The first book, [716] therefore, of those that I formerly sent to you, contains an account of the true Prophet, and of the peculiarity of the understanding of the law, according to what the tradition of Moses teacheth. The second contains an account of the beginning, and whether there be one beginning or many, and that the law of the Hebrews knows what immensity is. The third, concerning God, and those things that have been ordained by Him. The fourth, that though there are many that are called gods, there is but one true God, according to the testimonies of the Scriptures. The fifth, that there are two heavens, one of which is that visible firmament which shall pass away, but the other is eternal and invisible. The sixth, concerning good and evil; and that all things are subjected to good by the Father; and why, and how, and whence evil is, and that it co-operates with good, but not with a good purpose; and what are the signs of good, and what those of evil; and what is the difference between duality and conjunction. The seventh, what are the things which the twelve apostles treated of in the presence of the people in the temple. The eighth, concerning the words of the Lord which seem to be contradictory, but are not; and what is the explanation of them. The ninth, that the law which has been given by God is righteous and perfect, and that it alone can make pure. The tenth, concerning the carnal birth of men, and concerning the generation which is by baptism; and what is the succession of carnal seed in man; and what is the account of his soul, and how the freedom of the will is in it, which, seeing it is not unbegotten, but made, could not be immoveable from good. Concerning these several subjects, therefore, whatever Peter discoursed at Cæsarea, according to his command, as I have said, I have sent you written in ten volumes. [717] But on the next day, as had been determined, we set out from Cæsarea with some faithful men, who had resolved to accompany Peter.

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Footnotes:

[716] Cotelerius remarks that these ten books previously sent to James (if they ever existed) ought to be distinguished from the ten books of the Recognitions, which were addressed to the same James, but written after those now mentioned.

[717] [This chapter furnishes some positive evidence that the Recognitions are based upon an earlier work. The topics here named do not correspond with those of the Homilies, except in the most general way. Hence this passage does not favour the theory that the author of the Recognitions had the Homilies before him when he wrote. Even in xvi.-xix. of the later work, which Uhlhorn regarded as the nucleus of the entire literature, the resemblances are slight. As already intimated (see Introductory Notice, p. 71), Uhlhorn has abandoned this theory. On the other hand the chapter bears marks of being the conclusion to a complete document. It can therefore be urged in support of the new view of Lehmann (Die Clementinischen Schriften, Gotha, 1869), that the Recognitions are made up of two parts (books i.-iii., iv.-x.) by two different authors, both parts being based on earlier documents. This chapter is regarded by Hilgenfeld as containing a general outline of the Kerygma Petri, a Jewish-Christian document of Roman origin. In i. 27-72 he finds a remnant of this document incorporated in the Recognitions.--R.]