[a concealed Scripture found in Codex Sinaiticus]
I bid you greeting, sons and daughters, in the name of the Lord who loved us, in peace.
Seeing that the ordinances of God are great and rich to you, I rejoice with an exceedingly great and overflowing joy at your blessed and glorious spirits; so innate is the grace of the spiritual gift that you have received.
Therefore I also the more congratulate myself hoping to be saved, for I truly see the Spirit poured out among you from the riches of the fount of the Lord. So greatly did the much-desired sight of you astonish me respecting you.
Being therefore persuaded of this, and being conscious with myself that having said much among you, I know that the Lord journeyed with me on the way of righteousness, and am wholly constrained also myself to this, to love you more than my own soul (for great faith and love dwells in you through the hope of the life which is His)--considering this therefore, that,
If it will be my care to communicate to you some portion of that which I received, it will turn to my reward for having ministered to such spirits, I was eager to send you a trifle, that along with your faith, you might have your knowledge also perfect.
Well then, there are three ordinances of the Lord; the hope of life, which is the beginning and end of our faith; and righteousness, which is the beginning and end of judgment; love shown in gladness and exultation, the testimony of works of righteousness.
For the Lord made known to us by His prophets things past and present, likewise giving us the firstfruits of the taste of things future. And seeing each of these things severally coming to pass, accordingly as He spoke, we should offer a richer and higher offering to the fear of Him. But I, not as though I were a teacher, but as one of yourselves, will show forth a few things, whereby you will be gladdened in the present circumstances.
Seeing then that the days are evil, and that the Active One himself has the authority, we should give heed to ourselves and to seek out the ordinances of the Lord.
The aids of our faith then are fear and patience, and our allies are long-suffering and self-restraint.
For He has made manifest to us by all the prophets that He wants neither sacrifices or whole burnt offerings or oblations, saying at one time;
And He says again to them; "Did I command your fathers when they went forth from the land of Egypt to bring Me whole burnt offerings and sacrifices?
So we should perceive, unless we are without understanding, the mind of the goodness of our Father; for He speaks to us, desiring us to not go astray like them, but to seek how we may approach Him.
Thus He then speaks to us; "The sacrifice to God is a broken heart, the smell of a sweet savor to the Lord is a heart that glorifies its Maker." We should therefore, brethren, learn accurately concerning our salvation, unless the Evil One, having effected an entrance of error in us, should fling us away from our life.
He speaks again therefore to them concerning these things; "Why do you fast for Me, the Lord says, so that your voice is heard this day crying aloud? This is not the fast which I have chosen, the Lord says; not a man abasing his soul;
But to us He says; "Behold, this is the fast which I have chosen, the Lord says; loosen every band of wickedness, untie the tightened cords of forcible contracts, send away the broken ones released and tear every unjust bond in pieces. Break your bread to the hungry, and if you see one naked, clothe him; bring the shelterless into your house, and if you see a humble man, you will not despise him, neither will anyone of your household and of your own seed.
Then your light will break forth in the morning, and your healing will arise quickly, and righteousness will go forth before your face, and the glory of God will environ you.
To this end therefore, my brethren, He who is long-suffering, foreseeing that the people whom He had prepared in His well-beloved would believe in simplicity, manifested to us beforehand concerning all things, that we might not shipwreck ourselves as novices upon their law.
It behooves us therefore to investigate deeply concerning the present, and to search out the things which have power to save us. Let us therefore flee altogether from all the works of lawlessness, unless the works of lawlessness overpower us; and let us loathe the error of the present time, that we may be loved for that which is to come.
Let us give no relaxation to our soul that it should have liberty to consort with sinners and wicked men, unless we are haply made like them.
The last offence is at hand, concerning [that] which the Scripture speaks, as Enoch says. "For to this end the Master has cut the seasons and the days short, that His beloved might hasten and come to His inheritance."
But though I am willing to write many things, not as a teacher, but as one becomes who loves you not to fall short of that which we possess, I was anxious to write to you, being your devoted slave. Therefore, let us take heed in these last days. For the whole time of our faith will profit us nothing, unless we now, in the season of lawlessness and in the offenses that will be, becoming sons of God, offer resistance, that the Black One may not effect an entrance.
The Lord judges the world without respect of persons; each man will receive according to his deeds. If he is good, his righteousness will go before him in the way; if he is evil, the recompense of his evil-doing is before him; unless perchance,
Understand. The prophets, receiving grace from him, prophesied concerning him. But he himself endured that he might destroy death and show forth the Resurrection of the dead, for he must be manifested in the flesh;
That at the same time, he might redeem the promise made to the fathers, and by preparing the new people for himself might show, while he was on earth, that having brought about the resurrection, he will exercise judgment himself.
Indeed and further, he preached teaching Israel and performing so many wonders and miracles, and he loved him exceedingly.
And when he chose his own apostles who were to proclaim his Gospel, who, that he might show that he did not come to call the righteous, but sinners; were sinners above every sin, then he manifested himself to be the son of God.
For if he had not come in the flesh, neither would men have looked upon him and been saved, forasmuch as when they look upon the sun that will cease to be, which is the work of his own hands, they cannot face its rays.
When then he gave the commandment, what did he say? "Who is he who disputes with me? Let him oppose me." Or "Who is he who goes to law with me?" Let him draw near to the servant of the Lord,
Forasmuch then as he was about to be manifested in the flesh and to suffer, his suffering was manifested beforehand. For the prophet says concerning Israel; "Woe to their soul, for they have counseled evil against themselves saying, 'Let us bind the righteous one, for he is unprofitable for us.'"
What does the other prophet Moses say to them? "Behold, these things the Lord God says; enter into the good land which the Lord swore to Abraham, Isaac, and Jacob, and inherit it, a land flowing with milk and honey."
But what does knowledge say? Understand. Set your hope on him who is about to be manifested to you in the flesh, even Jesus. For man is earth suffering; for the creation of Adam came from the face of the earth.
What then does He say? Into the good land, a land flowing with milk and honey. Blessed is our Lord, brethren, who established wisdom and understanding of His secret things among us. For the prophet speaks a parable concerning the Lord. Who will comprehend, except he who is wise and prudent and who loves his Lord?
Again I will show you how the Lord speaks concerning us. He made a second creation at the last; and the Lord says; "Behold I make the last things as the first." In reference to this, the prophet then preached; "Enter into a land flowing with milk and honey, and be lords over it."
Behold then we have been created anew, as He says again in another prophet; "Behold, the Lord says, I will take out from these, that is to say, from those whom the Spirit of the Lord foresaw, their stony hearts, and will put into them hearts of flesh;" for he himself was to be manifested in the flesh and to dwell in us.
For a holy temple to the Lord, my brethren, is the abode of our heart.
For the Lord says again; "For wherein will I appear to the Lord my God and be glorified? I will make confession to You in the assembly of my brethren, and I will sing to You in the midst of the assembly of the saints." We are therefore those whom He brought into the good land.
What then is the milk and the honey? Because the child is first kept alive by honey, and then by milk. So in like manner we also, being kept alive by our faith in the promise and by the word, will live and be lords of the earth.
Now we have already said above; "And let them increase and multiply and rule over the fish." But who is he who is able [now] to rule over beasts and fishes and fowls of the heaven; for we should perceive that to rule implies power, so that one should give orders and have dominion.
If this then does not come to pass now, assuredly He spoke to us for the Hereafter, when we ourselves will be made perfect so that we may become heirs of the covenant of the Lord.
Understand therefore, children of gladness, that the good Lord manifested all things to us beforehand, that we might know to whom we should render thanksgiving and praise in all things.
If then, the son of God, being lord and future judge of quick and dead, suffered that his wound might give us life, let us believe that the son of God could not suffer except for our sake.
But moreover, when crucified, he had vinegar and gall given to him to drink. Hear how on this matter, the priests of the temple have revealed. Seeing that there is a commandment in Scripture, "Whatsoever will not observe the fast will surely die," the Lord commanded, because he was in his own person about to offer the vessel of his spirit, a sacrifice for our sins, that the type also which was given in Isaac who was offered upon the altar should be fulfilled.
What then does He say in the prophet? And let them eat of the goat that is offered at the fast for all their sins. Attend carefully; And let all the priests alone eat the entrails unwashed with vinegar.
Why? Since you are to give me, who am to offer my flesh for the sins of my new people, gall with vinegar to drink, eat alone, while the people fast and wail in sackcloth and ashes; that he might show that he must suffer at their hands.
Attend to the commandments which He gave. Take two goats, fair and alike, and offer them, and let the priest take the one for a whole burnt offering for sins.
But the other one--what must they do with it? Accursed, He says, is the one. Give heed how the type of Jesus is revealed.
And all of you, spit upon it and goad it, and place scarlet wool about its head, and so let it be cast into the wilderness. And when it is so done, he who takes the goat into the wilderness leads it, and takes off the wool, and puts it upon the branch which is called Rachia, the same whereof we are accustomed to eating the shoots when we find them in the country. Of this briar alone is the fruit thus sweet.
What then does this mean? Give heed. The one at the altar, and the other accursed. And moreover, the accursed one crowned. For they will see him in that day wearing the long scarlet robe about his flesh, and will say, "Is not this him, whom we once crucified and set at nothing and spat upon;" verily this was him, who then said that he was the son of God.
For how is he like the goat? For this reason it says the goats will be fair and alike, that, when they will see him coming then, they may be astonished at the likeness of the goat. Therefore behold the type of Jesus that was to suffer.
But what does it mean, that they place the wool in the midst of the thorns? It is a type of Jesus set forth for the church, since whoever should desire to take away the scarlet wool, it behoved him to suffer many things owing to the terrible nature of the thorn, and through affliction to win the mastery over it. Thus, he says, those who desire to see me, and to attain to my kingdom, must lay hold on me through tribulation and affliction.
But what do you think the type means, where the commandment is given to Israel that those men, whose sins are full grown, offer a heifer and slaughter and burn it, and then that the children take up the ashes, and cast them into vessels, and twist the scarlet wool on a tree (see here again is the type of the cross and the scarlet wool), and the hyssop, and that this done the children should sprinkle the people one by one, that they may be purified from their sins?
Understand how in all plainness, it is spoken to you; the calf is Jesus, the men who offer it, being sinners, are those who offered him for the slaughter. After this, it is no longer men (who offer); the glory is no longer for sinners.
The children who sprinkle are those who preached to us the forgiveness of sins and the purification of our heart, they to whom, being twelve in number for a testimony to the tribes (for there are twelve tribes of Israel), he gave authority over the Gospel, that they should preach it.
But why are the children who sprinkle three in number? For a testimony to Abraham, Isaac and Jacob, because these are mighty before God.
Then there is the placing the wool on the tree. This means that the kingdom of Jesus is on the cross, and that those who set their hope on him will live forever.
And why is there the wool and the hyssop at the same time? Because in his kingdom there will be evil and foul days, in which we will be saved; for he who suffers pain in the flesh is healed through the foulness of the hyssop.
Now to us indeed it is manifest that these things so befell for this reason, but to them, they were dark, because they did not hear the voice of the Lord.
Furthermore He says concerning the ears, how it is our heart which He circumcised. The Lord says in the prophet; "With the hearing of the ears, they listened to Me." And again He says; "Those who are afar off will hear with their ears, and will perceive what I have done." And; "Be circumcised in your hearts, the Lord says."
And again He says; "Hear, O Israel, for thus the Lord says your God. Who is he who desires to live forever, let him hear with his ears the voice of My servant." And again He says; "Hear, O heaven, and give ear, O earth, for the Lord has spoken these things for a testimony." And again He says; "Hear the words of the Lord, you rulers of this people." And again He says; "Hear, O My children, the voice of one crying in the wilderness." Therefore He circumcised our ears, that hearing the word we might believe.
But moreover, the circumcision, in which they have confidence, is abolished; for He has said that a circumcision, not of the flesh, should be practiced. But they transgressed, for an evil angel taught them cleverness.
He says to them; "Thus the Lord your God says (so I find the commandment); do not sow upon thorns, be circumcised in to your Lord." And what does He say? Be circumcised in the hardness of your heart; and then you will not harden your neck. Take this again; "Behold, the Lord says, all the Gentiles are uncircumcised in their foreskin, but this people is uncircumcised in their hearts."
But you will say; "In truth the people have been circumcised for a seal." No, but so likewise is every Syrian and Arabian and all the priests of the idols. Do all those too then belong to their covenant? Moreover, the Egyptians are also included among the circumcised.
Learn therefore, children of love, concerning all things abundantly, that Abraham, who first appointed circumcision, looked forward in the spirit to Jesus, when he circumcised, having received the ordinances of three letters.
For the Scripture says; "And Abraham circumcised eighteen males and three hundred of his household. What then was the knowledge given to him? Understand that He says the eighteen first, and then after an interval, three hundred. In the eighteen, 'I' stands for ten, 'H' for eight. Here you have JESUS (IHSOYS). And because the cross in the 'T' was to have grace, He also says three hundred. So He reveals Jesus in the two letters, and in the remaining one, the cross.
He who placed within us the innate gift of His covenant knows; no man has ever learned from me a more genuine word; but I know that you are worthy.
But forasmuch as Moses said; "You will not eat swine or eagle or falcon or crow or any fish which has no scale upon it," he received in his understanding three ordinances.
Indeed and further He says to them in Deuteronomy; "And I will lay as a covenant, My ordinances upon this people." So then it is not a commandment of God that they should not bite with their teeth, but Moses spoke it in spirit.
Accordingly, He mentioned the swine with this intent. "You will not cleave, He says, to such men who are like swine;" that is, when they are in luxury they forget the Lord, but when they are in want they recognize the Lord, just as the swine when it eats, does not know his lord, but when it is hungry it cries out, and when it has received food, again it is silent.
Neither will you eat eagle or falcon or kite or crow. You will not, He says, cleave to, or be likened to, such men who do not know how to provide food for themselves by toil and sweat, but in their lawlessness, seize what belongs to others, and as if they were walking in guilelessness, watch and search about for someone to rob in their rapacity," just as these birds alone do not provide food for themselves, but sit idle and seek how they may eat the meat that belongs to others, being pestilent in their evil-doings.
And you will not eat, He says, lamprey or polypus or cuttle fish. You will not, He means, become like such men, who are desperately wicked, and are already condemned to death, just as these fish alone are accursed and swim in the depths, not swimming on the surface like the rest, but dwell on the ground beneath the deep sea.
Moreover you will not eat the hare. Why so? You will not be found a corrupter of boys, nor will you become like such persons; for the hare gains one passage in the body every year; for according to the number of years it lives, it has just so many orifices.
Again, neither will you eat the hyena; you will not, He says, become an adulterer or a fornicator, neither will you resemble such persons. Why so? Because this animal changes its nature year by year, and becomes at one time, male, and at another, female.
Moreover, He has hated the weasel also and with good reason. You will not, He says, become such as those men of whom we hear as working iniquity with their mouth for uncleanness, neither will you cleave to impure women who work iniquity with their mouth. For this animal conceives with its mouth.
Concerning meats then, Moses received three decrees to this effect and uttered them in a spiritual sense; but they accepted them according to the lust of the flesh, as though they referred to eating.
And David also receives knowledge of the same, three decrees, and says; "Blessed is the man who has not gone in the council of the ungodly--even as the fish go in darkness into the depths; and has not stood in the path of sinners--just as those who pretend to fear the Lord sin like swine; and have not sat on the seat of the destroyers--as the birds that are seated for prey." You now have the complete lesson concerning eating.
Again Moses says; "You will eat everything that divides the hoof and chews the cud." What does he mean? He who receives the food knows Him who gives him the food, and being refreshed, appears to rejoice in Him. He said well, having regard to the commandment. What then does he mean? Cleave to those who fear the Lord, with those who meditate in their heart on the distinction of the word which they have received, with those who tell of the ordinances of the Lord and keep them, with those who know that meditation is a work of gladness and who chew the cud of the word of the Lord. But why that which divides the hoof? Because the righteous man both walks in this world, and at the same time looks for the holy world to come. You see how wise a lawgiver Moses was.
But from where should they perceive or understand these things? Howbeit, we, having justly perceived the commandments, tell them as the Lord willed. To this end, He circumcised our ears and hearts, that we might understand these things.
But let us inquire whether the Lord took care to signify beforehand concerning the water and the cross. Now, concerning the water, it is written in reference to Israel, how they would not receive the baptism which brings remission of sins, but would build for themselves.
For the prophet says; "Be astonished, O heaven, and let the earth shudder the more at this, for this people has done two evil things; they abandoned Me, the fountain of life, and they dug a pit of death for themselves.
Is My holy mountain of Sinai a desert rock? For you will be as the fledglings of a bird, which flutter aloft when deprived of their nest."
And again the prophet says; "I will go before you, and level mountains and crush gates of brass and break in pieces bolts of iron, and I will give you dark treasures, concealed, unseen, that they may know that I am the Lord God."
Not so are the ungodly, not so, but they are as the dust which the wind scatters from the face of the earth. Therefore ungodly men will not stand in Judgment, neither sinners in the council of the righteous; for the Lord knows the way of the righteous, and the way of the ungodly will perish.
You perceive how He pointed out the water and the cross at the same time. For this is the meaning: Blessed are those who set their hope on the cross, and go down into the water; for He speaks of the reward at his proper season; then, He says, "I will repay." But now what does He say? "His leaves will not fall off;" He means by this, that every word, which will come forth from you through your mouth in faith and love, will be for the conversion and hope of many.
And again another prophet says; "And the land of Jacob was praised above the whole earth." He means this; He glorifies the vessel of His Spirit.
Next, what does He say? "And there was a river streaming from the right hand, and beautiful trees rose up from it; and whoever will eat of them will live forever."
He says this because we go down into the water laden with sins and filth, and rise up from it bearing fruit in the heart, resting our fear and hope on Jesus in the spirit. And whoever will eat of these will live forever; He means this; whoever, He says, will hear these things spoken and will believe, will live forever.
Why was this? That they might learn that they cannot be saved, unless they should set their hope on him.
And again in another prophet He says; "The whole day long have I stretched out My hands to a disobedient people who disbelieved My righteous way."
Again Moses makes a type of Jesus, how he must suffer, and that he himself whom they will think to have destroyed will make alive in an emblem when Israel was falling. For the Lord caused all manner of serpents to bite them, and they died (forasmuch as the transgression was done in Eve through the serpent), that He might convince those who, by reason of their transgression, should be delivered over to the affliction of death.
What does Moses again say to Jesus (Joshua), the son of Nun, when he gives him this name, as being a prophet, that all the people might give ear to him alone, because the Father reveals all things concerning His son, Jesus?
Moses therefore says to Jesus, the son of Nun, giving him this name, when he sent him as a spy on the land; "Take a book in your hands, and write what the Lord says, how the son of God will cut up by the roots all the house of Amalek in the last days."
Behold again, it is Jesus, not a Son of man, but the son of God, and he was revealed in the flesh in a figure. Since then, men will say that Christ is the son of David, David himself prophesies being afraid and understanding the error of sinners; "The Lord said to my lord, 'Sit on My right hand until I set your enemies for a footstool under your feet.'"
Now let us see whether this people or the first people has the inheritance, and whether the covenant had reference to us or to them.
Hear then what the Scripture says concerning the people; "And Isaac prayed concerning Rebecca his wife, for she was barren." And she conceived. Then Rebecca went out to inquire of the Lord. And the Lord said to her; "Two nations are in your womb, and two peoples in your belly, and one people will vanquish another people, and the greater will serve the lesser."
You should understand who Isaac is, and who Rebecca is, and in whose case He has shown that the one people is greater than the other.
Mark in whose cases He ordained that this people should be first and heir of the covenant.
If then, besides this, He also recorded it through Abraham, we attain the completion of our knowledge. What then does He say to Abraham when he alone believed, and was ascribed for righteousness? "Behold I have made you, Abraham, a father of nations that believe in God in uncircumcision."
Moses received them, but they themselves were not found worthy. But how did we receive them? Mark this. Moses received them being a servant, but the Lord Himself gave them to us to be the people of His inheritance, having patiently endured for our sake.
But he was made manifest, in order that at the same time they might be perfected in their sins, and we might receive the covenant through him who inherited it, even the lord Jesus, who was prepared beforehand hereto, that appearing in person, he might redeem our hearts out of darkness, which had already been paid over to death and delivered up to the iniquity of error, and thus establish the covenant in us through the word.
For it is written how the Father charges him to deliver us from darkness, and to prepare a holy people for Himself.
Again the prophet says; "Behold I have set you to be a light to the Gentiles, that you should be for salvation to the ends of the earth;" thus the Lord says who ransomed you, even God.
Moreover, concerning the sabbath, it is likewise written in the Ten Words, in which He spoke to Moses face to face on Mount Sinai; "And you will make the sabbath of the Lord holy with pure hands and with a pure heart."
And in another place He says; "If My sons observe the sabbath, then I will bestow My mercy upon them."
Of the sabbath, He speaks in the beginning of the creation; "And God made the works of His hands in six days, and He ended on the seventh day, and rested on it, and He made it holy."
And He rested on the seventh day. He means this; when His son will come, and will abolish the time of the Lawless One, and will judge the ungodly, and will change the sun and the moon and the stars, then He will truly rest on the seventh day.
Indeed and furthermore He says; "You will make it holy with pure hands and with a pure heart." If therefore a man is now able to make the day holy which God made holy, though he is pure in heart, we have utterly gone astray.
Therefore we also keep the eighth day for rejoicing, in the which, Jesus also rose from the dead, and having been manifested, ascended into the heavens.
Furthermore He says again; "Behold those who pulled down this temple themselves will build it."
But let us inquire whether there is any temple of God. There is; in the place where he himself undertakes to make and finish it. For it is written, "And it will come to pass, when the week is being accomplished, the temple of God will be built gloriously in the name of the Lord."
I find then that there is a temple, how then will it be built in the name of the Lord? Understand. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God.
But it will be built in the name of the Lord. Give heed then that the temple of the Lord may be built gloriously.
How? Understand. By receiving the remission of our sins and hoping on the name, we became new, created afresh from the beginning. Therefore God truly dwells in our habitation within us. How? The word of His faith, the calling of His promise, the wisdom of the ordinances, the commandments of the teaching, He Himself prophesying in us, He Himself dwelling in us, opening for us who had been in bondage to death the door of the temple, which is the mouth, and giving us repentance leads us to the incorruptible temple.
For he who desires to be saved does not look to the man, but to Him who dwells and speaks in him, being amazed at this, that he has never at any time heard these words from the mouth of the speaker, nor himself ever desired to hear them. This is the spiritual temple built up to the Lord.
So far as it was possible with all simplicity to declare it to you, my soul hopes that I have not omitted anything [of the matters pertaining to salvation and so failed in my desire].
For if I should write to you concerning things immediate or future, you would not understand them, because they are put in parables. So much then for this.
But let us pass on to another lesson and teaching. There are two ways of teaching and of power, the one of light and the other of darkness; and there is a great difference between the two ways. For on the one, the light giving angels of God are stationed, on the other, the angels of Satan.
And the one is the Lord from all eternity and to all eternity, whereas the other is Lord of the season of iniquity that now is.
Then this is the way of light, if anyone desiring to travel on the way to his appointed place would be zealous in his works. The knowledge then which is given to us whereby we may walk therein is as follows.
You will love Him who made you, you will fear Him who created you, you will glorify Him who redeemed you from death; you will be simple in heart and rich in spirit; you will not cleave to those who walk the way of death; you will hate everything that is not pleasing to God; you will hate all hypocrisy; you will never forsake the commandments of the Lord.
You will not exalt yourself, but will be lowly minded in all things. You will not assume glory to yourself. You will not entertain a wicked design against your neighbor; you will not admit boldness into your soul.
You will not commit fornication, you will not commit adultery, you will not corrupt boys. The word of God will not come forth from you where any are unclean. You will not make a difference in a person to reprove him for a transgression. You will be meek, you will be quiet, you will be fearing the words which you have heard. You will not bear a grudge against your brother.
You will not doubt whether a thing will be or not be. You will not take the name of the Lord in vain. You will love your neighbor more than your own soul. You will not murder a child by abortion, nor again will you kill it when it is born. You will not withhold your hand from your son or daughter, but from their youth you will teach them the fear of God.
You will not be found coveting your neighbors' goods; you will not be found greedy of gain. Neither will you cleave with your soul to the lofty, but will walk with the humble and righteous. The accidents that befall you, you will receive as good, knowing that nothing is done without God. You will not be double minded or double tongued.
You will be subject to your masters as to a type of God in shame and fear. You will not command your bondservant or your handmaid in bitterness, who set their hope on the same God, unless haply, they should cease to fear the God who is over both of you; for He did not come to call with respect of persons, but to call those whom the Spirit has prepared.
You will make your neighbor partake in all things, and will not say that anything is your own. For if you are fellow partakers in that which is imperishable, how much rather will you be in the things which are perishable. You will not be hasty with your own tongue, for the mouth is the snare of death. So far as you are able, you will be pure for your soul's sake.
Be not found holding out your hands to receive, and drawing them in to give. You will love as the apple of your eye, everyone who speaks the word of the Lord to you.
You will remember the Day of Judgment night and day, and you will seek out the persons of the saints day by day, either laboring by word and going to exhort them and meditating how you may save souls by your word, or you will work with your hands for a ransom for your sins.
You will not hesitate to give, neither will you murmur when giving, but you will know who is the Good Paymaster of your reward. You will keep those things which you have received, neither adding to them or taking away from them. You will utterly hate the Evil One. You will judge righteously.
You will not make a schism, but you will pacify those who contend by bringing them together. You will confess your sins. You will not betake yourself to prayer with an evil conscience. This is the way of light.
But the way of the Black One is crooked and full of a curse. For it is a way of eternal death with punishment wherein are the things that destroy men's souls--idolatry, boldness, exhalation of power, hypocrisy, doubleness of heart, adultery, murder, plundering, pride, transgression, treachery, malice, stubbornness, witchcraft, magic, covetousness, absence of the fear of God;
Persecutors of good men, hating the truth, loving lies, not perceiving the reward of righteousness, not cleaving to the good or to the righteous judgment, paying no heed to the widow and the orphan, not wakeful for the fear of God but for that which is evil; men from whom gentleness and forbearance stand aloof and far off; loving vain things, pursuing a recompense, not pitying the poor man, not toiling for him who is oppressed with toil, ready to slander, not recognizing Him who made them, murderers of children, corrupters of the creatures of God, turning away from him who is in want, oppressing him who is afflicted, advocates of the wealthy, unjust judges of the poor, sinful in all things.
It is good therefore to learn the ordinances of the Lord, as many who have been written above, and to walk in them. For he who does these things will be glorified in the kingdom of God; whereas he who chooses their opposites will perish together with his works. For this cause is the Resurrection, for this [is] the Recompense.
I entreat those of you who are in a higher station, if you will receive any counsel of good advice from me, keep amongst you those to whom you may do good. Do not fail.
The Day is at hand, in which everything will be destroyed together with the Evil One. The Lord is at hand and His reward.
Again and again I entreat you; be good lawgivers to one another; continue faithful councilors to yourselves; take all hypocrisy away from you.
And may God, who is Lord of the whole world, give you wisdom, judgment, learning, knowledge of His ordinances, patience.
And be taught of God, seeking diligently what the Lord requires of you, and act that you may be found in the Day of Judgment.
But if you have any remembrance of good, call me to mind when you practice these things, that both my desire and my watchfulness may lead to some good result. I entreat you, asking it as a favor.
So long as the good vessel (of the body) is with you, be lacking in none of these things, but search them out constantly, and fulfill every commandment; for they deserve it.
For this reason I was more eager to write to you so far as I was able, that I might give you joy. Fare well, children of love and peace. The Lord of glory and of every grace be with your spirit.