ANTE-NICENE 
 
 CHRISTIAN LIBRARY: 
 
 TRANSLATIONS OF 
 THE WRITINGS OF THE FATHERS 
 
 DOWN TO A.D. 325. 
 EDITED BY THE 
 
 EEV. ALEXANDER ROBERTS, D.D., 
 
 AJTD 
 
 JAMES DONALDSON, LL.D. 
 
 VOL. I. 
 
 THE APOSTOLIC FATHEKS. 
 
 EDINBURGH: 
 T. AND T. CLARK, 38, GEORGE STREET. 
 
 MDCCCLXVIII.
 
 MURRAY AND GIBB, EDINBURGH, 
 PRINTERS TO HER MAJESTY'S STATIONERY OFFICE.
 
 THE WKITINGS 
 
 OF 
 
 THE APOSTOLIC FATHEES. 
 
 TRANSLATED BY 
 
 REV. DR ROBERTS, DR DONALDSON, 
 
 AND 
 
 REV. F. CROMBIE. 
 
 EDINBUEGH: 
 
 T. & T. CLAEK, 38, GEOEGE STEEET. 
 LONDON: HAMILTON & CO. DUBLIN: JOHN ROBERTSON & CO. 
 
 MDCCOLXVIII.
 
 6482 
 
 NOTE BY THE EDITOKS TO VOL. I. 
 
 THE ANTE-NICENE CHEISTIAN LIBRARY is meant to com- 
 prise translations into English of all the extant works of the 
 Fathers down to the date of the first General Council held at 
 Nice in A.D. 325. The sole provisional exception is that of 
 the more bulky writings of Origen. It is intended at present 
 only to embrace in the scheme the Contra Celsum and the 
 De Principiis of that voluminous author ; but the whole of 
 his works will be included should the undertaking prove 
 successful. 
 
 The present volume has been translated by the Editors 
 (with the exception of the Similitudes of Hernias, which is 
 translated by the Rev. F. CROMBIE, M.A.). Their object 
 has been to place the English reader as nearly as possible on 
 a footing of equality with those who are able to read the 
 original. With this view they have for the most part leaned 
 towards literal exactness; and wherever any considerable 
 departure from this has been made, a verbatim rendering has 
 been given at the foot of the page. Brief introductory 
 notices have been prefixed, and short notes inserted, to indi- 
 cate varieties of reading, specify references, or elucidate any 
 obscurity which seemed to exist in the text.
 
 CONTENTS OF YOL, I. 
 
 PAGE 
 
 THE FIRST EPISTLE OF CLEMEN TO THE CORINTHIANS, . . 1 
 
 THE SECOND EPISTLE OF CLEMENT, .... 51 
 
 THE EPISTLE OF POLTCARP TO THE PHILIPPIANS, . . 65 
 
 THE MARTYRDOM OF POLYCARP, . . . . . 79 
 
 THE EPISTLE OF BARNABAS, ... . .97 
 
 THE EPISTLES OF IGNATIUS (Shorter and Longer), . . 137 
 
 The Epistle to the Ephesians, .... 145 
 
 The Epistle to the Magnesians, .... 171 
 
 The Epistle to the Trallians, . . . .189 
 
 The Epistle to the Komans, .... 207 
 
 The Epistle to the Philadelphians, . . .221 
 
 The Epistle to the Smyrnseans, .... 239 
 
 The Epistle to Polycarp, ..... 257 
 
 THE EPISTLES OF IGNATIUS AFTER THE SYRIAC VERSION, . . 269 
 
 The Epistle to Polycarp, . . . 273 
 
 The Epistle to the Ephesians, .... 277 
 
 The Epistle to the Romans, . . . .281 
 
 THE MARTYRDOM OF IGNATIUS, ..... 287 
 
 THE EPISTLE TO DIOGNETUS, ..... 299 
 
 THE PASTOR OF HERMAS, ..... 817 
 
 Book I. Visions, ..... 823 
 
 Book II. Commandments, .... 349 
 
 Book III. Similitudes, 375 
 
 FRAGMENTS OF PAPIAS, ...... 437
 
 viii CONTENTS. 
 
 APPENDIX, 
 
 THE SPURIOUS EPISTLES OF IGNATIUS, .... 
 
 The Epistle to the Tarsians, . 455 
 
 The Epistle to the Antiochians, . . . . 461 
 
 The Epistle to Hero, a Deacon of Antioch, . . 467 
 
 The Epistle to the Philippians, . . ' . . 473 
 
 The Epistle of Maria the Proselyte to Ignatius, . . 483 
 
 The Epistle to Mary at Neapolis, near Zarbus, . . 487 
 
 The Epistle to St John the Apostle, . . .490 
 
 A Second Epistle to St John, . . ' . .492 
 
 The Epistle to the Virgin Mary, . . . .493 
 
 INDEX OF SUBJECTS, . . . . . 495 
 
 INDEX OF TEXTS, ...... 500
 
 THE FIRST EPISTLE OF CLEMENT. 
 
 VOL. L
 
 INTRODUCTORY NOTICE. 
 
 I HE first Epistle, bearing the name of Clement, has 
 been preserved to us in a single manuscript only. 
 Though very frequently referred to by ancient 
 Christian writers, it remained unknown to the 
 scholars of Western Europe until happily discovered in the 
 Alexandrian manuscript. This MS. of the sacred Scriptures 
 (known and generally referred to as Codex A) was presented 
 in 1628 by Cyril, Patriarch of Constantinople, to Charles i., 
 and is now preserved in the British Museum. Subjoined to 
 the books of the New Testament contained in it, there are two 
 writings described as the Epistles of one Clement. Of these, 
 that now before us is the first. It is tolerably perfect, but 
 there are many slight lacunas, or gaps, in the MS., and one 
 whole leaf is supposed to have been lost towards the close. 
 These lacunce, however, so numerous in some chapters, do not 
 generally extend beyond a word or syllable, and can for the 
 most part be easily supplied. 
 
 Who the Clement was to whom these writings are ascribed, 
 cannot with absolute certainty be determined. The general 
 opinion is, that he is the same as the person of that name 
 referred to by St Paul (Phil. iv. 3). The writings them- 
 selves contain no statement as to their author. The first, and 
 by far the longer of them, simply purports to have been 
 written in the name of the church at Rome to the church at 
 Corinth. But in the catalogue of contents prefixed to the 
 MS. they are both plainly attributed to one Clement ; and the 
 judgment of most scholars is, that, in regard to the first 
 epistle at least, this statement is correct, and that it is to be 
 regarded as an authentic production of the friend and fellow-
 
 4 INTRODUCTORY NOTICE. 
 
 worker of St Paul. This belief may be traced to an early 
 period in the history of the church. It is found in the writ- 
 ings of Eusebius (Hist. Eccl. iii. 15), of Origen (Comm. in 
 Joan. i. 29), and others. The internal evidence also tends to 
 support this opinion. The doctrine, style, and manner of 
 thought are all in accordance with it ; so that, although, as 
 has been said, positive certainty cannot be reached on the 
 subject, we may with great probability conclude that we have 
 in this epistle a composition of that Clement who is known to 
 us from Scripture as having been an associate of the great 
 apostle. 
 
 The date of this epistle has been the subject of considerable 
 controversy. It is clear from the writing itself that it was 
 composed soon after some persecution (chap, i.) which the 
 Roman church had endured ; and the only question is, 
 whether we are to fix upon the persecution under Nero or 
 Domitian. If the former, the date will be about the year 68 ; 
 if the latter, we must place it towards the close of the first 
 century or the beginning of the second. We possess no 
 external aid to the settlement of this question. The lists of 
 early Roman bishops are in hopeless confusion, some making 
 Clement the immediate successor of St Peter, others placing 
 Linus, and others still Linus and Anacletus, between him 
 and the apostle. The internal evidence, again, leaves the 
 matter doubtful, though it has been strongly pressed on both 
 sides. The probability seems, on the whole, to be in favour 
 of the Domitian period, so that the epistle may be dated 
 about A.D. 97. 
 
 This epistle was held in very great esteem by the early 
 church. The account given of it by Eusebius (Hist. Eccl. 
 iii. 16) is as follows : " There is one acknowledged epistle of 
 this Clement (whom he has just identified with the friend of 
 St Paul), great and admirable, which he wrote in the name 
 of the church of Rome to the church at Corinth, sedition 
 having then arisen in the latter church. We are aware that 
 this epistle has been publicly read in very many churches 
 both in old times, and also in our own day." The epistle 
 before us thus appears to have been read in numerous
 
 INTRODUCTORY NOTICE. 5 
 
 churches, as being almost on a level with the canonical writ- 
 ings. And its place in the Alexandrian MS., immediately 
 after the inspired books, is in harmony with the position thus 
 assigned it in the primitive church. There does indeed 
 appear a great difference between it and the inspired writings 
 in many respects, such as the fanciful use sometimes made of 
 Old Testament statements, the fabulous stories which are 
 accepted by its author, and the general diffuseness and feeble- 
 ness of style by which it is distinguished. But the high tone 
 of evangelical truth which pervades it, the simple and earnest 
 appeals which it makes to the heart and conscience, and the 
 anxiety which its writer so constantly shows to promote the 
 best interests of the church of Christ, still impart an undying 
 charm to this precious relic of later apostolic times.
 
 THE FIRST EPISTLE OF CLEMENT 
 TO THE COEINTHIANS. 1 
 
 CHAP. I. The Salutation. Praise of the Corinthians before 
 the breaking forth of schism among them. 
 
 |HE church of God which sojourns at Rome, to the 
 church of God sojourning at Corinth, to them 
 that are called and sanctified by the will of God, 
 through our Lord Jesus Christ : Grace unto you, 
 and peace, from Almighty God through Jesus Christ, be 
 multiplied. 
 
 Owing, dear brethren, to the sudden and successive cala- 
 mitous events which have happened to ourselves, we feel that 
 we have been somewhat tardy in turning our attention to the 
 points respecting which you consulted us ; and especially to 
 that shameful and detestable sedition, utterly abhorrent to the 
 elect of God, which a few rash and self-confident persons 
 have kindled to such a pitch of frenzy, that your venerable 
 and illustrious name, worthy to be universally loved, has 
 suffered grievous injury. 2 For who ever dwelt even for a 
 short time among you, and did not find your faith to be as 
 fruitful of virtue as it was firmly established? 3 Who did 
 not admire the sobriety and moderation of your godliness in 
 Christ? Who did not proclaim the magnificence of your 
 habitual hospitality? And who did not rejoice over your 
 
 1 In the only known MS. of this epistle, the title is thus given at the 
 close. 
 
 '-' Literally, " is greatly blasphemed." 
 * Literally, u did not prove your all-virtuous and firm faith."
 
 8 THE FIRST EPISTLE OF CLEMENT. 
 
 perfect and well-grounded knowledge? For ye did all things 
 without respect of persons, and walked in the commandments 
 of God, being obedient to those who had the rule over you, 
 and giving all fitting honour to the presbyters among you. 
 Ye enjoined young men to be of a sober and serious mind , 
 ye instructed your wives to do all things with a blameless, 
 becoming, and pure conscience, loving their husbands as in 
 duty bound ; and ye taught them that, living in the rule of 
 obedience, they should manage their household affairs becom- 
 ingly, and be in every respect marked by discretion. 
 
 CHAP. IT. Praise of the Corinthians continued. 
 
 Moreover, ye were all distinguished by humility, and were 
 in no respect puffed up with pride, but yielded obedience 
 rather than extorted it, 1 and were more willing to give than 
 to receive. 2 Content with the provision which God had made 
 for you, and carefully attending to His words, ye were 
 inwardly filled 3 with His doctrine, and His sufferings were 
 before your eyes. Thus a profound and abundant peace was 
 given to you all, and ye had an insatiable desire for doing 
 good, while a full outpouring of the Holy Spirit was upon 
 you all. Full of holy designs, ye did, with true earnestness 
 of mind and a godly confidence, stretch forth your hands to 
 God Almighty, beseeching Him to be merciful unto you, if 
 ye had been guilty of any involuntary transgression. Day 
 and night ye were anxious for the whole brotherhood, 4 that 
 the number of God's elect might be saved with mercy and a 
 good conscience. 5 Ye were sincere and uncorrupted, and 
 forgetful of injuries between one another. Every kind of 
 faction and schism was abominable in your sight. Ye 
 mourned over the transgressions of your neighbours: their 
 deficiencies you deemed your own. Ye never grudged any act 
 
 1 Eph. v. 21 ; 1 Pet. v. 5. 2 Acts xx. 35. 
 
 3 Literally, " ye embraced it in your bowels." * 1 Pet. ii. 17. 
 
 4 So in the MS., but many have suspected that the text is here corrupt. 
 Perhaps the best emendation is that which substitutes 
 
 " compassion," for awS^e<ac, " conscience."
 
 THE FIRST EPISTLE OF CLEMENT. 9 
 
 of kindness, being " ready to every good work." l Adorned 
 by a thoroughly virtuous and religious life, ye did all things 
 in the fear of God. The commandments and ordinances of 
 the Lord were written upon the tablets of your hearts. 2 
 
 CHAP. in. The sad state of the Corinthian church after 
 sedition arose in it from envy and emulation. 
 
 Every kind of honour and happiness 3 was bestowed upon 
 you, and then was fulfilled that which is written, "My 
 beloved did eat and drink, and was enlarged and became fat, 
 and kicked." 4 Hence flowed emulation and envy, strife and 
 sedition, persecution and disorder, war and captivity. So the 
 worthless rose up against the honoured, those of no reputa- 
 tion against such as were renowned, the foolish against the 
 wise, the young against those advanced in years. For this 
 reason righteousness and peace are now far departed from 
 you, inasmuch as every one abandons the fear of God, and is 
 become blind in His faith, 5 neither walks in the ordinances of 
 His appointment, nor acts a part becoming a Christian, 6 but 
 walks after his own wicked lusts, resuming the practice of 
 an unrighteous and ungodly envy, by which death itself 
 entered into the world. 7 
 
 CHAP. iv. Many evils have already flowed from this source in 
 ancient times. 
 
 For thus it is written : " And it came to pass after 
 certain days, that Cain brought of the fruits of the earth a 
 sacrifice unto God ; and Abel also brought of the firstlings 
 of his sheep, and of the fat thereof. And God had respect 
 to Abel and to his offerings, but Cain and his sacrifices He 
 
 1 Tit. iii. 1. 2 Prov. vii. 3. 
 
 8 Literally, " enlargement." 4 Deut. xxxii. 15. 
 
 * It seems necessary to refer etvrou to God, in opposition to the trans- 
 lation given by Abp. Wake and others. 
 
 Literally, " Christ ;" comp. 2 Cor. i. 21, Eph. iv. 20. 
 ? Wisd. ii. 24.
 
 10 THE FIEST EPISTLE OF CLEMENT. 
 
 did not regard. And Cain was deeply grieved, and his 
 countenance fell. And God said to Cain, Why art thou 
 grieved, and why is thy countenance fallen ? If thou offerest 
 rightly, but dost not divide rightly, hast thou not sinned ? Be 
 at peace : thine offering returns to thyself, and thou shalt 
 again possess it. And Cain said to Abel his brother, Let us 
 go into the field. And it came to pass, while they were in 
 the field, that Cain rose up against Abel his brother, and 
 slew him." 1 Ye see, brethren, how envy and jealousy led to 
 the murder of a brother. Through envy, also, our father 
 Jacob fled from the face of Esau his brother. 2 Envy made 
 Joseph be persecuted unto death, and to come into bondage. 3 
 Envy compelled Moses to flee from the face of Pharaoh 
 king of Egypt, when he heard these words from his fellow- 
 countryman, u Who made thee a judge or a ruler over us ? 
 wilt thou kill me, as thou didst kill the Egyptian yester- 
 day?" 4 On account of envy, Aaron and Miriam had to make 
 their abode without the camp. 5 Envy brought down Dathan 
 and Abiram alive to Hades, through the sedition which 
 they excited against God's servant Moses. 6 Through envy, 
 David underwent the hatred not only of foreigners, but was 
 also persecuted by Saul king of Israel. 7 
 
 CHAP. v. No less evils have arisen from the same source in 
 the most recent times. The martyrdom of Peter and Paul. 
 
 But not to dwell upon ancient examples, let us come to the 
 most recent spiritual heroes. 8 Let us take the noble examples 
 furnished in our own generation. Through envy and jealousy, 
 the greatest and most righteous pillars [of the church] have 
 
 1 Gen. iv. 3-8. The writer here, as always, follows the reading of 
 the Septuagint, which in this passage both alters and adds to the Hebrew 
 text. "We have given the rendering approved by the best critics ; but 
 some prefer to translate, as in our English version, u unto tbee shall be 
 his desire, and thou shalt rule over him." See, for an ancient explana- 
 tion of the passage, Irenaeus, Adv. User. ir. 18, 3. 
 
 2 Gen. xxvii. 41, etc. 8 Gen. xxxvii. 4 Ex. ii. 14. 
 
 8 Num. xii. 14, 15. ' Num. xvi. 33. T 1 Kings xviii. 8, etc. 
 
 8 Literally, " those who have been athletes."
 
 THE FIRST EPISTLE OF CLEMENT. 11 
 
 been persecuted and put to death. 1 Let us set before our 
 eyes the illustrious 2 apostles. Peter, through unrighteous 
 envy, endured not one or two, but numerous labours ; and 
 when he had at length suffered martyrdom, departed to the 
 place of glory due to him. Owing to envy, Paul also ob- 
 tained the reward of patient endurance, after being seven 
 times thrown into captivity, 3 compelled 4 to flee, and stoned. 
 After preaching both in the east and west, he gained the 
 illustrious reputation due to his faith, having taught right- 
 eousness to the whole world, and come to the extreme limit of 
 the west, 5 and suffered martyrdom under the prefects. 6 Thus 
 was he removed from the world, and went into the holy 
 place, having proved himself a striking example of patience. 
 
 CHAP. vi. Continuation. Several other martyrs. 
 
 To these men who spent their lives in the practice of holi- 
 ness, there is to be added a great multitude of the elect, who, 
 having through envy endured many indignities and tortures, 
 furnished us with a most excellent example. Through envy, 
 those women, the Danaids 7 and Dirca9, being persecuted, 
 after they had suffered terrible and unspeakable torments, 
 finished the course of their faith with stedfastness, 8 and 
 though weak in body, received a noble reward. Envy has 
 
 1 Some fill tip the lacuna here found in the MS. so as to read, " have 
 come to a grievous death." 
 
 2 Literally " good." 
 
 8 Seven imprisonments of St Paul are not referred to in Scripture. 
 
 4 Archbishop Wake here reads " scourged." We have followed the 
 most recent critics in filling up the numerous lacunas in this chapter. 
 
 6 Some think Rome, others Spain, and others even Britain, to be here 
 referred to. 
 
 6 That is, under Tigellinus and Sabinus, in the last year of the 
 Emperor Nero ; but some think Helius and Polycletus referred to ; and 
 others, both here and in the preceding sentence, regard the words as 
 denoting simply the witness borne by Peter and Paul to the truth of the 
 gospel before the rulers of the'earth. 
 
 7 Some suppose these to have been the names of two eminent female 
 martyrs under Nero ; others regard the clause as an interpolation. 
 
 Literally, " have reached to the stedfast course of faith."
 
 12 THE FIRST EPISTLE OF CLEMENT. 
 
 alienated wives from their husbands, and changed that saying 
 of our father Adam, " This is now bone of my bones, and 
 flesh of my flesh." l Envy and strife have overthrown great 
 cities, and rooted up mighty nations . 
 
 CHAP. vn. An exhortation to repentance. 
 
 These things, beloved, we write unto you, not merely to 
 admonish you of your duty, but also to remind ourselves. 
 For we are struggling on the same arena, and the same con- 
 flict is assigned to both of us. Wherefore let us give up 
 vain and fruitless cares, and approach to the glorious and 
 venerable rule of our holy calling. Let us attend to what is 
 good, pleasing, and acceptable in the sight of Him who 
 formed us. Let us look stedfastly to the blood of Christ, 
 and see how precious that blood is to God, 2 which, having been 
 shed for our salvation, has set the grace of repentance before 
 the whole world. Let us turn to every age that has passed, 
 and learn that, from generation to generation, the Lord has 
 granted a place of repentance to all such as would be con- 
 verted unto Him. Noah preached repentance, and as many 
 as listened to him were saved. 3 Jonah proclaimed destruc- 
 tion to the Ninevites ; 4 but they, repenting of their sins, pro- 
 pitiated God by prayer, and obtained salvation, although they 
 were aliens [to the covenant] of 'God. 
 
 CHAP. vin. Continuation respecting repentance. 
 
 The ministers of the grace of God have, by the Holy 
 Spirit, spoken of repentance ; and the Lord of all things has 
 himself declared with an oath regarding it, "As I live, 
 saith the Lord, I desire not the death of the sinner, but 
 rather his repentance ;" 5 adding, moreover, this gracious 
 declaration, "Repent, O house of Israel, of your iniquity. 6 
 Say to the children of my people, Though your sins reach 
 
 1 Gen. ii. 23. 8 Some insert " Father." 
 
 Gen. vii. ; 1 Pet. iii. 20 ; 2 Pet. ii. 5. 4 Jonah iii. 
 
 Ezek. xxxiii. 11. Ezek. xviii. 30.
 
 THE FIEST EPISTLE OF CLEMENT. 13 
 
 from earth to heaven, and though they be redder 1 than 
 scarlet, and blacker than sackcloth, yet if ye turn to me with 
 your whole heart, and say, Father! I will listen to you, as 
 to a holy 2 people." And in another place He speaks thus : 
 " Wash you, and become clean ; put away the wickedness of 
 your souls from before mine eyes ; cease from your evil 
 ways, and learn to do well ; seek out judgment, deliver the 
 oppressed, judge the fatherless, and see that justice is done 
 to the widow ; and come, and let us reason together. He 
 declares, Though your sins be like crimson, I will make them 
 white as snow; though they be like scarlet, I will whiten 
 them like wool. And if ye be willing and obey me, ye 
 shall eat the good of the land; but if ye refuse, and will 
 not hearken unto me, the sword shall devour you, for the 
 mouth of the Lord hath spoken these things." 3 Desiring, 
 therefore, that all His beloved should be partakers of re- 
 pentance, He has, by His almighty will, established [these 
 declarations]. 
 
 CHAP. ix. Examples of the saints. 
 
 Wherefore, let us yield obedience to His excellent and 
 glorious will ; and imploring His mercy and loving-kindness, 
 while we forsake all fruitless labours, 4 and strife, and envy, 
 which leads to death, let us turn and have recourse to His 
 compassions. Let us stedfastly contemplate those who have 
 perfectly ministered to his excellent glory. Let us take (for 
 instance) Enoch, who, being found righteous in obedience, 
 was translated, and death was never known to happen to him. 5 
 Noah, being found faithful, preached regeneration to the 
 world through his ministry ; and the Lord saved by him the 
 animals which, with one accord, entered into the ark. 
 
 1 Comp. Isa. i. 18. 
 
 * These words are not found in Scripture, though they are quoted 
 again by Clem. Alex. (Pxdag. i. 10) as from Ezekiel. 
 
 3 Isa. i. 16-20. 
 
 4 Some read ^Ta/oXoy/a, vain talk. 
 
 * Gen. v. 24 ; Heb. xi. 5. Literally, " and his death was not found."
 
 14 THE FIRST EPISTLE OF CLEMENT. 
 
 CHAP. X. Continuation of the above. 
 
 Abraham, styled "the friend," 1 was found faithful, inas- 
 much as he rendered obedience to the words of God. He, 
 in the exercise of obedience, went out from his own country, 
 and from his kindred, and from his father's house, in order 
 that, by forsaking a small territory, and a weak family, and 
 an insignificant house, he might inherit the promises of God. 
 For God said to him, " Get thee out from thy country, and 
 from thy kindred, and from thy father's house, into the land 
 which I shall show thee. And I will make thee a great 
 nation, and wrll bless thee, and make thy name great, and 
 thou shalt be blessed. And I will bless them that bless thee, 
 and curse them that curse thee; and in thee shall all the 
 families of the earth be blessed." 2 And again, on his depart- 
 ing from Lot, God said to him, "Lift up thine eyes, and 
 look from the place where thou now art, northward, and 
 southward, and eastward, and westward ; for all the land 
 which thou seest, to thee will I give it, and to thy seed for 
 ever. And I will make thy seed as the dust of the earth, 
 [so that] if a man can number the dust of the earth, then 
 shall thy seed also be numbered." 3 Arid again [the Scrip- 
 ture] saith, "God brought forth Abram, and spake unto 
 him, Look up now to heaven, and count the stars if thou be 
 able to number them ; so shall thy seed be. And Abram 
 believed God, and it was counted to him for righteousness." 4 
 On account of his faith and hospitality, a son was given him 
 in his old age ; and in the exercise of obedience, he offered 
 him as a sacrifice to God on one of the mountains which He 
 showed him. 5 
 
 CHAP. xi. Continuation. Lot. 
 
 On account of his hospitality and godliness, Lot was 
 saved out of Sodom when all the country round was punished 
 
 1 Isa. xli. 8 ; 2 Chron. xx. 7 ; Judith viii. 19 ; James ii. 23. 
 
 * Gen. xii. 1-3. * Gen. xiii. 14-16. 
 
 4 Gen. XT. 5, 6 ; Rom. iv. 3. * Gen. xxi. 22 ; Heb. xi. 17.
 
 THE FIRST EPISTLE OF CLEMENT. 15 
 
 by means of fire and brimstone, the Lord thus making it 
 manifest that He does not forsake those that hope in Him, 
 but gives up such as depart from Him to punishment and 
 torture. 1 For Lot's wife, who went forth with him, being of 
 a different mind from himself, and not continuing in agree- 
 ment with him [as to the command which had been given 
 them], was made an example of, so as to be a pillar of salt 
 unto this day. 2 This was done that all might know that 
 those who are of a double mind, and who distrust the power 
 of God, bring down judgment on themselves, 3 and become a 
 sign to all succeeding generations. 
 
 CHAP. xn. The rewards of faith and hospitality. Rahab. 
 
 On account of her faith and hospitality, Rahab the harlot 
 was saved. For when spies were sent by Joshua, the son of 
 Nun, to Jericho, the king of the country ascertained that 
 they were come to spy out their land, and sent men to seize 
 them, in order that, when taken, they might be put to death. 
 But the hospitable Rahab receiving them, concealed them on 
 the roof of her house under some stalks of flax. And when 
 the men sent by the king arrived and said, " There came men 
 unto thee who are to spy out our land ; bring them forth, for 
 so the king commands," she answered them, " The two men 
 whom ye seek came unto me, but quickly departed again and 
 are gone," thus not discovering the spies to them. Then she 
 said to the men, " I know assuredly that the Lord your God 
 hath given you this city, for the fear and dread of you have 
 fallen on its inhabitants. When therefore ye shall have 
 taken it, keep ye me and the house of my father in safety." 
 And they said to her, " It shall be as thou hast spoken to us. 
 As soon, therefore, as thou knowest that we are at hand, 
 thou shalt gather all thy family under thy roof, and they 
 shall be preserved, but all that are found outside of thy 
 dwelling shall perish." 4 Moreover, they gave her a sign to 
 
 1 Gen. xix. ; comp. 2 Pet. ii. 6-9. 
 
 s So Joseph. Antiq. i. 11, 4 ; Irenaeus, Adv. Hxr. iv. 81. 
 
 Literally, " become a judgment and sign." * Josh. ii. ; Hcb. xi. 31.
 
 16 THE FIRST EPISTLE OF CLEMENT. 
 
 this effect, that she should hang forth from her house a 
 scarlet thread. And thus they made it manifest that re- 
 demption should flow through the blood of the Lord to alt 
 them that believe and hope in God. 1 Ye see, beloved, that 
 there was not only faith, but prophecy, in this woman. 
 
 CHAP. xin. An exhortation to humility. 
 
 Let us therefore, brethren, be of humble mind, laying 
 aside all haughtiness, and pride, and foolishness, and angry 
 feelings ; and let us act according to that which is written 
 (for the Holy Spirit saith, " Let not the wise man glory in 
 his wisdom, neither let the mighty man glory in his might, 
 neither let the rich man glory in his riches ; but let him that 
 glorieth glory in the Lord, in diligently seeking Him, and 
 doing judgment and righteousness " 2 ), being especially mind- 
 ful of the words of the Lord Jesus which He spake, teaching 
 us meekness and long-suffering. For thus He spoke : " Be 
 ye merciful, that ye may obtain mercy ; forgive, that it may 
 be forgiven to you ; as ye do, so shall it be done unto you ; 
 as ye judge, so shall ye be judged ; as ye are kind, so shall 
 kindness be shown to you ; with what measure ye mete, with 
 the same it shall be measured to you." 3 By this precept 
 and by these rules let us stablish ourselves, that we walk with 
 all humility in obedience to His holy words. For the holy 
 word saith, " On whom shall I look, but on him that is meek 
 and peaceable, and that trembleth at my words?"* 
 
 CHAP. xiv. We should obey God rather than the authors 
 of sedition. 
 
 It is right and holy therefore, men and brethren, rather to 
 obey God than to follow those who, through pride and sedition, 
 
 1 Others of the fathers adopt the same allegorical interpretation, e.g. 
 Justin Mar. Dial. c. Tryph. n. Ill ; Irenaeus, Adv. Hxr. iv. 20. 
 8 Jer. ix. 23, 24 ; 1 Cor. i. 31 ; 2 Cor. x. 17. 
 3 Comp. Matt. vi. 12-15, vii. 2 ; Luke vi. 86-38. 
 < Isa. Ixvi. 2.
 
 THE FIEST EPISTLE OF 0-LEMENT. 17 
 
 have become the leaders of a detestable emulation. For we 
 shall incur no slight injury, but rather great danger, if we 
 rashly yield ourselves to the inclinations of men who aim at 
 exciting strife and tumults, so as to draw us away from what 
 is good. Let us be kind one to another after the pattern of 
 the tender mercy and benignity of our Creator. For it is 
 written, "The kind-hearted shall inhabit the land, and the 
 guiltless shall be left upon it, but transgressors shall be de- 
 stroyed from off the face of it." 1 And again [the Scripture] 
 saith, " I saw the ungodly highly exalted, and lifted up like 
 the cedars of Lebanon : I passed by, and, behold, he was 
 not ; and I diligently sought his place, and could not find it. 
 Preserve innocence, and look on equity : for there shall be a 
 remnant to the peaceable man." 2 
 
 CHAP. xv. We must adhere to those who cultivate peace, not 
 to those who merely pretend to do so. 
 
 Let us cleave, therefore, to those who cultivate peace 
 with godliness, and not to those who hypocritically profess 
 to desire it. For [the Scripture] saith in a certain place, 
 11 This people honoureth me with their lips, but their heart 
 is far from me." 3 And again : " They bless with their 
 mouth, but curse with their heart." 4 And again it saith, 
 " They loved Him with their mouth, and lied to Him with 
 their tongue ; but their heart was not right with Him, neither 
 were they faithful in His covenant." 5 "Let the deceitful 
 lips become silent," G [and " let the Lord destroy all the lying 
 lips, 7 ] and the boastful tongue of those who have said, Let 
 us magnify our tongue ; our lips are our own ; who is lord 
 over us ? For the oppression of the poor, and for the sighing 
 
 1 Prov. ii. 21, 22. 
 
 2 Ps. xxxvii. 35-37. " Remnant " probably refers either to the memory 
 or posterity of the righteous. 
 
 * Isa. xxix. 13 ; Matt. xv. 8 ; Mark vii. 6. 4 Ps. Ixii. 4. 
 
 6 Ps. Ixxviii. 36, 37. 6 Ps. xxxi. 18. 
 
 7 These words within brackets are not found in the MS., but have been 
 inserted from the Septuagint by most editors. 
 
 VOL. I. B
 
 18 THE FIRST EPISTLE OF CLEMENT. 
 
 of the needy, will I now arise, saith the Lord : I will place 
 him in safety ; I will deal confidently with him." 1 
 
 CHAP. xvi. Christ as an example of humility. 
 
 For Christ is of those who are humble-minded, and not of 
 those who exalt themselves over His flock. Our Lord Jesus 
 Christ, the Sceptre of the majesty of God, did not come in 
 the pomp of pride or arrogance, although He might have 
 done so, but in a lowly condition, as the Holy Spirit had 
 declared regarding Him. For He says, " Lord, who hath 
 believed our report, and to whom is the arm of the Lord re- 
 vealed ? We have declared [our message] in His presence : 
 He is, as it were, a child, and like a root in thirsty ground ; 
 He has no form nor glory, yea, we saw Him, and He had no 
 form nor comeliness ; but His form was without eminence, 
 yea, deficient in comparison with the [ordinary] form of men. 
 He is a man exposed to stripes and suffering, and acquainted 
 with the endurance of grief : for His countenance was turned 
 away; He was despised, and not esteemed. He bears our 
 iniquities, and is in sorrow for our sakes ; yet we supposed that 
 [on His own account] He was exposed to labour, and stripes, 
 and affliction. But He was wounded for our transgressions, 
 and bruised for our iniquities. The chastisement of our 
 peace was upon Him, and by His stripes we were healed. 
 All we, like sheep, have gone astray ; [every] man has wan- 
 dered in his own way ; and the Lord has delivered Him up 
 for our sins, while He in the midst of His sufferings openeth 
 not His mouth. He was brought as a sheep to the slaughter, 
 and as a lamb before her shearer is dumb, so He openeth not 
 His mouth. In His humiliation His judgment was taken 
 away ; who shall declare His generation ? for His life is 
 taken from the earth. For the transgressions of my people 
 was He brought down to death. And I will give the wicked 
 for His sepulchre, and the rich for His death, 2 because He did 
 no iniquity, neither was guile found in His mouth. And the 
 
 1 Ps. xii. 3-5. 
 
 1 The Latin of Cotelerius, adopted by Hefele and Dressel, translates
 
 THE FIEST EPISTLE OF CLEMENT. 19 
 
 Lord is pleased to purify Him by stripes. 1 If ye make* an 
 offering for sin, your soul shall see a long-lived seed. And 
 the Lord is pleased to relieve Him of the affliction of His 
 soul, to show Him light, and to form Him with understand- 
 ing, 3 to justify the Just One who ministereth well to many ; 
 and He Himself shall carry their sins. On this account He 
 shall inherit many, and shall divide the spoil of the strong ; 
 because His soul was delivered to death, and He was reckoned 
 among the transgressors, and He bare the sins of many, and 
 for their sins was He delivered." 4 And again He saith, "I 
 am a worm, and no man ; a reproach of men, and despised of 
 the people. All that see me have derided me; they have 
 spoken with their lips ; they have wagged their head, [saying] 
 He hoped in God, let Him deliver Him, let Him save Him, 
 since He delighteth in Him." 5 Ye see, beloved, what is the 
 example which has been given us; for if the Lord thus 
 humbled Himself, what shall we do who have through Him 
 come under the yoke of His grace ? 
 
 CHAP. xvir. The saints as examples of humility. 
 
 Let us be imitators also of those who in goat-skins and 
 sheep-skins 6 went about proclaiming the coming of Christ ; 
 I mean Elijah, Elisha, and Ezekiel among the prophets, with 
 those others to whom a like testimony is borne [in Scripture]. 
 Abraham was specially honoured, and was called the friend 
 of God ; yet he, earnestly regarding the glory of God, humbly 
 declared, " I am but dust and ashes." 7 Moreover, it is thus 
 
 this clause as follows : "I will set free the wicked on account of His 
 sepulchre, and the rich on account of His death." 
 
 1 The reading of the MS. is TJJ? trAjjyjjj, "purify, or free Him, from 
 stripes." We have adopted the emendation of Junius. 
 
 2 Wotton reads, "If He make." 
 
 3 Or, "fll Him with understanding," if ^^aati should be read instead 
 of s-x<7/, as Grabe suggests. 
 
 4 Isa. liii. The reader will observe how often the text of the Septua- 
 gint, here quoted, differs from the Hebrew as represented by our autho- 
 rized English version. 
 
 * Ps. xxii. 6-8. Heb. xi. 37. 7 Gcu. xviii. 27.
 
 20 THE FIRST EPISTLE OF CLEMENT. 
 
 written of Job, "Job was a righteous man, and blameless, 
 truthful, God-fearing, and one that kept himself from all 
 evil." l But bringing an accusation against himself, he said, 
 " No man is free from defilement, even if his life be but of 
 one day." 2 Moses was called faithful in all God's house ;* 
 and through his instrumentality, God punished Egypt 4 with 
 plagues and tortures. Yet he, though thus greatly honoured, 
 did not adopt lofty language, but said, when the divine oracle 
 came to him out of the bush, " Who am I, that Thou sendest 
 me? I am a man of a feeble voice and a slow tongue." 5 
 And again he said, " I am but as the smoke of a pot." 6 
 
 CHAP. xvin. David as an example of humility. 
 
 But what shall we say concerning David, to whom such 
 testimony was borne, and of whom 7 God said, "I have found 
 a man after mine own heart, David the son of Jesse ; and in 
 everlasting mercy have I anointed him?" Yet this very 
 man saith to God, " Have mercy on me, O Lord, according 
 to Thy great mercy ; and according to the multitude of Thy 
 compassions, blot out my transgression. Wash me still more 
 from mine iniquity, and cleanse me from my sin. For I 
 acknowledge mine iniquity, and my sin is ever before me. 
 Against Thee only have I sinned, and done that which is evil 
 in Thy sight ; that Thou mayest be justified in Thy sayings, 
 and mayest overcome when Thou 9 art judged. For, behold, 
 I was conceived in transgressions, and in sins did my mother 
 conceive me. For, behold, Thou hast loved truth ; the secret 
 and hidden things of wisdom hast Thou shown me. Thou 
 shalt sprinkle me with hyssop, and I shall be cleansed ; Thou 
 shalt wash me, and I shall be whiter than snow. Thou shalt 
 make me to hear joy and gladness ; my bones, which have 
 been humbled, shall exult. Turn away Thy face from my 
 
 1 Job i. 1. Job xiv. 4, 5. 3 Num. xii. 7 ; Heb. iii. 2. 
 
 4 Some fill up the lacuna which here occurs in the MS. by " Israel." 
 
 6 Ex. iii. 11, iv. 10. 6 This is not found in Scripture, 
 
 7 Or, as some render, " to whom." 8 Ps. Ixxxix. 21. 
 Or, " when Thou judgest."
 
 THE FIRST EPISTLE OF CLEMENT. 21 
 
 sins, and blot out all mine iniquities. Create in me a clean 
 heart, O God, and renew a right spirit within me. 1 Cast me 
 not away from Thy presence, and take not Thy Holy Spirit 
 from me. Restore to me the joy of Thy salvation, and estab- 
 lish me by Thy governing Spirit. I will teach transgressors 
 Thy ways, and the ungodly shall be converted unto Thee. 
 Deliver me from blood-guiltiness, 2 O God, the God of my 
 salvation : my tongue shall exult in Thy righteousness. O 
 Lord, Thou shalt open my mouth, and my lips shall show 
 forth Thy praise. For if Thou hadst desired sacrifice, I 
 would have given it ; Thou wilt not delight in burnt-offerings. 
 The sacrifice [acceptable] to God is a bruised spirit ; a broken 
 and a contrite heart God will not despise." 3 
 
 CHAP. xix. Imitating these examples, let us seek after peace. 
 
 Thus the humility and godly submission of so great and 
 illustrious men have rendered not only us, but also all the 
 generations before us, better ; even as many as have re- 
 ceived His oracles in fear and truth. Wherefore, having 
 so many great and glorious examples set before us, let us 
 turn again to the practice of that peace which from the 
 beginning was the mark set before us; 4 and let us look 
 stedfastly to the Father and Creator of the universe, and 
 cleave to His mighty and surpassingly great gifts and bene- 
 factions of peace. Let us contemplate Him with our under- 
 standing, and look with the eyes of our soul to His long- 
 suffering will. Let us reflect how free from wrath He is 
 towards all His creation. 
 
 CHAP. xx. The peace and harmony of the universe. 
 The heavens, revolving under His government, are subject 
 
 1 Literally, " in my inwards." , 
 
 2 Literally, "bloods." Ps. li. 1-17. 
 
 4 Literally, " Becoming partakers of many great and glorious deeds, 
 let us return to the aim of peace delivered to us from the beginning." 
 Comp. Heb. xii. 1.
 
 22 THE FIRST EPISTLE OF CLEMENT. 
 
 to Him in peace. Day and night run the course appointed 
 by Him, in no wise hindering each other. The sun and 
 moon, with the companies of the stars, roll on in harmony 
 according to His command, within their prescribed limits, and 
 without any deviation. The fruitful earth, according to His 
 will, brings forth food in abundance, at the proper seasons, 
 for man and beast and all the living beings upon it, never 
 hesitating, nor changing any of the ordinances which He has 
 fixed. The unsearchable places of abysses, and the indescrib- 
 able arrangements of the lower world, are restrained by the 
 same laws. The vast unmeasurable sea, gathered together 
 by His working into various basins, 1 never passes beyond the 
 bounds placed around it, but does as He has commanded. 
 For He said, " Thus far shalt thou come, and thy waves 
 shall be broken within thee." 2 The ocean, impassable to 
 man, and the worlds beyond it, are regulated by the same 
 enactments of the Lord. The seasons of spring, summer, 
 autumn, and winter, peacefully give place to one another. 
 The winds in their several quarters 3 fulfil, at the proper 
 time, their service without hindrance. The ever-flowing 
 fountains, formed both for enjoyment and health, furnish 
 without fail their breasts for the life of men. The very 
 smallest of living beings meet together in peace and concord. 
 All these the great Creator and Lord of all has appointed to 
 exist in peace and harmony ; while He does good to all, but 
 most abundantly to us who have fled for refuge to His 
 compassions through Jesus Christ our Lord, to whom be 
 glory and majesty for ever and ever. Amen. 
 
 CHAP. xxi. Let us obey God, and not the authors of 
 sedition. 
 
 Take heed, beloved, lest His many kindnesses lead to the 
 condemnation of us all. [For thus it must be] unless we 
 walk worthy of Him, and with one mind do those things 
 which are good and well-pleasing in His sight. For [the 
 Scripture] saith in a certain place, " The Spirit of the Lord 
 
 1 Or, " collections." * Job xxxviii. 11. * Or, "stations."
 
 THE FIRST EPISTLE OF CLEMENT. 23 
 
 is a candle searching the secret parts of the belly." 1 Let 
 us reflect how near He is, and that none of the thoughts 
 or reasonings in which we engage are hid from Him. It is 
 right, therefore, that we should not leave the post which His 
 will has assigned us. Let us rather offend those men who 
 are foolish, and inconsiderate, and lifted up, and who glory in 
 the pride of their speech, than [offend] God. Let us reve- 
 rence the Lord Jesus Christ, whose blood was given for us ; 
 let us esteem those who have the rule over us ; 2 let us honour 
 the aged 3 among us ; let us train up the young men in the 
 fear of God ; let us direct our wives to that which is good. 
 Let them exhibit the lovely habit of purity [in all their con- 
 duct] ; let them show forth the sincere disposition of meek- 
 ness ; let them make manifest the command which they have 
 of their tongue, by their manner 4 of speaking; let them 
 display their love, not by preferring 5 one to another, but by 
 showing equal affection to all that piously fear God. Let 
 your children be partakers of true Christian training ; let 
 them learn of how great avail humility is with God how 
 much the spirit of pure affection can prevail with Him how 
 excellent and great His fear is, and how it saves all those 
 who walk in 6 it with a pure mind. For He is a Searcher of 
 the thoughts and desires [of the heart] : His breath is in us ; 
 and when He pleases, He will take it away. 
 
 CHAP. xxn. TJiese exhortations are confirmed by the Chris- 
 tian faith, which proclaims the misery of sinful conduct. 
 
 Now the faith which is in Christ confirms all these [admoni- 
 tions]. For He Himself by the Holy Ghost thus addresses 
 us : " Come, ye children, hearken unto me ; I will teach you 
 the fear of the Lord. What man is he that desireth life, 
 and loveth to see good days ? Keep thy tongue from evil, 
 and thy lips from speaking guile. Depart from evil, and do 
 
 1 Prov. xx. 27. 
 
 2 Corap. Heb. xiii. 17 ; 1 Thess. v. 12, 13. 
 
 8 Or, " the presbyters." * Some read, " by their silence." 
 
 Corap. 1 Tim. v. 21. Some translate, " who turn to Him."
 
 24 THE FIRST EPISTLE OF CLEMENT. 
 
 good ; seek peace, and pursue it. The eyes of the Lord are 
 upon the righteous, and His ears are [open] unto their prayers. 
 The face of the Lord is against them that do evil, to cut off 
 the remembrance of them from the earth. The righteous 
 cried, and the Lord heard him, and delivered him out of all 
 his troubles." 1 "Many are the stripes [appointed for] the 
 wicked ; but mercy shall compass those about who hope in 
 the Lord."* 
 
 CHAP. xxin. Be humble, and believe that Christ will 
 come again. 
 
 The all-merciful and beneficent Father has bowels [of 
 compassion] towards those that fear Him, and kindly and 
 lovingly bestows His favours upon those who come to Him 
 with a simple mind. Wherefore let us not be double-minded ; 
 neither let our soul be lifted 3 up on account of His exceedingly 
 great and glorious gifts. Far from us be that which is 
 written, " Wretched are they who are of a double mind, and 
 of a doubting heart ; who say, These things we have heard 
 even in the times of our fathers ; but, behold, we have grown 
 old, and none of them has happened unto us." 4 Ye foolish 
 ones ! compare yourselves to a tree : take [for instance] the 
 vine. First of all, it sheds its leaves, then it buds, next it 
 puts forth leaves, and then it flowers ; after that comes 
 the sour grape, and then follows the ripened fruit. Ye 
 perceive how in a little time the fruit of a tree comes to 
 maturity. Of a truth, soon and suddenly shall His will be 
 accomplished, as the Scripture also bears witness, saying, 
 " Speedily will He come, and will not tarry;" 5 and, "The 
 Lord shall suddenly come to His temple, even the Holy One, 
 for whom ye look." 6 
 
 1 Ps. xxxiv. 11-17. * Pa. xxxii. 10. 
 
 8 Or, as some render, " neither let us have any doubt of." 
 4 Some regard these words as taken from an apocryphal bcok, othcra 
 as derived from a fusion of James i. 8 and 2 Pet. iii. 3, 4. 
 Hab. ii. 3 ; Heb. x. 37. Mai. iii. L
 
 THE FIRST EPISTLE OF CLEMENT. 25 
 
 CHAP. XXIV. God continually shows us in nature that there 
 will be a resurrection. 
 
 Let us consider, beloved, how the Lord continually proves 
 to us that there shall be a future resurrection, of which He 
 has rendered the Lord Jesus Christ the first-fruits 1 by raising 
 Him from the dead. Let us contemplate, beloved, the resur- 
 rection which is at all times taking place. Day and night 
 declare to us a resurrection. The night sinks to sleep, and 
 the day arises ; the day [again] departs, and the night comes 
 on. Let us behold the fruits [of the earth], how the sowing 
 of grain takes place. The sower 2 goes forth, and casts it into 
 the ground ; and the seed being thus scattered, though dry 
 and naked when it fell upon the earth, is gradually dissolved. 
 Then out of its dissolution the mighty power of the provi- 
 dence of the Lord raises it up again, and from one seed many 
 arise and bring forth fruit. 
 
 CHAP. xxv. The phoenix an emblem of our resurrection. 
 
 Let us consider that wonderful sign [of the resurrection] 
 which takes place in eastern lands, that is, in Arabia and the 
 countries round about. There is a certain bird which is 
 called a phoenix. This is the only one of its kind, and lives 
 five hundred years. And when the time of its dissolution 
 draws near that it must die, it builds itself a nest of frank- 
 incense, and myrrh, and other spices, into which, when the 
 time is fulfilled, it enters and dies. But as the flesh decays 
 a certain kind of worm is produced, which, being nourished 
 by the juices of the dead bird, brings forth feathers. Then, 
 when it has acquired strength, it takes up that nest in which 
 are the bones of its parent, and bearing these it passes from 
 the land of Arabia into Egypt, to the city called Heliopolis. 
 And, in open day, flying in the sight of all men, it places 
 them on the altar of the sun, and having done this, hastens 
 back to its former abode. The priests then inspect the 
 
 1 Comp. 1 Cor. xv. 20 ; Col. i. 18. 
 * Comp. Luke viii. 5.
 
 26 THE FIRST EPISTLE OF CLEMENT. 
 
 registers of the dates, and find that it has returned exactly as 
 the five hundredth year was completed. 1 
 
 CHAP. xxvi. We shall rise again, then, as the Scripture 
 also testifies. 
 
 Do we then deem it any great and wonderful thing for the 
 Maker of all things to raise up again those that have piously 
 served Him in the assurance of a good faith, when even by a 
 bird He shows us the mightiness of His power to fulfil His 
 promise? 2 For [the Scripture] saith in a certain place, 
 "Thou shalt raise me up, and I shall confess 'unto Thee;" 3 
 and again, " I laid me down, and slept ; I awaked, because 
 Thou art with me;" 4 and again, Job says, "Thou shalt raise 
 up this flesh of mine, which has suffered all these things." 5 
 
 CHAP, xxvii. In the hope of the resurrection, let us cleave to 
 the omnipotent and omniscient God. 
 
 Having then this hope, let our souls be bound to Him who 
 is faithful in His promises, and just in His judgments. He 
 who has commanded us not to lie, shall much more Himself 
 not lie; for nothing is impossible with God, except to lie. 6 
 Let His faith therefore be stirred up again within us, and 
 let us consider that all things are nigh unto Him. By the 
 word of His might 7 He established all things, and by His 
 word He can overthrow them. " Who shall say unto Him, 
 "What hast thou done ? or, Who shall resist the power of His 
 strength?" 8 When and as He pleases He will do all things, 
 and none of the things determined by Him shall pass away. 9 
 
 1 This fable respecting the phoenix is mentioned by Herodotus (ii. 73), 
 and by Pliny (Nat. Hist. x. 2), and is used as above by Tertullian (> 
 Resurr. 13), and by others of the fathers. 
 
 2 Literally, " the mightiness of His promise." 
 8 Ps. xxviii. 7, or from some apocryphal book. 
 
 4 Comp. Ps. iii. 6. 6 Job xix. 25, 26. 
 
 6 Comp. Tit. i. 2 ; Heb. vi. 18. 7 Or " majesty." 
 
 8 Wisd. xii. 12, xi. 22. Comp. Matt, xxiv 35.
 
 THE FIRST EPISTLE OF CLEMENT. 27 
 
 All things are open before Him, and nothing can be hidden 
 from His counsel. "The heavens 1 declare the glory of God, 
 and the firmament showeth His handy-work. Day unto day 
 uttereth speech, and night unto night showeth knowledge. 
 And there are no words or speeches of which the voices are 
 not heard." 2 
 
 CHAP, xxvin. God sees all things: therefore let us avoid 
 transgression. 
 
 Since then all things are seen and heard [by God], let us 
 fear Him, and forsake those wicked works which proceed from 
 evil desires; 3 so that, through His mercy, we may be protected 
 from the judgments to come. For whither can any of us 
 flee from His mighty hand ? Or what world will receive any 
 of those who run away from Him ? For the Scripture saith 
 in a certain place, " Whither shall I go, and where shall I be 
 hid from Thy presence ? If I ascend into heaven, Thou art 
 there ; if I go away even to the uttermost parts of the earth, 
 there is Thy right hand ; if I make my bed in the abyss, there 
 is Thy Spirit." 4 Whither, then, shall any one go, or where 
 shall he escape from Him who comprehends all things ? 
 
 CHAP. xxix. Let us also draw near to God in purity 
 of heart. 
 
 Let us then draw near to Him with holiness of spirit, lifting 
 up pure and undefiled hands unto Him, loving our gracious 
 and merciful Father, who has made us partakers in the bless- 
 ings of His elect. 6 For thus it is written, " When the Most 
 High divided the nations, when He scattered 6 the sons of 
 Adam, He fixed the bounds of the nations according to the 
 number of the angels of God. His people Jacob became the 
 portion of the Lord, and Israel the lot of His inheritance." 7 
 And in another place [the Scripture] saith, "Behold, the 
 
 i Literally, " If the heavens," etc. * Ps. xix. 1-3. 
 
 3 Literally, "abominable lusts of evil deeds." * Ps. cxxxix. 7-10. 
 
 6 Literally, " has made us to Himself a part of election." 
 
 c Literally. " sowed abroad." T Deut. xxiii. 8, 9.
 
 28 THE FIRST EPISTLE OF CLEMENT. 
 
 Lord taketh unto Himself a nation out of the midst of the 
 nations, as a man takes the first-fruits of his threshing-floor ; 
 and from that nation shall come forth the Most Holy " l 
 
 CHAP. xxx. Let us do those things that please God, and flee 
 from those He hates, that we may be blessed. 
 
 Seeing, therefore, that we are the portion of the Holy One, 
 let us do all those things which pertain to holiness, avoid- 
 ing all evil-speaking, all abominable and impure embraces, 
 together with all drunkenness, seeking after change, 2 all 
 abominable lusts, detestable adultery, and execrable pride. 
 " For God," saith [the Scripture], " resisteth the proud, but 
 giveth grace to the humble." 3 Let us cleave, then, to those 
 to whom grace has been given by God. Let us clothe our- 
 selves with concord and humility, ever exercising self-control, 
 standing far off from all whispering and evil-speaking, being 
 justified by our works, and not our words. For [the Scrip- 
 ture] saith, " He that speaketh much, shall also hear much in 
 answer. And does he that is ready in speech deem himself 
 righteous 1 Blessed is he that is born of woman, who liveth 
 but a short time: be not given to much speaking." 4 Let 
 our praise be in God, and not of ourselves ; for God hateth 
 those that commend themselves. Let testimony to our good 
 deeds be borne by others, as it was in the case of our righteous 
 forefathers. Boldness, and arrogance, and audacity belong 
 to those that are accursed of God ; but moderation, humility, 
 and meekness to such as 'are blessed by Him. 
 
 CHAP. xxxi. Let us see by what means we may obtain the 
 divine blessing. 
 
 Let us cleave then to His blessing, and consider what are 
 
 1 Formed apparently from Num. xviii. 27 and 2 Cbron. xxxi. 14. 
 Literally, the closing words are, " the holy of holies." 
 8 Some translate, " youthful lusts." 
 3 Prov. iii. 34 ; James iv. 6 ; 1 Pet. v. 5. 
 * Job xi. 2, 3. The translation is doubtful.
 
 THE FIRST EPISTLE OF CLEMENT. 29 
 
 the means 1 of possessing it. Let us think 2 over the things 
 which have taken place from the beginning. For what 
 reason was our father Abraham blessed ? was it not because 
 he wrought righteousness and truth through faith? 3 Isaac, 
 with perfect confidence, as if knowing what was to happen, 4 
 cheerfully yielded himself as a sacrifice. 5 Jacob, through 
 reason 6 of his brother, went forth with humility from his 
 own land, and came to Laban and served him ; and there 
 was given to him the sceptre of the twelve tribes of Israel. 
 
 CHAP. xxxu. We are justified not by our own works, but 
 by faith. 
 
 Whosoever will candidly consider each particular, will 
 recognise the greatness of the gifts which were given by 
 him. 7 For from him 8 have sprung the priests and all the 
 Levites who minister at the altar of God. From him also 
 [was descended] our Lord Jesus Christ according to the 
 flesh. 9 From him [arose] kings, princes, and rulers of the 
 race of Judah. Nor are his other tribes in small glory, inas- 
 much as God had promised, " Thy seed shall be as the stars 
 of heaven." 1 All these, therefore, were highly honoured, 
 and made great, not for their own sake, or for their own 
 works, or for the righteousness which they wrought, but 
 through the operation of His will. And we, too, being 
 called by His will in Christ Jesus, are not justified by our- 
 selves, nor by our own wisdom, or understanding, or godli- 
 ness, or works which we have wrought in holiness of heart ; 
 
 1 Literally, " what are the ways of His blessing." 
 
 2 Literally, " unroll." 3 Comp. James ii. 21. 
 
 4 Some translate, " knowing what was to come." 
 
 5 Gen. xxii. 
 
 6 So Jacobson : "Wotton reads, " fleeing from his brother." 
 
 7 The meaning is here very doubtful. Some translate, " the gifts 
 which were given to Jacob by Him," i.e. God. 
 
 8 MS. ctv-ruv, referring to the gifts : we have followed the emenda- 
 tion OCVTOU, adopted by most editors. Some refer the word to God, and 
 not Jacob. 
 
 * Comp. Rom. ix. 5. "> Gen. xxii. 17, xxviii. 4.
 
 30 THE FIRST EPISTLE OF CLEMEXT. 
 
 but by that faith through which, from the beginning, Al- 
 mighty God has justified all men ; to whom be glory for 
 ever and ever. Amen. 
 
 CHAP, xxxiii. But let us not give up the practice of good 
 works and love. God Himself is an example to us of 
 good works. 
 
 What shall we do, then, brethren? Shall we become 
 slothful in well-doing, and cease from the practice of love ? 
 God forbid that any such course should be followed by us ! 
 But rather let us hasten with all energy and readiness of 
 mind to perform every good work. For the Creator and 
 Lord of all Himself rejoices in His works. For by His in- 
 finitely great power He established the heavens, and by His 
 incomprehensible wisdom He adorned them. He also divided 
 the earth from the water which surrounds it, and fixed it 
 upon the immoveable foundation of His own will. The 
 animals also which are upon it He commanded by His own 
 word 1 into existence. So likewise, when He had formed the 
 sea, and the living creatures which are in it, He enclosed them 
 [within their proper bounds] by His own power. Above all, 2 
 with His holy and undefiled hands He formed man, the most 
 excellent [of His creatures], and truly great through the 
 understanding given him the express likeness of His own 
 image. ' For thus says God : u Let us make man in our 
 image, and after our likeness. So God made man; male 
 and female He created them." 3 Having thus finished all 
 these things, He approved them, and blessed them, and said, 
 "Increase and multiply." 4 We see, 6 then, how all righteous 
 men have been adorned with good works, and how the Lord 
 Himself, adorning Himself with His works, rejoiced. Hav- 
 ing therefore such an example, let us without delay accede 
 to His will, and let us work the work of righteousness with 
 our whole strength. 
 
 1 Or, " commandment." * Or, " in addition to all." 
 
 8 Gen. i. 26, 27. * Gen. L 28. 
 
 * Or, " let us consider."
 
 THE FIRST EPISTLE OF CLEMENT. 31 
 
 CHAP, xxxiv. Great is the reward of good works with God. 
 Joined together in harmony, let us implore that reward 
 from Him. 
 
 The good servant 1 receives the bread of his labour with 
 confidence ; the lazy and slothful cannot look his employer 
 in the face. It is requisite, therefore, that we be prompt 
 in the practice of well-doing ; for of Him are all things. 
 And thus He forewarns us : " Behold, the Lord [cometh], 
 and His reward is before His face, to render to every man 
 according to his work." 2 He exhorts us, therefore, with our 
 whole heart to attend to this, 3 that we be not lazy or slothful 
 in any good work. Let our boasting and our confidence be 
 in Him. Let us submit ourselves to His will. Let us con- 
 sider the whole multitude of His angels, how they stand ever 
 ready to minister to His will. For the Scripture saith, 
 " Ten thousand times ten thousand stood around Him, and 
 thousands of thousands ministered unto Him, 4 and cried, 
 Holy, holy, holy, [is] the Lord of Sabaoth ; the whole crea- 
 tion is full of His glory." 5 And let us therefore, conscien- 
 tiously gathering together in harmony, cry to Him earnestly, 
 as with one mouth, that we may be made partakers of His 
 great and glorious promises. For [the Scripture] saith, 
 "Eye hath not seen, nor ear heard, neither have entered 
 into the heart of man, the things which He hath prepared 
 for them that wait for Him." 6 
 
 CHAP. xxxv. Immense is this reward. How shall we 
 obtain it ? 
 
 How blessed and wonderful, beloved, are the gifts of 
 God ! Life in immortality, splendour in righteousness, 
 truth in perfect confidence, 7 faith in assurance, self-control 
 in holiness ! And all these fall under the cognizance of our 
 
 1 Or, "labourer." * Isa. xl. 10, Ixii. 11 ; Rev. xxii. 12. 
 
 8 The text here seems to be corrupt. Some translate, " He warns us 
 with all His heart to this end, that," etc. 
 
 4 Dan. vii. 10. Isa. vi. 3. 1 Cor. iL 9. 
 
 * Some translate, " in liberty."
 
 32 THE FIRST EPISTLE OF CLEMENT. 
 
 understandings [now] ; what then shall those things be 
 which are prepared for such as wait for Him I The Creator 
 and Father of all worlds, 1 the Most Holy, alone knows 
 their amount and their beauty. Let us therefore earnestly 
 strive to be found in the number of those that wait for Him, 
 in order that we may share in His promised gifts. But how, 
 beloved, shall this be done ? If our understanding be fixed 
 by faith towards God ; if we earnestly seek the things which 
 are pleasing and acceptable to Him; if we do the things 
 which are in harmony with His blameless will; and if we 
 follow the way of truth, casting away from us all unright- 
 eousness and iniquity, along with all covetousness, strife, evil 
 practices, deceit, whispering, and evil-speaking, all hatred of 
 God, pride and haughtiness, vainglory and ambition. 2 For 
 they that do such things are hateful to God ; and not only 
 they that do them, but also those that take pleasure in them 
 that do them. 3 For the Scripture saith, " But to the sinner 
 God said, Wherefore dost thou declare my statutes, and take 
 my covenant into thy mouth, seeing thou hatest instruc- 
 tion, and castest my words behind thee ? When thou sawest 
 a thief, thou conseutedst with 4 him, and didst make thy por- 
 tion with adulterers. Thy mouth has abounded with wicked- 
 ness, and thy tongue contrived 5 deceit. Thou sittest, and 
 speakest against thy brother ; thou slanderest 6 thine own 
 mother's son. These things thou hast done, and I kept 
 silence ; thou thoughtest, wicked one, that 1 should be like 
 to thyself. But I will reprove thee, and set thyself before 
 thee. Consider now these things, ye that forget God, lest 
 He tear you in pieces, like a lion, and there be none to 
 deliver. The sacrifice of praise will glorify me, and a way 
 is there by which I will show him the salvation of God." 7 
 
 1 Or, " of the ages." 
 
 * The reading is doubtful : some have <Aof tv/av, " want of a hospi- 
 table spirit." 
 
 * Rom. i. 32. 4 Literally, " didst run with." 
 
 6 Literally, " didst weave." 6 Or, " layest a snare for." 
 
 7 Ps. 1. 16-23. The reader will observe how the Septuagint followed 
 by Clement differs from the Hebrew.
 
 THE FIRST EPISTLE OF CLEMENT. 33 
 
 CHAP, xxxvi. All blessings are given to us through Christ. 
 
 This is the way, beloved, in which we find our Saviour, 1 
 even Jesus Christ, the High Priest of all our offerings, the 
 defender and helper of our infirmity. By Him we look up 
 to the heights of heaven. By Him we behold, as in a glass, 
 His immaculate and most excellent visage. By Him are the 
 eyes of our hearts opened. By Him our foolish and darkened 
 understanding blossoms 2 up anew towards His marvellous 
 light. By Him the Lord has willed that we should taste of 
 immortal knowledge, 3 "who, being the brightness of His 
 majesty, is by so much greater than the angels, as He hath 
 by inheritance obtained a more excellent name than they." 4 
 For it is thus written, " Who maketh His angels spirits, and 
 His ministers a flame of fire." 5 But concerning His Son 6 
 the Lord spoke thus : " Thou art my Son, to-day have I 
 begotten Thee. Ask of me, and I will give Thee the heathen 
 for Thine inheritance, and the uttermost parts of the earth 
 for Thy possession." 7 And again He saith to Him, "Sit 
 Thou at my right hand, until I make Thine enemies Thy 
 footstool." 8 But who are His enemies? All the wicked, 
 and those who set themselves to oppose the will of God. 9 
 
 CHAP, xxxvii. Christ is our Leader, and we His soldiers. 
 
 Let us then, men and brethren, with all energy act the 
 part of soldiers, in accordance with His holy commandments. 
 Let us consider those who serve under our generals, with 
 what order, obedience, and submissiveness they perform the 
 things which are commanded them. All are not prefects, 
 nor commanders of a thousand, nor of a hundred, nor of 
 fifty, nor the like, but each one in his own rank performs the 
 things commanded by the king and the generals. The great 
 cannot subsist without the small, nor the small without the 
 
 1 Literally, " that which saves us." f Or, " rejoices to behold." 
 
 8 Or, " knowledge of immortality." 4 Heb. i. 8, 4. 
 
 6 Ps. civ. 4 ; Heb. i. 7. e Some render, " to the Son." 
 
 * Ps. ii. 7, 8 ; Heb. i. 5. 8 Ps. ex. 1 ; Heb. i. 13. 
 
 9 Some read, " who oppose their own will to that of God." 
 VOL. I. C
 
 34 THE FIRST EPISTLE OF CLEMENT. 
 
 great. There is a kind of mixture in all things, and thence 
 arises mutual advantage. 1 Let us take our body for an ex- 
 ample. 2 The head is nothing without the feet, and the fee* 
 are nothing without the head ; yea, the very smallest mem- 
 bers of our body are necessary and useful to the whole body. 
 But all work 3 harmoniously together, and are under one 
 common rule 4 for the preservation of the whole body. 
 
 CHAP. XXXVIIT. Let the members of the church submit 
 themselves, and no one exalt himself above another. 
 
 Let our whole body, then, be preserved in Christ Jesus; 
 and let every one be subject to his neighbour, according to 
 the special gift 5 bestowed upon him. Let the strong not 
 despise the weak, and let the weak show respect unto the 
 strong. Let the rich man provide for the wants of the poor ; 
 and let the poor man bless God, because Pie hath given him 
 one by whom his need may be supplied. Let the wise man 
 display his wisdom, not by [mere] words, but through good 
 deeds. Let the humble not bear testimony to himself, but 
 leave witness to be borne to him by another. 6 Let him that 
 is pure in the flesh not grow proud 7 of it, and boast, knowing 
 that it was another who bestowed on him the gift of con- 
 tinence. Let us consider, then, brethren, of what matter we 
 were made, who and what manner of beings we came into 
 the world, as it were out of a sepulchre, and from utter 
 darkness. 8 He who made us and fashioned us, having pre- 
 pared His bountiful gifts for us before we were born, intro- 
 duced us into His world. Since, therefore, we receive all 
 these things from Him, we ought for everything to give Him 
 thanks ; to whom be glory for ever and ever. Amen. 
 
 1 Literally, " in these there is use." s 1 Cor. xii. 12, etc. 
 
 3 Literally, " all breathe together." 
 
 4 Literally, " use one subjection." 
 
 6 Literally, " according as he has been placed in his charism." 
 Comp. Prov. xxvii. 2. 
 
 T The MS. is here slightly torn, and we are left to conjecture. 
 8 Comp. Ps. cxxxix. 15.
 
 THE FIRST EPISTLE OF CLEMENT. 35 
 
 CHAP, xxxix. There is no reason for self-conceit. 
 
 Foolish and inconsiderate men/ who have neither wisdom 1 
 nor instruction, mock and deride us, being eager to exalt 
 themselves in their own conceits. For what can a mortal 
 man do ? or what strength is there in one made out of the 
 dust ? For it is written, " There was no shape before mine 
 eyes, only I heard a sound, 2 and a voice [saying], What then ? 
 Shall a man be pure before the Lord ? or shall such an one 
 be [counted] blameless in his deeds, seeing He does not con- 
 fide in His servants, and has charged 3 even His angels with 
 perversity ? The heaven is not clean in His sight : how much 
 less they that dwell in houses of clay, of which also we our- 
 selves were made ! He smote them as a moth ; and from 
 morning even until evening they endure not. Because they 
 could furnish no assistance to themselves, they perished. He 
 breathed upon them, and they died, because they had no 
 wisdom. But call now, if any one will answer thee, or if 
 thou wilt look to any of the holy angels ; for wrath destroys 
 the foolish man, and envy killeth him that is in error. I have 
 seen the foolish taking root, but their habitation was presently 
 consumed. Let their sons be far from safety ; let them be 
 despised 4 before the gates of those less than themselves, and 
 there shall be none to deliver. For what was prepared for 
 them, the righteous shall eat ; and they shall not be delivered 
 from evil." 5 
 
 CHAP. XL. Let us preserve in the church the order appointed 
 
 by God. 
 
 These things therefore being manifest to us, and since we 
 look into the depths of the divine knowledge, it behoves us 
 to do all things in [their proper] order, which the Lord has 
 commanded us to perform at stated times. 6 He has enjoined 
 
 1 Literally, " and silly and uninstructed." a Literally, " a breath." 
 
 Or, " has perceived." 4 Some render, " they perished at the gates. 11 
 
 Job iv. 16-18, xv. 15, iv. 19-21, v. 1-5. 
 
 Some join X,O.TU. *,Kipw$ rtratyftivovfj " at stated times," to the next 
 sentence.
 
 36 THE FIRST EPISTLE OF CLEMENT. 
 
 offerings [to be presented] and service to be performed [to 
 Him], and that not thoughtlessly or irregularly, but at the 
 appointed times and hours. Where and by whom He desires 
 these things to be done, He Himself has fixed by His own 
 supreme will, in order that all things being piously done 
 according to His good pleasure, may be acceptable unto Him. 1 
 Those, therefore, who present their offerings at the appointed 
 times, are accepted and blessed ; for inasmuch as they follow 
 the laws of the Lord, they sin not. For his own peculiar 
 services are assigned to the high priest, and their own proper 
 place is prescribed to the priests, and their own special 
 ministrations devolve on the Levites. The layman is bound 
 by the laws that pertain to laymen. 
 
 CHAP. XLI. Continuation of the same subject. 
 
 Let every one of you, brethren, give thanks to God in his 
 own order, living in all good conscience, with becoming 
 gravity, and not going beyond the rule of the ministry pre- 
 scribed to him. Not in every place, brethren, are the daily 
 sacrifices offered, or the peace-offerings, or the sin-offerings 
 and the trespass-offerings, but in Jerusalem only. And even 
 there they are not offered in any place, but only at the altar 
 before the temple, that which is offered being first carefully 
 examined by the high priest and the ministers already men- 
 tioned. Those, therefore, who do anything beyond that which 
 is agreeable to His will, are punished with death. Ye see, 2 
 brethren, that the greater the knowledge that has been vouch- 
 safed to us, the greater also is the danger to which we are 
 exposed. 
 
 CHAP. XLII. The order of ministers in the church. 
 
 The apostles have preached the gospel to us from 3 the Lord 
 Jesus Christ; Jesus Christ [has done so] from 3 God. Christ 
 therefore was sent forth by God, and the apostles by Christ. 
 
 1 Literally, " to His will." Or, " consider." 
 
 Or, " by the command of."
 
 THE FIRST EPISTLE OF CLEMENT. 37 
 
 Both these appointments, 1 then, were made in an orderly way, 
 according to the will of God. Having therefore received 
 their orders, and being fully assured by the resurrection of 
 our Lord Jesus Christ, and established 2 in the word of God, 
 with full assurance of the Holy Ghost, they went forth pro- 
 claiming that the kingdom of God was at hand. And thus 
 
 O O 
 
 preaching through countries and cities, they appointed the 
 first fruits [of their labours], having first proved them by the 
 Spirit, 3 to be bishops and deacons of those who should after- 
 wards believe. Nor was this any new thing, since indeed 
 many ages before it was written concerning bishops and 
 deacons. For thus saith the Scripture in a certain place, 
 " I will appoint their bishops 4 in righteousness, and their 
 deacons 5 in faith." 8 
 
 CHAP. XLIII. Moses of old stilled the contention which arose 
 concerning the priestly dignity. 
 
 And what wonder is it if those in Christ who were en- 
 trusted with such a duty by God, appointed those [ministers] 
 before mentioned, when the blessed Moses also, " a faithful 
 servant in all his house," 7 noted down in the sacred books all 
 the injunctions which were given him, and when the other 
 prophets also followed him, bearing witness with one consent 
 to the ordinances which he had appointed? For, when 
 rivalry arose concerning the priesthood, and the tribes were 
 contending among themselves as to which of them should be 
 adorned with that glorious title, he commanded the twelve 
 princes of the tribes to bring him their rods, each one being 
 inscribed with the name 8 of the tribe. And he took them 
 
 1 Literally, " both things were done." * Or, " confirmed by." 
 
 8 Or, " hating tested them in spirit." * Or, " overseers." 
 
 5 Or, " servants." 
 
 6 Isa. Ix. 17, Sept. ; but the text is here altered by Clement. The 
 LXX. have, " I will give thy rulers in peace, and thy overseers in right- 
 eousness." 
 
 7 Num. xii. 10 ; Heb. iii. 5. 
 
 8 Literally, " every tribe being written according to its name."
 
 38 THE FIRST EPISTLE OF CLEMENT. 
 
 and bound them [together], and sealed them with the rings 
 of the princes of the tribes, and laid them tip in the taber- 
 nacle of witness on the table of God. And having shut the 
 doors of the tabernacle, he sealed the keys, as he had done 
 the rods, and said to them, Men and brethren, the tribe whose 
 rod shall blossom has God chosen to fulfil the office of the 
 priesthood, and to minister unto Him. And when the morning 
 was come, he assembled all Israel, six hundred thousand men, 
 and showed the seals to the princes of the tribes, and opened 
 the tabernacle of witness, and brought forth the rods. And 
 the rod of Aaron was found not only to have blossomed, but 
 to bear fruit upon it. 1 What think ye, beloved ? Did not 
 Moses know beforehand that this would happen? Un- 
 doubtedly he knew ; but he acted thus, that there might be 
 no sedition in Israel, and that the name of the true and only 
 God might be glorified ; to whom be glory for ever and ever. 
 Amen. 
 
 CHAP. XLIV. Hie ordinances of the apostles, that there might 
 be no contention respecting the priestly office. 
 
 Our apostles also knew, through our Lord Jesus Christ, 
 that there would be strife on account of the office 2 of the 
 episcopate. For this reason, therefore, inasmuch as they had 
 obtained a perfect fore-knowledge of this, they appointed 
 those [ministers] already mentioned, and afterwards gave in- 
 structions, 3 that when these should fall asleep, other approved 
 men should succeed them in their ministry. We are of 
 opinion, therefore, that those appointed by them, 4 or after- 
 
 1 See Num. xviL 
 
 1 Literally, " on account of the title of the oversight." Some under- 
 stand this to mean, " in regard to the dignity of the episcopate ;" and 
 others simply, " on account of the oversight." 
 
 8 The meaning of this passage is much controverted. Some render, 
 " left a list of Other approved persons ;" while others translate the 
 unusual word firivofiy, which causes the difficulty, by " testamentary 
 direction," and many others deem the text corrupt. We have given what 
 seem? the simplest version of the text as it stands. 
 
 4 i.. the apostlca.
 
 THE FIRST EPISTLE OF CLEMENT. 39 
 
 wards by other eminent men, with the consent of the whole 
 church, and who have blamelessly served the flock of Christ, 
 in a humble, peaceable, and disinterested spirit, and have for 
 a long time possessed the good opinion of all, cannot be 
 justly dismissed from the ministry. For our sin will not be 
 small, if we eject from the episcopate 1 those who have blame- 
 lessly and holily fulfilled its duties. 2 Blessed are those pres- 
 byters who, having finished their course before now, have 
 obtained a fruitful and perfect departure [from this world] ; 
 for they have no fear lest any one deprive them of the place 
 now appointed them. But we see that ye have removed 
 some men of excellent behaviour from the ministry, which 
 they fulfilled blamelessly and with honour. 
 
 CHAP. XLV. It is the part of the wicked to vex the righteous. 
 
 Ye are fond of contention, brethren, and full of zeal 
 about things which do not pertain to salvation. Look care- 
 fully into the Scriptures, which are the true utterances of 
 the Holy Spirit. Observe 3 that nothing of an unjust or 
 counterfeit character is written in them. There 4 you will 
 not find that the righteous were cast off by men who them- 
 selves were holy. The righteous were indeed persecuted, but 
 only by the wicked. They were cast into prison, but only 
 by the unholy ; they were stoned, but only by transgressors ; 
 they were slain, but only by -the accursed, and such as had 
 conceived an unrighteous envy against them. Exposed to 
 such sufferings, they endured them gloriously. For what 
 shall we say, brethren? Was Daniel 5 cast into the den of 
 lions by such as feared God ? Were Ananias, and Azarias, 
 and Mishael shut up in a furnace 6 of fire by those who ob- 
 served 7 the great and glorious worship of the Most High ? 
 Far from us be such a thought ! Who, then, were they that 
 did such things ? The hateful, and those full of all wicked- 
 ness, were roused to such a pitch of fury, that they inflicted 
 
 1 Or, " oversight." 2 Literally, " presented the offerings." 
 
 Or, " Ye perceive." 4 Or, " For." Dan. vi. 16. 
 
 Dan. iii. 20. r Literally, " worshipped."
 
 40 THE FIRST EPISTLE OF CLEMENT. 
 
 torture on those who served God with a holy and blameless 
 purpose [of heart], not knowing that the Most High is the 
 Defender and Protector of all such as with a pure conscience 
 venerate l His all-excellent name ; to whom be glory for ever 
 and ever. Amen. But they who with confidence endured 
 [these things] are now heirs of glory and honour, and have 
 been exalted and made illustrious 2 by God in their memorial 
 for ever and ever. Amen. 
 
 CHAP. XLVI. Let us cleave to the righteous : your strife is 
 pernicious. 
 
 Such examples, therefore, brethren, it is right that we 
 should follow; 3 since it is written, " Cleave to the holy, for 
 those that cleave to them shall [themselves] be made holy." 4 
 And again, in another place, [the Scripture] saith, " With a 
 harmless man thou shalt prove 5 thyself harmless, and with 
 an elect man thou shalt be elect, and with a perverse man 
 thou shalt show 6 thyself perverse." 7 Let us cleave, therefore, 
 to the innocent and righteous, since these are the elect of 
 God. Why are there strifes, and tumults,' and divisions, and 
 schisms, and wars 8 among you? Have we not [all] one God 
 and one Christ ? Is there not one Spirit of grace poured out 
 upon us ? And have we not one calling in Christ ? 9 Wh 
 do we divide and tear in pieces the members of Christ, and 
 raise up strife against our own body, and have reached such 
 a height of madness as to forget that " we are members one 
 of another?" 10 Remember the words of our Lord Jesus 
 Christ, how 11 He said, "Woe to that man [by whom 11 offences 
 come] ! It were better for him that he had never been born, 
 than that he should cast a stumbling-block before one of my 
 
 I Literally, " serve." f Or, " lifted up." 
 8 Literally, " to such examples it is right that we should cleave." 
 4 Not found in Scripture. 6 Literally, " be." 
 6 Or, " thou wilt overthrow." * Ps. xviii. 25, 26. 
 
 * Or, " wax." Comp. James iv. 1. * Conip. Eph. iv. 4-6. 
 
 o Rom. xii. 5. 
 
 II This ckuse is wanting in the text.
 
 THE FIRST EPISTLE OF CLEMENT. 41 
 
 elect. Yea, it were better for him that a millstone should 
 be hung about [his neck], and he should be sunk in the 
 depths of the sea, than that he should cast a stumbling-block 
 before one of my little ones." 1 Your schism has subverted 
 [the faith of] many, has discouraged many, has given rise to 
 doubt in many, and has caused grief to us all. And still 
 your sedition continueth. 
 
 CHAP. XLVII. Your recent discord is worse than the former 
 which took place in the times of Paul. 
 
 Take up the epistle of the blessed Apostle Paul. What 
 did he write to you at the time when the gospel first began 
 to be preached? 2 Truly, under the inspiration 3 of the 
 Spirit, he wrote to you concerning himself, and Cephas, 
 and A polios, 4 because even then parties 5 had been formed 
 among you. But that inclination for one above another en- 
 tailed less guilt upon you, inasmuch as your partialities were 
 then shown towards apostles, already of high reputation, and 
 towards a man whom they had approved. But now reflect 
 who those are that have perverted you, and lessened the re- 
 nown of your far-famed brotherly love. It is disgraceful, 
 beloved, yea, highly disgraceful, and unworthy of your Chris- 
 tian profession, 6 that such a thing should be heard of as that 
 the most stedfast and ancient church of the Corinthians 
 should, on account of one or two persons, engage in sedition 
 against its presbyters. And this rumour has reached not 
 only us, but those also who are unconnected 7 with us ; so 
 that, through your infatuation, the name of the Lord is 
 blasphemed, while danger is also brought upon yourselves. 
 
 1 Comp. Matt, xviii. 6, xxvi. 24 ; Mark ix. 42 ; Luke xvii. 2. 
 
 3 Literally, " in the beginning of the gospel." 
 8 Or, " spiritually." 
 
 4 1 Cor. iii. 13, etc. 
 
 6 Or, " inclinations for one above another. 11 
 6 Literally, " of conduct in Christ." 
 ' Or, " aliens from usj" i.e. the Gentilea.
 
 42 THE FIRST EPISTLE OF CLEMENT. 
 
 CHAP. XLVIII. Let us return to the practice of brotherly love. 
 
 Let us therefore, with all haste, put an end 1 to this [state 
 of things] ; and let us fall down before the Lord, and beseech 
 Him with tears, that He would mercifully 2 be reconciled to 
 us, and restore us to our former seemly and holy practice of 
 brotherly love. For [such conduct] is the gate of righteous- 
 ness, which is set open for the attainment of life, as it is 
 written, " Open to me the gates of righteousness ; I will go 
 in by them, and will praise the Lord : this is the gate of the 
 Lord : the righteous shall enter in by it." 3 Although, there- 
 fore, many gates have been set open, yet this gate of right- 
 eousness is that gate in Christ by which blessed are all they 
 that have entered in and have directed their way in holiness 
 and righteousness, doing all things without disorder. Let a 
 man be faithful : let him be powerful in the utterance of 
 knowledge ; let him be wise in judging of words ; let him be 
 pure in all his deeds ; yet the more he seems to be superior 
 to others [in these respects], the more humble-minded ought 
 he to be, and to seek the common good of all, and not merely 
 his own advantage. 
 
 CHAP. XLIX. Tlie praise of love. 
 
 Let him who has love in Christ keep the commandments 
 of Christ. Who can describe the [blessed] bond of the love 
 of God? What man is able to tell the excellence of its 
 beauty, as it ought to be told ? The height to which love 
 exalts is unspeakable. Love unites us to God. Love covers 
 a multitude of sins. 4 Love beareth all things, is long-suffering 
 in all things. 5 There is nothing base, nothing arrogant in 
 love. Love admits of no schisms : love gives rise to no sedi- 
 tions : love does all things in harmony. By love have all the 
 elect of God been made perfect; without love nothing is well- 
 pleasing to God. In love has the Lord taken us to Himself. 
 
 1 Literally, " remove." * Literally, " becoming merciful." 
 
 8 Ps. cxviii. 19, 20. * James v. 20 ; 1 Pet. iv. &. 
 
 5 Comp. 1 Cor. xiii. 4, etc.
 
 THE FIRST EPISTLE OF CLEMENT. 43 
 
 On account of the love He bore us, Jesus Christ our Lord 
 gave His blood for us by the will of God ; His flesh for our 
 flesh, and His soul for our souls. 
 
 CHAP. L. Let us pray to be thought worthy of love. 
 
 Ye see, beloved, how great and wonderful a thing is love, 
 and that there is no declaring its perfection. Who is fit to 
 be found in it, except such as God has vouchsafed to render 
 so ? Let us pray, therefore, and implore of His mercy, that 
 we may live blameless in love, free from all human partialities 
 for one above another. All the generations from Adam even 
 unto this day have passed away; but those who, through the 
 grace of God, have been made perfect in love, now possess a 
 place among the godly, and shall be made manifest at the 
 revelation 1 of the kingdom of Christ. For it is written, 
 " Enter into thy secret chambers for a little time, until my 
 wrath and fury pass away; and I will remember a propitious 2 
 day, and will raise you up out of your graves." 3 Blessed 
 are we, beloved, if we keep the commandments of God in the 
 harmony of love ; that so through love our sins may be for- 
 given us. For it is written, "Blessed are they whose trans- 
 gressions are forgiven, and whose sins are covered. Blessed 
 is the man whose sin the Lord will not impute to him, and in 
 whose mouth there is no guile." 4 This blessedness cometh 
 upon those who have been chosen by God through Jesus 
 Christ our Lord; to whom be glory for ever and ever. 
 Amen. 
 
 CHAP. LI. Let the partakers in strife acknowledge their sins. 
 
 Let us therefore implore forgiveness for all those trans- 
 gressions which through any [suggestion] of the adversary 
 we have committed. And those who have been the leaders 
 of sedition and disagreement ought to have respect 6 to the 
 
 1 Literally, " visitation." 2 Or, " good." 
 
 Isa. xxvi. 20. 4 Ps. xxxii. 1, 2. 
 
 6 Or, "look to."
 
 44 THE FIRST EPISTLE OF CLEMENT. 
 
 common hope. For such as live in fear and love would 
 rather that they themselves than their neighbours should be 
 involved in suffering. And they prefer to bear blame them- 
 selves, rather than that the concord which has been well and 
 piously 1 handed down to us should suffer. For it is better 
 that a man should acknowledge his transgressions than that 
 he should harden his heart, as the hearts of those were har- 
 dened who stirred up sedition against Moses the servant of 
 God, and whose condemnation was made manifest [unto all]. 
 For they went down alive into Hades, and death swallowed 
 them up. 2 Pharaoh with his army and all the princes of 
 Egypt, and the chariots with their riders, were sunk in the 
 depths of the Red Sea, and perished, 3 for no other reason 
 than that their foolish hearts were hardened, after so many 
 signs and wonders had been wrought in the land of Egypt 
 by Moses the servant of God. 
 
 CHAP. LII. Such a confession is pleasing to God. 
 
 The Lord, brethren, stands in need of nothing ; and He 
 desires nothing of any one, except that confession be made to 
 Him. For, says the elect David, "I will confess unto the 
 Lord ; and that will please Him more than a young bullock 
 that hath horns and hoofs. Let the poor see it, and be glad." 4 
 And again he saith, " Offer 5 unto God the sacrifice of praise, 
 and pay thy vows unto the Most High. And call upon 
 me in the day of thy trouble : I will deliver thee, and thou 
 shalt glorify me." 6 For " the sacrifice of God is a broken 
 spirit." 7 
 
 CHAP. LIU. The love of Moses towards his people. 
 
 Ye understand, beloved, ye understand well the sacred 
 Scriptures, and ye have looked very earnestly into the oracles 
 
 1 Or, "righteously." * Num. xvi. 
 
 Ex. xiv. Ps. Ixix. 31, 32. 
 
 8 Or, " sacriace." Ps. 1. 14, 15. 
 ' Pfl. li. 17.
 
 THE FIRST EPISTLE OF CLEMENT. 45 
 
 of God. Call then these things to your remembrance. When 
 Moses went up into the mount, and abode there, with fasting 
 and humiliation, forty days and forty nights, the Lord said 
 unto him, "Moses, Moses, get thee down quickly from hence; 
 for thy people whom thou didst bring out of the land of 
 Egypt have committed iniquity. They have speedily departed 
 from the way in which I commanded them to walk, and have 
 made to themselves molten images." 1 And the Lord said 
 unto him, " I have spoken to thee once and again, saying, I 
 have seen this people, and, behold, it is a stiff-necked people : 
 let me destroy them, and blot out their name from under 
 heaven ; and I will make thee a great and wonderful nation, 
 and one much more numerous than this." 2 But Moses said, 
 " Far be it from Thee, Lord : pardon the sin of this people ; 
 else blot me also out of the book of the living." 3 O mar- 
 vellous 4 love! O insuperable perfection! The servant speaks 
 freely to his Lord, and asks forgiveness for the people, or begs 
 that he himself might perish 5 along with them. 
 
 CHAP. LIV. He who is full of love will incur every loss, that 
 peace may be restored to the church. 
 
 Who then among you is noble-minded 1 ? who compas- 
 sionate? who full of love? Let him declare, "If on my 
 account sedition and disagreement and schisms have arisen, I 
 will depart, I will go away whithersoever ye desire, and I will 
 do whatever the majority 6 commands ; only let the flock of 
 Christ live on terms of peace with the presbyters set over it." 
 He that acts thus shall procure to himself great glory in the 
 Lord ; and every place will welcome 7 him. For " the earth 
 is the Lord's, and the fulness thereof." 8 These things they 
 who live a godly life, that is never to be repented of, both 
 have done and always will do. 
 
 1 Ex. xxxii. 7, etc. ; Deut. ix. 12, etc. 
 
 8 Ex. xxxii. 9, etc. 3 Ex. xxxii. 32. 
 
 4 Or, " mighty." Literally, " be wiped out." 
 
 6 Literally, " the multitude." 7 Or, " receive.'' 
 
 Ps. xxiv. 1 ; 1 Cor. x. 26, 28.
 
 46 THE FIRST EPISTLE OF CLEMENT. 
 
 ^ 
 CHAP. LV. Examples of such love. 
 
 To bring forward some examples from among the heathen: 
 Many kings and princes, in times of pestilence, when they 
 had been instructed by an oracle, have given themselves up 
 to death, in order that by their own blood they might deliver 
 their fellow-citizens [from destruction]. Many have gone 
 forth from their own cities, that so sedition might be brought 
 to an end within them. We know many among ourselves 
 who have given themselves up to bonds, in order that they 
 might ransom others. Many, too, have surrendered them- 
 selves to slavery, that with the price 1 which they received for 
 themselves, they might provide food for others. Many women 
 also, being strengthened by the grace of God, have performed 
 numerous manly exploits. The blessed Judith, when her 
 city was besieged, asked of the elders permission to go forth 
 into the camp of the strangers ; and, exposing herself to 
 danger, she went out for the love which she bare to her 
 country and people then besieged ; and the Lord delivered 
 Holofernes into the hands of a woman. 2 Esther also, being 
 perfect in faith, exposed herself to no less danger, in order to 
 deliver the twelve tribes of Israel from impending destruc- 
 tion. For with fasting and humiliation she entreated the 
 everlasting God, who seeth all things ; and He, perceiving 
 the humility of her spiiit, delivered the people for whose sake 
 she had encountered peril. 3 
 
 CHAP. LVI. Let us admonish and correct one another. 
 
 Let us then also pray for those who have fallen into any 
 sin, that meekness and humility may be given to them, so 
 that they may submit, not unto us, but to the will of God. 
 For in this way they shall secure a fruitful and perfect re- 
 membrance from us, with sympathy for them, both in our 
 prayers to God, and our mention of them to the saints. 4 Let 
 
 1 Literally, " and having received their prices, fed others.** 
 8 Judith viii. 30. * Esther vii. viii. 
 
 4 Literally, "there shall be to them a fruitful and perfect remem- 
 brance, with compassions both towards God and the saints."
 
 THE FIRST EPISTLE OF CLEMENT. 47 
 
 us receive correction, beloved, on account of which no one 
 should feel displeased. Those exhortations by which we 
 admonish one another are both good [in themselves], and 
 highly profitable, for they tend to unite 1 us to the will of 
 God. For thus saith the holy Word: "The Lord hath 
 severely chastened me, yet hath not given me over to death." 2 
 "For whom the Lord loveth He chasteneth, and scourgeth 
 every son whom He receiveth." { " The righteous," saith 
 it, "shall chasten me in mercy, and reprove me; but let 
 not the oil of sinners make fat my head." 4 And again he 
 saith, "Blessed is the man whom the Lord reproveth, and 
 reject not thou the warning of the Almighty. For He 
 causes sorrow, and again restores [to gladness]; He woundeth, 
 and His hands make whole. He shall deliver thee in six 
 troubles, yea, in the seventh no evil shall touch thee. In 
 famine He shall rescue thee from death, and in war He shall 
 free thee from the power 5 of the sword. From the scourge 
 of the tongue will He hide thee, and thou shalt not, fear when 
 evil cometh. Thou shalt laugh at the unrighteous and the 
 wicked, and shalt not be afraid of the beasts of the field. 
 For the wild beasts shall be at peace with thee : then shalt 
 thou know that thy house shall be in peace, and the habita- 
 tion of thy tabernacle shall not fail. 6 Thou shalt know also 
 that thy seed shall be great, and thy children like the grass 
 of the field. And thou shalt come to the grave like ripened 
 corn which is reaped in its season, or like a heap of the thresh- 
 ing-floor which is gathered together at the proper time." 7 
 Ye see, beloved, that protection is afforded to those that are 
 chastened of the Lord ; for since God is good, Pie corrects us, 
 that we may be admonished by His holy chastisement. 
 
 CHAP. LVII. Let the authors of sedition submit themselves. 
 
 Ye therefore, who laid the foundation of this sedition, sub- 
 mit yourselves to the presbyters, and receive correction so as 
 
 1 Or, " they unite." 2 Ps. cxviii. 18. 
 
 3 Prov. iii. 12 : Heb. xii. 6. 4 Ps. cxli. 5. 
 
 6 Literally, " hand." Literally, " err " or "sin." 
 
 ' Job v. 17-26.
 
 48 THE FIRST EPISTLE OF CLEMENT. 
 
 to repent, bending the knees of your hearts. Learn to be 
 subject, laying aside the proud and arrogant self-confidence 
 of your tongue. For it is better for you that ye should 
 occupy 1 a humble but honourable place in the flock of Christ, 
 than that, being highly exalted, ye should be cast out from the 
 hope of His people. 2 For thus speaketh all-virtuous Wisdom : 
 " Behold, I will bring forth to you the words of my Spirit, 
 and I will teach you my speech. Since I called, and ye 
 did not hear ; I held forth my words, and ye regarded not, 
 but set at naught my counsels, and yielded not at my reproofs ; 
 therefore I too will laugh at your destruction ; yea, I will 
 rejoice when ruin cometh upon you, and when sudden con- 
 fusion overtakes you, when overturning presents itself like a 
 tempest, or when tribulation and oppression fall upon you. 
 For it shall come to pass, that w r hen ye call upon me, I will 
 not hear you ; the wicked shall seek me, and they shall not 
 find me. For they hated wisdom, and did not choose the 
 fear of the Lord ; nor would they listen to my counsels, but 
 despised my reproofs. Wherefore they shall eat the fruits 
 of their own way, and they shall be filled with their own 
 ungodliness." 3 . . .* 
 
 CHAP. LVIII. Blessings sought for all that call upon God. 
 
 May God, who seeth all things, and who is the Ruler of all 
 spirits and the Lord of all flesh who chose our Lord Jesus 
 Christ and us through Him to be a peculiar 5 people grant 
 to every soul that calleth upon His glorious and holy name, 
 faith, fear, peace, patience, long-suffering, self-control, purity, 
 
 1 Literally, " to be found small and esteemed." 
 
 Literally, " His hope." * Prov. i. 23-31. 
 
 4 Junius (Pat. Young), who examined the MS. before it was bound 
 into its present form, stated that a whole leaf was here lost. The next 
 letters that occur are ITTOV, which have been supposed to indicate IIKOU or 
 f A/fl-ov. Doubtless some passages quoted by the ancients from the Epistle 
 of Clement, and not now found in it, occurred in the portion which has 
 thus been lost. 
 
 * Comp. Tit. ii. 14.
 
 THE FIRST EPISTLE OF CLEMENT. 49 
 
 and sobriety, to the well-pleasing of His name, through our 
 High Priest and Protector, Jesus Christ, by whom be to Him 
 glory, and majesty, and power, and honour, both now and 
 for evermore. , Amen. 
 
 CHAP. LIX. The Corinthians are exhorted speedily to send 
 back word that peace has been restored. The benediction. 
 
 Send back speedily to us in peace and with joy these our 
 messengers to you : Claudius Ephebus and Valerius Bito, 
 with Fortunatus ; that they may the sooner announce to us 
 the peace and harmony we so earnestly desire and long for 
 [among you], and that we may the more quickly rejoice over 
 the good order re-established among you. The grace of our 
 Lord Jesus Christ be with you, and with all everywhere that 
 are the called of God through Him, by whom be to Him 
 glory, honour, power, majesty, and eternal dominion, 1 from 
 everlasting to everlasting. 2 Amen. 
 
 1 Literally, " an eternal throne." 
 
 2 Literally, "from the ages to the ages of ages." 
 
 VOL. I.
 
 THE SECOND EPISTLE OF CLEMENT.
 
 INTR OD UCTOR Y NO TICE. 
 
 ] HE first certain reference which is made by any 
 early writer to this so-called Epistle of Clement 
 is found in these words of Eusebius (Hist. JEccl. 
 iii. 38) : "We must know that there is also a 
 second Epistle of Clement. But we do not regard it as 
 being equally notable with the former, since we know of none 
 of the ancients that have made use of it." Several critics 
 in modern times have endeavoured to vindicate the authen- 
 ticity of this epistle. But it is now generally regarded as 
 one of the many writings which have been falsely ascribed 
 to Clement. Besides the want of external evidence, in- 
 dicated even by Eusebius in the above extract, the diversity 
 of style clearly points to a different writer from that of the 
 first epistle. A commonly accepted opinion among critics 
 at the present day is, that this is not an epistle at all, but a 
 fragment of one of the many homilies falsely ascribed to 
 Clement. There can be no doubt, however, that in the cata- 
 logue of writings contained in the Alexandrian MS. it is both 
 styled an epistle, and, as well as the other which accompanies 
 it, is attributed to Clement. As the MS. is certainly not 
 later than the fifth century, the opinion referred to must by 
 that time have taken firm root in the church ; but in the 
 face of internal evidence, and in want of all earlier testimony, 
 such a fact goes but a small way to establish its authenticity.
 
 THE SECOND EPISTLE OF CLEMENT. 1 
 
 CHAP. i. We ought to think highly of Christ. 
 
 RETHREN, it is fitting that you should think of 
 Jesus Christ as of God, as the Judge of the 
 living and the dead. And it does not become us 
 to think lightly of our salvation ; for if we think 
 little of Him, we shall also hope but to obtain little [from 
 Him]. And those of us who hear carelessly of these things, 
 as if they were of small importance, commit sin, not knowing 
 whence we have been called, and by whom, and to what place, 
 and how much Jesus Christ submitted to suffer for our sakes. 
 What return, then, shall we make to Him ? or what fruit that 
 shall be worthy of that which He has given to us ? For, 
 indeed, how great are the benefits 2 which we owe to Him! 
 He has graciously given us light ; as a Father, He has called 
 us sons; He has saved us when we were ready to perish. 
 What praise, then, shall we give to Him, or what return shall 
 we make for the things which we have received ? 3 We were 
 deficient 4 in understanding, worshipping stones and wood, 
 and gold, and silver, and brass, the works of men's hands; 5 
 and our whole life was nothing else than death. Involved in 
 blindness, and with such darkness 6 before our eyes, we have 
 received sight, and through His will have laid aside that 
 cloud by which we were enveloped. For He had compassion 
 
 1 No title, not even a letter, is preserved in the MS. 
 
 * Literally, " holy things." 8 Comp. Ps. cxvi. 12. 
 
 4 Literally, "lame." * Literally, " of men." 
 
 6 Literally, " being full of such darkness in our sight."
 
 56 THE SECOND EPISTLE OF CLEMENT. 
 
 on us, and mercifully saved us, observing the many errors 
 in which we were entangled, as well as the destruction to 
 which we were exposed, 1 and that we had no hope of salva- 
 tion except it came to us from Him. For He called us when 
 we were not, 2 and willed that out of nothing we should attain 
 a real existence. 3 
 
 CHAP. IT. TJie church, formerly barren, is now fruitful. 
 
 " Rejoice, thou barren that bearest not ; break forth and 
 cry, thou that travailest not ; for she that is desolate hath 
 many more children than she that hath an husband." 4 In 
 that He said, " Rejoice, thou barren that bearest not," He 
 referred to us, for our church was barren before that children 
 were given to her. But when He said, " Cry out, thou that 
 travailest not," He means this, that we should sincerely offer 
 up our prayers to God, and should not, like women in travail, 
 show signs of weakness. 5 And in that He said, " For she 
 that is desolate hath many more children than she that hath 
 an husband," [He means] that our people seemed to be outcast 
 from God, but now, through believing, have become more 
 numerous than those who are reckoned to possess God. 6 And 
 another Scripture saith, " I came not to call the righteous, 
 but sinners." 7 This means that those who are perishing 
 must be saved. For it is indeed a great and admirable thing 
 to establish not the things which are standing, but those that 
 are falling. Thus also did Christ desire to save the things 
 which were perishing, 8 and has saved many by coming and 
 calling us when hastening to destruction. 9 
 
 1 Literally, " having beheld in us much error and destruction." 
 
 2 Corap. Hos. ii. 23 ; Kom. iv. 17, ix. 25. 
 
 3 Laterally, " willed us from not being to be." 
 * Isa. liv. 1 ; Gal. iv. 27. 
 
 5 Some render, " should not cry out, like women in travail." The 
 text is doubtful. 
 
 6 It has been remarked that the writer here implies he was a Gentile. 
 
 7 Matt. ix. 13 ; Luke v. 32. 
 
 8 Comp. Matt, xviii. 11. 
 
 9 Literally, " already perishing."
 
 THE SECOND EPISTLE OF CLEMENT. 57 
 
 CHAP. in. The duly of confessing Christ 
 
 Since, then, He has displayed so great mercy towards us, 
 and especially in tins respect, that we who are living should 
 not offer sacrifices to gods that are dead, or pay them wor- 
 ship, but should attain through Him to the knowledge of the 
 true Father, whereby shall we show that we do indeed know 
 Him, 1 but by not denying Him through whom this knowledge 
 has been attained ? For He himself declares, " Whosoever 
 shall confess me before men, him will I confess before my 
 Father." 2 This, then, is our reward if we shall confess Him 
 by whom we have been saved. But in what way shall we 
 confess Him ? By doing what He says, and not transgress- 
 ing His commandments, and by honouring Him not with our 
 lips only, but with all our heart and all our mind. 3 For He 
 says in Isaiah, " This people honoureth me with their lips, but 
 their heart is far from me." 4 
 
 CHAP. iv. True confession of Christ. 
 
 Let us, then, not only call Him Lord, for that will not save 
 us. For He saith, " Not every one that saith to me, Lord, 
 Lord, shall be saved, but he that worketh righteousness." 5 
 Wherefore, brethren, let us confess Him by our works, by 
 loving one another, by not committing adultery, or speaking 
 evil of one another, or cherishing envy ; but being continent, 
 compassionate, and good. We ought also to sympathize with 
 one another, and not be avaricious. By such works let 
 us confess Him, 6 and not by those that are of an opposite 
 kind. And it is not fitting that we should fear men, but 
 rather God. For this reason, if we should do such [wicked] 
 things, the Lord hath said, " Even though ye were gathered 
 together to 7 me in my very bosom, yet if ye were not to 
 keep my commandments, I would cast you off, and say unto 
 
 1 Literally, " what is the knowledge which is towards Him." 
 
 2 Matt. x. 32. Comp. Matt. xxii. 37. 
 
 4 Isa. xxix. 13. Matt. vii. 21, loosely quoted. 
 
 Some read, "God." Or, " with me."
 
 58 THE SECOND EPISTLE OF CLEMENT. 
 
 you, Depart from me ; I know you not whence ye are, ye 
 workers of iniquity." 1 
 
 CHAP. v. Tliis world should be despised. 
 
 Wherefore, brethren, leaving [willingly] our sojourn in 
 this present world, let us do the will of Him that called us, 
 and not fear to depart out of this world. For the Lord 
 saith, " Ye shall be as lambs in the midst of wolves." 2 And 
 Peter answered and said unto Him, 8 " What, then, if the 
 wolves shall tear in pieces the lambs?" Jesus said unto 
 Peter, " The lambs have no cause after they are dead to 
 fear 4 the wolves ; and in like manner, fear not ye them that 
 kill you, and can do nothing more unto you ; but fear Him 
 who, after you are dead, has power over both soul and body 
 to cast them into hell-fire." 5 And consider, 6 brethren, that 
 the sojourning in the flesh in this world is but brief and 
 transient, but the promise of Christ is great and wonderful, 
 even the rest of the kingdom to come, and of life everlasting. 7 
 By what course of conduct, then, shall we attain these things, 
 but by leading a holy and righteous life, and by deeming 
 these worldly things as not belonging to us, and not fixing 
 our desires upon them ? For if we desire to possess them, 
 we fall away from the path of righteousness. 
 
 CHAP. VI. The present and future worlds are enemies to 
 each other. 
 
 Now the Lord declares, " No servant can serve two mas- 
 ters." 8 If we desire, then, to serve both God and mammon, 
 
 1 The first part of this sentence is not found in Scripture; for the 
 second, comp. Matt. vii. 23, Luke xiii. 27. 
 
 2 Matt. x. 16. 
 
 3 No such conversation is recorded in Scripture. 
 
 4 Or, " Let not the lambs fear." 
 
 * Matt. x. 28 ; Luke xii. 4, 5. 6 Or, " know." 
 r The text and translation are here doubtful. 
 
 Matt. vi. 24 ; Luke xvi. 13.
 
 THE SECOND EPISTLE OF CLEMENT. 59 
 
 it will be unprofitable for us. "For what will it profit if a man 
 gain the whole world, and lose his own soul ? " l This world 
 and the next are two enemies. The one urges 2 to adultery 
 and corruption, avarice and deceit ; the other bids farewell 
 to these things. We cannot therefore be the friends of both ; 
 and it behoves us, by renouncing the one, to make sure 3 of 
 the other. Let us reckon 4 that it is better to hate the things 
 present, since they are trifling, and transient, and corruptible; 
 and to love those [which are to come,] as being good and 
 incorruptible. For if we do the will of Christ, we shall 
 find rest; otherwise, nothing shall deliver us from eternal 
 punishment, if we disobey His commandments. For thus 
 also saith the Scripture in Ezekiel, " If Noah, Job, and 
 Daniel should rise up, they should not deliver their children 
 in captivity." 6 Now, if men so eminently righteous are not 
 able by their righteousness to deliver their children, how 6 
 can we hope to enter into the royal residence 7 of God unless 
 we keep our baptism holy and undefiled ? Or who shall 
 be our advocate, unless we be found possessed of works of 
 holiness and righteousness I 
 
 CHAP. vn. We must strive in order to be crowned. 
 
 Wherefore, then, my brethren, let us struggle with all 
 earnestness, knowing that the contest is [in our case] close at 
 hand, and that many undertake long voyages to strive for a 
 corruptible reward; 8 yet all are not crowned, but those only 
 that have laboured hard and striven gloriously. Let us 
 therefore so strive, that we may all be crowned. Let us run 
 the straight 9 course, even the race that is incorruptible ; and 
 let us in great numbers set out 10 for it, and strive that we 
 
 1 Matt. xvi. 26. 2 Literally, " speaks of." Or, " enjoy." 
 
 4 The MS. has, " we reckon." Ezek. xiv. 14, 20. 
 
 Literally, " with what confidence shall we." 
 
 T Wake translates " kingdom," as if the reading had been /3? As/an; 
 but the MS. has /3<7/Aj/oi/, " palace." 
 
 8 Literally, " that many set sail for corruptible contests," referring 
 probably to the concourse at the Isthmian games. 
 
 Or, " Let us place before us." 10 Or, " set sail."
 
 60 THE SECOND EPISTLE OF CLEMENT. 
 
 may be crowned. And should we not all be able to obtain 
 the crown, let us at least come near to it. We must re- 
 member 1 that he who strives in the corruptible contest, if he 
 be found acting unfairly, 2 is taken away and scourged, and 
 cast forth from the lists. What then think ye? If one 
 does anything unseemly in the incorruptible contest, what 
 shall lie have to bear 1 For of those who do not preserve 
 the seal 3 [unbroken], [the Scripture] saith, " Their worm 
 shall not die, and their fire shall not be quenched, and they 
 shall be a spectacle to all flesh." 4 
 
 CHAP. vin. The necessity of repentance while we are on 
 
 earth. 
 
 As long, therefore, as we are upon earth, let us practise 
 repentance, for we are as clay in the hand of the artificer. 
 For as the potter, if he make a vessel, and it be distorted or 
 broken in his hands, fashions it over again ; but if he have 
 before this cast it into the furnace of fire, can no longer find 
 any help for it : so let us also, while we are in this world, 
 repent with our whole heart of the evil deeds we have done 
 in the flesh, that \ve may be saved by the Lord, while we 
 have yet an opportunity of repentance. For after we have 
 gone out of the world, no further power of confessing or 
 repenting will there belong to us. Wherefore, brethren, by 
 doing the will of the Father, and keeping the flesh holy, and 
 observing the commandments of the Lord, we shall obtain 
 eternal life. For the Lord saith in the Gospel, " If ye have 
 not kept that which was small, who will commit to you the 
 great ? For I say unto you, that he that is faithful in that 
 which is least, is faithful also in much." 5 This, then, is what 
 He means : " Keep the flesh holy and the seal undefiled, that 
 6 ye may receive eternal life." 7 
 
 1 Literally, " know." * Literally, " if he be found corrupting." 
 
 1 Baptism is probably meant. 
 
 4 Isa. Ixvi. 24. Comp. Luke xvi. 10-12. 
 
 MS. has " -we," which is corrected by all editors as above. 
 7 Some have thought this a quotation from an unknown apocryphal 
 book, but it seems rather an explanation of the preceding words.
 
 THE SECOND EPISTLE OF CLEMENT. 61 
 
 CHAP. ix. We shall be judged in the flesh. 
 
 And let no one of you say that this very flesh shall not be 
 judged, nor rise again. Consider ye in what [state] ye were 
 saved, in what ye received sight, 1 if not while ye were in 
 this flesh. We must therefore preserve the flesh as the 
 temple of God. For as ye were called in the flesh, ye shall 
 also come [to be judged] in the flesh. As Christ 2 the Lord 
 who saved us, though He was first a Spirit, became flesh, and 
 thus called us, so shall we also receive the reward in this 
 flesh. Let us therefore love one another, that we may all 
 attain to the kingdom of God. While we have an oppor- 
 tunity of being healed, let us yield ourselves to God that 
 healeth us, and give to Him a recompense. Of what sort ? 
 Repentance out of a sincere heart ; for He knows all things 
 beforehand, and is acquainted with what is in our hearts. 
 Let us therefore give Him praise, not with the mouth only, 
 but also with the heart, that He may accept us as sons. For 
 the Lord has said, " Those are my brethren who do the will 
 of my Father." 3 
 
 CHAP. x. Vice is to be forsaken, and virtue followed. 
 
 Wherefore, my brethren, let us do the will of the Father 
 who called us, that we may live ; and let us earnestly 4 follow 
 after virtue, but forsake every wicked tendency 5 which 
 would lead us into transgression ; and flee from ungodliness, 
 lest evils overtake us. For if we are diligent in doing good, 
 peace will follow us. On this account, such men cannot 
 find it [i.e. peace] as are 6 influenced by human terrors, and 
 
 1 Literally, " looked up." 
 
 2 The MS. has ti$, "one," which Wake follows, but it seems clearly a 
 mistake for ug. 
 
 s Matt. xii. 50. * Literally, " rather." 
 
 6 Literally, "malice, as it were, the precursor of our sins." Some 
 
 deem the text corrupt. 
 6 Literally, according to the MS., '*it is not possible that a man should 
 
 find it who are" the passage being evidently corrupt.
 
 62 THE SECOND EPISTLE OF CLEMENT. 
 
 prefer rather present enjoyment to the promise which shall 
 afterwards be fulfilled. For they know not what torment 
 present enjoyment incurs, or what felicity is involved in the 
 future promise. And if, indeed, they themselves only did 
 such things, it would be [the mere] tolerable; but now they 
 persist in imbuing innocent souls with their pernicious doc- 
 trines, not knowing that they shall receive a double condem- 
 nation, both they and those that hear them. 
 
 CHAP. XI. We ought to serve God, trusting in His promises. 
 
 Let us therefore serve God with a pure heart, and we 
 shall be righteous ; but if we do not serve Him, because we 
 believe not the promise of God, we shall be miserable. For 
 the prophetic word also declares, " Wretched are those of a 
 double mind, and who doubt in their heart, who say, All 
 these things have we heard even in the times of our fathers ; 
 but though we have waited day by day, we have seen none 
 of them [accomplished]. Ye fools ! compare yourselves to a 
 tree; take, for instance, the vine. First of all it sheds its 
 leaves, then the bud appears ; after that the sour grape, and 
 then the fully-ripened fruit. So, likewise, my people have 
 borne disturbances and afflictions, but afterwards shall they 
 receive their good things." 1 Wherefore, my brethren, let us 
 not be of a double mind, but let us hope and endure, that we 
 also may obtain the reward. For He is faithful who has 
 promised that He will bestow on every one a reward accord- 
 ing to his works. If, therefore, we shall do righteousness in 
 the sight of God, we shall enter into His kingdom, and shall 
 receive the promises, "which ear hath not heard, nor eye 
 seen, neither have entered into the heart of man." 2 
 
 CHAP. xil. We are constantly to look for the kingdom of God. 
 
 Let us expect, therefore, hour by hour, the kingdom of 
 God in love and righteousness, since we know not the day of 
 
 1 The same words occur in Clement's first epistle, chap. xxiiL 
 
 2 1 Cor. ii. 9.
 
 THE SECOND EPISTLE OF CLEMENT. 63 
 
 the appearing of God. For the Lord Himself, being asked 
 by one when His kingdom would come, replied, " When two 
 shall be one, and that which is without as that which is 
 within, and the male with the female, neither male nor 
 female." 1 Now, two are one when we speak the truth one 
 to another, and there is unfeignedly one soul in two bodies. 
 And " that which is without as that which is within" mean- 
 eth this : He calls the soul " that which is within," and the 
 body " that which is without." As, then, thy body is visible 
 to sight, so also let thy soul be manifest by good works. 
 And " the male w r ith the female, neither male nor female, 
 .his" 2 . . . 
 
 1 These -words are quoted (Clem. Alex. Strom, iii. 9, 13) from the 
 Gospel according to the Egyptians, no longer extant. 
 
 2 Thus ends the MS., but what followed will be found in Clem. Alex. 
 as just cited.
 
 THE EPISTLE OF POLYCARP. 
 
 VOL. I.
 
 INTRODUCTORY NOTICE. 
 
 j] HE authenticity of the following epistle can on no 
 fair grounds be questioned. It is abundantly 
 established by external testimony, and is also 
 supported by the internal evidence. Irenaeus 
 says (Adv. Ilcer. iii. 3) : " There is extant an epistle of 
 Polycarp written to the Philippians, most satisfactory, from 
 which those that have a mind to do so may learn the character 
 of his faith," etc. This passage is embodied by Eusebius 
 in his Ecclesiastical History (iv. 14) ; and in another place 
 the same writer refers to the epistle before us as an un- 
 doubted production of Polycarp (Hist. Eccl. iii. 36). Other 
 ancient testimonies might easily be added, but are super- 
 fluous, inasmuch as there is a general consent among scholars 
 at the present day that we have in this letter an authentic 
 production of the renowned Bishop of Smyrna. 
 
 Of Polycarp's life little is known, but that little is highly 
 interesting. Irenaeus was his disciple, and tells us that 
 " Polycarp was instructed by the apostles, and was brought 
 into contact with many who had seen Christ" (Adv. Hixr. 
 iii. 3; Euseb. Hist. Eccl. iv. 14). There is also a very 
 graphic account given of Polycarp by Irenaeus in his epistle 
 to Florinus, to which the reader is referred. It has been 
 preserved by Eusebius (Hist. Eccl. v. 20). 
 
 The epistle before us is not perfect in any of the Greek 
 MSS. which contain it. But the chapters wanting in Greek 
 are contained in an ancient Latin version. While there is 
 no ground for supposing, as some have done, that the whole
 
 68 INTROD UCTOR Y NOTICE. 
 
 epistle is spurious, there seems considerable force in the 
 arguments by which many others have sought to prove chap, 
 xiii. to be an interpolation. 
 
 The date of the epistle cannot be satisfactorily determined. 
 It depends on the conclusion we reach as to some points, very 
 difficult and obscure, connected with that account of the 
 martyrdom of Polycarp which has come down to us. We 
 shall not, however, probably be far wrong if we fix it about 
 the middle of the second centurv.
 
 THE EPISTLE OF POLYCAEP TO 
 THE PHILIPPIANS, 1 
 
 OLYCARP, and the presbyters 2 with him, to the 
 church of God sojourning at Philippi : Mercy to 
 you, and peace from God Almighty, and from the 
 Lord Jesus Christ, our Saviour, be multiplied. 
 
 CHAP. i. Praise of the Philippians. 
 
 I have greatly rejoiced with you in our Lord Jesus Christ, 
 because ye have followed the example 3 of true love [as dis- 
 played by God], and have accompanied, as became you, those 
 who were bound in chains, the fitting ornaments of saints, 
 and which are indeed the diadems of the true elect of God and 
 our Lord ; and because the strong root of your faith, spoken 
 of in days 4 long gone by, endureth even until now, and 
 bringeth forth fruit to our Lord Jesus Christ, who for our sins 
 suffered even unto death, [but] " whom God raised from the 
 dead, having loosed the bands of the grave." 5 "In whom, 
 though now ye see Him not, ye believe, and believing, rejoice 
 with joy unspeakable and full of glory;" 6 into which joy 
 
 1 The title of this epistle in most of the MSS. is, " The Epistle of St 
 Polycarp, Bishop of Smyrna, and holy martyr, to the Philippians." 
 
 2 Or, " Polycarp, and those who with him are presbyters." 
 
 3 Literally, " ye have received the patterns of true love." 
 
 4 Phil. i. 5. 
 
 6 Acts ii. 24. Literally, " having loosed the pains of Hades." 
 6 1 Pet. i. 8.
 
 70 THE EPISTLE OF POLY CARP. 
 
 many desire to enter, knowing that " by grace ye are saved, 
 not of works," l but by the will of God through Jesus Christ. 
 
 CHAP. IT. An exhortation to virtue. 
 
 " Wherefore, girding up your loins," 2 " serve the Lord in 
 fear" 3 and truth, as those who have forsaken the vain, empty 
 talk and error of the multitude, and " believed in Him who 
 raised up our Lord Jesus Christ from the dead, and gave 
 Him glory," 4 and a throne at His right hand. To Him all 
 things 5 in heaven and on earth are subject. Him every spirit 
 serves. He comes as the Judge of the living and the dead. 6 
 His blood will God require of those who do not believe in 
 Him. 7 But He who raised Him up from the dead will raise 8 
 up us also, if we do His will, and walk in His commandments, 
 and love what He loved, keeping ourselves from all unright- 
 eousness, covetousness, love of money, evil-speaking, false- 
 witness; "not rendering evil for evil, or railing for railing," 9 
 or blow for blow, or cursing for cursing, but being mindful 
 of what the Lord said in His teaching : " Judge not, that ye 
 be not judged; 10 forgive, and it shall be forgiven unto you; 11 
 be merciful, that ye may obtain mercy; 12 with what measure 
 ye mete, it shall be measured to you again;" 13 and once more, 
 " Blessed are the poor, and those that are persecuted for 
 righteousness' sake, for theirs is the kingdom of God." * 
 
 CHAP. III. Expressions of personal unworthiness. 
 
 These things, brethren, I write to you concerning righteous- 
 ness, not because I take anything upon myself, but because 
 
 1 Eph. iL 8, 9. 2 Comp. 1 Pet. i. 13 ; Eph. vi. 14. 
 
 Ps. ii. 11. * 1 Pet. i. 21. 
 
 6 Comp. 1 Pet. iii. 22 ; Phil. ii. 10. 6 Comp. Acts xvii. 31. 
 
 7 Or, " who do not obey Him." 
 
 8 Comp. 1 Cor. vi. 14 ; 2 Cor. iv. 14 ; Rom. viii. 11. 
 1 Pet. iii. 9. 10 Matt. vii. 1. 
 
 " Matt. vi. 12, 14 ; Luke vi. 37. 12 Luke vi. 36. 
 
 13 Matt. vii. 2 ; Luke vi. 38. " Matt. v. 3, 10 ; Luke vi. 20.
 
 . THE EPISTLE OF POLY CARP. 71 
 
 ye have invited me to do so. For neither I, nor any other 
 such one, can come up to the wisdom 1 of the blessed and glori- 
 fied Paul. He, when among you, accurately and stedfastly 
 taught the word of truth in the presence of those who were 
 then alive. And when absent from you, he wrote you a letter, 2 
 which, if you carefully study, you will find to be the means 
 of building you up in that faith which has been given you, 
 and which, being followed by hope, and preceded by love 
 towards God, and Christ, and our neighbour, " is the mother 
 of us all." 3 For if any one be inwardly possessed of these 
 graces, he hath fulfilled the command of righteousness, since 
 he that hath love is far from all sin. 
 
 CHAP. iv. Various exhortations. 
 
 " But the love of money is the root of all evils." 4 Knowing, 
 therefore, that " as we brought nothing into the world, so 
 we can carry nothing out," 5 let us arm ourselves with the 
 armour of righteousness ; 6 and let us teach, first of all, our- 
 selves to walk in the commandments of the Lord. Next, 
 [teach] your wives [to walk] in the faith given to them, and 
 in love and purity tenderly loving their own husbands in all 
 truth, and loving all [others] equally in all chastity ; and to 
 train up their children in the knowledge and fear of God. 
 Teach the widows to be discreet as respects the faith of the 
 Lord, praying continually 7 for all, being far from all slander- 
 ing, evil-speaking, false-witnessing, love of money, and every 
 kind of evil ; knowing that they are the altar 8 of God, that 
 He clearly perceives all things, and that nothing is hid from 
 Him, neither reasonings, nor reflections, nor any one of the 
 secret things of the heart. 
 
 1 Comp. 2 Pet. iii. 15. 
 
 2 The form is plural, but one epistle is probably meant. 
 
 3 Comp. Gal. iv. 26. * 1 Tim. vi. 10. 
 
 6 1 Tim. vi. 7. 6 Comp. Eph. vi. 11. 
 
 7 Comp. 1 Thess. v. 17. 8 Some here read, "altars."
 
 72 THE EPISTLE OF POLYCARP. 
 
 CHAP. v. Tlie duties of deacons, youths, and-virgins. 
 
 Knowing, then, that " God is not mocked," 1 we ought to 
 walk worthy of His commandment and glory. In like manner 
 should the deacons be blameless before the face of His right- 
 eousness, as being the servants of God and Christ, 2 and not 
 of men. They must not be slanderers, double-tongued, 8 or 
 lovers of money, but temperate in all things, compassionate, 
 industrious, walking according to the truth of the Lord, who 
 was the servant 4 of all. If we please Him in this present 
 world, we shall receive also the future world, according as 
 He has promised to us that He will raise us again from the 
 dead, and that if we live 5 worthily of Him, " we shall also 
 reign together with Him," 6 provided only we believe. In like 
 manner, let the young men also be blameless in all things, 
 being especially careful to preserve purity, and keeping them- 
 selves in, as with a bridle, from every kind of evil. For it is 
 well that they should be cut off from 7 the lusts that are in the 
 world, since "every lust warreth against the spirit;" 8 and 
 "neither fornicators, nor effeminate, nor abusers of them- 
 selves with mankind, shah 1 inherit the kingdom of God," 9 nor 
 those who do things inconsistent and unbecoming. Where- 
 fore, it is needful to abstain from all these things, being sub- 
 ject to the presbyters and deacons, as unto God and Christ. 
 The virgins also must walk in a blameless and pure con- 
 science. 
 
 CHAP. vi. The duties of presbyters and others. 
 
 And let the presbyters be compassionate and merciful to 
 all, bringing back those that wander, visiting all the sick, 
 and not neglecting the widow, the orphan, or the poor, but 
 always " providing for that which is becoming in the sight 
 
 1 Gal. vi. 7. 2 Some read, " God in Christ." 
 
 8 Comp. 1 Tim. iii. 8. 4 Comp. Matt. xx. 28. 
 
 5 HohtTivffufitSct, referring to the whole conduct ; comp. Phil. i. 27. 
 2 Tim. ii. 12. 7 Some read, va.x.{nrn<i6oc.i, " to emerge from." 
 
 8 1 Pet. ii. 11. 1 Cor. vi. 9, 10.
 
 
 THE EPISTLE OF POLYCARP. 73 
 
 of God and men;" 1 abstaining from all wrath, respect of 
 persons, and unjust judgment ; keeping far off from all 
 covetousness, not quickly crediting [an evil report] against 
 any one, not severe in judgment, as knowing that we are all 
 under a debt of sin. If then we entreat the Lord to forgive 
 us, we ought also ourselves to forgive ; 2 for we are before the 
 eyes of our Lord and God, and " we must all appear at the 
 judgment-seat of Christ, and must every one give an account 
 of himself." 3 Let us then serve Him in fear, and with all 
 reverence, even as He Himself has commanded us, and as the 
 apostles who preached the gospel unto us, and the prophets 
 who proclaimed beforehand the coming of the Lord [have 
 alike taught us]. Let us be zealous in the pursuit of that 
 which is good, keeping ourselves from causes of offence, from 
 false brethren, and from those who in hypocrisy bear the 
 name of the Lord, and draw away vain men into error. 
 
 CHAP. vu. Avoid the Docetce, and persevere in fasting and 
 
 prayer. 
 
 "For whosoever does not confess that Jesus Christ has 
 come in the flesh, is antichrist ;" 4 and whosoever does not 
 confess the testimony of the cross, 5 is of the devil ; and who- 
 soever perverts the oracles of the Lord to his own lusts, and 
 says that there is neither a resurrection nor a judgment, he 
 is the first-born of Satan. Wherefore, forsaking the vanity 
 of many, and their false doctrines, let us return to the word 
 which has been handed down to us from 6 the beginning ; 
 "watching unto prayer," 7 and persevering in fasting; be- 
 seeching in our supplications the all-seeing God " not to lead 
 us into temptation/' 8 as the Lord has said : "The spirit truly 
 is willing, but the flesh is weak." 9 
 
 1 Eom. xii. 17 ; 2 Cor. viii. 31. 2 Matt. vi. 12-14. 
 
 8 Rom. xiv. 10-12 ; 2 Cor. v. 10. * I John iv. 3. 
 6 Literally, "the martyrdom of the cross," which some render, " His 
 suffering on the cross." 
 
 6 Comp. Jude 3. ' 1 Pet. iv. 7. 
 
 8 Matt. vi. 13, xxvi. 41. Matt. xxvi. 41 ; Mark xiv. 38.
 
 74 THE EPISTLE OF POLY CARP. 
 
 / 
 
 CHAP. vni. Persevere in hope and patience 
 
 Let us then continually persevere in our hope, and the 
 earnest of our righteousness, which is Jesus Christ, "who 
 bore our sins in His own body on the tree," 1 " who did no 
 sin, neither was guile found in His mouth," 2 but endured all 
 things for us, that we might live in Him. 3 Let us then be 
 imitators of His patience ; and if we suffer 4 for His name's 
 sake, let us glorify Him. 6 For He has set us this example 6 
 in Himself, and we have believed that such is the case. 
 
 CHAP. ix. Patience inculcated. 
 
 I exhort you all, therefore, to yield obedience to the word 
 of righteousness, and to exercise all patience, such as ye have 
 seen [set] before your eyes, not only in the case of the blessed 
 Ignatius, and Zosimus, and Ruf us, but also in others among 
 yourselves, and in Paul himself, and the rest of the apostles. 
 [This do] in the assurance that all these have not run 7 in 
 vain, but in faith and righteousness, and that they are [now] 
 in their due place in the presence of the Lord, with whom 
 also they suffered. For they loved not this present world, 
 but Him who died for us, and for our sakes was raised again 
 by God from the dead. 
 
 CHAP. x. Exhortation to the practice of virtue? 
 
 Stand fast, therefore, in these things, and follow the 
 example of the Lord, being firm and unchangeable in the 
 faith, loving the brotherhood, 9 and being attached to one 
 another, joined together in the truth, exhibiting the meekness 
 
 I 1 Pet. ii. 24. * 1 Pet. ii. 22. 
 
 3 Comp. 1 John iv. 9. 4 Comp. Acts v. 41 ; 1 Pet. iv. 16. 
 
 6 Some read, " we glorify Him." 8 Comp. 1 Pet. ii. 21. 
 
 7 Comp. Phil. ii. 16 ; Gal. ii. 2. 
 
 8 This and the two following chapters are preserved only in & Latin 
 version. 
 
 9 Comp 1 Pet. ii. 17.
 
 THE EPISTLE OF POLYCARP. 75 
 
 of the Lord in your intercourse with one another, and de- 
 spising no one. When you can do good, defer it not, because 
 " alms delivers from death." 1 Be all of you subject one to 
 another, 2 " having your conduct blameless among the Gen- 
 tiles," 3 that ye may both receive praise for your good works, 
 and the Lord may not be blasphemed through you. But 
 woe to him by whom the name of the Lord is blasphemed ! 4 
 Teach, therefore, sobriety to all, and manifest it also in your 
 own conduct. 
 
 CHAP. xi. Expression of grief on account of Valens. 
 
 I am greatly grieved for Valens, who was once a presbyter 
 among you, because he so little understands the place that 
 was given him [in the church]. I exhort you, therefore, that 
 ye abstain from covetousness, 5 and that ye be chaste and 
 truthful. " Abstain from every form of evil." 6 For if a 
 man cannot govern himself in such matters, how shall he 
 enjoin them on others ? If a man does not keep himself from 
 covetousness, 5 he shall be defiled by idolatry, and shall be 
 judged as one of the heathen. But who of us are ignorant 
 of the judgment of the Lord ? " Do we not know that the 
 saints shall judge the world?" 7 as Paul teaches. But I 
 have neither seen nor heard of any such thing among you, 
 in the midst of whom the blessed Paul laboured, and who 
 are commended 8 in the beginning of his epistle. For he 
 boasts of you in all those churches which alone then knew 
 the Lord ; but we [of Smyrna] had not yet known Him. I 
 am deeply grieved, therefore, brethren, for him (Valens) and 
 his wife ; to whom may the Lord grant true repentance ! 
 And be ye then moderate in regard to this matter, and " do 
 not count such as enemies," 9 but call them back as suffering 
 
 1 Tobit iv. 10, xii. 9. * Comp. 1 Pet. v. 5. 
 
 3 1 Pet. ii. 12. * Isa. lii. 5. 
 
 6 Some think that incontinence on the part of Valens and his wife is 
 referred to. 
 
 1 Thesa. v. 22. * 1 Cor. vi. 2. 
 
 8 Some read, " named ;" comp. Phil. i. 5. 9 2 Tuess. iii. 15.
 
 76 THE EPISTLE OF POLYCARP. 
 
 and straying members, that ye may save your whole body 
 For by so acting ye shall edify yourselves. 1 
 
 CHAP. xn. Exhortation to various graces. 
 
 For I trust that ye are well versed in the sacred Scriptures, 
 and that nothing is hid from you ; but to me this privilege 
 is not yet granted. 2 It is declared then in these Scriptures, 
 "Be ye angry, and sin not," 3 and, "Let not the sun go 
 down upon your wrath." 4 Happy is he who remembers 5 this, 
 which I believe to be the case with you. But may the God 
 and Father of our Lord Jesus Christ, and Jesus Christ Him- 
 self, who is the Son of God, and our everlasting High Priest, 
 build you up in faith and truth, and in all meekness, gentle- 
 ness, patience, long-suffering, forbearance, and purity ; and 
 may He bestow on you a lot and portion among His saints, 
 and on us with you, and on all that are under heaven, who 
 shall believe in our Lord Jesus Christ, and in His Father, 
 who " raised Him from the dead." 6 Pray for all the saints. 
 Pray also for kings, 7 and potentates, and princes, and for 
 those that persecute and hate you, 8 and for the enemies of 
 the cross, that your fruit may be manifest to all, and that ye 
 may be perfect in Him. 
 
 CHAP. xin. Concerning the transmission of epistles. 
 
 Both you and Ignatius 9 wrote to me, that if any one went 
 [from this] into Syria, he should carry your letter 10 with him ; 
 which request I will attend to if I find a fitting opportunity, 
 either personally, or through some other acting for me, that 
 
 1 Comp. 1 Cor. xii. 26. 
 
 1 This passage is very obscure. Some render it as follows: "But at 
 present it is not granted unto me to practise that which is written, Be ye 
 angry," etc. 
 
 3 Ps. iv. 5. * Eph. iv. 26. 6 Some read, " believes." 
 
 6 Gal. i. 1. * Comp/ 1 Tim. ii. 2. 8 Matt. v. 44. 
 
 9 Comp. Ep. of Ignatius to Polycarp, chap. viii. 
 Or, " letters."
 
 THE EPISTLE OF POLYCARP. 77 
 
 your desire may be fulfilled. The epistles of Ignatius written 
 by him 1 to us, and all the rest [of his epistles] which we have 
 by us, we have sent to you, as you requested. They are sub- 
 joined to this epistle, and by them ye may be greatly profited ; 
 for they treat of faith and patience, and all things that tend 
 to edification in our Lord. Any 2 more certain information 
 you may have obtained respecting both Ignatius himself, and 
 those that were 3 with him, have the goodness to make known 4 
 to us. 
 
 CHAP. xiv. Conclusion. 
 
 These things I have written to you by Crescens, whom up 
 to the present 5 time I have recommended unto you, and do 
 now recommend. For he has acted blamelessly among us, 
 and I believe also among you. Moreover, ye will hold his 
 sister in esteem when she comes to you. Be ye safe in the 
 Lord Jesus Christ. Grace be with you all. 6 Amen. 
 
 1 Eeferenoe is here made to the t-wo letters of Ignatius, one to Poly- 
 carp himself, and the other to the church at Smyrna. 
 
 2 Henceforth, to the end, we have only the Latin version. 
 
 s The Latin version reads "are," which has been corrected as above. 
 4 Polycarp was aware of the death of Ignatius (chap, ix.), but was as 
 yet apparently ignorant of the circumstances attending it. 
 6 Some read, " in this present epistle." 
 6 Others read, "and in favour with all yours."
 
 THE MARTYRDOM OF POLYCARP.
 
 INTR OD UCTOR Y NO TICE. 
 
 \ HE following letter purports to have been written 
 by the church at Smyrna to the church at Philo- 
 mel ium, and through that church to the whole 
 Christian world, in order to give a succinct ac- 
 count of the circumstances attending the martyrdom of 
 Polycarp. It is the earliest of all the Martyria, and has 
 generally been accounted both the most interesting and 
 authentic. Not a few, however, deem it interpolated in 
 several passages, and some refer it to a much later date 
 than the middle of the second century, to which it has been 
 commonly ascribed. We cannot tell how much it may owe 
 to the writers (chap, xxii.) who successively transcribed it. 
 Great part of it has been engrossed by Eusebius in his 
 Ecclesiastical History (iv. 15) ; and it is instructive to ob- 
 serve, that some of the most startling miraculous phenomena 
 recorded in the text as it now stands, have no place in the 
 narrative as given by that early historian of the church. 
 Much discussion has arisen respecting several particulars 
 contained in this Martyrium ; but into these disputes we do 
 not enter, having it for our aim simply to present the reader 
 with as faithful a translation as possible of this very interest- 
 ing monument of Christian antiquity. 
 
 VOL. I,
 
 THE ENCYCLICAL EPISTLE OF THE 
 CHUECH AT SMYENA 
 
 CONCERNING THE MARTYRDOM OF THE HOLY POLYCARP. 
 
 |HE church of God which sojourns at Smyrna, to 
 the church of God sojourning in Philomelium, 1 
 and to all the congregations 2 of the holy and 
 catholic church in every place : Mercy, peace, 
 
 and love from God the Father, and our Lord Jesus Christ, 
 
 be multiplied. 
 
 CHAP. i. Subject of which we write. 
 
 We have written to you, brethren, as to what relates to the 
 martyrs, and especially to the blessed Polycarp, who put an 
 end to the persecution, having, as it were, set a seal upon it 
 by his martyrdom. For almost all the events that happened 
 previously [to this one], took place that the Lord might show 
 us from above a martyrdom becoming the gospel. For he 
 waited to be delivered up, even as the Lord had done, that we 
 also might become his followers, while we look not merely at 
 what concerns ourselves, but have regard also to our neigh- 
 bours. For it is the part of a true and well-founded love, not 
 only to wish one's self to be saved, but also all the brethren. 
 
 1 Some read, " Philadelphia," but on inferior authority. Philomelium 
 was a city of Phrygia. 
 
 2 The word in the original is w-/io/*/f, from which the English 
 " parishes " is derived.
 
 84 THE MARTYRDOM OF POL J CARP. 
 
 CHAP. II. The wonderful constancy of the martyrs. 
 
 All the martyrdoms, then, were blessed and noble which 
 took place according to the will of God. For it becomes us 
 who profess 1 greater piety than others, to ascribe the authority 
 over all things to God. And truly, 2 who can fail to admire 
 their nobleness of mind, and their patience, with that love 
 towards their Lord which they displayed ? who, when they 
 were so torn with scourges, that the frame of their bodies, 
 even to the very inward veins and arteries, was laid open, still 
 patiently endured, while even those that stood by pitied and 
 bewailed them. But they reached such a pitch of magnani- 
 mity, that not one of them let a sigh or a groan escape them ; 
 thus proving to us all that those holy martyrs of Christ, at 
 the very time when they suffered such torments, were absent 
 from the body, or rather, that the Lord then stood by them, 
 and communed with them. And, looking to the grace of 
 Christ, they despised all the torments of this world, redeeming 
 themselves from eternal punishment by [the suffering of] a 
 single hour. For this reason the fire of their savage execu- 
 tioners appeared cool to them. For they kept before their 
 view escape from that fire which is eternal and never shall be 
 quenched, and looked forward with the eyes of their heart to 
 those good things which are laid up for such as endure; things 
 " which ear hath not heard, nor eye seen, neither have 
 entered into the heart of man," 3 but were revealed by the 
 Lord to them, inasmuch as they were no longer men, but had 
 already become angels. And, in like manner, those who were 
 condemned to the wild beasts endured dreadful tortures, 
 being stretched out upon beds full of spikes, and subjected 
 to various other kinds of torments, in order that, if it were 
 possible, the tyrant might, by their lingering tortures, lead 
 them to a denial [of Christ]. 
 
 1 Literally, " who are more pious." 
 
 2 The account now returns to the illustration of the statement made 
 in the first sentence. 
 
 1 Cor. ii. 9.
 
 THE MARTYRDOM OF POLYCARP. 85 
 
 CHAP. in. The constancy of Germanicus. Tlie death of 
 Polycarp is demanded. 
 
 For the devil did indeed invent many things against them ; 
 but thanks be to God, he could not prevail over all. For the 
 most noble Germanicus strengthened the timidity of others 
 by his own patience, and fought heroically 1 with the wild 
 beasts. For, when the proconsul sought to persuade him, 
 and urged him 2 to take pity upon his age, he attracted the 
 wild beast towards himself, and provoked it, being desirous to 
 escape all the more quickly from an unrighteous and impious 
 world. But upon this the whole multitude, marvelling at the 
 nobility of mind displayed by the devout and godly race of 
 Christians, 3 cried out, " Away with the atheists ; let Polycarp 
 be sought out ! " 
 
 CHAP. iv. Quintus the apostate. 
 
 Now one named Quintus, a Phrygian, who was but lately 
 come from Phrygia, when he saw the wild beasts, became 
 afraid. This was the man who forced himself and some 
 others to come forward voluntarily [for trial]. Him the pro- 
 consul, after many entreaties, persuaded to swear and to offer 
 sacrifice. Wherefore, brethren, we do not commend those 
 who give themselves up [to suffering], seeing the gospel does 
 not teach so to do. 4 
 
 CHAP. v. The departure and vision of Polycarp. 
 
 But the most admirable Polycarp, when he first heard 
 [that he was sought for], was in no measure disturbed, but 
 resolved to continue in the city. However, in deference to 
 the wish of many, he was persuaded to leave it. He departed, 
 therefore, to a country house not far distant from the city. 
 
 1 Or, " illustriously." 2 Or, " said to him." 
 
 8 Literally, " the nobleness of the God-loving and God-fearing race 
 of Christians." 
 4 Cornp. Matt. x. 23.
 
 86 THE MARTYRDOM OF POLTCARP. 
 
 There he stayed with a few [friends], engaged in nothing 
 else night and day than praying for all men, and for the 
 churches throughout the world, according to his usual cus- 
 tom. And while he was praying, a vision presented itself to 
 him three days before he was taken ; and, behold, the pillow 
 under his head seemed to him" on fire. Upon this, turning 
 to those that were with him, he said to them prophetically, 
 " I must be burnt alive." 
 
 CHAP. vi. Poly carp is betrayed by a servant. 
 
 And when those who sought for him were at hand, he 
 departed to another dwelling, whither his pursuers imme- 
 diately came after him. And when they found him not, 
 they seized upon two youths [that were there], one of whom, 
 being subjected to torture, confessed. It was thus impossible 
 that he should continue hid, since those that betrayed him 
 were of his own household. The Irenarch 1 then (whose office 
 is the same as that of the Cleronomus 2 ), by name Herod, 
 hastened to bring him into the stadium. [This all happened] 
 that he might fulfil his special lot, being made a partaker of 
 Christ, and that they who betrayed him might undergo the 
 punishment of Judas himself. 
 
 CHAP. vn. Polycarp is found by his pursuers. 
 
 His pursuers then, along with horsemen, and taking the 
 youth with them, went forth at supper-time on the day of 
 the preparation, 3 with their usual weapons, as if going out 
 against a robber. 4 And being come about evening [to the 
 place where he was], they found him lying down in the upper 
 room of 6 a certain little house, from which he might have 
 escaped into another place ; but he refused, saying, " The 
 
 1 It was the duty of the Irenarch to apprehend all seditious troublers 
 of the public peace. 
 
 a Some think that those magistrates bore this name that were elected 
 by lot. 
 
 That is, on Friday. * Comp. Matt. xxvi. 55. 6 Or, " in."
 
 THE MARTYRDOM OF POLY CARP. 87 
 
 will of God 1 be done." 2 So when he heard that they were 
 come, he went down and spake with them. And as those 
 that were present marvelled at his age and constancy, some 
 of them said, " Was so much effort 3 made to capture such a 
 venerable man?" 4 Immediately then, in that very hour, he 
 ordered that something to eat and drink should be set before 
 them, as much indeed as they cared for, while he besought 
 them to allow him an hour to pray without disturbance. And 
 on their giving him leave, he stood and prayed, being full of 
 the grace of God, so that he could not cease 5 for two full 
 hours, to the astonishment of them that heard him, insomuch 
 that many began to repent that they had come forth against 
 so godly and venerable an old man. 
 
 CHAP. vui. Polycarp is brought into the city. 
 
 Now, as soon as he had ceased praying, having made 
 mention of all that had at any time come in contact with 
 him, both small and great, illustrious and obscure, as well as 
 the whole catholic church throughout the world, the time of 
 his departure having arrived, they set him upon an ass, and 
 conducted him into the city, the day being that of the great 
 Sabbath. And the Irenarch Herod, accompanied by his 
 father Nicetes (both riding in a chariot 6 ), met him, and 
 taking him up into the chariot, they seated themselves beside 
 him, and endeavoured to persuade him, saying, " What harm 
 is there in saying, Lord Caesar, 7 and in sacrificing, with the 
 other ceremonies observed on such occasions, and so make 
 sure of safety ? " But he at first gave them no answer ; and 
 when they continued to urge him, he said, " I shall not do as 
 
 1 Some read, " the Lord." 
 
 2 Comp. Matt. vi. 10 ; Acts xxi. 14. 8 Or, " diligence." 
 
 4 Jacobson reads, " and [marvelling] that they had used so great 
 diligence to capture," etc. 
 6 Or, " be silent." 
 
 6 Jacobson deems these words an interpolation. 
 
 7 Or, " Caesar is Lord," all the MSS. having xvptoi instead of xfy, as 
 usually printed.
 
 88 THE MARTYRDOM OF POLY CARP. 
 
 you advise me." So they, having no hope of persuading him, 
 began to speak bitter 1 words unto him, and cast him with 
 violence out of the chariot, 2 insomuch that, in getting down 
 from the carriage, he dislocated his leg 3 [by the fall]. But 
 without being disturbed, 4 and as if suffering nothing, he went 
 eagerly forward with all haste, and was conducted to the 
 stadium, where the tumult was so great, that there was no 
 possibility of being heard. 
 
 CHAP. ix. Polycarp refuses to revile Christ. 
 
 Now, as Polycarp w r as entering into the stadium, there 
 came to him a voice from heaven, saying, " Be strong, and 
 show thyself a man, O Polycarp ! " No one saw who it was 
 that spoke to him ; but those of our brethren who were 
 present heard the voice. And as he was brought forward, 
 the tumult became great when they heard that Polycarp was 
 taken. And when he came near, the proconsul asked him 
 whether he was Polycarp. On his confessing that he was, 
 [the proconsul] sought to persuade him to deny [Christ], 
 saying, " Have respect to thy old age," and other similar 
 things, according to their custom, [such as], " Swear by the 
 fortune of Caesar ; repent, and say, Away with the Atheists." 
 But Polycarp, gazing with a stern countenance on all the 
 multitude of the wicked heathen then in the stadium, and 
 waving his hand towards them, while with groans he looked 
 up to heaven, said, " Away with the Atheists." 5 Then, the 
 proconsul urging him, and saying, " Swear, and I will set 
 thee at liberty, reproach Christ ;" Polycarp declared, "Eighty 
 and six years have I served Him, and He never did me 
 any injury : how then can I blaspheme my King and my 
 Saviour?" 
 
 1 Or, " terrible." 
 
 2 Or, " cast him down" simply, the following words being, as above, 
 an interpolation. 
 
 3 Or, " sprained his ankle." * Or, " not turning back." 
 
 6 Referring the words to the heathen, and not to the Christians, as 
 was desired.
 
 THE MARTYRDOM OF POLYCARP. 89 
 
 CHAP. x. Poli/carp confesses himself a CJiristian. 
 
 And when the proconsul yet again pressed him, and said, 
 " Swear by the fortune of Cassar," he answered, " Since thou 
 art vainly urgent that, as thou sayest, I should swear by the 
 fortune of Caesar, and pretendest not to know who and what 
 I am, hear me declare with boldness, I am a Christian. 
 And if you wish to learn what the doctrines 1 of Christianity 
 are, appoint me a day, and thou shalt hear them." The pro- 
 consul replied, " Persuade the people." But Polycarp said, 
 " To thee I have thought it right to offer an account [of my 
 faith] ; for we are taught to give all due honour (which 
 entails no injury upon ourselves) to the powers and authori- 
 ties which are ordained of God. 2 But as for these, I do not 
 deem them worthy of receiving any account from me." 3 
 
 CHAP. xi. No threats have any effect on Polycarp. 
 
 The proconsul then said to him, " I have wild beasts at 
 hand ; to these will I cast thee, except thou repent." But he 
 answered, " Call them then, for we are not accustomed to 
 repent of what is good in order to adopt that which is evil; 4 
 and it is well for me to be changed from what is evil to what 
 is righteous." 5 But again the proconsul said to him, "I will 
 cause thee to be consumed by fire, seeing thou despisest the 
 wild beasts, if thou wilt not repent." But Polycarp said, 
 " Thou threatenest me with fire which burneth for an hour, 
 and after a little is extinguished, but art ignorant of the fire 
 of the coming judgment and of eternal punishment, reserved 
 for the ungodly. But why tarriest thou? Bring forth 
 what thou wilt." 
 
 1 Or, " an account of Christianity." 
 
 2 Comp. Rom. xiii. 1-7 ; Tit. iii. 1. 
 
 3 Or, " of my making any defence to them." 
 
 4 Literally, " repentance from things better to things worse is a change 
 impossible to us." 
 
 6 That is, to leave this world for a better.
 
 90 THE MARTYRDOM OF POLYCARP. 
 
 CHAP. xu. Polycarp is sentenced to le burned. 
 
 While he spoke these and many other like things, he was 
 filled with confidence and joy, and his countenance was full 
 of grace, so that not merely did it not fall as if troubled by 
 the things said to him, but, on the contrary, the proconsul 
 was astonished, and sent his herald to proclaim in the midst 
 of the stadium thrice, "Polycarp has confessed that he is a 
 Christian." This proclamation having been made by the 
 herald, the whole multitude both of the heathen and Jews, 
 who dwelt at Smyrna, cried out with uncontrollable fury, 
 and in a loud voice, " This is the teacher of Asia, 1 the father 
 of the Christians, and the overthrower of our gods, he who 
 has been teaching many not to sacrifice, or to worship the 
 gods." Speaking thus, they cried out, and besought Philip 
 the Asiarch 2 to let loose a lion upon Polycarp. But Philip 
 answered that it was not lawful for him to do so, seeing the 
 shows 8 of wild beasts were already finished. Then it seemed 
 good to them to cry out with one consent, that Polycarp 
 should be burnt alive. For thus it behoved the vision which 
 was revealed to him in regard to his pillow to be fulfilled, 
 when, seeing it on fire as he was praying, he turned about 
 and said prophetically to the faithful that were with him, 
 " I must be burnt alive." 
 
 CHAP, xin. The funeral pile is erected. 
 
 This, then, was carried into effect with greater speed than 
 it was spoken, the multitudes immediately gathering together 
 wood and fagots out of the shops and baths ; the Jews 
 especially, according to custom, eagerly assisting them in it. 
 And when the funeral pile was ready, Polycarp, laying aside 
 all his garments, and loosing his girdle, sought also to take off 
 his sandals, a thing he was not accustomed to do, inasmuch 
 
 1 Some read, " ungodliness," but the above seems preferable. 
 1 The Asiarchs were those who superintended all arrangements con- 
 nected with the games in the several provinces. 
 1 Literally, " the baiting of dogs."
 
 THE MARTYRDOM OF POLYCARP. 91 
 
 as every one of the faithful was always eager who should 
 first touch his skin. For, on account of his holy life, 1 he 
 was, even before his martyrdom, adorned 2 with every kind of 
 good. Immediately then they surrounded him with those 
 substances which had been prepared for the funeral pile. 
 But when they were about also to fix him with nails, he 
 said, " Leave me as I am; for he that giveth me strength to 
 endure the fire, will also enable me, without your securing 
 me by nails, to remain without moving in the pile." 
 
 CHAP. xiv. The prayer of Poly carp. 
 
 They did not nail him then, but simply bound him. And 
 he, placing his hands behind him, and being bound like a 
 distinguished ram [taken] out of a great flock for sacrifice, 
 and prepared to be an acceptable burnt-offering unto God, 
 looked up to heaven, and said, " O Lord God Almighty, the 
 Father of Thy beloved and blessed Son Jesus Christ, by w 7 hom 
 we have received the knowledge of Thee, the God of angels 
 and powers, and of every creature, and of the whole race of 
 the righteous who live before thee, I give Thee thanks that 
 Thou hast counted me worthy of this day and this hour, that 
 I should have a part in the number of Thy martyrs, in the 
 cup 3 of thy Christ, to the resurrection of eternal life, both 
 of soul and body, through the incorruption [imparted] by 
 the Holy Ghost. Among whom may I be accepted this day 
 before Thee as a fat 4 and acceptable sacrifice, according as 
 Thou, the ever-truthful 5 God, hast fore-ordained, hast re- 
 vealed beforehand to me, and now hast fulfilled. Wherefore 
 also I praise Thee for all things, I bless Thee, I glorify 
 Thee, along with the everlasting and heavenly Jesus Christ, 
 Thy beloved Son, with whom, to Thee, and the Holy Ghost, 
 be glory both now and to all coming ages. Amen/' 6 
 
 1 Literally, " good behaviour." 
 
 2 Some think this implies that Polycarp's skin was believed to possess 
 a miraculous efficacy. 
 
 3 Comp. Matt. xx. 22, xxvi. 39 ; Mark x. 38. 
 
 4 Literally, " in a fat," etc. 6 Literally, "the not false and true God." 
 6 Eusebius (Hist. EccL iv. 15) has preserved a great portion of this
 
 92 THE MARTYRDOM OF POLYCARP. 
 
 CHAP. xv. Poli/carp is not injured by the fire. 
 
 When he had pronounced this amen, and so finished his 
 prayer, those who were appointed for the purpose kindled 
 the fire. And as the flame blazed forth in great fury, 1 we, 
 to whom it was given to witness it, beheld a great miracle, 
 and have been preserved that we might report to others what 
 then took place. For the fire, shaping itself into the form 
 of an arch, like the sail of a ship when filled with the wind, 
 encompassed as by a circle the body of the martyr. And 
 he appeared within not like flesh which is burnt, but as bread 
 that is baked, or as gold and silver glowing in a furnace. 
 Moreover, we perceived such a sweet odour [coming from 
 the pile], as if frankincense or some such precious spices had 
 been smoking 2 there. 
 
 CHAP. xvi. Poly carp is pierced by a dagger. 
 
 At length, when those wicked men perceived that his body 
 could not be consumed by the fire, they commanded an 
 executioner to go near and pierce him through with a dagger. 
 And on his doing this, there came forth a dove, 3 and a great 
 quantity of blood, so that the fire was extinguished ; and all 
 the people wondered that there should be such a difference 
 between the unbelievers and the elect, of whom this most 
 admirable Polycarp was one, having in our own times been 
 an apostolic and prophetic teacher, and bishop of the catholic 
 church which is in Smyrna. For every word that went out of 
 his mouth either has been or shall yet be accomplished. 
 
 Martyrium, but in a text considerably differing from that we have fol- 
 lowed. Here, instead of " and," he has " in the Holy Ghost." 
 
 1 Literally, " a great flame shining forth." 
 
 2 Literally, " breathing." 
 
 8 Eusebius omits all mention of the dove, and many have thought the 
 text to be here corrupt. It has been proposed to read tic 1 dpio-Ttp*, " on 
 the left hand side," instead of rtpiartpsi, " a dove."
 
 THE MARTYRDOM OF POLYCARP. 93 
 
 . XVII. The Christians are refused Polycarp's body. 
 
 But when the adversary of the race of the righteous, the 
 envious, malicious, and wicked one, perceived the impressive 1 
 nature of his martyrdom, and [considered] the blameless life 
 he had led from the beginning, and how he was now crowned 
 with the wreath of immortality, having beyond dispute re- 
 ceived his reward, he did his utmost that not the least me- 
 morial of him should be taken away by us, although many 
 desired to do this, and to become possessors 2 of his holy 
 flesh. For this end he suggested it to Nicetes, the father of 
 Herod and brother of Alce 5 to go and entreat the governor 
 not to give up his body to be buried, " lest," said he, " forsak- 
 ing Him that was crucified, they begin to worship this one." 
 This he said at the suggestion and urgent persuasion of the 
 Jews, who also w r atched us, as we sought to take him out of 
 the fire, being ignorant of this, that it is neither possible for us 
 ever to forsake Christ, who suffered for the salvation of such 
 as shall be saved throughout the whole world (the blameless 
 one for sinners 3 ), nor to worship any other. For Him indeed, 
 as being the Son of God, we adore ; but the martyrs, as 
 disciples and followers of the Lord, we worthily love on ac- 
 count of their extraordinary 4 affection towards their own 
 King and Master, of whom may we also be made com- 
 panions 5 and fellow-disciples ! 
 
 CHAP. xvin. The body of Poly carp is burned. 
 
 The centurion then, seeing the strife excited by the Jews, 
 placed the body 6 in the midst of the fire, and consumed it. 
 Accordingly, we afterwards took up his bones, as being more 
 
 1 Literally, " greatness." 
 
 2 The Greek, literally translated, is, " and to have fellowship with his 
 holy flesh." 
 
 3 This clause is omitted by Eusebius : it was probably interpolated by 
 some transcriber, who had in his mind 1 Pet. iii. 18. 
 
 4 Literally, "unsurpassable." 6 Literally, "fellow-partakers." 
 Or, "him."
 
 94 THE MARTYRDOM OF POLYCARP. 
 
 precious than the most exquisite jewels, and more purified 1 
 than gold, and deposited them in a fitting place, whither, 
 being gathered together, as opportunity is allowed us, with 
 joy and rejoicing, the Lord shall grant us to celebrate the 
 anniversary 2 of his martyrdom, both in memory of those 
 who have already finished their course, 3 and for the exercis- 
 ing and preparation of those yet to walk in their steps. 
 
 CHAP. xix. Praise of the martyr Polycarp. 
 
 This, then, is the account of the blessed Polycarp, who, 
 being the twelfth that was martyred in Smyrna (reckoning 
 those also of Philadelphia), yet occupies a place of his own 4 
 in the memory of all men, insomuch that he is everywhere 
 spoken of by the heathen themselves. He was not merely 
 an illustrious teacher, but also a pre-eminent martyr, whose 
 martyrdom all desire to imitate, as having been altogether 
 consistent with the gospel of Christ. For, having through 
 patience overcome the unjust governor, and thus acquired 
 the crown of immortality, he now, with the apostles and all 
 the righteous [in heaven], rejoicingly glorifies God, even the 
 Father, and blesses our Lord Jesus Christ, the Saviour of 
 our souls, the Governor of our bodies, and the Shepherd of 
 the catholic church throughout the world. 5 
 
 CHAP. xx. This epistle is to be transmitted to the brethren. 
 
 Since, then, ye requested that we would at large make you 
 acquainted with what really took place, we have for the 
 present sent you this summary account through our brother 
 Marcus. When, therefore, ye have yourselves read this 
 epistle, 6 be pleased to send it to the brethren at a greater 
 
 1 Or, " more tried." 2 Laterally, " the birth-day." 
 
 3 Literally, " been athletes." 4 Literally, " is alone remembered." 
 
 5 Several additions are here made. One MS. has, " and the all-holy 
 and life-giving Spirit;" while the old Latin version reads, "and the 
 Holy Spirit, by whom we know all things." 
 
 6 Literally, " having learned these things."
 
 THE MARTYRDOM OF POLTCARP. 95 
 
 distance, that they also may glorify the Lord, who makes 
 such choice of His own servants. To Him who is able to 
 bring us all by His grace and goodness 1 into His everlasting 
 kingdom, through His only-begotten Son Jesus Christ, to 
 Him be glory, and honour, and power, and majesty, for 
 ever. Amen. Salute all the saints. They that are with 
 us salute you, and Evarestus, who wrote this epistle, with 
 all his house. 
 
 CHAP. xxi. The date of the martyrdom. 
 
 Now, the blessed Polycarp suffered martyrdom on the 
 second day of the month Xanthicus just begun, 2 the seventh 
 day before the Calends of May, on the great Sabbath, at the 
 eighth hour. 3 He was taken by Herod, Philip the Trallian 
 being high priest, 4 Statius Quadratus being proconsul, but 
 Jesus Christ being King for ever, to whom be glory, honour, 
 majesty, and an everlasting throne, from generation to gene- 
 ration. Amen. 
 
 CHAP. xxii. Salutation. 
 
 We wish you, brethren, all happiness, while you walk 
 according to the doctrine of the gospel of Jesus Christ ; 
 with whom be glory to God the Father and the Holy Spirit, 
 for the salvation of His holy elect, after whose example 5 the 
 blessed Polycarp suffered, following in whose steps may we 
 too be found in the kingdom of Jesus Christ I 
 
 1 Literally, "gift." 
 
 2 The translation is here very doubtful. Wake renders the words pwos 
 iaTotpei'ov, "of the present month." 
 
 3 Great obscurity hangs over the chronology here indicated. Accord- 
 ing to Usher, the Smyrnseans began the month Xanthicus on the 25th 
 of March. But the seventh day before the Calends of May is the 25th 
 of April. Some, therefore, read 'h.KpiKhiuy instead of Metfuy. The 
 great Sabbath is that before the passover. The " eighth hour" may 
 correspond either to our 8 A.M. or 2 P.M. 
 
 4 Called before (chap, xii.) Asiarch. 
 Literally, " according as."
 
 96 THE MARTYRDOM OF POLYCARP. 
 
 These things 1 Caius transcribed from the copy of Irenseus 
 (who was a disciple of Polycarp), having himself been inti- 
 mate with Irenaeus. And I Socrates transcribed them at 
 Corinth from the copy of Caius. Grace be with you all. 
 
 And I again, Pionius, wrote them from the previously 
 written copy, having carefully searched into them, and the 
 blessed Polycarp having manifested them to me through a 
 revelation, even as I shall show in what follows. I have 
 collected these things, when they had almost faded away 
 through the lapse of time, that the Lord Jesus Christ may 
 also gather me along with His elect into His heavenly king- 
 dom, to whom, with the Father and the Holy Spirit, be glory 
 for ever and ever. Amen. 
 
 1 What follows is, of course, no part of the original epistle
 
 THE EPISTLE OF BARNABAS. 
 
 VOL. I. G
 
 INTRODUCTORY NOTICE. 
 
 10THING certain is known as to the author of the 
 following epistle. The writer's name is Barnabas, 
 but scarcely any scholars now ascribe it to the 
 illustrious friend and companion of St Paul. 
 External and internal evidence here come into direct collision. 
 The ancient writers who refer to this epistle unanimously 
 attribute it to Barnabas the Levite, of Cyprus, who held 
 such an honourable place in the infant church. Clement of 
 Alexandria does so again and again (Strom, ii. 6, ii. 7, etc.). 
 Origen describes it as " a catholic epistle" (Cont. Cels. i. 63), 
 and seems to rank it among the sacred Scriptures (Comm. 
 in Rom. i. 24). Other statements have been quoted from 
 the fathers, to show that they held this to be an authentic 
 production of the apostolic Barnabas ; and certainly no other 
 name is ever hinted at in Christian antiquity as that of the 
 writer. But notwithstanding this, the internal evidence is 
 now generally regarded as conclusive against this opinion. 
 On perusing the epistle, the reader will be in circumstances 
 to judge of this matter for himself. He will be led to con- 
 sider whether the spirit and tone of the writing, as so decidedly 
 opposed to all respect for Judaism the numerous inaccu- 
 racies which it contains with respect to Mosaic enactments 
 and observances the absurd and trifling interpretations of 
 Scripture which it suggests and the many silly vaunts of 
 superior knowledge in which its writer indulges can pos- 
 sibly comport with its ascription to the fellow-labourer of 
 St Paul. When it is remembered that no one ascribes the 
 epistle to the apostolic Barnabas till the times of Clement of
 
 1 00 INT ROD UCTOR Y NOTICE. 
 
 Alexandria, and that it is ranked by Eusebius among the 
 " spurious " writings, which, however much known and read 
 in the church, were never regarded as authoritative, little 
 doubt can remain that the external evidence is of itself weak, 
 and should not make us hesitate for a moment in refusing 
 to ascribe this writing to Barnabas the apostle. 
 
 The date, object, and intended readers of the epistle can 
 only be doubtfully inferred from some statements which it 
 contains. It was clearly written after the destruction of 
 Jerusalem, since reference is made to that event (chap, xvi.), 
 but how long after is matter of much dispute. The general 
 opinion is, that its date is not later than the middle of the 
 second century, and that it cannot be placed earlier than some 
 twenty or thirty years before. In point of style, both as 
 respects thought and expression, a very low place must be 
 assigned it. We know nothing certain of the region in 
 which the author lived, or where the first readers were to 
 be found. The intention of the writer, as he himself states 
 (chap, i.), was "to perfect the knowledge*' of those to whom 
 he wrote. Hilgenfeld, who has devoted much attention to 
 this epistle, holds that "it was written at the close of the 
 first century by a Gentile Christian of the school of Alex- 
 andria, with the view of winning back, or guarding from a 
 Judaic form of Christianity, those Christians belonging to the 
 same class as himself." 
 
 Until the recent discovery of the Codex Sinaiticus by 
 Tischendorf, the first four and a half chapters were known 
 only in an ancient Latin version. The whole Greek text is 
 now happily recovered, though it is in many places very 
 corrupt. We have compared its readings throughout, and 
 noted the principal variations from the text represented in our 
 version. We have also made frequent reference to the text 
 adopted by Hilgenfeld in his recent edition of the epistle 
 (Lipsise, T. O. Weigel, 1866).
 
 THE EPISTLE OF BAKNABAS, 1 
 
 CHAP. I. After the salutation, the u-riter declares that he 
 icould communicate to his brethren something of that 
 which he had himself received. 
 
 LL hail, ye sons and daughters, in the name of our 
 Lord' Jesus Christ, who loved us in peace. 
 
 Seeino- that the divine fruits 3 of righteousness 
 
 O ~ 
 
 abound among you, I rejoice exceedingly and 
 above measure in your happy and honoured spirits, because 
 ye have with such effect received the engrafted 4 spiritual 
 gift. Wherefore also I inwardly rejoice the more, hoping to 
 be saved, because I truly perceive in you the Spirit poured 
 forth from the rich Lord 5 of love. Your greatly desired 
 appearance has thus filled me with astonishment over you. 6 
 I am therefore persuaded of this, and fully convinced in my 
 own mind, that since I began to speak among you I under- 
 
 1 The Codex Sinaiticus Las simply " Epistle of Barnabas " for title ; 
 Dressel gives, " Epistle of Barnabas the Apostle," from the Vatican sis. of 
 the Latin text. 
 
 2 The Cod. Sin. has simply, "the Lord." 
 
 3 Literally, " the judgments of God being great and rich towards 
 you;" but, as Hefele remarks, oir,a.i't>/*a seems here to have the mean- 
 ing of righteousness, as in Rom. v. 18. 
 
 4 This appears to be the meaning of the Greek, and is confirmed by 
 the ancient Latin version. Hilgenfeld, however, following Cod. Sin., 
 reads " thus," instead of " because," and separates the clauses. 
 
 6 The Latin reads, " a spirit infused into you from the honourable 
 fountain of God." 
 
 8 This sentence is entirely omitted in the Latin.
 
 102 THE EPISTLE OF J3 A UN ABAS. 
 
 stand many things, because the Lord hath accompanied me 
 in the way of righteousness. I am also on this account bound 1 
 by the strictest obligation to love you above my own soul, 
 because great are the faith and love dwelling in you, while 
 you hope for the life which He has promised. 2 Considering 
 this, therefore, that if I should take the trouble to communi- 
 cate to you some portion of what I have myself received, it 
 will prove to me a sufficient reward that I minister to such 
 spirits, I have hastened briefly to write unto you, in order 
 that, along with your faith, ye might have perfect knowledge. 
 The doctrines of the Lord, then, are three : 3 the hope of life, 
 the beginning and the completion of it. For the Lord hath 
 made known to us by the prophets both the things which are 
 past and present, giving us also the first-fruits of the know- 
 ledge 4 of things to come, which things as we see accomplished, 
 one by one, we ought with the greater richness of faith 5 and 
 elevation of spirit to draw near to Him with reverence. 6 I 
 then, not as your teacher, but as one of yourselves, will set 
 forth a few things by which in present circumstances ye may 
 be rendered the more joyful. 
 
 CHAP. II. The Jeicish sacrifices are now abolished. 
 
 Since, therefore, the days are evil, and Satan 7 possesses 
 the power of this world, we ought to give heed to ourselves, 
 
 1 The Latin text is here quite different, and seems evidently corrupt. 
 We have followed the Cod. Sin., as does Hilgenfeld. 
 
 2 Literally, " in the hope of His life." 
 
 3 The Greek is here totally unintelligible : it seems impossible either 
 to punctuate or construe it. We may attempt to represent it as follows: 
 "The doctrines of the Lord, then, are three : Life, Faith, and Hope, our 
 beginning and end ; and Righteousness, the beginning and the end of 
 judgment ; Love and Joy and the Testimony of gladness for works of 
 righteousness." We have followed the ancient Latin text, which Hilgen- 
 feld also adopts, though Weitziicker and others prefer the Greek. 
 
 4 Instead of " knowledge " (yyuatu;}, Cod. Sin. has " taste" (yet/aw,-). 
 6 Literally, " we ought more richly and loftily to approach His fear." 
 Instead of " to Him with fear," the reading of Cod. Sin., the Latin 
 
 has, " to His altar," which Hilgeufeld adopts. 
 The Latin text is literally, " the adversary ;" the Greek has, " and
 
 THE EPISTLE OF BARNABAS. 103 
 
 and diligently inquire into the ordinances of the Lord. 
 Fear and patience, then, are helpers of our faith ; and long- 
 suffering and continence are things which fight on our side. 
 While these remain pure in what respects the Lord, Wisdom, 
 Understanding, Science, and Knowledge rejoice along with 
 them. 1 For He hath revealed to us by all the prophets that 
 He needs neither sacrifices, nor burnt-offerings, nor oblations, 
 saying thus, " What is the multitude of your sacrifices unto 
 me, saith the Lord ? I am full of burnt-offerings, and desire 
 not the fat of lambs, and the blood of bulls and goats, not 
 when ye come to appear before me : for who hath required 
 these things at your hands ? Tread no more my courts, not 
 though ye bring with you fine flour. Incense is a vain 
 abomination unto me, and your new moons and sabbaths I 
 cannot endure." 2 He has therefore abolished these things, 
 that the new law of our Lord Jesus Christ, which is without 
 the yoke of necessity, might have a human oblation. 3 And 
 again He says to them, " Did I command your fathers, when 
 they went out from the land of Egypt, to offer unto me burnt- 
 offerings and sacrifices ? But this rather I commanded them, 
 Let no one of you cherish any evil in his heart against his 
 neighbour, and love not an oath of falsehood." 4 We ought 
 therefore, being possessed of understanding, to perceive the 
 gracious intention of our Father ; for He speaks to us, 
 desirous that we, not 5 going astray like them, should ask 
 how we may approach Him. To us, then, He declares, "A 
 sacrifice [pleasing] to God is a broken spirit ; a smell of 
 
 be that worketh possesseth power ; " Hilgenfeld reads, " he that worketh 
 against," the idea expressed above being intended. 
 
 1 Or, " while these things continue, those which respect the Lord re- 
 joice in purity along with them Wisdom," etc. 
 
 2 Isa. i. 1114, from the Sept., as is the case throughout. We have 
 given the quotation as it stands in Cod. Sin. 
 
 3 Thus in the Latin. The Greek reads, "might not have a man-made 
 oblation." The Latin text seems preferable, implying that, instead of 
 the outward sacrifices of the law, there is now required a dedication of 
 man himself. Hilgeufeld follows the Greek. 
 
 4 Jer. vii. 22 ; Zech. viii. 17. 
 
 6 So the Greek. Hilgenfeld, with the Latin, omits " not."
 
 104 THE EPISTLE OF BARNABAS. 
 
 sweet savour to the Lord is a heart that glorificth Him that 
 made it." l We ought therefore, brethren, carefully to in- 
 quire concerning our salvation, lest the wicked one, having 
 made his entrance by deceit, should hurl 2 us forth from our 
 [true] life. 
 
 CHAP. in. The fasts of the Jews are not true fasts, nor 
 acceptable to God. 
 
 He says then to them again concerning these things, 
 " Why do ye fast to me as on this day, saith the Lord, that 
 your voice should be heard with a cry ? I have not chosen 
 this fast, saith the Lord, that a man should humble his soul. 
 Nor, though ye bend your neck like a ring, and put upon 
 you sackcloth and ashes, will ye call it an acceptable fast.'' 3 
 To us He saith, " Behold, this is the fast that I have chosen, 
 saith the Lord, not that a man should humble his soul, but 
 that he should loose every band of iniquity, untie the fasten- 
 ings of harsh agreements, restore to liberty them that are 
 bruised, tear in pieces every unjust engagement, feed the 
 hungry with thy bread, clothe the naked when thou seest 
 him, bring the homeless into thy house, not despise the 
 humble if thou behold him, and not [turn away] from the 
 members of thine own family. Then shall thy dawn break 
 forth, and thy healing shall quickly spring up, and righteous- 
 ness shall go forth before thee, and the glory of God shall 
 encompass thee ; and then thou shalt call, and God shall hear 
 thee ; whilst thou art yet speaking, He shall say, Behold, I 
 am with thee ; if thou take away from thee the chain 
 [binding others], and the stretching forth of the hands 4 [to 
 swear falsely], and words of murmuring, and give cheerfully 
 thy bread to the hungry, and show compassion to the soul 
 
 1 Ps. li. 19. There is nothing in Scripture corresponding to the last 
 clause. 
 
 2 Literally, " sling us out." 3 Isa. Iviii. 4, 5. 
 
 4 The original here is x,upoToviix.y, from the LXX. Hefele remarks, 
 that it may refer to the stretching forth of the hands, either to swear 
 falsely, or to mock and insult one's neighbour.
 
 THE EPISTLE OF BARNABAS. 105 
 
 that has been humbled." 1 To this end, therefore, brethren, 
 He is long-suffering, foreseeing how the people whom He has 
 prepared shall with guilelessness believe in His Beloved. For 
 He revealed all these things to us beforehand, that we should 
 not rush forvyard as rash acceptors of their laws. 2 
 
 CHAP. iv. Antichrist is at hand: let us therefore avoid 
 Jewish errors. 
 
 It therefore behoves us, who inquire much concerning 
 events at hand, 3 to search diligently into those things which 
 are able to save us. Let us then utterly flee from all the 
 works of iniquity, lest these should take hold of us ; and let 
 us hate the error of the present time, that we may set our love 
 on the world to come : let us not give loose reins to our soul, 
 that it should have power to run with sinners and the wicked, 
 lest we become like them. The final stumbling-block (or 
 source of danger) approaches, concerning which it is written, 
 as Enoch 4 says, " For for this end the Lord has cut short the 
 times and the days, that His Beloved may hasten ; and He 
 will come to the inheritance." And the prophet also speaks 
 thus : " Ten kingdoms shall reign upon the earth, and a 
 little king shall rise up after them, who shall subdue under 
 one three of the kings." 5 In like manner Daniel says con- 
 cerning the same, " And I beheld the fourth beast, wicked 
 and powerful, and more savage than all the beasts of the 
 earth, and how from it sprang up ten horns, and out of them 
 a little budding horn, and how it subdued under one three of 
 the great horns." 6 Ye ought therefore to understand. And 
 
 1 Isa. Iviii. 6-10. 
 
 2 The Greek is here unintelligible : the Latin has, " that we should 
 not rush on, as if proselytes to their law." 
 
 3 Or it might be rendered, " things present." Cotelerius reads, " de 
 his instantibus." 
 
 4 The Latin reads " Daniel" instead of " Enoch ;" comp. Dan. is. 
 24-27. 
 
 c Dan. vii. 24, very loosely quoted. 
 
 c Dan. vii. 7, 8, also very inaccurately cited.
 
 106 THE EPISTLE OF BARNABAS. 
 
 this also I further beg of you, as being one of you, and loving 
 you both individually and collectively more than my own 
 soul, to take heed now to yourselves, and not to be like some, 
 adding largely to your sins, and saying, " The covenant is 
 both theirs and ours." 1 But they thus finally lost it, after 
 Moses had already received it. For the Scripture saith, 
 " And Moses was fasting in the mount forty days and forty 
 nights, and received the covenant from the Lord, tables of 
 stone written with the finger of the hand of the Lord ;" 2 but 
 turning away to idols, they lost it. For the Lord speaks thus 
 to Moses : " Moses, go down quickly ; for the people whom 
 thou hast brought out of the land of Egypt have trans- 
 gressed." 3 And Moses understood [the meaning of God], 
 and cast the two tables out of his hands ; and their covenant 
 was broken, in order that the covenant of the beloved Jesus 
 might be sealed upon our heart, in the hope which flows from 
 believing in Him. 4 Now, being desirous to write many things 
 to you, not as your teacher, but as becometh one who loves 
 you, I have taken care not to fail to write to you from what 
 I myself possess, with a view to your purification. 5 We take 
 earnest 6 heed in these last days ; for the whole [past] time 
 of your faith will profit you nothing, unless now in this 
 wicked time we also withstand coming sources of danger, as 
 becometh the sons of God. That the Black One 7 may find 
 no means of entrance, let us flee from every vanity, let us 
 
 1 "We here follow the Latin text in preference to the Greek, which 
 reads merely, " the covenant is ours." What follows seems to show the 
 correctness of the Latin, as the author proceeds to deny that the Jews 
 had any further interest in the promises. 
 
 2 Ex. xxxi. 18, xxxiv. 28. 8 Ex. xxxii. 7 ; Deut. ix'. 12. 
 
 4 Literally, " hi hope of His faith." 
 
 5 The Greek is here incorrect and unintelligible ; and as the Latin 
 omits the clause, our translation is merely conjectural. Hilgenfeld's 
 text, if we give a somewhat peculiar meaning to JAX<-<, may be trans- 
 lated : " but as it is becoming in one who loves you not to fail in giving 
 you what we have, I, though the very offscouring of you, have been 
 eager to write to you." 
 
 6 So the Cod. Sin. Hilgenfeld reads, with the Latin, " let us take." 
 T The Latin here departs entirely from the Greek text, and quotes as a 
 
 saying of "the Son of God" the following precept, nowhere to be found
 
 THE EPISTLE OF BARNABAS. 107 
 
 utterly hate the works of the way of wickedness. Do not, 
 by retiring apart, live a solitary life, as if you were already 
 [fully] justified ; but coming together in one place, make 
 common inquiry concerning what tends to your general 
 welfare. For, the Scripture saith, " Woe to them who are 
 wise to themselves, and prudent in their own sight I" 1 Let 
 us be spiritually-minded : let us be a perfect temple to God. 
 As much as in us lies, let us meditate upon the fear of God, 
 and let us keep His commandments, that we may rejoice in 
 His ordinances. The Lord will judge the world without 
 respect of persons. Each will receive as he has done : if he 
 is righteous, his righteousness will precede him ; if he is 
 wicked, the reward of wickedness is before him. Take heed, 
 lest resting at our ease, as those who are the called [of God], 
 we should fall asleep in our sins, and the wicked prince, 
 acquiring power over us," should thrust us away from the 
 kingdom of the Lord. And all the more attend to this, my 
 brethren, when ye reflect and behold, that after so great signs 
 and wonders were wrought in Israel, they were thus [at 
 length] abandoned. Let us beware lest we be found [ful- 
 filling that saying], as it is written, " Many are called, but 
 few are chosen." 2 
 
 CHAP, v. 27tg new covenant, founded on the sufferings of 
 Christ, tends to our salvation, but to the Jews' destruction. 
 
 For to this end the Lord endured to deliver up His flesh 
 to corruption, that we might be sanctified through the re- 
 mission of sins, which is effected by His blood of sprinkling. 
 For it is written concerning Him, partly with reference to 
 Israel, and partly to us ; and [the Scripture] saith thus : 
 
 in the New Testament : "Let us resist all iniquity, and hold it in hatred.' 
 Hilgenfeld joins this clause to the former sentence. 
 
 1 Isa. v. 21. 
 
 8 An exact quotation from Matt. xx. 16 or xxii. 14. It is worthy of 
 notice that this is the first example in the writings of the Fathers of a 
 citation from any book of the New Testament, preceded by the autho- 
 ritative formula, " it is written."
 
 108 THE EPISTLE OF BARNABAS. 
 
 " He was wounded for our transgressions, and bruised for 
 our iniquities : with His stripes we are healed. He was 
 brought as a sheep to the slaughter, and as a lamb which is 
 dumb before its shearer." 1 Therefore we ought to be deeply 
 grateful to the Lord, because He has both made known to us 
 things that are past, and hath given us wisdom concerning 
 things present, and hath not left us without understanding 
 in regard to things which are to come. Now, the Scripture 
 saith, "Not unjustly are nets spread out for birds." 2 This 
 means that the man perishes justly, who, having a knowledge 
 of the way of righteousness, rushes off into the way of 
 darkness. And further, my brethren : if the Lord endured 
 to suffer for our soul, He being Lord of all the world, to 
 whom God said at the foundation of the world, " Let us 
 make man after our image, and after our likeness," 3 un- 
 derstand how it was that He endured to suffer at the hand 
 of men. The prophets, having obtained grace from Him, 
 prophesied concerning Him. And He (since it behoved Him 
 to appear in flesh), that He might abolish death, and reveal 
 the resurrection from the dead, endured [what and as He 
 did], in order that He might fulfil the promise made unto the 
 fathers, and by preparing a new people for Himself, might 
 show, while He dwelt on earth, that He, when He has raised 
 mankind, will also judge them. Moreover, teaching Israel, 
 and doing so great miracles and signs, He preached [the 
 truth] to him, and greatly loved him. But when Pie chose 
 His own apostles who were to preach His gospel, [He did so 
 from among those] who were sinners above all sin, that He 
 might show He came " not to call the righteous, but sinners 
 to repentance." 4 Then He manifested Himself to be the Son 
 of God. For if He had not come in the flesh, how could men 
 have been saved by beholding Him? 5 Since looking upon 
 the sun which is to cease to exist, and is the work of His hands, 
 
 1 Isa. liii. 5, 7. 
 
 2 Prov. i. 17, from the LXX., -which has mistaken the meaning. 
 
 3 Gen. i. 26. 4 Matt. ix. 13 ; Mark ii. 17 ; Luke v. 32. 
 
 The Cod. Sin. reads, " neither would men have been saved by seeing 
 Him."
 
 THE EPISTLE OF BARNABAS. 109 
 
 their eyes are not able to bear his rays. The Son of God 
 therefore came in the flesh with this view, that He might 
 bring to a head the sum of their sins who had persecuted 
 His prophets 1 to the death. For this purpose, then, He 
 endured. For God saith, " The stroke of his flesh is from 
 them;" 2 and 3 "when I shall smite the Shepherd, then the 
 sheep of the flock shall be scattered." 4 He himself willed 
 thus to suffer, for it was necessary that He should suffer on 
 the tree. For says he who prophesies regarding Him, " Spare 
 my soul from the sword, 5 fasten my flesh with nails ; for the 
 assemblies of the wicked have risen up against me." 6 And 
 again he says, " Behold, I have given my back to scourges, 
 and my cheeks to strokes, and I have set my countenance as 
 a firm rock." 7 
 
 CHAP. vi. Tlie sufferings of Christ, and the new covenant, were 
 announced by the prophets. 
 
 When, therefore, He has fulfilled the commandment, what 
 saith He? "Who is he that will contend with me? let 
 him oppose me : or who is he that will enter into judgment 
 with me ? let him draw near to the servant of the Lord." 8 
 " Woe unto you, for ye shall all wax old, like a garment, and 
 the moth shall eat you up." 9 And again the prophet says, 
 " Since 10 as a mighty stone He is laid for crushing, behold I 
 cast down for the foundations of Zion a stone, precious, elect, 
 a corner-stone, honourable." Next, what says He ? " And 
 he who shall trust 11 in it shall live for ever." Is our hope, 
 
 I Cod. Sin. has, " their prophets," but the corrector has changed it as 
 above. 
 
 A very loose reference to Isa. liii. 8. 
 
 3 Cod. Sin. omits "and," and reads, "when they smite their o\vn 
 shepherd, then the sheep of the pasture shall be scattered and fail." 
 
 4 Zech. xiii. 7. 6 Cod. Sin. inserts " and." 
 
 These are inaccurate and confused quotations from Ps. xxii. 21, 17, 
 and cxix. 120. 
 
 7 Isa. 1. 6, 7. j sa- i. 8t o Isa ! 9< 
 
 10 The Latin omits " since," but it is found in all the Greek MSS. 
 
 II Cod. Sin. has " believe." Isa. viii. 14, xxviii. 16.
 
 110 THE EPISTLE OF BARNABAS. 
 
 then, upon a stone? Far from it. But [the language is 
 used] inasmuch as He laid his flesh [as a foundation] with 
 power; for He says, "And He placed me as a firm rock." 1 
 And the prophet says again, " The stone which the builders 
 rejected, the same has become the head of the corner." 2 And 
 again he says, " This is the great and wonderful day which 
 the Lord hath made." 3 I write the more simply unto you, 
 that ye may understand. I am the offscouring of your love. 4 
 What, then, again says the prophet t " The assembly of the 
 wicked surrounded me ; they encompassed me as bees do a 
 honeycomb," 5 and " upon my garment they cast lots." 6 Since, 
 therefore, He was about to be manifested and to suffer in the 
 flesh, His' suffering was foreshown. For the prophet speaks 
 against Israel, " Woe to their soul, because they have coun- 
 selled an evil counsel against themselves, 7 saying, Let us 
 bind the just one, because he is displeasing to us." 8 And 
 Moses also says to them, 9 " Behold these things, saith the 
 Lord God: Enter into the good land which the Lord sware 
 [to give] to Abraham, and Isaac, and Jacob, and inherit ye 
 it, a land flowing with milk and honey." 1 What, then, says 
 Knowledge ? n Learn : " Trust," she says, " in Him who is 
 to be manifested to you in the flesh that is, Jesus." For 
 man is earth in a suffering state, for the formation of Adam 
 was from the face of the earth. What, then, meaneth this : 
 " into the good land, a land flowing with milk and honey ? " 
 Blessed be our Lord, who has placed in us wisdom and 
 understanding of secret things. For the prophet says, " Who 
 shall understand the parable of the Lord, except him who is 
 
 1 Isa. 1. 7. - Ps. cxviii. 22. 
 
 3 Ps. cxviii. 24. 
 
 4 Comp. 1 Cor. iv. 13. The meaning is, " My love to you is so great, 
 that I am ready to be or to do all things for you." 
 
 5 Ps. xxii. 17, cxviiL 12. 6 Ps. xxii. 19. ' Isa. iii. 9. 
 
 8 Wisd. ii. 12. This apocryphal book is thus quoted as Scripture, and 
 intertwined with it. 
 
 9 Cod. Sin. reads, " What says the other prophet Moses unto them ?" 
 
 10 Ex. xxxiii. 1 ; Lev. xx. 24. 
 
 11 The original word is " Gnosis," the knowledge peculiar to advanced 
 Christians, by which they understand the mysteries of Scripture.
 
 THE EPISTLE OF BARNABAS. Ill 
 
 wise and prudent, and who loves his Lord?'" Since, there- 
 fore, having renewed us by the remission of our sins, He 
 hath made us after another pattern, [it is His purpose] that 
 we should possess the soul of children, inasmuch as He has 
 created us anew by His Spirit. 2 For the Scripture says 
 concerning us, while He speaks to the Son, " Let us make 
 man after our image, and after our likeness ; and let them 
 have dominion over the beasts of the earth, and the fowls of 
 heaven, and the fishes of the sea." 3 And the Lord said, on 
 beholding the fair creature 4 man, " Increase, and multiply, 
 and replenish the earth." 5 These things [were spoken] to 
 the Son. Again, I will show thee how, in respect to us, 6 He 
 has accomplished a second fashioning in these last "Says. The 
 Lord says, " Behold, I will make 7 the last like the first." 8 In 
 reference to this, then, the prophet proclaimed, " Enter ye 
 into the land flowing with milk and honey, and have dominion 
 over it." 9 Behold, therefore, we have been refashioned, as 
 again He says in another prophet, " Behold, saith the Lord, 
 I will take away from these, that is, from those whom the 
 Spirit of the Lord foresaw, their stony hearts, and I will put 
 hearts of flesh within them," 10 because He 11 was to be mani- 
 fested in flesh, and to sojourn among us. . For, my brethren, 
 the habitation of our heart is a holy temple to the Lord. 12 For 
 again saith the Lord, " And wherewith shall I appear before 
 the Lord my God, and be glorified?" 13 He says, 14 "I will 
 
 1 Not found in Scripture. Cotnp. Isa. xl. 13 ; Prov. i. 6. Hilgenfeld, 
 however, changes the usual punctuation, which places a colon after pro- 
 phet, and reads, " For the prophet speaketh the parable of the Lord. 
 Who shall understand," etc. 
 
 2 The Greek is here very elliptical and obscure : " His Spirit" is inserted 
 above, from the Latin. 
 
 3 Gen. i. 26. 4 Cod. Sin. has " our fair formation." 
 6 Gen. i. 28. Cod. Sin. inserts, " the Lord says/' 
 i Cod. Sin. has " I make." 
 
 8 Not in Scripture, but comp. Matt. xx. 16, and 2 Cor. v. 17. 
 Ex. xxxiii. 3. 10 Ezek. xi. 19, xxxvi. 26. 
 
 11 Cod. Sin. inserts " Himself ;" comp. John i. 14. 
 
 12 Comp. Eph. ii. 21. 13 Comp. Ps. xlii. 2. 
 14 Cod. Sin. omits " He says."
 
 112 THE EPISTLE OF BARNABAS. 
 
 confess to thee in the church in the midst 1 of my brethren ; 
 and I will praise thee in the midst of the assembly of the 
 saints." 2 We, then, are they whom He has led into the good 
 land. What, then, mean the milk and honey? This, that 
 as the infant is kept alive first by honey, and then by milk, 
 so also we, being quickened and kept alive by the faith of the 
 promise and by the word, shall live ruling over the earth. 
 But He said above, 3 " Let them increase, and rule over the 
 fishes." 4 Who then is able to govern the beasts, or the fishes, 
 or the fowls of heaven ? For we ought to perceive that to 
 govern implies authority, so that one should command and 
 rule. If, therefore, this does not exist at present, yet still 
 He has promised it to us. When? When we ourselves 
 also have been made perfect [so as] to become heirs of the 
 covenant of the Lord. 5 
 
 CHAP. vii. Fasting, and the goat sent aicay, were types 
 of Christ. 
 
 Understand, then, ye children of gladness, that the good 
 Lord has foreshown all things to us, that we might know to 
 whom we ought for everything to render thanksgiving and 
 praise. If therefore the Son of God, who is Lord [of all 
 things], and who will judge the living and the dead, suffered, 
 that His stroke might give us life, let us believe that the Son 
 of God could not have suffered except for our sakes. More- 
 over, when fixed to the cross, He had given Him to drink 
 vinegar and gall. Hearken how the priests of the people 6 
 gave previous indications of this. His commandment having 
 been written, the Lord enjoined, that whosoever did not keep 
 the fast should be put to death, because He also Himself was 
 
 1 Cod. Sin. omits " in the midst." 
 
 2 Ps. xxii. 23 ; Heb. ii. 12. 
 
 3 Cod. Sin. has, " But we said above." 4 Gen. i. 28. 
 
 6 These are specimens of the " Gnosis," or faculty of bringing out the 
 hidden spiritual meaning of Scripture referred to before. Many mor j 
 each interpretations follow. 
 
 6 Cod. Sin. reads " temple," which is adopted by Hilgenfeld,
 
 THE EPISTLE OF BARNABAS. 113 
 
 to offer in sacrifice for our sins the vessel of the Spirit, in 
 order that the type established in Isaac when he was offered 
 upon the altar might be fully accomplished. What, then, 
 says He in the prophet? "And let them eat of the goat 
 which is offered, with fasting, for all their sins." 1 Attend 
 carefully : " And let all the priests alone eat the inwards, un- 
 washed with vinegar." Wherefore? Because to me, who 
 am to offer my flesh for the sins of my new people, ye are 
 to give gall with vinegar to drink : eat ye alone, while the 
 people fast and mourn in sackcloth and ashes. [These things 
 were done] that He might show that it was necessary for 
 Him to suffer for them. 2 How, 3 then, ran the command- 
 ment? Give your attention. Take two goats of goodly 
 aspect, and similar to each other, and offer them. And let 
 the priest take one as a burnt-offering for sins. 4 And what 
 should they do with the other ? " Accursed," says He, " is 
 the one." Mark how the type of Jesus 5 now comes out. 
 " And all of you spit upon it, and pierce it, and encircle its 
 head with scarlet wool, and thus let it be driven into the 
 wilderness." And when all this has been done, he who bears 
 the goat brings it into the desert, and takes the wool off from 
 it, and places that upon a shrub which is called Rachiaf of 
 which also we are accustomed to eat the fruits 7 when we find 
 them in the field. Of this 8 kind of shrub alone the fruits 
 are sweet. Why then, again, is this? Give good heed. 
 [You see] "one upon the altar, and the other accursed;" 
 
 1 Not to be found in Scripture, as is the case also with what follows. 
 Hefele remarks, that " certain false traditions respecting the Jewish rites 
 seem to have prevailed among the Christians of the second century, of 
 which Barnabas here adopts some, as do Justin (Dial. c. Try. 40) and 
 Tertullian (adv. Jud. 14 ; adv. Marc. iii. 7)." 
 
 2 Cod. Sin. has" by them." 
 
 3 Cod. Sin. reads, "-what commanded He?" 
 
 4 Cod. Sin. reads, " one as a burnt-offering, and one for sins." 
 
 5 Cod. Sin. reads, "type of God," but it has been corrected to "Jesus." 
 
 6 In Cod. Sin. we find " Rachel." The orthography is doubtful, but 
 there is little question that a kind of bramble-bush is intended. 
 
 7 Thus the Latin interprets ; others render " shoots." 
 
 8 Cod. Sin. has " thus " instead of " this." 
 
 VOL. I. H
 
 1H THE EPISTLE OF BAENABAS. 
 
 and why [do you behold] the one that is accursed crowned '? 
 Because they shall see Him then in that day having a 
 scarlet robe about his body down to his feet; and they shall 
 say, Is not this He whom we once despised, and pierced, and 
 mocked, and crucified ? Truly this is 1 He who then declared 
 Himself to be the Son of God. For how like is He to Him ! 2 
 With a view to this, [He required] the goats to be of goodly 
 aspect, and similar, that, when they see Him then coming, 
 they may be amazed by the likeness of the goat. Behold, 
 then, 3 the type of Jesus who was to suffer. But why is it 
 that they place the wool in the midst of thorns ? It is a 
 type of Jesus set before the view of the church. [They 4 
 place the wool among thorns], that any one who wishes to 
 bear it away may find it necessary to suffer much, because 
 the thorn is formidable, and thus obtain it only as the result 
 of suffering. Thus also, says He, "Those who wish to behold 
 me, and lay hold of my kingdom, must through tribulation 
 and suffering obtain me." * 
 
 CIIAP. vni. The red heifer a type of Christ. 
 
 Now what do you suppose this to be a type of, that a com- 
 mand was given to Israel, that men of the greatest wicked- 
 ness 6 should offer a heifer, and slay and burn it, and that then 
 boys should take the ashes, and put these into vessels, and 
 bind round a stick 7 purple wool along with hyssop, and that 
 thus the boys should sprinkle the people, one by one, in order 
 that they might be purified from their sins ? Consider how 
 
 '- Literally, "was." 
 
 2 The text is here in great confusion, though the meaning is plain. 
 Dressel reads, " For how are they alike, and why [does He enjoin] that 
 the goats should be good and alike?" The Cod. Sin. reads, "How is 
 He like Him? For this that," etc. 
 
 3 Cod. Sin. here inserts " the goat." 
 
 4 Cod. Sin. reads, " for as he who ... so, says he," etc. 
 
 6 Comp. Acts xiv. 22. 
 
 Literally, " men in whom sins are perfect." Of this, and much more 
 that follows, no mention is made in Scripture. 
 
 7 Cod. Sin. has " upon sticks," and adds, " Behold again the type of 
 the cross, both the scarlet wool and the hyssop," adopted by Hilgenf Jd.
 
 THE EPISTLE OF BARNABAS. 115 
 
 He speaks to you with simplicity. The calf 1 is Jesus : the 
 sinful men offering it are those who led Him to the slaughter. 
 But now the men are no longer guilty, are no longer regarded 
 as sinners. 2 And the boys that sprinkle are those that have 
 proclaimed to us the remission of sins and purification of 
 heart. To these He gave authority to preach the gospel, 
 being twelve in number, corresponding to the twelve tribes 3 
 of Israel. But why are there three boys that sprinkle ? To 
 correspond 4 to Abraham, and Isaac, and Jacob, because these 
 were great with God. And why was the wool [placed] upon 
 the wood? Because by wood Jesus holds His kingdom, so 
 that [through the cross] those believing on Him shall live 
 for ever. But why was hyssop joined with the wool ? Be- 
 cause in His kingdom the days will be evil and polluted in 
 which we shall be saved, [and] because he who suffers in 
 body is cured through the cleansing 5 efficacy of hyssop. And 
 on this account the things which stand thus are clear to us, 
 but obscure to them, because they did not hear the voice of 
 the Lord. 
 
 CHAP. ix. T7ie spiritual meaning of circumcision. 
 
 He speaks moreover concerning our ears, how He hath 
 circumcised both them and our heart. The Lord saith in the 
 prophet, "In the hearing of the ear they obeyed me." 6 And 
 again He saith, " By hearing, those shall hear who are afar 
 off; they shall know what I have done." 7 And, "Be ye 
 circumcised in your hearts, saith the Lord." 8 And again 
 He says, " Hear, O Israel, for these things saith the Lord 
 thy God." 9 And once more the Spirit of the Lord proclaims, 
 " Who is he that wishes to live for ever? By hearing let 
 
 1 Cod. Sin. has, " the law is Christ Jesus," corrected to the above. 
 
 2 The Greek text is, " then no longer [sinful] men, no longer the glory 
 of sinners," which Dressel defends and Hilgenfeld adopts, but which is 
 surely corrupt. 
 
 3 Literally, " in witness of the tribes." 4 " In witness of." 
 
 6 Thus the sense seems to require, and thus Dressel translates, though 
 it is difficult to extract such a meaning from the Greek text. 
 
 1 1'a. sviii. 41. " Isa. x\x'..i. ID. 8 Jer. iv. 4. B Jcr. vii. 2.
 
 116 THE EPISTLE OF BARNABAS. 
 
 him hear the voice of my servant." 1 And again He saith, 
 "Hear, O heaven, and give ear, O earth, for God 2 hath 
 spoken." 3 These are in proof. 4 And again He saith, " Hear 
 the word of the Lord, ye rulers of this people."- 5 And again 
 He saith, " Hear, ye children, the voice of one crying in the 
 wilderness." 6 Therefore He hath circumcised our ears, that 
 we might hear His word and believe, for the circumcision in 
 which they trusted is abolished. 7 For He declared that cir- 
 cumcision was not of the flesh, but they transgressed because 
 an evil angel deluded them. 8 He saith to them, "These 
 things saith the Lord your God" (here 9 1 find a new 10 com- 
 mandment) " Sow not among thorns, but circumcise your- 
 selves to the Lord." 1 And why speaks He thus : " Circum- 
 cise the stubbornness of your heart, and harden not your 
 neck?" 12 And again: "Behold, saith the Lord, all the 
 nations are uncircumcised 13 in the flesh, but this people are 
 uncircumcised in heart." 1 But thou wilt say, "Yea, verily 
 the people are circumcised for a seal." But so also is every 
 Syrian and Arab, and all the priests of idols : are these then 
 also within the bond of His covenant ? 15 Yea, the Egyptians 
 also practise circumcision. Learn then, my children, con- 
 
 1 Ps. xxxiv. 11-13. The first clause of this sentence is wanting iu 
 Cod. Sin. 
 
 2 Cod. Sin. has " Lord." 3 Isa. i. 2. 
 
 4 In proof of the spiritual meaning of circumcision ; but Hilgenfeld 
 joins the words to the preceding sentence. 
 
 6 Isa. i. 10. 
 
 B Cod. Sin. reads, " it is the voice," corrected, however, as above. 
 
 7 Cod. Sin. has, " that we might hear the word, and not only believe," 
 plainly a corrupt text. 
 
 8 Cod. Sin., at first hand, has " slew them," but is corrected as above. 
 
 9 The meaning is here very obscure, but the above rendering and 
 punctuation seem preferable to any other. 
 
 10 Cod. Sin., with several other Jiss., leaves out " new." 
 
 11 Jer. iv. 3. Cod. Sin. has " God" instead of " Lord." 
 
 12 Deut. x. 16. 
 
 13 This contrast seems to be marked in the original. Cod. Sin. has, 
 'Behold, receive again." 
 
 14 Jer. is. 25, 26. 
 
 15 Dressel and Hilgenfeld read, " their covenant," as does Cod. Sin. ; we 
 have followed Hefele.
 
 THE EPISTLE OF BARNABAS. 117 
 
 cerning all things richly, 1 that Abraham, the first who enjoined 
 circumcision, looking forward in spirit to Jesus, practised 
 that rite, having received the mysteries 2 of the. three letters. 
 For [the Scripture] saith, "And Abraham circumcised ten, 
 and eight, and three hundred men of his household." 3 What, 
 then, was the knowledge given to him in this ? Learn the 
 eighteen first, and then the three hundred. 4 The ten and 
 the eight are thus denoted Ten by I, and Eight by H. 5 
 You have [the initials of the name of] Jesus. And because 
 the cross was to express the grace [of our redemption] by 
 the letter T, he says also, " Three Hundred." He signifies, 
 therefore, Jesus by two letters, and the cross by one. He 
 knows this, who has put within us the engrafted 7 gift of 
 His doctrine. No one has been admitted by me to a more 
 excellent piece of knowledge 8 than this, but I know that ye 
 are worthy. 
 
 CHAP. x. Spiritual significance of the precepts of Moses 
 respecting different kinds of food. 
 
 Now, wherefore did Moses say, " Thou shalt not eat the 
 swine, nor the eagle, nor the hawk, nor the raven, nor any 
 fish which is not possessed of scales?" 1 He embraced three 
 doctrines in his mind [in doing so]. Moreover, the Lord 
 saith to them in Deuteronomy, " And I will establish my 
 
 1 Cod. Sin. has "children of love," omitting "richly," and inserting 
 it before " looking forward." 
 
 2 Literally, " doctrines." 
 
 8 Not found in Scripture ; but conip. Gen. xvii. 26, 27, xiv. 14. 
 
 4 Cod. Sin. inserts, " and then making a pause." 
 
 ' This sentence is altogether omitted by inadvertence in Cod. Sin. 
 
 6 Some MSS. here read, "and further:" the above is the reading in 
 Cod. Sin., and is also that of Hefele. 
 
 7 This is rendered in the Latin, "the more profound gift," referring, as 
 it does, to the Gnosis of the initiated. The same word is used in chap. i. 
 
 8 Literally, " has learned a more germane (or genuine) word from me," 
 being an idle vaunt on account of the ingenuity in interpreting Scrip- 
 ture he has just displayed. 
 
 9 Cod. Sin. has " portion," corrected, however, as above. See Lev. xu 
 aud Deut. xiv.
 
 118 THE EPISTLE OF BARNABAS. 
 
 ordinances among this people." 1 Is there then not a com- 
 mand of God that they should not eat [these things] ? There 
 is, but Moses spoke with a spiritual reference. 2 For this 
 reason he named the swine, as much as to say, "Thou shalt 
 not join thyself to men who resemble swine." For when they 
 live in pleasure, they forget their Lord ; but when they come 
 to want, they acknowledge the Lord. And [in like manner] 
 the swine, when it has eaten, does not recognise its master ; 
 but when hungry it cries out, and on receiving food is quiet 
 again. " Neither shalt thou eat," says he, " the eagle, nor 
 the hawk, nor the kite, nor the raven." "Thou shalt not 
 join thyself," he means, " to such men as know not how to 
 procure food for themselves by labour and sweat, but seize 
 on that of others in their iniquity, and although wearing an 
 aspect of simplicity, are on the watch to plunder others." 3 
 So these birds, while they sit idle, inquire how they may de- 
 vour the flesh of others, proving themselves pests [to all] by 
 their wickedness. " And thou shalt not eat," he says, " the 
 lamprey, or the polypus, or the cuttle-fish." He means, 
 " Thou shalt not join thyself or be like to such men as are 
 ungodly to the end, and are condemned 4 to death." In like 
 manner as those fishes, above accursed, float in the deep, not 
 swimming [on the surface] like the rest, but make their 
 abode in the mud which lies at the bottom. Moreover, 
 "Thou shalt not," he says, "eat the hare." Wherefore? 
 " Thou shalt not be a corrupter of boys, nor like unto such." " 
 Because the hare multiplies, year by year, the places of 
 
 1 Deut. iv. 1. 3 Literally, " in spirit." 
 
 3 Cod. Sin. inserts, " and gaze about for some way of escape on ac- 
 count of their greediness, even as these birds alone do not procure food 
 for themselves (by labour), but sitting idle, seek to devour the flesh of 
 others." The text as above seems preferable : Hilgenfeld, however, 
 follows the Greek. 
 
 4 Cod. Sin. has, " condemned already." 
 
 5 Dressel has a note upon this passage, in which he refers the words 
 we have rendered " corrupters of boys," to those who by their dissolute 
 lives waste their fortunes, and so entail destruction on their children ; 
 but this does not appear satisfactory. Comp. Clem. Alex. Pxdag. 
 ii. 10.
 
 THE EPISTLE OF BARNABAS. 119 
 
 its conception ; for as many years as it lives so many 1 it 
 has. Moreover, "Thou shalt not eat the hyena." He 
 means, " Thou shalt not be an adulterer, nor a corrupter, nor 
 be like to them that are such." Wherefore ? Because that 
 animal annually changes its sex, and is at one time male, 
 and at another female. Moreover, he has rightly detested 
 the weasel. For he means, " Thou shalt not be like to those 
 whom we hear of as committing wickedness with the mouth,* 
 on account of their uncleanness ; nor shalt thou be joined to 
 those impure women who commit iniquity with the mouth. 
 For this animal conceives by the mouth." Moses then issued 3 
 three doctrines concerning meats with a spiritual significance ; 
 but they received them according to fleshly desire, as if he 
 had merely spoken of [literal] meats. David, however, com- 
 prehends the knowledge of the three doctrines, and speaks 
 in like manner : " Blessed is the man who hath not walked in 
 the counsel of the ungodly," 4 even as the fishes [referred to] 
 go in darkness to the depths [of the sea] ; " and hath not 
 stood in the way of sinners," even as those who profess to 
 fear the Lord, but go astray like swine ; u and hath not sat in 
 the seat of the scorners," 5 even as those birds that lie in wait for 
 prey. Take a full and firm grasp of this spiritual 6 knowledge. 
 But Moses says still further, " Ye shall eat every animal 
 that is cloven-footed and ruminant." What does he mean ? 
 [The ruminant animal denotes him] who, on receiving food, 
 recognises Him that nourishes him, and being satisfied by 
 Him,' is visibly made glad. Well spake [Moses], having 
 respect to the commandment. What, then, does he mean ? 
 That we ought to join ourselves to those that fear the Lord, 
 those who meditate in their heart on the commandment which 
 
 1 We have left rpuKix.; untranslated. 
 
 2 Cod. Sin. has, "with the body through uncleanness," and so again 
 in the last clause. 
 
 3 Cod. Sin. inserts, " having received." 
 
 4 Ps. i. 1. 6 Literally, " of the pestilent." 
 
 6 Cod. Sin. reads "perfectly" instead of "perfect," as do most MSS. ; 
 but, according to Dressel, we should read, " have a perfect knowledge 
 concerning the food." Hilgenfeld follows the Greek. 
 
 7 Or, " resting upon Him."
 
 120 THE EPISTLE OF BARNABAS. 
 
 they have received, those who both utter the judgments of 
 the Lord and observe them, those who know that meditation 
 is a work of gladness, and who ruminate 1 upon the word of 
 the Lord. But what means the cloven-footed? That the 
 righteous man also walks in this world, yet looks forward to 
 the holy state 2 [to come]. Behold how well Moses legislated. 
 But how was it possible for them to understand or compre- 
 hend these things? We then, rightly understanding his 
 commandments, 3 explain them as the Lord intended. For 
 this purpose He circumcised our ears and our hearts, that we 
 might understand these things. 
 
 CHAP. xi. Baptism and the cross prefigured in the Old 
 Testament. 
 
 Let us farther inquire whether the Lord took any care 
 to foreshadow the water [of baptism] and the cross. Con- 
 cerning the water, indeed, it is written, in reference to the 
 Israelites, that they should not receive that baptism which 
 leads to the remission of sins, but should procure 4 another for 
 themselves. The prophet therefore declares, " Be astonished, 
 O heaven, and let the earth tremble 5 at this, because this 
 people hath committed two great evils : they have forsaken 
 me, a living fountain, and have hewn out for themselves 
 broken cisterns. Is my holy hill Zion a desolate rock ? For 
 ye shall be as the fledglings of a bird, which fly away when 
 the nest is removed." 7 And again saith the prophet, " I will 
 go before thee and make level the mountains, and will break 
 the brazen gates, and bruise in pieces the iron bars ; and I 
 will give thee the secret, 8 hidden, invisible treasures, that they 
 
 1 Cod. Sin. here has the singular, " one who ruminates." 
 
 2 Literally, " holy age." 
 
 3 Cod. Sin. inserts again, " rightly." 
 
 4 Literally, "should build." 
 
 * Cod. Sin. has, " confine still more," corrected to " tremble still 
 more." 
 
 6 Cod. Sin. has, " have dug a pit of death." See Jer. ii. 12, 13. 
 
 7 Comp. Isa. xvi. 1 , 2. 
 
 Literally, " dark." Cod. Sin. has, " of darkness."
 
 THE EPISTLE OF BARNABAS. 121 
 
 may know that I am the Lord God." 1 And "He shall dwell 
 in a lofty cave of the strong rock." 2 Furthermore, what saith 
 He in reference to the Son ? " His water is sure ; 3 ye shall 
 see the King in His glory, and your soul shall meditate on the 
 fear of the Lord." 4 And again He saith in another prophet, 
 " The man who doeth these things shall be like a tree planted 
 by the courses of waters, which shall yield its fruit in due 
 season ; and his leaf shall not fade, and all that he doeth 
 shall prosper. Not so are the ungodly, not so, but even as 
 chaff, which the wind sweeps away from the face of the 
 earth. Therefore the ungodly shall not stand in judgment, 
 nor sinners in the counsel of the just ; for the Lord knoweth 
 the way of the righteous, but the way of the ungodly shall 
 perish." 5 Mark how He has described at once both the 
 water and the cross. For these words imply, Blessed are they 
 who, placing their trust in the cross, have gone down into the 
 water ; for, says He, they shall receive their reward in due 
 time : then He declares, I will recompense them. But now 
 He saith, 6 " Their leaves shall not fade." This meaneth, that 
 every word which proceedeth out of your mouth in faith and 
 love shall tend to bring conversion and hope to many. Again, 
 another prophet saith, " And the land of Jacob shall be 
 extolled above every land." 7 This meaneth the vessel of 
 His Spirit, which He shall glorify. Further, what says He ? 
 " And there was a river flowing on the right, and from it 
 arose beautiful trees ; and whosoever shall eat of them shall 
 live for ever." 8 This meaneth, 9 that we indeed descend into 
 the water full of sins and defilement, but come up, bearing 
 fruit in our heart, having the fear [of God] and trust in Jesus 
 in our spirit. " And whosoever shall eat of these shall live 
 for ever." This meaneth : Whosoever, He declares, shall 
 hear thee speaking, and believe, shall live for ever. 
 
 1 Isa. xlv. 2, 3. 
 
 2 Isa. xxxiii. 16. Cod. Sin. has, " thou shalt dwell." 
 
 3 Cod. Sin. entirely omits the question given above, and joins " the 
 water is sure" to the former sentence. 
 
 4 Isa. xxxiii. 16-18. 5 Ps. i. 3-6. 
 
 6 Cod. Sin. has, " what meaneth?" 7 Zeph. iii. 19. 
 
 Ezek. xlvii. 12. 9 Omitted in Cod. Sin.
 
 122 THE EPISTLE OF BARNABAS. 
 
 CHAP. xil. The cross of Christ frequently announced in the 
 Old Testament. 
 
 In like manner He points to the cross of Christ in another 
 prophet, who saith, 1 " And when shall these things be accom- 
 plished? And the Lord saith, When a tree shall be bent 
 down, and again arise, and when blood shall flow out of 
 wood." 2 Here again you have an intimation concerning the 
 cross, and Him who should be crucified. Yet again He speaks 
 of this 3 in Moses, when Israel was attacked by strangers. 
 And that He might remind them, when assailed, that it was 
 on account of their sins they were delivered to death, the 
 Spirit speaks to the heart of Moses, that he should make a 
 figure of the cross, 4 and of Him about to suffer thereon ; for 
 unless they put their trust in Him, they shall be overcome 
 for ever. Moses therefore placed one weapon above another 
 in the midst of the hill, 5 and standing upon it, so as to be 
 higher than all the people, he stretched forth his hands, 6 and 
 thus again Israel acquired the mastery. But when again he 
 let down his hands, they were again destroyed. For what 
 reason 1 That they might know that they could not be saved 
 unless they put their trust in Him. 7 And in another prophet 
 He declares, " All day long I have stretched forth my hands 
 to an unbelieving people, and one that gainsays my righteous 
 way." 8 And again Moses makes a type of Jesus, [signifying] 
 that it was necessary for Him to suffer, [and also] that He 
 would be the author of life 9 [to others], whom they believed 
 
 1 Cod. Sin. refers this to God, and not to the prophet. 
 
 2 From some unknown apocryphal book. Hilgenfeld compares Hab. 
 ii. 11. 
 
 3 Cod. Sin. reads, " He speaks to Moses." * Cod. Sin. omits " and." 
 
 5 Cod. Sin. reads iri/y/ttjjj, which must here be translated " heap" or 
 " mass." According to Hilgenfeld, however, xvyft.Ji is here equivalent 
 to w/ftct^lot, " a fight." The meaning would then be, that " Moses 
 piled weapon upon weapon in the midst of the battle," instead of " hill" 
 (-*!'/*;), as above. 
 
 6 Thus standing in the form of a cross. 
 
 T Or, as some read, " in the cross." 8 Isa. ixv. 2. 
 
 * Cod. Sin. has, " and He shall make him alive."
 
 THE EPISTLE OF BARNABAS. 123 
 
 to have destroyed on the cross 1 when Israel was falling. For 
 since transgression was committed by Eve through means of 
 the serpent, [the Lord] brought it to pass that every [kind 
 of] serpents bit them, and they died, 2 that He might convince 
 them, that on account of their transgression they were given 
 over to the straits of death. Moreover Moses, when he com- 
 manded, " Ye shall not have any graven or molten [image] 
 for your God," 3 did so that he might reveal a type of Jesus. 
 Moses then makes a brazen serpent, and places it upon a 
 beam, 4 and by proclamation assembles the people. When, 
 therefore, they were come together, they besought Moses 
 that he would offer sacrifice 5 in their behalf, and pray for 
 their recovery. And Moses spake unto them, saying, " When 
 any one of you is bitten, let him come to the serpent 
 placed on the pole ; and let him hope and believe, that even 
 though dead, it is able to give him life, and immediately 
 he shall be restored." And they did so. Thou hast in this 
 also [an indication of] the glory of Jesus ; for in Him and 
 to Him are all things. 7 What, again, says Moses to Jesus 
 (Joshua) the son of Nave, when he gave him 8 this name, as 
 being a prophet, with this view only, that all the people 
 mio;lit hear that the Father would reveal all things concern- 
 
 o o 
 
 ing His Son Jesus to the son 9 of Nave ? This name then 
 being given him when he sent him to spy out the land, he 
 said, " Take a book into thy hands, and write what the Lord 
 declares, that the Son of God will in the last days cut off 
 from the roots all the house of Amalek." 10 Behold again : 
 Jesus who was manifested, both by type and in the flesh, 11 is 
 
 1 Literally, " the sign." 2 Comp. Num. xxi. 6-9 ; John iii. 14-18. 
 
 3 Deut. xxvii. 15. Cod. Sin. reads, " molten or graven." 
 
 4 Instead of ly Boxw, " on a beam," Cod. Sin. with other MSS. has 
 < jo&'gw?, " manifestly," -which is adopted by Hilgenfeld. 
 
 6 Cod. Sin. simply reads, " offer supplication." 
 
 6 Num. xxi. 9. 7 Comp. Col. i. 16. 
 
 8 Cod. Sin. has the imperative, " Put on him ;" but it is connected as 
 above. 
 
 9 Cod. Sin. closes the sentence with Jesus, and inserts, " Moses said 
 therefore to Jesus." 
 
 10 Ex. xvii. 14. Comp. 1 Tim. iii. 16.
 
 124 THE EPISTLE OF BARNABAS. 
 
 not the Son of man, but the Son of God. Since, therefore, 
 they were to say that Christ was the son 1 of David, fearing 
 and understanding the error of the wicked, he saith, " The 
 Lord said unto my Lord, Sit at my right hand, until I make 
 Thine enemies Thy footstool." 2 And again, thus saith Isaiah, 
 " The Lord said to Christ, 3 my Lord, whose right hand I 
 have holden, 4 that the nations should yield obedience before 
 Him ; and I will break in pieces the strength of kings." 5 
 Behold how David calleth Him Lord and the Son of God. 
 
 CHAP. xni. Christians, and not Jews, the heirs of the 
 covenant. 
 
 But let us see if this people is the heir, or the former, and 
 if the covenant belongs to us or to them. Hear ye now what 
 the Scripture saith concerning the people. Isaac prayed for 
 Rebecca his wife, because she was barren ; and she conceived. 7 
 Furthermore also, Rebecca went forth to inquire of the Lord ; 
 and the Lord said to her, " Two nations are in thy womb, 
 and two peoples in thy belly ; and the one people shall sur- 
 pass the other, and the elder shall serve the younger." 8 . You 
 ought to understand who was Isaac, who Rebecca, and con- 
 cerning what persons He declared that this people should be 
 greater than that. And in another prophecy Jacob speaks 
 more clearly to his son Joseph, saying, " Behold, the Lord 
 hath not deprived me of thy presence ; bring thy sons to me, 
 that I may bless them." 9 And he brought Manasseh and 
 Ephraim, desiring that Manasseh 10 should be blessed, because 
 he was the elder. With this view Joseph led him to the right 
 hand of his father Jacob. But Jacob saw in spirit the type 
 of the people to arise afterwards. And what says [the Scrip- 
 
 1 That is, merely human : a reference is supposed to the Ebionites. 
 
 2 Ps. ex. 1 ; Matt. xxii. 43-45. 
 
 3 Cod. Sin. corrects " to Cyrus," as LXX. 
 
 4 Cod. Sin. has, " he has taken hold." Isa. xlv. 1. 
 
 6 That is, " Christians." " Gen. xxv. 21. 
 
 8 Gen. xxv. 23. 9 Gen. xlviii. 11, 9. 
 
 10 Cod. Sin. reads each time " Ephraim," by a manifest mistake, 
 instead of Manasseh.
 
 THE EPISTLE OF BARNABAS. 125 
 
 ture] ? And Jacob changed the direction of his hands, and 
 laid his right hand upon the head of Ephraim, the second 
 and younger, and blessed him. And Joseph said to Jacob, 
 " Transfer thy right hand to the head of Manasseh, 1 for he 
 is my first-born son." 2 And Jacob said, " I know it, my son, 
 I know it ; but the elder shall serve the younger : yet he also 
 shall be blessed." 3 Ye see on whom he laid 4 [his hands], 
 that this people should be first, and heir of the covenant. If 
 then, still further, the same thing was intimated through 
 Abraham, we reach the perfection of our knowledge. What, 
 then, says He to Abraham ? " Because thou hast believed, 5 
 it is imputed to thee for righteousness : behold, I have made 
 thee the father of those nations who believe in the Lord while 
 in [a state of] uncircumcision." 
 
 CHAP. xiv. The Lord hath given us the testament which 
 Moses received and broke. 
 
 Yes [it is even so] ; but let us inquire if the Lord has 
 really given that testament which He swore to the fathers 
 that He would give 7 to the people. He did give it : but 
 they were not worthy to receive it, on account of their sins. 
 For the prophet declares, "And Moses was fasting forty 
 days and forty nights on Mount Sinai, that he might receive 
 the testament of the Lord for the people." 8 And he received 
 from the Lord 9 two tables, written in the spirit by the finger 
 of the hand of the Lord. And Moses having received them, 
 carried them down to give to the people. And the Lord 
 said to Moses, "Moses, Moses, go down quickly; for thy 
 
 1 Cod. Sin. reads each time "Ephraim," by a manifest mistake, 
 instead of Manasseh. 
 
 - Gen. xlviii. 18. 3 Gen. xlviii. 19. 
 
 4 Or, " of whom he willed." 
 
 6 Cod. Sin. has, " when alone believing," and is followed by Hilgeu- 
 feld to this effect : " What, then, says He to Abraham, when, alone 
 believing, he was placed in righteousness ? Behold," etc. 
 
 c Gen. xv. 6, xvii. 5 ; comp. Rom. iv. 3. 
 
 7 Cod. Sin. absurdly repeats " to give." 
 
 8 Ex. xxiv. 18. Ex. xxxi. 13.
 
 126 THE EPISTLE OF BARNABAS. 
 
 people hath sinned, whom thou didst bring out of the land 
 of Egypt." 1 And Moses understood that they had again 3 
 made molten images ; and he threw the tables out of his 
 hands, and the tables of the testament of the Lord were 
 broken. Moses then received it, but they proved themselves 
 unworthy. Learn now how we have received it. Moses, as 
 a servant, 3 received it ; but the Lord himself, having suffered 
 in our behalf, hath given it to us, that we should be the 
 people of inheritance. But He was manifested, in order 
 that they might be perfected in their iniquities, and that we, 
 being constituted heirs through Him, 4 might receive the 
 testament of the Lord Jesus, who was prepared for this end, 
 that by His personal manifestation, redeeming our hearts 
 (which were already wasted by death, and given over to the 
 iniquity of error) from darkness, He might by His word 
 enter into a covenant with us. For it is written how the 
 Father, about to redeem 5 us from darkness, commanded 
 Him to prepare 6 a holy people for Himself. The prophet 
 therefore declares, " I, the Lord Thy God, have called Thee 
 in righteousness, and will hold Thy hand, and will strengthen 
 Thee ; and I have given Thee for a covenant to the people, for 
 a light to the nations, to open the eyes of the blind, and to 
 bring forth from fetters them that are bound, and those that 
 sit in darkness out of the prison-house." 7 Ye perceive, 8 then, 
 whence we have been redeemed. And again, the prophet 
 says, " Behold, I have appointed Thee as a light to the 
 nations, that Thou mightest be for salvation even to the ends 
 of the earth, saith the Lord God that redeemeth thee." 9 
 
 1 Ex. xxxii. 7 ; Deut. ix. 12. 2 Cod. Sin. reads, " for themselves." 
 
 3 Comp. Heb. iii. 5. 
 
 4 Cod. Sin. and other MSS. read, " through Him who inherited." 
 
 5 Cod. Sin. refers this to Christ. 
 
 6 Cod. Sin. reads, "be prepared." Hilgenfeld follows Cod. Sin. so far, 
 and reads, " For it is written how the Father commanded Him who was 
 to redeem us from darkness (O.VTU hvrpueccpfyov) to prepare a holy 
 people for Himself." 
 
 7 Isa. xlii. 6, 7. > 8 Cod. Sin. has, "we know." 
 
 9 Isa. xlix. 6. The text of Cod. Sin., and of the other MSS., is here in 
 great confusion : we have followed that given by Hefele.
 
 THE EPISTLE OF BARNABAS. 127 
 
 And again, the prophet saith, "The Spirit of the Lord is 
 upon me ; because He hath anointed me to preach the gospel 
 to the humble : He hath sent me to heal the broken-hearted, 
 to proclaim deliverance to the captives, and recovery of sight 
 to the blind ; , to announce the acceptable year of the Lord, 
 and the day of recompense; to comfort all that mourn." 1 
 
 CHAP. xv. The false and the true Sallath. 
 
 Further, 2 also, it is written concerning the Sabbath in the 
 Decalogue which [the Lord] spoke, face to face, to Moses on 
 Mount Sinai, "And sanctify ye the Sabbath of the Lord 
 with clean hands and a pure heart." 3 And He says in an- 
 other place, " If my sons keep the Sabbath, then will I cause 
 my mercy to rest upon them." 4 The Sabbath is mentioned 
 at the beginning of the creation [thus] : "And God made in 
 six days the works of His hands, and made an end on the 
 seventh day, and rested on it, and sanctified it." 5 Attend, 
 my children, to the meaning of this expression, " He finished 
 in six days." This implieth that the Lord will finish all 
 things in six thousand years, for a day is c with Him a thou- 
 sand years. And He Himself testifieth, 7 saying, " Behold, 
 to-day 8 will be as a thousand years." 1 Therefore, my 
 children, in six days, that is, in six thousand years, all things 
 will be finished. " And He rested on the seventh day." 
 This meaneth : when His Son, coming [again], shall destroy 
 the time of the wicked man, 10 and judge the ungodly, and 
 change the sun, and the moon, 11 and the stars, then shall He 
 truly rest on the seventh day. Moreover, He says, " Thou 
 
 1 Isa. hi. 1, 2. 
 
 * Cod. Sin. reads " because," but this is corrected to " moreover." 
 3 Ex. xx. 8 ; Deut. v. 12. 4 Jer. xvii. 24, 25. 
 
 5 Gen. ii. 2. The Hebrew text is here followed, the Septuagint 
 reading " sixth" instead of " seventh." 
 
 Cod. Sin. reads " signifies." 7 Cod. Sin. adds, " to me." 
 
 8 Cod. Sin. reads, " The day of the Lord shall be as a thousand years.' 1 
 Ps. xc. 4 ; 2 Pet. iii. 8. 
 
 10 Cod. Sin. seems properly to omit " of the wicked mail." 
 
 11 Cod. Sin. places stars before moon.
 
 128 THE EPISTLE OF BARNABAS. 
 
 shalt sanctify it with pure hands and a pure heart.** If, 
 therefore, any one can now sanctify the day which God hath 
 sanctified, except he is pure in heart in all things, 1 we are 
 deceived. 2 Behold, therefore: 3 certainly then one properly 
 resting sanctifies it, when we ourselves, having received the 
 promise, wickedness no longer existing, and all things having 
 been made new by the Lord, shall be able to work righteous - 
 ness. 4 Then we shall be able to sanctify it, having been 
 first sanctified ourselves. 5 Further, He says to them, " Your 
 new moons and your Sabbaths I cannot endure." 6 Ye per- 
 ceive how He speaks : Your present Sabbaths are not accept- 
 able to me, but that is which I have made, [namely this,] 
 when, giving rest to all things, I shall make a beginning 
 of the eighth day, that is, a beginning of another world. 
 Wherefore, also, we keep the eighth day with joy fulness, 
 the day also on which Jesus rose again from the dead.' 
 And 8 when He had manifested Himself, He ascended into 
 the heavens. 
 
 CHAP. xvi. The spiritual temple of God. 
 Moreover, I will also tell you concerning the temple, how 
 
 1 Cod. Sin. reads " again," but is corrected as above. 
 
 2 The meaning is, " If the Sabbaths of the Jews were the true Sab- 
 bath, we should have been deceived by God, who demands pure hanoU 
 and a pure heart." HEFELE. 
 
 8 Cod. Sin. ;has, "But if not." Hilgenfeld's text of this confused 
 passage reads as follows : " Who then can sanctify the day which God 
 has sanctified, except the man who is of a pure heart ? We are de- 
 ceived (or mistaken) in all things. Behold, therefore," etc. 
 
 4 Cod. Sin. reads, " resting aright, we shall sanctify it, having been 
 justified, and received the promise, iniquity no longer existing, but all 
 things having been made new by the Lord." 
 
 6 Cod. Sin. reads, " Shall we not then ? " 
 Isa. i. 13. 
 
 7 " Barnabas here bears testimony to the observance of the Lord's day 
 in early times." HEFELE. 
 
 8 We here follow the punctuation of Dressel : Hefele places only a 
 comma between the clauses, and inclines to think that the writer implies 
 that the ascension of Christ took place on the first day of the week.
 
 THE EPISTLE OF BARNABAS. 129 
 
 the wretched [Jews], wandering in error, trusted not in God 
 Himself, but in the temple, as being the house of God. For 
 almost after the manner of the Gentiles they worshipped 
 Him in the temple. 1 But learn how the Lord speaks, when 
 abolishing it : '" Who hath meted out heaven with a span, 
 and the earth with his palm ? Have not I ? " 2 " Thus saith 
 the Lord, Heaven is my throne, and the earth my footstool : 
 what kind of house will ye build to me, or what is the place 
 of my rest?" 3 Ye perceive that their hope is vain. More- 
 over, He again says, " Behold, they who have cast down this 
 temple, even they shall build it up again." 4 It has so 
 happened. 5 For through their going to war, it was destroyed 
 by their enemies ; and now they, as the servants of their 
 enemies, shall rebuild it. Again, it was revealed that the city 
 and the temple and the people of Israel were to be given up. 
 For the Scripture saith, " And it shall come to pass in the 
 last days, that the Lord will deliver up the sheep of His 
 pasture, and their sheep-fold and tower, to destruction." 6 
 And it so happened as the Lord had spoken. Let us inquire, 
 then, if there still is a temple of God. There is where He 
 himself declared He would make and finish it. For it is 
 written, " And it shall come to pass, when the week is com- 
 pleted, the temple of God shall be built in glory in the 
 name of the Lord." 7 I find, therefore, that a temple does 
 exist. Learn, then, how it shall be built in the name of the 
 Lord. Before we believed in God, the habitation of our 
 heart was corrupt and weak, as being indeed like a temple 
 made with hands. For it was full of idolatry, and was a 
 habitation of demons, through our doing such things as were 
 opposed to [the will of] God. But it shall be built, observe 
 ye, in the name of the Lord, in order that the temple of the 
 Lord may be built in glory. How ? Learn [as follows]. 
 Having received the forgiveness of sins, and placed our trust 
 
 1 That is, " they worshipped the temple instead of Him." 
 
 2 Isa. xl. 12. Isa. Ixvi. 1. 
 
 * Comp. Isa. xlix. 17 (Sept.). * Cod. Sin. omits this. 
 
 6 Comp. Isa. v., Jer. xxv. ; but the words do not occur in Scripture. 
 
 7 Dan. ix. 24-27; Hagg. ii. 10. 
 
 VOL. I. I
 
 130 THE EPISTLE OF BARNABAS. 
 
 in the name of the Lord, we have become new creatures, 
 formed again from the beginning. Wherefore in our habi- 
 tation God truly dwells in us. How ? His word of faith ; 
 His calling 1 of promise ; the wisdom of the statutes ; the 
 commands of the doctrine ; He himself prophesying in us ; 
 He himself dwelling in us ; opening to us who were enslaved 
 by death the doors of the temple, that is, the mouth ; and by 
 giving us repentance introduced us into the incorruptible 
 temple. 2 He then, who wishes to be saved, looks not to 
 man, 3 but to Him who dwelleth in him, and speaketh in 
 him, amazed at never having either heard him utter such 
 words with his mouth, nor himself having ever desired to 
 hear them. 4 This is the spiritual temple built for the Lord. 
 
 CHAP. xvn. Conclusion of the first part of the epistle. 
 
 As far as was possible, and could be done with perspicuity, I 
 cherish the hope that, according to my desire, I have omitted 
 none 5 of those things at present [demanding consideration], 
 which bear upon your salvation. For if I should write to 
 you about things future, 6 ye would not understand, because 
 such knowledge is hid in parables. These things then are so. 
 
 CHAP, xviii. Second part of the epistle. The two ways. 
 
 But let us now pass to another sort of knowledge and 
 doctrine. There are two ways of doctrine and authority, the 
 
 1 Cod. Sin. reads, " the calling." 
 
 2 Cod. Sin. gives the clauses of this sentence separately, each occupying 
 a line. 
 
 * That is, the man who is engaged in preaching the gospel. 
 
 4 Such is the punctuation adopted by Hefele, Dressel, and Hilgenfeld. 
 
 5 Cod. Sin. reads, " my soul hopes that it has not omitted anything." 
 
 6 Cod. Sin., " about things present or future." Hilgenfeld's text of 
 this passage is as follows: " My mind and soul hopes that, according to 
 my desire, I have omitted none of the things that pertain to salvation. 
 For if I should write to you about things present or future," etc. Hefele 
 gives the text as above, and understands the meaning to be, " points 
 bearing on the present argument."
 
 THE EPISTLE OF BARNABAS. 131 
 
 one of light, and the other of darkness. But there is a 
 great difference between these two ways. For over one are 
 stationed the light-bringing angels of God, but over the 
 other the angels 1 of Satan. And He indeed (i.e. God) is 
 Lord for ever and ever, but he (i.e. Satan) is prince of the 
 time 2 of iniquity. 
 
 CHAP. XIX. The way of light. 
 
 The way of light, then, is as follows. If any one desires 
 to travel to the appointed place, he must be zealous in his 
 works. The knowledge, therefore, which is given to us for 
 the purpose of walking in this way, is the following. Thou 
 shalt love Him that created thee : 3 thou shalt glorify Him 
 that redeemed thee from death. Thou shalt be simple in 
 heart, and rich in spirit. Thou shalt not join thyself to 
 those who walk in the way of death. Thou shalt hate doing 
 what is unpleasing to God: thou shalt hate all hypocrisy. 
 Thou shalt not forsake the commandments of the Lord. Thou 
 shalt not exalt thyself, but shalt be of a lowly mind. 4 Thou 
 shalt not take glory to thyself. Thou shalt not take evil 
 counsel against thy neighbour. Thou shalt not allow over- 
 boldness to enter into thy soul. 5 Thou shalt not commit 
 fornication : thou shalt not commit adultery : thou shalt not 
 be a corrupter of youth. Thou shalt not let the word of God 
 issue from thy lips with any kind of impurity. 6 Thou shalt 
 not accept persons when thou reprovest any one for trans- 
 gression. Thou shalt be meek: thou shalt be peaceable. 
 Thou shalt tremble at the words which thou hearest. 7 Thou 
 shalt not be mindful of evil against thy brother. Thou shalt 
 
 1 Comp. 2 Cor. xii. 7. 
 
 2 Cod. Sin. reads, " of the present time of iniquity." 
 
 3 Cod. Sin. inserts, " Thou shalt fear Him that formed thee." 
 Cod. Sin. adds, " in all things." 
 
 6 Literally, " shalt not give insolence to thy soul." 
 
 6 " That is, while proclaiming the gospel, thou shalt not in any way 
 be of corrupt morals." HEFELE. 
 
 7 Isa. Ixvi. 2. All the preceding clauses are given in Cod. Sin. in 
 distinct lines.
 
 132 THE EPISTLE OF BARNABAS. 
 
 not be of doubtful mind 1 as to whether a thing shall be or 
 not. Thou shalt not take the name 2 of the Lord in vain. 
 Thou shalt love thy neighbour more than thine own soul. 3 
 Thou shalt not slay the child by procuring abortion ; nor, 
 again, shalt thou destroy it after it is born. Thou shalt not 
 withdraw thy hand from thy son, or from thy daughter, but 
 from their infancy thou shalt teach them the fear of the 
 Lord. 4 Thou shalt not covet what is thy neighbour's, nor 
 shalt thou be avaricious. Thou shalt not be joined in soul 
 with the haughty, but thou shalt be reckoned with the right- 
 eous and lowly. Receive thou as good things the trials 5 
 which come upon thee. 6 Thou shalt not be of double mind 
 or of double tongue, 7 for a double tongue is a snare of death. 
 Thou shalt be subject 8 to the Lord, and to [other] masters 
 as the image of God, with modesty and fear. Thou shalt 
 not issue orders with bitterness to thy maid-servant or thy 
 man-servant, who trust in the same [God 9 ], lest thou shouldst 
 not 10 reverence that God who is above both ; for He came to 
 call men not according to their outward appearance, 11 but 
 according as the Spirit had prepared them. 12 Thou shalt com- 
 municate in all things with thy neighbour ; thou shalt not 
 call 13 things thine own ; for if ye are partakers in common of 
 things which are incorruptible, 14 how much more [should you 
 be] of those things which are corruptible ! 15 Thou shalt not 
 be hasty with thy tongue, for the mouth is a, snare of death. 
 
 1 Comp. James i. 8. 
 
 a Cod. Sin. has " thy name," but this is corrected as above. 
 
 3 Cod. Sin. corrects to, " as thine own soul." 
 
 * Cod. Sin. has, " of God." 
 
 6 " Difficulties," or " troubles." 
 
 6 Cod. Sin. adds, " knowing that without God nothing happens." 
 
 7 Cod. Sin. has " talkative," and omits the following clause. 
 
 8 Cod. Sin. has, " Thou shalt be subject (j/w&ry>? untouched by the 
 corrector) to masters as a type of God." 
 
 9 Inserted in Cod. Sin. 10 Cod. Sin. has, " they should not." 
 11 Comp. Eph. vi. 9. 12 Comp. Rom. viii. 29, 30. 
 
 13 Cod. Sin. has, " and not call." 
 
 14 Cod. Sin. has, " in that which is incorruptible." 
 
 15 Cod. Sin. has, " in things that are subject to death," but is corrected 
 as above.
 
 THE EPISTLE OF BARNABAS. 133 
 
 As far as possible, thou shalt be pure in thy soul. Do not 
 be ready to stretch forth thy hands to take, whilst thou con- 
 tractest them to give. Thou shalt love, as the apple of thine 
 eye, every one that speaketh to thee the word of the Lord. 
 Thou shalt remember the day of judgment, night and day. 
 Thou shalt seek out every day the faces of the saints, 1 either 
 by word examining them, and going to exhort them, and 
 meditating how to save a soul by the word, 2 or by thy hands 
 thou shalt labour for the redemption of thy sins. Thou shalt 
 not hesitate to give, nor murmur when thou givest. " Give 
 to every one that asketh thee," 3 and thou shalt know who is 
 the good Recompenser of the reward. Thou shalt preserve 
 what thou hast received [in charge], neither adding to it nor 
 taking from it. To the last thou shalt hate the wicked 4 [one]. 5 
 Thou shalt judge righteously. Thou shalt not make a schism, 
 but thou shalt pacify those that contend by bringing them 
 together. Thou shalt confess thy sins. Thou shalt not go 
 to prayer with an evil conscience. This is the way of light. 6 
 
 CHAP. xx. The way of darkness. 
 
 But the way of darkness 7 is crooked, and full of cursing ; 
 for it is the way of eternal 8 death with punishment, in which 
 way are the things that destroy the soul, viz. idolatry, 
 over-confidence, the arrogance of power, hypocrisy, double- 
 
 1 Or, " the persons of the saints." Cod. Sin. omits this clause, but it 
 is added by a corrector. 
 
 2 The text is here confused in all the editions ; we have followed that 
 of Dressel. Cod. Sin. is defective. Hilgenf eld's text reads, " Thou shalt 
 seek out every day the faces of the saints, either labouring by word and 
 going to exhort them, and meditating to save a soul by the word, or by 
 thy hands thou shalt labour for the redemption of thy sins" almost 
 identical with that given above. 
 
 * Cod. Sin. omits this quotation from Matt. v. 42 or Luke vi. 30, but 
 it is added by a corrector. 
 
 4 Cod. Sin. has, " hate evil." 5 Cod. Sin. inserts " and." 
 
 6 Cod. Sin. omits this clause : it is inserted by a corrector. 
 i Literally, " of the Black One." 
 8 Cod. Sin. joins " eternal" with way, instead of death.
 
 134 THE EPISTLE OF BARNABAS. 
 
 heartedness, adultery, murder, rapine, haughtiness, trans- 
 gression, 1 deceit, malice, self-sufficiency, poisoning, magic, 
 avarice, 2 want of the fear of God. [In this way, too,] are 
 those who persecute the good, those who hate truth, those 
 who love falsehood, those who know not the reward of 
 righteousness, those who cleave not to that which is good, 
 those who attend not with just judgment to the widow and 
 orphan, those who watch not to the fear of God, [but incline] 
 to wickedness, from whom meekness and patience are far off ; 
 persons who love vanity, follow after a reward, pity not the 
 needy, labour not in aid of him who is overcome with toil ; 
 who are prone to evil-speaking, who know not Him that made 
 them, who are murderers of children, destroyers of the work- 
 manship of God; who turn away him that is in want, who 
 oppress the afflicted, who are advocates of the rich, who are 
 unjust judges of the poor, and who are in every respect 
 
 CHAP. xxi. Conclusion. 
 
 It is well, therefore, 3 that he who has learned the judg- 
 ments of the Lord, as many as have been written, should 
 walk in them. For he who keepeth these shall be glorified 
 in the kingdom of God ; but he who chooseth other things 4 
 shall be destroyed with his works. On this account there 
 will be a resurrection, 5 on this account a retribution. I 
 beseech you who are superiors, if you will receive any counsel 
 of my good-will, have among yourselves those to whom you 
 may show kindness : do not forsake them. For the day is at 
 hand on which all things shall perish with the evil [one]. 
 The Lord is near, and His reward. Again, and yet again, 
 I beseech you: be good lawgivers 6 to one another; continue 
 
 1 Cod. Sin. reads "transgressions." 
 
 2 Cod. Sin. omits " magic, avarice." 
 
 3 Cod. Sin. omits " therefore." 
 
 4 The things condemned in the previous chapter. 
 
 6 Cod. Sin. has " resurrections," but is corrected as above. 
 6 Cod. Sin. has, " lawgivers of good things."
 
 THE EPISTLE OF BARNABAS. 135 
 
 faithful counsellors of one another ; take away from among 
 you all hypocrisy. And may God, who ruleth over all the 
 world, give to you wisdom, intelligence, understanding, know- 
 ledge of His judgments, J with patience. And be ye 2 taught 
 of God, inquiring diligently what the Lord asks from you ; 
 and do it that ye may be safe in the day of judgment. 8 And 
 if you have any remembrance of what is good, be mindful of 
 me, meditating on these things, in order that both my desire 
 and watchfulness may result in some good. I beseech you, 
 entreating this as a favour. While yet you are in this fair 
 vessel, 4 do not fail in any one of those things, 5 but unceas- 
 ingly seek after them, and fulfil every commandment ; for 
 these things are worthy. 6 Wherefore I have been the more 
 earnest to write to you, as my ability served, 7 that I might 
 cheer you. Farewell, ye children of love and peace. The 
 Lord of glory and of all grace be with your spirit. Amen. 8 
 
 1 Cod. Sin. omits the preposition. 2 Cod. Sin. omits this. 
 
 8 Cod. Sin. reads, " that ye may be found in the day of judgment," 
 which Hilgenfeld adopts. 
 
 4 Literally, " While yet the good vessel is with you," i.e. as long as you 
 are in the body. 
 
 6 Cod. Sin. reads, " fail not in any one of yourselves," which is adopted 
 by Hilgenfeld. 
 
 6 Corrected in Cod. Sin. to, " it is worthy." 
 
 7 Cod. Sin. omits this clause, but it is inserted by the corrector. 
 
 8 Cod. Sin. omits "Amen," and adds atthe close, " Epistle of Barnabas."
 
 THE EPISTLES OF IGNATIUS. 
 
 (SHORTER AND LONGER.)
 
 INTR OD UCTOR Y NO TICE. 
 
 HE epistles ascribed to Ignatius have given rise to 
 more controversy than any other documents con- 
 nected with the primitive church. As is evident 
 to every reader on the very first glance at these 
 writings, they contain numerous statements which bear on 
 points of ecclesiastical order that have long divided the Chris- 
 tian world ; and a strong temptation has thus been felt to 
 allow some amount of prepossession to enter into the discus- 
 sion of their authenticity or spuriousness. At the same time, 
 this question has furnished a noble field for the display of 
 learning and acuteness, and has, in the various forms under 
 which it has been debated, given rise to not a few works of 
 the very highest ability and scholarship. We shall present 
 such an outline of the controversy as may enable the reader 
 to understand its position at the present day. 
 
 There are, in all, fifteen epistles which bear the name of 
 Ignatius. These are the following: One to the Virgin 
 Alary, two to the Apostle John, one to Mary of Cassobelae, 
 one to the Tarsians, one to the Antiochians, one to Hero, 
 a deacon of Antioch, one to the Philippians ; one to the 
 Ephesians, one to the Magnesians, one to the Trallians, one 
 to the Komans, one to the Philadelphians, one to the Smyr- 
 nseans, and one to Polycarp. The first three exist only in 
 Latin : all the rest are extant also in Greek. 
 
 It is now the universal opinion of critics, that the first eight 
 of these professedly Ignatian letters are spurious. They bear 
 in themselves indubitable proofs of being the production of 
 a later age than that in which Ignatius lived. Neither
 
 140 INTROD UCTOR Y NOTICE. 
 
 Eusebius nor Jerome makes the least reference to them ; 
 and they are now by common consent set aside as forgeries, 
 which were at various dates, and to serve special purposes, 
 put forth under the name of the celebrated bishop of Antioch. 
 
 But after the question has been thus simplified, it still 
 remains sufficiently complex. Of the seven epistles which 
 are acknowledged by Eusebius (Hist. Eccl. iii. 36), we pos- 
 sess two Greek recensions, a shorter and a longer. It is 
 plain that one or other of these exhibits a corrupt text, and 
 scholars have for the most part agreed to accept the shorter 
 form as representing the genuine letters of Ignatius. This 
 was the opinion generally acquiesced in, from the time when 
 critical editions of these epistles began to be issued, down to 
 our own day. Criticism, indeed, fluctuated a good deal as 
 to which epistles should be accepted and which rejected. 
 Archp. Usher (1644), Isaac Vossius (1646), J. B. Cotelerius 
 (1672), Dr T. Smith (1709), and others, edited the writings 
 ascribed to Ignatius in forms differing very considerably as 
 to the order in which they were arranged, and the degree of 
 authority assigned them, until at length, from about the be- 
 ginning of the eighteenth century, the seven Greek epistles 
 of which a translation is here given, came to be generally 
 accepted in their slwrter form as the genuine writings of 
 Ignatius. 
 
 Before this date, however, there had not been wanting 
 some who refused to acknowledge the authenticity of these 
 epistles in either of the recensions in which they were then 
 known to exist. By far the most learned and elaborate work 
 maintaining this position was that of Daille (or Dallseus), 
 published in 1666. This drew forth in reply the celebrated 
 VindicicB of Bishop Pearson, which appeared in 1672. It 
 was generally supposed that this latter work had established 
 on an immoveable foundation the genuineness of the shorter 
 form of the Ignatian epistles ; and, as we have stated above, 
 this was the conclusion almost universally accepted down to 
 our own day. The only considerable exception to this 
 concurrence was presented by Whiston, who laboured to 
 maintain in his Primitive Christianity Revived (1711) the
 
 INTRODUCTORY NOTICE. 141 
 
 superior claims of the longer recension of the epistles, ap- 
 parently influenced in doing so by the support which he 
 thought they furnished to the kind of Arianism which he 
 had adopted. 
 
 But although the shorter form of the Ignatian letters had 
 been generally accepted in preference to the longer, there 
 was still a pretty prevalent opinion among scholars, that even 
 it could not be regarded as absolutely free from Interpolations, 
 or as of undoubted authenticity. Thus said Lardner, in his 
 Credibility of the Gospel History (1743) : "I have carefully 
 compared the two editions, and am very well satisfied, upon 
 that comparison, that the larger are an interpolation of the 
 smaller, and not the smaller an epitome or abridgment of the 
 larger. . . . But whether the smaller themselves are the 
 genuine writings of Ignatius, bishop of Antioch, is a question 
 that has been much disputed, and has employed the pens 
 of the ablest critics. And whatever positiveness some may 
 have shown on either side, I must own I have found it a very 
 difficult question." 
 
 This expression of uncertainty was repeated in substance 
 by Jortin (1751), Mosheim (1755), Griesbach (1768), 
 Rosenmiiller (1795), Neander (1826), and many others ; 
 some going so far as to deny that we have any authentic 
 remains of Ignatius at all, while others, though admitting the 
 seven shorter letters as being probably his, yet strongly sus- 
 pected that they were not free from interpolation. Upon the 
 whole, however, the shorter recension was, until recently, 
 accepted without much opposition, and chiefly in dependence 
 on the work of Bishop Pearson above mentioned, as exhibit- 
 ing the genuine form of the epistles of Ignatius. 
 
 But a totally different aspect was given to the question by 
 the discovery of a Syriac version of three of these epistles 
 among the MSS. procured from the monastery of St Mary 
 Deipara, in the desert of Nitria, in Egypt. In the years 
 1838, 1839, and again in 1842, Archdeacon Tattam visited 
 that monastery, and succeeded in obtaining for the English 
 Government a vast number of ancient Syriac manuscripts. 
 On these being deposited in the British Museum, the late Dr
 
 142 INTRODUCTORY NOTICE. 
 
 Cureton, who then had charge of the Syriac department, 
 discovered among them, first, the Epistle to Polycarp, and 
 then again, the same epistle, with those to the Ephesians 
 and to the Romans, in two other volumes of manuscripts. 
 
 As the result of this discovery, Cureton published in 1845 
 a work, entitled, The Ancient Syriac Version of the Epistles of 
 St Ignatius to St Polycarp, the Ephesians, and the Romans, 
 etc., in which he argued that these epistles represented more 
 accurately than any formerly published what Ignatius had 
 actually written. This, of course, opened up the controversy 
 afresh. While some accepted the views of Cureton, others 
 very strenuously opposed them. Among the former was the 
 late Chev. Bunsen ; among the latter, an anonymous writer 
 in the English Review, and Dr Hefele, in his third edition of 
 the Apostolic Fathers. In reply to those who had contro- 
 verted his arguments, Cureton published his Vindicice Igna- 
 tiance in 1846, and his Corpus Ignatianum in 1849. He 
 begins his introduction to the last-named work with the 
 following sentences : " Exactly three centuries and a half 
 intervened between the time when three epistles in Latin, 
 attributed to St Ignatius, first issued from the press, and the 
 publication in 1845 of three letters in Syriac bearing the 
 name of the same apostolic writer. Very few years passed 
 before the former were almost universally regarded as false 
 and spurious ; and it seems not improbable that scarcely a 
 longer period will elapse before the latter be almost as gene- 
 rally acknowledged and received as the only true and genuine 
 letters of the venerable bishop of Antioch that have either 
 come down to our times, or were ever known in the earliest 
 ages of the Christian church." 
 
 Had the somewhat sanguine hope thus expressed been 
 realized, it would have been unnecessary for us to present to 
 the English reader more than a translation of these three 
 Syriac epistles. But the Ignatian controversy is not yet 
 settled. There are still those who hold that the balance of 
 argument is in favour of the shorter Greek, as against these 
 Syriac epistles. They regard the latter as an epitome of the 
 former, and think the harshness which, according to them,
 
 INTROD UCTOR Y NOTICE. 143 
 
 exists in the sequence of thoughts and sentences, clearly 
 shows that this is the case. We have therefore given all the 
 forms of the Ignatian letters which have the least claim on 
 our attention. 1 The reader may judge, by comparison for 
 himself, which of these is to be accepted as genuine, suppos- 
 ing him disposed to admit the claims of any one of them. 
 We content ourselves with laying the materials for judgment 
 before him, and with referring to the above-named works, in 
 which he will find the whole subject discussed. 
 
 As to the personal history of Ignatius, almost nothing is 
 known. The principal source of information regarding him 
 is found in the account of his martyrdom, to which the reader 
 is referred. Polycarp alludes to him in his Epistle to the 
 Philippians (chap, ix.), and also to his letters (chap. xiii.). 
 Irenseus quotes a passage from his Epistle to the Romans 
 (Adv. Hcer. v. 28 ; Epist. ad Rom. chap, iv.), without, how- 
 ever, naming him. Origen twice refers to him, first in the 
 preface to his Comm. on the Song of Solomon, where he 
 quotes a passage from the Epistle of Ignatius to the Romans, 
 and again in his sixth homily on St Luke, where he quotes 
 from the Epistle to the Ephesians, both times naming the 
 author. It is unnecessary to give later references. 
 
 Supposing the letters of Ignatius and the account of his 
 martyrdom to be authentic, we learn from them that he 
 voluntarily presented himself before Trajan at Antioch, the 
 seat of his bishopric, when that prince was on his first expe- 
 dition against the Parthians and Armenians (A.D. 107) ; and 
 on professing himself a Christian, was condemned to the 
 wild beasts. After a long and dangerous voyage he came to 
 Smyrna, of which Polycarp was bishop, and thence wrote his 
 four epistles to the Ephesians, the Magnesians, the Trallians, 
 and the Romans. From Smyrna he came to Troas, and 
 tarrying there a few days, he wrote to the Philadelphians, 
 the Smyrnaeans, and Polycarp. He then came on to Nea- 
 polis, and passed through the whole of Macedonia. Finding 
 
 1 The other epistles, bearing the name of Ignatius, will be found in the 
 Appendix ; so that the English reader possesses in this volume a complete 
 collection of the Ignatiau letters.
 
 144 INTROD UCTOR T NOTICE. 
 
 a ship at Dyrrachium in Epirus about to sail into Italy, he 
 embarked, and crossing the Adriatic, was brought to Rome, 
 where he perished on the 20th of December 107, or, as some 
 think, who deny a twofold expedition of Trajan against the 
 Parthians, on the same day of the year A.D. 116.
 
 THE EPISTLE OF IGNATIUS TO 
 THE EPHESIANS. 
 
 SHORTER. 
 
 Ignatius, who is also 
 called Theophorus, to 
 the church which is at 
 Ephesus, in Asia, de- 
 servedly most happy, 
 being blessed in the 
 greatness and fulness 
 of God the Father, 
 and predestinated be- 
 fore the beginning 1 of 
 time, that it should be 
 always for an endur- 
 ing and unchangeable 
 glory, being united 2 
 and elected through 
 the true passion by 
 the will of the Father, 
 and Jesus Christ, our 
 God: Abundant hap- 
 piness through Jesus 
 Christ, and His unde- 
 filed grace. 
 
 1 Literally, " before the ages." 
 
 8 These words may agree with " glory," but are better applied to the 
 " church." 
 
 8 Some read, as in the shorter recension, " grace." 
 VOL. I. X 
 
 LONGER. 
 
 Ignatius, who is also called Theo- 
 phorus, to the church which is 
 at Ephesus, in Asia, deservedly 
 most happy, being blessed in the 
 greatness and fulness of God the 
 Father, and predestinated before 
 the beginning 1 of time, that it 
 should be always for an enduring 
 and unchangeable glory, being 
 united 2 and elected through the 
 true passion by the will of God 
 the Father, and of our Lord 
 Jesus Christ our Saviour: Abun- 
 dant happiness through Jesus 
 Christ, and Sis undejiled joy. 3
 
 146 
 
 THE EPISTLE OF IGNATIUS 
 
 CHAP. i. Praise of the Ephesians. 
 
 I HAVE become acquainted with 
 your greatly-desired name in God, 
 which ye have acquired by the 
 habit of righteousness, according 
 to the faith and love in Christ 
 Jesus our Saviour. Being the 
 followers 1 of the love of God 
 towards man, and stirring up 2 
 yourselves by the blood of Christ, 
 you have perfectly accomplished 
 the work which was beseeming to 
 you. For, on hearing that I came 
 bound from Syria for the sake of 
 Christ, our common hope, trusting 
 through your prayers to be per- 
 mitted to fight with beasts at 
 Rome, that so by martyrdom I 
 may indeed become the disciple of 
 Him "who gave Himself for us, 
 an offering and a sacrifice to God," 3 
 [ye hastened to see me 4 ]. I have 
 therefore received your whole mul- 
 titude in the name of God, through 
 
 I HAVE become ac- 
 quainted with your 
 name, much-beloved in 
 God, which ye have ac- 
 quired by the habit of 
 righteousness, accord- 
 ing to the faith and 
 love in Jesus Christ 
 our Saviour. Being the 
 followers 1 of God, and 
 stirring up 2 yourselves 
 by the blood of God, 
 ye have perfectly ac- 
 complished the work 
 which was beseeming 
 to you. For, on hear- 
 ing that I came bound 
 from Syria for the com- 
 mon name and hope, 
 trusting through your 
 prayers to be permitted 
 to fight with beasts at 
 Rome, that so by mar- 
 tyrdom I may indeed 
 become the disciple of 
 Him "who gave Him- 
 self for us, an offering 
 and sacrifice to God," 3 
 [ye hastened to see me 4 ]. 
 I received, therefore, 5 
 your whole multitude 
 in the name of God, 
 
 1 Literally, " imitators ; " comp. Eph. v. 1. 
 
 1 Comp. in the Greek, 2 Tim. i. 6. 
 
 8 Eph. v. 2. * This is wanting in the Greek. 
 
 * Literally, " since therefore," without any apodosis.
 
 TO THE EPHESlANS. 
 
 147 
 
 through Onesimus, a 
 man of inexpressible 
 love, 1 and your bishop 
 in the flesh, whom I 
 pray you ' by Jesus 
 Christ to love, and that 
 you would all seek to 
 be like him. And 
 blessed be He who has 
 granted unto you, being 
 worthy, to obtain such 
 an excellent bishop. 
 
 Onesimus, a man of inexpressible 
 love, 1 and who is your bishop, whom 
 I pray you by Jesus Christ to love, 
 and that you would all seek to be 
 like him. Blessed be God, who has 
 granted unto you, who are your- 
 selves so excellent, to obtain such 
 an excellent bishop. 
 
 CHAP. ii. Congratulations and entreaties. 
 
 As to my fellow-ser- 
 vant Burrhus, your 
 deacon in regard to 
 God and blessed in all 
 things, 2 I beg that he 
 may continue longer, 
 both for your honour 
 and that of your bishop. 
 And Crocus also, worthy 
 both of God and you, 
 whom I have received 
 as the manifestation 3 of 
 your love, hath in all 
 things refreshed 4 me, as 
 the Father of our Lord 
 Jesus Christ shall also 
 refresh 4 him : together 
 
 * o 
 
 with Onesimus, and 
 Burrhus, and Euplus, 
 
 As to our fellow-servant Bur- 
 rhus, your deacon in regard to God 
 and blessed in all things, I pray 
 that he may continue blameless 
 for the honour of the church, 
 and of your most blessed bishop. 
 Crocus also, worthy both of God 
 and you, whom we have received 
 as the manifestation 3 of your love 
 to us, hath in all things refreshed 4 
 me, and " hath not been ashamed 
 of my chain," 5 as the Father of our 
 Lord Jesus Christ will also refresh 4 
 him ; together with Onesimus, and 
 Burrhus, and Euplus, and Fronto, 
 by means of whom I have, as to 
 love, beheld all of you. May I 
 always have joy of you, if indeed 
 I be worthy of it. It is therefore 
 
 1 Or, " unspeakably beloved." 
 
 2 Or, "your most blessed deacon in all things pertaining to God." 
 
 3 Literally, " pattern." Comp. 1 Cor. xvi. 18, etc. 
 
 4 Comp. 2 Tim. L 16.
 
 148 
 
 THE EPISTLE OF IGNATIUS 
 
 and Fronto, by means 
 of whom, I have, as to 
 love, beheld all of you. 
 May I always have joy 
 of you, if indeed I be 
 worthy of it. It is 
 therefore befitting that 
 you should in every way 
 glorify Jesus Christ, 
 who hath glorified you, 
 that by a unanimous 
 obedience "ye may be 
 perfectly joined together 
 in the same mind, and 
 in the same judgment, 
 and may all speak the 
 same thing concerning 
 the same thing," 1 and 
 that, being subject to 
 the bishop and the pres- 
 bytery, ye may in all 
 respects be sanctified. 
 
 befitting that you should in every 
 way glorify Jesus Christ, who hath 
 glorified you, that by a unanimous 
 obedience "ye may be perfectly 
 joined together in the same mind 
 and in the same judgment, and 
 may all speak the same thing con- 
 cerning the same thing," l and that, 
 being subject to the bishop and 
 the presbytery, ye may in all re- 
 spects be sanctified. 
 
 CHAP. in. Exhortations to unity. 
 
 I do not issue orders 
 to you, as if I were 
 some great person. For 
 though I am bound for 
 the name [of Christ], 
 I am not yet perfect in 
 Jesus Christ. For now 
 I begin to be a disciple, 
 and I speak to you as 
 fellow-disciples with me. 
 For it was needful for 
 me to have been stirred 
 
 I do not issue orders to you, as 
 if I were some great person. For 
 though I am bound for His name, 
 I am not yet perfect in Jesus 
 Christ. For now I begin to be a 
 disciple, and I speak to you as my 
 fellow-servants. For it was needful 
 for me to have been admonished by 
 you in faith, exhortation, patience, 
 and long-suffering. But inasmuch 
 as love suffers me not to be silent 
 in regard to you, I have therefore 
 1 1 Cor. i. 10.
 
 TO THE EPHESIANS. 
 
 149 
 
 up by you in faith, ex- 
 hortation, patience, and 
 long-suffering. But in- 
 asmuch as love suffers 
 me not to be silent in 
 regard to you, I have 
 therefore taken l upon 
 me first to exhort you 
 that ye would all run 
 together in accordance 
 with the will of God. 
 For even Jesus Christ, 
 our inseparable life, is 
 the [manifested] will of 
 the Father; as also 
 bishops, settled every- 
 where to the utmost 
 bounds [of the earth], 
 are so by the will of 
 Jesus Christ. 
 
 taken 1 upon me first to exhort you 
 that ye would run together in 
 accordance with the will of God. 
 For even Jesus Christ does all 
 things according to the will of the 
 Father, as He Himself declares in 
 a certain place, " I do always those 
 things that please Him." 2 Where- 
 fore it behoves us also to live 
 according to the will of God in 
 Christ, and to imitate Him as Paul 
 did. For, says he, "Be ye fol- 
 lowers of me, even as I also am of 
 Christ." 3 
 
 CHAP. iv. Tlie same continued. 
 
 Wherefore it is fitting 
 that ye should run to- 
 gether in accordance 
 with the will of your 
 bishop, which thing also 
 ye do. For your justly- 
 renowned presbytery, 
 worthy of God, is fitted 
 as exactly to the bishop 
 as the strings are to the 
 harp. Therefore in your 
 concord and harmonious 
 love r Jesus Christ is 
 
 1 Comp. Philem. 8, 9. 
 3 1 Cor. xi. 1. 
 
 Wherefore it is fitting that ye also 
 should run together in accordance 
 with the will of the bishop who by 
 God's appointment 4 rules over you. 
 Which thing ye indeed of your- 
 selves do, being instructed by the 
 Spirit. For your justly-renowned 
 presbytery, being worthy of God, 
 is fitted as exactly to the bishop 
 as the strings are to the harp. 
 Thus, being joined together in 
 concord and harmonious love, of 
 which Jesus Christ is the Captain 
 
 2 John viii. 29. 
 
 4 Literally, " according to God."
 
 150 
 
 THE EPISTLE OF IGNATIUS 
 
 sung. And do ye, man 
 by man, become a choir, 
 that being harmonious 
 in love, and taking up 
 the song of God in 
 unison, ye may with 
 one voice sing to the 
 Father through Jesus 
 Christ, so that He may 
 both hear you, and per- 
 ceive by your works 
 that ye are indeed the 
 members of His Son. 
 It is profitable, therefore, 
 that you should live in 
 an unblameable unity, 
 that thus ye may always 
 enjoy communion with 
 God. 
 
 and Guardian, do ye, man by man, 
 become but one choir; so that, 
 agreeing together in concord, and 
 obtaining 1 a perfect unity with 
 God, ye may indeed be one in 
 harmonious feeling with God the 
 Father, and His beloved Son Jesus 
 Christ our Lord. For, says He, 
 " Grant unto them, Holy Father, 
 that as I and Thou are one, they 
 also may be one in us." 2 It is 
 therefore profitable that you, being 
 joined together with God in an 
 unblameable unity, should be the 
 followers of the example of Christ, 
 of whom also ye are members. 
 
 CHAP. v. The praise of unity. 
 
 For if I, in this brief 
 space of time, have 
 enjoyed such fellowship 
 with your bishop I 
 mean not of a mere 
 human, but of a spiritual 
 nature how much more 
 do I reckon you happy 
 who are so joined to him 
 as the church is to Jesus 
 Christ, and as Jesus 
 Christ is to the Father, 
 that so all things may 
 
 For if I, in this brief space of 
 time, have enjoyed such fellowship 
 with your bishop I mean not of 
 a mere human, but of a spiritual 
 nature how much more do I 
 reckon you happy, who so depend 8 
 on him as the church does on the 
 Lord Jesus, and the Lord does on 
 God and His Father, that so all 
 things may agree in unity! Let 
 no man deceive himself : if any 
 one be not within the altar, he is 
 
 deprived of the bread of God. For 
 
 1 Literally, " receiving a union to God in oneness." 
 
 1 John xvii. 11, 12. 
 
 3 Some read, " mixed up with."
 
 TO THE EPHESIANS. 
 
 151 
 
 agree in unity ! Let no 
 man deceive himself: if 
 any one be not within 
 the altar, he is deprived 
 of the bread of God. 
 For if the prayer of one 
 or two possesses 1 such 
 power, how much more 
 that of the bishop 
 and the whole church ! 
 He, therefore, that does 
 not assemble with the 
 church, has even 2 by this 
 manifested his pride, 
 and condemned himself. 
 For it is written, " God 
 resisteth the proud." 6 
 Let us be careful, then, 
 not to set ourselves in 
 opposition to the bishop, 
 in order that we may be 
 subject to God. 
 
 if the prayer of one or two possesses 1 
 such pow r er that Christ stands in 
 the midst of them, how much more 
 will the prayer of the bishop and 
 of the whole church, ascending up 
 in harmony to God, prevail for the 
 granting of all their petitions in 
 Christ ! He, therefore, that sepa- 
 rates himself from such, and does 
 not meet in the society where sacri- 
 fices 3 are offered, and with " the 
 church of the first-born whose 
 names are written in heaven," is a 
 wolf in sheep's clothing, 4 while he 
 presents a mild outward appearance. 
 Do ye, beloved, be careful to be 
 subject to the bishop, and the pres- 
 byters and the deacons. For he 
 that is subject to these is obedient 
 to Christ, who has appointed them ; 
 but he that is disobedient to these is 
 disobedient to Christ Jesus. And 
 "he that obeyeth not 5 the Son shall 
 not see life, but the wrath of God 
 abideth on him." For he that 
 yields not obedience to his superiors 
 is self-confident, quarrelsome, and 
 proud. But "God," says [the 
 Scripture], "resisteth the proud, 
 but giveth grace to the humble;'* 6 
 and, "The proud have greatly 
 transgressed." The Lord also says 
 to the priests, "He that heareth you, 
 
 1 Matt, xviii. 19. 
 
 8 Literally, " in the assembly of sacrifices." 
 Or, " believeth not" (John iii. 36). 
 Frov. iii. 34 ; James iv. 6 ; 1 Pet. v. 5. 
 
 * Or, "already.* 
 4 Matt. vii. 15.
 
 152 
 
 THE EPISTLE OF IGNATIUS 
 
 heareth me; and he thatheareth me, 
 heareth the Father that sent me. 
 He that despiseth you, despiseth 
 me; and he that despiseth me, 
 despiseth Him that sent me.*' 
 
 CHAP. vi. Have respect to the bishop as to Christ 
 Himself. 
 
 Now the more any 
 one sees the bishop keep- 
 ing silence, 1 the more 
 ought he to revere him. 
 For we ought to receive 
 every one whom the 
 Master of the house 
 sends to be over His 
 household, 2 as we would 
 do Him that sent him. 
 It is manifest, therefore, 
 that we should look 
 upon the bishop even 
 as we would upon the 
 Lord Himself. And 
 indeed Onesimus him- 
 self greatly commends 
 your good order in God, 
 that ye all live according 
 to the truth, and that no 
 sect 4 has any dwelling- 
 place among you. Nor, 
 indeed, do ye hearken to 
 any one rather than to 
 Jesus Christ speaking in 
 truth. 
 
 The more, therefore, you see the 
 bishop silent, the more do you 
 reverence him. For we ought to 
 receive every one whom the Master 
 of the house sends to be over His 
 household, 2 as we would do Him 
 that sent him. It is manifest, 
 therefore, that we should look upon 
 the bishop even as we would look 
 upon the Lord Himself, standing, 
 as he does, before the Lord. For 
 " it behoves the man who looks 
 carefully about him, and is active 
 in his business, to stand before 
 kings, and not to stand before 
 slothful meji." 3 And indeed One- 
 simus himself greatly commends 
 your good order in God, that ye 
 all live according to the truth, and 
 that no sect 4 has any dwelling- 
 place among you. Nor indeed do 
 ye hearken to any one rather than 
 to Jesus Christ, the true Shepherd 
 and Teacher. And ye are, as 
 Paul wrote to you, " one body 
 
 and one spirit, because ye have 
 also been called in one hope of the 
 
 1 That is, " showing forbearance." 2 Comp. Matt. xxiv. 25. 
 
 3 Prov. xxil 29, after LXX. * Or, "heresy."
 
 TO THE EPHESIANS. 
 
 153 
 
 faith." 1 Since also " there is one 
 Lord, one faith, one baptism, one 
 God and Father of all, who is over 
 all, and through all, and in all." 2 
 Such, then, are ye, having been 
 taught by such instructors, Paul 
 the Christ-bearer, and Timothy 
 the most faithful. 
 
 CHAP. vn. Beware of false teachers. 
 
 For some are in the But some most worthless persons 
 habit of carrying about are in the habit of carrying about 
 
 the name [of Jesus Christ] in wicked 
 guile, while yet they practise things 
 unworthy of God, and hold opinions 
 contrary to the doctrine of Christ, 
 to their own destruction, and that 
 of those who give credit to them, 
 whom you must avoid as ye would 
 wild beasts. For "the righteous 
 man who avoids them is saved for 
 ever ; but the destruction of the 
 ungodly is sudden, and a subject 
 of rejoicing." 3 For " they are 
 dumb dogs, that cannot bark," 4 rav- 
 ing mad, and biting secretly, against 
 whom ye must be on your guard, 
 since they labour under an in- 
 curable disease. But our Physician 
 is the only true God, the unbe- 
 gotten and unapproachable, the 
 Lord of all, the Father and Be- 
 getter of the only-begotten Son. 
 We have also as a Physician the 
 Lord our God, Jesus the Christ, 
 
 1 Eph. iv. 4. 2 Eph. iv. 5, 6. Prov. x. 25, xi. 3. * Isa. Ivi. 10. 
 6 This clause is wanting in the Greek, and has been supplied from the 
 ancient Latin version. 
 
 the name [of Jesus 
 Christ] in wicked guile, 
 while yet they practise 
 things unworthy of God, 
 whom ye must flee as ye 
 would wild beasts. For 
 they are ravening dogs, 
 who bite secretly, against 
 whom ye must be on 
 your guard, inasmuch as 
 they are men who can 
 scarcely be cured. There 
 is one Physician who 
 is possessed both of flesh 
 and spirit ; both made 
 and not made ; God 
 existing in flesh ; true 
 life in death ; both of 
 Mary and of God ; first 
 passible and then im- 
 passible, 5 even Jesus 
 Christ our Lord.
 
 154 THE EPISTLE OF IGNATIUS 
 
 the only-begotten Son and Word, 
 before time began, 1 but who after- 
 wards became also man, of Mary 
 the virgin. For " the Word was 
 made flesh." 2 Being incorporeal, 
 He was in the body ; being im- 
 passible, He was in a passible body ; 
 being immortal, He was in a mor- 
 tal body ; being life, He became 
 subject to corruption, that He 
 might free our souls from death 
 and corruption, and heal them, and 
 might restore them to health, when 
 they were diseased with ungodliness 
 and wicked lusts. 
 
 CHAP. viii. Renewed praise of the Ephesians. 
 
 Let not then any one Let not then any one deceive 
 deceive you, as indeed you, as indeed ye are not deceived ; 
 ye are not deceived, in- for ye are wholly devoted to God. 
 asmuch as ye are wholly For when there is no evil desire 
 devoted to God. For within you, which might defile and 
 since there is no strife torment you, then do ye live in 
 raging among you which accordance with the will of God, 
 might distress you, ye and are [the servants] of Christ. 
 are certainly living in Cast ye out that which defiles 3 you. 
 accordance with God's who are of the 4 most holy church 
 will. I am far inferior of the Ephesians, which is so famous 
 to you, and require to and celebrated throughout the 
 be sanctified by your world. They that are carnal can- 
 church of Ephesus, so not do those things which are spi- 
 renowned throughout ritual, nor they that are spiritual 
 the world. They that the things which are carnal ; even 
 are carnal cannot do as faith cannot do the works of 
 
 1 Or, " before the ages." 2 John i. 14. 
 
 8 It is difficult to translate irtpfyn/** in this and similar passages ; 
 comp. 1 Cor. iv. 13. 
 4 Literally, " and the."
 
 TO THE EPHESIANS. 
 
 155 
 
 those things which are 
 spiritual, nor they that 
 are spiritual the things 
 which are carnal ; even 
 as faith cannot do the 
 works of unbelief, nor 
 unbelief the works of 
 faith. But even those 
 things which ye do ac- 
 cording to the flesh are 
 spiritual ; for ye do all 
 things in Jesus Christ. 
 
 unbelief, nor unbelief the works of 
 faith. But ye, being full of the 
 Holy Spirit, do nothing according 
 to the flesh, but all things accord- 
 ing to the Spirit. Ye are complete 
 in Christ Jesus, " who is the 
 Saviour of all men, specially of 
 them that believe." 1 
 
 CHAP. ix. Ye have given no heed to false teachers. 
 
 Nevertheless, I have 
 heard of some who have 
 passed on from this to 
 you, having false doc- 
 trine, whom ye did not 
 suffer to sow among 
 you, but stopped your 
 ears, that ye might not 
 receive those things 
 which were sown by 
 them, as being stones 2 
 of the temple of the 
 Father, prepared for 
 the building of God 
 the Father, and drawn 
 up on high by the 
 instrument of Jesus 
 Christ, which is the 
 cross, 3 making use of 
 the Holy Spirit as a 
 rope, while your faith 
 
 1 1 Tim. iv. 10. 
 
 8 Comp. John xii. 32. 
 
 Nevertheless, I have heard of 
 some who have passed in among 
 you, holding the wicked doctrine 
 of the strange and evil spirit; to 
 whom ye did not allow entrance 
 to sow their tares, but stopped 
 your ears that ye might not receive 
 that error which was proclaimed 
 by them, as being persuaded that 
 that spirit which deceives the 
 people does not speak the things 
 of Christ, but his own, for he is a 
 lying spirit. But the Holy Spirit 
 does not speak His own things, but 
 those of Christ, and that not from 
 himself, but from the Lord ; even 
 as the Lord also announced to us 
 the things that He received from 
 the Father. For, says He, "the 
 word which ye hear is not mine, 
 but the Father's, who sent me." 4 
 
 2 Comp. 1 Pet. ii. 5. 
 4 John xiv. 21.
 
 156 
 
 THE EPISTLE OF IGNATIUS 
 
 was the means by which 
 you ascended, and your 
 love the way which 
 led up to God. Ye, 
 therefore, as well as 
 all your fellow-travel- 
 lers, are God-bearers, 
 temple-bearers, Christ- 
 bearers, bearers of holi- 
 ness, adorned in all 
 respects with the com- 
 mandments of Jesus 
 Christ, in whom also I 
 exult that I have been 
 thought worthy, by 
 means of this epistle, to 
 converse and rejoice 
 with you, because with 
 respect to your Chris- 
 tian life 4 ye love nothing 
 but God only. 
 
 1 John xvi. 13. 
 3 John xvi. 14. 
 * Ps. cxii. 1. 
 
 And says He of the Holy Spirit, 
 " He shall not speak of Himself, 
 but whatsoever things He shall 
 hear from me." l And He says of 
 Himself to the Father, " I have," 
 says He, " glorified Thee upon the 
 earth; I have finished the work 
 which Thou gavest me ; I have 
 manifested Thy name to men." 2 
 And of the Holy Ghost, "He 
 shall glorify me, for He receives 
 of mine." 3 But the spirit of deceit 
 preaches himself, and speaks his 
 own things, for he seeks to please 
 himself. He glorifies himself, for 
 he is full of arrogance. He is 
 lying, fraudulent, soothing, flat- 
 tering, treacherous, rhapsodical, 
 trifling, inharmonious, verbose, 
 sordid, and timorous. From his 
 power Jesus Christ will deliver 
 you, who has founded you upon 
 the rock, as being chosen stones, 
 well fitted for the divine edifice of 
 the Father, and who are raised 
 up on high by Christ, who was 
 crucified for you, making use of 
 the Holy Spirit as a rope, and 
 being borne up by faith, while 
 exalted by love from earth to 
 heaven, walking in company with 
 those that are undefiled. For, 
 says [the Scripture], " Blessed 
 are the undefiled in the way, who 
 walk in the law of the Lord." 5 
 
 * John xvii. 4, 6. 
 
 4 Laterally, " according to the other life."
 
 TO THE EPHESIANS. 157 
 
 Now the way is unerring, namely, 
 Jesus Christ. For, says He, "I 
 am the way and the life." 1 And 
 this way leads to the Father. For 
 "no man," says He, "cometh to 
 the Father but by me." 2 Blessed, 
 then, are ye who are God-bearers, 
 spirit-bearers, temple-bearers, bear- 
 ers of holiness, adorned in all re- 
 spects with the commandments of 
 Jesus Christ, being " a royal 
 priesthood, a holy nation, a pecu- 
 liar people," 3 on whose account I 
 rejoice exceedingly, and have had 
 the privilege, by this epistle, of 
 conversing with " the saints which 
 are at Ephesus, the faithful in 
 Christ Jesus." 4 I rejoice, there- 
 fore, over you, that ye do not 
 give heed to vanity, and love 
 nothing according to the flesh, but 
 according to God. 
 
 CHAP. x. Exhortations to prayer, humility, etc. 
 
 And pray ye without And pray ye without ceasing 
 
 ceasing in behalf of in behalf of other men ; for there is 
 
 other men. For there hope of the repentance, that they 
 
 is in them hope of re- may attain to God. For " cannot 
 
 pentance that they may he that falls arise again, and he 
 
 attain to God. See, 6 that goes astray return?" 5 Permit 
 
 then, that they be in- them, then, to be instructed by you. 
 
 structed by your works, Be ye therefore the ministers of 
 
 if in no other way. God, and the mouth of Christ. 
 
 Be ye meek in response For thus saith the Lord, " If ye 
 
 1 John xiv. 6. * John xiv. 6. 
 
 8 1 Pet. ii. 9. * Eph. i. 1. 
 
 * Jer. viii 4. Laterally, " permit."
 
 158 
 
 THE EPISTLE OF IGNATIUS 
 
 to their wrath, humble 
 in opposition to their 
 boasting : to their blas- 
 phemies return 2 your 
 prayers ; in contrast to 
 their error, be ye sted- 
 fast 3 in the faith ; and 
 for their cruelty, mani- 
 fest your gentleness. 
 While we take care not 
 to imitate their conduct, 
 let us be found their 
 brethren in all true 
 kindness ; and let us 
 seek to be followers of 
 the Lord (who ever 
 more unjustly treated, 
 more destitute, more 
 contemned ?), that so 
 no plant of the devil 
 may be found in you, 
 but ye may remain in 
 all holiness and sobriety 
 in Jesus Christ, both 
 with respect to the flesh 
 and spirit. 
 
 1 Jer. xv. 19. 
 3 Comp. Col. i. 23. 
 Ps. cxxxi. 2. 
 9 1 Pet. ii. 23. 
 
 take forth the precious from the 
 vile, ye shall be as my mouth." 1 
 Be ye humble in response to their 
 wrath ; oppose to their blasphemies 
 your earnest prayers ; while they 
 go astray, stand ye stedfast in the 
 faith. Conquer ye their harsh 
 temper by gentleness, their pas- 
 sion by meekness. For "blessed 
 are the meek ;" 4 and Moses was 
 meek above all men ; 5 and David 
 was exceeding meek. 6 Wherefore 
 Paul exhorts as follows : " The 
 servant of the Lord must not 
 strive, but be gentle towards all 
 men, apt to teach, patient, in 
 meekness instructing those that 
 oppose themselves." 7 Do not seek 
 to avenge yourselves on those that 
 injure you, for says [the Scrip- 
 ture], " If I have returned evil 
 to those who returned evil to me." 8 
 Let us make them brethren by 
 our kindness. For say ye to those 
 that hate you, Ye are our brethren, 
 that the name of the Lord may be 
 glorified. And let us imitate the 
 Lord, " who, when He was re- 
 viled, reviled not again ; " 9 when 
 He was crucified, He answered 
 not ; " when He suffered, He 
 threatened not ;" u but prayed for 
 His enemies, " Father, forgive 
 them ; they know not what they 
 
 2 The verb is here omitted in the original. 
 4 Matt. v. 4. * Num. xii. 3. 
 
 * 2 Tim. ii. 24, 25. 8 Ps. vii. 4. 
 
 10 1 Pet. ii. 23.
 
 TO THE EPHESIANS. 
 
 159 
 
 do." 1 If any one, the more he is 
 injured, displays the more patience, 
 blessed is he. If any one is de- 
 frauded, if any one is despised, 
 for the name of the Lord, he truly 
 is the servant of Christ. Take 
 heed that no plant of the devil be 
 found among you, for such a plant 
 is bitter and salt. " Watch ye, 
 and be ye sober," 2 in Christ Jesus. 
 
 CHAP. XT. An exhortation to fear God, etc. 
 
 The last times are 
 come upon us. Let us 
 therefore be of a reve- 
 rent spirit, and fear the 
 long-suffering of God, 
 that it tend not to our 
 condemnation. For let 
 us either stand in awe 
 of the wrath to come, 
 or show regard for the 
 grace which is at pre- 
 sent displayed one of 
 two things. Only [in 
 one way or another] 
 let us be found in Christ 
 Jesus unto the true life. 
 Apart from Him, let 
 nothing attract 4 you, 
 for whom I bear about 
 these bonds, these spi- 
 ritual jewels, by which 
 may I arise through 
 your prayers, of which 
 
 1 Luke xxiii. 34. ' 
 
 The last times are come upon 
 us. Let us therefore be of a re- 
 verent spirit, and fear the long- 
 suffering of God, lest we despise 
 the riches of His goodness and 
 forbearance. 3 For let us either 
 fear the wrath to come, or let us 
 love the present joy in the life that 
 now is ; and let our present and 
 true joy be only this, to be found 
 in Christ Jesus, that we may truly 
 live. Do not at any time desire so 
 much as even to breathe apart from 
 Him. For He is my hope ; He is 
 my boast ; He is my never-failing 
 riches, on whose account I bear 
 about with me these bonds from 
 Syria to Rome, these spiritual 
 jewels, in which may I be per- 
 fected through your prayers, and 
 become a partaker of the sufferings 
 of Christ, and have fellowship 
 with Him in His death, His resur- 
 1 Pet. iv. 7. Rom. ii. 4. 
 
 Literally, "let nothing become you."
 
 1GO 
 
 THE EPISTLE OF IGNATIUS 
 
 I entreat I may always 
 be a partaker, that I 
 may be found in the 
 lot of the Christians 
 of Ephesus, who have 
 always been of the 
 same mind with the 
 apostles through the 
 power of Jesus Christ. 
 
 rection from the dead, and His 
 everlasting life. 1 May I attain to 
 this, so that I may be found in the 
 lot of the Christians of Ephesus, 
 who have always had intercourse 
 with the apostles by the power of 
 Jesus Christ, with Paul, and John, 
 and Timothy the most faithful. 
 
 CHAP. xii. Praise of the EpTiesians. 
 
 I know both who I 
 am, and to whom I write. 
 I am a condemned man, 
 ye have been the objects 
 of mercy ; I am subject 
 to danger, ye are estab- 
 lished in safety. Ye 
 are the persons through 3 
 whom those pass that 
 are cut off for the sake 
 of God. Ye are ini- 
 tiated into the mysteries 
 of the gospel with Paul, 
 the holy, the martyred, 
 the deservedly most 
 happy, at whose feet 6 
 may I be found, when 
 I shall attain to God; 
 who in all his epistle 7 
 makes mention of you 
 in Christ Jesus. 
 
 1 Phil. iii. 10. 
 
 8 Literally, " ye are the 
 
 4 Matt, xxiii. 35. 
 
 Literally, " footsteps." 
 
 1 know both who I am, and to 
 whom I write. I am the very in- 
 significant Ignatius, who have my 
 lot with 2 those who are exposed to 
 danger and condemnation. But 
 ye have been the objects of mercy, 
 and are established in Christ. I 
 am one delivered over [to death], 
 but the least of all those that have 
 been cut off for the sake of Christ, 
 " from the blood of righteous 
 Abel" 4 to the blood of Ignatius. 
 Ye are initiated into the mysteries 
 of the gospel with Paul, the holy, 
 the martyred, inasmuch as he was 
 " a chosen vessel ; " 5 at whose feet 
 may I be found, and at the feet of 
 the rest of the saints, when I shall 
 attain to Jesus Christ, who is 
 always mindful of you in His 
 prayers. 
 
 2 Literally, " am like to." 
 
 6 Acts. ix. 15. 
 
 7 Some render, " in every epistle."
 
 TO THE EPHESIANS. 
 
 1G1 
 
 CHAP. XIIT. Exhortation to meet together frequently for 
 the worship of God. 
 
 Take heed, then, often 
 to come together to give 
 thanks to God, and show 
 forth His praise. For 
 when ye assemble fre- 
 quently in the same 
 place, the powers of 
 Satan are destroyed, 
 and the destruction at 
 which he aims 2 is pre- 
 vented by the unity of 
 your faith. Nothing 
 is more precious than 
 peace, by which all war, 
 both in heaven and 
 earth, 3 is brought to an 
 end. 
 
 Take heed, then, often to come 
 together to give thanks to God, 
 and show forth His praise. For 
 when ye come frequently together 
 in the same place, the powers of 
 Satan are destroyed, and his " fiery 
 darts" 1 urging to sin fall back in- 
 effectual. For your concord and 
 harmonious faith prove his destruc- 
 tion, and the torment of his assist- 
 ants. Nothing is better than that 
 peace which is according to Christ, 
 by which all war, both of aerial 
 and terrestrial spirits, is brought 
 to an end. " For we wrestle not 
 against blood and flesh, but against 
 principalities and powers, and 
 against the rulers of the darkness 
 of this world, against spiritual 
 wickedness in heavenly places." 4 
 
 CHAP. xiv. Exhortations to faith and love. 
 
 None of these things 
 is hid from you, if ye 
 perfectly possess that 
 faith and love towards 
 Christ Jesus 5 which are 
 the beginning and the 
 end of life. For the be- 
 ginning is faith, and the 
 end is love. 6 Now these 
 
 1 Eph. vi. 16. 
 
 Wherefore none of the devices 
 of the devil shall be hidden from 
 you, if, like Paul, ye perfectly 
 possess that faith and love to- 
 wards Christ 5 which are the begin- 
 ning and the end of life. The 
 beginning of life is faith, and the 
 end is love. And these two being 
 inseparably connected together, do 
 
 2 Literally, " his destruction." 
 
 8 Literally, " of heavenly and earthly things." 
 4 Eph. vi. 12. 1 Tim. i. 14. 1 Tim. i. 5. 
 
 VOL. I.
 
 162 
 
 THE EPISTLE OF IGNATIUS 
 
 two, being inseparably 
 connected together, 1 are 
 of God, while all other 
 things which are requi- 
 site for a holy life follow 
 after them. No man 
 [truly] making a pro- 
 fession of faith sinneth ; 2 
 nor does he that pos- 
 sesses love hate any one. 
 The tree is made mani- 
 fest by its fruit ; 4 so 
 those that profess them- 
 selves to be Christians 
 shall be recognised by 
 their conduct. For there 
 is not now a demand 
 for mere profession, 5 but 
 that a man be found 
 continuing in the power 
 of faith to the end. 
 
 perfect the man of God ; while all 
 other things which are requisite to 
 a holy life follow after them. No 
 man making a profession of faith 
 ought to sin, nor one possessed of 
 love to hate his brother. For He 
 that said, " Thou shalt love the 
 Lord thy God," 3 said also, " and 
 thy neighbour as thyself." 3 Those 
 that profess themselves to be 
 Christ's are known not only by 
 what they say, but by what they 
 practise. " For the tree is known 
 by its fruit." 4 
 
 CHAP. XV. Exhortation to confess Christ by silence as well 
 as speech. 
 
 It is better for a man 
 to be silent and be [a 
 Christian], than to talk 
 and not to be one. It is 
 good to teach, if he who 
 speaks also acts. There 
 is then one Teacher, who 
 spake and it was done ; 
 while even those things 
 
 It is better for a man to be silent 
 and be [a Christian], than to talk 
 and not to be one. " The kingdom 
 of God is not in word, but in 
 power." 6 Men " believe with the 
 heart, and confess with the mouth," 
 the one " unto righteousness," the 
 other " unto salvation." 7 It is good 
 to teach, if he who speaks also acts. 
 
 1 Literally, " being in unity." 
 
 8 Luke x. 27. 
 
 8 Literally, " there is not now the work of profession." 
 
 1 Cor. ir. 20. * Eom. x. 10. 
 
 2 Comp. 1 John iii. 7. 
 4 Matt. xii. 33.
 
 TO THE EPHESIANS. 
 
 163 
 
 which He did in silence 
 are worthy of the Fa- 
 ther. He who possesses 
 the word of Jesus^ is truly 
 able to hear even His 
 very silence, that he may 
 be perfect, and may both 
 act as he speaks, and be 
 recognised by his silence. 
 There is nothing which 
 is hid from God, but 
 our very secrets are near 
 to Him. Let us there- 
 fore do all things as 
 those who have Him 
 dwelling in us, that we 
 
 o / 
 
 may be His temples, 3 
 and He may be in us as 
 our God, which indeed 
 He is, and will mani- 
 fest Himself before our 
 faces. Wherefore we 
 justly love Him. 
 
 For he who shall both tl do and 
 teach, the same shall be great in 
 the kingdom." 1 Our Lord and God, 
 Jesus Christ, the Son of the living 
 God, first did and then taught, 
 as Luke testifies, " whose praise, 
 is in the gospel through all the 
 churches." 2 There is nothing which 
 is hid from the Lord, but our very 
 secrets are near to Him. Let us 
 therefore do all things as those 
 who have Him dwelling in us, that 
 
 o * ^ 
 
 we may be His temples, 3 and He 
 may be in us as God. Let Christ 
 speak in us, even as He did in 
 Paul. Let the Holy Spirit teach 
 us to speak the things of Christ in 
 like manner as He did. 
 
 CHAP. xvr. The fate of false teachers. 
 
 Do not err, my bre- 
 thren. 4 Those that cor- 
 rupt families shall not 
 inherit the kingdom of 
 God. 5 If, then, those 
 who do this as respects 
 the flesh have suffered 
 death, how much more 
 shall this be the case 
 with any one who cor- 
 
 1 Matt. v. 19. 2 
 
 * Comp. James i. 16. 6 
 
 Do not err, my brethren. 4 Those 
 that corrupt families shall not in- 
 herit the kingdom of God. 5 And 
 if those that corrupt mere human 
 families are condemned to death, 
 how much more shall those suffer 
 everlasting punishment who en- 
 deavour to corrupt the church of 
 Christ, for which the Lord Jesus, 
 the only-begotten Son of God, 
 
 2 Cor. viii. 18. 3 1 Cor. vi. 19. 
 
 1 Cor. vi. 9, 10.
 
 164 
 
 THE EPISTLE OF IGNATIUS 
 
 rupts by wicked doctrine 
 the faith of God, for 
 which Jesus Christ was 
 crucified ! Such an one 
 becoming defiled [in this 
 way], shall go away into 
 everlasting fire, and so 
 shall every one that 
 hearkens unto him. 
 
 endured the cross, and submitted 
 to death ! Whosoever, " being 
 waxen fat," 1 and "become gross," 
 sets at nought His doctrine, shall 
 go into hell. In like manner, every 
 one that has received from God 
 the power of distinguishing, and 
 yet follows an unskilful shepherd, 
 and receives a false opinion for the 
 truth, shall be punished. " What 
 communion hath light with dark- 
 ness ? or Christ with Belial ? Or 
 what portion hath he that believeth 
 with an infidel ? or the temple of 
 God with idols?" 2 And in like 
 manner say I, what communion 
 hath truth with falsehood? or 
 righteousness with unrighteous- 
 ness? or true doctrine with that 
 which is false ? 
 
 CHAP. xvn. Beware of false doctrines. 
 
 For this end did the 
 Lord suffer the oint- 
 ment to be poured upon 
 His head, 3 that He 
 might breathe immor- 
 tality into His church. 
 Be not ye anointed with 
 the bad odour of the 
 doctrine of the prince 
 of this world ; let him 
 not lead you away cap- 
 tive from the life which 
 is set before you. And 
 
 1 Deut. xxxii. 15. 
 3 Comp. John xii. 7. 
 
 For this end did the Lord suffer 
 the ointment to be poured upon 
 His head, 3 that -His church might 
 breathe forth immortality. For 
 saith [the Scripture], " Thy name 
 is as ointment poured forth ; there- 
 fore have the virgins loved Thee : 
 they have drawn Thee ; at the 
 odour of Thine ointments we will 
 run after Thee." 4 Let no one be 
 anointed with the bad odour of the 
 doctrine of [the prince of] this 
 world ; let not the holy church of 
 
 3 2 Cor. vi. 14-16. 
 
 4 Song of Sol. i. 3, 4.
 
 TO THE EPHESIANS. 
 
 165 
 
 why are we not all pru- 
 dent, since we have re- 
 ceived the knowledge 
 of God, which is Jesus 
 Christ? Why do we 
 foolishly perish, not re- 
 cognising the gift which 
 the Lord has of a truth 
 sent to us ? 
 
 God be led captive by his subtlety, 
 as was the first woman. 1 Why do 
 we not, as gifted with reason, act 
 wisely ? When we had received 
 from Christ, and had grafted in us 
 the faculty of judging concerning 
 God, why do we fall headlong into 
 ignorance? and why, through a 
 careless neglect of acknowledging 
 the gift which we have received, 
 do we foolishly perish ? 
 
 CHAP, xvili. The glory of the cross. 
 
 Let my spirit be 
 counted as nothing 2 for 
 the sake of the cross, 
 which is a stumbling- 
 block 3 to those that do 
 not believe, but to us 
 salvation and life eter- 
 nal. " Where is the 
 wise man ? where the 
 disputer ? " * Where is 
 the boasting of those 
 who are styled prudent ? 
 For our God, Jesus 
 Christ, was, according 
 to the appointment 6 of 
 God, conceived in the 
 womb by Mary, of the 
 seed df David, but by 
 
 The cross of Christ is indeed a 
 stumbling-block to those that do 
 not believe, but to the believing 
 it is salvation and life eternal. 
 " Where is the wise man ? where 
 the disputer?" 4 Where is the 
 boasting of those who are called 
 mighty? For the Son of God, 
 who was begotten before time 
 began, 5 and established all things 
 according to the will of the Father, 
 He was conceived in the womb of 
 Mary, according to the appoint- 
 ment of God, of the seed of David, 
 and by the Holy Ghost. For 
 says [the Scripture], " Behold, a 
 virgin shall be with child, and 
 shall bring forth a son, and He 
 
 1 Literally, " before the ages." 
 
 2 Again viptyrifAot, translated u offscouring," 1 Cor. iv. 13. 
 
 3 Comp. 1 Cor. i. 18. 
 
 4 1 Cor. i. 20. 
 
 6 Literally, " before the ages." 
 
 8 Or " economy," or "dispensation." Comp. Col. i. 25 ; 1 Tim. i. 4.
 
 166 
 
 THE EPISTLE OF IGNATIUS 
 
 the Holy Ghost. He 
 was born and baptized, 
 that by His passion He 
 might purify the water. 
 
 CHAP. xix. 
 
 Now the virginity of 
 Mary was hidden from 
 the prince of this world, 
 as was also her off- 
 spring, and the death of 
 the Lord ; three mys- 
 teries of renown, 2 which 
 were wrought in silence 
 by 3 God. How, then, 
 was He manifested to 
 the world? 4 A star 
 shone forth in heaven 
 above all the other stars, 
 the light of which was 
 inexpressible, while its 
 novelty struck men with 
 astonishment. And all 
 the rest of the stars, 
 with the sun and moon, 
 formed a chorus to this 
 star, and its light was 
 exceedingly great above 
 them all. And there 
 was agitation felt as to 
 whence this new spec- 
 tacle came, so unlike to 
 everything else [in the 
 heavens]. Hence every 
 
 shall be called Immanuel." l He was 
 born and was baptized by John, 
 that He might ratify the institu- 
 tion committed to that prophet. 
 
 Three celebrated mysteries. 
 
 Now the virginity of Mary was 
 hidden from the prince of this 
 world, as was also her offspring, 
 and the death of the Lord ; three 
 mysteries of renown, 2 which were 
 wrought in silence, but have been 
 revealed to us. A star shone forth 
 in heaven above all that were be- 
 fore it, and its light was inexpres- 
 sible, while its novelty struck men 
 with astonishment. And all the 
 rest of the stars, with the sun and 
 moon, formed a chorus to this star. 
 It far exceeded them all in bright- 
 ness, and agitation was felt as to 
 whence this new spectacle [pro- 
 ceeded]. Hence worldly wisdom 
 became folly ; conjuration was 
 seen to be mere trifling; and 
 magic became utterly ridiculous. 
 Every law 5 of wickedness vanished 
 away ; the darkness of ignorance 
 was dispersed ; and tyrannical au- 
 thority was destroyed, God being 
 manifested as a man, and man 
 displaying power as God. But 
 neither was the former a mere 
 imagination, 6 nor did the second 
 
 1 Isa. vii. 14 ; Matt. i. 23. 2 Literally, " of noise." 
 
 3 Or, " in the silence of God" divine silence. 
 
 4 Literally, " to the ages." * Some read, "bond." 
 8 Literally, "opinion."
 
 TO THE EPHESIANS. 
 
 167 
 
 kind of magic was de- 
 stroyed, and every bond 
 of wickedness disap- 
 peared; ignorance was 
 removed, and the old 
 kingdom abolished, God 
 Himself being mani- 
 fested in human form 
 for the renewal of eter- 
 nal life. And now that 
 took a beginning which 
 had been prepared by 
 God. Henceforth all 
 things were in a state 
 of tumult, because He 
 meditated the abolition 
 of death. 
 
 imply a bare humanity ; * but the 
 one was absolutely true, 2 and the 
 other an economical arrangement. 3 
 Now that received a beginning 
 which was perfected by God. 4 
 Henceforth all things were in a 
 state of tumult, because He medi- 
 tated the abolition of death. 
 
 CHAP. xx. Exhortations to sled- 
 fastness and unity. 
 
 Stand fast, brethren, in the faith 
 of Jesus Christ, and in His love, 
 in His passion, and in his resurrec- 
 tion. Do ye all come together in 
 
 CHAP. xx. Promise of 
 another letter. 
 
 If Jesus Christ shall 
 graciously permit me 
 through your prayers, 
 and if it be His will, I 
 shall, in a second little 
 work which I will write 
 to you, make further 
 manifest to you [the 
 nature of] the dispensa- 
 tion of which I have 
 begun [to treat], with 
 respect to the new man, 
 Jesus Christ, in His 
 faith and in His love, 
 
 1 Literally, "bareness." 
 
 * Literally, " an economy." 
 
 4 Or, " that which -was perfect received a beginning from God." 
 
 Literally, " truth.'
 
 168 
 
 THE EPISTLE OF IGNATIUS 
 
 in His suffering and in 
 His resurrection. Espe- 
 cially [will I do this l ] if 
 the Lord make known 
 to me that ye come to- 
 gether man by man in 
 common through grace, 
 individually, 2 in one 
 faith, and in Jesus 
 Christ, who was of the 
 seed of David accord- 
 ing to the flesh, being 
 both the Son of man 
 and the Son of God, 
 so that ye obey the 
 bishop and the presby- 
 tery with an undivided 
 mind, breaking one and 
 the same bread, which 
 is the medicine of im- 
 mortality, and the anti- 
 dote to prevent us from 
 dying, but [which 
 causes] that we should 
 live for ever in Jesus 
 Christ. 
 
 common, and individually, 2 through 
 grace, in one faith of God the 
 Father, and of Jesus Christ His 
 only-begotten Son, and " the first- 
 born of every creature," 3 but of 
 the seed of David according to the 
 flesh, being under the guidance of 
 the Comforter, in obedience to the 
 bishop and the presbytery with an 
 undivided mind, breaking one and 
 the same bread, which is the medi- 
 cine of immortality, and the anti- 
 dote which prevents us from dying, 
 but a cleansing remedy driving 
 away evil, [which causes] that we 
 should live in God through Jesus 
 Christ. 
 
 CHAP, xxi. Conclusion. 
 
 . My soul be for yours 
 and theirs 4 whom, for 
 the honour of God, ye 
 have sent to Smyrna; 
 
 My soul be for yours and theirs 4 
 whom, for the honour of God, ye 
 have sent to Smyrna ; whence also 
 I write to you, giving thanks to the 
 
 whence also I write to Lord, and loving Polycarp even as 
 
 1 The punctuation and meaning are here doubtful. 
 8 Literally, " by name." * Q O I ie 15 
 
 4 Some render, " May I, in my turn, be the means of refreshing you 
 and those," etc.
 
 TO THE EPHESIANS. 
 
 169 
 
 you, giving thanks unto 
 the Lord, and loving 
 Polycarp even as I do 
 you. Remember me, 
 as Jesus Christ also re- 
 membered you. Pray 
 ye for the church which 
 is in Syria, whence I 
 am led bound to Rome, 
 being the last of the 
 faithful who are there, 
 even as I have been 
 thought worthy to be 
 chosen 2 to show forth 
 the honour of God. 
 Farewell in God the 
 Father, and in Jesus 
 Christ, our common 
 hope. 
 
 1 Some read, 
 
 2 Literally, " 
 8 Some omit, 
 
 I do you. Remember me, as Jesus 
 Christ also remembers you, who is 
 blessed for evermore. Pray ye for 
 the church of Antioch which is in 
 Syria, whence I am led bound to 
 Rome, being the last of the faith- 
 ful that are there, who 1 yet have 
 been thought worthy to carry 
 these chains to the honour of God. 
 Fare ye well in God the Father, 
 and the Lord Jesus Christ, our 
 common hope, and in the Holy 
 Ghost. Fare ye well. Amen. 
 Grace [be with you]. 3 
 
 even as. 
 
 to be found for." 
 " Grace [be with you]/
 
 THE EPISTLE OE IGNATIUS TO 
 THE MAGNESIANS. 
 
 SHORTER. 
 
 Ignatius, who is also 
 called Theophorus, to 
 the [church] blessed in 
 the grace of God the 
 Father, in Jesus Christ 
 our Saviour, in whom 
 I salute the church 
 which is at Magnesia, 
 near the Maander, and 
 wish it abundance of 
 happiness in God the 
 Father, and in Jesus 
 Christ. 
 
 LONGER. 
 
 Ignatius, who is also called Theo- 
 phorus, to the [church] blessed 
 in the grace of God the Father, 
 in Jesus Christ our Saviour, in 
 whom I salute the church which 
 is at Magnesia, near the Mceander, 
 and wish it abundance of happi- 
 ness in God the Father, and in 
 Jesus Christ, our Lord, in whom 
 may you have abundance of hap- 
 piness. 
 
 CHAP. i. Reason of writing the epistle. 
 
 Having been informed 
 of your godly 1 love, so 
 well-ordered, I rejoiced 
 greatly, and determined 
 to commune with you 
 in the faith of Jesus 
 Christ. For as one who 
 has been thought worthy 
 
 Having been informed of your 
 godly 1 love, so well-ordered, I re- 
 joiced greatly, and determined to 
 commune with you in the faith of 
 Jesus Christ. For as one who has 
 been thought worthy of a divine 
 and desirable name, in those bonds 
 which I bear about, I commend the 
 
 Laterally, " according to God."
 
 172 
 
 THE EPISTLE OF IGNATIUS 
 
 of the most honourable 
 of all names, 1 in those 
 bonds which I bear 
 about, I commend the 
 churches, in which I 
 pray for a union both 
 of the flesh and spirit 
 of Jesus Christ, the 
 constant source of our 
 life, and of faith and 
 love, to which nothing 
 is to be preferred, but 
 especially of Jesus and 
 the Father, in whom, 
 if we endure all the 
 assaults of the prince of 
 this world, and escape 
 them, we shall enjoy 
 God. 
 
 churches, in which I pray for a 
 union both of the flesh and spirit 
 of Jesus Christ, " who is the Sa- 
 viour of all men, but specially of 
 them that believe;" 2 by whose blood 
 ye were redeemed ; by whom ye 
 have known God, or rather have 
 been known by Him; 3 in whom 
 enduring, ye shall escape all the 
 assaults of this world : for " He 
 is faithful, who will not suffer you 
 to be tempted above that which ye 
 are able." 4 
 
 CHAP. II. / rejoice in your messengers. 
 
 Since, then, I have 
 had the privilege of see- 
 ing you, through Damas 
 your most worthy bishop, 
 and through your wor- 
 thy presbyters Bassus 
 and ApoLlonius, and 
 through my fellow-ser- 
 vant the deacon Sotio, 
 whose friendship may I 
 ever enjoy, inasmuch as 
 
 Since, then, I have had the 
 privilege of seeing you, through 
 Damas your most worthy 5 bishop, 
 and through your worthy 5 presby- 
 ters Bassus and Apollonius, and 
 through my fellow-servant the 
 deacon Sotio, whose friendship may 
 I ever enjoy, 6 inasmuch as he, by 
 the grace of God, is subject to the 
 bishop and presbytery, in the law 
 
 1 Literally, " of the most God-becoming name," referring either to the 
 appellation " Theophorus," or to that of " martyr " or " confessor." 
 
 2 1 Tim. iv. 10. Comp. Gal. iv. 9. 
 
 < 1 Cor. x. 13. 
 
 6 Literally, " whom may I enjoy." 
 
 6 Literally, " worthy of God."
 
 TO THE MAGNESIANS. 
 
 173 
 
 he is subject to the 
 bishop as to the grace of 
 God, and to the presby- 
 tery as to the law of 
 Jesus Christ,' [I now 
 write 1 to you]. 
 
 of Jesus Christ, [I now write 1 to 
 you]. 
 
 CHAP. in. Honour your youthful bishop. 
 
 Now it becomes you 
 also not to treat your 
 bishop too familiarly on 
 account of his youth, 2 
 but to yield him all 
 reverence, having re- 
 spect to 3 the power of 
 God the Father, as I 
 have known even holy 
 presbyters do, not judg- 
 ing rashly, from the 
 manifest youthful ap- 
 pearance 4 [of their 
 bishop], but as being 
 themselves prudent in 
 God, submitting to him, 
 or rather not to him, 
 but to the Father of 
 Jesus Christ, the bishop 
 of us all. It is there- 
 fore fitting that you 
 should, after no hypo- 
 critical fashion, obey 
 
 Now it becomes you also not to 
 despise the age of your bishop, but 
 to yield him all reverence, accord- 
 ing to the will of God the Father, 
 as I have known even holy pres- 
 byters do, not having regard to the 
 manifest youth [of their bishop], 
 but to his knowledge in God ; in- 
 asmuch as " not the ancient are 
 [necessarily] wise, nor do the aged 
 understand prudence ; but there is 
 a spirit in men." 5 For Daniel the 
 wise, at twelve years of age, be- 
 came possessed of the divine Spirit, 
 and convicted the elders, who in 
 vain carried their grey hairs, of 
 being false accusers, and of lusting 
 after the beauty of another man's 
 wife. 6 Samuel also, when he was 
 but a little child, reproved Eli, who 
 was ninety years old, for giving 
 honour to his sons rather than to 
 God. 7 In like manner, Jeremiah 
 
 1 The apodosis is here wanting in the original, but must evidently be 
 supplied in some such way as above. 
 
 2 Literally, " to use the age of your bishop." 
 
 8 Literally, " according to." 4 Literally, "youthful condition." 
 
 6 Job xxxii. 8, 9. 6 Dan. xiii. (Apoe.). 
 
 7 1 Sam. iii. 1.
 
 174 
 
 THE EPISTLE OF IGNATIUS 
 
 [your bishop], in honour 
 of Him who has willed 
 us [so to do], since he 
 that does not so de- 
 ceives not [by such 
 conduct] the bishop that 
 is visible, but seeks to 
 
 i Jer. i. 7. 
 
 3 2 Kings xxii. xxiii. 
 
 ' I Tim. iv. 12. 
 
 also received this message from 
 God, Say not, I am a child." 1 
 Solomon too, and Josiah, [exempli- 
 fied the same thing.] The former, 
 being made king at twelve years 
 of age, gave that terrible and 
 difficult judgment in the case of 
 the two women concerning their 
 children. 2 The latter, coming to 
 the throne when eight years old, 3 
 cast down the altars and temples 
 [of the idols], and burned down 
 the groves, for they were dedicated 
 to demons, and not to God. And 
 he slew the false priests, as the 
 corrupters and deceivers of men, 
 and not the worshippers of the 
 Deity. Wherefore youth is not to 
 be despised when it is devoted to 
 God. But he is to be despised 
 who is of a wicked mind, although 
 he be old, and full of wicked days. 4 
 Timothy the Christ-bearer was 
 young, but hear what his teacher 
 writes to him : " Let no man de- 
 spise thy youth, but be thou an 
 example of the believers in word 
 and in conduct." 5 It is becoming, 
 therefore, that ye also should be 
 obedient to your bishop, and con- 
 tradict him in nothing ; for it is a 
 fearful thing to contradict any 
 such person. For no one does [by 
 such conduct] deceive him that 
 is visible, but does [in reality] 
 
 * 1 Kings iii. 16. 
 
 4 Dan. xiii. 52 (Apoc.).
 
 TO THE MAGNESIANS. 
 
 175 
 
 mock Him that is in- 
 visible. And all such 
 conduct has reference 
 not to man, 1 but to God, 
 who knows all secrets. 
 
 seek to mock Him that is invisible, 
 who, however, cannot be mocked 
 by any one. And every such act 
 has respect not to man, but to God. 
 For God says to Samuel, " They 
 have not mocked thee, but me." 2 
 And Moses declares, " For their 
 murmuring is not against us, but 
 against the Lord God." 3 No one 
 of those has, [in fact.] remained 
 unpunished, who rose up against 
 their superiors. For Dathan and 
 Abiram did not speak against the 
 law, but against Moses, 4 and were 
 cast down alive into Hades. Korah 
 also, 5 and the two hundred and 
 fifty who conspired with him 
 against Aaron, were destroyed by 
 fire. Absalom, again, 6 who had slain 
 his brother, became suspended on 
 a tree, and had his evil-designing 
 heart thrust through with darts. 
 In like manner was Abeddadan 7 
 beheaded for the same reason. 
 Uzziah, 8 when he presumed to op- 
 pose the priests and the priesthood, 
 was smitten with leprosy. Saul 
 also was dishonoured, 9 because he 
 did not wait for Samuel the high 
 priest. It behoves you, therefore, 
 also to reverence your superiors. 
 
 1 Literally, " to flesh." 
 8 Ex. xvi. 8. 
 
 6 Num. xvi. 31. 
 
 7 Sheba is referred to under this name 
 2 Chron. xxvi. 20. 
 
 2 1 Sam. viii. 7. 
 4 Num. xvi. 1. 
 6 2 Sam. xviii. 14. 
 see 2 Sam. xx. 22. 
 9 1 Sam. xiii. 11.
 
 176 
 
 THE EPISTLE OF IGNATIUS 
 
 CHAP. iv. Some wickedly act independently of the bishop. 
 
 It is fitting, then, not 
 only to be called Chris- 
 tians, but to be so in 
 reality : as some indeed 
 give one the title of 
 bishop, but do all things 
 without him. Now such 
 persons seem to me to be 
 not possessed of a good 
 conscience, seeing they 
 are not stedfastly ga- 
 thered together accord- 
 ing to the command- 
 ment. 
 
 It is fitting, then, not only to be 
 called Christians, but to be so in 
 reality. For it is not the being 
 called so, but the being really so, 
 that renders a man blessed. To 
 those who indeed talk of the bishop, 
 but do all things without him, will 
 He who is the true and first Bishop, 
 and the only High Priest by nature, 
 declare, " Why call ye me Lord, 
 Lord, and do not the things which 
 I say ? " For such persons seem 
 to me not possessed of a good 
 conscience, but to be simply dis- 
 semblers and hypocrites. 
 
 CHAP. v. Death is the fate of all such. 
 
 Seeing, then, all 
 things have an end, 
 these two things are 
 simultaneously set be- 
 fore us death and life ; 
 and every one shall go 
 unto his own place. For 
 as there are two kinds 
 of coins, the one of 
 God, the other of the 
 world, and each of these 
 has its special character 
 stamped upon it, [so is 
 it also here.] 2 The un- 
 believing are of this 
 
 1 Luke vi. 46. 
 * The apodosis is wanting 
 in the following sentence. 
 
 Seeing, then, all things have an 
 end, and there is set before us life 
 upon our observance [of God's pre- 
 cepts], but death as the result of 
 disobedience, and every one, ac- 
 cording to the choice he makes, 
 shall go to his own place, let us flee 
 from death, and make choice of 
 life. For I remark, that two dif- 
 ferent characters are found among 
 men the one true coin, the other 
 spurious. The truly devout man 
 is the right kind of coin, stamped 
 by God Himself. The ungodly 
 man, again, is false coin, unlawful, 
 
 in the original, and some prefer finding it
 
 TO THE MAGNESIANS. 
 
 177 
 
 world ; but the believing 
 have, in love, the cha- 
 racter of God the Father 
 by Jesus Christ, by 
 whom, if we are not in 
 readiness to die into His 
 passion, 1 His life is not 
 in us. 
 
 spurious, counterfeit, wrought not 
 by God, but by the devil. I do 
 not mean to say that there are two 
 different human natures, but that 
 there is one humanity, sometimes 
 belonging to God, and sometimes 
 to the devil. If any one is truly 
 religious, he is a man of God ; but 
 if he is irreligious, he is a man of 
 the devil, made such, not by nature, 
 but by his own choice. The unbe- 
 lieving bear the image of the prince 
 of wickedness. The believing pos- 
 sess the image of their Prince, 
 God the Father, and Jesus Christ, 
 through whom, if we are not in 
 readiness to die for the truth into 
 His passion, 1 His life is not in us. 
 
 CHAP. vi. Preserve harmony. 
 
 Since therefore I 
 have, in the persons 
 before mentioned, be- 
 held the whole multi- 
 tude of you in faith 
 and love, I exhort you 
 to study to do all things 
 with a divine harmony, 2 
 while your bishop pre- 
 sides in the place of 
 God, and your presby- 
 ters in the place of the 
 assembly of the apostles, 
 along with your deacons, 
 who are most dear to 
 
 Since therefore I have, in the 
 persons before mentioned, beheld 
 the whole multitude of you in faith 
 and love, I exhort you to study to 
 do all things with a divine har- 
 mony, 2 while your bishop presides 
 in the place of God, and your 
 presbyters in the place of the 
 assembly of the apostles, along 
 with your deacons, who are most 
 dear to me, and are entrusted with 
 the ministry of Jesus Christ. He, 
 being begotten by the Father 
 
 1 Or, "after the likeness of His passion." 
 
 2 Literally, " in harmony of God." 
 
 VOL. I. 
 
 M
 
 178 
 
 THE EPISTLE OF IGNATIUS 
 
 me, and are entrusted 
 with the ministry of 
 Jesus Christ, who was 
 with the Father before 
 the beginning of time, 1 
 and in the end was 
 revealed. Do ye all 
 then, imitating the same 
 divine conduct, 3 pay re- 
 spect to one another, 
 and let no one look 
 upon his neighbour 
 after the flesh, but do 
 ye continually love each 
 other in Jesus Christ. 
 Let nothing exist among 
 you that may divide 
 you ; but be ye united 
 with your bishop, and 
 those that preside over 
 you, as a type and evi- 
 dence of your immor- 
 tality. 4 
 
 before the beginning of time, 1 was 
 God the Word, the only-begotten 
 Son, and remains the same for 
 ever ; for " of His kingdom there 
 shall be no end," 2 says Daniel the 
 prophet. Let us all therefore love 
 one another in harmony, and let 
 no one look upon his neighbour 
 according to the flesh, but in 
 Christ Jesus. Let nothing exist 
 among you which may divide you ; 
 but be ye united with your bishop, 
 being through him subject to God 
 in Christ. 
 
 CHAP. vii. Do nothing 
 
 As therefore the Lord 
 did nothing without the 
 Father, being united to 
 Him, neither by Him- 
 self nor by the apostles, 
 so neither do ye any- 
 thing without the bishop 
 and presbyters. Neither 
 
 without the bishop and presbyters. 
 
 As therefore the Lord does 
 nothing without the Father, for 
 says He, " I can of mine own self 
 do nothing," 5 so do ye, neither 
 presbyter, nor deacon, nor layman, 
 do anything without the bishop. 
 Nor let anything appear commend- 
 able to you which is destitute of 
 
 1 Literally, " before the ages." 
 
 2 Dan. ii. 44, vii. 14, 27. 
 
 8 Literally, " receiving the like manners of God." 
 
 4 The meaning is here doubtful. * John v. 30.
 
 TO THE MAGNESIANS. 
 
 179 
 
 endeavour that anything 
 appear reasonable and 
 proper to yourselves 
 apart ; but being come 
 together into the same 
 place, let there be one 
 prayer, one supplica- 
 tion, one mind, one 
 hope, in love and in joy 
 undefiled. There is 
 one Jesus Christ, than 
 whom nothing is more 
 excellent. Do ye there- 
 fore all run together as 
 into one temple of God, 
 as to one altar, as to 
 one Jesus Christ, who 
 came forth from one 
 Father, and is with and 
 has gone to one. 
 
 his approval. 1 For every such 
 thing is sinful, and opposed [to the 
 will of] God. Do ye all come 
 together into the same place for 
 prayer. Let there be one common 
 supplication, one mind, one hope, 
 with faith unblameable in Christ 
 Jesus, than which nothing is more 
 excellent. Do ye all, as one man, 
 run together into the temple of 
 God, as unto one altar, to one 
 Jesus Christ, the High Priest of 
 the unbegotten God. 
 
 CHAP. vin. Caution against false doctrines. 
 
 Be not deceived with 
 strange doctrines, nor 
 with old fables, which 
 are unprofitable. For 
 if we still live according 
 to the Jewish law, we 
 acknowledge that we 
 have not received grace. 
 For the divinest pro- 
 phets lived according to 
 Christ Jesus. On this 
 account also they were 
 persecuted, being in- 
 spired by His grace to 
 
 Be not deceived with strange 
 doctrines, " nor give heed to fables 
 and endless genealogies," 2 and 
 things in which the Jews make 
 their boast. " Old things are 
 passed away : behold, all things 
 have become new." 3 For if we 
 still live according to the Jewish 
 law, and the circumcision of the 
 flesh, we deny that we have re- 
 ceived grace. For the divinest 
 prophets lived according to Jesus 
 Christ. On this account also they 
 were persecuted, being inspired by 
 
 1 Or, " contrary to his judgment." 2 1 Tim. i. 4. 8 2 Cor. v. 17.
 
 180 
 
 THE EPISTLE OF IGNATIUS 
 
 fully convince the un- 
 believing that there is 
 one God, who has mani- 
 fested Himself by Jesus 
 Christ His Son, who is 
 His eternal Word, not 
 proceeding forth from 
 silence, 1 and who in all 
 things pleased Him 
 that sent Him. 
 
 grace to fully convince the unbe- 
 lieving that there is one God, the 
 Almighty, who has manifested 
 Himself by Jesus Christ His Son, 
 who is His Word, not spoken, but 
 essential. For He is not the voice 
 of an articulate utterance, but a 
 substance begotten by divine power, 
 who has in all things pleased Him 
 that sent Him. 2 
 
 CHAP. ix. Let us live with Christ. 
 
 If, therefore, those 
 who were brought up 
 in the ancient order of 
 things 3 have come to the 
 possession of a new 4 
 hope, no longer observ- 
 ing the Sabbath, but 
 living in the observ- 
 ance 6 of the Lord's 
 day, on which also our 
 life has sprung up again 
 by Him and by His 
 death whom some 
 deny, by which mystery 
 we have obtained faith, 8 
 and therefore endure, 
 that we may be found 
 
 If, then, those who were con- 
 versant with the ancient Scrip- 
 tures came to newness of hope, 
 expecting the coming of Christ, as 
 the Lord teaches us when He says, 
 " If ye had believed Moses, ye 
 would have believed me, for he 
 wrote of me ; " 5 and again, " Your 
 father Abraham rejoiced to see 
 my day, and he saw it, and was 
 glad ; for before Abraham was, I 
 am;" 7 how shall we be able to live 
 without Him ? The prophets 
 were His servants, and foresaw 
 Him by the Spirit, and waited for 
 Him as their Teacher, and ex- 
 pected Him as their Lord and 
 
 1 Some have argued that the Gnostic 2/ysj, siknce, is here referred to, 
 and have consequently inferred that this epistle could not have been 
 written by Ignatius. 
 
 2 Some read j^oimjffavT/, " that gave Him His hypostasis, or sub- 
 stance." 
 
 3 Literally, "in old things." 4 Or, " newness of." 
 
 6 John v. 46. 6 Or, " according to." 
 
 7 John viii. 56, 58. 
 
 8 Literally, " we have received to believe."
 
 TO THE MAGNESIANS. 
 
 181 
 
 the disciples of Jesus 
 Christ, our only Master 
 how shall we be able 
 to live apart from Him, 
 whose disciples the pro- 
 phets themselves in the 
 Spirit did wait for 
 Him as their Teacher ? 
 And therefore He whom 
 they rightly waited for, 
 being come, raised them 
 from the dead. 4 
 
 Saviour, saying, " He will come 
 and save us." l Let us therefore 
 no longer keep the Sabbath after 
 the Jewish manner, and rejoice in 
 days of idleness; for " he that does 
 not work, let him not eat." 2 For 
 say the [holy] oracles, " In the 
 sweat of thy face shalt thou eat 
 thy bread." 3 But let every one 
 of you keep the Sabbath after a 
 spiritual manner, rejoicing in 
 meditation on the law, not in re- 
 laxation of the body, admiring the 
 workmanship of God, and not 
 eating things prepared the day 
 before, nor using lukewarm drinks, 
 and walking within a prescribed 
 space, nor finding delight in danc- 
 ing and plaudits which have no 
 sense in them. 5 And after the 
 observance of the Sabbath, let 
 every friend of Christ keep the 
 Lord's day as a festival, the resur- 
 rection-day, the queen and chief 
 of all the days [of the week]. 
 Looking forward to this, the pro- 
 phet declared, " To the end, for 
 the eighth day," 6 on which our 
 life both sprang up again, and the 
 victory over death was obtained 
 in Christ, whom the children of 
 
 1 Isa. xxxv. 4. 2 2 Thess. iii. 10. 
 
 3 Gen. iii. 19. 4 Comp. Matt, xxvii. 52. 
 
 6 Keference is here made to well-known Jewish opinions and prac- 
 tices with respect to the Sabbath. The Talmud fixes 2000 cubits as the 
 space lawful to be traversed. Philo (De Therap.) refers to the dancing, 
 etc. 
 
 6 Ps. vi. xii. (iuscrip.).
 
 182 THE EPISTLE OF IGNATIUS 
 
 perdition, the enemies of the Sa- 
 viour, deny, " whose god is their 
 belly, who mind earthly things," l 
 who are "lovers of pleasure, and 
 not lovers of God, having a form 
 of godliness, but denying the 
 power thereof." 2 These make 
 merchandise of Christ, corrupting 
 His word, and giving up Jesus to 
 sale: they are corrupters of women, 
 and covetous of other men's pos- 
 sessions, swallowing up wealth 3 
 insatiably ; from whom may ye 
 be delivered by the mercy of 
 God through our Lord Jesus 
 Christ I 
 
 CHAP. x. Beware of Judaizing. 
 
 Let us not, therefore, Let us not, therefore, be insen- 
 
 be insensible to His sible to His kindness. For were 
 
 kindness. For were He to reward us according to our 
 
 He to reward us ac- works, we should cease to be. For 
 
 cording to our works, " if Thou, Lord, shalt mark iniqui- 
 
 we should cease to be. ties, O Lord, who shall stand ? " 
 
 Therefore, having be- Let us therefore prove ourselves 
 
 come His disciples, let worthy of that name which we 
 
 us learn to live accord- have received. For whosoever is 
 
 ing to the principles of called by any other name besides 
 
 Christianity. 5 For who- this, he is not of God ; for he has 
 
 soever is called by any not received the prophecy which 
 
 other name besides this, speaks thus concerning us : " The 
 
 is not of God. Lay people shall be called by a new 
 
 aside, therefore, the evil, name, which the Lord shall name 
 
 the old, the sour leaven, them, and shall be a holy people." 6 
 
 1 Phil. iii. 18, 19. 2 2 Tim. iii. 4. 
 
 8 Literally, " whirlpools of wealth." 4 PB. cxxx. 3. 
 
 6 Literally, " according to Christianity." 6 Isa. Ixii. 2, 12.
 
 TO THE MAGNESIANS. 
 
 183 
 
 and be ye changed 
 into the new leaven, 
 which is Jesus Christ. 
 Be ye salted in Him, 
 lest any one among you 
 should be corrupted, 
 since by your savour ye 
 shall be convicted. It 
 is absurd to profess 4 
 Christ Jesus, and to 
 Judaize. For Chris- 
 tianity did not embrace 5 
 Judaism, but Judaism 
 Christianity, that so 
 every tongue which 
 believeth might be 
 gathered together to 
 God. 
 
 This was first fulfilled in Syria; 
 for " the disciples were called 
 Christians at Antioch," l when Paul 
 and Peter were laying the founda- 
 tions of the church. Lay aside, 
 therefore, the evil, the old, the 
 corrupt leaven, 2 and be ye changed 
 into the new leaven of grace. 
 Abide in Christ, that the stranger 3 
 may not have dominion over you. 
 It is absurd to speak of Jesus 
 Christ with the tongue, and to 
 cherish in the mind a Judaism 
 which has now come to an end. 
 For where there is Christianity 
 there cannot be Judaism. For 
 Christ is one, in whom every 
 nation that believes, and every 
 tongue that confesses, is gathered 
 unto God. And those that were 
 of a stony heart have become the 
 children of Abraham, the friend 
 of God ; 6 and in his seed all those 
 have been blessed 7 who were or- 
 dained to eternal life 8 in Christ. 
 
 CHAP. xi. I write these things to warn you. 
 
 These things [I ad- These things [I address to you], 
 dress to you], my beloved, my beloved, not that I know any 
 not that I know any of of you to be in such a state; 9 but, 
 
 1 Acts xi. 26. 2 1 Cor. v. 7. 
 
 3 Or, " enemy." 4 Some read, " to name." 
 
 5 Literally, " believe into," merge into. 
 
 6 Matt. iii. 9 ; Isa. xli. 8; James ii. 23. Some read, " children of God, 
 friends of Abraham." 
 
 7 Gen. xxviii. 14. 8 Acts xiii. 48. 
 9 i.e. addicted to the error of Judaizing.
 
 184 
 
 THE EPISTLE OF IGNATIUS 
 
 you to be in such a 
 state; 1 but, as less than 
 any of you, I desire to 
 guard you beforehand, 
 that ye fall not upon the 
 hooks of vain doctrine, 
 but that ye attain to full 
 assurance in regard to 
 the birth, and passion, 
 and resurrection which 
 took place in the time 
 of the government of 
 Pontius Pilate, being 
 truly and certainly ac- 
 complished by Jesus 
 Christ, who is our hope, 2 
 from which may no one 
 of you ever be turned 
 aside. 
 
 as less than any of you, I desire to 
 guard you beforehand, that ye fall 
 not upon the hooks of vain doc- 
 trine, but that you may rather 
 attain to a full assurance in Christ, 
 who was begotten by the Father 
 before all ages, but was afterwards 
 born of the Virgin Mary without 
 any intercourse with man. He 
 also lived a holy life, and healed 
 every kind of sickness and disease 
 among the people, and wrought 
 signs and wonders for the benefit 
 of men ; and to those who had fallen 
 into the error of polytheism He 
 made known the one and only true 
 God, His Father, and underwent 
 the passion, and endured the cross 
 at the hands of the Christ-killing 
 Jews, under Pontius Pilate the 
 governor and Herod the king. He 
 also died, and rose again, and 
 ascended into the heavens to Him 
 that sent Him, and is sat down at 
 His right hand, and shall come at 
 the end of the world, with His 
 Father's glory, to judge the living 
 and the dead, and to render to 
 every one according to his works. 3 
 He who knows these things with a 
 full assurance, and believes them, 
 is happy ; even as ye are now the 
 lovers of God and of Christ, in 
 the full assurance of our hope, from 
 which may no one of us 4 ever be 
 turned aside ! 
 
 1 i.e. addicted to the error of Judaizing. 
 8 2 Tim. ir. 1 ; Rom. ii. 6. 
 
 2 1 Tim. i. 1. 
 
 4 Some read, " of you."
 
 TO THE MAGNESIANS. 
 
 185 
 
 CHAP. xii. Ye are superior to me. 
 
 May I enjoy you in 
 all respects, if indeed I 
 be worthy ! For though 
 I am bound, I am not 
 worthy to be compared 
 to any of you that are 
 at liberty. I know that 
 ye are not puffed up, 
 for ye have Jesus Christ 
 in yourselves. And all 
 the more when I com- 
 mend you, I know that 
 ye cherish modesty 1 of 
 spirit ; as it is written, 
 " The righteous man is 
 his own accuser." 2 
 
 1 Literally, " are reverent." 
 
 8 Isa. xliii. 26. 
 5 Luke xvi. 15. 
 
 7 Some read, " Jacob." 
 
 9 1 Chron. xvii. 16. 
 11 Ex. iv. 10. 
 
 May I enjoy you in all respects, 
 if indeed I be worthy! For though 
 I am bound, I am not worthy to be 
 compared to one of you that are at 
 liberty. I know that ye are not 
 puffed up, for ye have Jesus in 
 yourselves. And all the more when 
 I commend you, I know that ye 
 cherish modesty x of spirit ; as it is 
 written, " The righteous man is his 
 own accuser;" 2 and again, "De- 
 clare thou first thine iniquities, that 
 thou mayest be justified ; " 3 and 
 again, " When ye shall have done 
 all things that are commanded you, 
 say, We are unprofitable servants;" 4 
 " for that which is highly esteemed 
 among men is abomination in the 
 sight of God." 5 For says [the 
 Scripture], " God be merciful to 
 me a sinner." e Therefore those 
 great ones, Abraham and Job, 7 
 styled themselves " dust and 
 ashes" 8 before God. And David 
 says, " Who am I before Thee, O 
 Lord, that Thou hast glorified me 
 hitherto?'^ And Moses, who 
 was "the meekest of all men," 10 
 saith to God, "I am of a feeble 
 voice, and of a slow tongue." 1 Be 
 
 2 Prov. xviii. 17 (LXX.). 
 4 Luke xvii. 10. 
 6 Luke xviii. 13. 
 8 Gen. xviii. 27 ; Job xxx. 19. 
 10 Num. xii. 3.
 
 186 
 
 THE EPISTLE OF IGNATIUS 
 
 ye therefore also of a humble 
 spirit, that ye may be exalted ; for 
 " he that abaseth himself shall be 
 exalted, and he that exalteth him- 
 self shall be abased." 1 
 
 CHAP. XIII. Be established in faith and unity. 
 
 Study, therefore, to 
 be established in the 
 doctrines of the Lord 
 and the apostles, that 
 so all things, whatso- 
 ever ye do, may prosper 
 both in the flesh and 
 spirit ; in faith and 
 love ; in the Son, and in 
 the Father, and in the 
 Spirit ; in the beginning 
 and in the end ; with 
 your most admirable 
 bishop, and the well- 
 compacted spiritual 
 crown of your presby- 
 tery, and the deacons 
 who are according to 
 God. Be ye subject to 
 the bishop, and to one 
 another, as Jesus Christ 
 to the Father, according 
 to the flesh, and the 
 apostles to Christ, and 
 to the Father, and to 
 the Spirit ; that so there 
 may be a union both 
 fleshly and spiritual. 
 1 Luke xiv, 11. 
 
 Study, therefore, to be estab- 
 lished in the doctrines of the Lord 
 and the apostles, that so all things, 
 whatsoever ye do, may prosper, 
 both in the flesh and spirit, in faith 
 and love, with your most admirable 
 bishop, and the well-compacted 2 
 spiritual crown of your presbytery, 
 and the deacons who are according 
 to God. Be ye subject to the 
 bishop, and to one another, as 
 Christ to the Father, that there 
 may be a unity according to God 
 among you. 
 
 2 Literally, " well- woven."
 
 TO THE MAGNESIANS. 
 
 187 
 
 CHAP. XIV. Your prayers requested. 
 
 Knowing as I do 
 that ye are full of God, 
 I have but briefly ex- 
 horted you. Be mind- 
 ful of me in your 
 prayers, that I may 
 attain to God ; and of 
 the church which is in 
 Syria, whence I am not 
 worthy to derive my 
 name : for I stand in 
 need of your united 
 prayer in God, and your 
 love, that the church 
 which is in Syria may 
 be deemed worthy of 
 being refreshed 2 by 
 your church. 
 
 Knowing as I do that ye are 
 full of all good, I have but briefly 
 exhorted you in the love of Jesus 
 Christ. Be mindful of me in your 
 prayers, that I may attain to God ; 
 and of the church which is in 
 Syria, of whom I am not worthy 
 to be called bishop. For I stand 
 in need of your united prayer in 
 God, and of your love, that the 
 church which is in Syria may be 
 deemed worthy, by your good 
 order, of being edified 1 in Christ. 
 
 CHAP. xv. Salutations. 
 
 The Ephesians from Smyrna 
 (whence I also write to you), who 
 are here for the glory of God, as 
 ye also are, who have in all things 
 refreshed me, salute you, as does 
 also Polycarp. The rest of the 
 churches, in honour of Jesus 
 
 The Ephesians from 
 Smyrna (whence I also 
 write to you), who are 
 here for the glory of 
 God, as ye also are, 
 who have in all things 
 refreshed me, salute you, 
 along with Polycarp, the 
 bishop of the Smyr- 
 naeans. The rest of the 
 churches, in honour of 
 Jesus Christ, also salute 
 you. Fare ye well in 
 
 1 Literally, " of being fed as by a sLepherrl.' 
 * Literally, " of being sprinkled with dew."
 
 188 THE EPISTLE TO THE MAGNESIANS. 
 
 the harmony of God, ye Christ, also salute you. Fare ye 
 
 who have obtained the well in harmony, ye who have ob- 
 
 inseparable Spirit, who tained the inseparable Spirit, in 
 
 is Jesus Christ. Christ Jesus, by the will of God.
 
 THE EPISTLE OF IGNATIUS TO 
 THE TKALLIANS, 
 
 SHORTER. 
 
 Ignatius, who is also 
 called Theophorus, to 
 the holy church which 
 is at Tralles, in Asia, 
 beloved of God, the 
 Father of Jesus Christ, 
 elect, and worthy of 
 Cod, possessing peace 
 through the flesh, and 
 blood, and passion of 
 Jesus Christ, who is 
 our hope, through our 
 rising again to Him, 1 
 which also I salute in 
 its fulness? and in the 
 apostolical character? 
 and wish abundance of 
 happiness. 
 
 1 Some render, " in the resurrection which is by Him." 
 
 2 Either, " the whole members of the church," or, " in the fulness of 
 "blessing." 
 
 . * Either, " as an apostle," or, "in the apostolic form." 
 
 LONGER. 
 
 Ignatius, who is also called Theo- 
 phorus, to the holy church which 
 is at Tralles, beloved by God the 
 Father, and Jesus Christ, ' elect, 
 and worthy of God, possessing 
 peace through the flesh and Spirit 
 of Jesus Christ, who is our hope, 
 in His passion by the cross and 
 death, and in His resurrection, 
 which also I salute in its fulness, 2 
 and in the apostolical character, 3 
 and wish abundance of happiness.
 
 190 
 
 THE EPISTLE OF IGNATIUS 
 
 CHAP. i. Acknowledgment of their excellence. 
 
 I know that ye pos- 
 sess an unblameable and 
 sincere mind in pa- 
 tience, and that not only 
 in present practice, 2 but 
 according to inherent 
 nature, as Polybius your 
 bishop has shown me, 
 who has come to Smyrna 
 by the will of God and 
 Jesus Christ, and so 
 sympathized in the joy 
 which I who am bound 
 in Christ Jesus possess, 
 that I beheld your whole 
 multitude in him. Hav- 
 ing therefore received 
 through him the testi- 
 mony of your good-will,' 
 according to God, I 
 gloried to find you, as I 
 knew you were, the fol- 
 lowers of God. 
 
 I know that ye possess an un- 
 blameable and sincere mind in 
 patience, and that not only for 
 present use, 1 but as a permanent 
 possession, as Polybius your bishop 
 has shown me, who has come to 
 Smyrna by the will of God the 
 Father, and the Lord Jesus Christ, 
 His Son, with the co-operation of 
 the Spirit, and so sympathized in 
 the joy which I, who am bound in 
 Christ Jesus, possess, that I beheld 
 your whole multitude in Him. 
 Having therefore received through 
 him the testimony of your good- 
 will according to God, I gloried to 
 find that you were the followers of 
 Jesus Christ the Saviour. 
 
 CHAP. ii. Be subject to the bishop, etc. 
 
 For, since ye are sub- 
 ject to the bishop as to 
 Jesus Christ, ye appear 
 to me to live not after 
 the manner of men, 
 but according to Jesus 
 Christ, who died for us, 
 
 Be ye subject to the bishop as 
 to the Lord, for " he watches for 
 your souls, as one that shall give 
 account to God." 3 Wherefore also, 
 ye appear to me to live not after 
 the manner of men, but according 
 to Jesus Christ, who died for us, 
 
 1 Literally, " not for use, but for a possession." 
 
 2 Literally, " not according to use, but according to nature.* 
 * Heb. xiii. 17.
 
 TO THE TRALLIANS. 
 
 191 
 
 in order, by believing in 
 His death, ye may escape 
 from death. It is there- 
 fore necessary that, as 
 ye indeed do, so without 
 the bishop ye should do 
 nothing, but should also 
 be subject to the pres- 
 bytery, as to the apostle 
 of Jesus Christ, who is 
 our hope, in whom, if 
 we live, we shall [at last] 
 be found. It is fitting 
 also that the deacons, as 
 being [the ministers] of 
 the mysteries of Jesus 
 Christ, should in every 
 respect be pleasing to 
 all. 1 For they are not 
 ministers of meat and 
 drink, but servants of 
 the church of God. 
 They are bound, there- 
 fore, to avoid all grounds 
 of accusation [against 
 them], as they would do 
 fire. 
 
 in order that, by believing in His 
 death, ye may by baptism be made 
 partakers of His resurrection. It 
 is therefore necessary, whatsoever 
 things ye do, to do nothing without 
 the bishop. And be ye subject 
 also to the presbytery, as to the 
 apostles of Jesus Christ, who is 
 our hope, in whom, if we live, we 
 shall be found in Him. It behoves 
 you also, in every way, to please 
 the deacons, who are [ministers] of 
 the mysteries of Christ Jesus ; for 
 they are not ministers of meat and 
 drink, but servants of the church 
 of God. They are bound, there- 
 fore, to avoid all grounds of accu- 
 sation [against them], as they would 
 a burning fire. Let them, then, 
 prove themselves to be such. 
 
 CHAP. in. Honour the deacons, etc. 
 
 In like manner, let 
 all reverence the dea- 
 cons as an appointment 2 
 of Jesus Christ, and the 
 
 And do ye reverence them as 
 Christ Jesus, of whose place they 
 are the keepers, even as the bishop 
 is the representative of the Father 
 
 1 It is doubtful -whether this exhortation is addressed to the deacons 
 or people ; whether the former are urged in all respects to please the 
 latter, or the latter in all points to be pleased with the former. 
 
 2 Literally, " commandment," The text, which is faulty in the MS., 
 has been amended as above by Smith.
 
 192 
 
 THE EPISTLE OF IGNATIUS 
 
 of all things, and the presbyters 
 are the sanhedrim of God, and as- 
 sembly 1 of the apostles of Christ. 
 Apart from these there is no elect 
 church, no congregation of holy 
 ones, no assembly of saints. I am 
 persuaded that ye also are of this 
 opinion. For I have received the 
 manifestation 3 of your love, and 
 still have it with me, in your 
 bishop, whose very appearance is 
 highly instructive, and his meek- 
 ness of itself a power; whom 1 
 imagine even the ungodly must 
 reverence. Loving you as I do, I 
 avoid writing in any severer strain 
 to you, that I may not seem harsh 
 to any, or wanting [in tenderness]. 
 I am indeed bound for the sake of 
 Christ, but I am not yet worthy of 
 Christ. But when I am perfected, 
 perhaps I shall then become so. 
 I do not issue orders like an apostle. 
 
 bishop as Jesus Christ, 
 who is the Son of the 
 Father, and the presby- 
 ters as the sanhedrim 
 of God, and assembly 
 of the apostles. Apart 
 from these, there is no 
 church. 2 Concerning 
 all this, I am persuaded 
 that ye are of the same 
 opinion. For I have 
 received the manifesta- 
 tion 3 of your love, and 
 still have it with me, in 
 your bishop, whose very 
 appearance is highly in- 
 structive, 4 and his meek- 
 ness of itself a power; 
 whom I imagine even 
 the ungodly must rever- 
 ence, seeing they are 5 
 also pleased that I do 
 not spare myself. But 
 shall I, when permitted 
 to write on this point, 
 reach such a height of 
 self-esteem, that though 
 being a condemned 6 
 man, I should issue 
 commands to you as if 
 I were an apostle? 
 
 1 Or, "conjunction." 2 Literally, "no church is called." 
 
 3 Or, "pattern." * Literally, " great instruction." 
 
 * Some here follow a text similar to that of the longer recension. 
 6 Both the text and meaning are here very doubtful ; some follow the 
 reading of the longer recension.
 
 TO THE TRALLIANS. 
 
 193 
 
 CHAP. iv. / have need of humility. 
 
 I have great know- 
 ledge in God, 1 but I 
 restrain myself^ lest I 
 should perish through 
 boasting. For now it is 
 needful for me to be the 
 more fearful, and not 
 give heed to those that 
 puff me up. For they 
 that speak to me [in the 
 way of commendation] 
 scourge me. For I do 
 indeed desire to suffer, 
 but I know not if I be 
 worthy to do so. For 
 this longing, though it 
 is not manifest to many, 
 all the more vehemently 
 assails me. 5 I therefore 
 have need of meekness, 
 by which the prince of 
 this world is brought to 
 nought. 
 
 But I measure myself, that I 
 may not perish through boasting : 
 but it is good to glory in the Lord. 2 
 And even though I were estab- 
 lished 3 in things pertaining to God, 
 yet then would it befit me to be the 
 more fearful, and not give heed to 
 those that vainly puff me up. For 
 those that commend me scourge 
 me. [I do indeed desire to suffer 4 ], 
 but I know not if I be worthy to do 
 so. For the envy of the wicked 
 one is not visible to many, but it 
 wars against me. I therefore have 
 need of meekness, by which the 
 devil, the prince of this world, is 
 brought to nought. 
 
 CHAP. v. / will not teach you profound doctrines. 
 
 Am I not able to For might 6 not I write to you 
 write to you of heavenly things more full of mystery ? But 
 But I fear to I fear to do so, lest I should inflict 
 injury on you who are but babes 
 [in Christ]. Pardon me in this 
 
 things ? 
 
 do so, lest I should in- 
 flict injury on you who 
 
 1 Literally, " I know many things in God." 2 1 Cor. i 31. 
 3 Or, " confirmed." * Omitted in the MS. 
 
 6 A different turn altogether is given to this passage in the longer 
 recension. 
 
 6 ipov^opw apparently by mistake for ti 
 VOL. I.
 
 194 
 
 THE EPISTLE OF IGNATIUS 
 
 are butbabes [in Christ], 
 Pardon me in tliis re- 
 spect, lest, as not being 
 able to receive [such 
 doctrines], ye should be 
 strangled by them. For 
 even I, though I am 
 bound [for Christ], yet 
 am not on that account 
 able to understand 
 heavenly things, and 
 the places" 3 of the angels, 
 and their gatherings 
 under their respective 
 princes, things visible 
 and invisible. "With- 
 out reference to such 
 abstruse subjects, I am 
 still but a learner [in 
 other respects 4 ] ; for 
 many things are want- 
 ing to us, that we come 
 not short of God. 
 
 respect, lest, as not being able to 
 receive their weighty import, 1 ye 
 should be strangled by them. For 
 even I, though I am bound [for 
 Cliristj, and am able to understand 
 heavenly things, the angelic orders, 
 and the different sorts 2 of angels 
 and hosts, the distinctions between 
 powers and dominions, and the 
 diversities between thrones and 
 authorities, the mightiness of the 
 JEons, and the pre-eminence of 
 the cherubim and seraphim, the 
 sublimity of the spirit, the kingdom 
 of the Lord, and above all, the in- 
 comparable majesty of Almighty 
 God though I am acquainted 
 with these things, yet am I not 
 therefore by any means perfect ; 
 nor am I such a disciple as Paul 
 or Peter. For many things are 
 yet wanting to me, that I may not 
 fall short of God. 
 
 CHAP. vi. Abstain from Hie poison of heretics. 
 
 I therefore, yet not I, 
 but the love of Jesus 
 Christ, entreat you that 
 ye use Christian nour- 
 ishment only, and ab- 
 stain from herbage of a 
 different kind ; I mean 
 
 1 Literally, " their force." 
 8 Or, " stations.' 
 
 I therefore, yet not I, but the 
 love of Jesus Christ, " entreat you 
 that ye all speak the same thing, 
 and that there be no divisions 
 among you ; but that ye be per- 
 fectly joined together in the same 
 mind, and in the same judgment." 5 
 
 2 Or, "varieties of." 
 
 4 Literally, " passing by this ; " but both the text and meaning are very 
 doubtful. 
 
 5 1 Cor. i. 10.
 
 TO THE TRALLIAN&. 
 
 195 
 
 heresy. For those 1 
 
 V 
 
 [that are given to this] 
 mix 5 up Jesus Christ 
 with their own poison, 
 speaking things which 
 are unworthy of credit, 
 like those who admini- 
 ster a deadly drug in 
 sweet wine, which he 
 who is ignorant of does 
 greedily 7 take, with a 
 fatal pleasure, 8 leading 
 to his own death. 
 
 For there are some vain talkers 2 
 and deceivers, not Christians, but 
 Christ-betrayers, 3 bearing about 
 the name of Christ in deceit, and 
 "corrupting the word" 4 of the 
 gospel; while they intermix the 
 poison of their deceit with their 
 persuasive talk, 6 as if they mingled 
 aconite with sweet wine, that so 
 he who drinks, being deceived in 
 his taste by the very great sweet- 
 ness of the draught, may incau- 
 tiously meet with his death. One 
 of the ancients gives us this advice, 
 " Let no man be called good who 
 mixes good with evil." 9 For they 
 speak of Christ, not that they may 
 preach Christ, but that they may 
 reject Christ ; and they speak 10 of 
 the law, not that they may estab- 
 lish the law, but that they may 
 proclaim things contrary to it. 
 For they alienate Christ from the 
 Father, and the law from Christ. 
 They also calumniate His being 
 born of the Virgin ; they are 
 ashamed of His cross ; they deny 
 His passion ; and they do not 
 believe His resurrection. They 
 introduce God as a Being un- 
 known ; they suppose Christ to be 
 
 1 The ellipsis in the original is here very variously supplied. 
 
 2 Tit. i. 10. 3 Literally, " Christ-sellers." 
 4 2 Cor. ii. 17. 5 Literally, "interweave." 
 
 6 Literally, " sweet address." 7 Or, " sweetly." 
 
 8 The construction is here difficult and doubtful. 
 
 9 Apost. Constitutions, vi. 13. 
 
 10 Supplied from the old Latin version.
 
 196 
 
 THE EPISTLE OF IGNATIUS 
 
 unbegotten ; and as to the Spirit, 
 they do not admit that He exists. 
 Some of them say that the Son is 
 a mere man, and that the Father, 
 Son, and Holy Spirit are but the 
 same person, and that the creation 
 is the work of God, not by Christ, 
 but by some other strange power. 
 
 CHAP. vn. The same continued. 
 
 Be on your guard, 
 therefore, against such 
 persons. And this will 
 be the case with you if 
 you are not puffed up, 
 and continue in inti- 
 mate union with 1 Jesus 
 Christ our God, and the 
 bishop, and the enact- 
 ments of the apostles. 
 He that is within the 
 
 Be on your guard, therefore, 
 against such persons, that ye admit 
 not of a snare for your own souls. 
 And act so that your life shall be 
 without offence to all men, lest ye 
 become as " a snare upon a watch- 
 tower, and as a net which is spread 
 out." 2 For " he that does not 
 heal himself in his own works, is 
 the brother of him that destroys 
 himself." 3 If, therefore, ye also 
 
 put away conceit, arrogance, 
 
 dis- 
 
 dain, and haughtiness, it will be 
 your privilege to be inseparably 
 united to God, for " He is nigh 
 unto those that fear Him." 4 And 
 says He, " Upon whom will I 
 look, but upon him that is humble 
 and quiet, and that trembles at 
 my words?" 5 And do ye also 
 reverence your bishop as Christ 
 Himself, according as the blessed 
 apostles have enjoined you. Pie 
 that is within the altar is pure, 
 
 1 Literally, " unseparated from." 2 Hos. v. 1. 
 
 Prov. xviii. 9 (LXX.). 
 
 Ps. Ixxxv. 9. Isa. livi. 2.
 
 TO THE TRALLIANS. 
 
 197 
 
 altar is pure, but 1 he 
 that is without is not 
 pure ; that is, he who 
 does any thing apart from 
 the bishop, and presby- 
 tery, and deacons, 2 such 
 a man is not pure in his 
 conscience. 
 
 wherefore also he is obedient to 
 the bishop and presbyters ; but he 
 that is without is one that does 
 anything apart from the bishop, the 
 'presbyters, and the deacons. Such 
 a person is defiled in his conscience, 
 and is worse than an infidel. For 
 what is the bishop but one who 
 beyond all others possesses all 
 power and authority, so far as it is 
 possible for a man to possess it, who 
 according to his ability has been 
 made an imitator of the Christ of 
 God? 3 And what is the presbytery 
 but a sacred assembly, the coun- 
 sellors and assessors of the bishop ? 
 And what are the deacons but 
 imitators of the angelic powers, 4 
 fulfilling a pure and blameless 
 ministry unto him, as the holy 
 Stephen did to the blessed James, 
 Timothy and Linus to Paul, 
 Anencletus and Clement to Peter ? 
 He, therefore, that will not yield 
 obedience to such, must needs be 
 one utterly without God, an im- 
 pious man who despises Christ, 
 and depreciates His appointments. 
 
 CHAP. vm. Be on your guard against the snares of the devil. 
 
 Not that I know there Now I write these things unto 
 is anything of this kind you, not that I know there are any 
 
 1 This clause is inserted from the ancient Latin version. 
 
 2 The text has " deacon." 
 
 3 Some render, "being a resemblance according to the power of Christ." 
 * Some read, " imitators of Christ, ministering to the bishop, as 
 
 Christ to the Father."
 
 198 
 
 THE EPISTLE OF IGNATIUS 
 
 such persons among you ; nay, 
 indeed I hope that God will never 
 permit any such report to reach my 
 ears, He " who spared not His Son 
 for the sake of His holy church." l 
 But foreseeing the snares of the 
 wicked one, I arm you before- 
 hand by my admonitions, as my 
 beloved and faithful children in 
 Christ, furnishing you with the 
 means of protection 2 against the 
 deadly disease of unruly men, by 
 which do ye flee from the disease 3 
 [referred to] by the good-will of 
 Christ our Lord. Do ye there- 
 fore, clothing 4 yourselves with 
 meekness, become the imitators of 
 His sufferings, and of His love, 
 wherewith 6 He loved us when He 
 gave Himself a ransom 7 for us, 
 that He might cleanse us by His 
 blood from our old ungodliness, 
 and bestow life on us when we were 
 almost on the point of perishing 
 through the depravity that was in 
 us. Let no one of you, therefore, 
 cherish any grudge against his 
 neighbour. For says our Lord, 
 u Forgive, and it shall be forgiven 
 unto you." 8 Give no occasion to 
 the Gentiles, lest "by means of 
 a few foolish men the word and 
 doctrine [of Christ] be bias- 
 Rom, viii. 32. 
 
 Literally, " making you drink beforehand what will preserve you." 
 Or, u from which disease." * Literally, " taking up." 
 
 Or, " renew yourselves." 6 Comp. Eph. ii. 4. 
 
 Comp. 1 Tim. ii. 6. 8 Matt. vi. 14. 
 
 amongyou; butlputyou 
 on your guard, inasmuch 
 as I love you greatly, 
 and foresee the snares 
 of the devil. Where- 
 fore, clothing 4 your- 
 selves with meekness, be 
 ye renewed 5 in faith, 
 that is the flesh of the 
 Lord, and in love, that 
 is the blood of Jesus 
 Christ. Let no one of 
 you cherish any grudge 
 against his neighbour. 
 Give no occasion to the 
 Gentiles, lest by means 
 of a few foolish men 
 the whole multitude [of 
 those that believe] in 
 God be evil spoken of. 
 For, u Woe to him by
 
 TO THE TEALLIANS. 
 
 199 
 
 whose vanity my name 
 is blasphemed among 
 
 any 
 
 2 
 
 phemed." 1 For says the prophet, 
 as in the person of God, " Woe to 
 him by whom my name is blas- 
 phemed among the Gentiles." 2 
 
 CHAP. ix. Reference to the history of Christ. 
 
 Stop your ears, there- 
 fore, when any one 
 speaks to you at vari- 
 ance with 3 Jesus Christ, 
 who was descended from 
 David, and was also of 
 Mary; who was truly 
 born, and did eat and 
 drink. He was truly per- 
 secuted under Pontius 
 Pilate; He was truly 
 crucified, and [truly] 
 died, in the sight of 
 beings in heaven, and 
 on earth, and under the 
 earth. He was also 
 truly raised from the 
 dead, His Father quick- 
 ening Him, even as 
 after the same manner 
 His Father will so raise 
 up us who believe in 
 
 1 1 Tim. vi. 1 ; Tit. ii. 5. 
 8 Literally, " apart from. 
 ' John viii. 46. 
 
 Stop your ears, therefore, when 
 any one speaks to you at variance 
 with 3 Jesus Christ, the Son of 
 God, who was descended from 
 David, and was also of Mary ; 
 who was truly begotten of God 
 and of the Virgin, but not after the 
 same manner. For indeed God 
 and man are not the same. He 
 truly assumed a body; for "the 
 Word was made flesh," 4 and lived 
 upon earth without sin. For says 
 He, " Which of you convicteth me 
 of sin?" 5 He did in reality both 
 eat and drink. He was crucified 
 and died under Pontius Pilate. 
 He really, and not merely in ap- 
 pearance, was crucified, and died, 
 in the sight of beings in heaven, 
 and on earth, and under the earth. 
 By those in heaven I mean such 
 as are possessed of incorporeal na- 
 tures ; by those on earth, the Jews 
 and Romans, and such persons as 
 were present at that time when the 
 Lord was crucified ; and by those 
 under the earth, the multitude that 
 arose along with the Lord. For 
 
 2 Isa. lii. 5. 
 John i 14.
 
 200 
 
 THE EPISTLE OF IGNATIUS 
 
 Him by Christ Jesus, 
 apart from whom we do 
 not possess the true life. 
 
 says the Scripture, " Many bodies 
 of the saints that slept arose," 1 
 their graves being opened. He 
 descended, indeed, into Hades 
 alone, but He arose accompanied 
 by a multitude ; and rent asunder 
 that means 2 of separation which 
 had existed from the beginning of 
 the world, and cast down its par- 
 tition-wall. He also rose again 
 in three days, the Father raising 
 Him up; and after spending forty 
 days with the apostles, He was 
 received up to the Father, and 
 " sat down at His right hand, ex- 
 pecting till His enemies are placed 
 under His feet." 3 On the day of 
 the preparation, then, at the third 
 hour, He received the sentence 
 from Pilate, the Father permitting 
 that to happen ; at the sixth hour 
 He was crucified ; at the ninth 
 hour He gave up the ghost ; and 
 before sunset He was buried. 4 
 During the Sabbath He continued 
 under the earth in the tomb in 
 which Joseph of Arimathsa had 
 laid Him. At the dawning of 
 the Lord's day He arose from 
 the dead, according to what was 
 spoken by Himself, "As Jonah 
 was three days and three nights 
 in the whale's belly, so shall the 
 Son of man also be three days and 
 
 1 Matt, xxvii. 52. 2 Literally, "hedge" or "fence." 
 
 8 Heb. x. 12, 13. 
 
 4 Some read, " He was taken down from the cross, and laid in a new 
 tomb."
 
 TO THE TEALLIANS. 
 
 201 
 
 three nights in the heart of the 
 earth." 1 The day of the prepa- 
 ration, then, comprises the passion ; 
 the Sabbath embraces the burial ; 
 the Lord's day contains the resur- 
 rection. 
 
 CHAP. x. The reality of Chrisfs passion. 
 
 But if, as some that 
 are without God, that 
 is, the unbelieving, say, 
 that He only seemed to 
 suffer (they themselves 
 only seeming to exist), 
 then why am I in bonds? 
 Why do I long to be 
 exposed to 2 the wild 
 beasts? Do I there- 
 fore die in vain ? 3 Am 
 I not then guilty of 
 falsehood 4 against [the 
 cross of] the Lord ? 
 
 But if, as some that are without 
 God, that is, the unbelieving, say, 
 He became man in appearance 
 [only], that He did not in reality 
 take unto Him a body, that He 
 died in appearance [merely], and 
 did not in very deed suffer, then 
 for what reason am I now in bonds, 
 and long to be exposed to 2 the wild 
 beasts ? In such a case, I die in 
 vain, and am guilty of falsehood 4 
 against the cross of the Lord. 
 Then also does the prophet in vain 
 declare, " They shall look on Him 
 whom they have pierced, and 
 mourn over themselves as over one 
 beloved." 5 These men, therefore, 
 are not less unbelievers than were 
 those that crucified Him. But as 
 for me, I do not place my hopes 
 in one who died for me in appear- 
 ance, but in reality. For that 
 
 1 Matt. xii. 40. 2 Literally, " to fight with." 
 
 8 Some read this and the following clause affirmatively, instead of 
 interrogatively. 
 
 4 The meaning is, that if they spoke the truth concerning the phan- 
 tasmal character of Christ's death, then Ignatius was guilty of a practical 
 falsehood in suffering for what was false. 
 
 Zech. xii. 10.
 
 202 THE EPISTLE OF IGNATIUS 
 
 which is false is quite abhorrent to 
 the truth. Mary then did truly 
 conceive a body which had God 
 inhabiting it. And God the Word 
 was truly born of the Virgin, hav- 
 ing clothed Himself with a body of 
 like passions with our own. He 
 who forms all men in the womb, 
 was Himself really in the womb, 
 and made for Himself a body of 
 the seed of the Virgin, but with- 
 out any intercourse of man. He 
 was carried in the womb, even as 
 we are, for the usual period of 
 time ; and was really born, as we 
 also are ; and was in reality 
 nourished with milk, and partook 
 of common meat and drink, even 
 as we do. And when He had lived 
 among men for thirty years, He 
 was baptized by John, really and 
 not in appearance ; and when He 
 had preached the gospel three 
 years, and done signs and wonders, 
 He who was Himself the Judge 
 was judged by the Jews, falsely 
 so called, and by Pilate the gover- 
 nor; was scourged, was smitten on 
 the cheek, was spit upon ; He wore 
 a crown of thorns and a purple 
 robe ; He was condemned : He 
 was crucified in reality, and not 
 in appearance, not in imagination, 
 not in deceit. He really died, and 
 was buried, and rose from the 
 dead, even as He prayed in a 
 certain place, saying, "But do 
 Thou, O Lord, raise me up again,
 
 TO THE TBALLIANS. 203 
 
 and I shall recompense them." 1 
 And the Father, who always hears 
 Him, 2 answered and said, " Arise, 
 O God, and judge the earth ; for 
 Thou shalt receive all the heathen 
 for Thine inheritance." 3 The 
 Father, therefore, who raised Him 
 up, will also raise us up through 
 Him, apart from whom no one 
 will attain to true life. For says 
 He, " I am the life ; he that be- 
 lieveth in me, even though he 
 die, shall live : and every one that 
 liveth and believeth in me, even 
 though he die, shall live for ever." 4 
 Do ye therefore flee from these 
 ungodly heresies ; for they are the 
 inventions of the devil, that ser- 
 pent who was the author of evil, 
 and who by means of the woman 
 deceived Adam, the father of our 
 race. 
 
 CHAP. xr. A void the deadly errors of the Docetce. 
 
 Flee, therefore, those Do ye also avoid those wicked 
 
 evil offshoots [of Satan], offshoots of his, 5 Simon his first- 
 
 which produce death- born son, and Menander, and 
 
 bearing fruit, whereof Basilides, and all his wicked mob 
 
 if any one tastes, he in- of followers, 6 the worshippers of a 
 
 stantly dies. For these man, whom also the prophet Jere- 
 
 men are not the planting miah pronounces accursed. 7 Flee 
 
 of the Father. For if also the impure Nicolaitanes, falsely 
 
 1 Ps. xli. 10. 2 Comp. John xi. 42. 
 
 8 Ps. Ixxxii. 8. 4 John xi. 25, 26. 
 
 5 i.e. Satan's. 6 Literally, "loud, confused noise." 
 
 T The Ebionites, who denied the divine nature of our Lord, are here 
 referred to.
 
 204 
 
 THE EPISTLE OF IGNATIUS 
 
 they were, they would 
 appear as branches of 
 the cross, and their fruit 
 would be incorruptible. 
 By it 2 He calls you 
 through His passion, as 
 being His members. 
 The head, therefore, 
 cannot be born by itself, 
 without its members ; 
 God, who is [the Sa- 
 viour] Himself, having 
 promised their union. 3 
 
 so called, 1 who are lovers of plea- 
 sure, and given to calumnious 
 speeches. Avoid also the chil- 
 dren of the evil one, Theodotus 
 and Cleobulus, who produce death- 
 bearing fruit, whereof if any one 
 tastes, he instantly dies, and that 
 not a mere temporary death, but one 
 that shall endure for ever. These 
 men are not the planting of the 
 Father, but are an accursed brood. 
 And says the Lord, " Let every 
 plant which my heavenly Father 
 has not planted be rooted up." 4 
 For if they had been branches of 
 the Father, they would not have 
 been " enemies of the cross of 
 Christ," 5 but rather of those who 
 killed the Lord of glory." 6 But 
 now, by denying the cross, and 
 being ashamed of the passion, they 
 cover the transgression of the Jews, 
 those fighters against God, those 
 murderers of the Lord ; for it were 
 too little to style them merely 
 murderers of the prophets. But 
 Christ invites you to [share in] His 
 immortality, by His passion and 
 resurrection, inasmuch as ye are 
 His members. 
 
 CHAP. xii. Continue in unity and love. 
 
 I salute you from I salute you from Smyrna, to- 
 Smyrna, together with gether with the churches of God 
 
 1 Tt seems to be here denied that Nicolas was the founder of this 
 school of heretics. 
 
 * i.e. the cross. * Both text and meaning are here doubtful. 
 
 4 Matt. xv. 13. * Phil. iii. 18. 6 1 Cor. ii. 8.
 
 TO THE TRALLIANS. 
 
 205 
 
 the churches of God 
 which are with me, who 
 have refreshed me in 
 all things, both in the 
 flesh and in the spirit. 
 My bonds, which I carry 
 about with me for the 
 sake of Jesus Christ 
 (praying that I may 
 attain to God), exhort 
 you. Continue in har- 
 mony among yourselves, 
 and in prayer with one 
 another ; for it becomes 
 every one of you, and 
 especially the presbyters, 
 to refresh the bishop, to 
 the honour of the Fa- 
 ther, of Jesus Christ, 
 and of the apostles. I 
 entreat you in love to 
 hear me, that I may not, 
 by having written, be a 
 testimony against you. 
 And do ye also pray for 
 me, who have need of 
 your love, along with 
 the mercy of God, that 
 I may be worthy of the 
 lot for which I am des- 
 tined, and that I may 
 not be found reprobate. 
 
 which are with me, whose rulers 
 have refreshed me in every respect, 
 both in the flesh and in the spirit. 
 My bonds, which I carry about 
 with me for the sake of Jesus 
 Christ (praying that I may attain 
 to God), exhort you. Continue in 
 harmony among yourselves, and in 
 supplication ; for it becomes every 
 one of you, and especially the 
 presbyters, to refresh the bishop, 
 to the honour of the Father, and 
 to the honour of Jesus Christ and 
 of the apostles. I entreat you in 
 love to hear me, that I may not, by 
 having thus written, be a testimony 
 against you. And do ye also pray 
 for me, who have need of your 
 love, along with the mercy of God, 
 that I may be thought worthy to 
 attain the lot for which I am now 
 designed, and that I may not be 
 found reprobate. 
 
 CHAP. xm. Conclusion. 
 
 The love of the Smyr- 
 naeans and Ephesians 
 salutes you. Remember 
 
 The love of the Smyrnseans and 
 Ephesians salutes you. Remember 
 our church which is in Syria, from
 
 206 
 
 THE EPISTLE TO THE TRALLIANS. 
 
 which I am not worthy to receive 
 my appellation, being the last 1 of 
 those of that place. Fare ye well 
 in the Lord Jesus Christ, while ye 
 continue subject to the bishop, and 
 in like manner to the presbyters 
 and to the deacons. And do ye, 
 every man, love one another with 
 an undivided heart. My spirit 
 salutes you, 2 not only now, but also 
 when I shall have attained to God ; 
 for I am as yet exposed to danger. 
 But the Father of Jesus Christ is 
 faithful to fulfil both mine and 
 your petitions : in whom may we 
 be found without spot. May I 
 have joy of you in the Lord. 
 
 in your prayers the 
 church which is in Syria, 
 from which also I am 
 not worthy to receive 
 my appellation, being 
 the last 1 of them. Fare 
 ye well in Jesus Christ, 
 while ye continue sub- 
 ject to the bishop, as to 
 the command [of God], 
 and in like manner to 
 the presbytery. And 
 do ye, every man, love 
 one another with an 
 undivided heart. Let 
 my spirit be sanctified 2 
 by yours, not only now, 
 but also when I shall 
 attain to God. For I 
 am as yet exposed to 
 danger. But the Father 
 is faithful in Jesus 
 Christ to fulfil both 
 mine and your peti- 
 tions : in whom may ye 
 be found unblameable. 
 
 1 i.e. the least. 
 
 2 The shorter recension reads yi//We, and the longer also hesitates 
 between this and <77rT/. With the former reading the meaning is 
 very obscure : it has been corrected as above to ot
 
 THE EPISTLE OF IGNATIUS TO 
 THE EOMANS, 
 
 SHORTER. 
 
 Ignatius, who is also 
 called Theophorus, to 
 the church which has 
 obtained mercy, 
 through the majesty of 
 the Most High Father, 
 and Jesus Christ, His 
 only-begotten Son; the 
 church which is be- 
 loved and enlightened 
 by the will of Him 
 that willeth all things 
 which are according 
 to the love of Jesus 
 Christ our God, which 
 also presides in the 
 place of the region of 
 the Romans, worthy of 
 God,ivorthy of honour, 
 worthy of the highest 
 happiness, worthy of 
 praise, worthy of ob- 
 taining her every de- 
 sire, worthy of being 
 
 1 Or as in 
 
 LONGER. 
 
 Ignatius, who is also called Theo- 
 phorus, to the church which has ob- 
 tained mercy, through the majesty 
 of the Most High God the Father, 
 and of Jesus Christ, His only- 
 begotten Son; the church which 
 is sanctified and enlightened by 
 the will of God, who formed all 
 things that are according to the 
 faith and love of Jesus Christ, 
 our God and Saviour ; the church 
 which presides in the place of the 
 region of the Romans, and which 
 is worthy of God, worthy of 
 honour, worthy of the highest 
 happiness, worthy of praise, 
 worthy of credit* worthy of being 
 
 the shorter recension.
 
 203 
 
 THE EPISTLE OF IGNATIUS 
 
 deemed holy* and 
 which presides over 
 love, is named from 
 Christ, and from the 
 Father, which I also 
 salute in the name of 
 Jesus Christ, the Son 
 of the Father: to those 
 who are united, both 
 according to the flesh 
 and spirit, to every 
 one of His command- 
 ments ; who are jilled 
 inseparably with the 
 grace of God, and are 
 purifled from every 
 strange taint, [7 wisli\ 
 dbundan ce of happiness 
 unblameably, in Jesus 
 Christ our God. 
 
 deemed holy* and which presides 
 over love, is named from Christ, 
 and from the Father, and is pos- 
 sessed of the Spirit, which I also 
 salute in the name of Almighty 
 God, and of Jesus Christ His 
 Son : to those who are united, 
 both according to the flesh and 
 spirit, to every one of His com- 
 mandments, who are filled in- 
 separably with all the grace of 
 God, and are purifled from every 
 strange taint, [I wisli] abundance 
 of happiness unblameably, in God, 
 even the Father, and our Lord 
 Jesus Christ. 
 
 CHAP. i. As a prisoner, I hope to see you. 
 
 rtn T-*T*r*wriT * 4-f\ I rt t*f\ti rr\i Mn T^/^Y* 4-/% f-2-y* 
 
 Through prayer 2 to 
 God I have obtained 
 the privilege of seeing 
 your most worthy faces, 3 
 and have even 4 been 
 granted more than I re- 
 quested ; for I hope as a 
 prisoner in Christ Jesus 
 to salute you, if indeed 
 it be the will of God 
 
 Through prayer to God I have 
 obtained the privilege of seeing 
 your most worthy faces, 3 even as I 
 earnestly begged might be granted 
 me ; for as a prisoner in Christ 
 Jesus I hope to salute you, if in- 
 deed it be the will [of God] that I be 
 thought worthy of attaining unto 
 the end. For the beginning has 
 been well ordered, if I may obtain 
 
 1 Or, " most holy." 
 
 8 Some read, " since I have," leaving out the following " for," and 
 finding the apodosis in " I hope to salute you." 
 8 Literally, " worthy of God." 
 4 Some read, " which I much desired to do."
 
 TO THE ROMANS. 
 
 209 
 
 that I be thought worthy 
 of attaining unto the 
 end. For the beginning 
 has been well ordered, 
 if I may obtain grace 
 to cling to 1 my lot with- 
 out hindrance unto the 
 end. For I am afraid 
 of your love, 2 lest it 
 should do me an injury. 
 For it is easy for you 
 to accomplish what you 
 please ; but it is difficult 
 for me to attain to God, 
 if ye spare me. 
 
 grace to cling to 1 my lot without 
 hindrance unto the end. For I am 
 afraid of your love, 2 lest it should 
 do me an injury. For it is easy 
 for you to accomplish what you 
 please ; but it is difficult for me to 
 attain to God, if ye do not spare 
 me, 3 under the pretence of carnal 
 affection. 
 
 CHAP. ii. Do not save me from martyrdom. 
 
 For it is not my de- 
 sire to act towards you 
 as a man-pleaser, 4 but as 
 pleasing God, even as 
 also ye please Him. For 
 neither shall I ever have 
 such [another] oppor- 
 tunity of attaining to 
 God ; nor will ye, if ye 
 shall now be silent, ever 
 be entitled to 5 the honour 
 of a better work. For 
 if ye are silent concern- 
 
 For it is not my desire that ye 
 should please men, but God, even 
 as also ye do please Him. For 
 neither shall I ever hereafter have 
 such an opportunity of attaining to 
 God ; nor will ye, if ye shall now 
 be silent, ever be entitled to 5 the 
 honour of a better work. For if 
 ye are silent concerning me, I shall 
 become God's ; but if ye show 
 your love to my flesh, I shall again 
 have to run my race. Pray, then, 
 do not seek to confer any greater 
 
 1 Literally, " to receive." 
 
 2 He probably refers here, and in what follows, to the influence which 
 their earnest prayers in his behalf might have with God. 
 
 3 Some read -/s instead of pq, and translate as in shorter recension. 
 
 4 Some translate as in longer recension, but there is in the one case 
 /!/, and in the other jJ^^.c. 
 
 5 Literally, " have to be inscribed to." 
 
 VOL. I. O
 
 210 
 
 THE EPISTLE OF IGNATIUS 
 
 ing me, I shall become 
 God's ; but if you show 
 your love to my flesh, 
 I shall again have to run 
 my race. Pray, then, 
 do not seek to confer 
 any greater favour upon 
 me than that I be sacri- 
 ficed to God while the 
 altar is still prepared ; 
 that, being gathered 
 together in love, ye may 
 sing praise to the Father, 
 through Christ Jesus, 
 that God has deemed 
 me, the bishop of Syria, 
 worthy to be sent for 1 
 from the east unto the 
 west. It is good to set 
 from the world unto 
 God, that I may rise 
 again to Him. 
 
 favour upon me than that I be 
 sacrificed to God, while the altar 
 is still prepared ; that, being 
 gathered together in love, ye may 
 sing praise to the Father, through 
 Christ Jesus, that God has deemed 
 me, the bishop of Syria, worthy to 
 be sent for 1 from the east unto the 
 west, and to become a martyr 2 in 
 behalf of His own precious 3 suffer- 
 ings, so as to pass from the world 
 to God, that I may rise again unto 
 Him. 
 
 CHAP. in. Pray rather that I may attain to martyrdom. 
 
 Ye have never envied 
 any one ; ye have taught 
 others. Now I desire 
 that those things may 
 be confirmed [by your 
 conduct], which in your 
 instructions ye enjoin 
 [on others]. Only re- 
 quest in my behalf both 
 inward and outward 
 
 Ye have never envied any one ; 
 ye have taught others. Now I 
 desire that those things may be 
 confirmed [by your conduct], which 
 in your instructions ye enjoin [on 
 others]. Only request in my be- 
 half both inward and outward 
 strength, that I may not only speak, 
 but [truly] will, so that I may not 
 merely be called a Christian, but 
 
 1 Literally, "to be found and sent for." 
 
 * The text is here in great confusion. 
 
 * Laterally, " beautiful." Some read, " it is good to," etc.
 
 TO THE ROMANS. 
 
 211 
 
 strength, that I may not 
 only speak, but [truly] 
 will ; and that I may 
 not merely be called a 
 Christian, but really be 
 found to be one. For 
 if I be truly found [a 
 Christian], I may also 
 be called one, and be 
 then deemed faithful, 
 when I shall no longer 
 appear to the world. 
 Nothing visible is eter- 
 nal. 1 " For the things 
 which are seen are tem- 
 poral, but the things 
 which are not seen are 
 eternal." 2 For our God, 
 Jesus Christ, now that 
 He is with 3 the Father, 
 is all the more revealed 
 [in His glory]. Chris- 
 tianity is not a thing 4 of 
 silence only, but also of 
 [manifest] greatness. 
 
 CHAP. iv. Allow me to fall a prey to the wild beasts. 
 
 really found to be one. For if I 
 be truly found [a Christian], I may 
 also be called one, and be then 
 deemed faithful, when I shall no 
 longer appear to the world. No- 
 thing visible is eternal. " For the 
 things which are seen are tem- 
 poral, but the things which are not 
 seen are eternal." 2 The Christian 
 is not the result 4 of persuasion, but 
 of power. 5 When he is hated by 
 the world, he is beloved of God. 
 For says [the Scripture], " If ye 
 were of this world, the world would 
 love its own ; bat now ye are not 
 of the world, but I have chosen 
 you out of it : continue in fellow- 
 ship with me." 6 
 
 I write to the churches, 
 and impress on them all, 
 that I shall willingly die 
 for God, unless ye hin- 
 der me. I beseech of 
 
 I write to all the churches, and 
 impress on them all, that I shall 
 willingly die for God, unless ye 
 hinder me. I beseech of you not 
 to show an unseasonable good-will 
 
 1 Some read, " good." 
 
 2 2 Cor. iv. 18. This quotation is not found in the old Latin version 
 of the shorter recension. 
 
 3 Or, " in." * Literally, " work." 
 * The meaning is here doubtfuL * John xv. 19.
 
 212 
 
 THE EPISTLE OF IGNATIUS 
 
 you not to show an un- 
 seasonable good-will to- 
 wards me. Suffer me 
 to become food for the 
 wild beasts, through 
 whose instrumentality 
 it will be granted me to 
 attain to God. I am 
 the wheat of God, and 
 let me be ground by the 
 teeth of the wild beasts, 
 that I may be found the 
 pure bread of Christ. 
 Rather entice the wild 
 beasts, that they may 
 become my tomb, and 
 may leave nothing of 
 my body ; so that when 
 I have fallen asleep [in 
 death], I may be no 
 trouble to any one. 
 Then shall I truly be a 
 disciple of Christ, when 
 the world shall not see 
 so much as my body. 
 Entreat Christ for me, 
 that by these instru- 
 ments 1 I may be found 
 a sacrifice [to God]. I 
 do not, as Peter and 
 Paul, issue command- 
 ments unto you. They 
 were apostles ; I am 
 but a condemned man : 
 they were free, 2 while I 
 am, even until now, a 
 
 towards me. Suffer me to become 
 food for the wild beasts, through 
 whose instrumentality it will be 
 granted me to attain to God. I 
 am the wheat of God, and am 
 ground by the teeth of the wild 
 beasts, that I may be found the 
 pure bread of God. Rather en- 
 tice the wild beasts, that they may 
 become my tomb, and may leave 
 nothing of my body ; so that when 
 I have fallen asleep [in death], I 
 may not be found troublesome to 
 any one. Then shall I be a true 
 disciple of Jesus Christ, when the 
 world shall not see so much as my 
 body. Entreat the Lord for me, 
 that by these instruments 1 I may 
 be found a sacrifice to God. I do 
 not, as Peter and Paul, issue com- 
 mandments unto you. They were 
 apostles of Jesus Christ, but I am 
 the very least [of believers] : they 
 free, 2 as the servants of 
 
 were 
 
 God; while I am, even until 
 
 1 i.e. by the teeth of the wild beasts. 
 
 1 " Free," probably from human infirmity.
 
 TO THE ROMANS. 
 
 213 
 
 servant. But when I 
 suffer, I shall be the 
 freed-man of Jesus, and 
 shall rise again emanci- 
 pated in Him. And 
 now, being a prisoner, I 
 learn not to desire any- 
 thing worldly or vain. 
 
 now, a servant. But when I 
 suffer, I shall be the freed-man of 
 Jesus Christ, and shall rise again 
 emancipated in Him. And now, 
 being in bonds for Him, I learn 
 not to desire anything worldly 
 or vain. 
 
 CHAP. v. / desire to die. 
 
 From Syria even unto 
 Rome I fight with 
 beasts, 1 both by land 
 and sea, both by night 
 and day, being bound 
 to ten leopards, I mean 
 a band of soldiers, who, 
 even when they receive 
 benefits, 2 show them- 
 selves all the worse. But 
 I am the more instructed 
 by their injuries [to act 
 as a disciple of Christ] ; 
 " yet am I not thereby 
 justified." 3 May I en joy 
 the wild beasts that are 
 prepared for me ; and I 
 pray they may be found 
 eager to rush upon me, 
 which also I will entice 
 to devour me speedily, 
 and not deal with me as 
 with some, whom, out 
 
 1 Comp. 1 Cor. xv. 32, where the word is also used figuratively. 
 
 2 Probably the soldiers received gifts from the Christians, to treat 
 Ignatius with kindness. 
 
 3 1 Cor. iv. 4. 
 
 From Syria even unto Rome I 
 fight with beasts, 1 both by land 
 and sea, both by night and day, 
 being bound to ten leopards, I 
 mean a band of soldiers, who, even 
 when they receive benefits, 2 show 
 themselves all the worse. But I 
 am the more instructed by their 
 injuries [to act as a disciple of 
 Christ] ; " yet am I not thereby 
 justified." 3 May I enjoy the wild 
 beasts that are prepared for me ; 
 and I pray that they may be found 
 eager to rush upon me, which also 
 I will entice to devour me speedily, 
 and not deal with me as with some, 
 whom, out of fear, they have not
 
 214 
 
 THE EPISTLE OF IGNATIUS 
 
 of fear, they have not 
 touched. But if they 
 be unwilling to assail 
 me, I will compel them 
 to do so. Pardon me 
 [in this] : I know what 
 is for my benefit. Now 
 I begin to be a disciple. 
 And let no one, of things 
 visible or invisible, envy 1 
 me that I should attain 
 to Jesus Christ. Let 
 fire and the cross; let the 
 crowds of wild beasts ; 
 let tearings, 2 break- 
 
 touched. But if they be unwilling 
 to assail me, I will compel them to 
 do so. Pardon me [in this] : I 
 know what is for my benefit. Now 
 I begin to be a disciple, and have 1 
 no desire after anything visible or 
 invisible, that I may attain to Jesus 
 Christ. Let fire and the cross ; 
 let the crowds of wild beasts ; let 
 breakings, tearings, and separations 
 of bones ; let cutting off of mem- 
 bers ; let bruising to pieces of the 
 whole body ; and let the very tor- 
 ment of the devil come upon me : 
 only let me attain to Jesus Christ. 
 
 ings, 
 
 and dislocations 
 
 of bones ; let cutting 
 off of members ; let 
 shatterings of the whole 
 body ; and let all the 
 dreadful 3 torments of 
 the devil come upon me : 
 only let me attain to 
 Jesus Christ. 
 
 CHAP. vi. By 
 
 All the pleasures of 
 the world, and all the 
 kingdoms of this earth, 4 
 shall profit me nothing. 
 It is better for me to die 
 in behalf of 5 Jesus 
 Christ, than to reign 
 
 1 In the shorter recension there is ^VjA&wi?, and in the longer 
 hence the variety of rendering, but the translation is by no means 
 certain. 
 
 * Some deem this and the following word spurious. 
 
 Literally, " evil." 4 Literally, " this age." * Literally, " into." 
 
 death I shall attain true life. 
 
 All the ends of the world, and 
 all the kingdoms of this earth, 4 
 shall profit me nothing. It is 
 better for me to die for the sake 
 of Jesus Christ, than to reign over 
 all the ends of the earth. " For 
 what is a man profited, if he gain
 
 TO 'THE ROMANS. 
 
 215 
 
 over all the ends of the 
 earth. " For what shall 
 a man be profited, if he 
 gain the whole world, 
 but lose his own soul?" l 
 Him I seek, who died 
 for us : Him I desire, 
 who rose again for our 
 sake. This is the gain 
 which is laid up for me. 
 Pardon me, brethren : 
 do not hinder me from 
 living, do not wish to 
 keep me in a state of 
 death ; 2 and while I de- 
 sire to belong to God, 
 do not ye give me over 
 to the world. Suffer 
 me to obtain pure light : 
 when I have gone 
 thither, I shall indeed 
 be a man of God. Per- 
 mit me to be an imitator 
 of the passion of my 
 God. If any one has 
 Him within himself, let 
 him consider what I de- 
 sire, and let him have 
 sympathy with me, as 
 knowing how I am 
 straitened. 
 
 the whole world, but lose his own 
 soul T' I long after the Lord, the 
 Son of the true God and Father, 
 even Jesus Christ. Him I seek, 
 who died for us and rose again. 
 Pardon me, brethren : do not hin- 
 der me in attaining to life ; for 
 Jesus is the life of believers. Do 
 not wish to keep me in a state of 
 death, 2 for life without Christ is 
 death. While I desire to belong 
 to God, do not ye give me over to 
 the world. Suffer me to obtain 
 pure light : when I have gone 
 thither, I shall indeed be a man 
 of God. Permit me to be an imi- 
 tator of the passion of Christ, my 
 God. If any one has Him within 
 himself, let him consider what I 
 desire, and let him have sympathy 
 with me, as knowing how I am 
 straitened. 
 
 CHAP. vii. Reason of desiring to die. 
 
 The prince of this The prince of this world would 
 world would fain carry fain carry me away, and corrupt 
 
 1 Matt. xvi. 26. Some omit this quotation. 
 3 Literally, "to die."
 
 216 
 
 THE EPISTLE OF IGNATIUS 
 
 me away, and corrupt 
 my disposition towards 
 God. Let none of you, 
 therefore, who are [in 
 Rome] help him ; rather 
 be ye on my side, that 
 is, on the side of God. 
 Do not speak of Jesus 
 Christ, and yet set your 
 desires on the world. 
 Let not envy find a 
 dwelling-place among 
 you; nor even should 
 I, when present with 
 you, exhort you to it, be 
 ye persuaded to listen 
 to me, but rather give 
 credit to those things 
 which I now write to 
 you. For though I am 
 alive while I write to 
 you, yet I am eager to 
 die. My love 1 has been 
 crucified, and there is 
 no fire in me desiring to 
 be fed; 2 but there is 
 within me a water that 
 liveth and speaketh, 4 
 saying to me inwardly, 
 Come to the Father. 
 I have no delight in 
 corruptible food, nor in 
 the pleasures of this life. 
 
 ' l Some understand by love in this passage, Christ Himself; others 
 regard it as referring to the natural desires of the heart. 
 
 2 Literally, "desiring material." 8 Comp. John iv. 14. 
 
 4 The text and meaning are here doubtful. We have followed Hefele, 
 who understands by the water the Holy Spirit, and refers to John vii. 38. 
 
 my disposition towards God. Let 
 none of you, therefore, who are 
 [in Rome] help him ; rather be ye 
 on my side, that is, on the side of 
 God. Do not speak of Jesus 
 Christ, and yet prefer this world 
 to Him. Let not envy find a 
 dwelling-place among you ; nor 
 even should I, when present with 
 you, exhort you to it, be ye per- 
 suaded, but rather give credit to 
 those things which I now write to 
 you. For though I am alive while 
 I write to you, yet I am eager to 
 die for the sake of Christ. My 
 love 1 has been crucified, and there 
 is no fire in me that loves anything ; 
 but there is living water springing 
 up in me, 3 and which says to me 
 inwardly, Come to the Father. I 
 have no delight in corruptible 
 food, nor in the pleasures of this 
 life. I desire the bread of God, 
 the heavenly bread, the bread of 
 life, which is the flesh of Jesus 
 Christ, the Son of God, who be- 
 came afterwards of the seed of 
 David and Abraham ; and I desire 
 the drink, namely His blood, which 
 is incorruptible love and eternal 
 life.
 
 TO THE ROMANS. 
 
 217 
 
 I desire the bread of 
 God, the heavenly bread, 
 the bread of life, which 
 is the flesh of Jesus 
 Christ, the Son of God, 
 who became afterwards 
 of the seed of David 
 and Abraham ; and I 
 desire the drink of 
 God, namely His blood, 
 which is incorruptible 
 love and eternal life. 
 
 CHAP. vin. Be ye favourable to me. 
 
 I no longer wish to 
 live after the manner of 
 men, and my desire shall 
 be fulfilled if ye consent. 
 Be ye willing, then, that 
 ye also may have your 
 desires fulfilled. I en- 
 treat you in this brief 
 letter ; do ye give credit 
 to me. Jesus Christ 
 will reveal these things 
 to you, [so that ye shall 
 know] that I speak 
 truly. He 3 is the mouth 
 altogether free from 
 falsehood, by which the 
 Father has truly spoken. 
 Pray ye for me, that I 
 may attain [the object 
 of my desire]. I have 
 not written to you ac- 
 
 1 Gal. ii. 20. 
 
 * Some refer this to 
 
 I no longer wish to live after the 
 manner of men, and my desire 
 shall be fulfilled if ye consent. " I 
 am crucified with Christ : never- 
 theless I live ; yet no longer I, 
 since Christ liveth in me." 1 I en- 
 treat you in this brief letter : do 
 not refuse me ; believe me that I 
 love Jesus, who was delivered [to 
 death] for my sake. " What shall 
 I render to the Lord for all His 
 benefits towards me ? " 2 Now 
 God, even the Father, and the 
 Lord Jesus Christ, shall reveal 
 these things to you, [so that ye 
 shall know] that I speak truly. 
 And do ye pray along with me, 
 that I may attain my aim in the 
 Holy Spirit. I have not written 
 to you according to the flesh, but 
 according to the will of God. If 
 
 2 Ps. cxvi. 12. 
 
 Ignatius himself.
 
 THE EPISTLE OF IGNATIUS 
 
 cording to the flesh, but 
 according to the will of 
 God. If I shall suffer, 
 ye have wished [well] 
 to me ; but if I am 
 rejected, ye have hated 
 me. 
 
 I shall suffer, ye have loved me ; 
 but if I am rejected, ye have 
 hated me. 
 
 CHAP. IX. Pray for the church in Syria. 
 
 Remember in your 
 prayers the church in 
 Syria, which now has 
 God for its shepherd, 
 instead of me. Jesus 
 Christ alone will oversee 
 it, and your love [will 
 also regard it]. But as 
 for me, I am ashamed 
 to be counted one of 
 them ; for indeed I am 
 not worthy, as being the 
 very last of them, and 
 one born out of due 
 time. 1 But I have ob- 
 tained mercy to be some- 
 body, if I shall attain to 
 God. My spirit salutes 
 you, and the love of the 
 churches that have re- 
 ceived me in the name 
 of Jesus Christ, and not 
 as a mere passer-by. 
 For even those churches 
 which were not 2 near to 
 me in the way, I mean 
 
 1 Comp. 1 Cor. xv. 8, 9. 
 
 * Some refer this to the jurisdiction of Ignatius. 
 
 Remember in your prayers the 
 church which is in Syria, which, 
 instead of me, has now for its 
 shepherd the Lord, who says, " I 
 am the good Shepherd." And He 
 alone will oversee it, as well as 
 your love towards Him. But as 
 for me, I am ashamed to be counted 
 one of them ; for I am not worthy, 
 as being the very last of them, and 
 one born out of due time. But I 
 have obtained mercy to be some- 
 body, if I shall attain to God. My 
 spirit salutes you, and the love of 
 the churches which have received 
 me in the name of Jesus Christ, 
 and not as a mere passer-by. For 
 even those churches which were
 
 TO THE ROMANS. 
 
 219 
 
 according to the flesh, 1 not near to me in the way, have 
 have gone before me, 2 brought me forward, city by city, 
 city by city, [to meet 
 me.] 
 
 CHAP. x. Conclusion. 
 
 Now I write these things to you 
 from Smyrna by the Ephesians, 
 who are deservedly most happy. 
 There is also with me, along with 
 many others, Crocus, one dearly 
 beloved by me. 3 As to those who 
 have gone before me from Syria 
 to Home for the glory of God, I 
 believe that you are acquainted 
 with them ; to whom, [then,] do ye 
 make known that I am at hand. 
 For they are all worthy, both of 
 God and of you ; and it is becoming 
 that you should refresh them in 
 all things. I have written these 
 
 Now I write these 
 things to you from 
 Smyrna by the Ephe- 
 sians, who are deservedly 
 most happy. There is 
 also with me, along with 
 many others, Crocus, 
 one dearly beloved by 
 me. 8 As to those who 
 have gone before me 
 from Syria to Rome 
 for the glory of God, I 
 believe that you are 
 acquainted with them ; 
 to whom, [then,] do ye 
 make known that I am 
 at hand. For they are 
 all worthy, both of God 
 and of you; and it is be- 
 coming that you should 
 refresh them in all 
 things. I have written 
 these things unto you, 
 on the day before the 
 ninth of the Kalends of 
 September (that 4 is, on 
 
 1 i.e. the outward road he had to travel. 
 
 2 Or, " have sent me forward ;" comp. Tit. iii. 13. 
 8 Literally, " the name desired to me." 
 
 4 This clause is evidently an explanatory gloss which has crept into the 
 text.
 
 220 THE EPISTLE TO THE ROMANS. 
 
 the twenty-third day of things unto you on the day before 
 
 August). Fare ye well the ninth of the Kalends of Sep- 
 
 to the end, in the pa- tember. Fare ye well to the end, 
 
 tience of Jesus Christ, in the patience of Jesus Christ. 
 Amen.
 
 THE EPISTLE OF IGNATIUS TO 
 THE PHILADELPHIANS. 
 
 SHORTER. 
 
 Ignatius, who is also 
 called Theophorus, to 
 the church of God the 
 Father, and our Lord 
 Jesus Christ, which 
 is at Philadelphia, in 
 Asia, which has ob- 
 tained mercy, and is 
 established in the har- 
 mony of God, and 
 rejoiceth unceasingly 1 
 in the passion of our 
 Lord, and is filled 
 with all mercy through 
 His resurrection; which 
 I salute in the Hood 
 of Jesus Christ, who 
 is our eternal and en- 
 during joy, especially 
 if [men] are in unity 
 with the bishop, the 
 presbyters, and the 
 deacons, who have been 
 
 LOXGER. 
 
 Ignatius, who is also called TJieo- 
 phorus, to the church of God the 
 Father, and of the Lord Jesus 
 Christ, which is at Philadelphia, 
 which has obtained mercy through 
 love, and is established in the har- 
 mony of God, and rejoiceth un- 
 ceasingly 1 in the passion of our 
 Lord Jesus, and is filled witli all 
 mercy through His resurrection; 
 which I salute in the blood of Jesus 
 Christ, who is our eternal and 
 enduring joy, especially to those 
 who are in unity ivith the bishop, 
 and the presbyters, and the dea- 
 cons, who have been appointed 
 by the will of God the Father, 
 through the Lord Jesus Christ, 
 who, according to His own will, 
 has firmly established His church 
 upon a rock, by a spiritual build- 
 ing, not made with hands, against 
 which the ivinds and the floods 
 
 1 Or, "inseparably."
 
 222 
 
 THE EPISTLE OF IGNATIUS 
 
 appointed according to 
 the mind of Jesus 
 Christ, whom He has 
 established in security, 
 after His own will, and 
 by His Holy Spirit. 
 
 have beaten, yet have not been able 
 to overthrow it .- 1 yea, and may 
 spiritual wickedness never be able 
 to do so, but be thoroughly weak- 
 ened by the power of Jesus Christ 
 our Lord. 
 
 CHAP. i. Praise of the bishop. 
 
 Which bishop, 2 I 
 know, obtained the mi- 
 nistry which pertains to 
 the common [weal], not 
 of himself, neither by 
 men, 3 nor through vain- 
 glory, but by the love 
 of God the Father, and 
 the Lord Jesus Christ ; 
 at whose meekness I am 
 struck with admiration, 
 and who by his silence 
 is able to accomplish 
 more than those who 
 vainly talk. For he is in 
 harmony with the com- 
 mandments [of God], 
 even as the harp is with 
 its strings. Wherefore 
 my soul declares his 
 mind towards God a 
 happy one, knowing it 
 to be virtuous and per- 
 fect, and that his stabi- 
 lity as well as freedom 
 from all anger is after 
 the example of the in- 
 
 1 Comp. Matt. vii. 25. 
 Comp. Gal. i. 1. 
 
 Having beheld your bishop, I 
 know that he was not selected to 
 undertake the ministry which per- 
 tains to the common [weal], either 
 by himself or by men, 3 or out of 
 vainglory, but by the love of Jesus 
 Christ, and of God the Father, 
 who raised Him from the dead ; at 
 whose meekness I am struck with 
 admiration, and who by His silence 
 is able to accomplish more than 
 they who talk a great deal. For 
 he is in harmony with the com- 
 mandments and ordinances of the 
 Lord, even as the strings are with 
 the harp, and is no less blameless 
 than was Zacharias the priest. 4 
 Wherefore my soul declares his 
 mind towards God a happy one, 
 knowing it to be virtuous and per- 
 fect, and that his stability as well 
 as freedom from all anger is after 
 
 * The bishop previously referred to. 
 4 Luke i. 6.
 
 TO THE PHILADELPHIANS. 
 
 223 
 
 finite 1 meekness of the 
 living God. 
 
 the example of the infinite meek- 
 ness of the living God. 
 
 CHAP. IT. Maintain union with the bishop. 
 
 Wherefore, as chil- 
 dren of light and truth, 
 flee from division and 
 wicked doctrines ; but 
 where the shepherd is, 
 there do ye as sheep 
 follow. For there are 
 many wolves that ap- 
 pear worthy of credit, 
 who, by means of a per- 
 nicious pleasure, carry 
 captive 4 those that are 
 running towards God ; 
 but in your unity they 
 shall have no place. 
 
 Wherefore, as children of light 
 and truth, avoid the dividing of 
 your unity, and the wicked doctrine 
 of the heretics, from whom " a de- 
 filing influence has gone forth into 
 all the earth." 2 But where the 
 shepherd is, there do ye as sheep 
 follow. For there are many wolves 
 in sheep's clothing, 3 who, by means 
 of a pernicious pleasure, carry cap- 
 tive 4 those that are running towards 
 God ; but in your unity they shall 
 have no place. 
 
 CHAP. in. Avoid schismatics. 
 
 Keep yourselves from 
 those evil plants which 
 Jesus Christ does not 
 tend, because they are 
 not the planting of the 
 Father. Not that I 
 have found any division 
 among you, but exceed- 
 ing purity. For as many 
 as are of (jod and of 
 Jesus Christ are also 
 with the bishop. And 
 as many as shall, in the 
 
 1 Literally, "all." 
 3 Comp. Matt. vii. 15. 
 
 Keep yourselves, then, from 
 those evil plants which Jesus Christ 
 does not tend, but that wild beast, 
 the destroyer of men, because they 
 are not the planting of the Father, 
 but the seed of the wicked one. 
 Not that I have found any division 
 among you do I write these things ; 
 but I arm you beforehand, as the 
 children of God. For as many as 
 are of Christ are also with the 
 bishop ; but as many as fall away 
 from him, and embrace communion 
 
 2 Jer. xxiii. 15. 
 
 * Comp. 2 Tim. iii. 6.
 
 224 
 
 THE EPISTLE OF IGNATIUS 
 
 exercise of repentance, 
 return into the unity of 
 the church, these, too, 
 shall belong to God, that 
 they may live according 
 to Jesus Christ. Do not 
 err, my brethren. If 
 any man follows him 
 that makes a schism in 
 the church, he shall not 
 inherit the kingdom of 
 God. If any one walks 
 according to a strange 2 
 opinion, he agrees not 
 with the passion [of 
 Christ]. 
 
 1 2 Tim. ii. 26. 
 
 ' Comp. Song of Sol. 
 
 with the accursed, these shall be 
 cut off along with them. For they 
 are not Christ's husbandry, but the 
 seed of the enemy, from whom 
 may you ever be delivered by the 
 prayers of the shepherd, that most 
 faithful and gentle shepherd who 
 presides over you. I therefore 
 exhort you in the Lord to receive 
 with all tenderness those that re- 
 pent and return to the unity of the 
 church, that through your kind- 
 ness and forbearance they may 
 recover 1 themselves out of the 
 snare of the devil, and becoming 
 worthy of Jesus Christ, may obtain 
 eternal salvation in the kingdom 
 of Christ. Brethren, be not de- 
 ceived. If any man follows him 
 that separates from the truth, he 
 shall not inherit the kingdom of 
 God ; and if any man does not 
 stand aloof from the preacher of 
 falsehood, he shall be condemned 
 to hell. For it is obligatory neither 
 to separate from the godly, nor to 
 associate with the ungodly. If any 
 one walks according to a strange 2 
 opinion, he is not of Christ, nor a 
 partaker of His passion ; but is a 
 fox, 3 a destroyer of the vineyard of 
 Christ. Have no fellowship 4 with 
 such a man, lest ye perish along 
 with him, even should he be thy 
 father, thy son, thy brother, or a 
 member of thy family. For says 
 
 2 i.e. heretical. 
 ii. 15. * Conop. 1 Cor. v. 11.
 
 TO THE PHILADELPHIANS. 225 
 
 [the Scripture], " Thine eye shall 
 not spare him." l You ought there- 
 fore to " hate those that hate 
 God, and to waste away [with 
 grief] on account of His ene- 
 mies." 2 I do not mean that you 
 should beat them or persecute them, 
 as do the Gentiles " that know not 
 the Lord and God ;" 3 but that you 
 should regard them as your ene- 
 mies, and separate yourselves from 
 them, while yet you admonish 
 them, and exhort them to repent- 
 ance, if it may be they will hear, if 
 it may be they will submit them- 
 selves. For our God is a lover of 
 mankind, and " will have all men 
 to be saved, and to come to the 
 knowledge of the truth." 4 Where- 
 fore " He makes His sun to rise 
 upon the evil and on the good, and 
 sendeth rain on the just and on the 
 unjust;" 5 of whose kindness the 
 Lord, wishing us also to be imi- 
 tators, says, " Be ye perfect, even 
 as also your Father thafc is in heaven 
 is perfect." 6 
 
 CHAP. iv. Have but one Eucharist, etc. 
 
 Take ye heed, then, I have confidence of you in the 
 
 to have but one Eucha- Lord, that ye will be of no other 
 
 rist. For there is one mind. Wherefore I write boldly 
 
 flesh of our Lord Jesus to your love, which is worthy of 
 
 Christ, and one cup to God, and exhort you to have but 
 
 [show forth 7 ] the unity one faith, and one [kind of] preach- 
 
 1 Deut. xiii. 6, 8. 2 Ps. cxix. 21. 8 1 Thess. iv. 5. 
 
 * 1 Tim. ii. 4. Matt. v. 45. 6 Matt. v. 48. 
 
 7 Literally, " into." 
 VOL. I. P
 
 226 
 
 THE EPISTLE OF IGNATIUS 
 
 of His blood ; one altar ; 
 as there is one bishop, 
 along with the presby- 
 tery and deacons, my 
 fellow-servants : that so, 
 whatsoever ye do, ye 
 may do it according to 
 [the will of] God. 
 
 1 Eph. iv. 5. 
 
 Tit. 
 
 ing, and one Eucharist. For there 
 is one flesh of the Lord Jesus 
 Christ ; and His blood which was 
 shed for us is one ; one loaf also is 
 broken to all [the communicants], 
 and one cup is distributed among 
 them all: there is but one altar 
 for the whole church, and one 
 bishop, with the presbytery and 
 deacons, my fellow-servants. Since, 
 also, there is but one unbegotten 
 Being, God, even the Father; and 
 one only-begotten Son, God, the 
 Word and man ; and one Com- 
 forter, the Spirit of truth ; and also 
 one preaching, and one faith, and 
 one baptism; 1 and one church 
 which the holy apostles established 
 from one end of the earth to the 
 other by the blood of Christ, and 
 by their own sweat and toil ; it 
 behoves you also, therefore, as 
 "a peculiar people, and a holy 
 nation," 2 to perform all things 
 with harmony in Christ. Wives, 
 be ye subject to your husbands in 
 the fear of God ; 8 and ye virgins, 
 to Christ in purity, not counting 
 marriage an abomination, but de- 
 siring that which is better, not for 
 the reproach of wedlock, but for 
 the sake of meditating on the law. 
 Children, obey your parents, and 
 have an affection for them, as 
 workers together with God for 
 your birth [into the world]. Ser- 
 vants, be subject to your masters 
 ii. 14 ; 1 Pet. ii. 9. 8 Eph. v. 22.
 
 TO THE PHILADELPHIANS. 227 
 
 in God, that ye may be the freed- 
 men of Christ. 1 Husbands, love 
 your wives, as fellow-servants of 
 God, as your own body, as the 
 partners of your life, and your co- 
 adjutors in the procreation of chil- 
 dren. Virgins, have Christ alone 
 before your eyes, and His Father 
 in your prayers, being enlightened 
 by the Spirit. May I have plea- 
 sure in your purity, as that of 
 Elijah, or as of Joshua the son of 
 Nun, as of Melchizedek, or as of 
 Elisha, as of Jeremiah, or as of 
 John the Baptist, as of the beloved 
 disciple, as of Timothy, as of Titus, 
 as of Evodius, as of Clement, 
 who departed this life in [perfect] 
 chastity. 2 Not, however, that I 
 blame the other blessed [saints] be- 
 cause they entered into the married 
 state, of which I have just spoken. 3 
 For I pray that, being found worthy 
 of God, I may be found at their 
 feet in the kingdom, as at the feet 
 of Abraham, and Isaac, and Jacob ; 
 as of Joseph, and Isaiah, and the 
 rest of the prophets ; as of Peter, 
 and Paul, and the rest of the 
 apostles, that were married men. 
 For they entered into these mar- 
 riages not for the sake of appetite, 
 but out of regard for the propaga- 
 tion of mankind. Fathers, "bring 
 
 1 Cor. vii. 22. 
 
 2 There was a prevalent opinion among the ancient Christian writers, 
 that all these holy men lived a life of celibacy. 
 
 * Or, " it is not because, etc., that I have mentioned these."
 
 228 THE EPISTLE OF IGNATIUS 
 
 up your children in the nurture 
 and admonition of the Lord;" 1 and 
 teach them the holy Scriptures, 
 and also trades, that they may not 
 indulge in idleness. Now [the 
 Scripture] says, "A righteous 
 father educates [his children] well ; 
 his heart shall rejoice in a wise 
 son." 2 Masters, be gentle towards 
 your servants, as holy Job has 
 taught you ; 3 for there is one 
 nature, and one family of man- 
 kind. For " in Christ there is 
 neither bond nor free." 4 Let 
 governors be obedient to Caesar ; 
 soldiers to those that command 
 them ; deacons to the presbyters, as 
 to high-priests ; the presbyters, and 
 deacons, and the rest of the clergy, 
 together with all the people, and 
 the soldiers, and the governors, 
 and Cassar [himself], to the bishop ; 
 the bishop to Christ, even as Christ 
 to the Father. And thus unity is 
 preserved throughout. Let not 
 the widows be wanderers about, 
 nor fond of dainties, nor gadders 
 from house to house ; but let them 
 be like Judith, noted for her seri- 
 ousness ; and like Anna, eminent 
 for her sobriety. I do not ordain 
 these things as an apostle: for "who 
 am I, or what is my father's 
 house," 5 that I should pretend to 
 be equal in honour to them ? But 
 
 1 Eph. vi. 4. 2 Prov. xxiii. 24. 
 
 8 Job xxxi. 13, 15. * Gal. iii. 28. 
 
 1 Sam. rviii. 18 ; 2 Sam. vii. 18.
 
 TO THE PHILADELPHIANS. 
 
 229 
 
 as your "fellow-soldier," 1 I hold 
 the position of one who [simply] 
 admonishes you. 
 
 CHAP. v. Pray for me. 
 
 am 
 
 My brethren, I 
 greatly enlarged in lov- 
 ing you; and rejoicing 
 exceedingly [over you], 
 I seek to secure your 
 safety. Yet it is not I, 
 but Jesus Christ, for 
 whose sake being bound 
 I fear the more, inasmuch 
 as I am not yet perfect. 
 But your prayer to God 
 shall make me perfect, 
 that I may attain to that 
 portion which through 
 mercy has been allotted 
 me, while I flee to the 
 gospel as to the flesh 
 of Jesus, and to the 
 apostles as to the pres- 
 bytery of the church. 
 And let us also love the 
 prophets, because they 
 too have proclaimed 
 the gospel, 3 and placed 
 their hope in Him, 4 and 
 waited for Him ; in 
 whom also believing, 
 they were saved, through 
 
 My brethren, I am greatly en- 
 larged in loving you; and rejoicing 
 exceedingly [over you], I seek to 
 secure your safety. Yet it is not I, 
 but the Lord Jesus through me ; 
 for whose sake being bound, I fear 
 the more, for I am not yet perfect. 
 But your prayer to God shall 
 make me perfect, that I may attain 
 that to which I have been called, 
 while I flee to the gospel as to the 
 flesh of Jesus Christ, and to the 
 apostles as the presbytery of the 
 church. I do also love the pro- 
 phets as those who announced 
 Christ, and as being partakers of 
 the same Spirit with the apostles. 
 For as the false prophets and the 
 false apostles drew [to themselves] 
 one and the same wicked, deceit- 
 ful, and seducing 2 spirit; so also 
 did the prophets and the apostles 
 receive from God, through Jesus 
 Christ, one and the same Holy 
 Spirit, who is good, and sovereign, 5 
 and true, and the Author of [sav- 
 ing] knowledge. 6 For there is 
 one God of the Old and New 
 
 1 Phil. ii. 25. 2 Literally, " people-deceiving." 
 
 8 Literally, " have proclaimed in reference to the gospel." 
 * In Christ. Comp. Ps. li. 12 (LXX.). 
 
 8 Literally, "teaching."
 
 230 
 
 THE EPISTLE OF IGNATIUS 
 
 union to Jesus Christ, 
 being holy men, worthy 
 of love and admiration, 
 having had witness 
 borne to them by 
 Jesus Christ, and being 
 reckoned along with 
 [us] in the gospel of 
 the common hope. 
 
 Testament, " one Mediator between 
 God and men," for the creation 
 of both intelligent and sensitive 
 beings, and in order to exercise a 
 beneficial and suitable providence 
 [over them]. There is also one 
 Comforter, who displayed 1 His 
 power in Moses, and the prophets, 
 and apostles. All the saints, 
 therefore, were saved by Christ, 
 hoping in Him, and waiting for 
 Him ; and they obtained through 
 Him salvation, being holy ones, 
 worthy of love and admiration, 
 having testimony borne to them 
 by Jesus Christ, in the gospel of 
 our common hope. 
 
 CHAP. vi. Do not accept Judaism. 
 
 But if any one preach 
 the Jewish law 2 unto 
 you, listen not to him. 
 For it is better to 
 hearken to Christian 
 doctrine from a man 
 who has been circum- 
 cised, than to Judaism 
 from one uncircum- 
 cised. But if either of 
 such persons do not 
 speak concerning Jesus 
 Christ, they are in my 
 judgment but as monu- 
 ments and sepulchres of 
 the dead, upon which 
 
 1 Or, " wrought." 
 * Comp. John viii. 41. 
 
 If any one preaches the one 
 God of the law and the prophets, 
 but denies Christ to be the Son of 
 God, he is a liar, even as also is 
 his father the devil, 3 and is a Jew 
 falsely-so-called, being possessed 
 of* mere carnal circumcision. If 
 any one confesses Christ Jesus the 
 Lord, but denies the God of the 
 law and of the prophets, saying 
 that the Father of Christ is not the 
 Maker of heaven and earth, he has 
 not continued in the truth any 
 more than his father the devil, 3 
 and is a disciple of Simon Magus, 
 not of the Holy Spirit. If any 
 
 * Literally, "Judaism." 
 4 Literally, "beneath."
 
 TO THE PHILADELPHIANS. 
 
 231 
 
 are written only the 
 names of men. Flee 
 therefore the wicked 
 devices and -snares of 
 the prince of this world, 
 lest at any time being 
 
 one says there is one God, and also 
 confesses Christ Jesus, but thinks 
 the Lord to be a mere man, and 
 not the only-begotten 1 God, and 
 Wisdom, and the Word of God, 
 and deems Him to consist merely 
 of a soul and body, such an one is 
 a serpent, that preaches deceit and 
 error for the destruction of men. 
 And such a man is poor in under- 
 standing, even as by name he is an 
 Ebionite. 2 If any one confesses 
 the truths mentioned, 3 but calls 
 lawful wedlock, and the procreation 
 of children, destruction and pollu- 
 tion, or deems certain kinds of 
 food abominable, such an one has 
 the apostate dragon dwelling within 
 him. If any one confesses the 
 Father, and the Son, and the Holy 
 Ghost, and praises the creation, but 
 calls the incarnation merely an ap- 
 pearance, and is ashamed of the 
 passion, such an one has denied 
 the faith, not less than the Jews 
 who killed Christ. If any one 
 confesses these things, and that 
 God the Word did dwell in a 
 human body, being within it as the 
 Word, even as the soul also is in 
 the body, because it was God that 
 inhabited it, and not a human soul, 
 but affirms that unlawful unions 
 are a good thing, and places the 
 highest happiness 4 in pleasure, as 
 
 1 Comp. the reading sanctioned by the ancient authorities, John i. 18. 
 
 2 From a Hebrew -word meaning " poor." 
 
 8 Or, " these things." * Literally, " the end of happiness."
 
 232 
 
 THE EPISTLE OF IGNATIUS 
 
 does the man who is falsely called 
 a Nicolaitan, this person can 
 neither be a lover of God, nor a 
 lover of Christ, but is a corrupter 
 of his own flesh, and therefore 
 void of the Holy Spirit, and a 
 stranger to Christ. All such per- 
 sons are but monuments and sepul- 
 chres of the dead, upon which are 
 written only the names of dead 
 men. Flee, therefore, the wicked 
 devices and snares of the spirit 
 which now worketh in the children 
 of this world, 1 lest at any time being 
 overcome, 2 ye grow weak in your 
 love. But be ye all joined toge- 
 ther 4 with an undivided heart and 
 a willing mind, " being of one ac- 
 cord and of one judgment," 5 being 
 always of the same opinion about 
 the same things, both when you 
 are at ease and in danger, both in 
 sorrow and in joy. I thank God, 
 through Jesus Christ, that I have 
 a good conscience in respect to you, 
 and that no one has it in his power 
 to boast, either privately or pub- 
 licly, that I have burdened any one 
 either in much or in little. And 
 I wish for all among whom I have 
 spoken, that they may not possess 
 that for a testimony against them. 
 
 1 Comp. Eph. ii. "2. 9 Literally, " oppressed." 3 Or, " will." 
 * Some render, " come together into the same place." 
 
 5 Phil. ii. 2. 
 
 6 Apparently by attempting to impose the yoke of Judaism. 
 
 conquered 2 by his arti- 
 fices, 3 ye grow weak in 
 your love. But be ye 
 all joined together 4 with 
 an undivided heart. 
 And I thank my God 
 that I have a good con- 
 science in respect to you, 
 and that no one has it 
 in his power to boast, 
 either privately or pub- 
 licly, that I have bur- 
 dened 6 any one either in 
 much or in little. And 
 I wish for all among 
 whom I have spoken, 
 that they may not pos- 
 sess that for a testimony 
 against them.
 
 TO THE PHILADELPHIANS. 
 
 233 
 
 CHAP. vn. I have exhorted you to unity. 
 
 For though some would have de- 
 ceived me according to the flesh, 
 yet my spirit is not deceived ; for 
 I have received it from God. For 
 it knows both whence it comes and 
 whither it goes, and detects the 
 secrets [of the heart]. For when 
 I was among you, I cried, I spoke 
 with a loud voice the word is not 
 mine, but God's Give heed to the 
 bishop, and to the presbytery and 
 deacons. But if ye suspect that 
 I spake thus, as having learned 
 beforehand the division caused by 
 some among you, He is my witness, 
 for whose sake I am in bonds, that 
 I learned nothing of it from the 
 mouth of any man. But the Spirit 
 made an announcement to me, 
 saying as follows : Do nothing 
 without the bishop ; keep your 
 bodies 4 as the temples of God ; 
 love unity ; avoid divisions ; be ye 
 followers of Paul, and of the rest 
 
 For though some 
 would have deceived me 
 according to the flesh, 
 yet the Spirit, as being 
 from God, is not de- 
 ceived. For it knows 
 both whence it comes 
 and whither it goes, 1 and 
 detects the secrets [of 
 the heart]. For, when 
 I was among you, I 
 cried, I spoke with a 
 loud voice : Give heed 
 to the bishop, and to the 
 presbytery and deacons. 
 Now, some suspected 
 me of having spoken 
 thus, as knowing be- 
 forehand the division 
 caused by some among 
 you. 2 But He is my 
 witness, for whose sake 
 I am in bonds, that I 
 got no intelligence from 
 anyman. 3 Butthe Spirit 
 proclaimed these words : 
 Do nothing without the 
 bishop ; keep your 
 bodies 4 as the temples 
 of God ; 5 love unity ; 
 avoid divisions ; be the 
 followers of Jesus Christ, 
 
 1 John iii. 8. 
 
 3 Some translate, " as foreseeing the division to arise among you." 
 
 8 Literally, " did not know from human flesh." 
 
 * Literally, " your flesh." Comp. 1 Cor. iii. 16, vi. 19.
 
 234 
 
 THE EPISTLE OF IGNATIUS 
 
 even as He is of His 
 
 Father. 
 
 of the apostles, even as they also 
 were of Christ. 
 
 CHAP, vn r. The same continued. 
 
 I therefore did what 
 belonged to me, as a 
 man devoted to 1 unity. 
 For where there is divi- 
 sion and wrath, God 
 doth not dwell. To all 
 them that repent, the 
 Lord grants forgive- 
 ness, if they turn in 
 penitence to the unity 
 of God, and to com- 
 munion with the bishop. 2 
 I trust [as to you] in 
 the grace of Jesus 
 Christ, who shall free 
 you from every bond. 
 And I exhort you to do 
 nothing out of strife, 
 but according to the doc- 
 trine of Christ. When 
 I heard some saying, 
 If I do not find it in 
 the ancient 5 Scriptures, 
 I will not believe the 
 gospel ; on my saying 
 to them, It is written, 
 they answered me, That 
 remains to be proved. 
 
 I therefore did what belonged 
 to me, as a man devoted to unity ; 
 adding this also, that where there 
 is diversity of judgment, and 
 wrath, and hatred, God does not 
 dwell. To all them that repent, 
 God grants forgiveness, if they 
 with one consent return to the 
 unity of Christ, and communion 
 with the bishop. 2 I trust to the 
 grace of Jesus Christ, that He 
 will free you from every bond of 
 wickedness. 3 I therefore exhort 
 you that ye do nothing out of 
 strife, 4 but according to the doc- 
 trine of Christ. For I have heard 
 some saying, If I do not find the 
 gospel in the archives, I will not 
 believe it. To such persons I say 
 that my archives are Jesus Christ, 
 to disobey whom is manifest de- 
 struction. My authentic archives 
 are His cross, and death, and re- 
 surrection, and the faith which 
 bears on these things, by which I 
 desire, through your prayers, to be 
 justified. He who disbelieves the 
 gospel disbelieves everything along 
 
 1 Literally, " prepared for." 
 8 Literally, " to the assembly of the bishop." 
 8 Comp. Isa. Iviii. 6. * Phil. ii. 8. 
 
 5 The meaning here is very doubtful. Some read \v TO?? 
 translated above ; others prefer \v ro't; dpxti'ois, as in the longer recension.
 
 TO THE PHILADELPHIANS. 
 
 235 
 
 But to me Jesus Christ 
 is in the place of all 
 that is ancient : His 
 cross, and 'death, and 
 resurrection, and the 
 faith 1 which is by Him, 
 are undefiled monu- 
 ments of antiquity; by 
 which I desire, through 
 your prayers, to be jus- 
 tified. 
 
 with it. For the archives ought 
 not to be preferred to the Spirit. 2 
 "It is hard to kick against the 
 pricks;" 3 it is hard to disbelieve 
 Christ; it is hard to reject the 
 preaching of the apostles. 
 
 CHAP. ix. The Old Testament is good : the New Testament 
 
 is better. 
 
 The priests 4 indeed 
 are good, but the High 
 Priest is better ; to 
 whom the holy of holies 
 has been committed, and 
 who alone has been en- 
 trusted with the secrets 
 of God. He is the door 
 of the Father, by which 
 enter in Abraham, and 
 Isaac, and Jacob, and 
 the prophets, and the 
 apostles, and the church. 
 All these have for their 
 object the attaining to 
 the unity of God. But 
 the gospel possesses 
 
 The priests 4 indeed, and the 
 ministers of the word, are good; 
 but the High Priest is better, to 
 whom the holy of holies has been 
 committed, and who alone has 
 been entrusted with the secrets of 
 God. The ministering powers of 
 God are good. The Comforter is 
 holy, and the Word is holy, the 
 Son of the Father, by whom He 
 made all things, and exercises a 
 providence over them all. This is 
 the Way 5 which leads to the Father, 
 the Rock, 6 the Defence, 7 the Key, 
 the Shepherd, 8 the Sacrifice, the 
 Door 9 of knowledge, through 
 which have entered Abraham, 
 
 1 i.e. the system of Christian doctrine. 
 
 2 Or, " the archives of the Spirit are not exposed to all. T 
 
 3 Acts xxvi. 14. 
 
 4 i.e. the Jewish priests. 
 6 1 Cor. x. 4: 
 
 8 John x. 11. 
 
 * John xiv. 6. 
 
 Literally, " the hedge." 
 
 John x. 9.
 
 236 
 
 THE EPISTLE OF IGNATIUS 
 
 something transcendent 
 [above the former dis- 
 pensation], viz. the ap- 
 pearance of our Lord 
 Jesus Christ, His pas- 
 sion and resurrection. 
 For the beloved pro- 
 phets announced Him, 1 
 but the gospel is the 
 perfection of immor- 
 tality. 2 All these things 
 are good together, if ye 
 believe in love. 
 
 and Isaac, and Jacob, Moses and 
 all the company of the prophets, 
 and these pillars of the world, the 
 apostles, and the spouse of Christ, 
 on whose account He poured out 
 His own blood, as her marriage 
 portion, that He might redeem 
 her. All these things tend towards 
 the unity of the one and only true 
 God. But the gospel possesses 
 something transcendent [above the 
 former dispensation], viz. the ap- 
 pearing of our Saviour Jesus 
 Christ, His passion, and the resur- 
 rection itself. For those things 
 which the prophets announced, 
 saying, " Until He come for whom 
 it is reserved, and He shall be the 
 expectation of the Gentiles," 3 have 
 been fulfilled in the gospel, [our 
 Lord saying,] " Go ye and teach 
 all nations, baptizing them in the 
 name of the Father, and of the 
 Son, and of the Holy Ghost." 4 
 All then are good together, the 
 law, the prophets, the apostles, the 
 whole company [of others] that 
 have believed through them : only 
 if we love one another. 
 
 CHAP. X. Congratulate the inhabitants of Antioch on the 
 close of the persecution. 
 
 Since, according to your prayers, 
 and the compassion which ye feel 
 
 Since, according to 
 your prayers, and the 
 
 1 Literally, " proclaimed as to Him." 
 
 * The meaning is doubtful. Comp. 2 Tim. i. 10. ' 
 
 * Gen. xlix. 10. 4 Matt, xxviii. 19.
 
 
 TO THE PHILADELPHIANS. 
 
 237 
 
 compassion which ye 
 feel in Christ Jesus, it 
 is reported to me that 
 the church which is at 
 Antioch in Syria pos- 
 sesses peace, it will be- 
 come you, as a church 
 of God, to elect a deacon 
 to act as the ambassador 
 of God [for you] to [the 
 brethren there], that he 
 may rejoice along with 
 them when they are met 
 together, and glorify the 
 name [of God]. Blessed 
 is he in Jesus Christ, 
 who shall be deemed 
 worthy of such a mini- 
 stry ; and ye too shall 
 be glorified. And if ye 
 are willing, it is not 
 beyond your power to 
 do this, for the sake of 1 
 God ; as also the near- 
 est churches have sent, 
 in some cases bishops, 
 and in others presbyters 
 and deacons. 
 
 in Christ Jesus, it is reported to 
 me that the church which is at 
 Antioch in Syria possesses peace, 
 it will become you, as a church of 
 God, to elect a bishop to act as 
 the ambassador of God [for you] 
 to [the brethren] there, that it may 
 be granted them to meet together, 
 and to glorify the name of God. 
 Blessed is he in Christ Jesus, who 
 shall be deemed worthy of such a 
 ministry ; and if ye be zealous [in 
 this matter], ye shall receive glory 
 in Christ. And if ye are willing, 
 it is not altogether beyond your 
 power to do this, for the sake of 1 
 God ; as also the nearest churches 
 have sent, in some cases bishops, 
 and in others presbyters and 
 deacons. 
 
 CHAP. xi. Thanks and salutation. 
 
 Now, as to Philo the 
 deacon, of Cilicia, a man 
 of reputation, who still 
 ministers to me in the 
 word of God, along with 
 Kheus Agathopus, an 
 
 Now, as to Philo the deacon, a 
 man of Cilicia, of high reputation, 
 who still ministers to me in the 
 word of God, along with Gaius 
 and Agathopus, an elect man, 
 who has followed me from Syria, 
 
 Literally, " for the name of."
 
 238 THE EPISTLE TO THE PHILADELPIIIANS. 
 
 not regarding 1 his life, these also 
 bear testimony in your behalf. 
 And I myself give thanks to God 
 for you, because ye have received 
 them : and the Lord will also re- 
 ceive you. But may those that 
 dishonoured them be forgiven 
 through the grace of Jesus Christ, 
 " who wisheth not the death of 
 the sinner, but his repentance." 2 
 The love of the brethren at Troas 
 salutes you ; whence also I write to 
 you by Burrhus, 3 who was sent 
 along with me by the Ephesians 
 and Smyrnaeans, to show their 
 respect : 4 whom the Lord Jesus 
 Christ will requite, in whom they 
 hope, in flesh, and soul, and spirit, 
 and faith, and love, and concord. 
 Fare ye well in the Lord Jesus 
 Christ, our common hope, in the 
 Holy Ghost. 
 
 elect man, who has fol- 
 lowed me from Syria, 
 not regarding 1 his life, 
 these bear witness in 
 your behalf ; and I my- 
 self give thanks to God 
 for you, that ye have 
 received them, even as 
 the Lord you. But 
 may those that dis- 
 honoured them be for- 
 given through the grace 
 of Jesus Christ! The 
 love of the brethren 
 at Troas salutes you ; 
 whence also I write to 
 you by Burrhus, who 
 was sent along with me 
 by the Ephesians and 
 Smyrnseans, to show 
 their respect. 4 May 
 the Lord Jesus Christ 
 honour them, in whom 
 they hope, in flesh, and 
 soul, and faith, and 
 love, and concord ! Fare 
 ye well in Christ Jesus, 
 our common hope. 
 
 1 Literally, " bidding farewell to." 
 
 a Comp. Ezek. xviii. 23, 32, xxxiii. 11 ; 2 Pet. iii. 9. 
 
 * The MS. has " Burgus." 
 
 * Or, " for the sake of honour."
 
 THE EPISTLE OF IGNATIUS TO 
 THE SMYBOIANS. 
 
 SHORTER. 
 
 Ignatius , who is also 
 called Theophorus, to 
 the church of God the 
 Father, and of the 
 beloved Jesus Christ, 
 which has through 
 mercy obtained every 
 kind of gift, which is 
 filled ivith faith and 
 love, and is deficient 
 in no gift, most worthy 
 of God, and adorned 
 with holiness: 1 the 
 church which is at 
 Smyrna, in Asia, 
 wishes abundance of 
 happiness, through the 
 immaculate Spirit and 
 word of God. 
 
 CHAP. i.TJianks to God for your faith. 
 
 I glorify God, even I glorify the God and Father 
 Jesus Christ, who has of our Lord Jesus Christ, who by 
 1 Literally, " holy-bearing." 
 
 LONGER. 
 
 Ignatius, who is also called TJieo- 
 phorus, to the church of God the 
 most high Father, and His beloved 
 Son Jesus Christ, which has 
 through mercy obtained every 
 kind of gift, which is filled with 
 faith and love, and is deficient in 
 no gift, most worthy of God, and 
 adorned with holiness : the church 
 which is at Smyrna, in Asia, 
 wishes abundance of happiness, 
 through the immaculate Spirit 
 and word of God.
 
 240 
 
 THE EPISTLE OF IGNATIUS 
 
 Him has given you such wisdom. 
 For I have observed that ye are 
 perfected in an immoveable faith, 
 as if ye were nailed to the cross of 
 our Lord Jesus Christ, both in the 
 flesh and in the spirit, and are 
 established in love through the 
 blood of Christ, being fully per- 
 suaded, in very truth, with respect 
 to our Lord Jesus Christ, that He 
 was the Son of God, " the first- 
 born of every creature," 1 God the 
 Word, the only-begotten Son, and 
 was of the seed of David according 
 to the flesh, 2 by the Virgin Mary ; 
 was baptized by John, that all 
 righteousness might be fulfilled 4 
 by Him ; that He lived a life of 
 holiness without sin, and was truly, 
 under Pontius Pilate and Herod 
 the tetrarch, nailed [to the cross] 
 for us in His flesh. From whom 
 we also derive our being, 5 from His 
 divinely-blessed passion, that He 
 
 given you such wisdom. 
 For I have observed 
 that ye are perfected in 
 an immoveable faith, as 
 if ye were nailed to the 
 cross of our Lord Jesus 
 Christ, both in the flesh 
 and in the spirit, and 
 are established in love 
 through the blood of 
 Christ, being fully per- 
 suaded with respect to 
 our Lord, that He was 
 truly of the seed of 
 David according to the 
 flesh, 2 and the Son of 
 God according to the 
 will and power 3 of God ; 
 that He was truly born 
 of a virgin, was baptized 
 by John, in order that 
 all righteousness might 
 be fulfilled 4 by Him; 
 and was truly, under 
 Pontius Pilate and 
 Herod the tetrarch, 
 nailed [to the cross] for 
 us in His flesh. Of this 
 fruit 6 we are by His 
 divinely-blessed passion, 
 that He might set up a 
 standard 7 for all ages, 
 through His resurrec- 
 
 i Col. i. 16. Rom. i. 3. 
 
 3 Theodoret, in quoting this passage, reads, "the Godhead and power.' 
 
 4 Matt. iii. 15. 5 Literally, "we are.' 
 a i.e. the cross, " fruit " being put for Christ on the tree. 
 
 i Isa. v. 26, xlix. 22.
 
 TO THE SMYRN^EANS. 
 
 241 
 
 tion, to all His holy 
 and faithful [followers], 
 whether among Jews or 
 Gentiles, in the one 
 body of His church. 
 
 might set up a standard for the 
 ages, through His resurrection, to 
 all His holy and faithful [followers], 
 whether among Jews or Gentiles, 
 in the one body of His church. 
 
 CHAP. ii. Chrisfs true passion. 
 
 Now, He suffered all these things 
 for us; and He suffered them 
 really, and not in appearance only, 
 even as also He truly rose again. 
 But not, as some of the unbelievers, 
 who are ashamed of the formation 
 of man, and the cross, and death 
 itself, affirm, that in appearance 
 only, and not in truth, He took a 
 body of the Virgin, and suffered 
 only in appearance, forgetting, as 
 they do, Him who said, "The 
 Word was made flesh ;" * and again, 
 " Destroy this temple, and in three 
 days I will raise it up ;" 2 and once 
 more, " If I be lifted up from the 
 earth, I will draw all men unto 
 me." 4 The Word therefore did 
 dwell in flesh, for " Wisdom built 
 herself an house." 5 The Word 
 raised up again His own temple on 
 the third day, when it had been 
 destroyed by the Jews fighting 
 against Christ. The Word, when 
 His flesh was lifted up, after the 
 manner of the brazen serpent in 
 
 1 John i. 14. 2 John ii. 19. 
 
 8 Or, "seeing that they are phantasmal and diabolical," as some 
 render ; but the above is preferable. 
 4 John xii. 32. Prov. ix. 1. 
 
 VOL. I. Q 
 
 Now, He suffered all 
 these things for our 
 sakes, that we might be 
 saved. And He suf- 
 fered truly, even as also 
 He truly raised up him- 
 self, not, as certain un- 
 believers maintain, that 
 He only seemed to suf- 
 fer, as they themselves 
 only seem to be [Chris- 
 tians]. And as they be- 
 lieve, so shall it happen 
 unto them, when they 
 shall be divested of 
 their bodies, and be mere 
 evil spirits. 3
 
 242 
 
 THE EPISTLE OF IGNATIUS 
 
 the wilderness, drew all men to 
 himself for their eternal salvation. 1 
 
 CHAP. in. Christ was possessed of a body after His 
 resurrection. 
 
 For I know that after 
 His resurrection also 
 He was still possessed 
 of flesh, 2 and I believe 
 that He is so now. 
 When, for instance, He 
 came to those who were 
 with Peter, He said 
 to them, "Lay hold, 
 handle me, and see that 
 I am not an incorporeal 
 spirit." 3 And immedi- 
 ately they touched Him, 
 and believed, being con- 
 vinced both by His flesh 
 and spirit. For this 
 cause also they despised 
 death, and were found 
 its conquerors. 7 And 
 after His resurrection 
 He did eat and drink 
 with them, as being pos- 
 sessed of flesh, although 
 spiritually He was united 
 to the Father. 
 
 And I know that He was pos- 
 sessed of a body not only in His 
 being born and crucified, but I also 
 know that He was so after His re- 
 surrection, and believe that He is 
 so now. When, for instance, He 
 came to those who were with Peter, 
 He said to them, " Lay hold, 
 handle me, and see that I am not 
 an incorporeal spirit." 3 "For a 
 spirit hath not flesh and bones, as 
 ye see me have." 4 And He says 
 to Thomas, "Eeach hither thy 
 finger into the print of the nails, 
 and reach hither thy hand, and 
 thrust it into my side;" 5 and im- 
 mediately they believed that He 
 was Christ. Wherefore Thomas 
 also says to Him, " My Lord, and 
 my God." 6 And on this account 
 also did they despise death, for it 
 were too little to say, indignities 
 and stripes. Nor was this all ; but 
 also after He had shown himself to 
 them, that He had risen indeed, 
 and not in appearance only, He 
 both ate and drank with them 
 
 1 Num. xxi. 9 ; John iii. 14. * Literally, " in the flesh." 
 
 8 Literally, " demon." According to Jerome, this quotation is from 
 the Gospel of the Nazarenes. Comp. Luke xxiv. 39. 
 4 Luke xxiv. 39. 6 John xx. 27. 
 
 e John xx. 28. ' Literally, " above death."
 
 TO THE SMYRN^EANS. 
 
 243 
 
 during forty entire days. And 
 thus was He, with the flesh, re- 
 ceived up in their sight unto Him 
 that sent Him, being with that 
 same flesh to come again, accom- 
 panied by glory and power. For, 
 say the [holy] oracles, " This same 
 Jesus, who is taken up from you 
 into heaven, shall so come, in like 
 manner as ye have seen Him go 
 unto heaven." 1 But if they say 
 that He will come at the end of 
 the world without a body, how shall 
 those " see Him that pierced 
 Him," 2 and when they recognise 
 Him, "mourn for themselves?" 1 
 For incorporeal beings have nei- 
 ther form nor figure, nor the 
 aspect 4 of an animal possessed of 
 shape, because their nature is in 
 itself simple. 
 
 CHAP. iv. Beware of these heretics. 
 
 I give you these in- 
 structions, beloved, as- 
 sured that ye also hold 
 the same opinions [as I 
 do]. But I guard you 
 beforehand from those 
 beasts in the shape of 
 men, whom you must 
 not only not receive, 
 but, if it be possible, not 
 even meet with ; only 
 you must pray to God 
 
 1 Actsi. 11. 
 3 Zech. xii. 10. 
 
 I give you these instructions, be- 
 loved, assured that ye also hold the 
 same opinions [as I do]. But I 
 guard you beforehand from these 
 beasts in the shape of men, from 
 whom you must not only turn away, 
 but even flee from them. Only 
 you must pray for them, if by any 
 means they may be brought to re- 
 pentance. For if the Lord were 
 in the body in appearance only, and 
 were crucified in appearance only, 
 
 2 Rev. i. 7. 
 * Or, " mark."
 
 244 
 
 THE EPISTLE OF IGNATIUS 
 
 for them, if by any 
 means they may be 
 brought to repentance, 
 which, however, will be 
 very difficult. Yet 
 Jesus Christ, who is our 
 true life, has the power 
 of [effecting] this. But 
 if these things were 
 done by our Lord only 
 in appearance, then am 
 I also only in appear- 
 ance bound. And why 
 have I also surrendered 
 myself to death, to fire, 
 to the sword, to the wild 
 beasts 1 But, [in fact,] 
 he who is near to the 
 sword is near to God ; 
 he that is among the 
 wild beasts is in com- 
 pany with God ; pro- 
 vided only he be so in 
 the name of Jesus Christ. 
 I undergo all things that 
 I may suffer together 
 with Him, 1 He who be- 
 came a perfect man in- 
 wardly strengthening 
 me. 2 
 
 then am I also bound in appearance 
 only. And why have I also sur- 
 rendered myself to death, to fire, 
 to the sword, to the wild beasts ? 
 But, [in fact,] I endure all things 
 for Christ, not in appearance only, 
 but in reality, that I may suffer 
 together with Him, while He him- 
 self inwardly strengthens me ; for 
 of myself I have no such ability. 
 
 CHAP. v. Their dangerous errors. 
 
 Some ignorantly 8 Some have ignorantly denied 
 
 deny Him, or rather Him, and advocate falsehood rather 
 
 have been denied by than the truth. These persons 
 
 Him, being the advo- neither have the prophecies per- 
 
 1 Comp. Rom. viii. 17. 2 Comp. Phil. iv. 13. 8 Or, " foolishly."
 
 TO THE SMYRN^ANS. 
 
 245 
 
 suaded, nor the law of Moses, nor 
 the gospel even to this day, nor 
 the sufferings we have individually 
 endured. For they think also the 
 same thing regarding us. For 
 what does it profit, if any one 
 commends me, but blasphemes my 
 Lord, not owning Him to be God 
 incarnate? 2 He that does not con- 
 fess this, has in fact altogether 
 denied Him, being enveloped in 
 death. I have not, however, 
 thought good to write the names 
 of such persons, inasmuch as they 
 are unbelievers ; and far be it 
 from me to make any mention of 
 them, until they repent. 
 
 cates of death rather 
 than of the truth. These 
 persons neither have 
 the prophets persuaded, 
 nor the law of Moses, 
 nor the gospel even to 
 this day, nor the suffer- 
 ings we have individu- 
 ally endured. For they 
 think also the same 
 thing regarding us. 1 For 
 what does any one profit 
 me, if he commends 
 me, but blasphemes my 
 Lord, not confessing 
 that He was [truly] 
 possessed of a body? 2 
 But he who does not 
 acknowledge this, has 
 in fact altogether denied 
 Him, being enveloped 
 in death. 3 I have not, 
 however, thought good 
 to write the names of 
 such persons, inasmuch 
 as they are unbelievers. 
 Yea, far be it from me 
 to make any mention of 
 them, until they repent 
 and return to [a true 
 belief in] Christ's pas- 
 sion, which is our resur- 
 rection. 
 
 1 i.e. As they imagine Christ to have suffered only in appearance, so 
 they believe that we suffer in vain. 
 
 3 Literally, " a flesh-bearer." 8 Literally, " a death-bearer."
 
 246 
 
 THE EPISTLE OF IGNATIUS 
 
 CHAP. vi. Unbelievers in the blood of Christ shall be 
 condemned. 
 
 Let no man deceive himself. 
 Unless he believes that Christ 
 Jesus has lived in the flesh, and 
 shall confess His cross and passion, 
 and the blood which He shed for 
 the salvation of the world, he shall 
 not obtain eternal life, whether he 
 be a king, or a priest, or a ruler, 
 or a private person, a master or a 
 servant, a man or a woman. " He 
 that is able to receive it, let him 
 receive it." 3 Let no man's place, 
 or dignity, or riches, puff him up ; 
 and let no man's low condition or 
 poverty abase him. For the chief 
 points are faith towards God, hope 
 towards Christ, the enjoyment of 
 those good things for which we 
 look, and love towards God and 
 our neighbour. For, " Thou shalt 
 love the Lord thy God with all 
 thy heart, and thy neighbour as 
 thyself." 5 And the Lord says, 
 " This is life eternal, to know the 
 only true God, and Jesus Christ 
 whom He has sent." 6 And 
 again, " A new commandment give 
 I unto you, that ye love one 
 another. On these two command- 
 ments hang all the law and the 
 prophets." 7 Do ye, therefore, 
 
 1 Literally, " the glory of the angels." 
 
 3 Literally, " judgment is to them." 3 Matt. xix. 12. 
 
 4 Literally, " the whole is." 6 Deut. vi. 5. 
 
 6 John xvii. 31. J John xiii. 34 ; Matt. xxii. 40. 
 
 Let no man deceive 
 himself. Both the 
 things which are in 
 heaven, and the glori- 
 ous angels, 1 and rulers, 
 both visible and in- 
 visible, if they believe 
 not in the blood of 
 Christ, shall, in conse- 
 quence, incur condem- 
 nation. 2 " He that is 
 able to receive it, let 
 him receive it." 3 Let 
 not [high] place puff 
 any one up : for that 
 which is worth all is 4 
 faith and love, to which 
 nothing is to be pre- 
 ferred. But consider 
 those who are of a dif-
 
 TO THE SMYRNJBANS. 
 
 247 
 
 ferent opinion with re- 
 spect to the grace of 
 Christ which has come 
 unto us, how opposed 
 they are to the will of 
 God. They have no 
 regard for love ; no care 
 for the widow, or the 
 orphan, or the oppressed; 
 of the bond, or of the 
 free ; of the hungry, or 
 of the thirsty. 
 
 notice those who preach other 
 doctrines, how they affirm that the 
 Father of Christ cannot be known, 
 and how they exhibit enmity and 
 deceit in their dealings with one 
 another. They have no regard 
 for love ; they despise the good 
 things we expect hereafter; they 
 regard present things as if they 
 were durable ; they ridicule him 
 that is in affliction ; they laugh at 
 him that is in bonds. 
 
 CHAP. VII. Let us stand aloof from such heretics. 
 
 They abstain from 
 the Eucharist and from 
 prayer, 1 because they 
 confess not the Eucharist 
 to be the flesh of our 
 Saviour Jesus Christ, 
 which suffered for our 
 sins, and which the 
 Father, of His goodness, 
 raised up again. Those, 
 therefore, who speak 
 against this gift of God, 
 incur death 5 in the 
 midst of their disputes. 
 But it were better for 
 them to treat it with 
 respect, 7 that they also 
 
 They are ashamed of the cross ; 
 they mock at the passion ; they 
 make a jest of the resurrection. 
 They are the offspring of that 
 spirit who is the author of all evil, 
 who led Adam, 2 by means of his 
 wife, to transgress the command- 
 ment, who slew Abel by the hands 
 of Cain, who fought against Job, 
 who was the accuser of Joshua 3 
 the son of Josedech, who sought 
 to " sift the faith " 4 of the apostles, 
 who stirred up the multitude of 
 the Jews against the Lord, who 
 also now " worketh in the children 
 of disobedience ; " 6 from whom the 
 Lord Jesus Christ will deliver us, 
 
 1 Theodoret, in quoting this passage, reads 7r/>o<7<po??, " offering." 
 
 2 Literally, " drove Adam out of." 8 Zech. iii. 1. 
 4 Luke xxii. 31. 
 
 6 Literally, " die disputing." 6 Eph. ii. 2. 
 
 7 Literally, " to love." Some think there is a reference to the agapse, 
 or love-feasts.
 
 THE EPISTLE OF IGNATIUS 
 
 might rise again. It is 
 fitting, therefore, that 
 ye should keep aloof 
 from such persons, and 
 not to speak of 2 them 
 either in private or in 
 public, but to give heed 
 to the prophets, and 
 above all, to the gospel, 
 in which the passion [of 
 Christ] has been re- 
 vealed to us, and the 
 resurrection has been 
 fully proved. 3 But 
 avoid all divisions, as 
 the beginning of evils. 
 
 who prayed that the faith of the 
 apostles might not fail, 1 not be- 
 cause He was not able of Himself 
 to preserve it, but because He re- 
 joiced in the pre-eminence of the 
 Father. It is fitting, therefore, 
 that ye should keep aloof from 
 such persons, and neither in private 
 nor in public to talk with 2 them ; 
 but to give heed to the law, and 
 the prophets, and to those who 
 have preached to you the word 
 of salvation. But flee from all 
 abominable heresies, and those that 
 cause schisms, as the beginning of 
 evils. 
 
 CHAP, viii. Let nothing be done without the bishop. 
 
 See that ye all follow 
 the bishop, even as 
 Jesus Christ does the 
 Father, and the presby- 
 tery as ye would the 
 apostles ; and reverence 
 the deacons, as being 
 the institution 4 of God. 
 Let no man do any- 
 thing connected with 
 the church without the 
 bishop. Let that be 
 deemed a proper 5 Eu- 
 charist, which is [ad- 
 
 See that ye all follow the bishop, 
 even as Christ Jesus does the 
 Father, and the presbytery as ye 
 would the apostles. Do ye also 
 reverence the deacons, as those 
 that carry out [through their office] 
 the appointment of God. Let no 
 man do anything connected with 
 the church without the bishop. 
 Let that be deemed a proper 5 
 Eucharist, which is [administered] 
 either by the bishop, or by one to 
 whom he has entrusted it. Wher- 
 ever the bishop shall appear, there 
 
 1 Luke xxii. 32. 
 
 2 The reading is iripl in the one case, and ft,ir in the other, though 
 the latter meaning seems preferable. Most of the MSS. of the longer 
 recension read TTE/)/, as in the shorter. 
 
 * Literally. " perfected." * Or, " command." * Or, " firm."
 
 TO THE SMYBN^EANS. 
 
 249 
 
 ministered] either by 
 the bishop, or by one to 
 whom he has entrusted 
 it. Wherever the bishop 
 shall appear, there let 
 the multitude [of the 
 people] also be; even as, 
 wherever Jesus Christ 
 is, there is the catholic 
 church. It is not lawful 
 without the bishop either 
 to baptize or to celebrate 
 a love-feast ; but what- 
 soever he shall approve 
 of, that is also pleasing 
 to God, so that every- 
 thing that is done may 
 be secure and valid. 2 
 
 let the multitude [of the people] 
 also be ; even as where Christ is, 
 there does all the heavenly host 
 stand by, waiting upon Him as the 
 Chief Captain of the Lord's might, 
 and the Governor of every intelli- 
 gent nature. It is not lawful 
 without the bishop either to bap- 
 tize, or to offer, or to present sacri- 
 fice, or to celebrate a love-feast. 1 
 But that which seems good to him, 
 is also well-pleasing to God, that 
 everything ye do may be secure 
 and valid. 
 
 CHAP. ix. Honour the bishop. 
 
 Moreover, 3 it is in 
 accordance with reason 
 that we should return 
 to soberness [of con- 
 duct], and, while yet 
 we have opportunity, 
 exercise repentance 
 towards God. It is well 
 to reverence 5 both God 
 and the bishop. He 
 who honours the bishop 
 has been honoured by 
 God ; he who does any- 
 thing without the know- 
 ledge of the bishop, does 
 
 1 Some refer the words to 
 
 2 Or, " firm." 
 
 * Literally, " to know." 
 
 Moreover, it is in accordance 
 with reason that we should return 
 to soberness [of conduct], and, 
 while yet we have opportunity, 
 exercise repentance towards God. 
 For " in Hades there is no one 
 who can confess his sins." 4 For 
 " behold the man, and his work is 
 before him." 6 And [the Scripture 
 saith], " My son, honour thou God 
 and the king." 7 And say I, Honour 
 thou God indeed, as the Author 
 and Lord of all things, but the 
 bishop as the high priest, who 
 bears the image of God of God, 
 
 the Lord's Supper. 
 
 3 Or, " finally." 4 Ps. vi. 5. 
 
 6 Isa. Ixii. 11. 7 Prov. ixiv. 21.
 
 250 
 
 [in reality] serve the 
 devil. Let all things, 
 then, abound to you 
 through grace, for ye 
 are worthy. Ye have 
 refreshed me in all 
 things, and Jesus Christ 
 [shall refresh] you. Ye 
 have loved me when 
 absent as well as when 
 present. May God re- 
 compense you, for whose 
 sake, while ye endure all 
 things, ye shall attain 
 unto Him. 
 
 inasmuch as he is a ruler, and of 
 Christ, in his capacity of a priest. 
 After Him, we must also honour the 
 king. For there is no one superior 
 to God, or even like to Him, among 
 .all the beings that exist. Nor is 
 there any one in the church 
 greater than the bishop, who 
 ministers as a priest to God for 
 the salvation of the whole world. 
 Nor, again, is there any one among 
 rulers to be compared with the 
 king, who secures peace and good 
 order to those over whom he rules. 
 He who honours the bishop shall 
 be honoured by God, even as he 
 that dishonours him shall be pun- 
 ished by God. For if he that 
 rises up against kings is justly held 
 worthy of punishment, inasmuch 
 as he dissolves public order, of how 
 much sorer punishment, suppose 
 ye, shall he be thought worthy, 1 
 who presumes to do anything 
 without the bishop, thus both de- 
 stroying the [church's] unity, and 
 throwing its order into confusion ? 
 For the priesthood is the very 
 highest point of all good things 
 among men, against which whoso- 
 ever is mad enough to strive, dis- 
 honours not man, but God, and 
 Christ Jesus, the First-born, and 
 the only High Priest, by nature, 
 of the Father. Let all things 
 therefore be done by you with good 
 order in Christ. Let the laity be 
 1 Conap. Heb. x. 29.
 
 TO THE SMYRNA ANS. 251 
 
 subject to the deacons ; the deacons 
 to the presbyters ; the presbyters 
 to the bishop; the bishop to Christ, 
 even as He is to the Father. 
 As ye, brethren, have refreshed 
 me, so will Jesus Christ refresh 
 you. Ye have loved me when 
 absent, as well as when present. 
 God will recompense you, for 
 whose sake ye have shown such 
 kindness towards His prisoner. 
 For. even if I am not worthy of it, 
 yet your zeal [to help me] is an 
 admirable 1 thing. For " he who 
 honours a prophet in the name of 
 a prophet, shall receive a prophet's 
 reward." 2 It is manifest also, that 
 he who honours a prisoner of Jesus 
 Christ shall receive the reward of 
 the martyrs. 
 
 CHAP. x. Acknowledgment of their kindness. 
 
 Ye have done well Ye have done well in receiving 
 
 in receiving Philo and Philo, and Gaius, and Agathopus, 
 
 Eheus Agathopus as who, being the servants 3 of Christ, 
 
 servants 3 of Christ our have followed me for the sake of 
 
 God, who have followed God, and who greatly bless the 
 
 me for the sake of God, Lord in your behalf, because ye 
 
 and who give thanks to have in every way refreshed them, 
 
 the Lord in your behalf, None of those things which ye 
 
 because ye have in every have done to them shall be passed 
 
 way refreshed them, by without being reckoned unto 
 
 None of these things you. "The Lord grant" to you 
 
 shall be lost to you. "that ye may find mercy of the 
 
 May my spirit be for Lord in that day!" 4 May my 
 
 * Or, " great." * Matt. x. 41. 
 
 8 Or, " deacons." 2 Tim. i. 18.
 
 252 
 
 THE EPISTLE OF IGNATIUS 
 
 you, 1 and my bonds, 
 which ye have not de- 
 spised or been ashamed 
 of ; nor shall Jesus 
 Christ, our perfect hope, 
 be ashamed of you. 
 
 spirit be for you, 1 and my bonds, 
 which ye have not despised or 
 been ashamed of. Wherefore, 
 neither shall Jesus Christ, our 
 perfect hope, be ashamed of you. 
 
 CHAP. xi. Request to them to send a messenger to AntiocJi. 
 
 Your prayer has 
 reached to the church 
 which is at Antioch in 
 Syria. Coming from 
 that place bound with 
 chains, most acceptable 
 to God, 2 1 salute all ; I 
 who am not worthy to 
 be styled from thence, 
 inasmuch as I am the 
 least of them. Never- 
 theless, according to the 
 will of God, I have 
 been thought worthy 
 [of this honour], not 
 that I have any sense 3 
 [of having deserved it], 
 but by the grace of 
 God, which I wish may 
 be perfectly given to 
 me, that through your 
 prayers I may attain to 
 God. In order, there- 
 fore, that your work 
 may be complete both 
 
 1 Comp. Epistle of Ignatius to Ephesians, chap. xxi. ; to Polycarp, 
 chap. ii. vi. 
 
 2 Literally, " most becoming of God." 
 8 Or, " from any conscience." 
 
 Your prayers have reached to 
 the church of Antioch, and it is at 
 peaqe. Coming from that place 
 bound, I salute all ; I who am not 
 worthy to be styled from thence, 
 inasmuch as I am the least of 
 them. Nevertheless, according to 
 the will of God, I have been 
 thought worthy [of this honour], 
 not that I have any sense 3 [of 
 having deserved it], but by the 
 grace of God, which I wish may 
 be perfectly given to me, that 
 through your prayers I may attain 
 to God. In order, therefore, that 
 your work may be complete both 
 on earth and in heaven, it is fitting 
 that, for the honour of God, your 
 church should elect some worthy
 
 TO THE SMYRN^EANS. 
 
 253 
 
 delegate; 1 so that he, journeying 
 into Syria, may congratulate them 
 that they are [now] at peace, and 
 are restored to their proper great- 
 ness, and that their proper consti- 
 tution 3 has been re-established 
 among them. What appears to 
 me proper to be done is this, that 
 you should send some one of your 
 number with an epistle, so that, 
 in company with them, he may 
 rejoice over the tranquillity which, 
 according to the will of God, 
 they have obtained, and because 
 that, through your prayers, I have 
 secured Christ as a safe harbour. 
 As persons who are perfect, ye 
 should also aim at 5 those things 
 which are perfect. For when ye 
 are desirous to do well, God is also 
 ready to assist you. 
 
 on earth and in heaven, 
 it is fitting that, for the 
 honour of God, your 
 church should elect 
 some worthy delegate ; * 
 so that he, journeying 
 into Syria, may con- 
 gratulate them that they 
 are [now] at peace, and 
 are restored to 2 their 
 proper greatness, and 
 that their proper consti- 
 tution 3 has been re-esta- 
 blished among them. It 
 seems then to me a be- 
 coming thing, that you 
 should send some one 
 of your number with an 
 epistle, so that, in com- 
 pany with them, he may 
 rejoice 4 over the tran- 
 quillity which, according 
 to the will of God, they ^ 
 have obtained, and be- 
 cause that, through your 
 prayers, they have now 
 
 reached the harbour. 
 
 As persons who are 
 perfect, ye should also 
 aim at 5 those things 
 which are perfect. For 
 when ye are desirous to 
 do well, God is also 
 ready to assist you. 
 
 1 Literally, "God-ambassador." 
 
 f Or, " have received." 
 
 3 Literally, " body." * Literally, "may glorify with them." 
 
 Or, " think of."
 
 254 
 
 THE EPISTLE OF IGNATIUS 
 
 CHAP. xn. Salutations. 
 
 The love of the 
 brethren at Troas salutes 
 you ; whence also I write 
 to you by Burrlms, 
 whom ye sent with me, 
 together with the Ephe- 
 sians, your brethren, 
 and who has in all 
 things refreshed me. 
 And I would that all 
 may imitate him, as 
 being a pattern of a 
 minister * of God. 
 Grace will reward him 
 in all things. I salute 
 your most worthy 2 
 bishop, and your very 
 venerable 8 presbytery, 
 and your deacons, my 
 fellow-servants, and all 
 of you individually, as 
 well as generally, in the 
 name of Jesus Christ, 
 and in His flesh and 
 blood, in His passion 
 and resurrection, both 
 corporeal and spiritual, 
 in union with God and 
 you. 4 Grace, mercy, 
 peace, and patience, be 
 with you for evermore ! 
 
 1 Or, " the ministry." 
 
 8 Literally, " worthy of God." 
 
 8 Literally, " most becoming of God." 
 
 4 Literally, " in the union of God and of you." 
 
 The love of your brethren at 
 Troas salutes you ; whence also I 
 write to you by Burgus, whom ye 
 sent with me, together with the 
 Ephesians, your brethren, and 
 who has in all things refreshed 
 me. And I would that all may 
 imitate him, as being a pattern of 
 a minister of God. The grace of 
 the Lord will reward him in all 
 things. I salute your most worthy 
 bishop Polycarp, and your vene- 
 rable presbytery, and your Christ- 
 bearing deacons, my fellow-ser- 
 vants, and all of you individually, 
 as well as generally, in the name 
 of Christ Jesus, and in His flesh 
 and blood, in His passion and re- 
 surrection, both corporeal and 
 spiritual, in union with God and 
 you. Grace, mercy, peace, and 
 patience, be with you in Christ 
 for evermore !
 
 TO THE SMIRN^EANS. 
 
 255 
 
 Conclusion. 
 
 I salute the families 
 
 I salute the families of my 
 of my brethren, with brethren, with their wives and 
 their wives and children, children, and those that are ever 
 
 virgins, and the widows. Be ye 
 strong, I pray, in the power of 
 the Holy Ghost. Philo, my 
 fellow-servant, who is with me, 
 greets you. I salute the house 
 of Tavias, and pray that it may 
 be confirmed in faith and love, 
 Tavias, and pray that both corporeal and spiritual. I 
 it may be confirmed in salute Alee, my well-beloved, 1 
 faith and love, both cor- and the incomparable Daphnus, 
 
 and Eutecnus, and all by name. 
 Fare ye well in the grace of God, 
 
 and the virgins who are 
 called widows. 1 Be ye 
 strong, I pray, in the 
 power of the Holy 
 Ghost. Philo, who is 
 with me, greets you. 
 I salute the house of 
 
 poreal and spiritual. I 
 salute Alee, my well- 
 
 beloved, 2 and the in- and of our Lord Jesus Christ, 
 comparable Daphnus, being filled with the Holy Spirit, 
 and Eutecnus, and all and divine and sacred wisdom, 
 by name. Fare ye well 
 in the grace of God. 
 
 1 The deaconesses seem to have been called widows. 
 
 2 Literally, " the name desired of me. 5 '
 
 THE EPISTLE OF IGNATIUS 
 TO POLYCARP. 
 
 SHORTER. 
 
 Ignatius, who is also 
 called Theophorus-, to 
 Poly carp, bishop of the 
 church of the Smyr- 
 nceans, or rather, ivho 
 has, as his own bishop, 
 God the Father, and 
 the Lord Jesus Christ: 
 [icishes~\ abundance of 
 happiness. 
 
 LONGER. 
 
 Ignatius, bishop of Antioch, and a 
 witness for Jesus Christ, to Poly- 
 carp, bishop of the church of the 
 Smyrnceans, or rather, ivho has, as 
 his own bishop, God the Father, 
 and Jesus Christ : [wishes] abun- 
 dance of happiness. 
 
 CHAP. i. Commendation and exhortation. 
 
 Having obtained good 
 proof that thy mind is 
 fixed in God as upon 
 an immoveable rock, I 
 loudly glorify [His 
 name] that I have been 
 thought worthy [to be- 
 hold] thy blameless 
 face, 1 which may I ever 
 enjoy in God ! I entreat 
 
 Having obtained good proof that 
 thy mind is fixed in God as upon 
 an immoveable rock, I loudly 
 glorify [His name] that I have 
 been thought worthy to behold thy 
 blameless face, 1 which may I ever 
 enjoy in God ! I entreat thee, by 
 the grace with which thou art 
 clothed, to press forward in thy 
 course, and to exhort all that they 
 
 1 i.e. to make personal acquaintance with one esteemed so highly. 
 VOL. I. B
 
 258 
 
 THE EPISTLE OF IGNATIUS 
 
 thee, by the grace with 
 which thou art clothed, 
 to press forward in thy 
 course, and to exhort 
 all that they may be 
 saved. Maintain thy 
 position with all care, 
 both in the flesh and 
 spirit. Have a regard 
 to preserve unity, than 
 which nothing is better. 
 Bear with all, even as 
 the Lord does with thee. 
 Support l all in love, as 
 also thou doest. Give 
 thyself to prayer with- 
 out ceasing. 2 Implore 
 additional understand- 
 ing to what thou already 
 hast. Be watchful, pos- 
 sessing a sleepless spirit. 
 Speak to every man 
 separately, as God 
 enables thee. 3 Bear the 
 infirmities of all, as 
 being a perfect athlete 
 [in the Christian life] : 
 where the labour is 
 great, the gain is all the 
 more. 
 
 may be saved. Maintain thy posi- 
 tion with all care, both in the flesh 
 and spirit. Have a regard to pre- 
 serve unity, than which nothing 
 is better. Bear with all, even as 
 the Lord does with thee. Support 1 
 all in love, as also thou doest. Give 
 thyself to prayer without ceasing. 2 
 Implore additional understanding 
 to what thou already hast. Be 
 watchful, possessing a sleepless 
 spirit. Speak to every man sepa- 
 rately, as God enables thee. 3 Bear 
 the infirmities of all, as being a 
 perfect athlete [in the Christian 
 life], even as does the Lord of all. 
 For says [the Scripture], " He 
 Himself took our infirmities, arid 
 bare our sicknesses." 4 Where the 
 labour is great, the gain is all the 
 more. 
 
 If 
 
 CHAP, ii 
 
 thou lovest the 
 
 -EzJiortations. 
 
 good disciples, no thanks 
 are due to thee on that 
 
 1 Or, " tolerate." 
 
 5 Some read, " according to thy practice." 
 
 If thou lovest the good disciples, 
 no thanks are due to thee on that 
 account ; but rather seek by meek- 
 
 2 Comp. 1 Thess. v. 17. 
 * Matt. viii. 17.
 
 TO POLYCARP. 
 
 259 
 
 account; but rather seek 
 by meekness to subdue 
 the more troublesome. 
 Every kind of wound is 
 not healed with the same 
 plaster. Mitigate vio- 
 lent attacks [of disease] 
 by gentle applications. 1 
 Be in all things " wise 
 as a serpent, and harm- 
 less as a dove." 2 For 
 this purpose thou art 
 composed of both flesh 
 and spirit, that thou 
 mayest deal tenderly 3 
 with those [evils] that 
 present themselves visi- 
 bly before thee. And 
 as respects those that 
 are not seen, 4 pray that 
 [God] would reveal 
 them unto thee, in order 
 that thou mayest be 
 wanting in nothing, but 
 mayest abound in every 
 gift. The times call 
 for thee, as pilots do 
 for the winds, and as 
 one tossed with tempest 
 seeks for the haven, so 
 that both thou [and 
 those under thy care] 
 may attain to God. Be 
 sober as an athlete of 
 
 1 Literally, " paroxysms by embrocations." 
 
 2 Matt. x. 16. s Literally, " flatter." 
 
 4 Some refer this to the mysteries of God, and others to things yet 
 future. 
 
 ness to subdue the more trouble- 
 some. Every kind of wound is 
 not healed with the same plaster. 
 Mitigate violent attacks [of disease] 
 by gentle applications. 1 Be in all 
 things " wise as a serpent, and 
 harmless always as a dove." 2 For 
 this purpose thou art composed of 
 both soul and body, art both fleshly 
 and spiritual, that thou mayest 
 correct those [evils] that present 
 themselves visibly before thee ; and 
 as respects those that are not seen, 
 mayest pray that these should be 
 revealed to thee, so that thou 
 mayest be wanting in nothing, but 
 mayest abound in every gift. The 
 times call upon thee 'to pray. For 
 as the wind aids the pilot of a ship, 
 and as havens are advantageous 
 for safety to a tempest-tossed vessel, 
 so is also prayer to thee, in order 
 that thou mayest attain to God. 
 Be sober as an athlete of God, 
 whose will is immortality and eter- 
 nal life ; of which thou art also
 
 THE EPISTLE OF IGNATIUS 
 
 God : the prize set be- 
 fore thee is immortality 
 and eternal life, of which 
 thou art also persuaded. 
 In all things may my 
 soul be for thine, 1 and 
 my bonds also, which 
 thou hast loved. 
 
 persuaded. In all things may my 
 soul be for thine, 1 and my bonds 
 also, which thou hast loved, 
 
 CHAP. in. ExJwrtations. 
 
 Let not those who 
 seem worthy of credit, 
 but teach strange doc- 
 trines, 2 fill thee with ap- 
 prehension. Stand firm, 
 as does an anvil which 
 is beaten. It is the part 
 of a noble 3 athlete to 
 be wounded, and yet 
 to conquer. And espe- 
 cially, we ought to bear 
 all things for the sake 
 of God, that He also 
 may bear with us. Be 
 ever becoming more 
 zealous than what thou 
 art. Weigh carefully 
 the times. Look for 
 Him who is above all 
 time, eternal and invi- 
 sible, yet who became 
 visible for our sakes ; 
 impalpable and impas- 
 sible, yet who became 
 
 1 Comp. Epistle of Ignatius 
 * Comp. 1 Tim. i. 8, vi. 3. 
 
 Let not those who seem worthy 
 of credit, but teach strange doc- 
 trines, 2 fill thee with apprehension. 
 Stand firm, as does an anvil which 
 is beaten. It is the part of a noble 3 
 athlete to be wounded, and yet to 
 conquer. And especially we ought 
 to bear all things for the sake of 
 God, that He also may bear with 
 us, and bring us into His king- 
 dom. Add more and more to thy 
 diligence ; run thy race with in- 
 creasing energy ; weigh carefully 
 the times. Whilst thou art here, 
 be a conqueror; for here is the 
 course, and there are the crowns. 
 Look for Christ, the Son of God ; 
 who was before time, yet appeared 
 in time ; who was invisible by na- 
 ture, yet visible in the flesh ; who 
 was impalpable, and could not be 
 touched, as being without a body, 
 but for our sakes became such, 
 might be touched and handled in 
 
 to the Ephesians, chap. xxi. etc. 
 
 Literally, " grc.it."
 
 TO POLYCAEP. 
 
 261 
 
 passible on our account ; 
 and who in every kind 
 of way suffered for our 
 sakes. 
 
 the body ; who was impassible as 
 God, but became passible for our 
 sakes as man ; and who in every 
 kind of way suffered for our 
 sakes. 
 
 CHAP. iv. Exhortations. 
 
 Let not widows be 
 neglected. Be thou, 
 after the Lord, their 
 protector 1 and friend. 
 Let nothing be done 
 without thy consent ; 
 neither do thou anything 
 without the approval of 
 God, which indeed thou 
 dost not, inasmuch as 
 thou .art stedfast. Let 
 your assembling toge- 
 ther be of frequent 2 
 occurrence : seek after 
 all by name. 3 Do not 
 despise either male or 
 female slaves, yet neither 
 let them be puffed up 
 with conceit, but rather 
 let them submit them- 
 selves 4 the more, for the 
 glory of God, that they 
 may obtain from God a 
 better liberty. Let them 
 
 Let not the widows be neglected 
 Be thou, after the Lord, their pro- 
 tector and friend. Let nothing be 
 done without thy consent ; neither 
 do thou anything without the ap- 
 proval of God, which indeed thou 
 doest not. Be thou stedfast. Let 
 your assembling together be of fre- 
 quent 2 occurrence : seek after all 
 by name. 8 Do not despise either 
 male or female slaves, yet neither 
 let them be puffed up with conceit, 
 but rather let them submit them- 
 selves 4 the more, for the glory of 
 God, that they may obtain from 
 
 denotes one who thinks or 
 
 1 The word in the original 
 cares for another. 
 
 2 Some refer the words to more frequent meetings, and others to theso 
 meetings being more numerous ; no comparison is necessarily implied. 
 
 3 i.e. so as to bring them out to the public assembly. 
 * Or, " act the part of slaves."
 
 262 
 
 THE EPISTLE OF IGNATIUS 
 
 not long to be set free 
 [from slavery] at the 
 public expense, that 
 they be not found slaves 
 to their own desires. 
 
 God a better liberty. Let them 
 not wish to be set free [from 
 slavery] at the public expense, that 
 they be not found slaves to their 
 own desires. 
 
 CHAP. v. The duties of husbands and wives. 
 
 Flee evil arts ; but 
 all the more discourse 
 in public regarding 
 them. 1 Speak to my 
 sisters, that they love 
 the Lord, and be satis- 
 fied with their husbands 
 both in the flesh and 
 spirit. In like manner 
 also, exhort my bre- 
 thren, in the name of 
 Jesus Christ, that they 
 love their wives, even 
 as the Lord the church. 2 
 If any one can continue 
 in a state of purity, 3 to 
 the honour of Him who 
 is Lord of the flesh, 4 let 
 him so remain without 
 boasting. If he begins 
 to boast, he is undone ; 
 and if he reckon himself 
 greater than the bishop, 
 he is ruined. But it 
 becomes both men and 
 
 1 Some insert py, and render, " rather do not even speak of them." 
 8 Eph. v. 25. 3 i.e. in celibacy. 
 
 4 Some render, " to the honour of the flesh of the Lord," as in the 
 longer recension. 
 * Laterally, " if he be known beyond the bishop." 
 
 Flee evil arts ; but all the more 
 discourse in public regarding them. 
 Speak to my sisters, that they love 
 the Lord, and be satisfied with 
 their husbands both in the flesh 
 and spirit. In like manner also, 
 exhort my brethren, in the name 
 of Jesus Christ, that they love 
 their wives, even as the Lord the 
 church. If any one can continue 
 in a state of purity, 3 to the honour 
 of the flesh of the Lord, let him so 
 remain without boasting. If he 
 shall boast, he is undone ; and if 
 he seeks to be more prominent 5 
 than the bishop, he is ruined. But 
 it becomes both men and women
 
 TO POLYCAEP. 
 
 263 
 
 women who marry, to 
 form their union with 
 the approval of the 
 bishop, that their mar- 
 riage may be according 
 to God, and not after 
 their own lust. Let all 
 things be done to the 
 honour of God. 1 
 
 who marry, to form their union 
 with the approval of the bishop, 
 that their marriage may be accord- 
 ing to the Lord, and not after their 
 
 O * 
 
 own lust. Let all things be done 
 to the honour of God. 1 
 
 CHAP. vi. The duties of the Christian flock. 
 
 Give ye 2 heed to the 
 bishop, that God also 
 may give heed to you. 
 My soul be for theirs 3 
 that are submissive to 
 the bishop, to the pres- 
 byters, and to the dea- 
 cons, and may my por- 
 tion be along with them 
 in God ! Labour to- 
 gether with one another; 
 strive in company to- 
 gether ; run together ; 
 suffer together ; sleep 
 together ; and awake to- 
 gether, as the stewards, 
 and associates, 4 and ser- 
 vants of God. Please 
 ye Him under whom ye 
 fight, and from whom 
 ye receive your wages. 
 Let none of you be 
 
 Give ye 2 heed to the bishop, that 
 God also may give heed to you. 
 My soul be for theirs 3 that are 
 submissive to the bishop, to the 
 presbytery, and to the deacons : 
 may I have my portion with them 
 from God ! Labour together with 
 one another; strive in company 
 together; run together; suffer 
 together; sleep together; and 
 awake together, as the stewards, 
 and associates, 4 and servants of 
 God. Please ye Him under whom 
 ye fight, and from whom ye shall 
 receive your wages. Let none of 
 you be found a deserter. Let 
 your baptism endure as your arms ; 
 your faith as your helmet ; your 
 love as your spear ; your patience 
 as a complete panoply. Let your 
 works be the charge assigned to 
 you, that you may obtain for them 
 
 1 Comp. 1 Cor. x. 31. 
 
 2 As this epistle, though sent to the bishop, was meant to be read to 
 the people, Ignatius here directly addresses them. 
 
 3 Comp. chap. ii. etc. 4 Or, "assessors."
 
 264 
 
 THE EPISTLE OF IGNATIUS 
 
 found a deserter. Let 
 your baptism endure as 
 your arms; your faith 
 as your helmet; your 
 love as your spear ; your 
 patience as a complete 
 panoply. Let your 
 works be the charge 3 
 assigned to you, that ye 
 may receive a worthy 
 recompense. Be long- 
 suffering, therefore, with 
 one another, in meek- 
 ness, as God is towards 
 you. May I have joy 
 of you for ever I 3 
 
 a most worthy 1 recompense. Be 
 long-suffering, therefore, with one 
 another, in meekness, and God 
 shall be so with you. May I have 
 joy of you for ever I 
 
 CHAP. \n.Request that Polycarp would send a messenger 
 to Antioch. 
 
 Seeing that the church which is 
 at Antioch in Syria is, as report 
 has informed me, at peace, through 
 your prayers, I also am the more 
 encouraged, resting without anxiety 
 in God, 4 if indeed by means of 
 suffering I may attain to God, so 
 that, through your prayers, I may 
 
 Seeing that the 
 church which is at 
 Antioch in Syria is, as 
 report has informed me, 
 at peace, through your 
 prayers, I also am the 
 more encouraged, rest- 
 ing without anxiety in 
 God, 4 if indeed by 
 means of suffering I 
 may attain to God, so 
 that, through your 
 prayers, I may be found 
 
 1 Literally, " worthy of God." 
 
 * A military reference, simply implying the idea of faithful effort lead- 
 ing to future reward. 
 
 3 Comp. Ignatius' Epistle to the Ephesians, chap. ii. 
 
 * Literally, u in freedom from care of God."
 
 TO POLYCARP. 
 
 2 65 
 
 a disciple [of Christ]. 1 
 It is fitting, O Poly- 
 carp, most blessed in 
 God, to assemble a very 
 solemn 2 council, and to 
 elect one whom you 
 greatly love, and know- 
 to be a man of activity, 
 who may be designated 
 the messenger of God ; 3 
 and to bestow on him 
 this honour that he may 
 go into Syria, and glo- 
 rify your ever active 
 love to the praise of 
 Christ. A Christian 
 has not power over him- 
 self, but must always 
 be ready for 4 the service 
 of God. Now, this 
 work is both God's and 
 yours, when ye shall 
 have completed it to 
 His glory. 5 For I trust 
 that, through grace, ye 
 are prepared for every 
 good work pertaining 
 to God. Knowing, 
 therefore, your ener- 
 getic love of the truth, 
 I have exhorted you by 
 this brief epistle. 
 
 be found a disciple [of Christ]. 
 It is fitting, O Polycarp, most 
 blessed in God, to assemble a very 
 solemn 2 council, and to elect one 
 whom you greatly love, and know 
 to be a man of activity, who may 
 be designated the messenger of 
 God ; 3 and to bestow on him the 
 honour of going into Syria, so 
 that, going into Syria, he may 
 glorify your ever active love to the 
 praise of God. A Christian has 
 not power over himself, but must 
 always be ready for 4 the service 
 of God. Now, this work is both 
 God's and yours, when ye shall 
 have completed it. For I trust 
 that, through grace, ye are pre- 
 pared for every good work per- 
 taining to God. Knowing your 
 energetic love of the truth, I have 
 exhorted you by this brief epistle. 
 
 1 Some read, " in tlie resurrection."* 
 
 2 Literally, " most befitting God." 
 
 3 Literally, " God-runner." 
 
 4 Literally, " at leisure for." 
 * Literally, "to Him."
 
 266 
 
 THE EPISTLE OF IGNATIUS 
 
 CHAP. VIII. Let other churches also send to Antioch. 
 
 Inasmuch, therefore, as I have 
 not been able to write to all 
 churches, because I must suddenly 
 sail from Troas to Neapolis, as the 
 will 1 [of the emperor] enjoins, [I 
 beg that] thou, as being acquainted 
 with the purpose 2 of God, wilt 
 write to the adjacent churches, 
 that they also may act in like 
 manner, such as are able to do so 
 sending messengers, and the others 
 transmitting letters through those 
 persons who are sent by thee, that 
 thou mayest be glorified by a 
 work 5 which shall be remembered 
 for ever, as indeed thou art worthy 
 to be. I salute all by name, and 
 in particular the wife of Epitropus, 
 with all her house and children. 
 I salute Attalus, my beloved. I 
 salute him who shall be deemed 
 
 Inasmuch as I have 
 not been able to write 
 to all the churches, be- 
 cause I must suddenly 
 sail from Troas to Nea- 
 polis, as the will 1 [of the 
 emperor] enjoins, [I 
 beg that] thou, as being 
 acquainted with the 
 purpose 2 of God, wilt 
 write to the adjacent 
 churches, that they also 
 may act in like manner, 
 such as are able to do 
 so sending messengers, 3 
 and the others trans- 
 mitting letters through 
 those persons who are 
 sent by thee, that thou 4 
 mayest be glorified by 
 a work 5 which shall be 
 remembered for ever, 
 as indeed thou art 
 worthy to be. I salute 
 all by name, and in 
 particular the wife of 
 Epitropus, with all her 
 house and children. I 
 salute Attalus, my be- 
 loved. I salute him 
 who shall be deemed 
 
 1 Some suppose the reference to be to the soldiers, or perhaps to God 
 Himself. 
 
 2 Or, " as possessed of the judgment." * Literally, "men on foot." 
 
 4 Some have the plural "ye" here. 
 
 5 Literally, " an eternal work."
 
 TO POLYCARP. 
 
 267 
 
 worthy to go [from 
 you] into Syria. Grace 
 shall be with him for 
 ever, and with Polycarp 
 that sends him. I pray 
 for your happiness for 
 ever in our God, Jesus 
 Christ, by whom con- 
 tinue ye in the unity 
 and under the protec- 
 tion of God. 1 I salute 
 Alee, my dearly be- 
 loved. 2 Fare ye well 
 in the Lord. 
 
 worthy to go [from you] into 
 Syria. Grace shall be with him 
 for ever, and with Polycarp that 
 sends him. I pray for your happi- 
 ness for ever in our God, Jesus 
 Christ, by whom continue ye in 
 the unity and under the protec- 
 tion of God. I salute Alee, my 
 dearly beloved. 2 Amen. Grace 
 [be with you]. Fare ye well in 
 the Lord. 
 
 1 Some propose to read, " and of the bishop." 
 3 Literally, " name desired by me."
 
 THE EPISTLES OF IGNATIUS 
 
 AFTER THE SYRIAC VERSION.
 
 INTRODUCTORY NOTICE. 
 
 lOME account of the discovery of the Syriac ver- 
 sion of the Ignatian Epistles has been already 
 given (p. 141). We have simply to add here a 
 brief description of the MSS. from which the 
 Syriac text has been printed. That which is named a by 
 Cureton, contains only the Epistle to Polycarp, and exhibits 
 the text of that epistle which, after him, we have followed. 
 He fixes its age somewhere in the first half of the sixth 
 century, or before the year 550. The second MS., which 
 Cureton refers to as /3, is assigned by him to the seventh or 
 eighth century. It contains the three Epistles of Ignatius, 
 and furnishes the text here followed in the Epistles to the 
 Ephesians and Romans. The third MS., which Cureton 
 quotes as 7, has no date, but, as he tells us, " belonged to the 
 collection acquired by Moses of Nisibis in A.D. 931, and was 
 written apparently about three or four centuries earlier." It 
 contains the three epistles to Polycarp, the Ephesians, and 
 the Romans. The text of all these MSS. is in several pas- 
 sages manifestly corrupt, and the translators appear at times 
 to have mistaken the meaning of the Greek original.
 
 THE EPISTLE OF IGNATIUS 
 TO POLYCAKP. 1 
 
 GNATIUS, who is [also called~\ TheopJiorus, to 
 Polycarp, bishop of Smyrna, or rather, who has 
 as his own bishop God the Father, and our Lord 
 Jesus Christ : [wishes] abundance of happiness. 
 
 CHAP. i. 
 
 Because thy mind is acceptable to me, inasmuch as it is 
 established in God, as on a rock which is immoveable, I glorify 
 God the more exceedingly that I have been counted worthy 
 of [seeing] thy face, which I longed after in God. Now I 
 beseech thee, by the grace with which thou art clothed, to add 
 [speed] to thy course, and that thou ever pray for all men 
 that they may be saved, and that thou demand 2 things which 
 are befitting, with all assiduity both of the flesh and spirit. 
 Be studious of unity, than which nothing is more precious. 
 Bear with all men, even as our Lord beareth with thee. 
 Show patience 3 with all men in love, as [indeed] thou doest. 
 Be stedfast in prayer. Ask for more understanding than 
 that which thou [already] hast. Be watchful, as possessing a 
 
 1 The inscription varies in each of the three Syriac MSS., being in the 
 first, " The Epistle of my lord Ignatius the bishop ; " in the second, " The 
 Epistle of Ignatius;" and in the third, " The Epistle of Ignatius, bishop 
 of Antioch." 
 
 2 For " vindicate thy place" in the Greek. 
 8 Literally, " draw out thy spirit." 
 
 VOL. I. S
 
 274 EPISTLE OF IGNATIUS 
 
 spirit which sleepeth not. Speak with every man according 
 to the will of God. Bear the infirmities of all men as a 
 perfect athlete; for where the labour is great, the gain is 
 also great. 
 
 CHAP. n. 
 
 If thou lovest the good disciples only, thou hast no grace ; 
 [but] rather subdue those that are evil by gentleness. All 
 [sorts of] wounds are not healed by the same medicine. 
 Mitigate [the pain of] cutting 1 by tenderness. Be wise as 
 the serpent in everything, and innocent, with respect to those 
 things which are requisite, even as the dove. For this reason 
 thou art [composed] of both flesh and spirit, that thou mayest 
 entice 2 those things which are visible before thy face, and 
 mayest ask, as to those which are concealed from thee, that 
 they [too] may be revealed to thee, in order that thou be de- 
 ficient in nothing, and mayest abound in all gifts. The time 
 demands, even as a pilot does a ship, and as one who stands 
 exposed to the tempest does a haven, that thou shouldst be 
 worthy of God. Be thou watchful as an athlete of God. 
 That which is promised to us is life eternal, which cannot be 
 corrupted, of which things thou art also persuaded. In 
 everything I will be instead 3 of thy soul, and my bonds which 
 thou hast loved. 
 
 CHAP. IIL 
 
 Let not those who seem to be somewhat, and teach strange 
 doctrines, strike thee with apprehension ; but stand thou in 
 the truth, as an athlete 4 who is smitten, for it is [the part] 
 of a great athlete to be smitten, and [yet] conquer. More 
 especially is it fitting that we should bear everything for the 
 
 1 Cureton observes, as one alternative here, that " the Syrian trans- 
 lator seems to have read wpf K<T/ for irctpo%vaft,ov$" 
 
 2 Or, " flatter," probably meaning to "deal gently with." 
 8 Thus the Syriac renders etvrtyvxov in the Greek. 
 
 4 The Greek has oLx.pav, " an anviL"
 
 TO POLYCARP. 275 
 
 sake of God, that He also may bear us. Be [still] more 
 diligent than thou yet art. Be discerning of the times. 
 Look for Him that is above the times, Him who has no 
 times, Him who is invisible, Him who for our sakes became 
 visible, Him who is impalpable, Him who is impassible, Him 
 who for our sakes suffered, Him who endured everything in 
 every form for our sakes. 
 
 CHAP. IY. 
 
 Let not the widows be overlooked; on account of 1 our 
 Lord be thou their guardian, and let nothing be done with- 
 out thy will ; also do thou nothing without the will of GocT, 
 as indeed thou doest not. Stand rightly. Let there be fre- 
 quent 2 assemblies : ask every man [to them] by his name. 
 Despise not slaves, either male or female ; but neither let 
 them be contemptuous, but let them labour the more as for 
 the glory of God, that they may be counted worthy of a more 
 precious freedom, which is of God. Let them not desire to 
 be set free out of the common [fund], lest they be found the 
 slaves of lusts. 
 
 CHAP. v. 
 
 Flee wicked arts ; but all the more discourse regarding 
 them. Speak to my sisters, that they love in our Lord, and 
 that their husbands be sufficient for them in the flesh and 
 spirit. Then, again, charge my brethren in the name of our 
 Lord Jesus Christ, that they love their wives, as our Lord 
 His church. If any man is able in power to continue in 
 purity, 3 to the honour of the flesh of our Lord, let him con- 
 tinue so without boasting ; if he boasts, he is undone ; if he 
 become known apart from the bishop, he has destroyed 
 himself. 4 It is becoming, therefore, to men and women who 
 marry, that they marry with the counsel of the bishop, that 
 
 1 The Greek has /MTCC, " after." 
 
 9 Or, "constant," "regular." 
 
 8 i.e. "in celibacy." 4 Or, " corrupted himself."
 
 276 THE EPISTLE TO POLTCARP. 
 
 the marriage may be in our Lord, and not in lust. Let 
 everything, therefore, be [done] for the honour of God. 
 
 CHAP. vi. 
 
 Look ye to the bishop, that God also may look upon you. 
 I will be instead of the souls of those who are subject to the 
 bishop, and the presbyters, and the deacons ; with them may 
 I have a portion in the presence of God ! Labour together 
 with one another, act as athletes 1 together, run together, 
 suffer together, sleep together, rise together. As stewards 
 of God, and of His household, 2 and His servants, please Him 
 and serve Him, that ye may receive from Him the wages 
 [promised]. Let none of you be rebellious. Let your bap- 
 tism be to you as armour, and faith as a spear, and love as a 
 helmet, and patience as a panoply. Let your treasures be 
 your good works, that ye may receive the gift of God, as is 
 just. Let your spirit be long-suffering towards each other 
 with meekness, even as God [is] towards you. As for me, I 
 rejoice in you at all times. 
 
 CHAP. vn. 
 
 The Christian has not power over himself, but is [ever] 
 ready to be subject to God. 8 
 
 CHAP. vni. 
 
 I salute him who is reckoned worthy to go to Antioch in 
 my stead, as I commanded thee. 3 
 
 1 Literally, " make tbe contest." 
 
 2 Literally, " sons of His house." 
 
 8 These are the only parts of chaps, vii. and viii. in the Greek that 
 are represented in the Syriac.
 
 GNATIUS, who is [also called] Theophorus, to the 
 church which is blessed in the greatness of God the 
 Father, and perfected; to her who was selected* 
 from eternity, that she might be at all times for 
 glory, which abideth, and is unchangeable, and is perfected and 
 chosen in the purpose of truth by the will of the Father of Jesus 
 Christ our God; to her who is worthy of happiness; to her 
 who is at Ephesus, in Jesus Christ, in joy which is unblame- 
 able : [wishes] abundance of happiness. 
 
 CHAP. i. 
 
 Inasmuch as your name, which is greatly beloved, is 
 acceptable to me in God, [your name] which ye have ac- 
 quired by nature, through a right and just will, and also by 
 the faith and love of Jesus Christ our Saviour, and ye are 
 imitators of God, and are fervent in the blood of God, and 
 have speedily completed a work congenial to you ; [for] when 
 ye heard that I was bound, 3 so as to be able to do nothing for 
 the sake of the common name and hope (and I hope, through 
 your prayers, that I may be devoured by beasts at Rome, so 
 that by means of this of which I have been accounted worthy, 
 I may be endowed with strength to be a disciple of God), ye 
 were diligent to come and see me. Seeing, then, that we 
 
 1 Another inscription is, " Epistle the second, which is to the Ephe- 
 sians." 
 
 8 Literally, " separated." * Literally, " bound from actions." 
 
 277
 
 278 THE EPISTLE OF IGNATIUS 
 
 have become acquainted with your multitude 1 in the name 
 of God, by Onesimus, who is your bishop, in love which is 
 unutterable, whom I pray that ye love in Jesus Christ our 
 Lord, and that all of you imitate his example ; 2 for blessed 
 is He who has given you such a bishop, even as ye deserve 
 [to have]. 3 
 
 CHAP, in. 4 
 
 But inasmuch as love does not permit me to be silent in 
 regard to you, on this account I have been forward to entreat 
 of you that ye would be diligent in the will of God. 
 
 CHAP, viii. 5 
 
 For, so long as there is not implanted in you any one lust 
 which is able to torment you, behold, ye live in God. I rejoice 
 in you, and offer supplication 6 on account of you, Ephesians, 
 a church which is renowned in all ages. For those who are 
 carnal are not able to do spiritual things, nor those that are 
 spiritual carnal things ; in like manner as neither can faith 
 [do] those things which are foreign to faith, nor want of faith 
 [do] what belongs to faith. For those things which ye have 
 done in the flesh, even these are spiritual, because ye have 
 done everything in Jesus Christ. 
 
 CHAP. ix. 
 
 And ye are prepared for the building of God the Father, 
 and ye are raised up on high by the instrument of Jesus 
 Christ, which is the cross ; and ye are drawn by the rope, 
 
 1 Cureton renders, " have received your abundance," probably refer- 
 ring the words to gifts sent by the Ephesians to Ignatius. 
 
 2 Literally, " be in his image." 
 
 3 There is no apodosis, unless it be found in what follows. 
 
 * The following clause is the whole of chap. iii. in the Greek, which 
 is represented in the Syriac. 
 
 6 Chaps, iv. v. vi. vii. of the Greek are totally omitted in the Syriac. 
 
 6 Thus Cureton renders the words, referring in confirmation to the 
 Peshito version of Phil. i. 4, but the meaning is doubtful.
 
 TO THE EPHESIANS. 279 
 
 which is the Holy Spirit ; and your pulley is your faith, and 
 your love is the way which leadeth up on high to God. 
 
 CHAP. x. 
 
 Pray for all men ; for there is hope of repentance for 
 them, that they may be counted worthy of God. By your 
 works especially let them be instructed. Against their harsh 
 words be ye conciliatory, by meekness of mind and gentle- 
 ness. Against their blasphemies do ye give yourselves to 
 prayer; and against their error be ye armed with faith. 
 Against their fierceness be ye peaceful and quiet, and be ye 
 not astounded by them. Let us, then, be imitators of our 
 Lord in meekness, and strive who shall more especially be 
 injured, and oppressed, and defrauded. 
 
 CHAP, xiv. 1 
 
 The work is not of promise, 2 unless a man be found in the 
 power of faith, even to the end. 
 
 CHAP. xv. 
 
 It is better that a man should be silent while he is some- 
 thing, than that he should be talking when he is not ; that 
 by those things which he speaks he should act, and by those 
 things of which he is silent he should be known. 
 
 CHAP, xviii. 3 
 
 My spirit bows in adoration to the cross, which is a 
 stumbling-block to those who do not believe, but is to you for 
 salvation and eternal life. 
 
 1 Chaps, xi. xii. xiii. of the Greek are totally wanting in the Syriac, 
 and only these few words of chaps, xiv. and xv. are represented. 
 
 3 The meaning seems to be that mere profession, without continuous 
 practice, is nothing. 
 
 * Chaps, xvi. and xvii. of the Greek are totally wanting in the Syriac.
 
 280 THE EPISTLE TO THE EPHESIANS. 
 
 CHAP. xix. 
 
 There was concealed from the ruler of this world the 
 virginity of Mary and the birth of our Lord, and the three 
 renowned mysteries 1 which were done in the tranquillity of 
 God from the star. And here, at the manifestation of the 
 Son, magic began to be destroyed, and all bonds were loosed ; 
 and the ancient kingdom and the error of evil was destroyed. 
 Henceforward all things were moved together, and the de- 
 struction of death was devised, and there was the commence- 
 ment of that which was perfected in God. 
 
 1 Literally, " the mysteries of the shout." The meaning is here con- 
 fused and obscure. See the Greek. 
 
 2 Chaps, xx. and xxi. of the Greek are altogether wanting in the 
 Syriac.
 
 THE THIRD EPISTLE OF THE SAME 
 ST IGNATIUS. 1 
 
 GNATTUS, who is [also called] TTieophorus, to the 
 rail church which has received grace through the great- 
 ^ ness of the Father Most High ; to her who presideth 
 in the place of the region of the Romans, who is 
 worthy of God, and worthy of life, and happiness, and praise, 
 and remembrance, and is worthy of prosperity, and presideth 
 in love, and is perfected in the law of Christ unblameable : 
 [wishes] abundance of peace. 
 
 CHAP. i. 
 
 From of old have I prayed to God, that I might be counted 
 worthy to behold your faces which are worthy of God : now, 
 therefore, being bound in Jesus Christ, I hope to meet you 
 and salute you, if it be the will [of God] that I should be 
 accounted worthy to the end. For the beginning is well 
 arranged, if I be counted worthy to attain to the end, that I 
 may receive my portion, without hindrance, through suffering. 
 For I am in fear of your love, lest it should injure me. As 
 to you, indeed, it is easy for you to do whatsoever ye wish ; 
 but as to me, it is difficult for me to be accounted worthy of 
 God, if indeed ye spare me not. 
 
 CHAP. ir. 
 
 For there is no other time such as this, that I should be 
 accounted worthy of God ; neither will ye, if ye be silent, 
 1 Another inscription is, " The Third Epistle." 
 281
 
 282 THE EPISTLE OF IGNATIUS 
 
 [ever] be found in a better work than this. If ye let me 
 alone, I shall be the word of God ; but if ye love my flesh, 
 again am I [only] to myself a voice. Ye cannot give me 
 anything more precious than this, that I should be sacrificed 
 to God, while the altar is ready ; that ye may be in one 
 concord in love, and may praise God the Father through 
 Jesus Christ our Lord, because He has deemed a bishop 
 worthy to be God's, having called him from the east to the 
 west. It is good that I should set from the world in God, 
 that I may rise in Him to life. 1 
 
 CHAP. in. 
 
 Ye have never .envied any man. Ye have taught others. 
 Only pray ye for strength to be given to me from within and 
 from without, that I may not only speak, but also may be 
 willing, and that I may not merely be called a Christian, but 
 also may be found to be [one] ; for if I am found to be [so], 
 I may then also be called [so]. Then [indeed] shall I be 
 faithful, when I am no longer seen in the world. For there 
 is nothing visible that is good. The work is not [a matter 2 ] 
 of persuasion ; but Christianity is great when the world 
 hateth it. 
 
 CHAP. TV. 
 
 I write to all the churches, and declare to all men, that I 
 willingly die for the sake of God, if so be that ye hinder me 
 not. I entreat of you not to be [affected] towards me with a 
 love which is unseasonable. Leave me to become [the prey 
 of] the beasts, that by their means I may be accounted worthy 
 of God. I am the wheat of God, and by the teeth of the 
 beasts I shall be ground, 3 that I may be found the pure bread 
 of God. Provoke ye greatly 4 the wild beasts, that they may 
 
 1 Literally, " in life." 
 
 2 The meaning is probably similar to that expressed in chap. xiv. of 
 the Epistle to the Ephesians. 
 
 8 Literally, " I am ground." 
 
 * Literally, " with provoking, provoke."
 
 TO THE ROMANS. 283 
 
 be for me a grave, and may leave nothing of my body, in 
 order that, when I have fallen asleep, I may not be a burden 
 upon any one. Then shall I be in truth a disciple of Jesus 
 Christ, when the world seeth not even my body. Entreat of 
 our Lord in my behalf, that through these instruments I 
 may be found a sacrifice to God. I do not, like Peter and 
 Paul, issue orders unto you. They are 1 apostles, but I am 
 one condemned; they indeed are free, but I am a slave, 
 even until now. But if I suffer, I shall be the freed-man of 
 Jesus Christ, and I shall rise in Him from the dead, free. 
 And now being in bonds, I learn to desire nothing. 
 
 CHAP. v. 
 
 From Syria, and even unto Rome, I am cast among wild 
 beasts, by sea and by land, by night and by day, being bound 
 between ten leopards, which are the band of soldiers, who, 
 even when I do good to them, all the more do evil unto me. 
 I, however, am the rather instructed by their injurious treat- 
 ment ; 2 but not on this account am I justified to myself. I 
 rejoice in the beasts which are prepared for me, and I pr&y 
 that they may in haste be found for me ; and I will provoke 
 them speedily to devour me, and not be as those which are 
 afraid of some other men, 8 and will not approach them : 
 even should they not be willing to approach me, I will go 
 with violence against them. Know me from myself what 
 is expedient for me. 4 Let no one 5 envy rne of those things 
 
 1 Literally, " they are who are." 
 
 2 Literally, " by their injury." 
 
 * Literally, " and not as that which is afraid of some other men." So 
 Cureton translates, but remarks that the passage is evidently corrupt. 
 The reference plainly is to the fact that the beasts sometimes refused to 
 attack their intended victims. See the case of Blandina, as reported by 
 Eusebius (Hist. Eccl. v. 1). 
 
 * Cureton renders interrogatively, " What is expedient for me?" and 
 remarks that " the meaning of the Syriac appears to be, 'I crave your 
 indulgence to leave the knowledge of what is expedient for me to my own 
 conscience.' " 
 
 * Literally, " nothing."
 
 284 THE EPISTLE OF IGNATIUS 
 
 which are seen and which are not seen, that I should be 
 accounted worthy of Jesus Christ. Fire, and the cross, and 
 the beasts that are prepared, cutting off of the limbs, and 
 scattering of the boneSj and crushing of the whole body, 
 harsh torments of the devil let these come upon me, but 1 
 only let me be accounted worthy of Jesus Christ. 
 
 CHAP. vi. 
 
 The pains of the birth stand over against me. 2 
 
 CHAP. vn. 
 
 And my love is crucified, and there is no fire in me for 
 another love. I do not desire the food of corruption, neither 
 the lusts of this world. I seek the bread of God, which is 
 the flesh of Jesus Christ; and I seek His blood, a drink 
 which is love incorruptible. 
 
 CHAP, ix.' 
 
 My spirit saluteth you, and the love of the churches which 
 received me as the name of Jesus Christ ; for those also who 
 were near to [my] way in the flesh, preceded me in every 
 city. 
 
 4 [Now therefore, being about to arrive shortly in Rome, I 
 
 1 Literally, " and." 
 
 * The Latin version translates the Greek here, " He adds gain to me." 
 
 * Chap. viii. of the Greek is entirely omitted in the Syriac. 
 
 * The following passage is not found in this epistle in the Greek recen- 
 sions, but forms, in substance, chaps, iv. and v. of the Epistle to the 
 Trallians. Diverse views are held by critics as to its proper place, 
 according to the degree of authority they ascribe to the Syriac version. 
 Cureton maintains that this passage has been transferred by the forger 
 of the Epistle to the Trallians, " to give a fair colour to the fabrication by 
 introducing a part of the genuine writing of Ignatius;" while Hefele 
 asserts that it is bound by the " closest connection " to the preceding 
 chapter in the Epistle to the Trallians.
 
 TO THE ROMANS. 285 
 
 know many things in God ; but I keep myself within 
 measure, that I may not perish through boasting : for now it 
 is needful for me to fear the more, and not pay regard to 
 those who puff me up. For they who say such things to me 
 scourge me ; for I desire to suffer, but I do not know if I am 
 worthy. For zeal is not visible to many, but with me it has 
 war. I have need, therefore, of meekness, by which the 
 prince of this world is destroyed. I am able to write to you 
 of heavenly things, but I fear lest I should do you an injury. 
 Know me from myself. For I am cautious lest ye should 
 not be able to receive [such knowledge], and should be per- 
 plexed. For even I, not because I am in bonds, and am able 
 to know heavenly things, and the places of angels, and the 
 stations of the powers that are seen and that are not seen, 
 am on this account a disciple ; for I am far short of the per- 
 fection which is worthy of God.] Be ye perfectly strong 1 in 
 the patience of Jesus Christ our God. 
 
 Here end the three epistles of Ignatius, bishop and martyr. 
 1 Or, as in the Greek, " Fare ye well, to the end." 

 
 THE MARTYRDOM OF IGNATIUS.
 
 INTRODUCTORY NOTICE. 
 
 HE following account of the martyrdom of Ignatius 
 professes, in several passages, to have been written 
 by those who accompanied him on his voyage to 
 Kome, and were present on the occasion of his 
 death (chaps, v. vi. vii.). And if the genuineness of this 
 narrative, as well as of the Ignatian epistles, be admitted, 
 there can be little doubt that the persons in question were 
 Philo and Agathopus, with Crocus perhaps, all of whom are 
 mentioned by Ignatius (Epist. to Smyr. chap. x. ; to Philad. 
 chap. xi. ; to Rom. chap, x.) as having attended him on that 
 journey to Kome which resulted in his martyrdom. But 
 doubts have been started by Daille and others as to the date 
 and authorship of this account. Some of these rest upon 
 internal considerations, but the weightiest objection is found 
 in the fact that no reference to this narrative is to be traced 
 during the first six centuries of our era. This is certainly 
 a- very suspicious circumstance, and may well give rise to 
 some hesitation in ascribing the authorship to the immediate 
 companions and friends of Ignatius. On the other hand, 
 however, this account of the death of Ignatius is in perfect 
 harmony with the particulars recounted by Eusebius and 
 Chrysostom regarding him. Its comparative simplicity, too, 
 is greatly in its favour. It makes no reference to the legends 
 which by and by connected themselves with the name of 
 Ignatius. As is well known, he came in course of time to 
 be identified with the child whom Christ (Matt, xviii. 2) set 
 before His disciples as a pattern of humility. It was said 
 that the Saviour took him up in His arms, and that hence 
 VOL. I. T
 
 290 INTRODUCTORY NOTICE. 
 
 Ignatius derived his name of Theop7>.orus ; that is, according 
 to the explanation which this legend gives of the word, one 
 carried by God. But in chap. ii. of the following narrative 
 we find the term explained to mean, " one who has Christ 
 in his breast ;" and this simple explanation, with the entire 
 silence preserved as to the marvels afterwards connected 
 with the name of Ignatius, is certainly a strong argument in 
 favour of the early date and probable genuineness of the 
 account. Some critics, such as Usher and Grabe, have 
 reckoned the latter part of the narrative spurious, while 
 accepting the former ; but there appears to be a unity about 
 it which requires us either to accept it in toto, or to reject it 
 altogether.
 
 THE HAETYKDOM OF IGNATIUS, 
 
 CHAP. I. Desire of Ignatius for martyrdom. 
 
 J1HEN Trajan, not long since, 1 succeeded to the 
 empire of the Romans, Ignatius, the disciple of 
 John the apostle, a man in all respects of an 
 apostolic character, governed the church of the 
 Antiochians with great care, having with difficulty escaped 
 the former storms of the many persecutions under Domitian, 
 inasmuch as, like a good pilot, by the helm of prayer and 
 fasting, by the earnestness of his teaching, and by his [con- 
 stant 2 ] spiritual labour, he resisted the flood that rolled 
 against him, fearing [only] lest he should lose any of those 
 who were deficient in courage, or apt to suffer from their 
 simplicity. 3 Wherefore he rejoiced over the tranquil state of 
 the church, when the persecution ceased for a little time, but 
 was grieved as to himself, that he had not yet attained to a 
 true love to Christ, nor reached the perfect rank of a disciple. 
 For he inwardly reflected, that the confession which is made 
 by martyrdom, would bring him into a yet more intimate 
 relation to the Lord. Wherefore, continuing a few years 
 longer with the church, and, like a divine lamp, enlighten- 
 ing every one's understanding by his expositions of the 
 [Holy 4 ] Scriptures, he [at length] attained the object of his 
 desire. 
 
 1 The date of Trajan's accession was A.D. 98. 
 
 2 The text here is somewhat doubtful. 
 
 8 Literally, "any of the faint-hearted and more guileless.** 
 * This word is of doubtful authority.
 
 292 THE MARTYRDOM OF IGNATIUS. 
 
 CHAP. II. Ignatius is condemned by Trajan. 
 
 For Trajan, in the ninth 1 year of his reign, being lifted 
 up [with pride], after the victory he had gained over the 
 Scythians and Dacians, and many other nations, and thinking 
 that the religious body of the Christians were yet wanting to 
 complete the subjugation of all things to himself, and [there- 
 upon] threatening them with persecution unless they should 
 agree to 2 worship daemons, as did all other nations, thus 
 compelled 3 all who were living godly lives either to sacrifice 
 [to idols] or die. Wherefore the noble soldier of Christ 
 [Ignatius], being in fear for the church of the Antiochians, 
 was, in accordance with his own desire, brought before 
 Trajan, who was at that time staying at Antioch, but was in 
 haste [to set forth] against Armenia and the Parthians. And 
 when he was set before the emperor Trajan, [that prince] said 
 unto him, " Who art thou, wicked wretch, 4 who settest 5 thy- 
 self to transgress our commands, and persuadest others to do 
 the same, so that they should miserably perish ? " Ignatius 
 replied, " No one ought to call Theophorus 6 wicked ; for all 
 evil spirits 7 have departed from the servants of God. But if, 
 because I am an enemy to these [spirits], you call me wicked 
 in respect to them, I quite agree with you ; for inasmuch as 
 I have Christ the King of heaven [within me], I destroy all 
 the devices of these [evil spirits]." Trajan answered, " And 
 who is Theophorus?" Ignatius replied, " lie who has Christ 
 within his breast." Trajan said, " Do we not then seem to 
 you to have the gods in our mind, whose assistance we enjoy 
 in fighting against our enemies ? " Ignatius answered, " Thou 
 art in error when thou callest the daemons of the nations gods. 
 For there is but one God, who made heaven, and earth, and 
 
 1 The numeral is uncertain. In the old Latiu version we find " the 
 fourth," which Grabe has corrected into the nineteenth. The choice liea 
 between " ninth " and " nineteenth," i.e. A.D. 107 or 116. 
 
 2 Literally, " would choose to submit to." 
 
 3 Some read, " fear compelled." * Literally, " evil-daemon." 
 
 6 Literally, "art zealous." 6 Or, " one who carries God." 
 
 7 literally, " the daemons."
 
 THE MARTYRDOM OF IGNATIUS. 293 
 
 the sea, and all that are in them ; and one Jesus Christ, the 
 only-begotten Son of God, whose kingdom may I enjoy." 
 Trajan said, " Do you mean him who was crucified under 
 Pontius Pilate?" Ignatius replied, "I mean Him who 
 crucified my sin, with him who was the inventor of it, 1 
 and who has condemned [and cast down] all the deceit and 
 malice of the devil under the feet of those who carry Him in 
 their heart." Trajan said, " Dost thou then carry within 
 thee Him that was crucified?" Ignatius replied, " Truly so; 
 for it is written, ( I will dwell in them, and walk in them.'" a 
 Then Trajan pronounced sentence as follows : " We com- 
 mand that Ignatius, who affirms that he carries about within 
 him Him that was crucified, be bound by soldiers, and carried 
 to the great [city] Rome, there to be devoured by the beasts, 
 for the gratification of the people." When the holy martyr 
 heard this sentence, he cried out with joy, " I thank thee, O 
 Lord, that Thou hast vouchsafed to honour me with a perfect 
 love towards Thee, and hast made me to be bound with iron 
 chains, like 3 Thy Apostle Paul." Having spoken thus, he 
 then, with delight, clasped the chains about him ; and when 
 he had first prayed for the church, and commended it with 
 tears to the Lord, he was hurried away by the savage 4 cruelty 
 of the soldiers, like a distinguished ram, the leader of a goodly 
 flock, that he might be carried to Rome, there to furnish food 
 to the bloodthirsty beasts. 
 
 CHAP. in. Ignatius sails to Smyrna. 
 
 Wherefore, with great alacrity and joy, through his desire 
 to suffer, he came down from Antioch to Seleucia, from which 
 place he set sail. And after a great deal of suffering he 
 came to Smyrna, where he disembarked with great joy, and 
 hastened to see the holy Polycarp, [formerly] his fellow- 
 disciple, and [now] bishop of Smyrna. For they had both, 
 in old times, been disciples of St John the apostle. Being 
 
 1 The Latin version reads, " Him who bore my sin, with its inventor, 
 npon the cross." 
 8 2 Cor. vi. 1C. Literally, " with." * Or, " beast-like."
 
 294 THE MARTYRDOM OF IGNATIUS. 
 
 then brought to him, and having communicated to him some 
 spiritual gifts, and glorying in his bonds, he entreated of him 
 to labour 1 along with him for the fulfilment of his desire ; 
 earnestly indeed asking this of the whole church (for the 
 cities and churches of Asia had welcomed 2 the holy man 
 through their bishops, and presbyters, and deacons, all 
 hastening to meet him, if by any means they might receive 
 from him some 3 spiritual gift), but above all, the holy Poly- 
 carp, that, by means of the wild beasts, he soon disappearing 
 from this world, might be manifested before the face of 
 Christ. 
 
 CHAP. IV. Ignatius writes to the churches. 
 
 And these things he thus spake, and thus testified, extend- 
 ing his love to Christ so far as one who was about to 4 secure 
 heaven through his good confession, and the earnestness of 
 those who joined their prayers to his in regard to his [ap- 
 proaching] conflict ; and to give a recompense to the churches, 
 who came to meet him through their rulers, sending 5 letters 
 of thanksgiving to them, which dropped spiritual grace, along 
 with prayer and exhortation. Wherefore, seeing all men so 
 kindly affected towards him, and fearing lest the love of the 
 brotherhood should hinder his zeal towards the Lord, 6 while 
 a fair door of suffering martyrdom was opened to him, he 
 wrote to the church of the Romans the epistle which is here 
 subjoined. 
 
 (See the epistle as formerly given, pp. 205-220.) 
 
 1 It is doubtful if this clause should be referred to Polycarp. 
 
 2 Or, " received." 
 
 8 Literally, " a portion of." 
 
 * The Latin version has, " that he was to." 
 
 * The punctuation and construction are here doubtful. 
 
 6 Or, " should prevent him from hastening to the Lord."
 
 THE MARTYRDOM OF IGNATIUS. 295 
 
 CHAP. v. Ignatius is brought to Rome. 
 
 Having therefore, by means of this epistle, settled, 1 as he 
 wished, those of the brethren at Rome who were unwilling 
 [for his martyrdom] ; and setting sail from Smyrna (for 
 Christophorus was pressed by the soldiers to hasten to the 
 public spectacles in the mighty [city] Rome, that, being given 
 up to the wild beasts in the sight of the Roman people, he 
 might attain to the crown for which he strove), he [next] 
 landed at Troas. Then, going on from that place to Neapolis, 
 he went [on foot] by Philippi through Macedonia, and on to 
 that part of Epirus which is near Epidaumus ; and finding a 
 ship in one of the seaports, he sailed over the Adriatic Sea, 
 and entering from it on the .Tyrrhene, he passed by the 
 various islands and cities, until, when Puteoli came in sight, 
 he was eager there to disembark, having a desire to tread in 
 the footsteps of the Apostle Paul. 2 But a violent wind arising 
 did not suffer him to do so, the ship being driven rapidly 
 forwards ; 3 and, simply expressing his delight 4 over the love 
 of the brethren in that place, he sailed by. Wherefore, con- 
 tinuing to enjoy fair winds, we were reluctantly hurried on 
 in one day and a night, mourning [as we did] over the coming 
 departure from us of this righteous man. But to him this 
 happened just as he wished, since he was in haste as soon 
 as possible to leave this world, that he might attain to the 
 Lord whom he loved. Sailing then into the Roman harbour, 
 and the unhallowed sports being just about to close, the 
 soldiers began to be annoyed at our slowness, but the bishop 
 rejoicingly yielded to their urgency. 
 
 CHAP. vi. Ignatius is devoured by the beasts at Home. 
 
 They pushed forth therefore from the place which is called 
 Portus; and (the 5 fame of all relating to the holy martyr being 
 already spread abroad) we met the brethren full of fear and 
 
 1 Or, " corrected." Comp. Acts xxviii. 13, 14. 
 
 8 Literally, " the ship being driven onwards from the stern." 
 * .Literally, " declaring happy." 5 Literally, " for the."
 
 296 THE MARTYRDOM OF IGNATIUS. 
 
 joy ; rejoicing indeed because they were thought worthy to 
 meet with Theophorus, but struck with fear because so eminent 
 a man was being led to death. Now he enjoined some to 
 keep silence who, in their fervent zeal, were saying 1 that they 
 would appease the people, so that they should not demand the 
 destruction of this just one. He being immediately aware 
 of this through the Spirit, 2 and having saluted them all, and 
 begged of them to show a true affection towards him, and 
 having dwelt [on this point] at greater length than in his 
 epistle, 3 and having persuaded them not to envy him hastening 
 to the Lord, he then, after he had, with all the brethren 
 kneeling [beside him], entreated the Son of God in behalf of 
 the churches, that a stop might be put to the persecution, 
 and that mutual love might continue among the brethren, 
 was led with all haste into the amphitheatre. Then, being 
 immediately thrown in, according to the command of Cassar 
 given some time ago, the public spectacles being just about 
 to close (for it was then a solemn day, as they deemed it, 
 being that which is called the thirteenth 4 in the .Roman 
 tongue, on which the people were wont to assemble in more 
 than ordinary numbers 5 ), he was thus cast to the wild beasts 
 close beside the temple, 6 that so by them the desire of the 
 holy martyr Ignatius should be fulfilled, according to that 
 which is written, " The desire of the righteous is acceptable 7 
 [to God]," to the effect that he might not be troublesome to 
 any of the brethren by the gathering of his remains, even as 
 he had in his epistle expressed a wish beforehand that so his 
 end might be. For only the harder portions of his holy 
 remains were left, which were conveyed to Antioch and 
 wrapped 8 in linnn, as an inestimable treasure left to the holy 
 church by the grace which was in the martyr. 
 
 Literally, "boiling, and saying." * Or, "inspirit." 
 
 i.e. in his Epistle to the Romans. 
 
 The Saturnalia were then celebrated. 
 
 Literally, " they came together zealously." 
 
 The amphitheatre itself was sacred to several of the gods. 
 
 Prov. x. 24. 8 Or "deposited." 

 
 THE MARTYRDOM OF IGNATIUS. 297 
 
 CHAP. vir. Ignatius appears in a vision after Ids death. 
 
 Now these things took place on the thirteenth day be- 
 fore the Calends of January, that is, on the twentieth of 
 December, Sura and Senecio being then the consuls of the 
 Romans for the second time. Having ourselves been eye- 
 witnesses of these things, and having spent the whole night 
 in tears within the house, and having entreated the Lord, 
 with bended knees and much prayer, that He would give us 
 weak men full assurance respecting the things which were 
 done, 1 it came to pass, on our falling into a brief slumber, 
 that some of us saw the blessed Ignatius suddenly standing 
 by us and embracing us, while others beheld him again pray- 
 ing for us, and others still saw him dropping with sweat, as 
 if he had just come from his great labour, and standing by 
 the Lord. When, therefore, we had with great joy witnessed 
 these things, and had compared our several visions 2 together, 
 we sang praise to God, the giver of all good things, and 
 expressed our sense of the happiness of the holy [martyr] ; 
 and now we have made known to you both the day and the 
 time [when these things happened], that, assembling ourselves 
 together according to the time of his martyrdom, we may 
 have fellowship with the champion and noble martyr of 
 Christ, who trode under foot the devil, and perfected the 
 course which, out of love to Christ, he had desired, in Christ 
 Jesus our Lord ; by whom, and with whom, be glory and 
 power to the Father, with the Holy Spirit, for evermore ! 
 Amen. 
 
 1 To the effect, viz., that the martyrdom of Ignatius; hail been accept- 
 able to Cod. 
 
 8 Literally, " the visions of the dreams."
 
 THE EPISTLE TO DIOGNETUS.
 
 INTR OD UCTOR Y NO TICE. 
 
 HE following interesting and eloquent epistle is 
 anonymous, and we have no clue whatever as to 
 its author. For a considerable period after its 
 publication in 1592, it was generally ascribed to 
 Justin Martyr. In recent times Otto has inserted it among 
 the works of that writer, but Semisch and others contend that 
 it cannot possibly be his. In dealing with this question, we 
 depend entirely upon the internal evidence, no statement as to 
 the authorship of the epistle having descended to us from 
 antiquity. And it can scarcely be denied that the whole tone 
 of the epistle, as well as special passages which it contains, 
 points to some other writer than Justin. Accordingly, critics 
 are now for the most part agreed that it is not his, and that 
 it must be ascribed to one who lived at a still earlier date in 
 the history of the church. Several internal arguments have 
 been brought forward in favour of this opinion. Supposing 
 chap. xi. to be genuine, it has been supported by the fact 
 that the writer there styles himself "a disciple of the apostles." 
 But there is great suspicion that the two concluding chapters 
 are spurious ; and even though admitted to be genuine, the 
 expression quoted evidently admits of a different explanation 
 from that which implies the writer's personal acquaintance 
 with the apostles : it might, indeed, be adopted by one even 
 at the present day. More weight is to be attached to those 
 passages in which the writer speaks of Christianity as still 
 being a new thing in the world. Expressions to this effect 
 occur in several places (chap. i. ii. ix.), and seem to imply 
 that the author lived very little, if at all, after the apostolic
 
 302 INTROD UCTOR T NOTICE. 
 
 age. There is certainly nothing in the epistle which is incon- 
 sistent with this opinion ; and we may therefore believe, that 
 in this beautiful composition we possess a genuine produc- 
 tion of some apostolic man who lived not later than the 
 beginning of the second century. 
 
 The names of Clement of Rome and of Apollos have 
 both been suggested as those of the probable author. Such 
 opinions, however, are pure fancies, which it is perhaps im- 
 possible to refute, but which rest on nothing more than con- 
 jecture. Nor can a single word be said as to the person 
 named Diognetus, to whom the letter is addressed. We 
 must be content to leave both points in hopeless obscurity, 
 and simply accept the epistle as written by an earnest and 
 intelligent Christian to a sincere inquirer among the Gentiles, 
 towards the close of the apostolic age. 
 
 It is much to be regretted that the text is often so very 
 doubtful. Only three MSS. of the epistle, all probably ex- 
 hibiting the same original text, are known to exist; and in not 
 a few passages the readings are, in consequence, very defec- 
 tive and obscure. But notwithstanding this drawback, and 
 the difficulty of representing the full force and elegance of 
 the original, this epistle, as now presented to the English 
 reader, can hardly fail to excite both his deepest interest and 
 admiration.
 
 THE EPISTLE TO DIOGNETUS 
 
 CHAP. i. Occasion of the Epistle. 
 
 LNCE I see thee, most excellent Diognetus, exceed- 
 ingly desirous to learn the mode of worshipping 
 God prevalent among the Christians, and inquir- 
 ing very carefully and earnestly concerning them, 
 what God they trust in, and what form of religion they 
 observe, 1 so as all to look down upon the world itself, and 
 despise death, while they neither esteem those to be gods 
 that are reckoned such by the Greeks, nor hold to the super- 
 stition of the Jews; and what is the affection which they 
 cherish among themselves ; and why, in fine, this new kind or 
 practice [of piety] has only now entered into the world, 2 and 
 not long ago ; I cordially welcome this thy desire, and I 
 implore God, who enables us both to speak and to hear, to 
 grant to me so to speak, that, above all, I may hear you have 
 been edified, 3 and to you so to hear, that I who speak may 
 have no cause of regret for having done so. 
 
 CHAP. ii. The vanity of idols. 
 
 Come, then, after you have freed 4 yourself from all pre- 
 judices possessing your mind, and laid aside what you have 
 been accustomed to, as something apt to deceive 5 you, and 
 
 1 Literally, " trusting in what God, etc., they look down." 
 
 2 Or, "life." 
 
 8 Some read, " that you by hearing may be edified." 
 
 4 Or, "purified." 8 Literally, "which is deceiving."
 
 304 THE EPISTLE TO DWG NET US. 
 
 being made, as if from the beginning, a new man, inasmuch 
 as, according to your own confession, you are to be the 
 hearer of a new [system of] doctrine ; come and contemplate, 
 not with your eyes only, but with your understanding, the 
 substance and the form 1 of those whom ye declare and deem 
 to be gods. Is not one of them a stone similar to that on 
 which we tread? Is 2 not a second brass, in no way superior 
 to those vessels which are constructed for our ordinary use ? 
 Is not a third wood, and that already rotten ? Is not a fourth 
 silver, which needs a man to watch it, lest it be stolen? Is 
 not a fifth iron, consumed by rust ? Is not a sixth earthen- 
 ware, in no degree more valuable than that which is formed 
 for the humblest purposes ? Are not all these of corruptible 
 matter? Are they not fabricated by means of iron and fire? 
 Did not the sculptor fashion one of them, the brazier a 
 second, the silversmith a third, and the potter a fourth? 
 Was not every one of them, before they were formed by the 
 arts of these [workmen] into the shape of these [gods]} each 
 in its 3 own way subject to change? Would not those things 
 which are no\v vessels, formed of the same materials, become 
 like to such, if they met with the same artificers ? Might 
 not these, which are now worshipped by you, again be made 
 by men vessels similar to others? Are they not all deaf? 
 Are they not blind ? Are they not without life ? Are they 
 not destitute of feeling? Are they not incapable of motion? 
 Are they not all liable to rot ? Are they not all corruptible ? 
 These things ye call gods ; these ye serve ; these ye worship ; 
 and ye become altogether like to them. For this reason ye 
 hate the Christians, because they do not deem these to be 
 gods. But do not ye yourselves, who now think and suppose 
 [such to be gods], much more cast contempt upon them than 
 they [the Christians do] ? Do ye not much more mock and 
 insult them, when ye worship those that are made of stone 
 
 1 Literally, " of what substance, or of what form." 
 
 2 Some make this and the following clauses affirmative instead of 
 interrogative. 
 
 3 The text is here corrupt. Several attempts at emendation have been 
 made, but without any marked success.
 
 THE EPISTLE TO D10GNETUS. 305 
 
 and earthenware, without appointing any persons to guard 
 them ; but those made of silver and gold ye shut up by night, 
 and appoint watchers to look after them by day, lest they be 
 stolen ? And by those gifts which ye mean to present to 
 them, do ye not, if they are possessed of sense, rather punish 
 [than honour] them ? But if, on the other hand, they are 
 destitute of sense, ye convict them of this fact, while ye 
 worship them with blood and the smoke of sacrifices. Let 
 any one of you suffer such indignities I 1 Let any one of you 
 endure to have such things done to himself ! But not a 
 single human being will, unless compelled to it, endure such 
 treatment, since he is endowed with sense and reason. A 
 stone, however, readily bears it, seeing it is insensible. Cer- 
 tainly you do not show [by your 2 conduct] that he [your God] 
 is possessed of sense. And as to the fact that Christians are 
 not accustomed to serve such gods, I might easily find many 
 other things to say ; but if even what has been said does not 
 seem to any one sufficient, I deem it idle to say anything 
 further. 
 
 CHAP. in. Superstitions of the Jews. 
 
 And next, I imagine that you are most desirous of hearing 
 something on this point, that the Christians do not observe 
 the same forms of divine worship as do the Jews. The Jews, 
 then, if they abstain from the kind of service above described, 
 and deem it proper to worship one God as being Lord of all, 
 [are right] ; but if they offer Him worship in the way which we 
 have described, they greatly err. For while the Gentiles, by 
 offering such things to those that are destitute of sense and 
 hearing, furnish an example of madness ; they, on the other 
 hand, by thinking to offer these things to God as if He needed 
 them, might justly reckon it rather an act of folly than of 
 divine worship. For He that made heaven and earth, and all 
 
 1 Some read, " Who of you would tolerate these things? " etc. 
 
 2 The text is here uncertain, and the sense obscure. The meaning 
 Beems to be, that by sprinkling their gods with blood, etc., they tended 
 to prove that these were not possessed of sense. 
 
 VOL. I. U
 
 30G THE EPISTLE TO DIOGNETUS. 
 
 that is therein, and gives to us all the things of which we 
 stand in need, certainly requires none of those things which He 
 Himself bestows on such as think of furnishing them to Him. 
 But those who imagine that, by means of blood, and the smoke 
 of sacrifices and burnt-offerings, they offer sacrifices [accept- 
 able] to Him, and that by such honours they show Him 
 respect, these, by 1 supposing that they can give anything to 
 Him who stands in need of nothing, appear to me in no 
 respect to differ from those who studiously confer the same 
 honour on things destitute of sense, and which therefore are 
 unable to enjoy such honours. 
 
 CHAP. iv. The other observances oftJie Jeics. 
 
 But as to their scrupulosity concerning meats, and their 
 superstition as respects the Sabbaths, and their boasting about 
 circumcision, and their fancies about fasting and the new 
 moons, which are utterly ridiculous and unworthy of notice, 
 I do not 2 think that you require to learn any tiling from 
 me. For, to accept some of those things which have been 
 formed by God for the use of men as properly formed, and 
 to reject others as useless and redundant, how can this be 
 lawful ? And to speak falsely of God, as if He forbade us 
 to do what is good on the Sabbath-days, how is not this im- 
 pious? And to glory in the circumcision 3 of the flesh as a proof 
 of election, and as if, on account of it, they were specially 
 beloved by God, how is it not a subject of ridicule? And 
 as to their observing months and days, 4 as if waiting upon 5 
 
 1 The text is here very doubtful We have followed that adopted by 
 most critics. 
 
 2 Otto, resting on MS. authority, omits the negative, but the sense 
 seems to require its insertion. 
 
 8 Literally, " lessening." * Comp. Gal. iv. 10. 
 
 * This seems to refer to the practice of the Jews in fixing the begin- 
 ning of the day, and consequently of the Sabbath, from the rising of the 
 stars. They used to say, that when three stars of moderate magnitude 
 appeared, it was night; when two, it was twilight ; and when only one, 
 that day had not yet departed. It thus came to pass (according to their 
 night-day (wxdvftipov*) reckoning), that whosoever engaged in work on
 
 THE EPISTLE TO DIOGNETUS. 807 
 
 the stars and the moon, and their distributing, 1 according to 
 their own tendencies, the appointments of God, and the vicis- 
 situdes of the seasons, some for festivities, 2 and others for 
 mourning, \vho would deem this a part of divine worship, 
 and not much rather a manifestation of folly ? I suppose, 
 then, you are sufficiently convinced that the Christians 
 properly abstain from the vanity and error common [to both 
 Jews and Gentiles], and from the busy-body spirit and vain 
 boasting of the Jews ; but you must not hope to learn the 
 mystery of their peculiar mode of worshipping God from any 
 mortal. 
 
 CHAP. v. The manners of the Christians. 
 
 For the Christians are distinguished from other men 
 neither by country, nor language, nor the customs which 
 they observe. For they neither inhabit cities of their own, 
 nor employ a peculiar form of speech, nor lead a life which 
 is marked out by any singularity. The course of conduct 
 which they follow has not been devised by any speculation 
 or deliberation of inquisitive men ; nor do they, like some, 
 proclaim themselves the advocates of any merely human doc- 
 trines. But, inhabiting Greek as well as barbarian cities, 
 according as the lot of each of them has determined, and 
 following the customs of the natives in respect to clothing, 
 food, and the rest of their ordinary conduct, they display to 
 us their wonderful and confessedly striking 3 method of life. 
 They dwell in their own countries, but simply as sojourners. 
 As citizens, they share in all things with others, and yet 
 endure all things as if foreigners. Every foreign land is to 
 them as their native country, and every land of their birth as 
 
 the evening of Friday, the beginning of the Sabbath, after three stars of 
 moderate size were visible, was held to have sinned, and had to present 
 a trespass-offering ; and so on, according to the fanciful rule described. 
 
 1 Otto thus supplies the lacuna which here occurs in the MSS., X.XTXO 
 [tetipsiy]. 
 
 2 The great festivals of the Jews are here referred to on the one hand, 
 and the day of atonement on the other. 
 
 8 Literally, " paradoxical."
 
 308 THE EPISTLE TO DIOGNETUS. 
 
 a land of strangers. They marry, as do all [others] ; they 
 beget children ; but they do not destroy their offspring. 1 
 They have a common table, but not a common bed. 2 They 
 are in the flesh, but they do not live after the flesh. 3 They 
 pass their days on earth, but they art citizens of heaven. 4 
 They obey the prescribed laws, and at the same time surpass 
 the laws by their lives. They love all men, and are perse- 
 cuted by all. They are unknown and condemned ; they ar9 
 put to death, and restored to life. 5 They are poor, yet make 
 many rich ; 6 they are in lack of all things, and yet abound 
 in all ; they are dishonoured, and yet in their very dishonour 
 are glorified. They are evil spoken of, and yet are justified ; 
 they are reviled, and bless; 7 they are insulted, and repay 
 the insult with honour ; they do good, yet are punished as 
 evil-doers. When punished, they rejoice as if quickened 
 into life ; they are assailed by the Jews as foreigners, and 
 are persecuted by the Greeks ; yet those who hate them are 
 unable to assign any reason for their hatred. 
 
 CHAP. vi. The relation of Christians to the world. 
 
 To sum up all in one word what the soul is in the body, 
 that are Christians in the world. The soul is dispersed 
 through all the members of the body, and Christians are 
 scattered through all the cities of the world. The soul dwells 
 in the body, yet is not of the body ; and Christians dwell in 
 the world, yet are not of the world. 8 The invisible soul is 
 guarded by the visible body, and Christians are known indeed 
 to be in the world, but their godliness remains invisible. 
 The flesh hates the soul, and wars against it, 9 though itself 
 suffering no injury, because it is prevented from enjoying 
 pleasures ; the world also hates the Christians, though in no- 
 
 1 Literally, " cast away foetuses." 
 
 2 Otto omits " bed," which is an emendation, and gives the second 
 common the sense of unclean. 
 
 3 Comp. 2 Cor. x. 3. 4 Comp. Phil. iii. 20. 
 
 5 Comp. 2 Cor. vi. 9. 6 Comp. 2 Cor. vi. 10. 
 
 7 Comp. 2 Cor. iv. 12. 8 John xvii. 11, 14, 16. 
 
 9 Comp. 1 Pet. ii. 11.
 
 THE EPISTLE TO DIOGNETUS. 309 
 
 wise injured, because they abjure pleasures. The soul loves 
 the flesh that hates it, and [loves also] the members ; Chris- 
 tians likewise love those that hate them. The soul is im- 
 prisoned in the body, yet preserves l that very body ; and 
 Christians are confined in the world as in a prison, and yet 
 they are the preservers 1 of the world. The immortal soul 
 dwells in a mortal tabernacle ; and Christians dwell as 
 sojourners in corruptible [bodies], looking for an incorrup- 
 tible dwelling 2 in the heavens. The soul, when but ill- 
 provided with food and drink, becomes better ; in like 
 manner, the Christians, though subjected day by day to 
 punishment, increase the more in number. 3 God has assigned 
 them this illustrious position, which it were unlawful for 
 them to forsake. 
 
 CHAP. v. The manifestation of Christ. 
 
 For, as I said, this was no mere earthly invention which 
 was delivered to them, nor is it a mere human system of 
 opinion, which they judge it right to preserve so carefully, nor 
 has a dispensation of mere human mysteries been committed 
 to them, but truly God Himself, who is almighty, the Creator 
 of all things, and invisible, has sent from heaven, and placed 
 among men, [Him who is] the truth, and the holy and incom- 
 prehensible Word, and has firmly established Him in their 
 hearts. He did not, as one might have imagined, send to 
 men any servant, or angel, or ruler, or any one of those who 
 bear sway over earthly things, or one of those to whom the 
 government of things in the heavens has been entrusted, but 
 the very Creator and Fashioner of all things by whom He 
 made the heavens by whom he enclosed the sea within its 
 proper bounds whose ordinances 4 all the stars 5 faithfully 
 observe from whom the sun 6 has received the measure of 
 
 1 Literally, " keeps together." 2 Literally, " incorruption." 
 
 3 Or, " though punished, increase in number daily." 
 
 4 Literally, " mysteries." 5 Literally, " elements." 
 
 6 The word " sun," though omitted in the MSS., should manifestly be 
 inserted.
 
 310 THE EPISTLE TO DIOGNETUS. 
 
 his daily course to be observed 1 whom the moon obeys, being 
 commanded to shine in the night, and whom the stars also 
 obey, following the moon in her course ; by whom all things 
 have been arranged, and placed within their proper limits, 
 and to whom all are subject the heavens and the things 
 that are therein, the earth and the things that are therein, 
 the sea and the things that are therein fire, air, and the 
 abyss the things which are in the heights, the things which 
 are in the depths, and the things which lie between. This 
 [messenger] He sent to them. Was it then, as one 2 might 
 conceive, for the purpose of exercising tyranny, or of in- 
 spiring fear and terror ? By no means, but under the in- 
 fluence of clemency and meekness. As a king sends his son, 
 who is also a king, so sent He Him ; as God^ He sent Him ; 
 as to men He sent Him ; as a Saviour He sent Him, and as 
 seeking to persuade, not to compel us ; for violence has no 
 place in the character of God. As calling us He sent Him, 
 not as vengefully pursuing us ; as loving us He sent Him, not 
 as judging us. For He will yet send Him to judge us, and 
 who shall endure His appearing? 4 . . . Do you not see them 
 exposed to wild beasts, that they may be persuaded to deny 
 the Lord, and yet not overcome ? Do you not see that the 
 more of them that are punished, the greater becomes the 
 number of the rest ? This does not seem to be the work of 
 man : this is the power of God ; these are the evidences of 
 His manifestation. 
 
 CHAP. vili. The miserable state of men before iJie coming of 
 the Word. 
 
 For, who of men at all understood before His coming what 
 God is ? Do you accept of the vain and silly doctrines of 
 those who are deemed trustworthy philosophers? of whom 
 some said that fire was God, calling that God to which they 
 
 1 Literally, " has received to observe." 
 
 * Literally, " one of men." 
 
 8 God here refers to the person sent. 
 
 4 A considerable gap here occurs in the MSS.
 
 THE EPISTLE TO DIOGNETUS. 311 
 
 themselves were by and by to come ; and some water ; and 
 others some other of the elements formed by God. But if 
 any one of these theories be worthy of approbation, every one 
 of the rest qf created things might also be declared to be 
 God. But such declarations are simply the startling and 
 erroneous utterances of deceivers ; * and no man has either 
 seen Him, or made Him known, 2 but He has revealed Him- 
 self. And He has manifested Himself through faith, to 
 which alone it is given to behold God. For God, the Lord 
 and Fashioner of all things, who made all things, and assigned 
 them their several positions, proved Himself not merely a 
 friend of mankind, but also long-suffering [in His dealings 
 with them]. Yea, he was always of such a character, and 
 still is, and will ever be, kind and good, and free from wrath, 
 and true, and the only one who is [absolutely] good ; 3 and 
 He formed in His mind a great and unspeakable conception, 
 which He communicated to His Son alone. As long, then, 
 as He held and preserved His own wise counsel in conceal- 
 in ent, 4 he appeared to neglect us, and to have no care over 
 us. But after He revealed and laid open, through His 
 beloved Son, the things which had been prepared from the 
 beginning, He conferred every blessing 5 all at once upon us, 
 so that w r e should both share in His benefits, and see and be 
 active 6 [in His service]. Who of us would ever have ex- 
 pected these things ? He was aware, then, of all things in 
 His own mind, along with His Son, according to the relation 7 
 subsisting between them. 
 
 1 Literally, " these things are the marvels and error." 
 
 2 Or, "known Him." 3 Comp. Matt. xix. 17. 
 
 4 Literally, " in a mystery." * Literally, " all things." 
 
 6 The sense is here very obscure. "We have followed the text of Otto, 
 
 who fills up the lacuna in the MS. as above. Others have, " to see, and 
 
 to handle Him." 
 " Literally, "economically."
 
 312 THE EPISTLE TO DIOGNETUS. 
 
 CHAP. IX. Why the Son was sent so late. 
 
 As long then as the former time 1 endured, He permitted us 
 to be borne along by unruly impulses, being drawn away by 
 the desire of pleasure and various lusts. This was not that 
 He at all delighted in our sins, but that He simply endured 
 them ; nor that He approved the time of working iniquity 
 which then was, but that He sought to form a mind conscious 
 of righteousness, 2 so that being convinced in that time of our 
 unworthiness of attaining life through our own works, it 
 should. now, through the kindness of God, be vouchsafed to 
 us ; and having made it manifest that in ourselves we were 
 unable to enter into the kingdom of God, we might through 
 the power of God be made able. But when our wickedness 
 had reached its height, and it had been clearly shown that its 
 reward, 3 punishment and death, was impending over us ; and 
 when the time had come which God had before appointed for 
 manifesting His own kindness and power, how 4 the one love 
 of God, through exceeding regard for men, did not regard us 
 with hatred, nor thrust us away, nor remember our iniquity 
 against us, but showed great long-suffering, and bore with us, 3 
 He Himself took on Him the burden of our iniquities, He 
 gave His own Son as a ransom for us, the holy One for 
 transgressors, the blameless One for the wicked, the righteous 
 One for the unrighteous, the incorruptible One for the cor- 
 ruptible, the immortal One for them that are mortal. For 
 what other thing was capable of covering our sins than His 
 righteousness 1 ? By what other one was it possible that we, 
 the wicked and ungodly, could be justified, than by the only 
 Son of God? O sweet exchange ! O unsearchable opcra- 
 
 1 Otto refers for a like contrast between these two times to Rom. iii. 
 21-26, v. 20, and Gal. iv. 4. 
 
 * The reading and sense are doubtful. 
 
 8 Both the text and rendering are here somewhat doubtful, but the 
 sense -will in any case be much the same. 
 
 4 Many variations here occur in the way in which the lacuna of the 
 MSS. is to be supplied. They do not, however, greatly affect the meaning. 
 
 6 In the MS. " saying " is here inserted, as if the words had been 
 regarded as a quotation from Isa. liii. 11.
 
 THE EPISTLE TO DIOGNETUS. 313 
 
 tion ! O benefits surpassing all expectation ! that the wicked- 
 ness of many should be hid in a single righteous One, and 
 that the righteousness of One should justify many trans- 
 gressors! Having therefore convinced us in the former 
 time 1 that our nature was unable to attain fa /ife, and having 
 now revealed the Saviour who is able to save even those things 
 which it was [formerly] impossible to save, by both these 
 facts He desired to lead us to trust in His kindness, to esteem 
 Him our Nourisher, Father, Teacher, Counsellor, Healer, 
 our Wisdom, Light, Honour, Glory, Power, and Life, so 
 that we should not be anxious 2 concerning clothing and food. 
 
 CHAP. x. The blessings that will flow from faith. 
 
 If you also desire [to possess] this faith, you likewise shall 
 receive first of all the knowledge of the Father. 3 For God 
 has loved mankind, on whose account He made the world, to 
 whom He rendered subject all the things that are in it, 4 to 
 whom He gave reason and understanding, to whom alone He 
 imparted the privilege of looking upwards to Himself, whom 
 He formed after His own image, to whom He sent His only- 
 begotten Son, to whom He has promised a kingdom in 
 heaven, and will give it to those who have loved Him. And 
 when you have attained this knowledge, with what joy do 
 you think you will be filled? Or, how will you love Him 
 who has first so loved you ? And if you love Him, you will 
 be an imitator of His kindness. And do not wonder that a 
 man may become an imitator of God. He can, if he is willing. 
 For it is not by ruling over his neighbours, or by seeking to 
 hold the supremacy over those that are weaker, or by being 
 rich, and showing violence towards those that are inferior, that 
 happiness is found ; nor can any one by these things become 
 an imitator of God. But these things do not at all constitute 
 
 1 That is, before Christ appeared. 
 
 2 Comp. Matt. vi. 25, etc. 
 
 8 Thus Otto supplies the lacuna ; others conjecture somewhat different 
 (supplements. 
 
 * So Bohl. Sylburgius and Otto read, " in the earth."
 
 314 THE EPISTLE TO DIOGNETUS. 
 
 His majesty. On the contrary lie who takes upon himself the 
 burden of his neighbour ; he who, in whatsoever respect he 
 may be superior, is ready to benefit another who is deficient ; 
 he who, whatsoever things he has received from God, by 
 distributing these to the needy, becomes a god to those who 
 receive [his benefits] : he is an imitator of God. Then thou 
 shalt see, while still on earth, that God in the heavens rules 
 over [the universe] ; then thou shalt begin to speak the 
 mysteries of God ; then shalt thou both love and admire 
 those that suffer punishment because they will not deny God; 
 then shalt thou condemn the deceit and error of the world 
 when thou shalt know what it is to live truly in heaven, 
 when thou shalt despise that which is here esteemed to be 
 death, when thou shalt fear what is truly death, which is 
 reserved for those who shall bs condemned t,o the eternal fire, 
 which shall afflict those even to the end that are committed 
 to it. Then shalt thou admire those who for righteousness' 
 sake endure the fire that is but for a moment, and shalt count 
 them happy when thou shalt know [the nature of] that fire. 
 
 CHAP. xi. These things are worthy to le known and believed. 
 
 I do not speak of things strange to me, nor do I aim at 
 anything inconsistent with right reason ;* but having been a 
 disciple of the apostles, I am become a teacher of the Gentiles. 
 I minister the things delivered to me to those that are 
 disciples worthy of the truth. For who that is rightly taught 
 and begotten by the loving 2 Word, would not seek to learn 
 accurately the things which have been clearly shown by the 
 Word to His disciples, to whom the Word being manifested 
 has revealed them, speaking plainly [to them], not understood 
 indeed by the unbelieving, but conversing with the disciples, 
 who, being esteemed faithful by Him, acquired a knowledge 
 of the mysteries of the Father? For which 3 reason He sent 
 
 1 Some render, " nor do I rashly seek to persuade others." 
 
 2 Some propose to read, " and becoming a friend to the "Word." 
 
 3 It has been proposed to connect this with the preceding sentence, 
 and read, "have known the mysteries of the Father, viz. for what pur- 
 pose He sent the Word."
 
 THE EPISTLE TO DIOGNETUS. 315 
 
 the Word, that He might be manifested to the world ; and 
 He, being despised by the people [of the Jews], was, when 
 preached by the apostles, believed on by the Gentiles. This 
 is He who was from the beginning, who appeared as if new, 
 and was found old, and yet who is ever born afresh in the 
 hearts of the saints. This is He who, being from everlasting, 
 is to-day called 1 the Son ; through whom the church is 
 enriched, and grace, widely spread, increases in the saints, 
 furnishing understanding, revealing mysteries, announcing 
 times, rejoicing over the faithful, giving 2 to those that seek, 
 by whom the limits of faith are not broken through, nor the 
 boundaries set by the fathers passed over. Then the fear of 
 the law is chanted, and the grace of the prophets is known, 
 and the faith of the gospels is established, and the tradition 
 of the apostles is preserved, and the grace of the church 
 exults ; which grace if you grieve not, you shall know 
 those things which the Word teaches, by whom He wills, 
 and when Pie pleases. For whatever things we are moved 
 to utter by the will of the Word commanding us, we com- 
 municate to you with pains, and from a love of the things 
 that have been revealed to us. 
 
 CHAP. xu. Tlie importance of knowledge to true spirituallife. 
 
 When you have read and carefully listened to these things, 
 you shall know what God bestows on such as rightly love 
 Him, being made [as ye are] a paradise of delight, presenting 3 
 in yourselves a tree bearing all kinds of produce and flourish- 
 ing well, being adorned with various fruits. For in this 
 place 4 the tree of knowledge and the tree of life have been 
 planted ; but it is not the tree of knowledge that destroys 
 it is disobedience that proves destructive. Nor truly are 
 those words without significance which are written, how God 
 from the beginning planted the tree of life in the midst of 
 paradise, revealing through knowledge the way to life, 5 and 
 
 1 Or, " esteemed." 2 Or, " given." 
 
 3 Literally, " bringing forth." 4 That is, in Paradise. 
 
 Literally, " revealing life."
 
 316 THE EPISTLE TO DIOGNETUS. 
 
 when those who were first formed did not use this [knowledge] 
 properly, they were, through the fraud of the serpent, stripped 
 naked. 1 For neither can life exist without knowledge, nor 
 is knowledge secure without life. Wherefore both were 
 planted close together. The apostle, perceiving the force [of 
 this conjunction], and blaming that knowledge which, with- 
 out true doctrine, is admitted to influence life, 2 declares, 
 " Knowledge puffeth up, but love edifieth." For he who 
 thinks he knows anything without true knowledge, and such 
 as is witnessed to by life, knows nothing, but is deceived by 
 the serpent, as not 3 loving life. But he who combines 
 knowledge with fear, and seeks after life, plants in hope, 
 looking for fruit. Let your heart be your wisdom ; and let 
 your life be true knowledge 4 inwardly received. Bearing 
 this tree and displaying its fruit, thou shalt always gather 5 in 
 those things which are desired by God, which the serpent 
 cannot reach, and to which deception does not approach; 
 nor is Eve then corrupted, 6 but is trusted as a virgin; and 
 salvation is manifested, and the apostles are filled with under- 
 standing, and the passover of the Lord advances, and the 
 choirs are gathered together, and are arranged in proper 
 order, and the Word rejoices in teaching the saints, by 
 whom the Father is glorified : to whom be glory for ever. 
 Amen. 
 
 1 Or, "deprived of it." 
 
 2 Literally, " knowledge without the truth of a command exercised to 
 life." See 1 Cor. viii. 1. 
 
 3 The MS. is here defective. Some read, " on account of the love of 
 life." 
 
 4 Or, " true word," or, "reason." 
 6 Or, "reap." 
 
 6 The meaning seems to be, that if the tree of true knowledge and life 
 be planted within you, you shall continue free from blemishes and sins.
 
 INTRODUCTORY NOTICE. 
 
 THE Pastor of Hermas was one of the most popular 
 books, if not the most popular book, in the Chris- 
 tian church during the second, third, and fourth 
 centuries. It occupied a position analogous in 
 some respects to that of Bunyan's Pilgrim's Progress in 
 modern times ; and critics have frequently compared the 
 two works. 
 
 In ancient times two opinions prevailed in regard to the 
 authorship. The most widely spread was, that the Pastor of 
 Hermas was the production of the Hermas mentioned in the 
 Epistle to the Romans. Origen 1 states this opinion distinctly, 
 and it is repeated by Eusebius 2 and Jerome. 3 
 
 Those who believed the apostolic Hermas to be the author, 
 necessarily esteemed the book very highly ; and there wa.s 
 much discussion as to whether it was inspired or not. The 
 early writers are of opinion that it was really inspired. 
 Irenacus quotes it as scripture: 4 Clemens Alexandrinus speaks 
 of it as making its statements "divinely;" 5 and Origen, though 
 a few of his expressions are regarded by some as implying 
 doubt, unquestionably gives it as his opinion that it is "divinely 
 inspired." 6 Eusebius mentions that difference of opinion pre- 
 vailed in his day as to the inspiration of the book, some 
 opposing its claims, and others maintaining its divine origin, 
 especially because it formed an admirable introduction to the 
 Christian faith. For this latter reason it was read publicly, 
 he tells us, in the churches. 
 
 1 Comment, in Rom. [xvi. 14], lib. x. 31. 
 
 2 Hist. Eccl. iii. 3. 3 De Viris Illustrious, c. x. 
 4 Contra Hxres. iv. 20, 2. s Strom, i. xxix. p. 426. 
 
 6 Ut supra. 
 
 319
 
 320 INTRODUCTOET NOTICE. 
 
 The only voice of antiquity decidedly opposed to the claim 
 is that of Tertullian. He designates it apocryphal, 1 and 
 rejects it with scorn, as favouring Anti-Montanistic opinions. 
 Even his words, however, show that it was regarded in many 
 churches as scripture. 
 
 The second opinion as to the authorship is found in no 
 writer of any name. It occurs only in two places : a poem 
 falsely ascribed to Tertullian, and a fragment published by 
 Muratori, on the Canon, the authorship of which is unknown, 
 and the original language of which is still a matter of dispute. 
 The fragment says, " The Pastor was written very lately in 
 our times, in the city of Rome, by Hernias, while Bishop 
 Pius, his brother, sat in the chair of the church of the city 
 of Rome." 
 
 A third opinion has had advocates in modern times. The 
 Pastor of Hermas is regarded as a fiction, and the person 
 Hennas, who is the principal character, is, according to this 
 opinion, merely the invention of the fiction-writer. 
 
 Whatever opinion critics may have in regard to the author- 
 ship, there can be but one opinion as to the date. The 
 Pastor of Hermas must have been written at an early period. 
 The fact that it was recognised by Irenaeus as scripture shows 
 that it must have been in circulation long before his time. 
 The most probable date assigned to its composition is the 
 reign of Hadrian, or of Antoninus Pius. 
 
 The work is very important in many respects ; but espe- 
 cially as reflecting the tone and style of books which inte- 
 rested and instructed the Christians of the second and third 
 centuries. 
 
 The Pastor of Hermas was written in Greek. It was well 
 known in the eastern churches : it seems to have been but 
 little read in the Western. Yet the work bears traces of 
 having been written in Italy. 
 
 For a long time the Pastor of Hermas was known to scho- 
 lars only in a Latin version, occurring in several MSS. with 
 but slight variations. But within recent times the difficulty 
 of settling the text has been increased by the discovery of 
 1 De Pudicitia, c. xx., also c. x. ; De Oratione, c. xvi.
 
 INTRODUCTORY NOTICE. 321 
 
 various MSS. A Latin translation has been edited, widely 
 differing from the common version. Then a Greek MS. was 
 said to have been found in Mount Athos, of which Simonides 
 affirmed that he brought away a portion of the original and a 
 copy of the rest. Then a MS. of the Pastor of Hernias was 
 found at the end of the Sinaitic Codex of Tischendorf. And 
 in addition to all these, there is an ^Ethiopic translation. The 
 discussion of the value of these discoveries is one of the most 
 difficult that can fall to the lot of critics ; for it involves not 
 merely an examination of peculiar forms of words and similar 
 criteria, but an investigation into statements made by Simon- 
 ides and Tischendorf respecting events in their own lives. 
 But whatever may be the conclusions at which the critic 
 arrives, the general reader does not gain or lose much. In 
 all the Greek and Latin forms the Pastor of Hennas is sub- 
 stantially the same. There are many minute differences ; 
 but there are scarcely any of importance perhaps we should 
 say none. 
 
 In this translation the text of Hilgenfeld, which is based 
 on the Sinaitic Codex, has been followed. 
 
 The letters Vat. mean the Vatican manuscript, the one 
 from which the common or vulgate version was usually 
 printed. 
 
 The letters Pal. mean the manuscript edited by Dressel, 
 which contains the Latin version, differing considerably from 
 the common version. 
 
 The letters Lips, refer to the manuscript, partly original 
 and partly copied, furnished by Simonides from Athos. The 
 text of Anger and Dindorf (Lips. 1856) has been used, though 
 reference has also been made to the text of Tischendorf in 
 Dressel. 
 
 The letters Sin. refer to the Sinaitic Codex, as given in 
 Dressel and in Hilgenfeld's notes. 
 
 The letters jEth. refer to the JEthiopic version, edited, 
 with a Latin translation, by Antonius D'Abbadie. Leipzig 
 18(50. 
 
 No attempt has been made to give even a tithe of the 
 various readings. Only the most important have been noted. 
 
 VOL. I. X
 
 THE PASTOE. 
 
 BOOK FIRST. VISIONS. 
 
 VISION FIRST. 
 
 AGAIKST FILTHY AND PROUD THOUGHTS, AND THE CARELESSNESS OF HERMAS 
 IN CHASTISING HIS SONS. 
 
 CHAP. i. 
 
 J1E who had brought me up, sold me to one Rhode 
 in Rome. 1 Many years after this I recognised 
 her, and I began to love her as a sister. Some 
 time after, I saw her bathe in the river Tiber ; and 
 I gave her my hand, and drew her out of the river. The 
 sight of her beauty made me think with myself, "! should be 
 a happy man if I could but get a wife as handsome and good 
 as she is." This was the only thought that passed through 
 me : this and nothing more. A short time after this, as I was 
 walking on my road to the villages, 2 and magnifying the 
 creatures of God, and thinking how magnificent, and beauti- 
 ful, and powerful they are, 3 I fell asleep. And the Spirit 
 cariied me away, and took me through a pathless place, 4 
 
 1 The commencement varies. In the Vatican: " He who had brought 
 me up, sold a certain young woman at Rome. Many years after this I 
 saw her and recognised her." So Lips. ; Pal. has the name of the woman, 
 Rada. The name Rhode occurs in Acts xii. 18. 
 
 2 " On my road to the villages." This seems to mean : as I was 
 taking a walk into the country, or spending my time in travelling amid 
 rural scenes. So the JEthiopic version. " Proceeding with these thoughts 
 in my mind." Vat. " After I had come to the city of Ostia." Pal. 
 " Proceeding to some village." Lips. 
 
 8 Creatures. Creature or creation. Lips., Vat., jEth. 
 4 Pathless place. Place on the right hand. Vat. 
 
 323
 
 324 THE PASTOR OF HERMAS. 
 
 through which a man could not travel, for it was situated in 
 the midst of rocks ; it was rugged and impassable on account 
 of water. Having passed over this river, I came to a plain. 
 I then bent down on my knees, and began to pray to the 
 Lord, 1 and to confess my sins. And as I prayed, the heavens 
 were opened, and I see the woman whom I had desired 
 saluting me from the sky, and saying, " Hail, Hennas !" 
 And looking up to her, I said, " Lady, what doest thou 
 here?" And she answered me, "I have been taken up 
 here to accuse you of your sins before the Lord." " Lady," 
 said I, "are you to be the subject of my accusation?" 2 
 " No," said she ; " but hear the words which I am going to 
 speak to you. God, who dwells in the heavens, and made 
 out of nothing the things that exist, and multiplied and in- 
 creased them on account of His holy church, is angry with 
 you for having sinned against me." I answered her, "Lady, 
 have I sinned against you ? How ? 3 or when spoke I an 
 unseemly word to you ? Did I not always think of you as 
 a lady ? Did I not always respect you as a sister ? Why 
 do you falsely accuse me of this wickedness and impurity?" 
 With a smile she replied to me, " The desire of wickedness 4 
 arose within your heart. Is it not your opinion that a right- 
 eous man commits sin when an evil desire arises in his heart? 
 There is sin in such a case, and the sin is great," said she ; 
 " for the thoughts of a righteous man should be righteous. 
 For by thinking righteously his character is established in 
 the heavens, 5 and he has the Lord merciful to him in every 
 business. But such as entertain wicked thoughts in their 
 
 1 Lord. God. Sin. alone. 
 
 2 Are you to be the subject of my accusation f Are you to accuse me ? 
 Vat., Lips., JEth. 
 
 3 How ? In what place? Vat., Sin. 
 
 4 Wickedness. The desire of fornication. Lips. 
 
 Literally, His glory is made straight in the heavens. As long as his 
 thoughts are righteous and bis way of life correct, he will have the Lord 
 in heaven merciful to him. Vat. When he thinks righteously, he cor- 
 rects himself, and his grace will be in heaven, and he will have the Lord 
 merciful in every business. Pul. His dignity will be straight in the 
 skies. JECk.
 
 THE PASTOR OF HERMAS. 325 
 
 minds are bringing upon themselves death and captivity ; 
 and especially is this the case with those who set their 
 affections on this world, and glory in their riches, and look 
 not forward to the blessings of the life to come. For many 
 will their regrets be ; for they have no hope, but have de- 
 spaired of themselves and their life. 1 But do thou pray to 
 God, and He will heal thy sins, and the sins of thy whole 
 house, and of all the saints." 
 
 CHAP. ii. 
 
 After she had spoken these words, the heavens were shut. 
 I was overwhelmed with sorrow and fear, and said to myself, 
 " If this sin is assigned to me, how can I be saved, or how 
 shall I propitiate God in regard to my sins, 2 which are of 
 the grossest character? With what words shall I ask the 
 Lord to be merciful to me ? While I was thinking over these 
 things, and discussing them in my mind, I saw opposite to 
 me a chair, white, made of white wool, 3 of great size. And 
 there came up an old woman, arrayed in a splendid robe, 
 and with a book in her hand ; and she sat down alone, and 
 saluted me, " Hail, Hennas !" And in sadness and tears 4 I 
 said to her, " Lady, hail !" And she said to me, " Why are 
 you downcast, Hernias? for you were wont to be patient 
 and temperate, and always smiling. Why are you so 
 gloomy, and not cheerful?" I answered her and said, " O 
 Lady, I have been reproached by a very good woman, who 
 says that I sinned against her." And she said, " Far be such 
 
 1 For many . . . life. For the minds of such become empty. Now this 
 is what the doubters do who have no hope in the Lord, and despise and 
 neglect their life. Vat. Their souls not having the hope of life, do not 
 resist these luxuries ; for they despair of themselves and their life. PaL 
 
 2 Literally, perfect. How . . . sins. How shall I entreat the Lord in 
 regard to my very numerous sins? Vat. How can I propitiate the 
 lx>rd God in these my sins ? PaL How then shall I be saved, and beg 
 pardon of the Lord for these my many sins? JEili. 
 
 3 A chair made of white wool, like snow. Vat. A chair for reclining, 
 and on it a covering of wool, white as hail. JElli. 
 
 4 And. . . sorrow. I leaping in spirit with joy at her salutation. 
 Lips.
 
 326 THE PASTOR OF HEKXAS. 
 
 a deed from a servant of God. But perhaps a desire after 
 her has arisen within your heart. Such a wish, in the case 
 of the servants of God, produces sin. For it is a wicked and 
 horrible wish in an all-chaste and already well-tried spirit l to 
 desire an evil deed ; and especially for Hernias so to do, who 
 keeps himself from all wicked desire, and is full of all sim- 
 plicity, and of great guilelessness. 
 
 CHAP. in. 
 
 " But God is not angry with you on account of this, but 
 that you may convert your house, 2 which have committed 
 iniquity against the Lord, and against you, their parents. 
 And although you love your sons, yet did you not warn your 
 house, but permitted them to be terribly corrupted. 3 On 
 this account is the Lord angry with you, but He will heal 
 all the evils which have been done in your house. For, on 
 account of their sins and iniquities, you have been destroyed 
 by the affairs of this world. But now the mercy of the Lord 4 
 has taken pity on you and your house, and will strengthen 
 you, and establish you in His glory. 5 Only be not easy- 
 minded, 6 but be of good courage and comfort your house. 
 For as a smith hammers out his work, and accomplishes 
 whatever he wishes, 7 so shall righteous daily speech overcome 
 all iniquity. 8 Cease not therefore to admonish your sons ; 
 for I know that, if they will repent with all their heart, they 
 will be enrolled in the Books of Life with the saints." 9 Hav- 
 
 1 For . . . spirit. For this hateful thought ought not to be in a 
 servant of God, nor ought a well-tried spirit to desire an evil deed. Vat. 
 
 2 But that. But God is not angry with you on your own account, 
 but on account of your house, which has. Vat. 
 
 8 Corrupted. To live riotously. Vat. * Lord. God. Vat. 
 
 6 Will strengthen. Has preserved you in glory. Vat. Strengthened 
 and established. Lips. Has saved your house. Pal. 
 
 6 Easy-minded. Only wander not, but be calm. Vat. Omitted in Pal. 
 
 7 Accomplishes . . . wishes. And exhibits it to any one to whom 
 he wishes. Vat . 
 
 8 So shall you also, teaching the truth daily, cut off great sin. Vat. 
 
 9 1 know . . . saints. For the Lord knows that they will repent with 
 all their heart, and He will write you in the Book of Life. Vat. See 
 Phil. iv. 3 ; Rev. xx. 15.
 
 THE PASTOR OF HERMAS. 327 
 
 ing ended these words, she said to me, " Do you wish to hear 
 me read ?" I say to her, " Lady, I do." " Listen then, and 
 give ear to the glories of God." 1 And then I heard from her, 2 
 magnificently and admirably, things which my memory could 
 not retain. For all the words were terrible, such as man 
 could not endure. The last words, however, I did remember; 
 for they were useful to us, and gentle. 3 " Lo, the God of 
 powers, who by His invisible strong power and great wisdom 
 has created the world, and by His glorious counsel has sur- 
 rounded His creation .with beauty, and by His strong word 
 has fixed the heavens and laid the foundations of the earth 
 upon the waters, and by His own wisdom and providence 4 
 has created His holy 5 church, which He has blessed, lo 1 He 
 removes 6 the heavens and the mountains, 7 the hills and the 
 seas, and all things become plain to His elect, that He may 
 bestow on them the blessing which He has promised them, 
 with much glory and joy, if only they shall keep the com- 
 mandments of God which they have received in great faith." 
 
 CHAP. iv. 
 
 When she had ended her reading, she rose from the chair, 
 and four young men came and carried off the chair and went 
 away to the east. And she called me to herself and touched 
 my breast, and said to me, " Have you been pleased with my 
 reading ? " And I say to her, " Lady, the last words please 
 me, but the first are cruel and harsh." Then she said to 
 me, " The last are for the righteous : the first are for hea- 
 thens and apostates." And while she spoke to me, two men 
 appeared and raised her on their shoulders, and they went to 
 where the chair was in the east. With joyful countenance 
 
 1 And give ear to the glories of God, om. in Vat. 
 
 2 And then . . . her. And unfolding a book, she read gloriously, 
 magnificently, and admirably. Vat. 
 
 3 Gentle. For they were few and useful to us. Vat . 
 
 4 By His own wisdom and providence. By His mighty power. F 
 Pal 
 
 6 Holy omitted by Lips. 
 
 6 Removes. He will remove. Vat. 
 
 7 See 2 Pet. iii. 5.
 
 328 THE PASTOR OF HERMAS. 
 
 did she depart ; and as she went, she said to me, " Behave 
 like a man, 1 Hennas." 
 
 VISION SECOND. 
 
 AGAIN, OF HIS NEGLECT IN CHASTISING HIS TALKATIVE WIFE AND HIS 
 LUSTFUL SONS, AND OF HIS CHARACTER. 
 
 CHAP. i. 
 
 As I was going to the country 2 about the same time as 
 on the previous year, in my walk I recalled to memory the 
 vision of that year. And again the Spirit carried me away, 
 and took me to the same place where I had been the year 
 before. On coming to that place, I bowed my knees and 
 began to pray to the Lord, and to glorify His name, be- 
 cause He had deemed me worthy, and had made known to 
 me my former sins. On rising from prayer, I see opposite 
 me that old woman, whom I had seen the year before, walk- 
 ing and reading some book. And she says to me, " Can 
 you carry a report of these things to the elect of God ? " I 
 say to her, " Lady, so much I cannot retain in my memory, 
 but give me the book and I shall transcribe it." " Take it," 
 says she, " and you will give it back to me." Thereupon I 
 took it, and going away into a certain part of the country, I 
 transcribed the whole of it letter by letter ; 3 but the syllables- 
 of it I did not catch. No sooner, however, had I finished 
 the writing of the book, than all of a sudden it was snatched 
 from my hands ; but who the person was that snatched it, I 
 saw not. 
 
 1 Be strong, or be made strong.-^ Vat. 
 
 * Country ; lit. to the villages. From Cumse. Vat. While I was jour- 
 neying in the district of the Cumans. Pal. 
 
 8 Going . . . letter. Now taking the book, I sat down in one place 
 and wrote the whole of it in order. Pal. In the ancient MSS. there wa 
 nothing to mark out where one word ended and another commenced.
 
 THE PASTOR OF HERMAS. 329 
 
 CHAP. ii. 
 
 Fifteen days after, when I had fasted and prayed much 
 to the Lord, the knowledge of the writing was revealed to 
 me. Now the writing was to this effect : " Your seed, O 
 Hermas, has sinned against God, and they have blasphemed 
 against 1 the Lord, and in their great wickedness they have 
 betrayed their parents. And they passed as traitors of their 
 parents, and by their treachery did they not 2 reap profit. 
 And even now they have added to their sins lusts and iniqui- 
 tous pollutions, and thus their iniquities have been filled up. 
 But make known 3 these words to all your children, and to 
 your wife, who is to be your sister. For she does not 4 re- 
 strain her tongue, with which she commits iniquity ; but, on 
 hearing these words, she will control herself, and will obtain 
 mercy. For- after you have made known to them these words 
 which my Lord has commanded me to reveal to you, 5 then 
 shall they be forgiven all the sins which in former times 
 they committed, and forgiveness will be granted to all the 
 saints who have sinned even to the present day, if they repent 
 with all their heart, and drive all doubts from their minds. 
 For the Lord has sworn by His glory, in regard to His elect, 
 that if any one of them sin after a certain day which has 
 been fixed, he shall not be saved. For the repentance of 
 the righteous has limits. Filled up are the days of repent- 
 ance to all the saints ; but to the heathen, repentance will be 
 possible even to the last day. You will tell, therefore, those 
 who preside over the church, to direct their ways in right- 
 eousness, that they may receive in full the promises with 
 great glory. Stand stedfast, therefore, ye who work right- 
 eousness, and doubt not, that your passage 7 may be with the 
 
 1 God . . . arjainst, omitted in Vat. 
 
 2 Not, omitted in Vat. 
 
 3 Make known. Rebuke with these words. Vat. 
 
 4 Let her restrain her tongue. Vat. 
 
 5 For . . . you. For she will be instructed, after you have rebuked her 
 with those words which the Lord has commanded to be revealed to you. 
 Vat. 
 
 6 Doubt not. And so act. Vat. 7 Passage. Your journey. Pal.
 
 330 THE PASTOR OF HERMAS. 
 
 holy angels. Happy ye who endure the great tribulation 
 that is coming on, and happy they who shall not deny their 
 own life. 1 For the Lord hath sworn by His Son, that those 
 who denied their Lord have abandoned their life in despair, 
 for even now these are to deny Him in the days that are 
 coming. 2 To those who denied in earlier times, God became 8 
 gracious, on account of His exceeding tender mercy. 
 
 CHAP. in. 
 
 " But as for yon, Hennas, remember not the wrongs done to 
 you by your children, nor neglect your sister, that they may be 
 cleansed from their former sins. For they will be instructed 
 with righteous instruction, if you remember not the wrongs 
 they have done you. For the remembrance of wrongs worketh 
 death. 4 And you, Hermas, have endured great personal 5 tribu- 
 lations on account of the transgressions of your house, because 
 you did not attend to them, but were careless, 6 and engaged 
 in your wicked transactions. But 7 you are saved, because 
 you did not depart from the living God, and on account of 
 your simplicity and great self-control. These have saved 
 you, if you remain stedfast. And they will save all who act 
 in the same manner, and walk in guiltlessness and simplicity. 
 Those who possess such virtues will wax strong against every 
 form of wickedness, and will abide unto eternal life. Blessed 
 are all they who practise righteousness, for they shall never 
 
 1 And whosoever shall not deny his own life. Vat. 
 
 2 Those . . . coming. The meaning of this sentence is obscure. The 
 Vat. is evidently corrupt, but seems to mean : " The Lord has sworn by 
 His Son, that whoever will deny Him and His Son, promising themselves 
 life thereby, they [God and His Son] will deny them in the days that are 
 to come." The days that are to come would mean the day of judgment 
 and the future state. See Matt. x. 33. 
 
 3 Became gracious. Will be gracious. Pal. 
 
 4 The Vat. adds : but forgetfulness of them, eternal life. 
 6 Personal. Worldly. Vat. 
 
 6 You . . . careles^. You neglected them as if they did not belong to 
 you. Vat. 
 
 7 But you will be saved for not having departed from the living God. 
 And your simplicity and singular self-control will save you, if you remain 
 stedf ast. Vat.
 
 THE PASTOR OF HERMAS. 331 
 
 be destroyed. Now you will tell Maximus : Lo I 1 tribulation 
 cometh on. If it seemeth good to thee, deny again. The 
 Lord is near to them who return unto Him, as it is written 
 in Eldad and Modat, 2 who prophesied to the people in the 
 wilderness." 
 
 CHAP. iv. 
 
 Now a revelation was given to me, my brethren, while I 
 slept, by a young man of comely appearance, who said to me, 
 " Who do you think that old woman is from whom you 
 received the book !" And I said, " The Sibyl." " You are 
 in a mistake," says he ; " it is not the Sibyl." " Who is it 
 then?" say I. And he said, "It is the church." 3 And 
 I said to him, " Why then is she an old woman 1 " " Be- 
 cause," said he, " she was created first of all. On this account 
 is she old. And for her sake was the world made." After 
 that I saw a vision in my house, and that old woman came 
 and asked me, if I had yet given the book to the presbyters. 
 And I said that I had not. And then she said, " You have 
 done well, for I have some words to add. But when I finish 
 all the words, all the elect will then become acquainted with 
 them through you. You will write therefore two books, and 
 you will send the one to Clemens and the other to Grapte. 4 
 And Clemens will send his to foreign countries, for per- 
 mission has been granted to him to do so. And Grapte will 
 admonish the widows and the orphans. But you will read 
 the words in this city, along with the presbyters who preside 
 over the church. 
 
 1 Now you will say: Lo! great tribulation cometh on. Vat. Lo! 
 exceedingly great tribulation cometh on. Lips. 
 
 2 Eldad (or Eldat or Heldat or Heldam) and Modat (Mudat or Modal) 
 are mentioned in Num. xi. 26, 27. The apocryphal book inscribed with 
 their name is now lost. Cotelerius compares for the passage Ps. 
 xxxiv. 9. , 
 
 3 The church. The church of God. Vat. 
 
 * Grapte is supposed to have been a deaconess.
 
 332 THE PASTOR OF 1IERMAS. 
 
 VISION THIRD. 
 
 CONCERNING TOE BUILDING OF THE TRIUMPHANT CHURCH, AND THE VARIOUS 
 CLASSES OF REPROBATE MEN. 
 
 CHAP. i. 
 
 The vision which I saw, my brethren, was of the following 
 nature. Having fasted frequently, and having prayed to 
 the Lord that He would show me the revelation which He 
 promised to show me through that old woman, the same 
 night that old woman appeared to me, and said to me, " Since 
 you are so anxious and eager to know all things, go into the 
 part of the country where you tarry ; and about the fifth l 
 hour I shall appear unto you, and show you all that you 
 ought to see." I asked her, saying, " Lady, into what part 
 of the country am I to go?" And she said, " Into any part 
 you wish." Then I chose a spot which was suitable, and 
 retired. Before, however, I began to speak and to mention 
 the place, she said to me, " I will come where you wish." 
 Accordingly, I went to the country, and counted the hours, 
 and reached the place where I had promised to meet her. 
 And I see an ivory seat ready placed, and on it a linen 
 cushion, and above the linen cushion was spread a covering 
 of fine linen. Seeing these laid out, and yet no one in the 
 place, I began to feel awe, and as it were a trembling seized 
 hold of me, and my hair stood on end, and as it were a 
 horror came upon me when I saw that I was all alone. But 
 on coming back to myself and calling to mind the glory of 
 God, I took courage, bent my knees, and again confessed 
 my sins to God as I had done before. Whereupon the old 
 woman approached, accompanied by six young men whom I 
 had also seen before ; and she stood behind me, and listened 
 to me, as I prayed and confessed my sins to the Lord. And 
 touching me she said, " Hermas, cease praying continually 
 for your sins ; pray for righteousness, that you may have a 
 portion of it immediately in your house." On this, she took 
 me up by the hand, and brought me to the seat, and said to 
 the young men, " Go and build." When the young men 
 1 Fifth. Sixth. Vat.
 
 THE PASTOR OF IIERMAS. 333 
 
 had gone and we were alone, she said to me, " Sit here." I 
 say to her, " Lady, permit my elders 1 to be seated first." 
 " Do what I bid you," said she ; " sit down." When I 
 would have sat down on her right, she did not permit me, 
 but with her hand beckoned to me to sit down on the left. 
 While I was thinking about this, and feeling vexed that she 
 did not let me sit on the right, she said, " Are you vexed, 
 Hernias ? The place to the right is for others who have 
 already pleased God, and have suffered for His name's sake ; 
 and you have yet much to accomplish before you can sit with 
 them. But abide as you now do in your simplicity, and you 
 will sit with them, and with all who do their deeds and bear 
 what they have borne." 
 
 CHAP. n. 
 
 "What have they borne?" said I. " Listen," said she : 
 tf scourges, prisons, great tribulations, crosses, wild beasts, 
 for God's name's sake. On this account is assigned to 
 them the division of sanctification on the right hand, and 
 to every one who shall suffer for God's name : to the rest is 
 assigned the division on the left. But both for those who 
 sit on the right, and those who sit on the left, there are the 
 same gifts and promises ; only those sit on the right, and 
 have some glory. You then are eager to sit on the right 
 with them, but your shortcomings are many. But you will 
 be cleansed from your shortcomings ; and all who are not 
 given to doubts shall be cleansed from all their iniquities up 
 till this day." Saying this, she wished to go away. But 
 falling down at her feet, I begged her by the Lord that she 
 would show me the vision which she had promised to show 
 me. And then she again took hold of me by the hand, and 
 raised me, and made me sit on the seat to the left ; and lifting 
 up a splendid rod, she said to me, " Do you see something 
 great f " And I say, "Lady, I see nothing." She said to me, 
 " Lo ! do you not see opposite to you a great tower, built upon 
 the waters, of splendid square stones?" For the tower was 
 built square by those six young men who had come with her. 
 1 My elders. Perhaps the translation should be : the presbyters.
 
 334 THE PASTOR OF HERMAS. 
 
 But myriads of men were carrying stones to it, some drag- 
 ging them from the depths, others removing them from the 
 land, and they handed them to these six young men. They 
 were taking them and building ; and those of the stones that 
 were dragged out of the depths, they placed in the building 
 just as they were : for they were polished and fitted exactly 
 into the other stones, and became so united one with another 
 that the lines of juncture could not be perceived. And in 
 this way the building of the tower looked as if it were made 
 out of one stone. Those stones, however, which were taken 
 from the earth suffered a different fate ; for the young men 
 rejected some of them, some they fitted into the building, 
 and some they cut down, and cast far away from the tower. 
 Many other stones, however, lay around the tower, and the 
 young men did not use them in building ; for some of them 
 were rough, others had cracks in them, others had been 
 made too short, 1 and others were white and round, but did 
 not fit into the building of the tower. Moreover, I saw 
 other stones thrown far away from the tower, and falling 
 into the public road ; yet they did not remain on the road, 
 but were rolled into a pathless place. And I saw others 
 falling into the fire and burning, others falling close to the 
 water, and yet not capable of being rolled into the water, 
 though they wished to be rolled down, and to enter the 
 water. 
 
 CHAP. in. 
 
 On showing me these visions, she wished to retire. I 
 said to her, " What is the use of my having seen all this, 
 while I do not know what it means?" She said to me, 
 " You are a cunning fellow, wishing to know everything 
 that relates to the tower." " Even so, O Lady," said I, " that 
 I may tell it to my brethren, that, hearing this, they may 
 know the Lord in much glory." 2 And she said, "Many 
 indeed shall hear, and hearing, some shall be glad, and some 
 
 1 Others had been made too short, not in Yat. 
 
 2 That . . . glory. And that they may be made more joyful, and, 
 hearing this, may greatly glorify the Lord. Vat.
 
 THE PASTOR OF HERMAS. 335 
 
 shall weep. But even these, if they hear and repent, shall 
 also rejoice. Hear, then, the parables of the tower ; for I 
 will reveal all to you, and give me no more trouble in regard 
 to revelation :, for these revelations have an end, for they 
 have been completed. But you will not cease praying for 
 revelations, for you are shameless. The tower which you 
 see building is myself, the Church, who have appeared to you 
 now and on the former occasion. Ask, then, whatever you 
 like in regard to the tower, and I will reveal it to you, that 
 you may rejoice with the saints." I said unto her, " Lady, 
 since you have vouchsafed to reveal all to me this once, 
 reveal it." She said to me, " Whatsoever ought to be 
 revealed, will be revealed ; only let your heart be with God, 1 
 and doubt not whatsoever you shall see." I asked her, 
 " Why was the tower built upon the waters, O Lady ?" 
 She answered, "I told you before, 2 and you still inquire 
 carefully: therefore inquiring you shall find the truth. 
 Hear then why the tower is built upon the waters. It is 
 because your life has been, and will be, saved through water. 
 For the tower was founded on the word of the almighty and 
 glorious Name, and it is kept together by the invisible power 
 of the Lord." 3 
 
 CHAP. iv. 
 
 In reply I said to her, " This is magnificent and marvellous. 
 But who are the six young men who are engaged in building ? '* 
 And she said, "These are the holy angels of God, who were 
 first created, and to whom the Lord handed over His whole 
 creation, that they might increase and build up and rule 
 over the whole creation. By these will the building of the 
 tower be finished." " But who are the other persons who 
 are engaged in carrying the stones ?" " These also are holy 
 
 1 God. Lord. Vat. 
 
 2 I said to you before, that you were cunning, diligently inquiring 
 in regard to the Scriptures. Vat. You are cunning in regard to the 
 Scriptures. Lips. In some of the MSS. of the common Latin version 
 "structures" is read instead of " Scriptures." 
 
 s The Lord. God. Vat.
 
 S36 THE PASTOR OF IIEBMAS. 
 
 angels of the Lord, but the former six are more excellent 
 than these. The building of the tower will be finished, 1 and 
 all will rejoice together around the tower, and they will 
 glorify God, because the tower is finished." I asked her, 
 saying, " Lady, I should like to know what became of the 
 stones, and what was meant by the various kinds of stones ?" 
 In reply she said to me, " Not because you are 2 more deserving 
 than all others that this revelation should be made to you for 
 there are others before you, and better than you, to whom these 
 visions should have been revealed but that the name of God 
 may be glorified, has the revelation been made to you, and it 
 will be made on account of the doubtful who ponder in their 
 hearts whether these things will be or not. Tell them that 
 all these things are true, and that none of them is beyond 
 the truth. All of them are firm and sure, and established on 
 a strong foundation. 
 
 CHAP. v. 
 
 "Hear now with regaro. to the stones which are in the 
 building. Those square white stones which fitted exactly 
 into each other, are apostles, bishops, teachers, and deacons, 
 who have lived in godly purity, and have acted as bishops 
 and teachers and deacons chastely and reverently to the elect 
 of God. Some of them have fallen asleep, and some still 
 remain alive. And they have always agreed with each other, 
 and been at peace among themselves, and listened to each 
 other. On account of this, they join exactly into the building 
 of the tower." " But who are the stones that were dragged 
 from the depths, and which were laid into the building and 
 fitted in with the rest of the stones previously placed in the 
 tower f ' " They are those 3 who suffered for the Lord's sake." 
 " But I wish to know, O Lady, who are the other stones which 
 were carried from the land." " Those," she said, " which go 
 
 1 The luildlng. When therefore the building of the tower is finished, 
 all. Fa.'. 
 
 2 Not because you are letter. Are you better ? Vat. 
 
 3 Are those. They are those who have already fallen asleep, and who 
 suffered. Vat.
 
 THE PASTOR OF HERMAS. 337 
 
 i 
 
 into the building without being polished, are those -whom 
 God has approved of, for they walked in the straight ways of 
 the Lord and practised His commandments." " But who are 
 those who are in the act of being brought and placed in the 
 building l t" " They are those who are young in faith and are 
 faithful. But they are admonished by the angels to do good, 
 for no iniquity has been found in them." " Who then are 
 those whom they rejected and cast away?" 1 "These are 
 they \vho have sinned, and wish to repent. On this account 
 they have not been thrown far from the tower, because they 
 will yet be useful in the building, if they repent. Those 
 then who are to repent, if they do repent, will be strong in 
 faith, if they now repent while the tower is building. For if 
 the building be finished, there will not be more room for any 
 one, but he will be rejected. This privilege, however, will 
 belong only to him who has now been placed near the tower. 
 
 CHAP. vi. 
 
 "As to those who were cut down and thrown far away 
 from the tower, do you wish to know who they are ? They 
 are the sons of iniquity, and they believed in hypocrisy, and 
 wickedness did not depart from them. For this reason they 
 are nut saved, since they cannot be used in the building on 
 account of their iniquities. Wherefore they have been cut 
 off and cast far away on account of the anger of the Lord, 
 for they have roused Him to anger. But I shall explain to 
 you the other stones which you saw lying in great numbers, 
 and not going into the building. Those which are rough are 
 those who have known the truth and not remained in it, nor 
 have they been joined to the saints. On this account are they 
 unfit for use." "Who are those that have rents!" "These 
 are they who are at discord in their hearts one with another, 
 and are not at peace amongst themselves : they indeed keep 
 peace before each other, but when they separate one from the 
 other, their wicked thoughts remain in their hearts. -These, 
 then, are the rei.ts which are in the stones. But those which 
 are shortened are those who have indeed believed, and have 
 1 Cast away. Placed near the tower. Vat. 
 
 VOL. I. T
 
 338 " THE PASTOR OF HERMAS. 
 
 the larger share of righteousness ; yet they have also a con- 
 siderable share of iniquity, and therefore they are shortened 
 and not whole." "But who are these, Lady, that are white and 
 round, and yet do not fit into the building of the tower ?" She 
 answered and said, " How long will you be foolish and stupid, 
 and continue to put every kind of question and understand 
 nothing? These are those who have faith indeed, but they 
 have also the riches of this world. When, therefore, tribula- 
 tion comes, on account of their riches and business they deny 
 the Lord." I answered and said to her, " When, then, will 
 they be useful for the building, Lady?" "When the riches 
 that now seduce them have been circumscribed, then will 
 they be of use to God. 1 For as a round stone cannot 
 become square unless portions be cut off and cast away, so 
 also those who are rich in this world cannot be useful to the 
 Lord unless their riches be cut down. Learn this first from 
 your own case. When you were rich, you were useless ; but 
 now you are useful and fit for life. Be ye useful to God; 
 for you also will be used as one of these stones. 3 
 
 CHAP. vn. 
 
 "Now the other stones which you saw cast far away 
 from the tower, and falling upon the public road and rolling 
 from it into pathless places, are those who have indeed be- 
 lieved, but through, doubt have abandoned the true road. 
 
 * O 
 
 Thinking, then, that they could find a better, they wander 
 and become wretched, and enter upon pathless places. But 
 those which fell into the fire and were burned, are those who 
 have departed for ever from the living God ; nor does the 
 thought of repentance ever come into their hearts, on account 
 of their devotion to their lusts and to the crimes which they 
 committed. Do you wish to know who are the others which 
 fell near the waters, but could not be rolled into them? 
 These are they who have heard the word, and wish to be 
 baptized in the name of the Lord ; but when the chastity 
 
 1 Use . . . God. Then will they be of use for the building of the Lord. 
 Fa/. 
 
 2 For . . . stones. For you yourself were also one of these stones. Vat.
 
 THE PASTOR OF HERMAS. 339 
 
 demanded by the truth comes into their recollection, they 
 draw back, 1 and again walk after their own wicked desires." 
 She finished her exposition of the tower. But I, shameless 
 as I yet was, asked her, " Is repentance possible for all those 
 stones which have been cast away and did not fit into the 
 building of the tower, and will they yet have a place in this 
 tower?" "Repentance," said she, "is yet possible, but in 
 this tower they cannot find a suitable place. But in another 
 and much inferior place they will be laid, and that, too, only 
 when they have been tortured and completed the days of their 
 sins. And on this account will they be transferred, because 
 they have partaken of the righteous Word. And then only 
 will they be removed from their punishments when the thought 
 of repenting of the evil deeds which they have done has 
 come into their hearts. But if it does not come into their 
 hearts, they will not be saved, on account of the hardness of 
 their heart." 
 
 CHAP. vin. 
 
 When then I ceased asking in regard to all these matters, 
 she said to me, "Do you wish to see anything else?" And as I 
 was extremely eager to see something more, my countenance 
 beamed with joy. She looked towards me with a smile, and 
 said, " Do you see seven women around the tower?" "I do, 
 Lady," said I. " This tower," said she, "is supported by them 
 according to the precept of the Lord. Listen now to their 
 functions. The first of them, who is clasping her hands, is 
 called Faith. Through her the elect of God are saved. 
 Another, who has her garments tucked up and acts with 
 vigour, is called Self-restraint. She is the daughter of Faith. 
 Whoever then follows her will become happy in his life, 
 because he will restrain himself from all evil works, believing 
 that, if he restrain himself from all evil desire, he will inherit 
 eternal life." "But the others," said I, "O Lady, who are 
 they ? " And she said to me, " They are daughters of each 
 
 1 The words " draw back" are represented in Greek by the \vord else- 
 whcre translated " repent ;" ^rxvoilv is thus used for a change of mind, 
 cither from evil to good, or good to evil.
 
 840 THE PASTOR OF HERMAS. 
 
 other. One of them is called Simplicity, another Guileless- 
 ness, another Chastity, another Intelligence, another Love. 
 When then you do all the works of their mother, you will be 
 able to live." "I should like to know," said I, "O Lady, what 
 power each one of them possesses." " Hear," she said, " what 
 power they have. Their powers are regulated 1 by each other, 
 and follow each other in the order of their birth. For from 
 Faith arises Self-restraint ; from Self-restraint, Simplicity ; 
 from Simplicity, Guilelessness ; from Guilelessness, Chastity; 
 from Chastity, Intelligence ; and from Intelligence, Love. 
 The deeds, then, of these are pure, and chaste, and divine. 
 Whoever devotes himself to these, and is able to hold fast by 
 their works, shall have his dwelling in the tower with the 
 saints of God." Then I asked her in regard to the ages, if 
 now there is the conclusion. She cried out with a loud 
 voice, tl Foolish man ! do you not see the tower yet building? 
 When the tower is finished and built, then comes the end ; 
 and I assure you it will be soon finished. Ask me no more 
 questions. Let you and all the saints be content with what 
 I have called to your remembrance, and with my renewal of 
 your spirits. But observe that it is not for your own sake 
 only that these revelations have been made to you, but they 
 have been given you that you may show them to all. For 
 after three days this you will take care to remember I 
 command you to speak all the words which I am to say to 
 you into the ears of the saints, that hearing them and doing 
 them, they may be cleansed from, their iniquities, and you 
 
 along with them." 
 
 CHAP. ix. 
 
 Give ear unto me, O Sons: I have brought you up in 
 much simplicity, and guilelessness, and chastity, on account 
 of the mercy of the Lord, 2 who has dropped His righteous- 
 ness down upon you, that ye may be made righteous and holy 3 
 
 1 Regulated. They have equal powers, but their powers are connected 
 with each other. Vat. 
 
 2 The Lord. God. Vat. 
 
 3 Or, that ye may be justified and sanctified.
 
 THE PASTOR OF HERMAS. 341 
 
 from all your iniquity and depravity ; but you do not wish 
 to rest from your iniquity. Now, therefore, listen to me, and 
 be at peace one with another, and visit each other, and bear 
 each other's burdens, and do not partake of God's creatures 
 alone, 1 but give abundantly of them to the needy. For some 
 through the abundance of their food produce weakness in 
 their flesh, and thus corrupt their flesh ; while the flesh of 
 others who have no food is corrupted, because they have not 
 sufficient nourishment. And on this account their bodies 
 waste away. This intemperance in eating is thus injurious 
 to you who have abundance and do not distribute among 
 those who are needy. Give heed to the judgment that is to 
 come. Ye, therefore, who are high in position, seek out the 
 hungry as long as the tower is not yet finished ; for after the 
 tower is finished, you will wish to do good, but will find no 
 opportunity. Give heed, therefore, ye who glory in your 
 wealth, lest those who are needy should groan, and their 
 groans should ascend to the Lord, and ye be shut out with 
 all your goods beyond the gate of the tower. Wherefore I 
 now say to you who preside over the church and love the 
 first seats, 2 " Be not like to drug-mixers. For the drug- 
 mixers carry their drugs in boxes, but ye carry your drug 
 and poison in your heart. Ye are hardened, and do not wish 
 to cleanse your hearts, and to add unity of aim to purity of 
 heart, that you may have mercy from the great King. Take 
 heed, therefore, children, that these dissensions of yours do not 
 deprive you of your life. How will you instruct the elect of 
 the Lord, if you yourselves have not instruction ? Instruct 
 each other therefore, and be at peace among yourselves, that 
 I also, standing joyful before your Father, may give an ac- 
 count of you all to your Lord." 
 
 1 I have translated the Vat. reading here. The Greek seems to mean, 
 " Do not partake of God's creatures alone by way of mere relish." The 
 Pal. has, " Do not partake of God's creatures alone joylessly, in a way 
 calculated to defeat enjoyment of them." 
 
 2 Those that love thejirst seats, omitted in Mth.
 
 342 THE PASTOR OF HERMAS. 
 
 CHAP. x. 
 
 On her ceasing to speak to me, those six young men who 
 were engaged in building came and conveyed her to the 
 tower, and other four lifted up the seat and carried it also to 
 the tower. The faces of these last I did not see, for they 
 were turned away from me. And as she was going, I asked 
 her to reveal to me the meaning of the three forms in which 
 she appeared to me. In reply she said to me : " With regard 
 to them, you must ask another to reveal their meaning to 
 you." For she had appeared to me, brethren, in the first 
 vision the previous year under the form of an exceedingly 
 old woman, sitting in a chair. In the second vision her face 
 was youthful, but her skin and hair betokened age, and she 
 stood while she spoke to me. She was also more joyful than 
 on the first occasion. But in the third vision she was entirely 
 youthful and exquisitely beautiful, except only that she had 
 the hair of an old w r oman ; but her face beamed with joy, 
 and she sat on a seat. Now I was exceeding sad in regard 
 to these appearances, for I longed much to know what 
 the visions meant. Then I see the old woman in a vision 
 of the night saying unto me : " Every prayer should be 
 accompanied with humility: fast, 1 therefore, and you will 
 obtain from the Lord what you beg." I fasted therefore for 
 one day. 
 
 That very night there appeared to me a young man, who 
 said, "Why do you frequently ask revelations in prayer? 
 Take heed lest by asking many things you injure your flesh : 
 be content with these revelations. AVill you be able to see 
 greater 2 revelations than those which you have seen?" I 
 answered and said to him, " Sir, one thing only I ask, that in 
 regard to these three forms the revelation may be rendered 
 complete." lie answered me, " How long arc ye senseless? s 
 But your doubts make you senseless, because you have not 
 your hearts turned towards the Lord." But I answered and 
 
 1 Fast. Believe. Pal 
 
 * Literally, "stronger," and therefore more injurious to the body. 
 
 s How long. Ye are not senseless. Vat.
 
 THE PASTOR OF HERMAS. 243 
 
 said to him, "From you, sir, we shall learn these things 
 more accurately." 
 
 CHAP. xi. 
 
 " Hear then," said lie, " with regard to the three forms, 
 concerning which you are inquiring. Why in the first vision 
 did she appear to you as an old woman seated on a chair ? 
 Because your spirit is now old and withered up, and has lost 
 its power in consequence of your infirmities and doubts. For, 
 like elderly men who have no hope of renewing their strength, 
 and expect nothing but their last sleep, so yon, weakened by 
 worldly occupations, have given yourselves up to sloth, and 
 have not cast your cares upon the Lord. Your spirit therefore 
 is broken, and you have grown old in your sorrows." " I should 
 like then to know, sir, why she sat on a chair ? " Pie answered, 
 " Because every weak person sits on a chair on account of 
 his weakness, that his weakness may be sustained. Lo ! you 
 have the form of the first vision. 
 
 CHAP. xn. 
 
 " Now in the second vision you saw her standing with a 
 youthful countenance, and more joyful than before; still she 
 had the skin and hair of an aged woman. Hear," said he, 
 " this parable also. When one becomes somewhat old, he 
 despairs of himself on account of his weakness and poverty, 
 and looks forward to nothing but the last day of his life. 
 Then suddenly an inheritance is left him ; and hearing of 
 this, he rises up, and becoming exceeding joyful, he puts on 
 strength. And now he no longer reclines, but stands up ; 
 and his spirit, already destroyed by his previous actions, is 
 renewed, 1 and he no longer sits, but acts with vigour. So 
 happened it with you on hearing the revelation which God 
 gave you. For the Lord had compassion on you, and re- 
 newed your spirit, and ye laid aside your infirmities. Vigour 
 arose within you, and ye grew strong in faith ; and the Lord 2 
 seeing your strength, rejoiced. On this account He showed you 
 
 1 ///.* spirit . . . renewed. He is freed from his former sorrows. Vat. 
 * The Lord. God. Fat.
 
 844 THE PASTOR OF HERMAS. 
 
 the building of the tower ; ami He will show you other things, 
 if you continue at peace with each other with all your heart. 
 
 CHAP. xin. 
 
 K Now, in the third vision, you saw her still younger, and 
 she was noble and joyful, and her shape was beautiful. 1 For, 
 just as when some good news comes suddenly to one who is 
 sad, immediately he forgets his former sorrows, and looks for 
 nothing else than the good news which he has heard, and for 
 the future is made strong for good, and his spirit is renewed 
 on account of the joy which he has received ; so ye also have 
 received the renewal of your spirits by seeing these good 
 things. As to your seeing her sitting on a seat, that means 
 that her position is one of strength, for a seat has four feet 
 and stands firmly. For the world also is kept together by 
 means of four elements. Those, therefore, who repent com- 
 pletely and with the whole heart, will become young and 
 firmly established. You now have the revelation completely 
 given you. Make no further demands for revelations. If 
 anything ought to be revealed, it will be revealed to you." 
 
 VISION FOURTH. 
 
 CONCERNING THE TRIAL AND TRIBULATION THAT ARE TO COME UPON MEN. 
 
 CHAP. i. 
 
 Twenty days after the former vision I saw another vision, 
 brethren a representation of the tribulation that is to come. 
 I was going to a country house along the Campanian road. 
 Now the house lay about ten furlongs from the public road. 
 The district is one rarely 2 traversed. And as I walked alone, 
 I prayed the Lord to complete the revelations which He had 
 made to me through His holy Church, that He might strengthen 
 me, 3 and give repentance to all His servants who were going 
 
 1 Shape . . . 'beautiful. Her countenance was serene. Vat. 
 
 * Rarely. Easily. Lips., Sin. 
 
 3 He might strengthen me, omitted in Vat.
 
 THE PASTOR OF HERMAS. 345 
 
 astray, that His great and glorious name might be glorified 
 because He vouchsafed to show me His marvels. 1 And while I 
 was glorifying Him and giving Him thanks, a voice, as it were, 
 answered me, "Doubt not, Hermas;" and I began to think 
 with myself, and to say, "What reason have I to doubt I 
 who have been established by the Lord, and who have seen 
 such glorious sights?" I advanced a little, brethren, and, lo! 
 I see dust rising even to the heavens. I began to say to 
 myself, "Are cattle approaching and raising the dust?" It 
 was about a furlong's distance from me. And, lo ! I see 
 
 O ' 
 
 the dust rising more and more, so that I imagined that it 
 was something sent from God. But the sun now shone out 
 a little, and, lo ! I see a mighty beast like a whale, and out 
 of its mouth fiery locusts proceeded. But the size of that 
 beast was about a hundred feet, and it had a head like an 
 urn. 2 I began to weep, and to call on the Lord to rescue me 
 from it. Then I remembered the word which I had heard, 
 " Doubt not, O Hermas." Clothed, therefore, my brethren, 
 with faith in the Lord, 3 and remembering the great things 
 which He had taught me, I boldly faced the beast. Now that 
 beast came on with such noise and force, that it could itself 
 have destroyed a city. 4 I came near it, and the monstrous 
 beast stretched itself out on the ground, and showed nothing 
 but its tongue, and did not stir at all until I had passed by 
 it. Now the beast had four colours on its head black, then 
 fiery and bloody, then golden, and lastly white. 
 
 CHAP. ii. 
 
 Now after I had passed by the wild beast, and had moved 
 forward about thirty feet, lo ! a virgin meets me, adorned as 
 if she were proceeding from the bridal chamber, clothed 
 entirely in white, and with white sandals, and veiled up to 
 her forehead, and her head was covered by a hood. And she 
 
 1 For . . . marvels. This clause is connected with the subsequent sen- 
 tence in Vat. 
 
 * Comp. Rev. xi. 7, xii. 3, xiii. 1, xvii. 8. 
 8 God. Lips., Vat. 
 
 * The Vat. adds : with a stroke.
 
 316 THE PASTOR OF IIERMAS. 
 
 had white hair. I knew from my former visions that this 
 was the Church, and I became more joyful. She saluted me, 
 and said, "Hail, O man!" And I returned her salutation, 
 and said, "Lady, hail!" And she answered, and said to 
 me, "Has nothing crossed your path?" I say, "I was met 
 by a beast of such a size that it could destroy peoples, but 
 through the power of the Lord 1 and His great mercy I 
 escaped from it." " Well did you escape from it," says she, 
 " because you cast your care" on God, 3 and opened your heart 
 to the Lord, believing that you can be saved by no other 
 than by His great and glorious name. On this account the 
 Lord has sent His angel, who has rule over the beasts, and 
 whose name is Thegri, 4 and has shut up its mouth, so that it 
 cannot tear you. You have escaped from great tribulation 
 on account of your faith, and because you did not doubt in 
 the presence of such a beast. Go, therefore, and tell the 
 elect of the Lord 5 His mighty deeds, and say to them that 
 this beast is a type of the great tribulation that is coming. If 
 then ye prepare yourselves, and repent with all your heart, 
 and turn to the Lord, it will be possible for you to escape it, 
 if your heart be pure and spotless, and ye spend the rest of the 
 davs of your life in serving the Lord blamelessly. Cast your 
 cares upon the Lord, and He will direct them. Trust the 
 Lord, ye who doubt, for He is all-powerful, and can turn His 
 anger away from you, and send scourges 6 on the doubters. 
 Woe to those who hear these words, and despise them : better 
 were it for them not to have been born." 7 
 
 1 The Lord. God. Vat. 
 
 2 Care. Loneliness and anxiety. Vat. 
 
 * God. The Lord. Vat. 
 
 * Thegri. The name of this angel is variously written, Hegrin, Tegri. 
 Some have supposed the word to be for otyoiov, the wild ; some have 
 taken it to mean " the watchful," as in Dan. iv. 10, 20 ; and some take 
 it to be the name of a fabulous lion. 
 
 6 The Lord. God. Vat. 
 
 6 Send scourges. Send you. help. But woe to the doubters who. 
 
 rot 
 
 ' Matt. xxvi. 24.
 
 THE PASTOR OF HERMAS. 347 
 
 CHAP. in. 
 
 I asked her about the four colours which the beast had on 
 his head. And she answered, and said to me, "Again you 
 are inquisitive in regard to such matters." "Yea, lady," 
 said I, " make known to me what they are." " Listen," said 
 she : " the black is the world in which we dwell : but the 
 fiery and bloody points out that the world must perish through 
 blood and fire : but the golden part are you who have escaped 
 from this world. For as gold is tested by fire, and thus 
 becomes useful, so are you tested who dwell in it. Those, 
 therefore, who continue stedfast, and are put through the 
 fire, will be purified by means of it. For as- gold casts 
 away its dross, so also wiil ye cast away all sadness and strait- 
 ness, and will be made pure so as to fit into the building of 
 the tower. But the white part is the age that is to come, in 
 which the elect of God will dwell, since those elected by God 
 to eternal life will be spotless and pure. Wherefore cease not 
 speaking these things into the ears of the saints. This then 
 is the type of the great tribulation that is to come. If ye 
 wish it, it will be nothing. Remember those things which 
 were written down before." And saying this, she departed. 
 But I saw not into what place she retired. There was a 
 noise, however, and I turned round in alarm, thinking that 
 that beast was coming. 
 
 VISION FIFTH. 
 
 CONCERNING THE COMMANDMENTS. 
 
 After I had been praying at home, and had sat down on 
 my couch, there entered a man of glorious aspect, dressed 
 like a shepherd, with a white goat's skin, a wallet on his 
 shoulders, and a rod in his hand, and saluted me. I returned 
 his salutation. And straightway he sat down beside me, and 
 said to me, " I have been sent by a most venerable angel to 
 dwell with you the remaining days of your life." And I
 
 343 THE PASTOR OF HERMAS. 
 
 thought that he had come to tempt me, and I said to him, 
 "Who are you? For I know Jiim to whom I have heen 
 entrusted." He said to me, " Do you not know me ?" " No," 
 said I. " I," said he, " am that shepherd to whom you have 
 been entrusted." And while he yet spake, his figure was 
 changed ; and then I knew that it was he to whom I had 
 been entrusted. And straightway I became confused, and 
 fear took hold of me, and I was overpowered with deep 
 sorrow that I had answered him so wickedly and foolishly. 
 But he answered, and said to me, "Do not be confounded, 
 but receive strength from the commandments which I am 
 going to give you. For I have been sent," said he, "to show 
 you again all the things which you saw before, especially 
 those of them which are useful to you. First of all, then, 
 write down my commandments and similitudes, nnd you will 
 write the other things as I shall show you. For this pur- 
 pose," said he, " I command you to write clown the command- 
 ments and similitudes first, that you may read them easily, 
 and be able to keep them." 1 Accordingly I wrote down the 
 commandments and similitudes, exactly as he had ordered 
 me. If then, when you have heard these, ye keep them 
 and walk in them, and practise them with pure minds, you 
 will receive from the Lord all that He has promised to you. 
 But if, after you have heard them, ye do not repent, but 
 continue to add to your sins, then shall ye receive from the 
 Lord the opposite things. All these words did the shepherd, 
 even the angel of repentance, command me to write. 
 
 1 Keep them. That you may be able to keep them more easily by 
 reading them from time to time. Vat.
 
 BOOK SECOND. COMMANDMENTS. 
 
 COMMANDMENT FIRST. 
 On Faith in God. 
 
 'IRST of all, believe that there is one God who 
 created and finished all things, and made all 
 
 O ' 
 
 things out of nothing. He alone is able to con- 
 tain the whole, but Himself cannot be contained. 1 
 Have faith therefore in Him, and fear Him ; and fearing 
 Him, exercise self-control. Keep these commands, and you 
 will cast away from you all wickedness, and put on the 
 strength of righteousness, and live to God, if you keep this 
 commandment. 
 
 COMMANDMENT SECOND. 
 On avoiding evil-speaking, and on giving alms in simplicity. 
 
 He said to me, " Be simple and guileless, and you will be 
 as the children who know not the wickedness that ruins the 
 life of men. First, then, speak evil of no one, nor listen with 
 pleasure to any one who speaks evil of another. But if you 
 listen, you will partake of the sin of him who speaks evil, if 
 you believe the slander which you hear; 2 for believing it, you 
 will also have something to say against your brother. Thus, 
 then, will you be guilty of the sin of him who slanders. For 
 
 1 Contained. Vat. and Pal. add : and who cannot be defined in 
 words, nor conceived by the mind. 
 
 2 If . . . brother. And if you believe the slanderer, you will also be 
 guilty of sin, in that you have believed one who speaks evil of your 
 brother. Vat. For if you give your assent to the detractor, and believe 
 what is said of one in his absence, you also will be like to him, and acting 
 ruinously towards your brother, and you are guilty of the same siu as 
 the person who slanders. Pal. 
 
 849
 
 350 THE PASTOR OF IIERMAS. 
 
 slander is evil 1 and an unsteady demon. It never ab'ules in 
 peace, but always remains in discord. Keep yourself from 
 it, and you will always be at peace with all. Put on a holiness 
 in which there is no wicked cause of offence, but all deeds 
 that are equable and joyful. Practise goodness ; and from the 
 rewards of your labours, which God gives you, give to all the 
 needy in simplicity, not hesitating as to whom you are to 
 give or not to give. Give to all, for God wishes His gifts 
 to be shared amongst all. They who receive, will render 
 an account to God why and for what they have received. 
 For the afflicted who receive will not be condemned, 2 but 
 they who receive on false pretences will suffer punishment. 
 He, then, who gives is guiltless. For as he received from 
 the Lord, so has he accomplished his service in simplicity, 
 not hesitating as to whom he should give and to whom he 
 should not give. This service, then, if accomplished in sim- 
 plicity, is glorious with God. He, therefore, who thus 
 ministers in simplicity, will live to God. 3 Keep therefore 
 these commandments, as I have given them to you, that your 
 repentance and the repentance of your house may be found 
 in simplicity, 4 and your heart may be pure and stainless." 
 
 COMMANDMENT THIRD. 
 
 On avoiding falsehood, and on the repentance of Hernias for 
 his dissimulation. 
 
 Again he said to me, "Love the truth, and let nothing but 
 
 O ' r O 
 
 truth proceed from your mouth, that the spirit which God 
 has placed in your flesh may be found truthful before all 
 men ; and the Lord, who dwelleth in you, 5 will be glorified, 
 because the Lord is truthful in every word, and in Him is 
 
 1 For slander is ruinous. Vat. For it is wicked to slander any 
 one. Pal. 
 
 3 For . . . condemned, om. in Vat. 
 
 3 This service . . . God. And he has accomplished this service to God 
 simply and gloriously. Vat. 
 
 * The Vat. adds : and a blessing may fall on your house. 
 
 s Du-elk'th in you. Who put the spirit within you. Vat.
 
 THE PASTOR OF HERMAS. 351 
 
 no falsehood. They therefore who He deny the Lord, and 
 rob Him, not giving back to Him the deposit which they 
 have received. For they received from Him a spirit free 
 from falsehood. If they give him back this spirit untruthful, 
 they pollute the commandment of the Lord, and become 
 robbers." On hearing these words, I wept most violently. 
 Wli3n he saw me weeping, he said to me, " Why do you 
 weep?" And I said, " Because, sir, I know not if I can be 
 saved." "Why?" said he. And I said, "Because, sir, T 
 never spake a true word in my life, but have ever spoken 
 cunningly to all, 1 and have affirmed a lie for the truth to all ; 
 and no one ever contradicted me, but credit was given to my 
 word. How then can I live, since I have acted thus?" And 
 he said to me, " Your feelings are indeed right and sound, 
 for you ought as a servant of God to have walked in truth, 
 and not to have joined an evil conscience with the spirit of 
 truth, nor to have caused sadness to the holy and true Spirit." '" 
 And I said to him, " Never, sir, did I listen to these words with 
 so much attention." And he said to me, " Now you hear them, 
 and keep them, that even the falsehoods which you formerly 
 told in your transactions may come to be believed through 
 the truthfulness of your present statements. For even they 
 can become worthy of credit. If you keep these precepts, 
 and from this time forward you speak nothing but the truth, 3 
 it will be possible for you to obtain life. And whosoever 
 shall hear this commandment, and depart from that great 
 wickedness falsehood, shall live to God." 
 
 1 Cunningly to all. Have ever lived in dissimulation. Vat. Lived 
 cunningly with all. Pal. 
 
 2 The Vat. adds : of God. 
 
 3 For . . . truth. For even they can become \vorthy of credit, if you 
 will speak the truth in future ; and if you keep the truth. Vat.
 
 852 THE PASTOR OF HERMAS. 
 
 COMMANDMENT FOURTH. 
 
 On putting ones wife an- ay for adultery. 
 
 CHAP. i. 
 
 " I charge you," said he, " to guard your chastity, and let no 
 thought enter your heart of another man's wife, or of forni- 
 cation, or of similar iniquities ; for by doing this you commit 
 a great sin. But if you always remember your own wife, 
 you will never sin. For if this thought 1 enter your heart, 
 then you will sin; and if, in like manner, you think other 
 wicked thoughts, you commit sin. For this thought is great 
 sin in a servant of God. But if any one commit this wicked 
 deed, he works death for himself. Attend, therefore, and 
 refrain from this thought ; for where purity dwells, there 
 iniquity ought not to enter the heart of a righteous man." I 
 said to him, " Sir, permit me to ask you a few questions." 3 
 "Say on," said he. And I said to him, " Sir, if any one has a 
 wife who trusts in the Lord, and if he detect her in adultery, 
 does the man sin if he continue to live with her?" And he 
 said to me, "As long as he remains ignorant of her sin, the 
 husband commits no transgression in living with her. But 
 if the husband know that his wife has gone astray, and if the 
 woman does not repent, but persists in her fornication, and 
 yet the husband continues to live with her, he also is guilty 
 of her crime, and a sharer in her adultery." And I said to 
 him, " What then, sir, is the husband to do, if his wife continue 
 in her vicious practices ?" And he said, " The husband should 
 put her away, and remain by himself. But if he put his wife 
 
 1 This thought. The thought of another man's wife or of fornication. 
 
 2 Questions. " I charge you," said he, "to guard your chastity, and let no 
 thought enter your heart of another man's marriage (i.e. wife), or of for- 
 nication, for this produces a great trangression. But be always mindful 
 of the Lord at all hours, and you will never sin. For if this very wicked 
 thought enter your heart, you commit a great sin, and they who practise 
 such deeds follow the way of death. Take heecl, therefore, and refrain 
 from this thought. For where chastity remains in the heart of a righteous 
 man, never ought there to arise any evil thought." I said to him, " Sir, 
 permit me to say a few words to you." " Say on," said he. Vat.
 
 THE PASTOR OF HERMAS. 353 
 
 away and marry another, he also commits adultery." 1 And 
 I said to him, " What if the woman put away should repent, 
 and wish to return to her husband : shall she not be taken 
 back by her husband?" And he said to me, "Assuredly. 
 If the husband do not take her back, he sins, and brings 
 a great sin upon himself ; for he ought to take back the 
 sinner who has repented. But not frequently. For there 
 is but one repentance to the servants of God. In case, 
 therefore, that the divorced wife may repent, the husband 
 ought not to marry another, when his wife has been put 
 away. In this matter man and woman are to be treated 
 exactly in the same way. Moreover, adultery is committed 
 not only by those who pollute their flesh, but by those who 
 imitate the heathen in their actions. 2 Wherefore if any one 3 
 persists in such deeds, and repents not, withdraw from him, 
 and cease to live with him, otherwise you are a sharer in his 
 sin. Therefore has the injunction been laid on you, that you 
 should remain by yourselves, both man and woman, for in 
 such persons repentance can take place. But I do not," said 
 lie, "give opportunity for the doing of these deeds, but that 
 he who has sinned may sin no more. But with regard to his 
 previous trangressions, there is One who is able to provide a 
 cure ; 4 for it is Pie, indeed, who has power over all." 
 
 CHAP. ii. 
 
 I asked him again, and said, " Since the Lord has 
 vouchsafed to dwell always with me, bear with me while I 
 utter a few words ; :> for I understand nothing, and my heart 
 has been hardened by my previous mode of life. Give me 
 understanding, for I am exceedingly dull, and I understand 
 absolutely nothing." And he answered and said unto me, 
 " I am set over repentance, and I give understanding to all 
 
 1 Matt. v. 32, xix. 9. 
 
 2 Who . . . actions. But he who makes an image also commits adul- 
 tery. Vat. 
 
 a Amj one. She. Vat. 
 
 4 Ti'it re . . . cure. God, who has power to heal, will provide a 
 remedy. Vat. 
 
 5 Bear . . . words. Give me a few words of explanation. Vat. 
 VOL. I. Z
 
 354 THE PASTOR OF HERMAS. 
 
 who repent. Do you not think," he said, " that it is great 
 wisdom to repent 1 for repentance is great wisdom. 1 For he 
 who has sinned understands that he acted wickedly in the 
 sight of the Lord, and remembers the actions he has done, 
 and he repents, and no longer acts wickedly, but does good 
 munificently, and humbles and torments his soul because he 
 has sinned. You see, therefore, that repentance is great 
 wisdom." And I said to him, " It is for this reason, sir, 
 that I inquire carefully into all things, especially because I 
 am a sinner ; that I may know what works I should do, that 
 I may live : for my sins are many and various." And he 
 said to me, " You shall live if you keep my commandments, 
 and walk in them ; and whosoever shall hear and keep these 
 commandments, shall live to God." 
 
 CHAP. in. 
 
 And I said to him, " I should like to continue my ques- 
 tions." " Speak on," said he. And I said, " I heard, sir, some 
 teachers maintain that there is no other repentance than 
 that which takes place, when we descended into the water 
 and received remission of our former sins." He said to me, 
 " That was sound doctrine which you heard ; for that is really 
 the case. For he who has received remission of his sins 
 ought not to sin any more, but to live in purity. Since, 
 however, you inquire diligently into all things, I will point 
 this also out to you, not as giving occasion for error to those 
 who are to believe, or have lately believed, in the Lord. For 
 those who have now believed, and those who are to believe, 
 have not repentance for their sins ; but they have remission 
 of their previous sins. For to those who have been called 
 before these days, the Lord has set repentance. For the 
 Lord, knowing the heart, and foreknowing all things, knew 
 the weakness of men and the manifold wiles of the devil, that 
 he would inflict some evil on the servants of God, and would 
 act wickedly towards them. 2 The Lord, therefore, being 
 
 1 Repentance . . . wisdom. For he who repents obtains great intelli- 
 gence. For he feels that he has sinned and acted wickedly. Vat. 
 
 2 For . . . them. Since God knows the thoughts of all hearts and the
 
 THE PASTOR OF HERMAS. 855 
 
 merciful, has had mercy on the work of His hand, and has 
 set repentance for them ; and He has entrusted to me power 
 over this repentance. And therefore I say to you, that if 
 any one is tempted by the devil, and sins after that great and 
 holy calling in which the Lord has called His people to ever- 
 lasting life, 1 he has opportunity to repent' but once. But if 
 he should sin frequently after this, and then repent, to such 
 a man his repentance will be of no avail ; for with difficulty 
 will he live." 2 And I said, " Sir, I feel that life has come 
 back to me in listening attentively to these commandments ; 
 for I know that I shall be saved, if in future I sin no more." 
 And he said, " You will be saved, you and all who keep 
 these commandments." 
 
 CHAP. iv. 
 
 And again I asked him, saying, " Sir, since you have 
 been so patient in listening to me, will you show me this 
 also?" " Speak," said he. And I said, "If a wife or hus- 
 band die, and the widower or widow marry, does he or she 
 commit sin ?" " There is no sin in marrying again," said he ; 
 " but if they remain unmarried, they gain greater honour 
 and glory with the Lord ; but if they marry, they do not sin. 
 Guard, therefore, your chastity and purity, and you will live 
 to God. What commandments I now give you*, and what I 
 am to give, keep from henceforth, yea, from the very day 
 when you were entrusted to me, and I will dwell in your 
 house. And your former sins will be forgiven, if you keep 
 my commandments. And all shall be forgiven who keep 
 these my commandments, and walk in this chastity." 
 
 weakness of men, and the manifold wickedness of the devil which he 
 practises in plotting against the servants of God, and in malignant 
 designs against them. Vat. 
 
 1 In . . . life. These words occur only in Pal. 
 
 2 With . . . Uve. With difficulty will he live to God. Vat. and 
 Pal.
 
 350 THE PASTOR OF HERMAS. 
 
 COMMANDMENT FIFTH. 
 
 Of sadness of heart, and of patience. 
 
 CHAP. i. 
 
 "Be patient," said he, "and of good understanding, and 
 you -will rule over every wicked work, and you will work all 
 righteousness. For if you be patient, the Holy Spirit that 
 dwells in you will be pure. He will not be darkened by 
 any evil spirit, but, dwelling in a broad region, 1 he will 
 rejoice and be glad ; and with the vessel in which he dwells 
 he will serve God in gladness, having great peace within 
 himself. 2 But if any outburst of anger take place, forth- 
 with the Holy Spirit, who is tender, is straitened, not 
 having a pure place, and He seeks to depart. For he is 
 choked by the vile spirit, and cannot attend on the Lord as 
 he wishes, for anger pollutes him. For the Lord dwells in 
 long-suffering, but the devil in anger. 3 The two spirits, 
 then, when dwelling in the same habitation, are at discord 
 with each other, and are troublesome to that man in whom 
 they dwell. For if an exceedingly small piece of wormwood 
 be taken and put into a jar of honey, is not the honey entirely 
 destroyed, and does not the exceedingly small piece of worm- 
 wood entirely take away the sweetness of the honey, so that 
 it no longer affords any gratification to its owner, but has 
 become bitter, and lost its use? But if the wormwood be 
 not put into the honey, then the honey remains sweet, and is 
 of use to its owner. You see, then, that patience is sweeter 
 than honey, and useful to God, and the Lord dwells in it. 
 
 1 It -will be noticed that space is attributed to the heart or soul, and 
 that joy and goodness expand the heart, and produce width, while sad- 
 ness and wickedness contract and straiten. 
 
 " But . . . himself. But rejoicing he will be expanded, and he will 
 feast in the vessel in which he dwells, and he will serve the Lord joy- 
 fully in the midst of great peace. Vat. He will serve the Lord in great 
 gladness, having abundance of all things within himself. Pal. 
 
 3 For . . . anger, omitted in Vat. ; fuller in Pal. : For the Lord dwells 
 in calmness and greatness of mind, but anger is the devil's house of 
 entertainment.
 
 THE PASTOR OF HERMAS. 357 
 
 But anger is bitter and useless. Now, if anger be mingled 
 with patience, the patience is polluted, 1 and its prayer is not 
 then useful to God." "I should like, sir," said I, " to know 
 the power of ginger, that I may guard myself against it." And 
 he said, " If you do not guard yourself against it, you and your 
 house lose all hope of salvation. Guard yourself, therefore, 
 against it. For I am with you, and all will depart from it 
 who repent with their whole heart. 1 For I will be with them, 
 and I will save them all. For all are justified by the most 
 holy angel. 8 
 
 CHAP. TI. 
 
 " Hear now," said he, " how wicked is the action of anger, 
 and in what way it overthrows the servants of God by its 
 action, and turns them from righteousness. But it does not 
 turn away those who are full of faith, nor does it act on 
 them, for the power of the Lord is with them. It is the 
 thoughtless and doubting that it turns away. 4 For as soon 
 as it sees such men standing stedfast, it throws itself into 
 their hearts, and for nothing at all the man or woman becomes 
 embittered on account of occurrences in their daily life, as for 
 instance on account of their food, or some superfluous word 
 that has been uttered, or on account of some friend, or some 
 gift or debt, or some such senseless affair. For all these things 
 are foolish and empty and unprofitable to the servants of God. 
 But patience is great, and mighty, and strong, and calm in the 
 midst of great enlargement, joyful, rejoicing, free from care, 
 glorifying God at all times, having no bitterness in her, and 
 
 1 Patience is polluted. The mind is distressed. Vat. ; om. in Pal. 
 
 2 / . . . heart. I, the angel [or messenger] of righteousness, am with 
 you, and all who depart from anger, and repent with their whole heartr, 
 will live to God. Vat. 
 
 3 Are justified. Are received into the number of the just by the most 
 holy angel (or messenger). Pal. 
 
 4 Hear . . . away. " Hear now," said he, " how great is the wickedness 
 of anger, and how injurious, and in what way it overthrows the servants 
 of God. For they who are full of faith receive no harm from it, for the 
 power of God is with them ; for it is the doubters and those destitute 
 [of faith] that it overturns." Vat.
 
 358 THE PASTOR OF HERMAS. 
 
 abiding continually meek and quiet. Now this patience 
 dwells with those who have complete faith. But anger is 
 foolish, and fickle, and senseless. Now, of folly is begotten 
 bitterness, and of bitterness anger, and of anger frenzy. 
 This frenzy, the product of so many evils, ends in great 
 and incurable sin. For when all these spirits dwell in one 
 vessel in which the Holy Spirit also dwells, the vessel cannot 
 contain them, but overflows. The tender Spirit, then, not 
 being accustomed to dwell with the wicked spirit, nor with 
 hardness, withdraws from such a man, and seeks to dwell 
 with meekness and peacefulness. Then, when he withdraws 
 from the man in whom he dwelt, the man is emptied of the 
 righteous Spirit ; and being henceforward filled with evil 
 spirits, he is in a state of anarchy in every action, being 
 dragged hither and thither by the evil spirits, and there is 
 a complete darkness in his mind as to everything good. 
 This, then, is what happens to all the angry. Wherefore do 
 you depart from that most wicked spirit anger, and put on 
 patience, and resist anger and bitterness, and you will be found 
 in company with the purity which is loved by the Lord. 1 
 Take care, then, that you neglect not by any chance this com- 
 mandment : for if you obey this commandment, you will be able 
 to keep all the other commandments which I am to give you. 
 Be strong, then, in these commandments, and put on power, 
 and let all put on power, as many as wish to walk in them." 2 
 
 COMMANDMENT SIXTH. 
 
 How to recognise the two spirits attendant on each man, and 
 how to distinguish the suggestions of the one from those of 
 the other. 
 
 CHAP. i. 
 
 " I gave you," he said, " directions in the first command- 
 ment to attend to faith, and fear, and self-restraint." " Even 
 
 1 You . . . Lord. You will be found by God in the company of purity 
 and chastity. Vat. 
 
 2 And put . . . them. That you may live to God, and they who keep 
 these commandments will live to God. Vat.
 
 THE PASTOR OF HERMAS. 859 
 
 so, sir," said I. And he said, " Now I wish to show you the 
 powers of these, that you may know what power each possesses. 
 For their powers are double, and have relation alike to the 
 righteous and the unrighteous. Trust you, therefore, the 
 righteous, but put no trust in the unrighteous. For the path 
 of righteousness is straight, but that of unrighteousness is 
 crooked. But walk in the straight and even way, and mind 
 not the crooked. For the crooked path has no roads, but 
 has many pathless places and stumbling-blocks in it, and it is 
 rough and thorny. It is injurious to those who walk therein. 
 But they who walk in the straight road walk evenly without 
 stumbling, because it is neither rough nor thorny. You see, 
 then, that it is better to walk in this road." " I wish to go 
 by this road," said I. " You will go by it," said he ; " and 
 whoever turns to the Lord with all his heart will walk 
 in it." 
 
 CHAP. ii. 
 
 " Hear now," said he, " in regard to faith. There are two 
 angels with a man one of righteousness, and the other of 
 iniquity." And I said to him, " How, sir, am I to know the 
 powers of these, for both angels dwell with me "? " " Hear," 
 said he, " and understand them. The angel of righteousness 
 is gentle and modest, meek and peaceful. When, therefore, 
 he ascends into your heart, forthwith 1 he talks to you of 
 righteousness, purity, chastity, contentment, and of every 
 righteous deed and glorious virtue. When all these ascend 
 into your heart, 1 know that the angel of righteousness is with 
 you. These are the deeds of the angel of righteousness. 
 Trust him, then, and his works. Look now at the works of 
 the angel of iniquity. First, he is wrathful, and bitter, and 
 foolish, and his works are evil, and ruin the servants of God. 
 When, then, he ascends into your heart, know him by his 
 works." And I said to him, " How, sir, I shall perceive him, 
 I do not know." " Hear and understand," said he. " When 
 anger comes upon you, or harshness, know that he is in 
 you ; and you will know this to be the case also, when you 
 1 Forthwith . . . heart, omitted in Lips.
 
 SCO THE PASTOR OF HERMAS. 
 
 are attacked by a longing after many transactions, 1 and the 
 richest delicacies, and drunken revels, and divers luxuries, 
 and things improper, and by a hankering after women, and 
 by overreaching, and pride, and blustering, and by whatever 
 is like to these. When these ascend into your heart, know 
 that the angel of iniquity is in you. Now that you know his 
 works, depart from him, and in no respect trust him. because 
 his deeds are evil, and unprofitable to the servants of God. 
 These, then, are the actions of both angels. Understand 
 them, and trust the angel of righteousness ; but depart from 
 the angel of iniquity, because his instruction is bad in every 
 deed. 2 For though a man be most faithful, 3 and the thought 
 of this angel ascend into his heart, that man or woman 
 must sin. On the other hand, be a man or woman ever so 
 bad, yet, if the works of the angel of righteousness ascend 
 into his or her heart, he or she must do something good. 
 You see, therefore, that it is good to follow the angel of 
 righteousness, but to bid farewell 4 to the angel of iniquity. 
 
 " This commandment exhibits the deeds of faith, that you 
 may trust the works of the angel of righteousness, and doing 
 them you may live to God. But believe that the works of 
 the angel of iniquity are hard. If you refuse to do them, 
 you will live to God." 
 
 COMMANDMENT SEVENTH. 
 On fearing God, and not fearing the devil. 
 
 "Fear," said he, "the Lord, and keep His commandments. 5 
 For if you keep the commandments of God, you will be 
 powerful in every action, and every one of your actions will be 
 
 1 Transactions. I think the writer means, when a longing is felt to 
 engage with too great devotedness to business and the pursuit of wealth. 
 
 2 Trust . . . deed. Trust the angel of righteousness, because his in- 
 struction is good. Vat. 
 
 3 Faithful. Most happy. Vat. 
 
 4 But to bid farewell. The Vat. ends quite differently from this point : 
 If, then, you follow him, and trust to his works, you will live to God ; 
 and they who trust to his works will live to God. Vat. 
 
 & Eccles. xii. 13.
 
 THE PASTOR OF IIERMAS. 361 
 
 incomparable. For, fearing the Lord, you will do all things 
 well. This is the fear which you ought to have, that you 
 may be saved. But fear not the devil ; for, fearing the Lord, 
 you will have dominion over the devil, for there is no power 
 in him. But he in whom there is no power ought on no 
 account to be an object of fear ; but He in whom there is 
 glorious power is truly to be feared. For every one that has 
 power ought to be feared ; but he who has not power is 
 despised by all. Fear, therefore, the deeds of the devil, 
 since they are wicked. For, fearing the Lord, you will not 
 do these deeds, but will refrain from them. For fears are 
 of two kinds : for if you do not wish to do that which is 
 evil, fear the Lord, and you will not do it ; but, again, if 
 you wish to do that which is good, fear the Lord, and you 
 will do it. Wherefore the fear of the Lord is strong, and 
 great, and glorious. Fear, then, the Lord, and you will live 
 to Him, and as many as fear Him and keep His command- 
 ments will live to God." " Why," 1 said I, "sir, did you say 
 in regard to those that keep His commandments, that they 
 will live to God?" "Because," says he, "all creation fears 
 the Lord, but all creation does not keep His commandments. 
 They only who fear the Lord and keep His commandments 
 have life with God ; 2 but as to those who keep not His com- 
 mandments, there is no life in them." 
 
 COMMANDMENT EIGHTH. 
 
 We ought to shun that which is evil, and do that which is 
 good. 
 
 "I told you," said he, "that the creatures of God are 
 double, for restraint also is double ; for in some cases restraint 
 has to be exercised, in others there is no need of restraint." 
 " Make known to me, sir," say I, " in what cases restraint 
 has to be exercised, and in what cases it has not." "Restrain 
 yourself in regard to evil, and do it not ; but exercise no 
 restraint in regard to good, but do it. For if you exercise 
 
 1 Why . . . Iliey only who fear the Zort/, oin. in Vat. 
 
 2 (Jud. Lord. I 'at.
 
 362 THE PASTOR OF HERMAS. 
 
 restraint in the doing of good, you will commit a great sin ; l 
 but if you exercise restraint, so as not to do that which is 
 evil, you are practising great righteousness. Restrain your- 
 self, therefore, from all iniquity, and do that which is good." 
 " What, sir," say I, " are the evil deeds from which we must 
 restrain ourselves?" " Hear," says he : "from adultery and 
 fornication, from unlawful revelling, from wicked luxury, 
 from indulgence in many kinds of food and the extravagance 
 of riches, and from boastfulness, and haughtiness, and in- 
 solence, and lies, and backbiting, and hypocrisy, from the 
 remembrance of wrong, and from all slander. These are the 
 deeds that are most wicked in the life of n^n. From all 
 these deeds, therefore, the servant of God must restrain 
 himself. For he who does not restrain himself from these, 
 cannot live to God. Listen, then, to the deeds that accom- 
 pany these." " Are there, sir," said I, " any other evil 
 deeds?" "There are," says he; " and many of them, too, 
 from which the servant of God must restrain himself theft, 
 lying, robbery, false witness, overreaching, wicked lust, deceit, 
 vainglory, boastfulness, and all other vices like to these." " Do 
 you not think that these are really wicked ?" " Exceedingly 
 wicked in the servants of God. From all of these the ser- 
 vant of God must restrain himself. Restrain yourself, then, 
 from all these, that you may live to God, and you will be 
 enrolled amongst those who restrain themselves in regard to 
 these matters. These, then, are the things from which you 
 must restrain yourself. 
 
 " But listen," says he, " to the things in regard to which 
 you have not to exercise self-restraint, but which you ought 
 to do. Restrain not yourself in regard to that which is good, 
 but do it." " And tell me, sir," say I, " the nature of the 
 good deeds, that I may walk in them and wait on them, so 
 that doing them I can be saved." " Listen," says he, " to 
 the good deeds which you ought to do, and in regard to 
 which there is no self-restraint requisite. First of all there 
 is faith, then fear of the Lord, love, concord, words of right- 
 eousness, truth, patience. Than these, nothing is better in 
 1 For . . . sin, om. in Lips.
 
 THE PASTOR OF HERMAS. 363 
 
 the life of men. If any one attend to these, and restrain 
 himself not from them, blessed is he in his life. Then there 
 are the following attendant on these : helping widows, look- 
 ing after orphans and the needy, rescuing the servants of 
 God from necessities, the being hospitable for in hospitality 
 good-doing finds a field never opposing any one, the being 
 quiet, having fewer needs than all men, reverencing the aged, 
 practising righteousness, watching the brotherhood, bearing 
 insolence, being long-suffering, encouraging those who are 
 sick in soul, not casting those who have fallen into sin from 
 the faith, but turning them back and restoring them to peace 
 of mind, admonishing sinners, not oppressing debtors and the 
 needy, and if there are any other actions like these. Do 
 these seem to you good?" says he. "For what, sir," say I, 
 " is better than these ? " " Walk then in them," says he, 
 " and restrain not yourself from them, and you will live to 
 God. 1 Keep, therefore, this commandment. If you do good, 
 and restrain not yourself from it, you will live to God. All 
 who act thus will live to God. And, again, if you refuse to 
 do evil, and restrain yourself from it, you will live to God. 
 And all will live to God who keep these commandments, and 
 walk in them." 
 
 COMMANDMENT NINTH. 
 
 Prayer must be made to God without ceasing, and with 
 unwavering confidence. 
 
 He says to me, " Put away doubting from you, and do not 
 hesitate to ask of the Lord, saying to yourself, ' How can I 
 ask of the Lord and receive from Him, seeing I have sinned 
 so much against Him ? ' Do not thus reason with yourself, 
 but with all your heart turn to the Lord, and ask of Him 
 without doubting, and you will know the multitude of His 
 tender mercies ; that He will never leave you, but fulfil the 
 request of your soul. For He is not like men, who remem- 
 
 1 From them . . . all who act thus will love to God, om. in Vat., which 
 ends thus : If you keep all these commandments, you will live to God, 
 and all who keep these commandments will live to God.
 
 364 THE PASTOR OF HEEMAS. 
 
 her evils done against them ; but He Himself remembers not 
 evils, and has compassion on His own creature. Cleanse, 
 therefore, your heart from all the vanities of this world, and 
 from the words already mentioned, and ask of the Lord and 
 you will receive all, and in none of your requests will you be 
 denied which you make to the Lord without doubting. But 
 if you doubt in your heart, you will receive none of your 
 requests. For those who doubt regarding God are double- 
 souled, and obtain not one of their requests. But those who 
 are perfect in faith ask everything, trusting in the Lord; 
 and they obtain, because they ask nothing doubting, and not 
 being double-souled. For every double-souled man, even if 
 he repent, will with difficulty be saved. 1 Cleanse your heart, 
 therefore, from all doubt, and put on faith, because it is 
 strong, and trust God that you will obtain from Him all that 
 you ask. And if at any time, after you have asked of the 
 Lord, you are slower in obtaining your request [than you 
 expected], do not doubt because you have not soon obtained 
 the request of your soul ; for invariably it is on account of 
 some temptation or some sin of which you are ignorant that 
 you are slower in obtaining your request. Wherefore do not 
 cease to make the request of your soul, and you will obtain 
 it. But if you grow weary and waver in your request, blame 
 yourself, and not Him who does not give to you. Consider 
 this doubting state of mind, for it is wicked and senseless, 
 and turns many away entirely from the faith, even though 
 they be very strong. For this doubting is " the daughter of 
 the devil, and acts exceedingly wickedly to the servants of 
 God. Despise, then, doubting, and gain the mastery over it 
 in everything ; clothing yourself with faith, which is strong 
 and powerful. For faith promises all things, perfects all 
 things ; but doubt having no thorough faith in itself, fails in 
 every work which it undertakes. You see, then," says he, 
 " that faith is from above from the Lord 2 and has great 
 power; but doubt is an earthly spirit, coming from the devil, 
 and has no power. Serve, then, that which has power, namely 
 
 1 With difficulty be saved. Will with difficulty live to God. T 'at. 
 
 2 iMrd. God Vat.
 
 THE PASTOR OF IIERMAS. 365 
 
 faith, and keep away from doubt, which has no power, and 
 you will live to God. And all will live to God whose minds 
 have been set on these things." 
 
 COMMANDMENT TENTH. 
 
 Of grief , and not grieving the Spirit of God which is in us. 
 CHAP. i. 
 
 " Remove from you," says he, " grief ; for she is the 
 sister of doubt and anger." " How, sir," say I, " is she the 
 sister of these ? for anger, doubt, and grief seem to be quite 
 different from each other." "You are senseless, O man. 
 Do you not perceive that grief is more wicked than all the 
 spirits, and most terrible to the servants of God, and more 
 than all other spirits destroys man and crushes out the Holy 
 Spirit, and yet, on the other hand, she saves him T' "I am 
 senseless, sir," say I, " and do not understand these parables. 
 For how she can crush out, and on the other hand save, I do 
 not perceive." " Listen," says he. " Those who have never 
 searched for the truth, nor investigated the nature of the 
 Divinity, but have simply believed, when they devote them- 
 selves to and become mixed up with business, and wealth, 
 and heathen friendships, and many other actions of this world, 1 
 do not perceive the parables of Divinity ; for their minds are 
 darkened by these actions, and they are corrupted and become 
 dried up. Even as beautiful vines, when they are neglected, 
 are withered up by thorns and divers plants, so men who 
 have believed, and have afterwards fallen away into many of 
 those actions above mentioned, go astray in their minds, and 
 lose all understanding in regard to righteousness ; for if they 
 hear of righteousness, their minds are occupied with their 
 business, 2 and they give no heed at all. Those, on the other 
 
 1 The Vat. has here a considerable number of sentences, found in the 
 Greek, the Palatine, and the^Ethiopic, in Commandment Eleventh. In 
 consequence of this transference, the Eleventh Commandment in the 
 Vatican differs considerably from the others in the position of the sen- 
 tences, but otherwise it is substantially the same. 
 
 2 And . . . business. This part is omitted in the Leipsic Codex, and ia 
 supplied from the Latin and ^Ethiopic translations.
 
 366 1HE PASTOR OF HERMAS. 
 
 hand, who have the fear of God, and search after Godhead 
 and truth, and have their hearts turned to the Lord, quickly 
 perceive and understand what is said to them, because they 
 have the fear of the Lord in them. For where the Lord 
 dwells, there is much understanding. Cleave, then, to the 
 Lord, and you will understand and perceive all things. 
 
 CHAP. n. 
 
 " Hear, then," says he, " foolish man, how grief crushes 
 out the Holy Spirit, and on the other hand saves. When the 
 doubting man attempts any deed, and fails in it on account 
 of his doubt, this grief enters into the man, and grieves the 
 Holy Spirit, and crushes him out. Then, on the other hand, 
 when anger attaches itself to a man in regard to any matter, 
 and he is embittered, then grief enters into the heart of the 
 man who was irritated, and he is grieved at the deed which 
 he did, and repents that he has wrought a wicked deed. 
 This grief, then, appears to be accompanied by salvation, 
 because the man, after having done a wicked deed, repented. 1 
 Both actions grieve the Spirit : doubt, because it did not 
 accomplish its object ; and anger grieves the Spirit, because it 
 did what was wicked. Both these are grievous to the Holy 
 Spirit doubt and anger. Wherefore remove grief from 
 you, and crush not the Holy Spirit which dwells in you, lest 
 he entreat God 2 against you, and he withdraw from you. For 
 the Spirit of God which has been granted to us to dwell in 
 this body does not endure grief nor straitness. Wherefore 
 put on cheerfulness, which always is agreeable and acceptable 
 to God, 3 and rejoice in it. For every cheerful man does 
 what is good, and minds what is good, and despises grief; 4 
 but the sorrowful man always acts wickedly. First, he acts 
 wickedly because he grieves the Holy Spirit, which was given 
 to man a cheerful Spirit. Secondly, Grieving the Holy Spirit, 
 he works iniquity, neither entreating the Lord nor confess- 
 
 1 This . . . repented, omitted in Vat. 
 
 * God. The Lord. Vat., <<Eth. 
 God. The Lord. Vat. 
 
 * Grief. Injustice. Vat.
 
 THE PASTOR OF HEEMAS. 867 
 
 ing 1 to Him. For the entreaty of the sorrowful man has no 
 power to ascend to the altar of God." " Why," say I, " does 
 not the entreaty of the grieved man ascend to the altar?" 
 " Because/' says he, " grief sits in his heart. Grief, then, 
 mingled with his entreaty, does not permit the entreaty to 
 ascend pure to the altar of God. For as vinegar and wine, 
 when mixed in the same vessel, do not give the same pleasure 
 [as wine alone gives], so grief mixed with the Holy Spirit 
 does not produce the same entreaty [as would be produced by 
 the Holy Spirit alone]. Cleanse yourself from this wicked 
 grief, and you will live to God ; and all will live to God who 
 drive away grief from them, and put on all cheerfulness." 
 
 COMMANDMENT ELEVENTH. 
 
 The Spirit and prophets to be tried by their works ; also of the 
 two kinds of spirit. 
 
 He pointed out to me some men sitting on a seat, and one 
 man sitting on a chair. And he says to me, " Do you see the 
 persons sitting on the seat?" " I do, sir," said I. " These," 
 says he, " are the faithful, and he who sits on the chair is 
 a false prophet, ruining the minds of the servants of God. 2 
 It is the doubters, not the faithful, that he ruins. These 
 doubters then go to him as to a soothsayer, and inquire of 
 him what will happen to them ; and he, the false prophet, not 
 having the power of a divine spirit in him, answers them 
 according to their inquiries, and according to their wicked 
 desires, and fills their souls with expectations, according to 
 their own wishes. For being himself empty, he gives empty 
 answers to empty inquirers ; for every answer is made to 
 the emptiness of man. Some true words he does occasionally 
 utter ; for the devil fills him with his own spirit, in the hope 
 
 one would expect here to mean " giving thanks,' 1 
 a meaning which it has in the New Testament ; but as ?|<yoAoy >i>[txt 
 means to " confess" throughout the Pastor of Her mas, it is likely that it 
 means " confessing" here also. 
 
 2 Is . . . God. He who sits in the chair is a terrestrial spirit. Vat. 
 And then follows the dislocation of sentences noticed above.
 
 363 THE PASTOR OF I1ERMAS. 
 
 that he may be able to overcome some of the righteous. As 
 many, then, as are strong in the faith of the Lord, and are 
 clothed with truth, have no connection with such spirits, but 
 keep away from them ; but as many as are of doubtful minds 
 and frequently repent, betake themselves to soothsaying, even 
 as the heathen, and bring greater sin upon themselves by 
 their idolatry. For he who inquires of a false prophet in 
 regard to any action is an idolater, and devoid of the truth, 
 and foolish. For no spirit given by God requires to be 
 asked ; but such a spirit having the power of Divinity 
 speaks all things of itself, for it proceeds from above from 
 the power of the Divine Spirit. But the spirit which is 
 asked and speaks according to the desires of men is earthly, 1 
 light, and powerless, and it is altogether silent if it is not 
 questioned." " How then, sir," say I, " will a man know 
 which of them is the prophet, and which the false prophet?" 
 " I will tell you," says he, " about both the prophets, and 
 then you can test the true and the false prophet according to 
 my directions. Test the man who has the Divine Spirit by his 
 life. First, he who has the Divine Spirit proceeding from 
 above is meek, and peaceable, and humble, and refrains from 
 all iniquity and the vain desire of this world, and contents 
 himself with fewer wants than those of other men, and when 
 asked he makes no reply; nor does he speak privately, nor 
 when man wishes the spirit to speak does the Holy Spirit 
 speak, but it speaks only when God wishes it to s.peak. 
 When, then, a man having the Divine Spirit comes into an 
 assembly of righteous men who have faith in the Divine 
 Spirit, and this assembly of men offers up prayer to God, then 
 the angel of the prophetic Spirit, 2 who is destined for him, 
 fills the man ; and the man being filled with the Holj Spirit, 
 speaks to the multitude as the Lord washes. Thus, then, will 
 
 1 TJte spirit of all men is earthly, etc. This passage, down to " it is not 
 possible that the prophet of God should do this," is found in the Vat. 
 and other MSS. of the common translation, with the exception of the 
 Lambeth, in Commandment Twelfth. 
 
 2 Angel of the prophetic Spirit. The holy messenger (angel) of Divinity.
 
 THE PASTOR OF HERMAS. 369 
 
 the Spirit of Divinity become manifest. Whatever power 
 therefore comes from the Spirit of Divinity belongs to the 
 Lord. Hear, then," says he, " in regard to the spirit which 
 is earthly, and empty, and powerless, and foolish. First, the 
 man who seems to have the Spirit exalts himself, and wishes 
 to have the first seat, and is bold, and impudent, and talkative, 
 and lives in the midst of many luxuries and many other 
 delusions, and takes rewards for his prophecy; and if he 
 does not receive rewards, he does not prophesy. Can, then, 
 the Divine Spirit take rewards and prophesy ? It is not pos- 
 sible that the prophet of God should do this, but prophets of 
 this character are possessed by an earthly spirit. Then it never 
 approaches an assembly of righteous men, but shuns them. 
 And it associates with doubters and the vain, and prophesies 
 to them in a corner, and deceives them, speaking to them, 
 according to their desires, mere empty words : for they are 
 empty to whom it gives its answers. For the empty vessel, 
 when placed along with the empty, is not crushed, but they 
 correspond to each other. When, therefore, it comes into an 
 assembly of righteous men who have a spirit of divinity, and 
 they offer up prayer, that man is made empty, and the earthly 
 spirit flees from him through fear, and that man is made 
 dumb, and is entirely crushed, being unable to speak. For if 
 you pack closely a storehouse w T ith wine or oil, and put an 
 empty jar in the midst of the vessels of wine or oil, you will 
 find that jar empty as when you placed it, if you should wish 
 to clear the storehouse. So also the empty prophets, when 
 they come to the spirits of the righteous, are found [on 
 leaving] to be such as they were when they came. This, then, 
 is the mode of life of both prophets. Try by his deeds and 
 his life the man who says that he is inspired. But as for you, 
 trust the Spirit which comes from God, and has power ; but 
 the spirit which is earthly and empty trust not at all, for 
 there is no power in it: it comes from the devil. Hear, 
 then, the parable which I am to tell you. Take a stone, and 
 throw it to the sky, and see if you can touch it. Or again, 
 take a squirt of water and squirt into the sky, and see if you 
 can penetrate the sky." " How, sir," say I, " can these things 
 
 VOL. I. 2 A
 
 370 THE PASTOR OF IIEKMAS. 
 
 take place ? for both of them are impossible." " As these 
 things," says he, " are impossible, so also are the earthly 
 spirits powerless and pithless. But look, on the other hand, 
 at the power which comes from above. Hail is of the size of 
 a very small grain, yet when it falls on a man's head how 
 much annoyance it gives him ! Or, again, take the drop 
 which falls from a pitcher to the ground, and yet it hollows 
 a stone. You see, then, that the smallest things coming from 
 above have great power when they fall upon the earth. 1 
 Thus also is the Divine Spirit, which comes from above, 
 powerful. Trust, then, that Spirit, but have nothing to do 
 with the other." 
 
 COMMANDMENT TWELFTH. 
 
 On the twofold desire. The commandments of God can be 
 kept, and believers ought not to fear the devil. 
 
 CHAP. i. 
 
 He says to me, "Put away from you all wicked desire, 
 clothe yourself with good and chaste desire ; for clothed 
 with this desire you will hate wicked desire, and will rein 
 yourself in even as you wish. For wicked desire is wild, and 
 is with difficulty tamed. For it is terrible, and consumes 
 men exceedingly by its wildness. Especially is the servant of 
 God terribly consumed by it, if he falls into it and is devoid 
 of understanding. Moreover, it consumes all such as have 
 not on them the garment of good desire, but are entangled 
 and mixed up with this world. These it delivers up to death." 
 "What then, sir," say I, "are the deeds of wicked desire which 
 deliver men over to death ? Make them known to me, and I 
 will refrain from them." " Listen, then, to the works in which 
 evil desire slays the servants of God. 
 
 CHAP. ii. 
 " Foremost of all is the desire after another's wife or 
 
 1 Earth. After this the Vatican reads : Join yourself, therefore, to 
 that which has power, and withdraw from that one which is empty.
 
 THE PASTOR OF HERMAS. 371 
 
 husband, and after extravagance, and many useless dainties 
 and drinks, and many other foolish luxuries ; for all luxury 
 is foolish and empty in the servants of God. These, then, 
 are the evil desires which slay the servants of God. For this 
 evil desire is the daughter of the devil. You must refrain 
 from evil desires, that by refraining ye may live to God. 1 
 But as many as are mastered by them, and do not resist them, 
 will perish at last, for these desires are fatal. Put you on, 
 then, the desire of righteousness ; and arming yourself with 
 the fear of the Lord, resist them. For the fear of the Lord 
 dwells in good desire. But if evil desire see you armed 
 with the fear of God, 2 and resisting it, it will flee far from 
 you, and it will no longer appear to you, for it fears your 
 armour. Go, then, garlanded with the crown which you have 
 gained for victory over it, to the desire of righteousness, 
 and, delivering up to it the prize which you have received, 
 serve it even as it wishes. 3 If you serve good desire, and be 
 subject to it, you will gain the mastery over evil desire, and 
 make it subject to you even as you wish." * 
 
 CHAP. nr. 
 
 " I should like to know," say I, " in what way I ought to 
 serve good desire." " Hear," says he : " You will practise 
 righteousness and virtue, truth and the fear of the Lord, 
 faith and meekness, and whatsoever excellences are like to 
 these. Practising these, you will be a well-pleasing servant 
 of God, 2 and you will live to Him ; and every one who shall 
 serve good desire, shall live to God." 
 
 He concluded the twelve commandments, and said to me, 
 
 1 For . . . God, This desire, therefore, is wicked and destructive, 
 bringing death on the servants of God. Whoever, therefore, shall 
 abstain from evil desire, shall live to God. Vat. 
 
 2 God. The Lord. Vat. 
 
 8 Go . . . uishes. And you will obtain the victory, and will bo 
 crowned on account of it, and you will arrive at good desire, and you 
 will deliver up the victory which you have obtained to God, and you will 
 serve Him by acting even as you yourself wish to act. Vat. 
 
 4 Chapters third, fourth, and part of fifth, are omitted iu the 
 Palatine.
 
 372 THE PASTOR OF HERMAS. 
 
 " You have now these commandments. Walk in them, and 
 exhort your hearers that their repentance may be pure during 
 the remainder of their life. Fulfil carefully this ministry 
 which I now entrust to you, and you will accomplish much. 
 For you will find favour among those who are to repent, and 
 they will give heed to your words ; for I will be with you, and 
 will compel them to obey you." I say to him, " Sir, these 
 commandments are great, and good, and glorious, and fitted 
 to gladden the heart of the man who can perform them. But 
 I do not know if these commandments can be kept by man, 
 because they are exceeding hard." He answered and said to 
 me, " If you lay it down as certain that they can be kept, 1 
 then you will easily keep them, and they will not be hard. 
 But if you come to imagine that they cannot be kept by man, 
 then you will not keep them. Now I say to you, If you do 
 not keep them, but neglect them, you will not be saved, nor 
 your children, nor your house, since you have already deter- 
 mined for yourself that these commandments cannot be kept 
 by man." 
 
 CHAP. rv. 
 
 These things he said to me in tones of the deepest anger, 
 so that I was confounded and exceedingly afraid of him, for 
 his figure was altered so that a man could not endure his 
 anger. But seeing me altogether agitated and confused, he 
 began to speak to me in more gentle tones ; and he said : . 
 " O fool, senseless and doubting, do you not perceive how 
 great is the glory of God, and how strong and marvellous, 
 in that He created the world for the sake of man, and 
 subjected all creation to him, and gave him power to rule 
 over everything under heaven? If, then, man is lord of 
 the creatures of God, and rules over all, is he not able 
 to be lord also of these commandments ? For," says he, 
 " the man who has the Lord in his heart can also be lord 
 of all, and of every one of these commandments. But to those 
 who have the Lord only on their lips, 2 but their hearts 
 
 1 If . . . kept, omitted in Vat. 
 1 Isa. xxix. 13 ; Matt. xv. 8.
 
 THE PASTOR OF HERMAS. 373 
 
 hardened, 1 and who are far from the Lord, the command- 
 ments are hard and difficult. Put, therefore, ye who are 
 empty and fickle in your faith, the Lord in your heart, and 
 ye will know 'that there is nothing easier, or sweeter, or more 
 manageable, than these commandments. Return, ye who walk 
 in the commandments of the devil, in hard, and bitter, and 
 wild licentiousness, and fear not the devil ; for there is no 
 power in him against you, for I will be with you, the angel 
 of repentance, who am lord over him. The devil has fear 
 only, but his fear has no strength. Fear him not, then, and 
 he will flee from you." 
 
 CHAP. v. 
 
 I say to him, u Sir, listen to me for a moment." '* Say 
 what you wish," says he. " Man, sir," say I, " is eager to 
 keep the commandments of God, and there is no one who 
 does not ask of the Lord that strength may be given him for 
 these commandments, and that he may be subject to them ; 
 but the devil is hard, and holds sway over them." " He can- 
 not," says he, " hold sway over the servants of God, who with all 
 their heart place their hopes in Him. The devil can wrestle 
 against these, overthrow them he cannot. If, then, ye resist 
 him, he will be conquered, and flee in disgrace from you. 
 As many, therefore," says he, " as are empty, fear the devil, 
 as possessing power. When a man has filled very suitable 
 jars with good wine, and a few among those jars are left 
 empty, 2 then he comes to the jars, and does not look at the 
 full jars, for he knows that they are full ; but he looks at the 
 empty, being afraid lest they have become sour. For empty 
 jars quickly become sour, and the goodness of the wine is 
 gone. So also the devil goes to all the servants of God to 
 try them. As many, then, as are full in the faith, resist him 
 strongly, and he withdraws from them, having no way by 
 which he might enter them. He goes, then, to the empty, 
 and finding a way of entrance into them, he produces in them 
 whatever he wishes, and they become his servants. 
 
 f A John xii. 40 ; 2 Cor. iii. 14. 
 
 2 Empty. Half full. Vat.
 
 374 THE PASTOR OF HERMAS. 
 
 CHAP. vi. 
 
 " But I, the angel of repentance, say to you, Fear not 
 the devil ; for I was sent," says he, " to be with you who 
 repent with all your heart, and to make you strong in faith. 
 Trust God, 1 then, ye who on account of your sins have de- 
 spaired of life, and who add to your sins and weigh down your 
 life ; for if ye return to the Lord with all your heart, and 
 practise righteousness the rest of your days, 2 and serve Him 
 according to His will, He will heal your former sins, and you 
 will have power to hold sway over the works of the devil. 
 But as to the threats of the devil, fear them not at all, for he 
 is powerless as the sinews of a dead man. Give ear to me, 
 then, and fear Him who has all power, both to save and 
 destroy, 3 and keep His commandments, and ye will live to 
 God." I say to him, " Sir, I am now made strong in all the 
 ordinances of the Lord, because you are with me ; and I 
 know that you will crush all the power of the devil, and we 
 shall have rule over him, and shall prevail against all his 
 works. And I hope, sir, to be able to keep all these com- 
 mandments 4 which you have enjoined upon me, the Lord 
 strengthening me." " You will keep them," says he, " if your 
 heart be pure towards the Lord ; and all will keep them who 
 cleanse their hearts from the vain desires of this world, and 
 they will live to God." 
 
 1 Trust God. Believe ye, then, who on account of your sins have for- 
 gotten God. Vat. 
 
 2 Practise . . . days, omitted in Yat. 
 
 3 Matt. x. 28 ; Luke xii. 5. 
 
 4 Rule over . . . commandments. But we shall conquer him completely, 
 if we can keep these commandments. Vat.
 
 BOOK THIRD. SIMILITUDES. 
 
 SIMILITUDES WHICH HE SPAKE WITH ME. 
 
 SIMILITUDE FIRST. 
 
 As in tJtis world we have no abiding city, ive ought to seek one 
 
 to come. 
 
 E says to me, " You know that you who are the 
 servants of God dwell in a strange land ; for your 
 city is far away from this one. If, then," he 
 continues, "you know your city in which you 
 are to dwell, why do ye here provide lands, and make ex- 
 pensive preparations, and accumulate dwellings and useless 
 buildings? He who makes such preparations for this city 
 cannot return again to his own. Oh foolish, and unstable, 
 and miserable man ! Dost thou not understand that all 
 these things belong to another, and are under the power of 
 another? for the lord of this city will say, 'I do not wish 
 thee to dwell in my city ; but depart from this city, because 
 thou obeyest not my laws.' Thou, therefore, although hav- 
 ing fields and houses, and many other things, when cast out 
 by him, what wilt thou do with thy land, and house, and 
 other possessions which thou hast gathered to thyself? For 
 the lord of this country justly says to thec, ' Either obey 
 my laws or depart from my dominion.' What, then, dost 
 thou intend to do, having a law in thine own city, on account 
 of thy lands, and the rest of thy possessions ? l Thou shalt 
 
 1 This sentence may be also rendered thus, giving fi/otw the meaning 
 of "as regards," "respecting" a usual enough signification: "What 
 then do you intend to do, as you have a law in your own city regard- 
 ing your lands and the rest of your possessions ? " The Vatican 
 punctuates the passage so that it runs as follows : " What then will you 
 
 375
 
 376 THE PASTOR OF HERMAS. 
 
 altogether deny thy law, and walk according to the law of 
 this city. See lest it be to thy hurt to deny thy law j 1 for if 
 thou shalt desire to return to thy city, thou wilt not he re- 
 ceived, because thou hast denied the law of thy city, but wilt 
 be excluded from it. Have a care, therefore : as one living 
 in a foreign land, make no further preparations for thyself 
 than such merely as may be sufficient ; and be ready, when 
 the master of this city shall come to cast thee out for 
 disobeying his law, to leave his city, and to depart to thine 
 own, and to obey thine own law without being exposed to 
 annoyance, but in great joy. Have a care, then, ye who 
 serve the Lord, and have Him in your heart, that ye work 
 the works of God, remembering His commandments and 
 promises which He promised, and believe that He will bring 
 them to pass if His commandments be observed. Instead 
 of lands, therefore, buy afflicted souls, according as each one 
 is able, and visit 2 widows and orphans, and do not overlook 
 them; and spend your wealth and all your preparations, 
 which ye received from the Lord, upon such lands and houses. 
 For to this end did the Master make you rich, that you might 
 perform these services unto Him ; and it is much better to 
 purchase such lands, and possessions, and houses, as you 
 will find in your own city, when you come to reside in it. 
 This is a noble and sacred expenditure, attended neither witli 
 sorrow nor fear, but with joy. Do not practise the expen- 
 diture of the heathen, 3 for it is injurious to you who are the 
 servants of God ; but practise an expenditure of your own, 
 in which ye can rejoice; and do not corrupt 4 nor touch what 
 
 do, who have a law in your own city ? Will you, on account of your 
 land, or any other of your preparations, be able to deny your law ? " 
 The Vatican also omits several clauses that are in the Greek, down to 
 " for if thou shalt deny, and shalt desire to return," etc. 
 
 1 See . . . law, omitted in Lips. 
 
 2 The Vatican has : " Acquit widows, and do justice to orphans." 
 
 8 The Vatican renders, " Do not covet, therefore, the riches of the 
 heathen." 
 
 4 The Vatican, rendering 7rpa.-x,*paatrf, adnlterare, proceeds as if 
 the reference were to adultery. " Neither touch another man's wife, 
 nor lust after her, but desire your own work, and you will be saved."
 
 THE PASTOR OF HERMAS. 377 
 
 is another's, nor covet it, for it is an evil thing to covet the 
 goods of other men ; but work thine own work, and thou wilt 
 be saved." 
 
 SIMILITUDE SECOND. 
 
 As the vine is supported by the elm, so is the rich man helped 
 by the prayer of the poor. 
 
 As* I was walking in the field, and observing an elm and 
 vine, and determining in my own mind respecting them and 
 their fruits, the Shepherd appears to me, and says, " What is 
 it that you are thinking about the elm and vine ? " " I am 
 considering," I reply, " that they become each other exceed- 
 ingly well." " These two trees," he continues, " are intended 
 as an example for the servants of God." " I would like to 
 know," said I, " the example which these trees, you say, are 
 intended to teach." " Do you see," he says, " the elm and 
 the vine ? " "I see them, sir," I replied. " This vine," he 
 continued, " produces fruit, and the elm is an unfruitful tree ; 
 but unless the vine be trained upon the elm, it cannot bear 
 much fruit when extended at length upon the ground j 1 and 
 the fruit which it does bear is rotten, because the plant is not 
 suspended upon the elm. When, therefore, the vine is cast 
 upon the elm, it yields fruit both from itself and from the elm. 
 You see, moreover, that the elm also produces much fruit, not 
 less than the vine, but even more; because," 2 he continued, 
 " the vine, when suspended upon the elm, yields much fruit, 
 and good ; but when thrown upon the ground, what it pro- 
 duces is small and rotten. This similitude, therefore, is for 
 the servants of God for- the poor man and for the rich." 
 " How so, sir? " said I ; " explain the matter to me." " Listen," 
 he said : " The rich man has much wealth, but is poor in 
 matters relating to the Lord, because he is distracted about 
 
 1 The Vatican reads : " Unless this vine be attached to the elm, and rest 
 upon it, it cannot bear much fruit. For, lying upon the ground, it pro- 
 duces bad fruit, because it is not suspended upon the elm." 
 
 2 The Vatican here makes Hermas interrupt the Shepherd, and ask, 
 " How greater than the vine? "
 
 378 THE PASTOR OF HERMAS. 
 
 his riches ; and he offers very few confessions and inter- 
 cessions to the Lord, and those which he does offer are small 
 and weak, and have no power above. But when the rich 
 man refreshes l the poor, and assists him in his necessities, 
 believing that what he does to the poor man will be able 
 to find its reward with God because the poor man is rich 
 in intercession and confession, and his intercession has great 
 power with God then the rich man helps the poor in all 
 things without hesitation ; and the poor man, being helped 
 by the rich, intercedes for him, giving thanks to God for 
 him who bestows gifts upon him. And he still continues 
 to interest himself zealously for the poor man, that his wants 
 may be constantly supplied. For he knows that the inter- 
 cession of the poor man is acceptable and influential with 
 God. Both, accordingly, accomplish their work. The poor 
 man makes intercession ; a work in which he is rich, which 
 lie received from the Lord, and with which he recompenses 
 the master who helps him. And the rich man, in like man- 
 ner, unhesitatingly bestows upon the poor man the riches 
 which he received from the Lord. And this is a great work, 
 and acceptable before God, because he understands the object 
 of his wealth, and has given to the poor of the gifts of the 
 Lord, and rightly discharged his service to Him. Among 
 men, however, the elm appears not to produce fruit, and they 
 
 1 The translation of the text is based on the Palatine. Lips, reads : 
 " When the rich man fills out upon the poor." Hilgenfeld amends 
 this : " When the rich man recovers breath upon the poor." Neither 
 gives sense. The JSthiopic has : " But if the rich man lean on the poor ; " 
 and the Greek. of Hilgenfeld might mean : " When the rich man recovers 
 his breath by leaning on the poor." The Vatican is quite different : 
 " When, therefore, the rich man helps the poor in those things which he 
 needs, the poor man prays to the Lord for the rich man, and God bestows 
 all blessings upon the rich man, because the poor man is rich in prayer, 
 and his prayer has great merit with God. Then the rich man accord- 
 ingly assists the poor man's things, because he feels that he is fully heard 
 (exaudiri) by the Lord ; and the more willingly and unhesitatingly does 
 he give him every help, and takes care that he wants for nothing. The 
 poor man gives thanks to God for the rich man, because they do their 
 duty in respect to the Lord (a Domino)."
 
 THE PASTOR OF IIERMAS. 379 
 
 do not know nor understand that if a drought come, the elm, 
 which contains water, nourishes the vine ; and the vine, hav- 
 ing an unfailing supply of water, yields double fruit both for 
 itself and fpr the elm. So also poor men interceding with 
 the Lord on behalf of the rich, increase their riches ; and the 
 rich, again, aiding the poor in their necessities, satisfy their 
 souls. Both, therefore, are partners in the righteous work. 
 He who does these things shall not be deserted by God, but 
 shall be enrolled in the books of the living. Blessed are they 
 who have riches, and who understand that they are from the 
 Lord. [For they who are of that mind will be able to do 
 some good, 1 ] " 
 
 SIMILITUDE THIRD. 
 
 As in icinter green trees cannot be distinguished from withered, 
 so in this world neither can the just from the unjust. 
 
 He showed me many trees having no leaves, but withered, 
 as it seemed to me ; for all were alike. And he said to me, 
 a Do you see those trees ? " "I see, sir," I replied, " that 
 all are alike, and withered." He answered me, and said, 
 "These trees which you see are those who dwell in this 
 world." " Why, then, sir," I said, " are they withered, as it 
 were, and alike f " 2 " Because," he said, " neither are the 
 righteous manifest in this life, nor sinners, but they are alike ; 
 for this life is a winter to the righteous, and they do not 
 manifest themselves, because they dwell with sinners: for as 
 in winter trees that have cast their leaves are alike, and it is 
 not seen which are dead and which are living, so in this 
 world neither do the righteous show themselves, nor sinners, 
 but all are alike one to another." 
 
 1 The sentence in brackets is not in Lips. It is taken from Pal. 
 
 2 The Vatican renders this thus : " Why do they resemble those that 
 are, as it were, withered ? "
 
 380 THE PASTOR OF HERMAS. 
 
 SIMILITUDE FOURTH. 
 
 As in summer living trees are distinguished from withered ly 
 fruit and living leaves, so in the world to come the just 
 differ from the unjust in happiness. 
 
 He showed me again many trees, some budding, and others 
 withered. And he said to me, " Do you see these trees ? " 
 " I see, sir," I replied, " some putting forth buds, and others 
 withered." "Those," he said, "which are budding are the 
 righteous who are to live in the world to come ; for the coming 
 world is the summer 1 of the righteous, but the winter of sin- 
 ners. When, therefore, the mercy of the Lord shines forth, 
 then shall they be made manifest who are the servants of 
 God, and all men shall be made manifest. For as in summer 
 the fruits of each individual tree appear, and it is ascertained 
 of what sort they are, so also the fruits of the righteous shall 
 be manifest, and all who have been fruitful in that world shall 
 be made known. 2 But the heathen and sinners, like the 
 withered trees which you saw, will be found to be those who 
 have been withered and unfruitful in that world, and shall 
 be burnt as wood, and [so] made manifest, because their 
 actions were evil during their lives. For the sinners shall 
 be consumed because they sinned and did not repent, and 
 the heathen shall be burned because they knew not Him who 
 created them. Do you therefore bear fruit, that in that 
 summer your fruit may be known. And refrain from much 
 business, and you will never sin : for they who are occupied 
 with much business commit also many sins, being distracted 
 about their affairs, and not at all serving their Lord. How, 
 then," he continued, " can such a one ask and obtain any- 
 thing from the Lord, if he serve Him not ? They who serve 
 Him shall obtain their requests, but they who serve Him not 
 shall receive nothing. And in the performance even of a 
 single action a man can serve the Lord ; for his mind will 
 
 1 Summer. Throne. Lips. 
 
 2 The Vatican has, " And all the merry and joyful shall be restored in 
 that age."
 
 THE PASTOR OF HERMAS. 881 
 
 not be perverted from the Lord, but lie will serve Him, hav- 
 ing a pure mind. If, therefore, you do these things, you shall 
 be able to bear fruit for the life to come. And every one 
 who will do these things shall bear fruit." 
 
 SIMILITUDE FIFTH. 
 
 Of true fasting and its reward : also of purity of body. 
 CHAP. T. 
 
 While fasting and sitting on a certain mountain, and 
 giving thanks to the Lord for all His dealings with me, I 
 see the Shepherd sitting down beside me, and saying, " Why 
 have you come hither [so] early in the morning ? " "Because, 
 sir," I answered, " I have a station." " What is a station?" 
 he asked. " I am fasting, sir," I replied. " What is this 
 fasting," he continued, " which you are observing ? " " As . 
 I have been accustomed, sir," I reply, " so I fast." " You 
 do not know," he says, " how to fast unto the Lord : this 
 useless fasting which you observe to Him is of no value." 
 " Why, sir," I answered, " do you say this 1 " "I say to 
 you," he continued, " that the fasting which you think you 
 observe is not a fasting. But I will teach you what is a full 
 and acceptable fasting to the Lord. Listen," he continued : 
 " God does not desire such an empty fasting. For fasting to 
 God in this way you will do nothing for a righteous life ; 
 but offer to God a fasting of the following kind: Do no 
 evil in your life, and serve the Lord with a pure heart : keep 
 His commandments, walking in His precepts, and let no evil 
 desire arise in your heart ; and believe in God. If you do 
 these things, and fear- Him, and abstain from every evil thing, 
 you will live unto God ; and if you do these things, you will 
 keep a great fast, and one acceptable before God. 
 
 CHAP. ir. 
 
 " Hear the similitude which I am about to narrate to you 
 relative to fasting. A certain man had a field and many 
 slaves, and he planted a certain part of the field with a vine-
 
 382 THE PASTOR OF HERMAS. 
 
 yard, 1 and selecting a faithful and beloved and much valued 
 slave, he called him to him, and said, 'Take this vineyard which 
 I have planted, and stake 2 it until I come, and do nothing else 
 to the vineyard ; and attend to this order of mine, and you 
 shall receive your freedom from me.' And the master of the 
 slave departed to a foreign country. And when he was gone, 
 the slave took and staked the vineyard ; and when he had 
 finished the staking of the vines, he saw that the vineyard was 
 full of weeds. He then reflected, saying, 'I have kept this order 
 of my master : I will dig up the rest of this vineyard, and it 
 will be more beautiful when dug up ; and being free of weeds, 
 it will yield more fruit, not being choked by them.' He took, 
 therefore, and dug up the vineyard, and rooted out all the 
 weeds that were in it. And that vineyard became very beau- 
 tiful and fruitful, having no weeds to choke it. And after 
 a certain time the master of the slave and of the field re- 
 turned, and entered into the vineyard. And seeing that the 
 vines were suitably supported on stakes, and the ground, 
 moreover, dug up, and all the weeds rooted out, and the 
 vines fruitful, he was greatly pleased with the work of his 
 slave. And calling his beloved son who was his heir, and 
 his friends who were his councillors, he told them what orders 
 he had given his slave, and what he had found performed. 
 And they rejoiced along with the slave at the testimony which 
 his master bore to him. And he said to them, 1 1 promised 
 this slave freedom if he obeyed the command which I gave 
 him, and he has kept my command, and done besides a good 
 work to the vineyard, and has pleased me exceedingly. In 
 return, therefore, for the work which he has done, I wish 
 to make him co-heir with my son, because, having good 
 thoughts, he did not neglect them, but carried them out.' 
 With this resolution of the master his son and friends were 
 well pleased, viz. that the slave should be co-heir with the 
 son. After a few days the master made- a feast, 3 and sent 
 to his slave many dishes from his table. And the slave re- 
 
 1 The Vatican adds, "for his successors." 
 
 2 i.e. attach the vines to stakes. 
 
 * The Vatican adds, " Having called together his friends."
 
 THE PASTOR OF I1ERMAS. 383 
 
 ceiving the dishes that were sent him from his master, took 
 of them what was sufficient for himself, and distributed the 
 rest among his fellow-slaves. And his fellow-slaves rejoiced 
 to receive the dishes, and began to pray for him, that he 
 might find still greater favour with his master for having so 
 treated them. His master heard all these things that were 
 done, and was again greatly pleased with his conduct. And 
 the master again calling together his friends and his son, 
 reported to them the slave's proceeding with regard to the 
 dishes which he had sent him. And they were still more 
 satisfied that the slave should become co-heir with his son." 
 
 CHAP. in. 
 
 I said to him, " Sir, I do not see the meaning of these 
 similitudes, nor am I able to comprehend them, unless you 
 explain them to me." " I will explain them all to you," he 
 said, " and whatever I shall mention in the course of our con- 
 versations I will show you. [Keep the commandments of the 
 Lord, and you will be approved, and inscribed amongst the 
 number of those who observe His commands.] And if you 
 do any good beyond what is commanded by God, you will 
 gain for yourself more abundant glory, and will be more 
 honoured by God than you would otherwise be. If, there- 
 fore, in keeping the commandments of God, you do, in addi- 
 tion, these services, you will have joy if you observe them 
 according to my command." I said to him, " Sir, whatsoever 
 you enjoin upon me I will observe, for I know that you are 
 with me." " I will be with you," he replied, " because you 
 have such a desire for doin^ ood ; and I will be with all 
 
 O O ' 
 
 those," he added, "who have such a desire. This fasting," 
 he continued, "is very good, provided the commandments 
 of the Lord be observed. Thus, then, shall you observe the 
 fasting which you intend to keep. First of all, 1 be on your 
 
 1 Pseudo-Athanasius gives this paragraph as follows : " First of all 
 be on your guard to fast from every evil word and evil report, aud 
 purify your heart from every defilement and revenge, and base covetous- 
 ness. And on the day on which you fast, be content with bread, and 
 herbs, and water, giving thanks to God. And having calculated the
 
 384 THE PASTOR OF HEEMAS. 
 
 guard against every evil word, and every evil desire, and 
 purify your heart from all the vanities of this world. If you 
 guard against these things, your fasting will be perfect. And 
 you will do also as follows. Having fulfilled what is written, 
 in the day on which you fast you will taste nothing but bread 
 and water ; and having reckoned up the price of the dishes of 
 that day which you intended to have eaten, you will give it 
 to a widow, or an orphan, or to some person in want, and thus 
 you will exhibit humility of mind, so that he who has received 
 benefit from your humility may fill his own soul, and pray 
 for you to the Lord. If you observe fasting, as I have com- 
 manded you, your sacrifice will be acceptable to God, and this 
 fasting will be written down ; and the service thus performed is 
 noble, and sacred, and acceptable to the Lord. These things, 
 therefore, shall you thus observe with your children, and' all 
 your house, and in observing them you will be blessed ; and 
 as many as hear these words and observe them shall be blessed; 
 and whatsoever they ask of the Lord they shall receive." 
 
 CHAP. iv. 
 
 I prayed him much that he would explain to me the simili- 
 tude of the field, and of the master of the vineyard, and of 
 the slave who staked the vineyard, and of the stakes, and of 
 the weeds that were plucked out of the vineyard, and of the 
 son, and of the friends who were fellow-councillors, for I 
 knew that all these things were a kind of parable. And he 
 answered me, and said, "You are exceedingly persistent 1 with 
 your questions. You ought not," he continued, " to ask any 
 questions at all ; for if it is needful to explain anything, it will 
 be made known to you." I said to him, " Sir, whatsoever you 
 show me, and do not explain, I shall have seen to no purpose, 
 amount of the cost of the meal which you intended to have eaten on 
 that day, give it to a widow, or an orphan, or to some one in want, so 
 that, having clearly filled his own soul, he shall pray to the Lord on 
 your behalf. If you therefore perform your fasting as I enjoined you, 
 your sacrifice will be acceptable before the Lord, and inscribed in the 
 heavens in the day of the requital of the good things that have been 
 prepared for the righteous." 
 
 1 Literally, " self-willed "
 
 THE PASTOR OF HERMAS. 385 
 
 not understanding its meaning. In like manner, also, if you 
 speak parables to me, and do not unfold them, I shall have 
 heard your words in vain." And he answered me again, 
 saying, " Every one who is the servant of God, and has his 
 Lord in his heart, asks of Him understanding, and receives 
 it, and opens up every parable ; and the words of the Lord 
 become known to him which are spoken in parables. But those 
 n ho are weak and slothful in prayer, hesitate to ask anything 
 from the Lord ; but the Lord is full of compassion, and gives 
 without fail to all who ask Him. But you, having been 
 strengthened by the holy Angel, and having obtained from 
 Him such intercession, and not being slothful, why do not 
 you ask of the Lord understanding, and receive it from Him?" 
 I said to him, " Sir, having you with me, I am necessitated 
 to ask questions of you, for you show me all things, and 
 converse with me; but if I were to see or hear these things 
 without you, I would then ask the Lord to explain them." 
 
 CHAP. v. 
 
 11 1 said to you a little ago," he answered, " that you were 
 cunning and obstinate in asking explanations of the parables ; 
 but since you are so persistent, I shall unfold to you the 
 meaning of the similitudes of the field, and of all the others 
 that follow, that you may make them known to every one. 
 Hear now," he said, " and understand them. The field is this 
 world ; and the Lord of the field is He who created, and 
 perfected, and strengthened all things ; [and the son is the 
 Holy Spirit j 1 ] and the slave is the Son of God ; and the 
 vines are this people, whom He Himself planted ; and the 
 stakes are the holy angels of the Lord, who keep His people 
 together ; and the weeas that were plucked out of the vine- 
 yard are the iniquities of God's servants ; and the dishes 
 which He sent Him from His table are the commandments 
 which He gave His people through His Son ; and the 
 friends and fellow-councillors are the holy angels who were 
 first created ; and the Master's absence from home is the 
 
 1 This clause occurs only in the Vatican. It does not occur in Lips., 
 Pal., or in the .<Eth. 
 
 VOL. I. 2 B
 
 386 THE PASTOR OF HERMAS. 
 
 time that remains until His appearing." I said to him, " Sir, 
 all these are great, and marvellous, and glorious things. 
 Could I, therefore," I continued, " understand thsm ? No, 
 nor could any other man, even if exceedingly wise. More- 
 over," I added, " explain to me what I am about to ask you." 
 " Say what you wish," he replied. " Why, sir," I asked, " is 
 the Son of God in the parable in the form of a slave ? " 
 
 CHAP. vi. 
 
 " Hear," he answered : " the Son of God is not in the form 
 of a slave, but in great power and might." " How so, sir ? " 
 I said ; "I do not understand." " Because," he answered, 
 " God planted the vineyard, that is to say, He created the 
 people, and gave them to His Son ; and the Son appointed 
 His angels over them to keep them ; and He Himself purged 
 away their sins, having suffered many trials and undergone 
 many labours, for no one is able to dig without labour and 
 toil. He Himself, then, having purged away the sins of the 
 people, showed them the paths of life by giving them the law 
 which He received from His Father. [You see," he said, 
 " that He is the Lord of the people, having received all 
 authority from His Father. 1 ] And why the Lord took His 
 Son as councillor, and the glorious angels, regarding the 
 heirship of the slave, listen. The holy, pre-existent Spirit, 
 that created every creature, God made to dwell in flesh, which 
 He chose. 2 This flesh, accordingly, in which the Holy Spirit 
 dwelt, was nobly subject to that Spirit, walking religiously 
 and chastely, in no respect defiling the Spirit ; and accorcl- 
 
 1 The sentence in brackets is omitted in Lips, and 
 Vat. and Pal. 
 
 2 This passage varies in each of the forms in which it has come down, 
 and is corrupt in most, if not in all. The Vatican (Lat.) has, " Because 
 the messenger hears the Holy Spirit, which was the first of all that was 
 poured (infusus) into a body in which God might dwell. For under- 
 standing (intellectus) placed it in a body as seemed proper to Him." The 
 Pal. reads : " For that Holy Spirit which was created pure [first] of all 
 in a body in which it might dwell, God made and appointed a chosen 
 body which pleased Him." The ^Eth. reads : " The Holy Spirit, who 
 created all things, dwelt in a body in which He wished to dwell."
 
 THE PASTOR OF HERMAS. 387 
 
 ingly, after living l excellently and purely, and after labour- 
 ing and co-operating with the Spirit, and having in every- 
 thing acted vigorously and courageously along with the Holy 
 Spirit, He assumed it as a partner with it. For this conduct 2 
 of the flesh pleased Him, because it was not defiled on the 
 earth while having the Holy Spirit. He took, therefore, as 
 fellow-councillors His Son and the glorious angels, in order 
 that this flesh, which had been subject to the body without a 
 fault, might have some place of tabernacle, and that it might 
 not appear that the reward [of its servitude had been lost 3 ] , 
 for the flesh that has been found without spot or defilement, 
 in which the Holy Spirit dwelt, [will receive a reward 3 ]. You 
 now have the explanation of this parable also." 
 
 CHAP. vn. 
 
 "I rejoice, sir," I said, "to hear this explanation." "Hear,** 
 again he replied : " Keep this flesh pure and stainless, that the 
 Spirit which inhabits it may bear witness to it, and your flesh 
 may be justified. See that the thought never arise in your 
 mind that this flesh of yours is corruptible, and you misuse 
 it by any act of defilement. If you defile your flesh, you 
 will also defile the Holy Spirit ; and if you defile your flesh 
 [and spirit], you will not live." " And if any one, sir," I 
 said, " has been hitherto ignorant, before he heard these 
 words, how can such a man be saved who has defiled his 
 flesh ?" " Respecting former sins of ignorance," he said, " God 
 alone is able to heal them, for to Him belongs all power. 
 
 1 The Vatican renders this sentence : " This body, therefore, into which 
 the Holy Spirit was led, was subject to that Spirit, walking rightly, 
 modestly, and chastely, and" did not at all defile that Spirit. Since, then, 
 that body had always obeyed the Holy Spirit, and had laboured rightly 
 and chastely with it, and had not at any time given way, that wearied 
 body passed its time as a slave ; but having strongly approved itself 
 along with the Holy Spirit, it was received unto God." The Palatine is 
 similar. The ^Eth. reads : " That body served well in righteousness and 
 purity, nor did it ever defile that Spirit, and it became His partner, 
 since that body pleased God." 
 
 2 7rojt>/. Vatican, potens cursus. 
 
 8 The passages within brackets are omitted by Lips, and
 
 388 THE PASTOR OF HERMAS. 
 
 [But be on your guard now, and the all-powerful and com- 
 passionate God will heal former transgressions 1 ], if for the 
 time to come you defile not your body nor your spirit ; for 
 both are common, and cannot be defiled, the one without the 
 other: keep both therefore pure, and you will live unto 
 God." 
 
 SIMILITUDE SIXTH. 
 
 Of the two classes of voluptuous men, and of their death, falling 
 away, and the duration of their punishment. 
 
 CHAP. i. 
 
 Sitting in my house, and glorifying the Lord for all that 
 I had seen, and reflecting on the commandments, that they 
 are excellent, and powerful, and glorious, and able to save a 
 man's soul, I said within myself, "I shall be blessed if I walk 
 in these commandments, and every one who walks in them 
 will be blessed." While I was saying these words to myself, 
 I suddenly see him sitting beside me, and hear him thus 
 speak : " Why are you in doubt about the commandments 
 which I gave you ? They are excellent : have no doubt 
 about them at all, but put on faith in the Lord, and you will 
 walk in them, for I will strengthen you in them. These 
 commandments are beneficial to those who intend to repent : 
 for if they do not walk in them, their repentance is in vain. 
 You, therefore, who repent cast away the wickedness of this 
 world which wears you out ; and by putting on all the virtues 
 of a holy life, you will be able to keep these commandments, 
 and will no longer add to the number of your sins. Walk, 2 
 therefore, in these commandments of mine, and you will live 
 unto God. All these things have been spoken to you by me." 
 And after he had uttered these words, he said to me, " Let us 
 go into the fields, and I will show you the shepherds of the 
 flocks." " Let us go, sir," I replied. And we came to a certain 
 
 1 Omitted in Lips. ^Eth. has simply, " But be on your guard now." 
 
 2 The Vatican has a sentence before this : " For if you sin not after- 
 wards, you will greatly fall away from your former [transgressions]."
 
 THE PASTOR OF HERMAS. 389 
 
 plain, and he showed me a young man, a shepherd, clothed 
 in a suit of garments of a yellow colour : and he was herding 
 very many sheep, and these sheep were feeding luxuriously, 
 as it were, and riotously, and merrily skipping hither and 
 thither. And the shepherd himself was merry, because of 
 his flock ; and the appearance of the shepherd was joyous, and 
 he was running about amongst his flock. [And other sheep I 
 saw rioting and luxuriating in one place, but not, however, 
 leaping about. 1 ] 
 
 CHAP. ii. 
 
 And he said to me, "Do you see this shepherd?" "I seo 
 him, sir," I said. " This," he answered, " is the angel of 
 luxury and deceit : he wears out the souls of the servants of 
 God, and perverts them from the truth, deceiving them with 
 wicked desires, through which they will perish ; for they 
 forget the commandments of the living God, and walk in 
 deceits and empty luxuries ; and they are ruined by the angel, 
 some being brought to death, others to corruption." 2 I said to 
 him, " Sir, I do not know the meaning of these words, ' to 
 death, and to corruption.' " " Listen," he said. " The sheep 
 which you saw merry and leaping about, are those which have 
 torn themselves away from God for ever, and have delivered 
 themselves over to luxuries and deceits [ 3 of this world. 
 Among them there is no return to life through repentance, 
 because they have added to their other sins, and blasphemed 
 the name of the Lord. Such men, therefore, are appointed 
 unto death. 4 And the sheep which you saw not leaping, but 
 feeding in one place, are they who have delivered themselves 
 over to luxury and deceit], but have committed no blasphemy 
 against the Lord. These have been perverted from the 
 truth : among them there is the hope of repentance, by which 
 
 1 Found only in Pscudo-Athanasius. It occurs in none of the trans- 
 lations. 
 
 - zotraiptlopsiy, translated in Pal. and Vat. by defeclio, apostasy, as 
 departure from goodness and truth. The -/Ethiopia has " ruin." 
 
 3 Of. . . deceit, omitted in Lips. Our translation is made from the Vat. 
 
 * Pseudo-Athanasius has, " of such men the life is death."
 
 390 THE PASTOR OF HEBMAS. 
 
 it is possible to live. Corruption, then, has a hope of a kind 
 of renewal, 1 but death has everlasting ruin." Again I went 
 forward a little way, and he showed me a tall shepherd, 
 somewhat savage in his appearance, clothed in a white goat- 
 skin, and having a wallet on his shoulders, and a very hard staff 
 with branches, and a large whip. And he had a very sour 
 look, so that I was afraid of him, so forbidding was his aspect. 
 This shepherd, accordingly, was receiving the sheep from the 
 young shepherd, those, viz., that were rioting and luxuriating, 
 but not leaping ; and he cast them into a precipitous place, 
 full of thistles and thorns, so that it was impossible to extri- 
 cate the sheep from the thorns and thistles ; but they were 
 completely entangled amongst them. These, accordingly, 
 thus entangled, pastured amongst the thorns and thistles, and 
 were exceedingly miserable, being beaten by him ; and he 
 drove them hither and thither, and gave them no rest ; and, 
 altogether, these sheep were in a wretched plight. 
 
 CHAP. in. 
 
 Seeing them, therefore, so beaten and so badly used, I was 
 grieved for them, because they were so tormented, and had 
 no rest at all. And I said to the Shepherd who talked with 
 me, " Sir, who is this shepherd, who is so pitiless and severe, 
 and so completely devoid of compassion for these sheep?" 
 " This," he replied, " is the angel of punishment ; and he 
 belongs to the just angels, and is appointed to punish. He 
 accordingly takes those who wander away from God, and 
 who have walked in the desires and deceits of this world, 
 and chastises them as they deserve with terrible and diverse 
 punishments." "I would know, sir," I said, "of what nature 
 are these diverse tortures and punishments ? " " Hear," he said, 
 " the various tortures and punishments. The tortures are such 
 as occur during life. 2 For some are punished with losses, others 
 
 1 Pseudo-Athanasius has, " Corruption, therefore, has a hope of resur- 
 rection up to a certain point." 
 
 The Vatican and Pal. render this, " the various punish- 
 ments -and tortures which men suffer daily in their lives." Pseudo- 
 Athanasius has : " For when they revolt from God, thinking to be in
 
 THE PASTOR OF HERMAS. 391 
 
 with want, others with sicknesses of various kinds, and others 
 with all kinds of disorder and confusion ; others are insulted 
 by unworthy persons, and exposed to suffering in many 
 other ways : for many, becoming unstable in their plans, try 
 many things,' and none of them at all succeed, and they say 
 they are not prosperous in their undertakings ; and it does not 
 occur to their minds that they have done evil deeds, but they 
 blame the Lord. 1 When, therefore, they have been afflicted 
 with all kinds of affliction, then are they delivered unto me 
 for good training, and they are made strong in the faith of 
 the Lord ; and 2 for the rest of the days of their life they are 
 subject to the Lord with pure hearts, and are successful in 
 all their undertakings, obtaining from the Lord everything 
 they ask; and then they glorify the Lord, that they were 
 delivered to me, and no longer suffer any evil." 
 
 CHAP. iv. 
 
 I said to him, " Sir, explain this also to me." " What is 
 it you ask?" he said. "Whether, sir," I continued, "they 
 who indulge in luxury, and who are deceived, are tortured for 
 the same period of time that they have indulged in luxury and 
 deceit?" He said to me, " They are tortured in the same 
 manner." 3 [" They are tormented much less, sir," I replied ; 4 ] 
 
 rest and in wealth, then they are punished, some meeting with losses," 
 etc. 
 
 1 Pseudo-Athanasius has : " And they cannot bear for the rest of 
 their days to turn and serve the Lord with a pure heart. But if they 
 repent and become sober again, then they understand that they were 
 not prosperous on account of their evil deeds ; and so they glorify the 
 Lord, because He is a just Judge, and because they suffered justly, and 
 were punished (\Tru.&iv(lw<x-v) according to their deeds." 
 
 2 The Vatican inserts the following sentence before this : " And 
 when they begin to repent of their sins, then the works in which they 
 have wickedly exercised themselves arise in their hearts ; and then they 
 give honour to God, saying that He is a just Judge, and that they have 
 deservedly suffered everything according to their deeds." So does Pal. 
 The ^Ethiopia becomes very condensed in this portion. 
 
 3 rpoTroy. The Vat. and Pal. have, " for the same time" (per idem 
 Icmpus). 
 
 4 Omitted in Lips.
 
 392 THE PASTOR OF IIERMAS. 
 
 " for those who are so luxurious and who forget God ought 
 to be tortured seven-fold." He said to me, "You are foolish, 
 and do not understand the power of torment." " Why, sir," 
 I said, " if I had understood it, I would not have asked you 
 to show me." " Hear," he said, " the power of both. The 
 time of luxury and deceit is one hour; but the hour of 
 torment is equivalent to thirty days. If, accordingly, a man 
 indulge in luxury for one day, and be deceived and be 
 tortured for one day, the day of his torture is equivalent to a 
 whole year. For all the days of luxury, therefore, there are as 
 many years of torture to be undergone. You see, then," he 
 continued, "that the time of luxury and deceit is very short, 1 
 but that of punishment and torture long." 
 
 CHAP. v. 
 
 " Still," I said, " I do not quite understand about the time 
 of deceit, and luxury, and torture ; explain it to me more 
 clearly." He answered, and said to me, " Your folly is per- 
 sistent ; and you do not wish to purify your heart, and serve 
 God. Have a care," he added, " lest the time be fulfilled, 
 and you be found foolish. Hear now," he added, " as you 
 desire, that you may understand these things. He who 
 indulges in luxury, and is deceived for one day, and who 
 does what he wishes, is clothed with much foolishness, and 
 does not understand the act which he does until the morrow ; 
 for he forgets what he did the day before. For luxury and 
 deceit have no memories, on account of the folly with which 
 they are clothed ; but when punishment and torture cleave to 
 a man for one day, he is punished and tortured for a year ; 
 for punishment and torture have powerful memories. While 
 tortured and punished, therefore, for a whole year, he re- 
 members at last 2 his luxury and deceit, and knows that on 
 their account he suffers evil. Every man, therefore, who is 
 luxurious and deceived is thus tormented, because, although 
 having life, they have given themselves over to death." 
 "What kinds of luxury, sir," I asked, "are hurtful?" 
 1 Pseudo-Athanasius has " nothing" (ovS**) instead of i
 
 THE PASTOR OF HERMAS. 393 
 
 " Every act of a man which he performs with pleasure," he 
 replied, " is an act of luxury ; for the sharp-tempered man, 
 when gratifying his tendency, indulges in luxury; and the 
 adulterer, and the drunkard, and the backbiter, and the liar, 
 and the covetous man, and the thief, and he who does things 
 like these, gratifies his peculiar propensity, and in so doing 
 indulges in luxury. All these acts of luxury are hurtful to 
 the servants of God. On account of these deceits, therefore, 
 do they suffer, who are punished and tortured. And there 
 are also acts of luxury which save men ; for many who do 
 good indulge in luxury, being carried away by their own 
 pleasure : this luxury, however, is beneficial to the servants 
 of God, and gains life for such a man ; but the injurious acts 
 of luxury before enumerated bring tortures and punishment 
 upon them ; and if they continue in them and do not repent, 
 they bring death upon themselves.'* 
 
 SIMILITUDE SEVENTH. 
 
 They loho repent must bring forth fruits worthy of repentance. 
 
 After a few days I saw him in the same plain where I 
 had also seen the shepherds ; and he said to me, " What do 
 you wish with me ? " I said to him, " Sir, that you would 
 order the shepherd who punishes to depart out of my house, 
 because he afflicts me exceedingly." " It is necessary," he 
 replied, " that you be afflicted ; for thus," he continued, " did 
 the glorious angel command concerning you, as he wishes 
 you to be tried." " What have I done which is so bad, sir," 
 I replied, " that I should be delivered over to this angel?'* 
 " Listen," he said : " Your sins are many, but not so great as 
 to require that you be delivered over to this angel ; but your 
 household has committed great iniquities and sins, and the 
 glorious angel has been incensed at them on account of their 
 deeds; and for this reason he commanded you to be afflicted for 
 a certain time, that they also might repent, and purify them- 
 selves from every desire of this world. When, therefore, they 
 repent and are purified, then the angel of punishment will 
 depart." I said to him, " Sir, if they have done such things
 
 394 THE PASTOR OF HERMAS 
 
 as to incense the glorious angel against them, yet what have 
 I done?" He replied, "They cannot be afflicted at all, 
 unless you, the head of the house, be afflicted : for when you 
 are afflicted, of necessity they also suffer affliction ; but if 
 you are in comfort, they can feel no affliction." " Well, sir," 
 I said, " they have repented with their whole heart." " I know, 
 too," he answered, " that they have repented with their whole 
 heart : do you think, however, that the sins of those who repent 
 are remitted? 1 Not altogether, but he who repents must 
 torture his own soul, and be exceedingly humble in all his 
 conduct, and be afflicted with many kinds of affliction ; and if 
 he endure the afflictions that come upon him, He who created 
 all things, and endued them with power, will assuredly have 
 compassion, and will heal him ; and this will He do when He 
 sees the heart of every penitent pure from every evil thing: 2 and 
 it is profitable for you and for your house to suffer affliction 
 now. But why should I say much to you ? You must be 
 afflicted, as that angel of the Lord commanded who delivered 
 you to me. And for this give thanks to the Lord, because 
 He has deemed you worthy of showing you beforehand this 
 affliction, that, knowing it before it comes, you may be able to 
 bear it with courage." 3 I said to him, " Sir, be thou with me, 
 and I will be able to bear all affliction." " I will be with you," 
 he said, " and I will ask the angel of punishment to afflict you 
 more lightly; nevertheless, you will be afflicted for a little time, 
 and again you will be re-established in your house. Only con- 
 tinue humble, and serve the Lord in all purity of heart, you 
 and your children, and your house, and walk in my commands 
 which I enjoin upon you, and your repentance will be deep and 
 pure ; and if you observe these things with your household, 
 every affliction will depart from you. And affliction," he added, 
 " will depart from all who walk in these my commandments." 
 
 1 The Vat. and Pal. have protenus, " immediately." 
 
 2 The Lips, has lost here a few words, which are supplied from the 
 Latin translations. 
 
 3 The Vatican has : " But rather give thanks to the Lord, that He, 
 knowing what is to come to pass, has deemed you worthy to tell you 
 beforehand that affliction is coming upon those who are able to bear it."
 
 THE PASTOR OF HERMAS. 395 
 
 SIMILITUDE EIGHTH. 
 
 The sins of the elect and of the penitent are of many kinds, but 
 all will be rewarded according to the measure of their 
 repentance and good works. 
 
 CHAP. i. 
 
 He showed me a large willow tree overshadowing plains 
 and mountains, and under the shade of this willow had 
 assembled all those who were called by the name of the Lord. 
 And a glorious angel of the Lord, who was very tall, was 
 standing beside the willow, having a large pruning-knife, and 
 he was cutting little twigs from the willow and distributing 
 them among the people that were overshadowed by the willow ; 
 and the twigs which he gave them were small, about a cubit, 
 as it were, in length. And after thev had all received the 
 
 7 O / 
 
 twigs, the angel laid down the pruning-knife, and that tree 
 was sound, as I had seen it at first. And I marvelled within 
 myself, saying, " How is the tree sound, after so many branches 
 have been cut off?" And the Shepherd said to me, " Do not 
 be surprised if the tree remains sound after so many branches 
 were lopped off ; [but wait, 1 ] and when you shall have seen 
 everything, then it will be explained to you what it means." 
 The angel who had distributed the branches among the 
 people again asked them from them, and in the order in 
 which they had received them were they summoned to him, 
 and each one of them returned his branch. And the angel 
 of the Lord took and looked at them. From some he received 
 the branches withered and moth-eaten ; those who returned 
 branches in that state the angel of the Lord ordered to stand 
 apart. Others, again, returned them withered, but not moth- 
 eaten ; and these he ordered to stand apart. And others 
 returned them half- withered, and these stood apart ; and others 
 returned their branches half-withered and having cracks in 
 them, and these stood apart. [And others returned their 
 branches green and having cracks in them ; and these stood 
 apart. 2 ] And others returned their branches, one-half withered 
 1 Omitted by Lips. 2 Omitted in Lips, and Vat.
 
 396 THE PASTOR OF HERMAS. 
 
 and the other green ; and these stood apart. And others 
 brought their branches two-thirds green and the remaining 
 third withered ; and these stood apart. And others returned 
 them two-thirds withered and one-third green ; and these stood 
 apart. And others returned their branches nearly all green, 
 the smallest part only, the top, being withered, but they had 
 cracks in them ; and these stood apart. And of others very 
 little was green, but the remaining parts withered ; and these 
 stood apart. And others came bringing their branches green, 
 as they had received them from the angel. And the majority 
 of the crowd returned branches of that kind, and with these 
 the angel was exceedingly pleased; and these stood apart. 
 [And others returned their branches green and having off- 
 shoots ; and these stood apart, and with these the angel was 
 exceedingly delighted. 1 ] And others returned their branches 
 green and with offshoots, and the offshoots had some fruit, 
 as it were ; 2 and those men whose branches were found to be 
 of that kind were exceedingly joyful. And the angel was 
 exultant because of them; and the Shepherd also rejoiced 
 greatly because of them. 
 
 CHAP. IT. 
 
 And the angel of the Lord ordered crowns to be brought ; s 
 and there were brought crowns, formed, as it were, of palms ; 
 and he crowned the men who had returned the branches 
 which had offshoots and some fruit, and sent them away into 
 the tower. And the others also he sent into the tower, those, 
 namely, who had returned branches that were green and had 
 offshoots but no fruit, having given them seals. And all who 
 went into the tower had the same clothing white as snow. 
 And those who returned their branches green, as they had 
 received them, lie set free, giving them clothing and seals. 
 Now after the angel had finished these things, he said to the 
 
 O O ' 
 
 Shepherd, " I am going away, and you will send these away 
 within the walls, according as each one is worthy to have his 
 dwelling. And examine their branches carefully, and so dis- 
 miss them ; but examine them with care. See that no one 
 1 Omitted in Lips. 2 Num. xviii. 8. s 4 Esdras ii. 43.
 
 THE PASTOR OF IIERMAS. 397 
 
 escape you," lie added ; " and if any escape yon, I will try them 
 at the altar." Having said these words to the Shepherd, lie 
 departed. And after the angel had departed, the Shepherd 
 said to me, " Let us take the branches of all these and plant 
 them, and see if any of them will live." I said to him, " Sir, 
 how can these withered branches live?" He answered, and 
 said, " This tree is a willow, and of a kind that is veiy tenacious 
 of life. If, therefore, the branches be planted, and receive a 
 little moisture, many of them will live. And now let us try, 
 and pour water upon them ; and if any of them live I shall 
 rejoice with them, and if they do not I at least will not be found 
 neglectful." And the Shepherd bade me call them as each one 
 was placed. And they came, rank by rank, and gave their 
 branches to the Shepherd. And the Shepherd received the 
 branches, and planted them in rows ; and after he had planted 
 them he poured much water upon them, so that the branches 
 could not be seen for the water; and after the branches had 
 drunk it in, he said to me, " Let us go, and return after a few 
 days, and inspect all the branches ; for He who created this 
 tree wishes all those to live who received branches from it. 
 And I also hope that the greater part of these branches which 
 received moisture and drank of the water will live." 
 
 CHAP. in. 
 
 I said to him, " Sir, explain to me what this tree means, 
 for I am perplexed about it, because, after so many branches 
 have been cut off, it continues sound, and nothing appears 
 to have been cut away from it. By this, now, I am per- 
 plexed." " Listen," he said : " This great tree that casts 
 its shadow over plains, and mountains, and all the earth, 
 is the law of God that was given to the whole world ; and 
 this law is the Son of God, 1 proclaimed to the ends of the 
 earth ; and the people who are under its shadow are they who 
 have heard the proclamation, and have believed upon Him. 
 And the great and glorious angel Michael is he who has autho- 
 rity over this people, and governs them ; for this is he who 
 
 1 " And by this law the Son of God was preached to all the ends of the 
 earth." Vat.
 
 398 THE PASTOR OF HERMAS. 
 
 gave them the law into the hearts of believers : he accord- 
 ingly superintends them to whom he gave it, to see if they 
 have kept the same. And you see the branches of each one, 
 for the branches are the law. You see, accordingly, many 
 branches that have been rendered useless, and you will know 
 them all those who have not kept the law; and you will 
 see the dwelling of each one." I said to him, " Sir, why did 
 he dismiss some into the tower, and leave others to you!" 
 " All," he answered, " who transgressed the law which they 
 received from him, he left under my power for repentance ; 
 but all who have satisfied the law, and kept it, he retains 
 under his own authority." "Who, then," I continued, " are 
 they who were crowned, and who go to the tower ? " " These 
 are they who have suffered on account of the law ; but the 
 others, and they who returned their branches green, and with 
 offshoots, but without fruit, are they who have been afflicted 
 on account of the law, but who have not suffered nor denied 
 their law ; and they who returned their branches green as they 
 had received them, are the venerable, and the just, and they 
 who have walked carefully in a pure heart, and have kept 
 the commandments of the Lord. And the rest you will know 
 when I have examined those branches which have been 
 planted and watered." 
 
 CHAP. iv. 
 
 And after a few days we came to the place, and the Shep- 
 herd sat down in the angel's place, and I stood beside him. 
 And he said to me, " Gird yourself with pure, undressed 
 linen made of sackcloth;" and seeing me girded, and ready 
 to minister to him, " Summon," he said, " the men to whom 
 belong the branches that were planted, according to the order 
 in which each one gave them in." So I went away to the 
 plain, and summoned them all, and they all stood in their 
 ranks. He said to them, " Let each one pull out his own 
 branch, and bring it to me." The first to give in were those 
 who had them withered and cut; and 1 because they were found 
 to be thus withered and cut, he commanded them to stand 
 1 And . . . cut, omitted in Pal.
 
 THE PASTOR OF HEEMAS. 399 
 
 apart. And next they gave them in who had them withered, 
 but not cut. And some of them gave in their branches green, 
 and some withered and eaten as by a moth. Those that gave 
 them in green, accordingly, he ordered to stand apart ; and 
 those who gave them in dry and cut, he ordered to stand 
 along with the first. Next they gave them in who had them 
 half-withered and cracked ; and many of them gave them in 
 green and without cracks ; and some green and with off- 
 shoots, and fruits upon the offshoots, such as they had who 
 went, after being crowned, into the tower. And some handed 
 them in withered and eaten, and some withered and uneaten ; 
 and some as they were 5 half-withered and cracked. And he 
 commanded them each one to stand apart, some towards their 
 own rows, and others apart from them. 
 
 CHAP. v. 
 
 Then they gave in their branches who had them green, 
 but cracked : all these gave them in green, and stood in their 
 own row. And the Shepherd was pleased with these, because 
 they were all changed, and had lost their cracks. And they 
 also gave them in who had them half-green and half-withered : 
 of some, accordingly, the branches were found completely 
 green ; of others, half-withered ; of others, withered and 
 eaten ; of others, green, and having offshoots. All these 
 were sent away, each to his own row. [Next they gave in 
 who had them two parts green and one-third withered. Many 
 of them gave them half-withered ; and others withered and 
 rotten; and others half-withered and cracked, and a few 
 green. These all stood in their own row. 1 ] And they gave 
 them in who had them green, but to a very slight extent 
 withered and cracked. 2 Of these, some gave them in green, 
 and others green and with offshoots. And these also went 
 away to their own row. Next they gave them who had a 
 very small part green and the other parts withered. Of these 
 the branches were found for the most part green and having 
 offshoots, and fruit upon the offshoots, and others altogether 
 
 1 Omitted in Lips. Translation is made from Vat. 
 * The versions vary in some of the minute particulars.
 
 400 THE PASTOR OF HERMAS. 
 
 green. With these branches the Shepherd was exceedingly 
 pleased, because they were found in this state. And these 
 went away, each to his own row. 
 
 CHAP. vi. 
 
 After the Shepherd had examined the branches of them 
 all, he said to me, " I told you that this tree was tenacious of 
 life. You see," he continued, "how many repented and were 
 saved." " I see, sir," I replied. " That you may behold," he 
 added, " the great mercy of the Lord, that it is great and 
 glorious, and that He has given His Spirit to those who are 
 worthy of repentance." " Why, then, sir," I said, " did not 
 all these repent?" He answered, "To them whose heart 
 He saw would become pure, and obedient to Him, He gave 
 power to repent with the whole heart. But to them whose 
 deceit and wickedness He perceived, and saw that they in- 
 tended to repent hypocritically, He did not grant repentance, 
 lest they should again profane His name." I said to him, 
 " Sir, show me now, with respect to those who gave in the 
 branches, of what sort they are, and their abode, in order 
 that they hearing it who believed, and received the seal, 
 and broke it, and did not keep it whole, may, on coming 
 to a knowledge of their deeds, repent, and receive from you 
 a seal, and may glorify the Lord because He had compassion 
 upon them, and sent you to renew their spirits." " Listen," 
 he said : " they whose branches were found withered and 
 moth-eaten are the apostates and traitors of the church, who 
 have blasphemed the Lord in their sins, and have, moreover, 
 been ashamed of the name of the Lord by which they were 
 called. These, therefore, at the end were lost unto God. 
 And you see that not a single one of them repented, although 
 they heard the words which I spake to them, which I en- 
 joined upon you. From such life departed. And they who 
 gave them in withered and undecayed, these also were near 
 to them ; for they were hypocrites, and introducers of strange 
 doctrines, and subverters of the servants of God, especially of 
 those who had sinned, not allowing them to repent, but per- 
 suading them by foolish doctrines. These, accordingly, have
 
 THE PASTOR OF HERMAS. 401 
 
 a hope of repentance. And you see that many of them also 
 have repented since I spake to them, and they will still 
 repent. But all \vho will not repent have lost their lives ; 
 and as many of them as repented became good, and their 
 dwelling was appointed within the first walls ; and some of 
 them ascended even into the tower. You see, then," he said, 
 " that repentance involves life to sinners, but non-repentance 
 death. 
 
 CHAP. vn. 
 
 "And as many as gave in the branches half-withered and 
 cracked, hear also about them. They whose branches were 
 half-withered to the same extent are the wavering ; for they 
 neither live, nor are they dead. And they who have them 
 half-withered and cracked are both waverers and slanderers, 
 [railing against the absent,] and never at peace with one 
 another, but always at variance. And yet to these also," he 
 continued, " repentance is possible. You see," he said, " that 
 some of them have repented, and there is still remaining in 
 them," he continued, " a hope of repentance. And as many 
 of them," he added, "as have repented, shall have their dwell- 
 ing in the tower. And those of them who have been slower 
 in repenting shall dwell within the walls. And as many as do 
 not repent at all, but abide in their deeds, shall utterly perish. 
 And they who gave in their branches green and cracked were 
 always faithful and good, though emulous of each other 
 about the foremost places, and about fame : now all these are 
 foolish, in indulging in such a rivalry. Yet they also, being 
 naturally good, on hearing my commandments, purified them- 
 selves, and soon repented. Their dwelling, accordingly, was 
 in the tower. But if any one relapse into strife, he will be 
 cast out of the tower, and will lose his life. Life is the 
 possession of all who keep the commandments of the Lord ; 
 but in the commandments there is no rivalry in regard to 
 the first places, or glory of any kind, but in regard to patience 
 and personal humility. Among such persons, then, is the 
 life of the Lord, but amongst the quarrelsome and trans- 
 gressors, death. 
 
 VOL. I. JO
 
 402 THE PASTOR OF I1E11MAS. 
 
 CHAP. vin. 
 
 "And they who gave in their branches half green and half 
 withered, are those who are immersed in business, and do not 
 cleave to the saints. For this reason, the one half of them 
 is living, and the other half dead. Many, accordingly, who 
 heard my commands repented, and those at least who repented 
 had their dwelling in the tower. But some of them at last 
 fell away : these, accordingly, have not repentance, for on 
 account of their business they blasphemed the Lord, and 
 denied Him. They therefore lost their lives through the 
 wickedness which they committed. And many of them 
 doubted. These still have repentance in their power, if 
 they repent speedily; and their abode will be in the tower. 
 But if they are slower in repenting, they will dwell within 
 the walls ; and if they do not repent, they too have lost 
 their lives. And they who gave in their branches two- 
 thirds withered and one-third green, are those who have 
 denied [the Lord] in various ways. Many, however, re- 
 pented, but some of them hesitated and \vere in doubt. 
 These, then, have repentance within their reach, if they re- 
 pent quickly, and do not remain in their pleasures; but if 
 they abide in their deeds, these, too, work to themselves 
 death. 
 
 CHAP. ix. 
 
 "And they who returned their branches two-thirds withered 
 and one-third green, are those that were faithful indeed ; but 
 after acquiring wealth, and becoming distinguished amongst 
 the heathen, they clothed themselves with great pride, and 
 became lofty-minded, and deserted the truth, and did not 
 cleave to the righteous, but lived with the heathen, and this 
 way of life became more agreeable to them. They did not, 
 however, depart from God, but remained in the faith, although 
 not working the works of faith. Many of them accordingly 
 repented, and their dwelling was in the tower. And others 
 continuing to live until the end with the heathen, and being 
 corrupted by their vain glories, [departed from God, sen*-
 
 THE PASTOR OF HERMAS. 403 
 
 ing the works and deeds of the heathen. 1 ] These were 
 reckoned with the heathen. But others of them hesitated, 
 not hoping to be saved on account of the deeds which they 
 had done ; while others were in doubt, and caused divisions 
 amon<r themselves. To those, therefore, who were in doubt 
 
 O ' ' 
 
 on account of their deeds, repentance is still open; but their 
 repentance ought to be speedy, that their dwelling may be in 
 the tower. And to those who do not repent, but abide in 
 their pleasures, death is near. 
 
 CHAP. x. 
 
 " And they who gave in their branches green, but having 
 the tips withered and cracked, these were always good, and 
 faithful, and distinguished before God ; but they sinned a 
 very little through indulging small desires, and finding little 
 faults with one another. But on hearing my words the greater 
 part of them quickly repented, and their dwelling was upon 
 the tower. Yet some of them were in doubt ; and certain of 
 them who were in doubt wrought greater dissension. Among 
 these, therefore, is hope of repentance, because they were 
 always good; and with difficulty will any one of them perish. 
 And they who gave up their branches withered, 2 but having 
 a very small part green, are those who believed only, yet con- 
 tinue working the works of iniquity. They never, however, 
 departed from God, but gladly bore His name, and joyfully 
 received His servants into their houses. Having accordingly 
 heard of this repentance, they unhesitatingly repented, and 
 practise all virtue and righteousness ; and some of them even 
 [suffered, being willingly put to death 3 ], knowing their deeds 
 which they had done. Of all these, therefore, the dwelling 
 shall be in the tower." 
 
 CHAP. xi. 
 And after he had finished the explanations of all the 
 
 1 Omitted in Lips. : supplied from Vat. 
 
 2 "Withered, all but their tops, which alone were green." Vat. and 
 Ful. 
 
 * Omitted in Lips., which has instead, " are afraid."
 
 404 THE PASTOR OF HERMAN 
 
 branches, he said to me, " Go and tell them to every one, 
 that they may repent, and they shall live unto God. Because 
 the Lord, having had compassion on all men, has sent me 
 to give repentance, although some are not worthy of it on 
 account of their works ; but the Lord, being long-suffering, 
 desires those who were called by His Son to be saved." l I 
 said to him, " Sir, I hope that all who have heard them will 
 repent ; for I am persuaded that each one, on coming to a 
 knowledge of his own works, and fearing the Lord, will 
 repent." He answered me, and said, "All who with their 
 whole heart shall purify themselves from their wickedness 
 before enumerated, and shall add no more to their sins, will 
 receive healing from the Lord for their former transgressions, 
 if they do not hesitate at these commandments ; and they will 
 live unto God. But do you walk in my commandments, and 
 live." Having shown me these things, and spoken all these 
 words, he said to me, " And the rest I will show you after a 
 few days." 
 
 SIMILITUDE NINTH. 
 
 The great mysteries in the building of the militant and 
 triumphant church. 
 
 CHAP. i. 
 
 After I had written down the commandments and simili- 
 tudes of the Shepherd, the angel of repentance, he came to 
 me and said, "I wish to explain to you what the Holy Spirit 2 
 that spake with you in the form of the church showed you, for 
 that Spirit is the Son of God. For, as you were somewhat 
 weak in the flesh, it was not explained to you by the angel. 
 When, however, you were strengthened by the Spirit, and 
 your strength was increased, so that you were able to see the 
 
 1 Literally, " the calling that was made by His Son to be saved.' 
 The Vatican renders this, " He wishes to preserve the invitation made 
 by His Son." The Pal. has, " wishes to save His church, which belongs 
 to His Son." In the text, *xjj<7<ff is taken as = K 
 
 2 The Spirit. Vat.
 
 THE PASTOR OF HERMAS. 405 
 
 angel also, then accordingly was the building of the tower 
 shown you by the church. In a noble and solemn manner 
 did you see everything as if shown you by a virgin ; but now 
 you see [them]' through the same Spirit as if shown by an 
 augel. You must, however, learn everything from me with 
 greater accuracy. For I was sent for this purpose by the 
 glorious angel to dwell in your house, that you might see all 
 things with power, entertaining no fear, even as it was 
 before." And he led me away into Arcadia, to a round hill; 1 
 and he placed me on the top of the hill, and showed me a 
 large plain, and round about the plain twelve mountains, all 
 having different forms. The first was black as soot ; and the 
 second bare, without grass ; and the third full of thorns and 
 thistles ; and the fourth with grass half-withered, the upper 
 parts of the plants green, and the parts about the roots 
 withered ; and some of the grasses, when the sun scorched 
 them, became withered. And the fifth mountain had green 
 grass, and was rugged. And the sixth mountain was quite 
 full of clefts, some small and others large ; and the clefts 
 were grassy, but the plants were not very vigorous, but rather, 
 as it were, decayed. The seventh mountain, again, had cheer- 
 ful pastures, and the whole mountain was blooming, and every 
 kind of cattle and birds were feeding upon that mountain ; 
 and the more the cattle and the birds ate, the more the grass 
 of that mountain flourished. And the eighth mountain was 
 full of fountains, and every kind of the Lord's creatures 
 drank of the fountains of that mountain. But the ninth 
 mountain [had no water at all, and was wholly a desert, and 
 had within it deadly serpents, which destroy men. And the 
 tenth mountain 2 ] had very large trees, and was completely 
 shaded, and under the shadow of the trees sheep lay resting 
 and ruminating. And the eleventh mountain was very 
 thickly wooded, and those trees were productive, being 
 adorned with various sorts of fruits, so that any one seeing 
 them would desire to eat of their fruits. The twelfth moun- 
 tain, again, was wholly white, and its aspect was cheerful, and 
 the mountain in itself was very beautiful. 
 1 To a fruitful hill. Pal Omitted in Vat. * Omitted in T.ij ?.
 
 40G THE PASTOR OF HERMAS. 
 
 CHAP. ii. 
 
 And in the middle of the plain he showed me a large 
 white rock that had arisen out of the plain. And the rock 
 was more lofty than the mountains, rectangular in shape, so 
 as to be capable of containing the whole world : and that 
 rock was old, having a gate cut out of it ; and the cut- 
 ting out of the gate seemed to me as if recently done. And 
 the gate glittered to such a degree under the sunbeams, that 
 I marvelled at the splendour of the gate ; and round about 
 the gate were standing twelve virgins. The four who stood 
 at the corners seemed to me more distinguished than the 
 others they were all, however, distinguished and they were 
 standing at the four parts of the gate ; two virgins between 
 each part. And they were clothed with linen tunics, and 
 gracefully girded, having their right shoulders exposed, as if 
 about to bear some burden. Thus they stood ready ; for they 
 were exceedingly cheerful and eager. After I had seen these 
 things, I marvelled in myself, because I was beholding great 
 and glorious sights. And again I was perplexed about the 
 virgins, because, although so delicate, they were standing 
 courageously, as if about to carry the whole heavens. And 
 the Shepherd said to me, " Why arc you reasoning in your- 
 self, and perplexing your mind, and distressing yourself? for 
 the things which you cannot understand, do not attempt to 
 comprehend, as if you were wise ; but ask the Lord, that 
 you may receive understanding and know them. You cannot 
 see what is behind you, but you see what is before. What- 
 ever, then, you cannot see, let alone, and do not torment 
 yourself about it: but what you see, make yourself master of 
 it, and do not waste your labour about other things ; and 
 I will explain to you everything that I show you. Look, 
 therefore, on the things that remain." 
 
 CHAP. in. 
 
 I saw six men come, tall, and distinguished, and similar 
 in appearance, and they summoned a multitude of men. And 
 they who came were also tall men, and handsome, and power-
 
 THE PASTOR OF IIERMAS. 407 
 
 ful ; and the six men commanded them to build a tower 
 above the rock. And great was the noise of those men who 
 came to build the tower, as they ran hither and thither 
 around the gate. And the virgins who stood around the 
 gate told the men to hasten to build the tower. Now the 
 virgins had spread out their hands, as if about to receive 
 something from the men. And the six men commanded 
 
 O 
 
 Atones to ascend out of a certain pit, and to go to the build- 
 ing of the tower. And there went up ten shining rectangular 
 stones, not hewn in a quarry. And the six men called the 
 virgins, and bade them carry all the stones that were intended 
 for the b.uilding, and to pass through the gate, and give them 
 to the men who were about to build the tower. And the 
 virgins put upon one another the ten first stones which had 
 ascended from the pit, and carried them together, each stone 
 by itself. 
 
 CHAP. iv. 
 
 And as they stood together around the gate, those who 
 seemed to be strong carried them, and they stooped down 
 under the corners of the stone ; and the others stooped down 
 under the sides of the stones. And in this way they carried 
 all the stones. 1 And they carried them through the gate as 
 they were commanded, and gave them to the men for the 
 tower ; and they took the stones and proceeded with the 
 building. Now the tower was built upon the great rock, 
 and above the gate. Those ten stones were prepared as the 
 foundation for the building of the tower. And the rock and 
 gate were the support of the whole of the tower. And after 
 the ten stones other twenty [five] came up out of the pit, and 
 these were fitted into the building of the tower, being carried 
 by the virgins as before. And after these ascended thirty- 
 five. And these in like manner were fitted into the tower. 
 And after these other forty stones came up ; and all these 
 were cast into the building of the tower, [and there were four 
 rows in the foundation of the tower, 2 ] and they ceased ascend- 
 ing from the pit. And the builders also ceased for a little. 
 1 All carried the gate. Pal. - Omitted in Lips.
 
 408 THE PASTOR OF HERMAS. 
 
 And again the six men commanded the multitude of the 
 crowd to bear stones from the mountains for the building of 
 the tower. They were accordingly brought from all the 
 mountains of various colours, and being hewn by the men 
 were given to the virgins; and the virgins carried them 
 through the gate, and gave them for the building of the 
 tower. And when the stones of various colours were placed 
 in the building, they all became white alike, and lost their 
 different colours. And certain stones were given by the 
 men for the building, and these did not become shining ; but 
 as they were placed, such also were they found to remain: 
 for they were not given by the virgins, nor carried through 
 the gate. These stones, therefore, were not in keeping with 
 the others in the building of the tower. And the six men, 
 seeing these unsuitable stones in the building, commanded 
 them to be taken away, and to be carried away down to their 
 own place whence they had been taken ; [and being removed 
 one by one, they were laid aside ; and] they say to the men 
 who brought the stones, " Do not ye bring any stones at all 
 for the building, but lay them down beside the tower, that 
 the virgins may carry them through the gate, and may give 
 them for the building. For unless," they said, " they be 
 carried through the gate by the hands of the virgins, they 
 cannot change their colours : do not toil, therefore," they 
 said, " to no purpose." 
 
 CHAP. v. 
 
 And on that day the building was finished, but the tower was 
 not completed ; for additional building was again about to be 
 added, and there was a cessation in the building. And the 
 six men commanded the builders all to withdraw a little dis- 
 tance, and to rest, but enjoined the virgins not to withdraw 
 from the tower ; and it seemed to me that the virgins had 
 been left to guard the tower. Now after all had withdrawn, 
 and were resting themselves, I said to the Shepherd, "What is 
 the reason that the building of the tower was not finished ? " 
 "The tower," he answered, "cannot be finished just yet, 
 until the Lord of it come and examine the building, in order
 
 THE PASTOR OF IIERMAS. 409 
 
 that, if any of the stones be found to be decayed, he may 
 change them : for the tower is built according to his 
 pleasure." " I would like to know, sir," I said, " what is the 
 meaning of tjie building of this tower, and what the rock and 
 gate, and the mountains, and the virgins mean, and the stones 
 that ascended from the pit, and were not hewn, but came as 
 they were to the building. Why, in the first place, were ten 
 stones placed in the foundation, then twenty-five, then thirty- 
 five, then forty ? and I wish also to know about the stones 
 that went to the building, and were again taken out and 
 returned to their own place ? On all these points put my 
 mind at rest, sir, and explain them to me." " If you are not 
 found to be curious about trifles," he replied, "you shall 
 know everything. For after a few days [ ! we shall come 
 hither, and you will see the other things that happen to this 
 tower, and will know accurately all the similitudes." After 
 a few days] we came to the place where we sat down. And 
 he said to me, " Let us go to the tower ; for the master of 
 the tower is coming to examine it." And we came to the 
 tower, and there was no one at all near it, save the virgins 
 only. And the Shepherd asked the virgins if perchance the 
 master of the tower had come ; and they replied that he was 
 about to come 2 to examine the building. 
 
 CHAP. vi. 
 
 And, behold, after a little I see an array of many men 
 coming, and in the midst of them one man 3 of so remarkable 
 a size as to overtop the tower. And the six men who had 
 worked upon the building were with him, and many other 
 honourable men were around him. And the virgins who 
 kept the tower ran forward and kissed him, and began to 
 walk near him around the tower. And that man examined 
 the building carefully, feeling every stone separately ; and 
 holding a rod in his hand, he struck every stone in the 
 building three times. And when he struck them, some of 
 
 1 Omitted in Lips. 
 
 * And they replied that he would forthwith come Vat. 
 
 * 4 Esdras ii. 43.
 
 410 THE PASTOR OF HERMAS. 
 
 them became black as soot, and some appeared as if covered 
 with scabs, and some cracked, and some mutilated, and some 
 neither white nor black, and some rough and not in keeping 
 with the other stones, and some having [very many] stains : 
 such were the varieties of decayed stones that were found in 
 the building. He ordered all these to be taken out of the 
 tower, and to be laid down beside it, and other stones to 
 be brought and put in their stead. [And the builders asked 
 him from what mountain he wished them to be brought and 
 put in their place. 1 ] And he did not command them to be 
 brought from the mountains, [but he bade them be brought 
 from a certain plain which was near at hand. 1 "] And the 
 plain was dug up, and shining rectangular stones were found, 
 and some also of a round shape ; and all the stones which 
 were in that plain were brought, and carried through the 
 gate by the virgins. And the rectangular stones were hewn, 
 and put in place of those that were taken away ; but the 
 rounded stones were not put into the building, because they 
 were hard to hew, and appeared to yield slowly to the chisel ; 
 they were deposited, however, beside the tower, as if intended 
 to be hewn and used in the building, for they were exceed- 
 ingly brilliant. 
 
 CHAP. vir. 
 
 The glorious man, the lord of the whole tower, having 
 accordingly finished these alterations, called to him the 
 Shepherd, and delivered to him all the stones that were 
 lying beside the tower, that had been rejected from the 
 building, and said to him, " Carefully clean all these stones, 
 and put aside such for the building of the tower as may 
 harmonize with the others ; and those that do not, throw far 
 away from the tower." [Having given these orders to the 
 Shepherd, he departed from the tower 3 ], with all those with 
 whom he had come. Xow.the virgins were standing around 
 
 1 Omitted in Lips. The text is from Vat. ; slight variations in Pal. 
 and .Eth. 
 
 8 Also omitted from Lips. The text is in all the translations. 
 * Omitted iu Lips. The text in all the translations.
 
 THE PASTOR OF IIERMAS. 411 
 
 the tower, keeping it. I said again to the Shepherd, " Can 
 these stones return to the building of the tower, after being 
 rejected?" He answered me, and said, "Do you see these 
 stones?" ",I see them, sir," I replied. " The greater part of 
 these stones," he said, "I will hew, and put into the building, 
 and they will harmonize with the others." " How, sir," I said, 
 "jean they, after being cut all round about, fill up the same 
 space 1 ?" He answered, "Those that shall be found small will 
 be thrown into the middle of the building, and those that are 
 larger will be placed on the outside, and they will hold them 
 together." Having spoken these words, he said to me, " Let 
 us go, and after two days let us come and clean these stones, 
 and cast them into the building ; for all things around the 
 tower must be cleaned, lest the Master come suddenly, and 
 find the places about the tower dirty, and be displeased, and 
 these stones be not returned for the building of the tower, 
 and I also shall seem to be neglectful towards the Master." 
 
 O 
 
 And after two days we came to the tower, and he said to me, 
 " Let us examine all the stones, and ascertain those which 
 may return to the building." I said to him, " Sir, let us 
 examine them!" 
 
 CHAP. vin. 
 
 And beginning, we first examined the black stones. And 
 such as they had been taken out of the building, were they 
 found to remain ; and the Shepherd ordered them to be re- 
 moved out of the tower, and to be placed apart. Next he 
 examined those that had scabs; and he took and hewed many 
 of these, and commanded the virgins to take them up and 
 cast them into the building. And the virgins lifted them up, 
 and put them in the middle of the building of the tower. 
 And the rest he ordered to be laid down beside the black 
 ones ; for these, too, were found to be black. He next ex- 
 amined those that had cracks ; and he hewed many of these, 
 and commanded them to be carried by the virgins to the 
 building : and they were placed on the outside, because they 
 were found to be sounder than the others ; but the rest, on 
 account of the multitude of the cracks, could not be hewn,
 
 412 THE PASTOR Of HERMAN 
 
 and for this reason, therefore, they were rejected from the 
 building of the tower. He next examined the chipped stones, 
 and many amongst these were found to be black, and some 
 to have great cracks. And these also he commanded to 
 be laid down along with those which had been rejected. 
 But the remainder, after being cleaned and hewn, he com- 
 manded to be placed in the building. And the virgins took 
 them up, and fitted them into the middle of the building of 
 the tower, for they were somewhat weak. He next examined 
 those that were half white and half black, and many of them 
 were found to be black. And he commanded these also to 
 be taken away along with those which had been rejected. 
 And the rest were all taken away by the virgins ; for, being 
 white, they were fitted by the virgins themselves into the 
 building. And they were placed upon the outside, because 
 they were found to be sound, so as to be able to support those 
 which were placed in the middle, for no part of them at all 
 was chipped. He next examined those that were rough and 
 hard; and a few of them were rejected because they could not 
 be hewn, as they were found exceedingly hard. But the 
 rest of them were hewn, and carried by the virgins, and fitted 
 into the middle of the building of the tower ; for they were 
 somewhat weak. He next examined those that had stains ; 
 and of these a very few were black, and were thrown aside 
 with the others ; but the greater part were found to be bright, 
 and these were fitted by the virgins into the building, but 
 on account of their strength were placed on the outside. 
 
 CHAP. ix. 
 
 He next came to examine the white and rounded stones, 
 and said to me, "What are we to do with these stones?" 
 " How do I know, sir?" I replied. " Have you no intentions 
 regarding them?" " Sir," I answered, "I am not acquainted 
 with this art, neither am I a stone-cutter, nor can I tell." 
 "Do you not see," he said, "that they are exceedingly round ? 
 and if I wish to make them rectangular, a large portion of 
 them must be cut away ; for some of them must of necessity 
 be put into the building." "If -therefore," I said, "they must,
 
 THE PASTOR OF HERMAS, 413 
 
 why do you torment yourself, and not at once choose for the 
 building those which you prefer, and fit them into it ?" He 
 selected the larger ones among them, and the shining ones, 
 and hewed them ; and the virgins carried and fitted them 
 into the outside parts of the building. And the rest which 
 remained over were carried away, and laid down on the plain 
 from which they were brought. They were not, however, 
 rejected, " because," he said, " there remains yet a little addi- 
 tion to be built to the tower. And the lord of this tower 
 wishes all the stones to be fitted into the building, because 
 they are exceedingly bright." And twelve women were 
 called, very beautiful in form, clothed in black, and witli 
 dishevelled hair. And these women seemed to me to be 
 fierce. But the Shepherd commanded them to lift the stones 
 that were rejected from the building, and to carry them away 
 to the mountains from which they had been brought. And 
 they were merry, and carried away all the stones, and put 
 them in the place whence they had been taken. Now after 
 all the stones were removed, and there was no longer a single 
 one lying around the tower, he said, " Let us go round the 
 tower and see, lest there be any defect in it." So I went 
 round the tower along with him. And the Shepherd, seeing 
 that the tower was beautifully built, rejoiced exceedingly; for 
 the tower was built in such a way, that, on seeing it, I coveted 
 the building of it, for it was constructed as if built of one 
 stone, without a single joining. And the stone seemed as if 
 hewn out of the rock ; having to me the appearance of a 
 monolith. 
 
 CHAP. x. 
 
 And as I walked along with him, I was full of joy, be- 
 holding so many excellent things. And the Shepherd said 
 to me, " Go and bring unslacked lime and fine-baked clay, 
 that I may fill up the forms of the stones that were taken 
 and thrown into the building; for everything about the tower 
 must be smooth." And I did as he commanded me, and 
 brought it to him. "Assist me," he said, "and the work will 
 soon be finished." He accordingly filled up the forms of the
 
 4U THE PASTOR OF IIERMAS. 
 
 stones that were returned to the building, and commanded 
 the places around the tower to be swept and to be cleaned ; 
 and the virgins took brooms and swept the place, and carried 
 all the dirt out of the tower, and brought water, and the 
 ground around the tower became cheerful and very beautiful. 
 Says the Shepherd to me, " Everything has been cleared 
 away ; if the lord of the tower come to inspect it, he can 
 have no fault to find with us." Having spoken these words, 
 he wished to depart ; but I laid hold of him by the wallet, 
 and began to adjure him by the Lord that he would explain 
 what he had showed me. He said to me, "I must rest a little, 
 and then I shall explain to you everything; wait for me here 
 until I return." I said to him, " Sir, what can I do here 
 alone?" " You are not alone," he said, "for these virgins are 
 with you." " Give me in charge to them, then," I replied. 
 The Shepherd called them to him, and said to them, " I en- 
 trust him to you until I come," and went away. And I was 
 alone with the virgins ; and they were rather merry, but were 
 friendly to me, especially the four more distinguished of them. 
 
 CIIAP. xi. 
 
 The virgins said to me, " The Shepherd does not come 
 here to-day." " What, then," said I, " am I to do ?" They 
 replied, " Wait for him until he comes ; and if he comes he 
 will converse with you, and if he does not come you will 
 remain here with us until he does come." I said to them, " I 
 will wait for him until it is late ; and if he does not arrive, 
 I will go away into the house, and come back early in the 
 morning." And they answered and said to me, " You were 
 entrusted to us ; you cannot go away from us." " Where, 
 then," I said, u am I to remain ?" " You will sleep with us," 
 they replied, " as a brother, and not as a husband : for you 
 arc our brother, and for the time to come we intend to abide 
 with you, for we love you exceedingly !" But I was ashamed 
 to remain with them. And she who seemed to be the first 
 among them began to kiss me. [And the others seeing her 
 kissing me, began also to kiss me], and to lead me round the 
 tower, and to play with me. And I, too, became like a young
 
 THE PASTOR OF HERMAS. 415 
 
 man, and began to play with them : for some of them formed 
 a chorus, and others danced, and others sang ; and I, keep- 
 ing silence, walked with them around the tower, and was 
 merry with them. And when it grew late I wished to go 
 into the house ; and they would not let me, but detained me. 
 So I remained with them during the night, and slept beside 
 the tower. Now the virgins spread their linen tunics on 
 the ground, and made me lie down in the midst of them ; 
 and they did nothing at all but pray ; and I without ceasing 
 prayed with them, and not less than they. And the virgins 
 rejoiced because I thus prayed. And I remained there with 
 the virgins until the next day at the second hour. Then the 
 Shepherd returned, and said to the virgins, " Did you offer 
 him any insult ?" "Ask him," they said. I' said to him, 
 " Sir, I was delighted that I remained with them." " On 
 what," he asked, "did you sup?" "I supped, sir," I replied, 
 " on the words of the Lord the whole night." " Did they 
 receive you well?" he inquired. "Yes, sir," I answered. 
 "Now," he said, "what do you wish to hear first?" "I 
 wish to hear in the order," I said, " in which you showed me 
 from the beginning. I beg of you, sir, that as I shall ask 
 you, so also you will give me the explanation." " As you 
 wish," he replied, "so also will I explain to you, and will 
 conceal nothing at all from you." 
 
 CHAP. xn. 
 
 " First of all, sir," I said, " explain this to me : What is 
 the meaning of the rock and the gate ? " " This rock," he 
 answered, " and this gate are the Son of God." " How, sir?" 
 I said ; " the rock is old, and the gate is new." " Listen," 
 he said, " and understand, O ignorant man. The Son of 
 God is older than all His creatures, so that Pie was a fellow- 
 councillor with the Father in His work of creation : for this 
 reason is He old." "And why is the gate new, sir?" I 
 said. " Because," he answered, " He became manifest in the 
 last days of the dispensation : for this reason the gate was 
 made new, that they who are to be saved by it might enter 
 into the kingdom of God. You saw," he said, " that those
 
 416 THE PASTOR OF HERMAS. 
 
 stones which came in through the gate were used for the 
 building of the tower, and that those which did not come, 
 were again thrown back to their own place ? " "I saw, sir," 
 I replied. " In like manner," he continued, " no one shall 
 enter into the kingdom of God unless he receive His holy 
 name. For if you desire to enter into a city, and that city is 
 surrounded by a wall, and has but one gate, can you enter 
 into that city save through the gate which it has?" " Why, 
 how can it be otherwise, sir?" I said. "If, then, you can- 
 not enter into the city except .through its gate, so, in like 
 manner, a man cannot otherwise enter into the kingdom of 
 God than by the name of His beloved Son. You saw," 
 he added, "the multitude who were building the tower?" 
 "I saw them, sir," I said. "Those," he said, "are all 
 glorious angels, and by them accordingly is the Lord sur- 
 rounded. And the gate is the Son of God. This is the one 
 entrance to the Lord. In no other way, then, shall any one 
 enter in to Him except through His Son. You saw," he 
 continued, " the six men, and the tall and glorious man in 
 the midst of them, who walked round the tower, and rejected 
 the stones from the building?" "I saw him, sir," I answered. 
 " The glorious man," he said, " is the Son of God, and those 
 six glorious angels are those who support Him on the right 
 hand and on the left. None of these glorious angels," he 
 continued, " will enter in unto God apart from Him. Who- 
 soever does not receive His 1 name, shall not enter into the 
 kingdom of God." 
 
 CHAP. xin. 
 
 " And the tower," I asked, " what does it mean ?" " This 
 tower," he replied, " is the church." " And these virgins, who 
 are they ? " " They are holy spirits, and men cannot other- 
 wise be found in the kingdom of God unless these have put 
 their clothing upon them : for if you receive the name only, 
 and do not receive from them the clothing, they are of no 
 advantage to you. For these virgins are the powers of the 
 Son of God. If you bear His name but possess not His 
 1 His. God's. Lips.
 
 THE PASTOR OF HEEMAS. 417 
 
 power, it will be in vain that you bear His name. Those 
 stones," he continued, "which you saw rejected bore His 
 name, but did not put on the clothing of the virgins." " Of 
 what nature is their clothing, sir?" I asked. "Their very 
 names," he said, " are their clothing. Every one who bears 
 the name of the Son of God, ought to bear the names also 
 
 * O 
 
 of these; for the Son Himself bears the names of these 
 virgins. As many stones," he continued, " as you saw [come 
 into the building of the tower through the hands 1 ] of these 
 virgins, and remaining, have been clothed with their strength. 
 For this reason you see that the tower became of one stone 
 with the rock. So also they .who have believed on the 
 Lord 2 through His Son, and are clothed with these spirits, 
 shall become one spirit, one body, and the colour of their 
 garments shall be one. And the dwelling of such as bear 
 the names of the virgins is in the tower." " Those stones, 
 sir, that were rejected," I inquired, " on what account were 
 they rejected ? for they passed through the gate, and were 
 placed by the hands of the virgins in the building of the 
 tower." " Since you take an interest in everything," he 
 replied, " and examine minutely, hear about the stones that 
 were rejected. These all," he said, "received the name of 
 God, and they received also the strength of these virgins. 
 Having received, then, these spirits, they were made strong, 
 and were with the servants of God; and theirs was one spirit, 
 and one body, and one clothing. For they were of the same 
 mind, and wrought righteousness. After a certain time, 
 however, they were persuaded by the women whom you saw 
 clothed in black, and having their shoulders exposed and 
 their hair dishevelled, and beautiful in appearance. Having 
 seen these women, they desired to have them, and clothed 
 themselves with their strength, and put off the strength of the 
 virgins. These, accordingly, were rejected from the house 
 of God, and were given over to these women. But they who 
 were not deceived by the beauty of these women remained 
 
 1 Omitted in Lips. The text in Vat. and Pal. The -<Eth. different in 
 form, but in meaning the same. 
 
 2 Lord. God. Vat. 
 
 VOL. I. 2 D
 
 418 THE PASTOR OF HERMAN 
 
 in the house of God. You have," he said, " the explanation 
 of those who were rejected." 
 
 CHAP. xiv. 
 
 " What, then, sir," I said, " if these men, being such as they 
 are, repent and put away their desires after these women, 
 and return again to the virgins, and walk in their strength 
 and in their works, shall they not enter into the house of 
 God?" " They shall enter in," he said, "if they put away 
 the works of these women, and put on again the strength of 
 the virgins, and walk in their works. For on this account was 
 there a cessation in the building, in order that, if these repent, 
 they may depart into the building of the tower. But if they 
 do not repent, then others will come in their place, and these 
 at the end will be cast out. For all these things I gave thanks 
 to the Lord, because He had pity on all that call upon His name; 
 and sent the angel of repentance to us who sinned against 
 Him, and renewed our spirit; and when we were already 
 destroyed, and had no hope of life, He restored us to newness 
 of life." " Now, sir," I continued, " show me why the tower 
 was not built upon the ground, but upon the rock and upon 
 the gate." "Are you still," he said, "without sense and 
 understanding ? " "I must, sir," I said, " ask you of all things, 
 because I am wholly unable to understand them; for all 
 these things are great and glorious, and difficult for man to 
 understand." " Listen," he said : " the name of the Son of 
 God is great, and cannot be contained, and supports the whole 
 world. If, then, the whole creation is supported by the Son 
 of God, what think ye of those who are called by Him, and 
 bear the name of the Sou of God, and walk in His command- 
 ments ? do you see what kind of persons He supports ? Those 
 who bear His name with their whole heart. He Himself, 
 accordingly, became a foundation to them, and supports them 
 with joy, because they are not ashamed to bear His name."
 
 THE PASTOR OF HERMAS. 419 
 
 CHAP, xv. 1 
 
 " Explain to me, sir," I said, " the names of these virgins, 
 and of those wpmen who were clothed in black raiment." 
 "Hear," he said, "the names of the stronger virgins who 
 stood at the corners. The first is Faith, the second Conti- 
 nence, the third Power, the fourth Patience. And the others 
 standing in the midst of these have the following names : 
 Simplicity, Innocence, Purity, Cheerfulness, Truth, Under- 
 standing, Harmony, Love. He who bears these names and 
 that of the Son of God will be able to enter into the kingdom 
 of God. Hear, also," he continued, " the names of the women 
 who had the black garments ; and of these four are stronger 
 than the rest. The first is Unbelief, the second Inconti- 
 nence, the third Disobedience, the fourth Deceit. And 
 their followers are called Sorrow, Wickedness, Wantonness, 
 Anger, Falsehood, Folly, Backbiting, Hatred. The ser- 
 vant of God who bears these names shall see, indeed, the 
 kingdom of God, but shall not enter into it." " And the 
 stones, sir," I said, "which were taken out of the pit and 
 fitted into the building: what are they I" "The first," he 
 said, " the ten, viz., that were placed as a foundation, are the 
 first generation, and the twenty-five the second generation, of 
 righteous men ; and the thirty-five are the prophets of God 
 and His ministers ; and the forty are the apostles and teachers 
 of the preaching of the Son of God." " Why, then, sir," I 
 asked, " did the virgins carry these stones also through the 
 gate, and give them for the building of the tower?" "Be- 
 cause," he answered, "these were the first who bore these 
 spirits, and they never departed from each other, neither the 
 spirits from the men nor the men from the spirits, but the 
 spirits remained with them until their falling asleep. And 
 unless they had had these spirits with them, they would not 
 have been of use for the building of this tower." 
 
 1 This portion of the Leipzic Codex is much eaten away, and there- 
 fore the text is derived to a considerable extent from the translations.
 
 420 THE PASTOR OF 11ERMAS. 
 
 CHAP. xvi. 
 
 " Explain to me a little further, sir," I said. " What is it 
 that you desire?" he asked. " Why, sir," I said, " did these 
 stones ascend out of the pit, and be applied to the building of 
 the tower, after having borne these spirits ? " " They were 
 obliged," he answered, " to ascend through water in order that 
 they might be made alive ; for, unless they laid aside the dead- 
 ness of their life, they could not in any other way enter into 
 the kingdom of God. Accordingly, those also who fell asleep 
 received the seal of the Son of God. For," he continued, 
 " before a man bears the name of the Son of God 1 he is dead; 
 but when he receives the seal he lays aside his deadness, and 
 obtains life. The seal, then, is the water : they descend into 
 the water dead, and they arise alive. And to them, accord- 
 ingly, was this seal preached, and they made use of it thnt 
 they might enter into the kingdom of God." " Why, sir," I 
 asked, " did the forty stones also ascend with them out of the 
 pit, having already received the seal ? " " Because," he said, 
 " these apostles and teachers who preached the name of the 
 Son of God, after falling asleep in the power and faith of the 
 Son of God, preached it not only to those who were asleep, 
 but themselves also gave them the seal of the preaching. 
 Accordingly they descended with them into the water, and 
 again ascended. [But these descended alive and rose up 
 again alive ; whereas they who had previously fallen asleep de- 
 scended dead, but rose up again alive. 2 ] By these, then, were 
 they quickened and made to know the name of the Son of 
 God. For this reason also did they ascend with them, and 
 were fitted along with them into the building of the tower, 
 and, untouched by the chisel, were built in along with them. 
 For they slept in righteousness and in great purity, but only 
 they had not this seal. You have accordingly the explanation 
 of these also." 
 
 1 The name of the Son of God. The name of God. Lips. 
 
 2 All the translations and Clemens Alexandrinus (Strom, vi. 6, 4.C, p. 
 764) have this passage. It is omitted in Lips.
 
 THE PASTOR OF EERMAS. 421 
 
 CHAP. xvii. 
 
 " I understand, sir," I replied. " Now, sir," I continued, 
 " explain to me, with respect to the mountains, why their 
 forms are various and diverse." " Listen," he said : " these 
 mountains are the twelve tribes, which inhabit the whole 
 world. The Son of God, accordingly, was preached unto 
 them by the apostles." " But why are the mountains of 
 various kinds, some having one form, and others another? 
 Explain that to me, sir." " Listen," he answered : " these 
 twelve tribes that inhabit the whole world are twelve nations. 
 And they vary in prudence and understanding. As nume- 
 rous, then, as are the varieties of the mountains which you 
 saw,* are also the diversities of mind and understanding among 
 these nations. And I will explain to you the actions of each 
 one." " First, sir," I said, " explain this : why, when the 
 mountains are so diverse, their stones, when placed in the 
 building, became one colour, shining like those also that 
 had ascended out of the pit." " Because," he said, " all the 
 nations that dwell under heaven were called by hearing and 
 believing upon the name of the Son of God. 1 Having, there- 
 fore, received the seal, they had one understanding and one 
 mind ; and their faith became one, and their love one, and 
 with the name they bore also the spirits of the virgins. On 
 this account the building of the tower became of one colour, 
 bright as the sun. But after they had entered into the same 
 place, and became one body, certain of these defiled them- 
 selves, and were expelled from the race of the righteous, and 
 became again what they were before, or rather worse." 
 
 CHAP, xviii. 
 
 " How, sir," I said, " did they become worse, after having 
 known God ?" 2 " He that does not know God," he answered, 
 " and practises evil, receives a certain chastisement for his 
 wickedness ; but he that has known God, ought not any 
 longer to do evil, but to do good. If, accordingly, when he 
 
 1 Name of the Son of God. Name of God. Lips. 
 
 J God in Pal. ; Lord in Vat. and J2th. ; Christ in Lipi.
 
 422 THE PASTOR OF HERMAS. 
 
 ought to do good, he do evil, does not he appear to do greater 
 evil than he who does not know God? For this reason, thev 
 who have not known God and do evil are condemned to death ; 
 but they who have known God, and have seen His mighty 
 works, and still continue in evil, shall be chastised doubly, 
 and shall die for ever. In this way, then, will the church 
 of God be purified. For as you saw the stones rejected from 
 the tower, and delivered to the evil spirits, and cast out thence, 
 so [they also shall be cast out, and *] there shall be one body 
 of the purified, as the tower also became, as it were, of one 
 stone after its purification. In like manner also shall it be 
 with the church of God, after it has been purified, and has 
 rejected the wicked, and the hypocrites, and the blasphemers, 
 and the waverers, and those who commit wickedness of dif- 
 ferent kinds. After these have been cast away, the church 
 of God shall be one body, of one mind, of one understanding, 
 of one faith, of one love. And then the Son of God will be 
 exceeding glad, and shall rejoice over them, because He has 
 received His people pure." "All these things, sir," I said, " are 
 great and glorious. 
 
 " Moreover, sir," I said, " explain to me the power and 
 the actions of each one of the mountains, that every soul, 
 trusting in the Lord, and hearing it, may glorify His great, 
 and marvellous, and glorious name." " Hear," he said, " the 
 diversity of the mountains and of the twelve nations. 
 
 CHAP. xrx. 
 
 " From the first mountain, which was black, they that 
 believed are the following : apostates and blasphemers against 
 the Lord, and betrayers of the servants of God. To these 
 repentance is not open ; but death lies before them, and on 
 this account also are they black, for their race is a lawless 
 one. And from the second mountain, which was bare, they 
 who believed are the following : hypocrites, and teachers of 
 wickedness. And these, accordingly, are like the former, 
 not having any fruits of righteousness ; for as their mountain 
 was destitute of fruit, so also such men have a name indeed, 
 1 Omitted in Vat., ^Eth., Lips.
 
 THE PASTOR OF HERMAS. 423 
 
 but are empty of faith, and there is no fruit of truth in them. 
 They indeed have repentance in their power, if they repent 
 quickly ; but if they are slow in so doing, they shall die 
 along with the former." "Why, sir," I said, "have these 
 repentance, but the former not ? for their actions are nearly 
 the same." " On this account," he said, " have these repent- 
 ance, because they did not blaspheme their Lord, nor become 
 betrayers of the servants of God ; but on account of their 
 desire of possessions they became hypocritical, and each one 
 taught according to the desires of men that were sinners. 
 But they will suffer a certain punishment ; and repentance is 
 before them, because they were not blasphemers or traitors. 
 
 CHAP. xx. 
 
 " And from the third mountain, which had thorns and 
 thistles, they who believed are the following. There are 
 some of them rich, and others immersed in much business. 
 The thistles are the rich, and the thorns are they who are 
 immersed in much business. Those, [accordingly, who are 
 entangled in many various kinds of business, do not *] cleave 
 to the servants of God, but wander away, being choked by 
 their business transactions ; and the rich cleave with difficulty 
 to the servants of God, fearing lest these should ask something 
 of them. Such persons, accordingly, shall have difficulty in 
 entering into the kingdom of God. For as it is disagreeable 
 to walk among thistles with naked feet, so also it is hard for 
 such to enter the kingdom of God. 2 But to all these repent- 
 ance, and that speedy, is open, in order that what they did 
 not do in former times they may make up for in these days, 
 and do some good, and they shall live unto God. But if 
 they abide in their deeds, they shall be delivered to those 
 women, who will put them to death. 
 
 CHAP. xxi. 
 " And from the fourth mountain, which had much grass, the 
 
 1 Omitted in Lips. The text from Vat. Substantially the same in the 
 other two. 
 
 2 Matt. xix. 23, 24.
 
 424 THE PASTOR OF IIERMAS. 
 
 upper parts of the plants green, and the parts about the roots 
 withered, and some also scorched by the sun, they who believed 
 are the following : the doubtful, and they who have the Lord 
 upon their lips, but have Him not in their heart. On this 
 account their foundations are withered, and have no strength ; 
 and their words alone live, while their works are dead. Such 
 persons are [neither alive nor *] dead. They resemble, there- 
 fore, the waverers : for the wavering are neither withered 
 nor green, being neither living nor dead. For as their 
 blades, on seeing the sun, were withered, so also the waver- 
 ing, when they hear of affliction, on account of their fear, 
 worship idols, and are ashamed of the name of their Lord. 
 Such, then, are neither alive nor dead. But these also may 
 yet live, if they repent quickly ; and if they do not repent, 
 they are already delivered to the women, who take away 
 their life. 
 
 CHAP. xxn. 
 
 "And from the fifth mountain, which had green grass, and 
 was rugged, they who believed are the following : believers, 
 indeed, but slow to learn, and obstinate, and pleasing them- 
 selves, wishing to know everything, and knowing nothing at 
 all. On account of this obstinacy of theirs, understanding 
 departed from them, and foolish senselessness entered into 
 them. And they praise themselves as having wisdom, and 
 desire to become teachers, although destitute of sense. On 
 account, therefore, of this loftiness of mind, many became vain, 
 exalting themselves : for self-will and empty confidence is a 
 great demon. Of these, accordingly, many were rejected, 
 but some repented and believed, and subjected themselves to 
 those that had understanding, knowing their own foolishness. 
 And to the rest of this class repentance is open ; for they 
 were not wicked, but rather foolish, and \vithout understand- 
 ing. If these therefore repent, they will live unto God ; but 
 if they do not repent, they shall have their dwelling with the 
 women who wrought wickedness among them. 
 1 Omitted in Lips.
 
 THE PASTOR OF HERMAS. 425 
 
 CHAP. xxni. 
 
 " And those from the sixth mountain, which had clefts large 
 and small, and decayed grass in the clefts, who believed, were 
 the following: they who occupy the small clefts are those 
 who bring charges against one another, and by reason of their 
 slanders have decayed in the faith. Many of them, however, 
 repented ; and the rest also will repent when they hear my 
 commandments, for their slanders are small, and they will 
 quickly repent. But they who occupy the large clefts are 
 persistent in their slanders, and vindictive in their anger 
 against each other. These, therefore, were thrown away 
 from the tower, and rejected from having a part in its 
 building. Such persons, accordingly, shall have difficulty 
 in living. If our God and Lord, who rules over all things, 
 and has power over all His creation, does not remember evil 
 against those who confess their sins, but is merciful, does 
 man, who is corruptible and full of sins, remember evil 
 against a fellow-man, as if he were able to destroy or to save 
 him 7 1 I, the angel of repentance, say unto you, As many of 
 you as are of this way of thinking, lay it aside, and repent, 
 and the Lord will heal your former sins, if you purify your- 
 selves from this demon; but if not, you will be delivered 
 over to him for death. 
 
 CHAP. xxiv. 
 
 "And those who believed from the seventh mountain, on 
 which the grass was green and flourishing, and the whole of 
 the mountain fertile, and every kind of cattle and the fowls 
 of heaven were feeding on the grass on this mountain, and 
 the grass on which they pastured became more abundant, 
 were the following : they were always simple, and harmless, 
 and blessed, bringing no charges against one another, but 
 always rejoicing greatly because of the servants of God, and 
 being clothed with the holy spirit of these virgins, and always 
 having pity on every man, and giving aid from their own labour 
 to every man, without reproach and without hesitation. 2 The 
 1 Jas. iv. 12. 2 Sir. xx. 15, xli. 22 ; Jas. i. 5.
 
 426 THE PASTOR OF HEEMAS. 
 
 Lord, therefore, seeing their simplicity and all their meek- 
 ness, multiplied them amid the labours of their hands, and 
 gave them grace in all their doings. And I, the angel of 
 repentance, say to you who are such, Continue to be such as 
 these, and your seed will never be blotted out ; for the Lord 
 has made trial of you, and inscribed you in the number of 
 us, and the whole of your seed will dwell with the Son of 
 God ; for ye have received of His Spirit. 
 
 CHAP. xxv. 
 
 " And they who believed from the eighth mountain, where 
 were the many fountains, and where all the creatures of God 
 drank of the fountains, were the following : apostles, and 
 teachers, who preached to the whole world, and who taught 
 solemnly and purely the word of the Lord, and did not at all 
 fall into evil desires, but walked always in righteousness and 
 truth, according as they had received the Holy Spirit. Such 
 persons, therefore, shall enter in with the angels. 1 
 
 CHAP. xxvi. 
 
 " And they who believed from the ninth mountain, which 
 was deserted, and had in it creeping things and wild beasts 
 which destroy men, were the following : they who had the 
 stains are servants, 2 who discharged their duty ill, and who 
 plundered widows and orphans of their livelihood, and gained 
 possessions for themselves from the ministry, which they had 
 received. If, therefore, they remain under the dominion of 
 the same desire, they are dead, and there is no hope of life 
 for them ; but if they repent, and finish their ministry in a 
 holy manner, they shall be able to live. And they who were 
 covered with scabs are those who have denied their Lord, 
 and have not returned to Him again ; but becoming withered 
 and desert-like, and not cleaving to the servants of God, but 
 living in solitude, they destroy their own souls. For as a vine, 
 when left within an enclosure, and meeting with neglect, is 
 destroyed, and is made desolate by the weeds, and in time 
 grows wild, and is no longer of any use to its master, so also 
 1 Cf. Donaldson's Hist, of Christ. Lit. vol. i. p. 291. 2 IIU.MVOI.
 
 THE PASTOR OF HEEMAS. 427 
 
 are such men as have given themselves up, and become useless 
 to their Lord, from having contracted savage habits. These 
 men, therefore, have repentance in their power, unless they 
 are found to have denied from the heart ; but if any one is 
 found to have denied from the heart, I do not know if he 
 may live. And I say this not for these present days, in order 
 that any one who has denied may obtain repentance, for it is 
 impossible for him to be saved who now intends to deny his 
 Lord ; but to those who denied Him long ago, repentance 
 seems to be possible. If, therefore, any one intends to 
 repent, let him do so quickly, before the tower is com- 
 pleted ; for if not, he will be utterly destroyed by the women. 
 And the chipped stones are the deceitful and the slanderers ; 
 and the wild beasts, which you saw on the ninth mountain, 
 are the same. For as wild beasts destroy and kill a man by 
 their poison, so also do the words of such men destroy and 
 ruin a man. These, accordingly, are mutilated in their faith, 
 on account of the deeds which they have done in themselves ; 
 yet some repented, and were saved. And the rest, who are 
 of such a character, can be saved if they repent ; but if they 
 do not repent, they will perish with those women, whose 
 strength they have assumed. 
 
 CHAP, xxvii. 
 
 u And from the tenth mountain, where were trees which 
 overshadowed certain sheep, they who believed were the 
 following : bishops * given to hospitality, who always gladly 
 received into their houses the servants of God, without 
 dissimulation. And the bishops never failed to protect, 
 by their service, the widows, and those who were in want, 
 and always maintained a holy conversation. All these, ac- 
 cordingly, shall be protected by the Lord for ever. They 
 who do these things are honourable before God, and their 
 place is already with the angels, if they remain to the end 
 serving God. 
 
 1 Bishops. Bishops, that is, presidents of the churches. Vat.
 
 428 THE PASTOR OF HERMAS. 
 
 CHAP, xxvui. 
 
 "And from the eleventh mountain, where were trees full of 
 fruits, adorned with fruits of various kinds, they who believed 
 were the following : they who suffered for the name of the 
 Son of God, and who also suffered cheerfully with their whole 
 heart, and laid down their lives." " Why, then, sir," I said, 
 " do all these trees bear fruit, and some of them fairer than 
 the rest?" "Listen," he said: "all who once suffered for 
 the name of the Lord are honourable before God ; and of 
 all these the sins were remitted, because they suffered for 
 the name of the Son of God. And why their fruits are of 
 various kinds, and some of them superior, listen. All," he 
 continued, "who were brought before the authorities and were 
 examined, and did not deny, but suffered cheerfully these 
 are held in greater honour with God, and of these the fruit 
 is superior ; but all who were cowards, and in doubt, and 
 who reasoned in their hearts whether they would deny or 
 confess, and yet suffered, of these the fruit is less, because 
 that suggestion came into their hearts ; for that suggestion 
 that a servant should deny his Lord is evil. Have a care, 
 therefore, ye who are planning such things, lest that sugges- 
 tion remain in your hearts, and ye perish unto God. And 
 ye who suffer for His name ought to glorify God, because 
 He deemed you worthy to bear His name, that all your 
 sins might be healed. [Therefore, rather deem yourselves 
 happy], and think that ye have done a great thing, if any of 
 you suffer on account of God. The Lord bestows upon you 
 life, and ye do not understand, for your sins were heavy; but 
 if you had not suffered for the name of the Lord, ye would 
 have died to God on account of your sins. These things I 
 say to you who are hesitating about denying or confessing : 
 acknowledge that ye have the Lord, lest, denying Him, ye 
 be delivered up to prison. If the heathen chastise their 
 slaves, when one of them denies his master, what, think ye, 
 will your Lord do, who has authority over all men ? Put 
 away these counsels out of your hearts, that you rnay live 
 continually unto God.
 
 THE PASTOR OF IIERMAS. 429 
 
 CHAP. xxix. 
 
 "And they who believed from the twelfth mountain, which 
 was white, are the following : they are as infant children, in 
 whose hearts no evil originates ; nor did they know what 
 wickedness is, but always remained as children. Such 
 accordingly, without doubt, dwell in the kingdom of God, 
 because they defiled in nothing the commandments of God ; 
 but they remained like children all the days of their life in, 
 the same mind. All of you, then, who shall remain stedfast, 
 and be as children, 1 without doing evil, will be more honoured 
 than all who have been previously mentioned ; for all infants 
 are honourable before God, and are the first persons with 
 Him. Blessed, then, are ye who put away wickedness from 
 yourselves, aud put on innocence. As the first of all will 
 you live unto God." 
 
 After he had finished the similitudes of the mountains, I 
 said to him, " Sir, explain to me now about the stones that 
 were taken out of the plain, and put into the building instead 
 of the stones that were taken out of the tower ; and about 
 the round stones that were put into the building ; and those 
 that still remain round." 
 
 CHAP. xxx. 
 
 
 
 " Hear," he answered, " about all these also. The stones 
 taken out of the plain and put into the building of the tower 
 instead of those that were rejected, are the roots of this white 
 mountain. When, therefore, they who believed from the 
 white mountain were all found guileless, the Lord of the 
 tower commanded those from the roots of this mountain to 
 be cast into the building of the tower ; for he knew that if 
 these stones were to go to the building of the tower, they 
 would remain bright, and not one of them become black. 2 
 But if he had so resolved with respect to the other mountains, 
 it would have been necessary for him to visit that tower 
 
 1 Matt, xviii. 3. 
 
 2 Here ends Codex Lipsiensis. The rest of the text is from the com- 
 mon translation corrected by the Palatine and -(Ethiopia.
 
 430 THE PASTOR OF HERMAS. 
 
 again, and to cleanse it. Now all these persons were found 
 white who believed, and who will yet believe, for they are of 
 the same race. This is a happy race, because it is innocent. 
 Hear now, further, about these round and shining stones. 
 All these also are from the white mountain. Hear, moreover, 
 why they were found round: because their riches had obscured 
 and darkened them a little from the truth, although they 
 never departed from God ; nor did any evil word proceed out 
 of their mouth, but all justice, virtue, and truth. When the 
 Lord, therefore, saw the mind of these persons, that they 
 were born good, and could be good, He ordered their riches 
 to be cut down, not to be taken away for ever, that they 
 might be able to do some good with what was left them ; 
 and they will live unto God, because they are of a good race. 
 Therefore were they rounded a little by the chisel, and put 
 in the building of the tower. 
 
 CHAP. xxxi. 
 
 " But the other round stones, which had not yet been 
 adapted to the building of the tower, and had not yet 
 received the seal, were for this reason put back into their 
 place, because they are exceedingly round. Now this age 
 must be cut down in these things, and in the vanities of 
 their riches, and then they will meet in the kingdom of God ; 
 for they must of necessity enter into the kingdom of God, 
 because the Lord has blessed this innocent race. Of this 
 race, therefore, no one will perish ; for although any of them 
 be tempted by the most wicked devil, and commit sin, he will 
 quickly return to his Lord. I deem you happy, I, who am 
 the messenger of repentance, whoever of you are innocent as 
 children, 1 because your part is good, and honourable before 
 God. Moreover, I say to you all, who have received the 
 seal of the Son of God, be clothed with simplicity, and be 
 not mindful of offences, nor remain in wickedness. Lay 
 aside, therefore, the recollection of your offences and bitter- 
 nesses, and you will be formed in one spirit. And heal and 
 take away from you those wicked schisms, that if the Lord of 
 1 Matt, xviii. 3, xix. 14.
 
 THE PASTOR OF HERMAS. 431 
 
 the flocks come, He may rejoice concerning you. And He 
 will rejoice, if He find all things sound, and none of you shall 
 perish. But if He find any one of these sheep strayed, woe 
 to the shepherds ! And if the shepherds themselves have 
 strayed, what answer will they give Him for their flocks? 
 Will they perchance say that they were harassed by their 
 flocks'? They will not be believed, for the thing is incredible 
 that a shepherd could suffer from his flock ; rather will he 
 be punished on account of his falsehood. And I myself am 
 a shepherd, and I am under a most stringent necessity of 
 rendering an account of you. 
 
 CHAP. XXXTI. 
 
 " Heal yourselves, therefore, while the tower is still build- 
 ing. The Lord dwells in men that love peace, because He 
 loved peace ; but from the contentious and the utterly 
 wicked He is far distant. Restore to Him, therefore, a 
 spirit sound as ye received it. For when you have given to 
 a fuller a new garment, and desire to receive it back entire 
 at the end, if, then, the fuller return you a torn garment, will 
 you take it from him, and not rather be angry, and abuse him, 
 saying, <I gave you a garment that was entire: why have you 
 rent it, and made it useless, so that it can be of no use on 
 account of the rent which you have made in it ? ' Would 
 you not say all this to the fuller about the rent which you 
 found in your garment? If, therefore, you grieve about 
 your garment, and complain because you have not received 
 it entire, what do you think the Lord will do to you, who 
 gave you a sound spirit, which you have rendered altogether 
 useless, so that it can be of no service to its possessor ? for 
 its use began to be unprofitable, seeing it was corrupted by 
 you. Will not the Lord, therefore, because of this conduct 
 of yours regarding His Spirit, act in the same way, and deliver 
 you over to death ? Assuredly, I say, he will do the same 
 to all those whom He shall find retaining a recollection of 
 offences. Do not trample His mercy under foot, He says, 
 but rather honour Him, because He is so patient with your 
 sins, and is not as ye are. Kepent, for it is useful to you.
 
 432 THE PASTOR OF HERMAS. 
 
 CHAP, xxxui. 
 
 " All these things which are written above, I, the Shepherd, 
 the messenger of repentance, have showed and spoken to the 
 servants of God. 1 If therefore ye believe, and listen to my 
 words, and walk in them, and amend your ways, you shall 
 have it in your power to live : but if you remain in wicked- 
 ness, and in the recollection of offences, no sinner of that 
 class will live unto God. All these words which I had to 
 say have been spoken unto you." 
 
 The Shepherd said to me, "Have you asked me every- 
 thing 1 " And I replied, " Yes, sir." " Why did you not 
 ask me about the shape of the stones that were put into the 
 building, that I might explain to you why we filled up the 
 shapes?" And I said, " I forgot, sir." " Hear now, then," he 
 said, " about this also. These are they who have now heard 
 my commandments, and repented with their whole hearts. 
 And when the Lord saw that their repentance was good and 
 pure, and that they were able to remain in it, Pie ordered their 
 former sins to be blotted out. For these shapes were their sins, 
 and they were levelled down, that they might not appear." 
 
 SIMILITUDE TENTH. 
 
 Concerning Repentance and Alms-giving. 
 CHAP, iv 
 
 After I had fully written down this book, that messenger 
 who had delivered me to the Shepherd came into the house 
 in which I was, and sat down upon a couch, and the Shep- 
 herd stood on his right hand. He then called me, and spoke 
 to me as follows : " I have delivered you and your house to 
 the Shepherd, that you may be protected by him." " Yes, 
 sir," I said. " If you wish, therefore, to be protected," he 
 said, " from all annoyance, and from all harsh treatment, and 
 to have success in every good work and word, and to possess 
 all the virtues of righteousness, walk in these commandments 
 1 Servants of God. Servant of the Lord. JEth.
 
 THE PASTOR OF HERMAS. 433 
 
 which he has given you, and you will be able to subdue all 
 wickedness. For if you keep those commandments, every 
 desire and pleasure of the world will be subject to you, and 
 success will attend you in every good work. Take unto your- 
 self his experience and moderation, and say to all that he is 
 in great honour and dignity with God, and that he is a pre- 
 sident with great power, and mighty in his office. To him 
 alone throughout the whole world is the power of repentance 
 assigned. Does he seem to you to be powerful? But you 
 despise his experience, and the moderation which he exercises 
 towards you." 
 
 CHAP. IT. 
 
 I said to him, " Ask himself, sir, whether from the time 
 that he has entered my house I have done anything improper, 
 or have offended him in any respect." He answered, " I 
 also know that you neither have done nor will do anything 
 improper, and therefore I speak these words to you, that you 
 may persevere. For he had a good report of you to me, and 
 you will say these words to others, that they also who have 
 either repented or will still repent may entertain the same 
 feelings with you, and he may report well of these to me, and 
 I to the Lord." And I said, " Sir, I make known to every 
 man the great works of God : and I hope that all those who 
 love them, and have sinned before, on hearing these words, 
 may repent, and receive life again." " Continue, therefore, 
 in this ministry, and finish it. And all who follow out his 
 commands shall have life, and great honour with the Lord. 1 
 But those who do not keep his commandments, flee from his 
 life, and despise him. But he has his own honour with the 
 Lord. All, therefore, who shall despise him, 2 and not follow 
 his commands, deliver themselves to death, and every one of 
 them will be guilty of his own blood. But I enjoin you, that 
 you obey his commands, and you will have a cure for your 
 former sins. 
 
 1 Lord. God. Pal. 
 
 2 But he has his own honour . . . despise him, omitted in Vat. 
 
 VOL. I. 2 E
 
 434 THE PASTOR OF I1EEMAS. 
 
 CHAP. in. 
 
 " Moreover, I sent you these virgins, that they may dwell 
 with you. For I saw that they were courteous to you. You 
 will therefore have them as assistants, that you may be the 
 better able to keep his commands : for it is impossible that 
 these commandments can be observed without these virgins. 
 I see, moreover, that they abide with you willingly ; but I will 
 also instruct them not to depart at all from your house : do 
 you only keep your house pure, as they will delight to dwell 
 in a pure abode. For they are pure, and chaste, and indus- 
 trious, and have all influence with the Lord. Therefore, if 
 they find your house to be pure, they will remain with you ; 
 but if any defilement, even a little, befall it, they will imme- 
 diately withdraw from your house. For these virgins do not 
 at all like any defilement." I said to him, " I hope, sir, that 
 I will please them, so that they may always be willing to in- 
 habit my house. And as he to whom you entrusted me has 
 no complaint against me, so neither will they have." He 
 said to the Shepherd, " I see that the servant of God wishes 
 to live, and to keep these commandments, and will place 
 these virgins in a pure habitation." When he had spoken 
 these words he again delivered me to the Shepherd, and called 
 those virgins, and said to them, " Since I see that you are 
 willing to dwell in his house, I commend him and his house 
 to you, asking that you withdraw not at all from it." And 
 the virgins heard these words with pleasure. 
 
 CHAP. iv. 
 
 The angel 1 then said to me, " Conduct yourself manfully 
 in this service, and make known to every one the great things 
 of God, 2 and you will have favour in this ministry. Who- 
 ever, therefore, shall walk in these commandments, shall have 
 life, and will be happy in his life; but whosoever shall neglect 
 them shall not have life, and will be unhappy in this life. 
 Enjoin all, who are able to act rightly, not to cease well-doing; 
 
 1 Angel, JEth.; Pastor, Pal.; omitted in Vat. 
 
 3 God, common version; Lord, JEtli., Pal.; Lord God, VuL
 
 THE PASTOR OF IIERMAS. 435 
 
 for, to practise good works is useful to them. And I say that 
 every man ought to be saved from inconveniences. For both 
 he who is in want, and he who suffers inconveniences in his 
 daily life, is in great torture and necessity. Whoever, there- 
 fore, rescues a soul of this kind from necessity, will gain for 
 himself great joy. For he who is harassed by inconveniences 
 of this kind, suffers equal torture with him who is in chains. 
 Moreover many, on account of calamities of this sort, when 
 'they could not endure them, hasten their own deaths. Who- 
 ever, then, knows a calamity of this kind afflicting a man, and 
 does not save him, commits a great sin, and becomes guilty of 
 his blood. Do good works, therefore, ye who have received 
 good from the Lord; lest, while ye delay to do them, the 
 building of the tower be finished, and you be rejected from 
 the edifice : there is now no other tower a-building. For on 
 your account was the work of building suspended. Unless, 
 then, you make haste to do rightly, the tower will be com- 
 pleted, and you will be excluded." 
 
 After he had spoken with me he rose up from the couch, 
 and taking the Shepherd and the virgins, he departed. But 
 he said to me that he would send back the Shepherd and the 
 virgins to my dwelling. Amen. 1 
 
 1 The Vatican has : " Here ends the Book of the Shepherd, the disciple 
 of the blessed apostle Paul. Thanks be to God." The ^Ethiopic has : 
 " May the name of him who wrote this book be written on a pillar of 
 gold. With thanksgiving to Father, Son, and Holy Spirit, this book 
 of the prophet Hennas has been finished. Amen. Finished are the 
 visions, and commandments, and similitudes of the prophet Hermas, 
 who is Paul, in the year 191 of mercy, 23d night and 22d day of the 
 month," etc. The writer goes on to show that Hermas is Paul, appealing 
 to Acts xiii. 12.
 
 FRAGMENTS OF PAPIAS.
 
 INTRODUCTOR Y NOTICE. 
 
 HE principal information in regard to Papias is 
 given in the extracts made among the fragments 
 from the works of Irenaeus and Eusebius. He 
 was bishop of the church in Hierapolis, a city of 
 Phrygia, in the first half of the second century. Later 
 writers affirm that he suffered martyrdom about A.D. 163 ; 
 some saying that Rome, others that Pergamus, was the scene 
 of his death. 
 
 He was a hearer of the Apostle John, and was on terms of 
 intimate intercourse with many who had known the Lord and 
 His apostles. From these he gathered the floating traditions 
 in regard to the sayings of our Lord, and wove them into 
 a production divided into five books. This work does not 
 seem to have been confined to an exposition of the sayings 
 of Christ, but to have contained much historical information. 
 Eusebius 1 speaks of Papias as a man most learned in all 
 things, and well acquainted with the Scriptures. In another 
 passage 2 he describes him as of small capacity. The frag- 
 ments of Papias are translated from the text given in RouthV 
 Reliquiae Sacra, vol. i. 
 
 1 Hist. Eccl iii. 39. 2 Hid. 
 
 439
 
 FEAGMENTS OE PAPIAS. 
 
 From the Exposition of the Oracles of the Lord* 
 
 HE writings of Papias in common circulation are 
 five in number, and these are called an Exposition 
 of the Oracles of the Lord. Irenasus makes 
 mention of these as the only works written by 
 him, in the following words : " Now testimony is borne to 
 these things in writing by Papias, an ancient man, who was a 
 hearer of John, and a friend of Polycarp, in the fourth of his 
 books ; for five books were composed by him." Thus wrote 
 Irenseus. Moreover, Papias himself, in the introduction to 
 his books, makes it manifest that he was not himself a hearer 
 and eye-witness of the holy apostles ; but he tells us that he 
 received the truths of our religion 2 from those who were 
 acquainted with them [the apostles] in the following words :] 
 But I shall not be unwilling to put down, along with my 
 interpretations, 3 whatsoever instructions I received with care 
 at any time from the elders, and stored up with care in my 
 memory, assuring you at the same time of their truth. For I 
 did not, like the multitude, take pleasure in those who spoke 
 
 1 This fragment is found in Eusebius, Hist. Eccl. iii. 39. 
 
 2 Literally, " the things of faith." 
 
 3 Papias states that he will give an exact account of what the elders 
 said ; and that, in addition to this, he will accompany this account with 
 an explanation of the meaning and import of the statements. 
 
 411
 
 442 FRAGMENTS OF PAPIAS. 
 
 much, but in those who taught the truth ; nor in those who 
 related strange commandments, 1 but in those who rehearsed 
 the commandments given by the Lord to faith, 2 and proceed- 
 ing from truth itself. If, then, any one who had attended on 
 the elders came, I asked minutely after their sayings, what 
 Andrew or Peter said, or what was said by Philip, or by 
 Thomas, or by James, or by John, or by Matthew, or by any 
 other of the Lord's disciples : which things 3 Aristion and the 
 presbyter John, the disciples of the Lord, say. For I imagined 
 that what was to be got from books was not so profitable to 
 me as what came from the living and abiding voice. 
 
 II. 4 
 
 [The early Christians] called those who practised a godly 
 guilelessness, children, [as is stated by Papias in the first book 
 of the Lord's Expositions, and by Clemens Alexandrians in 
 his Pcedagogue^] 
 
 III. 6 
 
 Judas walked about in this world a sad 7 example of impiety ; 
 for his body having swollen to such an extent that he could 
 not pass where a chariot could pass easily, he was crushed by 
 the chariot, so that his bowels gushed out. 8 
 
 1 Literally, " commandments belonging to others," and therefore 
 strange and novel to the followers of Christ. 
 
 2 Given to faith has been variously understood. Either not stated in 
 direct language, but like parables given in figures, so that only the faith- 
 ful could understand ; or entrusted to faith, that is, to those who were 
 possessed of faith, the faithful. 
 
 3 Which things: this is usually translated, " what Aristion and John 
 say ;" and the translation is admissible. But the words more naturally 
 mean, that John and Aristion, even at the time of his writing, were 
 telling him some of the sayings of the Lord. 
 
 4 This fragment is found in the Scholia of Maximus on the works of 
 Dionysius the Areopagite. 
 
 6 Literally, " a guilelessness according to God." 
 
 6 This fragment is found in CEcumenius. 7 Literally, " great." 
 
 * Literally, " were emptied out," Theophylact, after quoting this
 
 FRAGMENTS OF P API AS. 443 
 
 IV. 1 
 
 [As the elders who saw John the disciple of the Lord 
 remembered that they had heard from him how the Lord 
 taught in regard to those times, and said] : " The days will 
 come in which vines shall grow, having each ten thousand 
 branches, and in each branch ten thousand twigs, and in 
 each true twig ten thousand shoots, and in every one of the 
 shoots ten thousand clusters, and on every one of the clusters 
 ten thousand grapes, and every grape when pressed will give 
 five-and-twenty metretes of wine. And when any one of the 
 saints shall lay hold of a cluster, another shall cry out, * 1 am 
 a better cluster, take me ; bless the Lord through me.' In 
 like manner, [He said] that a grain of wheat would produce ten 
 thousand ears, and that every ear would have ten thousand 
 grains, and every grain would yield ten pounds of clear, pure, 
 fine flour; and that apples, and seeds, and grass would produce 
 in similar proportions ; and that all animals, feeding then only 
 on the productions of the earth, would become peaceable and 
 harmonious, and be in perfect subjection to man." [Testi- 
 mony is borne to these things in writing by Papias, an ancient 
 man, who was a hearer of John and a friend of Polycarp, 
 in the fourth of his books ; for five books were composed by 
 him. And he added, saying, "Now these things are credible 
 to believers. And Judas the traitor," says he, " not believing, 
 and asking, ' How shall such growths be accomplished by the 
 Lord?' the Lord said, * They shall see who shall come to 
 them.' These, then, are the times mentioned by the prophet 
 Isaiah : l And the wolf shall lie down with the lamb,' etc. 
 (Isa. xi. 6 ff.)."] 
 
 passage, adds other particulars, as if they were derived from Papias. He 
 says that Judas's eyes were so swollen that they could not see the light ; 
 that they were so sunk that they could not be seen, even by the optical 
 instruments of physicians ; and that the rest of his body was covered 
 with runnings and worms. He further states, that he died in a solitary 
 tpot, which was left desolate until his time ; and no one could pass the 
 place without stopping up his nose with his hands. 
 J From Irenaeus, Haer. v. 32.
 
 444 FRAGMENTS OF P API AS. 
 
 V. 1 
 
 As the presbyters say, then 2 those who are deemed worthy 
 of an abode in heaven shall go there, others shall enjoy the 
 delights of Paradise, and others shall possess the splendour of 
 the city ; 3 for everywhere the Saviour will be seen, according 
 as they shall be worthy who see Him. But that there is 
 this distinction between the habitation of those who produce 
 an hundred-fold, and that of those who produce sixty-fold, 
 and that of those who produce thirty-fold ; for the first will 
 be taken up into the heavens, the second class will dwell in 
 Paradise, and the last will inhabit the city ; and that on this 
 account the Lord said, " In my Father's house are many 
 mansions :" 4 for all things belong to God, who supplies all 
 with a suitable dwelling-place, even as His word says, that a 
 share is given to all by the Father, 5 according as each one is 
 or shall be worthy. And this is the couch 6 in which they 
 shall recline who feast, being invited to the wedding. The 
 presbyters, the disciples of the apostles, say that this is the 
 gradation and arrangement of those who are saved, and that 
 they advance through steps of this nature ; and that, more- 
 over, they ascend through the Spirit to the Son, and through 
 the Son to the Father ; and that in due time the Son will 
 yield up His work to the Father, even as it is said by the 
 apostle, " For He must reign till He hath put all enemies 
 tinder His feet. The last enemy that shall be destroyed is 
 death." 7 For in the times of the kingdom the just man who 
 is on the earth shall forget to die. " But when He saith all 
 things are put under Him, it is manifest that He is excepted 
 which did put all things under Him. And when all things 
 shall be subdued unto Him, then shall the Son also Himself 
 
 1 This fragment ia found in Irenaeus, Hair. v. 36 ; but it is a mere 
 guess that the saying of the presbyters is taken from the work of Papias. 
 
 2 In the future state. 
 
 8 The new Jerusalem on earth. 
 
 * John xiv. 2. 
 
 5 Commentators suppose that the reference here is to Matt. xx. 23. 
 
 Matt. xxLL 10. * 1 Cor. xv. 25, 26.
 
 FEAGMENTS OF P API AS. 445 
 
 be subject unto Him that put all things under Him, that God 
 may be all in all." l 
 
 VI. 3 
 
 [Papias, who is now mentioned by us, affirms that he 
 received the sayings of the apostles from those who accom- 
 panied them, and he moreover asserts that he heard in person 
 Aristion and the presbyter John. Accordingly he mentions 
 them frequently by name, and in his writings gives their 
 traditions. Our notice of these circumstances may not be 
 without its use. It may also be worth while to add to the 
 statements of Papias already given, other passages of his 
 in which he relates some miraculous deeds, stating that he 
 acquired the knowledge of them from tradition. The resi- 
 dence of the Apostle Philip with his daughters in Hierapolis 
 has been mentioned above. We must now point out how 
 Papias, who lived at the same time, relates that he had 
 received a wonderful narrative from the daughters of Philip. 
 For he relates that a dead man was raised to life in his day. 3 
 He also mentions another miracle relating to Justus, surnamed 
 Barsabas, how he swallowed a deadly poison, and received no 
 harm, on account of the grace of the Lord. The same person, 
 moreover, has set down other things as coming to him from 
 unwritten tradition, amongst these some strange parables and 
 instructions of the Saviour, and some other things of a more 
 fabulous nature. Amongst these he says that there will be 
 a millennium after the resurrection from the dead, when the 
 personal reign of Christ will be established on this earth. 
 He moreover hands down, in his own writing, other narratives 
 given by the previously mentioned Aristion of the Lord's 
 sayings, and the traditions of the presbyter John. For 
 information on these points, we can merely refer our readers 
 to the books themselves; but now, to the extracts already 
 
 1 1 Cor. xv. 27, 28. 2 From Eusebius, Hist. Eccl iii. 39. 
 
 3 " In his day " may mean " in the days of Papias," or " in the days 
 of Philip." As the narrative came from the daughters of Philip, it is 
 more likely that Philip's days are meant.
 
 446 FRAGMENTS OF PAPIAS. 
 
 made, we shall add, as being a matter of primary importance, 
 a tradition regarding Mark who wrote the Gospel, which 
 lie [Papias] has given in the following words] : And the 
 presbyter said this. Mark having become the interpreter 
 of Peter, wrote down accurately whatsoever he remembered. 
 It was not, however, in exact order that he related the say- 
 ings or deeds of Christ. For he neither heard the Lord nor 
 
 O 
 
 accompanied Him. But afterwards, as I said, he accompanied 
 Peter, who accommodated his instructions to the necessities 
 [of his hearers], but with no intention of giving a regular 
 narrative of the Lord's sayings. Wherefore Mark made no 
 mistake in thus writing some things as he remembered them. 
 For of one thing he took especial care, not to omit anything 
 lie had heard, and not to put anything fictitious into the 
 statements. [This is what is related by Papias regarding 
 Mark ; but with regard to Matthew he has made the following 
 statements] : Matthew put together the oracles [of the Lord] 
 in the Hebrew language, and each one interpreted them as 
 best he could. [The same person uses proofs from the First 
 Epistle of John, and from the Epistle of Peter in like manner. 
 And he also gives another story of a woman l who was accused 
 of many sins before the Lord, which is to be found in the 
 Gospel according to the Hebrews.] 
 
 VII. 2 
 
 Papias thus speaks, word for word: To some of them 
 [angels] He gave dominion over the arrangement of the 
 world, and He commissioned them to exercise their dominion 
 well. And lie says, immediately after this : but it happened 
 that their arrangement came to nothing." 3 
 
 1 Rufinus supposes this story to be the same as that now found in 
 the textus receptus of John's Gospel, viii. 1-11 the \voman taken in 
 adultery. 
 
 - This extract is made from Andreas Csesariensis. 
 
 3 That is, that government of the world's affairs was a failure. An 
 ancient writer takes T|/J to mean the arraying of the evil ange's in 
 battle against GoJ.
 
 FRAGMENTS OF P API AS. 447 
 
 VIII. 1 
 
 With regard to the inspiration of the book (Revelation), 
 we deem it superfluous to add another word ; for the blessed 
 Gregory Theologus and Cyril, and even men of still older 
 date, Papias, Irenseus, Methodius, and Hippolytus, bore 
 entirely satisfactory testimony to it. 
 
 IX. 2 
 
 Taking, occasion from Papias of Hierapolis, the illustrious, 
 a disciple of the apostle \vho leaned on the bosom of Christ, 
 and Clemens, and Pantsenus the priest of [the church] of 
 the Alexandrians, and the wise Ammonius, the ancient and 
 first expositors, who agreed with each other, who understood 
 the work of the six days as referring to Christ and the whole 
 church. 
 
 X. 3 
 
 (1.) Mary the mother of the Lord ; (2.) Mary the wife 
 of Cleophas or Alpheus, who was the mother of James the 
 bishop and apostle, and of Simon and Thaddeus, and of one 
 Joseph ; (3.) Mary Salome, wife of Zebedee, mother of John 
 the evangelist and James ; (4.) Mary Magdalene. These 
 four are found in the Gospel. James and Judas and Joseph 
 were sons of an aunt (2) of the Lord's. James also and John 
 were sons of another aunt (3) of the Lord's. Mary (2), 
 mother of James the less and Joseph, wife of Alpheus, was 
 the sister of Mary the mother of the Lord, whom John names 
 
 1 This also is taken from Andreas Csesariensis. 
 
 2 This fragment, or rather reference, is taken from Anastasius Sinaita. 
 Eouth gives, as another fragment, the repetition of the same statement 
 by Anastasius. 
 
 3 This fragment was found by Grabe in a MS. of the Bodleian Library, 
 with the inscription on the margin, " Papia." Westcott states that it 
 forms part of a dictionary written by " a mcclireval Papias. The dic- 
 tionary exists in MS. both at Oxford and Cambridge."
 
 448 FRAGMENTS OF P API AS. 
 
 of Cleophas, either from her father or from the family of the 
 clan, or for some other reason. Mary Salome (3) is called 
 Salome either from her husband or her village. Some affirm 
 that she is the same as Mary of Cleophas, because she had 
 two husbands.
 
 APPENDIX. 
 THE SPUEIOUS EPISTLES OF IGNATIUS. 
 
 VOL. T. 
 
 2F
 
 INTRODUCTORY NOTICE. 
 
 j]E formerly stated 1 that eight out of the fifteen 
 epistles bearing the name of Ignatius are now 
 universally admitted to be spurious. None of 
 them are quoted or referred to by any ancient 
 writer previous to the sixth century. The style, moreover, 
 in which they are written, so different from that of the other 
 Ignatian letters, and allusions which they contain to heresies 
 and ecclesiastical arrangements of a much later date than 
 that of their professed author, render it perfectly certain th^t 
 they are not the authentic production of the illustrious bishop 
 of Antioch. 
 
 We cannot tell when or by whom these epistles were fabri- 
 cated. They have been thought to betray the same hand as 
 the longer and interpolated form of the seven epistles which 
 are generally regarded as genuine. And some have conceived 
 that the writer who gave forth to the world the " Apostolic 
 Constitutions " under, the name of Clement, was probably the 
 author of these letters falsely ascribed to Ignatius, as well as 
 of the longer recension of the seven epistles which are men- 
 tioned by Eusebius. 
 
 It was a considerable time before editors in modern times 
 began to discriminate between the true and the false in the 
 writings attributed to Ignatius. The letters first published 
 under his name were those three which exist only in Latin. 
 These came forth in 1495 at Paris, being appended to a life 
 of Becket, Archbishop of Canterbury. Some three years 
 later, eleven epistles, comprising those mentioned by Eusebius, 
 and four others, were published in Latin, and passed through 
 four or five editions. In 1536, the whole of the professedly 
 
 1 P. 139. 
 
 451
 
 452 APPENDIX. 
 
 Ignatian letters were published at Cologne in a Latin ver- 
 sion ; and this collection also passed through several editions. 
 It was not till 1557 that the Ignatian epistles appeared for 
 the first time in Greek at Dillingen. After this date many 
 editions came forth, in which the probably genuine were still 
 mixed up with the certainly spurious, the three Latin letters 
 only being rejected as destitute of authority. Vedelius of 
 Geneva first made the distinction which is now universally 
 accepted, in an edition of these epistles which he published in 
 1G23; and he was followed by Archbishop Usher and others, 
 who entered more fully into that critical examination of these 
 writings which has been continued down even to our own 
 day. 
 
 The reader will have no difficulty in detecting the internal 
 grounds on which these eight letters are set aside as spurious. 
 The difference of style from the other Ignatian writings will 
 strike him even in perusing the English version which wu 
 have given, while it is of course much more marked in the 
 original. And other decisive proofs present themselves in 
 every one of the epistles. In that to the Tarsians there is 
 found a plain allusion to the Sabellian heresy, which did 
 r.ot arise till after the middle of the third century. In the 
 Epistle to the Antiochians there is an enumeration of various 
 church officers, who were certainly unknown at the period 
 when Ignatius lived. The Epistle to Hero plainly alludes 
 to Manichsean errors, and could not therefore have been 
 written before the third century. There are equally decisive 
 proofs of spuriousness to be found in the Epistle to the 
 Philippians, such as the references it contains to the Patri- 
 passian heresy originated by Praxeas in the latter part of the 
 second century, and the ecclesiastical feasts, etc., of which it 
 makes mention. The letter to Maria Cassobolita is of a very 
 peculiar style, utterly alien from that of the other epistles 
 ascribed to Ignatius. And it is sufficient simply to glance at 
 the short Epistles to St John and the Virgin Mary, in order 
 to see that they carry the stamp of imposture on their front; 
 and, indeed, no sooner were they published than by almost 
 universal consent they were rejected.
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 453 
 
 But though the additional Ignatian letters here given are 
 confessedly spurious, we have thought it not improper to 
 present them to the English reader in an appendix to our 
 first volume. We have done so, because they have been so 
 closely connected with the name of the bishop of Antioch, 
 and also because they are in themselves not destitute of 
 interest. We have, moreover, the satisfaction of thus placing 
 for the first time within the reach of one acquainted only 
 with our language, all the materials that have entered into the 
 protracted agitation of the famous Ignatian controversy.
 
 THE EPISTLE OF IGNATIUS TO 
 THE TAKSIANS, 
 
 ^GNATIUS, who is also called Theophorus, to the 
 church which is at Tarsus, saved in Christ, worthy 
 of praise, worthy of remembrance, and worthy of 
 love: Mercy and peace from God the Father, and 
 the Lord Jesus Christ, be ever multiplied. 
 
 CHAP. I. His own sufferings : exhortation to stedfastness. 
 
 From Syria even unto Rome I fight with beasts : not that 
 I am devoured by brute beasts, for these, as ye know, by 
 the will of God, spared Daniel, but by beasts in the shape 
 of men, in whom the merciless wild beast himself lies hid, 
 and pricks and wounds me day by day. But none of these 
 hardships " move me, neither count I my life dear unto my- 
 self," 1 in such a way as to love it better than the Lord. 
 Wherefore I am prepared for [encountering] fire, wild beasts, 
 the sword, or the cross, so that only I may see Christ my 
 Saviour and God, who died for me. I therefore, the prisoner 
 of Christ, who am driven along by land and sea, exhort 
 you : " stand fast in the faith," 2 and be ye stedfast, " for the 
 just shall live by faith ;" 3 be ye unwavering, for "the Lord 
 causes those to dwell in a house who are of one and the same 
 character." 4 
 
 CHAP. n. Cautions against false doctrine. 
 
 I have learned that certain of the ministers of Satan have 
 wished to disturb you, some of them asserting that Jesus was' 
 
 1 Acts xx. 24. 2 1 Cor. xvi. 13. 
 
 Hab. ii. 4 ; Gal. iii. 11. * Ps. Ixviii. 7 (after the LXX.). 
 
 455
 
 45 G APPENDIX. 
 
 bom [only 1 ] in appearance, was crucified in appearance, and 
 died in appearance ; others that He is not the Son of the 
 Creator, and others that He is Himself God over all. 2 Others, 
 again, hold that He is a mere man, and others that this flesh 
 is not to rise again, so that our proper course is to live ami 
 partake of a life of pleasure, for that this is the chief good to 
 beings who are in a little while to perish. A swarm of such 
 evils has burst in upon us. 3 But ye have not " given place 
 by subjection to them, no, not for one hour." 4 For ye are 
 the fellow-citizens as well as the disciples of Paul, who "fully 
 preached the gospel from Jerusalem, and round about unto 
 Illyricum," 5 and bare about "the marks of Christ" in his 
 flesh. 6 
 
 CHAP. in. The true doctrine respecting Christ. 
 
 Mindful of him, do ye by all means know that Jesus the 
 Lord was truly born of Mary, being made of a woman ; and 
 was as truly crucified. For, says he, " God forbid that I 
 should glory, save in the cross of the Lord Jesus." 7 And Ho 
 really suffered, and died, and rose again. For says [Paul], 
 " If Christ should become passible, and should be the first to 
 rise again from the dead." 8 And again, "In that He died, 
 He died unto sin once: but in that He liveth, He liveth 
 unto God." 9 Otherwise, what advantage would there be in 
 [becoming subject to] bonds, if Christ has not died? what 
 advantage in patience? what advantage in [enduring] stripes? 
 And why such facts as the following : Peter was crucified ; 
 Paul and James were slain with the sword; John was banished 
 to Patmos; Stephen was stoned to death by the Jews who 
 killed the Lord? But, [in truth,] none of these sufferings wo re- 
 in vain; for the Lord was really crucified by the ungodly. 
 
 1 Some omit this. 
 
 2 That is, as appears afterwards from chap, v., so as to have no per- 
 sonality distinct from the Father. 
 
 3 The translation is here somewhat doubtful. * Gal. ii. 5. 
 
 ' 5 Rom. xv. 19. c Gal. vi. 17. "' Gal. vi. 14. 
 
 8 Acts xxvi. 23 (somewhat inaccurately rendered in English version). 
 8 Itom. vi. 10.
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 457 
 
 CHAP. IV. Continuation. 
 
 And [know ye, moreover], that He who was born of a 
 woman was the Son of God, and He that was crucified was 
 " the first-born of every creature," l and God the Word, who 
 also created all things. For says the apostle, " There is one 
 God, the Father, of whom are all things; and one Lord Jesus 
 Christ, by whom are all things." 2 And again, " For there is 
 one God, and one Mediator between God and men, the man 
 Christ Jesus;" 3 and, "By Him were all things created that 
 are in heaven, and on earth, visible and invisible ; and He is 
 before all things, and by Him all things consist." 4 
 
 CHAP. v. Refutation of the previously mentioned errors. 
 
 And that He Himself is not God over all, and the Father, 
 but His Son, He [shows when He] says, " I ascend unto my 
 Father and your Father, and to my God and your God." 5 
 And again, " When all things shall be subdued unto Him, 
 then shall He also Himself be subject unto Him that put all 
 things under Him, that God may be all in all." 6 Wherefore 
 it is one [Person] who put all things under, and who is all 
 in all, and another [Person] to whom they were subdued, 
 who also Himself, along with all other things, becomes sub- 
 ject [to the former]. 
 
 CHAP. VI. Continuation. 
 
 Nor is He a mere man, by whom and in whom all things 
 were made ; for "all things were made by Him." 7 " When 
 He made the heaven, I was present with Him ; and I was 
 there with Him, forming [the world along with Him], and 
 He rejoiced in me daily." 8 And how could a mere man be 
 addressed in such words as these : " Sit Thou at my right 
 hand?" And how, again, could such an one declare: 
 "Before Abraham was, I am?" And, "Glorify me with 
 
 1 Col. i. 15. 2 1 Cor. viii. 6. 3 1 Tim. ii. 5. 
 
 * Col. i. 10, 17. 6 John xx. 17. 6 1 Cor. xv. 28. 
 
 * John i. 3. 8 Prov. viii. 27, 30. 9 Fs. ex. 1. 
 1 John viii. 58.
 
 458 APPENDIX. 
 
 Thy glory which I had before the world was 1 " l What man 
 could ever say, " I came down from heaven, not to do mine 
 own will, but the will of Him that sent me?" 2 And of what 
 man could it be said, " He was the true Light, which lighteth 
 every man that cometh into the world : He was in the world, 
 and the world was made by Him, and the world knew Him 
 not. He came unto His own, and His own received Him not? "' 
 How could such a one be a mere man, receiving the begin- 
 ning of His existence from Mary, and not rather God the 
 Word, and the only-begotten Son ? For " in the beginning 
 was the Word, and the Word was with God, 4 and the Word 
 was God." 5 And in another place, " The Lord created me, 
 the beginning of His ways, for His works. Before the world 
 did He found me, and before all the hills did He beget me." 6 
 
 CHAP. vu. Continuation. 
 And that our bodies are to rise as;ain, He shows when He 
 
 O ' 
 
 says, " Verily I say unto you, that the hour cometh, in the 
 which all that are in the graves shall hear the voice of the 
 Son of God ; and they that hear shall live." 7 And [says] the 
 apostle, " For this corruptible must put on incorruption, and 
 this mortal must put on immortality." 8 And that we must 
 live soberly and righteously, he [shows when he] says again, 
 " Be not deceived : neither adulterers, nor effeminate persons, 
 nor abusers of themselves with mankind, nor fornicators, nor 
 revilers, nor drunkards, nor thieves, can inherit the kingdom 
 of God." 9 And again, " If the dead rise not, then is not Christ 
 raised ; our preaching therefore is vain, and your faith is 
 also vain : ye are yet in your sins. Then they also that are 
 fallen asleep in Christ have perished. If in this life only we 
 have hope in Christ, we are of all men most miserable. If 
 the dead rise not, let us eat and drink, for to-morrow we 
 die." 10 But if such be our condition and feelings, wherein 
 
 1 John xvii. 5. 2 John vi. 38. 
 
 3 John i. 9, 10, 11. 4 John i. 1. 
 
 8 Some insert here John i. 3. 6 Prov. viii. 22, 23, 25. 
 
 7 John. v. 25, 28. 8 1 Cor. xv. 53. 
 
 1 Cor. vi. 9. 10 1 Cor. xv. 13, 14, 17, 18, 19, 32.
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 459 
 
 shall we differ from asses and dogs, who have no care about 
 the future, but think only of eating, and of indulging 1 
 such appetites as follow after eating? For they are un- 
 acquainted with any intelligence moving within them. 
 
 CHAP. vin. Exhortations to holiness and good order. 
 
 May I have joy of you in the Lord ! Be ye sober. Lay 
 aside, every one of you, all malice and beast-like fury, 
 evil-speaking, calumny, filthy speaking, ribaldry, whispering, 
 arrogance, drunkenness, lust, avarice, vainglory, envy, and 
 everything akin to these. " But put ye on the Lord Jesus 
 Christ, and make no provision for the flesh, to fulfil the lusts 
 thereof." 2 Ye presbyters, be subject to the bishop ; ye 
 deacons, to the presbyters ; and ye, the people, to the pres- 
 byters and the deacons. Let my soul be for theirs who 
 preserve this good order ; and may the Lord be with them 
 continually ! 
 
 CHAP. ix. Exhortations to the discharge of relative duties. 
 
 Ye husbands, love your wives ; and ye wives, your hus- 
 bands. Ye children, reverence your parents. Ye parents, 
 " bring up your children in the nurture and admonition of 
 the Lord." 3 Honour those [who continue] in virginity, as 
 the priestesses of Christ ; and the widows [that persevere] in 
 gravity of behaviour, as the altar of God. Ye servants, wait 
 upon your masters with [respectful] fear. Ye masters, issue 
 orders to your servants with tenderness. Let no one among 
 you be idle ; for idleness is the mother of want. I do not 
 enjoin these things as being a person of any consequence, 
 although I am in bonds [for Christ] ; but as a brother, I put 
 you in mind of them. The Lord be with you ! 
 
 CHAP. x. Salutations. 
 
 May I enjoy your prayers ! Pray ye that I may attain to 
 Jesus. I commend unto you the church which is at Antioch. 
 
 1 Literally, " coining also to the appetite of those things after eating." 
 The text is doubtful. 
 
 2 Kom. xiii. 14. Eph. vi. 4.
 
 4 GO APPENDIX. 
 
 The churches of Philippi, 1 whence also I write to you, salute 
 you. Philo, your deacon, to whom also I give thanks as one 
 who has zealously ministered to me in all things, salutes you. 
 Agathopus, the deacon from Syria, who follows me in Christ, 
 salutes you. " Salute ye one another with a holy kiss." ' 
 I salute you all, both male and female, who are in Christ. 
 Fare ye well in body, and soul, and in one Spirit ; and do 
 not ye forget me. The Lord be with you ! 
 
 1 Literally, " of the Pliilippians." 2 1 Pet. v. 14.
 
 THE EPISTLE OF IGNATIUS TO THE 
 ANTIOCHIANS. 
 
 GNATIUS, w7io is also called Tlieophorus, to the 
 church sojourning in Syria, which has obtained 
 mercy from God, and been elected by Christ, and 
 which first l received the name of Christ, [wishes] 
 happiness in God the Father, and the Lord Jesus Christ. 
 
 CHAP. i. Cautions against error. 
 
 The Lord has rendered my bonds light and easy since I 
 learnt that you are in peace, and that you live in all har- 
 mony both of the flesh and spirit. " I therefore, the prisoner 
 of the Lord," beseech you, that ye walk worthy of the voca- 
 tion wherewith ye are called," guarding against those heresies 
 of the wicked one which have broken in upon us, to the 
 deceiving and destruction of those that accept of them ; but 
 that ye give heed to the doctrine of the apostles, and believe 
 both the law and the prophets : that ye reject every Jewish 
 and Gentile error, and neither introduce a multiplicity of gods, 
 nor yet deny Christ under the pretence of [maintaining] the 
 unity of God. 
 
 CHAP. ii. Tlie true doctrine respecting God and Christ. 
 
 For Moses, the faithful servant of God, when he said, 
 " The Lord thy God is one Lord," 4 and thus proclaimed 
 
 1 Comp. Acts xi. 26. 2 Literally, " in the Lord." 
 
 Eph. iv. 1. 4 Deut. vi. 4 ; Mark xii. 29. 
 
 461
 
 462 APPENDIX. 
 
 that there was only one God, did yet forthwith confess also 
 our Lord when he said, " The Lord rained upon Sodom and 
 Gomorrah fire and brimstone from the Lord." l And again, 
 "And God 2 said, Let us make man after our image : and so 
 God made man, after the image of God made He him." 8 
 And further, " In the image of God made He man." 4 And 
 that [the Son of God] was to be made man, [Moses shows 
 when] he says, " A prophet shall the Lord raise up unto you 
 of your brethren, like unto me." J 
 
 CHAP. in. The same continued. 
 
 The prophets also, when they speak as in the person of 
 God, [saying,] " I am God, the first [of beings], and I am 
 also the last, 6 and besides me there is no God," 7 concerning 
 the Father of the universe, do also speak of our Lord Jesus 
 Christ. " A Son," they say, " has been given to us, on whose 
 shoulder the government is from above ; and His name is 
 called the Angel of great counsel, "Wonderful, Counsellor, 
 the strong and mighty God." 8 And concerning His incarna- 
 tion, " Behold, a virgin shall be with child, and shall bring 
 forth a son ; and they shall call his name Immanuel." And 
 concerning the passion, " He was led as a sheep to the 
 slaughter ; and as a lamb before her shearers is dumb, I also 
 was as an innocent lamb led to be sacrificed." l 
 
 CHAP. rv. Continuation. 
 
 The Evangelists, too, when they declared that the one 
 Father was "the only true God," 11 did not omit what con- 
 cerned our Lord, but wrote : " In the beginning was the 
 Word, and the Word was with God, and the Word was God. 
 The same was in the beginning with God. All things were 
 made by Hun, .and without Him was not anything made that 
 
 1 Gen. xix. 24. 2 The MS. has " Lord." 
 
 8 Gen. i. 26, 27. * Gen. v. 1, ix. 6. 
 
 6 Deut. xviii. 15 ; Acts iii. 22, vii. 37. 
 6 Literally, " after these things." 7 Isa. xliv. 6. 
 8 Isa. ix. 6. 9 Isa. vii. 14 ; Matt. i. 23. 
 
 10 Isa. liii. 7 ; Jer. xi. 19. " John xvii. 3.
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 463 
 
 was made." l And concerning the incarnation : " The Word," 
 says [the Scripture], " became flesh, and dwelt among us. J> 2 
 And again : " The book of the generation of Jesus Christ, 
 the son of David, the son of Abraham." And those very 
 apostles, who said " that there is one God," 4 said also that 
 " there is one Mediator between God and men." 5 Nor were 
 they ashamed of the incarnation and the passion. For what 
 says [one]? "The man Christ Jesus, who gave Himself" 6 
 for the life and salvation of the world. 
 
 CHAP. v. Denunciation of false teachers. 
 
 Whosoever, therefore, declares that there is but one God, 
 only so as to take away the divinity of Christ, is a devil, 7 and an 
 enemy of all righteousness. He also that confesseth Christ, 
 yet not as the Son of the Maker of the world, but of some 
 other unknown 8 being, different from Him whom the law and 
 the prophets have proclaimed, this man is an instrument of the 
 devil. And he that rejects the incarnation, and is ashamed 
 of the cross for which I am in bonds, this man is antichrist. 9 
 Moreover, he who affirms Christ to be a mere man is accursed, 
 according to the [declaration of the] prophet, 10 since he puts 
 not his trust in God, but in man. Wherefore also he is 
 unfruitful, like the wild myrtle-tree. 
 
 CHAP. vi. Renewed cautions. 
 
 These things I write to you, thou new olive-tree of Christ, 
 not that I am aware you hold any such opinions, but that I 
 may put you on your guard, as a father does his children. 
 Beware, therefore, of those that hasten to work mischief, 
 those " enemies of the cross of Christ, whose end is destruc- 
 tion, whose glory is in their shame." u Beware of those 
 
 1 John i. 1. 2 John i. 14. 
 
 3 Matt. i. 1. 4 1 Cor. viii. 4, 6 ; Gal. iii. 20. 
 
 6 Eph. iv. 5, 6 ; 1 Tim. ii. 5. 6 1 Tim. ii. 5. 
 
 7 Comp. John vi. 70. Some read, " the son of the devil." 
 
 8 Or, " that cannot be known." 
 
 9 Comp. 1 John ii. 22, iv. 3 ; 2 John 7. 
 
 10 Jer. xvii. 5. u Phil. iii. 18, 19.
 
 46 1 APPENDIX. 
 
 "dumb dogs," those trailing serpents, those scaly 1 dragons, 
 those asps, and basilisks, and scorpions. For these are subtle 
 wolves, 2 and apes that mimic the appearance of men. 
 
 CHAP. vn. Exhortation to consistency of conduct. 
 
 Ye have been the disciples of Paul and Peter; do not 
 lose what was committed to your trust. Keep in remem- 
 brance Euodias, 3 your deservedly-blessed pastor, into whose 
 hands the government over you was first entrusted by the 
 apostles. Let us not bring disgrace upon our Father. Let 
 us prove ourselves His true-born children, and not bastards. 
 Ye know after what manner I have acted among you. The 
 things which, when present, I spoke to you, these same, when 
 absent, I now write to you. " If any man love not the Lord 
 Jesus Christ, let him be Anathema." 4 Be ye followers of 
 me. 5 My soul be for yours, when I attain to Jesus. Re- 
 member my bonds. 6 
 
 CHAP. vin. Exhortations to the presbyters and others. 
 
 Ye presbyters, " feed the flock which is among you," 7 till 
 God shall show who is to hold the rule over you. For " I 
 am now ready to be offered," 8 that I " may win Christ." 9 
 Let the deacons know of what dignity they are, and let them 
 study to be blameless, that they may be the followers of 
 Christ. Let the people be subject to the presbyters and the 
 deacons. Let the virgins know to whom they have conse- 
 crated themselves. 
 
 CHAP. ix. Duties of husbands, wives, parents, and children. 
 
 Let the husbands love their wives, remembering that, at 
 the creation, one woman, and not many, was given to one 
 
 1 The text is here doubtful. 
 
 2 Literally, " fox-like thoes," lynxes being perhaps intended. 
 
 3 Some think that this is the same person as the Euodias referred to 
 by St Paul, Phil. iv. 2; but, as appears from the Greek (ver. 3, ai'rm;), 
 the two persons there mentioned were women. 
 
 * 1 Cor. xvi. 22. 5 Comp. 1 Cor. iv. 16. 
 
 Comp. Col. iv. 18. 7 1 Pet. v. 2. 
 
 2 Tim. iv. 6. * Phil. iii. 8.
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 465 
 
 man. Let the wives honour their husbands, as their own 
 flesh; and let them not presume to address them by their 
 names. 1 Let them also be chaste, reckoning their husbands 
 as their only partners, to whom indeed they have been 
 united according to the will of God. Ye parents, impart a 
 holy training to your children. Ye children, " honour your 
 parents, that it may be well with you." 2 
 
 CHAP. x. -Duties of masters and servants. 
 
 Ye masters, do not treat your servants with haughtiness, 
 but imitate patient Job, who declares, " I did not despise 3 
 the cause 4 of my man-servant or of my maid-servant, when 
 they contended with me. For what in that case shall I do 
 when the Lord makes an inquisition regarding me?" 5 And 
 you know what follows. Ye servants, do not provoke your 
 masters to anger in anything, lest ye become the authors of 
 incurable mischiefs to yourselves. 
 
 CHAP. xi. Inculcation of various moral duties. 
 
 Let no one addicted to idleness eat, 6 lest he become a wan- 
 derer about, and a whoremonger. Let drunkenness, anger, 
 envy, reviling, clamour, and blasphemy " be not so much as 
 named among you." 7 Let not the widows live a life of plea- 
 sure, lest they wax wanton against the word. 8 Be subject 
 to Caesar in everything in which subjection implies no [spiri- 
 tual] danger. Provoke not those that rule over you to wrath, 
 that you may give no occasion against yourselves to those 
 that seek for it. But as to the practice of magic, or the im- 
 pure love of boys, or murder, it is superfluous to write to you, 
 since such vices are forbidden to be committed even by the 
 Gentiles. I do not issue commands on these points as if I 
 were an apostle ; but, as your fellow-servant, I put you in 
 mind of them. 
 
 1 Comp. 1 Pet. iii. 6. 8 Eph. vi. 1, 8. 
 
 3 Literally, " If I did despise." 4 Or, " judgment." 
 
 6 Job xxxi. 13, 14. Comp. 2 Thess. iii. 10. 
 
 7 Eph. v. 3. 8 1 Tim. v. 6, 11. 
 VOL. I. 2 G
 
 4GG APPENDIX. 
 
 CHAP. xir. Salutations. 
 
 I salute the holy presbytery. I salute the sacred deacon?, 
 and that person most dear to me, 1 whom may I behold, 
 through the Holy Spirit, occupying my place when I shall 
 attain to Christ. My soul be in place of his. I salute the 
 sub-deacons, the readers, the singer?, the doorkeepers, the 
 labourers, 2 the exorcists, the confessors. 3 I salute the keepers 
 of the holy gates, the deaconesses in Christ. I salute the 
 virgins betrothed to Christ, of whom may I have joy in the 
 Lord Jesus. 4 I salute the people of the Lord, from the 
 smallest to the greatest, and all my sisters in the Lord. 
 
 CHAP. xiil. Salutations continued. 
 
 I salute Cassian and his partner in life, and their very 
 dear children. Polycarp, that most worthy bishop, who is 
 also deeply interested in you, salutes you ; and to him I have 
 commended you in the Lord. The whole church of the 
 Smyrna3ans, indeed, is mindful of you in their prayers in the 
 Lord. Onesimus, the pastor of the Ephesians, salutes you. 
 Damas, 5 the bishop of Magnesia, salutes you. Polybius, 
 bishop of the Trallians, salutes you. Philo and Agathopus, 
 the deacons, my companions, salute you. " Salute one an- 
 other with a holy kiss." c 
 
 CHAP. xiv. Conclusion. 
 
 I write this letter to you from Philippi. May He who is 
 alone nnbegotten, keep you stedfast both in the spirit and in 
 the flesh, through Him who was begotten before time 7 beurm ! 
 
 7 O - 
 
 And may I behold you in the kingdom of Christ! I salute 
 him who is to bear rule over you in my stead : may I have 
 joy of him in the Lord ! Fare ye well in God, and in 
 Christ, being enlightened by the Holy Spirit. 
 
 1 Literally, " the name desirable tome," referring to Hero the deacon. 
 
 2 A class of persons connected with the church, whose duty it was to 
 bury the bodies of the martyrs and others. 
 
 3 Such as voluntarily confessed Christ before Gentile rulers. 
 
 4 Some insert here a clause referring to widows. 
 
 6 Or, as some read, " Deuias." * 2 Cor. xiii. 12. 
 
 T Literally, " before ages."
 
 THE EPISTLE OF IGNATIUS TO HEEO, 
 
 A DEACON OF ANTIOCH. 
 
 i GNATIUS, who is also called Tlieophorus, to Hero, 
 the deacon of Christ, and the servant of God, a 
 man honoured by God, and most dearly loved as 
 well as esteemed, who carries Christ and the Spirit 
 within him, and ivho is mine own son in faith and love : Grace, 
 mercy, and peace from Almighty God, and from Christ Jesus 
 our Lord, His only-begotten Son, " who gave Himself for our 
 sins, that He might deliver us from the present evil u'orld," 1 
 and preserve us unto His heavenly kingdom. 
 
 CHAP. i. Exhortations to earnestness and moderation. 
 
 I exhort thee in God, that thou add [speed] to thy course, 
 nnd that thou vindicate thy dignity. Have a care to preserve 
 concord with the saints. Bear [the burdens of] the weak, 
 that "thou mayest fulfil the law of Christ." 2 Devote 3 thy- 
 self to fasting and prayer, but not beyond measure, lest thou 
 destroy thyself 4 thereby. Do not altogether abstain from 
 wine and flesh, for these things are not to be viewed with 
 abhorrence, since [the Scripture] saith, " Ye shall eat the 
 good things of the eartlv."" And again, "Ye shall eat flesh 
 even as herbs." 6 And again, "Wine muketh glad the heart 
 of man, and oil exhilarates, and bread strengthens him." 7 
 
 1 Gal. i. 4. 2 Gal. vi. ->. 
 
 3 Literally, " have leisure for." 
 
 4 Literally, " cast thyself down." 6 j sa< j_ 19. 
 
 6 Gen. ix. 3. 7 Ps. civ. 15. 
 
 467
 
 468 APPENDIX. 
 
 But all are to be used with moderation, as being the gifts 
 of God. " For who shall eat or who shall drink without 
 Him ? For if anything be beautiful, it is His; and if anything 
 be good, it is His." l Give attention to reading, 2 that thou 
 mayest not only thyself know the law r s, but mayest also explain 
 them to others, as the earnest servant 3 of God. "No man 
 that warreth entangleth himself with the affairs of this life, 
 that he may please him who hath chosen him to be a soldier ; 
 and if a man also strive for masteries, yet is he not crowned 
 except he strive lawfully." 4 I that am in bonds pray that 
 my soul may be in place of yours. 
 
 CHAP. ii. Cautions against false teachers. 
 
 Every one that teaches anything beyond what is com- 
 manded, though he be [deemed] worthy of credit, though he 
 be in the habit of fasting, though he live in continence, 
 though he work miracles, though he have the gift of pro- 
 phecy, let him be in thy sight as a wolf in sheep's clothing, 5 
 labouring for the destruction of the sheep. If any one denies 
 the cross, and is ashamed of the passion, let him be to thee 
 as the adversary himself. " Though he give all his goods to 
 feed the poor, though he remove mountains, though he give 
 his body to be burned," 6 let him be regarded by thee as 
 abominable. If any one makes light of the law or the pro- 
 phets, which Christ fulfilled at His coming, let him be to 
 thee as antichrist. If any one says that the Lord is a mere 
 man, he is a Jew, a murderer of Christ. 
 
 CHAP, in. Exhortations as to ecclesiastical duties. 
 
 " Honour widows that are widows indeed." 7 Be the friend 
 of orphans; for God is "the father of the fatherless, and 
 the judge of the widows." 8 Do nothing without the bishops; 
 for they are priests, and thou a servant of the priests. They 
 
 1 Eccles. ii. 25 (after LXX.) ; Zech. ix. 17. 
 
 2 Comp. 1 Tim. iv. 13. 3 Literally, "athlete." 
 4 2 Tim. ii. 4. 6 Comp. Matt. vii. 15. 
 6 1 Cor. xiii. 2. 7 1 Tim. v. 3. 
 
 8 Ps. Ixviii. 5.
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 469 
 
 baptize, offer sacrifice, 1 ordain, and lay on hands ; but thou 
 ministerest to them, as the holy Stephen did at Jerusalem to 
 James and the presbyters. Do not neglect the sacred meet- 
 ings 2 [of the, saints] ; inquire after every one by name. "Let 
 no man despise thy youth, but be thou an example to the 
 believers, both in word and conduct." 3 
 
 CHAP. iv. Servants and women are not to be despised. 
 
 Be not ashamed of servants, for we possess the same nature 
 in common with them. Do not hold women in abomination, 
 for they have given thee birth, and brought thee up. It is 
 fitting, therefore, to love those that were the authors of our 
 birth (but only in the Lord), inasmuch as a man can produce 
 no children without a woman. It is right, therefore, that we 
 should honour those who have had a part in giving us birth. 
 "Neither is the man without the woman, nor the woman 
 without the man," 4 except in the case of those who were first 
 formed. For the body of Adam was made out of the four 
 elements, and that of Eve out of the side of Adam. And, 
 indeed, the altogether peculiar birth of the Lord was of a 
 virgin alone. .[This took place] not as if the lawful union 
 [of man and wife] were abominable, but such a kind of birth 
 was fitting to God. For it became the Creator not to make 
 use of the ordinary method of generation, but of one that 
 was singular and strange, as being the Creator. 
 
 CHAP. v. Various relative duties. 
 
 Flee from haughtiness, "for the Lord resisteth the proud." 5 
 Abhor falsehood, for says [the Scripture], " Thou shalt de- 
 stroy all them that speak lies." 6 Guard against envy, for its 
 
 1 The term hpovpyta, which we have translated as above, is one whose 
 signification is disputed. It occurs once in the New Testament (Rom. 
 xv. 16), where it is translated in our English version simply " minister- 
 ing." Etymologically, it means " to act as a priest," and we have in. 
 our translation followed Hesychius (Cent, iv.), who explains it as mean- 
 ing " to offer sacrifice." 
 
 2 Specially, assemblies for the celebration of the Lord's Supper. 
 
 3 1 Tim. iv. 12. 4 1 Cor. xi. 11. 
 6 Jas. iv. C ; 1 Pet. v. 5. 6 Ps. v. 6.
 
 470 APPENDIX. 
 
 author is the devil, and his successor Cain, who envied his 
 brother, and out of envy committed murder. Exhort my 
 sisters to love God, and be content with their own husbands 
 only. In like manner, exhort my brethren also to be content 
 with their own wives. Watch over the virgins, as the pre- 
 cious treasures of Christ. Be long-suffering, 1 that thou 
 mayest be great in wisdom. Do not neglect the poor, in so 
 far as thou art prosperous. For " by alms and fidelity sins 
 are purged away." 2 
 
 CHAP. vi. Exhortations to purity and caution. 
 
 Keep thyself pure as the habitation of God. Thou art the 
 temple of Christ. Thou art the instrument of the Spirit. 
 Thou knowest in what way I have brought thee up. Though 
 I am the least of men, do thou seek to follow me, be thou an 
 imitator of my conduct. I do not glory in the world, but in 
 the Lord. I exhort Hero, my son ; " but let him that glorieth, 
 glory in the Lord." 3 May I have joy of thee, my dear son, 
 whose guardian may He be who is the only unbegotten God, 
 and the Lord Jesus Christ ! Do not believe all persons, do 
 not place confidence in all ; nor let any man get the better of 
 thee by flattery. For many are the ministers of Satan ; and 
 " he that is hasty to believe is light of heart." 4 
 
 CHAP. vii. Solemn charge to Hero, as future lishop of 
 Antioch. 
 
 Keep God in remembrance, and thou shalt never sin. Be 
 not double-minded 5 in thy prayers; for blessed is he who 
 doubteth not. For I believe in the Father of the Lord Jesus 
 Christ, and in His only-begotten Son, that God will show 
 me, Hero, upon my throne. Add speed, therefore, to thy 
 course. I charge thee before the God of the universe, and 
 before Christ, and in the presence of the Holy Spirit, and of 
 
 1 Prov. xiv. 29. 
 
 2 Prov. xv. 27 (after LXX. : xvi. C in English version). 
 
 3 1 Cor. i. 31 ; 2 Cor. x. 17. 4 Ecclus. xix. 4. 
 6 Comp. Jas. i. 6, 8. 
 
 8 Compare Epistle to the Antiochians, chap. xii.
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 471 
 
 the ministering ranks [of angels], keep in safety that deposit 
 winch I and Christ have committed to thee, and do iiot judge 
 thyself unworthy of those things which have been shown by 
 God [to me], concerning thee. I hand over to thee the church 
 of Antioch. I have commended you to Polycarp in the Lord 
 Jesus Christ. 
 
 CHAP. vill. Salutations. 
 
 The bishops, Onesimus, Bitus, Damas, Polybius, and all 
 they of Philippi (whence also I have written to thee), salute 
 thee in Christ. Salute the presbytery worthy of God : salute 
 my holy fellow-deacons, of whom may I have joy in Christ, 
 both in the flesh and in the spirit. Salute t^e people of the 
 Lord, from the smallest to the greatest, every one by name ; 
 whom I commit to thee as Moses did [the Israelites] to 
 Joshua, who was their leader after him. And do not reckon 
 this which I have said presumptuous on my part; for although 
 we are not such as they were, yet we at least pray that we 
 iv; ay be so, since indeed we are the children of Abraham. 
 lie strong, therefore, O Hero, like a hero, and like a man. 
 For from henceforth thou shalt lead 1 in and out the people 
 of the Lord that are in Antioch, and so " the congregation 
 of the Lord shall not be as sheep which have no shepherd." 2 
 
 CHAP. ix. Concluding salutations and instructions. 
 
 Salute Cassian, my host, and his most serious-minded 
 partner in life, and their very dear children, to whom may 
 " God grant that they find mercy of the Lord in that day," 3 
 on account of their ministrations to us, whom also I com- 
 mend to thee in Christ. Salute by name all the faithful in 
 Christ that are at Laodicea. Do not neglect those at Tarsus, 
 but look after them steadily, confirming them in the gospel. 
 I salute in the Lord, Maris the bishop of Neapolis, near 
 Anazarbus. Salute thou also Mary my daughter, distin- 
 guished both for gravity and erudition, as also " the church 
 which is in her house." 4 May my soul be in place of hers : 
 
 1 Comp. Deut. xxxi. 7, 23. 2 Num. xxvii. 17. 
 
 2Tiin. i. 18. Col. iv. 15.
 
 472 APPENDIX. 
 
 she is the very pattern of pious women. May the Father of 
 Christ, by His only-begotten Son, preserve thee in good 
 health, and of high repute in all things, to a very old age, 
 for the benefit of the church of God ! Farewell in the Lord, 
 and pray thou that I may be perfected.
 
 THE EPISTLE OF IGNATIUS TO THE 
 PHILIPPIANS. 
 
 [IGNATIUS, who is also called Theophoms, to the 
 church of God which is at Philippi, which has 
 obtained mercy in faith, and patience, and love un- 
 feigned: Mercy and peace from God the Father, and 
 
 the Lord Jesus Christ, " who is the Saviour of all men, specially 
 
 of them that believe" l 
 
 CHAP. I. Reason for writing the epistle. 
 
 Being mindful of your love and of your zeal in Christ, 
 which ye have manifested towards us, we thought it fitting to 
 write to you, who display such a godly and spiritual love to 
 the brethren, 2 to put you in remembrance of your Christian 
 course, 3 " that ye all speak the same thing, being of one mind, 
 thinking the same thing, and walking by the same rule of 
 faith," 4 as Paul admonished you. For if there is one God of 
 the universe, the Father of Christ, "of whom are all things;" 5 
 and one Lord Jesus Christ, our [Lord], " by whom are all 
 things;" 5 and also one Holy Spirit, who wrought 6 in Moses, 
 and in the prophets and apostles ; and also one baptism, 
 which is administered that we should have fellowship with 
 the death of the Lord; 7 and also one elect church; there 
 
 1 1 Tim. iv. 10. 
 
 2 Literally, " to your brother-loving spiritual love according to God." 
 
 3 Literally, " course in Christ." 
 
 4 1 Cor. i. 10 ; Phil. ii. 2, iii. 16. 6 1 Cor. viii. 6. 
 
 1 Cor. xii. 11. 
 
 7 Literally, " which is given unto the death of the Lord." 
 
 473
 
 474 APPENDIX. 
 
 ought likewise to be but one faith in respect to Christ. For 
 *' there is one Lord, one faith, one baptism ; one God and 
 Father of all, who is through all, and in all." 1 
 
 CHAP. II. Unity of the three Divine Persons. 
 
 There is then one God and Father, and not two or three ; 
 One who is ; and there is no other besides Him, the only true 
 [God]. For " the Lord thy God," saith [the Scripture], " is 
 one Lord." 2 And again, u Hath not one God created us? 
 Have we not all one Father?"' And there is also one Son, 
 God the Word. For "the only-begotten Son," saith [the 
 Scripture], " who is in the bosom of the Father." 4 And 
 again, " One Lord Jesus Christ." 5 And in another place, 
 " What is His name, or what His Son's name, that we may 
 know?" c And there is also one Paraclete. 7 For "there is 
 also," saith [the Scripture], "one Spirit," 8 since "we have 
 been called in one hope of our calling." 8 And again, " We 
 have drunk of one Spirit," 9 with what follows. And it is 
 manifest that all these gifts [possessed by believers] " worketh 
 one and the self-same Spirit." 10 There are not then either 
 three Fathers, 11 or three Sons, or three Paracletes, but one 
 Father, and one Son, and one Paraclete. Wherefore also the 
 Lord, when He sent forth the apostles to make disciples of 
 all nations, commanded them to " baptize in the name of the 
 Father, and of the Son, and of the Holy Ghost," 12 not into 
 one [person] having three names, nor into three [persons] who 
 became incarnate, but into three possessed of equal honour. 
 
 CHAP. in. Christ was truly born, and died, etc. 
 
 For there is but One that became incarnate, and that 
 neither the Father nor the Paraclete, but the Son only, [who 
 
 1 Eph. iv. 5. 2 Dent. vi. 4 ; Mark xii. 29. 
 
 3 Mai. ii. 10. 4 John L 18. 
 
 6 1 Cor. viii. 6. 6 Prov. xxx. 4. 
 
 1 i.e. '"Advocate" or "Comforter;" comp. John xiv. 16. 
 
 Eph. iv. 4. 1 Cor. xii. 13. 
 
 10 1 Cor. xii. 11. u Comp. Athanasian Creed. 
 12 Matt, xxviii. 19.
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 473 
 
 became so] not in appearance or imagination, but in reality. 
 For " the Word became flesh." 1 For " Wisdom builded for 
 herself a house." 2 And God the Word was born as man, 
 with a body, o,f the Virgin, without any intercourse of man. 
 For [it is written], " A virgin shall conceive in her womb, 
 and bring forth a son.'* 3 He was then truly born, truly grew 
 up, truly ate and drank, was truly crucified, and died, and 
 rose again. He who believes these things, as they really 
 were, and as they really took place, is blessed. He who 
 believeth them not is no less accursed than those who cruci- 
 fied the Lord. For the prince of this world rejoiceth when 
 any one denies the cross, since he knows that the confession 
 of the cross is his own destruction. For that is the trophy 
 which has been raised up against his power, which when he 
 sees, he shudders, and when he hears of, is afraid. 
 
 CHAP. IV. The malignity and folly of Satan. 
 
 And indeed, before the cross was erected, he (Satan) was 
 eager that it should be so ; and he " wrought" [for this end] 
 "in the children of disobedience." 4 He wrought in Judas, 
 in the Pharisees, in the Sadducees, in the old, in the young, 
 and in the priests. But when it was just about to be erected, 
 he was troubled, and infused repentance into the traitor, and 
 pointed him to a rope to hang himself with, and taught him 
 [to die by] strangulation. He terrified also the silly woman, 
 disturbing her by dreams; and he, who had tried every means 
 to have the cross prepared, now endeavoured to put a stop to 
 its erection : not that he was influenced by repentance on 
 account of the greatness of his crime (for in that case he 
 would not be utterly depraved), but because he perceived his 
 own destruction [to be at hand]. For the cross of Christ 
 was the beginning of his condemnation, the beginning of his 
 death, the beginning of his destruction. Wherefore, also, 
 lie works in some that they should deny the cross, be ashamed 
 of the passion, call the death an appearance, mutilate and 
 explain away the birth of the Virgin, and calumniate the 
 
 1 John i. 14. 2 Prov. ix. 1. 
 
 8 Isa. vii. 14. * Eph. ii. 2.
 
 476 APPENDIX. 
 
 [human] nature 1 itself as being abominable. He fights along 
 with the Jews to a denial of the cross, and with the Gentiles 
 to the calumniating of Mary, 2 who are heretical in holding 
 that Christ possessed a mere phantasmal body. 3 For the 
 Leader of all wickedness assumes manifold 4 forms, beguiler 
 of men as he is, inconsistent, and even contradicting himself, 
 projecting one course and then following another. For he 
 is wise to do evil, but as to what good may be he is totally 
 ignorant. And indeed he is full of ignorance, on account 
 of his voluntary want of reason : for how can he be deemed 
 anything else who does not perceive reason when it lies at 
 his very feet? 
 
 CHAP. v. Apostrophe to Satan. 
 
 For if the Lord were a mere man, possessed of a soul and 
 body only, why dost thou mutilate and explain away His 
 being born with the common nature of humanity? Why 
 dost thou call the passion a mere appearance, as if it were 
 any strange thing happening to a [mere] man ? And why 
 dost thou reckon the death of a mortal to be simply an 
 imaginary death ? But if, [on the other hand,] He is both 
 God and man, then why dost thou call it unlawful to style 
 Him " the Lord of glory," 5 who is by nature unchangeable ? 
 Why dost thou say that it is unlawful to declare of the Law- 
 giver who possesses a human soul, " The Word was made 
 flesh," 6 and was a perfect man, and not merely one dwelling 
 in a man? But how came this magician into existence, 
 
 O / 
 
 who of old formed all nature that can be apprehended either 
 by the senses or intellect, according to the will of the Father; 
 and, when He became incarnate, healed every kind of disease 
 and infirmity? 7 
 
 1 The various Gnostic sects are here referred to, who held that matter 
 was essentially evil, and therefore denied the reality of our Lord's in- 
 carnation. 
 
 2 The MS. has ^ayt/ac, " of magic ;" we have followed the emendation 
 proposed by Faber. 
 
 3 Literally, " heretical in respect to phantasy." 
 
 4 Literally, is " various," or " manifold." 
 
 6 1 Cor. ii. 8. John L U. 7 Matt. iv. 23, ix. 35.
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 477 
 
 CHAP. vi. Continuation. 
 
 And how can He be but God, who raises up the dead, 
 sends away the lame sound of limb, cleanses the lepers, 
 restores sight to the blind, and either increases or transmutes 
 existing substances, as the five loaves and the two fishes, and 
 the water which became wine, and who puts to flight thy 
 whole host by a mere word ? And why dost thou abuse the 
 nature of the Virgin, and style her members disgraceful, 
 since thou didst of old display such in public processions, 1 
 and didst order them to be exhibited naked, males in the 
 sight of females, and females to stir up the unbridled lust of 
 males ? But now these are reckoned by thee disgraceful, 
 and thou pretendest to be full of modesty, thou spirit of 
 fornication, not knowing that then only anything becomes 
 disgraceful when it is polluted by wickedness. But when sin 
 is not present, none of the things that have been created are 
 shameful, none of them evil, but all very good. But inas- 
 much as thou art blind, thou revilest these things. 
 
 CHAP. vii. Continuation: inconsistency of Satan. 
 
 And how, again, does Christ not at all appear to thee to 
 be of the Virgin, but to be God over all, 2 and the Almighty ? 
 Say, then, who sent Him ? Who was Lord over Him ? And 
 whose will did He obey? And what laws did He fulfil, 
 since He was subject neither to the will nor power of any 
 one ? And while you deny that Christ was born, 3 you affirm 
 that the unbegotten was begotten, and that He who had no 
 beginning was nailed to the cross, by whose permission I am 
 unable to say. But thy changeable tactics do not escape me, 
 nor am I ignorant that thou art wont to walk with slanting 
 and uncertain 4 steps. And thou art ignorant who really was 
 born, thou who pretendest to know everything. 
 
 1 Reference seems here to be made to obscene heathen practices. 
 
 2 i.e. so as to have no separate personality from the Father. Comp. 
 Epistle to the Tarsians, chap. ii. 
 
 3 Literally, " and taking away Christ from being born." 
 
 4 Literally, " double."
 
 478 APPENDIX. 
 
 CHAP. VIII. Continuation: ignorance of S.ttan. 
 
 For many things are unknown 1 to thee; [such as the fol- 
 lowing] : the virginity of Mary ; the wonderful birth ; who it 
 was that became incarnate ; the star which guided those who 
 were in the east ; the Magi who presented gifts ; the salutation 
 of the archangel to the Virgin ; the marvellous conception of 
 her that was betrothed ; the announcement of the boy-fore- 
 runner respecting the son of the Virgin, and his leaping in. 
 the womb on account of what was foreseen ; the songs of the 
 angels over Him that was born; the glad tidings announced 
 to the shepherds ; the fear of Herod lest his kingdom should 
 be taken from him ; the command to slay the infants ; the 
 removal into Egypt, and the return from that country to the 
 same region: the infant swaddling-bands ; the human registra- 
 tion ; the nourishing by means of milk ; the name of father 
 given to him who did not beget ; the manger because there 
 was not room [elsewhere] ; no human preparation [for the 
 child] ; the gradual growth, human speech, hunger, thirst, 
 journeyings, weariness ; the offering of sacrifices, and then 
 also circumcision, baptism ; the voice of God over Him that 
 was baptized, as to who He was and whence [He had come] ; 
 the testimony of the Spirit and the Father from above ; the 
 voice of John the prophet when it signified the passion by 
 the appellation of "the Lamb;" the performance of divers 
 miracles, manifold healings; the rebuke of the Lord ruling 
 both the sea and the winds; evil spirits expelled; thou thyself 
 subjected to torture, and, when afflicted by the power of Him 
 who had been manifested, not having it in thy power to do 
 anything. 
 
 CHAP. IX. Continuation: ignorance of Satan. 
 
 Seeing these things, thou wast in utter perplexity . a And 
 thou wast ignorant that it was a virgin that should bring 
 forth ; but the angels' song of praise struck thee witli 
 
 1 According to many of the fathers, Satan was in great ignorance as 
 to a multitude of points connected with Christ. 
 * Literally, " thou wast dizzy in the head."
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 479 
 
 astonishment, as well as the adoration of the Magi, and the 
 appearance of the star. Thou didst revert to thy state of 
 [wilful] ignorance, because all the circumstances seemed to 
 thee trifling; 1 for thou didst deem the swaddling-bands, the 
 circumcision, and the nourishment by means of milk con- 
 temptible: 2 these things appeared to thee unworthy of God. 
 Again, thou didst behold a man who remained forty days 
 and nights without tasting human food, along with ministering 
 angels at whose presence thou didst shudder, when first of all 
 thou hadst seen Him baptized as a common man, and knewest 
 not the reason thereof. But after His [lengthened] fast thou 
 didst again assume thy wonted audacity, and didst tempt 
 Him when hungry, as if He had been an ordinary man, not 
 knowing who He was. For thou saidst, " If thou be the 
 
 O / 
 
 Son of God, command that these stones be made bread." 3 
 Now, this expression, " If thou be the Son," is an indication 
 of ignorance. For if thou hadst possessed real knowledge, 
 thou wouldst have understood that the Creator can with equal 
 ease both create what does not exist, and change that which 
 already has a being. And thou temptedst by means of hunger 4 
 Him who nourisheth all that require food. And thou temptedst 
 the very "Lord of glory," 5 forgetting in thy malevolence 
 that " man shall not live by bread alone, but by every word 
 that proceedeth out of the mouth of God." For if thou 
 hadst known that He was the Son of God, thou wouldst also 
 have understood that He who had kept his 6 body from feeling 
 any want for forty days and as many nights, could have also 
 done the same for ever. Why, then, does He suffer hunger ? 
 In order to prove that He had assumed a body subject to the 
 same feelings as those of ordinary men. By the first fact 
 He showed that He was God, and by the second that He was 
 also man. 
 
 1 Literally, " on account of the paltry things." 
 
 2 Literally, " small." 3 Matt. i v . 3. 
 4 Or, " the belly." 1 Cor. ii. 8. 
 8 Some insert, " corruptible.**
 
 480 APPENDIX. 
 
 CHAP. X. Continuation : audacity of Satan. 
 
 Darest thou, then, who didst fall " as lightning" l from the 
 very highest glory, to say to the Lord, " Cast thyself down 
 from hence," 2 [to Him] to whom the things that are not 
 are reckoned as if they were, 3 and to provoke to a display 
 of vainglory Him .that was free from all ostentation ? And 
 didst thou pretend to read in Scripture concerning Him : 
 u For He hath given His angels charge concerning thee, and 
 in their hands they shall bear thee up, lest thou shouldest 
 dash thy foot against a stone ?' H At the same time thou 
 didst pretend to be ignorant of the rest, furtively concealing 
 what [the Scripture] predicted concerning thee and thy 
 servants : " Thou shalt tread upon the adder and the basilisk ; 
 the lion and the dragon shalt Thou trample under foot." 5 
 
 CHAP. XT. Continuation: audacity of Satan. 
 
 If, therefore, thou art trodden down under the feet of the 
 Lord, how dost thou tempt Him that cannot be tempted, 
 forgetting that precept of the lawgiver, "Thou shalt not 
 tempt the Lord thy God ? " ' Yea, thou even darest, most 
 accursed one, to appropriate the works of God to thyself, and 
 to declare that the dominion over these was delivered to thee. 7 
 And thou dost set forth thine own fall as an example to the 
 Lord, and dost promise to give Him what is really His own, 
 if He would fall down and worship thee. 8 And how didst 
 thou not shudder, O thou spirit more wicked through thy 
 malevolence than all other wicked spirits, to utter such words 
 against the Lord ? Through thine appetite 9 wast thou over- 
 come, and through thy vainglory wast thou brought to 
 dishonour: through avarice and ambition dost thou [now] 
 draw on [others] to ungodliness. Thou, O Belial, dragon, 
 apostate, crooked serpent, rebel against God, outcast from 
 Christ, alien from the Holy Spirit, exile from the ranks of 
 the angels, reviler of the laws of God, enemy of all that is 
 
 1 Luke x. 18. 2 Matt. iv. 6. 3 Comp. Rom. iv. 17. 
 
 * Matt. iv. 6. 5 Ps. xci. 13. 6 Deut. vi. 16. 
 
 ' Luke iv. 6. 8 Matt. iv. 9. Or, " belly."
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 481 
 
 lawful, who didst rise up against the first-formed of men, 
 and didst drive forth [from obedience to] the commandment 
 [of God] those who had in no respect injured thee ; thou 
 who didst raise up against Abel the murderous Cain ; thou 
 who didst take arms against Job : dost thou say to the Lord, 
 " If thou wilt fall down and worship me ? " Oh what audacity ! 
 Oh what madness! Thou runaway slave, thou incorrigible 1 
 slave, dost thou rebel against the good Lord ? Dost thou say 
 to so great a Lord, the God of all that either the mind or 
 the senses can perceive, " If thou wilt fall down and wor- 
 ship me?" 
 
 CHAP. xn. The meek reply of Christ. 
 
 But the Lord is long-suffering, and does not reduce to 
 nothing him who in his ignorance dares [to utter] such words, 
 but meekly replies, " Get thee hence, Satan." 2 He does not 
 say, " Get thee behind me" for it is not possible that he 
 should be converted ; but, " Begone, Satan," to the course 
 which thou hast chosen. " Begone" to those things to which, 
 through thy malevolence, thou hast been called. For I know 
 who I am, and by whom I have been sent, and whom it 
 behoves me to worship. For " thou shalt worship the Lord 
 thy God, and Him only shalt thou serve." 3 I know the one 
 [God] ; I am acquainted with the only [Lord] from whom 
 thou hast become an apostate. I am not an enemy of God ; 
 I acknowledge His pre-eminence ; I know the Father, who is 
 the author of my generation. 
 
 CHAP. xin. Various exhortations and directions. 
 
 These things, brethren, out of the affection which I enter- 
 tain for you, I have felt compelled to write, exhorting you 
 with a view to the glory of God, not as if I were a person 
 of any consequence, but simply as a brother. Be ye subject 
 to the bishop, to the presbyters, and to the deacons. Love 
 one another in the Lord, as being the images of God. Take 
 
 1 Or, " that always needs whipping." 
 
 2 Matt. iv. 10. 
 
 3 Matt. iv. 10 ; Deut. vi. 13. 
 
 VOL. I. 2 H
 
 482 APPENDIX. 
 
 heed, ye husbands, that ye love your wives as your own 
 members. Ye wives also, love your husbands, as being one 
 with them in virtue of your union. If any one lives in 
 chastity or continence, let him not be lifted up, lest he lose 
 his reward. Do not lightly esteem the festivals. Despise 
 not the period of forty days, for it comprises an imitation 
 of the conduct of the Lord. After the week of the passion, 
 do not neglect to fast on the fourth and sixth days, distri- 
 buting at the same time of thine abundance to the poor. If 
 any one fasts on the Lord's day or on the Sabbath, except on 
 the paschal Sabbath only, he is a murderer of Christ. 
 
 CHAP. xiv. Farewells and cautions. 
 
 Let your prayers be extended to the church of Antioch, 
 whence also I as a prisoner am being led to Rome. I salute the 
 holy bishop Polycarp ; I salute the holy bishop Vitalius, and 
 the sacred presbytery, and my fellow-servants the deacons ; 
 in whose stead may my soul be found. Once more I bid 
 farewell to the bishop, and to the presbyters in the Lord. 
 If any one celebrates the passover along with the Jews, or 
 receives the emblems of their feast, he is a partaker with those 
 that killed the Lord and His apostles. 
 
 CHAP. xv. Salutations. Conclusion. 
 
 Philo and Agathopus the deacons salute you. I salute the 
 company of virgins, and the order of widows ; of whom may 
 I have joy ! I salute the people of the Lord, from the least 
 unto the greatest. I have sent you this letter through 
 Euphanius the reader, a man honoured of God, and very 
 faithful, happening to meet with him at Rhegium, just as he 
 was going on board ship. Remember my bonds, 1 that I 
 may be made perfect in Christ. Fare ye well in the flesh, 
 the soul, and the spirit, while ye think of things perfect, and 
 turn yourselves away from the workers of iniquity, who cor- 
 rupt the word of truth, and are strengthened inwardly by 
 the grace of our Lord Jesus Christ. 
 
 1 Comp. Col. iv. 18.
 
 THE EPISTLE OF MAEIA THE PEOSELYTE 
 TO IGNATIUS, 
 
 MARY OF CASSOBEL^ 1 TO IGNATIUS. 
 
 | ARIA, a proselyte of Jesus Christ, to Ignatius Theo- 
 phorus, most blessed bishop of the apostolic church 
 which is at Antioch, beloved in God the Father, 
 and Jesus : Happiness and safety. We all 2 beg 
 for theejoy and health in Him. 
 
 CHAP. i. Occasion of the epistle. 
 
 Since Christ has, to our wonder, 3 been made known among 
 us to be the Son of the living God, and to have become man 
 in these last times by means of the Virgin Mary, 4 of the seed 
 of David and Abraham, according to the announcements 
 previously made regarding Him and through Him by the 
 company of the prophets, we therefore beseech and entreat 
 that, by thy wisdom, Maris our friend, bishop of our native 
 Neapolis, 5 which is near Zarbus, 6 and Eulogius, and Sobelus 
 
 1 Nothing can be said with certainty as to the place here referred to. 
 Some have conceived that the ordinary reading, Maria Cassobolita, is 
 ncorrect, and that it should be changed to Maria Castabalitis, supposing 
 the reference to be to Castabala, a well-known city of Cilicia. But this 
 and other proposed emendations rest upon mere conjecture. 
 
 2 Some propose to read, " always." 3 Or, " wonderfully." 
 4 The MS. has, " and." 
 
 6 The MS. has ' H^sXa^jjjr, which Vossius and others deem a mistake 
 for ij^sSaTrijf, as translated above. 
 6 The same as Azarbus (comp. Epist. to Hero, chap. ix.). 
 
 483
 
 484 APPENDIX. 
 
 the presbyter, be sent to us, that we be not destitute of such 
 as preside over the divine word ; as Moses also says, " Let 
 the Lord God look out a man who shall guide this people, 
 and the congregation of the Lord shall not be as sheep which 
 have no shepherd." l 
 
 CHAP. II. -Youth may be allied with piety and discretion. 
 
 But as to those whom we have named being young men, 
 do not, thou blessed one, have any apprehension. For I 
 would have you know that they are wise above the flesh, and 
 are insensible to its passions, they themselves glowing with 
 all the glory of a hoary head through their own 2 intrinsic 
 merits, and though but recently called as young men to 
 the priesthood. 3 Now, call thou into exercise 4 thy thoughts 
 through the Spirit that God has given to thee by Christ, 
 and thou wilt remember 5 that Samuel, while yet a little child, 
 was called a seer, and was reckoned in the company of the 
 prophets, that he reproved the aged Eli for transgression, since 
 he had honoured his infatuated sons above God the author 
 of all things, and had allowed them to go unpunished, when 
 they turned the office of the priesthood into ridicule, and 
 acted violently towards the people. 
 
 CHAP. in. Examples of youthful devotedness. 
 
 Moreover, the wise Daniel, while he was a young man, 
 passed judgment on certain vigorous old men, 6 showing them 
 that they were abandoned wretches, and not [worthy to be 
 reckoned] elders, and that, though Jews by extraction, they 
 were Canaanites in practice. And Jeremiah, when on 
 account of his youth he declined the office of a prophet 
 entrusted to him by God, was addressed in these words: 
 " Say not, I am a youth ; for thou shalt go to all those to 
 whom I send thee, and thou shalt speak according to all that 
 
 1 Num. xxvii. 16, 17. a Literally, " in themselves." 
 
 8 Literally, " in recent newness of priesthood." 
 4 Literally, "call up." 6 Literally, "know." 
 
 6 The ancient Latin version translates upoyfpovrets " cruel old men," 
 which perhaps suits the reference better.
 
 THE SPURIOUS EPISTLES OF IGNATIUS, 485 
 
 I command thee ; because I am with thee." 1 And the wise 
 Solomon, when only in the twelfth year of his age, 2 had 
 wisdom to decide the important question concerning the 
 children of the two women, 3 when it was unknown to whom 
 these respectively belonged ; so that the whole people were 
 astonished at such wisdom in a child, and venerated him as 
 being not a mere youth, but a full-grown man. And he 
 solved the hard questions of the queen of the Ethiopians, 
 which had profit in them as the streams of the Nile [have 
 fertility], in such a manner that that woman, though herself 
 so wise, was beyond measure astonished. 4 
 
 CHAP. iv. The same subject continued. 
 
 Josiah also, beloved of G od, when as yet he could scarcely 
 speak articulately, convicts those who were possessed of a 
 wicked spirit as being false in their speech, and deceivers of 
 the people. He also reveals the deceit of the demons, and 
 openly exposes those that are no gods ; yea, while yet an 
 infant he slays their priests, and overturns their altars, and 
 defiles the places where sacrifices were offered with dead 
 bodies, and throws down the temples, and cuts down the 
 groves, and breaks in pieces the pillars, and breaks open the 
 tombs of the ungodly, that not a relic of the wicked might 
 any longer exist. 5 To such an extent did he display zeal in 
 the cause of godliness, and prove himself a punisher of the 
 ungodly, while he as yet faltered in speech like a child. 
 David, too, who was at once a prophet and a king, and the 
 root of our Saviour according to the flesh, while yet a youth 
 is anointed by Samuel to be king. 6 For he himself says in 
 a certain place, " I was small among my brethren, and the 
 youngest in the house of my father." 7 
 
 1 Jer. i. 7. 
 
 2 Comp. for similar statements to those here made, Epist. to the Mag- 
 nesians (longer), chap. iii. 
 
 3 Literally, " understood the great question of the ignorance of the 
 women respecting their children." 
 
 4 Literally, " out of herself." 6 2 Kings xxii. xxiii. 
 
 6 1 Sam. xvi. 
 
 7 Ps. cl. 1 (in the Septuagint ; not found at all in Hebrew).
 
 486 APPENDIX. 
 
 CHAP. v. Expressions of respect for Ignatius. 
 
 But time would fail me if I should endeavour to enume- 
 rate 1 all those that pleased God in their youth, having been 
 entrusted by God with either the prophetical, the priestly, or 
 the kingly office. And those which have been mentioned 
 may suffice, by way of bringing the subject to thy remem- 
 brance. But I entreat thee not to reckon me presumptuous 
 or ostentatious [in writing as I have done]. For I have set 
 forth these statements, not as instructing thee, but simply as 
 suggesting the matter to the remembrance of my father in 
 God. For I know my own place, 2 and do not compare my- 
 self with such as you. I salute thy holy clergy, and thy 
 Christ-loving people who are ruled under thy care as their 
 pastor. All the faithful with us salute thee. Pray, blessed 
 shepherd, that I may be in health as respects God. 
 
 1 Literally, " to trace up." 
 
 * Literally, "measure" or "limits."
 
 THE EPISTLE OF IGNATIUS TO MAEY AT 
 NEAPOLIS, MAE ZAEBUS, 
 
 JGNATIUS, who is also called Theophorus, to her 
 who has obtained mercy through the grace of the 
 most high God the Father, and Jesus Christ the 
 Lord) who died for us, to Mary, my daughter, 
 
 most faithful, worthy of God, and bearing Christ [in her heart], 
 
 wishes abundance of happiness in God. 
 
 CHAP. i. Acknowledgment of her excellence and wisdom. 
 
 Sight indeed is better than writing, inasmuch as, being one 1 
 of the company of the senses, it not only, by communicating 
 proofs of friendship, honours him who receives them, but 
 also, by those which it in turn receives, enriches the desire 
 for better things. But the second harbour of refuge, as 
 the phrase runs, is the practice of writing, which we have 
 received, as a convenient haven, by thy faith, from so great 
 a distance, seeing that by means of a letter we have learned 
 the excellence that is in thee. For the souls of the good, 
 O thou wisest 2 of women ! resemble fountains of the purest 
 water ; for they allure by their beauty passers-by to drink of 
 them, even though these should not be thirsty. And thy 
 intelligence invites us, as by a word of command, to partici- 
 pate in those divine draughts which gush forth so abundantly 
 in thy soul. 
 
 1 Literally, " a part." Literally, " all-wise." 
 
 487
 
 488 APPENDIX. 
 
 CHAP. ii. His own condition. 
 
 But I, O thou blessed woman, not being now so much my 
 own master as in the power of others, am driven along by 
 the varying wills of many adversaries, 1 being in one sense in 
 exile, in another in prison, and in a third in bonds. But I 
 pay no regard to these things. Yea, by the injuries inflicted 
 on me through them, I acquire all the more the character of 
 a disciple, that I may attain to Jesus Christ. May I enjoy 
 the torments which are prepared for me, seeing that " the 
 sufferings of this present time are not worthy [to be com- 
 pared] with the glory which shall be revealed in us." 2 
 
 CHAP. in. He had complied with her request. 
 
 I have gladly acted as requested in thy letter, 3 having no 
 doubt respecting those persons whom thou didst prove to be 
 men of worth. For I am sure that thou barest testimony to 
 them in the exercise of a godly judgment, 4 and not through 
 the influence of carnal favour. And thy numerous quota- 
 tions of Scripture passages exceedingly delighted me, which, 
 when I had read, I had no longer a single doubtful thought 
 respecting the matter. For I did not hold that those things 
 were simply to be glanced over by my eyes, of which I had 
 received from thee such an incontrovertible demonstration. 
 May I be in place of thy soul, because thou lovest Jesus, the 
 Son of the living God. Wherefore also He Himself says 
 to thee, " I love them that love me ; and those that seek me 
 shall find peace." 5 
 
 CHAP. IV. Commendation and exhortation. 
 
 Now it occurs to me to mention, that the report is true which 
 I heard of thee whilst thou wast at Rome with the blessed 
 
 1 Literally, " by the many wills of the adversaries." 
 
 2 Rom. viii. 18. 
 
 3 Literally, " I have gladly fulfilled the things commanded by thee in 
 the letter." 
 
 * Literally, " by a judgment of God." 
 
 5 Prov. viii. 17 (loosely quoted from LXX.).
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 489 
 
 Pope 1 Linus, whom the deservedly-blessed Clement, a hearer 
 of Peter and Paul, has now succeeded. And by this time 
 thou hast added a hundred-fold to thy reputation ; and may 
 thou, O woinan ! still further increase it. I greatly desired 
 to come unto you, that I might have rest with you ; but 
 " the way of man is not in himself." 2 For the military 
 guard [under which I am kept] hinders my purpose, and 
 does not permit me to go further. Nor indeed, in the state 
 I am now in, can I either do or suffer anything. Where- 
 fore deeming the practice of writing the second resource of 
 friends for their mutual encouragement, I salute thy sacred 
 soul, beseeching of thee to add still further to thy vigour. 
 For our present labour is but little, while the reward which 
 is expected is great. 
 
 CHAP. v. Salutations and good wishes. 
 
 Avoid those that deny the passion of Christ, and His birth 
 according to the flesh : and there are many at present who 
 suffer under this disease. But it would be absurd to admonish 
 thee on other points, seeing that thou art perfect in every 
 good work and word, and able also to exhort others in Christ. 
 Salute all that are like-minded with thyself, and who hold 
 fast to their salvation in Christ. The presbyters and deacons, 
 and above all the holy Hero, salute thee. Cassian my host 
 salutes thee, as well as my sister, his wife, and their very dear 
 children. May the Lord sanctify thee for evermore in the 
 enjoyment both of bodily and spiritual health, and may I see 
 thee in Christ obtaining the crown ! 
 
 1 The original is vdxtf, literally " father." 
 
 2 Jer. x. 23.
 
 THE EPISTLE OF IGNATIUS TO ST JOHN 
 THE APOSTLE, 
 
 IGNATIUS, and the brethren who are ivith him, to 
 
 John the holy presbyter. 
 
 We are deeply grieved at thy delay in 
 
 strengthening us by thy addresses and consola- 
 tions. If thy absence be prolonged, it will disappoint many 
 of us. Hasten then to come, for we believe that it is expe- 
 dient. There are also many of our women here, who are 
 desirous to see Mary [the mother] of Jesus, and wish day by 
 day to run off from us to you, that they may meet with her, 
 and touch those breasts of hers which nourished the Lord 
 Jesus, and may inquire of her respecting some rather secret 
 matters. But Salome also, [the daughter of Anna,] whom 
 thou lovest, who stayed with her five months at Jerusalem, 
 and some other well-known persons, relate that she is full of 
 all graces and all virtues, after the manner of a virgin, fruit- 
 ful in virtue and grace. And, as they report, she is cheerful 
 in persecutions and afflictions, free from murmuring in the 
 midst of penury and want, grateful to those that injure her, 
 and rejoices when exposed to troubles : she sympathizes with 
 the wretched and the afflicted as sharing in their affliction, 
 and is not slow to come to their assistance. Moreover, she 
 shines forth gloriously as contending in the fight of faith 
 against the pernicious conflicts of vicious l principles or 
 conduct. She is the lady -of our new religion and repent- 
 ance, 2 and the handmaid among the faithful of all works of 
 piety. She is indeed devoted to the humble, and she humbles 
 
 1 Literally, " of vices." 
 
 2 Some MSS. and editions seem with propriety to omit this word. 
 
 490
 
 THE SPURIOUS EPISTLES OF IGNATIUS. 491 
 
 herself more devotedly than the devoted, and is wonderfully 
 magnified by all, while at the same time she suffers detrac- 
 tion from the scribes and Pharisees. Besides these points, 
 many relate to us numerous other things regarding her. We 
 do not, however, go so far as believe all in every particular; 
 nor do we mention such to thee. But, as we are informed 
 by those who are worthy of credit, there is in Mary the 
 mother of Jesus an angeh'c purity of nature allied with the 
 nature of humanity. 1 And such reports as these have greatly 
 excited our emotions, and urge us eagerly to desire a sight 
 of this (if it be lawful so to speak) heavenly prodigy and 
 most sacred marvel. But do thou in haste comply with this 
 our desire ; and fare thee well. Amen. 
 
 1 Literally, " a nature of angelic purity is allied to human nature."
 
 A SECOND EPISTLE OF IGNATIUS TO 
 ST JOHN. 
 
 |IS friend l Ignatius to John the holy presbyter. 
 
 If thou wilt give me leave, I desire to go up 
 to Jerusalem, and see the faithful 2 saints who are 
 there, especially Mary the mother, whom they re- 
 port to be an object of admiration and of affection to all. For 
 who would not rejoice to behold and to address her who bore 
 the true God from her 3 own womb, provided he is a friend 
 of our faith and religion I And in like manner [I desire to 
 see] the venerable James, who is surnamed Just, whom they 
 relate to be very like Christ Jesus in appearance, 4 in life, 
 and in method of conduct, as if he were a twin-brother of the 
 same w r omb. They say that, if I see him, I see also Jesus 
 Himself, as to all the features and aspect of His body. More- 
 over, [I desire to see] the other saints, both male and female. 
 Alas ! why do I delay ? Why am I kept back ? Kind 5 
 teacher, bid me hasten [to fulfil my wish], and fare thou 
 well. Amen. 
 
 1 Literally, " his own." * Some omit this word. 
 
 3 Literally, "of herself." Some read, instead of " de se," " deorum," 
 when the translation will be, " the true God of gods." 
 
 4 Or, " face." Some omit the word. 6 Or, " good." 
 
 432
 
 THE EPISTLE OF IGNATIUS TO THE 
 VIEGIN 1AEY. 
 
 \Ei~Rfriend 1 Ignatius to the Christ-bearing Mary. 
 
 Thou oughtest to have comforted and consoled 
 me who am a neophyte, and a disciple of thy 
 [beloved] John. For I have heard things wonder- 
 ful to tell respecting thy [son] Jesus, and I am astonished 
 by such a report. But I desire with my whole heart to ob- 
 tain information concerning the things which I have heard 
 from thee, who wast always intimate and allied with Him, and 
 who wast acquainted with [all] His secrets. I have also writ- 
 ten to thee at another time, and have asked thee concerning 
 the same things. Fare thou well ; and let the neophytes 
 who are with me be comforted of thee, and by thee, and in 
 thee. Amen. 
 
 REPLY OF THE BLESSED VIRGIN TO THIS LETTER. 
 
 The lowly handmaid of Christ Jesus to Ignatius, her beloved 
 fellow-disciple. 
 
 The things which thou hast heard and learned from John 
 concerning Jesus are true. Believe them, cling to them, and 
 hold fast the profession of that Christianity which thou hast 
 embraced, and conform thy habits and life to thy profession. 
 Now I will come in company with John to visit thee, and 
 those that are with thee. Stand fast in the faith, 2 and show 
 thyself a man ; nor let the fierceness of persecution move thee, 
 but let thy spirit be strong and rejoice in God thy Saviour. 3 
 Amen. 
 
 1 Literally, " her own." 2 1 Cor. xvi. 13. 8 Luke i. 47. 
 
 493
 
 INDEX OF SUBJECTS. 
 
 Abel, 9. 
 
 Abraham, 14, 19, 21. 
 
 Adultery, 352. 
 
 Afflictions, 391. 
 
 Alms-giving, 350. 
 
 Angels, the two attendant on man, 
 
 359. 
 
 Anger, 357-359. 
 Animals, cloven-footed, 109. 
 
 ruminant, 119. 
 
 forbidden or allowed as food to 
 
 Israel, spiritual significance of, 
 118, 119. 
 
 Antichrist, 73, 105. 
 
 Antioch, church at, 169, 218, 266. 
 
 Antiochians, supposed Epistle of Ig- 
 natius to them, 461-466 ; wherein 
 he speaks of his bonds, of the 
 true doctrine concerning Christ 
 against the views of the early 
 heretics, and exhorts them to 
 certain duties. 
 
 Apostates, 400. 
 
 Apostles, ordinances as to the 
 ministry, 38, 39. 
 
 Baptism prefigured in Old Testa- 
 ment, 120. 
 Barnabas, who he was, 99. 
 
 his epistle, 101-135 ; wherein he 
 
 warns his readers against Juda- 
 ism, and seeks to explain some 
 Jewish customs. 
 
 Believers, a spiritual temple, 128, 
 129 ; what Christ is to them, 
 55, 56, 159, 313. 
 
 Benediction, forms of, 49, 77, 135, 
 169, 238, 254. 
 
 Birds, allowed as food to Israel, 129. 
 
 Bishop, subjection to him, 148, 149, 
 151, 152, 186, 190, 197, 206, 
 222, 228, 233, 237, 251. 
 
 - though youthful, to be obeyed, 
 173-175. 
 
 Bishop to be consulted in all things^ 
 176, 178, 248. 
 
 to be honoured, 249, 250. 
 
 duties of, 258, 259-262, 274. 
 Blessings, divine, how obtained, 28, 
 
 33, 55. 
 
 to be sought, 48, 76, 313. 
 Brazen serpent, 123. 
 Burrhus of Ephesus, 147. 
 
 Cain, 9. 
 
 Chastisement, 47 ; of children, 32G, 
 329. 
 
 Christ, His person, 158, 124, 153, 
 163, 165, 166, 168, 177-180, 184, 
 199, 202, 215, 226, 235, 240, 
 243, 245, 260, 310, 315, 386, 
 418, 456, 457, 462, 463, 469, 
 475. 
 
 His sufferings, 23, 107, 114, 122, 
 
 184, 190, 199, 203, 226, 235, 
 
 236, 240, 243, 246, 312, 386, 
 456, 475. 
 
 His resurrection, 25, 70, 200, 
 
 241, 242. 
 
 His second coming, 24, 70, 184, 
 
 243. 
 
 the source of blessings, 33, 55, 
 
 235, 312, 313. 
 Chastity, 352. 
 Christians, heirs of the covenant, 124. 
 
 true and false, 162, 176. 
 
 manners of, 307 ; their relation 
 
 to the world, 308, 375. 
 
 called children, 442. 
 
 Church, order in the, 3d, 3", 251 ; 
 order of ministers in, 36 ; the 
 regard Moses had for order in. 
 37 ; the regard the apostles had 
 for order in, 38 ; this order dis- 
 turbed by the wicked, 39-41. 
 
 in its progress, compared to a 
 
 tower which is building, 333- 
 340, 407, 416. 
 
 495
 
 496 
 
 INDEX OF SUBJECTS. 
 
 Circumcision, spiritual meaning of, 
 
 115, 116. 
 Clement, introductory notice of, 3-5. 
 
 his first epistle, 8-49. 
 
 preface to second epistle, 53. 
 
 second epistle, 55-66. 
 Commandments, of God, 71. 
 
 of Hennas, 349-370 ; how they 
 
 can be kept, 371-373. 
 Confession of sin, 44. 
 
 of Christ, 57, 162. 
 Conformity to Christ, 111. 
 Corinthians, Epistle of Clement to, 
 
 wherein he commends them, 
 7-9 ; shows the effects of envy 
 among them, 9, 1U, 41 ; exhorts 
 them to repentance, 12 ; to hu- 
 mility, 16, 18, 21 ; to peace, 21 ; 
 to good works, 30 ; to church 
 order, 34-41 ; to brotherly love, 
 42-47. 
 
 Crocus of Ephesus, 147. 
 
 Cross, the, of Christ prefigured in 
 Old Testament, 121, 123. 
 
 the glory of, 165. 
 
 Covenant, the, lost by the Jews, 
 
 106 ; who are heirs of, 124. 
 Covetousness, 75. 
 
 Damas, bishop of Magnesia, 172. 
 Danaids, martyrdom of, 11. 
 Daniel, 173. 
 
 Darkness, the way of, 133. 
 David, his humility, 20. 
 Deacons, 177, 191, 228, 464. 
 Desire, the twofold, 370, 371. 
 Devil, snares of the, 188, 232, 251. 
 
 not to be feared, 361, 371, 373. 
 
 how resisted, 373, 374. 
 Diognetus, Epistle to, wherein the 
 
 writer shows why he wrote it, 
 303 ; the vanity of idols, 304 ; 
 the superstitions of the Jews, 
 305 ; the manifestation of Christ, 
 309 ; the state of the world be- 
 fore Christ came, 311 ; why 
 Christ came so late, 312; the 
 blessings He brings, 313 ; the 
 importance of divine knowledge, 
 315. 
 
 Dircae, martyrdom of, 11. 
 
 Doctrines, false, 73, 164, 176, 179, 
 201. 
 
 profound, 198. 
 
 Duties, Christian, 70, 71, 74, 131, 
 132, 341, 349, 370, 376, 384. 
 
 of deacons, etc., 72. 
 
 of presbyters, etc., 72, 73. 
 
 relative, 226-229, 459, 464, 470. 
 
 Duties of husbands and wives, 8, 71, 
 262, 352, 355, 464. 
 
 of the Christian flock, 8, 263. 
 
 Ebionite, 231. 
 
 Elm tree, similitude of, 377. 
 Enoch, 13. 
 
 Envy, its effects on Corinthian church, 
 9, 40, 41 ; on the church in all 
 
 nrrpa Q.I 9 
 
 Cl^CO, l/*l. 
 
 Ephesians, Epistle of Ignatius to, 
 145-169 ; he commends them, 
 146, 154, 157, 1GO ; exhorts 
 them to unity, 148, 156, 167 ; 
 to various duties, 157-163 ; 
 warns against false teachers and 
 doctrines, 155, 156, 163, 1G4 ; 
 Syriac version of epistle, 277. 
 
 Esther, her example, 40. 
 
 Eucharist, 226, 248. 
 
 Evil deeds, 361, 362, 422, 459. 
 
 desires, 370. 
 
 speaking, 349. 
 
 Example of Christ, 18, 74, 158. 
 Examples of love, 44, 46. 
 
 Faith, 69, 155, 161, 186, 191, 234, 
 
 240, 246, 311, 313, 339, 349, 
 
 359, 364, 419. 
 Falsehood, 350. 
 Fasting, 73 ; the acceptable, 104, 
 
 381 ; a type of Christ, 112. 
 Fathers exhorted, 227. 
 Fear of God, 159, 196, 349, 361, 
 
 371. 
 Fish, Israel may not eat, spiritual 
 
 significance of, 118. 
 
 Goat, the, sent away, 1 13. 
 God, His character, 22, 26, 27, 30, 
 311, 312, 461. 
 
 how to draw near and serve Him, 
 
 27, 28, 62, 70, 376, 380. 
 
 imitators of, 313 ; of faith io, 
 
 349. 
 
 Good deeds, 362. 
 Gospel superior to law, 235, 236. 
 Grace, 315. 
 
 Graces, Christian, 76, 340, 419. 
 Grief, 366. 
 
 Happiness, 313. 
 
 Harmony in the church, 177. 
 
 Heretics, views of early, 73, 195, 
 
 201, 203, 231, 244, 247, 248, 
 
 456. 
 Hennas, Pastor of, introductory 
 
 notice of, 319. 
 
 his Jive visions, wherein, after ad
 
 INDEX OF SUBJECTS. 
 
 497 
 
 Hennas 
 
 monitions to himself, he is shown 
 the church arising as a glorious 
 tower, 323-348. 
 
 hia commandments, twelve in 
 
 number, embracing Christian 
 duties, 349-374. 
 
 his similitudes, nine in number, 
 
 375-435. 
 
 Hero, deacon of Antioch, epistle of 
 Ignatius to him, 467-473 ; where- 
 in he is exhorted to earnest- 
 ness and moderation, cautioned 
 against false teachers, instructed 
 as to certain duties, and pointed 
 out as the future bishop of 
 Antioch. 
 
 Holy Spirit, 155, 163, 229, 230, 358, 
 366, 368, 386, 474. 
 
 Holiness, 28, 70, 71. 
 
 Humility enjoined, 8, 16, 22, 158, 
 185; of Christ, 18; of saints, 19, 
 20. 
 
 Husbands, duty of, 227, 263, 275, 
 352, 464. 
 
 Hyssop, 115. 
 
 Idols, vanity of, 303, 304. 
 Ignatius, mentioned by Polycarp, 
 
 76, 77; introductory note to his 
 
 epistles, 139-144. 
 
 Epistle to the Ephesians, 145-169. 
 
 Epistle to the Magnesians, 171- 
 
 178. 
 
 Epistle to the Trallians, 159-206. 
 
 Epistle to the Romans, 207-220. 
 
 Epistle to the Philadelphians, 
 
 222-238. 
 
 Epistle to the Smyrnseans, 239- 
 
 255. 
 
 Epistle to Polycarp, 257-267. 
 
 Syriac versions of his Epistles to 
 
 Polycarp, Ephesians, Romans, 
 274-285. 
 
 Tn them ho speaks of his bonds, 
 
 169, 172, 185, 192, 208, 251, 252; 
 his desire for martyrdom, 209, 
 213, 214, 218, 291; seeks the 
 prayers of the churches, 157, 
 205, 229; speaks of his need of 
 humility, 193; of his knowledge, 
 194, 233. 
 
 Account of his martyrdom, 291- 
 
 297; condemned by Trajan, 292; 
 sails to Smyrna, 293; writes to 
 the churches, 294; is brought to 
 Rome, 295; is devoured by wild 
 beasts at Rome, 296; appears in 
 a vision after death, 297. 
 VOL. I. 
 
 Ignatius, spurious Epistles of. In- 
 troductory note, 451-453; to 
 the Tarsians, 455; to the An- 
 tiochians, 461; to Hero, a deacon 
 of Antioch, 467 ; to the Philip- 
 pians, 473-482; to, from Maria 
 the Proselyte, 484 ; to Mary 
 at Neapolis, 487; to John the 
 Apostle, 490; a second Epistle 
 to John, 492; to the Virgin 
 Mary, 493. 
 
 Imitators of God, 313; of Christ, 149, 
 198, 215. 
 
 Impure thoughts, 324, 326. 
 
 Isaac, 29. 
 
 Jacob, 10, 29. 
 
 James the Just, 482. 
 
 Jews not heirs of covenant, 124. 
 
 superstitions of, 305. 
 
 observances of, 306. 
 Jewish sacrifices abolished, 102. 
 John the Apostle, Epistles of Igna- 
 tius to him, 490, 492. 
 
 Jonah, 12. 
 
 Josiah, 174. 
 
 Judaizing teachers, 182, 183, 230. 
 
 Judas, 442. 
 
 Judith, 46. 
 
 Judged in the flesh, 61. 
 
 Justification, 29, 30. 
 
 Kingdom of God looked for, 63. 
 Knowledge, 107, 130, 313, 315. 
 
 Law of Christ, 131. 
 Life, 215, 315, 401. 
 Light, way of, 131. 
 Lot, his example, 14. 
 Lord's day, 181. 
 Love commended, 42, 161. 
 
 brotherly, 42, 43, 161. 
 
 Moses an example of, 44. 
 
 other examples of, 40. 
 
 to God, 162, 246, 313. 
 Luxury, 391-393. 
 
 Magnesians, Epistle of Ignatius to, 
 171-178 ; wherein he shows the 
 honour and submission due by 
 them to their bishop, 173-179, 
 186; warns against Judaism and 
 false doctrine, 179-183. 
 
 Marriage, 227, 272, 355. 
 
 Martyrdom of Polycarp, 85-95. 
 
 of Ignatius, 291-297. 
 Martyrs, 11, 84, 212, 314, 333. 
 Maries, the, in the gospels, 447. 
 Mary at Neapolis, Epistle of Igna- 
 
 2 i
 
 498 
 
 INDEX OF SUBJECTS. 
 
 Mary at Neapolis , 
 
 this to, in answer to a letter 
 from her. He speaks of his 
 state, and his desire to see her, 
 487. 
 
 Maria the Proselyte, her letter to 
 Ignatius requesting that other 
 labourers be sent to her church, 
 484-486. 
 
 Mary, the Virgin, supposed letter of 
 Ignatius to her, and her reply 
 to the same, 493. 
 
 Matthew and Mark's Gospels ac- 
 cording to Papias, 446. 
 
 Messengers of Magnesian church, 
 172. 
 
 to be sent to Antioch, 2G6. 
 Millennium, 445. 
 
 Ministers, order of, in church, 36, 
 
 39. 
 Moses, 10, 20, 122-127 ; quelling 
 
 strife, 37; his love for Israel, 44. 
 Mountains, similitude of, by Hennas, 
 
 405, 421. 
 
 Mystery of circumcision, 116, 117. 
 Mysteries, three, hid from Satan, 166. 
 
 Noah, 12, 13. 
 Nicolaitans, 203, 232, 233. 
 
 Obedience to God, 16, 22, 381, 384. 
 
 to Christ, 33. 
 
 Office-bearers of church at Ephesus, 
 147; at Magnesia, 172; at Phila- 
 delphia, 237. 
 
 Onesimus, bishop of Ephesus, 147. 
 
 Order in the church, 35, 36, 251. 
 
 Papias, fragments of, 441. 
 
 Patience, 74, 356, 419. 
 
 Paul and Peter, martyrdom of, 11. 
 
 Peace, 17, 21 ; of universe, 21 ; of 
 church, 45. 
 
 Philadelphians, Epistle of Ignatius 
 to them, consisting chiefly of 
 exhortations to unity, 228-238. 
 
 Philippians, Epistle of Polycarp to 
 them, consisting of commenda- 
 tions of them, and exhortations 
 to Christian duties, 69-77. 
 
 Supposed Epistle of Ignatius to 
 
 them, wherein he declares the 
 unity of the Godhead, also facts 
 in the history of Christ; shows 
 the malignity, folly, inconsis- 
 tency, and ignorance of Satan, 
 and concludes with exhorta- 
 tions, 473-482. 
 Phcenix, the, 25. 
 
 Polybius, bishop of Tralles, 190, 192. 
 
 Polycarp. Introductory notice, G7; 
 his epistle, 69; his humility, 71; 
 his praise of Paul, 71; he is be- 
 trayed, 86; he refuses to revile 
 Christ, 88; confesses Christ, 89; 
 his last prayer, 91; in the fire, 
 92; his body burned, 93. 
 
 mentioned by Ignatius, 169, 254 ; 
 
 Epistle of Ignatius to him, con- 
 sisting of counsels as to his 
 work, 257 - 267 ; Syriac version 
 of the same, 273. 
 
 Prayer, 73, 76, 157, 179, 258, 278, 
 363, 378. 
 
 Prayers requested, 169, 189, 218, 
 229. 
 
 Presbyters, 39; duties of, 72, 205, 
 464. 
 
 Presbytery, submission to, 148, 149, 
 151, 191, 248; its function, 197. 
 
 Priestly office, contention regarding, 
 37, 38. 
 
 Prophets, the, speak of Christ, 109; 
 to be esteemed, 229 ; how to 
 judge aright of such in the 
 church, 367-370. 
 
 Purification, 106, 107. 
 
 Purity of heart, 27, 470. 
 
 of conduct, 387. 
 
 Quintus the apostate, 85. 
 
 Rahab, her example, 15. 
 
 Red heifer, 114. 
 
 Repentance, 12, 13, 60, 320, 344, 
 
 346, 354, 374, 380, 388, 394, 
 
 400, 404, 423, 425, 433. 
 Reprobate men, various classes of, 
 
 334-339 
 Resurrection, Christ's, 26, 70, 200, 
 
 241. 
 
 our, 26, 70, 72, 458. 
 Revelation, inspiration of the, 447. 
 Riches, 377, 378. 
 
 Righteous, the, their sufferings, 39; 
 we should cleave to them, 40. 
 
 distinguished, 379, 380. 
 Romans, Epistle of Ignatius to, 
 
 wherein he expresses his desire 
 for martyrdom, and his reasons 
 for the same, 207-220. 
 
 Syriac version of the same, 281- 
 
 285. 
 
 Sabbath, the true, 127; how to be 
 
 kept, 181. 
 
 Sacrifices, Jewish, abolished, 103. 
 Sadness of heart condemned, 356.
 
 INDEX OF SUBJECTS. 
 
 499 
 
 Saints, examples of, 13-15, 19. 
 
 their reward, 444. 
 Salutations to churches, etc., 7, 69, 
 
 145, 171, 187, 205, 207, 218, 221, 
 238, 254, 266, 460, 466. 
 
 Salvation, 56, 108, 172, 230, 313. 
 
 Samuel, 173, 175. 
 
 Satan, his malignity, folly, inconsis- 
 tency, ignorance, 475-481. 
 
 Schismatics, how to be dealt with, 
 223-225. 
 
 Sedition in church of Corinth, 9. 
 
 to be avoided, 17. 
 Self-conceit condemned, 35. 
 Self-restraint enjoined, 362. 
 
 Sheep and shepherd, similitude of, by 
 Hermas, 389. 
 
 Similitudes of Hermas, 375-425. 
 
 Sinners, 380. 
 
 Sins confessed, 43, 44, 324. 
 
 Slaves, duty of, 261, 275. 
 
 Smyrnseans, Epistle of Ignatius to, 
 239-255 ; wherein he states inci- 
 dents in the history of Christ, 
 240-243 ; gives views of early 
 heretics, 243-248 ; and enjoins 
 submission to their bishop, 248- 
 251. 
 
 Strife, its effects, 40, 41. 
 
 Christian, 59. 
 Submission to Christ, 33. 
 
 to one another, 34. 
 
 of authors of sedition, 47. 
 Sufferings of Christ. See Christ. 
 
 of men, 390, 391. 
 
 Swine not allowed as food to Israel, 
 117, 118. 
 
 Tarsians, supposed Epistle of Ignatius 
 to them, 455-460 ; wherein he 
 speaks of his sufferings, the true 
 doctrine concerning Christ as 
 against prevailing errors, and 
 exhorts to duties. 
 
 Teachers, false, 153, 155, 156, 247, 
 463, 468. 
 
 fate of such, 163. 
 Temple, Jewish view of, 128. 
 
 the true, 128, 129. 
 Temptation of Christ, 479. 
 Testament given to Moses and to us, 
 
 125, 126. 
 Thoughts, sinful, 323-326. 
 
 Tower, church compared to, 333-344, 
 407-416. 
 
 Traditions, Jewish, 112, 114. 
 
 Trallians, Epistle of Ignatius to, 189; 
 wherein he commends them, 190; 
 exhorts them to be subject to 
 their spiritual rulers, 190-192 ; 
 warns them against heretics, 
 194, 198, 203, 204; shows the 
 reality of the history given us of 
 Christ, 199-203. 
 
 Trees in winter and summer, the 
 similitude of, 379, 380. 
 
 Tribulation, 346, 347. 
 
 Unbelievers, 246. 
 
 Unity, exhortations to, 148-150, 168, 
 
 179, 186, 205, 223, 225, 226, 
 
 233, 234. 
 Unity of Godhead, 474, 
 
 Valens the presbyter, 75. 
 
 Vice forsaken and virtue followed, 
 
 61, 70. 
 
 Vine, the similitude of, 377. 
 Vineyard, similitude of, 382. 
 Virgins exhorted, 226, 227. 
 Virgin Mary, supposed letter of 
 
 Ignatius to her, and her reply, 
 
 493. 
 Visions, five, seen by Hermas, 324, 
 
 328, 333, 344, 347. 
 
 Water of baptism prefigured in Old 
 
 Testament, 120. 
 Way, the, of light, 131, 132. 
 
 of darkness, 133. 
 Widows, 71, 228, 261, 465. 
 Willow and its branches, similitude 
 
 of, 395-404. 
 Wives, duties of, 8, 71, 226, 262, 275, 
 
 465, 470. 
 Works, good, 7, 8, 23, 30, 31, 32, 70, 
 
 71, 75, 131, 362, 363, 371, 376, 
 
 380, 383, 435. 
 
 evil, 9, 32, 70, 362, 419, 459, 465. 
 World, how we are to regard it, 58, 
 
 308, 375. 
 
 its state before Christ's coming, 
 
 311. 
 Worship of God, 161, 179. 
 
 Youthful piety, 484, 485.
 
 INDEX OF TEXTS. 
 
 Gen. i. 26, 
 
 page 108, 111. 
 
 Exod. xxxiii. 1, page 
 
 110. 
 
 i. 26, 27, 
 
 30, 462. 
 
 xxxiv. 28, 
 
 106. 
 
 i. 28, 
 
 30, 111, 112. 
 
 Lev. xi. 
 
 117. 
 
 ii. 2, 
 
 127. 
 
 xx. 24, 
 
 110. 
 
 ii. 23, 
 
 12. 
 
 Num. xi. 26, 27, 
 
 331. 
 
 iii. 19, 
 
 181. 
 
 xii. 3, 
 
 158, 1S5. 
 
 iv. 3-8, 
 
 10. 
 
 xii. 7, 
 
 20. 
 
 V.I, 
 
 462. 
 
 xii. 10, 
 
 37. 
 
 v. 24, 
 
 13. 
 
 xii. 14, 15, 
 
 10. 
 
 vii. 
 
 12. 
 
 xvi. 
 
 44. 
 
 ix. 3, 
 
 467. 
 
 xvi. 1, 31, 
 
 175. 
 
 ix. 6, 
 
 462. 
 
 xvi. 33, 
 
 10. 
 
 xii. 1-3, 
 
 14. 
 
 xvii. 
 
 38. 
 
 xiii. 14-16, 
 
 14. 
 
 xviii. 8, 
 
 396. 
 
 xiv. 14, 
 
 117. 
 
 xviii. 27, 
 
 28. 
 
 xv. 5, 6, 
 
 14. 
 
 xxi. 6-9, 
 
 123, 242. 
 
 xv. 6, 
 
 125. 
 
 xxvii. 17, 
 
 471, 484. 
 
 xvii. 5, 
 
 125. 
 
 Dent. iv. 1, 
 
 118. 
 
 xvii. 26, 27, 
 
 117. 
 
 v. 12, 
 
 127. 
 
 xviii. 27, 
 
 19, 185. 
 
 vi. 4, 
 
 461, 474. 
 
 xix. 24, 
 
 462. 
 
 vi. 5, 
 
 246. 
 
 xxi. 22, 
 
 14. 
 
 vi. 13, 
 
 481. 
 
 xxii. 17, 
 
 29. 
 
 vi 16, 
 
 480. 
 
 xxii. 29, 
 
 129. 
 
 ix. 12, 
 
 45, 106, 126. 
 
 xxv. 21, 23, 
 
 124. 
 
 x. 16, 
 
 116. 
 
 xxvii. 41, 
 
 10. 
 
 xiii. 6, 8, 
 
 225. 
 
 xxviii. 4, 
 
 29. 
 
 xiv. 
 
 117. 
 
 xxviii. 14, 
 
 183. 
 
 xviii. 15, 
 
 462. 
 
 xxxvii. 
 
 10. 
 
 xxvii. 15, 
 
 123. 
 
 xlviii. 11, 
 
 9,124. 
 
 xxxi. 7, 23, 
 
 471. 
 
 xlviii. 18, 19, 125. 
 
 xxxii. 8, 9, 
 
 27. 
 
 xlix. 10, 
 
 236. 
 
 xxxii. 15, 
 
 9,164 
 
 Exod. ii. 14, 
 
 10. 
 
 1 Sam. iii. 1, 
 
 173. 
 
 iii. 11, 
 
 20. 
 
 viii. 7, 
 
 175. 
 
 iv. 10, 
 
 20, 185. 
 
 xiii. 11, 
 
 175. 
 
 xiv. 
 
 44. 
 
 xviii. 18, 
 
 228. 
 
 xvi. 8, 
 
 175. 
 
 2 Sam. vii. 18, 
 
 228. 
 
 xvii. 14, 
 
 123. 
 
 xviii. 14, 
 
 175. 
 
 xx. 8, 
 
 127. 
 
 xx. 22, 
 
 175. 
 
 xxiv. 18, 
 
 125. 
 
 1 Kinga iii. 16, 
 
 174. 
 
 xxxi. 18, 
 
 106, 125. 
 
 xviii. 8, 
 
 10. 
 
 xxxii. 7, 
 
 45,106,126. 
 
 2 Kings xxii. xxiii. 
 
 174, 485. 
 
 xxxii. 28, 
 
 106. 
 
 1 Chron. xvii. 16, 
 
 185. 
 
 xxxii. 32, 
 
 45. 
 
 2 Chron. xx. 7, 
 
 14. 
 
 
 500 

 
 INDEX OF TEXTS. 
 
 501 
 
 2 Chron. xxvi. 20, page 175. 
 
 Pa. civ. 4, 
 
 page 33. 
 
 xxxi. 14, 
 
 28. 
 
 civ. 15, 
 
 467. 
 
 Esther vii. viii. 
 
 46. 
 
 ex. 1, 
 
 33, 124, 457. 
 
 Job i. 1, 
 
 20. 
 
 cxvi. 12, 
 
 55, 217. 
 
 iv. 16-21, 
 
 35. 
 
 cxviii. 12, 
 
 110. 
 
 v. 1-5, 
 
 35. 
 
 cxviii. 18, 
 
 47. 
 
 v. 17-26, 
 
 47. 
 
 cxviii. 19, 20, 
 
 42. 
 
 xi. 2, 3, 
 
 28. 
 
 cxviii. 22, 24, 
 
 110. 
 
 xiv. 4, 5, 
 
 20. 
 
 cxviii. 25, 26. 
 
 40. 
 
 xv. 15, 
 
 35. 
 
 cxix. 1, 
 
 156. 
 
 xix. 25, 26, 
 
 26. 
 
 cxix. 21, 
 
 225. 
 
 xxx. 19, 
 
 185. 
 
 cxix. 120, 
 
 109. 
 
 xxxi. 13, 15, 
 
 228, 465. 
 
 cxxx. 3, 
 
 182. 
 
 xxxii. 8, 9, 
 
 173. 
 
 cxxxi. 2, 
 
 158. 
 
 xxxviii. 11, 
 
 22. 
 
 cxxxix. 7-10, 
 
 27. 
 
 Ps. i. 1, 
 
 119. 
 
 cxxxix. 15, 
 
 34. 
 
 i. 3-6, 
 
 121. 
 
 cxli. 5, 
 
 47. 
 
 ii. 7, 8, 
 
 33. 
 
 cl. 1, 
 
 485. 
 
 ii. 11, 
 
 70. 
 
 Prov. i. 6, 
 
 111. 
 
 iii. 6, 
 
 26. 
 
 i. 17, 
 
 108. 
 
 iv. 5, 
 
 76. 
 
 i. 23, 31, 
 
 48. 
 
 v. 6, 
 
 469. 
 
 ii. 21, 22, 
 
 17. 
 
 vi. 5, 
 
 249. 
 
 iii. 12, 
 
 47. 
 
 vi. 12, 
 
 181. 
 
 iii. 34, 
 
 28, 151. 
 
 vii. 4, 
 
 158. 
 
 vii 3, 
 
 9. 
 
 xii. 3-5, 
 
 18. 
 
 viii. 17, 
 
 448. 
 
 xviii. 25, 26, 
 
 40. 
 
 viii. 22, 23, 
 
 25, 458. 
 
 xviii. 44, 
 
 115. 
 
 viii. 27, 30, 
 
 457. 
 
 xix. 1-3, 
 
 27. 
 
 ix. 1, 
 
 241, 475, 
 
 xxii. 6-8, 
 
 19. 
 
 x. 24, 
 
 296. 
 
 xxii. 17, 19, 
 
 110. 
 
 x. 25, 
 
 153. 
 
 xxii. 21, 
 
 109. 
 
 xi. 3, 
 
 153. 
 
 xxii. 23, 
 
 112. 
 
 xiv. 29, 
 
 470. 
 
 xxiv. 1, 
 
 45. 
 
 xv. 27, 
 
 470. 
 
 xxviii. 7, 
 
 26. 
 
 xviii. 9, 
 
 196. 
 
 xxxii. 1, 2, 
 
 43. 
 
 xviii. 17, 
 
 185. 
 
 xxxii. 10, 
 
 24. 
 
 xx. 27, 
 
 23. 
 
 xxxiv. 9, 
 
 331. 
 
 xxii. 29, 
 
 152. 
 
 xxxiv. 11-13, 
 
 116. 
 
 xxiii. 24, 
 
 228. 
 
 xxxiv. 11-17, 
 
 24. 
 
 xxiv. 21, 
 
 249. 
 
 xxxvii. 35-37, 
 
 17. 
 
 xxvii. 2, 
 
 34. 
 
 xli. 10, 
 
 203. 
 
 xxx. 4, 
 
 474 
 
 xliL 2, 
 
 111. 
 
 Eccles. ii. 25, 
 
 468. 
 
 1. 14, 15, 
 
 44. 
 
 xii. 13, 
 
 360. 
 
 1. 16-23, 
 
 32. 
 
 Song of Sol. L 3, 4, 164. 
 
 Ii. 1-17, 
 
 21. 
 
 ii. 15, 
 
 224. 
 
 Ii. 12, 
 
 229. 
 
 Isa. i. 2, 10, 
 
 116. 
 
 Ii. 17, 
 
 44. 
 
 i. 6-9, 
 
 109. 
 
 Ii. 19, 
 
 , 104. 
 
 i. 11-14, 
 
 103. 
 
 Ixii. 4, 
 
 17. 
 
 i. 13, 
 
 128. 
 
 Ixviii. 5, 
 
 468. 
 
 L 16, 18, 20, 
 
 13. 
 
 Ixviii. 7. 
 
 455. 
 
 i. 19, 
 
 467. 
 
 Ixix. 31, 32, 
 
 44. 
 
 iii. 9, 
 
 110. 
 
 Ixxviii. 36, 37, 
 
 17. 
 
 v. 
 
 129. 
 
 Ixxxii. 8, 
 
 203. 
 
 v. 21, 
 
 107. 
 
 Ixxxv. 9, 
 
 196. 
 
 v. 26, 
 
 240. 
 
 Ixxxix. 21, 
 
 20. 
 
 vi. 3, 
 
 31. 
 
 xc. 4, 
 
 127. 
 
 vii. 14, 
 
 166, 462, 475. 
 
 xcl 13, 
 
 480. 
 
 viii. 14, 
 
 109.
 
 502 
 
 INDEX OF TEXTS. 
 
 Isa. ix. 6, 
 
 page 462. 
 
 Ezek. xxxiii. 11, 
 
 page 12, 238. 
 
 xi. 6, 
 
 443. 
 
 xxxvi. 26, 
 
 111. 
 
 xvi. 1, 2, 
 
 120. 
 
 xlvii. 12, 
 
 121. 
 
 xxvi. 20, 
 
 43. 
 
 Dan. ii. 44, 
 
 178. 
 
 xxviii. 16, 
 
 109. 
 
 iii. 20, 
 
 39. 
 
 xxix. 13, 
 
 17, 57, 372. 
 
 vi. 16, 
 
 39. 
 
 xxxiii. 13, 
 
 115. 
 
 vii. 7, 8, 
 
 105. 
 
 xxxiii. 16-18, 
 
 121. 
 
 vii. 10, 
 
 31. 
 
 xxxv. 4, 
 
 181. 
 
 vii. 14, 27, 
 
 178. 
 
 xl. 10, 
 
 31. 
 
 vii. 24, 
 
 105. 
 
 ad. 12, 
 
 129. 
 
 ix. 24-27, 
 
 105, 129. 
 
 3d. 13, 
 
 111. 
 
 xiii. 52, 
 
 174. 
 
 xli. 8, 
 
 14, 183. 
 
 Hoseaii. 23, 
 
 56. 
 
 xlii. 6, 7, 
 
 126. 
 
 V.I, 
 
 196. 
 
 xliii. 26, 
 
 185. 
 
 Habak. ii. 3, 
 
 24. 
 
 xlv. 1, 
 
 124. 
 
 ii. 4, 
 
 455. 
 
 xlv. 2, 3, 
 
 121. 
 
 Zeph. iii. 19, 
 
 121. 
 
 xlix. 6, 
 
 126. 
 
 Haggai ii. 10, 
 
 129. 
 
 xlix. 17, 
 
 129. 
 
 Zech. iii. 1, 
 
 247. 
 
 xlix. 22, 
 
 240. 
 
 viii. 17, 
 
 103. 
 
 1. 6-9, 
 
 109. 
 
 ix. 17, 
 
 468. 
 
 Iii. 5, 
 
 75, 199. 
 
 xii. 10, 
 
 201, 243. 
 
 liii. 5, 7, 
 
 108. 
 
 xiii. 7, 
 
 109. 
 
 liii. 8, 
 
 109. 
 
 Malachi ii. 10, 
 
 474. 
 
 liii. 11, 
 
 312. 
 
 iii. 1, 
 
 24. 
 
 liv. 1, 
 
 56. 
 
 Matt. i. 1, 
 
 463. 
 
 hi 10, 
 
 153. 
 
 i. 23, 
 
 166, 462. 
 
 Iviii. 4, 5, 
 
 104. 
 
 iii. 9, 
 
 183. 
 
 Iviii. 6, 
 
 234. 
 
 iii. 15, 
 
 240. 
 
 Iviii. 6-10, 
 
 105. 
 
 iv. 3, 
 
 479. 
 
 be. 17, 
 
 37. 
 
 iv. 6, 
 
 480. 
 
 Ixi. 1, 2, 
 
 127. 
 
 iv. 10, 
 
 481. 
 
 Ixii. 2, 12, 
 
 182. 
 
 ' iv. 23, 
 
 476. 
 
 Ixii. 11, 
 
 31, 249. 
 
 iv. 25, 
 
 313. 
 
 Ixiv. 1, 
 
 129. 
 
 v. 3, 10, 
 
 70. 
 
 Ixv. 2, 
 
 122. 
 
 v. 4, 
 
 158. 
 
 Ixvi. 1, 
 
 129. 
 
 v. 19, 
 
 163. 
 
 Ixvi. 2, 
 
 16, 131, 196. 
 
 v. 32, 
 
 353. 
 
 Ixvi. 24, 
 
 60. 
 
 v. 42, 
 
 133. 
 
 Jer. i. 7, 
 
 174, 485. 
 
 v. 44, 
 
 76. 
 
 ii. 12, 13, 
 
 120. 
 
 v. 45, 48, 
 
 225. 
 
 iv. 3, 
 
 116. 
 
 vi. 10, 
 
 87. 
 
 iv. 4, 
 
 115. 
 
 vi. 12, 14, 
 
 70, 73. 
 
 viL 2, 
 
 115. 
 
 vi. 12-15, 
 
 16. 
 
 vii. 22, 
 
 103. 
 
 vi. 13, 
 
 73. 
 
 viii. 4, 
 
 157. 
 
 vi. 14, 
 
 198. 
 
 ix. 23, 24, 
 
 16. 
 
 vi. 24, 
 
 58. 
 
 ix. 25, 26, 
 
 116. 
 
 vi. 25, 
 
 313. 
 
 x. 23, 
 
 489. 
 
 vii. 1, 2, 
 
 70. 
 
 xv. 19, 
 
 158. 
 
 vii. 2, 
 
 16. 
 
 xvii. 5, 
 
 463. 
 
 vii. 15, 
 
 151, 223. 
 
 xvii. 24, 25, 
 
 127. 
 
 vii. 21, 
 
 57. 
 
 xviii. 4, 
 
 157. 
 
 vii. 23, 
 
 58. 
 
 xxiii. 15, 
 
 223. 
 
 vii. 25, 
 
 222. 
 
 XXV. 
 
 129. 
 
 viii. 17, 
 
 258. 
 
 Ezek. xi. 19, 
 
 111. 
 
 ix. 13, 
 
 56. 
 
 xiv. 14, 20, 
 
 59. 
 
 ix. 35, 
 
 108, 476. 
 
 xviii. 23, 32, 238. 
 
 x. 16, 
 
 58, 259. 
 
 xviii. 30, 
 
 12. 
 
 x. 23, 
 
 85.
 
 INDEX OF TEXTS. 
 
 503 
 
 Matt. x. 28, 
 
 page 58, 374 
 
 Luke xvi. 26, 
 
 page 59. 
 
 x. 32, 
 
 57. 
 
 xvii. 2, 
 
 41. 
 
 x. 33, 
 
 330. 
 
 xvii. 10, 
 
 185. 
 
 x. 41, 
 
 251. 
 
 xviii. 13, 
 
 185. 
 
 xii. 33, 
 
 162. 
 
 xxii. 31, 
 
 247. 
 
 xii. 40, , 
 
 201. 
 
 xxii. 32, 
 
 248. 
 
 xii. 50, 
 
 4,61. 
 
 xxiii. 34, 
 
 159. 
 
 xv. 8, 
 
 17, 372. 
 
 xxiv. 39, 
 
 242. 
 
 xv. 13, 
 
 204. 
 
 John i. 1, 9-11, 
 
 458. 
 
 xvi. 26, 
 
 59, 215. 
 
 i. 1, 
 
 463. 
 
 xviii. 3, 
 
 429, 430. 
 
 i. 3, 
 
 457. 
 
 xviii. 6, 
 
 41. 
 
 i. 14, 
 
 Ill, 154, 199, 
 
 xviii. 11, 
 
 56. 
 
 
 241, 463, 475, 476. 
 
 xviii. 19, 
 
 151, 236. 
 
 i. 18, 
 
 231, 474. 
 
 xix. 9, 
 
 353. 
 
 ii. 19, 
 
 241. 
 
 xix. 12, 
 
 246. 
 
 iii. 8, 
 
 233. 
 
 xix. 14, 
 
 430. 
 
 iii. 14, 
 
 242. 
 
 xix. 17, 
 
 311. 
 
 iii. 14-18, 
 
 123. 
 
 xix. 23, 
 
 423. 
 
 iii. 36, 
 
 151. 
 
 xx. 16, 
 
 107, 111. 
 
 iv. 14, 
 
 216. 
 
 xx. 22, 
 
 91. 
 
 v. 25, 28, 
 
 457. 
 
 xx. 28, 
 
 72. 
 
 v. 30, 
 
 178. 
 
 xxii. 10, 
 
 444. 
 
 v. 46, 
 
 180. 
 
 xxii. 14, 
 
 107. 
 
 vi. 38, 
 
 458. 
 
 xxii. 37, 
 
 57. 
 
 vi. 70, 
 
 463. 
 
 xxii. 40, 
 
 246. 
 
 vii. 38, 
 
 216. 
 
 xxii. 43-45, 
 
 124. 
 
 viii. 1-11, 
 
 446. 
 
 xxiii. 35, 
 
 160. 
 
 viii. 29, 
 
 149. 
 
 xxiv. 25, 
 
 152. 
 
 viii. 44, 
 
 230. 
 
 xxiv. 35, 
 
 26. 
 
 viii. 46, 
 
 199. 
 
 xxvi. 24, 
 
 41, 346. 
 
 viii. 56, 58, 
 
 180, 457. 
 
 xxvi. 39, 
 
 91. 
 
 x. 9, 11, 
 
 235. 
 
 xxvi. 41, 
 
 73. 
 
 xi 25, 26, 42, 203. 
 
 xxvi. 55, 
 
 86. 
 
 xi. 40, 
 
 373. 
 
 xxvii. 52, 
 
 181, 200. 
 
 xii. 7, 
 
 164. 
 
 xxviii. 19, 
 
 236. 
 
 xii. 32, 
 
 155, 241. 
 
 Mark ii. 17, 
 
 108. 
 
 xii. 40, 
 
 373. 
 
 vii. 6, 
 
 17. 
 
 xiii. 34, 
 
 246. 
 
 ix. 42, 
 
 41. 
 
 xiv. 2, 
 
 444. 
 
 x. 38, 
 
 91. 
 
 xiv. 6, 
 
 157, 235. 
 
 xii. 29, 
 
 461. 
 
 xiv. 16, 
 
 474. 
 
 xiv. 38, 
 
 73. 
 
 xiv. 24, 
 
 155. 
 
 Luke i. 6, 
 
 222. 
 
 xv. 19, 
 
 211. 
 
 i.47, 
 
 493. 
 
 xvi. 13, 14, 
 
 156. 
 
 v. 32, 
 
 56, 108. 
 
 xvii. 3, 
 
 462. 
 
 vi. 20, 
 
 70. 
 
 xvii. 4, 6, 
 
 156. 
 
 vi. 30, 
 
 133. 
 
 xvii. 5, 
 
 458. 
 
 vi. S3-38, 
 
 16, 70. 
 
 xvii. 11, 12, 
 
 150. 
 
 vi 46, 
 
 176. 
 
 xvii. 11, 14, 
 
 16, 308. 
 
 viii. 5, 
 
 25. 
 
 xvii. 31, 
 
 246. 
 
 x. 18, 
 
 480. 
 
 xx. 27, 28, 
 
 242. 
 
 x. 27, 
 
 162. 
 
 Acts i. 11, 
 
 243. 
 
 xii. 4, 5, 
 
 58. 
 
 ii. 24, 
 
 69. 
 
 xii. 5, 
 
 374. 
 
 iii. 22, 
 
 462. 
 
 xiii. 27, 
 
 58. 
 
 v. 41, 
 
 74. 
 
 xiv. 11, 
 
 186. 
 
 vii. 37, 
 
 462. 
 
 xvi. 10-12, 
 
 60. 
 
 ix. 15, 
 
 160. 
 
 xvi. 13, 
 
 58. 
 
 xi. 26, 
 
 183, 461. 
 
 xvi. 15, 
 
 IS*. 
 
 xii. 13, 
 
 323.
 
 504 
 
 INDEX OF TEXTS. 
 
 Acts xiii. 48, page 183. 
 
 1 Cor. xi. 11, 
 
 page 469. 
 
 xiv. 22, 
 
 114. 
 
 xii. 11, 
 
 473,474. 
 
 xvii. 31, 
 
 70. 
 
 xii. 12, 
 
 34. 
 
 xx. 24, 
 
 455. 
 
 xii. 13, 
 
 474. 
 
 xx. 35, 
 
 8. 
 
 xii 26, 
 
 70. 
 
 xxi. 14, 
 
 87. 
 
 xiii. 4, 
 
 42. 
 
 xxvi. 14, 
 
 235. 
 
 xv. 8, 9, 
 
 218. 
 
 xxviii 13, 14, 
 
 295. 
 
 xv. 13-19, 
 
 23, 458. 
 
 Rom. i. 3, 
 
 240. 
 
 xv. 20, 
 
 25. 
 
 i. 32, 
 
 32. 
 
 xv. 32, 
 
 213. 
 
 ii. 4, 
 
 159. 
 
 xvi. 13, 
 
 455, 493. 
 
 ii. 6, 
 
 184. 
 
 xvi. 18, 
 
 147. 
 
 iii. 21-26, 
 
 312. 
 
 xvi. 22, 
 
 464. 
 
 iv. 3, 
 
 14, 125. 
 
 2 Cor. i. 21, 
 
 9. 
 
 iv. 17, 
 
 56, 480. 
 
 ii. 17, 
 
 195. 
 
 v. 18, 
 
 101. 
 
 iii. 14, 
 
 373. 
 
 v. 20, 
 
 312. 
 
 iv. 12, 
 
 308. 
 
 vi. 10, 
 
 456. 
 
 iv. 14, 
 
 70. 
 
 viii. 11, 
 
 70. 
 
 iv. 14-16, 
 
 164. 
 
 viii. 17, 
 
 244. 
 
 iv. 18, 
 
 211. 
 
 viii 18, 
 
 488. 
 
 v. 10, 
 
 73. 
 
 viii. 29, 30, 
 
 132. 
 
 v. 17, 
 
 Ill, 179. 
 
 viii. 32, 
 
 198. 
 
 vi. 9, 10, 
 
 308. 
 
 ix. 5, 
 
 29. 
 
 vi 16, 
 
 293. 
 
 ix. 25, 
 
 56. 
 
 viii 18, 
 
 163. 
 
 x. 10, 
 
 162. 
 
 viii. 31, 
 
 73. 
 
 xii. 5, 
 
 40. 
 
 x. 3, 
 
 308. 
 
 xii. 17, 
 
 73. 
 
 x. 17, 
 
 16, 470. 
 
 xiii 1-7, 
 
 89. 
 
 xii. 7, 
 
 131. 
 
 xiii 14, 
 
 459. 
 
 xiii. 12, 
 
 466. 
 
 xiv. 10-12, 
 
 73. 
 
 Gal. i 1, 
 
 76, 222. 
 
 xv. 19, 
 
 456. 
 
 i. 4, 
 
 467. 
 
 xvi. 14, 
 
 319. 
 
 ii. 2, 
 
 74. 
 
 1 Cor. i. 10, 
 
 148, 194, 473. 
 
 ii. 5, 
 
 456. 
 
 i. 18, 20, 25, 
 
 165. 
 
 ii. 20, 
 
 217. 
 
 LSI, 
 
 16, 193, 470. 
 
 iii. 11, 
 
 455. 
 
 ii. 8, 
 
 204, 476, 479. 
 
 iii 20, 
 
 463. 
 
 ii. 9, 
 
 31, 62, 84. 
 
 iii. 28, 
 
 228. 
 
 iii. 13, 
 
 41. 
 
 iv. 4, 
 
 312. 
 
 iii 16, 
 
 233. iv. 9, 
 
 172. 
 
 iv. 4, 
 
 213. 
 
 iv. 10, 
 
 306. 
 
 iv. 13, 
 
 154, 165. 
 
 iv. 26, 
 
 71. 
 
 iv. 16, 
 
 464. 
 
 iv. 27. 
 
 56. 
 
 iv. 19, 
 
 233. 
 
 vi. 7, 
 
 72. 
 
 iv. 20, 
 
 162. 
 
 vi. 14, 17, 
 
 456. 
 
 v. 7, 
 
 183. 
 
 Eph. i. 1, 
 
 157. 
 
 v. 11, 
 
 224. 
 
 ii.2, 
 
 232,247,475. 
 
 vi. 2, 
 
 75. 
 
 ii. 4, 
 
 198. 
 
 vi. 9, 10, 
 
 72, 163, 458. 
 
 ii. 8, 9, 
 
 70. 
 
 vi 14, 
 
 70. 
 
 ii. 21, 
 
 111. 
 
 vi. 19, 
 
 163, 233. 
 
 iv. 1, 
 
 461. 
 
 vii 22, 
 
 227. 
 
 iv. 4, 
 
 153. 
 
 viii. 1, 
 
 316. 
 
 iv. 4-6, 
 
 40, 153. 
 
 viii. 6, 
 
 457. 
 
 iv. 5, 
 
 226, 474. 
 
 x. 4, 
 
 235. 
 
 iv. 5, 6, 
 
 463. 
 
 x. 13, 
 
 172. 
 
 iv. 20, 
 
 9. 
 
 x. 26, 28, 
 
 45. 
 
 iv. 26, 
 
 76. 
 
 x. 31, 
 
 263. 
 
 v. 1, 2, 
 
 146. 
 
 xi. 1, 
 
 149. 
 
 v. 3, 
 
 465.
 
 INDEX OF TEXTS. 
 
 505 
 
 Eph. v. 21, 
 
 page 8. 
 
 1 Tim. v. 21, 
 
 page 23. 
 
 v. 22, 
 
 226. 
 
 vi. 1, 
 
 199. 
 
 v. 25, 
 
 262. 
 
 vi. 3, 
 
 260. 
 
 vi. 1, 3, 
 
 465. 
 
 vi. 7, 10, 
 
 71. 
 
 vi. 4, 
 
 228, 459. 
 
 2 Tim. i. 6, 
 
 146. 
 
 vi. 9, 
 
 132. 
 
 i. 10, 
 
 236. 
 
 vi. 11, 
 
 71. 
 
 i. 16, 
 
 147. 
 
 vi. 12, 
 
 161. 
 
 i. 18, 
 
 251, 471. 
 
 vi. 14, 
 
 70. 
 
 ii. 12, 
 
 72. 
 
 vi. 16, 
 
 161. 
 
 ii. 24, 25, 
 
 158. 
 
 Phil. i. 4, 
 
 278. 
 
 ii. 26, 
 
 224. 
 
 i. 5, 
 
 69, 75. 
 
 iii. 4, 
 
 182. 
 
 i. 27, 
 
 72. 
 
 iii. 6, 
 
 223. 
 
 ii. 2, 
 
 232, 473. 
 
 iv. 1, 
 
 184. 
 
 ii. 3, 
 
 234. 
 
 iv. 6, 
 
 464. 
 
 ii. 10, 
 
 70. 
 
 Titus i. 2, 
 
 26. 
 
 ii. 16, 
 
 74. 
 
 i. 10, 
 
 195. 
 
 ii. 25, 
 
 229. 
 
 ii. 5, 
 
 199. 
 
 iii. 8, 
 
 464. 
 
 ii. 14, 
 
 48, 226. 
 
 iii. 10, 
 
 160. 
 
 iii. 1, 
 
 9, 89. 
 
 iii. 16, 
 
 473. 
 
 iii. 13, 
 
 219. 
 
 iii. 18, 
 
 204. 
 
 Philem. 8, 9, 
 
 149. 
 
 iii. 18, 19, 
 
 182, 463. 
 
 Heb. i. 3-7, 13, 
 
 33. 
 
 iii. 20, 
 
 308. 
 
 ii. 12, 
 
 112. 
 
 iv. 3, 
 
 326. 
 
 iii. 2, 
 
 20. 
 
 iv. 13, 
 
 244. 
 
 iii. 5, 
 
 37, 126. 
 
 Col. i. 15, 
 
 168, 240, 457. 
 
 vi, 18, 
 
 26. 
 
 i. 16, 
 
 123, 457. 
 
 x. 12, 13, 
 
 200. 
 
 i. 18, 
 
 25. 
 
 x. 29, 
 
 250. 
 
 i. 23, 
 
 158. 
 
 x. 37, 
 
 24. 
 
 i. 25, 
 
 165. 
 
 xi. 5, 
 
 13. 
 
 iv. 15, 
 
 471. 
 
 xi. 17, 
 
 14, 23. 
 
 iv. 18, 
 
 464, 482. 
 
 xi. 31, 
 
 15. 
 
 1 Thess. iii. 22, 
 
 75. 
 
 xi. 37, 
 
 19. 
 
 iv. 5, 
 
 225. 
 
 xii. 1, 
 
 21. 
 
 v. 12, 13, 
 
 23. 
 
 xii. 6, 
 
 47. 
 
 v. 17, 
 
 71, 258. 
 
 xiii. 17, 
 
 23, 190. 
 
 v. 22, 
 
 75. 
 
 James i. 6, 8, 
 
 470. 
 
 2 Thess. iii. 10, 
 
 181, 465. 
 
 i. 8, 
 
 132. 
 
 iii. 15, 
 
 75. 
 
 i. 16, 
 
 163. 
 
 1 Tim. i. 1, 
 
 184. 
 
 ii. 21, 
 
 29. 
 
 i. 3, 
 
 260. 
 
 ii. 23, 
 
 14, 183. 
 
 i. 4, 
 
 165, 179. 
 
 iv. 1. 
 
 40. 
 
 i. 5, 
 
 161. 
 
 iv. 6, 
 
 28, 151, 468. 
 
 i. 6, 
 
 146. 
 
 v. 20, 
 
 42. 
 
 i. 14, 
 
 161. 
 
 1 Peter i. 8, 
 
 69. 
 
 i. 16, 
 
 147. 
 
 i. 13, 21, 
 
 70. 
 
 ii.2, 
 
 76. 
 
 ii. 5, 
 
 155. 
 
 ii. 4, 
 
 225. 
 
 ii. 9, 
 
 157, 226. 
 
 ii. 5, 
 
 457, 463. 
 
 ii. 11, 
 
 72, 308. 
 
 ii. 6, 
 
 198. 
 
 ii. 12, 
 
 75. 
 
 iii. 8, 
 
 72. 
 
 ii. 17, 21, 
 
 24, 8, 74. 
 
 iii. 16, 
 
 123. 
 
 ii. 23, 
 
 158. 
 
 iv. 3, 
 
 260. 
 
 iii. 6, 
 
 465. 
 
 iv. 10, 
 
 155, 172, 473. 
 
 iii. 9, 22, 
 
 70. 
 
 iv. 12, 
 
 174, 468. 
 
 iii. 18, 
 
 98. 
 
 iv. 13, 
 
 468. 
 
 iii. 20, 
 
 12. 
 
 v. 3, 
 
 368. 
 
 iv. 7, 
 
 73, 159. 
 
 v. 6, 11, 
 
 465. 
 
 iv. 8, 
 
 42.
 
 506 
 
 INDEX OF TEXTS. 
 
 1 Peter iv. 16, 
 
 page 74. 
 
 1 John ii. 22, 
 
 v. 2, 
 
 464. 
 
 iii. 7, 
 
 v. 5, 
 
 8, 28, 75, 151, 469. 
 
 iv. 3, 
 
 v. 8, 
 
 28. 
 
 iv. 9, 
 
 v. 14, 
 
 460. 
 
 Jude 3, 
 
 2 Peter ii. 5, 
 
 12. 
 
 Rev. i. 7, 
 
 ii. 6-9, 
 
 15. 
 
 Jd.7, 
 
 ii. 12, 
 
 72. 
 
 xii. 3, 
 
 iii. 5, 
 
 327. 
 
 xiii. 1, 
 
 iii. 8, 
 
 127. 
 
 xvii. 8, 
 
 iii. 9, 
 
 238. 
 
 xx. 15, 
 
 iii. 15, 
 
 71. 
 
 xxii. 12. 
 
 page 463. 
 162. 
 
 73, 463. 
 74. 
 73. 
 243. 
 345. 
 345. 
 345. 
 345. 
 326. 
 31. 
 
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 an insight into King David s character, as is nowhere else to be met with ; it is therefore 
 most instructive.' 
 
 ' We have a lifelike picture of the prophet-king and of his times. The truths brought out 
 are applied with marvellous skill and deep spiritual insight to the Christian state, so that 
 every page is luminous with gospel lessons. The character of David is nobly drawn ; 
 and he stands before us as one of the greatest men and greatest saints of the Old Testa- 
 ment. We trust its venerable author will be rewarded by the abundant popularity of his 
 picturesque and charming volume.' Evangelical Christendom. 
 
 ' We would recommend this volume to the clergy as a storehouse of hints for pulpit 
 use, and also as a valuable addition to our devotional literature.' Clerical Journal. 
 
 'The volume is, on the whole, a very happy specimen of the style for which Dr. 
 Krummacheris best known at once vivid, imaginative, and experimental; and it exhibits 
 more of the intellectual and robust than his earlier work. Should it direct the attention 
 of ministers and students to the devout and practical study of the Old Testament narra- 
 tives, as themes for pulpit exposition, it will confer a great boon on both preachers and 
 hearers.' Freeman. _ . _ 
 
 In Two volumes, 8vo, price 36s., 
 
 HISTORY OF THE CHRISTIAN CHURCH: 
 
 FROM CONSTANTINE THE GREAT TO GREGORY THE GREAT. 
 BT PHILIP SCHAFF, D.D. 
 
 In crown 8vo, price 4s., 
 
 THE ROMISH DOCTRINE OF THE 
 IMMACULATE CONCEPTION, 
 
 TRACED FROM ITS SOURCE. 
 From the German of DR. EDWARD PREUSS, 
 
 PRINCIPAL OF THE FKIEDRICH-WILHELM'S GYMNASIUM, BERLIN. 
 
 CONTENTS. 
 
 CHAP. I. Mary. II. The Festival of the Conception. III. John Duns. IV. The Uni- 
 versity of Paris. V. The Council without a Head. VI. The Chair of St. Peter. VII. 
 The Reformation. VIII. At Trent IX. The Discovery at Granada. X. Court 
 Narratives. XL Pope Alexander vn. XII. For and Against XIII. Pius ix. 
 
 'He indicates very fully the sources from which this turbid stream originated, and 
 has grown into its present volume ; some of the details connected with the famous Bull 
 Ineffabilis are given with a picturesque vivacity which we do not often find in a Teutonic 
 pen.' Christian Remembrancer. 
 
 4 This little work is a learned and exhaustive treatise on the most monstrous religious 
 phenomenon of our times the authoritative apotheosis of the mother of our Lord in the 
 Church of Rome. Dr. Preuss traces the whole history of Mariolatry briefly, but with 
 great clearness, until it culminates in the decree of the present Pope. Those who take 
 an interest in the Romish controversy will do well to procure for themselves this useful 
 work; but we recommend it not to them only, but to the general reader also, for it gives 
 an account of that curious process by which a self-imposed devotion of a few enthusiastic 
 and superstitious souls, grows, and spreads, and develops, and after a few hundred years 
 is defined as an article of faith.' Record. 
 
 1 Dr. Preuss has done his work admirably, and so has his translator. A dry, repulsive 
 subject is here made animated, interesting, often even picturesque. The student of church 
 history or of the Roman controversy will find this book most opportune and valuable.' 
 London Quarterly Review. 
 
 'An admirable handbook to the division of the Romish controversy about which it 
 treats. The learned author deserves much credit for the profound research and the 
 exhaustive manner in which he has treated his subject.' Irish Ecclesiastical Gazette.
 
 $ublteIjcB bn C. & C. Clark, 
 
 COMMENTARIES ON THE OLD TESTAMENT 
 
 BY PROFESSORS KEIL AND DELITZSCH. 
 
 In Three Volumes, demy 8vo, price 31s. 6d., 
 
 Biblical Commentary on the Pentateuch. 
 
 BY PROFESSOR KEIL. 
 TRANSLATED BY KEV. JAMES MARTIN, B.A. 
 
 1 There is a life in the criticisms, a happy realizing power in the words, which will 
 make this work most acceptable. The Commentary, while it is verbal and critical, has 
 also the faculty of gathering up and generalizing the lesson and the story, which will 
 add immensely to its value. It aims to be an exegetical handbook, by which some fuller 
 understanding of the Old Testament economy of salvation may be obtained from a study 
 in the light of the New Testament teachings.' Eclectic Review. 
 
 ' We can safely recommend this work to the clergy and others who desire to study 
 the Bible as the Word of God.' Scottish Guardian. 
 
 BY THE SAME AUTHOR. 
 In 8vo, price 10s. 6d., 
 
 Biblical Commentary on Joshua, Judges, and Euth, 
 
 In 8vo, price 10s. 6d., 
 
 Biblical Commentary on the Books of Samuel. 
 
 In Two Volumes, 8vo, price 21s., 
 
 Biblical Commentary on the Book of Job. 
 
 BY PROFESSOR DELITZSCH. 
 TRANSLATED BY KEV. FEANCIS BOLTON, B.A. 
 
 In Two Volumes, 8vo, price 21s., 
 
 Biblical Commentary on the Prophecies of Isaiah. 
 
 BY PROFESSOR DELITZSCH. 
 TRANSLATED BY KEV. JAMES MARTIN, B.A. 
 
 In Two Volumes, 8vo, price 21s., 
 
 Biblical Commentary on the Minor Prophets. 
 
 BY PROFESSOR KEIL. 
 TRANSLATED BY REV. JAMES MARTIN, B.A. 
 
 IN PREPARATION. 
 
 BIBLICAL COMMENTARY ON THE EPISTLE TO THE HEBREWS. 
 Two Volumes. By Professor DELITZSCH. Translated by Rev. T. L. KINGSBURY. 
 
 BIBLICAL COMMENTARY ON THE BOOK OF PSALMS. Two Volumes. 
 By Professor DELITZSCH. Translated by Rev. FRANCIS BOLTON, B.A.
 
 OKorfeS ul)lteljc* b . & . Ctarfc, 
 
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 In Three Volumes, 8vo, 1, lls. 6d., 
 
 Theological and Homiletical Commentary 
 
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 THE GOSPELS OF ST MATTHEW AND MARK. 
 BY J. P. LANGE, .D.D., 
 
 PROFESSOR OF DIVINITY IN THE UNIVERSITY OF BONN. 
 
 In Two Volumes, 8vo, price 18s., 
 
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 COMMENTARY ON THE GOSPEL OF ST LUKE. 
 
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 In Two Volumes, 8vo, price 21s., 
 
 Theological and Homiletical 
 
 COMMENTARY ON THE ACTS OF THE APOSTLES. 
 
 BY DRS LECHLER AND GEROK. 
 Edited by J. P. LANGE, D.D. Translated by Rev. P. J. GLOAG. 
 
 'The method which Professor Lange pursues in his Commentary, makes it exceed- 
 ingly valuable both in an exegetical and practical point of view. Having portioned out 
 the original narrative of the Evangelist into sections, according to the contents and con- 
 nection of the passage, he subjects it to a threefold handling, in order to bring out the 
 meaning and applications of the text. First of all we have a series of critical notes, in- 
 tended to deal with the difficulties in the interpretation of the passage, and bringing all 
 the aids which exegesis supplies to elucidate and exhibit its proper meaning. Next we 
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 to exhibit the substance of the scriptural truths which it contains. And lastly, we have 
 a series of komiletical hints, founded on the passage elucidated.' Daily Review. 
 
 In Four Volumes, crown 8vo, price 24s., Cheap Edition, 
 
 Biblical Commentary on the Gospels and Acts. 
 
 BY DR H. OLSHAUSEN. 
 
 ' Olshausen is one of those persons whom the pious hearts of Germany will long 
 remember with affection and veneration. . . On the great and fundamental doctrines 
 of Christianity, Olshausen is as fixed and as stable as the Eock on which the Church is 
 built The consciousness of sin is, as his translator well remarks, " the pivot in Olshausen's 
 mind which moves all the rest;" deep inward experiences, and the pressing need of a 
 Redeemer, make him ever feel and ever avow that we are not following cunningly devised 
 fables, but- real, substantial, and vital truths, which breathe and burn through every page 
 of the blessed Gospels.' Christian Observer. 
 
 In One thick Volume, 8vo, price 9s^ 
 
 Greek and English Lexicon of the New Testament. 
 
 BY EDWARD ROBINSON, D.D., 
 
 LATE PROF. EXTRAORD. OF SAC. LIT. IN THE THEOL. SEM., ANDOVER. 
 
 A New and Improved Edition, Eevised by ALEXANDER NEGRIS, Professor of Greek 
 Literature, and by the Rev. JOHN DUNCAN, D.D., Professor of Oriental Languages 
 in the New College, Edinburgh.
 
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