Chapter XXXVIII.--Reward of Chastity.
Therefore, as the order and reason of the mystery demanded, on the following day she was baptized in the sea, [804] and returning to the lodging, was initiated in all the mysteries of religion in their order. And we her sons, Niceta and Aquila, and I Clement, were present. And after this we dined with her, and glorified God with her, thankfully acknowledging the zeal and teaching of Peter, who showed us, by the example of our mother, that the good of chastity is not lost with God; [805] "as, on the other hand," said he, "unchastity does not escape punishment, though it may not be punished immediately, but slowly. But so well pleasing," said he, "is chastity to God, that it confers some grace in the present life even upon those who are in error; for future blessedness is laid up for those only who preserve chastity and righteousness by the grace of baptism. In short, that which has befallen your mother is an example of this, for all this welfare has been restored to her in reward of her chastity, for the guarding and preserving of which continence alone is not sufficient; but when any one perceives that snares and deceptions are being prepared, he must straightway flee as from the violence of fire or the attack of a mad dog, and not trust that he can easily frustrate snares of this kind by philosophizing or by humouring them; but, as I have said, he must flee and withdraw to a distance, as your mother also did through her true and entire love of chastity. And on this account she has been preserved to you, and you to her; and in addition, she has been endowed with the knowledge of eternal life." When he had said this, and much more to the same effect, the evening having come, we went to sleep.
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[804] [The baptism is narrated in Homily XIV. 1.--R.]
[805] [In Homily XIII. 20, 21, a longer discourse, to the same effect, is recorded; but it is addressed to the mother the evening before her baptism.--R.]
Book VIII.
Chapter I.--The Old Workman.
Now the next morning Peter took my brothers and me with him, and we went down to the harbour to bathe in the sea, and thereafter we retired to a certain secret place for prayer. But a certain poor old man, a workman, as he appeared by his dress, began to observe us eagerly, without our seeing him, that he might see what we were doing in secret. [806] And when he saw us praying, he waited till we came out, and then saluted us, and said: "If you do not take it amiss, and regard me as an inquisitive and importunate person, I should wish to converse with you; for I take pity on you, and would not have you err under the appearance of truth, and be afraid of things that have no existence; or if you think that there is any truth in them, then declare it to me. If, therefore, you take it patiently, I can in a few words instruct you in what is right; but if it be unpleasant to you, I shall go on, and do my business." To him Peter answered: "Speak what you think good, and we will gladly hear, whether it be true or false; for you are to be welcomed, because, like a father anxious on behalf of his children, you wish to put us in possession of what you regard as good."
[806] [From this point there are considerable variations in the two narratives. The old man becomes, in the Recognitions, a prominent participant in the discussions, arguing with Peter, and with Niceta, Aquila, and Clement. At the close of these discussions he is recognised first by the sons (ix. 35), and then by his wife, as Faustinianus (ix. 37). In the Homilies Peter tells of an interview with the old man (xiv. 2-8), and the recognition takes place immediately upon his appearance (xiv. 9). Some discussion with him follows (Homily XV.); but soon the main controversy is with Simon Magus (Homilies XVI.-XIX.), in the presence of the father, who is convinced by Peter. Book x. contains much matter introduced in Homilies IV.-VII. The correspondences will be indicated in the footnotes.--R.]