Chapter XXI.--The Same Subject Continued.
"Much better is it, then, that your first circumstances should be distressing. For when this is the case, they do not so deeply grieve you, because you hope that they will pass away, and they yield joy though the expectation of better circumstances. But, above all, I wish you to know how much chastity is pleasing to God. The chaste woman is God's choice, God's good pleasure, God's glory, God's child. So great a blessing is chastity, [1188] that if there had not been a law that not even a righteous person should enter into the kingdom of God unbaptized, perhaps even the erring Gentiles might have been saved solely on account of chastity. Wherefore I am exceedingly sorry for those erring ones who are chaste because they shrink from baptism--thus choosing to be chaste without good hope. Wherefore they are not saved; for the decree of God is clearly set down, that an unbaptized person cannot enter into His kingdom." When he said this, and much more, we turned to sleep.
[1188] We have adopted an emendation of Wieseler's. The emendation is questionable; but the sense is the best that can be got out of the words.
Homily XIV.
Chapter I.--Mattidia is Baptized in the Sea.
Much earlier than usual Peter awoke, and came to us, and awaking us, said: "Let Faustinus and Faustinianus, along with Clement and the household, accompany me, that we may go to some sheltered spot by the sea, and there be able to baptize her without attracting observation." Accordingly, when we had come to the sea-shore, he baptized her between some rocks, which supplied a place at once free from wind and dust. [1189] But we brothers, along with our brother and some others, retired because of the women and bathed, and coming again to the women, we took them along with us, and thus we went to a secret place and prayed. Then Peter, on account of the multitude, sent the women on before, ordering them to go to their lodging by another way, and he permitted us alone of the men to accompany our mother and the rest of the women. [1190] We went then to our lodging, and while waiting for Peter's arrival, we conversed with each other. Peter came several hours after, and breaking the bread for the Eucharist, [1191] and putting salt upon it, he gave it first to our mother, and, after her, to us her sons. And thus we took food along with her and blessed God.
[1189] Lit., "tranquil and clean." [The baptism is narrated in Recognitions, vii. 38.--R.]
[1190] We have adopted an emendation of Schwegler's. The mss. read either "these" or "the same" for "the rest of."
[1191] The words "for the Eucharist" might be translated "after thanksgiving." But it is much the same which, for the Eucharist is plainly meant. The Epitomes have it: "taking the bread, giving thanks, blessing, and consecrating it, he gave it; " but no mention is made of salt. [The details here are more specific than in Recognitions, vii. 38. [The mention of "salt" is peculiar. Compare "the salt" named as one of the "seven witnesses" in the baptismal form of the Elkesaites, Hippolytus, Ante-Nicene Fathers, v. pp. 132, 133.--R.]
Chapter II.--The Reason of Peter's Lateness.
Then, [1192] at length, Peter seeing that the multitude had entered, sat down, and bidding us sit down beside him, he related first of all why he had sent us on before him after the baptism, and why he himself had been late in returning. [1193] He said that the following was the reason: "At the time that you came up," [1194] he says, "an old man, a workman, entered along with you, concealing himself out of curiosity. He had watched us before, as he himself afterwards confessed, in order to see what we were doing when we entered into the sheltered place, and then he came out secretly and followed us. And coming up to me at a convenient place, and addressing me, he said, For a long time I have been following you and wishing to talk with you, but I was afraid that you might be angry with me, as if I were instigated by curiosity; but now I shall tell you, if you please, what I think is the truth.' And I replied, Tell us what you think is good, and we shall approve your conduct, even should what you say not be really good, since with a good purpose you have been anxious to state what you deem to be good.'
[1192] [For the extensive variations in the plan of the two narratives from this point to the end, see footnote on Recognitions, viii. 1. In the Recognitions the family of Clement are brought into greater prominence as disputants; in the Homilies Simon Magus, and Peter's discourses against him, are the main features; both, however, preserve the dramatic element of the re-united family, though the details are given differently in the two narratives.--R.]
[1193] [The old man is introduced at once in Recognitions, viii. 1, and the subsequent discussion takes place in the presence of Clement and many others.--R.]
[1194] We have adopted an emendation of Wieseler's. The text has, "at the time that you went away."