnostic, proceeding further, is an 
 accurate index (yyw/>uov) of the truth ; as in matters of ordinary 
 life the artificer is superior to the common man, and can 
 express something better than the common notions (ras Kou/as 
 ei/i/oias)." 
 
 " The 3 Gnostic honours God, and returns Him thanks for 
 the knowledge how to regulate his life, not in any definite 
 
 knowledge (yv7j) to be acquired. In L. 6. DCCCXXV. 6, he says that 
 the science (i*vrj/j) which the Gnostic alone has, is a firm apprehension 
 leading upwards to the knowledge of the cause through true and valid 
 reasons. Compare L. 7. Dcccxxxvm. 6. In L. i. CCCL. 6, Clement says 
 that he is properly a Gnostic who is skilled in every kind of wisdom, *vs 
 
 1 S. L. 7. dccclxv. 38. See p. 125. See also DCCCLXXXIII. 13. In 
 the Eclogoe ex Prophetarum Scripturis, the distinction drawn between the 
 believer and the Gnostic is, that the former has received remission of 
 sins from the Lord ; the latter, inasmuch as he no longer sins, receives 
 from himself remission of his remaining sins. xv. See Quis Dives Sal- 
 vetur. DCDLVII. 36. We cannot believe without instruction (xaTv%r,ffiw;), 
 or apprehend without knowledge, xxvin. 
 
 2 S. L. 7. DCCCXCI. ii. See p. 128. For other marks of distinction 
 between the believer and the Gnostic, see S. L. 6. DCCLXX. 31. 
 DCCXCVIII. 26. DCCCVI. 15. L. 7. DCCCLXXVIII. io, where hope is 
 also mentioned. 
 
 3 S. L. 7. DCCCLI. 21. See p. 123. Speaking of the manner of life of 
 
Writings of Clement of A lexandria. 145 
 
 place, or in any select temple, or on certain appointed festivals 
 and days, but throughout his whole life, in every place, 
 whether he is alone, or in company with those who believe 
 as he does. He is persuaded that God is present every- 
 where, and not confined within certain appointed places ; he 
 dares not, therefore, to be intemperate either by night or day, 
 as if he thought that he could be removed from the view 
 of God. Making his whole life a festival, and persuaded 
 that God is present everywhere, whether he tills the ground 
 or navigates the ocean, in every transaction of life he sings 
 psalms of praise and thanksgiving. Being more intimately 
 united to God, he is at once grave and cheerful in all things ; 
 grave, on account of his conversion to the Deity; cheerful, 
 with reference to the worldly goods which God gives him. 
 The 1 prophet thus commends the excellence of knowledge : 
 * Teach me goodness, and discipline, and knowledge,' ascend- 
 ing upwards to that wherein perfection principally consists. 
 This is the truly kingly man ; this is the holy priest of God. 
 He never mixes with the promiscuous crowds in the theatre. 
 He admits not, even in his dreams, that which is said, or done, 
 or seen, for the sake of pleasure. He neither gratifies his 
 smell with expensive perfumes, nor his taste with exquisite 
 dishes and variety of wines ; he renders not his soul effeminate 
 by wreaths of fragrant flowers ; he refers the virtuous enjoy- 
 ment of all those gifts to God Who gives them, thanking Him 
 for the gift and the use, and for the reason which is given him. 
 He rarely attends convivial meetings, excepting in order to 
 promote friendship and concord; being convinced that God 
 knows and hears all things, not only the voice, but the thought." 
 Distinguishing between the perfection of the common believer 
 and of the Gnostic, Clement 2 says, "that the perfection of the 
 former consists in abstinence from evil, of the latter in doing 
 good." 3 Again, "the Gnostic knows sin itself, not merely 
 
 the Gnostic, Clement says, that it fits him for the habit of eternal life. 
 L. 4. DLXXVII. 29. Referring to Clement of Rome, he speaks of walking 
 
 in Gnostic holiness, lv oa-iorvn yvuffrixy. L. I. CCCXXXIX. 6. 
 
 1 Psalm cxix. 66, according to the Septuagint version. 
 
 2 S. L. 6. DCCLXX. 30. See DCCXCI. 37. DCCXCVIII. 26. L. 4. 
 
 DCXXIII. 4. L. 7. DCCCLXXV. 24. DCCLXXIX. 33. DCCCLXXX. 25. 
 
 Clement says that good works accompany knowledge as the shadow does 
 the body. L. 7. DCCCLXXX u. 29. 
 
 3 S. L. 6. DCCLXXXVIII. 40. See p. 114. According to the commentator 
 
146 Some Account of the 
 
 that particular sin of which he repents (for this is common to 
 all believers), but whatever is sin ; for he does not merely 
 condemn this or that sin, but sin altogether ; nor does he know 
 what this or that man has done amiss, but insists that sin is 
 not to be committed. Wherefore there is a twofold repentance : 
 one common, on account of having sinned ; the other under- 
 stands the nature of sin, and persuades us in the first instance 
 to abstain from sin ; the consequence of which is that we do 
 not sin." 1 
 
 " The prayer of the Gnostic differs from that of a common 
 believer, both as to its manner and its objects. The 2 Gnostic 
 prays only in thought, and obtains that for which he prays. 
 3 Common believers pray for that which they do not possess, 
 and ask for that which is seemingly, not really, good. The 
 Gnostic prays for the permanence of that which he possesses, 
 and asks that he may be fitted for that to which he will here- 
 after be transferred, and that what he shall receive (I omit the 
 negative particle) may be permanent. He prays for the 
 permanent possession of that which is really good, the good 
 of the soul." 4 Again: "the Gnostic through the surpassing 
 greatness of his piety, is better prepared to fail, when he asks, 
 than to obtain, when he does not ask. His whole life is 
 prayer and converse with God ; and if he is pure from sin, he 
 will obtain what he wishes. For God says to the righteous 
 man: 5 'Ask, and I will give you; think, and I will do it.' 
 If a thing is expedient, he will immediately receive it ; if 
 inexpedient, he will not ask for it, and therefore will not receive 
 it : thus what he wishes will always be. 6 The Gnostic alone 
 
 on the First Epistle of St. John, the Gnostic (Intellector) necessarily fulfils 
 the moral duties ; but he who fulfils the moral duties is not necessarily a 
 Gnostic. MIX. 52. The reference is to I John ii. 3, xai lv rovru ywaffKopw 
 
 OTI \yvuKKftiv al/roV) lav <rct; IvroXoc,; KVTOU TfifufAiv. 
 
 1 Clement seems to suppose a state of sinless perfection possible, ra, pi* 
 fa.Sn utforifaftivou;, a.vctfta,prrirou; $i yivofjt.ivou$. S. L. 7- DCCCXXXVI. I9 
 See also DCCCLXXXIII. 14. 
 
 2 S. L. 6. DCCXC. 30. Compare L. 6. DCCLXXVIII. 38. L. 7. DCCCLIII. 
 
 l8. DCCCLIV. 3. DCCCLVI. 22. 
 
 3 S. L. 7. DCCCLVII. 10. 
 
 4 S. L. 7. DCCCLXXV. 45. Prayer with the Gnostic is said to be thanks- 
 giving. DCCCLXXIX. 39. 
 
 6 This sentence is quoted in other places. S. L. 6. DCCLXXVIII. 39 
 DCCXC. 35. 6 S. L. 7. DCCCXXIX. 25. 
 
Writings of Clement of Alexandria. 147 
 
 is truly pious, and worships the true God in a manner worthy 
 of God. He gives to everything the honour justly due ; 
 among the objects of sense, to rulers, parents, elders ; among 
 things which are taught, to the most ancient philosophy 
 and prophecy ; among the objects of the understanding, to 
 that which is eldest in origin ; to the beginning or principle 
 without time and without beginning, the First-fruits of things 
 (airapyr]v rwv oVrwv), the Son, from Whom we learn the 
 supreme Cause, the Father of the universe, the oldest and 
 most beneficent of all things, no longer delivered to us by the 
 voice, but to be reverenced with awe and silence and holy 
 wonder; revealed by the Lord, as far as it is possible for 
 learners to understand, but understood by those who are 
 elected to knowledge by Him by those of whom the Apostle 
 says that * ' their senses are exercised/ To the Gnostic, 
 then, the worship of God is a continual watchfulness over 
 the soul, an employment about the Deity through unceasing 
 love." 
 
 The 2 excellence of the Gnostic character consists, not in 
 controlling the desires, and wishes, and passions, but in being 
 exempt from them. In him the struggle between inclination 
 and the sense of duty has ceased ; because they coincide. 
 3 He fasts ; but he understands that the true fasting consists 
 in abstinence from evil in act, in word, in thought. 4 The 
 sacrifice which he offers is a willing separation from the body 
 and its affections. 5 Though prepared to shed his blood in 
 the cause of the Gospel, he considers the true confession of 
 God to consist in a pure and holy life. One who so lives 
 is a martyr, whatever the mode of his departure from this life. 
 
 1 Heb. v. 14. 
 
 2 See with respect to continence or temperance (lyx^are/a), S. L. 3. 
 DXXXVII. 29. L. 4. DCXXVI. 40. With respect to the Gnostic exemption 
 from passion (*&/), S. L. 2. CCCCLXXXIV. 3. L. 4. DLXXXI. 25. 
 
 L. 6. DCCLXXV. 25. DCCLXXVI. 23. DCCXCVII. 31. L. 7. DCCCLXXXIII. 
 
 17. DCCCLXXXVI. 14. Quis Dives Salvetur. DCDXLVII. 16. 
 
 3 S. L. 6. DCCXCI. 18. L. 7. DCCCLXXVII. 20. 
 
 4 S. L. 5. DCLXXXVI. 10, quoted in p. 107. See L. 7. DCCCXXXVI. 27. 
 
 DCCCL. 29. 
 
 it TOIVVV vrpo; 6tov oftoXoyia, futffttput Iffr}, vroiffa. v x,tt.$af>u; irtXiTtVfetpthit 
 $u%ij {At<r ivriyvaffius TOU Qtou, w rct7; \vTo\a.7; ^a-KViKwltt.) f^ufrtif Iffrt x,aii @>IM 
 xcti koytt, ova; <ffor\ TOV ffufMX.ro? aTaXX<r<r>;<r<. S. L. 4. DLXX. 22, quoted 
 
 in p. 92, Note 6. See DLXXXVII. 19. DXCVIJ. 6. DCVI. 18. 
 
1 48 Some Account of the 
 
 Clement uses various terms to express the superior excellence 
 and dignity of the Gnostic. " He is the 1 elect. The 2 seed 
 of Abraham, the servants of God, are the called ; the sons of 
 Jacob, they who by supplanting (^rcpi/to-ai/res) overcome the 
 works of wickedness, are the elect. He is the Spiritual 3 Levite ; 
 
 4 the Divine philosopher; the true Israelite. He is the 
 
 5 Friend and Son, as contradistinguished from the servant, of 
 God. 6 He is equal to the angels. He is a 7 King. He 
 8 imitates Christ, as far as it is possible for man, putting on in 
 a certain degree the qualities of the Lord, in order that he may 
 be assimilated to God. 9 He actually becomes God. 10 He 
 
 1 xav ptffufft <rov IxXtxrov nvtg. S. L. 4. DCXXVII. 14. So U 
 lxXix<ry;, J/ aycivvs yvufnxvs. DCXIV. 4. See L. 4. DCXL. 36. L. 7. 
 
 DCCCLI. 19. DCCCLXVI. 37. In Dccxcui. 21, and in the tract Quis Dives 
 Salvetur, DCDLV. 30, we find mention of some who are TUV IxXixruv 
 
 IxXixrortpoi. See L. 7. DCCCLXXXVII. 33. vpos y< ruv ifyiXtyu'ivwv il; yvufftv. 
 DCCCXXIX. 41. xctra, rt>v xrifftv TJV iluXiypivnv. DCCCLXXVIII. 6. <njv -^v^.v 
 TJJV \%itXiypivw. DCCCLXXXIX. 31. 
 
 2 S. L. 6. DCCLXX. 37. 3 S. L. 5. DCLIX. 34. DCLXIX. 28. 
 
 4 S. L. 6. DCCXCIII. 37. Compare the Eclogse ex Prophetarum Scrip- 
 turis. xxxin. 
 
 5 lx TQV a.yu.6ov xoil rtiffrov "bovXov ftira.ficiivuv ^/ aya-r>jf its QiXov. S. L. 7- 
 DCCCLXVIII. 46. ptrarihis ix ^ovXiict; tig vMtffietv. DCCCLXXXII. 26. 
 
 See also DCCCLXXXIX. 32. Quis Dives Salvetur. DCDXXXIX. 43. The 
 Gnostic is first $*uX<5? vo/u-ipos, then vta-ros hpa-Trw, then via;. L. I. 
 ccccxxni. 33. <piXo; is opposed to Burros. L. 7. DCCCXL. 17. See also 
 
 L. 4. DLXVII. 13. 
 
 6 S. L. 6. DCCXCII. 33. L. 7. DCCCLXVI. 8. us KV v$n xa.} Ifftiy- 
 ytXos. DCCCLXXIX. 24. oiiv ciyyiXo; %%n yivoftivos, ffu Xpiffru TI tffTKi, 
 hupnrixos u*. 
 
 7 S. L. 6. DCCCI. 8. DCCCXVIII. 5. DCCCXIX. 15. DCCCXXV. 37. L. 7. 
 
 DCCCXLI. II. DCCCLII. 19. DCCCLXXVI. l6. 
 
 8 P. L. i. c. 12. CLVII. 24. L. 3. c. i. CCL. 6. CCLI. 17. S. L. i. 
 CCCXLVII. 6. L. 2. CCCCLIII. 10. CCCCLXXI. 7. ccccxcix. 19. L. 3. 
 
 DXXX. 10. DXLII. 30. L. 4. DCV. 40. - DCXXVII. 32. DCXXXI. I, 21. 
 DCXL. 36. S. L. 6. DCCLXXVI. 25. DCCLXXVIII. 34. DCCCXVIII. II, 14. 
 
 L. 7. DCCCXXX. 28. DCCCXXXV. 35. DCCCXXXVI. 3. See Notes 8, 9, 
 p. 136. 
 
 9 <7fy von Ufa, aM&puifos ylvnrcti hog. C. VIII. 32, quoted in p. 23, Note 
 3. See LXXI. 26, 32. LXXXVIII. 33. P. L. i. c. 12. CLVI. 33. S. L. 2. 
 
 CCCCLXXXIV. 24. CCCCXCIV. 30. rovrfa St/va<rov ru rpovw rov yvcofrtxov y$v 
 ytviffdat faov. S. L. 4. DCXXXII. 9. DCXXXIII. II, 23. DCXLII. 5. ovr&>; 
 ^vvotftw ).a.fiovffa. xvpiaxriv y> $%?! fiiXtra, iHvat 6to;. L. 6. DCCXCVII. II. 
 
 DCCCIII. 17. DCCCLXVI. 5. L. J. DcccLxv. 17. Dcccxc. 28. Eclogas 
 ex Prophetarum Scripturis. xxvn. 
 
 Qtios eipa o yvaffrixos, xoti rioifi u.yio;, Qiotyopuv xa.} 0-oipopoufm/o;. S. L. J. 
 
 DCCCLXXXII. 7. Compare L. 6. DCCXCIT. 19. 
 
Writings of Clement of Alexandria. 149 
 
 is Divine and Holy, bearing God, and borne or inspired by 
 God. He is a T God, walking in the flesh." 
 
 " The 2 Gnostic must pass through a course of probation and 
 discipline before he can attain to perfection. 3 This perfection 
 is attained, when he as it were hangs upon (/cpeyuao-tff?) the 
 Lord, through faith, and knowledge, and love ; and ascends 
 with Him thither where is the God and guardian of our faith 
 and love. Knowledge is therefore given to them who are 
 meet and selected for it ; inasmuch as it requires much 
 preparation and exercise both to hear what is said, and to 
 regulate the life and conversation, and to advance to that 
 righteousness which is beyond the righteousness of the law." 
 Sometimes, in speaking of this preparation and perfection, 
 Clement 4 borrows the expressions used with reference to 
 initiation into the heathen mysteries. " The 5 final state of the 
 Gnostic is perpetual contemplation of God. In this consists 
 his blessedness. 6 The Gnostic soul, in the grandeur of con- 
 
 v 610$. S. L. 7. DCCCXCIV. 36. 
 
 TOC.VTU, yvuffrixiis oiffx^trtu? 9ff0yuft9eit(JiMva, S. L. 4- IJCXXIV. 17. The. 
 progress is said to be from faith through love to knowledge. DCXXVI. 22. 
 See also L. 7. DCCCXXXIV. 17. 
 
 3 S. L. 7. dccclxv. 6. 
 
 4 Kara, TYIV ivovnxriv hupiav yvutrtu;. S. L. I. CCCXXIV. 46. CCCXLVI. 
 
 20. ccccxxiv. 33, quoted in p. 75. L. 2. CCCCLIV. 8. L. 5. DCLXXXV. 
 38. DCLXXXIX. 8. Compare L. 4. DLXIV. 31. 
 
 5 vrpoffftivzi <ry diupia. ry KI'^IM u.7fox(x,Ttx,ff r rot,ffi?. L. 7- DCCCLXV. 24. 
 Compare L. 2. 'CCCCLXIX.' II. L. 5. DCCXXXII. 30. xvrtxpu; riXiiuv ^ixaio- 
 ffuvqv u7roypu.tyU) ipytu n xa,} faapiq, vrtvX'/ipiiJftzv'/iv. L. 4* DCVII. 32. See 
 
 also L. 6. DCCCIII. 24. L. 7. DCCCXXX. n. 
 
 S. L. 7. DCCCXXXV. 22. Gnostic souls are compared to the wise 
 virgins. L. 7. DCCCLXXV. 31. See DCCCLXXXII. 17. Clement applies 
 to the perfect Gnostic the epithet pwf}j*f, meaning thereby that he has 
 raised himself to a resemblance to God by becoming superior to all affec- 
 tion or passion, and consequently always remains in one and the same 
 unchangeable habit of mind. L. 4. DCXXXIII. 12. Thus he never 
 wavers in faith, but is indissolubly united to the Word. DCXXXV. 22. 
 Compare L. 7. DCCCLIX. 15. L. 3. DXLII. 31, quoted in p. 142, Note 4. 
 o ^ <rw Ivt %*f*xrtipiZtr*t. L. 7. DCCCLXXII. 31. In the Comment on 
 the First Epistle of St. John, we find, Monas namque Dei opus est : dyas 
 autem et quicquid praeter Monadem constat, ex vitas perversitate contingit. 
 
 MIX. 6. So C. LXXII. 21. it; [//ictv a,yu.7f'/iv ffvvct%@?ivoii ol TToXAo/, xu,-~a, 
 v'/iv T'/tg {Aova,oi%'/i$ ov<rixf sv&xr/i', tr'/fsuffuftzv' a.yuSoipyovf/.zvQt ivaXoyiag ivor'/ira 
 'Si&ixap.tv, T-JJV ctya,t)r t v Ix&Tovvn; povatiu.. It is Said, S. L. 3. DXII. I, that 
 
 Epiphanes introduced the Monadic Gnosis. 
 
150 Some Account of the 
 
 templation, passes beyond the state of the several holy orders, 
 with reference to which the blessed mansions of the gods are 
 allotted ; and reputed holy among the holy, transferred in a 
 state of integrity from souls which are in a similar state (oAas 
 e 6Awv), advancing continually from better to better places, 
 embraces not the Divine contemplation ] in a mirror or 
 through a glass, but feasts eternally upon the vision in all its 
 clearness that vision with which the soul, smitten with bound- 
 less love, can never be satiated and enjoys inexhaustible 
 gladness for endless ages, honoured by a permanent continuance 
 in all excellence. This is the contemplation attained to by the 
 pure in heart ; this is the operation (rj ei/e'pyeta) of the perfect 
 Gnostic, to hold intercourse with God through the great High 
 Priest, resembling the Lord to the utmost of his power in 
 every exercise of piety towards God." 
 
 2 " The Gnostic possesses the true logic, which alone leads 
 to true wisdom ; that wisdom is a Divine power, knowing things 
 as they are, having in itself perfection, exempt from all passion ; 
 not to be obtained without the Saviour, Who, by the Divine 
 Word, removes from the eye of the soul the film of ignorance 
 spread over it by evil conversation, and gives us that which is 
 best, the power of discerning between God and man." 
 
 "The Gnostic- 3 possesses the true and spiritual meaning of 
 the Scriptures ; that Gnostic explanation, to which reference is 
 made, when 4 Isaiah is directed to take a new book and to 
 write certain things in it ; the Spirit thereby predicting that the 
 sacred knowledge, which was then unwritten, because it was 
 not yet known, should afterwards be published through the 
 Scriptures. For from the beginning it had been spoken only 
 to the intelligent. But as soon as the Saviour taught the 
 Apostles, 5 the tradition (before unwritten) of the written word 
 was delivered unto us, inscribed on new hearts by the power 
 of God, according to the renewal of the book." 
 
 1 See S. L. 4. dlxviii. 35. 
 
 2 S. L. i. cccxxv. 21. See p. 76. L. 6. ccxcix. 7. The Gnostic does 
 not merely possess knowledge, but becomes knowledge. L. 4. DLXXXI. 26. 
 
 3 dcclxxviii. l8. o vofios, vrvivftot'nxo; uv, xai yvutrrtKu; voov/asvof. S. L. 3 
 
 DXLIX. 16. Compare L. 6. DCCLIX. 31. DCCXCVIII. 33. 
 
 4 viii. i. S. L. 6. DCCCVI. 17. 
 
 ctypcttfo; '/idr, x,'*} il; r,[S 
 
Writings of Clement of Alexandria. 1 5 1 
 
 The Gnostic has also a 1 physiology peculiar to himself, 
 which is derived from the history of the creation of the 
 world. 
 
 Clement speaks of 2 different degrees of reward proportioned 
 to different degrees of advancement in righteousness ; to the 
 Gnostic he assigns the highest. 3 " He who cleaves to the 
 Lord in spirit becomes a spiritual body, by a more excellent 
 union. He is wholly a Son, a holy man, exempt from passion, 
 a Gnostic, perfect, formed by the teaching of the Lord ; to the 
 end that, being brought into immediate union with the Lord 
 in act, and word, and in the very spirit, he may receive the 
 mansion due to one who has thus advanced to mature man- 
 hood." Clement speaks of this as a mere sketch ; the whole 
 mystery is not to be displayed to common eyes. Referring to 
 Psalm xv. i, he 4 says that "the Gnostic will 5 rest in the holy 
 mountain of the Lord, in the Church above ; in which are 
 collected the Divine philosophers, the true Israelites, the pure 
 
 1 rnt TM ovrt yvufnxyv QutnoXoyiav [AiTtifttv. S. L. 4- DLXIV. 30, 37' 
 
 2 tivaXoyu; &pcc xxi povai vroixiXai xar' a/av ruv rfiffrtuffa.vrav. S. L. 6. 
 
 DCCXCVII. 22. Compare L. 4. DLXXIX. 29. Of these mansions (ftovui) 
 
 he describes three, TO. vwofitfitjxorx lv ru VKM rov Stou, os la-riv ri VKfftx, IxxXvfftct 
 o xXqpo; lv vau Kuptou Qupnptffrtpos TO uwtpfarixov, 'ivSa, o Kupio; Iffrtv. Com- 
 pare DCCXCII. 36. DCCXCIV. 7. L. 7. DCCCXXXV. 24. DCCCLIV. 26. 
 
 3 o ^ xoXXevfttvos TU Kupitu lv ffvivfjt,a,ri t <ffvivp.tt.rix.ov ffupu., TO ^telitpopov rwf 
 ffuvobov yivos (there seems here to be an allusion to the tiidtpopov ffvippa of the 
 Valentinians, as afterwards in the word ^of^ovfjavo? to the Valentinian 
 notion that the appearance of the Saviour gave form to the elect seed. See 
 Excerpta ex Theodoti Scriptis. LXXIX.) uios oSros aVa?, Hvfyavos uytof, 
 a-ra^rij, 'yvwo-rixoe, riXitos, ftoptyovfttvos TV <rou Kupiou ^i^a.ffxa.'X'ux.^ 'tvu. 5>7, xou 'ipy/u 
 x%) Xoyu xec} (X.VTU TW XVHJ/U.U.TI ffpsfft^vis y^v'of^'.vo? Tea K.upiu } TTJV {/.ovriv ixnvw TYIV 
 oQitXopivytv <ru> auras a.'Xvvbpupivw acroAa/S'/j. S. L. 7. DCCCLXXXVI. I. 
 
 4 S. L. 6. dccxciii. 36. 
 
 5 In L. 6. dcccx. 8, Clement speaks of exemption from passion ; and in 
 P. L. i.e. 5. cxvi. i, of knowledge as the rest of the Gnostic. In L. 7. 
 DCCCLXV. 31, he speaks of the Gnostic as passing through the several 
 stages of initiation, until he arrives at the highest place of rest, where he 
 contemplates God, with full knowledge and comprehension (iiftfr^fuvtxvs 
 XKI xKTaXtivnxus (see L. 6. DCCLXXIII. 29) lvo<rriv<t}, face to face. For 
 the perfection of the Gnostic soul is to rise above every purification and 
 ministerial service, and to be, by proximate union, with God. So again 
 DCCCLXXIII. I. r,v xopv(penoToiT'/iv fpoxovr'/iv '/i yvuff<rtxv $tJ%y Xa^/Sam/, xa.6ce.pa, 
 ri^iov yivopivn, vrpoffuTTcv vpos rtpoffwrov opaiv etfttttg xu-TO^iouf^'ivrt rov -7ra.vroxptx.ropa. 
 &tov' wi/tt/ftKrixr} ya.p oXy yzvoftiv/i, ftpo; ro ffvyyivl; %up'/)ffa,ffa,, lv fvivf^arix^ rr 
 
 t si; r^v u.vei'x'a.vtriv rw Stou. See P. L. C. 13. CLX. 2. 
 
1 5 2 Some Account of the 
 
 in heart, in whom is no guile ; they who do not remain in the 
 1 Hebdomas of rest, but by well-doing, after the Divine likeness, 
 look up to the inheritance in the Ogdoas. 2 Perpetually 
 advancing in the work of amelioration, the Gnostic hastens, 
 through the holy Hebdomas, to the paternal habitation, the 
 mansion of the Lord, about to become, so to speak, an 
 eternally permanent light, in every respect unchangeable." 
 Clement 8 speaks also of the Gnostic as obtaining a place on 
 the right hand of the sanctuary, with reference apparently to 
 Matt. xxv. 33. 
 
 We have 4 seen that Clement, at the end of the sixth book 
 of the Stromata, speaks of himself as having made a statue of 
 the Gnostic. But far from having made a statue, he has not 
 even completed a single part or member : the most that can be 
 said is, that in his work may be found the materials out of 
 which a statue may be made. To give to those materials 
 something approaching to a definite form, has been my design 
 in the present chapter. If the reader should think that it has 
 been very imperfectly accomplished, I must plead in my 
 excuse the rambling and desultory character of the Stromata. 
 It is no easy task to arrange and reduce to order the notices 
 scattered throughout a work, which the author professes himself 
 to have composed with a purposed neglect of arrangement 
 and order. 
 
 While these sheets have been passing through the press, the 
 " Remains of the late Alexander Knox, Esq.," have fallen into 
 my hands. In his letter to D. Parken, Esq., on the character 
 of mysticism, having said that "all the earlier Fathers main- 
 tained the attainableness of a state (the aTrdOcLa of Clement) in 
 
 1 By the Hebdomas, according to the Gnostic doctrine, was meant the 
 rest from evil-doing, with reference to the Jewish Sabbath ; by the Ogdoas, 
 the creation of man anew to a life of active well-doing, with reference to 
 the day of our Lord's resurrection, the first or eighth day. See S. L. 4. 
 ncxn. 23. L. 6. DCCCX. 8. In L. 4. DCXXXVI. n, with reference to 
 the Ogdoas, Clement quotes Ezek. xliv. 27, and afterwards (21) says that 
 the Ogdoas means the immoveable sphere, which is next to the intelligible 
 world. iln x.ai YI KvrXotvy;; %&>[>, *> *XiW7w TU vo'/iru xo<r^u.u, oy^oa.? Xtyoiro. 
 
 See Neander, p. 76. Compare L. 5. DCLXVII. 30. DCCXCiv. 2. DCCXIII. 
 
 2, 36. L. 6. DCLXVIII. 15. DCCCXI. 23. L. 7. DCCCLXXXIV. 17. 
 
 a S. L. 7. dccclxvi. 10. 
 
 3 S. L. 4. dlxx. 42. dlxxvi. 30. 4 Page 119. 
 
Writings of Clement of Alexandria. 153 
 
 which the conflict of the mind with itself with its internal 
 appetites, acted upon by external objects is over, in conse- 
 quence of the whole inner and outer man being brought into 
 willing subjection to the law of God, and spirituality being not 
 so much an effort as a nature," he 1 adds, "the first that made 
 this state the subject of direct description was Clemens 
 Alexandrinus in the sixth and seventh books of the Stromata ; 
 his Gnostic being identically the mystic of a later period." 
 He afterwards says that " Clement's portraiture of the perfect 
 Christian is one of the noblest things of the kind that the 
 world ever saw ; yet the assertions cannot always be defended." 
 I have stated my own opinion to be, that Clement's description 
 is not so much a portraiture of the perfect Christian as a 
 representation of different portions of the Gnostic character, 
 thrown upon the canvas without order or connexion. I do 
 not think that Clement had formed to himself a well-defined 
 notion of the character which he meant to draw. His anxiety 
 to place Christianity in such a light as might conciliate the 
 favour of the learned heathen, caused him to assimilate the 
 model of Christian, as much as possible to that of philosophical, 
 perfection ; and, as his view was continually passing from the 
 one to the other, it necessarily became indistinct. To the 
 same anxiety I trace his frequent use of the terms employed 
 in the Greek philosophy. 
 
 No man could have been better fitted to do that which 
 Clement designed to do to draw the portrait of the true 
 Gnostic than Mr. Knox himself, who retired from public life 
 at a time when its fairest prospects were opening upon him, in 
 order to cultivate personal religion; or, to borrow his own 
 language, to elevate himself to the unclouded apprehension of 
 the great and good God. 2 His remarks on the growth of 
 mysticism show how clear and how just were his views of the 
 subject ; and how capable he was of pointing out and enforcing 
 the connexion between contemplative and active religion, in 
 the neglect of which lies the error of the mystic. It is in this 
 
 1 Tom. i. p. 318. It is scarcely correct to say that Clement's Gnostic is 
 identically the mystic of a later period ; though his speculative or con- 
 templative (ftetftprt**) religion naturally paved the way to the introduction 
 of mysticism. 
 
 8 Torn. i. p. 315. See also p. 292. 
 
154 Some Account of the 
 
 respect that Clement's description of the Gnostic character is 
 most defective. 1 
 
 CHAPTER VI. 
 
 I HAVE remarked that Clement's object in composing the 
 Stromata was to describe the true Gnostic, and at the same 
 time to guard his readers against the erroneous representations 
 put forth by the Valentinians and other heretics. He 2 speaks 
 of the winds of heresies which puff up of 3 men who are 
 puffed up with knowledge of 4 knowledge falsely so called 
 of 5 men who preach a new and strange knowledge. 6 Among 
 the professors of this knowledge falsely so called he particularly 
 mentions Valentinus, Basilides, Julius Cassianus, Marcion, 
 Prodicus, and Heracleo. 7 One notion common to several of 
 
 1 The perusal of Mr. Knox's Remains has made me acquainted with the 
 following passage of the writings of John Wesley. " By salvation I mean 
 a present deliverance from sin ; a recovery of the Divine nature ; the 
 renewal of our souls, after the image of God, in righteousness and true 
 holiness ; in justice, mercy, and truth. Now without faith we cannot thus 
 be saved, for we cannot rightly serve God unless we love Him ; and we 
 cannot love Him unless we know Him ; neither can we know God but by 
 faith. Therefore, salvation by faith is only, in other words, the love of 
 God by the knowledge of God, or the true recovery of the image of God 
 by a true spiritual acquaintance with him." I transcribe the passage on 
 account of its resemblance to one which occurs in the Stromata. L. 7. 
 DCCCLXV. 5, quoted in p. 125. I know not whether John Wesley had 
 read Clement. I learn from Mr. Knox that he was acquainted with the 
 spiritualists of the Romish Church. 
 
 2 P. L. i. c. 5. cviii. 32. 3 P. L. I. c. 6. cxii. 35. cxxix. i. 
 
 4 S. L. 2. cccclvii. 5, from I Tim. vi. 20. Clement adds that the 
 heretics, on account of this passage, rejected the Epistles to Timothy. 
 Beausobre, Histoire du Manicheisme, Tom. ii. p. 5, doubts whether the 
 charge applied to Basilides ; but according to Jerome (Preface to Com. on 
 Ep. to Titus) Basilides rejected the Epistles to Timothy, to Titus, and to 
 the Hebrews. Neander thinks that Jerome did not distinguish accurately 
 between the Gnostic sects, and confounded Basilides with Marcion. On 
 the Gnostic Systems, p. 67. See L. 3. DXXV. 4. DLXII. 16. L. 7. 
 DCCCLIV. 33. 
 
 5 S. L. 3, DXVI. 6. fl S. L. 7. DCCCXCVI. 17. 
 
 T S. L. 3. DX. 24. L. 6. DCCLXI. 15. DCCXCII. 37. L. 7. DCCCXCI. 
 46. Excerpta ex Theodoti Scriptis. xxvr. Let me here state that I do 
 
Writings of Clement of Alexandria. 1 5 5 
 
 these heretics was, that the human race was divided into three 
 kinds, differing by nature, and appointed from their birth to 
 different destinations. One kind was destined to perfection. 
 To this kind * Basilides gave the title of the election (e/cAoyrj), 
 and said that it was a stranger to the world, being by nature 
 above the world. 2 It knew God by nature, and was by nature 
 faithful and elect. 3 Faith was, therefore, a natural endow- 
 ment, which discovered all truth without the aid of demonstra- 
 tion, by an intellectual apprehension. There was a peculiar 
 faith and election in correspondence with each interval or 
 order of the spiritual world. The worldly faith of every nature 
 followed as by consequence the election above the world ; and 
 to the faith of each there was a corresponding hope. Clement, 
 in combating this notion, observes that, " according to it, faith 
 was no longer a perfect exercise (KaropO^/jia) of the will, or a 
 4 rational assent; and that neither did the believer deserve 
 reward, nor the unbeliever punishment ; nor was the appear- 
 ance of the Saviour necessary to re-illuminate (ava\dfjL\j/a.i) 
 fallen nature. 1 ' 
 
 Clement 5 quotes a passage from the twenty-third book of 
 the Exegetics of Basilides, from which it appears that he 
 
 not profess to give a systematic account of the opinions of the different 
 Gnostic sects ; but merely to collect the notices of them scattered over 
 Clement's writings. 
 
 1 S. L. 4. DCXXXIX. 29. xet,} iv-Tiufav %'svvv rr,v IxXoyr,* TOU KOffftou o ]9ar/Xf/$iff 
 tiXr>$i*eu Xtyu, &? .v itwsp%offju,i>>v (^vcr-t wtreiv. See DCIII. 15. See also P. L. 
 i. c. 6. cxv. 15, where Clement maintains that all are alike capable of 
 attaining to salvation, and cxvi. 40. Beausobre says that the election 
 consisted in a Divine illumination, which constituted the spiritual, as dis- 
 tinguished from the animal and material man. Tom. ii. p. 36. Still the 
 illumination was originally imparted to a particular class. The name 
 Uxy was probably taken from Rom. xi. 7. See S. L. 3. DXL. 14. DLV. 
 36. L. 4. DCXIV. 9. L. 5. DCLXXXIV. 10. DCXCVI. 32. Neander, p. 56. 
 
 ' 2 S. L. 5. DCXLIV. 38. DCXLV. 10. 
 
 :! L. 2. ccccxxxiu. 31. ccccxxxiv. 4. See Neander, p. 57. 
 
 4 S. L. 5. DCXLV. 6. See Neander, pp. 56, 59, 82. Basilides defined 
 faith an assent of the soul to something which does not affect the senses, 
 because it is not present ; and hope, an expectation of possessing good. 
 L. 2. CCCCXLIII. 30. 
 
 5 S, L. 4. DXCIX. 18. DC. 37. Beausobre, Tom. ii. p. 3, supposes this 
 work to have been a commentary on the Gospels, or rather on St. 
 Matthew's Gospel. See also Tom. i. p. 39. In Jerome's account of 
 Agrippa Castor, it is said that Basilides composed twenty-four books on 
 the Gospel. See Eusebius, L. 4. c. 7. 
 
1 56 Some Account of the 
 
 believed in the pre-existence of the soul, and thought that it 
 suffered punishment here on account of offences committed in 
 another life ; the elect soul suffering to its honour through 
 martyrdom ; other souls being purified by their appropriate 
 punishment. He appears to have adopted this notion in order 
 to clear the Providence of God from the imputation of evil. 
 " He will," he says, " have recourse to any expedient rather 
 than allow the truth of this imputation." For instance, in the 
 case of l martyrs, he supposes that, although they suffer in 
 appearance because they are Christians, yet they have com- 
 mitted secret sins ; or if they have not sinned in act, that they 
 have sinned in inclination, or have, like an infant, a sinful 
 nature, and have only been prevented from sinning in act by 
 want of opportunity ; or that they have sinned in a previous 
 state of existence. In answer to this reasoning the Orthodox 
 appealed to the example of Christ, Who was without sin, and 
 yet suffered. Basilides rejoined that Christ was a Man, and 
 that no man was free from stain. Clement 2 here accuses 
 Basilides of deifying the Devil, and making the Lord a man 
 liable to sin. 
 
 8 Basilides was one of the heretics who introduced two gods 
 the good God and the Demiurge. Clement 4 mentions inci- 
 dentally that Basilides placed Justice and her daughter Peace, 
 as Hypostases, in his Ogdoas. From 5 the nature of the good 
 God it followed that the fulfilment of His will consisted in loving 
 
 1 See Neander, p. 53. 
 
 3 L. 4. uci. 17. See Beausobre, T. ii. pp. 25* 26. Neander, pp. 41, 
 49) 5I an d the interpretation given by the followers of Basilides to Exod. 
 xx. 5, in the Excerpta ex Theodoti Scriptis, xxvui., where we find the 
 notion of the passage of the soul through different bodies in order to effect 
 its purification. 
 
 3 S. L. 5. DCXC. 41. Compare L. 3. DXLII. 7. Beausobre says that 
 Basilides acknowledged one Supreme God, Whom he called the Father, T. ii. 
 p. 6. In one place Basilides is represented to have given the title of "A^a/v 
 and o ftiyitrros etes to the Demiurge. S. L. 2. CCCCXLVIII. 4. CCCCXLIX. 2. 
 But the passage in the fourth book, DCIII. 30, to which Beausobre refers, 
 T. ii. p. 15, expresses rather the opinions of Valentinus than of Basilides. 
 See also T. ii. p. 19. Neander says that the Demiurge was not opposed, 
 but in subordination, to God, carrying on the dispensation without knowing 
 that he did, pp. 38, 47, 53, 63. 
 
 4 S. L. 4. DCXXXVII. 22. See Beausobre, T. ii. p. 6. Neander, p. 34. 
 
 5 S. L. 4. DCI. 44. Compare L. 7. DCCCLXXXI. 18. See Neander, 
 P- 59. 
 
Writings of Clement of Alexandria. 1 5 7 
 
 all things, since all things have a relation to the universe (xpos 
 TO TTCU/), in coveting nothing, and in hating nothing. 
 
 1 The theory of Basilides respecting human nature was, that 
 the passions or affections were certain spirits appended essen- 
 tially (KO.T ovcriav) to the rational soul, in consequence 2 of 
 some original confusion of principles or elements that to 
 these were afterwards attached other spirits of spurious and 
 heterogeneous natures, as of the wolf, the monkey, the lion, 
 the goat that the peculiarities of these spirits hovering about 
 the soul assimilated its desires to those of the several animals, 
 and caused it to imitate their actions. As the desires corre- 
 sponded to the peculiarities of things animate, so the habits of 
 the soul corresponded to the properties of things inanimate, 
 which were appended to it. Thus hardness of heart corre- 
 sponded to the property of adamant. On this theory Clement 
 justly remarks, that "it represents man as a species of Trojan 
 horse, enclosing a host of different spirits in one body." He 
 quotes also a passage from a tract of Isidorus, the son of 
 Basilides, entitled, a " Concerning the Adventitious Soul," 
 from which it appears that Isidorus was alive to the objection 
 which might be urged against this theory that it afforded men 
 a plea for justifying their bad actions by 4 the plea of necessity. 
 Isidorus held the opinion of the Pythagoreans that man had 
 two souls (77 Xo-yLKT) and 
 
 Pursuing the notion of three different kinds of men, so con- 
 
 1 S. L. 2. CCCCLXXXVIII. i. 
 
 2 x,ce,ra. rivet rix,pa%ov xoti trvyxvffiv ctp%ix,r,v. 4. See Neander, pp. 37, 54, 
 Beausobre, Tom. ii. p. 21, who quotes passages from the Eclogze ex 
 Prophetarum Scripturis, in which it is said that impure spirits are twined 
 about the soul, vn., that material energies are separated from the soul by 
 the spirit in baptism, xxv. , and in which the affections of the soul are called 
 spirits influencing it by suggestion, XLVI. It may be inferred from these 
 passages that the Eclogae were not the work of Clement. In S. L. 3. 
 DXXVI. 19, Clement mentions heretics who maintained that the human 
 body was formed by different powers : the upper parts down to the navel 
 were the work of higher or more Divine art ; the lower parts of inferior 
 art, 
 
 3 lv TU xipi UpeffQvavs -^v^;. 21. Isidorus here applies the epithet 
 povofAipns to the soul ; he must therefore have thought that the doctrine of 
 appendages was not inconsistent with its simplicity. See Neander, p. 55. 
 
 4 Isidorus denied that this plea was well founded ; man might resist the 
 violence of the appended spirits. 
 
158 Some Account of the 
 
 stituted from their birth, Basilides l said on the subject of 
 marriage, that " some men had a natural aversion to the 
 female sex ; such men did well not to marry. Others ab- 
 stained from marriage through worldly considerations, or 
 physical defect. Others, because the cares incident to a 
 married life would distract their attention from their spiritual 
 interests. If, however, a man who abstained from marriage 
 lived in a state of perpetual conflict with his passions, and of 
 apprehension lest he should be overcome by them, and conse- 
 quently could not keep his thoughts undividedly fixed upon 
 his heavenly hopes, he ought to marry ; to such the Apostolic 
 exhortation was addressed, ' It is better to marry than burn.' " 
 On the subject of the remission of sins, Basilides 2 maintained 
 that only involuntary sins, and sins done in ignorance, were 
 remitted. 
 
 3 According to Clement, Basilides flourished in the reigns of 
 Adrian and Antoninus Pius. His followers pretended that he 
 had received his doctrine from Glaucias, the interpreter of 
 Peter. They appealed also to the authority of Matthias the 
 Apostle. 
 
 4 The followers of Basilides celebrated the anniversary of 
 our Lord's baptism, having passed the preceding night in read- 
 ing the Scriptures. They supposed Him to have been baptized 
 
 1 S. L. 3. dviii. 4. Basilides is here explaining Matt. xix. 12. On this 
 subject Clement quotes a passage from Isidorus, in which he appears to 
 pronounce a man in a state of imperfection who is under the necessity of 
 praying that he may not fall into incontinence ; and recommends such a 
 man to marry. He says that some acts which are natural to man are not 
 necessary, and instances the use of marriage. The passage is taken from 
 a Treatise on Morals. DIX. 21. See Neander, p. 60. 
 
 " S. L. 4. dcxxxiv. i. See Neander, p. 52. 
 
 3 S. L. 7. dcccxcviii. 10. dcd. 8. dccclxxxii. I. In the account of 
 Agrippa Castor given by Jerome in his Catalogue of Ecclesiastical Writers, 
 it is said that Basilides died at Alexandria in the reign of Adrian ; but 
 doubts are entertained respecting the correctness of the reading. See 
 Beausobre, Tom. i. p. 39, Note 8. Neander inclines to the opinion of 
 Epiphanius that Basilides was by birth a Syrian, p. 31. By the inter- 
 preter (ipftr,vivs) of Peter, he understands the Expositor of the Esoteric 
 doctrine of Peter, p. 65. 
 
 4 S. L. i. ccccvni. i. See Beausobre, T. ii. p. 29. Neander, p. 49, 
 who supposes that Basilides only followed the custom of the Syrian 
 churches. See also p. Si. 
 
Writings of Clement of A lexandria. 1 59 
 
 in the fifteenth year of Tiberius, on the fifteenth day of the 
 month Tubi, i.e. the ninth or tenth of January. 
 
 1 In the Excerpta ex Theodoti Scriptis, it is stated that " the 
 followers of Basilides believed the dove which descended on 
 Jesus at His baptism to be not the Holy Spirit, but the minister" 
 This statement appears to have suggested to Beausobre an 
 explanation of a very obscure passage in the 2 second book of 
 the Stromata, where Clement says, " that the followers of 
 Basilides, in commenting on the text of Scripture, ' The fear 
 of God is the beginning of wisdom,' arrived at the following 
 extraordinary conclusion That the Ruler of the world, hear- 
 ing the words of the ministering spirit, was astonished both at the 
 sound and at the sight, the announcement of the Gospel being 
 wholly unexpected by him that his astonishment was called 
 fear, being the beginning or principle of the wisdom which 
 distinguishes the different kinds^ and separates, and perfects, 
 and restores ; for He Who is over "all sends Him forth, having 
 separated not the world only, but also the election." Beau- 
 sobre supposes Basilides to have maintained that the Prince or 
 Demiurge, who was previously ignorant of the Gospel dispen- 
 sation, hearing the words spoken of Jesus by the ministering 
 spirit at His baptism, was astonished. That this astonishment 
 was to him the beginning of a knowledge of the mystery of 
 redemption the beginning of that wisdom which enabled him 
 to distinguish between the world which he had created and 
 the heavenly world of the Supreme God ; in other words, 
 
 1 xvi. Neander, p. 46, compares P. L. 3. c. I. CCLI. 25. */ TOV /t\v 
 Q-ou titoixovo;, fi/uuv $i va.tia.'yuyo; (Clement is speaking of the Xoyo;), and 
 S. L. 5- DCLXVII. 2. iX-r/^ovraj rt xui fiXivrovTa.; /a TJJJ TUV 
 
 CCCCxlviii. 3. \vTKv6u, 01 tt.fjt.^1 TOV BcttrtXiibriv, TOUTO i 
 Ov adiv "Ap^ovTK, Ifctxovtr&VTU, TWV tpdffiv TOV ^iKxa 
 
 TU <rt Kxov<r/jt.ot,Ti xoc,} TM 6io,fJi.ot,T^ rta- 
 
 not, rjy ixfXn^iv a.v<roU) (fiofiov xXn^von, up%yiv ytvofttvov ffoQicc.; 
 rt (see CCCCXLIX. l6. ) */ oiaxpinxtis, xoil rtXtanxri;, xui 
 nxws' av ya,f ftovov TOV xoffftov, aXXa KO.} <r'/jv IxXoyyv ^toixotva.;, o \<xi vratffi 
 trpoTripvti. See the Histoire du Manicheisme, Tom. ii. c. 3. Does it 
 not appear from this passage that Basilides commented on the books of 
 the Old Testament? See L. 6. DCCLXVII. 13. Excerpta ex Theodoti 
 Scriptis. xxvin. One consequence flowing from it is, that there could 
 be no election, and so salvation, before the baptism of Christ. See L. 5. 
 DCXLV. 21. 
 
160 Some Account of the 
 
 between the world and the election. l Beausobre's supposi- 
 tion derives support from Clement's comment ; who says that 
 Basilides, when he broached this opinion, was not aware that 
 he was making the greatest, and by him much-celebrated God, 
 liable to passions, by ascribing to Him astonishment, which 
 astonishment implied previous ignorance, inasmuch as ignor- 
 ance precedes astonishment. If, then, astonishment is fear, and 
 the fear of God is the beginning of wisdom, then ignorance goes 
 nigh to be the antecedent cause of the wisdom (of God ; rov 
 Oeov seems to be repeated from the preceding line), and of 
 the whole formation of the universe, and of the restitution of 
 the election itself. Are we, then, to consider ignorance as a 
 good or an evil? If as a good, why should it be put an end to 
 by astonishment? In that case, the minister, and the announce- 
 ment of the Gospel, and the baptism, are superfluous. If as an 
 evil, how happens it that evil is the cause of the greatest 
 good ? For unless ignorance had first existed, neither would 
 the minister have descended; nor would astonishment have 
 seized the Ruler of the world, as they say; nor would he 
 have received from fear the beginning of wisdom to enable 
 him to distinguish between the election and the things of the 
 world. 
 
 2 Some of the followers of Basilides appear to have per- 
 verted his doctrine, and to have affirmed, that as they were 
 born to salvation, they must necessarily be saved, however 
 vicious their lives. But Clement, far from charging Basilides 
 himself with impurity of living, expressly acquits him of 
 sanctioning any immoral practices. 
 
 Clement 3 quotes a passage from the first book of the 
 Commentaries of Isidorus, on the Prophet Parchor, in which 
 Isidorus charges the philosophers generally, and Aristotle in 
 particular, with stealing from the Prophetic Writings; but 
 
 1 See Neander, p. 47. Beausobre quotes a passage from Tatian in 
 support of his explanation ; but he appears to me to put interpretations 
 on some of the expressions which the words will not bear. 
 
 2 S. L. 3. dx. 21. 
 
 1 L. 6. dcclxvii. 14. See Jerome's account of Agrippa Castor, where 
 mention is made of the prophets, Barcabas and Marcob. BetpKufrpas **< 
 Maflety. Euseb. L. 4. c. 7. See Neander, p. 64. See Beausobre, 
 Tom. i. p. 327. 
 
Writings of Clement of A lexandria. 1 6 i 
 
 whether he refers to the prophets of the Old Testament is 
 uncertain, as he names only the prophecy of Cham. 
 
 We will now proceed to Marcion, * who, according to 
 Clement, was contemporary with Valentinus and Basilides, 
 but old when they were young. He was a native of Pontus. 
 
 Marcion held the doctrine of two gods, the Supreme God 
 and the Demiurge. To the latter he gave the title of 2 Just, 
 and to the former that of 3 Good. In like manner he called 
 the law 4 just, supposing it to have been given by the Demi- 
 urge, in contradistinction from the Gospel, which he called 
 good. He supposed 5 also that the Demiurge or Creator con- 
 ferred upon those who believed in Him a peculiar salvation ; 
 such as could be conferred before the Advent of the Lord. 
 He affirmed 6 Matter, and consequently the procreation of 
 children, to be evil. This latter opinion, according to Clement, 
 he borrowed from Plato and the Pythagoreans ; from whom, 
 
 1 S. L. 8. dcccxcviii. 25. The reading of the text is us 
 
 eruv.yiviro. But Vossius conjectured the true reading to be, &>? 
 is viunpos. See Cave Hist. Lit. p. 34. Pearson Vindic. Ignat. 
 
 P. 2. C. 7. 
 
 2 XX' ol ftiv a.'ffo Mctpxtuvos tfivffiv xaxviv (f. tyuffu xxxvv, i.e. <rjv yivtfftv) 'ix, 
 Tt t/X'/j? xKxrit, xctt \x ^IXK'IOV y'voftivr/v Ay/tioupyou. S. L. 3* DXV. I'J . 
 Compare DXVI. II. ol <ptXoffoif>oi %l uv lpvfiff@vp.iv, fa,f uv Triv yivtffiv xa.xr,v 
 iiveti uffifiu; lx{AU.0ov<ri$ ol yfo Motpxiuvo;, xot.0a.'x-ip I^IM Soyftiz-Ti tppuuTrovrett, ol 
 (^uffit xocxnv fiouXovrai rawTJjv sJvos/, aXXa <r r /i "^u^'/i -rri TO ot,\y\$ls otoibovffr,. 
 
 P. L. i. c. 8. cxxxv. 8. 
 
 3 ffrttvbovrts wpog TOV xixXrixoru. a-yce-Sav, aXX* ov rov (f. aXXav) a; <f>Xff}, 
 
 Qiov \v cixxw rpofu. Dxv. 22. Beausobre, torn. ii. p. 92, translates zov lv 
 XX TP'OVCU, Dieu dans ^^n autre sens et d'um autre warnere, and infers 
 from the words that Marcion did not assert the Demiurge to be God 
 in the strict sense of the term. See Neander, p. 287, who also inter- 
 prets the words as if used with reference to the Demiurge. S. L. 6. 
 DCCCII. 17. 
 
 4 r't -To'ivuv rov No^av fiouXavrett (o't ce.'Tfo Mctpxitvvo;} ; xctxov fttv ouv, ov Qytrouffi' 
 ^txcuov Be, "StotffrtXXovrss TO a,ya,6ov rov ^ixatiov. S. L. 2. CCCCXLIX. 37. 
 
 lav yex,p n; roXftwcru.; Xtyy, Mctpxiuvi ivroftivof, rov Av/ttovpyov tr&i^nv 
 TOV il? diiTov <7fiffTiiio'a,VTK) xxi TTpo T'/js TOV Kupiou "ffoipoiifftot j, IxXoytj; xu,} %rj 
 
 KOI fful^Qf/Avr,; TVV fiietv KVTOV fuT'/ipiav. S. L. 5. DCXLV. 24. See Neander, 
 
 p. 291. 
 
 6 S. L. 3. DXV. iS. DXVI. II. DXIX. 5, 22. DXX. 14. L. 4. DLXXXIV. 
 
 ii. Tertullian states that Marcion denied the resurrection of the body. 
 Clement mentions heretics who affirmed that they had already received 
 the resurrection. S. L. 3. DXXXIII. 9. Compare Tertullian de Res. 
 Carnis, c. 19. 
 
 F 
 
162 Some Accoimt of the 
 
 however, he differed in this respect that he affirmed the pro- 
 creation of children to be evil in its nature ; they said that it 
 was evil with reference to the soul, which being divine was 
 brought down into the world, as into a place of punishment ; 
 for according to them it was necessary to purify souls once 
 introduced into the body. 
 
 Believing the works of the Demiurge to be evil, the 
 Marcionites thought that they were bound to set themselves 
 1 in opposition to him, and to abstain from the use of worldly 
 things. They abstained too from marriage, because they were 
 unwilling to people a world of which the Demiurge was the 
 maker. In support of their opinions they appear to have 
 quoted our Saviour's words, " Leave the dead to bury their 
 dead, but follow thou me:" understanding by the dead the 
 things of this world. Clement seems to allude to the Marcion- 
 ites, 2 when he condemns certain heretics, who courted martyr- 
 dom through hatred of the Demiurge. They also spoke evil 
 of the body. Clement 3 states, incidentally, that the belief in 
 the evil nature of generation caused the Marcionites to intro- 
 duce their notion of the a-tapa i/or^xm/, the body animated by 
 the soul ; but he enters into no explanation of the expression. 
 
 Valentin us was 4 contemporary with Basilides, and was said 
 to have been a hearer of Theudas, a disciple of St. Paul. 
 Besides the incidental notices of his opinions contained in the 
 
 1 avriraffffofttvot ru veoivry rev ffQuv. S. L. 3. DXV. 21. DXX. IQ. DXXII. 
 5- L. 4- DXCIII. 33* ' >ff-J/v $ a " yfopviiuv uvrtKpvs rov ydf&ov Xiyovfi, x.ctt v-ro TOU 
 &.ta.$o)*ov return* vra,pa%ftoff?u,i. L. 3. DXXXIII. 22. Compare DXLVIII. 4. 
 In L. 3. DXX vi. 29, Clement mentions certain heretics, called Antitacta*, 
 who said, "the God of the Universe is our Father by nature, and what- 
 ever He made is good ; but some one of those who were made by Him 
 sowed tares, thereby generating the nature of evil, in which he has 
 involved us all, setting us in opposition to the Father. Wherefore we, 
 vindicating the Father, are opposed to the will of this second power ; and 
 as he forbade us to commit adultery we, in order to make his command- 
 ment void, commit adultery." These Antitactae were not Marcionites. 
 See S. L. 4. DXXXIX. 42. DXLV. 4. 
 
 2 S. L. 4. dlxxi. 20. 
 
 8 S. L. 3. dlviii. 19. See the Histoire du Manicheisme, torn. ii. p. 1 14, 
 and my account of Tertullian. 
 
 4 S. L. 7. dcccxcviii. 12. He dwelt principally at Alexandria, but 
 travelled to Rome, where he was expelled from the communion of the 
 Church. See Neander, pp, 92, 203. 
 
Writings of Clement of Alexandria. \ 63 
 
 works of Clement, we possess extracts from the writings of 
 Theodotus, one of his followers. But as they do not contain 
 a systematic account of the Valentinian doctrine, it is necessary 
 to premise a few remarks on the number and generation of the 
 
 Valentinus 2 considered, as the fountain of all existence, 
 a perfect, eternal Being, dwelling in height invisible and 
 ineffable, to whom he gave the titles of Bv$os, 'Ayrjporos, 
 Upoapxr], n/ooTrartop. With this Being dwelt His thought or 
 idea, ei/voia, to which were given also the titles 3 apprjrov, o-tyx), 
 Xtt/ots. At first He was altogether unknown, perfecting all 
 things with His own thought in silence. Hence 4 o-iyi) is called 
 the mother of all things emitted by Bu#o? ; and it is said of 
 her, that she was silent as to that which she could not declare 
 respecting the ineffable (TO app-rjrov), and pronounced that, 
 which she could comprehend, incomprehensible. Bv#os and 
 'Evyota, or iSiyr), were the first pair of ^ons. 5 The Father, 
 being unknown, wished to be known, and, in consequence, 
 
 1 See Beausobre, lorn. i. p. 570. Neander, p. 95. Clement thus 
 explains the word etluv. o y ovv oiluv TOV %povou TO (/.iXXoV) xat TO iviffTOS) 
 oiUTap Jj KOU TO -rufM^nKos, iUUtfittt ffuviffT'/)ffi. S. L. I. CCCXLIX. 7- We 
 
 find utSvet uKivn-Tiv. L. 5. DCLXVII. 26. In L. 6. DCCCXIII. 18, Clement 
 
 asks, fug ' av Iv Xp'ovu yivoiTo xTiffi;, trvyyivopivov To7; ouiri aau TOV %povov. 
 
 See also DCCCXV. 21. 
 
 2 Neander, p. 94. Beausobre, torn. i. pp. 550, 578. 
 
 3 We find the epithet a,ppYi<ro; applied to God by Clement. S. L. 5. 
 
 DCLXXXV. 17. KffxvpdriffTos and aveavoftoiffTo;. DCXCV. 21 ; ayveafro;. 
 
 ncxcvi. 4. In P. L. i. c. 7. cxxxn. 11, God the Lord is said to have 
 been without name (avwvfl^a<rT,-), because He was not yet made-man. We 
 find also, S. L. 6. DCCLVI. 37. ^ KUftetxw Quvri, Xoyo; a.<r%yi{ta,riff<ros. It was 
 the opinion of the Orthodox, as well as of the heretics, that the Father 
 never immediately revealed Himself to man. The Orthodox said that 
 He revealed Himself through the Word. The heretics invented their 
 Prolations (r^jSaX*j x ) as the medium of Revelation. 
 
 4 Excerpta ex Theodoti Scriptis. xxix. In xxiii. it is said that the 
 angels, instructed by the Son, contemplate as much of the Father as 
 is comprehensible ; the rest of the Father is unknown. See Neander, 
 p. 98. 
 
 5 Excerpta ex Theodoti Scriplis. vii. See Neander, p. 98. Beausobre 
 says, torn. ii. p. 157, that the Enthymesis of the Valentinians is the 
 rational soul, which knows not truths of itself, but possesses the capacity 
 of knowing them by reasoning ; corresponding to the Xoyixov of Plato. 
 But he is there speaking of the imperfect /Eon, produced by 2o0/, with- 
 out the concurrence of Theletus or Fhiletus. See Neander, p. 107. 
 
1 6 4 Some Account of th c 
 
 through the contemplation of Himself (6\a rrjs 
 eavrov), emitted the Only -Begotten. He, proceeding from 
 knowledge that is, the contemplation of the Father became 
 knowledge, that is, the Son ; for the Father is known through 
 the Son. The spirit of love is mixed with the spirit of know- 
 ledge, as the Father with the Son, and the contemplation with 
 the truth. The only- begotten Son, Who remained in the 
 bosom of the Father, revealed the contemplation through 
 knowledge to the l ^Eons. 
 
 Movoyei/7/? or Novs, and 'AX^cia, were the second pair of 
 ./Eons. 
 
 Ao'yo? and Zwry, the third. 
 
 v Av0pa>7ros and 'EK/cX^o-ca, the fourth. These eight con- 
 stituted the oySoa?. From Aoyos and Zwr/ proceeded ten 
 other /Eons ; from v Ai/0po>7ros and 'E/c/cXT/o-ta twelve, of which 
 the last pair were 3>iX?7Tos or eXr/ros, and So^i'a. The thirty 
 yons constituted the pleroma. 2 
 
 We have seen that the Movoyev^? was the same as Nous. 
 The Valentinians called Him also 'A/>x>/, or principle, with 
 reference to the first verse of St. John's Gospel. 3 The Word, 
 Who was in the principle (/ T$ dpx5) the Word in the Only- 
 Begotten, in the intelligence, and the truth (V rw vJ> KU.I rfj 
 
 1 In giving names to their .-Eons, the Valentinians seem to have been 
 guided by the appellations which Christ gave to Himself. Thus He called 
 Himself the Truth and the Life, and they coupled "Sovs and 'AX*'ISJ, Aoyos 
 
 and Zart, o y'tyoviv Iv aury ru A-o-yu, H^eaYi v ri ffit^vyo?. VI. The female 
 
 yEons were, according to Beausobre, torn. i. pp. 551, 582, the attributes 
 of the male. See Neander, p. 95. In S. L. 5. DCCXXIV. 35, Clement 
 says, that the word /u.vrpo<rurup, which occurs in the Orphic Verses, 
 suggested to the Valentinians their Ify<j/3oX}, and the notion of coupling an 
 /Eon with God. See Quis Dives Salvetur. DCDLVI. I. Neander, p. 209, 
 Note 8. Le Nourry translates N?j, Spiritus. Beausobre, 1'Entende- 
 ment, ou 1'Esprit pur, torn. i. p. 551. Neander, der Geist, p. 100. 
 
 3 On the meanings of the word -r*.ipcapa. t see Neander, p. 208, Note 7. 
 
 3 vi. Histoire du Manicheisme, torn. ii. p. 291. In John i. 18, the 
 Valentinians read o ftovo'ysvyi; Sio; o ui ils rlv xox-rov TOSJ furpo;. So also 
 Clement, S. L. 5. DCXLV. 2. See Histoire du Manicheisme, torn. i. 
 p. 552. Compare Irenseus, L. I. c. I. s. 18. Clement, if he is indeed 
 the Epitomist, gives the following as his own exposition. WE say, that 
 the Word in identity (TOV lv ravrorrirt Xoyov) is God in God, Who is said to 
 be in the bosom of the Father, inseparable, indivisible, one God. All 
 things, whether spiritual, or intelligible, or sensible, were made through 
 
Writings of Clement of Alexandria. 165 
 
 6a, the second pair of yEons), means Christ, the Word 
 and life (the third pair of ^Eons), whence St. John rightly 
 calls Him God, inasmuch as He was in God the intelligence. 
 That which was in the Word was life (the female ^Eon 17 
 
 1 In Bv0os all was one and undeveloped ; 2 He contained 
 within Himself the whole world of JEons, the TrXrjpw/xa, to 
 which He bore the same relation that each single ^Eon did to 
 his female. On this account, Clement :! charges the Valen- 
 tinians with teaching that God suffered, because the pleroma 
 suffered with the suffering ^Eon. We see, too, from the 
 passage just quoted, that the female ^Eon was sometimes 
 included, when the male only was named. As the Father 
 was made known only through His only-begotten, or the Son, 
 the latter was said to reveal or give form to all life ; and in 
 this respect the name Father was given to the Monogenes. 
 He stood in the relation of Son to God, in the pleroma ; of 
 Father, to all created existences. Clement himself appears to 
 have entertained a similar notion ; for he 4 says, that as the 
 Son beholds the goodness of the Father, so God works, 
 being called Saviour; the Beginning or Principle of the uni- 
 verse; the first image of the invisible God before the ages, 
 which gave form to all that was created after it. He was 
 
 Him, by the proximate operation of the Word in identity. He is the 
 Saviour who revealed the bosom of the Father. The Hrst-begotten of all 
 creation was produced from the thought of the Divine mind (KVO rtis ivvoiu; 
 rns Iv ry ^v^y). The only-begotten in identity, through whose insepar- 
 able power the Saviour acts, is the light of the Church, which was before 
 in darkness and ignorance, vni. It is difficult, however, to distinguish 
 the opinions of the Epitomist from those of Theodotus in this passage. 
 Neander says that &v6os t vovs, ~k'oyos, composed the Valentinian Trinity, 
 p. 101. 
 
 ^ y\ fftyri, <potff}v ) [/.yiTYip ovffK -yv<r&;v TUV rtpofcXridivrMV Lyra $u.ffoi>?. XXIX. 
 Compare S. L. $. DCXCV. 3- *& ^ aoparov xa.} cippnrov xoXvov ovoftcicrots &<ov, 
 fia.0i>v ezurov x'xXwxairiv Ivnvfev riv*;, &>; civ v-.piS.iXvty'oru. xa.} iyxo%.<Vt/roiftivov TO. 
 ^ravra, uviquxrov <r xa.} a.'Tipa.vrov. 
 
 2 Iv x'k.'npeapa.rt ovv lvorr,ro; outr/i;, 'ixctffro; rav CCIUVMV 'tiiov 'ix, il K^fywy-u.) 
 T-/IV ffu^uyiav. xxxii. Neander, p. 97. 
 
 3 xxx. xxxi. 
 
 4 b'vofta, ^ -'ip'/irai Siov' I*-/, &; (t^i-ffii rov Ilxrpo: rr t v u,yu.$'oTYira, o via?, 
 Ivtpyi7 o 0so? 2w7"/!o x-xX7jttv?, ft TUV o/*.uv ctpfcyi, rift; a,^rnxovtffTtx.i /u.\v Ix TOV 
 Siov rov aopdrou, vrp&>ri>i xai vpo aluvcav* nTuvrcaxiv "&1 ra. pif lanirtiv olweivra, 
 j>ivop,<vct. S. L. 5. DCLXIX. II. 
 
1 66 Some Account of the 
 
 called ] light inaccessible ; the 2 person or countenance of the 
 Father ; the 3 principle or beginning of the contemplation of 
 the Father ; the 4 heavenly bread, and spiritual nourishment, 
 giving life through eating and knowledge ; 5 the light of men, 
 that is, of the Church, with reference to the last pair of ^Eons 
 in the Ogdoas, "Ai/tfpwTros and 'EKKA^o-ia ; the Q Invisible Name. 
 
 We have seen that in section viii., where the Epitomist 
 appears to be speaking his own opinions, he calls the Word in 
 identity, the Saviour ; but in section xix. we find the following 
 comment on the words, "The Word was made flesh": "The 
 Word was made flesh, not only when He appeared as man on 
 earth, but when, in the beginning, the Word in identity became 
 man (that is, the Son) in outline or figure (Kara Treptypa^r/i/, so 
 
 KCtl O K0.6' eKttOTOV TTeplWplOTai KCU TTeptyeypaTTTai, X., and Ct fJL-i] 
 
 o-xrj/Acurtv ty Trepiycypa/A/xeVa, xi.), not in essence ; and again He 
 became flesh when He wrought through the 7 prophets. The 
 Son of the Word in identity is called the Saviour ; for * in the 
 
 1 xu,}, o ftlv <p&>? u.Tp'offiTov 'ipyrai, u; povoy-vr,;, xa.} vrpuroroxo:. X. d-rpoffirov 
 q>u: xa.] $uvocp,is S-ov. XII. 
 
 - ffOffw-Tfov $i rfctrpos o uiog V ov yvupi^iron o <ra.r^p. X. See XII. XXIII. 
 
 Compare P. L. i. c. 7. cxxxn. 15. S. L. 5. ix LXV. 30. $<r vpo*u*o* 
 
 ju.lv TJJJ %'ixwft'ivr,; uX^iias o via; TOV Siov. S. L. 6. DCCCI. 28. L. 7. 
 DCCCLXVI. 26. In 2 Cor. iv. 6, we find <rpo; QuTHrpov TTJJ yvuffiws rr,s Vofys 
 <rou &iov iv vrpotrcuvw Iriffov Xptffrov. 
 
 a o %\ vlo; a.fx} n T ^ Tctrpixw; vTtip^ii 0'ia,;. XII. 
 
 4 ovro; lir-nv oipro; l-rovpeivto;. xiii., evidently with reference to John vi., 
 but I doubt whether this applies to the Monogenes of the pleroma. 
 
 5 xiii. Neander, p. 103. 
 
 6 TO s KOfKTOv ovafita, o-rtp Ivriv o via; o povoyivr,!. XXVI. Bufo;, or the 
 Father, was avuvoparros, the Son was the name, but invisible. Compare 
 xxxi., where it is said that the void of knowledge (xivuju.ce. yvu<r<u;} 
 occasioned by the error of 2a<p/, is the shadow of the name, that is, of 
 the Son, the form of the ./Eons : ofip Iff-ri trxtu. rov OVOJU.CC.TOS, o-rtp lo-riv via;, 
 popQv ruv xluvuv. Of the ^Eons also it is said that they are a name which 
 cannot be named (ovofta. Kvuvo/u.affTov but Neander, p. 99, appears to have 
 thought that oW/ta rou dvuvoftdio-rou was the right reading), a form, and 
 knowledge. See Neander, p. 106. 
 
 7 The Valentinians held that the Spirit, which was imparted specially 
 to each of the prophets to assist him in his ministry, was poured forth 
 generally on all the members of the Church ; whence it came to pass that 
 signs of the Spirit healing of diseases and prophecy were accomplished 
 in the Church. They knew not, the Epitomist adds, that the Paraclete, 
 Who now works immediately in the Church, is of the same essence and 
 power as He Who worked under the Old Testament, xxiv. Neander, 
 p. 131. 
 
Writing's of Clement of Alexandria. 1 6 7 
 
 beginning was the Word, and the Word was with God : that 
 which was born in Him is life ; ' and the Lord is life. Again, 
 when St. Paul tells us * to put on the T new man, created after 
 God,' he means that we should believe on Him, Who was 
 created by God after (KO.TO.) God, the Word in God. The 
 expression, created after God, refers to the perfection which 
 man will finally attain. The Word of the Word in identity 
 is the 2 image of the invisible God, the first-born of every 
 creature, born without passion, the original author of all created 
 essences ; for in Him the Father made all things. He is said 
 to have taken the form of a servant, not merely because He 
 took flesh at His Advent, but because He took the essence of 
 the subject or inferior (rov vTro/cet^eVov). This essence is a 
 servant (8ovX>;), because it is passive (iro^r^), and subject to 
 the efficient and dominant Cause. Here we find mention of 
 a Word in identity, Who was in the pleroma ; of a Son (TCKVOV) 
 of this Word in identity, Who was called the Saviour ; Who 
 was the image of the invisible God, the first-born of every 
 creature ; Who took flesh and was the perfect 8 Man, in Whose 
 image Adam was formed. Some of the early fathers supposed 
 that Adam is said to have been made in the image of God, 
 because he was made in that form which the Saviour after- 
 wards assumed. 4 To the first -created Word of God, the 
 Word of the Word in identity, was applied the third verse of 
 Ps. ex. (in the Septuagint, cix. 3), -n-po c Eooor<opov eyci/n/o-a ere." 
 
 The Epitomist gives no detailed account of the passion or 
 suffering of So^i'a, the last ^Eon, in the pleroma. He 5 says 
 incidentally that, " wishing to attain to that which was above 
 knowledge, she fell into ignorance and loss of form (d//,op<ia), 
 and occasioned a void or vacuity of knowledge. She would 
 have been dissolved and lost out of the pleroma, had she not 
 been preserved by "Opos, 6 who separates the created world 
 from the pleroma." 
 
 1 With reference to Eph. iv. 24, iv'Suo-ao-fat rov xaivov avfyu-rov, rov Kara. 
 &iov xrif^'tvrot. 
 
 ~ of Iffriv tixuv rov Stov rov ce.ofa.rov, wpuroroxos ffu.ffr,$ xr'tffiu;. Col. i. 15. 
 
 3 See Neander, p. 102. With respect to the different persons to whom 
 the name Saviour is applied, see p. 113. 4 xx. 
 
 xxxi. xivuftK yvuffiu;, opposed to vrXypufAO,. Thus \avrov xtvuffot,;, rov- 
 
 riff-Tiv lx.ro; rov opov yivopivo;. xxxv. See Neander, p. 106. 
 6 xlii. See Neander, p. no. 
 
1 68 Some Account of the 
 
 1 Christ, having left 2o<ia, who emitted Him, entered into 
 the pleroma, to entreat assistance for the Wisdom left without. 
 With the good pleasure of the .^Eons (e evSo/a'as ran/ aum/cov), 
 Jesus was sent forth as the Paraclete to the lost yon ; hence 
 Jesus was called the Paraclete : He had with Him the fulness 
 of the ./Eons, as He proceeded from the whole (d TOV oAov). 
 It was 2 before said, that the Word in the principle or only- 
 begotten was Christ, the word and life ; and, according to 
 Irenaeus, Christ was emitted by Novs, or the only-begotten. 
 But the Christ of Whom Theodotus is now speaking was 
 3 emitted from the thought (e cWotas) of So</ua, and was called 
 the image of the pleroma. When He left His mother and 
 ascended into the pleroma, He was detained there by all its 
 members, and, consequently, by the Paraclete. 4 He received 
 the adoption of a Son, being added by election to the pleroma; 
 and, becoming the first-born of all that is here below, He is, as 
 it were, our head and root; the Church being the fruit of 
 Christ, Who, fleeing from that which was uncongenial to Him, 
 was gathered into the pleroma, having been emitted from the 
 thought of His mother. 
 
 5 After the mother had been deserted by Christ, Whom she 
 
 1 xxiii. o Kirr t ffa{t<vo; rou; aiuva.; Xpiffros. XLI. TheodotllS Compares St. 
 
 Paul to the Paraclete. As the Paraclete was sent forth after the passion 
 of the lost ^Eon, St. Paul was sent forth to preach the resurrection after 
 the passion of the Lord. 
 
 a vi. Neander, pp. 114, 117, 121, says that Nay? was the general repre- 
 sentative of the highest agent in each scale of being. He refers to a 
 
 passage 111 Section vii., o %l Ivrctu&a. o$Q-};, tux sn povoyiw;, XX* u; fAovoyivris, 
 ypos rov '\-jfoffroKou fpoffoi'yopiuircu, |v us povoytvov; (John i. 14) on il; xeti 
 o avTog &Jv, Iv u\v TV xriffu WpuTOToxo; iffTiv Irtffoug, iv dt vrA'/ipuftctTi f^ovoyiv/,;' 
 
 SE KUTOS iffTI, TOIOVTOS UV 'iKO-ffTU TOWM, 010$ Kl^UfTiffSaH OVVXTU.!, XOll Olio'-. tfQ-Tl 
 
 TOV ftiivavro; o xra/3a? fA'pifyreti. Compare iv. and xxxiii., quoted in 
 Note 3. Neander admits, however, that there is a confusion of names and 
 persons in the Valentinian systems. 
 
 3 xxxii. 
 
 4 xxxiii. As Christ was emitted by 2^/, He was an image, not a 
 member, of the pleroma. oVa olv Ix, <rv%wyiets vrpo't.pxi'ra.t ^rX^^ara Itrrtv' 
 offo. $1 afo tvo;, itxovi;, xxxii. Compare xxxvi. The same remark is 
 quoted by Clement ; S. L. 4. DCIII. 33. The Epitomist, if I interpret 
 him rightly, calls this application of the title first-born Saviour to the 
 Christ, emitted by 2^/a, a perversion of the true doctrine, tyrtv civ o 
 
 "k'nyns oi/ro; ffu.pa.x.ovfffJ.a. rov f /!u,'<ripou, Ix YOU uvroxtiftivou wpuroroxov Xtyuv rov 
 ffuTy.pa,. Compare XIX. XX xex,} <r>jv ovfftxv Ix TOtJ 
 
 xxxix. 
 
 5 
 
Writings of Clement of Alexandria. \ 69 
 
 emitted in perfect integrity (6AoKA7//ooi/), she emitted nothing 
 perfect ; but x produced the Ruler of the dispensation in the 
 image of Him Who had left her, and Who was Himself the type 
 of the Father of all things ; but, as she produced him because 
 she longed for the perfect Christ, he was inferior ; and when 
 she saw his inferiority (rr/v aTroro/uW avrov), she was seized 
 with aversion for him. 
 
 2 Jesus, Who descended, was the good pleasure (evSo/aa) of 
 the whole ; for in Him was all the pleroma bodily ; all the 
 seeds, therefore, suffered in His suffering. The whole was 
 disciplined, and sympathized in the passion of the twelfth 
 y-Eon, 2o<ta. 3 Jesus, our light, as the Apostle says, having 
 emptied Himself, that is, having come without the boundary 
 (rov opov), as He was 4 an angel or messenger, brought with 
 Him from the pleroma the angels of the excellent seed. 
 5 2o(ia, when she saw Him and His likeness to the light which 
 had left her, ran towards Him rejoicing, and worshipped Him ; 
 and when she saw the male angels who had come forth with 
 Him, she was ashamed, and put on a veil. Hence the Apostle 
 orders women to bear power on their heads, on account of the 
 angels (i Cor. xi. 10). 
 
 6 The Saviour then imparted form to all things, thereby con- 
 demning and healing the passions of 3o<ta ; revealing from 
 the self-existing Father what was in the pleroma, and rendering 
 her free from passion. Thus, through the appearance of the 
 
 1 xxxiii. There seems here to be a play upon the word a-rara^/a, which 
 may mean either the defective state of the luler of the dispensation ; or 
 his severity, with reference to the character of the ruler of the dispensa- 
 tion. Kvo-Top'iu, means severity. S. L. 2. ccccxciv. 5. 
 
 2 xxxi. on lv O.VTU xoe.roix.il vrciv ro -rXypaftoc, rws Si'orrtro? ffuftctrixus. Col. 
 ii. 9. See also Col. i. 19. Neander, pp. 113, 116. 
 
 3 XXXV. tfpos TO tyas, o vrpurov rtfonyotyw, rovriffri rov 'iqffovv. XLI. 
 
 4 Theodotus applied to Jesus the title of the angel of counsel (Isa. ix. 6). 
 
 ffvvoc.iviffK.vro? o\ xctt rov fXripa>f/,a.rof t IxyrifAvn'roti o <r?is fiouXris ciyyiXo;, xxi 
 
 ymru xupaXw ruv 'dx&iv pira, rov fa.ripa,. XLin. The Valentinian 
 definition of an angel was a word having the announcement (a^rayysX/av) 
 of the Sdf-existent (rov ovros). xxv. Histoire du Manicheisme, torn. i. 
 
 p 571. 
 
 5 xhv. 
 
 6 xlv. As the Only-Begotten gave form to all within the pleroma, so 
 the Saviour gave form to all without it. Hence the expression popfa ruv 
 applied to the Son, in xxxi. See Neander, p. 120. 
 
170 Some Account of the 
 
 Saviour, 2o<ia obtained existence (she was before in a state of 
 dissolution), and the things without the boundary were created 
 (John i. 3) by introducing the passions into the essence of 
 what Theodotus calls the second disposition (TI}S oWe'pas 
 SiatfeWos). 1 The passions, being incorporeal, could not collec- 
 tively form an essence ; but they were transferred into matter, 
 and then into bodies and concrete substances ( 2 o-vy/cpi/xara). 
 Each body also received its natural adaptation. 
 
 3 The universal Saviour thus became the first Demiurge. 
 The second, 2o<ia, built a house for herself, and supported it 
 on 4 seven columns. She first emitted God, the image of the 
 Father, through Whom she made the heaven and earth, that 
 is, the things on the right and on the left. He, as the image 
 of the Father, becomes a Father, and 5 emits first the animal 
 Christ (TOV i/o^t/coi/ X/orr6i/), the image of the Son ; then the 
 archangels, the images of the vEons; then the angels, the 
 images of the angels, of an animal and lucid essence, of which 
 the prophetic word speaks, when it says that " the Spirit of 
 God was borne upon the face of the waters ; " meaning, that 
 
 1 xlvi. See Histoire du Manicheisme, torn. ii. p. 162. 
 
 2 These concrete substances were formed out of earth, water, and air. 
 XLYIII. Beausobre translates <rvyxpi/u.a.TK KO.} ffupurfz, les corps niixtes et 
 vivans. 
 
 3 xlvii. The Demiurge is called the image of the Only-Begotten, vn. 
 Neander, pp. 120, 121, 217, where he quotes S. L. 4. DCIII. 24. 
 
 4 Prov. ix. i. It is scarcely necessary to observe that the early 
 Fathers applied the name 2o<p/a to the second person in the Trinity. 
 
 Clement has l-ri rr,s <ro<pia,$ rr t g Trparoxriffrov <r &ieu. S. L. 5. DCXCIX. 23. 
 
 a These various relations appear to correspond to the Movoyivvs Now?, the 
 Christ (kayos xi Z&>j), the vpuroxTKrroi, the archangels and angels in the 
 pleroma. vi. x. Histoire du Manche'isme, torn. ii. p. 161. The V?U-TO- 
 xTtffroi were seven in number (with reference to the seven yEons, who, to- 
 gether with the Father, composed the first Ogdoas, as 2<p/, with the seven 
 columns, composed the second. See LXII. The number seven was perhaps 
 derived from Tobit xii. 15. See S. L. 5. DCLXVII. 5, and L. 6. DCXIII. 23, 
 
 i-TTOc, pit ilffiv oi rviv (Aiyiffrw ^vvetftiv 'i^ovrtf fparo'yovoi a.yy'i'kwv ^vr=f), and, 
 
 though numerically distinct, with reference to the circumscription of form, 
 they were one and equal with reference to the similarity of their functions. 
 As they received perfection at their first creation from God, through the Son, 
 they were incapable of further advancement. X. Compare XL In S. L. 
 5- DCLXVII. 3, we find S/a TY,S TUV vpuraxriffruv }<**>/;, which Potter 
 interprets, through the ministry of the Apostles. Theodotus defines angels 
 intellectual fire and intellectual spirits. Intellectual fire, when thoroughly 
 purified, is intellectual light. The Son is light inaccessible, xn. 
 
Writings of Clement of Alexandria. 1 7 1 
 
 in the union of two essences the pure would be borne on 
 the top, the heavy and material would sink to the bottom. 
 1 The epithet invisible implied the absence of body in the 
 beginning. 
 
 2 When the Demiurge had separated the pure from the 
 heavy parts, through his insight into the nature of each, he 
 formed light, that is, he made things manifest, 3 by applying 
 to them light and form. This was prior to the creation of the 
 light of the sun and heaven. He employed, in the work of 
 creation, the passions from which 3o</>i'a had been delivered. 
 From her grief he formed the 4 spiritual things of wickedness, 
 against which we have to contend ; from her fear, the beasts ; 
 from her astonishment and perplexity, the elements of the 
 world. Fire, according to Theodotus, is suspended and dis- 
 persed in the other three elements, and has not an appointed 
 place like them. 5 Love of activity was the characteristic of 
 the Demiurge ; he fancied that he worked by his own power, 
 while he in fact unconsciously obeyed the impulse of 
 
 6 Taking dust from the earth, a portion not of dry, but of 
 various matter, he formed a material, irrational soul, of the 
 same essence as that of beasts. This is the man 7 after the 
 
 1 The allusion here is to the Septuagint Version of Gen. ii. I. ^ 3s yv 
 %v aopuro;. Histoire du Manicheisme, p. 161. 
 
 2 xlviii. See Histoire du Manicheisme, torn. ii. pp. I59j 163. Neander, 
 pp. 122, 142. 
 
 3 So in xli. ftvvuav wipi rov (f>MTos rov Qavivro; xxi fAp(f>&i<fee,vros, with 
 reference to John i. 9. 
 
 4 -z-vivftaTtxa, rris vov/ipia,;. Eph. vi. 12. Neander seems to consider this 
 expression as equivalent to ra, -^i>%txci, p. 123. 
 
 5 xlix. Neander, p. 122. The benediction of the Sabbath, which was 
 inconsistent with the activity of the Demiurge, proved that he was an in- 
 voluntary agent. Rom. viii. 20 is quoted in confirmation of his compulsory 
 agency, oc,r< yoc.p ^(jutvp'yti ) it&favg xivov/^ivos V-TTO rns 2o(f>ias t o'Uvett uvToxiv/iros 
 Zivcu, opoiu; xctt at itlfptrtfM. LIII. 
 
 6 L. Histoire du Manicheisme, torn. ii. p. 159. The Demiurge is said 
 to have produced Adam at the conclusion of the creation, having previously 
 had him in his thought. XLI. 
 
 7 It is said afterwards that three natures sprang from Adam : the 
 irrational (a %ot'xes, XO.T iixovu.} represented by Cain ; the rational and 
 righteous (o ^v%txos, KO.&" uci*r/y) by Abel ; the spiritual (a' rttttputrixif, x<*r' 
 /Jy) by Seth. LIV. Neander, p. 128. To this infusion of the spiritual 
 seed through the ministry of angels, the Valentinians applied the difficult 
 passage. Gal. iii. 19. LIII. 
 
172 Some Account of the 
 
 image (KCIT' eiKoVa). The man after the likeness (*a0' 6/xotWtv) 
 is he whom he breathed into the former, and into whom he 
 inserted something of the same essence as his own through the 
 angels. Inasmuch as he is invisible and incorporeal, he called 
 his essence l the breath of life. This, when it had received a 
 form, became a living soul. 2 Thus there is a man in man, 
 an animal in an earthly, not as a part in a part, but as a whole 
 co-existing with a whole by the ineffable power of God. 
 3 Hence he was created in Paradise, the fourth heaven, whither 
 the earthly flesh does not ascend. He was as a material flesh 
 to the Divine soul. The words, 4 " This now is bone of my 
 bone," alludes to the Divine soul concealed in the flesh ; and 
 the words, " Flesh of my flesh," to the material soul, which is 
 the body of the Divine soul. 5 This material soul is called 
 also TO crw/xa TO 
 
 6 The spiritual seed was secretly inserted into the soul of 
 Adam, by 5o</>ia, having been supplied by the male angels. 
 
 7 In Adam then were combined three incorporeal parts, the 
 i/^x?) vX.tKj], the ifsvx*} OetOj and the o-Wp/Aa Tn/cv/xaTiKdV. Over 
 these were thrown the coats of skins, with reference to those 
 which our first parents made for themselves after the fall. 
 8 With respect to the spiritual and animal parts, we are not 
 
 1 our ouv atro iftQuffriftetros. LV. 2 li 
 
 3 In S. L. 5. DCXCIII. 17, it is said that the Elect Souls are not 
 initiated into the mysteries of the Divine Nature till they pass above the 
 third Heaven. 
 
 4 Compare liii., where the bone is said to be the rational and heavenly 
 soul, into which the spiritual seed was inserted, in order that it might not 
 be empty, but full of marrow. Compare also LXII. 
 
 5 To this material soul the Valentinians applied the terms adversary 
 (see S. L. 4. DCV. 41), the law warring against the law of the under- 
 standing ; the tares which grow with the good seed ; the seed of the Devil, 
 of the same essence with him, with reference to Matt. v. 25 ; Luke xii. 58 ; 
 Rom. vii. 23 ; Matt. xiii. 25. LI. LIII. Compare n. xiv. In S. L. 3. 
 DLVIII. 19, Clement says that Valentinus introduced this notion of a yu^a. 
 ^v^iKov, because he thought generation evil in its own nature. In LXXXI. 
 we find mention of a fu(*.ot.rixov -ffv^u^a.. 
 
 6 liii. S. L. 4. DCIV. 3. 
 
 7 LV. See Histoire du Manicheisme, torn. ii. p. 35. 
 
 8 Were it otherwise, all would be equal and righteous, and instruction 
 would be in all, whereas the material are many ; the animal not many ; 
 the spiritual few. LVI. 
 
Writings of Clement of Alexandria. i 73 
 
 the children of Adam ; they are both divine, and are emitted 
 through him, not by him. He is our father only as to the 
 material soul. 1 The spiritual is saved by nature ; the animal, 
 being endowed with free-will, has an aptitude for belief and 
 incorruption, or for unbelief and corruption, according to its 
 own choice j the material is lost by nature. 
 
 2 The Christ Who was emitted by Soviet put on the seed 
 from His mother, which is gradually formed through knowledge. 
 When 3 He arrived at the place which 2o<ta occupied after 
 her ejection from the pleroma, he found and put on Jesus 
 Christ, Who was announced by the Law and the Prophets, the 
 image of the Saviour. 4 The animal Christ Whom He put on 
 was invisible. But as He must be seen, be detained, and be 
 conversant in the world, He must have a body the object of 
 sense. 5 A body, therefore, was woven for Him of an invisible, 
 animal essence. 6 He died in consequence of the departure 
 of the Spirit which descended upo'n Him at the river Jordan. 
 The body could not die so long as the life (the Saviour) re- 
 mained in Him. Thus death was overcome by a stratagem ; 
 for after he had possessed himself of the body, the Saviour, 
 
 1 Ivi. Compare S. L. 5. DCXLV. 9. Neander, pp. 128, 132. The 
 spiritual seed is called Israel in Scripture, as in Rom. xi. 23. The 
 spiritual seed is saved by receiving a form ; the animal by a transfer from 
 bondage to freedom with reference to Gal. iv. 26. LVII. 
 
 2 lix. 2p/ contained within herself the whole spiritual seed, the elect. 
 This the Saviour commended to the Father when he said, "Into thy 
 hands I commend my Spirit." I. 
 
 :5 Compare xxvi. The place here spoken of is called o TOKO; TVS f^nro- 
 T'/iro;. See Neander, p. 120. A river of fire is said to flow from beneath 
 the seat of 2o$ia into the void space of creation, the place itself being 
 fiery. It has on this account a veil, within which the archangel alone is 
 allowed to pass, as the chief priest alone entered into the Holy of holies ; 
 Jesus fixed Himself there that He might mitigate the fierceness of the fire, 
 and open a passage for the seed through it into the pleroma. xxxvin. 
 
 4 Compare xlvii. 5 Compare L. See Neander, p. 135. 
 
 6 Ixi. In LVIII. it is said that Jesus Christ, the great combatant, after 
 the reign of death, saved and carried up with Him the elect and called, 
 that is, the spiritual and animal ; receiving the former from His mother, 
 the latter from the dispensation ; and through them those who resemble 
 them. Compare LXXX. Compare also the reason assigned in section v. 
 for Christ's injunction to the Apostles that they should tell no man Who 
 He was. The Spirit which descended upon Jesus at the river Jordan 
 was the Spirit of the thought (rtjs bfo/Mfauwj of the Father, xvi. Neander, 
 p. 138- 
 
r 74 Some Account of the 
 
 withdrawing the ray of His power which had gone forth from 
 Him, destroyed death, and shaking off the passions, raised 
 up the mortal body. Thus the animal parts are raised and 
 saved ; but the spiritual parts through faith obtain a higher 
 salvation, receiving souls as marriage garments. 
 
 1 The animal Christ sits on the right hand of the Demiurge 
 until the consummation, in order that they may look on Him 
 Whom they pierced. They pierced that which was visible (TO 
 </>a/o'/Ai/oi/), that is, the flesh of the animal Christ. 2 The soul 
 of Christ, when the body suffered, commended itself into the 
 hands of the Father ; but the spiritual seed in the bone He 
 still retains. 
 
 3 The rest (rj di/a7rav<ris) of the spiritual is in the Ogdoas, 
 which is called of the Lord (r) KvptaKr) oVo/xa^ercu, to distinguish 
 it from the Ogdoas of the pleroma) remaining with the mother, 
 and having souls as garments. The other faithful souls 
 remain with the Demiurge ; 4 but they at the consummation 
 shall also ascend into the Ogdoas. Then will follow the 
 marriage supper, which is common to all who are saved. 
 Thus all are placed on an equality, and know each other. 
 6 The spiritual, then laying aside the souls, and receiving their 
 bridegrooms, the angels, 6 enter into the bride-chamber, within 
 the boundary, together with the mother, who receives the 
 bridegroom. Then becoming intelligent yons they come to 
 
 1 Ixii. We find in XXVI. oparcti TO opa-rov TOU 'Itjrov' YI ffoffiict Kett 
 fl lExxXriffien r/v TUV fffip/n,a.Tuv <ruv OtK^npovruv %v \ff-ToA.i<rix,<rov oia, rou ff&pxiou, 
 Compare I. o vrpoifiaXi tra-pxiov T<U Xoyu w fotpiet, ro -7rvivfjt.ai.-Tix.ov ffvipua., rouro 
 ffroXto-ciftivos xetrrixfav o Zwrvp. The Lord appeared as a man, not as an 
 angel, through humility, iv. 
 
 2 This appears to be at variance with the quotation from section I, in 
 Note 2, p. 173. 
 
 a Ixiii. Compare LXXX. and p. 152. 
 
 4 In the TOKO; ftto-ortiros. When the mother, together with the son, is 
 received into the pleroma, this place then attains to the power and rank 
 now held by the mother, xxxiv. The excellent seed first goes with the 
 Saviour as far as the boundary, then enters with Him through the door 
 into the pleroma. Hence in Scripture Christ calls Himself the door. xxvi. 
 
 5 Ixiv. Compare LXXXVI. Neander, p. 219. 
 
 d In xxvii. we find a somewhat obscure description of the transfer of the 
 purified soul, first into the spiritual region, then into the presence of God, 
 where it is said to be no longer a bride, but to become a word (/Eon), 
 
Writings of Clement of Alexandria. i 75 
 
 the sight of the Spirit, to the intellectual and eternal marriage 
 of the Syzygy. x The president of the supper, the sponsor of 
 the wedding, the friend of the bridegroom, standing before 
 the bride - chamber, hearing his voice, rejoices. This is the 
 fulness of his joy and rest. 
 
 We have seen that So^to, contained within herself the 
 '-'spiritual seed, the elect, and that she inserted the seed 
 secretly into the soul of Adam. This seed was an effluence 
 of the male, and angelic. Thus the soul and the flesh, which 
 had been emitted by Soviet in a state of separation, were 
 fermented together into one. The sleep of Adam was the 
 oblivion of the soul, which prevented it from being 3 dissolved 
 like the spiritual seed inserted into it by 4 the Saviour, Who, 
 when He came, awakened the soul, and ignited the spark, by 
 the power of the words of the Lord. 
 
 5 It appears to have been one of the tenets of the Valen- 
 tinian school, that whatever sees, and is seen, must have a 
 body and a form. The Moi/oyei/^s Novs had a peculiar form 
 and a body suitable to His pre-eminence over all spiritual 
 existences. The TrpcoroKrioTot also had a body suited to their 
 superiority over the essences below them ; but not similar to 
 the bodies in this world. They always behold the counten- 
 ance of the Father, that is, the Son : they behold Him not with 
 the eye of sense, but with the intellectual eye which the Father 
 
 and to abide near the bridegroom, with the first called and first created. 
 All this was typified by the entrance of the High Priest within the veil 
 (Ex. xxviii. 32; Lev. xvi. 3). The space within the veil is called 
 o voyros xitrpo;. Allusions are here made to circumstances of which there 
 is no trace in the Sacred Writings. 
 
 Mxv. 
 
 2 ii. To this seed the Valentinians applied the scriptural expressions, 
 " The spark vivified by the Word," " The apple of the eye," i The grain of 
 mustard seed," "The leaven." I. In n. it is said to be inserted into the 
 elect soul, while asleep, by the Word, after the formation of the 
 
 3 2<<p/a, and consequently the spiritual seed, was in a state tending to 
 dissolution. 4 iii. 
 
 5 x. Generally that which is created has an essence. oXus yap TO y.v/irov 
 OUK Kvovvtov [tiv. Ill XI. it is asked, ffp'oaurtav & rou aff^'/if^ctTiirrau, vrus av I"Y,' 
 ftus ' av XKI ovoftotret ^ia.(Qofa, XUTUV Ixiyiro, il fjt,n f^futfn '/iv 
 KO.} ffupctTt. Histoire du Manicheisme, torn. i. p. 550. 
 
176 Some Account of the 
 
 has given them. l Archangels and angels have also bodies, 
 incorporeal and without form, when compared with the bodies 
 in this world ; defined, and objects of sense, when compared 
 with that of the Son. The case of the Son is the same with 
 reference to the Father. Each spiritual existence has its 
 peculiar power and peculiar dispensation. 2 Demons have 
 bodies, for they have form, as well as a sense of torment. 
 The soul is a body ; for, unless it was a body, it could not 
 suffer punishment ; since the visible body is not purified by 
 fire, but resolved into earth. 3 The dove also appeared in a 
 bodily form at the baptism of Christ. 
 
 I have noticed the resemblance of the creation of the Demi- 
 urge to the pleroma. The * TT/OCOTOKTIOTOI were the seven ^Eons, 
 who, together with Bv06s, constituted the first Ogdoas. The 
 archangels were the other ^ons. The next in order were the 
 angels, who accompanied the Saviour, and announced His 
 coming. 5 He was seen also in His descent by Abraham, and 
 the just men who are in their rest on the right hand. Where- 
 fore the Lord, after His resurrection, preached the Gospel to 
 the just men at rest, and transferred them to live in His shadow : 
 for the presence of the Saviour on earth is the shadow of His 
 glory with the Father ; the shadow of light is not darkness, but 
 illumination. 
 
 1 xi. When the Lord was seen by the Apostles in glory on the Mount, they 
 saw not the light with the eye of flesh ; for there is nothing in common 
 between that light and the flesh. But the power and will of the Saviour 
 endowed the flesh with power to see ; moreover, what the soul saw, by its 
 intimate union with the flesh, it enabled the flesh to see. v. Compare xi. 
 See Histoire du Manicheisme, torn. i. p. 472. The Lord appeared on the 
 Mount, not on His own account, but on account of the Church, to show 
 the perfection to which He would attain after His departure out of the 
 flesh ; and to fulfil the declaration in Scripture (Matt. xvi. 27 ; Luke 
 ix. 27), that some who were standing there should not taste of death 
 until they had seen the Son of man in glory, iv. 
 
 - xiv. Reference is made to the parable of the rich man and Lazarus, to 
 prove that the soul is a body ; and to the declaration of St. Paul, I Cor. 
 xv. 49, that, as we have borne the image of the earthly, we shall bear 
 ihe image of the heavenly, i.e. of the spiritual, to prove that there are 
 spiritual bodies, xv. Compare LXXXI. 3 xvi. 
 
 4 The Valentinians also called the ^ons *.oyoi. xxv. Histoire du 
 Manicheisme, torn. i. p. 571. 
 
 5 xviii. Christ said that Abraham rejoiced to see His day ; that is, Ifis 
 appearance in the flesh. John viii. 56. 
 
Writings of Clement of Alexandria. \ 7 7 
 
 1 Jesus Himself stood in need of redemption. 2 He had it, 
 inasmuch as He came forth out of the pleroma \ and He brought 
 with Him the angels for the correction of the seed. They are 
 anxious to enter into the pleroma, but cannot enter without 
 us ; they pray, therefore, 3 as for a part of themselves, and ask 
 remission for us, in order that we may enter with them. Nor 
 can the mother enter without us. 4 Jesus was redeemed by 
 Him Who descended in the dove; and the angels were in the 
 beginning baptized in the redemption of His name. They 
 are baptized for us, inasmuch as we are parts of them ; in order 
 that we, having the name, may not be prevented from pass- 
 ing into the pleroma by the boundary and the cross (opos KOL 
 o-ravpos). Wherefore in the imposition of hands at the conclusion 
 of the ceremony of baptism, the Valentinians used to say, cts 
 XvTpaxriv ayyeAixr/v, that he who receives redemption may be 
 baptized in the name of Him, in which his angel had before 
 been baptized. 
 
 We find frequent mention of the Church, of the elect and 
 called, of male angels, of the right and left, of the excellent 
 seed. 
 
 5 The Church is called the elect race, the body of the Son, 
 the heavenly bread, the blessed assembly. The elect are said 
 to be of the same essence with reference to that which is subject 
 
 1 xxii. Compare LXXXV. respecting the temptation. Neander, p. 137. 
 
 2 xxxv. 
 
 3 &>; iiv-lp ftipovf. See Neander, p. 218. In the following section, xxxvi., 
 it is said that the angels were emitted in unity, lv ivo>rv<ri. We, on the con- 
 trary, are divided, f^-^fifff^ivoi. On this account Jesus was baptized : that 
 which is indivisible being divided, until He unites us to the angels in the 
 pleroma ; to the end that we, who are many, becoming one, may all be 
 mixed with the one who was divided through us. 
 
 4 xxii. See Neander, p. 141. We find here the Valentinian exposition 
 of the obscure passage in the First Epistle to the Corinthians, xv. 29, respect- 
 ing the baptism for the dead. We are the dead, being as it were dead in 
 our present condition ; the living are the male angels, not subject to this 
 condition. We shall be raised in a condition of equality with them ; to a 
 union with them, as members with members. In LXXXIII. it is said that 
 impure spirits frequently descend into the water together with the person 
 to be baptized, and, partaking of the seal, thenceforward become incurable. 
 Hence, though baptism is an occasion of joy, that joy is mingled with 
 fear, lest the candidate should not descend into the water alone. 
 
 5 
 
i 78 Some Account of the 
 
 (Kara TO vTroKtiptvov) as the Son ; and to be destined to the 
 same end. X A11 are called; but they who abound more in 
 faith are chosen. The faith of the called differs from that of 
 the elect. 2 The Church is said to be of the same essence as 
 the body of Jesus ; and in 3 another place Jesus, the Church, 
 and 3o$6a, are said to be a mixture powerfully pervading all 
 bodies. 
 
 The Valentinian comment on Gen. i. 27, " In the image 
 of God created He them (avrovs), male and female created He 
 them," 4 was, that allusion was then made to the best prolation 
 of 3o<ia, of which the male were the elect, the female the 
 called. The male they called angelic ; the female are them- 
 selves the excellent seed. Thus the male remained in Adam, 
 the whole female seed passing from him became Eve : from 
 her came the females ; from him the males. 5 The males 
 were caught up with the Word; the female, becoming male, 
 were united to the angels, and passed into the pleroma. 
 Hence the woman is said to be transformed into the man : 
 and the Church, here below, into angels. 
 
 6 The excellent seed came forth neither as passion, with the 
 dissolution of which the seed itself would have been dissolved; 
 nor as a creature ; but as children. The seed, which is to enter 
 with the Saviour into the pleroma, was, as far as possible, 
 
 1 ix. Where passages of Scripture are quoted to show the distinction 
 between the called and chosen. 
 
 2 xlii. 
 
 3 xvii. Bodies are said to mix with bodies. But the junction of spirit 
 with spirit, or of the spirit with the soul, is by juxtaposition, not by mixture. 
 The Divine power passes through the soul, and sanctifies it to its final 
 perfection. But power penetrates not in respect of essence, but of power. 
 
 4 xxi. But it is said in xxxix. that 2<p/a having emitted the angelic 
 existences of the place and the called, detained them with herself; the 
 chosen angelic existences having before been emitted by the male. (The 
 reading in Potter's edition is xXvpu*, but xXr,rav seems to be the true 
 reading. ) 
 
 6 These are the faithful souls which remained in the place with the 
 Demiurge. See LXIII. In LXXIX. the seed is said to be the offspring 
 of the female until it receives a form ; it is then transferred into the male, 
 and becomes the son of the bridegroom. Nearly the same statement 
 occurs in LXVIII. 
 
 6 xli. In S. L. 4. DCIII. 16, the excellent seed is said to have come 
 down to man in order to destroy death by dividing it. 
 
Writings of Clement of Alexandria. 1 79 
 
 strained out (crvv&ivXicrQrj) in him ; wherefore the Church is 
 said to have been elected before the foundation of the world. 
 1 The cross, which is the type of the boundary in the pleroma, 
 separates the unbelievers from the believers, as the boundary 
 the world from the pleroma. Wherefore Jesus introduces the 
 seed into the pleroma, bearing them on His shoulders through 
 the type. For Jesus is called the shoulders of the seed; 
 Christ, the head. 
 
 2 The right (TO, Seia) were emitted by the mother before 
 Christ asked for light; the seed of the Church afterwards, 
 when the angelic seed were emitted by the male. 3 The 
 powers on the left were emitted before those on the right ; 
 they received not a form from the presence of the light, but 
 were left to receive it from the place. *The right are said to 
 have known the names Jesus and Christ before the advent of 
 Christ. We have seen that Abraham and the other just men 
 were said to be in their rest on the right. 5 In another place it 
 is said, that of the descendants of Adam, the just, in passing 
 through the creation, were detained in the place ; the rest, in 
 the creation of darkness, on the left hand, where they felt the 
 fire. 6 When God is said to visit the sins of the fathers unto 
 the third and fourth generations, the Valentinians interpreted 
 the three generations of the three places on the left, and the 
 fourth of their seed : by the thousand generations on which he 
 showed mercy, they understood the places on the right. 
 
 Clement 7 quotes from a Homily of Valentinus the follow- 
 
 1 xlii. Clement, who appears purposely to have used, in many instances, 
 the language of the Valentinians, in order to apply it in an orthodox- 
 sense, Says, P. L. 3. C. 12. CCCIII. l6, opov s%e/tsv rov ffravpev rov Kvptou. 
 
 2 xl. 3 xxxiv. 
 
 4 xliii. Compare xxni., where St. Paul is said to have preached a 
 begotten and suffering Saviour, on account of those on the left (Itoi rov; 
 eipiffripous, not apio-rovf), in order that being able to know Him they might 
 fear Him in the place ; and also a spiritual Saviour from the Holy Spirit 
 and the Virgin, as the angels on the right know Him. (See LX. ) For each 
 knows the Lord in a peculiar manner ; and all the angels of these little ones, 
 the elect, who will hereafter be in the same inheritance and perfection, do 
 not alike behold the countenance of the Father. The passage appears 
 corrupt ; but the allusion seems to be to Rom. i. 3, 4. 
 
 5 xxxvii. 6 xxviii. 
 
 7 S. L. iv. dciii. 22. Neander's translation (p. 121) is, "What is the 
 
1 80 Some Account of the 
 
 ing passage: "The image is as inferior to the living coun- 
 tenance as is the world to the living ALon. What, then, is the 
 cause of the image ? the majesty of the countenance, which 
 afforded the painter a type that it might be honoured through 
 his name ; since form was not found to have any existence of 
 itself, but the name filled up what was wanting in the thing 
 created ; and that which is invisible of the Deity co-operates 
 to produce faith in that which is formed." Clement's com- 
 ment on this passage is, that Valentinus calls the Demiurge, 
 inasmuch as he is called God and Father, the image and 
 prophet of the true God ; he calls 2o<j>ia the painter, whose 
 creation is the image, to the glory of the invisible ; : since what 
 proceeds from the Syzygy is a pleroma, what proceeds from 
 unity is an image. But 2 since that which appears is not from 
 him, the soul comes out of the middle space, the excellent 
 seed ; and this is the inspiration (TO c/A^vcr^/xa) of the excellent 
 spirit, which is breathed into the soul, the image of the Spirit. 
 Generally the Valentinians 3 say that what is said of the Demi- 
 urge, who was made after the image, is prophetically spoken 
 with reference to a sensible image, in that part of Genesis which 
 treats of the generation of man ; they transfer the likeness (TT)I/ 
 ofjLOLorrjra) to themselves, saying that 4 the insertion of the 
 excellent spirit was unknown to the Demiurge. 
 
 The generation of death, according to 5 Valentinus, was the 
 work of the Demiurge ; and the excellent race came down from 
 
 cause of the image ? the greatness of the countenance, which gave the image 
 to the painter to be glorified through his own appearance (ovo/to, in the 
 Greek), since no image is found to be anything existing of itself; the 
 appearance of the original must fill up the deficiency of the image; and the 
 effect of the revelation of the invisible Divine existence is to procure belief 
 for the apparent image." His interpretation is, " As the image is nothing 
 existing in itself, and is only a defective representation of the original ; so 
 the whole apparent universe (the Demiurge, together with his creation con- 
 sidered as a whole) is only a defective representation of the glory of the 
 Supreme God, and can only be rightly understood and interpreted by those 
 to whom the revelation of this invisible God is already intimately present ; 
 the living yon is ~Bv6o; ; the painter, according to Clement's exposition, 
 the Divine 2p/a ; the image, the Demiurge and his creation, whom the 
 Valentinians were accustomed in another respect to call the prophet of the 
 true God." 
 
 1 Quoted in xxxii. 2 Compare Ixii. TO tpctivoftivov. 
 
 3 Compare 1. liv. Iv. 4 Compare liii. 
 
 5 S. L. 4. dciii. 9, 16. According to Clement, as well as the Valen- 
 
Writings of Clement of A lexandria. 1 8 1 
 
 above to destroy it. This they were to effect, being them- 
 selves the children of eternal life, by dividing it among them- 
 selves ; so that death would die in them and through them. 
 
 1 The Valentinians said that the Saviour taught the Apostles 
 the first truths typically and mystically ; the second in parables 
 and enigmas ; the third openly and nakedly. 
 
 2 According to the Valentinians, fate was a concourse of 
 numerous and opposite powers, which, being themselves un- 
 seen, presided over the course of the stars, and governed the 
 universe through them. Of themselves the stars effect 
 nothing; they merely indicate the action of the presiding 
 power j as the flight of birds causes no event, but indicates 
 or foreshows it. Some of these powers are friendly to man, 
 some unfriendly. The Saviour delivers him from their hostile 
 conflicts. On this account the new and strange star, shining 
 with a new and not a worldly light, arose to put an end to the 
 former disposition of the stars ; and the Lord descended to 
 transfer those who believed on Christ from the dominion of 
 fate to the governance of his Providence. 8 The Magi, when 
 they saw the star of the Lord, knew that a King of the Jews 
 was born. 
 
 The birth of the Saviour delivered us from the creation 
 and fate ; His baptism snatches us 4 from the fire. We are 
 
 tinians, ytv-ffi; and qQofu, are correlative ; the former implies the latter. 
 
 yit'iff't yap <TO.VTU; 'ivtrctt xa.} (f>0opci. S. L. 3- DXXXII. 12. See also 
 DLIII. 35. - 1 Ixvi. 
 
 2 Ixix. Ixx. Ixxi. Ixxii. Ixxiii. Ixxiv. Neander, pp. 139, 217. We find 
 
 Tou; l^'.ffTMToe,; <ro~$ srXv;<r/j X.OC.TO, <r'/iv f-itav vrcovoictv. S. L. 5- DCLXVIII. 12. 
 
 In LXXVIII. it is said that the astrologers were correct in asserting the 
 existence of fate up to the time of Christ's baptism. The Valentinians 
 thought that the Apostles were transferred into the twelve signs of the 
 Zodiac. As the birth (->, ym-/j) was administered by the latter, so was the 
 new birth by the Apostles, xxv. In LIII. it is said that man fancies him- 
 self a voluntary agent, when in fact he is not. In LXXiii. the natural 
 proneness of man to evil is noticed. 
 
 3 Ixxv. Theodotus here says that the prediction of future events proves 
 the existence of fate. The Magi not only knew that a king was born, but 
 a king to rule over the worshippers of God, that is, over the Jews, who 
 were then the only worshippers of the true God. 
 
 4 Ixxvi. I have here translated yivia-ts, the creation. LXXVII. LXXVIII. 
 See Neander, p. 139. 
 
182 Some Account of the 
 
 regenerated by baptism in the name of the Father, Son, and 
 Holy Spirit, being l thereby rendered superior to all other 
 powers. Baptism is called death, and the end of the old life : 
 it is life in Christ. We are delivered, not by the mere wash- 
 ing, but by the knowledge communicated to us who we were ; 
 what we have become ; where we were, and on what place we 
 were thrown ; whither we hasten, and from what we were 
 redeemed ; what the birth, what the new birth. 
 
 2 Baptism is twofold, corresponding to the twofold fire from 
 which it delivers us, that which is the object of sense, and that 
 which is the object of intellect. 3 The sensible baptism, by 
 water, delivers us from the sensible fire; the intelligible, by 
 the Spirit, from the intelligible fire. 
 
 We have seen that, according to the Excerpta, the faith of 
 the elect differed from that of the called. Clement, in the 
 Stromata, 4 says "that the Valentinians assigned faith to the 
 simple (the mass of believers), but claimed for themselves, 
 who are saved by nature, knowledge, which each individual 
 possesses in proportion to his more abundant portion of the 
 excellent seed, and which is as far removed from faith as the 
 spiritual from the animal." 
 
 Clement has 5 extracted from an epistle of Valentinus, a 
 statement to which we find nothing similar in the Excerpta. 
 " That the angels regarded that creature with fear because he 
 
 1 Compare Ixxx., where it is said that baptism in the three names delivers 
 us from every Triad which exists in corruption. 
 
 2 Ixxxi. Theodotus here opposes the bodily spirit, ovw^ar/xov wwpK, 
 to the spirit given from above, which is incorporeal. 
 
 3 In Ixxxii. and the following sections, we find some notices of the forms 
 observed by the Valentinians in baptism, and of the reasons why they were 
 observed. We find the same notion respecting a twofold fire in the Eclogse 
 ex Prophetarum Scripturis. VIIL Clement, speaking of the fire which 
 destroyed Sodom, says, o&i-yov TI TOU (ppovtftou vrupo; 1%'ivou, iff} TWV axoXairictv 
 
 ixx'iuv. P. L. 3. c. 8. CCLXXX. 15. Compare C. XLVI. 34. XLVII. 8. 
 Eclogse ex Prophetarum Scripturis. xxv. In S. L. 7. DCCCLI. I, Clement 
 distinguishes between ^up, TO Qpovipov, and TO -ra^ipayov xa,i fieiveiuffov. 
 
 4 L. 2. ccccxxxiii. 34. See p. 178. In L. 3. DXLII. 6, Clement speaks 
 of heretics who, interpreting Matt, xviii. 20, contended that the Demiurge 
 o yivtffiovpyos @ios, was with the multitude ; the Saviour, the Son of the 
 good God, with the one, the elect. 
 
 5 S. L. 2. ccccxlviii. 12. See Neander, p. 124. 
 
Writings of Clement of Alexandria. 183 
 
 spake greater things than were suited to a creature, through 
 him who had secretly given him the seed of the essence from 
 above, and who spoke boldly in him ; as in the generations of 
 the men of this world, the works of men are a source of fear 
 to those who make them, such as statues and images, and 
 whatever their hands make in the name of God. For Adam, 
 being formed in the name of man (the "AvfyxoTros of the 
 pleroma), caused terror to be felt of the pre-existent man, as if 
 he dwelt in him ; and they (the angels) were astonished and 
 quickly obliterated their work." Clement gives : another 
 extract from an epistle of Valentinus, in which it is said that 
 " One is good, by whose 2 freedom of speech was the manifesta- 
 tion through the Son ; and by him alone can the heart be 
 purified, every evil spirit being expelled from it. For many 
 spirits inhabit it, and will not allow it to be pure ; each of 
 them, frequently indulging in unbefitting desires, produces its 
 own peculiar works ; so that the heart resembles an inn, which 
 is pierced through with holes, and undermined and filled with 
 filth by men who act without any regard to decency, and care 
 nothing for the place, as belonging to another. In like manner 
 the heart, 3 until it is brought under the governance of Provi- 
 dence, is impure, and the abode of many demons ; but when 
 the only Good Father visits it, it is sanctified, and shines with 
 light; thus he who has such a heart is blessed, because he 
 shall see God." (Matt. v. 8.) 
 
 Clement 4 says, "that the Valentinians defended marriage, 
 inasmuch as their own .^Eons were emitted in pairs." This is 
 confirmed in the 5 Excerpta, in which it is said that, according 
 to the Valentinians, the Saviour, when He told Salome that 
 death would exist so long as women bore children, did not 
 mean to speak evil of the procreation of children, which is 
 necessary to the salvation of believers, and must continue until 
 
 1 S. L. 2. cccclxxxviii. 34. Compare what is said on the subject of fate 
 in LXIX. et seq. Neander, p. 140. 
 
 - Grabe for ov <retf>pno-ia. wishes to read oS <raif>au<riK. But in CCCCXLVIII. 18, 
 the passage just quoted, we find xcct vappv/riK^oftivov. 
 
 3 This was effected by the coming of the Lord. See LXXIV. With 
 respect to the evil spirits, see LXXXIII. 
 
 4 S. L. 3. dviii. I. In DXXIV. 42, Clement says that the Valentinians 
 maintained a spiritual community of women. 
 
 5 LXVII. See L. 3. DXXXII. 8, quoted in p. 89, Note I. 
 
1 84 Some Accoiint of the 
 
 the predestined seed is accomplished ; but alluded obscurely 
 to the female ^Eon from above, out of whose passions the 
 creation arose, and who emitted essences * without form ; 
 through whom also the Lord descended, to deliver us from 
 passion, and to introduce Himself. 
 
 Clement 2 quotes a passage from a letter of Valentinus to 
 Agathopus, in which we find the following strange notion : 
 "Jesus bore all things, and had His appetites in subjection, 
 and thus wrought out for Himself Divinity. He ate and drank 
 in a manner peculiar to Himself: such was His control over 
 His appetites, that the food became not corrupt in Him, since 
 He was not subject to corruption." 
 
 Clement 3 quotes also a passage from a Homily of Valentinus, 
 entitled vrcpt <i'A.a>i/, the object of which is to prove that God 
 revealed to the Heathen many truths which are contained in 
 the Scriptures. "Many things," he says, " which are found in 
 the public books (that is, according to Clement, either in the 
 Jewish Scriptures or the writings of the philosophers) are 
 found also in the Church of God ; for these are the common 
 sentiments proceeding from the heart the law written in the 
 heart this is the people of the beloved, loved by him, and 
 loving him." 
 
 Let me here repeat what I have already said, that I do not 
 profess to give a systematic account of the opinions of the 
 Gnostic sects. For such an account I must refer the reader 
 to Dr. Neander's work. In no part of it are the learn- 
 ing and ingenuity of the author more conspicuous than in 
 that which relates to the Valentinians ; yet I cannot refrain 
 from expressing a suspicion that they are sometimes indebted 
 
 1 Compare Ixviii. Ixxix. Ixxx. 
 
 2 S. L. 3. dxxxviii. 22. See Nearuler, p. 137. 
 
 3 S. L. 5- dcclxvii. 4. r$w "t)l xeti TUV Triv xoivorwru, wpifffiiv'nvruv o xopvq>a,7o; 
 OuaXivrTvo; lv Ty -ripi (piXuv opiXia Koe.ro, Xt^iv yptityii . . HoXXoc, T&/V yiypa/uftivuv 
 tv Teas d'/tpoffiois fi'ifaXoig ivpiffxirca yiypetftf&ivci: tv <rj txxXviffioi <rou Hoy TO. y&p 
 xivu (1. XOIVK) Tccvroi IffTt TO, u.<7fo xapoi/z; ^fya<ra, vof/,o$ o ypa.'z'To; iv xapditz' 
 ouro; Itrnv o Xao; (Grabe wishes to read Xoyos] o rov /lyotvyiftivou, o (piXovftivo;, 
 xai q>iXur O.V-TOV. I understand him to mean that they upon whose hearts 
 are written those truths, common to the Christian Scriptures and the public 
 books, compose the people of the beloved. See Neander, p. 131. 
 
Writings of Clement of Alexandria. 185 
 
 to him for discovering in their opinions a connexion and con- 
 sistency, which they would themselves have been perplexed to 
 point out. Beausobre,' though disposed at all times to place 
 the doctrines of the heretics in the most favourable point of 
 view, has pronounced what appears to me a correct judgment 
 upon those of Valentinus. 1 
 
 2 Clement mentions Heracleo as the most celebrated disciple 
 of the school of Valentinus, and gives his comment on Luke 
 xii. 8 : " He who shall confess Me before men," etc. "There 
 is a twofold confession, one in faith and conversation, the other 
 with the voice ; the confession with the voice is made before 
 the powers (of this world), and the multitude incorrectly think 
 this the only confession ; for hypocrites can make it. Nor is 
 this description universally applicable ; for all who are saved 
 have not confessed with the voice, and so departed out of this 
 life, as Matthew, Philip, Thomas, Levi, and many others. 
 Moreover, the confession with the voice is not universal, but 
 partial. By a universal confession, I mean an agreement of 
 the practice with the faith ; this will be followed by the partial 
 confession before the powers, if need requires and reason 
 demands. For he who has previously confessed in his life 
 and conversation, will confess with his voice. Well also has 
 Christ added with respect to those who confess, In Me ('Ev 
 ejLtot), but with respect to those who deny, Me ('E/xe). For 
 they who do not confess Him in their practice, deny Him, 
 though they confess Htm with the voice. They alone confess 
 in Him (h avrw) who live in His confession and practice, in 
 whom He also confesses, embracing them and embraced by 
 them ; wherefore He cannot deny Himself. But they deny 
 Him who are not in Him ; for He does not say, ' He who shall 
 
 1 " La Theologie Valentinienne est trop obscure, pour entreprendre de 
 la developper. C'est un entassement d'enigmes mysterieuses, qui n'ont 
 etc bien connues que des Maitres de la Secte, suppose meme qu'ils enten- 
 dissent ce qu'ils disaient. II est vrai, que les Extraits de la Doctrine de 
 Theodote, dont nous sommes redevables a Clement d'Alexandrie, en 
 eclaircissent une partie, mais il reste encore des tenebres capables d'arreter 
 la curiosite la plus opiniatre." Histoire du Manicheisme, torn. i. p. 550. 
 See also p. 579. 
 
 2 S. L. 4. dxcv. 22. In the Selections from the Writings of the Prophets, 
 Heracleo is quoted as saying that some sects marked the ears of baptized 
 persons with fire. xxv. 
 
1 86 Some Account of the 
 
 deny in Me, but Me.' For no one who is in Him denies Him. 
 The words before men apply alike to those who are saved 
 (Christians) and to the Heathen ; before some, in life and con- 
 versation ; before others, with the voice. Wherefore they 
 cannot deny Him ; but they who are not in Him deny Him." l 
 
 2 Clement alludes to certain persons who professed to be 
 followers of Nicolaus, but perverted his words. One of his 
 precepts was, that men should abuse (TrapaxpacrOai) the flesh, by 
 which he meant that they should cut off pleasures and desires ; 
 and by this discipline extinguish the impulses and appetites 
 of the flesh ; but they, misinterpreting the precept, ran into 
 every luxurious excess. In 3 another place Clement refers to 
 the same precept, and says, " that Nicolaus, after the Ascension 
 of the Saviour, having a wife in the flower of her age, was 
 charged by the Apostles with jealousy ; whereupon he brought 
 her forth and gave any one permission to take her to wife." 
 Clement defends the moral character of Nicolaus, and says, 
 "that he cohabited with no other woman than his wife, and 
 that both his daughters, as well as his son, remained single." 
 
 4 Clement mentions Carpocrates and Epiphanes, as main- 
 taining the doctrine of a community of women. Carpocrates 
 was an Alexandrian, and married a female of Cephallenia, by 
 name Alexandria. Epiphanes was their son. He died at the 
 age of seventeen, and was honoured by the inhabitants of Same, 
 in Cephallenia, as a god. A temple was consecrated to him, 
 and on every new moon the Cephallenians met together to 
 celebrate his apotheosis. His father instructed him in the 
 customary branches of learning (rr^v lyxvicXcov TraiSeiW), and in 
 the philosophy of Plato. He was the founder of the 5 Monadic 
 knowledge, and of the heresy of the Carpocratians. His 
 works were extant in the time of Clement, who quotes a 
 passage from a treatise concerning Justice, the object of which 
 is to show that the institution of marriage is at variance with 
 
 1 Neander, p. 156. 2 S. L. 2. ccccxc. 33. 
 
 3 S. L. 3. dxxii. 21. 4 S. L. 3. dxi. 20. 
 
 5 n povotdixri yvaffis. Compare Irenseus, L. I. c. 2. p. 51. Clement says 
 of the true Gnostic, /^OVK^IXOS yivirKi. S. L. 4. DCXXXIII. 12. ncxxxv. 
 23. See p. 146, Note 6. Clement thinks that Carpocrates was led to the 
 notion of a community of women from misunderstanding Plato, nxiv. 25. 
 See DXXII. 20. DXXIII. 18. Neander, p. 355, et seq. 
 
Writings of Clement of Alexandria. 187 
 
 the justice of God, Who meant all things to be possessed in 
 common. The light of the sun is common to all; sight is 
 common to all. Human laws introduced property, and con- 
 sequently * injustice, by interfering with the community in- 
 tended by God. 
 
 Clement 2 says, that the Carpocratians were guilty of the 
 most horrible excesses at their meetings. These excesses 
 appear to have brought the Christian Agapae into disrepute, 
 and to have occasioned their discontinuance. 
 
 Clement 3 mentions Prodicus as a leader of one of the 
 Gnostic sect's. His followers asserted that they were by 
 nature the sons of the Supreme or First God, and conse- 
 quently at liberty to live as they pleased, being in subjection 
 to no one, lords of the Sabbath, born superior to every other 
 race, royal children. They 4 denied also the necessity of 
 prayer. 
 
 Clement 5 mentions Julius Cassianus as the founder of the sect 
 of the Docetse ; and refers to one of his works, entitled " Con- 
 cerning Continence," from which it appears that he adopted 
 the notions of Tatian respecting the impurity of marriage. 
 He quoted passages from 6 Apocryphal Scriptures, and per- 
 verted passages from the 7 genuine Scriptures, in order to 
 support his opinions. Clement says that " he had recourse to 
 the fiction that Christ was only a man in appearance through 
 
 1 S. L. 3. DXIV. 3. The Carpocratians seem to have quoted Rom. vii. 7 
 in defence of this notion, " I had not known sin but by the law." They 
 alleged also Matt. v. 42, <rf ulrovvri <rt Wov (Clement has $?), in defence 
 of a community of women. DXXXVI. 18. In L. 2. ccccxc. 20, Clement 
 mentions a licentious opinion, put forth by one who called himself a 
 Gnostic, on the subject of pleasure. 
 
 - dxiv. 13. Compare L. 7. ncccxcii. 37. 
 
 3 S. L. 3. dxxv. 4. 
 
 4 S. L. 7. dcccliv. 27. Clement says that they borrowed this doctrine 
 from the Cyrenaic school. 
 
 S. L. 3. dlii. 38. lv yovv rev Hip) 'Eyxpunia; % Tltpt Evvov^iea;. The 
 
 Docetre are mentioned DLVIII. 18. L. vi. DCCLXXV. 33. L. 7. BCD. 13. 
 See Histoire du Manicheisme, torn. i. pp. 378, 424. 
 
 6 From the Gospel according to the Egyptians. DLIII. 20. 
 
 7 2 Cor. xi. 3 ; I Cor. vii. I, 2 ; Jer. xx. 14. Cassianus interpreted 
 the coats of skins in Gen. iii. 21, of the body. DLIV. 22. Compare the 
 Excerpta ex Theodoti Scriptis. LV. 
 
1 88 Some Account of the 
 
 unwillingness to believe that He had been born of the Virgin, 
 or partaken in any way of generation." Clement accuses him 
 of borrowing from 1 Plato his notions respecting the evil 
 nature of generation ; as well as 2 the notion that the soul was 
 originally divine, but being rendered effeminate by desire, came 
 down from above to this world of generation and destruction. 
 
 Clement 3 mentions incidentally that the Phrygians (the 
 Montanists) called those who did not believe in the new 
 prophecy, animal 
 
 It is stated in the 4 extracts from the writings of the prophets, 
 that Hermogenes inferred from Ps. xix. 4 that our Saviour, 
 when He laid aside His body (o-Krji/w/xa, fleshly tabernacle), 
 deposited it in the sun. 
 
 Clement 5 speaks of the Encratitae, who abstained from 
 wine and from marriage. 
 
 Clement appears to have traced the origin of the Christian 
 heresies chiefly to the opinions of the Greek philosophers. He 
 7 speaks, however, of barbarian sects as distinct from Greek 
 philosophers. 8 He mentions incidentally, that the followers 
 of Simon Magus aimed at a resemblance in morals to the 
 permanent or immutable (rw co-ram) whom they worshipped. 
 
 Clement 9 says generally of the heretics, " that in their 
 
 1 S. L. 4. dlxxi. 31. Clement says this generally of the Gnostics. 
 
 2 S. L. 3. dliii. 33. 
 
 3 S. L. 4. dcv. i. There seems to be an allusion to them in L. 6. 
 
 DCCLXXIII. 34. otfip xxi \<ffi <ruv 'rpotyvnvstv vvv J 'kiyop.ivuv vreipctrr,pr,'riov. 
 
 They are mentioned also L. 7. DCD. n. 
 
 4 Ivi. Ps. xviii. according to the Septuagint version, in which the 
 reading is, lv ru fai*> 3 i0sro ro o-xtvupa, siLrou. See Hist, du Manicheisme, 
 torn. i. p. 564. 
 
 5 P. L. I. clxxxvi. 26. S. L. i. ccclix. 24. L. 7. dcd. 12. 
 
 6 S. L. 6. dcclxxiv. 5. 
 
 7 S. L. 2. CCCcliv. 12. tin Ktpiffiis thv peipfiapoi, I'l'n ol va.p "EX^tjffi 
 QiXoffoQoi. 8 S. L. 2. cccclvi. 21. See Neander, p. 344. 
 
 9 S. L. 7. dcccxci. 21. Compare ucccxcin. 14. In L. 3. nxxix. 2, 
 Clement speaks of some who, when they read the Scriptures publicly, per- 
 verted the sense by laying improper emphasis, and making improper 
 pauses. 
 
Writings of Clement of A lexandria. 1 89 
 
 appeals to the prophetic Scriptures they either did not appeal 
 to all the books, or did not quote the entire books to which 
 they appealed, or did not quote them according to the sub- 
 stance (TO a-wfjio) and context of the prophecy ; but, selecting 
 ambiguous expressions, transferred them to their own opinions, 
 picking out a few words here and there ; not looking to the 
 sense, but to the letter. 1 When their opinions were proved to 
 be opposed to the Scriptures, they set at nought either the 
 consistency of their own doctrines, or the prophecy itself; at 
 all times preferring that which was clearer in their own estima- 
 tion to that which was said by the Lord through the prophets, 
 and confirmed by the Gospel and the Apostles. Despising 
 that which lay immediately before them, and anxious to exceed 
 the common measure of faith, they overstepped the truth. ' 
 Clement 2 accuses them of vanity and ambition. 3 Having 
 said that there are three states of mind ignorance, opinion, 
 knowledge : he adds that ignorance is the state of the heathen ; 
 knowledge, of the true Church ; opinion, of the heretics. 
 
 Clement 4 mentions among the heretics of his day the 
 Peratici, Haematitae, Caianistae, Ophiani, and 5 Eutychitae ; the 
 last he classes among the followers of Simon Magus. He 
 mentions also heretics, who used bread and water in the 
 celebration of the Eucharist 13 
 
 1 S. L. 7. dcccxcii. 6. 
 
 - S. L. 7. dcccxcii. 25, 35. dcccxcvi. 10. 
 
 3 S. L. 7. dcccxciv. 12. Clement, however, admits that some traces of 
 truth are to be found among the heretics. S. L. I. CCCXLIX. 12. 
 
 4 S. L. 7. dcd. 10. 5 See Neander, p. 350. 
 w S. L. i. ccclxxv. 13. 
 
190 Some Account of the 
 
 CHAPTER VII. 
 
 WE will now proceed to consider Clement's opinions respecting 
 the Supreme Being, and the distinction of Persons in the God- 
 head. l He thought that human wisdom cannot attain to the 
 knowledge of God, Who, raised above all speech, and all 
 thought, and ineffable in power, can never be made known by 
 a written description. - Inasmuch as the cause or beginning 
 of anything is always most difficult to be discovered, God, Who 
 is the beginning and cause of existence to all things, can never 
 be described by words. You cannot apply to Him the terms 
 genus, difference, species, atom, number, accident, subject of 
 accident, whole, part, figure ; 3 nor can any name be properly 
 or essentially given Him. When we call Him One, or the 
 Good, or Mind, or the Existent (TO 6i/), or Father, or God 
 (eoV), or Creator, or Lord, we do not profess to give His 
 name ; but through inability to discover more appropriate 
 terms, apply these honourable appellations, in order that the 
 thought may have whereon to rest. These appellations do not 
 singly express the Deity, but are collectively indicative of the 
 power of the Almighty. Names are given with reference either 
 to some quality of the thing named, or to its relation to some 
 other thing ; but neither of these circumstances is applicable to 
 God. Nor can the Deity be comprehended by demonstrative 
 
 1 ohv o Muffws, ou <JfoTi KV&ptuvivy ffoQia, yvuff^tna-^ein rov &tov 
 S. L. 2. CCCCXXXI. 15. o yap TUV oXuv Gio;, o v*lp <ra,ffa.v Quvnv X.KI faiv 
 v'o'/ifAu, XKI ir'u.ira.v ivvoia.*, oi> eiv -ran ypcuQy TctpaSofatn, oippvros &>v $uva.ftu <ri 
 
 Kurou. L. 5. DCIAXXV. 15. Dcxcin. 15.' Compare L. 6. DCCCXXVI. 31. 
 
 C. I-IX. 26. LXII. 20. 
 
 - S. L. 5. DCXCV. 8. Compare L. 4. DCXXXVIII. 10. L. 5. DCLXXXIX. 
 8, quoted in p. 107. ncxc. 36, and the Eclogee ex Prophetarum Scripturis, 
 xxi. Vet, speaking of the study of astronomy, Clement says that it 
 raises the mind of man from earth to heaven, causing him to be conversant 
 with Divine things ; thus Abraham was raised to the knowledge of the 
 Creator. S. L. 6. DCCLXXX. 9. See L. 2. ccccxxxr. 2. 
 
 3 Compare Justin Martyr, Apol. ii. p. 44. D. Clement applies the appella- 
 tion TO ov to the Supreme Being, S. L. 2. CCCCLXXXI. I. Referring to 
 Gen. iv. 25. Iav<rr>j<rv yap pot o 6<o; ff-rip/ta trtpov avrt "A/SsX, Clement 
 argues that the insertion of the article before 650? proves that Moses 
 intended to point out the Supreme God, in opposition to the Demiurge. 
 vS. L. 3. DXLVIII. 6. See the interpretation of the word 'luol, o 
 
 u,vv<vira.i o u\> xoii o iffaftivo;. L. 5- DCLXVI. 8. 
 
Writings of Clement of Alexandria. 1 9 1 
 
 science ; for that proceeds upon preceding known truths ; 
 whereas nothing can precede that which is uncreated or self- 
 existent. It remains, therefore, that we can comprehend the 
 Unknown (TO ayvaxTTw) by Divine grace and His word alone. 
 As Luke, in the Acts of the Apostles, records Paul to have 
 said, " Ye men of Athens, I perceive that in all things ye are 
 too superstitious : for as I passed by and beheld your devo- 
 tions, I found an altar with this inscription, * To the Unknown 
 God.' ('Ayv<o<7Ta> ecp.) Whom, therefore, ye ignorantly wor- 
 ship, him declare I unto you." 
 
 Speaking of God, Clement 1 says that " He is all things, and 
 all things He ; " that 2 inasmuch as He is an essence, He is 
 the beginning of all reasonings that relate to the works of 
 creation (all reasonings on created things must be traced up 
 to Him as their source) ; inasmuch as He is the good, the 
 beginning of all that relate to morals; inasmuch as He is 
 mind, the beginning of all that relate to reason and judgment ; 
 that 3 He alone exists in self-existent identity. 
 
 4 The Divine nature is exempt from wants and from 
 passions. It is true, that in speaking of God we attribute to 
 Him human affections, as we attribute to Him 5 sight and 
 hearing. But 6 the virtue of man is not the same as that of 
 God, as the Stoics affirmed; 7 although the good man re- 
 sembles God as to the soul, and God on the other hand 
 
 1 P. L. I. CL. 3- v etuTos -TO, WUVTO., xeti ru, -ffa-vra, (o) otvros. Waterland 
 applies this to the Son, vol. iii. p. 92, Note 6, but surely without reason. 
 
 Tavrn yap o Sto; Iffriv. S. L. 6. DCCLVI. 6. 
 
 2 S. L. 4. DCXXXVIII. IO. o 8tof $ ava^a,-, cip^ ruv oXuv VecvrtXv;, 
 
 Iffriv <raiyu0ov, TOV riQtxov' ri V KV Iffn voug, rov Xoyixov xxi xfirtxou rovrov. 
 Compare a Fragment extant in Maximus, and supposed to be taken from 
 the work of Clement on Providence. MXVI. 42. 
 
 3 S. L. 6. DCCCX. 2. iv ravrorvri yap u.yivnria o uv uvros p'',vo;. DCCCXIII. 
 I7 sv TO /SavXjj^tta TOU &tou \v f&ici TCtuTOT^iTJ. 
 
 4 avv^j ^ev yap ro SiToy xa,i a.-yree.Si;. S. L. 2. CCCCLXXI. 9 T^ asra^av? 
 6ay. CCCCLXVII. 5. ou ya.fi 6'tpis ifAVadr, vo-7v rov &<ov. L. 5. DCLIX. 5. 
 Siif $1 a.ira.fas, HQufAOs ri xtx.1 avt<ritiuf4r,TOS. L. 4. DCXXXII. 40. 
 
 5 S. L. 6. DCCCXVII. 39. oXa; axow *ai 0X0; o<Q0ot,X[jt,os, "vet rt; rovroif 
 Xprnrwrai ro7s ovoftettfiv, o &tos. L. 7. DCCCLIII. IO. DCCCLII. 28. 
 
 6 S. L. 2. DI. 24. L. 6. DCCXCVIII. 5. L. 7. DCCCLXXXVI. 18. 
 
 7 S. L. 6. DCCLXXVI. 25. xctl Qioifiri; x*} hoiixiXo; o at.ya.6os -*nf> xetrx 
 ^u%wv o <ri aZ Sios eivdpu-roiidtis' TO yap ii^og txuffrov o vou;, ca 
 
192 Some Account of the 
 
 resembles man ; since the image or form (elSog) by which the 
 character of each man is determined is the mind. " God," 
 says * Clement in another place, "gives us many things in 
 which He has Himself no part : being Himself self-existent, 
 He gives us a beginning of existence (yeVeo-tv) ; being Himself 
 exempt from want, He gives us nourishment ; Himself always 
 the same, He gives us growth ; Himself immortal and exempt 
 from old age, He gives us a happy old age, and a happy 
 death (I read with Sylburgius evOavacriav). When we read 
 in the Hebrew Scriptures of the hands, and feet, and 
 mouth, and eyes, and coming in and going out, and anger, 
 and threats of God, we must not suppose that He is subject 
 to affections ; but that some holy allegory is concealed under 
 these names." 
 
 Some of the heretical sects distinguished, as we have seen, 
 between the Supreme God, Whom they called Good, and an 
 inferior God, the Creator, the God of the Old Testament, 
 Whom they called Just. The 2 design of the ninth chapter of 
 the first book of the Pedagogue is to show that the attributes 
 of goodness and justice are not incompatible in the Deity. 
 " The justice of God," he 3 says in another place, " is good, 
 and His goodness just." 4 When He chastises, He does it for 
 the good of those on whom He inflicts chastisement. 5 The 
 beneficence of God is from eternity, as He always was what He 
 is ; there never was a time when He was not good, nor ever 
 will be a time when He shall cease to be good. 6 His good- 
 
 1 S. L. 5. DCLXXXVII. 4. Compare DCLXXXIX. 20. 
 
 2 In P. L. I. C. 8. CXL. 36 (quoted in p. 36), Clement appears to say that 
 God, when contemplated as the Father, is Good : when as the Son, the 
 Word who is in the Father, he is called Just, o yap <W?, rous ^iv, Ix 
 "b-fyuv, TOVS ^l, \\ ivuvvftuv, xa.6o ju.lv Tletrvp vot7reii, tx.yce.6os wv, aura //.ovov o Iffrt 
 x'txXtjreti Kyettiog' xct,6o ^l vlos, uv o Aoyos ctlrou, Iv TU Hurpi Ig-n, ^ixetios 
 /rpoffayopivirou, Ix <rris -vpo; ciXXtjXa, (r%i<rtc<>$. Compare CL. 13. 
 
 3 S. L. 6. DCCXCV. 7. Compare the Eclogse ex Prophetarum Scrip- 
 turis, ix. 
 
 4 S. L. 7. DCCCXCV. 31. God does not avenge (ol Tiftup-Jrcu), for 
 vengeance is the returning of evil for evil ; or hate. S. L. 7. DCCCLXXIII. 
 27. Compare P. L. I. c. 8. cxxv. 28. 
 
 5 S. L. 5. DCCXXXIII. 30. The goodness of God is said also to be 
 universal. 
 
 6 S. L. 6. DCCXCII. 27. uv Tt xxt ytvoft'.vos Iv a.lttx,^<i<rrois iv>ffoiia.is, Iv 
 
Writings of Clement of A lexandria. 1 9 3 
 
 ness is in constant activity. 1 Were He to cease to do good, 
 He would cease to be God. 
 
 As the knowledge of God cannot be attained by human 
 wisdom, 2 so neither can He be seen by man. 3 Some of the 
 heretics asserted that God has a natural relation (^V^IK^V 
 er^eVti/) to man. This Clement denies to be possible; whether 
 we suppose God to have created man out of nothing (IK /M) 
 6Vr<m/), or out of pre-existent matter; since, on the former 
 supposition, there was no existence at all to which he could 
 have relation ; on the latter, 4 matter is, in every respect, 
 different from God. Some indeed have ventured to affirm 
 that we are a part of God, and co-essential (OJJLOOVO-LOVS) with 
 Him; an assertion which involves the blasphemous conse- 
 quence, that God suffers and sins in us, who are parts of Him. 
 
 Though human wisdom cannot attain to the knowledge of 
 God, yet 5 the heathen possessed some obscure knowledge of 
 Him. 6 For David says, " Sinners shall be turned back into 
 hell, and all the nations which forget God." They could not 
 forget, unless they had previously known Him. 7 The Greeks 
 knew God as Creator ; not in the character of Father, as He 
 was revealed to believers by the Son. 
 
 * S. L. 6. DCCCXIII. 2. See also DCCCXIX. 18. ncccxxn. 20. 
 
 " Si L. 5* DCXLVII. 29. owXov yxp [t'/fiiva. ***ri ouvufftfxi yrctpct 7ov <rv$ &"7r 
 Xf>6vov TOV 0sov Ivapyu; x7d\K^ta-^Ki. Compare L. 6. DCCCXXV. 2O. iff it 
 f^dlv KV-iKoviffpa, 7ov Qtov oTov 7i Iv ytvv/i7o7; itvui. He is seen only through 
 
 the Son, *[t* ^l tfynvpu 6str l-ni, a; fiht<V-t TOV HxTpo; 77iv ot,yo,6o7r,70, 
 o via;, lv'pys.7 o &io; ~2tu~'/ip KixX'/jf^ivo;, fi 7uv sktuv <zp%'4, %7i; u,iriiKOYiff7a,i 
 ftlv IK 7ov Qiou 7ov aopxTou vpurv KOU vpo 7uv KIMVUV. L. 5. DCLXIX. II, 
 quoted in p. 165, Note 4. 
 
 *_S. L. 2. CCCCLXVII. 37, quoted in p. 82. See Histoire du Mani- 
 cheisme, T. i. p. 232. In L. 5. DCCXXIX. 15, Clement describes the 
 manner in which all created things are to be referred to a Sovereign 
 Providence. 
 
 4 In S. L. 6. DCCCXVI. 5, Clement mentions some who applied the 
 appellation of Father to God, as the creator of all things ; of Mother to 
 the essence or substance, out of which we are made. 
 
 5 S. L. 6. DCCLXXII. 26. As Clement supposed a portion of the Xoyas 
 to be imparted to the heathen, their obscure knowledge of the Deity was 
 to be traced to this source. S. L. i. CCCXLIX. 5, 28. L. 2. ccccxcm. 
 17. CCCCLXXXII. 14. 
 
 6 Ps. ix. 17. 
 
 7 S. L. 5. DCCXXXI. 13. Compare L. 6. DCCLX. i. P. L. i. c. 8. CXL. 
 36, quoted in p. 36. 
 
 G 
 
1 94 Some Account of the 
 
 With respect to the Divine Providence, Clement l says, 
 that "he who asks for a proof of its existence deserves 
 punishment ; and that it is impious to doubt whether pro- 
 phecy and the dispensation of salvation are ordered according 
 to Providence." These are points which we ought not to 
 attempt to prove, since the Divine Providence is displayed in 
 the skill and wisdom discernible in created things, and in 
 the order in which they come into being, or make their 
 appearance. He Who gave us being and life, gave us also 
 reason, as He wished us to live rationally and well. 2 Pro- 
 ceeding from the principal things (IK rCov TrpoT/yov/xeVan/), 
 as from the head, the Divine Providence extends to all, 
 "like the ointment which fell upon the beard of Aaron, 
 and went down to the skirts of his clothing." 3 As the axe 
 cannot work without a man to wield it, or a saw without a 
 man to move it and none of these things work of themselves, 
 but possess certain physical qualities which conspire with the 
 action of the workman to accomplish the work in hand so an 
 effectual operation is given, through the medium of the things 
 proximately moved, to the general Providence of God, 
 descending to each particular thing. 4 In the work of man's 
 sanctification, the Providence of God does not destroy the 
 freedom of the will. 
 
 When we proceed to examine what Clement has said 
 respecting the distinction of Persons in the Godhead, we find 
 him referring the well-known 5 passage in the Second Epistle 
 
 1 S. L. 5. DCXLVI. 28. L. 6. DCCCI. 34. DCCCXVI. 27. To express 
 the administration of the universe by the Divine Providence, Clement uses 
 the words lio'txwi;, 3ioiKt7v. S. L. 2. DVI. 10. L. 3. DXIX. 19. DXL. 4. 
 
 L. 4. DLXXXI. 37. DLXXXVII. 22. DCII. 37, 39. In L. 5. DCL. l8, we 
 
 find the strange notion that the doctrine of Providence was revealed by 
 the angels, who fell from their high estate (rov Zvu xxZpov) through the 
 seductions of pleasure. 
 
 ' 2 S. L. 6. DCCCXX. i. See DCCCXXI. 20. L. 7. DCCCXL. 37, with 
 respect to a particular Providence. In L. 4. DCII. 42, we find the 
 following sentence, which refers to the prince or "Ap%av of Basilides : 
 W vrpovoiK $, il XKI #Vo Tov cip^^vrsg, us QcivKi, xw{iff6at ap%trtu, aA.^.' 
 iyxccrifftfoipt] ra.7? ovtfixis ffvv XKI ry TUV ovffiuv ytvifii rfpo; TOV TUV oA.av 
 Siov. 
 
 3 S. L. 6. DCCXVII. 19. In the Eclogae ex Prophetarum Scripturis, 
 xvi., it is shown that God acts through the instrumentality of man. 
 
 4 S. L. 7. DCCCLV. 22. 
 
 5 r&'i rov VUVTUV /Saf/PJa vrtivra, Itrrty, xdxtivov 'iv<x,n TO. cravra, 
 
Writings of Clement of Alexandria. 195 
 
 of Plato to the Holy Trinity. He distinguishes them expressly 
 in a J passage in the first book of the Pedagogue, where he 
 says, "The Father of the universe is one; the Word of the 
 universe is one ; the Holy Spirit is one and the same every- 
 where." He 2 says that the Gnostic comprehends both the 
 first cause, and the cause generated by the first, which he 
 calls in 3 another place the second cause. It may be, how- 
 ever, doubted whether he refers to the Trinity, when he in 
 another place 4 speaks of the first, and second, and third, as 
 suspended from one principle (apx?s)> working according to its 
 will. Then, he adds, " at the boundary and extremity of the 
 visible world are placed the blessed angels ; thus one order is 
 ranged below another, until we arrive at man." 
 
 This distinction of persons was not, in Clement's opinion, 
 in the least at variance with the unity of the Godhead ; for he 
 says of 5 God, that He is one, and beyond one, and above the 
 Monad itself. Wherefore the pronoun Thou is emphatic, and 
 points out the only really existing God, Who was, and is, and 
 shall be ; for the participle (6 wv) includes the three divisions 
 
 etl-nav KTruvruv xecXuv ^iit-rifov ^i "fifi, fot, "biV-Tipa,' xa,} rpirov v'spi, TO. rpira.' 
 ovx a,AX&; 'iyuys. iV,a,xouu % TTJV xyieiv T fiance, pmtoiffeu' rpirov ft\v ya,p tlvat 
 TO oiyiov TrvtUfAO,' rov vtov ^\ ttVTtftr, ;' ov rfdvret iyiv<ro xara, fiov*.?]fftv <rov 
 
 yrarpos. S. L. 5. DCCX. 17. It is to be observed that Clement does not 
 confine the word *pia,s to the three Persons in the Godhead. See S. L. 
 3. DXLII. 19. L. 4. DLXXXVIII. 9, where he calls faith, hope, and 
 charity the Holy Trinity (vt &yiu rpids). L. 7. DCCCLIV. 26. rr,v 
 [jt,a.x.a.pitt,v ruv otyiui rfiltiM povuv. Compare DCCCXXXIV. 6. In the 
 
 Excerpta ex Theodoti Scriptis LXXX. we find, with reference to the rite 
 
 of baptism, xxi ^10, rpiuv ovoftctTav ffu.ff'ns <rriS sv tyQopa. Tpia^o? aVXA.Q/>7. 
 
 1 c. 6. cxxiii. 9. The three Persons are mentioned, C. xci. 27. P. L. 
 3. c. 12. cccxi. 14. S. L. 4. DCXXXV. 9. Quis Dives Salvetur. DCDLIV. 
 42, where the offices of the Persons are marked. See also the Eclogae ex 
 Prophetarum Scripturis. xin. xxix. 
 
 - S. L. 6. dcclxxix. 9. See L. 2. CCCCLXIX. 30. L. 7. DCCCXXIX. 
 36. 
 
 3 S. L. 7. dcccxxxviii. 2, 10. 
 
 4 S. L. 7. dcccxxxiii. 42. 
 
 5 P. L. I. C. 8. CXL. 21. sv Tt o Bio?, xoil Iv'ixsivu. <rou tvo$, xeit i><xlp 
 uvr'/)v ftovadot.' $10 XKI TO 2y popiar (the reference is to John xvii. 21), $stx- 
 nx'/iv s%ov 'i[Jt,(Qa.fftv, rov ovrus [tovov b'vrx, es wv, xxi tffri, xui effreti, ^tixvufft 
 0<ov' xx& uv rpiu* %povuv iv b'voftcc, xz7rxi, o uv. See p. 149, Note 6, and 
 Beausobre's remarks on the Monad, Histoire du Manicheisme, T. ii. p. 283. 
 P. L. 3. c. 7. CCLXXVI. 7. S. L. 5. DCLXXXIX. 14. L. 6. DCCLXXXIII. 
 
 42. L. 7. DCCCXCIX. 10. BCD. 3. 
 
196 Some Accoimt of the 
 
 of time, past, present, and future. The title * God is re- 
 peatedly given to the second Person in the Trinity. We 
 ' 2 find also several passages expressive of the intimate union 
 which subsists between the Father and Son. In a 3 passage 
 in the Hortatory Address are enumerated the titles given to 
 the Son : the Harmony of the Father Christ the Word of 
 God the Arm of the Lord the Power of the Universe the 
 Will of the Father: and in 4 another passage quoted in p. 17, 
 is a description of His nature and offices. 
 
 1 C. viii. 27. Ix'ivutriv $= lavTov o fXi*r*f/Mf 0sof, with reference to 
 Phil. ii. 7, LXXXIV. 2. TU <ra.6'ovrt xot.} -rpoo-xwovpivtu 0<w T^UVTI. P. L. I. 
 C. 5- CXII. 25. fov 0so v v <rov Aoyov, TOV 3t' riftx; a.vQpu'X'ov yivopivov ccftvov 
 xixXtixs TOV &iov, TOV viov TOV 0t7, TOV vr,vrisv rev Uctrpoj. C. 6. CXIII. II. 
 u/.Xu. <rpoffftufa7v plv KVTOV tixo; o'j^l v, 0ov OVTK. C. 7- CXXXI. 8. o %\ 
 '/ift'tT'po; 'Tfotdoiyuyo; , uyto; Qio; Ir,o~ov; } o wctf'/;; 7%; Kv6puv'o~riTo; xu,6ttyif^uv 
 Aoyo;' ai/To; o (p/A-av^wrof Stag iff<ri vrcuootyaayo;. CXXXII. II. 'In ol MK] 
 ccvuvof4,a,ffras ?v o &io; o Kupio;, /^r^'-vca yiyivvftzti; civfyuTo;, quoted in p. l6j, 
 
 Note 3. When the force of the word avuvouaa-To; is considered, and the 
 manner in which it is applied by Clement (see S. L. 5. ncxcv. 21.), 
 there can be no doubt of his belief in the essential Divinity of Christ. 
 
 C. II. CLYI. 3. OTI Sio; xa.} ^Yiptovpyos. L. 2. C. 3. CXC. 13. o ciruQo: 
 &io; xctt Kvpio; TUV oA.uv. C. 8. CCXIV. 29. otu. TOVT'O TOI ii; ov ovx iwi'ffTiuffKv 
 Kvfpuvrov, TOV (QiXdvQp&J'n'ov 0sov, tTiyvuffovTUt Kupiov XKI OIXKIOV. L. 3. C. I. 
 ("CLI. 33. o $1 ffvp.'ffKfa; 0soj, tuvro; faivQipeatr-v rrtv ffupKO,. C. 7. CCLXXYII. 
 32. Kviv%w$ yu-f o TOV ravToxpuropoi &<ov Aoyov s%uv. Compare o ^'/ipiovpyo: 
 ruv ffup'x'u.v'ruv, o <7ra.VTOxpa.Tup xvpio;. S. L.- 4. PCIY. 24. S. L. I. 
 CCCLXXIV. II. TOV 'S-urnpu,, aT^cta/, 6ov tipyff0cti ^u/v TO, vvv. Compare L. 2. 
 
 CCCCXLII. 3. CCCCLIII. ii. L. 5. DCLXIX. 13. L. 6. DCCXCII. 20. 
 DCCCXII. 10. eoj Iv ffapx'iM. Quis Dives Salvetur. DCDXXXIX. 16. trpo&ft*. 
 
 as. evf Qzo$ ztx.} a. fAiXXu oupuTriffiff&ai xoti a, f*.i}*Xii T/J KVTU a.'7foxpiviG@ot.t. 
 C. VII. 14. Ivritydivr, %l svxy%o; o vrpoav ^earrip' 1-vi^ia.vn o iv TU OVTI uv, 
 OTI o Aoyos, os vtv <rpo$ TOV 6ov, Ai^ciffxKXo; \KiQdvri, u TO, -ravTU. ^i^yifJt.iovpyr,TKi. 
 
 2 P. L. I. C. 5- cxii. l6. u TOV [tiyoihou Qiov' u TOV TiXiiov vfuiSiov' via; 
 Iv ffKTpl, xa.} -ruTVp Iv VIM. See C. 7. CXXIX. 21. C. 8. CXXXV. 28. av^lv 
 apot. f^iffiiTon vvro TOU 0oy, xXX* oval uwo TOV Aoyov' 'iv yap KftQu, o ftsof. 
 Clement then refers to John i. I. CXLII. 8. u; tUvai TCC~S a.^h'ia.^ XOC,T<$O.\\; 
 
 TOV TUV ffVfJLfKVTUV 050V, V fAQVOV i'lVKI, UyiztJOV, OlXetlOV, O'/lfAtOVpyOVf VI6V IV 
 
 UxTpi. S. L. 5. DCXLIII. ii. In S. L. 7. DCCCLXXXI. 21, Clement 
 identifies the Son with the Father as to perfection, if the words ravr'sffnv 
 txvTov are not a gloss. 
 
 3 xciii. 15. Compare in. 17. 
 
 4 Ixxxvi. I. In this passage the Word is represented as the fellow- 
 combatant of the creature; but in LXXVII. 27, quoted in p. 122, Note 6, 
 the Word is made not a combatant, but the judge of the contest, d-ro^v- 
 
 era,[tsv9t <T ovv vripi<Qa.vu; Iv TU TV; A;^/j ffToti<y yvqoius a-yuvi^uptJa,, 
 fipKJZiuovTOf fjitv TOV Aoyov TOV a,yiov, ay&jvoTitfovvTo; ol TOV OiffTroTou TUV oXuv. 
 
 To the passages quoted in that note add P. L. I. c. 8. cxxxvi. 15. eg IO-TI 
 Tr,$ TV Qsov * 
 
Writings of Clement of A lexandria. 1 9 7 
 
 By the Word Clement certainly understood x a person. 
 Speaking of the idea of Plato, he 2 says, "The idea is the 
 thought of God, which the barbarians called the Word of God " 
 (Aoyoi/ TOV eov). Then he proceeds, " The Word going forth, 
 the cause of creation, generates Himself, when He becomes 
 flesh, in order that He may be seen by the eye." Clement had 
 before said that justice, honesty, truth, cannot be seen with 
 the eyes, only with the understanding. Inasmuch, therefore, 
 as the Word of God said, " I am the truth," the Word can 
 only be contemplated by the understanding. Speaking of the 
 source of knowledge, Clement 3 says, "that we must ascend 
 above all created things to arrive at the teacher. Since there 
 is one Unbegotten, the omnipotent God ; and one First- 
 Begotten, ' by Whom all things were made, and without Him 
 was not any thing made.' For there is in truth one God, Who 
 made the beginning of all things, that is, the first-begotten Son, 
 as Peter writes (in the Praedicatio), who well understood the 
 words, ' In the beginning God created the heaven and the 
 earth.' He is called Wisdom by all the prophets. He is the 
 
 1 C. iii. 17. Aoyos oiipdvio;, o yvjffio; ayavufTw; \7t\ TM travro; xoo-pov harpy 
 ffTi<t>a.vov(Aivo;. P. L. I. C. 6. CXIII. 14. TOV Aoyov Tt\i>ov Ix TiXi'iov QUVTOI. TOV 
 Ha.Tfo;. C. 9. CXLVIII. 3- ro ^ VoivToxpKTOpo; xxi TaTpixov Aoyov. C. LXYII. 
 41. L. 3. C. 5- CCLXXIII. 26. Jfa.vTat^ou ^\ TOV Aoyov, o; \ffTi <ffoc.vTtx.^ov. C. 8. 
 CCLXXX. 7. irtii'biv avTov; o <7ra,vTi<rbfTyis Aoyos. S. L. I. CCCXXIX. 8. 
 Ifu.vcx.'ffKvt.Ta.i TO xityd.Xot.iov TMV ov-reav, o %priffTo; xa.} nfttpos ^'oyo;. L. 5* 
 DCCVIII. II. DCCXII. 5. 
 
 - S. L. 5. DCLIV. 4. quoted in p. 103. 'A ^ /^ Iwovt^a. TOV e<ou, ov-ip 01 
 $a.p$oc.pot A-oyov <ipf,xetfi TOV Slav *^fX4vf $1 o Aoyo;, ^nftiovpyiot,; otiTtos, 'ivn-u. 
 KOU IXVTOV yivva, OTXV o Aoyo; ffoc.0^ yiv/iTOii, 'iva. xtzi d<.6y. Clement USCS the 
 
 expression o vrpotpopixo; Aoyo$, to signify the spoken Word, not as opposed 
 to the Aoyo; IV^IK^TOS. S. L. 5- DCXLVI. 39- y^p TO^ TIeiTpo; TUV oXeav 
 Aoyo;) ov% ouTOS IffTiv o vrpofyopixo;, ffofytiz, o\ xou % i p'/io~TOTr l f <potvipctiTK,T'/i TOV HOI/, 
 ^i>vu.[/.l; Ti ecv < ff(x,'yxpcc,T^i^ xcu TW OVTI 6uot,' olioi TOI; f/,?i ofjioXoyotiffiv a.xoc,TU.v'oyiTo:, 
 
 OKpa.Topix'ov. Compare DCXLViii. 21. ^x,^ f^ lv y**-P <> yiywa? 
 ;' tfetTfip Bi TOVTOU, o vav;. S. L. 7- DCCCLXIV. 6, 40, where o yrpo(popixi)i 
 s is opposed to faith, which is called Iv^iahTov TI a.yoc,&'ov. 31. 
 3 S. L. 6. DCCLXIX. 29. See L. 5. ncxcix. 20. In L. 7. DCCCXXIX. 
 34, Clement calls the Son the beginning and first-fruits of things existent, 
 being without time and beginning, TJJV oi%povov xxi a,voc,p^ov upxtv TI xa\ 
 TUV OVTUV TOV vlov. In the Eclogce ex Prophetarum Scripturis. i\ r . 
 
 the application of the title 'Ap%r, to the Son, is founded on Hosea i. 7, 10. 
 In S. L. 5. DCLXIX. 12, God the Saviour is said to work, being the 
 beginning of all things, which was formed an image from the invisible God 
 first and before the ages, and then gave form to all things created after 
 itself. See p. 151, Note 3. 
 
198 Some "Account of the 
 
 Teacher of all created beings, the Counsellor of God, Who 
 foreknew all things. He in various ways has instructed man 
 from the first foundation of the world, and perfects him." 
 
 When, however, we say that Clement speaks of the Word as 
 a person, we mean not to deny that there are passages in 
 which Aoyos may be interpreted of an attribute or an operation. 
 Thus, l he speaks of the Heavenly Word, the all-harmonious, 
 tuneful, holy instrument of God, the supramundane wisdom. 
 He 2 exhorts us to receive the Word with open ears, and to 
 entertain God as a guest in our purified souls. He 3 calls the 
 Word of the Lord the law of truth. He 4 says that the voice 
 of the Lord, the Word without form, 5 the power of the Word, 
 the shining Word of the Lord, the truth which descended from 
 heaven upon the assembly of the Church, works through a 
 shining and proximate ministry. 
 
 Clement says repeatedly, that " the Aoyos is the source of 
 all the true knowledge to which man attains." Hence it is 
 sometimes not easy to distinguish whether we are to under- 
 stand by the word Aoyos the person who communicates the 
 knowledge, or the operation of the communication on the 
 mind of man. Thus he 7 calls the sound \Vord the sun of the 
 soul, by which alone, rising in the deepest recess of the under- 
 
 3 C. vi. 5. Yet there immediately follows ri P/i ovv TO opy&vov, o rou &<ov 
 Aoyos, a Kvpios /3avAr/. 
 
 2 C. Ixx. 25. So Ixxiii. 24. ivay/5 rov uyiov vvoXetftfieiviTS rou &iou hoyov. 
 
 3 C. Ixxvi. 37. 
 
 4 S. L. 6. DCCLVI. 37. Yet compare L. 7. DCCCXXXVII. 34, where the 
 appellations law and eternal Word are applied to the Saviour. In L. I. 
 CCCXLIII. 7, Clement plays upon the twofold meaning of the word Aoyo? 
 Reason, and the Word. 
 
 5 In S. L. 6. dcclxiv. 40, Clement says that the Lord is the power of 
 God, with reference to I Cor. i. 29. Compare Tatian, 145, A. In the 
 Excerpta ex Prophetarum Scripturis. LIII. the Lord is called the Word 
 with reference to Ps. xix. 3* ^t**?* r y nftzpa iptvyzrou pri/aa. 
 
 c Thus C. Ixiv. 8, with respect to the Gentiles, si yap XKI ra, f^a,Xi/Tra, 
 
 \vu,v <rp.oc.ru, rivoi rov Xoyou rov faiou \a.$ovri? "EAAjjvs;, oXiya, cirra. rri; oiXr,@iiu.; 
 
 iq>6iy,a.vro. Here o x'oyo: o 0<.7o; seems to mean a Divine attribute. But in 
 LXX. 32, the words clearly mean a person, dti olv rr t $ <pu\>?i$ uvKxouMftsv 
 
 TOU 6iiou hoyou' (pas $1, o \oyo: avfy/uVot:, $i' oil KU.ru.vya^'o^Ja. rov 0ov. 
 
 Compare LXXVIII. 31. P. L. 2. c. i. CLXII. 13. o p<r/v xy?. S. L. 
 
 2. CCCCLXIII. 27. 
 
 7 C. lix. 26. 
 
Writings of Clement of Alexandria. 199 
 
 standing, the eye of the understanding is enlightened. He 
 1 speaks of the Father in the fulness of His love towards man 
 showering down the Word, and the Word then becoming 
 spiritual food to the prudent. Yet this passage is immediately 
 followed by one already quoted, in which the personality of 
 the Word is clearly expressed. 
 
 We find the Word called the -wisdom of God, a title 
 derived from Prov. viii. 22, or the 3 paternal wisdom 4 the 
 good will of the Good Father, the genuine wisdom, the sancti- 
 fication of knowledge 5 the truth, the wisdom, the power of 
 God 6 the first-created wisdom, the 7 person or countenance 
 of God, by which He is brought to light or revealed, and made 
 known the 8 person of the revealed truth. With respect to 
 this last title, Clement is speaking of the proof that the Son of 
 God is our Saviour ; this, he says, " is proved by the prophecies 
 which preceded His appearance ; . by the testimonies which 
 co-existed with His sensible (cognizable by the senses) birth or 
 existence ; and by the (miraculous) powers which were 
 announced and openly displayed after His Ascension. That 
 we possess the truth is proved by the fact that the Son of God 
 is Himself our Teacher. For if in every inquiry a person (to 
 effect) and a thing (to be effected) are universally found, the 
 truth is revealed amongst us alone. Since the person of the 
 revealed truth is the Son of God ; the thing is the power of 
 faith, which prevails over every adversary, and the resistance 
 of the whole world." This title then is a logical rather than a 
 theological distinction. 
 
 Perhaps, however, the clearest and most connected view of 
 1 P. L. i. c. 6. cxxiii. 6. See p. 194, Note 5. S. L. I. cccxxxvu. 36. 
 
 " C. Ixviii. "' f*/ % tffnv o \'oo; oe,vrov. 
 
 3 P. L. I. C. II. clvi. I. art ffoQiu. lirr] 
 
 4 P. L. 3. c. 12. cccix. 36. 
 
 5 S. L. 2. CCCclvii. 8. ^uvctfti; ouv watrpix'/i vrfdpfcuv. L. I. CCCCXXI. 99. 
 
 L. 7. DCCCXXXIII. 32. 
 
 6 S. L. 5. dcxcix. 23. Clement refers to Wisdom vii. 24 ; but see 
 Prov. viii. 22. 
 
 7 P. L. I. c. 7- cxxxii. 15. ifptfetifit 31 TOII &*ou o A.oyos, a <ptrt%trtu o @<o$ 
 xa,} yiuptt^treu. Compare S. L. 5- DCLXV. 30. Ivnvhv vf'offu'ffov tlp'/irut rov 
 Hct'-po; o vlo? eurtjftm <mvra$i ffupxotyopo; yivoftivo; o Ao<yo;, o rov ffa.Tptuou 
 p'/ivwrrts tinsufta.ro;. See also the passages quoted in p. 166, Note 2. 
 
 8 L. 6. dccci. 28. i<7Tii Kpoffuirov fx.lv rvs %uxvu{u.zvr,; dXwfcia,; o uio; rov &-ov. 
 
2co Some Account of the 
 
 Clement's opinions respecting the Second Person in the 
 Trinity, may be found in a passage in the l seventh book of the 
 Stromata. We find him there saying that " the most excellent 
 thing on earth is the most pious man ; the most excellent 
 thing in heaven, an angel, who having nearer access shares in 
 greater purity the eternal and blessed life ; but the most perfect, 
 the most holy, the most regal, the most beneficent nature is 
 that of the Son, being most intimately united to 2 Him Who is 
 alone omnipotent. His is the highest pre-eminence ; He 
 orders all things according to the will of the Father, and gives 
 them the best direction, and acts upon them with unwearied 
 and inexhaustible power, being enabled to look into the secret 
 thoughts. For the Son of God never quits the eminence from 
 which He looks down upon the universe ; He is neither divided, 
 nor cut off, nor transferred from place to place, but is at all 
 times in every place, yet circumscribed by no place, being all 
 intelligence, all the light of the Father, 3 all eye, seeing all 
 things, hearing all things, knowing all things, by His power 
 penetrating all powers. To Him the Word of the Father, 
 Who received the holy dispensation through Him Who put it in 
 subjection to Him is subject the host of angels and 4 gods. 
 Hence all men are His ; some knowing Him ; others not having 
 yet attained to the knowledge : some as friends ; some as 
 faithful servants ; some as mere servants. He is the Teacher 
 Who disciplines the Gnostic by mysteries, the believer by good 
 hopes, the hard of heart by the corrective discipline of a 
 sensible operation. Thence proceeds a Providence, particular, 
 public or national, and universal." Clement then goes on to 
 
 1 dcccxxxi. 13. 
 
 2 ri re? P'OVM fav-oKpttropi <z-po<r<%z<r<ru,T'/i. Petavius objected to this expres- 
 sion as savouring of Arianism, because the nature is represented, not as 
 the same, but merely as proximate to that of the Father. See Bull, Defen. 
 Fid. Nic. c. 6. sect. n. 6. The whole tenor of the passage proves that 
 Clement ascribed all the attributes of the Godhead to Christ ; but when He 
 is spoken of as the Son, with reference to the Father, or as sent forth by 
 the Father to conduct the economy, the relation itself implies a certain 
 subordination or inferiority. 
 
 3 We may observe that Clement here applies to the Son terms which in 
 DCCCLIII. 10 he applies to God generally. 
 
 4 So S. L. 2, CCCclv. 29. TOV V'?ripu,vu> ruv &iuv. Is. 4. DCIV. 22. ol yap 
 civ iron o vios <rt? fftx-rfi %iot(piXovuxoi'/i, xa} Tuvra. Iv Sto7f. L. 6. DCCXCVIII. 
 II. xara, <rv ffvyx^yipovopiav <ruv xvpiav KOU Siuv. Compare DCCCXVI. 5- 
 L. 7. DCCCLXV. 17. 
 
Writings of Clement of Alexandria. 201 
 
 state that the Divine prophecies plainly declare that there is a 
 Son of God, and that He is the Saviour and Lord of Whom we 
 speak. " He draws to Him by persuasion those of the Greeks 
 and barbarians who are willing to obey Him. He it was Who 
 gave philosophy to the Greeks. * His providential care extends 
 to all. Since, if it does not, we must conclude either that He 
 wants the power, which would bespeak weakness ; or that, 
 possessing the power, He wants the will, which would bespeak 
 a deficiency in goodness ; nor can we suppose that He Who 
 took upon Him suffering flesh on our account, indulges in 
 luxurious indolence (like the gods of Epicurus). As, there- 
 fore, it befits Him Who is the Lord of all, He takes care of all ; 
 for He is the Saviour of all. He allots His benefits to Greeks 
 and barbarians, according to the capacity of each to receive 
 them that is, to those of them who are predestined and called 
 at their proper season, faithful and elect. He, therefore, Who 
 has called all equally, but has given more eminent honour to 
 the more eminent believer, will not through envy withhold His 
 benefits from any ; nor will He, \Vho is the Lord of all, and 
 especially when He 2 ministers to the will of the good and 
 omnipotent Father, be prevented by another from conferring 
 them. Nor can envy be incident to the Lord Who, as He is 
 without beginning (di/apx>s) 3 is also without passion ; nor can 
 anything which man possesses be an occasion of envy to the 
 Lord ; widely different is he to whom the passion of envy is 
 incident. Nor can we say that the Lord was unwilling to save 
 mankind through ignorance because He knew not how to 
 provide for the care of each individual. Ignorance is not 
 incident to God ; to Him Who before the foundation of the 
 world was the counsellor of the Father. For this was * the 
 wisdom in which the omnipotent God rejoiced. 7 The Son is 
 1 Compare dcccxxxi. 21. 
 
 ~" TOV K,yot,&ov x,&i < x > a,v7ox.!>t 
 
 Petavius objected also to this expression. See p. 200, Note 2. 
 
 3 We have seen that exemption from passion is regarded by Clement as 
 an attribute of the Godhead ; he must therefore have considered Christ, 
 Whom he states to be without beginning as well as without passion, to be 
 God. Compare S. L. 4. DCXXXII. 40. &to; %l a.'vcx.&r,?, cidvpos TI, x,cti 
 
 avtyrittvfAvrof, with L. 7- DCCCLXXV. l6. ; ftiv cuv jtovos o a,vi<Vi&v[jt.riTo; 55 
 &FX$St K-'jpu? o tyiXavfyu'Vo;, o KO.} /' jfta.; a.v6pta-7fo?. There is no contra- 
 diction between the awa0vi; cv^i yzvoftsvo; and the l| &p%w; etiMftivfufrtt ; 
 the former relating to the essential existence of Christ, the latter to His 
 assumption of human nature. 
 
2O2 Some Account of the 
 
 the power of God ; inasmuch as existing before all created 
 things He is the Word, in Whom is contained the principle of 
 all things 1 (dp^tKcoraros Aoyos), and the wisdom of the Father ; 
 and He may peculiarly be called the Teacher of the beings 
 created by Him. Nor can He, Who, having taken upon Him 
 flesh, which is naturally subject to passion, disciplined it into a 
 habit of impassibility, be suspected of abandoning His care of 
 man through the seductions of pleasure." Clement afterwards 
 says that " every operation of the Lord has reference to the 
 Almighty, and the Son is, so to speak, an energy or operation 
 of the Father that the Son is constituted the causer of all 
 good by the will of the Almighty Father, the first causer of 
 motion, a power incomprehensible by sense ; for what He was 
 man saw not through the weakness of the flesh. Wherefore 
 taking upon Him flesh, which is cognizable by sense, He came 
 to show to men what is possible with reference to obedience to 
 the commandments." 
 
 To the proofs of Clement's belief in the essential divinity of 
 Christ, contained in the foregoing passage, we may add several 
 passages in which His pre- existence is expressly declared. 
 Thus 2 the Lord Christ is called the sun of the resurrection, 
 begotten before the morning star, and gratuitously imparting 
 life by His own rays. The precepts inculcating a righteous 
 course of life are 3 said to have been announced before the 
 law by the Word. It 4 is said of Abraham that, looking up to 
 heaven, he saw either the Son in the Spirit, or as some inter- 
 pret the passage, a glorious angel. In 5 another place Clement, 
 
 1 We find in ncccxxi. 3. TOV xf^ixov ^oyov, which Lovvth understood of 
 the Xoyos, but as it appears to me erroneously; in S. L. I. cccxxxiv. 4. 
 
 Ift TTIV ap%ixu<rdt r ry,v ffoifiiav. 
 
 2 C. LXX. 9, with reference to Ps. cix. 4. See v. 24. vn. 14. 
 
 3 S. L. 3. dxxxii. 21. In P. L. I. c. 7. cxxxi. 24, it is said that the 
 Pedagogue (Christ) appeared to Abraham, Jacob, etc. 
 
 4 S. L. 5. dcxlviii. 14, uith reference to Gen. xvii. I. 
 
 5 P. L. i. c. 7. cxxxn. 27. cxxxm. 17. Compare S. L. 7. ncccxxiv. 
 
 30. and L. 5. DCXC. 28. *a< ^' u.yy'&ov rtfofftxu; (f. vpofftxovg as L. 7. 
 UCCCXXXV. 1 8. ; TS ruv Vf>o<ri%uv uyyiX/vv) pvffra.yuyi7Ta,t, where the 
 
 reference is to the angel who appeared to Abraham. In the Adumbra- 
 tions on the First Epistle of St. John ii. I, we find Sed Moysi quidem 
 propinquus ac vicinus Angelus. apparuit. MIX. 28. Bull, Def. Fid. Nic. 
 c. I. sect. I. II. Clement says that Moses appears to have applied the 
 appellation covenant to the Lord in Gen. xvii. 4. S. L. I. ccccxxvu. 21. 
 
Writings of Clement of Alexandria. 203 
 
 comparing the old with the new covenant, says, " formerly the 
 elder people had the elder covenant, and the law disciplined 
 the people with fear, and the Word was an angel ; but to the 
 new people was given a new covenant, and the Word was 
 made (yeye'viyrai) and fear was changed into love, and the 
 mystical angel Jesus is born." 
 
 There is a passage in * the fourth book of the Stromata 
 which appears at first sight to be at variance with one which 
 has been quoted from the first book of the Pedagogue, as 
 declaratory of the distinction of persons in the unity of the 
 Godhead. " God," he says, " not being demonstrable, is not 
 an object of knowledge; but the Son is wisdom, and know- 
 ledge, and truth, and whatever is akin to them ; demonstration, 
 therefore, and description (8ieoSoi/) apply to Him ; all the 
 powers of the Spirit, being collectively one thing, conspire to 
 the same point, the Son, Who is infinite with reference to the 
 notion (ciWas) of each of His powers. The Son is neither 
 absolutely one, as one ; nor yet many, as parts, but one, as all 
 things ; for from Him are all things ; and He is the circle of 
 all powers collected and united into one. On this account the 
 Word is called Alpha and Omega. In Him alone the end is 
 the beginning, and He ends in the beginning, not admitting 
 any interval or distance." It is not easy to attach a precise 
 meaning to many of the expressions in this passage j yet it 
 seems only to mean, 2 as Bull has interpreted it, that God can- 
 not be known directly, and is known only mediately through 
 the Son. In other respects it makes the Son co-existent with 
 the Father. 
 
 That Christ was at once God and man is 3 repeatedly 
 affirmed. In commenting on the injunction given by Christ 
 to eat His flesh and drink His blood (John vi. 53, 54), Clement 
 
 1 dcxxxv. 9. 
 
 2 Def. Fid. Nic. sect. 2. c. 6. 7. 
 
 3 Thus C. vii. 2. vvv >TJ I<T<pv/? a,v0p&<voi; auros ou<ro$ o Aoyos, o ftovos Kfttyu, 
 &sos <ri KOI.} civfyuvo;, KWKVTUV hpiv a.'1-nos a,ya,Quv. See LXXXIY. I. P. L. I. 
 
 c. 9. CXLVIII. 33. L. 3. c. i. CCLI. 22. S. L. 7. Dcccxxxn. 17, 43. 
 DCCCXXXIII. 10. In the second book of the Stromata, CCCCLXXIX. 30, 
 mention is made of the fourth Hypostasis of the Lord, which Potter 
 supposes to mean Christ's human nature, which together with the Three 
 Persons in the Trinity makes the 
 
2O4 Some Account of the 
 
 1 says "that the Spirit signifies allegorically the body or flesh, 
 the Word the blood ; the mixture of the two is the Lord, the 
 food of infants ; for the Lord is Spirit and Word ; the food, 
 that is the Lord Jesus, the Word of God, is incarnate spirit ; 
 sanctified heavenly flesh." 2 He was not, however, a common 
 man. 3 It would be ridiculous to suppose that the body of 
 the Saviour, as a body, required necessary sustenance for its 
 preservation ; He ate, but not for the body, which was held 
 together by a holy power ; but lest His companions should be 
 induced to think 4 otherwise of Him (than as a man), as after- 
 wards some supposed that He was only a man in appearance. 
 He was altogether exempt from passion, subject to no impulse 
 of passion ; neither of pleasure nor pain. In 5 the Eclogee 
 ex Prophetarum Scripturis, we find it affirmed that "as the 
 Saviour, while in the body, spake and performed cures, He 
 did the same before through the prophets ; and does it now 
 through the Apostles and teachers. For the Church ministers 
 to the operation of the Father. On that account He then took 
 upon Him man, that He might in the human form minister to 
 the will of the Father: and on all occasions God W T ho 'Moves 
 man puts on man for the salvation of man ; formerly He put 
 on the prophets ; He now puts on the Church (a collection of 
 faithful men), for it was suitable that like should minister to 
 like for a like salvation." 
 
 1 P. L. i. c. 6. cxxin. 35. 
 
 - S. L. 3. dxxxiii. 31. 'ivn-ra. o'-, oLo- civfyuxo; r,v xoivi;. 
 
 :1 S. L. 6. dcclxxv. 28. 
 
 4 In S. L. 6. dccciv. 10, Clement says that the Son of God took upon 
 Him flesh, which was an object of sense. Le Nourry thinks that there is 
 no allusion to the human nature of Christ. His explanation is, Quaternio 
 virtutum Deo consecratur ; tertii sola, nimirum justitia, hominem quartce 
 Domini w-ro<rra<r-/, hoc est, firmo nee mutationi amplius obnoxio Domini 
 statin conjungente, p. 901. Still we are not told why this unchangeable 
 state of the Lord is called the fourth Hypostasis. 
 
 5 xxiii. In S. L. 7. DCCCLXVIII. 9, the Lord is said to have assumed 
 flesh, in order that He might instruct through the mouth of man. In the 
 Eclogce ex Prophetarum Scripturis, LIII. it is said that the Devil was 
 aware of the coming of the Lord, but did not know that Jesus (Qsos is 
 improperly inserted) was He ; and therefote tempted Him to ascertain His 
 power ; then left Him for a season, waiting for His resurrection ; for the 
 Devil knew that the Lord was to rise. The demons supposed that 
 Solomon was the Lord, till he sinned ; they knew that Christ was the 
 Lord after His resurrection. 
 
 " o tpiXuvfyuvo; &io;. We find the \oyo; so styled in P. L. I. c. 7. cxxxi. 10. 
 
Writings of Clement of Alexandria. 205 
 
 In the J second book of the Paedagogue, Clement says 
 " that the Word of God in Scripture is called a pearl, being 
 the pellucid and pure Jesus, the superintending or inspecting 
 eye in the flesh, the transparent Word; through Whom the 
 flesh, regenerated in the water, becomes precious." 
 
 According to Clement, our Lord was born in the ' 2 twenty- 
 eighth year of the reign of Augustus, when the census was first 
 ordered to be made. Like several of the Fathers, he 3 inferred 
 from the words of Isa. Ixi. i, "To preach the acceptable 
 year of the Lord," that our Lord's ministry lasted only a single 
 year. We learn also that even in his time considerable 
 diversity of opinion existed respecting the days on which our 
 Lord was born and suffered. He 4 says that " Love was the 
 motive which impelled the Son of God to suffer for us." He 
 speaks of Christ as 5 sacrificed for us ; and with reference to 
 i Cor. v. 7, " Christ our passover is sacrificed for us," he 
 G says, "Truly an astonishing sacrifice, the Son of God sancti- 
 fied for us." We have "seen that Clement calls upon us to be 
 believers in the suffering and adored living God. He did not, 
 however, suppose that the Godhead suffered. On the con- 
 trary, speaking of the offering of Isaac, he 8 says, "that the 
 fact that Isaac was not sacrificed has reference to the 
 divinity of the Lord ; for Jesus arose after His interment, not 
 having suffered (in His Divine nature), as Isaac was preserved 
 from the sacrifice." In another 9 place Clement, having referred 
 
 1 c. 12. ccxli. 31. Compare a fragment found in the Catena of Nicetas 
 on Matt. xii. 46, in which it is said that the pearl is the pellucid and most 
 pure Jesus, Whom the Virgin conceived from the Divine lightning (1% affrpavr,; 
 TVS fata;}. For as the pearl, being in flesh, and in a shell, and in liquid, 
 appears to be a liquid and transparent body full of light and spirit, so the 
 incarnate Divine Word (&7, not fao? Aoyos} is intelligent light, shining 
 through light and a liquid body. MXIV. 15. 
 
 2 S. L. i. ccccvi. 31. The twenty-eighth year must be reckoned from 
 the victory at Actium. 
 
 3 S. L. i. ccccvii. 8. Compare L. 5. DCLXVIII. 22. See the two frag- 
 ments supposed to be taken from Clement's Work de Paschate. MXVII. 15. 
 
 4 S. L. 6. dcclxxv. 15. 5 S. L. 7. dcccxxxvi. 27. 
 
 6 S. L. 5. dclxxxvi. 8. eivopov u; u,Xr,6eas 0vp.cc,, vlo? 0tou v<ff\? Wftuv 
 
 Kyiu^opivo;. But it has been ingeniously conjectured that for a,yix%o/x,zvos 
 we should read ff^a-yiot^'n^tvo?. See DCLXXXVI n. 20. 
 
 7 C. Ixxxiv. 2. wifnvffov, oivfyuvz, rea <xa.6ovTi xa,} vrpoffx.vvov[&zvw 0iu 
 
 2/yvn, quoted in p. 195, Note 3. 
 
 8 P. L. i. c. 5. cxii. 3. 9 C. xxiii. 7. 
 
2o6 Some Account of the 
 
 to the passage in the Epistle to the Ephesians xi. 4, 5, where it 
 is said that " God caused us, who were dead in sins, to live 
 together with Christ," adds, " For the Word, living and buried 
 with Christ, is raised on 1 high together with God ; " that is, as 
 I understand Clement, the Word did not suffer at the cruci- 
 fixion, but was present with Christ's human nature in the 
 tomb, and preserved it from corruption to elevate it in the 
 resurrection. 
 
 Clement 2 says expressly that the Word alone was with- 
 out sin. 
 
 He 3 appears to have entertained, in common with many of 
 the early fathers, the opinion, founded on a misinterpretation 
 of Isa. liii. 2, 3, that the personal appearance of Christ was 
 mean. In common, too, with many of the early fathers, he 
 
 4 plays upon the words Xpto-ros and Xprja-ros. He finds also 
 various mysteries in the letters of the name 'I^o-ovs. Thus 
 
 5 the rectitude or straightness (^ evOeia) of the goodness of the 
 Lord is denoted by the letter I. In the number of Abra- 
 ham's servants (318, T/) with whom he rescued Lot, Clement 
 finds I H, the initials of 'I??o-o{)?, the saving name. The 
 "number of the commandments has also reference to the 
 first letter of that name. The 8 instrument of ten strings 
 
 1 Or perhaps is elevated together (with Christ) to God. See Potter's 
 Note on the passage. 
 
 - P. L. 3. C. 12. CCCVII. 17. ftovs; yup KVK/MxprrrTo; KVTO; o \oyos. 
 
 3 P. L. 3. C. I. CCLII. 7. rov <5 Kvpiov avTov rnv o-^iv at<r%pov yiyoviveii / 
 'VLffKiov TO nv'upa. /u.ctpTVp<7. Compare S. L. 2. CCCCXL. 24. L. 3. DLIX. 
 
 26. L. 6. DCCCXVIII. 38. We find, indeed, in S. L. 2. ccccxxxix. 16, 
 the following statement with reference to the Saviour, 
 
 pog ftuv, TO xstXov TO a.X'/}tvov <7n>7roo'JVTeav' '/tv yap TO $&>; 
 But Clement always describes the beauty of the soul as the 
 only true beauty. 
 
 4 C. LXXII. 10. xcv. 5. S. L. 2. ccccxxxvni. 10. CCCCLXVI. 23. 
 
 L. 5. DCLXXXV. 41. 
 
 5 P. L. i. c. 9. CXLVIII. 40. 
 
 6 S. L. 6. dcclxxxii. 4. Clement borrowed this from the Epistle of 
 Barnabas, c. 9. 
 
 7 S. L. 6. dcccxv. 35. P. L. 3. c. 12. cccv. 3. Clement frequently 
 calls ten the perfect number. See S. L. 2. CCCCLV. 28. L. 6. DCCLXXXII. 
 II. DCCCVII. 25. and the whole of chapter 16. 
 
 8 P. L. 2. C. 4. CXCIV. 22. xot,} [A'/tTt TO ^ixci%op'<>ov -^stXT'/ipiov, TOV A.'oyov TOV 
 
 I'/lffOVV [A'/lVll'it) TU ffTOlfcttto T)j: OiKKOO, fyKViCOUfAlVOV, 
 
Writings of Clemen t of A lexa ndria . 207 
 
 mentioned in Ps. xxxiii. 2, has a similar reference. In 
 the * sixth book of the Stromata there is a strange appli- 
 cation of the word 'ETrto-ry/x-og, expressing the number six, 
 to our Lord's incarnation and transfiguration. We find, too, 
 fanciful references to the 2 form and to the material of the 
 cross. 
 
 With respect to the descent of Christ into Hades, it is 
 expressly affirmed by Clement in the 3 sixth book of the 
 Stromata, "Wherefore the Lord preached the Gospel also to 
 them in Hades. The Scripture says, ' Hades says to destruc- 
 tion, we have not seen His form, but we have heard His voice.' 
 It was not the place which then found a voice and uttejed 
 the foregoing words ; but they who were consigned to Hades, 
 and who had given themselves up to destruction, like men 
 who voluntarily cast themselves out of a ship into the sea. 
 These, therefore, are they who hear the Divine power and 
 voice. For who in his senses would suppose that the souls of 
 the righteous and of sinners are in one condemnation, thus 
 imputing injustice to Providence? Do not the Scriptures 
 4 show that the Lord preached the Gospel to them who were 
 destroyed in the deluge ; or rather, to them who were bound 
 and are now detained in prison and custody? We have 
 shown in the 5 second book that the Apostles also, imitating 
 the Lord, preached the Gospel to them in Hades. For it was 
 fitting, I think, that the chief of the disciples should be 
 imitators of their Master, there as well as here ; so that HE 
 might lead the Hebrews, THEY the Gentiles to conversion ; 
 that is, G those who had lived in the righteousness, which is 
 according to the law and to philosophy, and had walked, not 
 
 1 (Icccxii. 8. o ^l ^IK, yiviffius, r t v l^YjXeaffiv '/i \%a$ Ivr'nr'/ipo;, oy^oa; ti-ffup^uv, 
 (pu.v'ri Qzo; tv ffctpxiM. 
 
 -'S. L. I. ccccxix. ii. L. 5. dclxvi. 23. dcxc. 5. As the numerical 
 power of the letter I referred to the Saviour, so the letter T referred in 
 form and numerical power to the cross. L. 6. DCCLXXXII. 3. DCCLXXXHI. 
 36. C. xci. 26. pi%pt rov ffyipiiou, until His passion. Quis Dives Salvetur. 
 DCDXXXIX. 46. S. L. 7. DCCCLXXX. 16. 
 
 3 dcclxii. 36. The passage of Scripture referred to seems to be Job 
 xxviii. 22. 
 
 4 i Pet. iii. 19, 20. 
 
 5 cccclii., where Clement quotes a passage from the Shepherd of 
 Hernias. 
 
 li This is more fully explained in ncci.xiv. DCCLXV. 
 
208 Some Account of the 
 
 indeed perfectly, but in sin and error ; for it befitted the 
 Divine dispensation, that they, who had made the greater pro- 
 ficiency in righteousness, and had in their lives made it their 
 principal object (Trpo^yov/AeVws), and had repented of their 
 transgressions, in whatever place they might be, since they 
 confessedly were of the number of those who belong to the 
 Almighty God, should be saved, each according to his own 
 knowledge." According to Clement, therefore, Christ and the 
 Apostles went down to Hades to preach the Gospel there to 
 those who had died before His appearance on earth, whether 
 Jews or Gentiles. This l was necessary to clear the Divine 
 economy from the imputation of injustice. We may take 
 this, opportunity of observing that Clement - maintained the 
 perpetual virginity of Mary. 
 
 With respect to the Holy Spirit, we have already quoted 
 passages in which the distinction of persons in the Godhead is 
 clearly expressed. To those may be added the 3 following. 
 " He Who sprang from David, yet was before David, the Word 
 of God, overlooking the lyre and harp, inanimate instruments, 
 but attuning this world, and the little world man, his soul and 
 body, to the Holy Spirit, plays to God on the many-voiced 
 instrument, and sings to that instrument, man. 3 ' Again, com- 
 paring man's passage through life to the voyage of Ulysses, 
 Clement 4 exhorts us to avoid the seductions of pleasure, as 
 Ulysses closed his ears against the song of the Sirens ; and 
 adds, "that the Word of God will steer us, and the Holy 
 Spirit will moor us in the harbour of heaven. 1 ' Clement * 
 speaks of the Paraclete as sent by the Lord ; of the new 
 man, transformed by the Holy Spirit of God ; 7 of the Holy 
 Spirit breathed upon the believer. Speaking of the first or 
 eighth day, he 8 says, "From that day wisdom and knowledge 
 first shone upon us ; for the light of truth, the true light, with- 
 out shadow, the Spirit of the Lord, 9 divided without division 
 
 1 dcclxv. 13. See the Valentinian notion in the Excerpta ex Theodoti 
 Scriptis. xvni. 
 
 2 S. L. 7. dccclxxxix. 35. 3 C. v. 24, quoted in p. 7. 
 
 4 C. xci. 25. 5 C. Ixxi. 7. 6 C. Ixxxvii. 12. 
 
 7 S. L. 5. dcxcviii. 36. 8 S. L. 6. dcccx. 13. 
 
 K t uifu; f&zpi^ofAivov *7fviV[AO. Kupiou ;'i$ <rov; oia vrtyr-u; '/lyiccfffASvoii;. See 
 
 L. 6. DCCC. 24. In S. L. 5. DCXCIX. 2, Clement says that the Spirit is 
 not in each of us as a part of God ; and promises to show how the divi- 
 
Writing's of Clement of Alexandria. 209 
 
 to those who are sanctified through faith, is like a luminary to 
 guide to the knowledge of things as they really exist." In 
 enumerating the ten parts which are combined in man, Clement 
 1 says that the eighth is the spiritual part breathed into him 
 at his creation (^ 7iW) w?js), the tenth is the characteristic 
 peculiarity of the Holy Spirit which is added through faith. 
 
 With respect to the inspiration of the prophets, Clement 
 says, 2 " Sometimes that God, sometimes that the Lord, some- 
 times that the Word, sometimes that 3 the Holy Spirit, spoke 
 through them. Whatever they uttered, while thus inspired, 
 was 4 true." 
 
 On the subject of idolatrous worship, we find in Clement 
 the notion, founded on a misinterpretation of Deut. iv. 19, 
 that God had given the sun and moon as objects of worship 
 to the Gentiles, in order that they might not sink into absolute 
 atheism. Yet in the G Hortatory Address we find him saying, 
 that he knew not how men were induced to worship the work- 
 
 sion takes place, and what the Holy Spirit is,, in His works on prophecy 
 and on the soul. In L. 7. DCCCX. 22, he says that our participation in 
 that wisdom, which teaches us to know by comprehension (jMWXn-r**f) 
 things divine and human, is in power, not in essence or substance. 
 1 L. vi. dcccviii. 8. See L. 2. CCCCLV. 19. 
 
 - C. Ixxv. 20. 610,- 2< 'Hff^ov Xa^v. P. L. 3. C. II. CCXCV. 30. 
 S. L. I. CCCC. 23. $10, TOVTO rods. Xiyu Kvptog $10. 'Riraioy. P. L. 2. C. JO. 
 CCXXI7. 27. oia. Muffia; o \oyo; vapiyyuXw. CCXXXVI. 27. $10. A/3$. L. 2. 
 C. 12. CCXLVI. 36. o \oyoslia, rev <rpo<pj<rou. (Hosea.) L. 3. C. II. CCXCIII. 
 12. us $10, 2oZ.o[&&ivro; Xiyit o ciyio; Koyo;, 
 
 3 C. Ixvi. 28. 'Isptftieis $1 o fpotyriTr,;, o VKvtroQo:, ^aXXov $1 iv 'l<p<[j.iq, TO clyiov 
 Uviupa.. So P. L. 2. C. 12. CCXXIII. 7. P. L. I. C. $. CVII. 6. l^'yyvo; 
 ftdprv; $10. 'Hfo-'iov TO Tlvivfta,. So L. 2. C. I. CLXVIII. II. L. I. C. 7- 
 
 cxxxi. ii. tiet TV? ulvs with reference to Deut. xxxii. 10. c. 9. CXLIX. 38. 
 
 o Aaf-,^, TovTiffTi TO Ilvsvfta, TO ^/ oiVToiJ. So L. 2. C. IO. CCXXXVIII. l6. C. 2. 
 CLXXXV. 15. ^tu. TOV 'A/U.OJ;. C. 12. CCXLVI. 22. $10. TOU 2oq>oviov. In P. L. 
 
 i. c. 5. civ. 32, we find TO #po<pr,Tiov trviupa. In C. LXVIII. 39, Clement 
 calls the Holy Spirit the mouth of the Lord, with reference to Isa. i. 20. 
 In S. L. 7. DCCCXCIII. 18, Clement identifies the Divine commandments 
 with the Holy Spirit. <r/~V fctat; IvTeXaTs, rovTiffTi TU a,y'w Uvivpa-Ti. 
 
 * S. L. 2. CCCCXXxii. 14. au yap zif&faou; ot "irti-Trvoi IK &*.ov Joyous 
 
 5 S. L.' 6. dccxcv. 26, quoted in p. 116. In S. L. 5. DCLXII. 16, 
 Clement speaks of persons who worshipped an imitation of the circum- 
 ference of the heavens, embracing the stars. 
 
 liv. 22, quoted in p. 10. 
 
2 1 o Some Account of the 
 
 manship of God instead of God, the sun and moon and starry 
 choir ; absurdly taking for God things which are the instruments 
 of (whereby to measure) time. In l another place he enumerates 
 seven sources of idolatry. Some, beholding the " 2 heavens and 
 the motions of the heavenly bodies, moved with admiration, 
 deified and worshipped them. Some deified 3 the fruits of the 
 earth by which the life of man is sustained. Others the visita- 
 tions and calamities inflicted in punishment of crime ; hence 
 the furies and avenging deities of the tragic poets. Some, and 
 among them certain philosophers, deified human passions ; 
 fear, love, joy, hope. Some deified the course of human 
 affairs, and gave 4 bodily forms to justice and to fate. Many 
 deities were the offspring of poetic fiction ; and lastly, men 
 through gratitude deified 5 those who had conferred any signal 
 benefit on them. These seven sources are not very accurately 
 distinguished from each other. Clement notices the silence of 
 the Heathen oracles, C. x. 12. 
 
 Clement speaks of the angelic nature as the most excellent 
 (created) nature in heaven, nearest in place and purity to the 
 Divine, and partaking of an eternal and happy existence. 
 7 The angels were infinite in number, and there were among 
 them different orders or ranks. s Seven of them, being the 
 first-born, possessed the greatest power, and were the leaders 
 of the angelic host. 9 Each nation and city was assigned to 
 
 1 xxii. 5, quoted in p. 9. 
 
 ' 2 iovs In 7ov 6i7v ovoju-eco-avri; <rov; 
 xa.} ffiXyvyiv, u? &pvyt$. 8. 
 
 a A'/jw, rov ff7'Tov, u$ ' A.&r,vciioi' xu.} 
 yopiiiffuv. II. 
 
 4 sraXAaj ruv ^XI^OVMV 1-nvn^tru.ffa, [t.op$u.;. C. LXXIX. 15. 
 
 5 The Barbarians gave the appellation of gods to their lawgivers. S. L. 
 I. CCCLV. 17. cccxcix. 29. Clement alludes to the deification of Alexander 
 the Great. C. LXXVII. 36. In P. L. 2. c. 9. ccxin. 20, he mentions 
 the practice of crowning idols with garlands. Following Plutarch, he says 
 that Numa prohibited the erection of any figure of God, either in the likeness 
 of a man or of any other animal. S. L. I. CCCLIX. i. 
 
 6 S. L. 7. dcccxxxi. 14. 
 
 " S. L. 7- dccclxix. 8. ftifof B' >><T9vs vuTv KftQftM ^oyi^ift-vo; 
 
 8 S. L. 6. dcccxiii. 21. dcccxxii. 16. 
 
 9 S. L. 7- dcCCXXxii. IO. <Vi 'yap ffi>y%tcx.v-vc/t'/;/u.svot fffoffra.^n Silo, n xu.} 
 
 tx.pxa.ia. uyyiXoi xa.ru. Mw. Compare L. 6. DCCCXXII. io. This notion 
 was founded on the reading of Dent, xxxii. 8 in the Septuagint. 
 
Writings of Clement of Alexandria. 211 
 
 the care of a particular angel. Some also presided over the 
 1 planets, and some, under the direction of the Divine Provi- 
 dence, were even assigned to 2 particular individuals; their 
 office was to assist in disposing the mind for the reception of 
 the Divine inspiration. In the 3 lowest order of angels were 
 they who were in immediate communication with man, and the 
 immediate agents in the direction of mortal events. Thus 
 God 4 rains upon the just and the unjust, through the instru- 
 mentality of the subordinate powers. They were also employed 
 to give 5 philosophy to the Greeks. Clement speaks of angels, 
 whom he calls watchers ; of 7 angels appointed to punish the 
 unjust, though here perhaps he is merely stating the opinion 
 
 1 S. L. 5- dclxviii. 12. <rov; itytff-ru-Tu; To7; vrXuv/i'ru.i; x.a.70, TTJV faiuv 
 Kpovoiav, Compare DCCI. n. L. 6. DCCCXVII. 5. etp%ovnxos u.yy&o; lv 
 '/iXitu. Ecloga: ex Prophetarum Scripturis. i.vi. 
 
 - S. L. 6. dcccxxii. 7, 12. rd^a. 11 KK} ruv (Lowth reads X.K-K ray?), 
 \-7fl ftipov;, uv iviot; uvror-rei%ct<rui nvi;. See L. 7. DCCCLXXXI. 23, where 
 the Gnostic is said not to be dependent an the aid of angels, but to be under 
 the guardianship of God Himself. DCCCLXV. 37. 
 
 3 They are called proximate angels, tiot, TUV ^fotri^uv clyyixuv. L. 7. 
 DCCCXXXV. 18. Compare L. 6. DCCCXXII. 14. trpm%trrffet w i*i<rxo<rr,. 
 Adumbrationes in Ep. Juda; v. 9, MVIII. 34, in I John ii. I, MIX. 
 28. 
 
 4 S. L. 6. dccliii. 24. ^la. TUV vmTtnt<yftiv9 ^uvx/^iuv. Compare DCCLIV. 
 15. DCCCXXIV. 12. L. 7. DCCCXXXIII. 45, where Clement speaks of the 
 gradation of beings from angels down to man. DCCCLXV. 26. 
 
 5 S. L. 7- dcccxxxii. 8. o<ro; Itrnv o %t$6Li: xoci <ro7$ "EXX'/jdT/ rvv (fnXoffo^iKv 
 Itx <ruv vTToliiffTtjiuv uyyi^uv. Compare DCCCXXX. 8. In the Eclogaj ex 
 Prophetarum Scripturis, LI. it is said that the first-created angels, moved by 
 the Lord, acted upon the angels who were in immediate proximity to the pro- 
 phets (its rol>; <rf>o<r<%<7; ro7; -rpotywrui; uyysXot/;), declaring to them the glory 
 of God (with reference to Ps. xviii. i), that is, the covenants; and that 
 all things which are done on earth by the ministry of angels are done 
 through the first-created angels to the glory of God. In LVI. it is said that 
 the first - created angels will be advanced from their/present ministerial 
 office to a state of rest, in which their sole occupation will be the contem- 
 plation of God ; that the order next below them will be advanced into their 
 place ; and every succeeding order will rise to a higher rank. In LVII. we 
 find the strange notion that men pass into the angelic state, and having 
 been instructed for a thousand years by angels, are then perfected ; that 
 their instructors are elevated to the station of archangels, and that they 
 themselves become in turn the instructors of men ; thus at stated periods 
 they are restored to their appropriate angelic rank. 
 
 6 P. L. 2. C. 9. CCXviii. 12. ircpois KUTOU; aTtixctZ,ovr<s olyyi^ot? ov; lypvyopov; 
 
 xctXov/u'v. See the Note of Cotelerius on the Apostolic Constitution. L. 8. 
 
 C. 12. 
 
 7 S. L. 5. dec. 27. 
 
2 1 2 Some Account of the 
 
 of Plato ; of l an angel of repentance ; of ' 2 angels who 
 presided over the ascent of the blessed into heaven. 
 
 The angels 3 have no bodily organs or members : 4 their 
 perception is most acute. We find in Clement nothing to 
 countenance the notion that prayers ought to be addressed to 
 them. He 5 represents them, as well as men, as praying for 
 blessings from God. Clement G speaks of apostate angels, who, 
 7 smitten by the beauty of women, and giving themselves up 
 to their lusts, were cast down from heaven. They s revealed 
 to women the Divine mysteries which had come to their 
 knowledge, and which it was intended to keep secret until 
 the Advent of the Lord. Thus men received the doctrine 
 of Providence and the knowledge of sublime things (roV 
 /xerew/xoi/). Demons, n according to Clement, are hateful and 
 impure spirits, always tending downwards to the earth, hover- 
 ing about tombs and monuments, where they are obscurely 
 seen, like shadowy phantasms. He 10 couples them with bad 
 angels, and says that the name of angels or demons was given 
 to the souls of men. In some places he n applies the name 
 
 I Quis Dives Salvetur. dcdlxi. 8. In the Eclogre ex Prophetarum 
 Scripturis, XLI. we find mention of an angel who had the charge of exposed 
 infants. See also XLVIII. 
 
 " S. L. 4- dcxvi. 17. To7$ \$i<r-ruin <rr, clvo^M ayyi^ois. 
 
 3 S. L. 6. dcclxix. 21. 4 S. L. 7. dccclii. 37. 
 
 '' S. L. 7- dcccliii. 41. o&iv ilx,it~u; ivo$ ovro; rov oiyoiSav @iov, wap O.VTOU 
 ftovov ruv aya-Quv TO, fjt.lv ^o6r,vu.i, TO. 31 vra.pa.[jt.{ivu,i iv<gjptl4, '/)f'i7; ?'* xcti oi 
 riyy&ot. See L. 3. DXXXIII. 19. 
 
 c S. L. 5. dccxxv. 24. L. 7. DCCCI. xxxiv. 27. 
 
 7 P. L. 3. c. 2. cclx. 17. S. L. 3. DXXXVIII. 19. This notion was 
 derived from the Septuagint version of Gen. vi. 2. In S. L. 7. DCCCLIX. 8, 
 Clement ascribes their fall to indolence ; and says that they did not attempt 
 to rise from double-mindedness to singleness of habit, tig rnv piav ixiivnv 
 'iliv IK. TV; il; rvv 'bivrXo'/iv i-riT'/^-i'o-nro;. Unity implies perfection ; duality 
 imperfection the possibility of the existence of evil as well as good, and of 
 choosing the former. See p. 149, Note 6. 
 
 8 S. L. 5. del. 13. Compare Eclogae ex Prophetarum Scripturis, LIII. 
 where there is a reference to the Book of Enoch. According to Clement, 
 Satan inspired women with the love of dress. P. L. 3. c. 2. CCLIII. 27. 
 
 9 C. xlix. 22. xxxvii. 27. 
 
 10 S. L. 6. dccliv. 28. Plagues and hail-storms and tempests were caused 
 by them. DCCLV. 5, 9. See P. L. 2. c. I. CLXVIII. 25, where Clement, 
 quoting Homer, says that the souls of the dead flock to the meats offered 
 in sacrifice to idols. 
 
 II C. 1. 33- 
 
Writings of Clement of Alexandria. 2 r 3 
 
 to the heathen gods ; in others he x alludes to the 
 Platonic distinction between gods and demons. 
 
 With respect to the worship of demons, ' 2 Clement doubts 
 who first erected altars and offered sacrifices to them ; but 
 says expressly that the first altar to Love was erected by 
 Charmus (qu. Charinus) in the academy. He 3 speaks of a 
 demon to whom gluttons are subject ; but 4 says that men 
 cannot truly ascribe their sins to the agency of demons ; 
 since if they can, they will themselves be free from guilt. 
 He 5 defines the passions, impressions made upon the soft and 
 yielding soul by the spiritual powers, against whom we have 
 to wrestle. The object of these malevolent powers is on 
 every occasion to produce something of their own habits or 
 dispositions ; and thus to bring again under their subjection 
 those who have renounced them (in baptism). In 6 the case of 
 demoniacal possessions, the demon entered into the possessed 
 person, who in consequence did not speak his own language, 
 but that of the demon. The 7 magicians, however, pretended 
 that they could at all times command the services of the 
 demons. 
 
 Clement s speaks of a prince of the demons, whom he calls 
 the Devil, the dragon. In the Adumbrations on the First 
 Epistle of St. John, iii. 8, Ab initio diabolus peccat, we find 
 the following comment, which implies that the first offence of 
 
 1 C. xxxv. 4. Clement quotes Plato as defining i&*tpmi*r t TO it> rov 
 'ba.ffAova, %nv' "bxiftova, $1 >Jy-^/, ro ~w; "^v^; ripuv hyipovixov, S. L. 2. 
 
 ccccxcix. 13. 
 
 ' J C. xxxviii. 33, Clement mentions Phoroneus and Merops. He inter- 
 prets itttiitufm'm the fear of demons, the disposition to deify everything, 
 wood, stone, air. S. L. 7. DCCCXXXI. 6. See L. 2. CCCL. 12. 
 
 3 P. L. 2. c. I. clxxiv. 13. See clxviii. 4. 
 
 4 S. L. 6. dcclxxxix. 9. In the Eclogoe ex Prophetarum Scripturis, vn. 
 we find the notion that unclean spirits are entwined around the soul. In 
 XLVI. the affections of the soul are called spirits. 
 
 5 S. L. 2. cccclxxxvii. 7. See C. iv. n. 
 
 (i S. L. i. ccccv. 2. In C. vi. 2 is an allusion to Saul's possession. 
 
 7 C. Hi. 7. 
 
 8 S. L. 5. dcci. 31. L. 7. DCCCLXXI. 2. C. xiv. n, where it is said 
 that Jupiter, when he metamorphosed himself into a dragon, showed 
 what he was. 
 
 9 MX. 31* * ^ "SiKfioXv;, Kvri'f.ovffio; wv : KK} ft* 7 av or, vat 010; r- wv, S. L. I. 
 CCCLXVII. 36. 
 
2 14 Some Account of the 
 
 the devil might have been repaired by repentance : Ab initio 
 scilicet, a quo peccare ccepit inconvertibiliter, in peccando per- 
 severans. 
 
 -o 
 
 CHAPTER VIII. 
 
 1 WE have seen that in the beginning of the Stromata Clement 
 speaks of the true tradition of the blessed doctrine, which 
 had been handed down from the holy Apostles, Peter, James, 
 John, and Paul. He - afterwards says, "that the Lord per- 
 mitted the Divine mysteries and the holy light to be com- 
 municated to those who were capable of receiving them ; He 
 did not reveal them to many, inasmuch as they were not 
 adapted to many ; but to fe\v, to whom He knew them to 
 be adapted, and who were capable of receiving them, and 
 
 1 L. i. cccxxii. 1 8, quoted in pp. 66 and 141, Notes 3, 4. See L. 6. 
 DCCI.XXI. 15. According lo a passage quoted by Eusebius (H. E. L. 2. 
 c. i) from the seventh book of the Hypotyposes of Clement, the Lord 
 communicated this knowledge (rvv yvuiriv} to James, and John, and Peter, 
 after the resurrection ; who delivered it to the other disciples, and they 
 again to the seventy. Compare S. L. 6. DCCLXXV. 43. James, and 
 John, and Peter appear to have been selected because Christ took them 
 to be witnesses of His transfiguration ; and St. Paul uniformly states that 
 he had received the truth by immediate revelation. 
 
 ' 2 cccxxxiii. 21, quoted in p. 66, cccxxiv. 13. This distinction between 
 written and unwritten tradition is found also in cccxvin. 3. cccxix. 25. 
 ovxxi. 12. L. 4. DCXIII. 23. L. 6. DCCLXXXYI. 7, though in these 
 passages Clement seems merely to be contending that the labours of those 
 who publish the Gospel by writing, and of those who publish it by 
 preaching, are equally useful. In L. 6. ncccvi. 20, he says, that when 
 God commanded Isaiah to take a new book, and to write in it (viii. i), He 
 meant to intimate that the holy knowledge, which was then unwritten, 
 being originally imparted to those only who could comprehend it, would 
 afterwards be communicated through the Scriptures. This was fulfilled 
 when the Saviour taught the Apostles, and they committed to writing His 
 unwritten teaching. According to the Eclogse ex Prophetarum Scripturis, 
 xxvii. the ancients (ol vrpurfitnpoi) committed nothing to writing, because 
 they were unwilling to add the trouble of writing to that of teaching ; or 
 to consume in writing the time which they must employ in meditating on 
 that which they should have to say. Perhaps, too, they thought that the 
 talents of writing and teaching (orally) were seldom united in the same 
 person. Clement mentions an unwritten tradition given to the Hebrews. 
 S. L. 5. DCLXXXIII. 22. 
 
Writings of Clement of Alexandria. 2 1 5 
 
 of being conformed to them. Secret things, like God, are 
 committed to oral, not to written tradition (Adyo>, ov y/aa/^an)." 
 Clement goes on to say, that he does not pretend to give in 
 the Stromata a perfect account of these secret doctrines ; he 
 means merely to renew the recollection of them ; some had 
 been obliterated from his memory through lapse of time, 
 having never been committed to writing ; and of those which 
 he retained he made only a selection ; since there were some 
 to which he was unwilling to allude even in words, much 
 more in writing ; lest they who met with them should 
 pervert them to their own injury, and he should thus be 
 placing, according to the proverb, a sword in the hand of a 
 child. 1 
 
 In ' 2 the fifth book of the Stromata, Clement having quoted 
 what St. Paul says in the third chapter of the Epistle to the 
 Ephesians (vv. 3, 4, 5) respecting his knowledge in the mystery 
 of Christ, adds that there is a certain instruction of the per- 
 fect, to which St. Paul alludes in his Epistle to the Colossians 
 (i. 9, 10, n, 25, 26, 27). "Some mysteries," Clement pro- 
 ceeds, " were concealed until the times of the Apostles, and 
 were by them delivered as they received them from the Lord ; 
 concealed in the Old Testament, but now revealed to the 
 saints." He then quotes other passages from St. Paul's 
 Epistles, to show that the knowledge of which he is speaking, 
 is not vouchsafed to all believers. He quotes the Epistle of 
 Barnabas to the same effect; and 3 finds in Psalm xix. an 
 allusion to the distinction between that which is written and 
 that which is concealed, inasmuch as it is the subject of this 
 higher knowledge. Hence instruction (/za^rei'a) is called 
 illumination (</>otmcr//,os), because it makes manifest that which 
 
 1 Compare I.. 6. clccxxxvi. I. dccciii. 30. L. 7. dcdi. 35, p. 141, 
 Note 4. 
 
 " dclxxxii. 1 6. ov yap Ixxux}.i7v %pri ro ftvfrypftYf IftQaivztv ^s offov tl; u,vu,- 
 ftvnfftv ro7; [A'rs.ffX'/iKoa't TV; yvuffiiu;, o't xoci tfuv'/iffovfftv artus tSpnveu wpos rou 
 Kupiov, yntftit &>$ o 9T*<ri)p VJAUV rit.uoi. L. 7- DCCCLXXXVI. 9. Compare 
 DCCCXCVI. 29. Clement quotes our Saviour's injunction, that "pearls are 
 not to be cast before swine," in justification of this concealment of the 
 higher knowledge. L. i. CCCXLVIII. 17. L. 2. ccccxxxn. 20. 
 
 3 '/Iftipa, yap ry yif^ipa IpiuyiTfti p'tiftei, TO yiypctftftivov uvrixpt/;' xai vy| VUX-T'I 
 a.vayy'i'k'kii yvufftv, <rjv l<z"ixsxpi>[6{tivnv ftufrixu;. DCLXXXIV. 21. See a 
 different application of this verse, p. 198, Note 5. 
 
2 1 6 Some Account of tJic 
 
 is hidden. When St. Paul expressed his wish to communicate 
 in person some spiritual gift to the Roman converts, he alluded 
 to the Gnostic (in Clement's acceptation of the word) tradition, 
 which he could not impart by letter. When in the third chapter 
 of the First Epistle to the Corinthians (vv. i, 2, 3) he told them 
 that he " could not speak to them as spiritual, but as carnal, 
 as infants in Christ, and that he had in consequence fed them 
 with milk, not with strong meat," he meant by milk catechetical 
 instruction in the first rudiments of the Gospel ; by strong 
 meat, x the full and perfect insight into the mysteries ; that is, 
 the flesh and blood of the Word the comprehension of the 
 Divine power and essence. 
 
 In conformity with the distinction between the Gnostic and 
 the common believer, Clement 2 says, "that in proceeding to 
 the contemplation of the mysteries of knowledge, he shall 
 adhere to 3 the celebrated and venerable rule of tradition. 
 commencing from the origin of the Universe, setting forth 
 those points of physical contemplation which are necessary to 
 be premised, and removing whatever can be an obstacle in 
 the way ; so that the ears may be prepared for the reception of 
 the Gnostic tradition, the ground being cleared of weeds and 
 fitted for the planting of the vineyard ; for there is a conflict 
 previous to the conflict, and mysteries before the mysteries." 
 
 Speaking of the heretics, Clement 4 says, " that they did 
 not transmit or interpret the Scriptures agreeably to the dignity 
 of God ; for the understanding and the cultivation of the pious 
 
 yi hufiu. DCLXXXV. 38. 2 S. L. I. CCCXXV. I. 
 
 3 KU.7U, rov tuxXiw xa.} ffiftvov 7r,; fctpadoff'u; xa,vovu. In CCCXXV. 28 \VC 
 
 find -fffo alrri? r7,; <ffa.pa.Votnu? rr t ? ffwr.fovt, which appears to be opposed to 
 
 Tjjj yvtotrvixii; fapKOOfftui in 7. 
 
 4 S. L. 6. dcccii. 35. o xotvuv rr,s *&/?. L. 6. DCCCVI. 8. DCCCXVIII. 
 15. L. 7. DCCCXC. 14 is equivalent to o Ixx'^ffienrnxos xavuv. DCCCIII. 
 IO. DCCCLXXXVII. 19. DCCCXXVI. 14. DCCCLV. I. o ttuvuv rtss 'ExxXtif'tK;. 
 
 L. i. CCCLXXV. 14. L. 7. DCCCXCVII. 25, as is * x$i? /($<*. 
 DCCCXLV. 5, where there is a direct reference to the Heathen mysteries, 
 to r /i 'ExxZ.riffiuff<rixy> fu-pa^offt:. DCCCXC. 24. j yvufft; fi 'ExxXr,ffia(rrixri. 
 DCCCXCII. 21. DCCCXCVI. l6. al rov Xpttrrou vctpaVoffti;. DCCCXCIII. 22. 
 '/I rou Kupiov fupu.'tioffis. DCCCXCVI. 28. DCCCXCVII. 40. faia fapci'Soffi;. 
 DCCCXCVI. 14. rt ' A-rotrroXiXTi xeti 'F.xxXyffia.irrixri opdoraftta, 7uv ^oypdruv. 
 DCCCXCVI. 23. o xa.ro. T^V aX^s/av zva'yysl.ixo; xavuv. L. 3- r)XLI. l6. 
 o xxvuv 7tj; ftffTZtu;. L. 4- DCVII. 25. 
 
Writings of Clement of Alexandria. 2 1 7 
 
 tradition, agreeably to the teaching of the Lord delivered by 
 the Apostles, is a deposit to be rendered to God. The Scrip- 
 tures are to be interpreted according to the canon of the truth. 
 Neither the prophets, nor the Saviour Himself, announced the 
 Divine mysteries so as to be easily comprehended by every 
 one, but spoke in parables ; which will be understood by 
 those who adhere to the interpretation of the Scriptures ac- 
 cording to the ecclesiastical rule ; and that rule is, the harmony 
 of the Law and the Prophets with the covenant delivered by 
 the Lord during His presence on earth." 
 
 When we proceed to inquire what were the mysterious truths 
 which had been thus transmitted by unwritten tradition, and 
 were unfitted for the ear of the common believer, we shall find 
 that they consisted chiefly of precepts for the formation of the 
 true Gnostic the perfect Christian. The use to which the 
 Romish Church applies unwritten tradition and the J Disciplina 
 Arcani in order to account for the total silence of the first 
 ages of Christianity respecting certain doctrines which it now 
 requires its followers to believe as necessary to salvation this 
 use receives no sanction from the writings of Clement. The 
 same Scriptures were placed in the hands of Clement's Gnostic, 
 and of the common believer, but he interpreted them on 
 different principles ; he 2 affixed to them a higher and more 
 spiritual meaning. The same doctrines were proposed as 
 the objects of his faith, but he explained them in a different 
 manner ; he discovered in them hidden meanings which are 
 not discernible by the vulgar eye. Clement's Esoteric system 
 agrees only in one respect with the Romish Disciplina Arcani ; 
 it is equally destitute of solid foundation. 
 
 Far, however, from teaching his Gnostic to rely on unwritten 
 tradition, Clement 3 says, " that they who are labouring after 
 
 1 In S. L. 4. dcvi. 22, Clement gives a specimen of the secret discipline 
 in his day, for the purpose of showing its absurdity. Potter has mis- 
 understood the passage. See his Note. 
 
 2 See what is said in the tract entitled Quis Dives Salvetur respecting 
 the hidden wisdom contained even in the simplest of our Lord's say- 
 ings ; not merely in those which perplexed His disciples, and which" He 
 explained 7o7$ 'iffu xa.1 oc,lro7s rots TYii /3ar/X/aj v'ixvois vir avrov XKAOU- 
 ftivoi;. DCDXXXVIir. 30. 
 
 XA. 01 'TfOtil'i \70l[AOl t^t 7(>7; XCtX/^lffTOi; 
 
2 1 8 Some Account of the 
 
 excellence will not stop in their search of truth until they 
 have obtained proof of that which they believe from the Scrip- 
 tures themselves." He 1 alleges that the heretics perverted 
 the Scriptures according to their lusts ; - that they did not 
 obey the Divine Scriptures, and kicked off the tradition of the 
 Church. He 3 says that, in cases in which it is not sufficient 
 merely to state a doctrine, but we are also required to prove 
 what we affirm, we then do not look for human testimony, but 
 appeal to the voice of the Lord, which is a greater surety 
 than all demonstration; or rather is the only demonstration. 
 With reference to this knowledge, they who merely taste the 
 Scriptures are believers ; they who proceed further are accurate 
 indexes (yvw/xovcs) of the truth ; they are Gnostics. 4 Thus 
 we, bringing proof respecting the Scriptures from the Scriptures 
 themselves, rest our belief on demonstration. Clement says 
 that the 5 Gnostic follows whithersoever God leads him in the 
 divinely-inspired Scriptures ; and G couples clear demonstration 
 from the testimony of the Scriptures with knowledge (17 yvoxris), 
 when he speaks of the remedies of ignorance. He 7 opposes 
 the tradition of the blessed Apostles and teachers, which was 
 in agreement with the divinely-inspired Scriptures, to human 
 doctrines ; and 8 repeatedly asserts the unity of the Apostolic 
 tradition. 
 
 Clement has quoted 9 all the books of the Old Testament 
 
 rtpiv v T'/iv ccwoozi^iv a.'Tf KUTUV Xeifiaffi TUI ypettyuv, S. L. 7- 
 
 DCCCLXXXIX. 13. He gives an unhappy illustration of his own precept by 
 appealing to an apocryphal Scripture in proof of the perpetual virginity of 
 Mary. DCCCXC. 4. 
 
 1 S. L. 7. dcccxc. ii. Compare DCCCXCI. 19, 40. L. 3. DXXIX. 2, 
 quoted in p. 188, Note 9. 
 
 2 S. L. 7. dcccxc. 2O. T/> ft'ietn \7fil6ovro KV ypa!pu7s. DCCCXCIV. 7. So 
 / xvpiKKCu ypa,fya,'i. DCCCXC. 2, 34- 
 
 3 S. L. 7. dcccxci. 6. Clement says that the Gnostic grows old in the 
 Scriptures, preserving the apostolic and ecclesiastic division (ip4orfu*v) of 
 doctrines. Dcccxcvi. 23. See L. 3. DXLIII. 15. 
 
 4 So S. L. 7 dcccxci. 35. ff fisfiKiouv txcto-rov TUV avo'biix.vtjftivuv KU.TO, 
 TO.? ypa.<Qa,$ \\ avruv rtd'kiv rav opoiuv ypcKfiwv. See also DCCCXCVI. 8. 
 
 6 S. L. 7. dcccxciv. 38. 
 
 6 S. L. 7 dcGCXCV. IO. lv yvuffit rn ^ta, ruv ypaQuv <7rapu%i'$o{//sv'/;. 
 DCCCXCVII. 8. 
 
 7 S. L. 7. dcccxcvi. 11. 8 As in S. L. 7. dcd. 8. 
 
 9 There appears to be a reference to the book of Ezra. S. L. I. cccxcn. 
 35, and to that of Nehemiah. cccxcn. 15. 
 
Writings of Clement of Alexandria. 2 1 9 
 
 with the exception of that of Ruth, the second book of 
 Chronicles, the Song of Solomon, and the Prophecy of 
 1 Obadiah. 
 
 Of the Apocryphal books, he quotes 2 Ecclesiasticus, and 
 gives it the title of Scripture. He quotes it also under the 
 title of 77 2o</ua. 
 
 He 3 quotes also the book of Wisdom under the title of 
 r/ 2o<ia, a title which he 4 gives to the book of Proverbs ; it 
 may therefore be inferred that he conceived the three books 
 to have been composed by Solomon. He 5 quotes Baruch 
 under the name of Jeremiah, and gives the book the title of 
 Divine Scripture. 
 
 He G mentions the book of the Maccabees in conjunction 
 with that of Esther and Mordecai ; and 7 speaks of the compiler 
 of the epitome of the acts of the Maccabees, with a particular 
 reference to the second book, i-io. He 8 refers to the book 
 of Tobit under the title of Scripture. There 9 appears to be 
 
 1 Obadiah ('A/sS/aw) is mentioned in the enumeration of the prophets. 
 S. L. i. cccc. 31. 
 
 ~ 3?ofio$ yot-? Kupiau a.fu6i7ra,t a,f/.oe,prrif/,a,rix,' citfiofio; o ou ouvr,orircii otxcuaQriVKi, 
 
 $'/iff}v fi ypa.q>'/i. i. iS, 22. P. L. i. c. 8. cxxxix. 7. See also L. 2. c. 6. 
 
 CXCVI. 29. C. 8. CCX. IO. SriipKvo; oipa. troQiets, y tpnffiv w Soviet, 0/3aj 
 
 Kuptou. i. 18. L. i, 8. cxxxix. 25. So also CXLI. 2. c. 9. CXLII. 41. c. 
 
 13. CLIX. l6. L. 2. C. I. CLXVIII. 22. C. 7. CCI. 6. 
 
 3 typovr}; B vra^i'ia.; aya-tri jv v\ 2o^/a "kiyti* a.ya.Tr^ $1, rrif/iffi? voftuv 
 a-vrr,;. VI. 17, l8. P. L. 2. C. I. CLXVII. 4. S. L. 2. CCCCXXX. 38. 
 
 4 w 6ux. Sotpta utyopuft'ivri wapayyiXXit ro7$ Karri? rtxvoig, p.n "ff6i oivoTfor'/i;, 
 
 xxiii. 20, 21. P. L. 2. c. 2. CLXXXII. 24. So c. 9. ccxviu. i8. L. 
 
 3. C. 12. CCCVI. 37. S. L. I. CCCLXXV. IO. fi VccviipiTO? 2o<p/a. S. L. 2. 
 
 DI. 36. See the Note of Cotelerius at the end of the Epistle of Clemens 
 Romanus. Clement, quoting passages from the book of Proverbs, calls 
 
 them fan; \K vai^o; 'EfipctiotJ fftffoQiffpivov. C. LXVII. 36. So P. L. 2. C. 
 
 8. CCXIV. 22. vrpoQ'/irlitzv ovffa.v fftffo<piffftivvv. 
 
 5 xtx} ftwv KO,\ !)ia. *li[>t{Jt.iou T'/JV Qpovriffiv \%flyiivoU) ^KKcipioi t<r(jt,\v, "iffpar,^., 
 Xzyeuv, on roe, apiffroc, ru SIM yvuffra, y/ft7v Ifrt. III. 13. P. L. I. C. IO. CLII. 
 
 9, 12, 37. vru'yxKA.u; yovv w fata. -TTOU *.<yu ypK^ri, after which follows a 
 
 quotation from Baruch, in. 16, 17. L. 2. c. 3. CLXXXix. 16. 
 
 6 S. L. I. cccxcii. 19. 
 
 7 S. L. 5. dccv. 20. 
 
 8 S. L. 2. Dili. 19. Touro fipctfc'su; v\ yputy'si ^i^r t Xuxiv 'IpyxvToi, S ftiffii?, 
 
 ov vowo-sis. Tobit iv. 16. See also L. 6. DCCXCI. 17. 
 
 9 S. L. 2. ccccxlvii. 32. 
 
2 2O Some Account of the 
 
 one reference to the book of Judith, viii. 27 ; and there l are 
 references also to the Apocryphal books of Esdras. 
 
 Clement quotes all the four Gospels. We have 2 already 
 noticed the accounts given by Eusebius out of the Hypotyposes, 
 respecting the origin of St. Mark's and St. John's Gospels. In 
 S. L. 4. dxcv. 32, Clement makes Matthew and Levi distinct 
 persons. See Le Nourry, p. 1014. 
 
 Clement 3 ascribes the Acts of the Apostles to Luke. He 
 quotes all the Epistles of St. Paul, excepting that to Philemon. 
 That to the Hebrews he 4 ascribes expressly to St. Paul. 
 
 Of the Catholic Epistles he quotes three ; for I agree with 
 5 Lardner in doubting whether there is any express reference 
 to the Epistle of James, to the second of Peter, or to the second 
 and third of John. But Clement c quotes what he calls the 
 larger Epistle of John, thereby implying that there was at 
 least one smaller epistle composed by that Apostle. In the 
 T Adumbrations on the Epistle of Jude it is said that Jude was 
 brother of the sons of Joseph ; and that though he knew his 
 relationship to the Lord, yet he did not style himself the 
 brother of the Lord, but of James. 
 
 Clement s ascribes the Apocalypse to St. John. With 
 respect to Apocryphal writings, he <J has one express reference 
 to the Gospel according to the Hebrews. 
 
 1 S. L. i. cccxcii. 32. cccxciii. I. ccccx. 22. L. 3. DLVI. 30. 
 - P. 3, Note 3. See the Adumbrations on the fifth chapter of the First 
 Epistle of St. Peter, v. 14. MVII. 39. 
 
 3 S. L. 5. dcxcvi. 5. The passage of the Adumbrations referred to in 
 the preceding Note. 
 
 4 S. L. 6. dcclxxi. 24. See also L. 2. ccccxxxm. i. DI. 7, 34. L. 4. 
 DCVIII. 26, p. 3, Note 3 of this work, and the Adumbrations on the 
 First Epistle of Peter. MVII. 16, 46. 
 
 5 Credibility, Part 2. c. 22. sect. 8. 
 
 (! 'laKvvyi; b rr ftii&vt IviffroXy. S. L. 2. CCCCLXIV. 3. The author of 
 the Adumbrations says that the second Epistle was addressed to virgins, 
 and especially to a Babylonish virgin named Electa. MXI. 13. 
 
 7 MVII. 49. Eusebius, E. H. I,. 6. c. 14, says that Clement in the 
 Hypotyposes quoted the Epistle of Jude.' It is expressly quoted S. L. 3. 
 DXV. 10. 
 
 8 S. L. 6. dccxciii. n. Compare P. L. 2. c. 12. CCXLI. 37. 
 
 9 S. L. 2. ccccliii. 2. See Lardner, Credibility, Part 2. c. 22. sect. 13. 
 
Writings of Clement of A lexandria. 2 2 1 
 
 He 1 quotes from the Gospel according to the Egyptians, 
 two questions put by Salome to Christ. 
 
 He 2 quotes an Apocryphal work entitled the Traditions of 
 Matthias ; to whom, as we 3 have seen, the followers of Valen- 
 tin us, Marcion, and Basilides appealed in support of their 
 opinions. 
 
 He 4 quotes a work entitled the Preaching of Peter, and from 
 the manner of quoting seems to have attached some authority 
 to it. Upon this point, however, as well as upon Clement's 
 citations from other Apocryphal writings, I refer the reader to 
 5 Lardner. 
 
 Eusebius G says that Clement in the Hypotyposes quoted the 
 Revelation of Peter. We find 7 references to it in the Eclog?e 
 ex Prophetarum Scripturis. 
 
 Having considered the testimony borne by Clement to the 
 genuineness of the books of Scripture, we will proceed to con- 
 sider his mode of interpreting it. To begin with the book of 
 Genesis. "By the serpent," he 8 says, "is allegorically repre- 
 sented pleasure, which creeps upon the belly, an earthly vice." 
 The laughter of Sarah, when it was announced to her that 
 she should bear a son, was the laughter, not of incredulity, 
 but of bashfulness. 10 Lot's wife, because she willingly turned 
 to look back on worldly vice, was left without sensation, be- 
 
 1 S. L. 3. dxxxix. 45. dxli. 14. Compare DXXXII. 8. L. 3. DLIII. 14. 
 Excerpta ex Theodoti Scriptis. LXVII. Jones says that Clement had never 
 himself seen this gospel. 
 
 3 S. L. 2. cccclii. 37. L. 3. dxxiii. 15. L. 7. dccclxxxii. IT. g* vivas 
 
 uvoxpvtpou. L. 3. DXXIV. 30. 
 
 3 S. L. 7. dcd. 9. 
 
 4 S. L. I. CCCCXXVli. 27. lv $1 <rf Uivpov xripvyftun iupois uv vopov xett Xoyov 
 vov Kvpiov vpoffa>yopiviftivov. L. 2. CCCCLXV. 5. L. 6. DCCLIX. 24. DCCLXI. 
 22. DCCLXII. 9. DCCLXIV. 47. DCCLXIX. 34. DCCCIV. 35. EclogEC ex 
 
 Prophetarum Scripturis. LVIII. Neander considers this work as the com- 
 position of a moderate Gnostic. On the Gnostic Systems, p. 30. 
 
 5 Credibility, Part 2. c. 22. sect. 13. See also Jones on the Canon. 
 <{ E. H. L. 6. c. 14. 7 xli. xlviii. xlix 
 
 8 C. Ixxxvi. 23. Compare S. L. 6. DCCCXX. 30. 
 
 9 S. L. 6. dccxc. 23. 
 
 10 S. L. 2. cccclxi. 35. Compare C. LXXXII. n. 
 
222 Some Accoimt of the 
 
 coming a pillar of salt ; and, being thus prevented from pro- 
 ceeding further, was fixed, not as an empty and useless figure, 
 but fitted to salt or preserve (dpriWt) those who have a spiritual 
 discernment. * Abraham, when he obeyed the command to 
 sacrifice his son Isaac, on the third day lifting up his eyes saw 
 the place afr off. The following is Clement's comment. 
 " The first day is that of the sight of that which is fair ; the 
 second is the best desire of the soul ; on the third the mind 
 discerns spiritual things, the eyes of the understanding being 
 opened by the Teacher Who rose again on the third day. Or 
 the three days may be the mystery of the seal (of baptism), 
 through which man believes on the true God. Hence Abraham 
 saw the place afar off; for the place of God is hard to be 
 comprehended. Plato calls God the place of ideas (x^P ^ 
 tSeon/), having collected from Moses that He is a place, inas- 
 much as He comprehends all things." With reference to 
 Gen. xlix, n, Clement 2 says that the blood of the Lord is 
 called allegorically wine. " He washed his garments in wine, 
 and his clothes in the blood of grapes." 3 Moses, speaking 
 allegorically, called the Divine Wisdom the tree of life planted 
 in Paradise ; by which Paradise we may also understand the 
 world, wherein all the works of creation are called into birth. 
 Clement 4 interprets the history of Joseph allegorically. The 
 coat of many colours which Joseph wore indicated his various 
 knowledge, of which his brethren were envious. They cast 
 him, therefore, into a pit in which was no water, after they had 
 stripped him of his coat, that he might, like them, be without 
 knowledge. 
 
 To follow Clement through all his allegorical 5 interpretations 
 would be a wearisome and unprofitable labour ; I shall there- 
 
 1 Gen. xxii. S. L. 5. dcxc. 15. - P. L. I. c. 6. cxxvi. 12. 
 
 3 S. L. 5. dcxc. I. 4 S. L. 5. dclxxviii. 7. 
 
 5 The reader will find allegorical interpretations of Exod. xv. I in 
 S. L. 5. DCLXXVII. 35. Exod. xix. 18. L. 6. nxxi.v. 24. Exod. xxi. 33. 
 L. 5. DCLXXVIII. 19. Exod. xxxiv. 5. L. 2. ccccxxxi. 17. Levit. i. 6. 
 L. 5. DCLXXXVI. 21. Levit. xviii. I. L. 2. CCCCLUI. 23. Numb. vi. 9. 
 P. L. i. c. 2. C. 4. Deut. xxii. 5. S. L. 2. CCCCLXXI. 20. Deut. xxiii. 
 i. C. xxi. 15, where Clement calls Moses the hierophant of truth. Deut. 
 xxv. 15. C. LX. 6. He frequently produces different interpretations of the 
 same passage. Thus P. L. 2. c. i. CLXXII. 37. c. 8. ccv. 20. S. L. 2. 
 
 CCCCLXXIV. 22. 
 
Writings of Clement of A lexandria. 223 
 
 fore content myself with producing some of the most remark- 
 able. In * the sixth book of the Stromata he gives the Gnostic 
 explication of the Decalogue. He 2 first observes, that "the 
 number ten is a sacred number. The finger of God, with 
 which the commandments were written, is the power of God, 
 by which the heaven and earth, represented by the two tables, 
 were created. There is a celestial Decalogue ; the sun, moon, 
 stars, clouds, light, wind, water, air, darkness, fire. There is 
 also a terrestrial Decalogue ; men, cattle, creeping things, 
 beasts, two kinds of animals living in the water, fishes and 
 whales (KIJTYJ) ; two kinds of winged animals, carnivorous, and 
 those that live on milder food ; two kinds of plants, those that 
 bear fruit, and those that do not. The ark, in which the tables 
 were deposited, was the knowledge of things human and divine, 
 i.e. Wisdom. The two tables may also mean the two covenants. 
 In consequence of the abounding of ignorance and sin, they 
 (the tables) were mystically renewed, the commandments being 
 written with two spirits, the superior and the subject (TO> re 
 ??ye/xoi'iKto, TO> re vTroKet/^eVo)), ' for the flesh lusteth against the 
 Spirit, and the Spirit against the flesh.' There is, moreover, a 
 decalogue in man ; the five senses, the faculty of speech, the 
 seminal principle, the spiritual principle breathed into man at 
 his creation, the principal faculty (TO" j^ye/xoi/iKoV) of the soul, 
 the characteristic peculiarity of the Holy Spirit which is added 
 through faith." Clement then proceeds to interpret the several 
 precepts, and in his enumeration appears to confound the first 
 and second together; for he makes the prohibition to take 
 God's name in vain the second, and the command to observe 
 the seventh day the third. There is, however, reason to 
 suspect some corruption of the text ; for he calls the command 
 to honour parents the fifth. Interpreting this commandment, 
 he says, " that by father is meant God ; and by mother, not as 
 some suppose, the substance out of which men are created ; 
 nor, as others say, the Church ; but the Divine knowledge and 
 wisdom, which Solomon 3 calls the mother of just men." The 
 next commandment is that against adultery : by adultery 
 Clement understands a departure from the true knowledge of 
 God. In like manner by murder he understands a violent 
 taking away of the truth respecting God and His eternal exist- 
 
 1 dcccvii. 25. ' 2 Compare P. L. 3. c. 12. cccv. 3. 
 
 8 Prov. i. 8 ; xxxi. I. 
 
224 Some Account of the 
 
 ence. Theft is the appropriation to ourselves of any part of 
 the honour due to God, as the author and preserver of all 
 created things. The Greeks, too, when they imitated the true 
 philosophy, were thieves. Clement then passes immediately 
 to the tenth commandment. 1 
 
 We have already 2 noticed the following extraordinary com- 
 ment on Exod. xvi. 16 : "Now an Omer is the tenth part of 
 an Ephah," or, according to the Septuagint, "of the three 
 measures" (rwv rptwv /xer/awv). "By the three measures are 
 signified the three criteria in us : sensation, of things sensible ; 
 speech, of things spoken, nouns and verbs ; the understanding, 
 of things intelligible " 
 
 3 According to the mystical interpretation of Scripture, Moses 
 slew the Egyptian who smote the Hebrew with a word. 
 
 The 4 Israelites, when they departed out of Egypt, spoiled 
 the Egyptians, not from greediness of gain, as their accusers 
 affirmed ; but partly in order to obtain a recompense for the 
 service which they had rendered during their sojourn in Egypt ; 
 partly in order to punish the Egyptians for reducing them to a 
 state of bondage, in violation of the laws of hospitality; for they 
 came originally into Egypt as supplicants in a time of famine. 
 
 5 The pillar of fire which preceded the Israelites signified 
 that it is impossible to represent God by an image ; it signified 
 also His stedfastness and His unchangeable light, which cannot 
 be reduced to a figure. Hence the ancients set up columns 
 or pillars which they worshipped as Gods. 
 
 The prohibition of various kinds of food in the Mosaic law 
 1 Among the prohibitions in the Decalogue, Clement inserts ol /$- 
 
 Qfopfoug. C. LXXXV. 3. P. L. 2. C. 10. CCXXIII. 33. L. 3. C. 12. CCCV. 
 
 6. S. L. 3. DXXVII. 32. It is omitted L. 2. CCCCXLVI. 19. 
 
 - S. L. 2. CCCCLV. 4. See p. 81. 3 S. L. i. ccccxiii. 20. 
 
 * S. L. i. ccccxv. 25. Clement here follows Philo. 
 5 S. L. i. ccccxviii. 37. See p. 193, Note 2. 
 
 fi P. L. 2. c. I. clxxv. 24. Compare c. 10. ccxx. 31. ffvfi&ofaxus. L. 
 
 3- C. II. CCXCVII. 24. S. L. 2. CCCCLXIV. 20. L. 5. DCLXXVI. 2J. 
 
 Clement in support of these mystical interpretations quotes the Epistle of 
 Barnabas. 
 
Writings of Clement of Alexandria. 225 
 
 was designed in a mystical manner suited to the economy 
 (oiKoi/o/AtKWTo/ra) to teach the Jews frugality. Moses assigned 
 particular reasons for the several prohibitions ; spiritual reasons, 
 which were secret ; carnal, which were openly declared, and 
 in which the Jews believed. * The clean beasts, which divide 
 the hoof and chew the cud, are symbolical of the Orthodox, 
 who are stedfast in the faith, and meditate on the oracles of 
 God day and night. The beasts which chew the cud, but 
 divide not the hoof, signify the Jews ; who profess to meditate 
 on the law of the Lord, but do not walk firmly forward to the 
 Father through the Son. The beasts which divide the hoof, but 
 chew not the cud, are the heretics ; who profess to believe in the 
 Father and the Son, but do not rightly interpret the oracles of 
 God. The beasts which neither divide the hoof nor chew the 
 cud represent those who are altogether impure. In 2 another 
 place Clement says, that " the command to take a turtle-dove 
 for a sin-offering (Levit. xii. 6) signified allegorically that the 
 purification of the irrational part of the soul is acceptable to God." 
 
 In the 3 fifth book of the Stromata the reader will find an 
 allegorical interpretation of the tabernacle and its furniture, of 
 the dress of the priests, etc., borrowed, like many other of 
 Clement's fanciful interpretations, from Philo. 
 
 When Job said that " he came naked out of his mother's 
 womb and should return thither naked," according 4 to 
 Clement, he did not mean stripped of worldly possessions, 
 but free from vice and sin, and the invisible spectre which 
 follows those who have lived a life of injustice. 
 
 In Ps. i. i, Clement 5 interprets the "counsel of the 
 
 1 S. L. 7. dcd. 23. Clement here borrows from Irenreus. L. 5. c, 8. 
 Levit. i. ii. See p. 129. 
 
 2 S. L. 7. dcccxlix. 5. Compare P. L. i. c. 5. cvi. 2. Levit. xv. 29. 
 
 3 S. L, 5. dclxiv. 26. See L. 6. DCCLXXXIII. 16. 
 
 4 S. L. 4. dcxxxvi. 26. Potter supposes Clement to have borrowed the 
 notion of the invisible spectre, aitiov; ti3&>Xou, from the Phsedo of Plato. 
 
 5 S. L. 2. ccclxiv. 23. This interpretation is given on the authority of 
 a man wise in these matters, ffotyov rot, roiaurx. Clement gives another 
 interpretation, which he thus introduces, 'inpos Ti ttvpntrtfiv tXiytv. He 
 finds in ver. 3 of the same Psalm an allusion to the resurrection. P. L. i. 
 c. 10. CLII. 25. 
 
 H 
 
226 Some Account of the 
 
 ungodly," of the Gentiles ; " the way of sinners," of the Jews ; 
 " the 1 seat of the scornful," of the heretics. 
 
 In 2 Ps. xix. 2, " Day unto day uttereth speech," refers to 
 that which is expressly written ; " night unto night sheweth 
 knowledge," to that knowledge which is mystically concealed. 
 " There is no speech nor language where their voice is not 
 heard," to the Omnipresence of God. 
 
 On Isa. i. 2, "Hear, O heaven, and give ear, O earth," 
 Clement 3 says that by hear the prophet means understand ; 
 by heaven, the soul of the Gnostic who has taken up the 
 contemplation of heaven and of Divine things ; by earth, the 
 man who prefers ignorance and hardness of heart ; and that 
 the expression give ear (evam'oi;), i.e. use the organs of hearing, 
 has a particular reference to those who are wholly attached to 
 the objects of sense. When Isaiah says, xi. 7, that " the ox 
 and the bear shall feed," Clement 4 discovers that by the ox, 
 which is under the yoke, and is deemed a clean animal by the 
 law, because it divides the hoof and chews the cud, is meant 
 the Jew ; and by the bear, an unclean and savage animal, the 
 Gentile. As the bear licks its cub into shape with its tongue, 
 so the Gentile is formed and tamed by the Word. In Isa. 
 liii. 6, " And the Lord hath laid on Him the iniquity of us all," 
 Clement 5 follows the Septuagint version, /ecu Kvpios Trape'Soo/cei/ 
 avrov rat? d/xapTi'ats ^/xwv, and supposes the words to mean 
 that Christ is to be the judge and corrector of our sins. 
 
 1 Ku.0&puv Xoipuv in the Septuagint. 
 
 2 S. L. 5. dclxxxiv. 22. There are allegorical or mystical interpretations 
 of Ps. viii. 5. in S. L. 4. DLXVI. 28. xlv. 8, 9. in P. L. 2. c. 10. 
 ccxxxvi. 28. S. L. 6. DCCLXXXVI. ii. of Ps. xlix. 13. P. L. i. c. 13. 
 CLIX. 13, where Clement refers the words, "He is like the beasts that 
 perish," to the fall of Adam ; of Ps. li. 5. S. L. 3. DLVII. 5. of Ps. 
 Ixxxii. 6. C. xciv. 30. P. L. I. c. 6. cxm. 26. of Ps. ciii. 14. P. L. i. 
 c. 8. cxxxv. 16. and of Ps. cl. P. L. 2. c. 4. cxcin. 5. of Prov. i. 14. 
 P. L. I. c. 10. CLIV. 14 (Clement interprets this passage of our Saviour's 
 passion) of Prov. iii. 5. S. L. 2. ccccxxx. 17, of Prov. ix. 18, according 
 to the Septuagint version. P. L. 3. c. 2. CCLVII. 13. 
 
 3 S. L. 4. dcxli. i. Clement had previously given a similar interpreta- 
 tion of J[er. xxii. 29. There are allegorical or mystical interpretations 
 of Isa. vii. 9. in S. L. 4. DCXXV. 33. xxii. 20. L. 6. DCCXXXVI. 4. XLIX. 
 8. DCCLXXI. 17, of Jer. xii. 9, according to the Septuagint version. P. L. 
 2. c. 10. ccxxm. 9, of Zech. ix. 9. P. L. i. c. 5. cvi. 37. C. xcm. 33. 
 
 4 S. L. 6. dcclxv. 43. * P. L. I. c. 8. cxxxviii. 30. 
 
Writings of Clement of Alexandria. 227 
 
 1 may take this opportunity of remarking that Clement 
 1 mentions a heretical interpolation of Mai. iii. 15. 
 
 2 Clement, if I understand him, thus calculates Daniel's 
 seventy weeks. The temple was rebuilt in seven ; then after 
 an interval of sixty-two weeks the Messiah came ; then after 
 an interval of half a week, Nero placed the abomination in the 
 temple of Jerusalem ; and after another half week the temple 
 was destroyed by Vespasian. 
 
 3 Clement says that the three series, each of fourteen genera- 
 tions, into which St. Matthew divides the genealogy of Christ 
 (i. 1 7), had a mystical meaning ; which, however, he does not 
 explain. 4 When John the Baptist said that God was able to 
 raise up children unto Abraham out of stones, he meant by 
 stones the Gentiles, who put their trust in stones. 
 
 The 5 command to pluck out the right eye if it offends us 
 (Matt. v. 29), according to Clement is a direction to pluck 
 out all evil lusts by the roots. When Christ said that He 
 spake to the Jews in parables, in order that seeing they might 
 not see (Matt. xiii. 13), He did not mean that He would cause 
 them to be ignorant ; He merely predicted their ignorance. 
 These are among the more sober of Clement's interpretations. 
 
 7 When Christ said, "Let the dead bury their dead" (Matt, 
 viii. 22), He alluded to men who live vicious lives and are dead 
 
 1 S. L. 3. dxxviii. 22. 
 
 2 S. L. i. cccxliv. 7. ccccviii. 16. Clements connects the 1290 and 
 1335 days in c. xn. with the half week in c. ix. ccccix. i. 
 
 3 S. L. i. ccccix. 25. Clement speaks of the genealogy as beginning 
 from Abraham and terminating with Mary the mother of the Lord. 
 
 4 Matt. iii. 9. C. iv. 23. So by the generation of vipers were meant the 
 venomous hypocrites who laid snares for the righteous. 
 
 5 P. L. 3. c. II. ccxciv. 15. The heretical perversion of Matt. v. 42, 
 TU KiTovvri ffi ^'^ov, has been already noticed. S. L. 3. DXXIII. 28. DXXXVI. 
 20. There are interpretations of Matt. viii. 20. S. L. i. cccxxix. 4. 
 L. 4. DLXXVII. 12. xi. 15. L. 5. DCXLIV. 12. xiii. 33. L. 5. DCXCIV. 22. 
 xiii. 31. P. L. i. c. ii. CLV. 5. xvii. 27. L. 2. c. i. CLXXII. 28, 37. 
 xviii. 3. L. I. c. 5. civ. 28. cvn. 22. xviii. 20. S. L. 3. DXLI. 41. xxiv. 
 19. L. 3. DXXXIV. i. xxvi. 7. P. L. 2. c. 8. ccv. 5. ccvi. 14. 
 
 6 S. L. i. cccxvii. 1 6. 
 
 7 P. L. 3. c. ii. ccci. 2. S. L. 3. dxxii. 13. L. 4. dcxxxv. 7. 
 
228 Some Account of the 
 
 to God ; who dig their own graves. 1 When Christ told His 
 disciples " to proclaim on the house-top that which they had 
 heard in the ear" (Matt. x. 27), He meant that they should 
 declare with suitable grandeur the secret mysteries imparted to 
 them, and explain the Scriptures according to the canon of 
 truth. In the pathetic address of our Saviour to Jerusalem, 
 Clement 2 discovers that by chickens are meant Christians, the 
 Word mystically ascribing simplicity of soul to the age of 
 boyhood. In 3 another place he says that the address alludes 
 to the various modes in which they, who peaceably contemplate 
 sacred things, are prepared for vocation by Christ ; for 
 Jerusalem signifies the vision of peace. 
 
 Commenting upon the parable of the rich man and Lazarus, 
 Clement 4 says, " that the former was the multitude, the worth- 
 less grass which is cast into the fire (Luke xii. 28) ; the latter, 
 the true Christian, the good grass, which is watered by the 
 dew of Divine grace, and, when cut, springs up again in the 
 bosom of the Father." 
 
 Clement 5 defends his allegorical interpretations by appealing 
 to John iv. 34, where Christ says, " My meat is to do the will 
 of Him that sent Me." Commenting on John vi. 53, 54, 
 Clement 6 writes, " Our Lord has symbolically alluded to this 
 kind of food in St. John's Gospel, saying, * Eat My flesh, and 
 drink My blood,' signifying allegorically by that which is drunk 
 the faith and promise by which the Church, consisting, like 
 man, of many members, is watered and receives increase and 
 is compacted together of both ; of a body, that is, faith ; of a 
 soul, that is, hope ; as the Lord was composed of flesh and 
 blood ; for truly hope is the blood of faith, by which faith is 
 kept together as by a soul. But when hope is breathed away, 
 the vital power of faith is dissolved, like blood poured forth." 
 
 1 S. L. 6. dcccii. 39. 
 
 2 Matt, xxiii. 37. P. L. i. c. 5. cvi. 10. 
 
 3 S. L. I. cccxxxii. 8. 
 
 4 Luke xvi. 19. P. L. 2, c. 10. ccxxxii. 38. 
 
 5 P. L. i. c. 6. cxxv. 19. 
 
 6 P. L. i. c. 6. cxxi. i. Compare cxxm. 24. cxxv. 27. The teaching 
 or doctrine of the Saviour is called our spiritual food, apparently with 
 reference to John vi. Compare the comment on John x. 9, "I am the 
 door." C. ix. 35 and S. L. 7. DCCCXCVI. 38. 
 
Writings of Clement of Alexandria. 229 
 
 Clement : alleges John xiv. 2, " In My Father's house are 
 many mansions," to prove that different degrees of reward will 
 be assigned to different degrees of virtue. He 2 finds in Acts 
 vi. 2, " It is not reason that we should leave the Word of God 
 and serve tables," and in the Apostolic decree, Acts xv. 23, 
 prohibitions of gluttony. 
 
 3 The wise virgins in the parable (Matt, xxv.) are the souls 
 of the wise, who, understanding that they are placed in a world 
 of ignorance, light their lamps and rouse their intellect, and 
 illuminate the darkness, and dispel ignorance, and seek the 
 truth, and wait for the appearance of the Teacher. Or, as 
 Clement 4 says in another place, they are Gnostic souls, which 
 have abstained from evil, and wait for the Lord in love, 
 and light their lamps for the contemplation of things (TO>I> 
 
 The miracle of the five barley loaves and two fishes is 5 thus 
 interpreted. The barley loaves signified the previous prepara- 
 tion of the Jew and Greek for the Divine wheat, i.e. the 
 Gospel ; barley appearing earlier in the summer than wheat. 
 The fishes signified the Greek philosophy, which was generated 
 and carried along amidst the Gentile billows. They were 
 given for the nourishment of those who still lay on the 
 ground, and did not increase like the fragments of the 
 loaves ; yet partaking of the blessing of the Lord, they had 
 the Divine resurrection breathed into them through the power 
 of the Word. Or one of the fishes may mean the encyclical 
 course of instruction, the other the philosophy which is after- 
 wards taught ; and these two are collected by the word of the 
 Lord. 
 
 Speaking of the Gnostic, Clement 6 says that " he supplies 
 the place of the Apostles, by an upright life, by accurate know- 
 ledge, by assisting his friends, by removing the mountains of 
 his neighbours, and casting down all the inequalities of their 
 souls." 
 
 1 S. L. 4. dlxxix. 30. 2 P. L. 2. c. 7. ccii. 7. 
 
 3 S. L. 5. dclv. 4. 4 S. L. 7. dccclxxv. 32. 
 
 5 S. L. 6. dcclxxxvii. 3. The reference is to John vi. 
 
 6 S. L. 7. dccclxxviii. 21. 
 
230 Some Account of the 
 
 Clement l speaks of persons who transposed the Gospels ru>v 
 //,T(m0eW<Di/ TO. Emyye'Ata, by which Mill understands that they 
 transferred marginal explanations into the text. May it not mean 
 that they transferred into the genuine Gospels passages which 
 they found in other accounts of our Saviour's life and preaching? 
 
 In 2 another place Clement says " that some ascribed to 
 Matthias, the words which in Luke xix. 8 are given to 
 Zacchaeus." We may observe that by euayye'Ata, in the fore- 
 going passage, are clearly 3 meant written Gospels. 
 
 By the last day, in John vi. 40, Clement 4 understood this 
 world, which is reserved unto a particular time, when it shall 
 cease to exist. 
 
 With reference apparently to Luke xvi. 12, "If ye have not 
 been faithful in that which is another man's " (eV TU> dAAorpuu), 
 Clement 5 says that " the precept to desire nothing does not 
 mean that the things desired are another's (dXXorpta), as they 
 suppose who affirm that the Creator was not the Supreme 
 God ; or that the things created are evil and detestable ; that 
 would be an atheistic opinion : but we call the things of the 
 world dAAdrpia, because our abode among them is not for ever; 
 because they are aAAorpia with respect to possession, inasmuch 
 as they must pass to those who are to succeed us ; though with 
 respect to use they are our own (tSta), since they were made 
 for us, so long as it is necessary for us to live among them." 
 
 On Rom. xiii. 12, "The night is far spent, the day is at 
 hand ; let us therefore cast off the works of darkness, and let 
 us put on the armour of light," Clement 6 says " that by the 
 
 1 S. L. 4. dlxxxii. 2. See Mill's Note, quoted by Potter, who refers 
 
 to L. 7. DCCCXCI. 31. iv ry /u.<TK>ri0iveti <ru <r'/!/u.uivop,iva. See also L. 3. 
 DXXIX. 4. 
 
 2 S. L. 4. dlxxix. 13. 
 
 3 So Iv ro7? ilayyiXiois. Quis Dives Salvetur. DCDXXXVII. 44. 
 
 4 P. L. i. c. 6. cxv. 20. 
 
 5 S. L. 4. dcv. 20. In the tract Quis Dives Salvetur, DCDXLVI. 3, 
 that which relates to the Spirit is said to be ftiov, that which relates to the 
 world aXXorptov. See also DCDLIII. 15. DCDLVI. 20. P. L. 3. c. i. 
 
 CCLII. I. C. 2. CCLVII. 17. 
 
 6 S. L. 4. dcxxviii. 16. Clement seems in v. 11 to have read siting rov 
 
 Kvpiov instead of ti$ors$ rov xaipov. 
 
Writings of Clement of Alexandria. 23 1 
 
 day and the light is allegorically signified the Son, and by the 
 armour of light the precepts of Christ." 
 
 We : find the following paraphrase of Rom. viii. 38, 
 " For I am persuaded that neither death (threatened by per- 
 secution), nor life (the present life), nor Angels (apostate 
 Angels), nor principalities (the principality of Satan is the life 
 which he has chosen ; his are the principalities and powers of 
 darkness), nor things present (in which we now live, as the 
 soldier in hope, the merchant in gain), nor height, nor depth, 
 nor any other creature," which by an operation peculiar to 
 man acts against the faith of him who freely chooses (for 
 creature is here synonymous with operation, which is our work), 
 no such operation shall be able to separate us. 
 
 Clement's 2 interpretation of i Cor. iii. 12, is that the gold, 
 silver, precious stones were the Gnostic structures erected on 
 the foundation of faith in Christ Jesus ; the wood, hay, and 
 stubble were the additions of the Heretics. When St. Paul 
 expressed his anxiety to impart to the Roman converts (i-n) 
 " some spiritual gift, to the end they might be established," he 
 alluded to the Gnostic building. He could not openly com- 
 municate such spiritual gifts by letter. 
 
 Clement ;! interprets i Cor. vii. 14, "But now are they (your 
 children) holy," by a reference to John iii. 6, " That which is 
 born of the flesh is flesh : and that which is born of the Spirit 
 is spirit." This, he says, applies not only to parturition, but 
 also to instruction ; the children are holy, 4 being acceptable 
 to God; to Whom the words of the Lord have betrothed 
 their souls. 
 
 1 L. 4. dcvi. 5. 
 
 2 S. L. 5. dclx. 8. The interpretation given by Basilides of i Cor. vii. 9, 
 "It is better to marry than to burn," may be seen L. 3. uix. 16, quoted 
 in p. 156. There are remarks on the 5th and 36th verses of the same 
 chapter, DXLVI. 10, 17; and interpretations of i Cor. i. 21. S. L. I. 
 CCCLXX. 19. CCCLXXI. 3. of i Cor. ix. 5. L. 3. DXXXVI. i. of Gal. ii. 19. 
 L. 3. DLX. 41. of Gal. v. 16. L. 4. DXCI. 8. of i Tim. iv. i. S. L. 3. 
 DL. 2. 
 
 3 L. 3. dxlix. 33. ^ 
 
 KV7IKK aytOt, TO. TiXVCt) Oil tlot,ptff<ffiffil$ (f. K lilKplffTYlffzi) TU &&>, TUV XUfiUKUV 
 
232 Some Account of the 
 
 Clement l says that the word Tropi/eia is used by the Apostle in 
 three different senses. As the desire of having more (TrXeovc^ta) 
 is called Tropveta, being opposed to contentment; and as Idolatry 
 is so called, being the distribution of the (worship due to the) 
 one God among many ; so Tropi/ci'a is a falling away from one 
 marriage to many. 
 
 Clement 2 affirms that the word (J>VO-LOL, i Cor. viii. i, does 
 not mean puffeth up, but causeth man to think greatly and truly, 
 and supports his interpretation by a quotation from one of the 
 books of Solomon ; but the passage is not extant in the form 
 in which he quotes it. CEcumenius has 3 preserved a fragment 
 of the Hypotyposes, in which Clement, interpreting i Cor. xi. 10, 
 " For this cause ought the woman to have power on her head 
 because of the angels," says " that the angels are righteous and 
 virtuous men, who might be tempted to sin if the w r omen were 
 unveiled." The real angels of heaven see them, even when 
 veiled. 
 
 On i Cor. xiii. 4, " Charity vaunteth not itself" (ou 7rep7repeuTai), 
 
 4 Clement observes " that TrcpTrepeia is that attention to orna- 
 ment which indicates superfluity and uselessness ; wherefore 
 the Apostle adds, * doth not behave itself unseemly ; ' for a form 
 not our own and not according to nature is unseemly ; this he 
 expresses by adding that ' Charity seeketh not that which is not 
 her own ' (TO /x,r) ecumjs), for truth calls that which is proper its 
 own ; whereas the love of ornament seeks that which is not its 
 own, being estranged from God, and the Word, and Charity." 
 
 5 Clement's comment on the nth verse of the same chapter, 
 When I was a child, is, that when St. Paul was a child, that is, 
 a Jew, he understood as a child, that is, he walked according to 
 the law j but ivhen he became a man, that is, a Christian, he put 
 
 1 S. L. 3. dlii. i. Compare L. 6. DCCCXVI. 19. L. 7. DCCCLXXVII. 18. 
 
 2 S. L. 7- dcccxcvii. I. vi ao^'ia,, Qvffiv o SaXa^v, lvKf>t>triiuffiv TO, iavrw; 
 T'IXVK. The commentators suppose Clement to refer to Ecclus. iv. u. 
 
 trotyia. vtov; itturvi (for iuurri;) avv^uffi. 
 
 3 mxiv. 25. The Valentinian interpretation appears in the Excerpta ex 
 Theodoti Scriptis, xciv. 
 
 4 P. L. 3. ccli. 38. I know not where Clement found the reading 
 TO P.V layrjjj. In the tract Quis Dives Salvetur, DCDLVI. 30, we find the 
 common reading ra. layr??. 
 
 5 P. L. i. c. 6. cxviii. 30. 
 
Writing's of Clement of A lexandria. 233 
 
 away childish things, that is, the things of the law ; and under- 
 stood the things of Christ, Who is called in Scripture by 
 excellence the Man. 
 
 On i Cor. iii. 2, Clement x says, " that by spiritual, St. 
 Paul meant those who believed in the Holy Spirit ; by carnal, 
 those who were newly instructed, and not yet purified (by the 
 water of baptism) ; he called them carnal, as they were on a 
 footing with the heathen, still carnally- minded. He gave 
 them, therefore, milk to drink, i.e. he poured knowledge into 
 them, which is communicated by catechetical instruction, and 
 nourishes unto eternal life." The expression / give to drink 
 (eVoTio-a) is significant of perfect participation : for full-grown 
 men are said to drink, infants to suck. 
 
 2 His interpretation of 2 Cor. xii. 2, "I knew a man in 
 Christ," etc., is, that St. Paul by the unspeakable words which 
 he heard meant the ineffable nature of God ; and that he was 
 not restrained from uttering them by any positive prohibition, 
 but because it was impossible to declare the Divine Nature. 
 That can only be declared above the third heaven, by those 
 whose office it is to initiate the elect souls. 
 
 Clement, speaking of Phil. ii. 7, " But made Himself of no 
 reputation, and took upon Him the form of a servant," 3 says 
 that St. Paul called the outward man a servant, with reference 
 to his state before the Lord became a servant, and took upon 
 Him flesh. But God Himself in His compassion made the 
 flesh free ; delivering it from corruption and from a deadly and 
 bitter servitude, investing it with incorruption, and throwing 
 around it the holy ornament of immortality. 
 
 1 P. L. i. c. 6. cxix. 30. Clement seems to have read ^aXa l^? 
 
 ivoriffa., u? vritriov?, Iv XpitrrM, ov fipcupa. He Separates the words lv Xpio-ry 
 from us vyiviov;, and connects them with yaXa l^a,? Ivano-a,. His para- 
 phrase is, I have instructed you in Christ with simple, true, and natural 
 nourishment, viz. spiritual. As nurses feed new-born infants with milk, 
 so I nourish you with the milk of Christ, the Word, instilling into you 
 spiritual food. Thus the perfect milk is perfect food, and leads to an 
 increasing perfection, which knows no cessation (axr<Tw<r<rav). Where- 
 fore this milk, together with honey, was promised in the land of rest. 
 See Exod. iii. 8. cxix. 13. 
 
 2 S. L. 5. dcxciii. 10. See p. 172, Note 2. 
 
 3 P, L. 3. c. i. ccli. 30. 
 
234 Some Account of the 
 
 By the expression true yoke-fellow (o-^vye yi^o-u), in Phil, 
 iv. 3, Clement x supposed St. Paul to mean his wife, to whom 
 he alludes in i Cor. ix. 5. For according to Clement, Peter, 
 2 Philip, and Paul were married. 
 
 In Col. i. 28, our translators have rendered iravra avOpu-rrov, 
 every man. According to 3 Clement, they should have said, 
 the whole man, that is, purified both in soul and body. The 
 expression cannot mean every man absolutely, for then there 
 would be no unbelievers ; nor yet every believer , since all are 
 not perfect. 
 
 With reference to Heb. i. 3, Clement 4 says "that the 
 Apostle calls the Son ^apaKr^pa r>}<? 80^175 rov Ilcn-pos, because 
 He teaches the truth concerning God, and shows us as it were 
 by an express image (xapaKTr/pio-ai/ra), that God and the 
 Father is the one and only ruler of all ; Whom no one has 
 known excepting the Son, and he to whom the Son has 
 revealed Him." 
 
 Clement 5 thought that both Christ and the Apostles 
 preached to the spirits in Hades. He quotes in support of 
 the opinion i Pet. iii. 19, "By which also He went and 
 preached to the spirits in prison." 
 
 By the charity which covers a multitude of sins (i Pet. iv. 8), 
 Clement seems to have understood the love of Christ which 
 remits the sins of man. 
 
 1 S. L. 3. clxxxv. 19. Compare with reference to i Cor. ix. 5. L. 4. 
 DCVII. i. 
 
 - Clement appears here to confound Philip the deacon with Philip the 
 apostle. See Potter's Note, nxxxv. 16. 
 
 3 S. L. 5. dclxxxiii. 5. 
 
 4 S. L. 7. dccclxvi. 28. Clement appears to quote from memory ; 
 the reading of our text is os uv u.veu.vya.fffj'.u. T>J; Ba^? / ^fr^f 
 rf v#o<rrtt,fftus U.VTOV. In Heb. xi. 40, Clement supposes the word 
 p'ovot to be understood 7v ^ x M fc n^uv <r<x<tu0u<ri (povoi). S. L. 4. 
 
 DCIX. 13. 
 
 5 S. L. 6. dcclxiii. u. See p. 207. 
 
 6 S. L. i. ccccxxiii. 36. L. 2. CCCCLXIII. 23. It may be observed 
 with reference to 2 Pet. i. 20, that the word lyri^ufft; is used by Clement 
 to signify an explanation of a word or passage in Scripture. P. L. 2. c. 
 I. CLXXII. 37. 
 
Writings of Clement of A lexandria. 235 
 
 Clement * finds in the twelve gates of the Heavenly Jeru- 
 salem (Rev. xxi. 21) an allusion to the twelve Apostles. 
 
 Having given so many examples of the mode in which 
 Clement applied the language of Scripture, I will add one 
 of his modes of interpreting a Heathen poet. 2 Of the 
 following lines of Hesiod, 
 
 KsTvo; [tzv tfGtviipiffro;, o; avro; vroivTa, vowff'/i, 
 
 E<r$%.o; o u,v xaxitvo; os ti/ ilvrovri ^r/^^Ta/, 
 
 "Oj Vt xi fA'/ir KVTO; voty, ftwr' ciXXou ccxovav 
 
 'Ev @u[Jt,u jSaXX^jra/, aT aZ<r a,%priios civwp, ' 
 
 the first describes Abraham, who sought God ; the second, the 
 disciples, who obeyed the Word; the third and fourth, the 
 Gentiles, who did not follow Christ. 
 
 The authority of Clement has been quoted in support of a 
 mode of interpretation KO.T oucoyo/xiW, but, in my opinion, 
 erroneously. We know that the word OIKOVO/XOS, in its literal 
 sense, is equivalent to house -steward, Rei familiar is dis- 
 pensator ; and consequently okoi/o/^a to 3 stewardship. St. 
 Paul, therefore, speaks of himself as a steward or dispenser of 
 the mysteries of God (i Cor. iv. i), and of a bishop as the 
 steward of God (Tit. i. 7). He speaks of himself also as 
 entrusted with a stewardship (i Cor. ix. 17) ; as a minister of 
 the Church according to the stewardship of God assigned him 
 for the Colossians (i. 25). In another place he speaks of the 
 stewardship of the grace of God assigned him for the 
 Ephesians (iii. 2). Hence if St. Paul said or did anything /car' 
 okovo/xtW, he said or did it as a steward of God, entrusted 
 with the dispensation of the grace of the Gospel among the 
 
 1 P. L. 2. c. 12. ccxlii. 2. It appears from L. I. c. 6. cxxv. 2, that 
 he considered the Jerusalem which is above synonymous with heaven. He 
 
 Speaks of it as r>jj oupecvovokM;. 
 
 2 P. L. 3. c. 8. cclxxix. 9. 
 
 3 It is used in the original sense, P. L. 2. c. 10. ccxxxvu. 8, where 
 Clement, having said that the use of dyed wool weakens the texture of 
 the cloth, adds, ro %t oub' il$ olxovo^iav iiltitrov. So x'Kptft'ropiUftct, olxovofAtKov. 
 L. 3- c> IO- CCLXXXIII. 33. oux, tri rttpi rov oixov ilrt ccv [t'ovn fi olxovoftia,. 
 S. L. I. CCCXXXVI. II. ryv cixpxv oixovopiav. L. 7. DCCCLXIV. 2. pciXi<rra, 
 
 $1 Tolif ryXtxavrTiv olxovo^av vrivriffTivpivovs. L. 4. Devil. io, where there 
 
 is a direct allusion tO I Cor. IX. 17. TJJ? rov yu.'kaxros olxovopia,?. L. 2. 
 
 CCCCLXXVII. 16, seems to mean the provision of milk made by God for 
 the nourishment of the infant. wSee P. L. i. c. 6. cxxn. 26. 
 
236 Some Account of the 
 
 Gentiles. Nor, when in the Epistle to the Ephesians St. Paul 
 speaks of the dispensation of the fulness of times (eis otKovo/xtW 
 rov TrXTy/aw/xaros ra> /coupon/, i. 10), is the use of the word very 
 different ; the meaning is, that the dispensation of the Gospel 
 was reserved to the fulness of time. Having premised these 
 few observations respecting the use of the word oiKovo/ua in the 
 New Testament, let us proceed to consider the passages in 
 which it is used by Clement. 
 
 He J says of Christians, that they understand the dispensa- 
 tion of God; that is, the Providence of God in His moral 
 government of the universe. OIKOI/O/U'O, here is put, not for 
 the office of dispensing, but for the thing dispensed. The 
 sense is the same when he 2 speaks of the beautiful economy 
 used by the Word in leading men on to perfection ; and when 
 assigning the reason why God, notwithstanding His goodness, 
 is angry, and punishes man, he 3 says that such a procedure, ^ 
 ot/coj/o/xta, conduces to the right education of children. 
 
 1 C. Hi. 37- *' r ^ v oixovoftiuv rov Qi 
 
 2 P. L. I. C. 1. xcix. 3. rJj xaXJf ffvy%pr;reti slxovofJLtcf. o vavret 
 
 *.'oyo$. So Christ is said to have received perfect regeneration at His 
 baptism, xu.ro. ry,v oixovo/u.ix^v rftM*wr*fa t according to that which had 
 been prefigured with reference to the Gospel dispensation. 
 
 3 P. L. I. C. 8. cxxxvi. 35. Compare T/IV olxovo^tav rnv letvrev. CXXXIX. 
 26. vra,pu rriv olxtvofiietv rtis asrs/XJJj. 3 2 - * rpo<ros rns oixovoftiets avrov. 
 CXLII. IQ. T"/IV wip} ro lvriffru$siv rriv av^<wTOTiTa oixovoftietv. C. IO. CL. 32. 
 
 ovx tipnxivwv oixotofttKv l^viXtuffot,;. L. 3. c. 4. ccLXix. 14, where Clement 
 is speaking of the government of an earthly monarch. In c. 12. cccx. 12, 
 Clement says, "If we become hearers of the Word, let us glorify the 
 blessed Economy," rrtv p,Kxa,pia.v %o%a,%&>fttv otxovo/Aitzv, where by oixa- 
 VO/U.IKV we must, according to Potter, understand the incarnation of the 
 Word ; but here also it means the Divine procedure in sending the Word 
 to take our flesh. So S. L. i. CCCXLVI. 39. fi yap XXTO. TTJV &/v *-/>- 
 
 ^offtv (piXoffoipia 'iffrrifft rnv xp'ovotitv xett Ptfiaio7' ns etvcnpthi<rt!s, p-v0os 91 tipi 
 rov ^tarrifee, oixovof&ict (^etivirai. L. 5- DCXLVI. 31. T/IV xara, ffd-pxa. oixovoftiav. 
 DCLXIX. 21. L. 6. DCCLXIV. 22. CCCLXXIII. 27. 6tia,? olxovopia,? n Vipi- 
 
 vruffis. If the Greeks by chance said anything in agreement with the 
 true philosophy, that chance was a part of the Divine economy ^or 
 procedure ; was in the order of Divine providence, ccccxvu. 36. tr'tpot 
 yap %v olxovofticc, It was another part of the Divine procedure. L. 2. 
 ccccxxx. 29, where rJJ oiovop.iq, rov &iov is evidently equivalent to rr 
 
 piei xec} 0<ia., r% -xpovoyinxri ^loixfoit in 27. L. 3. DXL. 5. L. 4. DCXXXI. 
 
 24. L. 6. u'cccn. 13.' L. 7. DCCCLV. 40. DCCCLXXXII. 32, 37. 
 
 CCCCXXXIX. 8. rov ri 'iffaax ruvrov iffbftivov rif4.7v otxovoftia,; ffurnplov. The 
 sacrifice of Isaac was a type of the Divine procedure in accomplishing 
 our salvation. L. 5. DCCXIV. 3. L. 6. DCCCXII. 23. CCCCLXXXI. 24. 
 
Writings of Clement of A lexandria. 237 
 
 If we turn to the passages in which the verb 
 is used, we shall find that it has a corresponding meaning. 
 
 n ^l oixovoftia ctvrv, xoc.} tfpatyyirtxw xoci rv-Tfix^. This part of the Divine 
 procedure (with reference to the sons of Abraham) was both pro- 
 phetical," and typical. L. 3. DXL. 28. Qvnw uvdyxri fa'tag oixovofticts. 
 
 Quis Dives Salvetur. DCDLV. 41. DXLVIII. 34. ry olxovoptu. rtiMptvos 
 
 tvxpitrrus. DLIX. 24. n xarot. rv t v Ex x X^ffimv XK$' ripeis oixovoftict, L. 4* 
 
 DLXXVI. 1 8. dixeiicts ouo"/is r%s olxovopio.;. Here the word refers to God's 
 distribution of gifts to each man according to his deserts. DLXXX. 5. 
 rri$ cifprtrou olxovo/ticts KXI Xurovpy'icts. Here, however, olxovoftiot. may mean 
 simply office. DCII. 38. tl piv yap ftw tin TV? 6110.? $ioix*i<rsas (^ xvravfioffi;} 
 o"%tru,i ti olxovopia. ruv xutiapffiuv, x,u.\ vr't'X'ruxiv n vfohtrtg Kuro7s' it o\ tx 
 vpovoiec; ret xtada-pffia., Ix <ffpovota.$ xtx.} a.1 xo^a,ffii;. For if the retribution IS 
 
 not of Divine appointment, then there is an end of the expiatory pro- 
 cedure (of the procedure for the purpose of expiation or purification 
 according to the system of Basilides), and their hypothesis falls to the 
 ground ; but if the expiation proceeds from God's providence, so also do 
 the punishments. L. 5. DCLXXIX. l8. ovras i\vffiv ro Kipets ruv hoyiuv TYts 
 
 olxovopia.;. He (John the Baptist) pointed out the true end of the 
 oracles respecting the Divine procedure . in the incarnation of Christ. 
 
 L. 6. DCCCIV. 7. DCCXXX. l8. ovll TVV ci*.Xw "irucrtv olxovopiav rvg 
 
 u,*.v0t'ia.e. Nor are they (the Greeks) acquainted with the rest of the 
 Divine procedure as it truly is. L. 6. DCCLXV. 9. ri olv ; ov%i xai tv 
 u%ov y KVTY) y'yoviv oixovopia. What then? Was not the Divine pro- 
 cedure the same apud inferos? See DCCLXIII. 24. DCCXCI. 12. XMI 
 
 <r.ffa,v <r?iv xctTO, <rov Kupiov ^nfttoupyiotv <ri xeti oixovoftiav ffuviivsti. To com- 
 prehend the whole procedure in reference to the work of creation and 
 the dispensation as conducted by the Lord. DCCXCIII. 28. 'A.yyi*.ix,y; 
 'bofy; xKxiivns rtis oixovopia; (imitations) of the angelic glory, and of the 
 distribution of offices established in heaven. DCCCXVII. 4. ra sis MMM/KMO 
 ivirrduei, that which was necessary to the fulfilment of the Divine 
 counsel. L. 7- DCCCXXX. 9. xa.ru. T>jy ruv vfipiyiluv oixovoftiav. According 
 to the Divine procedure with reference to earthly things. DCCCXXXI. 31. 
 The Word is spoken of as displaying rvv a.yia.v oixovopiav. But instead 
 of a.vot^i^uyfjt.ivu we should perhaps read a.vu%tltypivM as in DCCCLXII. 35. 
 rov fAtytffrou IT/ ry$ yns ce.ya,&ov Xoyeu n xxi 'ipyo? avocdiZcifAtvos. DCCCLXXIV. 
 35. tv rrj xxra, rov fi'tov oixovopia means in life and conversation. 
 DCCCLXXV. 44. jj ffn olxovopia., thy (that is, Christ's) procedure in con- 
 ducting the government of the world. DCCCLXXVI. u. olxavopla. rov iruK,- 
 tff6a,i %i' ulrov ftiXXovra. <rpoopu/tivy, the procedure grounded on foreseeing 
 that a certain individual would be saved through his means. The Word 
 is used in the same sense in the Excerpta ex Theodoti Scriptis, v. 
 where Christ's injunction to the three disciples not to reveal what they 
 had seen on the Mount, is said to have been given, lest the Jews, 
 understanding what the Lord was, should abstain from laying hands on 
 Him, and thus the economy should be incomplete, xui art*.vs v oixovo^ia 
 yivtireni. In xi. it signifies office. In xxvn. it appears to be used in 
 the same sense, and as in xi. is opposed to ^vvupts. Perhaps, however, 
 it may here mean dispensation^ as it does in xxxni. and LVIII. the 
 dispensation beyond the pleroma. 
 
238 Some Account of the 
 
 It 1 means to administer^ with reference either to worldly affairs, 
 or the providential governance of the universe. 
 
 The passage which has been most frequently produced in 
 proof of an interpretation of Scripture KCLT oiKovo/uav is in S. 
 L. 6. DCCCII. Clement is there speaking of the circumcision 
 of Timothy by St. Paul, in accommodation to the prejudices 
 of the Jews. St. Paul, he 2 says, knew well that circumcision 
 does not justify; but while he maintained the essential doctrines, 
 he admitted that he became all things to all men (Kara o-v/x/Trept- 
 <f>opav), by accommodation, that he might gain all. Daniel 
 in like manner wore the golden chain put upon him by the 
 king of Persia, in order to save his countrymen from oppres- 
 sion. " They, therefore," proceeds Clement, " are not in 
 reality deceivers, who accommodate themselves in conformity 
 to the part assigned them by Providence for the salvation 
 of Others (01 criyz7repi(po/x,evoi oY OIKOVO/XIO.V crcor^pias), nor they 
 who partially err; but they who err on essential points." 
 According to Clement, St. Paul and Daniel acted Kara o-v/A7repi- 
 <f>opav, or crv/ji7rpi(f)p6fjLvoL 3 oY oiKovofjLLav <ra)T?7pi'as. He inter- 
 preted their acts as done in accommodation, with reference to 
 
 1 In this sense it is used Quis Dives Salvetur. DCDXLIII. 46. vrpeoixo- 
 
 voft'/idtjvat. S. L. I. CCCXXIV. 46. oixovoftouvra, rriv $ii%o$ov. P. L. 2. C. 7 
 
 cciv. 27. vSo oixovopixZ; ^<$opiva.i. S. L. 2. ccccxLiv. 37. The two 
 covenants were given, each in its appointed time by the Providence of 
 
 God. a,[A<f>o7v yccp vt ^vvotfii; oixovo l u,i7 ffur'/ip'ux.v. L. I. CCCCXXIII. 29. The 
 
 twofold exercise of the power of Providence, in punishing and in con- 
 ferring good, dispenses salvation. cravra piv ouv olxovopurui eivafav il; 
 
 xaXov. CCCLXIX. 12. 
 
 2 Compare S. L. 7. dccclxiii. 13. For the use of the word ffv^i- 
 piQipsfffat, see also P. L. 2. c. 10. ccxxxiv. 16. In S. L. I. cccxxvi. 
 13, it is joined with oi*ovopi7ff0eu. Clement says, "that we must, in 
 choosing our part, choose, not that which is not blamed, but that which 
 is not justly blamed. For it does not follow, because a man will not 
 do an act (for itself, vpovyot/iuivu;, making it his principal object), that 
 he will not do it under certain circumstances ; on the contrary, he will 
 then do it, proceeding agreeably to the Divine Wisdom, and accom- 
 modating himself otx.ovo[Aoup.s.i>os TE Siotrotyus xou ffi/ft'z'ipi<ptpo{.tvo$." See also 
 S. L. 2. CCCCLXVII. 12. L. 3. DXLI. 38. L. 7. DCCCLXVIII. 40. 
 DCCCLXXXI. 13. DCCCLIV. 2. <ro7s V KVv^.'y'/ix.offtv o yvuffnxos olxovopoiv <rwv 
 Kirnffiv. The Gnostic will adapt his prayer to the case of those whose 
 conscience is seared. See Gataker's Note on Marc. Anton, in p. 330. 
 
 3 So P. L. I. C. Q. Cxlvi. 3. ffUT'/ipiav olKovo/Aoupiv'/i. L. 3- c - ^ 2 ' 
 CCCIII. 28, oixovoftovftivog <rvi? l-Tfavo^uffiu; rr t v fttvupfof. S. L. 6. DCCCXX. 
 
 34. <ffpoffot>iov(>[Aovv7Ki ff<pi<riv ai Ka.x.oi, the wicked take such measures. 
 
Writings of Clement of Alexandria. 239 
 
 the parts assigned them by Providence; but there is no 
 mention of an interpretation of Scripture KCLT ot/covo/xtW. In 
 like manner, when he says (P. L. 2. c. i. CLXXV. 24) that 
 frugality was recommended to the Jews under the law ot/covo/xw- 
 rara by the prohibition of different kinds of food, he means 
 that it was recommended in conformity to the character of the 
 dispensation ; Moses assigning openly carnal reasons, which 
 the Jews believed; but in secret spiritual reasons. The 
 passage which appears to give the greatest sanction to the 
 notion of an interpretation KCLT OIKOVO^LCIV is in P. L. 2. c. 
 9. ccxix. 1 6, where, speaking of Lot's incest, he says, "I 
 omit the interpretation which refers it to the economy of 
 the restitution of all things, 7rapa7re/x7ro/xat yap vvv T^S 
 7ra\iyyV(Tiov oiKovofJiias rr]V e^-rjyrjcnV'" But here also by 
 
 oucovo/ua is to be understood the Divine procedure with 
 respect to the restitution. 
 
 Clement speaks of the Scriptures as given by the Inspira- 
 tion of God ; " God," he l says, " leads men according to the 
 divinely inspired Scriptures." He 2 says also, that "to take 
 offence at the Divine commands is to take offence at the 
 Holy Spirit." He 3 calls the Prophets instruments of the 
 Divine voice. Speaking of those who pretended to the spirit 
 of prophecy among the heathen, he 4 says, that they were all 
 thieves and robbers (with reference to John x. 18), who either 
 foretold future events from observation and probable conjecture, 
 as physicians and fortune-tellers judge from the countenance ; 
 or were moved by demons ; or were excited by the influence 
 of water, or of frankincense, or by some quality of the air. 
 But the Hebrew prophets foretold events by the power and 
 inspiration of God; as before the law, Adam, who 5 pro- 
 phesied with respect to the woman, and on the occasion of 
 
 1 nyiirKi ^\ xctra, <ra,$ 6io<ffvivff-T<w; ypaQa.:. S. L. 7 dcCCXC'lV. 38. rdtg 
 titrmvtrnt Xoyon. DCCCXCVI. I. 
 
 - $ufetptffrtvfttei rc&7$ faiui; ivToXa,7s, rouriffn TM uyitu <7rviv[AO.n. L. 7- 
 
 DCCCXCIII. 18, quoted in p. 209, Note 3. 
 
 3 Tov} l TOU votvToxparopo; vrpotyftru,; Qtou ovx civ rig xctra'VXa'yi'/], opyuva, 
 hia; yivopivous Quvm. S. L. 6. DCCCXXVII. 33- 
 
 4 S. L. i. cccc. 17. Compare S. L. 5. ncxcix. 10. 
 
 6 When Adam said, "Therefore shall a man leave his father," etc., 
 Gen. ii. 24, which the Fathers, from Eph. v. 32, understood to be prophetic. 
 See Tertullian, de Anima, c. u. 
 
240 Some Account of the 
 
 the naming of the animals ; Noah, who preached repentance ; 
 Abraham, Isaac, and Jacob, who clearly foretold many future 
 events, both distant and near at hand ; so also, when the law 
 was given, Moses and Aaron prophesied ; after the law was 
 given, Joshua, Samuel, etc. 1 
 
 In another place, Clement, speaking of false prophets, 2 says 
 that they sometimes spoke the truth, but spoke in ecstasy, as 
 ministers of the Apostate (angel). Like others of the early 
 fathers, he 3 believed that the Word imparted to all men, but 
 especially to those who cultivated their reasoning powers, a 
 certain Divine influence, by which they were led to the 
 recognition of One God, self-existent and eternal. 
 
 With respect to the Septuagint version, Clement 4 says " that 
 the Law and the Prophetical books were translated into Greek 
 in the reign of Ptolemy, the son of Lagus ; or, according to 
 some, in that of Ptolemy Philadelphus ; and that Demetrius 
 Phalereus was very zealous in forwarding the work, which was 
 performed by seventy elders, chosen from those most con- 
 versant with the Scriptures, and the Greek language, who were 
 sent from Jerusalem to Alexandria for the purpose, Each 
 made his version separately; but when the several versions 
 were compared, they were found to agree both in sense and 
 words. This was effected by the Providence of God, Who 
 designed that the Scriptures should reach the ears of the 
 Greeks. Nor ought it to occasion any surprise ; for the 
 Scriptures, having been lost during the Babylonish captivity, 
 5 Ezra, the Levite and Priest, inspired by God, renewed them 
 in the time of Artaxerxes. 
 
 1 Clement says that the whole number of prophets was thirty-five. He 
 mentions as female prophets, Sarah, Rebekah, Miriam, Deborah, and Olda. 
 
 2 S. L. i. ccclxix. 6. On the subject of Prophesying in ecstasy, see my 
 work on Tertullian. 
 
 3 Thus C. Hx. 14, Ivso-Totxrat Tig avtfpoia, 6ux-/i. LXI. 8. LXII. 2O. LXIV. 8. 
 
 S. L. 2. ccccxcui. 17. See p. 193, Note 5. 
 
 4 S. L. i. ccccix. 26. See p. 73. Compare Irenreus, L. 3. c. 25. 
 Clement quotes a passage from the first book of the work of Aristobulus to 
 Ptolemy Philometor, in which it was said that the parts of Scripture which 
 recorded the most remarkable events connected with the history of the 
 Hebrews had been translated into Greek before the time of Demetrius, 
 and even of the conquest of Persia by Alexander. 
 
 5 See S. L. i, cccxcii. 32. 
 
Writings of Clement of Alexandria. 241 
 
 Clement 1 uniformly speaks of the Sibyl as endowed with 
 the gift of prophecy. In 2 the first book of the Stromata he 
 mentions the various accounts which had been given of her 
 birthplace, parentage, etc., and in 3 the same book he enume- 
 rates the different Sibyls and the ages in which they lived. 
 There is in the 4 sixth book a passage in which St. Paul is 
 represented as appealing to the books of the Sibyl and 
 Hystaspes ; for I agree with Grabe in thinking that, as it at 
 present stands, it will scarcely bear the interpretation put upon 
 it by Cotelerius. Clement refers either to some Apocryphal 
 book, which bore the name of St. Paul, or to some discourse 
 of St. Paul, which was introduced into the work entitled " The 
 Preaching of Peter." 
 
 Clement's quotations from Scripture appear generally to 
 have been made from memory. The consequence is, that he 
 5 sometimes blends passages from different parts of Scripture 
 in one quotation; 6 sometimes expresses the sense in words 
 very different from those of Scripture ; 7 sometimes attributes 
 to one sacred writer passages which belong to another. 
 
 ,} <xotviTix'/i 2//3yA.X#. C. xxiv, I. So XLIY. 
 
 6, 26. fu-fa. r$ *ff*rj} -rvs'Efyaiuv. LXI. 22. LXVI. IO. S. L. 5. DCCXIV. 
 
 23. The Sibyl is also quoted, C. LIV. 2. LX. 31. P. L. 2. c. 10. ccxxix. 
 
 7. L. 3. c. 3. CCLXI. 16. S. L. 3. DXVII. 2. S. L. 5. DCCXVIII. 20. 
 
 2 ccclviii. 7. See Lardner's Credibility, c. 22. 
 
 3 ccclxxxiv. 5. The Phrygian, named Artemis ; the Erythraean, Hero- 
 phile ; the Egyptian ; the Italian, who dwelt at Rome, and whose son 
 Evander built the temple of Pan, called Lupercal. In cccxcix. 5, 
 Clement mentions the Samian, Colophonian, Cumoean, Erythraean, Pythian, 
 the Taraxandrian (qu. Taxandrian), the Macetian (Macedonian), the 
 Thessalian, and the Thesprotian. 
 
 4 dcclxi. 22. See Cotelerius, Judicium de Epistola posteriore dementis 
 Romani, Beverege in Cod. Cam. L. i. c. 14. Grabe Spicil. torn. I. p. 
 66. On the subject of the Sibylline verses, see Prideaux's Connexion. 
 P. 2. B. 9. 
 
 5 Thus Isa. Ixiv. I, 2, and Ixvi. i. C. LXVI. 36. Isa. xl. 8, and li. 6. 
 Ixvii. 5. Isa. i. 16, 17, and Ps. xxxiii. 14. xliv. 9. P. L. i. c. 7. cxxxin. 
 26. Matt. v. 40. Luc. vi. 29 and L. 3. c. ult. cccvu. 4. 
 
 6 Thus C. Ixvi. 40. LXVIII. 30. P. L. i. c. 5. civ. 20. cvi. i. c. u. 
 
 CLVI. I. L. 3. C. 12. CCCV. 17. CCCVI. 26. CCCVIII. 12. S. L. 3. DLV. 2O. 
 
 7 Thus having quoted one of the Psalms, he proceeds to quote Ps. xxiii. 
 4, fi pctfi^og ffou x.ct] w fiaxrnpia, ffov 7retpixoi>.sffav fts, ti-ri <ri$ &<rtpos, as if from 
 another prophet. P. L. i. c. 7. cxxxv. 3. He quotes also, as from one 
 of the books of Kings, a passage made up of different passages in the book 
 of Job. S. L. 4. DCXLI. 12. He quotes as from a Gospel (fv nv 
 
242 Some A ccount of the 
 
 He frequently quotes, as from Scripture, passages which are 
 not to be found in it. Thus he l says, " that Moses forbade 
 the Israelites to eat the hare and the hyaena." 2 He quotes as 
 Scripture the following words, ooyx>) evcoS/as r<3 ea> KapSi'a 
 Soaovo~a rbr TrcTrXaKoVa avTrjv. 3 Again, cTSes yap rov d8eX<oV 
 crov, etSes TOV eoV crov. 4 Again, atretcr^e yap TO, /xeyaXa, Kat ra 
 /jiLKpa V/JLLV Trpofrre^r/crerat. Again, yiWcr^e So/a/xot Tpa7reiVai. 
 He 6 expressly attributes to Solomon the following sentence, 
 which is not to be found in Scripture, TOV TTIOTOV oXos 6 Kooyxos 
 TWV xp7)fjia.T(DV, 6 5oXo/xo)v Xeyei, TOT) Se aTrioTou ovSe o/3oXos. 
 
 7 Having quoted Isa. liv. i, he adds the following words, as 
 part of the quotation, e/3twcras cts TO 7rpi'<pay/xa TOV Xaov. 
 evvXoy^7yo"av TO, TCKva erov ets Tas o~K^vas TWV TraTepwv, and 
 shortly afterwards, eKX^povd/x^o-as T^V Siatfrj/c-^i/ TOV 'Io-pa7JX. 
 
 8 He says that the disciple to whom Christ addressed the 
 words, "Let the dead bury their dead" (Matt. viii. 22), was 
 Philip. He 9 quotes, after Clemens Romanus, eyo> Se ct/xt aT/xt? 
 a,7ro ^vTpas, as the words of Scripture. Having 10 quoted 
 Micah i. 2, dKovVciTe, Aaot, Xoyov (in the Vatican MS. Xoyovs), 
 
 the following words, ftvffrvipiov I/to* l/to} xa/ ro7s viol? TOV o"xou /u,ou, which 
 appear in the translation of Theoclotion to have followed the words lx#t; 
 TU ivftftu. Isa. xxiv. 1 6. See Jerome in loco. S. L. 5. DCI.XXXIV. 9. He 
 quotes as from Hosea words found in Amos iv. 13. C. LXVII. 14. (See 
 S. L. 5. DCCXXV. 2), and as from a prophet, words not to be found in 
 Scripture, but quoted also in the Epistle of Barnabas, c. II. S. L. 3. 
 DL. 29. 
 
 1 P. L. 2. c. 10. ccxx. 32. He appears here to have followed the author 
 of the Epistle ascribed to Barnabas, c. 10. 
 
 - P. L. 3. c. 12. cccvi. 8. The same words are quoted as Scripture by 
 Irenaeus, L. 4. c. 32. See Grabe's Note. 
 
 3 S. L. i. ccclxxiv. 10. L. 2. CCCCLXVI. 15. 
 
 4 S. L. i. ccccxvi. 21. These words are quoted by Origen, de Oratione, 
 sect. 2. If, however, we compare S. L. 4. DLXXIX. 7, we shall perhaps 
 conclude that they are Clement's interpretation of Matt. vi. 33. See 
 Lardner's Credibility, c. 22. 
 
 a S. L. i. ccccxxv. 14. There are allusions to this quotation, L. 2. 
 ccccxxxvi. 14. L. 6. DCCXXXX. 28. L. 7. DCCCLXXXVII. 35. The 
 reader may consult Usher, Proleg. ad Ignatium, c. 8. sect. 7, or Cotelerius 
 ad Constit. Apost. L. 2. c. 36. 
 
 G S. L. 2. ccccxl. 2. " S. L. 2. ccccxliv. 25. 
 
 8 S. L. 3. dxxii. 13. Grotius in loco supposes Clement to have learned 
 this from tradition. In the corresponding passage, Luke ix. 59, the person 
 addressed is not called a disciple. 
 
 9 S. L. 4. dcxi. 15. See the Notes on the iyth chapter of the Epistle of 
 Clemens Romanus, in the edition of Cotelerius. 
 
 10 S. L. 4. dcxli. 8. 
 
Writings of Clement of Alexandria. 243 
 
 he adds, Kvptov ot owot/coiWes oSvVats. He - 1 quotes the 
 following words, Trot^o-et rts Kpvffra, /cat OV^L eVoi^o/xat avroV, as 
 spoken by the Almighty. He ascribes 2 to Zephaniah a long 
 passage, of which there is no trace in our Scriptures. Having 
 alluded to i Sam. i. 13, he 3 adds, air^o-at, faa-lv 17 ypa<?7, /cat 
 TTooja-ar cwoyOrjTt, /cat Scocrw. He 4 gives an account of the 
 ascension of Moses, which 5 Grotius supposes to have been 
 copied from an Apocryphal work under that title. He 6 quotes 
 as part of Scripture the words rero/cev /cat ov rero/cey, which 
 Tertullian expressly ascribes to Ezekiel. In the 7 tract, Quis 
 Dives Salvetur, we find the following words ascribed to God, 
 l<f> ots yap av evpto v/JLas, e?rt roirrots /cat /cptvto. I know not 
 whether the following words, which occur in the 8 seventh 
 book of the Stromata, ov eyw Trara^o), a-v eAe^crov, or the follow- 
 ing, which occur in 9 the Hortatory Address, orv yap et /ct0apa, 
 /cat avAo?, /cat voos e/xos, or the 10 following, to which he gives 
 the title of Prophecy, rore yap, <^>?o;i TIS Trpoc/^reta, 8vo-rvx^" et 
 ra r^Se Trpay/xara, or' av dvSptacrt Trto'Tevo'coo'tv, are intended for 
 quotations from Scripture. 
 
 As Clement frequently quotes from memory, it is not easy 
 to determine whether in cases in which his quotations differ 
 from the present text, we are to conclude that different readings 
 existed in the MSS. to which he had access. He n says that 
 the testimony borne to Christ after His baptism was conveyed 
 in the words, vios [AOV et crv dyaTr^ro?, eya) cr^/xcpov yeyevv^/ca o", 
 where he appears, as Justin had done before him, to have 
 confounded Ps. ii. 7 with Luke iii. 22. In John i. 3, 4, he 
 12 seems to have read o yeyovci/ ev avrw, a>?) rjv, a reading 
 
 1 S. L. 5. dclxxxiv. 25. 2 S. L. 5. dcxcii. 14. 
 
 3 S. L. 6. dccxc. 35. See also DCCLXXVIII. 39. L. 7. DCCCLV. 3. 
 
 DCCCLXI. 13. DCCCLXXVI. 3. 
 
 4 S. L. 6. dcccvi. 32. This book is quoted by Origen, de Princip. L. 3. 
 c. 2, according to the translation of Rufinus. 
 
 5 In Jude, ver. 9. 
 
 6 S. L. 7. dcccxc. 4. See Tertullian, de Carne Christi, c. 23. 
 
 7 dcdlvii. 41. They are quoted, with some variation, as a saying of 
 Christ, by Justin Martyr, Dial. p. 267, A. See Grabe Spicil. T. i. p. 327. 
 
 8 dccclxxvi. 36. 9 v. 31. 10 Ixxviii. 15. 
 
 11 P. L. i. c. 6. cxiii. 5. See my work on Justin Martyr. 
 
 12 P. L. i. c. 6. cxiv. 4. L. 2. c. 9. ccxviii. 17. Excerpta ex Theodoti 
 Scriptis. VI. Adumb. in I John v. 2. MIX. 34. See Chrysostom and 
 Theophylact on the passage in St. John. 
 
244 Some Account of the 
 
 adopted by those who denied the divinity of the Holy Spirit. 
 In Ecclus. xxxi. or xxxiv. 26, he 1 quotes otvos Se KapSiW 
 v, whereas in the printed editions we find ovrws ou>os 
 ev fAQ-XV v7repr)(f>dvcDv. In xix. 5 he 2 quotes 6 Se dvro(- 
 f)8ovrj orTe</>ai'oi T?)I/ ^w^v O.UTOV, which Grotius believes 
 to be the true reading, instead of 6 /uoxov AoAiav eXarrovovrat 
 Kcua'a. He 3 alludes to an addition to the last verse of the 
 ninth chapter of Proverbs which is found in the Vatican MS. 
 In the Epistle of Jude, ver. 6, he 4 appears to have read VTTO 
 6<f>ov aypiMv dyycAoov TtTijprjKtv : in i Cor. ix. 27, he 5 reads 
 
 eT/o instead of V7rw7riao). 
 
 Clement frequently quotes the Epistle ascribed to Barnabas as 
 the work of the Apostle of that name. CIKOTWS ovv 6 'ATrocrroAos 
 Ba/3va/?a? are the words with which he 6 introduces a quotation 
 from the first and second chapters. In 7 another place he 
 calls the author rov 'ATrocrroAiKoi/ Bapm/3ai/, and says that he 
 was one of the seventy, and the fellow-labourer of St. Paul. 
 
 Clement 8 quotes also the first of the two Epistles which go 
 under the name of Clemens Romanus, and 9 calls the author 
 an Apostle, lv rfj Trpos Kopiv0iovs 'ETTIOTOATJ 6 'ATrocrroAos 
 KAiJ/xr;?. In 10 another place he calls it the Epistle of the 
 Romans to the Corinthians. 
 
 Clement n quotes several passages from the Shepherd of 
 
 1 P. L. 2. c. 2. clxxxii. 17. 
 
 2 P. L. 2. c. 10. ccxxxi. 5. There is also at ccxxix. I, a passage of 
 Ecclesiasticus, xxvi. 22, not extant in our printed copies, but probably 
 derived from a MS. 3 P. L. 3. c. 2. cclvii. 9. 
 
 4 P. L. 3. c. 8. cclxxx. 29. See Mill on the place, who observes that 
 Lucifer Calaritanus follows the same reading. 
 
 5 S. L. 3. dlviii. 4. See the Note in Potter's edition. 
 
 6 S. L. 2. ccccxlv. 27. See ccccxlvii. 37. cccclxxii. 29, where the 
 quotation is from the last chapter of the Greek edition. 
 
 7 S. L. 2. cccclxxxix. 43. See also L. 5. dclxxxiii. 33. The Epistle is 
 referred to P. L. 2. c. 10. ccxx. 31. L. 3. c. n. ccxcvu. 24. ccxcvm. 
 2. S. L. 2. CCCCLXIV. 10. L. 5. DCLXXVI. 27. L. 6. DCCLXXXII. i. 
 
 8 S. L. i. cccxxxix. 7. In L. 6. DCCLXXII. 19, Clement attributes part 
 of the passage here quoted to Barnabas, though he shortly after refers 
 another part to Clemens Romanus. DCCLXXIII. 4. 
 
 9 S. L. 4. dcix. 41. 10 S. L. 5. dcxciii. 29. 
 
 11 S. L. i. ccclxix. 8. ccccxxvi. 36. L. 2. ccccxxx. 15. cccclii. 3. cccclviii. 
 20. L. 4. dxcvi. 47. L. 6. dcclxiv. 14. dcccvi. 9. 
 
Writings of Clement of Alexandria. 245 
 
 Hermas. He * quotes also the address of Tatian to the 
 Greeks ; and 2 ascribes to the same writer a work entitled Trept 
 TOV /cara TOV ^atTTJpa /caraprto'/xou, written, as the passage 
 quoted clearly shows, after he had seceded from the Church, 
 and had become a disciple of Valentinus. It appears from 
 the selections from the prophetic writings, that Tatian 3 inter- 
 preted the words, " Let there be light," as a prayer, not as a 
 command. 
 
 CHAPTER IX. 
 
 WE have seen that among the pseudo-Gnostics, whose errors 
 Clement undertook to confute, were 4 some who asserted that 
 the law was not given by the Supreme God Who gave the 
 Gospel. He insists, therefore, that the law and the Gospel 
 are only parts of the same economy, in which the same God 
 is revealed to mankind. " There is," 5 he says, " in truth one 
 covenant of salvation, extending from the foundation of the 
 world to our time, which, according to the difference of genera- 
 tions and seasons, is supposed to be given in different forms. 
 For it is fitting that there should be one unchangeable gift of 
 salvation, proceeding from one God through one Lord, but 
 
 1 S. L. I. ccclxxviii. 10. 
 
 - S. L. 3. dxlvii. 20. It contains an interpretation of I Cor. vii. 5> dis- 
 paraging marriage. See DLIII. 12. Tatian interpreted the Old Man in 
 Eph. iv. 22, 24, of the law, and the New Man of the Gospel, meaning that 
 the law did not proceed from the Supreme God, Who gave the Gospel. 
 DXLVIII. 1 6. 3 xxxviii. 
 
 4 One of their arguments was, that the law addressed itself to the fears 
 of men. Clement, in answer, points out the utility of fear as a means of 
 discipline. S. L. 2. CCCCXLVI. I. 
 
 5 S. L. 6. dccxciii. 12. A passage has been already quoted in p. 215, 
 in which the ecclesiastical rule is said to be the harmony of the law and 
 the prophets with the covenant given during our Lord's abode on earth. 
 DCCCIII. ii. See also L. 5. DCCXXX. 20. L. 6. DCCLXXXIV. 30. and 
 L. 2. CCCCXLIV. 34, where Clement infers that the law and Gospel were 
 given by the same God, because in both faith is set forth as the medium 
 of justification : in proof of this he quotes Rom. i. 17. L. I. ccccxxiv. 
 
 13. L. 2. DVII. II. L. 3. DXLIV. 40. L. 4. DCXIV. 21. DCXXIII. 13. 
 
 DCXXV. 20. Clement gives a different interpretation of Rom. i. 17 in 
 
 L. 5. DCXLIV. 22. 
 
246 Some Account of the 
 
 conferring its benefits in different ways. On this account the 
 middle wall which separated the Greek from the Jew is re- 
 moved ; so that both are formed into a peculiar people, meeting 
 together in the unity of the faith ; and there is one election 
 (eKAoyr) fjiia) from both." We must bear in mind that, accord- 
 ing to the Gnostics, certain persons, called the election, were 
 destined by nature to salvation. Speaking * in another place 
 of the unity of the Church, he says that " there is one ancient 
 and Catholic Church, existing in the unity of one faith, which 
 has reference to the peculiar covenants, or rather, to the one 
 covenant given, at different times, by the will of one God, and 
 collecting together, through one Lord, those appointed to receive 
 its benefits, whom God has predestined, having known from 
 the foundation of the world that they would be just." Ac- 
 cording to Clement, 2 the law regulated the actions, the Gospel 
 the thoughts of men. 
 
 He 3 speaks of four ancient covenants, which 4 in the selec- 
 tions from the writings of the prophets are said to be those 
 made with Adam, Noah, Abraham, and Moses. He 5 speaks 
 also of commandments given before the law. We have seen 
 that in his enumeration of the commandments of the Decalogue, 
 Clement makes that which relates to the observance of the 
 seventh day the third. "The third precept," he 6 says, "is 
 that which declares that the world was made by God, and that 
 He gave the seventh day as a rest for men, on account of the 
 hardships and sufferings to which they are subject in this life. 
 God is exempt from fatigue, and suffering, and want ; but we 
 who are in the flesh require rest ; wherefore the seventh day 
 is called rest (the Sabbath), 7 an exemption from ills, ushering 
 8 in the day which is the commencement of creation, our 
 
 1 S. L. 7. dcccxcix. 14. 
 
 3 S. L. 7. dccclxxvii. 20. See L. 3. DXIII. 28. 
 
 3 Kyiu; [Artvvfta. TirpdtSot ^tct^xuv vezXaiuv. S. L. 5. DC'LXVI. 6. 
 
 4 li. 5 S. L. 6. dcccix. 10. 
 
 6 S. L. 6. dcccx. 3. See p. 223. 
 
 7 So S. L. 4* dlxvi. 25. y ftoi 'Soxii TO ffKfifiaro* / ct<ro^o^7 l ; (1. efff^^i) 
 
 Potter supposes Clement here to allude to Christ, 
 who gives us being, and light, and rest. I suspect that he rather alludes 
 to the eighth day, the commencement of the new creation, lv xaracrawo-a? 
 TO. cravra, ap^yiv jftipttf lyfrons <roiriffia, o iffnv, aXXou xoffftou xp%wv' /o xai 
 r>jv '/ipipav T'/JV oy'bcnv 115 su<ppo<ruvriv, lv y xai o 'iritrovs oivitrr'/i Ix 
 
Writings of Clement of A lexandria. 247 
 
 real rest ; which is in truth the first generation of that light, 
 in which all things are contemplated and possessed. From 
 this day the first Wisdom and Knowledge enlightens us ; for 
 it is the light of truth, the true light, without shadow, the 
 Spirit of the Lord distributed without division among those 
 who are sanctified through faith ; having the place of a luminary, 
 to the end that all existing things may be known. Following 
 this light throughout our life, we are rendered exempt from 
 suffering; and that is rest. Wherefore Solomon says, that 
 Wisdom was with the Almighty before the heaven and earth, 
 and all existing things ; a participation in which, I mean not 
 in its essence, but in its power, teaches man to comprehend 
 and know things divine and human." Clement, then, having 
 discussed for a while the properties and virtues of the num- 
 bers * six, seven, and eight, reproves those who interpreted 
 the rest of God (Gen. ii. 2) as if it meant that God had then 
 ceased to work ; for, inasmuch as He is good, if 2 He ever 
 ceased to do good, He would cease to be God. The rest of 
 God means, that God then prescribed the order which all 
 created things were to observe for ever without deviation ; and 
 that He then put an end to the previous confusion. 
 
 vixpav. Barnab. Ep. c. 15. We have seen that, speaking of the true 
 Israelites, or Gnostics, Clement says that they do not remain in the 
 Hebdomas of rest, but being by good works assimilated to God, they 
 raise themselves to look into the inheritance of the Ogdoas, and there 
 continually apply themselves to pure contemplation, with which they 
 cannot be satisfied. L. 6. DCCXCIV. i, quoted in p. 152. So again the 
 true Gnostic hastens through the holy Hebdomas to his Father's abode, 
 to the mansion of the Lord ; that is, the Ogdoas. L. 7. DCCCLXVI. n. 
 Compare DCCCLXXXIV. 17. For the Valentinian notions of the Ogdoas, 
 see the Excerpta ex Theodoti Scriptis, LXIII. and LXXX. The rest of 
 the Hebdomas was assigned to the common believer ; for the Gnostic 
 was reserved the Ogdoas, the state of perfect blessedness in the presence 
 of God. See S. L. 5. DCCXIII. i. 
 
 1 Clement frequently speaks of the hidden meanings of the numbers 
 seven and eight; and of the Gnostic mystery of the Hebdomas and 
 Ogdoas. S. L. 4. DCXII. 23. This he afterwards explains DCXXXVI. 18, 
 where, speaking of the seven days during which a man who touched a 
 dead body was deemed unclean (Num. xix. n), he says, that the number 
 seven may signify either the seven returns of Sabbatical years, at the end 
 of which comes the rest of the year of Jubilee (Lev. xxv. 8); or the 
 seven heavens ; the Ogdoas being the fixed space (ft az-Xai^? x,&p x \ 
 which is near to the intelligible world (<rf VOWTM KOO-^M}. See also L. 5. 
 
 DCLXVII. 30. 
 
 a-/3jST/v. S. L. I. CCCXXIII. 21. 
 
248 Some Account of the 
 
 Having quoted a passage from the tenth book of Plato's 
 work De Republica, in which he discovers an allusion to the 
 Lord's day, under the name of the eighth day, Clement l pro- 
 ceeds to produce passages from Greek writers to show that the 
 seventh day was by them considered holy. All that can be 
 fairly collected from these passages is, that the Greeks attached 
 some peculiar sanctity to the seventh day of the month, and 
 some peculiar virtue to the number seven ; but this they did 
 also to other days and numbers. 
 
 It is scarcely necessary to observe that Clement never applies 
 the name Sabbath to the first day of the week, which he calls 
 the 2 Lord's day. 
 
 CHAPTER X. 
 
 CLEMENT always speaks of the redemption of man as effected 
 by the death of Christ. 3 " Christians are redeemed from cor- 
 ruption by the blood of the Lord. 4 The Word poured forth 
 His blood for us, to save human nature. 5 The Lord gave 
 Himself as a victim for us. 6 By His own passion He delivered 
 us from offences and sins, and thorns of that kind (in allusion 
 to the crown of thorns placed on our Saviour's head)." 7 His 
 interpretation of Isa. liii. 6, " The Lord hath laid on Him the 
 iniquity of us all " (in the Septuagint, KV/HOS TrapeoWei/ avrov 
 rat? oLfjiapT LOLLS ^/xwv) is, that the Lord sent Him as the corrector 
 of our sins. " On this account He is alone able to remit trans- 
 gressions, being appointed by the Father of the Universe to 
 be our schoolmaster (TratSayooyos), and alone able to distinguish 
 
 1 S. L. 5. dccxii. 31. The verses which Clement ascribes to Callimachus 
 are by Eusebius given to Linus. 
 
 2 See a mystical application of the name. S. L. 7. DCCCLXXVii. 29. 
 
 3 P. L. I. c. 5. cxii. i. See also c. 6. cxxvn. 22. c. 9. CXLVIII. 29. 
 L. 2. c. 2. CLXXVII. 25. Eclogue ex Prophetarum Scripturis, xx. 
 
 4 P. L. i. c. 6. cxxiv. 8. 6 P. L. I. c. 11. clvi. 5. 
 
 6 P. L. 2. c. 8. ccxv. 5. See L. i.e. 8. cxxviii. 30. Quis Dives 
 Salvetur, DCDXLVIII. 44. 
 
 7 P. L. i. c. 8. cxxxviii. 30. 
 
Writings of Clement of Alexandria. 249 
 
 between obedience and disobedience." * Clement held that 
 salvation was offered to all who believed in Christ ; in opposi- 
 tion to the notion of the Gnostics that the spiritual seed 
 alone was saved. 
 
 In the 2 second book of the Stromata, Clement treats of 
 faith. His object seems to have been to show, in opposition 
 to the Greeks, who called it empty and barbarous (that is, 
 3 unphilosophical), that it was practical a principle of 
 action ; and to show, in opposition to Basilides and the 
 Valentinians, who considered it as a natural quality, that 
 it was voluntary. He defines it, a voluntary anticipation, a 
 pious assent, the substance of things hoped for^ the evidence 
 of things not seen. He notices the definitions given by 
 others; by 4 Theophrastus, for instance, who said that sen- 
 sation was the principle of faith, inasmuch as from it are 
 derived all the principles which extend to our reason and 
 understanding. Clement 5 elsewhere defines faith the rational 
 assent of a soul free to choose ; and says that it is the worker 
 of good and the foundation of a righteous course of action. 
 In speaking of faith, Clement insists particularly on the freedom 
 of man to choose and to refuse ; "this," he 6 says, "is plainly 
 declared in Scripture, so that we rest upon faith, an immutable 
 criterion, showing a ready mind; inasmuch as we have chosen 
 life, and have believed in God through the voice of the Word." 
 He had previously said that a voluntary faith is the foundation 
 of salvation. 
 
 Clement 7 says, " that faith is superior to knowledge, and is 
 
 1 P. L. i. c. 6. cxv. 15. 
 
 2 ccccxxxii. 35. In CCCCXLV. 5, he mentions some who spoke of 
 faith as easy and vulgar. 
 
 3 But in S. L. 5. DCXCVII. 33, he says, that it is the part of those who 
 censure philosophy also to disparage faith. 
 
 4 ccccxxxiii. 4, 19. In the former place there is a distinction between 
 faith and demonstration. Aristotle's definition is given ccccxxxvi. 21, 
 and that of Epicurus, ccccxxxvi I. I. Faith is called the ears of the 
 soul. L. 5. DCXLIV. 9. Compare DCLII. n. DCLXXIX. 22. 
 
 5 S. L. 5. dcxlv. 5. dcxcvii. 36. In L. 2. CCCCXLIV. 5, we find xut 
 
 W ftlv Tr'nrn; vvroXvr^is ixovirios, *a) vrpoXw^i; tvyvu/tavd; wpoxizTKXriiJ/iuf. 
 
 6 S. L. 2. ccccxxxiv. 28. 
 
 7 S. L. 2. ccccxxxvi. 23. He afterwards thus expresses the relation 
 
 of faith to knowledge, Tiffr-/! roivvv w yvua-is, yvuffrrt t ri vriffTts Qtia, <rm 
 
250 Some Account of the 
 
 its test ; that l the exercise of faith becomes knowledge, fixed 
 on a firm foundation. 2 Repentance is the perfect work of 
 faith ; for unless a man believed his previous state to be sinful, 
 he would not quit it ; and unless he believed that punishment 
 awaited the sinner, and salvation him who kept the command- 
 ments, he would not change. 3 Hope also depends on faith ; 
 for hope is the expectation of the possession of good ; and 
 that expectation must be founded on faith." They who dis- 
 paraged faith 4 represented it as having its origin in fear. This 
 Clement does not deny ; but 5 contends that " fear first be- 
 comes faith, and then love ; since there are two kinds of fear : 
 one coupled with hatred, such for instance as we feel towards 
 a wild beast ; the other with love, such as we feel towards a 
 parent." 
 
 Faith, according to Clement, was the medium of justifica- 
 tion under all the Divine dispensations. This he 6 shows 
 by a reference to the eleventh chapter of the Epistle to the 
 Hebrews. 7 When the Apostle says (Rom. i. 17), that the 
 " righteousness of God is revealed in the Gospel from faith to 
 faith," he means that salvation is taught by one and the same 
 Lord, first through prophecy, then perfectly through the Gospel. 
 Clement 8 speaks of the ONE mode of salvation by faith in 
 God. He 9 talks of being moored by the firm cable of faith 
 
 yiviTo.1. 34. The word which I have here 
 translated knowledge is iffi<rr'/ip,?!, scientia, opposed to $o%r l} opinio. 
 Clement is not speaking of the perfect yvu<ri;. See ccccxxxv. 33. 
 CCCCLIV. 14. 
 
 1 S. L. 2. ccccxxxiii. 14. 2 S. L. 2. ccccxliii. 24. 
 
 3 In P. L. i. c. 6. cxxi. 10, Clement calls hope the blood of faith, by 
 which faith is kept together, as by a soul. When hope is breathed away, 
 like blood flowing out, the vitality of faith is dissolved. Clement also 
 distinguishes confidence v&vottfxris from faith. S. L. 2. CCCCXLIV. 8. L. 5. 
 DCXCVII. 29. 
 
 4 S. L. 2. ccccxlv. 10. 5 S. L. 2. cccclvii. 24, quoted in p. Si. 
 
 6 S. L. 2. ccccxxxiv. 36. 
 
 7 S. L. 2. ccccxliv. 39. Clement adds the words T^V ^/av after it; 
 xiffriv in his quotation. So also in L. 6. DCCLXV. 33. KO,; o Itttyopit 
 Xpovoi; 'Slot, v'urrtus ffufais ri. xeti ffa>6r,ff'ofj,ivo;. Yet DCCLXII. 30, he speaks 
 
 of faith as wanting to those who were just according to the law. See 
 also L. 5. DCLXXVIII. 12. 
 
 8 P. L. i. c. i. xcvii. 15. Faith is said to be the way to truth. 
 
 S. L. 2. CCCCXXX. 24. tfiyn; %l iff^,v; ;/; trur'/iptctv xa] ^vva.fti; ils ^ur,v 
 
 Kiavtov. CCCCLVII. 32. 9 P. L. i. c. 4. ciii. 1 8. 
 
Writings of Clement of Alexandria. 251 
 
 in the Lord. Having 1 said that the first endeavour after 
 salvation is faith, which is generated in time (as opposed to 
 eternity), he 2 goes on to say that faith is the perfection of 
 instruction that nothing is wanting to faith, which is perfect 
 and complete in itself that 3 catechetical instruction leads 
 men to faith, which is taught in baptism by the Holy 
 Spirit, and is the one universal salvation of human nature. 
 "Abraham," he 4 says, "was justified not by works, but by 
 faith ; wherefore good works are of no avail after the end of 
 life to those who perform them, unless they also have faith." 
 He calls faith " a grace, which leads men from principles 
 which admit not of demonstration to the universal simple 
 (essence), which is neither united to matter, nor is matter, nor 
 is subject to matter ; whereas unbelief drags man down from 
 heaven and things invisible to earth. 5 Whether faith is 
 founded on love or fear, it is something divine ; for it comes 
 by hearing, and hearing by the Word of God ; but there must 
 be a meetness to receive it on the part of him who hears." 
 
 When, however, Clement' compares faith with knowledge 
 (yi'wo-is), he speaks of it as imperfect. " The believer is per- 
 fected by knowledge. G Faith is an internal good ; without 
 seeking God, it confesses and glorifies Him as God. Wherefore 
 the believer, setting out from faith and growing in it by the 
 grace of God, must as far as it is possible acquire the know- 
 ledge of God. 7 As it is natural for him who has hands to 
 lay hold ; and for him who has sound eyes to see the light ; 
 so is it natural for him who has received faith to become a 
 partaker of knowledge, if he is willing to build gold, silver, 
 
 1 P. L. I. C. 6. CXV. 12. opf&rj [A\Y w Wtffris Iv X,P V V 'y^vuju.ivtj 
 yap 7i ft6t$y,o'*u; TiXnoT'/i; oi>o\v o\ Ivon TJJ 2nV<rs/, <nXsiqt ouffri i% a 
 
 2 P. L. . c. 6. cxvi. 21. Clement, S. L. 5. DCLV. 31, speaks of those 
 who demand demonstration, and are not content with salvation by faith. 
 
 3 S. L. I. cccxxxviii. 21. 4 S. L. 2. ccccxxxv. 33. 
 
 5 S. L. 2. ccccxlv. ii. ccccxlii. 18. See also CCCCLIV. 28. */ n cr/Vr/? 
 
 ouvctfAi; TI$ TOV Stan, i<r%u; ovffu, <rn? ot,\'/}l)s'ioi,$, 
 
 6 S. L. 7. dccclxiv. 31. In the Eclogse ex Prophetarum Scripturis, XV. 
 the believer is said to receive remission of sins from the Lord ; the Gnostic 
 from himself. (See Quis Dives Salvetur. DCDLVII. 35), and Ps. xvii. 50 
 is quoted to prove that all believers are kings. XLIV. 
 
 7 S. L. 6. dcccxix. 8. Clement, L. 5. DCLXXIX. i, speaks of an ex- 
 temporaneous Or sudden faith. <rr,s K^roa-^iou vitrrsus. 
 
252 Some Account of the 
 
 precious stones, on the foundation which has been laid (i Cor. 
 iii. 12)." 
 
 We have seen that Clement calls faith the worker of good. 
 Sometimes he appears to confound it with its fruits ; as when 
 he 1 says that faith is obedience to the Word ; 2 or an undeviat- 
 ing performance of those things taught by the Word. He 
 3 interprets Rom. xi. 22, "If thou continue in His goodness," 
 if thou continue in faith in Christ. 
 
 I have said that Clement speaks of faith as the only medium 
 of justification ; but as he occasionally confounds faith with its 
 fruits, so he seems to represent the latter as contributing towards 
 the justification of man. "Sins," he 4 says, "are cleansed by 
 alms and faith." We have seen, too, that he 5 speaks of faith as 
 wanting to those who were justified according to the law. His 
 notion was that philosophy was given to the Gentiles by God 
 for the same purpose for which the law was given to the Jews ; 
 in order to prepare them for justification under the Gospel by 
 faith in Christ. Hence he infers the necessity of the descent 
 either of Christ or of the Apostles into the receptacle of 
 departed spirits, in order that they might preach the Gospel to 
 those Jews and Gentiles who had died before Christ's coming ; 
 having conformed their practice, though imperfectly, to the 
 rule of life, which the law and philosophy had set before them 
 respectively. 
 
 1 P. L. i. c. 13. clix. 3. 2 P. L. i. c. 13. clx. 14. 
 
 3 P. L. i. c. 8. cxl. 3. 
 
 4 S. L. 2. CCCclxvi. 25. 'EXtriftoffuvetig ovv xet] veiffrtffiv afoxcttietipovrai upetpTiai, 
 where there seems to be an allusion to Prov. iii. 3 in the Septuagint. 
 'EXififtoffuvui xa.} ^riffrsis fj^n IxXiiffiTuo'ix.v <rs. The expression $i uraxows 
 tbixKiovro. L. 4. DCXXXII. 29, applies to the covenant made with Adam. 
 
 5 S. L. 6. dcclxii. 30, quoted in p. 250, Note 7, DCCXCIV. 14. The 
 Gentiles wanted not only faith, but also the renunciation of idolatry. 33. 
 
 See DCCLXIV. IO. aXX* us XKTO. xxipov %xti TO xvpvyfta, vuv, oilru; KO.TO. xetipov 
 t%o6w vojuos [MY xa.} TpoQwTKi fiecpfioipois, Qt^offotyia, *%\ "EXXyyi, TO,; axoa; \6i^ovira. 
 vrpog TO xYipuypa,. DCCLXII. 14. DCCLXIV. 33. tixoTus ovv 'liutetietf plv vopos, 
 
 xctra 
 
 TOV Kupiou, TOO (JL'OIIOU tvog otpQo'iv Qtou, 'EXXwveav TI xtti fictpfioipevv, ^aXXov 01 -ruvTOf 
 
 rov TUV a,v6pa*uv yivov;. Dcccxxni. 2O. See also Dccxcv. 25, where 
 Clement quotes Deut. iv. 19, which he interprets, like the other early 
 fathers, as a permission to the Gentiles to worship the sun and moon. 
 DCCLXXII. 25. L. i. ccccxxn. 4. 
 
Writings of Clement of A lexandria. 253 
 
 It is certain, however, that Clement did not believe that 
 heathen virtue possessed of itself any efficacy towards justifica- 
 tion. For he x says that every action of the heathen is sinful ; 
 since it is not sufficient that an action is right ; its object or 
 aim must also be right. Although, too, he 2 speaks of being 
 .justified by abstinence from evil, with a particular reference to 
 our Lord's remarks on righteousness (Sucaioo-wi;) of the Phari- 
 sees (Matt. v. 20), and says that a Christian must be perfected 
 by doing good after the example of Christ, yet it cannot be 
 doubted that he considered no action good unless it sprang 
 from faith. "Righteousness," he 3 says in another place, "in 
 order to be perfect, must halt in no respect, in word, in act, in 
 abstinence from evil, in doing good, in Gnostic perfection. 
 Every righteous man is a believer, but every believer is not 
 righteous; I speak now of that growth and perfectness in 
 righteousness, with reference to which the Gnostic is called 
 righteous : faith was imputed to Abraham for righteousness 
 because he believed ; but he advanced to higher and more 
 perfect degrees of faith." 4 Again, " the office of saving 
 righteousness is to lead man on to that which is better, 
 according to his capacity." The justification of the Gnostic, 
 according to Clement, consisted not in being merely reckoned, 
 but in being made just. 5 He thus interprets i Cor. vi. TI, 
 " Ye are justified in the name of the Lord Jesus ; " ye are, so 
 to speak, made just as He is just, and mixed as far as it is 
 possible with the Holy Spirit. 
 
 Casaubon 6 has observed that the language of Clement, as 
 well as of the other early fathers, on the subject of justification, 
 requires to be leniently interpreted. He refers particularly to 
 a passage in the first book of the Stromata, in 7 which it is said 
 
 1 S. L. 6. dccxcvi. 7. See also L. 7. DCCCLXVII. 2. DCCCLXXIII. 40. and 
 L. 3. DXXXIV. 26, where Clement says that an act to be right must be 
 done through the love of God. 
 
 2 ovx KVo%y XKXUV ftovov 'btxa.iuSiis, wpog $1 xoc.} <ry xvptaxri <ri\&iu6ii; ivwo'i'ia. 
 S. L. 4. DLXXVI. 22. lv pw <7r~ks.Qvu.ffr, u/ttav ri ^ixouoffuvy <rXs7ov <ruv j>petft/u,a,<riav 
 xa.} Qctiffui/uv, <ruv xa.ro. utro'/iv xoixuv ^txuioupivuv, truv <ru [AS.TU. <rr,s Iv rourots 
 
 xai ru rov tfXyfov ayacrav xoc, suspysTiv uvaffatt, ovx 
 
 L. 6. 'DCCCXXV. 33. 3 S. L. 6. dccxci. 20. 
 
 4 S. L. 7. dcccxxxv. 9. 5 S. L. 7. dccclxxxv. 23. 
 
 6 Exercitationes in Baronii Annales ad Apparatum. I. 
 
 7 CCClxxvii. 6. xtzf iotvrriv &IXKIOU <7foT\ xeti w ^iXoffotptcc, <rov; "EAXjva?, but 
 
254 Some Account of the 
 
 that philosophy of itself justified the Greeks. As I have 
 already stated and Casaubon himself produces a passage 
 which confirms the statement I believe Clement to have 
 meant that philosophy and the law were respectively the pre- 
 parations of the Gentile and Jew for the justification of the 
 Gospel. Under the Gospel, faith is the medium of justifica- 
 tion ; but the believer ought not to remain stationary ; he must 
 strive continually to advance towards Gnostic perfection. The 
 apparent incorrectness of Clement's language arises from not 
 making that 2 clear distinction between justification and sancti- 
 fication, which the controversies at the time of the Reformation 
 introduced among Protestant divines. 
 
 In speaking of faith, I referred 3 to a passage in which 
 Clement strongly asserts the freedom of man to choose and to 
 refuse. He argues that it is necessary to the responsibility of 
 men, that they should not 4 be moved by strings like inanimate 
 machines. 5 God confers eternal salvation on those who work 
 together with Him in knowledge and good actions; the perform- 
 ance of His commandment being in our own power. G Every 
 man partakes of (the Divine) beneficence in the degree in which 
 he chooses \ since the suitable choice and discipline of the 
 soul constitute the superiority of the election (in opposition to 
 the heretical notion of a race elect by nature). 7 Our assent is 
 
 Clement adds, ovx, ti; rrjv xa,6'oXou ^l ^txctioffvvw. We find ixdirrov r,ftuv tuurtv 
 ^iKettouvroS) % 'ifttfaXiv a-ruffi KCtra.ffx,tvti'C,ov<ro;. L. 3- DXL. 38. 
 
 1 Clement calls philosophy vvrofieifyav rr,$ xara, Xfifrov QiXoffoQiKs. S. L. 6. 
 DCCLXXIII. 40. 
 
 2 On this subject the reader will do well to consult an article in the 
 Theological Quarterly Review for April 1835 on the Remains of Alexander 
 Knox, Esq.; as well as the Letter to D. Parken, Esq., on Justification, in 
 the first, and the second and third Essays in the second volume of those 
 Remains. 
 
 3 S. L. 2. ccccxxxiv. 28. Compare L. i. CCCLXXI. 7, 22. L. 2. 
 CCCCXLIII. 10. CCCCLXXXIX. 39. L. 3. DXXIX. 32. L. 4. DCXXXIII. 24. 
 L. 7. DCCCXXXIV. ii. DCCCXXXV. i. DCCCXXXVII. 2. Quis Dives Salvetur, 
 
 DCDXL. 22. 
 
 4 [tri viupofftfeiffrouftiyov u-^/v^uv < opyoivuv. S. L. 4- DXCVIII. 3^- L. 7- 
 DCCCXXXII. 5. DCCCLV. 29. 
 
 5 S. L. 7. dccclx. 17. 
 
 6 S. L. 5. dccxxxiv. I. So L. 7. dcCCXXxix. l6. oiiri yap Qvffit T'/IV 
 ap'.rvv yivvupiQa. i%ovTSs, * r. i. L. -4. DCXX. 25. L. 6. DCCLXXXVIII. 17, 
 
 where Clement says that it is the nature of the soul to be moved by itself. 
 
 7 3. L. 2. CCCCLVIII. 9. L. 5. DCCXXXI. 15. 
 
Writings of Clement of A lexandria. 255 
 
 in our own power ; this the Stoics, as well as the disciples of 
 Plato, admitted. In like manner a obedience, disobedience, 
 transgression, are in our own power. 2 Neither praise nor 
 honour could be justly conferred, nor censure nor punishment 
 justly inflicted, if evil was involuntary, and the soul had not 
 the power of desiring and abstaining. 
 
 In a fragment 3 cited by Maximus, we find various definitions 
 of will, e.g. a natural power desiring that which is according to 
 nature a natural desire, suitable to the nature of that which 
 is rational a natural free movement of the free mind, or the 
 mind freely moved with reference to any object. Freedom is 
 the mind naturally moved, or an intelligent free movement of 
 the soul. Which of these definitions Maximus meant to ascribe 
 to Clement is not certain. In the 4 second book of the Stromata 
 Clement says, that choice (Trpoat/aeo-ts) is the deliberate desire 
 of an object. Clement 5 says, "that God, by commanding 
 Moses to tell Pharaoh to let the Israelites go, though He at the 
 same time foretold that Pharaoh would not let them go, mani- 
 fested at once His divinity, by His foreknowledge of the future, 
 and His love of man by giving the free soul an opportunity of 
 repentance." Clement does not, however, attempt to explain 
 how the prescience of God and the freedom of man are to be 
 reconciled. He 6 seems to have entertained a notion, founded 
 on Gal. iii. 23, 24, 25, that the Jews, who were under the 
 terrors of their schoolmaster, the law, were not free ; whereas 
 the Christian, who is under the guidance of the Word, is; 
 7 freedom consisting in obedience to the Word. 
 
 While, however, Clement strongly insists on the freedom of 
 man, he does not exclude the operations of Divine grace. 
 
 1 S. L. 2. cccclx. 36. cccclxii. 12. cccclxv. 22. cccclxviii. 30. In P. L. 
 3. c. 5. CCLXXII. 12, Clement uses the expression rnv uvri^ovtriov it**jtwtutv. 
 The devil possessed freedom of will, and was capable of repentance. S. 
 L. i. CCCLXVII. 36, quoted in p. 213, Note 9. L. 7. DCCCLX. 34. 
 
 2 S. L. i. ccclxviii. 12. L. 2. ccccxxxviii. 9. L. 6. dcclxxxix. 16. Quis 
 Dives Salvetur. DCDXLIII. 14. Fragment cited by Maximus. MXXIII. 10. 
 
 3 mxvii. 5, 4 ccccxxxiii. 6. 
 
 5 P. L. i. c. 9. cxliii. 25. 
 
 6 P. L. I. C. 6. Cxvi. 33. oux, uKdVin art lie IxtTvov <rov vojtcv ovxtri tfft\9 t 
 o: %v p*<ra. Qofiou' Irto 1\ rov Aoyov, <rv; vpoaipiffius rov <7ra.i%a.yuybv ; Compare 
 
 cx'vni. 7. L. 3. c. 12. ccciv. 14. 
 
 7 Quisnam igitur liber ? Sapiens, sibi qui imperiosus. 
 
256 Some Account of the 
 
 " It is not," he 1 says, " possible to obtain anything without a 
 choice or purpose ; yet all does not depend on our intention, 
 the event, for instance ; since 'by grace we are saved,' not, 
 however, without good works. They who have a natural dis- 
 position towards good must cultivate it. They must have a 
 sound purpose, which does not waver in the pursuit of good. 
 To this end we stand in especial need of Divine grace, and 
 right instruction, and pure affection, and we require that the 
 Father should draw us towards Himself." On ^another occasion 
 he says, " Whether then the Father draws towards Himself 
 every one who leads a pure life and is capable of attaining to 
 the idea of the blessed and incorruptible nature ; or whether 
 the free power within us, coming to the knowledge of the good 
 (raya^ov), leaps over the barriers, according to the language of 
 the gymnasium ; yet without a special grace the soul does not 
 soar above all objects placed above it, casting off and giving 
 back to the kindred earth whatever weighs it down." In the 
 3 Extracts from the writings of the prophets we find the 
 following attempt to explain the different offices of grace and 
 free-will in the work of salvation. "Since the soul is moved 
 of itself, the grace of God demands from it that which it has, 
 viz. a ready temper, as its contribution towards salvation. For 
 the Lord wishes that the good which He confers on the soul 
 should be its own since it is not without sensation, that it 
 should be impelled like a body. To possess is the lot of him 
 who has received ; to receive, of him who has wished and 
 desired ; to retain what he has received, of him who studies 
 and is able to retain. For this purpose God has given free 
 choice to the soul, that He may point out what is right ; and 
 the soul, having chosen, may receive and keep it." 
 
 From what has been said, it is evident that Clement must 
 
 1 S. L. 5. dcxlvii. 5. In distinguishing Greek or philosophical from 
 Christian continence (lyx^arj/a), Clement says that the former controlled 
 the act, the latter the very desire. He adds that the latter can only be 
 obtained through the grace of God. S. L. 3. DXXXVII. 29. He says that 
 the Saviour alone quickens the eye of the soul. L. 5. DCLVI. 30. See 
 also L. 6. DCCCXXVI. 36. Quis Dives Salvetur. DCDXLVII. 20. 
 
 2 S. L. 5. dcxcvi. 12. See also DCXCVIII. 36. L. 6. DCCCXXII. 6. 
 
 L. 7. DCCCLX. 17. 
 
 3 xxii. See S. L. 6. DCCLXXXVIII. 17, quoted in p. 254, Note 6. 
 Compare xvii. 
 
Writing's of Clement of Alexandria. 257 
 
 have held the doctrine of Predestination in the Arminian 
 sense, or ex prcevisis mentis. * " There are two kinds of 
 wickedness ; one acts secretly, with deceit \ the other with 
 violence ; the Divine Word has cried aloud, calling all collec- 
 tively, well knowing those who would not obey. Since, how- 
 ever, obedience and disobedience are in our own power, in 
 order that no one may plead ignorance, He has made the 
 calling just, and demands from each that which he has the 
 ability to do." 2 "God, Who foresaw the event, was aware 
 both of the unworthiness of Judas, and of the worthiness of 
 Matthias." 3 In the Comment on the Epistle of Jude, ver. 4, 
 "who were before of old ordained to this condemnation, 
 ungodly men," the author observes that they were not pre- 
 destined to ungodliness ; but, being ungodly, were predestined 
 to condemnation. The Calvinist would say that they were 
 predestined to both. 
 
 According to 4 Clement, all men are called ; but to those 
 who are willing to obey, the appellation of called (^cAi/roc) is 
 given. The distinction which he 5 draws between the called 
 and the elect is similar to that drawn by St. Paul between the 
 seed of Abraham according to the flesh and according to faith. 
 The necessity under which he was placed of combating the 
 notions of 6 Valentinus and Basilides respecting the elect seed, 
 
 1 S. L. 2. ccccxliii. 5. So P. L. I. c. 7. cxxxiii. 34. rels vpo H 
 xoffttv il? -rifriv lyvutrp'ivou; &tu. S. L. 4. DLXX. I. $/ %$ *9tkiwrt ru 
 
 K.t>pift>, X.KI vfpo rws yiv'ifftcas rr/v fpaotip-yiv rov f^KprvpnvinvTo; ZIOOTI, L. 7 I^-D. 
 I. ot/s wpeupiffiv o Qso$, ^iKction; Iffoftivou? tfpo xartn.^oXri; xoff/totJ lyvux&i;. 
 
 DCCCXCIX. 7. See also L. 6. DCCI.XXVIII. 10. In .S. L. 7. DCCCXXXII. 
 22, Clement speaks of those who were predestined, and called at their 
 proper season. In DCCCLYI. 2, of those who are appointed to different 
 stations and offices by God. 
 
 3 S. L. 6. dccxcii. 40. Compare dccxcv. 23. 
 
 s mvii. 53. Clement says, S. L. 4. DCXXXIV. 13, that God admonishes 
 those who are capable of salvation by examples, el $/' y^aSs/y^aT^v ffeofavou 
 lwo.fji.ivoi. It follows, therefore, that there are some incapable of salvation 
 by examples. 
 
 4 S. L. i. ccclxxi. 13. Quis Dives Salvetur, DCDXXXVI. 45. 
 
 5 ol fttv yap trwipf&K ' Afipetaft, ^ov^ai tn TOV Q-au, ouroi tifiv el x,%.r,Tal' t>!oi %t 
 'laxufi el lx.Xix.ro} etisreu, ol rr,$ xotxiot; fr-.fViffoc.vTi; rvtv ivipyuotv. S. L. 6. 
 DCCLXX. 37. In L. 3. DXLII. 17, Clement makes a threefold distinction 
 into the called, the elect, and a third class destined to the highest 
 honour. 
 
 6 See S. L. 5. dcxlv, L. 6. dcclxv. 26. 
 
 I 
 
258 Some Account of the 
 
 may account in some measure for the strong terms in which 
 he asserts the entire freedom of man. 
 
 With God, according to Clement, to will and to effect are 
 the same. l " How great is the power of God ! His mere 
 will is the creation of the world. He creates by His mere will, 
 and the effect follows upon His wish." 2 Again, " as His will 
 (OiXfj^a) is an act, and that act is called the universe (KOCT/AOS) ; 
 so His will (^ovXrjfjia) is the salvation of man, and that will is 
 called the Church. For He knew whom he called; and whom 
 He called, them He also saved." 3 Again, "that which will 
 hereafter believe is to God as if it already believed." 4 Again, 
 "God, Who knows the future as if it was already present, 
 knows the elect according to His purpose, even before the 
 creation (Trpo TT}S yevecrews)." 
 
 From this intimate connexion between the will of God and 
 its effects, it might appear to 5 follow that evil is to be ascribed 
 to Him. This Clement denies. G " God's providence is good 
 as well as supreme. 7 Though He inflicts punishment, His will 
 is to discipline and benefit, and to save those who turn to 
 Him." I am far from meaning to contend that the language of 
 Clement on these abstruse questions is always consistent ; my 
 office is merely to state what his opinions are. 
 
 1 C. lv. i. See P. L. I. c. 6. cxin. 37. 
 
 2 P. L. i. c. 6. cxiv. 10. See p. 31. I read oitzv ovv ov; xixXyxw' OL/S $i 
 xixXtjxiv, Kpa. xat ffio-uxiv. Clement appears to distinguish between ttt.vu.u, 
 and fiouXriftu. Is it the distinction between will and purpose? 
 
 3 S. L. 7. dcccxlvi. 25. Compare P. L. 3. c. 3. cclxiii. 37, where 
 Clement distinguishes between #poetip<ffn and ^s7.j,*. 
 
 4 S. L. 7. dcccliii. 6. Compare L. 6. dccxci. 5, where the epithet 
 avap%o; is applied to the purpose of God. C. vi. 36, where he speaks of 
 Christians as being before the foundation of the world, ol TM 1-7v tfitrfui lv 
 U.U--M vponpov yiy-ivy/iju-ivoi TU Qtu. 
 
 5 In order to get rid of this inference, Clement proposes to read I Cor. 
 
 1. 2O, o-J%t ifteupay-v o 0*o; r-/iv ffo(fiia.v rov xoffpov rovrov, without an interroga- 
 tion. S. L. I. CCCLXXI. I. 
 
 6 S. L. i. ccccxxiii. 28. See L. 4. ncn. 10. 
 
 7 S. L. 6. dcclxvi. 38. 
 
Writings of Clement of Alexandria. 259 
 
 CHAPTER XL 
 
 CLEMENT uniformly connects regeneration with baptism. 
 "The Pedagogue," he * says, " forms man out of the dust, 
 regenerates him with water, causes him to grow by the Spirit." 
 The effects of baptism are 2 thus described: "Our transgres- 
 sions are remitted by one sovereign medicine, the baptism 
 according to the Word (Aoyi/3 /?a.7rr 107x0,). We are cleansed 
 from all our sins, and cease at once to be wicked. This is 
 one grace of illumination, that we are no longer the same in 
 conversation (TOV rpoirov) as before we were washed ; inasmuch 
 as knowledge rises together with illumination, shining around 
 the understanding; and we who were without learning (djaa$ets) 
 are instantly styled learners (/xa^rai), this learning having at 
 some former time been conferred upon us ; for we cannot name 
 the precise time ; since catechetical instruction leads to faith, 
 and faith is instructed by the Holy Spirit in baptism." 3 Our 
 flesh is said to become precious, being regenerated by water. 
 
 But the regeneration by water must be accompanied by a 
 regeneration by the Spirit or by the Word ; for Clement 4 says 
 at one time that the Father regenerates by the Spirit unto 
 adoption all who flee to Him ; at 5 another, that man is 
 regenerated by the Word. 
 
 1 P. L. i. c. 12. clvi. 1 8. See also C. Ixix. 9. P. L. I. c. 5. civ. 30. 
 c. 6. cxii. 36. L. 3. c. 12. ccciii. 18. S. L. 3. dli. 25. L. 4. dcxxxvii. 3. 
 
 2 P. L. i. c. 6. cxvi. 13. See also cxiv. 27. I'iv^of^vot pavrierp.K.ri. 
 
 CXVII. 13. Xovoftsvos i'S oiqiiffiv u/uetpriuv. S. L. 2. CCCCLX. 5. 
 
 3 P. L. 2. C. 12. CCxli. 34. So L. I. C. 6. CXX1V. 39. Cv6vi 1>\ avetyzv 
 
 4 P. L. C. 5. CX. 24. vSo iv Kvwfjt.u.ri a.va.yivvufjt.<vov. S. L. 2. CCCCLX. 9. 
 
 On the baptism of the affections, see L. 7. DCCCLXXXV. 9. 
 
 5 S. L. 2. ccccl. 32. In L. 7. dccclxxxix. 29, we find Christ repre- 
 sented as Styling Himself TOV ctvu.'yivvuvru., #< KVKKTI^OVTK xcti n@wovp.s.vov r'/iv 
 4>v%Ytv rrjv t?ti>.i>y{tivvv, and Quis Dives Salvetur. DCDXLVIII. 31, Christ is 
 introduced as thus addressing the Christian, lyca <ri xvi'yivvyffu. In P. L. 3. 
 c. 12. cccx. 19, man is said to be formed anew (f*vrw*X*r*triai} by the 
 Word ; but there is no reference to baptism. Clement alludes to baptism 
 under the name of ffiup *.o>yixov. C. LXXIX. 18. As that which begets 
 immediately supplies food to that which is begotten, so He Who regenerates 
 us nourishes us with His own milk, the Word. P. L. I. c. 6. cxxVu. 16, 
 See also cxxvni. 7. 
 
260 Some Account of t/ie 
 
 "Baptism," Clement J says, "has various titles. It is called 
 grace (xa/oioy/,a), illumination (</>amo-/xa), that which is perfect 
 (reAetov), and washing (Xovrpov). Washing, because by it we 
 are cleansed from our sins. Grace, because by it the punish- 
 ment due to our sins is remitted. Illumination, because by it 
 we behold that holy saving light, and our sight is sharpened 
 to behold the Divine nature. That ivhich is perfect, because 
 nothing is wanting to him who knows God. It is absurd to 
 call that which is not perfect the grace of God ; God Who is 
 perfect will give gratuitously (xaptemu) perfect gifts." The 
 name cr<payts is also - applied to baptism, or to the imposition 
 of hands, which concluded the rite. The word TroAtyyeiWa 
 occurs, but not in connexion with baptism. " Let us hasten," 
 Clement 3 says, " to salvation, to regeneration (eVi TT/V 
 to a union with the one Essence (rfjs 
 Here the word seems to relate to the state of the 
 just in the resurrection. 4 Again, " She who has committed 
 fornication, lives to sin, but dies to the commandments ; she 
 who has repented, being as it were born again by conversion 
 of life, has regeneration of life (TraAiyyci/eo-tav (0779)." Suicer 
 quotes the latter passage to show that TraAiyyeveo-i'a is used to 
 express the gift of God by which the corrupt nature of man is 
 renewed after His image. But it refers to that gift as con- 
 nected, not with baptism, but with repentance. So also in 
 the tract entitled 5 Quis Dives Salvetur, SiSovs /xe'ya 7rapa8eiy/m 
 /xeravot'as a\7]@Lvf)<; KOL /xc'ya yrojpicr/Aa TraA.iyyei'ccrias. 
 
 1 P. L. i. c. 6. cxiii. 27. Clement had before said, " Being baptized, 
 we are illuminated ; being illuminated, we are adopted ; being adopted, 
 we are perfected; being perfected, we are rendered immortal." So 
 
 C. LXXV. 36. IT/ TO hourpovy IT/ ryiv ffeuT'/ipietv, \f\ TOV Quriffp'ov. P. L. I. C. 6. 
 CXIV. 21. CXXVIII. 2. TO \ovrpoM TO <xv<vpa.nx,ov. S. L. 5. DCLXXXIX. I. 
 P. L. 2. C. 9- CCXVIII. 15. lypriyopiv oipa, <rpo; TOV Stov o vr'tpunffftivo; . 
 L. 3. c. II. ccc. 21. rovg ^piffru nXoufttvov;, where there is an allusion 
 to initiation into the mysteries. S. L. 5. DCLIII. 12. IT-/ */ vetpa. 
 
 roH; fiapfieipoi; <p/Xofl*0/j TO xar'/i%>iffa,i r$ xxi (f>a<Tiffai a.va.yivvy.ffu.t ^ly-rai. 
 
 DCLXXXIV. 26. ${, vovro Qcorifffto; v f*.ei0v<riia. x,ix.*.v7a.i, where the name 
 <$uriffpo$ appears to be given to the instruction received previously to 
 baptism. Quis Dives Salvetur. DCDLIX. 20. TO rtt.iuTa.7ov l^wrnfi. 
 
 '~ uffrs, ov$l jSaTT/^a T/ s^Xoyov, oi-^l f^Kxetpix ff^ptzyi;. S. L. 2. 
 CCCCXXXIV. 23. TJJJ trtypK'yi'bo; [tvffrwpiov, ^/' %s o ru ovn ^riffntjirKt &<b;. 
 L. 5. DCXC. 22. fJt-ira. TVV ff$pa.y'tia.. Quis Dives Salvetur. I)CDL"\'II. 8. 
 
 u; TO Ti^iov O.VTM (pvXKKT'^piov IfiffT^ffo,; T>7v fftyptz.'y'iba, rov Kvpioit. UCDLIX. 22. 
 
 Eclogre ex Prophetarum Scripturis. xn. 
 
 :{ C. Ixxii. 21. See p. 12. 4 S. L. 2. dvii. 13. 5 dcdlx. 41. 
 
Writings of Clement of Alexandria. 261 
 
 We find, as we might expect, fanciful allusions to baptism. 
 " We are to quench the fiery darts of * the wicked one 
 (Eph. vi. 1 6), with the watery points which have been dipped 
 by the Word." Clement 2 says that the numerous washings 
 prescribed by Moses are all comprehended in the one baptism 
 ordained by Christ ; and that our regeneration is prefigured in 
 Lev. xv. 1 8. 3 The custom among the heathen of washing 
 before prayer or the performance of any sacred rite, which 
 Clement supposes them to have derived from the Levitical 
 law, was a figure or image of baptism. 
 
 4 Speaking of the resurrection, Clement says, that to partake 
 of it is merely to attain to the promise of which the belief had 
 previously been professed in baptism. Such, at least, is the 
 interpretation put upon the words by Langbain, in a 5 letter 
 to Archbishop Usher, cited by Lowth. Whether this is so 
 or not, there is in the 6 second . book of the Stromata a 
 clear allusion to the renunciation of the powers of evil, made 
 in baptism. 
 
 Clement 7 alludes to the custom of giving milk mixed with 
 honey to the newly-baptized. He 8 alludes also to a custom 
 of mixing milk with sweet wine ; but whether with any refer- 
 ence to baptism is uncertain, though Jerome 9 states that in 
 the Western Churches such a mixture was given in baptism. 
 Potter 10 finds an allusion to the practice of anointing the 
 candidate for baptism ; but it is, to say the least, obscure. 
 There are n passages from which we may infer that baptism 
 was then administered by immersion. 
 
 retT; l/tro rov \oyov fiifiaftftsveu;. C. XC. 19. 
 2 S. L. 3. dxlviii. 40. 
 8 S. L. 4. dcxxviii. 23. See also L. 5. DCLXXXIX. i. 
 
 4 iv ^\ -rr avutf-Tatfn ruv wur-riuovruv atfoxitr/zi ro rtXo?' TO s olx, ce.XXu rtv'o; 
 Itrn ftiraXufisTv, aXA.' % ?%$ fpouf^o^.o'y/if^iv'/;; Ifx-yytXta; Tti%i7v. P. L. I. C. 6. 
 CXV. 4. 
 
 5 Numbered 216 in the Appendix to Parr's Life of Usher. 
 
 6 cccclxxxvii. 14. 
 
 J P. L. i. c. 6. cxxviii. n. Compare cxxv. 2. 
 
 8 P. L. i. c. 6. cxxviii. 18. 
 
 9 In Esaiam, Iv. i. 
 
 10 P. L. i. c. 12. clvii. I. 
 
 11 T&Jv 1% u^aro? Kva-ff-TrufAivuv VfKibittV, P. L. 3- c * II< CCLXXXIX. 8. 
 
 o;, when immersed in ignorance. C. iv. 20. 
 
262 Some A ccount of the 
 
 1 loannes Moschus has preserved a fragment from the fifth 
 book of the Hypotyposes of Clement, in which, commenting 
 on i Cor. i. 14, he says that "Christ baptized Peter only; 
 Peter, Andrew ; Andrew, James and John ; they, the other 
 Apostles." In the Excerpta ex Theodoti Scriptis, we find a 
 statement of the Valentinian notions respecting baptism. 
 ~ " There is a twofold baptism ; one of sense (ato-^roV) by 
 water ; the other of the understanding (vo-qrov) by the Holy 
 Spirit. As the bread (in the Eucharist), and the oil (in 
 baptism), are sanctified by the power of the name (pronounced 
 over them), not being the same in appearance as they are 
 received, but changed by that power into a spiritual power ; 
 so the water, which has been exorcised and has become 
 baptism, receives not only that which is worse (TO x *P v )> 
 but also sanctification. We ought to go joyfully to baptism. 
 But 3 as unclean spirits frequently descend together with the 
 baptized person, and receiving the seal (-075 o-^paytSos), after- 
 wards become incurable ; our joy is mixed with apprehension 
 lest we should not descend alone into the water.' 3 4 In the 
 Extracts from the writings of the prophets is a fanciful com- 
 parison between the work of creation and of regeneration. 
 It is asked, " whether baptism, being a sign of regeneration, is 
 not a going forth from matter through the teaching of the 
 Saviour, a strong, and mighty, and incessant wind bearing us 
 along ? Thus the Lord bringing us out of disorder illuminates 
 us, leading us to the light which has no shade, not to the 
 material light. As all generation is by water and the Spirit, 
 so is regeneration. 5 ' For the Spirit of God was borne over the 
 abyss.' And on this account our Saviour, though He Himself 
 needed not baptism, was baptized, in order that He might 
 sanctify all water, to those who are born again. Thus we are 
 purified not only in the body, but also in the soul. This, then, 
 
 1 mxvi. 33. The question respecting the baptism of the Apostles 
 appears to have been much agitated in those days. See Tertullian, de 
 Baptismo. c. 12. 
 
 2 Ixxxi. Ixxxii. Ixxxiii. Clement himself finds an allusion to heretical 
 baptism in Prov. ix. l8. ou<ra yap ^iaj->'/i<ryi fi^up uXXorpiov. S. L. I. 
 
 CCCLXXV. 19. He speaks also of some who baptized men into vice. 
 L. 3. DLXII. n. 
 
 3 Compare S. L. 2. ccccxc. 7. 4 v. vii. viii. 
 
 5 Igitur omnes aquas de pristina originis praerogativa sacramentum 
 sanctificationis consequuntur, invocato Deo. Tertullian, de Baptismo. c. 4. 
 
Writings of Clement of Ale %an dria. 263 
 
 is a sign that our invisible parts are purified, and that the 
 unclean spirits entwined about the soul are strained out by the 
 new and spiritual generation." On the words, "the waters 
 which were above the heaven or firmament" (Gen. i. 7), it is 
 observed that "there is a sensible (cuV^roV) and an intelli- 
 gible (i/orjToV) water. The earthly cleanses the body ; by the 
 heavenly water is allegorically expressed the Holy Spirit, Which 
 purifies things unseen." In the same J Extracts, Heracleo is 
 introduced as saying that some marked the cars of baptized 
 persons with fire, thus interpreting John the Baptist's declara- 
 tion that " He Who came after him should baptize with the 
 Holy Ghost and with fire." Then follows a fanciful comment 
 on Matt. iii. 12, where the chaff is said to mean our material 
 covering, which is winnowed by the Spirit, and then burned 
 with fire ; the wheat, which means our incorruptible part, the 
 seed of life, is gathered into the garner. 
 
 I have-already referred to a 2 passage in which Clement 
 speaks of catechetical instruction as leading men to faith. 
 On one occasion he 3 says, that "the meat mentioned by St. 
 Paul (i Cor. iii. 2) is faith converted into a foundation by cate- 
 chetical instruction ; " 4 on another, that " milk is catechetical 
 instruction, being as it were the first nourishment of the soul : 
 meat is the full contemplation of the mysteries (17 eTroTrri/o) 
 0eo>pia). 5 The carnal were they who had been recently 
 admitted to catechetical instruction the babes in Christ." 
 In communicating this instruction, regard 6 appears to have 
 been had to the previous condition of the convert ; a different 
 course was pursued in the case of a Greek and a barbarian. 
 Clement 7 mentions incidentally that the name fathers was 
 given to the catechists. 
 
 1 XXV. 
 
 2 P. L. I. C. 6. CXvl. 21. ri ftlv xtzr'/i%ytri; itg wiffnv Wt.pta.'y-i, quoted in 
 
 p. 251, Note 2. '' P. L. i. c. i. cxx. 39. 
 
 4 S. L. 5. dclxxxv, 36. In dclxxv. 14, Clement speaks of the Word as 
 inflaming and illuminating man from the first catechetical instruction to 
 the growth of manhood, to the measure of the stature. In L. 6. DCCCXXVI. 
 12, he opposes knowledge, which he calls the perfection of faith, to cate- 
 chetical instruction. See L. 2. CCCCLXXIX. 28. L. 7. DCCCLXIII. i. 
 
 5 P. L. i. c. 6. cxix. 32. 
 
 6 S. L. 6. dcclxxxiv. 40, compared with dcclxxxvi. 10. 
 
 7 S. L. i. cccxvii. i. Compare L. 3. DI.V. 33. On the manner in 
 which Christian children were educated, see C. LVIII. 28. 
 
264 Some Account of the 
 
 We come now to the Eucharist. Clement l says that the 
 
 Scripture calls wine a mystic symbol of the holy blood. 
 
 " Christ," he 2 says, "partook of wine; for He was a man; He 
 
 even blessed it, saying, 'Take, drink, this is My blood/ the 
 
 blood of the vine : He thus calls allegorically the Word, Who 
 
 was poured forth for many for the remission of sins, the sacred 
 
 stream of gladness." 3 Again, " He showed that what He 
 
 blessed was wine, by saying to His disciples, ' I will not drink of 
 
 the fruit of this vine ' (Clement quotes apparently from memory), 
 
 * until I drink it with you in the kingdom of My Father.' " 
 
 Commenting on Gen. xlix. n, "Binding his foal to the 
 
 vine," 4 Clement thus interprets the words : " He bound the 
 
 simple and infant people to the Word, Who is called allegori- 
 
 cally a vine. For the vine bears wine, as the Word bears 
 
 blood ; both are drunk by men unto salvation ; the wine 
 
 bodily, the blood spiritually." r ' Again, " There is a twofold 
 
 blood of the Lord ; the one carnal, by which we are redeemed 
 
 from corruption ; the other spiritual, by which we are anointed. 
 
 To drink the blood of Jesus is to partake of the incorruption 
 
 of the Lord. The Spirit is the strength of the Word, as the 
 
 blood is of the flesh. According to this analogy, the wine is 
 
 mixed with water, the Spirit with man ; the mixture of wine 
 
 and water supplies a banquet unto faith ; the Spirit leads the 
 
 way unto incorruption ; the mixture of both, of that which is 
 
 drunk and of the Word, is called the 6 Eucharist, an admirable 
 
 and lovely grace, which sanctifies both the body and soul 
 
 of those who partake of it in faith ; the will of the Father 
 
 mystically mixing up the Divine mixture, man, with the Spirit 
 
 and the W T ord. Thus the Spirit is truly united to the soul, 
 
 1 P. L. 2. c. 2. clxxxiv. 9. 
 
 2 P. L. 2. C. 2. Clxxxvi. II. See S. L. 5. dclxxv. II. <r&turx7ov $, aTpa 
 afAvr'&ov, TOV \oyou, TOV a,'l6o<ffa, oivov TYIV T'X f .iouffa.v *r,s Kyiayri? ivQpofvvvv ^i^eiirxn. 
 Quis Dives Salvetur. DCDLH. 8. OUTO; o TOV ouov, TO alpa. TVS Kpvil.ov Tr,t 
 
 3 P. L. 2. c. 2. clxxxvi. 18. See S. L. I. cccxliii. 14, where Clement 
 calls that which Christ brake bread. $ta TOVTO ovv o Zurrsp, ciprov x/3&>v, 
 xa.} sv%ap'urr)iffiv itra. xhdifus TOV ap-rov Tpoifaxiv. x. <r. 
 
 fpu-ov XcXytrsv xa. sv%apurr)iffiv itra. xhfus TOV ap-rov Tpoxiv. x. <r. 
 
 Again, speaking of the bread and wine which Melchizedec brought to 
 
 Abraham, he says, TOV otvtv xa.} TOV eipTov TKV yiyia-ffftivw ^t$ov; Tpa(f>rtv t tig 
 TVTOV litxa.piffTiois. S. L. 4. DCXXXVII. 19. 
 
 4 P. L. I. c. 5. cvii. I. 5 P. I,. 2. c. 2. clxxvii. 24. 
 
 6 Clement also uses the word st/^a^o-r/ain its original signification, giving 
 of thanks. L. 2. c. I. CLXX. 14. 
 
Writings of Clement of Alexandria. 265 
 
 which is borne along or impelled by it ; the flesh to the Word, 
 on account of which (the flesh), the Word became flesh." 
 
 Clement T gives various interpretations of Christ's expressions 
 in the sixth chapter of St. John's Gospel respecting His flesh 
 and blood; but in no instance does he interpret them literally. 
 On one occasion he 2 says that the flesh and blood of the 
 Word is the comprehension of the Divine power and essence. 
 His notion 3 seems to have been that by partaking of the bread 
 and wine in the Eucharist, the soul of the believer is united to 
 the Spirit, and that by this union the principle of immortality 
 is imparted to the flesh. 
 
 Clement 4 speaks incidentally of some, who in the distribu- 
 tion of the Eucharist, allowed the people to take each his 
 share. He speaks also of heretics who used only water in 
 the Eucharist. He 6 applies the. expression holy supper (TO 
 SetTTvov TO aytov) to Christ's supper with His disciples in the 
 house of Simon the leper (Matt. xxvi. 6). We find him 7 com- 
 plaining of the abuse of the word agape, which some applied 
 in his time to luxurious entertainments ; and 8 speaking of the 
 horrible acts committed by the followers of Carpocrates at the 
 feasts to which they gave the name of agape. He 9 mentions 
 also the abuse of the kiss of peace which was given in the 
 agape. 
 
 1 P. L. i. cxxi. cxxiii. cxxv. cxxvi. 
 
 - S. L. 5. dclxxxv. 38. So dclxxxvi. 2. f->putn$ yap */ vo<ris rov 6<Mv 
 ).'oyov fi yvuffi; <<rri rr t ; 6<ia,; olo-ia.;. In the Excerpta ex Theodoti Scriptis, 
 xin. we find the Valentinian exposition of John vi. 51. The Son is the 
 living bread given by the Father to those who are willing to eat. " The 
 bread which I will give," He says, "is My flesh ;" either the bread by 
 which the flesh is nourished in the Eucharist ; or rather, the flesh is His 
 body, that is, the Church, the heavenly bread, the blessed assembly. 
 
 s ti; oi<p0ctf>(rietv ixrp&Quv. P. L. i. c. 6. cxxvi. 5. Quis Dives Salvetur. 
 DCDXLVIII. 41. Christ is introduced as saying that He gives Himself as 
 bread, of which if any one tastes he shall not experience death. 
 
 4 n xai rjy 'E.l^a.fiffritx.v rivt; %iavti{Aavri$, ug ttfo;, alrov ^ ixenffTov rov "ka,av 
 Xa/3rv rrjv ftoTpav Ifirfifovfiv. S. L. I. CCCXVIII. 32. 
 
 5 <}*} yap ot xai v$ap -^tXov iii^apt<rrjviriv. . S. L. I. CCCLXXV. 15. See 
 p. 189. 
 
 6 P. L. 2. c. 8. ccv. 5. 7 p. L. 2. c. r. clxv. 1 6. See p. 40. 
 
 8 S. L. 3. dxiv. 13. and L. 7. dcccxcii. 37. &' ri'v xaxsivqv T^V ffvp<ro<rntr,v 
 6ta, rr,; ^iuliavuftov aya,^"/;: fffwroK^KriKv mnr#%9rm. See p. 187. 
 
 9 P. L. 3. c. ii. ccci. 10. 
 
266 Some Accoiint of the 
 
 With respect to the nature of prayer, Clement says that our 
 prayers will correspond to our conceptions of the Deity. 
 1 "An inadequate conception of God, turning aside to low and 
 unworthy thoughts, preserves no piety in its hymns, in its 
 words, in its writings, in its opinions." 2 " Prayer is an 
 evidence of the moral character." He 3 defines it to be con- 
 verse with God. " If we only whisper, or without opening our 
 lips address God in silence, we cry aloud from within. For 
 God hears without ceasing this internal converse." This, 4 as 
 we have seen, was the mode of prayer especially used by the 
 Gnostic, 5 "who prayed in every place not openly, in the 
 sight of the multitude, but when he was walking, when he was 
 conversing, when he was quiet, when he was reading, in the 
 performance of every rational act, on all occasions ; if he only 
 meditated in the secret chamber of his soul, still he called 
 ' with groanings that cannot be uttered,' upon the Father, 
 Who was near to him even while he was yet speaking. 6 His 
 whole life is prayer and converse with God. His 7 prayer is a 
 continual thanksgiving. 
 
 8 "The Gnostic receives whatever he asks ; for God knows 
 who are worthy and who are unworthy of His gifts. Prayer, 
 however, is not superfluous, even though good things are con- 
 ferred without prayer. The confidence that we shall receive 
 what we ask is a kind of prayer, deposited, as it were, in the 
 mind of the Gnostic. Prayer is an occasion of converse with 
 God, and we ought to omit no occasion of approaching Him. 
 In a word, the holiness of the Gnostic, in union with the 
 blessed Providence, through a voluntary confession, displays 
 the perfect benevolence of God." In these last remarks the 
 object of Clement appears to be to show that prayer on the 
 
 1 S. L. 7. dcccliii. 12. 2 S. L. 7. dccclvi. 12. 
 
 3 strnv ouv, uc i}<7n7v To^^poripov, o/mXiu, wpos <rov 0ov 5 tv%v, *. T. $. S. L. 7- 
 DCCCLIV. 3. Compare DCCCLVI. 22. The Pythagoreans, Clement say?, 
 directed men to pray aloud ; not because they doubted of God's ability to 
 hear the stillest prayer, but that men might always pray for that for which 
 they would not be ashamed that others should hear them pray. L. 4. 
 DCXLI. 29. 
 
 4 See pp. 123, 146. 5 S. L. 7. dccclxi. 9. 
 
 6 S. L. 7' dccclxxv. 48, quoted in p. 146. 
 
 7 S. L. 7. dccclxxix. 39, quoted in p. 123, Note 8, and in p. 146, Note 4. 
 
 8 S. L. 7. dccclv. 4. Clement says that peculiar efficacy was ascribed to 
 prayers uttered in an unknown tongue. L. i. ccccv. 20. 
 
W ritings of Clement of A lexandria. 267 
 
 part of man is not incompatible with perfect goodness on the 
 part of God ; and to anticipate the objection, "Why, if God is 
 good, does He not bestow His gifts on His creatures without 
 requiring to be asked for them ? " 1 " The man who asks in 
 prayer, with a right disposition and with a grateful mind, in 
 some measure contributes to the result, receiving willingly that 
 for which he asks." 2 There can be no effectual prayer without 
 virtue. They who do not live virtuously cannot pray to receive 
 what is good from God, since they know not what is really 
 good ; even if they received it, they would be insensible to the 
 gift. 3 It is true that God sometimes grants the petitions of 
 sinners ; but not for their own sake, but for the sake of those 
 who may be benefited by them. 4 When they obtain that for 
 which they ask, it operates to their injury, because they know 
 not how to use it. 
 
 When Clement 5 says that the Gnostic does not pray in any 
 fixed place, or on any stated days or festivals, but throughout 
 his whole life, he gives us incidentally to understand that 
 Christians in general did meet together in fixed places, and 
 at appointed times, for the purposes of prayer ; and on one 
 occasion he 6 mentions that by some the third, sixth, and ninth 
 hours were set apart for prayer. 7 It was customary for those 
 who joined in prayer to stretch forth the head and to raise 
 the hands to 'heaven, and to rise up on their feet when the 
 words with which the prayer concluded were pronounced by 
 the whole congregation ; by these gestures they signified the 
 zeal of the spirit to approach the intelligible essence, and their 
 anxiety to raise the body from the earth, while the soul was 
 borne upwards, as it were on wings, by the desire of better 
 things ; and thus contemptuously casting off the chain of the 
 flesh to press forward to the holy place. 8 Christians turned 
 
 1 S. L. 7. dccclvi. 7. 
 
 2 S. L. 6. dccxcvi. 25. In L. 5. dcliv. 15, Clement says that they who 
 take the kingdom of heaven by violence (Qietrrett), take it not by contentious 
 words, but by a continuance in well-doing, and by unceasing prayers. 
 
 3 S. L. 7. dccclxxvi. 6. 4 S. L. 7. dccclvii. 5. 
 
 5 S. L. 7. dcccli. 21, quoted in p. 123. DCCCLVI. 6. 
 
 6 S. L. 7. dcccliv. 1 8. 
 
 7 S. L. 7. dcccliv. 7. Compare the Extracts from the Writings of the 
 Prophets, x. Tertullian, de Oratione. 
 
 8 S. L. 7. dccclvi. 25. Clement here observes that the most ancient 
 
268 Some Account of the 
 
 their faces towards the east in prayer, because the east is the 
 image of the day of (spiritual) nativity ; the point from which 
 the light first shines out of darkness, and from which the day 
 of the knowledge of truth rose like the sun upon those who were 
 immersed in ignorance. In l the Commentary on the Second 
 Epistle of St. John, ver. 10, we find an allusion to the custom 
 of giving the kiss of peace after prayer ; but with a particular 
 reference to family prayer (in oratione quas fit in domo). 
 
 Clement 2 says that our supper ought to be light, in order 
 that we may be ready to wake to prayer, 3 and that we ought 
 to rise frequently from our bed in the night, in order to praise 
 God ; 4 that before we take our meals we ought to bless and 
 sing praises to the Maker of all things ; and that we ought to 
 do the same before we go to sleep. It r> seems also to have 
 been customary among the first Christians to sing hymns 
 during their meals, expressive of their gratitude towards God ; 
 as the heathen were accustomed to sing songs in honour of 
 their deities. 
 
 Among the precepts which he delivers about drinking, he 
 6 says that they who are in the flower of their age, and find it 
 convenient to take a meal (apia-rov) in the day-time, should 
 take bread only, without drinking, in order that their super- 
 fluous moisture may be sucked up by the dry food (^po^ayta), 
 as by a sponge. Here, though he uses the word Xerophagia, 
 he does not appear to have intended to allude to the fast so 
 termed : as the reasons which he assigns for prohibiting the 
 use of liquid have reference only to bodily health. The 
 Gnostic would, of course, comply with the fasts of the Church ; 
 not so much from the value which he attached to the outward 
 
 temples looked to the west, so that they, who stood with their faces turned 
 to the statue of the god, looked to the east. 
 
 1 mxi. 21. In P. L. 2. c. 7. cciii. 22, Clement mentions the Christian 
 salutation, " Peace be with you." 
 
 2 P. L. 2. c. i. clxvii. 14. 
 
 3 P. L. 2. c. 9. ccxviii. 9, quoted in p. 48. Compare Quis Dives 
 Salvetur. DCDLVIII. 32. 
 
 4 P. L. 2. c. 4. cxciv. 24, quoted in p. 44. See also c. 9. crxvi. 21. c. 
 
 10. CCXXVIII. 5. S. L. 2. DVI. 22. L. 7. DCCCLXI. I. 
 
 5 S. L. 6. dcclxxxv. 9. 
 
 6 P. L. 2. c. 2. clxxix. i, quoted in p. 42. Compare c. 10. ccxxxn. 13. 
 
/ / * ri.tings of Clement of A lexandria . 269 
 
 act, as out of regard to the inward meaning which it con- 
 cealed. Fasting, J according to the Gnostic, signified an ab- 
 stinence from all evil ; in act, in word, and even in thought. 
 The - Gnostic understood the mysteries of the days of fasting, 
 the fourth and sixth days of the week, called the Dies 
 Stationari, of which the former was dedicated to Mercury, the 
 latter to Venus. Fasting on those days signified to him that 
 he was to renounce the love of gain and the love of pleasure. 
 In 3 the Extracts from the Writings of the Prophets we find 
 the following remarks on fasting. " Fasting is abstinence from 
 food, as the word (nyo-reia) implies. But food renders us 
 neither more nor less righteous. Mystically, however, fasting 
 shows that, as life in each individual is supported by food, 
 and not to be nourished by food is a symbol of death, so we 
 ought to fast from worldly things that we may die to the 
 world, and afterwards partaking of Divine food may live to 
 God. Moreover, fasting purifies -the soul from matter, and 
 renders it, as well as the body, pure and light to receive the 
 Divine discourses. The worldly food is the former conversa- 
 tion and sins ; the Divine food is faith, hope, love, patience, 
 knowledge, peace, temperance. 4 ' Blessed are they who hunger 
 and thirst after the righteousness of God, for they shall be 
 filled.' But this desire appertains to the soul, not to the 
 body." 
 
 On the subject of marriage it is not easy to reconcile 
 Clement to himself. At one time he combats the notions of 
 the heretics, who, like 5 Marcion, enjoined abstinence from 
 marriage, in order that the world created by the Demiurge 
 might not be peopled ; or, like 6 Tatian, dared to ascribe the 
 institution of marriage to the devil, contending that the bind- 
 
 1 S. L. 6. dccxci. 18. - S. L. 7. dccclxxvii. 12. 
 
 3 xiv. Clement says that the Apostles lived generally on berries and 
 vegetables. P. L. 2. c. i. CLXXIV. 19. He ascribes the institution of 
 sacrifices to the desire of eating flesh. S. L. 7. DCCCXLIX. 23. 
 
 4 i Cor. viii. 8. 
 
 5 S. L. 3. dxv. 19. The Valentinians, who arranged their /Eons in 
 couples, allowed marriage. DVIII. i. The Carpocratians allowed a 
 community of women. DXI. 20. 
 
 B S. L. 3. dxxxiii. 22. dxlvii. 15. Among the passages alleged by the 
 heretics against marriage were Matt. vi. 19. DL. 33; 2 Cor. xi. 3. DLII.I. 
 36 : Gen. iii. 5. DLIX. 33. 
 
2 70 ' Some Account of the 
 
 ing of the woman to the man, mentioned by St. Paul (i Cor. 
 vii. 39), meant the union of the flesh to corruption. On these 
 occasions l Clement contends that neither marriage renders us 
 acceptable to God, nor abstinence from marriage, unless accom- 
 panied by knowledge ; 2 that the real man is not manifested by 
 choosing a single life j but that he surpasses others, who can 
 attend to all the duties incident to the married and parental 
 state, and yet not be separated from the love of God ; who can 
 rise superior to every trial occasioned by children, by a wife, 
 by servants, by possessions. 3 Some of the Apostles were 
 married, and had children ; Peter, for instance, and Philip ; 
 the latter gave his daughters in marriage. 4 Paul also was 
 married. If 5 Christ did not marry, the reason was, that He 
 had His own bride, the Church. Moreover, He was not a 
 common man, so as to stand in need of a helpmate after the 
 flesh ; nor was it necessary for Him to beget children, inas- 
 much as He remains for ever and is the only-begotten Son of 
 God. 
 
 At other times Clement gives a decided preference to celi- 
 bacy. " If you ask," he 6 says, " my opinion on the subject, 
 I answer, that I pronounce those to whom the gift of chastity 
 is given by God blessed ; that I admire monogamy and the 
 grave modesty of a single marriage. But I say that we ought 
 to sympathize with each other, and bear each other's burdens ; 
 lest he who thinks that he stands securely should himself 
 fall. With respect to a second marriage, I say with the 
 Apostle, let him who burns, marry." 7 The Gnostic marries, 
 as he eats and drinks, not for the thing itself, but from 
 necessity. 8 His wife, after she has borne children, is to him 
 as a sister born of the same father ; so that she is only re- 
 
 1 ov$l iwv yeiftos (w/uti; fetpaffr^ffn} aXX* ovb\ airo%r! ydy-ov iv ayvufftK. 
 
 S. L. 4. DCXXX. 29. Compare L. 3. DXXXIV. 26. 
 - S. L. 7. dccclxxiv. 25. 
 
 3 S. L. 3. dxxxv. 16. Compare DLII. 32. L. 7. DCCCLXIX. 21. See 
 p. 234, Note 2. 
 
 4 We have seen, p. 234, that Clement supposed St. Paul in the words 
 ffufyyi yvwffit (Phil. iv. 3), to address his wife. 
 
 5 S. L. 3. dxxxiii. 30. 
 
 6 S. L. 3. dxi. 12. See the passages quoted, p. 49, Note 2. 
 
 ? ^to xai IffS'ai, xat rm/, x,a.} ya.pt.il^ ov fpoyiyovfjt.ivui, aXXa avcfyxa^ca:. 
 S. L. 7. DCCCLXXIV. 21. 
 
 8 S. L. 6. dccxc. 12. Compare L. 3. DXXXVI. 2. 
 
Writings of Clement of Alexandria. 2 7 1 
 
 minded of her husband when she looks upon her children ; 
 and she will be truly his sister, when both lay aside the flesh. 
 
 The solution of this inconsistency in Clement's language 
 seems to be, that he * deemed the performance of any act, by 
 which the senses are gratified, for the purpose of obtaining 
 that gratification, derogatory from Christian perfection nay, 
 even sinful. 2 Hence he limits the lawful use of marriage 
 to the procreation of children. God said, " Be fruitful and 
 multiply ; " the world must be peopled ; men, therefore, must 
 marry as they must eat and drink in order to preserve their 
 own lives ; the Gnostic recognises this necessity, but 3 limits 
 the use of marriage by it. With respect to a second marriage, 
 we- have seen that, according to Clement, the Apostle- permits 
 him who burns to marry a second time ; but the 4 Apostle 
 discourages a second marriage in i Cor. vii. 40. " Some," 
 Clement says, 5 " deemed the virtue of a widow, who did not 
 contract a second marriage, superior to that of a virgin." 
 
 iX>) yap iovw, xav tv yoftu wapccXtityr', wecf>a.vo{to; ffri, xou 
 ci*.oya;. P. L. 2. C. 10. CCXXV. l6. 
 
 2 P. L. 2. c. 10. ccxx. 7. L. 2. c. 3. clxxxix. 2. 
 
 3 *5 ftiv yap (ffuvovffia.) KKTO, v'opav fftpaXspa.' 11 f/,ri offov eturw; If} - 
 
 P. L. 2. c. 10. ccxxvin. 38. Compare ccxxvn. 23. S. L. 3. DLV. i, 
 and the observations respecting pregnant women. P. L. 2. c. 10. ccxxv. 
 
 14. vS. L. 3. DXLIII. 31. L. 2. CCCCLXXV. 22. CCCCLXXXI. l6. 
 CCCCLXXXV. 29. L. 3. DXXXVIII. 5. DXLVI. 2O. DLXI. 21. 
 
 4 S. L, 3. dxlvii. 14. dxlviii. 26. dxliv. 21. dli. 37. 
 
 5 S. L. 3. dlviii. 10. Compare L. 7. DCCCLXXV. 21. DCGCLXXVII. 26. 
 
272 Some Account of the 
 
 CHAPTER XII. 
 
 THE Church ('EKKAT/O-IO,), according to 1 Clement, consists of 
 those whom God called (KCKA^KCV) and saved ; the ' 2 congrega- 
 tion of the elect ; 3 the congregation of those who dedicate 
 themselves to prayer ; 4 the spiritual and holy choir, forming 
 the spiritual part of the body of Christ, of which they, who 
 bear only the name of Christians, but do not live according to 
 reason, are the flesh. 5 The Church on earth is the image of 
 the Church in heaven, which Clement 6 elsewhere calls the 
 holy assembly of love, 7 the holy mountain, the Church on 
 high above the clouds, touching the heavens the 8 heavenly 
 Jerusalem. We have seen that Clement 9 calls the Church the 
 will of God. He seems to have been led to this expression by 
 the words of the Lord's Prayer, " Thy will be done in earth as 
 it is in heaven." He says of the Church, that it is governed 
 by the Word, being a city on earth, impregnable, and free 
 from oppression ; the 10 Divine will on earth as in heaven. 
 
 Clement insists strongly on the unity and antiquity of the 
 Church. Speaking of the origin of the heretical sects, he 
 11 says, " From what has been said, it is, I think, plain, that the 
 true, the really ancient Church is one, in which are enrolled 
 all who are just according to (God's) purpose. For as there is 
 
 1 P. L. I. c. 6. cxiv. 13, quoted in p. 31, Note 2. 
 
 - S. L. 7- dcccxlvi. IO. ov 'yap vvv rov TOTOV, X/.a ro oifftoiffjt.ee, ruv IxX-xruv 
 
 (Bishop Montague suggested that the true reading is I 
 
 3 S. L. 7. dcccxlviii. IQ. ro eifpoifpa. raJv ra.7; il%ec7s va.x-ip'-vuv. 
 
 4 S. L. 7. dccclxxxv. 34. 
 
 5 S. L. 4. dxciii. 22. In a fanciful interpretation of Ps. ci. Clement 
 says that the Church on earth practises (^jXe-ra) the resurrection of the 
 flesh. P. L. 2. c. 4. cxcni. 12. 
 
 6 P. L. 2. c. I. clxvii. 2. 
 
 " P. L. i. c. 9. cxlviii. 15. Compare S. L. 6. DCCXCIII. 36. 
 
 8 S. L. 4. dcxlii. 13. 
 
 9 aura; xa.} TO /5oyX;<6ta tx.Lrov avdptkivruv Iffri tfuTtjpiex,' x,tti roZro 'Ex.xAri>rix 
 
 xix.Xvra.i. P. L. I. c. 6. cxiv. 12. See p. 31, Note 2. S. L. 4. DXCIII. 23. 
 
 10 ^Xtf^a 6i7ov If] yri$, u; Iv ovpetvu. S. L. 4. DCXLII. 19. 
 
 11 S. L. 7- dcCCXClX. 5. rvv \l a^j 'ExxXvtr'iav. L. I. CCCI.XXV. 5. 
 The Church is described by Clement as at once a virgin and mother ; a 
 virgin in purity, a mother in affection. P. L. I. c. 6. cxxin. 14. 
 
Writings of Clement of Alexandria. 273 
 
 one God and one Lord, so that which is most highly valuable 
 is praised because it is one, being an imitation of the one prin- 
 ciple. The one Church, then, is associated to the nature of 
 the One ; which Church those men violently attempt to divide 
 into many sects. In substance, in sentiment, in principle or 
 origin, in excellence, we say that the ancient and Catholic 
 Church is alone ; collecting through one Lord into the unity 
 of one faith, modified according to the peculiar covenants, or 
 rather to the one covenant at different times, by the will of one 
 God, all the preordained whom God predestined, having known 
 that they would be just from the foundation of the world. 
 But the excellence of the Church, like the principle of every 
 substance, is in unity, surpassing all other things, and having 
 nothing similar or equal to itself." In 1 this ancient Church 
 alone is the true knowledge to be found ; because in it was 
 2 preserved the Apostolic right division (op0oro/ua) of doctrine. 
 In 3 this Church, which is perfected in Christ its Head, are 
 united thanksgiving, blessing, joy and gladness, and patience, 
 which works together with them. 
 
 It has appeared from a passage 4 already cited, that in the 
 time of Clement the name 'EKKA^O-I'O, was given to the place in 
 which Christians assembled for the purposes of Divine worship. 
 On 5 one occasion he opposes it to the word a-wayatyrj. But 
 in general the word 'EK/cA^o-ia is used by him to express the 
 whole body of Christians, which he calls the great temple of 
 God, the true believer being the small temple. In describing 
 the progress of the Gnostic towards perfection, Clement 7 says 
 that "it is possible for a man even in the present day, who 
 exercises himself in the commandments of the Lord, and lives 
 
 1 S. L. 7. dccclxxxviii. 38. - S. L. 7. dcccxcvi. 23. 
 
 3 P. L. I. c. 5. cxi. 25. 
 
 4 In p. 272, Note 5. That particular places were set apart for the pur- 
 poses of Divine worship, appears also indirectly from S. L. 7. DCCCLI. 21. 
 
 o0zv o'jrt tuptf/tivov rovrov, ov^l i?a.iptrov hfov, x. r. I., quoted in p. 269. 
 
 3 In a fanciful comment on Prov. ix. 18. rbvov rw ffvvKyuyw, ol%} l\ 
 'Exx^wffiav, opuvupu; -rfotf^-ffiv. S. L. I. CCCLXXV. I'J. We find oixov 
 
 xvptaxov S. L. 3. DLXII. I, but with reference to the dwelling-house of a 
 Christian ; not to a house set apart for public worship. 
 
 veto; o'i iff<rtV) o f/,\v [/,iyiz$) a; n Exx^.'/ifficZ:' o o\ /uixpo;, us o olvfyuifo; o TO 
 
 ffxippa, ffu^uv <ro 'Afyxtip, S. L. 7. DCCCLxxxn. 14. See L. 6. DCCXCVII. 
 26. In L. 7- DCCCLXXIII. 5, the spiritual soul is said to go to its kindred 
 place in the spiritual Church. 7 S. L. 6. dccxciii. I. 
 
 K 
 
274 Some Account of the 
 
 perfectly and gnostically according to the Gospel, to be enrolled 
 in the number of the Apostles. Such a man is the true Pres- 
 byter of the Church, and the true minister (Sia/coi/os) of the 
 will of God, if he does and teaches that which is of the Lord ; 
 not chosen (x^porovov^vo^) by men; not deemed righteous 
 because a Presbyter, but enrolled in the presbytery because 
 righteous ; and although he may not be honoured with the 
 first place (TrpwroKafleSpta) upon earth, yet will he sit among the 
 
 1 four-and-twenty thrones, judging the people, as John says in 
 the Apocalypse." 
 
 Clement proceeds to remark, that these four - and - twenty 
 judges will be selected from the most perfect members of the 
 Church, now composed of Jews and Gentiles ; and then adds, 
 "for the degrees (at vrpoKOTrcu) in the Church on earth, of 
 Bishops, Presbyters, Deacons, are, in my opinion, imitations 
 of the angelic glory, and of that dispensation which is said in 
 Scripture to await all who, walking in the steps of the Apostles, 
 live in perfect righteousness according to the Gospel. These, 
 
 2 according to the Apostle, being raised into the clouds, will 
 first minister (&aKoi/>7(mv), will then, receiving an advancement 
 in glory (for there are differences in glory), be enrolled in the 
 Presbytery, until they come unto the perfect man." Whatever 
 we may think of the comparison which Clement here institutes, 
 one consequence flows necessarily from the passage that there 
 were in Clement's time three degrees or orders of ministers 
 in the Church Bishops, Presbyters, Deacons. On 3 another 
 occasion Clement says that precepts are addressed in Scripture 
 to select persons ; to presbyters, bishops, deacons, widows. 
 Sometimes, indeed, only presbyters and deacons are men- 
 .tioned. 4 The office of the former is said to be to amend 
 the soul ; of the latter, to minister. In the tract entitled Quis 
 Dives Salvetur, 5 the titles eTrib-KOTros and Trpevp\ntpo<; are in- 
 differently applied to the same person ; but St. John had 
 
 1 Clement has here mixed up Apoc. iv. 4, xi. 16, with Matt. xix. 28, or 
 Luke xxii. 30. 
 
 2 i Thess. iv. 17 ; I Cor. xv. 41 ; Eph. iv. 13 are here mixed together. 
 
 3 P. L. 3. c. 12. cccix. 24. 
 
 4 oftoiag ^ IK} xetroc, <rtjv ixxXtiffietv, rri ftlv ^iXneartx.riv ol wpiffpurifot fu^oviriv 
 ilx,'ova.' Tjy vVYiptnxriV "Si ol ^idxovot. S. L. 7 DCCCXXX. 5- 
 
 5 dcdlix. II, 18, 42. In P. L. 3. c. n. ccxci. 3, Clement speaks of the 
 Presbyter as laying his hand on the head of the woman, and blessing her ; 
 
Writings of Clement of Alexandria. 275 
 
 previously been described as travelling through Asia Minor 
 appointing bishops, forming whole Churches, and admitting 
 into the number of the clergy (K\rjp<f) those who were 
 marked out by the Holy Spirit. Here there is no mention 
 either of presbyters or deacons. It is evident, therefore, that 
 the bishop was distinguished from the rest of the clergy ; he 
 was in truth the chief presbyter. 
 
 Clement 1 mentions expressly the distinction between the 
 clergy and laity. He 2 alludes to the injunctions given by 
 St. Paul in one of his Epistles to Timothy respecting female 
 deacons. He 3 speaks also of the custom of reading the 
 Scriptures ; but with reference to private, not public exercises 
 of devotion. 
 
 With respect to the discipline of the Church, Clement 
 4 distinguishes between sins committed before and after 
 baptism ; the former are remitted at baptism ; the latter are 
 purged by discipline. A 5 part of this discipline was the 
 e^o/^oAoy^cris, a public confession of sin and profession of 
 repentance. The G necessity of this purifying discipline is 
 
 which seems to refer to the imposition of hands after baptism. Diseases are 
 said to be cured by the laying on of hands. Quis Dives Salvetur. DCDLV. 6. 
 We find P. L. i. c. 5. cxx. 29, the expression el TUV Ixx^rffi&iv vpwyov- 
 ftivoi, presidents of the Churches, who are said to be shepherds. S. L. 7. 
 DCCCXLII. 36. 
 
 1 xav vrpiffQuTipo: r,, xav ^ixxave;, X.K.V X&ixa;. S. L. 3- DI'H. 15' *- KIX V? 
 aVHrria.? opposed to hpetrutr, 2/a*<JV/. L. 5. DCLXV. 1 8. DCLXVI. I. 
 
 - "fftiv yap xa,} oa-y. f-p Aitzxovuv yvv>x,ix,uv Iv T'/I iTZpa, vrpo; Ttpodiov \<riff-roXy a 
 y-wix,7os ^iKTUffffi-rut UKV>.O?. S. L. 3. Dxxxvi. 6. The allusion appears 
 to be to I Tim. iii. n. He had before represented the 0sX<pj lywuTxus, 
 whom the Apostles carried about (i Cor. ix. 5), as intended to assist them 
 in introducing the Gospel into private families, o-uv^taxovov; i<ro/t<vK; -rpo; r? 
 
 tixoupov; yvva,7x,ct;, / uv xai it; T'/JV yvva,ix,cav7rtv ct0nz&}.r,ru; 'Tfu.puff^viro ri <ro~J 
 Kvpiov ^iba.ffx.tx.^la.. 
 
 3 P. L. 2. c. 10. ccxxviii. L. 3. c. 12. cccv. 9. S. L. 7. dccclx. 48. 
 
 4 S. L. 4. dcxxxiv. 18. ncxxxm. 35. L. 2. CCCCLX. i. In the tract 
 Quis Dives Salvetur, DCDLVII. 35, the author seems to say that God gives 
 remission of sins committed before baptism ; but that each man gives him- 
 self remission of sins subsequently committed. Compare Eclogoe ex 
 Prophetarum Scripturis. xv. 
 
 5 -rft/v tv fttrctvoia i%of*.oXo'yovftivuv. S. L. 2. CCCCLX. 21. ev ffvvn't; TO TH 
 Aa/3/^ XKT \%o{A6*.oy7iffiv iipvpivov. L. 6. DCCLXIX. 5. L. J. DCCCLXXX. 28. 
 
 6 Compare S. L. 6. dccxciv. 18. dccxcv. 8. L. 7. dccclxv. 17, 37. 
 dccclxxix. 8. Excerpta ex Prophetarum Scripturis. XL. 
 
276 Some Account of the 
 
 such, that if it does not take place in this life, it must after 
 death ; and is then to be effected by 1 fire, not by a destructive, 
 but a discriminating (^poVt/xov) fire, pervading the soul which 
 passes through it. 
 
 Clement - speaks of two kinds of repentance ; one arising 
 from the dread of punishment ; the other from the shame with 
 which the consciousness of guilt overwhelms the soul. True 
 3 repentance consists in renouncing sin and rooting it out from 
 the soul. By this repentance, God, Who can alone forgive 
 sins, is induced again to dwell in man. 
 
 Clement 4 quotes a passage from the Theaetetus of Plato as 
 descriptive of the life of Christians in his day ; from which it 
 would appear that they abstained as much as possible from all 
 public business, and kept themselves aloof from all meetings, 
 whether of a political or convivial character. Though present 
 in their bodies on earth, they had their conversation in heaven. 
 This description, however, must be understood to apply rather 
 to the Gnostic or perfect Christian, than to the common 
 believer ; of whose life Clement draws a picture in the eleventh 
 chapter of the third book of the Pedagogue. In 5 one instance 
 he couples together the theatres and tribunals of justice, 
 as alike to be avoided by the Christian, under the title of 
 "the seats of the scornful" (Ps. i. i, KaOtSpa Xoi/uov in the 
 Septuagint). 
 
 The Christians G called each other brethren, because they 
 were regenerated by the same Word ; or as Clement expresses 
 
 1 S. L. 7. dcccli. 10. See p. 182, Note 3. 
 
 ' 2 S. L. 4. dlxxx. 22. In L. 6. DCCCLXXXIX. 4, Clement distinguishes 
 between the repentance of the common believer and of the Gnostic. See 
 p. 146. 
 
 3 Quis Dives Salvetur. DCDLVII. 14. 
 
 4 S. L. 5. dccvi. 20. In P. L. 2. c. 10. ccxxxvii. 31, Clement speaks of 
 John the Baptist as turning aside from the pomp of the city to go into the 
 wilderness, and there to converse in quiet with God. 
 
 5 S. L. 2. cccclxv. i. In P. L. 3. c. II. ccxcviii. 18, interpreting the 
 same words, Clement unites the stadium and the theatre, with reference 
 to the executions which took place in the former. Compare S. L. 7. 
 DCCCLXXVI. 38 ; and with respect to theatres. DCCCLI i. 12. 
 
 6 S. L. 2. ccccl. 31. In S. L. i. cccxix. 19, Clement speaks of the 
 liberality of Christians in assisting the poor. 
 
Writings of Clement of Alexandria. 277 
 
 himself in J another place, because they were of the same tribe 
 and the same mind, and were partakers of the same Word. 
 ' 2 Gnostics or perfect Christians are brethren, inasmuch as they 
 are an elect creature, as their conversation and the character 
 of their actions is the same, as they agree in thought, in word, 
 in deed, entertaining always the holy sentiments which God 
 willed the elect to entertain. 
 
 The Christians appear still to have observed the injunction 
 respecting abstinence from blood ; for which Clement 3 assigns 
 two reasons : first, that the body of man is nothing but flesh 
 fertilized (yewpyoiyxei/??) with blood j secondly, because the 
 blood of man partook of the Word, and has communication of 
 grace through the Spirit. 
 
 I find only one passage in the writings of Clement which 
 has any bearing on the question of the existence of miraculous 
 powers in the Church. In the 4 Extracts from the Writings of 
 Theodotius, the Valentinians are represented as saying that 
 the Spirit, which each of the prophets specially possessed for 
 the purposes of his ministry, was poured forth on all the 
 members of the Church. Hence the signs of the Spirit, cures 
 of diseases and prophecies, are accomplished through the 
 Church. Clement's comment (if the epitome is rightly 
 ascribed to him) is, that the Valentinians were ignorant that 
 the Paraclete, Who now works proximately (w/oocrexaJs) in the 
 Church, is of the same essence and power with Him Who 
 worked proximately under the Old Testament. 
 
 With respect to the temporal condition of the Christians, 
 Clement 5 says that the Greek philosophers willingly closed 
 their ears against the truth ; partly because they despised the 
 barbarous language of the first converts ; partly because they 
 dreaded the hazard of death which the civil laws suspended 
 over the head of the believer. It appears, therefore, that the 
 profession of Christianity was then punished by death. In 
 
 1 S. L. 2. cccclxxiii. 2. This, however, as well as another passage, 
 L. 3. DXIII. 32, rather describes the relation in which the Jews stood to 
 each other. 
 
 - S. L. 7. clccclxxviii. 5. 3 P. L. 3. c. 3. cclxvii. 30. 
 
 4 xxiv. 5 S. L. 6. dcclxxiii. 42. 
 
278 Some Account of the 
 
 1 another place Clement says, that his object is to show that 
 the Gnostic is the only true worshipper of God ; to the end 
 that the philosophers, learning what the true Christian is, may 
 be ashamed of their own ignorance in rashly persecuting the 
 mere name of Christian, and calling those atheists who acknow- 
 ledged the only true God. 2 Remarking upon the saying of 
 Zeno that the sight of one Indian burning in the flames 
 would be more convincing than all the arguments ever urged 
 in favour of the endurance of suffering he adds that Christi- 
 anity could furnish 3 numerous instances of men, who had 
 been burned, tortured, beheaded, having been led by the fear 
 of the law, as of a schoolmaster, to Christ, and thus been 
 exercised to display their piety even by pouring forth their 
 blood. 
 
 The Valentinians 4 contended that there were two modes 
 of confession ; one by faith and by conduct, the other by the 
 voice. The latter took place before the civil authorities, and 
 was supposed by the multitude to be the only confession, 
 erroneously, since even hypocrites may make it ; and all are 
 not called to make it. Many who have attained to salvation 
 have departed this life in the natural course ; Matthew, for 
 instance, Philip, Thomas, 5 Levi, and others. As the effect of 
 this mode of reasoning must have been to indispose men to 
 confess Christ before the magistrates, by representing martyr- 
 dom as a very uncertain mark of true Christian courage, 
 Clement combats it" strenuously. Yet he too, playing upon 
 the word /xaprus, 6 speaks of every man as a martyr who bears 
 testimony to God by a virtuous life and conversation. On one 
 
 1 S. L. 7. dcccxxviii. i. Compare L. 6. nccxxxvi. 15. DCCCXXVII. 18. 
 
 2 S. L. 2. ccccxciv. 23. Compare L. 4. dxcviii. 19. 
 
 3 S. L. 7. dccclxix. 32, Clement speaks of Christian women, as 
 well as men, who prepared themselves to die for Christ. S. L. 4. 
 DXC. 7. 
 
 4 S. L. 4. dxcv. 24. Clement speaks of certain heretics who said that 
 the knowledge of the true God was the real martyrdom ; but that he who 
 confessed unto death was a suicide. DLXXI. 10. 
 
 5 Clement here makes Levi a different person from Matthew. See 
 Potter's Note. 
 
 u Compare S. L. 2. cccclxxi. 23. cccclxxxiv. 18. cccclxxxvi. 12. L. 4. 
 dlxix. 18. dlxx. 22. dlxxv. 6. L. 7. dccclxiv. 10. See p. 147, Note 5. 
 Quis Dives Salvetur. DCDXLIX. 22. Clement speaks of persecution from 
 without and from within. 
 
Writings of Clement of Alexandria. 279 
 
 1 occasion he defines martyrdom a purification from sins, 
 accompanied by glory. 
 
 Clement condemns those who courted martyrdom by volun- 
 tarily presenting themselves before the tribunals. We may 
 sometimes think his reasoning on the subject overstrained ; 
 for instance, when he 2 says that by such a proceeding men 
 render themselves accomplices of the persecutor, and partakers 
 of his guilt. Yet on other occasions he 3 opposes the rashness 
 of those who courted danger to the steady, rational courage of 
 those who avoided it, when they could without a denial of 
 their profession ; and cheerfully and boldly met it, when they 
 could not. 4 He contends also, that no man is at liberty to 
 withdraw himself from life. 
 
 As my design in the present work was to collect, for the use 
 of the theological student, those passages of Clement's writings 
 which serve to illustrate the history, the doctrines, and the 
 practice of the Church of Christ in his day, I have rarely 
 touched upon any matters not immediately connected with 
 that design. I cannot, however, close this volume without 
 observing, that among the early Fathers there is none whose 
 writings will more amply repay the labour bestowed upon them 
 by the classical student ; on account of the numerous quota- 
 tions from the Greek poets and philosophers, and the numerous 
 allusions to the customs of heathen antiquity, which they 
 contain. 
 
 1 S. L. 4. dxcvi. 46. soixsv ovv ro paprvpiov K^roxei^atpffi: itvtui K/u-aprtuv /u.*ra 
 
 $*. See DCIX. 31. In the Extracts from the Prophetic Writings it is 
 said that martyrdom presupposes persecution ; no man is a martyr unless 
 he is persecuted. LXIII. 
 
 2 S. L. 4. dxcvii. 27, etc. In the Extracts from the Prophetic Writings 
 it is said of the elders, that they were grieved when they were not suffering 
 under some calamity, bodily or temporal ; inasmuch as they thought that, 
 if they received not the punishment of their transgressions in this life, they 
 should suffer more severely in the life to come. xi. 
 
 3 S. L, 7. dccclxxi. 16. 
 
 4 S. L. 6. dcclxxvii. 39. Clement alludes to the cases in which the 
 philosophers deemed suicide allowable. DCLXXVI. i. 
 
 MORRISON AND GIP.B, PRINTERS, EDINBURGH. 
 
 3 M-V 4/90- 
 
14 DAY USE 
 
 Tl >ESK FROM WHICH BORROWED 
 
 LOAN DEPT. 
 
 This book is due on the last date stamped below 
 on the date to which renewVd ' 
 
 enewed books are subject to immediate recall. 
 
 IN STACKS 
 
 OCT31'64-3PM 
 
 LD 21A-50m-8,'6l 
 (Cl795slO)476B 
 
 .General Library 
 
 University of California 
 
 Berkeley 
 
YB 21926 
 
 510214 
 
 
 UNIVERSITY OF CALIFORNIA LIBRARY