Chapter 7

And it came to passe when I had ended to speake these wordes, the Angel was sent to me, which had bene sent to me the first nights,

and he sayd to me: Arise Esdras, and heare the wordes which I am come to speake to thee.

And I sayd: Speake my God. And he sayd to me: The sea is set in a large place, that it might be deepe and wide:

but the entrance to it shal be set in a straict place, that it might be like to riuers.

For who witting wil enter into the sea, and see it, or rule ouer it: if he passe not the streite, how shal he come into the bredth?

Also an other thing: A citie is built, and set in a plaine place, and it is ful of al goodes.

The entrance therof narrow, and set in a stepe place, so that on the right hand there was fire, & on the left depe water:

and there is one onlie pathe set betwen them, that is, betwen the fire and the water, so that the pathe can not conteyne, but onlie a mans steppe.

And if the citie shal be geuen a man for inheritance, if he neuer passe through the peril set before it, how shal he receiue his inhertance?

And I sayd: So Lord. And he sayd to me, So it is: Israel also a part.

For I made the world for them: and when Adam transgressed my constitution, that was iudged which was done.

And the entrance of this world were made streite, and sorowful, & paynful, and few and euil, and ful of dangers, & stuffed very much with labour.

For the entrances of the greater world are large andsecure, and making fruite of immortalitie.

If then they that liue entring in enter into these streite and vayne thinges: they can not receiue the thinges that are layd vp.

Now therfore why art thou trubled, wheras thou art corruptible? and why art thou moued, wheras thou art mortal?

And why hast thou not taken in thy hart that which is to come, but that which is present?

I answered, and sayd: Lord dominatour: behold thou hast disposed by thy law that the iust shal inherite these thinges, and the impious shal perish.

But the iust shal suffer the streites, hoping for the wyde places, for they that haue done impiously, haue both suffered the streites, and shal not see the wide places.

And he sayd to me: There is no iudge aboue God, nor that vnderstandeth aboue the Highest.

For manie present doe perish, because the law of God which was set before, is neglected.

For God commanding commanded them that came, when they came, what doing they should liue, and what obseruing they should not be punished.

But they were not perswaded, and gaynesayd him, and made to them selues a cogitation of vanitie,

and proposed to them selues deceites of sinnes, & they sayd to the Highest that he was not, and they knew not his wayes,

and dispised his law, and denyed his couenaunces, and had not fidelitie in his ordinances, and did not accomplish his workes.

For this cause Esdras, the emptie to the emptie, and the ful to the ful.

Behold the time shal come, and it shal be when the signes shal come, which I haue foretold thee, and the bride shal appeare, and appearing she shal be shewed that now is hid with the earth:

and euerie one that is deliuered from the foresaid euils, he shal see my meruelous thinges.

For my sonne Iesvs shal be reueled with them that are with him, and they shal be merie that are leaft in the foure hundred yeares.

And it shal be after these yeares, and my sonne Christ shal dye: and al men that haue breath,

and the world shal be turned into the old silence seuen dayes, as in the former iudgementes, so that none shal be leaft.

And it shal be after seuen dayes, and the world shal be raysed vp that yet waketh not, and shal dye corrupted:

and the earth shal render the thinges that sleepe in it, & the dust them that dwel in it with silence, and the cellars shal render the soules that are commended to them.

And the Highest shal be reueled vpon the seate of iudgement, and miseries shal passe, and long sufferance shal be gathered together.

And iudgement onlie shal remayne, truth shal stand, and fayth shal waxe strong,

and the worke shal folow, and the reward shal be shewed, and iustice shal awake, and iniustice shal not haue dominion. See note below.

And the pit of torment shall appear, and over against it shall be the place of rest: and the furnace of hell shall be shewed, and over against it the paradise of delight.

And then shall the Most High say to the nations that are raised from the dead, See ye and understand whom ye have denied, or whom ye have not served, or whose commandments ye have despised.

Look on this side and on that: here is delight and rest, and there fire and torments. Thus shall he speak unto them in the day of judgement:

This is a day that hath neither sun, nor moon, nor stars,

neither cloud, nor thunder, nor lightning, neither wind, nor water, nor air, neither darkness, nor evening, nor morning,

neither summer, nor spring, nor heat, nor winter, neither frost, nor cold, nor hail, nor rain, nor dew,

neither noon, nor night, nor dawn, neither shining, nor brightness, nor light, save only the splendour of the glory of the Most High, whereby all shall see the things that are set before them:

for it shall endure as it were a week of years.

This is my judgement and the ordinance thereof; but to thee only have I shewed these things.

And I answered, I said even then, O Lord, and I say now: Blessed are they that be now alive and keep the statutes ordained of thee.

But as touching them for whom my prayer was made, what shall I say? for who is there of them that be alive that hath not sinned, and who of the sons of men that hath not transgressed thy covenant?

And now I see, that the world to come shall bring delight to few, but torments unto many.

For an evil heart hath grown up in us, which hath led us astray from these statutes, and hath brought us into corruption and into the ways of death, hath shewed us the paths of perdition and removed us far from life; and that, not a few only, but well nigh all that have been created.

And he answered me, and said, Hearken unto me, and I will instruct thee; and I will admonish thee yet again:

for this cause the Most High hath not made one world, but two.

For whereas thou hast said that the just are not many, but few, and the ungodly abound, hear the answer thereunto.

If thou have choice stones exceeding few, wilt thou set for thee over against them according to their number things of lead and clay?

And I say, Lord, how shall this be?

And he said unto me, Not only this, but ask the earth, and she shall tell thee; intreat her, and she shall declare unto thee.

For thou shalt say unto her, Thou bringest forth gold and silver and brass, and iron also and lead and clay:

but silver is more abundant than gold, and brass than silver, and iron than brass, lead than iron, and clay than lead.

Judge thou therefore which things are precious and to be desired, whatso is abundant or what is rare.

And I said, O Lord that bearest rule, that which is plentiful is of less worth, for that which is more rare is more precious.

And he answered me, and said, Weigh within thyself the things that thou hast thought, for he that hath what is hard to get rejoiceth over him that hath what is plentiful.

So also is the judgement which I have promised: for I will rejoice over the few that shall be saved, inasmuch as these are they that have made my glory now to prevail, and of whom my name is now named.

And I will not grieve over the multitude of them that perish; for these are they that are now like unto vapour, and are become as flame and smoke; they are set on fire and burn hotly, and are quenched.

And I answered and said, O thou earth, wherefore hast thou brought forth, if the mind is made out of dust, like as all other created things?

For it were better that the dust itself had been unborn, so that the mind might not have been made therefrom.

But now the mind groweth with us, and by reason of this we are tormented, because we perish and know it.

Let the race of men lament and the beasts of the field be glad; let all that are born lament, but let the fourfooted beasts and the cattle rejoice.

For it is far better with them than with us; for they look not for judgement, neither do they know of torments or of salvation promised unto them after death.

For what doth it profit us, that we shall be preserved alive, but yet be afflicted with torment?

For all that are born are defiled with iniquities, and are full of sins and laden with offences:

and if after death we were not to come into judgement, peradventure it had been better for us.

And he answered me, and said, When the Most High made the world, and Adam and all them that came of him, he first prepared the judgement and the things that pertain unto the judgement.

And now understand from thine own words, for thou hast said that the mind groweth with us.

They therefore that dwell upon the earth shall be tormented for this reason, that having understanding they have wrought iniquity, and receiving commandments have not kept them, and having obtained a law they dealt unfaithfully with that which they received.

What then will they have to say in the judgement, or how will they answer in the last times?

For how great a time hath the Most High been longsuffering with them that inhabit the world, and not for their sakes, but because of the times which he hath foreordained!

And I answered and said, If I have found grace in thy sight, O Lord, shew this also unto thy servant, whether after death, even now when every one of us giveth up his soul, we shall be kept in rest until those times come, in which thou shalt renew the creation, of whether we shall be tormented forthwith.

And he answered me, and said, I will shew thee this also; but join not thyself with them that are scorners, nor number thyself with them that are tormented.

For thou hast a treasure of good works laid up with the Most High, but it shall not be shewed thee until the last times.

For concerning death the teaching is: When the determinate sentence hath gone forth from the Most High that a man should die, as the spirit leaveth the body to return again to him who gave it, it adoreth the glory of the Most High first of all.

And if it be one of those that have been scorners and have not kept the way of the Most High, and that have despised his law, and that hate them that fear God,

these spirits shall not enter into habitations, but shall wander and be in torments forthwith, ever grieving and sad, in seven ways.

The first way, because they have despised the law of the Most High.

The second way, because they cannot now make a good returning that they may live.

The third way, they shall see the reward laid up for them that have believed the covenants of the Most High.

The fourth way, they shall consider the torment laid up for themselves in the last days.

The fifth way, they shall see the dwelling places of the others guarded by angels, with great quietness.

The sixth way, they shall see how forthwith some of them shall pass into torment.

The seventh way, which is more grievous than all the aforesaid ways, because they shall pine away in confusion and be consumed with shame, and shall be withered up by fears, seeing the glory of the Most High before whom they have sinned whilst living, and before whom they shall be judged in the last times.

Now this is the order of those who have kept the ways of the Most High, when they shall be separated from the corruptible vessel.

In the time that they dwelt therin they painfully served the Most High, and were in jeopardy every hour, that they might keep the law of the lawgiver perfectly.

Wherefore this is the teaching concerning them:

First of all they shall see with great joy the glory of him who taketh them up, for they shall have rest in seven orders.

The first order, because they have striven with great labour to overcome the evil thought which was fashioned together with them, that it might not lead them astray from life into death.

The second order, because they see the perplexity in which the souls of the ungodly wander, and the punishment that awaiteth them.

The third order, they see the witness which he that fashioned them beareth concerning them, that while they lived they kept the law which was given them in trust.

The fourth order, they understand the rest which, being gathered in their chambers, they now enjoy with great quietness, guarded by angels, and the glory that awaiteth them in the last days.

The fifth order, they rejoice, seeing how they have now escaped from that which is corruptible, and how they shall inherit that which is to come, while they see moreover the straitness and the painfulness from which they have been delivered, and the large room which they shall receive with joy and immortality.

The sixth order, when it is shewed unto them how their face shall shine as the sun, and how they shall be made like unto the light of the stars, being henceforth incorruptible.

The seventh order, which is greater than all the aforesaid orders, because they shall rejoice with confidence, and because they shall be bold without confusion, and shall be glad without fear, for they hasten to behold the face of him whom in their lifetime they served, and from whom they shall receive their reward in glory.

This is the order of the souls of the just, as from henceforth is announced unto them, and aforesaid are the ways of torture which they that would not give heed shall suffer from henceforth.

And I answered and said, Shall time therefore be given unto the souls after they are separated from the bodies, that they may see that whereof thou hast spoken unto me?

And he said, Their freedom shall be for seven days, that for seven days they may see the things whereof thou hast been told, and afterwards they shall be gathered together in their habitations.

And I answered and said, If I have found favour in thy sight, shew further unto me thy servant whether in the day of judgement the just will be able to intercede for the ungodly or to intreat the Most High for them,

whether fathers for children, or children for parents, or brethren for brethren, or kinsfolk for their next of kin, or friends for them that are most dear.

And he answered me, and said, Since thou hast found favour in my sight, I will shew thee this also: The day of judgement is a day of decision, and displayeth unto all the seal of truth; even as now a father sendeth not his son, or a son his father, or a master his slave, or a friend him that is most dear, that in his stead he may be sick, or sleep, or eat, or be healed:

so never shall any one pray for another in that day, neither shall one lay a burden on another, for then shall all bear every one his own righteousness or unrighteousness.

And I sayd: First Abraham prayed for the Sodomites, and Moyses for the fathers that sinned in the desert.

And they that were after him for Isreal in the dayes of Achaz, and of Samuel,

and Dauid for the destruction, and Salomon for them that came vnto the sanctification.

And Elias for them that receiued raine, and for the dead that he might liue, (3 Kings 17 & 18)

and Ezechias for the people in the dayes of Sennacherib, and manie for manie.

If therfore now when corruptible did increase, and iniustice was multiplied, and the iust prayed for the impious: why now also shal it not be so?

And he answered me and sayd: This present world is not the end, much glorie remaineth in it: for this cause they prayed for the impotent.

For the day of iudgement shal be the end of this time, and the beginning of the immortalitie to come, wherein corruption is past:

intemperance is dissolued, incredulitie is cut of: and iustice hath increased, truth is strong.

For then no man can saue him that hath perished, nor drowne him that hath ouercome. And I answered,

and sayd: This is my word the first and the last, that it had bene better not to geue the earth to Adam, or when he had now geuen it, to restraine him that he should not sinne.

For what doth it profit men presently to liue in sorow, and being dead to hope for punishment?

O what hast thou done Adam? For if thou didst sinne, it was not made thy fal only, but ours also which came of thee.

For what doth it profit vs if immortal time be promised to vs: but we haue done mortal workes?

And that euerlasting hope is foretold vs: but we most wicked are become vayne?

And that habitations of health and securitie are reserued for vs, but we haue conuerst naughtely?

And that the glorie of the Highest is reserued to protect them that haue slowly conuerst: but we haue walked in most wicked wayes.

And that paradise shal be shewed, whose fruite continueth incorrupted, wherin is securitie and remedie:

but we shal not enter in: for we haue conuerst in vnlawful places.

And their faces which haue had abstinence, shal shyne aboue the starres: but our faces blacke aboue darkenes.

For we did not thinke liuing when we did iniquitie, that we shal beginne after death to suffer.

And he answered, and sayd: This is the cogitation of the battel which man shal fight, who is borne vpon the earth,

that if he shal be ouercome, he suffer that which thou hast sayd: but if he ouercome he shal receiue that which I say:

for this is the life which Moyses spake of when he liued, to the people, saying: Choose vnto thee life, that thou mayst liue.

But they beleued him not, no nor the Prophetes after him, no nor me which haue spoken to them.

Because there should not be sorow vnto their perdition, as there shal be ioy vpon them, to whom saluation is perswaded.

And I answered, and sayd: I know Lord, that the Highest is called merciful in that, that he hath mercie on them which are not yet come into the world,

and that he hath mercie on them which conuerse in his law:

and he is long suffering, because he sheweth long sufferance to them that haue sinned, as it were with their owne workes:

and he is bountiful, because he wil geue according to exigentes:

and of freat mercie, because he multiplieth more mercies to them that are present, and that are past, and that are to come.

For if he shal not multiplie his mercies, the world shal not be made aliue with them that did inherite it.

And he geueth: for if he shal not geue of his bountie, that they may be releeued which haue done iniquitie, the tenth thousand part of men can not be quickned from their iniquities.

And the iudge if he shal not forgeue them that are cured with his word, and wype away a multitude of contentions: there should not perhaps be leaft in an innumerable multitiude, but very few.